Jainism and Patanjali Yoga (Comparative Study)
by Deepak bagadia | 2016 | 109,819 words
This page relates ‘Concept and Nature of liberation (Moksha / Kaivalya)’ 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 3 - Concept and Nature of liberation (Moksha / Kaivalya)
The ultimate goal of any Indian Philosophy or religion is to get rid of all sufferings of life for ever and the best remedy suggested by most of them is path of liberation or termination of vicious cycle of birth and death. All techniques or efforts suggested are more or less spiritual or meditative with inculcation of good virtues in life.
As detailed earlier Chapter on Yoga, Patanjali takes us through journey of his tech-niques from an ordinary state of consciousness (vyutthanacitta) via Antarangayoga, from sabija to nirbija Samadhi and finally towards Kaivalya through Dharmamegha Samadhi. According to Patanjali[1], Kaivalya means termination of witnessing by purusa, no need of Gunas further serving to purusa (purusarthasunya) resulting into reversal of evolution and Prakrti going into original state.
Thus, essential nature of Kaivalya is beyond pure sattvik state, a complete realization of self and isolation of purusa. Here, all three gunas, sattva, rajas and tamas are in perfect equilibrium. This is possible by elimination of Avidya and renunciation of Vibhutis (super natural powers), once we start discriminating Purusa from Prakrti. This state is termed as “viveka khyati” according to Patanjala yogadarsana.
Moksa is defined as per Tattvarthasutra in Jainism as:
“Owing to the absence of the cause of bondage and with the functioning of the dissociation of karmas the annihila-tion of all karmas is liberation or kaivalya.”
A liberated soul free of karma is said to have attained its true and pristine nature of infinite bliss, infinite knowledge and in-finite perception. Such a soul is called siddha as per Jain scriptures. In other words, those who pass the last stage of gunasthanakas are called siddha and become fully established in Right Faith, Right Knowledge and Right Conduct. After his death (nirvana), he attains Moksa[2]. Jainism also talks of getting rid of mithyattva similar to avidya. Jainism firmly believes that even though man is imperfect at present, it is quite possible for him to get rid of karma through his own personal efforts without any external help and to attain the highest happiness as a liberated soul. A sure method to be adopted for this is right path for the Moksa-marga i.e. ratnatraya (three gems) of Samyak darsana-jnana-caritra.
The entire third chapter on Jainism of this thesis is devoted on understanding of various practices prescribed in scriptures for this Moksa-marga.
“Moksa and Nirvana are synonymous in Jainism”[3]
Both these philosophies work on similar principles and towards the same direction of liberation. The technique is notional correction, removal or elimination of klesas or klista vrttis or karma pudgals as explained later . Main practices are at the inner level, correction of attitude, approach and thought pattern.