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જેન યુગ
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એપ્રિલ ૧૯૫૯
teachings of the Omniscient Lord; secondly, of the ways removing the wrong belief, the wrong knowledge or the wrong conduct of the people; thirdly, of the fruition of the Karma; and lastly, of the nature and the constitution of the universe.
well confirmed and the 'Manojña' or the saints who are very popular.
4. The 'Svădhyaya' or study. It has five aspects, viz., the 'Vācanä' or reading, the 'Přechaná' or questioning, the * Anuprekșa' or reflection on what is read, the 'Amnāya' or retention and recitation and the 'Dharmopadeśa' or teaching.
5. The Vyutsarga' or avoidance. It is of two kinds, viz., the avoidance of objects which are unidentified with the self and the avoidance of the subjective feelings of grief etc. and passions.
6. The Dhyāna' or contemplation. It consists in confining one's attention exclusively to one object and is said to be of four kinds. viz., the 'Ārta,' the 'Raudra', the 'Dharmya' and the 'Sukla',-of which the last two only lead to Mokşa.
(i) The Arta is painful contemplation. It is due either to a contact with some unpleasant object or phenomenon or to a separation from what is pleasant or to an affliction from which one thinks of freeing himself or to an intense expectation for getting in future some wished for objects which are not presently obtained.
(ii) The Raudra consists in a vicious delight in acts of violence, in speaking falsely, in stealing and in preserving things of sensuous enjoyments.
(iii) The Dharmya is four-fold, arising from the Vicaya' or contemplation, firstly, of the nature of the scriptural commands as infallible, being the
(iv) The Sukla or the pure contemplation also is of four kinds, rather of four stages of development and perfection, The Sukla concerns itself with the contemplation of the self. To begin with, the self is thought of as a bundle of attributes, each separate from the other. In the next stage, one aspect alone of the self is attended to, in a steadfast manner. The third mode of the Sukla consists in an apprehension of very subtle vibrations within the self, though the self is deeply absorbed in itself. In the last stage, the absorption of the self in itself is complete and the self is apprehended as perfectly steady and unmoved.
This finishes the consideration of the nature of the Samvara which stops the further in-flow of the causes of the soul's bondage,-the Karma-asrava,--and of the Nirjarā which destroys the Karmadirt which has already accumulated in the soul. When the Karma's are completely eradicated from the self, so that not a trace of them is left there, the Jiva attains the Mokşa, the state of liberation which is the 'summum bonum' of a moral life and the ultimate goal of all moral activities.
