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Juina Acāra : Siddhanta aura Svarūpa
concentration of the mind, presumably because concentration of body and speech is its inseparable concomitant. Without mental concentration, there is no stoppage of the Karmic inflow nor the dissociation of accumulated matter. The mind of man is changeful like the reels of a motion picture. So long as thoughts are scattered, there can be no spiritual success, even though there may still be mundane prosperity. Gitä, Manusmrti, Raghuvamsa and others have adjudged concentration positively superior to knowledge. Nobody can concentrate for more than forty-eight minutes at a stretch. He may, however, restart with refreshed energy. Waves proceed and recede, so do thoughts in the mind. There can be no concentration without controlling the mind. You cannot see your reflection in a dirty looking-glass. With passions in the mind, there can be no release from transmigration.
Ārādhanāsāra says, "Concentration is never accomplished overnight. The mind will continue wandering to draw you back to the world, but feel assured that sincere practice makes a man perfect.
There are two kinds of concentration : good or evil, auspicious or inauspicious. Mournful concentration on worldly things and revengeful or cruel concentration are evil, whereas concentration on righteous or righteous and auspicious objects as also on the transcendental soul are good. Only the first two are binding. The Vedic classification is of klista and aklişta. The Bauddhas call them kusala and akusala but all mean the same thing. From the essential standpoint, concentration on self by the self is the ideal one. This alone leads to emancipation. Subhacandra and Hemacandra's classification from a different standpoint is as under :
Dharmadhyāna or concentration on righteous and auspicious objects. Dharma is that which purifies the soul. It is to take the soul not only to the entrance of, but inside the citadel of absolute piety. The fire of this concentration burns the wood of karma. With their annihilation, the sout assumes its pure awakened state.
Bhagwati, Sthānanga and Aupapātika have given its four kinds as under: (1) Ajnāvicaya--The word 'Vicaya' means contemplation. It means
having implicit faith in revelation and acting up to the commandments. One must renounce what has been forbidden
without questioning its propiety or otherwise. (2) Apāya means sin arising from attachment. The soul has been
embodying itself time and again for ages because of passions, sins, transgressions, violations etc. This is to contemplate how best the
soul can be rid of such encumbrances. (3) Vipakavicaya-Karma's.continuance binds unwary souls with the
result that they go on accumulating sins endlessly. But a wise soul Jain Education International For Private & Personal Use Only
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