Anandrushi Abhinandan Granth

Author(s): Vijaymuni Shastri, Devendramuni
Publisher: Maharashtra Sthanakwasi Jain Sangh Puna

Page 780

Human Nature and Destiny in Jainism 29
points as well. Thus, for instance, he states the four prerequisite practices: (1) the regular study (jääna) for the achievement of steadiness and purification of the mind, (2) the purification of the attitude (darśana) for the sake of removing the delusion (moha), (3) the right conduct (caritra) for the purpose of stopping the inflow of new karmic matter and the destruction of the accumulated one, and (4) non-attachment (vairāgya) for acquiring steadfastness-for qualifying oneself for dharma-dhyana. Umäsväti defines dharmadhyāna as the collection of scattered thought (smrti-samanvähära, literally collection of the memory) for the sake of meditation upon the revelation, suffering, karmic fruition, and the structure of the universe, Subhacandra prescribes the practice of fourfold virtues of maitri (friendship with the creatures), pramoda (appreciation of the merits of others). Karuna (compassion and sympathy), and mädhyasthya (indifference for the untruely) as the pre-requisite condition of dharmaedhyäna. The slumber of delusion disappears and the quiescence of ecstasy (Yoga) sets in, and finally the truth reveals itself, when one has perfectly practised these virtues.29 As regards the selection of a proper place, it is held that one should be very careful about it, and avoid the bad place. Acharya Hemcandra presents a glorious record 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. Hemcandra has elaborately discussed the nature of right conduct." He 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. Consequently, the emancipation is nothing but the conquest of the passions and the senses. Now let us consider the state of Sakla-dhyan. In brief, forbearance, humility, straight forwardness, and freedom from greed are the conditions of the Sukladhyāna. In the dharma-dhyāna, the mind concentrates upon the general features of worldly existence. But in the Śukla-dhyana, the mind gradually shortens its field of concentration. The mind now concentrates upon atom and becomes steady and motionless. And on the attainment of omniscience, the functions of mind are completely annihilated,36
Acarya Hemcandra has presented satisfactory accounts in the field of yoga by his works named Yogabindu and Yogadrştisamuccaya, According to him, all spiritual and religious activities that lead towards final emancipation are considered as Yoga. Besides this, he pays special attention in his Yogavimhsikä, to these five kinds of activities. (1) practice of proper posture (sthāna), (2) correct utterance of sound (úrna), (3) proper understanding of the meeting (artha), (4) concentration of the image of a tirthankara in his full glory (alambana), and (5) concentration on his abstract attributes (analambana). Of these five, the first two constitute external spiritual activity (karmayoga) and the last three internal spiritual activity (jñānayoga)." These activities can be properly practised only by those individuals who have attained to the fifth or a still higher stage of spiritual development (gupasthana). Haribhadra says
श्री आनन्दक
Hoge B B 562 91213 . जीआनन्त
B
CCTC
FE
ST
C
FE
TCOM