Fundamentals Of Jainism

Author(s): Champat Rai Jain
Publisher: Veer Nirvan Bharti

Page 81

MOKSHA
73
and darśana obstructing impurities of matter from his system is the point of his highly concentrated manas (attention or mind), which derives its energy from an indomitable iron will bent upon the conquest of karmas. The sharp point of this powerful instrument, when applied to the centres of concentration already referred to, begins to pierce the layers of matter which compose the obstructing veil, and in due course of time, the duration of which varies with the energies of will in each individual case, cuts asunder the last knot of karma, flooding the individual consciousness with the divine effulgence of omniscience and raising the conquering jiva to the supreme and worshipful status of godhood.
Such is the physical process of emancipation which is purely scientific in its nature. As regards the length of time necessary for the realisation of the Ideal, that really depends on the intensity of dhrana, or concentration of mind, so that where the will has acquired the mastery of mind in the fullest possible degree, an antaramahurata (a period of less than 48 minutes) is quite sufficient to destroy thc karinic bonds, while in other cases it may take millions and millions of years.
Dhyana, it should be stated, is of four kinds:
(1) arta dhyana which is the cause of pain and arises from dwelling on the loss of an object of desire, the association with an undesirable person or thing, bodily suffering, and envy;
(2) raudra dhyana which implies the absorption of mind in himsa and other forms of sin;
(3) dharma dhyâna, that is meditation on the teaching of religion; and,
(4) sukla dhyana or the pure contemplation of one's own âtman.
Of these, the first two forms are obviously evil, but the third leads to grcat felicity in the future re-birth of the soul (if any), and the last is the direct cause of moksha, that is freedom from the bondage of karmas and the turmoils of samsára.
Dharma Dhyana consists in thinking on the nature, condition and future prospects and possibilities of the soul, the method of Self-realisation, the form of final release, the attributes of a siddatman, and the like. The recitation and reading of the holy Scripture and sastras, as well as of the biographies of saints and virtuous Jaymen, meditation on the different bhavanâs (reflections) and