Jain Journal 1969 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 25

JAIN JOURNAL
triple control or trigupti. Tapas includes dhyāna” (meditation) which is of supreme importance in the scheme of self realization.
Concentration on the minutest possible entity or modification (dravya aņu or paryāya) are the objects of meditation of the first two types of śukla dhyāna. Some Acaryas are of opinion that soul is meant by the expression dra vya aņu, as it is the supreme dravya and at the same time like aņu a single indivisible entity. Paryāya here means the pure soul's uniform change or modification effected by the aguru laghu șat-guņi hāni výddhi and vyañjana paryāyas.
The scientists say that to perceive an atom the wave length of the auxiliary ray should be half its (atom's) diameter. So far they have not come across such a ray and the atom remains beyond human perception even aided by the most delicate instrument, the electron microscope. Therefore the question of perceiving the elementary particle of matter is extremely remote, rather impossible.
The aguru laghu șat-guni hāni vụddhi paryāya exists in the material as well as non-material substances. In short it exists in all the substances even in the paramāņu or elementary particle. It stands to reflect even the energy waves of immaterial origin (svabhāva guņa vyañjana paryaya of soul) and thereby exhibit the minutest or the biggest, the material or the non-material objects or substances to the all knower, the omniscient soul. The wave lengths of the energy waves of the syabhāva vyañjana paryāya (svabbhāva guņa vyañjana paryāya) are billions of times more minute than the wave lengths of even electron rays. These are the reasons behind the omniscient's ability to perceive the minutest material entity, the elementary particle, as well as the minutest entity of the non-material time substance, the kāla aņu and every other objects and substances.
Aguru laghu signifies aguru laghutva guna or individuality, the capacity by which one substance or attribute does not become another and the substance does not lose its attributes whose grouping form the substance itself. Sat-guni hāni vặddhi signifies that the different wave lengths are only six. Paryāya signifies stationary wave motion. It stands to exhibit the individuality and all the attributes of every substance. Hence the name aguru laghu șaț-guņi hāni vặddhi paryāya is appropriate.
5 Jaina philosophy mentions four kinds of dhyana or meditation of which the first two, arta (concentration arising out of affliction) and raudra (wicked concentration for unrighteous gain) are mundane. The last two, dharma (righteous concentration) and sukla (pure concentration), leads to liberation. Sukla dhyana is again subdivided into four classes.