Religion and Philosophy of the Jainas

SR No.: 001190
Original Sutra Author: N/A
Author: Virchand R Gandhi
Publisher: Jain International Ahmedabad
Publication Year: 1993
Total Pages: 266
Language: English
Classification: Book_English, Philosophy, Ethics, & Principle
File Size: 13 MB

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RELIGION AND PHILOSOPHY OF THE JAINAS
Prthaktva means difference. Vitarka means conceptual thinking. So the term 'pṛthaktva-vitarka' means conceptual thinking dominated by difference. And as there is in it a transition (vicāra) from one type of activity to another, from the word to the meaning, from the meaning to the word, or from one mode to another, it is called savicara. Though there is movement of mind in this dhyana, yet it is of the nature of concentration because the movement is confined to one substance only.
(2) Ekatva-vitarka-nirvicāra : On the contrary, when a performer of dhyāna takes up for concentration some one mode or aspect only and undertakes in relation to it a reflection dominated by oneness or nondifference, again when sticking to some one of the three types of activity - viz. those pertaining to mind, speech and body - he introduces no change in the form of transition from word to meaning or vice versa, or from one type of activity to another then the dhyana concerned is called ekatvavitarka-nirvicāra. For in this dhyana there is mainly a reflection on oneness (ekatva) and there is introduced in it no change (vicāra) as to mode, meaning, word or activity.
As for these two types of sukla-dhyāna when one's practice of the first that is dominated by difference has become firm, only then is one enabled to perform the second that is dominated by oneness or non-difference. Thus just as the poison of a snake, etc. circulating throughout the entire body is, by means of a magical chant or the like, concentrated on the spot stung, similarly one's mind unsteadily wandering about amidst the multifarious objects of the world is, by means of dhyana, made steady by being concentrated on some one object. When the steadiness of mind thus becomes firm, then just as a burning mass of fire becomes extinct in case all fuel whatsoever is withdrawn away from it so also does the mind which in the above manner has been made steady by being concentrated on some one object ultimately becomes absolutely calm. That is to say, its fickleness is done away with and it becomes free of all waverings and agitations - with the result that the deluding karmas are absolutely dissociated from the soul, which in turn leads to the absolute elimination of