Jainism and Patanjali Yoga (Comparative Study)
by Deepak bagadia | 2016 | 109,819 words
This page relates ‘Yogic techniques for control of Vrttis (5): Isvara-pranidhana’ of the study dealing with the Spiritual Practices of Jainism and Patanjali Yoga in the context of ancient Indian Philosophy (in Sanskrit: Darshana), including extracts from the Yogasutra and the Tattvartha-Sutra. The system of Yoga offers techniques which are scientifically designed for the spiritual development of an individual. Jainism offers ethicical principles and meditation practices to assist with spiritual development.
Part 4.4 - Yogic techniques for control of Vrttis (5): Isvara-pranidhana
[Full title: The Concept and Content of Patanjali Yogadarsana (4): Yogic techniques for control of Vrttis (E) Isvara-pranidhana]
There are certain systems of Yoga or paths which do not involve an elaborate technique. One of such paths is based on self-surrendering to the God or Isvara -pranidhana[1].
This is also referred to as bhaktiyoga, a path of loving devotion to God. In following it, no specific technique is involved and progress depends upon intensifying basic attitude through his own inherent power or certain aids like japa or pranava-japa. Here, deliberate suppression of citta-vrttis is not necessary. Love or faith works more than force of his will. One may choose the particular kind of relationship he wants to establish between God and himself. To Jesus, God was a father. To Ramakrsna, God was a mother. In Sri Krsna, Arjuna saw God as a friend, while Radha saw him as a lover. Thus all human relationships may be sublimated through the practice of bhakti yoga. Commentaries of Vacaspati and Vyasa on this yogasutra tell us that, one feels the omnipresence of God and his grace by surrendering to Him. People with heart orientation will travel on this path and those with head-orientation, will choose to control citta-vrtti by various means of astamgayoga.
Various means to achieve the goal as mentioned earlier can be classified as mild, moderate and intensified and accordingly he will make the progress. Isvara is the special purusa, untouched by the five afflictions and also accumulation of the fruits of karma as per yogasutra 1.24.
Each one of us is an individual unit of divine consciousness called purusa but still ivolved in the process of evolution, a cycle of birth and death unlike this “special purusa” called as Isvara who is out of this cycle and free of klesa, karma and fruits there of. According to Patanjali, Isvara is the master of all masters, an omniscient being, beyond the limitations of time and space.
The acceptance of this additional element by Patanjali seems to be because it serves some practical purpose for a good and rapid progress on the path of yoga. All purusas are undergoing a process of evolution and the seed of omniscience in each purusa is unfolding gradually and slowly as indiacted in Yogasutra 1.25. It says that in Him the omniscient seed can not be surpassed. In Isvara, there is the ultimate principle of omniscience. Isvara is the source of all knowledge in the Universe. Such ancient Guru (Isvara, who is guru of all ancients) is not limited or divisible by time.
All above referred practices are meditative practices for calming our mind down to state from where we can proceed towards Samadhi. The other benefit of meditation is gradual dissolution of obstacles which lie on the path of the Yogi and are explained below. And vibrations of pranava japa put yield to dynamic stimulation of latent powers and faculties sleeping due to those obstacles. Thus, practice of Japa, meditation and self surrender removes all the internal impurities and takes the aspirant towards his final goal.