Prashamratiprakaran

Author(s): Umaswati, Umaswami, Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 37

20
liberation. Dhyāna-meditation : Process of meditation, like other systems of Indian schools of thought occupies the most important position in the scheme of Jaina ethics. The conception of Meditation (Dhyana) differes from one system to another, but they all recognise the importance of meditation.
Meditation is considered one of the most important internal austerities to be performed by a Jaina monk. This is the supreme means of self-realisation. Dhyana means concentration of mind on a particular
69 obiect. Dhyana may be auspicious or inauspicious. On this basis it has been classified under the four heads; Ārta, Rudra, Dharma and Sukla. First two are inasuspicious, cause of human bondage and the latter are auspiciuos, chief means of self-realisation.
Ārtadhyāna is constantly thinking on the separation of beloved person (istaviyoga), loss of an object of desire, the association with an undesirable thing or person (anişțasamyoga), bodily suffering (vedanajanita) and envy (nidänajanita). This kind of dhyāna is the result of three inauspicious Leśyās (black, blue, and grey). This dhyāna, though agreeable in the beginning, yields bad result in the end. Rudradhyāna is considered to be the worst kind of dhyāna. It is the absorption of the mind in hims and other forms of sin, and delighting in acts of cruelty,
hood, theft and the hoarding of wealth. These two kinds of dhyān a are obstacles in the way of self-realisation, thus known as inauspicious (aprasasta) dhyānas and so they are to be avoided.
Dharmadhyana is the instrument in developing knowledge of the pure self and of engendering the spirit of non-attachment (Pr. 245). It is contemplation on such an object which assists the attainment of liberation from bondage of Karmas. This is divided into four kinds: Ājññvicaya, Apāyavicaya, Vipākavicaya and Samsthānavicaya. Meditation on the right meaning of Scriptures, taught by Jinas is known as Ajñāvicaya(Pr. 247) and contemplation on the cause of asrava-inflow of Karmas, result of wordly pleasures, hardships, as obstacles in the way of liberation is Apāyavicaya. It is repeated reflection over the adequate ways and means of liberating the soul from the clutches of wordly suffering caused by perverted belief, knowledge and conduct, and also comtemplation on the means of ascending the ladder of spiritual advancement. Meditation on the effects of auspicious and inauspicious Karmas is known as Vipakavicaya(248). Samsthanavicaya means meditation on the nature of substances and form of the universe. This kind of dhyana helps the aspirant to realise his position in the universe and inspires the individual
63