Sudha Sagar Hindi English Jaina Dictionary

Author(s): Rameshchandra Jain
Publisher: Gyansagar Vagarth Vimarsh Kendra Byavar

Page 279

sociation of all the acquired virtues is dharma samnyāsa.
योग सन्यास Yoga saṁnyasa - That which effects the stoppage of all activY.D.S. 9.
ity is yoga samnyāsa.
योग yoga The great sages have given the name yoga to whatever connects one with mok ṣa. Of the man technically called Bhinnagranthi (lit. one who has untied the knot of ignorance of passion) the mind mostly remains concetrated on mok sa even if his body be in the world of every day happenings; hence in his case all the life operations have to be treated as yoga in a real sense of the term. Just as in the case of a woman who has fallen in love with another person and so always thinks of him all activity (whether it be undertaken by way of serving her husband or by way of serving her lover) is an act of sin, so also is the case with a bhinnagranthi whose all activity (whether religious or secular) is an act conducive to mokṣa. Yoga-20-1-204. योग के तीन सहगामी – The three con comitants of yoga-The following things have been verily spoken of in the context of (an account of) yoga (I) A triply pure ethico religious performance (त्रिधा शुद्धमनुष्ठानं), (II) A dependence on right scriptural texts (सच्छास्त्रपरतन्त्रता), (III) A proper feeling of ascertainment ( सम्यक् प्रत्ययवृत्ति). Yoga- 210.
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1. त्रिधा शुद्ध अनुष्ठान - By a triply pure ethico-religious performance are to be understood the following three types of such performance: (i) A performance whose object happens to be pure (ii) A performance which is itself pure (iii) A performance which is conducive to an
uninterrupted series of similar performance which is conducive to an uninterrupted series of similar performances. Of these three a succeeding one is superior to a preceding one. Under the first type come acts like falling (from a mountain cliff) etc. undertaken with a view to attaining mokṣa; such acts may be treated as praiseworthy simply because the agent concerned has, in some measure, considered mokṣa to be something desirable. Under the second type come acts like yama (ie. the set of virtues comprising non-killing, non-lying, non-stealing, non greed, sex control) etc. as popularly understood and not as prescribed in the scriptural texts - this being so because of the agent concerned taking right understanding etc. Under the third type too come these very acts (i.e. acts enumerated under the second type) but as accompanied by a correct understanding of the nature of things, by a feeling of calm under all circumstances and consequently by an utter avoidance of anxiety.
The first of these types, on account of the preponderance of ignorance in the agent concerned, fails to put an end to the spiritual deficiencies (obstructing the attainment of mokṣa); however, some authorities are of the view that the acts falling under this type result in the agent being next born under such conditions as will eliminate the deficiencies in question. Even a desire to attain mokşa is something praiseworthy and something that destroys delusion, this being so because mokṣa in all its aspects is conducive to welfare; This means that mokṣa is utterly unlike (and hence unattainable through) the acts
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