Jain Journal 1980 10

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

Page 11

OCTOBER, 1980
to produce rddhis and eradicate mohaniya karma for a sage on the ksapaka sreņi. Ekatva dhyana that is performed by a sage on the kşapaka śreņi is capable to destroy jñānāvarana, darśanāvarana and antarāya karmas and produce omniscience. Antarāya karma has to be eradicated here, for otherwise the attainment of kevala jñāna-darśana is hindered by the presence of this karma. Many 14 Purvadharas are described in the canonical texts not having attained salvation, because they could not destroy antarāya karma.
The proper designation of pịthaktva dhyāna is pịthaktva vitarka savicāra dhyāna and that of ekatva dhyāna is ekatva vitarka avicāra dhyāna. Vitarka is defined as fruta in the Tattvārthasūtra IX.45. The Yogasūtra 1.42 explains that savitarka samādhi is a mental state accompanied by the discriminative knowledge, objects and meanings. Vicāra is explained in the Tattvārthasutra IX.46 as shifting objects, words and yogas. According to the Yogasūtra 1.44, Vicāra has a subtler object than vitarka does. And in the case of vicāra samadhi, the subtler object is understood in the commentary to the Yogasūtra 1.44 to appear as a phenomenal dharma conditioned by time, space, causation, etc. of the empirical categories, but in the case of avicāra samadhi, the subtler object is understood to mainfest itself in the state of dharmin or thingin-itself, not confined by time, space, causation, etc. of the empirical categories. Then, ekatva vitarka avicāra dhyāna which is the mental concentration accompanied by the discriminative capacity on the subtler object should manifest the object in the form of dharmin unlimited by the empirical conditions such as time, space, causation, etc. And this is precisely the state of having kevala jñāna-darśana in reality.
This evinces that a sage comes to potentially own the capacity of omniscience as soon as he destroys jñānāvarana and darśanāvarana karma, which as a matter of course dawns to him as soon as his antarāya karma, is removed. The eradication of jñānāvarana and darśanāvarana karmas thus takes an important role in producing omniscience. Now, jñānāvaraṇa karma and darsanāvaraņa karma necessarily operate on fruta that consists of 12 Angas and Angabāhyas (Tattvārthasūtra 1.20), and both the 1st and the 2nd stages of sukla dhyāna have śruta as their object. And the rddhi called 14 pūrvadharatva enters the 2nd stage of šukla dhyāna involving śruta. Then, 14 pūrvadharatva must have appeared here entrusted with a task of eradicating jñānāvarana and darśanavarana karmas, if mohanīya karma can be totally destroyed by testifying that a sage has no attachment to the acquired rddhis, and if kevali-samudghāta can be accomplished by utilizing mahimā rddhi.