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________________ Classical Theory of Meditation xxix throughout this course of meditation. In the second variety, the meditator concentrates his mind on a single mode (ekatva-vitarka)- either origination or cessation or continuity-of an entity or a verbal symbol, and stops moving (avicara) from entity to the verbal symbol or vice versa, and also from any one of the mental, vocal or psysical activity to another. This meditation is as unflickering and steadfast as the lamp situated in a chamber through which no wind is allowed to pass. In the third variety of sukla-dhyana, which is undertaken by the arhat, a few moments before his final emancipation, all the activities, gross and subtle, of the mind and the sense-organ of speech, and also the gross activity of the body are absolutely stopped. The subtle activities (suksma-kriya) of the body such as respiration and the like, however, are still there. There is, moreover, no fall (anivarti), because one does not return to the previous state when the dhyana is over, but rises up to the last variety of sukla-dhyana. * In the fourth variety of sukla-dhyana, even the residual subtle activities of the body are stopped (samucchinna), and moreover there is no fall (apratipati) from it because it is immediately followed by final emancipation. In this dhyana the self becomes as motionless as a rock being devoid of all movements of mind, speech and body. The four characteristic signs of the person established in sukladhyana are : (i) absolute absence of fear (avyatha) or agitation confronted with adverse situations, natural or artificially created by gods or demons, (ii) absolute freedom from delusion (asammoha), (iii) discriminating perception (viveka) of the body and soul as absolutely separate entities, and (iv) abandonment of the body (vyutsarga) as the result of absolute detachment from it, and renunciation of the worldly interests. The four factors that support sukla-dhyana are : (i) forbearance (ksanti), (ii) modesty (mardava), (iii) simplicity (arjava) and (iv) unfetteredness (mukti). The four contemplations that accompany sukla-dhyana are musing upon (i) the endless continuity (anantavartita) of samsara, (ii) the ceaseless change (viparinama) in the nature of things, (iii) the ugly and uncouth (asubha) nature of things, and (iv) the suffering (apaya) caused 1 Infra, p. 6-7: uppaya-thiti-bhamgai-pajjayanam jam egadavvammi nananayanusaranam puvvagayasuyanusarenam // saviyaram attha-vamjanajogamtarao tayam padhamasukkam / hoti puhuttaviyakkam saviyaram aragabhavassa //
| SR No. | 032865 |
| Book Title | Jaina Meditation Citta Samadhi Jaina Yoga |
| Original Sutra Author | N/A |
| Author | Nathmal Tatia |
| Publisher | Jain Vishva Bharati |
| Publication Year | 1986 |
| Total Pages | 170 |
| Language | Hindi, English |
| Classification | Book_Devnagari & Book_English |
| File Size | 12 MB |