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V. II]
DOCTRINE OF DHYANA: DHARMADHYANA
285
beyond doubt. Next we come to Siddhasenaganin the commentator of Umāsvāti's Bhāṣya on the Tattvärthasutra. Siddhasenaganin seems to have summarized the contents of the Dhyanasataka already referred to. 1 He further quotes a number of verses which excellently reveal the function of the dharma-dhyana in leading the soul to higher spiritual stages. When an individual strives to rise higher than the seventh stage, he collects his thought and concentrates it on the self and withdraws his senses and the mind from the worldly things. He aims at final emancipation, and begins to practise the dharma-dhyana in order to destroy the deluding karmans. He has the requisite mental strength on account of his robust physical structure. He meditates upon the four objects and rises up. Next we come to the Jñanarnava of Subhacandra and the Yogasastra of Hemacandra.
Subhacandra prescribes the practice of fourfold virtues of maitri (friendship with all creatures), pramoda (appreciation of the merits of others), karunā (compassion and sympathy), and madhyasthya (indifference for the unruly) as the prerequisite condition of dharmaahyana. The slumber of delusion disappears and the quiescence of ecstasy (yoga) sets in, and finally the truth reveals itself, when one has perfectly practised these virtues.* As regards the selection of a proper place, it is held that one should be very careful about it, and avoid the bad places. Concentration of mind should be practised in the holy places that have been purified by great saints. Or one may select a beautiful place that is peaceful and soothing. A number of postures (āsana) is also prescribed. One should select such posture as is the most suitable one for one's concentration. The most important condition of success in concentration however is the robust structure of the body, and the requisite purification of the soul. One can attain the highest state of concentration in any posture provided
1 See Tikä on TSuBh, IX. 38 (pp. 271-2).
2 tasmad atha 'pramatta-sthānāt sa viśodhim uttamam präpya
6
jñeyam akhilam vividiṣann adhitiṣṭhāsamś ca mokṣavidhim akhilam sandhāya smṛtim ātmani kiñcid upavartya dṛṣṭim svām. viṣayebhya indriyani pratyavahṛtya ca manas tatha tebhyaḥ dhārayati manaḥ svātmani yogam praṇidhāya mokṣāya. dhyānam tataḥ sa dharmyam bhikṣur vicinoti moha-nāśāya uttama-saṁhanana-balah kṣapaka-śreņim upayiyasan.-Ibid., pp. 272-3.
3 Jñänarnava, XXVII, 4-15.
4 yoganidrā sthitim dhatte mohanidrā 'pasarpati
asu samyak praṇītāsu syan munes tattva-niscayaḥ.-Ibid., XXVII. 18. 5 Ibid., XXVII. 22-34.
6 Ibid., XXVIII. 1-11.
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