As one oges
ascending the stages of self realization and practice of yoga, one
gradually develops the perspective of truth (dristi) This gradual
development has been classified into eight stage : mitra, tar, bala,
dipra, sthira, kanta, probha, and para. The eighth drsitis are
capered to the eight fold stages (astanga of patajlli;s yoga ). 23
As higher in the sgages of Drsti the perspective of truth becomes
clearer; and finally, in the last stage one reechoes the Samadhi, the
consummation of Dhyana.
Practice of
yoga may be actuated by I) love (priti) ii) reverence (bhakti),
iii) duty prescribed by scriptures (agama) and iv)no consideration
(asmga.) When the spiritual activity is done out of oe or
recurrence, it leads t worldly or other worldly property (abhyudaya.
) if it is done as a duty or with no motive whatever it leads to final
emancipation.24
But Haribhadra
is aware of some fiddiculites in the practice of Yoga and the attainment
of supernormal experience. He says that we have to overcome some physical
and mental inhibition before processing the Yoga exercises. The mind of
the common man (prthaagijanacitta) is vitiated by many defects.
Eight defects have been mentioned: I) inertia (kheda), ii)anxiety (udvega).
ii) unsteadiness (bharanti) vi)attraction for what is not
desirable (anyamud), vii) mental disturbance (ruk) and viii)
attachment (samaga)25
In the
practice of Yoga on is likely to acquire some physical and mental powers
which are beyond the common man. But these are distractions, and would
lead us away from the final goal, the Jainas were primarily concerned eith
purification of the soul and the development of detachment from the things
of the world. They were against the use of paranormal powersand miracles.
This was the genera view of other Indian philosopher as well patanjali
mentions the acquisition of such powers by the Yogi and warns him against
temptations associated with these powers. 26 The Yoga beeches that the
citta of ma is like a milstone if we put wheat under it , it grinds
it into flour if we put nothing under it, it grinds on until it grinds
itself away.
In the highest
stage omniscience (kevala) is attained. This is not merely negative
state of knowledge. In this one gets experience of everything, past
present and future, as if an a moment. In the highest form of samadhi
according to patanjali al possibility of confusion between the self and
the captivity of the citta ceases.
Concentration
of mind (dhyana )is an essential factor as a means to spiritual
realization. The lower self sometimes gets the vision of perfection in its
purified state ad aims at the attainment of this ideal. On the attainment
vision knowledge the self rises to its own our state (paramatama)
Dhyana is the concentration of thought in a particular object 28 for a
certain length of time. The duration of concentration depends n the bodily
constitution. The duration of concentration depends on the bodily
constitution. The maximum time concentration can be for one
antrmuyhurta (about foresight Mounties )29 Dhyana is further
inauspicious (aprasata) and auspicious (prasata) A presets
Dhyana leads to the influx of karma (asrava) and the bondage of the
soul to the wheel of life (bandha). The auspicious Karma brigs about
dissociation and destruction. Artadhyana is painful concentration, as whe
we experience the pain in the loss of a lode object or in the anguish of
an unsatisfied desire. Taudradhyana is vengeful concentration as whe,
smarting under the injury of insult we contemplate on thinking revenge.
30 They express the pain of unsatisfied instinctive urges and are rotted
in the anima nature of man. The Jaina analysis of the lower types of
Dhyana has a great psychological importance and need to be Dhamadhayana
and sukladhyana are conditions of spiritual progress. The nature of
revelation, the fact of suffering the operation of karma ad the structure
of the universe are object of Dharmadhyaa. Umasvati defines Dharmadhyana
as a collection of scattered thought (snrtisamanvahar) for the sake
of meditation of the objects of concentration. Jnana ( knowledge),Darsaa
(intuition Caritra (good conduct) and virigarya (non attachment) are
needed for developing the steadfastness f mind for attaining
concentration. 31 A beginner has to select a suitable lonely place and
convenient time. Several placed made holy by the sages create a better
atmosphere for Dharmadhyana.32 Dharmadhyana is possible from the fought
to the seventh stage of Guasthana. As en good higher up I the spiritual
development one would have developed sufficient physical and mental
strength to aim at the final emancipation. The Jaina analysis f right
concentration (Dharamadhyana) is intimately woven int the moral texture in
this life. One has to practise the four-fold virutes: mairtri (feiendship),
pramoda (apprectiation or the merits of other ), karuna
(compassion) and madhyasthya ( undisturbed equanimity) as the
pre-requisites of this type of concentration. 33 And in the graded level
of concentration the consummation is reached when the pure and perfect
self is the object of cndetration. The same type of concentration is to be
reached in sukladhyana except for the fact that in the Sukadhyana we get
perfect concentration.
