________________ xlvi Jaina Meditation in self-concentration dives deep into the ocean of sympathy and love for all creatures and is absolutely free from attachment to the world. He keeps his body straight and erect and becomes as motionless as a painted figure. His mind is purified by the waves of the ocean of enlightenment. Subhacandra admits the necessity of the various processes of breath-control (pranayama) as well for the development of the power of concentration. He also prescribes the withdrawal (pratyahara) of the mind along with the sense-organs from the external objects, and its concgntration (dharana) on some place of the body, for instance, the forehead (lalata). Such process is held to be more useful than the regulation of breath which sometimes leads to unnecessary pain and i uneasiness. Moreover the processes of breath-control lead to the acquisition of various supernormal powers which are detrimental to the spiritual well-being. The most important factor that inspires one for self-concentration and self-realization is the consciousness that the difference between the empirical self and the transcendental self is only one of non-manifestation and manifestation, both being intrinsically possessed of the same attributes which are unmanifest or less manifest in the empirical self, and fully manifest in the transcendental spirit. One must be conscious of one's latent powers before one can develop them. And when one has been sufficiently conscious of them, one must be determined to realize them and exert to the utmost of one's capacity. When one becomes conscious of the eternal nescience that has stifled one's soul, one must exert to overcome it and attain enlightenment, now and here. Only those who have such determination can practise the dharmadhyana. Matter and spirit with the threefold nature consisting in continuity, origination and disappearance, as well as the pure and perfect emancipated spirit, both embodied and disembodied, are held to be objects of this dhyana. The perfection is reached when the formless self, pure and perfect, is concentrated upon. The yogin loses his identity and becomes one with the pure self when such concentration is achieved. This is the state of equality (samarasibhava) and unification (ekikarana) where the self merges into the transcendental self and 1 Ibid., XXIX (wbole). 2 Subhacandra has enumerated ten such places.-Ibid., XXX 13. 3 Cf. vayoh sancara-caturyam animadyangasadhanam / prayah pratyuhabijam syan muner muktim abhipsatah 11-Ibid., XXX. 6. 4 Cf. mama saktya gunagramo vyaktya сa paramesthinah/ etavan avayor bhedah sakti-vyakti-svabhavatah //-Ibid., XXXI. 10. 5 Cf. maya'dyai' va vinisceyam svasvarupam hi vastutah / chitva'py anadi-sambhutam avidya-vairi-vaguram || -Ibid., XXXI. 15.
