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Jaina Acara : Siddhanta aura Svarūpa
177
(19) Rājavyudgraha-In case of conflict between two kings and even a
treaty between them, one should not study that day and night. (20) Audarika Sarira - In the monks' abode if the dead body of an
animal or some sub-human being should be lying, there should be
no study at less than a distance of fifty yards. (21-28) There used to be grand festivities on Ašādha, Asvina, Kartika and
Caitra purnimās. They were followed by four great 'partipadas' (first days of the lunar fortnights) when studies were undertaken
quite earnestly. (29-32) Morning, noon, evening and midnight are not suitable for studies for
one and a half hours.
Lord Mahāvīra did not impart only spiritual and religious instructions, but also ethical relating to mundane pursuits. After enjoying regal splendor he had chosen to be houseless. His enlightenment and intuitions are priceless the world over.
II Dhyana, i.e. Concentration of Mind
All Indian Philosophies have realised the significance of concentration. The mind may be steady or unsteady. When the mind withdraws from the world and stays within itself, it is concentration, Etymologically 'Dhyāna' means thought but in practice it means to fix it on some one point. Umāsvāti has written, "The fixity of thought and perfect control over mind, body and speech is concentration." Patanjali says that when mind does not waver but fixes itself without being affected by other cognitions, it is concentration. He holds that both resoluteness and restraint are mental processes. Visuddhimagga also regards it as mental but Jainism includes herein body and speech. When the soul concentrates itself upon the abstract formless attributes of the transcendental self, it is 'asamprajnāta samādhi' but when the concentration is on some form, it is 'samaprajnāta' which is the first step to “sukladhyāna'. The concentration of the omniscient is related to control but of others to both control and fixity on one object. Bhadrabahu says, "There are three humours in the body : wind, bile and phlegm. When one or more are disturbed, they cause disease. Their harmony is health. As such only the fixity of thought is concentration.
When the body makes not the slightest movement, it is concentration of the body. Likewise when one uses measured and relevant words after renouncing every thing unspeakable, it is concentration of speech. The fixity of mind, body and speech all together is desirable. But in self-study it is not solidified as in concentration. In the expansive refulgence of consciousness the mind is totally submerged. This you may truly call attention. Influenced by Patanjali and others, Jainism, too, later emphasized mental concentration. Bhadrabahu and Cintamani both stressed Jain Education International For Private & Personal Use Only
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