________________ xxxii Jaina Meditation the impact of contemporary thought, either rationalized their othodox theory or engrafted heterodox doctrines into it. We propose here to illustrate these trends with reference to the works of Siddhasena Diva. kara, Haribhadra, Subhacandra and Hemacandra, and also Yasovijaya's treatises related to Haribhadra's works. 1. The Dhyanadvatrimsika of Siddhasena Divakara The orthodox Jaina theory of the four types of dhyana was critically interpreted by Siddhasena Divakara in the light of his knowledge of the Buddhist doctrine of meditation. The arta and raudra types of meditation were explained by him with reference to the Buddhist concept of trona (craving), bhava (longing) and upadana (grasping). The inhibition of perverse faith and passions was the chief aim of dharma-dhyana, according to him. The self-nature of dharma-dhyana, viz contemplation on ajna, apaya, vipaka and samsthana, was interpreted by him as musing on the nature of the mind, object and body, which was definitely inspired by the Buddhist doctrine of vipassana as perception of the transitory character of body, feeling, mind and phenomena in general. The Jaina conception of dharma-dhyana was originally perhaps identical with dharma pravicaya of the Buddhists. I have considered these problems in the third article of this book. The inadequacy of Buddhist anatma-vada and pratityasamutpada. vada was explained by Siddhasena Divakara on the basis of the experience at the deep level of meditation and the demand of logical thinking that finds expression through speech. In appreciating the merits of the pranayama of Patanjali's Yoga, he condenses the entire tradition behind it in a few words in the verse : pranayamo vapuscittajadya-dosa-visodhanah / Saktyutkrstakalatkaryah prayenaisvaryasattamah // The pranayama cures the dullness of the body and mind and generates supernormal powers and sovereignty over nature through anima, laghima, etc. He echoes the Buddhist conception while describing nirvana as quiescence of all suffering and cycle of existence, complete goodness, absolute freedom, pure consciousness, ineffableness, and final emancipation: sarvaprapancoparatah sivo'nanyaparayanah / sadbhavamatraprajnaptir nirupakhyo'tha nirvrtah 11deg 1 Vide infra, p. 38. 2 Vide infra, p. 40.
