________________ Classical Theory of Meditation A yogin, when he makes headway in his practice, may be tempted by gods to enjoy things that are eternal. But he should not believe in such temptations, considerring them as mean and worthy of being discarded. The corresponding sutra of the Yogadarsana is : sthanyupanimantrane sangasmayakaranam punar anistaprasangat.1 Commenting on this, the Bhasya says that at the second stage, called madhumati, the yogin is invited by the gods to enjoy beautiful damsels, immortalizing drugs, and the like. But he should ignore such invitations and contemplate on the demerits of the attachment to such things and keep himself away from the feeling of pride and honour for being invited even by gods on account of his great attainments in meditation, ! The above-mentioned passages prove beyond doubt that there existed a nexus between thinkers and practitioners of meditation in the days of Lord Mahavira. 7. Early Jaina Meditation and Vipassana There was a close affinity between the meditation of Mahavira and that of the Buddha. I have shown this in detail in my Introduction to the Ayaro. What is known as vipassana in Buddhism has found a hint in the Ayaro through the expression loga-vipassi. In fact, the meditation practised by Mahavira was closer to vipassana-bhavana than the one propounded in Patanjali's Yogadarsana. Now we come to the classical theory of meditation. III. THE CLASSICAL THEORY OF MEDITATION The elements of meditation discussed by us up till now needed to be incorporated in a self-sufficient theory. There were age-old doctrines that could be accepted as the model. The classical Jaina theory of fourfold dhyana was the product of age-long experience. The established aina doctrines played a significant role, however indirect, in the formulation of the Jaina theory. Let us see how this theory incorporated in itself some very important features of Buddhism and the Yoga 1 Yogadarsana, III. 51. 2 YBh, III. 51 : tatra madhumatim bhumim saksatkurvato brahmanasya sthanino devah**sthanair upanimantrayante-bho"ramyatamkamaniyeyam kanya, rasayanam idam jaramftyu badhate evam abhidhiyamanah sangadosan bhavayed.sangam akstva smayam api na kuryad evam aham devanam api prartba. niya iti 3 Ayaro, I. 2. 5. 125. Vide supra,p. xxii, line 2.
