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Dhy na is the indispensable, integral constituent of ethico-spiritual conduct, and consequently, it is directly related to the actualization of the divine potentialities. It is the clear and single road by which the aspirant can move straight to the supreme good.
The object of concentration may be profane or holy in character.^2 The former is designated as inauspicious concentration (Apra asta Dhy na), while the latter is called auspicious concentration (Pra asta Dhy na). The Pra asta category of Dhy na has been deemed to be potent enough to make the aspirant realise the emancipated status. On the contrary, the Apra asta one forces the mundane being to experience worldly sufferings. Thus those who yearn for liberation should abjure Apra asta Dhy na and embrace Pra asta Dhy na. In dealing with Dhy na as Tapa, we are completely concerned with the Pra asta type of Dhy na, since it is singularly relevant to the auspicious and the transcendental living.
The practice of the fourfold virtue of Maitr (friendship with all creatures), Pramoda (appreciation of the merits of others), Karu (compassion for those who are in trouble) and Madhyastha (indifference to those who are irrational), constitute the mental pre-requisite conditions of Dhy na."
The aspirant should avoid those places which are inhabited by the vicious, hypocrites, gamblers, drunkards and the like, and should choose a bank of river, an island, a cave, a summit of a mountain and other places of seclusion for practicing spiritual concentration. For him, whose mind is immaculate, stable and detached, every posture, every place, and every time is fit for meditation.o7
Many places in the body have been enumerated for mental concentration, namely, the two eyes, two ears, the foremost point of the nose, the forehead, the place between the two eyebrows."
The best kind of Dhy na is to meditate upon the self by fixing one's mind in it after renouncing all other thoughts." The Dravyasa graha regards the renouncement of bodily activity, mental activity and vocal activity along with one's own absorption in the self as the best meditation.
References: 1- References 1-10 are lost at the moment - investigations on the way....
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11 Ratnakara dar vak c ra of Samantabhadra, 12. (V ra Sev Mandira, Delhi) 12 Ibid 14 13 Purus ārthasiddhyupāya of Amrtacandra, 26, (Rājacandra Aśrama, Āgāsa) 14 Ratnakara dar vak c ra of Samantabhadra 13 15 Kārttikeyānuprekṣā, 419-20, (R jacandra rama, g sa). 16 Ratnakara dar vak c ra of Samantabhadra 16, Purus ārthasiddhyupāya of Amrtacandra,
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17 Purus rthasiddhyup ya of Amrtacandra, 30, Ratnakara dar vak c ra of Samantabhadra
18, Kārttikeyānupreksā, 421-422 18 R jav rtika of Akala ka, I. 2/30, (Bh rat ya Jñ na P tha, New Delhi). 19 Tattv rthas tra of Um sy ti, I. 3 (Bh rat ya Jn na P tha, New Delhi). 20 Yoga of the Saints P. 57, 58 21 Sarv rthasiddhi of P jyap da, VI-24, (Bh rat ya Jñ na P tha, New Delhi). 22 Bhakt mara 15 (Digambara Jaina Pustakalaya, Surat under the title "Pancastotra
Sa graha'). 23 Kaly amandira of Kumudacandra, 3 (under the title "Pancastotra Sa graha'). 24 Idea of the Holy P. 21
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