Concepts on Parisaha and Tapa in Jainism

Author(s): Kamalchand Sogani
Publisher: Z_Hajarimalmuni_Smruti_Granth_012040.pdf

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५८ : मुनि श्रीहजारीमल स्मृति-ग्रन्थ Or he who has understood the nature of objects and who therefore makes use of Naya and Pramāņa for justfying certain doctrines may be believed to have performed Ajña-vicaya Dharma-dhyāna.164 We may here say that the purpose of this Dhyāna is to maintain intellectual clarity regarding the metaphysical nature of objects propounded by the Arahanta. (2) To ponder over the adeudate ways and means of emancipating the souls from the wordly suffering caused by the perverted belief, knowledge and conduct,165 and to meditate on the means of ascending the ladder of spiritual welfare,166 are designated as Apāya-vicaya Dharma-dhyāna. Besides, the aspirant should give himself to serious contemplation : 'who am I?' Why there are inflow and bondage of Karmas? How Karmas can be overthrown? What is liberation ? and what is the manifested nature of soul on being liberated ?167 If Ajñā-vicaya establishes oneself in truth, Apāya-vicaya lays stress on the means of realising the essential nature of truth. (3) Vipāka-vicaya Dharma-dhyāna implies the reflection on the effects which Karmas produce on the diverse empirical souls.168 (4) The reflection on the nature and form of this universe constitutes what is called as Samsthāna-vicaya Dharma-dhyāna.169 This kind of Dhyāna impressed upon the mind the vastness of the universe and the diversity of its constituents. By this Dhyana the aspirant realises his own position in the universe. These four types of Dhyāna serve twofold purpose namely, that of suspicious reflection and self-meditation; i.e. they supply the material for the intellect and offer inspiration to the self for meditation, Though they do not seem to suggest any process of meditation, their subject-matter is such as to evoke active interest for nothing but self-realisation through self-meditation. Thus Dharmadhyāna is meditation as well as reflection, the latter may pass into the former and the former may lapse into the latter. In other words, the four kinds of Dhyana are reflective when intellectual thinking is witnessed, and they are meditative when the mind attains stability in respect of them. The best kind of Dharma-dhyāna is to meditate upon the self by fixing one's mind in it after renouncing all other thoughts 170 Sukla-dhyāna
Dharma-dhyāna which has so far been expounded prepares a suitable ground and atmosphere for ascending the loftiest spiritual heights. It claims to have swept away every iota of inauspicious dispositions from the mind of the aspirant. The Yogi has achieved self-mastery to the full, and has developed a unique taste for the accomplishment of that something which is unique. The Yogi, having brushed aside the unsteadiness of his mind now resorts to Sukla Dhyāna (Pure Dhyana) which is so called because of its origination after the destruction or subsidence of the filth of passions.171 Not all Yogis are capable of performing this type of Dhyana. Only those who are possessing bodies of the best order can have all the four types of Sukla-dhyāna. 172 Of the four types173 of Sukla-dhyāna, namely, Pộthaktva-vitarka-vicāra, Ekatva-vitarka-avicära, Suksmakriyapratipātin, and Vyuparatakriyanivartin, the first two occur up to the twelfth Gunasthana with the help of conceptual thinking based on scriptural knowledge, and the last two crown the omniscient where conceptural activity of the mind abates to the last.174 To dwell upon these types, the first type (Pệthaktva-vitarka-vicāra) is associated with Pșthaktva, Vitarka and Vicāra, i.e. with manyness, scriptural knowledge, and transition from one aspect of entity to another, for example, substance to modifications and vice versa, from one verbal symbol to another, and from one kind of Yoga (activity) to another.175 In the second type (Ekatva-vitarka-avicära) Vicāra is absent, consequently oneness displaces manyness. The mind
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