Jaina Philosophy and Religion

SR No.: 001604
Original Sutra Author: N/A
Author: Nyayavijay
Publisher: B L Institute of Indology
Publication Year: 1998
Total Pages: 500
Language: English
Classification: Book_English, Philosophy, & Epistemology
File Size: 12 MB

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Jaina Philosophy and Religion
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 knowledge-covering, vision-covering and obstructive karmas and ultimately to the manifestation of omniscience. Thus the second type of śukla-dhyāna culminates into the manifestation of omniscience.
(3) Sūkṣmakriyā'pratipāti (Concentration accompanied with subtle physical (bodily) movement and infallible): When the omniscient Lord, at the time of death, during the course of the process called cessation-of-yoga, ultimately takes recourse to just a subtle bodily yoga, while putting an end to all the remaining yogas, then this act of his is called sūksmakriya'pratipātidhyāna. This stage of śukla-dhyāna is, in fact, not of the nature of mental concentration. So to call it dhyāna is merely a convention. Regarding it we are told that just as steadiness of mind is called dhyāna so also steadiness of body can also be called dhyāna. In this state of śukla-dhyāna there proceed only the subtle bodily activities like inbreathing and outbreathing—and there is no possibility of downfall from this state. Therefore it is called sūksmakriyā (accompanied with subtle bodily activities) and apratipāti (infallible).
(4) Samucchinnakriyā'nivịtti (Concentration accompanied with complete cessation of all activities and infallible): When even the subtle bodily activities cease altogether and the constituent-units of the soul concerned become free of all wavering, then the state is called samucchinnakriyā’nivrttidhyāna. For, in this state there takes place no activity whatsoeverwhether gross or subtle and whether pertaining to mind, speech or body; and there is no possibility of downfall from it. Through the instrumentality of this fourth type of sukla-dhyāna all karmic inflow and all karmic bondage cease altogether, the soul becomes completely free from all karmas, it attains liberation, leaving the mortal body moves upward and within a moment reaches the end of the universe, and remains there motionless. This stage of śukla-dhyāna lasts only for a moment.
Thus we complete the exposition of dhyāna and with it we complete the exposition of austerity.
1. The second variety of sukla-dhyāna at the twelfth stage of spiritual development
(gunasthāna) is more intense than the same at the eleventh stage. In other words, in the twelfth stage it reaches its culmination. This is the reason why it causes immediate manifestation of omniscience.