________________
This requires a bit of probe into the mechanism of the 1st and the 2nd stages of sukla dhyāna. As we know, a sage on the upasama śreņi performs prthaktva dhyāna and acquires rddhis. However, his suppressed mohaniya karmas get activated upon obtaining rddhis, and he is destined to fall to the 1st stage of mithyātva. A sage who takes the kṣapaka śreņi likewise performs pṛthaktva dhyāna, acquires ṛddhis, and upon proving that he has no worldly desire for the acquired rddhis, he roots out his mohaniya karmas. Now he crossed the 11th guṇasthāna and entered the 12th guṇasthāna. Here he performs ekatva dhyana and destroys all the rest of the three ghatika karmas that obstruct the attainment of omniscience and attain kevala jñāna-darśana. In brief, prthaktva dhyāna is capable to produce ṛddhis for a sage on the upasama śreni, and it is capable to produce ṛddhis and eradicate mohaniya karma for a sage on the kṣapaka śreņi. Ekatva dhyana that is performed by a sage on the kşapaka śreņi is capable to destroy jñānāvaraṇa, darśanavaraṇa and antarāya karmas and produce omniscience. Antaraya karma has to be eradicated here, for otherwise the attainment of kevala jñāna-darśana is hindered by the presence of this karma. Many 14 Pūrvadharas are described in the canonical texts not having attained salvation, because they could not c'estroy antarāya karma.
The proper designation of pṛthaktva dhyāna is pṛthaktva vitarka savicara dhyana and that of ekatva dhyana is ekatva vitarka,avicāra dhyāna. Vitarka is defined as śruta in the Tattvärthasūtra IX.45. The Yogasūtra 1,42 explains that savitarka samadhi is a mental state accompained by the discriminative knowledge, objects and meanings. Vicăra is explained in the Tattvärthasūtra IX.46 as shifting objects, words and yogas. According to the Yogasutra 1.44, vicara has a subtler object than vitarka does. And in the case of vicara sumādhi, the subtler object is understood in the commentary to the Yogasutra 1.44 to appear as a phenomenal dharma conditioned by time, space, causation, etc. of the empirical categories, but in the case of avicara samadhi, the subtler object is understood to mainfest itself in the state of dharmin or thingin-itself, not confined by time, space, causation, etc. of the empirical categories. Then, ekatva vitarka avicara dhyana which is the mental concentration accompanied by the discriminative capacity on the subtler object should manifest the object in the form of dharmin unlimited by the empirical conditions such as time, space, causation, etc. And this is precisely the state of having kevala-darśana in reality.
This evinces that a sage comes to potentially own the capacity of omniscience as soon as he destroys jñānāvaraṇa and daśanāvaraṇa
102/JAINTHOLOGY
