In the
sukladhyana the range of the objects of concentration is narrowed to the
concentration of the atom, just as poison spread our the body is first
collected at a point by a mantra and then remove by amore powerful Mandtra
.34 For this type of concentration one must have good physique and must
be at least in the sent stage of Gunasthana. Four types of sukladhyaa have
been mentioned . in the first two types mind concentrated on the minutest
entity like the atom. Then it gets pure and perfect enlightenment , the
last two stages lead to final emancipation. The self becomes motionless as
a rock and is free from any activity of mind, body and speech, as in the
stage of highest Samadhi. 35 in the practice of Dhyana first stage is
concentration of the image of Tirthankara. This is the concrete symbol for
concentration. After achieving steadfast ness in this concentration, one
should practice concentration on the abstract qualities of a Tirthankara.
The practice of Yoga is clearly connected with the various stages of
spiritual realization. Dhyaa, in its primary stage is in the seventh
Gunasthana. Steadfastness and concentration gradually develop till one
reaches the twelfth stage of Gunasthana. In this stage the transcendental
self is possible to be realized.
The analysis of
Dhyaa so far give has a psychological and moral significance. Body and
mind have to work together physical strength is the precondition of mental
concentration. The Jainas have not been negative in this respect . the
body is not merely meant to be cast away as something unholy. Self
mortification is not an end in itself, but is only to be understood as a
means to an end for the attainment of perfection. Moral life has also to
be emphasized as an important means to the attainment of the highest ideal
of perfection. The problem perfection. Has been looked at from different
points of view. In this sense the spirit of Anekanta periods the analysis
of the psychological conditions of perfection as expressed in Dhyana.
III. Having
studied the proactive of Yoga as the pathway to perfection in the light of
the eightflod principles of patanjali�s yoga we may add a comparative note
of Jaina Yoga and sivayoga as presented by the irasavia philosophers. The
object of this study is to present a synoptic picture of the pathway t
perfection and to see how the spirit of Aekanta pervades the application
of this principle.
As civilization
advances there is a gradual change in the main festation of thought and
action. In the early stages of civilization., life was simple and confined
itself to interaction between the fewer individual. The environment was
smaller, the material facilities we comparatively meager self-expression
could narrowed to the withdrawal of the mind. But as we advanced in
external developments life became comoex, and men were rotted ad absorb I
the ort activities of life. It was difficult for most men to practice
physical and mental discipline on a scale possible in the early stages of
civilization, when problems were few and life was simple. New ways to self
realization had to be adopted, conforming to the social structure and
suited t the individual linking in complex societies. This gave prominence
to the devotional method (bhakti-yoga ) as a means to the
realisation of the selg. Revival of bhakri marga as a means of
purification and love, may be for absorption in highest, is an important
step in the development of the sef. Bhakti-yoga is implied in the sivayoga
which the virasaiva saints perched. The second principle f sivayoga is
sakti some have suggested that yoga must have its origin in
I)Hiranyagarbha and ii)Rudra. The former has a predominantly cognitive
orientation and the later is permeated with cognition and will
Hiranyagarbha Yoga is presented in the patanjali Yoga and the Rudrayoga is
shown in the saivagamas. Where the first ends, the second begins.36
