Dhyana Battisi

Author(s): Jerome Petit
Publisher: Hindi Granth Karyalay
Catalog link: https://jainqq.org/explore/022342/1

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Banarasidas
Dhyanabattisi
32 Steps to Self-Realisation
Introduction and English translation by Jerome Petit

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Namo Vitarāgāya
Jay Jinendra
णाणं पयासयं सोहओ संजमो तवो य गुत्तीकरो
तिहं पि समाजोगे मोक्खो जिणसासणे भणिऔ आचार्य भद्रबाहु
-
ṇāṇam payāsayam sohao samjamo tavo ya guttikaro tinham pi samājoge mokkho jiņasāsane bhaṇiau Acārya Bhadrabāhu
Knowledge enlightens, Self-restrant adds lustre, Asceticism and watchfulness of thought, word and deed, All three together Lead to liberation Say the Jinas.
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f
Pandit Nathuram Premi Research Series Volume 31
Banarasidas
Dhyanabattisi
32 Steps to Self-Realisation
Introduction and English translation by Jerome Petit
ISBN 978-81-88769-48-3
First Edition: 2010 Copyright: Hindi Granth Karyalay
Price: Rs. 50/
HINDI GRANTH KARYALAY
MUMBAI 2010

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पण्डित नाथूराम प्रेमी रिसर्च सीरीज़ वॉल्यूम ३१
बनारसीदास कृत ध्यानबत्तीसी
भूमिका एवं अंग्रेज़ी अनुवाद
जेरोम पेतित
हिन्दी ग्रन्थ कार्यालय
मुम्बई २०१०

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Introduction
Banārasīdās (1586-1643) was a trader and a poet. He was born into a family of Śvetāmbara Śrīmāls in Jaunpur, a city near Varanasi that had its heyday under the Sharqi dynasty in the fifteenth century. Its militarily and cultural greatness was, at the end of the sixteenth century, overtaken by the dynamism of Agra which the Mughals had chosen as the capital of their empire. It was his grandmother and his father as a young boy who had found refuge in this city on the banks of the Gomati River after the death of the grandfather. The latter had been the supplier of a powerful warrior of Emperor Humayun, who confiscated all their belongings after his death. From Biholi, a village in the district of Rohtak (to the north-west of Delhi), mother and son went to Jaunpur where they met family. Here grew Kharagasen, Banārasīdās's father, here he learned to trade, here he married and
gave birth to our author.
Banārasīdās had an anti-conformist youth, which made the misfortune of a father
whose sense of duty was very strong. He spent most of his time immersed in his two passions, reading and love. He received the education of a basic middle class young man. He learned grammar, poetry, astronomy and arithmetic under the auspices of a Pandit and he learned trade directly on the stall market with his father. A Svetāmbara monk also taught him the principles of Jainism, which first made him a devout attached to the ritual. Because of his curious mind and thirst of knowledge, the challenge of this ritualized religion was not long coming and Banārasīdās turned first into a pseudo-Saivism, deceived by a false ascetic who promised everything as long as he would devote himself to the daily worship of a conch ... Seeing that nothing happened and instead accumulating misfortunes, he returned to the family religion and followed the Svetāmbara ritual with a renewed zeal.

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But ritual was never enough for Banārasīdās in whom religious thought and effort
to attain the Supreme Self had never ceased to exist along with the scents and the vicissitudes of worldly life. In 1623, Banārasīdās met Arathmal Dhor, a member of the Adhyātma movement, who gave him to read the Samayasāra of Kundakunda along with a commentary in Hindi by Rājamall. This text provoked in him a real philosophical shock which led him into an extreme anti-ritualism. In this major text of the Digambara thought, Kundakunda exposes the true innate nature of the Self (Ātman) and the difference between a conventional point of view (vyavahāra-naya) and an absolute point of view (niscaya-naya). The Samayasāra was one of the texts which was to form the basis of the discussions in the Adhyātmika groups. Banārasīdās soon joined them and became one of its important members. The Adhyātma movement had emerged in the mid-sixteenth century. It consisted mainly of secular meetings of laymen of all Jaina persuasions who read and commented Digambara texts and discussed the possibility of attaining the Supreme Self (Paramātman). Members were confidently anti-ritualistic and tried to internalize the philosophical principles of the Jain religion rather than engage in a series of ritual actions seen as meaningless. We know the predominant position held by Banārasīdās in this movement through the Yuktiprabodha, a controversial text written by Meghavijaya, a Svetāmbara monk from the late seventeenth century, in which members of the Adhyātma are called “Varanasiya” or “followers of Banārasī". The Adhyātma movement has also formed the basis of the Terāpanthi Digambara sect whose intellectual structure was established by Pandit Todarmal (first half of the 18th century) who claimed to be a follower of Banārasīdās.
In 1635, Banārasīdās made another major encounter in the person of Rūpachand Pande who introduced him to the Gommațasāra of Nemicandra (10th century)

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which sets out the principles of the Stages of qualities (gunasthāna) allowing the voluntary practitioner to move by fourteen determined steps. These stages help to move from the mistaken belief (mithyātva) to the right belief through the taking of vows, strict observance of these vows, detachment from passions, cessation of activity, until Omniscience. Banārasīdās understood that everyone has to perform a religious duty corresponding to the place he occupies in the guṇasthāna. This awareness somehow showed him that his thirst to reach the Supreme Self does not compromise the performance of his secular life. He became, in his words, a resolved Jaina.
The elements of Banārasīdās's life are known because he was the first author in the Indian literary history to write a complete autobiography. He called his story Ardhakathānaka (“Half a story') because the lifetime of the ideal man is traditionally one hundred and ten years and he was precisely fifty-five when he wrote it in 1641. In a lively style, Banārasīdās evokes his family history, his turbulent youth, his difficulties in the start of trade activities, his disappointments and successes. But he also shares with the reader his questioning and positioning towards his own religion, because he knows he is controversial and would explain
his behaviour to
friends and detractors, both
invited in
the last line of
Ardhakathānaka to read the history of his life.
Banārasīdās did not only write his autobiography. To put in writing what he learned and what he lived seems indispensable all along his life. The first text he mentioned in Ardhakathānaka was a Navarasa, with a special focus, he said, on the erotic sentiment (śrngāra). He unfortunately threw the leaves of the manuscript in the Gomati River in a period of reassertion of religious principles. Following his reading of Kundakunda, he gave a rewriting (nāțaka) in Hindi of the Samayasāra. He also wrote about fifty poems with philosophical and technical contents, which

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probably fixed in writing an oral teaching. The themes broached in these texts are Karma, Knowledge (Jñāna), Deliverance (Mokșa), Self (Ātman), etc. They can also be translations or commentaries of well-known Jain poems such as Jinasahasranāma, Kalyāṇamandirastotra, or Bhāṣāsūktamuktāvalī. All these texts were compiled in 1644, one year after the death of Banārasīdās, by his friend Jagjivan under the generic title Banārasīvīlāsa. The text we present here belongs to this collection.
In the Dhyānabattīsī, Banārasīdās exposes in a succinct but structured manner, the different categories of meditation (dhyāna). In reading the title we can expect to find “Thirty-two stanzas on Meditation”, but the text has in fact thirty-four stanzas. The last stanza can figure a colophon, as is usually the case in the writings of Banārasīdās who generally adds a stanza signature to give his name and inform the reader that it is not an authoritative text but a text written by a "weak-minded” (alpamati) layman “to the extent of his capabilities” (yathāśakti). Moreover, verse 33, in Doharā meter, closes the exposure of the Meditation on the Pure (sukladhyāna) and can be heard as an inset. But "battīsī” should rather be understood as a literary genre, same as "chattīsī” (thirty-six stanzas) or “paccīsī” (twenty-five stanzas). These terms are used by Banārasīdās for some of his philosophical poems where they have to be considered as referring to an approximate number, as it is generally the case in Indian Literature (see for exemple śataka “about one hundred”, etc.).
As it is not always the case for texts of the same genre, Dhyānabattīsī is very well structured: the pace of exposure is consistent and stanzas in Doharā meter close the presentation of key points written in Caupaī meter.

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As is usual in the beginning of a text, the first verse pays tribute to a superior entity, often in conjunction with the text's content. Here Banārasīdās pays tribute to the "Supreme contemplation" (brahma-samādhi), the ultimate goal of meditation (dhyāna). The second verse pays tribute to the Master (guru), not to a particular one but to the concept of Master, a guide that can be a physical presence, a text, an author or a Supreme Being (Siddha, Arhat, Jina, Kevalin, etc..), without which no spiritual progress is possible.
In verse 3, Banārasīdās puts his speech under the authority of the Master: the reader will not listen to him, but to the words of another who is authoritative. The first third of the text (verses 3 to 11) discusses the difference between the conventional point of view (vyavahāra-naya) and the absolute point of view (niscaya-naya). Banarasīdās explains by what kind of awakening these two views are possible: it is an awakening to the body that causes vyavahāra-naya, i.e. a discernment between the matter of the body and the matter of the soul; and it is an awakening to the power of the true nature of the Self that causes niscaya-naya. To illustrate the difference between these two views, Banarasīdās takes four elements of the discipline that a Jaina layman should particularly look for: giving (dāna), virtuous conduct (śīla), practice of asceticism (tapas) and meditation (bhāvanā). All four are put under the light of the two philosophical points of view in order to show that there are two ways in considering the daily religion.
Banarasīdās then goes to the heart of the matter announced in the title: the different types of meditation. He does not mention the first four categories of dhyāna such as the Tattvārthasūtra states (TS 9.29: arta-raudra-dharma-suklāni "[the four categories of meditation are] the Painful, the Harmful, the Moral and the Pure "), but he begins his exposure (verses 12 to 18) by four objects of concentration
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defined by some authors of the 11th century: ' concentration on the mantra (padastha), concentration on five imaginary objects (pindastha), concentration on omniscient Arhat as spiritual models (rūpastha), concentration on the Self as consciousness and bliss, pure and formless (rūpātīta). These meditations, Banārasīdās says, are “beneficial” (hita-kārī), i.e. they help the practitioner in his progress and are to be linked with the “good” meditations that are Dharma- and Sukla-dhyāna opposed to the "bad" meditations that are Raudra- and Arta-dhyāna.
These four categories of meditation defined by the Tattvārthasūtra have been adopted by all subsequent texts emphasizing on a particular category, depending on the authors. These categories were set by Banārasīdās himself (verses 19 to 33) by separating out the two subsets: on one side bad meditations (kudhyāna), which have unpleasant objects and have more to do with animal life, ? on the other side good meditations that the practitioner must follow.
If he does not use the precise terms of the doctrine in his description of the categories of dhyāna, Banārasīdās follows the doctrinal development with precision. Meditation on the Painful is defined by the doctrine in four points: contact with what is unpleasant (amanojña-samprayoga), separation from what is pleasant (manojña-viyoga), sensation of suffering (vedanā), search of sensual
Hemacandra gives a definition of dhyāna in the Yogaśāstra (VII-X). He replaces pindastha by the term śarīrastha. Subhacandra devotes an entire chapter of the Uñānārņava to each of the four categories of concentration (chapters 37 to 40) which are included in the dharma-dhyāna part (chapters 33 to 41). R. Williams quotes the Cāritrasāra of the Digambara Camundarāya (Jaina Yoga p. 240)
2 See N. Tatia, Studies in Jaina Philosophy, p. 281 n. 1.
* See R. Williams p. 239.

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pleasures (nidāna). These words never appear in the writings of our author, but each item appears in the text (verses 20-21). Similarly for the meditation on the Harmful, the doctrine defines four points: infliction of hurt (himsā), falsehood (ansta), theft (stheya) and protection of wealth (dhana-samrakṣaṇa). We can read (verses 22-23) the evocation of the four subsets in a livelier style than a simple list. Similarly for the meditation on the Moral: we can find in the text (verses 25-26) the invitation to discern: the command of the Jina (ājñā-vicāra), the nature of what is calamitous (apāya-vicāra), the consequences of karma (vipāka-vicāra) and the structure of the universe (samsthāna-vicāra). For the Meditation on the Pure, Banārasīdās gives the development of each subset giving the traditional term (at least approximately): consideration of diversity (prthaktva-vitarka), consideration of unity (ekatva-vitarka), maintenance of subtle activity (sūkşma-kriyā-pratipāti) and complete destruction of activity (vyuparata-kriyā-nivartini). The definition of Sukla-dhyāna (verses 27-33) is more important than others, although it is usually reserved for the most hardened monks. One must have reached at least the seventh stage of the Gunasthāna to be qualified for the Meditation on the Pure, and one must have reached the twelfth stage for starting the first category of this Meditation. The two latter categories are only possible in the last two stages. This great interest in sukla-dhyāna is surprising in the writing of a layman. We (and probably his entourage) could expect a longer development of the dharma-dhyāna, which is much more concrete and accessible to the practitioner.
* See R. Williams p. 240:"the other forms of dhyāna (dharma- and sukla-) are proper for an ascetic and sukla-dhyāna is in fact only possible for one who has reached a very high stage of spiritual development”.
s See N. Tatia, Studies... p. 292.

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The theory of dhyāna is quite important in the Jain doctrine which sees in it an effective means of spiritual realization. Dhyāna is in fact a concentration of mind, which does not remain motionless, but which is controlled and channelled. Dhyāna, defined by the Tattvārthasūtra (9.27), is "the concentration of thought on a single object" (ekāgra-cintā-nirodho dhyānam). And this object, ultimately, must be the Self. But such a concentration is abstract, so the doctrine elaborated degrees and categories to make its grasping easier for the voluntary beginner. Focusing on the Self should lead to self-realization, the ultimate goal of the doctrine. The transcendental Self is inherently pure and perfect, but it is limited by illusory beliefs and karmic matter which bind him to the body. To dispose of these false beliefs and karmic bondage, meditation helps to distinguish between what is body and what is truly the Self, thus separating the soul and the body. This is a first step, an awakening to the body, says Banārasīdās (verse 5), from a conventional point of view (vyavahāra-naya). When the distinction between self and non-self is made, the practitioner has to raise his meditation to the transcendental self, free from limitations of the empirical self. In order to attain this level, he has to renounce the "other qualities" (paraguna) which are applied yet to the empirical self, as Banārasīdās says (verse 6) in order to show how high and difficult the absolute point of view (niscaya-naya) is.

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References:
Banārasīdās. Banārasīvilāsa. Edited by Nathūrām Premi. Mumbai: Jain
Granth Ratnākar Karyālay, Ratna no 7, 1922.
Banārasīdās. Ardhakathānaka. Edited by Nāthūrām Premī, with an introduction and a glossary. Bambaī: Hindī Granth Ratnākar, 1957.
Lath, Mukund. Ardhakathānaka. Half a Tale: A study in the interrelationship
between autobiography and history. Jaipur: Rajasthan Prakrit Bharati
Sansthan, 1981.
Banārasīdās. Histoire à demi. French translation of Ardhakathānaka by Jérôme Petit (forthcoming).
Cort, John E. “A Tale of Two Cities: On the Origins of Digambar Sectarism in North India” in Multiple Histories : culture and society in the study of Rajasthan, L. A. Babb, V. Joshi, M. W. Meister (ed.). Jaipur: Rawat Publications, 2002, p. 39-83.
Kundakunda. Samayasāra. Edited and translated by Prof. A. Chakravarti. Delhi: Bharatiya Jñanpith, 5th edition, 2001.
Nemicandra. Gommațasāra Jīva-kaņda. Edited with introduction, translation and commentary by Bahadur J. L. Jaini. The Sacred Books of the Jainas, volume 5. Lucknow, 1927; Delhi: Today and Tomorrow's Publisher, 1990.
Pūjyapāda. Samādhitantra. Pandit Nathuram Premi Research Series, Volume 5. Mumbai: Hindi Granth Karyalay, 2006.

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śubhacandra. Jñānārņava. Agās : Śrīmad Rājacandra Āśram, 1998.
Tatia, Nathmal. Studies in Jaina Philosophy. Varanasi: P. V. Research Institute, 1951.
Tatia, Nathmal. That Which Is. Tattvārtha Sūtra. London: Institute of Jainology, 1994.
Williams, R. Jaina Yoga : a Survey of the medieval Śrāvakācāra. Oxford, 1963 ; Delhi: Motilal Banarsidass, 1983.
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अथ ध्यानबत्तीसी
दोहा
ज्ञान स्वरूप अनन्त गुण, निराबाध निरुपाधि । अविनाशी आनन्दमय, वन्दहुं ब्रह्मसमाधि ॥१॥
I bow before the Supreme Contemplation, which is knowledge itself, which has infinite qualities, which is unimpeded, which has no form, which is imperishable, which is made of joy.
भानु उदय दिन के समय, चन्द्र उदय निशि होत।
दोऊं जाके नाम मैं, सो गुरु सदा उदोत ॥२॥
The sun rises in day time; the moon rises when comes the night; compared to those two the Master is always light.
चौपाई (सोलह मात्रा)
चेतहु पाणी सुन गुरुवाणी। अमृतरूप सिद्धान्त बखानी। परगट दोऊ नय समुझावें । मरमी होय मरम सो पावें ॥३॥
Put your hands together and listen to the Master's speech. His authoritative teaching is ambrosia itself. He will explain clearly the two philosophical points of view. If there is mystery, he will reveal its secret.
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चेतन जड अनादि संजोगी। आपहि करता आपहि भोगी। सहज स्वभाव शकति जब जागै। तब निहचै के मारग लागै ॥४॥
Consciousness is an infinite combination of matters. The one who acts is the one who reaps the fruits of its deeds. When the power of the true nature awakes, then begins the path to the absolute point of view.
फिरकै देह-बुद्धि जब होई । नय-व्यवहार कहावै सोई। भेदभाव गुन पंडित बूझै । जाके अगम अगोचर सूझै ॥५॥
After wandering, when there is an awakening towards the body, one talks about a conventional point of view. The learned man can see distinctions in the qualities. His progress is hard to distinguish.
प्रथम हिं दान शील तप भावै । नय निहचै विवहार लखावै। पर-गुण-त्याग-बुद्धि जब होई । निहचै दान कहावै सोई ॥६॥
First of all, we make a difference between the absolute and the conventional points
of view through donation, virtuous conduct, asceticism and meditation. Donation is said "absolute” when there is an awakening towards the renunciation of other qualities.
6 bhāva written for bhāvanā (see verse 11).

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चेतन निज स्वभाव महं आवै । तव सो निश्चय-शील कहावै। कर्म-निर्जरा होय विशेषै। निश्चय तप कहिये इह लेषै ॥७॥
When consciousness has attained its true nature, virtuous conduct is said "absolute”. When we can observe the elimination of the karma, then we can talk about an "absolute" asceticism.
विमल-रूप चेतन अभ्यासै । निश्चय-भाव तहां परगासै। अब सदगुरु व्यवहार बखानै । जाकी महिमा सब जग जानै ॥८॥
One has to practice to obtain a consciousness free of impurities. Then he reveals the "absolute” meditation. Let's talk about the true Master in the conventional context. Everybody knows his greatness.
मन-वच-काय शकति कछु दीजे । सो व्यवहारी दान कहीजे। मन-वच-काय तजै जब नारी। कहिये सोइ शील विवहारी॥९॥
Of one who gives something to the extent of his capabilities, in thought, speech or
deed, it is said that he is making a "conventional” donation. When one renounces women in thought, speech or deed, it is said that he has a “conventional” virtuous
conduct.
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मन-वच-काय कष्ट जब सहिये । तासों विवहारी तप कहिये। मन-वच-काय लगनि ठहरावै । सो विवहारी भाव कहावै ॥१०॥
When one endures difficulty in thought, speech or deed, it is said that he practices a "conventional” asceticism. When one puts an end to the attachments in thought, speech or deed, it is said that he leads a “conventional" meditation.
दोहा
दान शील तप भावना, चारों सुख दातार । निहचै सो निहचै मिलै, विवहारी विवहार ॥११॥
Donation, virtuous conduct, asceticism and meditation are four donors of happiness. When we approach them in terms of absolute truth we reach absolute truth, in terms
of conventional truth we reach conventional truth.
चौपाई
अब सुन चार ध्यान हित-कारी । साधहिं मुक्ति-पंथ व्यापारी। मुद्रा मूरति छवि चतुराई । कलाभेष बलवेस बढाई ॥१२॥
Listen now to the four kinds of beneficial meditation. Follow the Path of Liberation, O merchant! Gestures, statues, beauties, skills, artistic appearances, disguises of
power, increase,
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फरस बरण रस गंध सुभाखा । इह रूपस्थ-ध्यान की शाखा। इनकी संगति मनसा साधै । लगन सीख निज गुण आराधै ॥१३॥
contacts, colors, flavors, fragrances, beautiful voices: there is the branch of meditation on the Form. Its company accomplishes the mind. By remaining attached to the teaching, one develops its own qualities.
रहै मगन सो मूढ कहावै । अलख लखाव विचच्छण पावै। अर्हत आदि पंच पद लीजे । तिनके गुण को सुमरण कीजे ॥१४॥
One who remains immersed deserves to be called an idiot. One who sees what cannot be seen has attained perceptiveness. Follow the path of the five kinds of Realised beings, starting with the Arhat, and recall their qualities.
गुण को खोज करत गुण लहिये । परमपदस्थ-ध्यान सो कहिये। चंचलता तज चित्त निरोधै । ज्ञान-दृष्टि घट-अन्तर शोधै ॥१५॥
Qualities are obtained by seeking qualities. This is called meditation on the Matter. In waiving the agitation, the activity of the mind can be stopped. By the Right knowledge and the Right belief, the inside of the soul can be purified.
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भिन्न भिन्न जड चेतन जोवै । गुण विलेच्छ गुण माहिं समोवै। यह पिंडस्थ-ध्यान सुखदाई। कर्म-निरजरा हेत उपाई ॥१६॥
Consciousness has to be seen as a combination of fragments of matter. Qualities
mingle with imperceptible qualities. This is the meditation on the magical powers, the donor of happiness, which would cause the elimination of karma.
आप संभार आप सों जोरै । परगुण सों सब नाता तोरै । लगै समाधि ब्रह्ममय होई । रूपातीत कहावै सोई ॥१७॥
We are an assemblage; things are assembled through ourselves. With other qualities, we discard all the links. Contemplation of the absolute is the beginning. This is called meditation Beyond the form.
दोहा
यह रूपस्थ-पदस्थ-विधि, अरु पिंडस्थ-विचार। रूपातीत वितीत मल, ध्यान चार परकार ॥१८॥
The categories “on the Form”, “on the supreme Entities”, and the reflection "on the Matter” and “Beyond the form” which goes over impurities are four aspects of meditation.
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चौपाई
ज्ञानी ज्ञान भेद परकाशै । ध्यानी होय सो ध्यान अभ्यासै । आर्त रौद्र कुध्यान हिं त्यागै । धर्म-शुकल के मारग लागै ॥१९॥
The learned man reveals the different categories of knowledge. If he is meditative, he practices meditation. He completely renounces the bad meditations that are meditation on the Painful and meditation on the Harmful. He follows the path of
meditation on the Moral and meditation on the Pure.
आरत-ध्यान चिंतवन कहिये । जाकी संगति दुरगति लहिये। इष्ट-विजोग विकलता भारी । अरि अनिष्ट संजोग दुखारी ॥२०॥
Meditation on the Painful is made of anxiety. Its company carries a bad destiny. The separation from what is desired carries affliction and the union with what is not desired carries unhappiness.
17

Page #22

तनकी व्यथा मगन मन झूरै । अग्र शोचकर वांछति पूरै । ए आरत के चारों पाये । महा मोह-रस सों लपटाये ॥ २१॥
The mind immerged in the anguish of this meditation endures suffering. Desire, which is the chief agent of sorrow, culminates. There are the four kinds of meditation on the Painful." We are stuck in the juice of a large error.
अब सुन रौद्र-ध्यान की सैली । जहां पाप सों मति-गति मैली । मन-उछाह सों जीव विराधै । हिये हर्षधर चोरी साधै ॥२२॥
Listen now to the characteristic of the mediation on the Harmful in which the course of cleverness is messed up by evil. We hurt the living with an enthusiastic mind. We steal with a joyful heart.
बिकसित 'झूट-वचन मुख-भाखै । आनंदित-चित-विषया राखै । चारों रौद्र ध्यान के पाये । कर्म-बन्ध के हेतु बनाये ॥२३॥
Radiant, we utter untrue speech. We keep material objects which delight the mind. These are the four kinds of meditation on the Harmful. In this way, causes of karmic bondage are produced.
7 The four categories of meditation on the Painful are contact with what is unpleasant (amanojñasamprayoga), separation from what is pleasant (manojña-viyoga), sensation of suffering (vedanā), hankering for sensual pleasures (nidāna ). See Williams p. 239.
& The four categories of meditation on the Harmful are: infliction of hurt (himsā ), falsehood (anyta), theft (steya), hoarding of wealth (dhana-samraksana ). See Williams p. 239.
18

Page #23

दोहा
आरत-रौद्र विचारतें, दुख-चिन्ता अधिकाय । जैसें चढै तरंगिनी, महामेघ जलपाय ॥२४॥
By meditating on the Painful and on the Harmful we get a lot of sorrows and worries, in the same manner that a river grows because of the rain falling from big clouds.
चौपाई
आर्त रौद्र कुध्यान बखाने । धर्म- ध्यान अब सुनहु सयाने । केवल भाषित वाणी मानै । कर्म-नाश को उद्यम ठानै ॥२५॥
We talked about the bad meditations on the Painful and on the Harmful. Listen now, O wise man, to the meditation on the Moral: to have some consideration for the speech of the Omniscients; to keep the effort to destroy the karma;
पूरब-कर्म उदय पहिचानै । पुरुषाकार लोकथिति जानै । चारों धर्म ध्यान के पाये । जे समुझे ते मारग आये ॥२६॥
to identify the manifestation of karma accumulated previously; to know the structure of the world shaped as a man: these are the four categories of meditation on the Virtuous.' Anyone who knows them follows the Path [of Liberation].
"The four categories of meditation on the Virtuous are: discerning the command of the Jina (ajnavicaya), discerning the nature of what is calamitous (apāya-vicaya ), discerning the consequences of karma (vipāka-vicaya ), discerning the structure of the universe (samsthāna-vicaya ). See Williams p. 239-240.
19

Page #24

अब सुन शुक्ल-ध्यान की बातैं । मिटै मोह की सत्ता जातैं । जोग साध सिद्धांत विचारै । आतम गुण परगुण निरवारै ॥२७॥
Listen now to the categories of meditation on the Pure. To destroy the seven births of error; to reflect on the doctrine having mastered the discipline; to distinguish the qualities of the soul and the qualities of other things;
उपशम क्षपक श्रेणि आरोहै । पृथक्त-वितर्क आदि पद सो है । उपशम-पंथ चढै नहिं कोई । क्षपक-पंथ निर्मल मन होई ॥२८॥
to climb the scales of appeasement and annihilation, this is the beginning of the path that leads to the Reflection on differentiation. Nobody climbs the scale of appeasement. It takes a pure mind to follow the path of annihilation.
तब मुनि लोकालोक-विकासी । रहहिं कर्म की प्रकृति पचासी । केवल ज्ञान लहै जग पूजा । एक-वितर्क नाम पद दूजा ॥२९॥
For a monk who lives in the world or beyond the world, there are still fifty species of karma. The world worships omniscience: the second point is the Reflection on the unity.
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Page #25

जिनवर आयु निकट जब आवै। तहां बहत्तर प्रकृति खपावै । सूक्षम चित्त मनोबल छीजा। सूक्षम-क्रिया नाम पद तीजा ॥३०॥
When the life time of the best of the Jina ends, seventy-two species of [karma) are destroyed. Subtle activity of thought, diminishing the power of the mind: the third point is called the Subtle activity.
शक्ति अनंत तहां परकाशै । ततखिन तेरह प्रकृति विनाशै। पंच लघूक्षर परमित बेरा । अष्ट कर्म को होय निवेरा ॥३१॥
When the infinite power is highlighted, thirteen species of karma are destroyed in an instant. Time spend to pronounce the five short vowels' is the total duration of Liberation. There is deliverance of the eight kinds of karma."
चरण चतुर्थ साध शिव पावै । विपरीत-क्रिया-निवृत्ति कहावै । शुक्ल-ध्यान के चारों पाये । मुक्ति-पंथ-कारण समुझाये ॥३२॥
Having attained the fourth step, we get Felicity. It is called the Complete
destruction of activity. These are the four categories of meditations on the Pure. We
understand that these meditations are causes to follow the Path of Liberation.
10 i.e.a, i, ur,!
11 The step described here happens just before the ultimate Liberation and sees the destruction of the eight kinds of karma.
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Page #26

दोहा
शुक्ल-ध्यान औषधि लगे, मिटै करम को रोग। कोइला छांडै कालिमा, होत अग्नि-संजोग ॥३३॥
Meditation on the Pure acts like a drug: it puts an end to this disease of karma. Coal loses his blackness when gathered into a fire.
यह परमारथ पंथ गुन, अगम अनन्त बखान। कहत बनारसि अल्पमति, जथासकति परवान ॥३४॥
The exposure of the levels / qualities of the path towards the Absolute - path that is
infinite - was made by Banārasī, the weak-minded, to the extent of his capabilities.
इति ध्यानबत्तीसी

Page #27

अब सुन चार ध्यान हित-कारी
अब सुन रौद्र-ध्यान की सैली
अब सुन शुक्ल - ध्यान की बातें
आप संभार आप सों जोरै
आरत-ध्यान चिंतवन कहिये
आरत- रौद्र विचारतें
आर्त-रौद्र कुध्यान बखाने
उपशम क्षपक श्रेणि आरोहै
को खोज करत गुण लहिये
चरण चतुर्थ साध शिव पावै
चेतन जड अनादि संजोगी
चेतन निज स्वभाव महं आवै
चेतहु पाणी सुन गुरुवाणी जिनवर आयु निकट जब आवै
ज्ञान स्वरूप अनन्त गुण
ज्ञानी ज्ञान भेद परकाशै
तनकी व्यथा मगन मन झूरै
१२
२२
२७
१७
२०
२४
२५
२८
१५
३२
४
७
३
३०
१
१९
२१
दोहासूची
तब मुनि लोकालोक - विकासी
दानशील तप भावना
पूरब-कर्म उदय पहिचानै
प्रथम हिं दानशील तप भावै
फरस बरण रस गंध सुभाखा फिरकै देह-बुद्धि जब होई
बिकसित झूट - वचन मुख - भाखै
भानु उदय दिन के समय
भिन्न भिन्न जड चेतन जोवै
मन-वच-काय कष्ट जब सहिये
मन-वच-काय शकति कछु दीजे
यह परमारथ पंथ गुन
यह रूपस्थ-पदस्थ - विधि
रहै मगन सो मूढ कहावै
विमल - रूप चेतन अभ्यासै
शक्ति अनंत तहां परकाशै
शुक्ल-ध्यान औषधि लगे
a = w w ~ - ~
२९
११
२६
६
१३
५
२३
२
१६
१०
९
३४
१८
१४
८
३१
३३

Page #28
PANDIT NATHURAM PREMI RESEARCH SERIES Rs. 395 Rs. 795 Rs. 40 In Reprint In Reprint Rs. 120 In Reprint Rs. 240 Rs. 60 Rs. 30 Gift Gift 1. Jaina Studies: Their Present State and Future Tasks By Prof Dr Ludwig Alsdorf 2. The Story of Paesi By Prof Dr Willem Bollee रत्नकरण्ड श्रावकाचार - Ratnakaranda Sravakacara By Acarya Samantabhadra 4. Vyavahara Bhasya Pithika By Prof Dr Willem Bollee 5. समाधितन्त्र - Samadhitantra By Acarya Pujyapada 6. अठ्ठपाहुड - Atthapahudai By Acarya Kundakunda 7. तत्त्वार्थसूत्र - Tattvarthasutra By Acarya Prabhacandra 8. योगामृत - Yogamrit By Mahavir Sainik 9. परमात्मप्रकाश - Paramatmaprakasa By Acarya Joindu 10. JUTRIT - Yogasara By Acarya Joindu 11. ध्यानस्तव - Dhyanastava By Acarya Bhaskaranandi 12. &Z1915 - Dhyanasataka By Jinabhadragani Ksamasramana 13. बारस अणुवेक्खा - Barasa Anuvekkha | By Acarya Kundakunda 14. godly2T - Istopadesa By Acarya Pujyapada 15. Life and Stories of the Jaina Saviour Parsvanatha By Prof Dr Maurice Bloomfield 16. Samadhitantra By Acarya Pujyapada 17. Apabhramsa of Svayambhudeva's Paumacariu By Dr Eva de Clercq 18. Jainism and the Definition of Religion By Dr Piotr Balcerowicz 19. Dravyasamgraha By Acarya Nemicandra 20. Tattvarthasutra By Acarya Prabhacandra 21. रयणसार - Rayanasara By Acarya Kundakunda 22. The Jain Religion By Dr Jeffrey Long 23. Jainism: An Eternal Pilgrimage By Bal Patil 24. द्रव्यसंग्रह - Dravyasamgraha By Acarya Nemicandra 25. Parsvanathacaritram By Acarya Vadiraja 26. Parsvacaritram: The Life of Parsva By Prof Dr Willem Bollee 27. Ha feca 31te Sferi - Jain Sahitya aur Itihas By Pandit Nathuram Premi 28. Tales of Atonement By Prof Dr Willem Bollee 29. Yogasastra: A Handbook on the Three Jewels of Jainism By Prof Dr Olle Qvarnstroem 30. Istopadesa By Acarya Pujyapada 31. Dhyanabattisi By Banarsidasa OTHER BOOKS ON JAINISM THAT WE HAVE PUBLISHED Christianity and Jainism: An Interfaith Dialogue By Prof Dr Padmanabh S. Jaini The Basic Thought of Bhagavan Mahavir By Dr Jaykumar Jalaj International Journal of Jaina Studies, Vol. 1-3 Ed. by Dr Peter Fluegel Rebirth of the Karma Doctrine By Dr Subhash Jain In Press Gift Rs.700 In Press Rs. 180 Rs.50 Rs. 50 In Press In Press In Press Rs. 300 Rs. 30 In Press Rs. 60 In Press Rs. 300 Rs. 1000 In Press Rs. 50 Rs. 30 Rs. 20 Rs. 600 Rs. 125 HINDI GRANTH KARYALAY Publishers Since 1912 9 Hirabaug CP Tank Mumbai - 400 004 INDIA Phones : +91 22 2382-6739 Email: manishymodi@gmail.com ISBN 978-81-88769-48-3