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10. JAINA DOGMATICS AND MORAL AND SPIRITUAL DISCIPLINE
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individual effort, is not possible for everybody.' The duration of dhyana is only an antarmuhurta; and it is difficult to attain a state of mind, steadfast in meditation and free from vibration.2 But dhyana, though it lasts only for such a short time, firm in the soul, totally destroys one's accumulated karma, just as a stroke of lightning rends asunder a hill in a moment. There are five factors which contribute towards Yoga or meditation: indifference to the world, maturity of knowledge, lack of attachment, a steadfast mind and ability to endure the privations of hunger, thirst, grief, swoon, old age and death.* The obstacles to Yoga are mental suffering, disease, error, carelessness, idleness, confusion, lack of success, attachment and fickleness." He who practises meditation should be free from anger and pleasure, and remain indifferent, like a clod of earth, both to one who pierces him with thorns and one who smears him with sandal-paste." He should maintain a uniform attitude towards gain and loss, home and woodland, friend and foe, the pleasant and the unpleasant, happiness and misery. He should be deeply learned in sacred lore regarding the higher Self, endowed with fortitude, goodwill, and maintain constant silence except for words pleasant and true.
8
Somadeva then refers to the four kinds of dhyana mentioned in Tattvarthasutra, ch. IX: arta, raudra, dharmya and sukla. Artadhyāna is of four kinds: contemplation of the presence of an unpleasant object and the anxiety to get rid of it; contemplation of the loss of a pleasant object and the anxiety to regain it; constant thought of pain or disease and the desire to remove it; and the anxiety to enjoy unattained objects of pleasure. Raudradhyana is also of four kinds according as it is preoccupied with thoughts of injury, falsehood, theft and the preservation of the means of enjoyment. Artadhyana and Raudradhyāna should be avoided by all means: they are, as it were, gates barring the entry of the Three Jewels and effective barriers in the path of liberation; steps leading to hell and wings obscuring the vision of the truth. The tree of rebirth prodigiously grows as long as even a vestige of these two dhyānas remains in the mind."
1 भूमौ जन्मेति रत्नानां यथा सर्वत्र नोद्भवः । तथात्मजमिति ध्यानं सर्वत्राङ्गिनि नोद्भवेत् ॥ P. 392.
2 तस्य कालं वदन्त्यन्तर्मुहूर्त मुनयः परम् । अपरिस्पन्दमानं हि तत् परं दुर्धरं मनः ॥
3 तत्कालमपि तद्ध्यानं स्फुरदेकाग्रमात्मनि । उच्चैः कर्मोच्चयं भिन्द्याद्वज्रं शैलमिव क्षणात् ॥
4 वैराग्यं ज्ञानसंपत्तिरसंग: स्थिरचित्तता । ऊर्मिस्मयसहत्वं च पञ्च योगस्य हेतवः ॥
5 आधिव्याधिविपर्यासप्रमादालस्यविभ्रमाः । अलाभः सङ्गिता स्थैर्यमेते तस्यान्तरायकाः ॥
6 यः कण्टकैस्तुदत्यनं यश्च लिम्पति चन्दनैः । रोषतोषा विषिक्तात्मा तयोरासीत लोष्टवत् ॥
7 लाभेलाभे वने वासे मित्रेऽमित्रे प्रियेऽप्रिये । सुखे दुःखे समानात्मा भवेत्तद्धयानधीः सदा ॥ P. 393.
8 परे ब्रह्मण्यनूचानो धृतिमैत्रीदयान्वितः । अन्यत्र सूनृताद्वाक्यान्नित्यं वाचंयमी भवेत् ॥
9 जन्तोरनन्तसंसारभ्रमनोरथवर्त्मनी । आर्तरौद्रे त्यजेद्धयाने दुरन्तफलदायिनी ॥ बोध्यागमकपाटे ते मुक्तिमार्गागंले परे । सोपाने श्वलोकस्य तत्त्वेक्षावृतिपक्ष्मणी ॥ लेशतोऽपि मनो यावदेते समधितिष्ठतः । एष जन्मतरुस्तावदुच्चैः समधिरोहति ॥
P. 393.
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