________________ Meditation in Early Jainism xix self with the higher faculty of transcendental meditation (adhyatma-yoga-sadhana-yukta).1 By kayagupti, the meditator generates the power of inhibiting the effluence of sinful propen sities (papasaya-samvara). (v) Samadharanata : cultivation of the attitude of equilibrium. The mental equilibrium generates a kind of concentration that cleanses the faculty of knowledge and ultimately purifies the faith (samyaktva) by destroying perversity (mithyatva). The equilibrium of speech produces firmness of faith and ultimately generates the power of an easy approach to enlightenment (sulabhabodhitva); equilibrium of the body purifies the conduct and makes it perfect. It is considered necessary even for the kevalin (omniscient saints) for eliminating the residual karmans by means of the last two varieties of sukla-dhyana.2 (vi) Akaukrtya : freedom from worry or remorse or difficulty of conscience. (vii) Preksa : pure perception free from conceptual thinking. (viii) Apratijna : freedom from any affective attitude. (ix) Akasayata : freedom from passions, viz. anger, pride, deceit and greed. (x) Agrddhi : freedom from covetousness. (xi) Amurccha : freedom from possessiveness. (xii) Parakrama : enthusiasm, also called virya. (xiii) Apramada : absence of remissness and indolence; vigilance, alertness. (xiv) Saksatkarita : immediate perception of the object of medita tion. (xv) Ayatayogata : complete concentration of mind, speech and body. (xvi) Atmasodhi : purification of the self. (xvii) Abhinirvrti : tranquillity of mind. (xviii) Amayita : freedom from deceit. abe 1 Cf. Yogadarsana, I. 47-8, which says that the lucidity of nirvicara meditation pro duces the insight into the nature of truth (nirvicar a-vaisara tye'dhyatm prasadah; stambhara tatra prajna). The vaggupti can be identified with the nirvicara-samadhi of Patanjali's system. 2 The qualifications no.(i) to (v) are based on Uttaradhyayana, XXIX. For the function of the last two varieties of sukla-dhyana, vide Studies in Jaina Philosophy, pp. 292-3.
