Traverses on Less Trodden Path of Indian Philosophy and Religion

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

Page 194

Code of conduct for monks...
185
inauspicious, causes of human bondage and the latter are auspicious, chief means of selfrealisation.
Ārtadhyāna means constantly thinking on the separation of beloved person (işṭaviyoga), loss of an object of desire, the association with an undesirable thing or person (anişṭasamyoga), bodily suffering (vedanā janita), and envy (nidana janita). This kind of dhyana is the result of the three inauspicious lesyas (black, blue and grey). This dhyana, though agreeable in the beginning, yields bad result in the end. Raudradhyana is considered as wrost kind of dhyana. It is the absorption of the mind in hiṁsă and other forms of sin, and delighting in acts of cruelty, falsehood, theft and the hoarding of wealth. These two kinds of dhyānas are abstacles in the way of self-realisation, thus known as inauspicious (aprašasta dhyānas) and so they are to be avoided.
Dharmadhyāna is the instrument in developing knowledge of the pure self and of engendering the spirit of non-attachment, 55 It is contemplation on such objects which assist the attainment of liberation from the bondage of karmas. This is divided into four kinds 84 ajñāvicaya, apayavicaya, vipakavicaya, and samsthana-vicaya. Meditation on the right meaning of scriptures taught by Jinas is known as ājñāvicaya, 55 and contemplation on the cause of inflow of karmas (asrava), result of worldly pleasures and hardships as abstacles in the way of liberation is apayavicaya, 56 It is repeated reflection Over the adequate ways and means of liberating the soul from the clutches of worldly 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 karma Is known as vipākavicaya. 57 Samsthānavicaya58 means meditation on the nature of substances and form of the universe. This kind of dhyāna helps the aspirant to realise his position in the universe and inspires the individual for meditation. These four kinds of dharmadhyānas prepare a suitable ground for sukladhyana -a higher type of meditation.
Sukladhyana is the advance stage of meditation. It implies pure self-contemplation in the highest sense. It is called śukla, because it emerges when the filth of passions has been destroyed or has subsided. It is also of four kinds; Prathaktva-vitarka-vicara, ekatva vicāra, sūksma. kriya pratipati and vigatakriya nivṛtti. 59 In the prathaktva-vitarka-vicăra
53. P.R.P., 245.
54. (a) T.S., IX/37.
(b) P.R.P., 246.
55. Ibid. 247.
56. Ibid. 247.
57. Ibid. 248.
58, Ibid. 248.
59 (a) T.S., IX/39.
(b) PR,P. 258, 280.
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