141. Meditation (Dhyana) is to concentrate the mind on the
nature of soul and substance. Umasvati says that the fixity of thought and
perfect control over mind, body and speech is concentration Dhyana is classified
into four types. It may be auspicious or inauspicious. Inauspicious meditation
is on worldly things with revengeful and evil attitude. Such Dhyanas are called
1) Arta or unpleasant or sorrowful, and 2) Raudra Dhyana, cruel concentration.
Both these concentrations are concerned with acquisition and possession of
worldly objects, wealth, property etc. These are Asubhadhyanas, which should be
avoided by every one. The last two Dhyanas are considered the Subhadhyanas,
which are useful for the attainment of Moksha.
142. 3) The Dharmadhyana (virtuous concentration) is to concentrate on righteous
and auspicious objects for the short period up to forty- eight minutes. It is of
four types, 1) Ajnavicaya which consists the intensive contemplating and
meditating upon the Jina's teaching, 2) Apayavicaya which firmly believes that
it is the true and right teaching which will emancipate the soul from Karmic
bondage and misery of worldly existence, 3) Vipakavicaya, contemplating the
outcome of the Karma, and 4) Samsthanavicaya, contemplation over the structure
of the universe.
143. It is also classified into four types in later period: I) Pindasthadhyana
which means to contemplate on the soul in the body. The only thing to be
contemplated upon is the self and its nature. 2) The Padasthadhyana is to fix
the mind on incant Tory letters Arihanta etc. which may be adoration and
devotion to the Istadeva Jina, 3) Rupastha-dhyana, concentration upon the form
of the Jina, and 4) Rupatita-dhyana, concentration upon that which transcends
form � the nature of Siddha. The knowledge of scriptures is an essential
qualification of the first two types of this Dhyana.
144. The Mahavrati is placed automatically in the sixth Gunasthana
Pramatta-virata. One must be then at least in the seventh stage of spiritual
development, the Apramattavirata where the Pramada is suppressed. Up to this
stage, he prepares the ground for attainment of Moksa. He then overcomes the
subtle passions and attains the eighth Gunasthan, the Apurvakarana,
unprecedented spiritual progress that is the result of the practice of
145. We may consider the meditation for solving the problems of day to today
life. Present environment needs struggle for existence. Struggle develops
tension. Tension is unavoidable. Dharma means inherent properties bestowed upon
an individual. Water is cool. Fire is hot. Wind is flow. Earth is to support.
Vegetation is to build body. Baby has to smile. , Mother is to feed. These are
all basic Dharma. There is inherent flow of potential energy in all these
Tattvas. Every thing goes on continuously without waiting for any command. Life
is full of struggles. It starts with Want. This "want" is the main cause of
changing natural potential energy into artificial kinetic energy.
146. Law of conservation of energy says, " Quantum of energy is constant and
life span is fixed. Kinetic energy can get you the thing for the trim being but
you have to come back to your normal position, i.e. Dharma where there is
continuous flow of potential energy. You can- not avoid confrontation but soon
come back to Dharma or you will go mad.
147. Psychiatrists give tranquilizers. Psychologists give suggestions. Doctors
give medicines. Father gives consolation. Relatives give sympathy. Religious
personalities show you the Multiage. And this " Autosuggestion" is meditation.
Return to normal status is the Dharma. Kinetic energy can- not last long. They
are to be changed into potential energy. It is Dharma. Do not come in the way of
this natural change. Leave it to nature. This may be discussed in Photon Theory
and behavior of mind.
148. 4) the fourth Dyane is the Sukladhyana (pure concentration) which is the
highest type of contemplation when the heart is passionless and pure. It is of
four types. The first two types concentrate upon the nature of the Tattvas as
set forth in the Jain scripture. Even though living in the world, such monk is
not of the world at all. This is possible only up to the twelfth stage of
spiritual development. The last two types are possible only in the thirteenth
and fourteenth stages. He then becomes omniscient and Arhat (Srutakevalajnani).
Having destroyed the Mohaniyakarmas or Ghatyakarmas, he realizes the state of
perfect purity called Yathakhyatacaritra and rises spontaneously to the
thirteenth Gunasthana, called Sayogakevali or Kevalajnani. Then he destroys the
remaining four Karmas and attains the liberation or Nirvana �Moksa, the last
spiritual stage, fourteenth Gunasthana.
149. The difference between Siddhas and Tirthankaras is that the Tirthankaras
possessed certain miraculous powers, like Divyadhvani. The Jain scriptures set
forth sixteen forms of conduct (Purity of right faith, charity etc.) cultivated
in past lifetimes to attain such stage of Tirthankaratva.