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पंचम अध्याय: ५१
worldly benefits and prestige, but with the desire to eradicate the unworthy path, to remove doubts, and to illumine the essential aspects of life."7
Jain Educa
According to the Jaina, that is right knowledge which can enlighten the essence of life, foster self-control, direct the mind from the "abyss of sensuality to the plane of the spirit",68 instill the spirit of detachment, inspire the pursuance of noble path, and develop fraternal feelings with all beings, Scriptural study may very well be equated with type of knowledge. Besides, it confers upon the aspirant the benediction that senses are restrained, three Guptis are observed, mental concentration is obtained, and humbleness pours in.70 The man with the knowledge of Sutras saves himself from being led astray, just as the needle with thread is not lost." Kundakunda emphasizes the importance of scriptural study by pronouncing that it serves to exhaust the heap of delusion. Pujyapada points out that the purpose of Svadhyāya is to enrich intellect, to refine moral and spiritual efforts, to infuse detachment and fear from the mundane miseries, to effect an advancement in the practice of austerities, and to purify defects that may occur when one pursues the divine path.73 In addition to these objectives fulfilled by Svadhyaya, Akalanka recognises that it also serves to perpetuate the religion preached by the omniscient Tirthankara, to uproot one's own doubts and those of the co-religionists, and lastly, to defend the basic doctrines against the onslaughts of antagonistic philosophers." For those who are fickle-minded, intellectually unsteady, nothing is so potent to terminate such a state of mind as the pursuance of Svadhyaya or the scriptural study, just as darkness can only be nullified by the light of the sun. It brings about mental integration and concentration, inasmuch as the aspirant overcomes the hindrances by ascertaining the nature of things through the study of the scriptures.73 Without the acquisition of scriptural knowledge, there always abides a danger of being led astray from the virtuous path, just as the tree full of flowers and leaves cannot escape its deadening fate for want of the root." Thus, the significance of Svadhyaya is so great that of the twelve kinds of austerities already discussed, Svädhyāya is unsurpassable. If scriptural study offers an incentive to the householder to lead the life of a saint by consecrating himself completely to meditation and devotion, it serves as a temporary help for the sojourn of the saint when he experiences meditational fatigue. It imparts meditational inspiration and intellectual fund and satisfaction. It is at once a "tonic to the brain and sauce to the heart.79 It bestows upon us philosophical satisfaction about the truths of mystical religion and creates an insatiable desire to have an actual experience of these truths. "It brings home to the mystic's mind the sense of weakness, finitude and helplessness and awakens the Sadhaka to the need of making more efforts, of cultivating the moral virtues and of enhancing his meditations and devotions."
(5) Vyutasarga signifies the relinquishment of external and internal Parigraha.81 The former comprises living and non-living Parigraha, and the latter, the fourteen kinds of passions.$2 General nature and types of Dhyana.
Having discussed the nature of five kinds of internal Tapas, we now proceed to dwell upon the nature of Dhyanas. It well not be amiss to point out that all the disciplinary practices form an essential background for the performance of Dhayana. Just as the storage of water which is meant for irrigating the corn-field, may also be utilised for drinking and other purposes, so the disciplinary practices like Gupti, Samiti etc. which are meant for the cessation of the inflow of the fresh Karman may also be esteemed as forming the background for Dhyana.83
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