Basic Jain Culture Non Possession

Author(s): Padamchand Shastri, N L Jain
Publisher: Veer Seva Mandir Trust

Page 33

influx and bondage in 6-8th chapters and stoppage and shedding in ninth chapter of his 'Tattvarth Sutra'. He has designated the mental, vocal and bodily activities as (causes of) karmic influx and controlling or putting check on them as karmic stoppage. In the same context, the austerities have been called as causes of both the processes of stoppage and shedding. He has counted meditation in austerities. It means only that meditation is meaningful which may effect stoppage and shedding. Under this state, where stands the classification of meditation in terms of auspicious or inauspicious or sorrowful or cruel (Arta, Raudra) which could be included in the above definition of meditation or it may be included in the causes of auspicious or inauspicious influx? Both these meditations represent lower level of volitions which are influx themselves.
Besides, the description of the effect and eligilulity of meditation as indicated by Umasvami also, indicates that it leads to karmic stoppage and shedding. The wrong-faithed one can not have this type of meditation. That is why, Dhavala has stated only two kinds of meditation : (i) Meditation on virtues or the nature of reality (Dharma or Dharymya) and (ii) Absolute or pure meditation. The first kind of meditation has been called as meditation as it originates after the total subsidence of deluding karma and the second kind is meditation because it develops after destruction of the remaining destructive and non-destructive karmas.
It must, however, be noted here that both the above meditations require abidance in the self. The activity of body, speech and mind is not intended here. 'Dhavala' Vol. 13 p.80-81 22 states that (i) The effect of multiple verbal transitive pure meditation (prathaktva vitarka vicara) is to abide steadily in the soul after total subsidence of twenty eight sub-species of deluding karmas. (ii) The subsidence of deluding karma is the resultant of meditation on the nature of realities (Dharmya dhyana).