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Jaina View of Life
of spiritual progress. The nature of revelation, the fact of suffering, the operation of karina and the structure of the universe are objects of dharmadhyāna. Umāsvāti defines dharmadhyāna as a collection of scattered thoughts (Smstisamanvāhāra) for the sake of meditation on the objects of concentration. Jñana (knowledge), darsana (intuition) căritra (good conduct) and vairāgya (non-attachment) are needed for developing the steadfastness of mind for attaining concen. tration.''
In the sukladhyāna the range of the objects of concentration is narrowed to the concentration of the atom, just as poison spread over the body is first collected at a point by a mantra and then removed by a more powerful mantra.a8 For this type of concentration one must have good physique and must be at least in the seventh of gunasthāna. Four types of sukladhyāna have been mentioned. In the first two types mind concentrates on the minutest entity like the atom. Then it gets pure and perfect enlightenment, the last two stages lead to final emancipation. The self becomes motionless as a rock and is free from any activity of mind body and speech, as in the stage of highest samadhi." In the practice of dhyāna first stage is concentration, on the image of tirthankara. This is the concrete symbol for concentration After achieving steadfastness in this concentration, one should practise concentration on the abstract qualities of a tirthankara. The practice of yoga is clearly connected with the various stages of spiritual realization. Dhyāna, in its primary stage, is in the seventh gunasthāna. Steadfastness and concentration gradually develop till one reaches the twelfth stage of guṇasthāna. In this stage the transcendental self is possible to be realized. It is often compared to the asamprājñāta samadhi of Patañjali. In the fourteenth stage of gunasthāna all activity is stopped and the
22. Tattvārthasūtra ; IX—31-35 with commentary. 23. Dhyānasaraka : 71-72. 24. Dhyanašataka : 71-72.
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