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COMPENDIUM OF JAINISM
practice with the twelve kinds of reflections (anuprekşās), colourations (leśyās) and the fruits of the various kinds of Karmas. Constant awareness of the nature of the soul and its relationship with the body is of vital importance in keeping him on the true path. The contemplation should be deeply rooted in the clear understanding of the ratna-trayas and the same should be fortified by regular study of the scriptures. Such moral and spiritual discipline will help him not only to purge the Karmas already entangling the soul but also prevent influx of the new Karmas. Regular self-study (svādhyāya) will keep the mind pure and active. The mind will be free from distractions and distractions of evil activities. Freed from infatuation and indecision, the mind becomes calm, collected and firmly rooted in the efficacy of the path shown by the Tírthankaras. He becomes free from attachments to the world as he knows its real nature. He loses all interest in worldly enjoyment and becomes steadfast in meditation. He gains such calm and concentration that it matters little to him whether he remains in the midst of a crowd or a lonely forest. forest. There is no restriction on place, time and posture. The essentials of this meditation are scriptural self-study, the twelve reflections, the practice of the ten virtues and desisting from harmful activities of the body, mind and speech. Whatever may be the natural weaknesses of the body and intellect, one should think to the best of one's understanding, study and follow the instruction from the saints about the teachings of the Tirthankaras and meditate on the nature of the soul free from the pollutions of attachment, aversion and passions. 1 9
The fourth but the best kind of meditation is called the Sukladhyāna (or the white or pure meditation). It is the highest kind of meditation. This kind of meditation is possible only for the omniscients. It is of four kinds. The first two can be attained by those who have attained the full knowledge of the scriptures and thereby realised virtuous concentration.
These two kinds occur before the self has ascended the ladder of spiritual progress. These are worthy to be meditated upon by
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