The Yoga-Sara of Yogindu (Joindu) contains 108 Verses in Apabhramsa. They are like 108 beads of the rosary (Japa) for counting Mantra. This work with the theme of liberation of soul, very lucidly tells us how the soul can be distinguished with non- soul, how the two are interrelated and consequences thereof, and how in what manner, with what ways and means the soul can be liberated of karma (non-soul matter) be purified and made perfect.

The "Yoga-Sara" of Yogindu (Joindu) contains one hundred and eight verses (105 Dohas; 2 Sorathas 38 and 44 and 1 chaupai-39) in Apabhramsa. They are like 108 beads of the rosary (Japa) for counting Mantras. There is a close relationship between 'Gatha' of Prakrita and Doha of Apabhramsa and the latter succeeded the former. Each line of a doha contains 14 and 12 Matras, with a definite pause, after the 14th Matra.
"Yoga-Sara" means the essence (Sara) of "Yoga". "Yoga" is a technical word, which denotes the Vibratory activity of the soul caused by the body, mind and speech. It is the most comprehensive cause of Asrava (in-flow of Karma to the soul), since it embraces both the empirical souls and the Arihantas within its range. Bandha (association of Karmas with the soul) is again due to Yoga, but not Yoga alone. The malignant influence of passions attract fresh particles of Karma and these get transformed into particles of Karma and binds the Jiva, Samvara is the process of reversing the flow of Karmic particles to effectively prevent the pollution of soul. In order to achieve Samvara, discriminative knowledge (the knowledge of distinguishing soul with non-soul) is a pre-requisite. Nirjara (shedding of Karmas) is also much facilitated by the changed attitude of the aspirant due to this discriminative knowledge. Samvara and Nirjara ultimately result in liberation (Moksha) of the soul. Having in view this process as a whole and the important role, of 'Yoga' in it, it can be safely presumed that "Yoga-Sara" must be a work, with the theme of the liberation of soul; and it is undoubtedly so. This work very lucidly tells us, how the soul can be distinguished with non-soul; how the two are inter-related, and the consequences thereof; and how, in what manner, with what ways and means, the soul can be liberated of Karmas, (non-soul matter), be purified and made perfect. In short, this work tells us about the path of emancipation/liberation/Salvation of the soul and assists us in achieving omni-perception, omniscience, Omni-bliss and omnipotence, and in becoming perfect.

In introducing 'Yoga-Sara' to my readers, I propose to first deal with the Fundamentals of Jainisim; then give a note on Acarya Yogindu, the illustrious author thereof. It appears necessary, so as to equip the reader with proper back ground.

Jain Metaphysics begin with the enunciation of Six substances (Dravyas), namely Soul (Jiva), Matter (Ajiva), Medium of Motion (Dharma) Medium of rest (Adharma) space (Akasa) and Time (Kala). The universe (and what-soever exists therein) is the result of various combinations and permutations of these six substances. The world is self-sustained and it is neither created nor protected (or sustained), nor destroyed by super-powers such as Brahma, Vishnu and Mahesh. As these Six substances have no beginnings and no end, similarily, the world has no beginning and no end. Of these six substances, the soul (Jiva) is a sentient substance and the rest five are insentient. The soul (Jiva) has been defined by Shri Nemichandra Siddhantacarya, as having nine attributes.