Ethical Doctrines in Jainism

SR No.: 006955
Original Sutra Author: N/A
Author: Kamalchand Sogani
Publisher: Jain Sanskruti Samrakshak Sangh Solapur
Publication Year: 2001
Total Pages: 322
Language: English
Classification: Book_English
File Size: 8 MB

Page 181

V. ĀCĀRA OF THE MUNI
159
the transcendental self by means of the internal self. In other words, after abandoning the spirit of false selfhood and after attaining spiritual conversion, the Yogi should ascend higher through the ladder of the latter with the steps of meditation. The ignorant are occupied with the renunciation and possession of external objects, while the wise are occupied with the renunciation and possession of internal ones; but the superwise transcend the thoughts of the external and the internal. Hence, in order to attain this last state, the Yogi after isolating the self from speech and body should fix his mind on his own self, and perform other actions by means of speech and body without mental inclination. The constant meditation upon the fact, “I am that”, “I am that" results in the steadfastness of Ātmanic experience.
The author of the Jñānārņava, in addition, elaborately expounds the process of Dhyāna by classifying Dhyāna into 1) Pindastha, 2) Padastha, 3) Rūpastha and 4) Rūpātīta. Though the credit of their lucid exposition devolves upon Subhacandra, yet the credit of suggestion and enumeration in the history of Jaina literature goes to Yogindu who is believed to have lived in the 6th century A.D. much earlier than Subhacandra. We shall now dwell upon this fourfold classification. 1) The Pindasthadhyāna comprises the five forms of contemplation? (dhāraṇās) which have been explained in the following way. (a) The Yogi should imagine a motionless, noiseless and ice-white ocean in Madhyaloka. In the centre of the ocean he should imagine a finely-constructed, resplendent and enchanting lotus of thousand petals as extensive as Jambūdvīpa. The centre of the lotus should then be imagined as having a pericarp which emanates yellowish radiance in all the ten directions. In the pericarp the Yogi should imagine a raised throne resembling the resplendence of the moon. And therein he should imagine himself seated in a serene frame of mind. He should then firmly believe that his self is potent enough to sweep away all the filth of passions and to demolish all the Karmas. This type of contemplation is called Pārthivi-dhāraṇā.* (b) Afterwards the Yogi is required to imagine a beautiful, well-shaped lotus of sixteen petals in the region of his own naval. He should then imagine that each
1 Jñānā. XXXII. 10. 3 Ibid XXXII. 61. 5 Ibid. XXXVII. 1. 7 Jñana. XXXVII. 2.
2 Ibid. XXXII. 60. 4 Jbid. XXXII. 42. 6 Yogasāra. 98. 8 Ibid. XXXVII. 4 to 9.