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while devotion, in Stuti and Vandana. though he recognises its importance for The statement of Patanjalia0 that when the development of concentration."? the aspirant finds himself under sway of
(5) Pratyahara. It implies the withdsinful thoughts he should throw them
rawal of the senses from their natural aside by reflecting on their evil conse
objects of attractions.28 This may be quences in order to regain firmness in the
compared with the control of five senses virtuous path, may be compared with the
as one of the mulagunas of the Jainapronouncement of the Tattvarthasutra?
monk.29 that for the proper maintenance of the
These five constitute the moral and vows one should reflect on the afflictions
the intellectural preparation of the saints that may befall here and hereafter as a
who move higher on the spiritual path. result of not observing them properly The extern
The external and internal distractions at or violating them.
this stage lose all their potency to seduce (3) Asana and (4) Pranayama. Steady the aspirant. Nevertheless, certain obsand comfortable posture is Asana.22 tacles may intervene and imperil his Rythmical and regulated breathing is advancement. They are (1) Vyadhi Pranayama.23 The importance of posture (sickness)- disturbance of physical equilihas also been recognised in Jainism. The brium, (2) Styana (languor) - the lack of Mulachara tells us that the saint engaged mental disposition for work, (3) Samsaya in study and meditation is not subjected (Indecision)-thought debating between to sleep and passes his night in some caves the two sides of a problem, (4) Pramada after having seated himself in the postures (heedlessness) - the lack of reflection on of Padmasana, or Virasana and the like.24 the means of samadhi, (5) Alasya (IndoThe Kartikeyanupreksa and the Jaanar- lence)-inertia of mind and body owing nava prescribe certain postures to prac- to heaviness (6) Avirati (sensuality)- the tise meditation.as Pranayama has not desire aroused when sensory objects posfound favour with Jainism. This recog- sess the mind, (7) Bhranti darsana (false, nition may be corroborated by the enun- invalid notion)-false knowledge, (8) Alaciation of Subhachandra that Pranayama bhdabhumikatva (inability to see reality acts as a barricade to the saint aspiring because of psychomental mobility), (9) for emancipation on account of the acqui- Anavasthitatva (Instability which hampers sition of supernormal powers by it,26 the stability of mind, inspite of achieving
20. Y. Su. II. 33, 34 21. T. Su. VII 9. 22. Y. Su. II. 46. 23. Ibid. II. 49, 50, 24. Mula. 794, 795 25. Karti. 355 ; Jnana XXVIII 10 26. Jnana XXX. 6, 11, 27. Ibid. XXIX 1. 28. Y. Su. II. 54. 55 29. Mula. 16.
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