In the Sukladhyana the range of the objects of
concentration is narrowed to the concentration of the -atom. just as
poison spread over the body is first collected at a point by a mantra and
then removed by a more powerful Mantra.[34] For this type of concentration
one must have good physique and must be at least in the seventh stage of
Gunasthana. Four types of Sukladhyana have been mentioned. In the first
two types mind concentrates 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 state of highest
Samadhi.[35]In the practice of Dhyana first stage is concentration on the
image of Tlrthakara. This is the concrete symbol for concentration. After
achieving steadfastness in this concentration, one should practice
concentration on the abstract qualities of a Tirthakara. The practice of
Yoga is clearly connected with the various stages of spiritual
realization. Dhyana 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 Dhyana so far given 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 emphasised as an important means to
the attainment of the highest ideal of perfection. The problem has been
looked at from different points of view. In this sense, the spirit of
Anekanta pervades the analysis of the psychological conditions of
perfection as expressed in Dhyana.
Having studied the practice of Yoga as the pathway to
perfection in the light of the eightfold principles of Patanjali's Yogawe
may add a comparative note on Jaina Yoga and Sivayoga as presented by the
Virasaiva philosophers. The object of this study is to present a synoptic
picture of the pathway to perfection and to see how the spirit of Anekanta
pervades the application of this principle.
As civilization advances, there is a gradual change in
the manifestation of thought and action. In the early stages of
civilization, life was simple and confined itself to interaction between
fewer individuals. The environment was smaller, the material facilities
were comparatively meagre. Self expression could be narrowed to the
withdrawal of the mind from external. Yoga was an instrument to attain
peace of mind. But as we advance in external developments, life became
complex, and men were rooted and absorbed in the overt activities of
life. It was difficult for most men to practice physical and mental
discipline on a scale possible in the early stages of civilisation, when
problems were few and life was simple. New ways to self-realisation had
to be adopted, conforming to the social structure and suited to the
individual living, in complex societies. This gave prominence to the
devotional method (bhakti-yoga) as a means to the realisation of the
self. Revival of bhakti-marga as a means of purification and love, may be
for absorption in the highest, is an important step in the development of
the self. Bhaktiyoga is implied in the Sivayoga which the Virasaiva saints
preached. The second principle of 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 latter is
permeated with cognition and will. Hiranyagarbha Yoga is presented in the
Patanjala Yoga and the Rudrayoga is shown in the Saivagamas. Where the
first ends, the second begins.[36]
The ultimate end of a Virasaiva is liberation from the
bonds of the life. Positively it is union with the Highest, which may be
described as aikya. The realization of this end lies in self-surrender and
mergence of the self in God. It is Sivatva. The end to be attained is not
merely to discard nor to transcend, the life of existence, but to divinise
the human and to spiritualize the material.[37] The way to
realise this end is through the spiritualization of the human and devotion
to the Highest. It is achieved through a special form of Yoga called
Sivayoga.
Yoga may be identified with Sadhana. According to
different traditions of thought different forms have been recognised.
Virasaiva philosophers recognise different forms of Yoga and their
efficacy in their own way. But Sivayoga has distinct features which make
it suitable for the way of selfrealization followed on the basis of
self-surrender (sarana and devotion (bhakti) coupled with the necessary
energy of self realisation (sakti). It emphasizes a synthesis of
discipline and devotion. The Kaivalyakalpavallari of Sarpabhusana Sivayogi
is a poetic presentation of the four types of Yoga, showing their inherent
defects.[38]
Hathayoga may enable one to control the bodily and
mental functions and make it possible for one to get paranormal powers.
It does not lead us to the path of spiritual progress. In his advice -to
Goraksa, Allama prabhu exhorts him to give up the acrobatics of physical
and mental exercises which may stupefy human beings but will not lead to
the path of spiritual progress. Men practicing Hathayoga cannot be
convinced of their folly, as a blind man cannot see his image in the
mirror.[39]
The same can be said of those practising Mantrayoga.
Those who practice Mantrayoga through the incantations of hymns, like Om,
Om namah sivaya, etc., practice suitable Asanas and at specific times of
the day. But it will lead to mechanical development of certain types of
mental habit and not to the final spiritual progress.[40] In the Layayoga
one practices concentration of mind on an image of a God or any object of
concentration by the physiological processes. ida, pingala and nadi.[41]
This is a lower form of concentration which is analogous to the
Arta-dhyana of the Jainas. But such a type of Yoga and concentration is
not useful for developing one's way to self-realization. It is not
possible to reach Moksa by this method[42] Allama Prabhu exhorts the
hermits in the forests not to be fascinated by such practices of
self-mortification.[43]
PatanJali's Yoga has been considered as Rajayoga. In
this self-realization is to be attained, not by the objective use of the
mind, but by the suppression of the activities of mind. All mental states
and events have to be held up so as to remove the impediments in the way
of this end. The eightfold path enunciated by the Patanjali's Yoga gives
the methods of attaining this highest end of Samadhi, almost developing
the steps into a science of mental control. Still, in the Patanjali's
Yoga, as also among the Jainas, though physical health is not the end of
human life, it is still one of the essential conditions. It is to be
treated as only a means to an end. Even surrender to a spiritual power
like God is to be considered as a useful step for concentration, and not
an end in itself. The idea of God is a useful hypothesis for Patanjali.[45]
Sivayoga is different from the four types of Yoga so
far described, although it contains the essential elements of Rajayoga as
a method. The cardinal principles of Sivayoga are:
(i) Belief in the existence of the Supreme Being, God,
and the ultimate end of the human life as union with the Highest (Linganga-aikya)
.
ii) Devotion and self-surrender to the Highest as a
principal way to this end bhakti, and we may mention sarana interpreted
as self-surrender.
iii) Sakti (or psychic and spiritual energy) leading
the devotee to the final goal. Sivayoga, as we mentioned earlier, is a
synthesis of the devotional and the conative aspects of human efforts to
self-realization.
iv) Astangayoga of Patanjali is also made use of to the
extent necessary. The final end is the aikya sthala. It is to be realised
by the devotee. Physical and mental discipline has to be practiced to the
extent necessary to reach this goal.
The first principle of Sivayoga is belief in the
existence of God, and the ultimate end is to be united (aikya) with God.
In the Patanjali's Yoga, the ultimate end is to free the self ( purusa)
from the bonds of prakrti (matter). The idea of God v as not an integral
part of the Samkhya, and consequently of the Yoga philosophy. Devotion
and self-surrender to God is an integral element of Sivayoga. But
self-surrender need not involve self-sacrifice to the deity even at the
cost of selfeffacement. The earlier forms of self surrender did sometimes
involve sacrifice of one's body, of one's child, etc. The story of Bedar
Kannappa shows that such forms of self-surrender were present in the early
devotional literature. Siva-yoga does not admit of such expressions.
Allama Prrbhu shows the way to Goggayya by pointing out that prasada is
the right way and ahuti is the wrong way.[45] This attitude emphasizes
that non-violence is the fundamental principle of the Virasaivas also. In
self-surrender there is selfeffacement and the elimination of the
ego-sense. 'This is evident in the hummility Basavesvara shows to Allama
Prabhu.[46]
In Sivayoga the power of will for spiritual progress (samkalpa
sakti) is an important element for the realisation of the highest end. In
this, the physical and the mental are not negated, but transmuted and
transcended. The bodily and the mental are purified and divinised through
the power of the cit sakti. The force of samkalpa sakti is expressed
through piyusa-granthi the pineal gland. The fuller expression of
potential powers in the pineal gland will lead the individual to the
acquisition of omniscience and spiritual force leading to the state of
union with the Absolute.[47] The integral Yoga of Shree AUROBINDO also
emphasizes the primacy of samkalpa sakti in the programme of self-realisation.
In Sivayoga, as also in integral Yoga, the bodily and the mental are not
denied. To this end, we have to use the methods of Astanga of Patanjali
for self-purification. It is not necessary to go through the impossible
process of the eight stages of Raja-yoga in all their rigidity. That would
distract us from the main path, reaching union with God. What is needed
is a simple process of Yoga which is possible for even the common men,
women and children. This type of Sadhana is possible through Istalingapuja-karma
and the concentration through trataka. [48]
In the Sivayoga-darpana we get a description of the
characteristics of Sivayoga. Five forms of Sivayoga have been mentioned:
1) sivajnana, 2) sivadhyana, 3) sivapuja, 4) sivavrata and 5) sivacara.
The attainment of Sivayoga is possible through the practice of
samyaknadanusamdhana which consists in right worship and concentration.
There are five forms of nada. The symbol of Om is significant. Yoga
through sambhavi mudra is a significant step in Sivayoga. In the eye is
the infinite energy of the sun, the moon and the fire. The detailed
description of the practice of Sivayoga as given in this book would be
beyond the scope of this work.
However, it is stated that the importance of Sivayoga
can be known by Siva only and not by others. This process of Yoga would
lead us to the supreme experience.[49] Therefore it is also called
Sivanubhava Yoga.
In this sense, we can also say that there is some
agreement between Sivayoga and the Yoga preached by Patanjali in that the
fundamental stages are accepted in both. But we may say that Sivayoga has
democratised Patanjali's Yoga in the sense that it has given men the
possibility of reaching the goal. It has emphasized the importance of
Anubhava as a mystical element in the culmination of this process of Yoga.
[50]1
The analysis so far made shows that the Jaina Yoga and
the Siva Yoga aim at perfection. To be free from the empirical and the
contingent and to reach perfection are the negative and the positive
elements in the final goal of self-realization.
But the Jaina way is individualitic and rigoristic.
The bodily and the mental are empirical adjuncts to be eliminated if
possible and also to be used in the process of reaching the highest, as
one uses a ferry boat to cross the river and does not carry the boat along
with him after reaching the other side, out of gratitude for the boat.
Therefore, it is apter to say that the Jainas do not discard the body and
aim at its crucifixion only. For them, as for others, the body and bodily
health are as necessary for Yoga as discarding of the mental activity is
necessary (cittavrtti-nirodha).
For a Virasaiva the final end is unity with the
Absolute. Belief in God and surrender to God are cardinal principles in
Sivayoga-The Jainas do not believe in a supreme deity, like God. There is
no place for divine grace either. We have to depend on our own efforts, as
every soul is divine.
