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Haribhadra, Jainism and Yoga
161
All the systems of yoga i.e. the Vedic, the Jain and the Buddhist systems have developed all the eight features in their own style and tradition. This very fact shows the similarity of the concepts in all these aspects. It suggests that the growth of these features must be on parallel lines. As their main springs of origins is the same their growth must be parallel. Their growth apparently seems to be divergent, but it is in parallel directions. Such parallel growth can be more apparent by comparision of these main eight features in each system.
A question would naturally arise as to why is ther: the difference of exposition in these three systems of Yoga if there runs such a paralelism among them and their main aspects. The reasons for it are equally natural cogent and satisfying. The first and foremost reason is the difference of philosophical background. The language difference is no less contributory as Vedic systems of yoga were expounded in Sanskrit while Jain and Buddhist systems had their exposition in Prakrit and Pali. This difference led to the difference of the usage of terms. The background of each of them was not the same and that led to the variation in the definition of ideas and concepts. And lastly, the contexts in which the different terms were used also varied to a great extent because of the difference in their usage. These are the reasons for the difference in their respective exposition but this is merely apparent when seen from their parallel growth and their merging in a similar goal of the ultimate complete and eternal freedom of the soul in each system. “All is well that ends well” can very well be applied to all these systems and their apparent difference melts away completely and prepares the ground for their synthesis.
After glancing over the parallelism among the goal process and other aspects of the main yoga systems and observing the difference of their expositions and the reasons thereof it is quite pertinent to summarize this whole review and arrive at the broad conclusions on yoga in general. Such conclusions are about ten in number and they can be succintly laid down thus here : (1) Yoga renders a great service both to philosophy and psy. chology and is a psycho-philosophic system and has a dynamics of its own. (2) It provides a technique for the search of reality by all psychic means. (3) It is an exercise of consciousness on consciousness itself and attempts to find keys to peep into the recesses of the unconsciousness too. Yoga heightens consciousness and tries to get rid of Avidyā by making everything in psychfully conscious. (4) Yoga unfolds human psyche, enlivens it, expands it, strengthens it, makes it dynamic and thereby transforms it completely by means of meditation, spiritual ethics and special inner processes. (5) It provides the highest goal of life and prepares the sādhaka for its quickest achievement. Yoga is not
Sambodhi Vol. 8(21)
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