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 326

V. II]
DOCTRINE OF DHYANA: DHARMA-DHYANA
289
of the seven elements, as possessed of a lustre as pure as the full moon, and as great as the omniscient.1 This is the nature of the pindastha dhyana. In the padastha, one is required to practise concentration with the help of mantric syllables.2 Subhacandra mentions a number of processes of such concentration with the help of mantras (incantation) and refers to many supernormal powers achieved by the practice of such processes. But we shall not deal with these in view of their lack of relevant interest. In the rupastha one is required to concentrate his mind on the omniscient arhats with all their glory and extraordinary powers, and thus seek inspiration for spiritual endeavour. In the rūpātita one is to meditate upon the self as full of consciousness and bliss, pure and formless, supreme and infallible."
Now we come to Acarya Hemacandra. Let us begin with Hemacandra's conception of yoga. Yoga, according to him, is the cause of final emancipation and consists in the threefold jewels of right knowledge, right attitude and right conduct. Hemacandra has discussed in detail the nature of right conduct.5 But then what is the ultimate nature of right knowledge, right attitude, and right conduct? Hemacandra says that it is the self of the ascetic that is right knowledge, right attitude and right conduct. They are nothing but the comprehension of the self in the self by the self on account of the disappearance of the eternal delusion. Emancipation is nothing but the conquest of the passions and the senses. One cannot conquer the passions unless one conquers the senses. And the conquest of senses is dependent upon the purification of mind. One should conquer the tendencies of attachment and hatred for the purification of the mind. And these tendencies can be conquered by equanimity (samatva). Equanimity however is possible only if one has completely given up the sense of mineness. And one should take resort to the
1 saptadhātu-vinirmuktaṁ pūrṇacandramalatviṣam sarvajñakalpam ātmānam tataḥ smarati samyami.-Ibid., XXXVII. 28.
2 Cf. padany alambya punyani yogibhir yad vidhiyate
tat padastham mataṁ dhyanam vicitra-naya-paragaiḥ. -Ibid., XXXVIII. 1.
3 cidananda-mayam śuddham amurtam paramākṣaram smared yatra 'tmanā "tmanam tad rūpātītam iṣyate.-Ibid., XL. 16.
4 Cf. caturvarge 'graņir mokṣo yogas tasya ca kāraṇam
jñāna-śraddhana-caritra-rupari ratna-trayam ca saḥ.
5 Ibid., I-III.
atmai 'va darśana-jñāna-cariträṇy athava yateḥ.-Ibid., IV. I.
7 Cf. ätmanam atmanā vetti mohatyägäd ya ātmani
tad eva tasya caritraṁ taj jñānam tac ca darśanam.-Ibid., IV. 2. manaḥśuddhyai ca kartavyo raga-dveṣa-vinirjayah.-Ibid., IV. 45. JP-37
-Yogaśastra, I. 15.