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The Pathway to Perfection
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the vision of perfection in its purified state and aims at the attainment of this ideal. On the attainment of prominent vision knowledge the self rises to its own pure state (paramātma) Dhyāna is the concentration of thought in a particular object. *8 for a certain length of time. The duration of concentration depends on the bodily constitution. The maximum time of concentration can be for one antarmuhūrta (about fortyeight minutes).*9 Dhyāna is further inauspicious (aprašasta) and auspicious (prasasta). Aprašasta Dhyāna leads to the influx of Karma (asrava) and the bondage of the soul to the wheel of life (bandha). The auspicious Karma brings about dissociation and destruction of Karma. Ārtadhyāna and Raudradhyāna are the varieties of evil concentration. Ārtadhyāna is painful concentration, as when we experience the pain in the loss of a loved object or in the anguish of an unsatisfied desire. Raudradhyāna is vengeful concentration as when, smarting under the injury of insult we contemplate on taking revenge.80 They express the pain of unsatisfied instinctive urges and are rooted in the animal nature of man. The Jaina analysis of the lower types of Dhyāna has a great psychological importance and need to be studied in the light of recent research in depth of psychology. Dharmadhyāna and Sukladhyāna are conditions of spiritual progress. The nature of revelation, the fact of suffering, the operation of Karma and the structure of the universe are objects of Dharmadhyāna. Umāsvāti defines Dharmadhyāna as a collection of scattered thoughts (smstisamanvāhar) for the sake of meditation on the objects of concentration. Jñāna (knowledge), Darsana (intuition), Caritra(good conduct) and Vairāgya (non-attachment ) are needed for developing the steadfastness of mind for attaining concentration.81 A beginner has to select a suitable lonely place and convenient time. Several places made holy by the sages create a better
28. Tatt vårthasutra. IX, 27, Ekāgracintanirodhodhyānam. 29. Dhyānašataka. 2.3. autarmuhūtratam.... 30. Tattva ärihvsūtra. IX, 31-35, with commentary 31. Tattvärthasūtru. IX. 31-35, with commentary.
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