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V. ĀCĀRA OF THE MUNI
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that the undisciplined and partially disciplined persons are the subjects of Raudra-dhyāna. Though the partially disciplined persons are the victims of this Dhyāna on account of their observing partial conduct, i.e., partial Ahimsā, partial truth, partial non-stealing, partial nonacquisition and partial chastity, yet Raudra-dhyāna in their case is incapable of leading them to experience miseries of hellish beings. The life of the saint is exclusive of this Dhyāna, since in its presence conduct degenerates. This Dhyāna also occurs in the self without any education and is the result of the intensest passions, or of the Krsna, Nīla and Kāpota Leśyās.
PRE-REQUISITES OF PRAŠASTA DHYANA: Next in order comes the Praśasta type of Dhyāna which may be called Dhyāna proper. This type of Dhyāna is conducive to Moksa or final release. Before we directly embark upon the study of the types of Praśasta Dhyāna, it is of primary and radical importance to delineate their pre-requisites, which will enforce banishment of all the inimical elements robbing the soul of the legitimate disposition and proper conduct for spiritual advancement. In consequence the self will gain strength to dive deep into the ordinarily unfathomable depths of the mysterious self. Indubiously, in the initial stages the purity of empirical and psychical background is the indispensable condition of Dhyāna. The necessary pre-requisites of Dhyāna, in general, may be enumerated by saying that the subject must have the ardent desire for final liberation, be non-attached to worldly objects, possess unruffled and tranquil mind, and be self-controlled, stable, sensecontrolled, patient and enduring. Besides, one should steer clear of 1) the worldly, 2) the philosophico-ethical, and 3) the mental distractions, and look to the suitability of 4) time, 5) place, 6) posture and 7) to the attainment of mental equilibrium, before one aspires to Dhyāna conducive to liberation. We now deal with them in succession. 1) The life of the householder is fraught with numberless disturbances, which impede the development of his meditational disposition. Subhacandra holds an antagonistic attitude towards the successful performance of Dhyāna in the life of the householder. He says that we may hope for the presence of the flower of the sky, and horn of the donkey at some time and place,
1 Ta.su. IX. 35. 2 Sarvārtha. IX. 35. 3 Ibid. 4 Kartti. 469, Jñānā. XXVI. 43,; Rajavā. IX. 35/4. 5 Jñānā. IV. 6. XXVII-3.
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