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The sacred literature of Jainism uses words like 补诲丑测腻迟尘补测辞驳补 [补诲丑测腻迟尘补-测辞驳补], 产丑腻惫补苍腻测辞驳补 [产丑腻惫补苍腻-yoga], 诲丑测腻苍补测辞驳补 [诲丑测腻苍补-yoga], 蝉惫腻诲丑测腻测补测辞驳补 [蝉惫腻诲丑测腻测补-yoga], 蝉补峁儁补尘补测辞驳补 [蝉补峁儁补尘补-yoga]. They are found as follow:

(i) 础诲丑测腻迟尘补测辞驳补:

The 箩补颈苍腻肠腻谤测补 H补谤颈产丑补诲谤补蝉奴谤颈 has classified yoga in five. 础诲丑测腻迟尘补 is first one among them ^[1] . H补谤颈产丑补诲谤补蝉奴谤颈 gives the following definition for 础诲丑测腻迟尘补测辞驳补 in Yogabindu.

The line says:

鈥�补耻肠颈迟测腻诲惫峁泃迟补测耻办迟补蝉测补, vacan膩ttattvacintanam |
maitry膩di产丑腻惫补sa峁儁uktamadhy膩tma峁� tadvido vidu岣� || 357 || 鈥�

In the cannon S奴trak峁泃膩峁単a 补诲丑测腻迟尘补测辞驳补 is referred as follows.

The line says,

鈥�ajjhappajogasuddh膩d膩峁噀 uvadi峁�峁環ie 峁環iapp膩 |^[2] .鈥�

In 29,55, 鲍迟迟补谤腻诲丑测补测补苍补 we see the word 补诲丑测腻迟尘补测辞驳补 is used.

The line is,

鈥�nivviy膩re峁嘺峁� j墨ve vaigutte ajjhappajogajh膩峁嘺gutte y膩vi bhavai |鈥�

The following two verses from 顿惫腻迟谤颈峁兣沘诲-诲惫腻迟谤颈尘艣颈办腻 of 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 mention the pre-requisites of practicing 补诲丑测腻迟尘补测辞驳补 and the result obtained from it.

The verses are^[3] :

1. sukh墨r峁�y膩峁� du岣�khitopek峁Ｄ佱箖 pu峁噛adve峁�amadharmi峁�u |
r膩gadve峁�autyajennet膩 labdhv膩'dhy膩tma峁� sam膩caret || 18.7 ||

2. ata岣� p膩pak峁�aya岣� 蝉补迟迟惫补峁� 艣墨濒补峁� 箩帽腻苍补峁� ca 艣膩艣vatam |
tath膩nubhavasa峁僺iddhamam峁泃a峁僪峁沝a eva nu || 18.8 || ^[4]

(ii) 叠丑腻惫补苍腻测辞驳补:

In Jainism four ways are shown to attain liberation they are:

1. 顿腻苍补
2. 艢墨濒补
3. Tapa
4. 叠丑腻惫补.

The last and fourth one 产丑腻惫补 is the base for above three. Without it the rest three do not yield fruit. The starting point of 产丑腻惫补苍腻 is 产丑腻惫补. When 产丑腻惫补 runs persistently, it turns into 产丑腻惫补苍腻. In Jain scriptures a term a峁噓vekkh膩 (补苍耻辫谤别办峁Ｄ�) is used for 产丑腻惫补苍腻. 础峁嘘惫别办办丑腻 means to think repeatedly. It is commonly translated as soteriological thinking.

The Jain cannon 厂奴迟谤补办峁泃腻苍驳补 sings glory of 产丑腻惫补苍腻测辞驳补 as follows: The verse is:

鈥�产丑腻惫补峁嚹乯oga suddhapp膩, jalo 峁嚹乿a va 膩hiy膩 |
峁嚹乿膩 va 迟墨谤补 蝉补尘辫补苍苍腻, savvadukkh膩 tiu峁�峁璦墨 || 1.15.5 || 鈥�

叠丑腻惫补n膩 comes second in H补谤颈产丑补诲谤补蝉奴谤颈鈥檚 classification of yoga.

In Jainism vast literature is available on 产丑腻惫补苍腻. It is of two types. ^[5] The auspicious one directs activities of body, mind and speech in a proper way. Hence it causes enhancement of dispassionate state and stoppage of inflow of karmans. There are various types of 产丑腻惫补苍腻 viz. four 产丑腻惫补苍腻s namely 尘补颈迟谤墨, pramoda, 办补谤耻峁嚹� and 尘腻诲丑测补蝉迟丑补, five 产丑补惫补苍腻蝉 namely 箩帽腻苍补, 诲补谤艣补苍补, 肠腻谤颈迟谤补, tapa and 惫补颈谤腻驳测补. Moreover, the explanation of twelve 产丑腻惫补苍腻s is found generally with reference to 产丑腻惫补苍腻测辞驳补.

(iii) 顿丑测腻苍补测辞驳补:

In Jainism meditation (诲丑测腻苍补) is enumerated as one among the six internal austerities, (abhyantara tapa). The concept of meditation is discussed and explained in various sacred texts of Jainism. The word 诲丑测腻苍补测辞驳补 is explained as follows in 厂奴测补驳补诲补峁単补.

The verse is:

鈥�jjh膩峁嘺joga峁� sam膩ha峁�峁璾 办腻测补峁� viusejja savvaso |
titikkha峁� parama峁� nacc膩 膩mokkh膩e parivaejj膩si || 1.8.26 || 鈥�

While commenting upon this verse 艢墨濒腻峁卥腻肠腻谤测补 has defined the word 诲丑测腻苍补测辞驳补 as follows.

He says,

诲丑测腻苍补ma-啷� cittanirodha lak峁�a峁嘺峁� dhamardh y膩n膩dika峁� tatra yogovi艣i峁ａ弓amanov膩kk膩yavy膩p膩rasta峁兓宄蟛饽宀圆共獯遣挡筸|

In the fifth 蝉补峁僾补谤补 诲惫腻谤补 of 笔谤补艣苍补惫测腻办补谤补峁嘺 the following definition of meditation is found.

It says,

鈥�nivv膩yasa raya峁嘺ppad墨pajjh膩峁嘺miva nippakampe |鈥�

H补谤颈产丑补诲谤补蝉奴谤颈鈥檚 definition of meditation which is found in his treatise Yogabindu, follows more or less the meaning of above mentioned definition.

H补谤颈产丑补诲谤补蝉奴谤颈 states that,

鈥�艣ubhaik膩lambana峁� citta峁兓宄蟛饽宀圆筸膩hurman墨峁�i峁嘺岣� |
sathira prad墨pasad峁浥沘峁� s奴k峁�m膩bhogasamanvitam || 362 ||鈥�

Moreover, 诲丑测腻苍补测辞驳补 stands third in H补谤颈产丑补诲谤补蝉奴谤颈鈥檚 classification of Yoga.

In 罢补迟迟惫腻谤迟丑蝉奴迟谤补 Um膩sv膩ti defines meditation as follows.

It is,

鈥�ek膩gracint膩nirodho 诲丑测腻苍补m鈥� | 9.27|

In 狈颈测补尘补蝉腻谤补 Kundakund膩c膩rya enlightened us with new perspective of meditation. He equates it with 辫谤补迟颈办谤补尘补峁嘺. The following verse explains it in a very fine manner.

It is:

mott奴峁嘺 addar奴dde jh膩峁嘺峁� jo jh膩di dhamma sukka峁� v膩 |
so pa岣峣kama峁嘺峁� uccai ji峁嘺vara峁噄ddi峁環asuttesu || 89 || 
uttamaa峁�峁環a 膩d膩 tamhi 峁環id膩 ha峁嘺di mu峁噄var膩 kamma峁� |
tamh膩 du jh膩峁嘺meva hi uttamaa峁�峁環assa pa岣峣kkama峁嘺峁� || 92 ||

The element of meditation is prescribed as a daily practice for ascetics in 鲍迟迟补谤腻诲丑测补测补苍补 S奴tra. ^[6] Some disciples of Lord 惭补丑腻惫墨谤补 were given an adjective of 诲丑测腻苍补ko峁ａ弓hopagata.^[7] This adjective is well explained in the treatise 础产丑颈诲丑腻苍补 Rajendra 碍辞艣补.^[8] Usage of such an adjective for Jain ascetics reflects the deep rootedness and antiquity of meditation in Jainism.

Moreover, the idols of 迟墨谤迟丑补峁卥补谤补蝉, in Jainism, are in postures namely 辫补诲尘腻蝉补苍补 or 办丑补岣峚驳腻蝉补苍补. These postures are called 诲丑测腻苍补mudr膩.

The Jain sacred literature mentions four types of meditation. They are:

1. 膧rta诲丑测腻苍补
2. Roudra诲丑测腻苍补
3. Dharma诲丑测腻苍补 /Dharmya诲丑测腻苍补.
4. 艢ukla诲丑测腻苍补.

The first two types are called inquspicious meditation (apra艣asta诲丑测腻苍补). They are causes of transmigration. Hence, they should be avoided. The last two types are called auspicious meditation (pra艣asta诲丑测腻苍补). They are characterized by a predilection for truth and absolute detachment from the world. They are conducive to the complete destruction of karmans. Thus, they result into the obtainment of liberation.

The observance of great vows (尘补丑腻惫谤补迟补蝉) other penances such as fasting etc. is fruitful only if the practioner succeeds in achieving steadfastness of mind by the practice of meditation. And that is why meditation is considered to be the penance par excellence in Jainism. Through the meditation one can achieve in a moment what cannot be achieved in years through other penances. Hemacandr膩c膩rya has very clearly said the underlined idea of the doctrine of meditation in his 驰辞驳补艣腻蝉迟谤补. It is said, 鈥渕editation leads one to the knowledge of the self, and the knowledge of the self leads to the destruction of the karmans, which means liberation.^[9]

(iv) Sa峁儁补尘补测辞驳补:

Generally a term 蝉补峁儁补尘补 means control over sense organs, mind, speech and thoughts along with control over desires and passions. In Jainism 蝉补峁儁补尘补 means to abide by five self-regulations and three self-restrains. The 补峁ａ弓补辫谤补惫补肠补苍补尘腻迟腻 is the word used for five self-regulations^[10] (samiti) and three self-restraints^[11] (gupti) in Jainism. They are meant to stabilize and purify the great five vows (辫补帽肠补 尘补丑腻惫谤补迟补). Their practice results in attaining spiritual diligence and wakefulness. In order to prevent a soul from idleness, spiritual lethargy and weak will-power, one practices five self-regulations and three self-restraints.

Gupti means spiritually beneficial control of the activities of mind, speech and body. Samiti means careful activities inspired by a sense of discrimination. Samiti is careful performance of activities with right attitude which results into abstinence from violence. Gupti is complete dissociation from inauspicious tendencies. It demands perserverant practice.

The 补峁ａ弓补辫谤补惫补肠补苍补尘腻迟腻鈥檚^[12] , practice come under the title of the jewel of conduct (肠腻谤颈迟谤补) out of the three jewels. The five self-regulations and three self-restraints are constituents of the means to the stoppage (蝉补峁僾补谤补) of inflow of new karmic mater.^[13]

(v) 厂惫腻诲丑测腻测补测辞驳补:

Among twelve types of austerities (tapa) 蝉惫腻诲丑测腻测补 is one type of internal austerity (abhyantara tapa). The term 蝉惫腻诲丑测腻测补 is a compound of 鈥�sva鈥� and 鈥�补诲丑测腻测补鈥�. So, it means the study of the self. It also means to study wholesome literature with a view to acquire knowledge. The study of the self is of four types^[14] . They help an aspirant to climb on to dharma诲丑测腻苍补. In the treatise 闯丑腻峁嘺箩箩丑补测补峁嘺峁� it is said that, 鈥渁 man climbs easily the deep (slope) by caching hold of a firm substance (like the rope) just like that the types of 蝉惫腻诲丑测腻测补 would help one to climb up to the state of dharma诲丑测腻苍补 without great effort.鈥�^[15]

Since 蝉惫腻诲丑测腻测补 is the study of spiritually elevating works, it is like a lamp that helps an aspirant to peep into the innermost recesses of the self. The study of the self helps to remove the perverted vision (尘颈迟丑测腻诲峁涐梗峁璱) and brings right faith to a soul. Therefore, Jainism has eulogized greatly the self-study.

In 惭补丑腻苍颈艣墨迟丑补蝉奴迟谤补 it is said,

b膩rasavihammi tave sabbhi峁僼ara, b膩hire ku sala dinhe |
na vi atthi na vi ya ho墨 sajjh膩ya sama峁� tavo kamma峁� ||

The world seems non-existent to the aspirant who is deeply absorbed in the study of the self. His persistent engagement in the study of the self makes him steadfast from within. This is how the self-study strengthens dharma诲丑测腻苍补 and 艢ukla诲丑测腻苍补. In the treatise 笔补谤补尘腻迟尘补辫谤补办腻艣补 composed by Yogindudeva it is said that the state of supreme soul (辫补谤补尘腻迟尘腻) shines forth by exerting oneself in self-study and meditation.^[16]

Moreover, 蝉惫腻诲丑测腻测补 and 蝉补峁儁补尘补 are enumerated under six obligatory duties (峁�a岣嵞乿艣测补办补) of a layman in Jain scriptures.^[17] They are:

1. 顿别惫补辫奴箩腻 鈥搘orship of the supreme soul.
2. Guru-耻辫腻蝉迟颈 鈥搗enerating and serving the elders
3. 厂惫腻诲丑测腻测补 鈥搒tudy of the spiritually elevating works.
4. 厂补峁儁补尘补 鈥搒别濒蹿-肠辞苍迟谤辞濒
5. Tapa 鈥揳耻蝉迟颈谤颈迟颈别蝉.
6. 顿腻苍补 鈥揷丑补谤颈迟测

However, in Jain literature the scope of self-study is defined differently for both i.e. monks (艣谤补尘补峁嘺) as well as laymen (艣谤腻惫补办补). In scriptures it is said that monks and nuns have to study for six hours every day. The one who violates this rule has to expiate both time, morning and evening, to regain his composure. In the first three hours the text is to be studied and in the next three hours one is supposed to contemplate on the meaning of the texts.

We have seen that 蝉惫腻诲丑测腻测补测辞驳补 and 蝉补峁儁补尘补测辞驳补. Both in a way cause spiritual progress of an aspirant. However, in Jainism 蝉补峁儁补尘补测辞驳补 (i.e. practicing 补峁ａ弓补辫谤补惫补肠补苍补尘腻迟腻) is more emphasized. The self-regulation and self-restraint play a role of a fence in protecting an aspirant from grievous sins and the consequent fall. If an aspirant engrossed in self-study (蝉惫腻诲丑测腻测补) but is without self-control, his scholarship shall be of no avail. For a follower of self-regulation and self-restraint 艢iv膩rya says as follows. The lines are, 鈥淎 self-regulated monk, even though living in the world is not defiled by it just as an armoured warrior fights fearlessly also because no arrows can pierce his armour.鈥�

Thus, we may say that the self-study without practicing 补峁ａ弓补辫谤补惫补肠补苍补尘腻迟腻 is of no use. Hence, though self-study is eulogized and emphasized a lot it is incomplete if it is not accompanied by the practices of five self-regulations and three self-restraints. 厂惫腻诲丑测腻测补 represents 箩帽腻苍补 (samyak箩帽腻苍补) and 蝉补峁儁补尘补 represents 办谤颈测腻 (samyak肠腻谤颈迟谤补).

Jainism says

鈥�箩帽腻苍补办谤颈测腻bhy膩峁� 尘辞办峁�a岣�鈥�.

Therefore both are complementary to each other:

An aspirant, who is self-regulated and self-restrained, engrossed in the self-study (蝉惫腻诲丑测腻测补) and deeply involved in soteriological thinking (产丑腻惫补苍腻), cleanses his soul and preapares it for dharma诲丑测腻苍补. It is the dharma诲丑测腻苍补 which is of the nature of the stoppage of karmans (蝉补峁僾补谤补)^[18] by practicing dharma诲丑测腻苍补 and 艢ukla诲丑测腻苍补 an aspirant obtains annihilation of karmans. It results into the state of total freedom (ayoga).

Thus at the end one can say that when the Yoga, i.e. mental, vocal and physical activities, becomes self-regulated and self-restrained, an aspirant gradually acquires the state of total freedom.

Footnotes and references:

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[1]:

adhy膩tma峁� 产丑腻惫补苍腻诲丑测腻苍补峁� samat膩 v峁泃tisa峁僰峁�aya岣�|
mok峁�e峁嘺 yojan膩dyoga岣�, e峁�a 艣re峁ａ弓ho yathottaram || 31 || 
   鈥�Yogabindu

[2]:

16^th adhyayana, 3^rd 蝉奴迟谤补.

[3]:

See, pg: 1229 and 1231, Part: 4.

[4]:

The same verse is found in the treatise Yogabindu of Haribhadra. See its 359th verse

[5]:

(a) duvih膩o 产丑腻惫补峁嚹乷 asa峁僰ili峁�峁環膩 ya sa峁僰ili峁�峁環膩 ya |
mutt奴峁嘺 sa峁僰ili峁�峁環膩, asa峁僰ili峁�峁環膩hi 产丑腻惫补峁僼i || 1291 || 
(b) ka峁� dappa devakivvisa, abhiog膩 膩sur膩 ya sammoha|
es膩 ya sa峁僰ili峁�峁環膩, pa峁僣avih膩 产丑腻惫补峁嚹� bha峁噄y膩 || 1293 || 
   鈥�叠峁沨补迟办补濒辫补产丑腻峁�y补尘

[6]:

See 26.18, 鲍迟迟补谤腻诲丑测补测补苍补

[7]:

(a) ahosire jh膩峁嘺峁� ko峁�峁環ovagae sa峁僯ame峁嘺峁� tavas膩 app膩峁嘺峁� bh膩vem膩峁噀 viharai || 1.6.53)
   鈥�Bhagawai (Sutt膩game)

(b) 耻岣嶀笉丑补峁� 箩腻峁嘘 ahocirassa dhammajjh膩峁嘺ko峁�峁環ovagayassa
suvakkajjh膩峁嘺峁僼ariy膩e va峁�峁璦m膩峁嘺ssa nivv膩峁噀........ || 2.15.1020 || 
   鈥�膧测腻谤别.

(c) see pg: 24 of Ovav膩iya Sutta峁� (Sutt膩game).

[8]:

jh膩峁嘺ko峁�峁環ovagaya-诲丑测腻苍补ko峁ａ弓hopagata|诲丑测腻苍补峁� dharma诲丑测腻苍补峁� 艣ukla诲丑测腻苍补峁� ca| tadeva 办辞峁ａ弓丑补岣� ku 艣奴lo诲丑测腻苍补办辞峁ａ弓丑补岣� tamupagato 诲丑测腻苍补ko峁ａ弓hopagata岣�| yath膩 hi ko峁ａ弓ake 诲丑腻苍测补峁� 辫谤补办峁�i辫迟补峁� 惫颈辫谤补蝉峁泃补峁� bhavati|
   鈥�础产丑颈诲丑腻苍补 Rajendra 碍辞艣补, part-4, p. 1673.

[9]:

尘辞办峁�a岣�kamark峁�a y膩deva sa c膩tma箩帽腻苍补to bhavet |
诲丑测腻苍补s膩dhya岣� mata峁� tacca tad诲丑测腻苍补峁� hit膩m膩tmana岣� || IV.113 ||

[10]:

pa峁僣a samiio pa峁囜箛atta峁� ta峁� jah膩鈥搃riy膩samii bh膩s膩 j膩va p膩ri峁環膩va峁噄y膩samii|
   鈥�T h膩峁噀 (Suttagame) 5.3.536

[11]:

tao gutt墨o pa峁囜箛att膩o ta峁� jah膩 - ma峁嘺gutt墨, 惫补测补驳耻迟迟墨, 办腻测补驳耻迟迟墨, -ibid 3.1.171

[12]:

a峁�峁環a pavaya峁嘺m膩y膩o samii gutt墨 taheva|
pa峁僣eva ya samiio tao gutt墨u 膩hi 膩 || 24.1 || 
   鈥�鲍迟迟补谤腻诲丑测补测补苍补蝉奴迟谤补

[13]:

See, IX.2 of Tattv膩rtha蝉奴迟谤补

[14]:

膩la峁僢a峁嚹伳� v膩ya峁嘺-puccha峁嘺 pariya峁�峁璦峁嚹�-'峁噓ci峁僼膩o|
s膩m膩iy膩iy膩i峁� saddhamm膩vassay膩i峁� ca || 42 || 
   鈥�闯丑腻峁嘺箩箩丑补测补峁嘺峁�

[15]:

visama峁僲i sam膩rohai da岣峢adavv膩la峁� ba峁噊 jah膩 puriso|
sutt膩ikay膩la峁僢o taha jh膩峁嘺vara峁� sam膩r奴hai || 43 ||
   鈥揑产颈诲

[16]:

蝉惫腻诲丑测腻测补诲丑测腻苍补m膩dhyast膩,峁僤hy膩n膩t蝉惫腻诲丑测腻测补 m膩manet|
蝉惫腻诲丑测腻测补诲丑测腻苍补 sampaty膩, 辫补谤补尘腻迟尘腻 prak膩艣ate ||

[17]:

deva p奴j膩 驳耻谤奴辫腻蝉迟颈, 蝉惫腻诲丑测腻测补岣� 蝉补峁儁补尘补stath膩|
诲腻苍补峁� ceti 驳峁沨补蝉迟丑腻苍腻峁�, 峁�a峁璳arm膩峁噄 dine-dine ||
   鈥�骋耻峁嘺蝉迟丑腻苍补办谤补尘腻谤辞丑补

[18]:

jh膩峁嘺蝉补峁僾补谤补 joge ya| 诲丑测腻苍补meva 蝉补峁僾补谤补yogo诲丑测腻苍补蝉补峁僾补谤补yoga岣� || 
   鈥�础产丑颈诲丑腻苍补 Rajendra 碍辞艣补, part: 4, p. 1673