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mentioned above, there are many others, whose regular practice is designed to maintain the equilibrium of energy, to impart a feeling of lightness to the body, increase its agility and lustre, reduce fat and strengthen the nerves.
The asanas form a part of yoga. Of Hatha-yoga, they form the chief part. But they do not embody the whole of yoga. Acharya Haribhadra gives the name of yoga to all those actions which deliver a man from bondage and lead him to salvation. According to the masters of yoga, controlling the functioning of the mind is yoga. Although the word 'yoga' today has become synonymous with asanas, but the asanas do not constitute the whole of yoga. Asana-dhyana, devout austerities and various religious performances constitute an organised system through which the yoga-sadhaks have to pass.
In the Jain Agamas, 'position' is the word used for yoga-asana. Three kinds of positions are mentioned there-standing position, sitting position and sleeping position. The root meaning of asana' is to be motionless. Thus, the use of the word 'position', is very appropriate. It is indicative of situation. To practice kayotsarg while standing is an instance of the first position; any asana in the sitting pose, an instance of the second; while doing an asana lying down is an instance of the lying-down position. The sadhak of preksha dhyana tries to achieve mastery in all these postures.
Q. The talk of mastering various asanas for disciplin
- ing the body is quite intelligible, but how does it affect the mind?
Ans. The asanas principally affect the body. But with - prolonged practice, they begin to influence the
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