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290
JAINA YOGA
[CH.
twelvefold contemplation in order to conquer the sense of mineness.? One should practise dhyāna after one has attained equanimity, because without equanimity one would try in vain to achieve concentration of mind (dhyāna). Concentration of mind leads one to the knowledge of the self, and the knowledge of the self leads to the destruction of the karmans, which means emancipation. Hemacandra then classifies dhyāna as dharmya and śukla. The four virtues of friendship (maitri), appreciation (pramoda), sympathy (kārunya) and indifference (mādhyasthya) are recognized as the sustainers of dharmya dhyāna. Hemacandra also deals with the questions of the selection of proper place, postures, regulation of breath (prānāyāma),6 withdrawal (pratyāhāra) of the mind with the senses, and fixing (dhäranā)" of the mind on different places. In these matters he closely follows Subhacandra, and therefore we do not state his views because that would be only repetition of what we have already stated. Hemacandra also recognizes the types of pindastha, padastha, rūpastha, and rūpätita dhyāna. The other particulars about the dharma-dhyāna are as they are usually found elsewhere.
Hemacandra states some facts about dhyāna on the basis of his own experience. He distinguishes four kinds of mental states viz. scattered (viksipta), scattered-cum-collected (yātāyāta), collected (ślista), and merged (sulina).' The scattered mind is ever restless. The scattered-cum-collected can sometimes concentrate itself and experience spiritual joy. The third kind is capable of greater concentration and spiritual joy. The mind reaches the fourth state when it becomes perfectly steady and enjoys supreme bliss. Hemacandra also recognizes three distinct selves viz. the exterior, the interior, and the transcendental, and prescribes the rejection of the exterior, and concentration upon the transcendental by the interior. 10 He insists upon the help and guidance of a competent guru (preceptor) for the revelation of truth. 11 He also insists upon the supreme importance of the practice of detachment and indifference. He discourages forcible withdrawal of the mind and the senses, but asks to control them by
I Vide supra, p. 263.
samyam syän nirmamatvena tatkrte bhāvanāḥ śrayet.-Ibid., IV. 55. The bhāvanās are also known as anupreksās (contemplations).
3 samatvam avalambyā 'tha dhyanam yogi samāśrayet
vinā samatvam ārabdhe dhyāne svātmā vidambyate.-Ibid., IV. 112. 4 Cf. mokşaḥ karmakṣayād eva sa cã 'tma-jñanato Whavet dhyānasādhyam matam tac ca tad dhyānam hitam átmanah.
--Ibid., IV. 113. 5 Ibid., IV. 123-33.
6 lbid., V. 1-273.
7 Ibid., VI. 6-8. * Ibid., VII-X. Hemacandra uses the word śarīrastha for piņdastha, 9 Ibid., XII. 4.
10 Ibid., XII. 6. 11 Ibid., XII. 13-17.
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