________________ xxviii Jaina Meditation (parivartana) and (iv) reflection or contemplation on the meaning (anupreksa) of the scripture. The contemplations (anupreksa) that accompany this type of meditation are musing upon (i) the loneliness of the soul in its wanderings through transmigrations (ekanupreksa), (ii) the fleeting nature of the mental and physical phenomena (anityanupreksa), (iii) the helplessness of the soul in the world full of birth, old age and death and mental and physical ailments, but for the light derived from the scripture (asarananupeksa), and (iv) the nature of the world as endless transformation of the relationship between individuals through rebirths: the mother turning daughter, sister and wife, and the son becoming father, brother or even an enemy in turn (samsaranupreksa). - 19 The dharma-dhyana thus strengthens the faith in the religious discipline through cultivation of the scripture and a rational understanding of its contents. The characteristic inclinations of the person practising this dhyana clearly show that he has deep faith in the revelation. The wisdom that accrues from this meditation is obviously the srutamayi prajna and the cintamayi prajna mentioned in Buddhism, the sruta (or agama) prajna and anumana prajna in the Yogadarsana of Patanjali, and sravana and manana in the Upanisads. 6. The Sukla Dhyana This dhyana is defined as 'the eradicator of the dirt of karman and the demolisher of the sufferings of living beings'.? It is also considered under the same heads as those of the dharma-dhyana. Under the head of self-nature, the designations of the four varieties of sukla-dhyana are given, viz. (i) prthaktva-vitarka-savicari, (ii) ekatvavitarka-avicari, (iii) suksma-kriya-'nivarti and (iv) samucchinna-kriya'pratipati. In the first variety, the meditator concentrates his mind separately (prthaktvena) on any one of the alternative modes (vitarka, vikalpa), such as origination, cessation or continuity of a particular entity (say his own self), guided by his scriptural knowledge, from different standpoints; he also moves from the entity to its verbal symbol, from the verbal symbol to the entity and mutually from any one of the activities of mind, speech and body to another. The meditator, however, has to remain free from all kinds of attachment (aragabhava) and maintain perfect equanimity 1 Infra, p. 6: tattvarthasraddhanarupam samyaktvam dharmasya lingam iti.. 2 Infra, p. 2: sodhayaty astaprakaram karmamalam sucam va klamayatiti suklam,
