Studies in Jaina Philosophy

SR No.: 001616
Original Sutra Author: N/A
Author: Nathmal Tatia
Publisher: Jain Cultural Research Society
Publication Year: 1951
Total Pages: 366
Language: English
Classification: Book_English, Philosophy, Knowledge, Yoga, & Epistemology
File Size: 9 MB

Page 318

. II]
V.
DOCTRINE OF DHYANA
II
THE DOCTRINE OF DHYANA
Jainism, like the other systems of Indian thought, attaches supreme importance to dhyana (concentration of mind) as a means to spiritual realization. Along with its purification, the soul develops the capacity for self-concentration.1 Before coming to the topic of dhyana proper it is necessary to understand the fundamental motive that inspired the whole Jaina outlook towards dhyana. The Jainas, like others in the field, put stress on self-realization. The materialist view of the self as identical with the body is the first thing that one is to get rid of in order to tread the path of spiritual realization. For this purpose one" is required to turn inward and concentrate upon the self as distinct and separate from the body. When one is fully convinced of the distinction between self and not-self, one is required to rise still higher and concentrate upon and realize the transcendental self. which is free from all the limitations of the empirical self. Acarya Kundakunda and, following him, Pujyapada and Yogindudeva have very thoroughly discussed this method of self-realization in their respective works viz. Mokṣaprabhṛta, Samadhitantra and Paramātmaprakāśa. They distinguish three states of the self viz. the exterior self (bahirātman), the interior self (antaratman), and the transcendental self (paramātman). The self with the deluded belief that it is none other than the body is the exterior self. The self that clearly discriminates itself from the body and the sense-organs is the interior self. The pure and perfect self free from all limitations is the transcendental self. The exterior self becomes the transcendental self by means of the interior self. Or, in other words, the transcendental self is the self-realization of the exterior self through the intermediary stage of the interior self. The self or the soul is intrinsically pure and perfect. Its limitations are due to its association with karmic matter. Considered from the point of view of gunasthana, the soul before it cuts the knot (granthi) and experiences the first dawn of the spiritual vision is the exterior self,
281
1 We leave out of account the habit of the self to concentrate upon a particular object or a theme out of attachment or hatred, love or fear, anger or greed. The Jainas classify such concentration into two types viz. (1) artadhyana (mournful concentration) of mind which occurs when one experiences or apprehends the loss of one's beloved object, or when one is suffering from anguish, or when one contemplates upon one's unsatisfied desires; (2) raudradhyana (cruel concentration) which occurs when one contemplates to attack one's enemy, to do an act of injustice, to misappropriate someone's property or to protect one's own. These dhyānas are the features of animal life and therefore are left out of account. For further information one may refer to SthSu, IV. I. 247 TSu, IX. 31-36 with Bhasya and Tikā; Jinabhadra's Dhyanaśataka, 6-27.
JP-36