Part 7 - Patanjali’s Ashtanga Yoga compared to Jainism

The main spiritual Yogic practices recommended normally for a common man are included in Ashtanga Yoga by Patanjali. Each anga upgrades the mental level of a person taking him towards the final Stage Samadhi and consequently to Kaivalya. One can definitely check the level of each practice and as compared to his own level of practicing them.

1) Patanjali’s Yama v/s Pancha-vrata of Jainism

These five principles of implementation of noble human practices are common in both the philosophies namely Truthfulness (Satya), Non-violence (Ahimsa), Non-stealing (Asteya), Celebasy (Brahmacarya) and Non-accumulation (Aparigraha). Both philosophies talk of practicing vows at ordinary level (anuvrata) and at higher and stricter level (mahavrata)^[1]. Patanjali’s Mahavrata is not limited by caste, place, time and circumstances whereas same of Jainism are for ascetics and anuvrata for common householders as they can not practice them with social and family responsibilities. Due to some fundamental principles and metaphysical foundation in each philosophy, Jainism could take the implementation upto the deeper and subtler level as compared to the Yoga techniques. Following illustrations shall clarify it.

a) Ahimsa (Non-violence) of Patanjali = Pranatipatvirmana vrutta of Jainism:

Jain darsana accepts consciousness in Earth, Water, Fire, Air and Space (sthavarkay jiva)^[2]. These are natural resources. So, any torture to them or to the Nature is an act of violence. A true Jain believes in non-violence and shall look for minimum usage and wastage of water, light, food and other natural resources to prevent death of millions of jivas (lives). This is called principle of jivadaya, which offers the highest level of non-violent life-style^[3]. It can also be practiced by minimizing the usage of cosmetics, chemicals and other products of materialistic pleasure to make our life contented, simple, kind and compassionate. This is mainly a great social aspect. Lord Mahavira was the best example of practioners of non-violence to the highest level, one can think of. The amount of care he was taking during all his activities like search of food, while taking alms and while consuming the food was with minimum of violence, attachment or aversion. He was apathetic to any treatment or medication and devoid of fondness for his body. Without getting moved by tortures on him, continued his meditation free of illusion and deceit for days, months and years for 12.5 years. In his presence or during his sermons, any opposite pair of animals like Tiger and Goat was sitting together forgetting all enimity which normally exists since their birth. Patanjali has given the same result of non-violence in his sutra^[4].

If somebody tries to differentiate anybody from his own life, that amounts to violence. Deprival of life on account of non-vigilance constitutes violence. It may be due to negligence, wrong motive and other acts.

As per Jain literature, our Krsna-lesya (black) tends to take us towards violence as against sukla-lesya (white)^[5]. A full statement of the theory of lesya occurs in chapter 34 of the Uttaradhyayana, one of the fundamental sutras of the scriptural canon. Anekantavada of Jainism is the best example of respecting others and their opinion and thus, not hurting others.

b) Satya of Patanjali = Mrushavadvirmana vrut of Jainism:

Speaking through pramattayoga (through body, speech and thoughts out of passion) what is not commendable is falsehood or Asatya.^[6] Telling lie also is a form of violence. Jainism defines and describes falsehood, where as Patanjali limits his sutra only up to result i.e. benefits one gets, while practicing truthfulness.

Jain Philosophy has covered wide range of acts covering innumerable divisions of injury like violent actions done directly, get it done or motivated, supported or permitted to do it be others at different levels of intensities.

c) Asteya of Patanjali = Adattadanavirmana vrata of Jainism

Vow of non-stealing has same meaning in both the philosophies. Yoga mentions the result as achievement of treasure, whereas Jain scriptures lay down many rules which include:

“Abstain from taking anything, whatever worthless or unclaimed it is, which does not belong to him without the consent or by immoral methods, asking, approving or encouraging others for any of these prohibitions”.

d) Brahmacarya of Patanjali = Pardaravirmana vrut / swadarasantosh of Jainism:

When one developes full control (Samyama) on all senses and at subtler level on Svadhisthan cakra with Yoga practices, it’s Brahmacarya. In Jainism, it is fourth vrutta also called as “pardara virman’

Just surrendering to the desires or lust is loosing control (asamyama) over senses. Anything not conducive to soul is “Abrahma” that needs to be averted.

e) Aparigraha of Patanjali = Parigrahvirmana vrut of Jainism:

Attachment to any object is possessiveness. When one possesses material, thoughts or any entity more than his minimum necessary requirement is called Parigraha. According to Jainism, non-possession and non-attachement are to be observed in speech, mind and deed.

Jainism defines and describes falsehood, non-stealing, celebasy and non-accumulation with effects where as Patanjali limits his sutras only up to result i.e. benefits one gets, while practicing these virtues.

Thus in both the philosophies, Pancha-vratas and five Yamas are closely related and interconnected. So, one should have integrated approach in observing them.

2) Niyama of Patanjali:

a) Sauca

Sauca is first Niyama of Yoga for purification of body and mind. Similarly, Jainism also recommends Sauca and is of two types:

1. Dravya Sauca, which is cleansing of body and senses. This is mainly external.
2. Bhav-Sauca is purification of mind, which is an internal process

More importance is given to Bhav-Sauca in Jainism, and Patanjali also has given various practices in his first chapter for the same which are called as “Citta-prasadana’.

b) Santosa:

Maharshi Vyasa, bhasyakar of Patamjalyogasutra, defines contentment as the inner state where, "exist a joyful and satisfied mind regardless of one's environment, whether one meets with pleasure or pain, profit or loss, fame or contempt, success or failure, sympathy or hatred". In Jainism, “Dashalakshana dharma” (ten observances) includes “Uttama-sauca’. This is purely at mental level. It is supreme contentment and purity^[7].

c) Tapas:

The third Niyama of Patanjali “Tapa” is given prime importance as spiritual practice in Jainism. Most of the description given in Acaramgasutra for destruction of karma is about ascetic observances. One of the biggest achievements of Lord Mahavira’s life was strict observance of Tapa for more than twelve years before he realized Kevaljnana. Today also, Jains try to observe various forms of Tapa including fasting and “Unodari vrata’ which are external austerities and similar to “Mitahara’ (eating less than required) or Yogic diet. Maharshi Ved Vyasa, bhasyakar of Yogasutra has also indicated importance of Tapa as “Yoga aspirant can not get success without practicing Tapa”.

na atapasvino yoga sidhyati |^[8]

d) Svadhyaya:

Maharshi Ved Vyasa has commented on Svadhyaya in sutra 2.32 as:

svādhyāyo mokṣaśāstrāṇāmadhyayanaṃpraṇavajapo vā |

One should study Holy Scriptures like “Moksa-shastra’ and chant repeatedly pranava-japa. This leads to emancipation. This practice stabilizes our mind to move forward spiritually. Importance of Svadhyaya is rightly explained in an article on Jainism: ‘Journey to Moksa through Svadhyaya’ 588. Some part is shared here:

For a Jain monk, and higher level of sadhaka, Svadhyaya is a regular practice among and part of others like Pratikamana and Samayika (meditation).

Bhagvati Sutra, a Jain scripture classifies Svadhyaya into five types^[9], namely

1. Vacana (study by reading)
2. Prcchana (Enquiry, resolving all doubts)
3. Parivartana (establishing the knowledge of topics studied)
4. Anupreksa (if done all above properly and with joyful experience)
5. Dharmakatha (distribution of knowledge acquired from scriptures to common people)

Bhagvati sutra certifies Svadhyaya as Gate of liberation through following steps. One gets Dharmasravana with the Svadhyaya and company of monk, this takes him to philosophy and then to Science. Science takes one to pratyakhyan, which in turn takes to Samyam. Samyam takes us to Anasrava then to Tapa, Tapa to Vyadana Vyadana to Akarmata and finally, Akarmata takes us to Moksa, the complete liberated state.

Out of many paths (passages) to liberation suggested by Yoga and other spiritual scriptures like Bhaktiyoga, Karmayoga and Hathayoga, Jnanayoga is the fastest and shortest path according to both Philosophies. All karmas get destroyed within no time once the aspirant realizes true knowledge, removing the layers of false knowledge (Avidya of Yoga or Mithyattva of Jainism). Though, it is not the easy option. Viveka (discriminative knowledge), Vairagya (total detachment from all worldly desires) and Mumuksatva (intense desire for liberation) are three necessities of this path.

e) Isvara pranidhana

Isvara pranidhana is a surrendering attitude towards the supreme reality or God. It gives benefit of samadhi as per Patanjali^[10]. Isvara pranidhana is the centre of Yogasadhana. Tirthankara of Jainism is defined in the similar way as Patanjali’s Isvara which is devoid of klesas, karma, fruits of karma and results (latent impressions) of it.

All these values very well covered by Sage Patanjali make an individual, the noblest and perfect human being, whereas different doctrines and practices of Jainism are mainly targeted towards an ideal community and inturn the entire society. As an example, the principle of Anekantvad and approach suggested by syadvad not only gives a breadth of vision and helps a right and proper evaluation of ultimate realities, but also infuses in those who believe in and practice this philosophy, a healthy spirit of sympathetic understanding, reconciliation, tolerance, co-operation and co-existence in the every-day conduct of their life and in their relations with their fellow beings. The attitude provided with this philosophy will help to remove the conflicts between man and man, society and society or nations and nations permanently leading the entire world towards permanent peace.

3) Asana:

Maharshi Patanjali has beautifully defined asana as a limb of astangayoga and the way it should be done alongwith benefit without mentioning any name or type of it. Many old scriptures and sculptures of Jain monks found from ruins of Sindhu valley including Jain’s Khadagasnastha Dev in “Kayotsargamudra’ exhibits Yogic postures. One of such idol of second century of first Tirthankara Rushabhdev in Yogasana is preserved in Mathura Museum. Lord Mahavira when attained realization (kevala jnana) was in Godhulika asana (a type of squatting position taken while milking a cow).

Jain Agamas and other scriptures have given lots of importance to “Kayaklesha”, which is training and tuning our body for Tapa and other internal practices. According to Agam Uttaradhyayana sutra (30.27), Kayaklesha is practice of specific asanas like comfortable Virasana. Another Agam Thanamgasutra (7.49) has recommended seven types of Asanas for Kayaklesha-tapa. During lots of rituals like Khamasamana, Pratikamana and Samayik and devotional processes also, practice of many asanas are included.

4) Pranayama:

Patanjali has talked about breaking the continuity of inhalation and exhalation. Prac-tices of Abhyantara or Puraca, Bahya or Recaka, Stambhavrtti, automatic cessation as Caturtha and “Prachhardana Vidharanabhyam’ as forcefull exhalation are mentioned in his sutras. Agams don”t have any direct reference of Pranayama, but Jain scriptures of later stages written by other scholars have details of Pranayama. Many of them were inspired by Patanjal Yogasutra. According to Pravachana sarodvar (first part)–Pratikaman dvar^[11] sutra–183, 184, 185, which explains number of Logassa sutra and its coordination with breath in details i.e. during Kayotsarga in annual meditation (saṃvatsarī pratikramaṇa), one has to contemplate on forty Logassa sutra and one Navkar mantra in 1008 breaths (one breath is inhalation followed by exhalation).

5) Pratyahara:

Pratyahara is taking control over our senses. It is diversion from many distracting objects and thoughts to one single and positive object and also from gross world to the subtle world. It is a journey which takes our senses from external subjects to the original form of citta.

Pratyahara of Patanjali’s is fifth anga and is comparable with “Prati sanlinta’ or “Vivikta shayyasan’ of Jainism which is external Tapa.

Pratyahara Dharana and Dhyana are similar to “Kayaklesa” (external tapas).

6) Dharana:

As such, there is no separate stage and recommended practices for Dharanain Jainism. The practice of Samayika and “Salamban Dhyana’ in Jainism is comparable with the stage of concentration or Dharana of Patanjali’s Astangayoga. Even, during the practice of “Paushadh’, where one lives the life of a monk for a day is focusing mind on spirituality through out the day by Tapa, Japa and other restrictions. The process is termed as “Sannivesana”.

7) Dhyana:

Sage Patanjali has defined Dhyana as directing all the thoughts towards one object (Pratyaya) and has given choice of pratyayas also as Pranava, flame of a lamp, noble qualities of a person or any object of meditator’s choice. Lord Mahavira has suggested that an aspirant should know the joints (plexus) in our body and try to visualize or meditate on them to get the attitude of detachment^[12]. These joints are comparable with junctions of nadis called Chakras in Yoga. Tenets of the detached are believed to be the practices of discipline to attain “samyak darsana-jnana-charitra’. The level of concentration and purity of attitude improves directing the flow of spiritual consciousness upwards with this pious meditation. Meditation on asuchi bhavana (focusing on impurities in our body) is also recommended in commentary of Acaramgasutra (sutra-93). The same scripture (sutra-100) gives other method as “mauna”, observing silence. The attitude of ascetic and basis of his life should be knowledge based without any grumbling. One can develop and expand awareness of bondage and liberation.

As you move towards the higher level of spiritual practices in Jainism, priorities keep on changing. Dhyana plays significant role in Jain sadhana-marg as Abhyantar-tapa. For ascetics (sadhu), Dhyana is on the top priority on his routine as per “Samanasuttam^[13] ’, the abstract of Agamas.

śīrṣa yathā śarīrasya, yathā mūlaṃ drumasya ca |
sarvasya sādhudharmasya tathā dhyānaṃ vidhiyate || (śloka-484)

According to Samanasuttam, the monk (sadhu), who is totally absorbed into medita-tion or Dhyana, gets relieved from all faults (doshas) and impurities. Lord Mahavira used to meditate upon various objects like jiva (beings), ajiva (substances) of Trilokas (upper, lower and transverse worlds) in meditative sitting or standing post-ures. Therefore, only Dhyana is a Pratikamana (purifier) of all Atichars (dirt or all bad and unwholesome actions) as per sloka from Samanasuttam mentioned below:

dhyānanilīnaḥ sādhu parityagaṃ karoti sarvadoṣāṇām |
tasmāt tu dhyānameva hi sarva aticārasya pratikamaṇam |(śloka-433)

According to Jainism, Artadhyana and Raudradhyana are (Asubha) causes of bondage and Dharmadhyana and Sukladhyana (Subha) are causes of Moksa or liberation.

Apart from the ethics and practices prescribed in Agams for an Aspirant or common man and the monk, there are many other recommended practices suggested afterwards by several great scholars like Acarya Hemcandra and Haribhadra in the form of 35 characteristics of “Marganusari’ who were ideal followers of Jainism. Those who follow them are true Shravakas and can follow anuvrutta afterwards.

Internal Tapa of Jainism i.e. Svadhyaya, Dhyana and Vyutsarga (Isvara pranidhana) are also different types of meditative practices.

Dhyana in Jainism is inclusive of Dharana and Samadhi, where as they are different limbs as per Astamgas of Patanjali.

Inspired by basic principles of different philosophies like observation of spiritual centres (cakras) and lesyas of Jainism (described in various Agamas as mentioned earlier), Ekagrata (one-pointedness) and Samyama (self-restraint) of Patanjal Yoga, observing only the present moment or moment-to-moment awareness of Buddhism and other scientific studies, Jain scholar Muni Nathmal (Acarya Mahaprajna) under the guidance of his Guru Acarya Tulsi and based on Kundkundacarya’s “Samaysar”, developed a special meditative technique called “Preksa-dhyan” for a common man to pacify the mind and to manage day-to-day stress. It is a Dharmadhyana.

[Preksa-dhyana]

8) Samadhi:

Patanjali has basically mentioned three varieties of Samadhi. These are:

1. Sabija Samadhi,
2. Nirbija Samadhi and
3. Dharmamegha Samadhi.

For remaining states of spiritual meditations, he has used word “samapatti’ for different varieties of samprajnata getting resulted into asamprajnata which can be considered as part of Sabija Samadhi.

Depending upon the subtleness of Pratyaya (Alamaban) chosen for meditation, Samprajnata samapatti could be Vitarkanugat, Vicharanugat (gross level of Pratyaya), Anandanugat and Asmitanugat (subtle level). But all these stages don”t indicate total control of cittavrttis. Patanjali calls it “Sabija Samadhi’ or Salamban Samadhi i.e. practices dependent on the Pratyaya (bija). When this Pratyaya or Dhyey gets merged with Dhyata or the meditator, the stage of Asamprajnata (Nirbija Samadhi) is attained. No support exists here (Niralamban).

Jainacarya Yashovijayji has explained meaning of samapatti as attainment of super soul status through meditation.^[14]

Patanjali has given many techniques to make our mind steady to make citta’s inward journey smooth and successful. Some of them are “manasah-sthiti-nibandhani” (sutra 1.35 to 1.38) and cittaprasadana (1.33-34 and 1.39).

As compared to Patanjali’s purusa, Jain philosophy believes in real independent existence of soul. Religion is the gateway to get into the soul. Soul can be realized only in the stage of Vitaragata (attitude of complete detachment) which occurs and persists in the higher stages of spiritual development. A person can become Vitaraga when he has perfectly conquered the four vicious passions viz anger, pride, deceit and greed and acquire perfect self mastery. His Vitraga consciousness will bloom when the soul raises above all likes and dislikes (raga-dvesa). All the spiritual practices of Jainism are moving around this Vitaraga chetna.

Ten duties of Jain aspirant mainly, Samyama and Tapa are also comparable with the antarangas (inner practices) of Patanjal Yoga. Though, there is no separate reference of Samadhi in Jainism. According to Acarya Haribhadra^[15] and Upadhyaya Yashovijay, the first two types of Sukladhyana (“pṛthaktvavitarka-savicāra’ and ‘ekatvavitarka-avicāra’) are comparable with Samprajnata Samadhi. The other two Sukladhyana (‘sūkṣmakriyāpratipāti’ and ‘samuchhinnakriyānivṛtti’) are similar to Asamprajnata Samadhi.

Patanjali’s Astamga-Yoga of eight limbs is a group of practices of all varieties. Pratyahara is shutting windows of distracting thoughts (vitarkas) and bringing suppressed emotions, thoughts to the surface to deal with. Dharana, Dhyana and Samadhi are the stations on this spiritual journey to take us the ultimate destination–Kaivalya, which is permanent blissful state and almost similar to Kevali state in Jainism achieved through various practices of Dhyana.

According to Patanjali, higher kind of Samadhi like Nirvitarka Samadhi brings transcendental knowledge beyond sense perception. This is similar to the result of initial stages of Shukladhyana mentioned in Jain literature.

The noticeable difference is that Patanjali’s Kaivalya comes after Samadhi state through Dharmamegha. Though, this Samadhi is part of or result of Dhyana, it comes after Dhyana. As against this, Dhyana of Jainism directly takes you to the state of Kaivalya where Kaivalyajnana is attained and then, the self gets liberated and becomes Siddha. Thus, there is no separate state of Samadhi. Infact, Patanjali has given term “Samyama” as a merged state of Dharana-Dhyana-Samadhi. Here, Dharana can be explained as preparative stage and Samadhi which is a result of Dhyana. So, Dhyana is the prime state comparable with Jainism. The word “Samadhi” is used in Jain Agams^[16] in different context and not for the state of self followed by Dhyana.

Acharamga sutra describes “Ayatayoga” which is getting fully absorbed into present moment without any distraction keeping all thoughts focused, unprejudiced and undogmatic (samādhiprekṣā and apratijñā).

In order to avoid any distraction during meditation, Mahavira used to accept food whatever was available (tasteless and insipid) and never out of disperation by hunger^[17].

Lots of practices and efforts are prescribed in both the philosophies to attain these final goals. Patanjali suggests “Upay-pratyaya’ in the form of Shraddha (faith), Virya (vigour), Smriti (memory), Samadhi (absorption) and Prajna (special intellect) for permanent attainment of the final goal. Similarly various practices at gross and subtle levels are prescribed in Agamas and other literature in Jainism.

Many separate and common practices for monks and ordinary aspirants were detailed in the previous chapter.

9) (Dharana-Dhyana-Samadhi):

trayama ekatra saṃyamaḥ |(yogasūtra 3.4)

Patanjali has used the term “Samyama” for internal yoga practices to reach the deeper and subtler level of spirituality. This is the higher level of spiritual practices towards the final goal. Similarly, the life of a Jain monk is the toughest and involves all higher level of spiritual practices like austerity, an ultimate level of non-violence, celibasy and other virtues. Such a hard life of a monk is called “Samyam jivana’ (life with full of restrictions) in Jainism, where he remains in Dharma-dhyan and Sukla-dhyan all the time. After becoming monk or taking this Samyam only, one is called as “Moksa-margi’ (eligible for liberation). Lord Mahavira, during his hardships of twelve and half years of Sadhana full of austerity hardly took food and water. His disinterestedness in food and water was due to his “Samyama” on “kantha-kup^[18] ’ (area near jugular notch in throat) during his prolonged meditation for days and months together.

Patanjali also suggests the same effect of Samyama on pit of the throat as suppression of hunger and thirst:

kaṇṭhakūpe kṣutpipāsānivṛttiḥ | PYS 3.29

Therefore, all Jain monks following true Samyama are actually progressing towards the path of liberation. Sameway, the ultimate stage of Samadhi in Ashtanga Yoga takes the aspirant to liberation or “Kaivalya”.

Apart from this, some other scholars in Jainism have tried to compare different principles and practices with Yogangas.

Acarya Haribhadra has described in his scripture “Yogadrishti samucchaya”, jiva’s different states of karma as eight types of Yogadristi which correlates purification of Karma with elevation of jiva and compared them with Astamgas (eight angas of Patanjali) as explained under:

mitrā tārā balā dīprā sthirā kāntā prabhā parā |
nāmāni yoga dṛṣṭīnāṃ lakṣaṇaṃ ca nibodhata || (yogadṛṣṭisamuccaya 12, 13)

Stage / Anga	Jain’s Yoga-Drishti	Patanjali’s Anga
1	Mitra drsti	Yama
2	Tara drsti	Niyama
3	Bala drsti	Asana
4	Deepra drsti	Pranayama
5	Sthira drsti	Pratyahara
6	Kanta drsti	Dharana
7	Prabha drsti	Dhyana
8	Para drsti	Samadhi

1. Mitra drsti (Love and friendliness towards all) = Yama

2. Tara drsti (Intense purification leads to Viveka, loyal to Niyama) = Niyama

3. Bala drsti (efforts to gain strength and steadiness in body, sthana) = Asana

4. Dipra drsti (Purify inner attitude, expel out exrternal attitude) = Pranayama

5. Sthira drsti (equilibrium, sensual control, to get united with the soul, Pratisanlinta, Samyakttva) = Pratyahar

6. Kanta drsti (without fluctuations (chanchalta),to fix steady mind on one alamban, object) = Dharana

7. Prabha drsti (clarity, pure realization like Sunlight and focused meditation, to stop body, mind and speech activities) = Dhyana

8. Para drsti (Realization like cool Moonlight, aspirant gets totally detached from all, Niraticar sadhana. Ayogavastha takes him to Nirvana) = Samadhi Yogasadhana normally is purification of all cittavrtti s and then, minimizing and getting rid of them. It is to experience body consciousness, to get connected with other’s consciousness and harmonized with the universal consciousness.

Special knowledge, you acquire on this spiritual path is called Avadhijnana in Jainism which is comparable with Patanjali’s Prajna.

Footnotes and references:

[1]:

jātideśakālasamayānavacchinnāḥ sārvabhaumā mahāvratam | Patanjali Yoga Sutra 1.31

[2]:

Tattvarthasutra 2.13

[3]:

“Sukhnu sarnamu” (Gujarati) by Muni Udayvallabh vijay, p.25, Samkit Yuval Mandal, 1912

[4]:

ahiṃsā pratiṣṭhāyāṃ tat sannidhau vairatyagaḥ | Patanjali Yoga Sutra 2.35

[5]:

Uttaradhyayanasutra, Sutra 34.21:22, 31:32

[6]:

Tattvarthasutra 7.14

[7]:

Vilas Sangave, Jain Community -A Social Survey, Popular Prakashan Pvt.Ltd. Bombay, 1980

[8]:

Veda Bharati, Vol.II, Yogasutra of Patanjali with the exposition of Vyasa, Motilal Banarsidass Publishers Pvt.Ltd., Delhi, 2009, p.2

[9]:

http://hi.encyclopediaofjainism.com/index.php”, p.365(Retrieved on 01.08.2016)

[10]:

samādhisiddhiriśvarapraṇidhānāt I Patanjali Yoga Sutra 1.23

[11]:

Avashyak sutra, Shri Akhil Bharatiya Sudharma Jain Sanskriti Rakshak Sangh, Jodhpur, 2007, pp.124-25

[12]:

Amarmuni, Acaramgasutra, sutra-92, pp. 124-25

[13]:

Aruna Anand, “Patanjalyog evam Jainyogka tulanattmak adhyayan”, Motilal Banarsidass Publishers Pvt. Ltd., Delhi, 2002, p.90

[14]:

Yashovijay, Jnanasara, p.175, sutra 235

[15]:

samādhireṣa evānyeḥ saṃprajñātoḍabhidhīyate | samyakprakarṣarūpeṇa vṛtyarthajñānatastathā || asaṃprajñāta eṣoḍapi samādhirgīyate pareḥ | niruddhāśeṣavṛtyaditatsvarupānuvedhataḥ || (yogabindu, 419, 421)

[16]:

Sthanamgsutra (10/3) equates Samadhi as five Samitis

[17]:

Avashyak sutra, sutra-324, Shri Akhil Bharatiya Sudharma Jain Sanskriti Rakshak Sangh, Jodhpur, 2007, p.503

[18]:

Bhuvanbhanusuri, “Dhyana ane Jivan” (Guj), Part-I, Acaryashri Omkar suri Jnanmandir, SuratVeerSamvat 2025, p.161