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THE DOCTRINE OF LIBERATION IN INDIAN RELIGIONS
centration of mind which is of the utmost importance for the cessation of karmus; dhyāna means meditation or concentration on the self, inner discipline, and calmnesss of mind. Dhyānā when rightly practised annihilates all karmas and leads to the realization of the true nature of the self. It has been said in the Yogaśästra by Hemacandra: "dhyāna leads to the knowledge of the self and knowledge of the self leads to the destruction of the karmas which is nothing but moksa."'85 The Tattvärthasülra states that concentration of thought on one particular object is called dhyāna and it extends upto one muhurta i.e. forty-eight minutes with the best physical constitution.86
A fundamental means to nirjară is meditation or dhyāna; when one meditates upon the pure nature of the self with controlled senses, one washes off the karmic stuff completely by the flood of dhyāna. Meditation or dhyāna is a means to self-realization. The Pañcāstikäya relates the origin, nature and effect of meditation and says that “in a person who has neither desire nor aversion, and who is free from ignorant attachment to sense pleasures and from the activity of thought, speech and body, there flames forth the fire of meditation that burns out all karmas, beneficial as well as baneful.''87 The effect of dhyāna is like a fire that burns the heap of karmas, provided one is indifferent, detached and disinterested towards sense pleasures and yogic activities. This means that self-absorption is the very essence of Jinist dhyāna.
In order to achieve self-absorption or concentration of mind, one must remove all obstacles, hindrances and impediments which divert the mind. Certain conditions are necessary for practising dhyāna as Akalańka points out, such as good atmosphere, accord with posture of the body, breathing slowly and steadily, avoidance of lethargic nature, sleep, sex-love, fear, doubt, sorrow etc.88 The practice of dhyāna further requires faith, energy, heedfulness, insight into the nature of things, etc.
The Jaina thinkers broadly classify dhyāna into two types : inauspicious (apraśasta) and auspicious (prašasta). The first type is again sub-divided into painful (ärta) and harmful (raudra) which come out from hatred, illusion, greed, attachment and hence these two should
85. 86. 87. 88.
Yogaśāstra, IV. 113. Tattvarthasūtra, IX. 27; Vyakhyāprajñapti, 25.6.770; Sthānāmgavrtti, 4.1.247. Pañcāstikaya, 146 (ed. by A.N. Upadhye). . Tattvārtha-Rajavārtika, IX. 44; Sthanamgasūtra, IX. 2. 283,
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