Sudha Sagar Hindi English Jaina Dictionary

SR No.: 016127
Original Sutra Author: N/A
Author: Rameshchandra Jain
Publisher: Gyansagar Vagarth Vimarsh Kendra Byavar
Publication Year: 1999
Total Pages: 404
Language: English, Hindi
Classification: Dictionary & Dictionary
File Size: 38 MB

Page 278

(259) anālambana yoga) - The distinction (Bhutavigama). Haribhadra trus tries to between the sālambana and the show the unanimity of the conceptions anālambana yoga is this that in the
of final self realization of all the sysformer one concentrates upon an object
tems of thought. He then asks the having form (rūpin) while in the latter
enquirers to keep their minds open and on a formless object (arūpin).
investigate the truth with perfect deY.V. 19.
tachment and freedom from prejudices. योग के अभ्यास के पूर्व मन के प्रारम्भिक
For this purpose he enumerates eight
virtues which are necessary for the atat antarat - There are some pri
pursuit of truth. They are freedom from mary defects of the mind which are to
prejudice (advesa), inquisitiveness be removed before practising the yogic
(Jijirāsā), Love for listening (Sušruşā), processes. The minds of the common people are vitiated by these defects.
attentive hearing (Šravaņa), compreHaribhadra enumerates them as eight
hension (bodba), critical evalution viz. inertia (Kheda), anxiety (Udvega), (mimamsā), clear conviction unsteadiness (K sepa), distraction (Parisuddha pratipatti) and earnest prac(Utthāna), lapse of memory (Bhrānti), tice (Pravrtti) for self realization. attraction for something else S.J.P. 296-297. (anyamud), mental disturbance (ruk)
Forti - (Icchāyoga) - A qualified and attachment (asa nga). The mind of
yogic practitioner passes through a a yogin should always be free from
number of stages before he reaches the these defects. It should be free from
consummation of the practice. Somethese defects. It should be calm and
times even in spite of his knowledge quiet (šānta), noble and great (Udātta). and will he falters in his practice on It should be free from all impurities and account of spiritual inertia (Pram āda). intent on the well-being of others. This faltering practice is called (par ārthaniyata). such minds are ca- icchāyoga.yoga drsti samucchaya - 3. pable of concentration of the highest HAYA - Samarthva voga The prac. order, and are known as Pravrttacakra
tice of one who has fully mastered the (engaged in yogic practices day and
scriptural injunctions and has develnight). Gradually by practising the con
oped the power to transcend them is centration of mind, the soul realizes
sāmarthya yoga. . Y.D.S. 5. itself. This self-realization is known as 'supreme bliss' (Parmānanda) and free
PIET UIT (Šāstra yoga) - The practice dom from nescience (in the vedanta);
of one who has revealed spiritual enit is known as freedom from the spe- ergy and does never falter in bis yogic cific qualities (in the nyāya - Vai še şika
practices, strictly follows the scriptural system; it is the extinguished lamp(vidh
injunctions, and has developed penetratmāta dipa) of the Buddhists; it is ex
ing insight is called śāstrayoga.
S Y.D.S. 4. tinction of animality (Pašutvavigama),
ARTE - (Dharma Samnyāsa) - that end of suffering (duhkhahānatā), and detachment from the elements yoga which is accompanied by the dis