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JAINA YOGA
(CH.
activity (karmayoga) and the last three internal spiritual activity (jñānayoga). These activities can be properly practised only by those individuals who have attained to the fifth or a still higher stage of spiritual development (gunasthāna). One reaches the consummation of these activities in the following order. At the outset one develops an interest in these activities, and comes to have a will (icchā) for practising them. Then he takes an active part in them, and begins actual practice (pravrtti). Gradually he becomes steadfast in them and achieves stability (sthairya). Finally he gains mastery (siddhi) over the activities. Each of the five activities is mastered in this order. First of all one is to master the posture (sthāna), then correct utterance (ürna), then the meaning (artha). After that one should practise concentration upon an image (älambana), and finally one should attempt at mastery over the concentration upon the abstract attributes of an emancipated soul. This is a full course of yogic practice. One may practise these spiritual activities either out of love (priti), or reverence (bhakti), or as an obligatory duty prescribed by scriptures (āgama or vacana), or without any consideration (asanga).3 When a spiritual activity is done out of love or reverence it leads to worldly and other-worldly prosperity (abhyudaya). And when it is done as a duty or without any consideration whatsoever it leads to final emancipation. Of the fivefold activities mentioned above, the last two viz. concentration of the mind upon the image of a tirthankara, or upon the abstract attributes of him are the most important. We shall therefore deal with them in some detail.
When one has practised posture (sthāna), correct utterance (ürna), and the correct understanding of the meaning, one is qualified for concentration (dhyāna). The beginner is to practise concentration on an image of a tirthankara in his full glory and splendour. When one has perfected this practice and has achieved steadfastness, one begins the practice of concentration on the abstract attributes of a tirthankara. This concentration is known as anālambana inasmuch as its object is not a concrete entity perceptible by a sense-organ." The soul at this stage concentrates upon the abstract attributes which are not the objects of empirical perception. By this time the soul has reached the seventh stage of spiritual development (gunasthāna). The concentration is however only in its primary stage even in the seventh gunasthāna.
1 YV, 1-2 ; SP, XII. 4 ; for sālambana and nirälambana yoga see $P, XIV. I. 2 YV, 4. 3YV, 18; SP, X. 1.
4 SP, X. 9. 5 The word anālambana does not mean 'devoid of any alambana (object)'. but only 'devoid of a concrete alambana'. The prefix a(n) here means 'abstract' or 'subtle' (sükşma). Cf. sūksmo 'tindriyavişayatväd anālambano nāma yogah. -Yasovijaya's Țikā on YV, 19; also of. $P, XIV. 1.
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