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SAMADH IN BUDDHISM
thal, at this stage the adept fixes his mind on Anantas infinite), the adept goes beyond the Rupaloka (the world of forms) and his mind is severed from all conception of distinction These Anantas-infinites (objects of meditation) are 1) Ananta-Akasayatana, (the object of meditation as 'space is unlimited') (11) Ananta Vinnanayatana (the object here is 'consciousness is unlimited'. The third subject of meditation is Akinanayatana (nothingness voidness), that too is unlimited and the last subject of meditation according to Buddhaghosa 18 "neither perception nor non-perception" Nevasapnayatana Nasanpa Yatana But this seems to be derived from the third Aruppa--Akincahayatana, which indicates to the absence of a concept.
In the last two Kammathanas, u) Aharepatikula Sanna bhavana (the meditation for developing aversion to food-wbich is an obstacle to higher Samadhi) And the Caludhatu --Viyathana--Bhavana (the meditation on various elements in the boby (which are useless, non-eternal and transient), the adept now reaches the highest stage culminating in Vippassana Samadhi leading to the final stage of Panda in the threefold teachings of Buddha
This is a short summary of Kammathanas which indicates various stages of Samadhi reached by an adept How the adept first starts with concentration on very concrete objects, e. a earth, air, water etc and then later on advances to objects becoming more and more abstract. And ultimately the object becomes most abstract of all in the final stage of meditation One overcomes now all the mental leanings such as Raga (attachment), dosa (hatred) and moha (infatuation) Hence such 18 the highest stage of Vipasana or lokuttara Samadhu of Buddha.
In all these states of gradual development of one's self the importance of a spiritual preceptor (Kalyanamitta) cannot be overlooked. Buddhaghosa has also given indication to it (in Visuddhi-Magga) and really in the beginning a competent guide is of utter importance It is he who can help the adept what type of Kammathanas are to be adopted by the adept and what palbodhas (hindrances) to be given up, after studying nicely the nature, taste and temperament of the adept
This is a brief sketch of the Buddhist Samadhu-an important part of the path leading to liberation, but as we know that the term Samadhi and its implications are not new to other schools of Indian thought In Jaina scriptures the term Samadhi is not unknown It is found in Agamas quite frequently and in number of places But in order to give a correct parrallel to Buddhist Samadhi we are to call up the name of Dhyana of Jainas and more particularly Dharma and Sukla Dhyana The term Samadhi is also taken sometimes in a broad sepse meaning thereby Darshana and Jnana and caritra taken together. But we should keep in mind that the implications of Samadhi in Buddhism and Dhyana in Jainism can
| SR No. | 010772 |
| Book Title | Ratnamuni Smruti Granth |
| Original Sutra Author | N/A |
| Author | Vijaymuni Shastri, Harishankar Sharma |
| Publisher | Gurudev Smruti Granth Samiti |
| Publication Year | 1964 |
| Total Pages | 687 |
| Language | Hindi |
| Classification | Book_Devnagari |
| File Size | 21 MB |