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[Full title: 顿丑测腻苍补 (Meditation) (2) Dharma 顿丑测腻苍补 and Its Types]

On this basis the four types are:

1. 腻谤迟丑补-诲丑测腻苍补,
2. raudra-诲丑测腻苍补,
3. dharma-诲丑测腻苍补 and
4. 艣耻办濒补-诲丑测腻苍补^[1]

[They] are categorized in two types, viz. 辫谤补艣补蝉迟补 (auspicious) and a辫谤补艣补蝉迟补 (inauspicious).

膧谤迟补 and raudra 诲丑测腻苍补 are inauspicious and dharma and 艣耻办濒补 诲丑测腻苍补 are auspicious.^[2] The first two meditation leads to inflow of karmas and bondage of bad karmas that make the soul wander in the transmigratory state resulting sufferings and the last two results in liberation by disassociation and destruction of karmas.^[3] The last two meditations is of an auspicious nature, dharma 诲丑测腻苍补 is essentially spiritual contemplation and 艣耻办濒补 诲丑测腻苍补 occurs at a very high level of spiritual growth of the soul and it ultimately ends to salvation, 苍颈谤惫腻峁嘺 of the soul. A mystic should practice auspicious meditation which can help him to reach the mystical state of self realisation and liberation. We shall not discuss the first two types of 诲丑测腻苍补 as they are not related to spiritual progress of mystic journey. So, let us start with two auspicious 诲丑测腻苍补:

Dharma 诲丑测腻苍补 pertains to the nature of soul. 膧肠腻谤测补 Um膩sw膩ti defines dharma 诲丑测腻苍补 as 鈥�腻箩帽腻p膩ya 惫颈辫腻办补蝉补峁僺迟丑腻苍补vicay膩ya 诲丑补谤尘测补峁�鈥浓赌�dharma 诲丑测腻苍补, is the contemplation of objects of revelation, removal of suffering or misfortune or calamity, fruition of karmas and the structure of the universe.^[4] It also defined as that which concentrates on ten types of dharma is Dharma 诲丑测腻苍补^[5].

According to Jaina 膧肠腻谤测补s, dharma 诲丑测腻苍补 leads the soul to higher spiritual stages of progress. The practice of dharma 诲丑测腻苍补 leads the aspirant to desist from bad habits and develop good ones. This kind of 诲丑测腻苍补 becomes possible only from the fourth stage of spiritual advancement when one has acquired samyaktva and continued in the upper stages of spiritual advancement^[6]. According to 艢ubhcandra, the dharma 诲丑测腻苍补 reaches its highest state in the seventh 驳耻峁嘺蝉迟丑腻苍补 and continues to progress. By ascending the k峁�apaka 艣reni within an antarmuhurta it leads to attainment of 办别惫补濒补箩帽腻苍补.^[7]

Pre-requisition for Dharma 顿丑测腻苍补

According to Jain scriptures, a mystic aspirant, who intends to practice dharma 诲丑测腻苍补 must cultivate the followings preparatory qualities, such as鈥揷ontrol of senses, equanimity of mind, plead for a steady posture; regulate food habits by fasting and restricting diet. He is also to be preceded by scriptural studies, in practice of vows and self control. The practice of austerities, internal and external is also emphasized as the pre-requisite for the sound meditation. According to Jinabhadra, 箩帽腻苍补 (knowledge), 诲补谤艣补苍补 (intution), 肠腻谤颈迟谤补 (good conduct) and 惫腻颈谤腻驳测补 (non-attachment) are needed for steadfastness of mind in attaining dharma 诲丑测腻苍补^[8]. Subhacandra advocates the practice of four virtues鈥�尘补颈迟谤墨 (friendliness), pramoda (appreciation), 办腻谤耻峁嘺 (compassion) and 尘腻诲丑测补蝉迟丑补 (undisturbed equanimity).^[9]

Types of Dharma 顿丑测腻苍补:

The text 峁琱腻苍补尘虓^[10], 膧肠腻谤测补 Um膩sw膩mi^[11], 艢耻产丑补肠补苍诲谤补^[12] and 膧肠腻谤测补 Tulsi^[13] have classified Dharma 诲丑测腻苍补 in fourfold on account of four varieties of the concentration or objects to ponder over. They are:

(i) 膧j帽膩 Vicaya:

The contemplation pertaining to the nature of the revelations of truth or reality propounded by omniscient is 膧j帽膩 vicaya^[14]. This meditation results in strong faith in the commandments of Jina and scriptures.

(ii) 础辫腻测补 Vicaya:

The second variety of the Dharma 诲丑测腻苍补 is 础辫腻测补 Vicaya. 础辫腻测补 means karmic bondage. To think about what are the means to release from bondage constitutes ap膩ya vicaya. The concentration is directed on the analysis of the blemishes due to 谤腻驳补 (attachment), 诲惫别峁�a (aversion) and the like, or the cause of the birth, annihilation etc. or of the physical, mental sufferings^[15].

(iii) Vip膩ka Vicaya:

The third variety of dharma 诲丑测腻苍补 is 惫颈辫腻办补 vicaya. The concentration is directed on the analysis of the diverse effect of karmas.^[16] In this type of meditation, the aspirant contemplates on how various objects of enjoyments and misery bring about entanglement of different karmas, how the fruition of the eight type of karmas like knowledge obstructing etc. prevent the soul from enjoyment of its own real nature and how the vigour of the powerful nature of the eight kind of karmas can be weakened by practice of austerities.^[17]

(iv) Sa峁僺th膩na Vicaya:

The concentration about the nature and function of the universe constitutes 蝉补峁僺迟丑腻苍补 vicaya^[18]. According to Hemcandr膩c膩rya, a yogi to ponder over the eternal nature of the universe where substances are subjected to origination, cessation, modification etc., constitute the 蝉补峁僺迟丑腻苍补 vicaya contemplation^[19].

Significance in Context of Mysticism

Dharam 诲丑测腻苍补 is very supportive as it helps the aspirant to desist from inauspicious thought and deeds, and practice good deeds, and think for auspicious thoughts. The continuous practice of it further leads to 鈥�suddhopayoga鈥�. By the practice of dharam 诲丑测腻苍补 the aspirants overcomes karmas, reveals its spiritual energy, improve its power of self-concentration and attains wisdom and steadiness of mind.

Moreover, it weakens the old karmas and stop the influx of new ones. Purifies the body, mind and speech and then accelerates to higher stage and spiritual progress by making the foundation for 艣耻办濒补 dhyana. According to 膧肠腻谤测补 Mah膩praj帽a by 腻箩帽腻 vicaya one attains v墨ta谤腻驳补 bhava. By ap膩ya vicaya, one becomes free from 谤腻驳补, dvesa, moha and their miserable effects. By 惫颈辫腻办补 vicaya, one knows how the misery takes place? What activity leads to what actions. By 蝉补峁僺迟丑腻苍补 vicaya one becomes detached.^[20] Thus, the consummotion of dharam 诲丑测腻苍补 is reached when the pure and perfect soul is the object of concentration.

Footnotes and references:

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[1]:

鲍迟迟补谤补箩箩补测补峁嚹佱箛颈, 30.35; Tattv腻谤迟丑补 蝉奴迟谤补 9.29.

[2]:

础诲丑测腻迟尘补蝉腻谤补, 594 鈥�apra艣ste ime dhy膩ne durante cirda峁僺tute 辫谤补艣补蝉迟补m tu k峁泃膩bhyso 诲丑测腻苍补m膩ro岣峢umarhati鈥�

[3]:

顿丑测腻苍补艣at膩ka, verse 5; Tattvarth膩 S奴tra 9.20 鈥�Pare mok艣a hetu鈥�

[4]:

Tattv腻谤迟丑补 S奴tra, 9.37

[5]:

顿补艣惫别办补濒颈办补, 础驳补蝉迟测补肠奴谤峁噄,p. 16

[6]:

This is believed by 膧肠腻谤测补 Akalanka and Pujyap膩da

[7]:

闯帽腻苍腻谤峁嚹乿补 by 艢ubhachandra, Srimad Rajcandra Jain S膩stra Mala, 艢ri Paramashrut Prabh膩vaka Mandal, Agas, 9thedn, 2014, 36.186

[8]:

顿丑测腻苍补艣ataka, 30-34.

[9]:

闯帽腻苍腻谤峁嘺惫补, 27.4-15.

[10]:

峁琱补峁嘺峁�, 4.64.

[11]:

Tattv腻谤迟丑补 S奴tra, 9.36

[12]:

闯帽腻苍腻谤峁嚹乿补, 33, 34, 35, 36.

[13]:

Jain Siddhanta Deepika 6.43

[14]:

Tattv腻谤迟丑补 Bh膩峁�ya Vv峁泃ti of Siddhasenagani, Devandra Lalbhai, Jaina Pustakoddhara Trust, Bombay, Part 1, 1962 , 9.37 (as quoted in Jaina P膩ribh膩峁�ika 艢abdako艣a p. 57)

[15]:

A峁単asutt膩峁噄 (Part 2), 叠丑补驳补惫补墨 25.605, Tattv腻谤迟丑补 Bh膩峁�ya, 9.37 v峁泃iti (as quoted in Jaina P膩ribh膩峁�ika 艢abdako艣a p. 31.)

[16]:

Tattv腻谤迟丑补 Bh膩峁�ya 痴峁泃迟颈, 9.37 (as quoted in Jaina P膩ribh膩峁�ika 艢abdako艣a p. 311.)

[17]:

闯帽腻苍腻谤峁嘺惫补 35.1, 驰辞驳补艣腻蝉迟谤补 10.12.

[18]:

Tattv腻谤迟丑补 Bh膩峁�ya 痴峁泃迟颈 9.37

[19]:

顿丑测腻苍补艣ataka, 52.

[20]:

Jain Yoga, 173-173