________________ Scholastic Orientation xlvii becomes non-different from it. Subhacandra distinguishes three states of the soul, viz. the exterior self, the interior self, and the transcendental self. One should run away from the exterior self and concentrate upon the transcendental self by means of the interior self. One can achieve the concentration on the transcendental self by the constant practice in the awareness of the truth of one's identity with it. Such practices are, according to Subhacandra, common to both the dharma and the Sukla dhyana, there being difference only in the measure of their perfection. The concentration of thought on the revelation (ajna), suffering (apaya), karmic fruition (vipaka), and the structure (samsthana) of the universe is also accepted as dharmadhyana.5 Subbacandra records furthermore the four types of dhyana, viz. pindastha, padastha, rupastha, and rupatita, which it has not been possible for me to trace anywhere in the Jaina works earlier than the Jnanarnava. Of course, we find these types elaborately treated in the Yogasastra of Hemacandra. But scholars think that the Yogasastra has borrowed these ideas from the Jnanarnava which is held to be decidedly an earlier work. In the pindastha, one is required to concentrate upon five imaginary objects in the following order: (1) One should imagine a vast ocean as big as the world inhabited by animal life (tiryagloka) with a thousand-petalled golden lotus as big as the Jambudvipa. He should then imagine himself comfortably seated on a white throne situated on the lotus Then he should imagine himself as getting ready to destroy all the karmans. This is called parthivi dharana,? (2) Then follows the agneyi dharana wherein he is required to imagine fire rising up from the mantric syllables in a lotus situated in the navel and burning the eightpetalled lotus situated in the heart, representing the eight karmans. Then he should imagine fire situated outside and burning the external body as well as the lotus situated in the navel. When all these are burnt to ashes the fire is automatically extinguished. (3) After this has taken place one is to imagine a devastating whirlwind which carries 1 Cf. so'yam samarasibhavas tadekikaranam smstam / apsthaktvena yatratma liyate paramatmani /-Ibid., XXXI, 38. 2 Cf. apasya bahiratmanam susthirenantaratmana / dhyayed visuddham atyantam paramatmanam avyayam //-Ibid., XXXII, 10. 3 Cf. sa eva'ham sa eva'ham ity abhyasyann anaratam / vasanam dradhayann eva prapnoty atmany avasthitim //-Ibid., XXXII. 42. 4 Cf. iti sadharanam dhyeyam dhyanayor dharma-suklayoh / visuddhi-svami-bhedena bhedah sutre pirupitah 11-Ibid., XXXII. 104. 5 Ibid., XXXIII-XXXVI. 6 Ibid., XXXVII-XL. 7 We give only a rough sketch in order to give some idea of these conceptions,
