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 Vitaragaya Jay Jinendra NANaM payAsayaM sohao saMjamo tavo ya guttIkaro tihaM pi samAjoge mokkho jiNasAsaNe bhaNiau AcArya bhadrabAhu - nanam payasayam sohao samjamo tavo ya guttikaro tinham pi samajoge mokkho jinasasane bhaniau Acarya Bhadrabahu Knowledge enlightens, Self-restrant adds lustre, Asceticism and watchfulness of thought, word and deed, All three together Lead to liberation Say the Jinas. Distributed in the United States by LAXMI BOOKSELLER 914, Talwrn Ct, Iowa City, Iowa 52248-4823 USA Email: laxmibookseller@gmail.com Cover designed by YUKTI JAIN tools20006@gmail.com Printed in India by SELY ART, Mumbai

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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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paNDita nAthUrAma premI risarca sIrIz2a vaoNlyUma 31 banArasIdAsa kRta dhyAnabattIsI bhUmikA evaM aMgrez2I anuvAda jeroma petita hindI grantha kAryAlaya mumbaI 2010

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Introduction Banarasidas (1586-1643) was a trader and a poet. He was born into a family of Svetambara Srimals 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, Banarasidas's father, here he learned to trade, here he married and gave birth to our author. Banarasidas 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 Svetambara 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 Banarasidas 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 Svetambara ritual with a renewed zeal.

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But ritual was never enough for Banarasidas 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, Banarasidas met Arathmal Dhor, a member of the Adhyatma movement, who gave him to read the Samayasara of Kundakunda along with a commentary in Hindi by Rajamall. 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 (Atman) and the difference between a conventional point of view (vyavahara-naya) and an absolute point of view (niscaya-naya). The Samayasara was one of the texts which was to form the basis of the discussions in the Adhyatmika groups. Banarasidas soon joined them and became one of its important members. The Adhyatma 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 (Paramatman). 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 Banarasidas in this movement through the Yuktiprabodha, a controversial text written by Meghavijaya, a Svetambara monk from the late seventeenth century, in which members of the Adhyatma are called "Varanasiya" or "followers of Banarasi". The Adhyatma movement has also formed the basis of the Terapanthi Digambara sect whose intellectual structure was established by Pandit Todarmal (first half of the 18th century) who claimed to be a follower of Banarasidas. In 1635, Banarasidas made another major encounter in the person of Rupachand Pande who introduced him to the Gommatasara of Nemicandra (10th century)

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which sets out the principles of the Stages of qualities (gunasthana) allowing the voluntary practitioner to move by fourteen determined steps. These stages help to move from the mistaken belief (mithyatva) to the right belief through the taking of vows, strict observance of these vows, detachment from passions, cessation of activity, until Omniscience. Banarasidas understood that everyone has to perform a religious duty corresponding to the place he occupies in the gunasthana. 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 Banarasidas's life are known because he was the first author in the Indian literary history to write a complete autobiography. He called his story Ardhakathanaka ("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, Banarasidas 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 Ardhakathanaka to read the history of his life. Banarasidas 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 Ardhakathanaka was a Navarasa, with a special focus, he said, on the erotic sentiment (srngara). 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 (nataka) in Hindi of the Samayasara. 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 (Jnana), Deliverance (Moksa), Self (Atman), etc. They can also be translations or commentaries of well-known Jain poems such as Jinasahasranama, Kalyanamandirastotra, or Bhasasuktamuktavali. All these texts were compiled in 1644, one year after the death of Banarasidas, by his friend Jagjivan under the generic title Banarasivilasa. The text we present here belongs to this collection. In the Dhyanabattisi, Banarasidas exposes in a succinct but structured manner, the different categories of meditation (dhyana). 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 Banarasidas 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" (yathasakti). Moreover, verse 33, in Dohara meter, closes the exposure of the Meditation on the Pure (sukladhyana) and can be heard as an inset. But "battisi" should rather be understood as a literary genre, same as "chattisi" (thirty-six stanzas) or "paccisi" (twenty-five stanzas). These terms are used by Banarasidas 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 sataka "about one hundred", etc.). As it is not always the case for texts of the same genre, Dhyanabattisi is very well structured: the pace of exposure is consistent and stanzas in Dohara meter close the presentation of key points written in Caupai 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 Banarasidas pays tribute to the "Supreme contemplation" (brahma-samadhi), the ultimate goal of meditation (dhyana). 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, Banarasidas 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 (vyavahara-naya) and the absolute point of view (niscaya-naya). Banarasidas explains by what kind of awakening these two views are possible: it is an awakening to the body that causes vyavahara-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, Banarasidas takes four elements of the discipline that a Jaina layman should particularly look for: giving (dana), virtuous conduct (sila), practice of asceticism (tapas) and meditation (bhavana). 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. Banarasidas 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 dhyana such as the Tattvarthasutra states (TS 9.29: arta-raudra-dharma-suklani "[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 5

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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 (rupastha), concentration on the Self as consciousness and bliss, pure and formless (rupatita). These meditations, Banarasidas says, are "beneficial" (hita-kari), i.e. they help the practitioner in his progress and are to be linked with the "good" meditations that are Dharma- and Sukla-dhyana opposed to the "bad" meditations that are Raudra- and Arta-dhyana. These four categories of meditation defined by the Tattvarthasutra have been adopted by all subsequent texts emphasizing on a particular category, depending on the authors. These categories were set by Banarasidas himself (verses 19 to 33) by separating out the two subsets: on one side bad meditations (kudhyana), 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 dhyana, Banarasidas follows the doctrinal development with precision. Meditation on the Painful is defined by the doctrine in four points: contact with what is unpleasant (amanojna-samprayoga), separation from what is pleasant (manojna-viyoga), sensation of suffering (vedana), search of sensual Hemacandra gives a definition of dhyana in the Yogasastra (VII-X). He replaces pindastha by the term sarirastha. Subhacandra devotes an entire chapter of the Unanarnava to each of the four categories of concentration (chapters 37 to 40) which are included in the dharma-dhyana part (chapters 33 to 41). R. Williams quotes the Caritrasara of the Digambara Camundaraya (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 (nidana). 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 (himsa), falsehood (ansta), theft (stheya) and protection of wealth (dhana-samraksana). 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 (ajna-vicara), the nature of what is calamitous (apaya-vicara), the consequences of karma (vipaka-vicara) and the structure of the universe (samsthana-vicara). For the Meditation on the Pure, Banarasidas 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 (suksma-kriya-pratipati) and complete destruction of activity (vyuparata-kriya-nivartini). The definition of Sukla-dhyana (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 Gunasthana 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-dhyana is surprising in the writing of a layman. We (and probably his entourage) could expect a longer development of the dharma-dhyana, which is much more concrete and accessible to the practitioner. * See R. Williams p. 240:"the other forms of dhyana (dharma- and sukla-) are proper for an ascetic and sukla-dhyana 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 dhyana is quite important in the Jain doctrine which sees in it an effective means of spiritual realization. Dhyana is in fact a concentration of mind, which does not remain motionless, but which is controlled and channelled. Dhyana, defined by the Tattvarthasutra (9.27), is "the concentration of thought on a single object" (ekagra-cinta-nirodho dhyanam). 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 Banarasidas (verse 5), from a conventional point of view (vyavahara-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 Banarasidas says (verse 6) in order to show how high and difficult the absolute point of view (niscaya-naya) is.

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References: Banarasidas. Banarasivilasa. Edited by Nathuram Premi. Mumbai: Jain Granth Ratnakar Karyalay, Ratna no 7, 1922. Banarasidas. Ardhakathanaka. Edited by Nathuram Premi, with an introduction and a glossary. Bambai: Hindi Granth Ratnakar, 1957. Lath, Mukund. Ardhakathanaka. Half a Tale: A study in the interrelationship between autobiography and history. Jaipur: Rajasthan Prakrit Bharati Sansthan, 1981. Banarasidas. Histoire a demi. French translation of Ardhakathanaka by Jerome 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. Samayasara. Edited and translated by Prof. A. Chakravarti. Delhi: Bharatiya Jnanpith, 5th edition, 2001. Nemicandra. Gommatasara Jiva-kanda. 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. Pujyapada. Samadhitantra. Pandit Nathuram Premi Research Series, Volume 5. Mumbai: Hindi Granth Karyalay, 2006.

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subhacandra. Jnanarnava. Agas : Srimad Rajacandra Asram, 1998. Tatia, Nathmal. Studies in Jaina Philosophy. Varanasi: P. V. Research Institute, 1951. Tatia, Nathmal. That Which Is. Tattvartha Sutra. London: Institute of Jainology, 1994. Williams, R. Jaina Yoga : a Survey of the medieval Sravakacara. Oxford, 1963 ; Delhi: Motilal Banarsidass, 1983. 10

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atha dhyAnabattIsI dohA jJAna svarUpa ananta guNa, nirAbAdha nirupAdhi / avinAzI Anandamaya, vandahuM brahmasamAdhi // 1 // 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. bhAnu udaya dina ke samaya, candra udaya nizi hot| doUM jAke nAma maiM, so guru sadA udota // 2 // The sun rises in day time; the moon rises when comes the night; compared to those two the Master is always light. caupAI (solaha mAtrA) cetahu pANI suna guruvaannii| amRtarUpa siddhAnta bkhaanii| paragaTa doU naya samujhAveM / maramI hoya marama so pAveM // 3 // 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. 11

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cetana jaDa anAdi sNjogii| Apahi karatA Apahi bhogii| sahaja svabhAva zakati jaba jaagai| taba nihacai ke mAraga lAgai // 4 // 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. phirakai deha-buddhi jaba hoI / naya-vyavahAra kahAvai soii| bhedabhAva guna paMDita bUjhai / jAke agama agocara sUjhai // 5 // 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. prathama hiM dAna zIla tapa bhAvai / naya nihacai vivahAra lkhaavai| para-guNa-tyAga-buddhi jaba hoI / nihacai dAna kahAvai soI // 6 // 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 bhava written for bhavana (see verse 11).

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cetana nija svabhAva mahaM Avai / tava so nizcaya-zIla khaavai| karma-nirjarA hoya vishessai| nizcaya tapa kahiye iha leSai // 7 // 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. vimala-rUpa cetana abhyAsai / nizcaya-bhAva tahAM prgaasai| aba sadaguru vyavahAra bakhAnai / jAkI mahimA saba jaga jAnai // 8 // 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. mana-vaca-kAya zakati kachu dIje / so vyavahArI dAna khiije| mana-vaca-kAya tajai jaba naarii| kahiye soi zIla vivhaarii||9|| 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. 13

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mana-vaca-kAya kaSTa jaba sahiye / tAsoM vivahArI tapa khiye| mana-vaca-kAya lagani ThaharAvai / so vivahArI bhAva kahAvai // 10 // 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. dohA dAna zIla tapa bhAvanA, cAroM sukha dAtAra / nihacai so nihacai milai, vivahArI vivahAra // 11 // 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. caupAI aba suna cAra dhyAna hita-kArI / sAdhahiM mukti-paMtha vyaapaarii| mudrA mUrati chavi caturAI / kalAbheSa balavesa baDhAI // 12 // 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, 14

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pharasa baraNa rasa gaMdha subhAkhA / iha rUpastha-dhyAna kI shaakhaa| inakI saMgati manasA sAdhai / lagana sIkha nija guNa ArAdhai // 13 // 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. rahai magana so mUDha kahAvai / alakha lakhAva vicacchaNa paavai| arhata Adi paMca pada lIje / tinake guNa ko sumaraNa kIje // 14 // 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. guNa ko khoja karata guNa lahiye / paramapadastha-dhyAna so khiye| caMcalatA taja citta nirodhai / jJAna-dRSTi ghaTa-antara zodhai // 15 // 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. 15

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bhinna bhinna jaDa cetana jovai / guNa vileccha guNa mAhiM smovai| yaha piMDastha-dhyAna sukhdaaii| karma-nirajarA heta upAI // 16 // 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. Apa saMbhAra Apa soM jorai / paraguNa soM saba nAtA torai / lagai samAdhi brahmamaya hoI / rUpAtIta kahAvai soI // 17 // 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. dohA yaha rUpastha-padastha-vidhi, aru piNddsth-vicaar| rUpAtIta vitIta mala, dhyAna cAra parakAra // 18 // 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. 16

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caupAI jJAnI jJAna bheda parakAzai / dhyAnI hoya so dhyAna abhyAsai / Arta raudra kudhyAna hiM tyAgai / dharma-zukala ke mAraga lAgai // 19 // 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. Arata-dhyAna ciMtavana kahiye / jAkI saMgati duragati lhiye| iSTa-vijoga vikalatA bhArI / ari aniSTa saMjoga dukhArI // 20 // 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

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tanakI vyathA magana mana jhUrai / agra zocakara vAMchati pUrai / e Arata ke cAroM pAye / mahA moha-rasa soM lapaTAye // 21 // 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. aba suna raudra-dhyAna kI sailI / jahAM pApa soM mati-gati mailI / mana-uchAha soM jIva virAdhai / hiye harSadhara corI sAdhai // 22 // 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. bikasita 'jhUTa-vacana mukha-bhAkhai / AnaMdita-cita-viSayA rAkhai / cAroM raudra dhyAna ke pAye / karma-bandha ke hetu banAye // 23 // 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 (amanojnasamprayoga), separation from what is pleasant (manojna-viyoga), sensation of suffering (vedana), hankering for sensual pleasures (nidana ). See Williams p. 239. & The four categories of meditation on the Harmful are: infliction of hurt (himsa ), falsehood (anyta), theft (steya), hoarding of wealth (dhana-samraksana ). See Williams p. 239. 18

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dohA Arata-raudra vicArateM, dukha-cintA adhikAya / jaiseM caDhai taraMginI, mahAmegha jalapAya // 24 // 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. caupAI Arta raudra kudhyAna bakhAne / dharma- dhyAna aba sunahu sayAne / kevala bhASita vANI mAnai / karma-nAza ko udyama ThAnai // 25 // 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; pUraba-karma udaya pahicAnai / puruSAkAra lokathiti jAnai / cAroM dharma dhyAna ke pAye / je samujhe te mAraga Aye // 26 // 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 (apaya-vicaya ), discerning the consequences of karma (vipaka-vicaya ), discerning the structure of the universe (samsthana-vicaya ). See Williams p. 239-240. 19

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aba suna zukla-dhyAna kI bAtaiM / miTai moha kI sattA jAtaiM / joga sAdha siddhAMta vicArai / Atama guNa paraguNa niravArai // 27 // 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; upazama kSapaka zreNi Arohai / pRthakta-vitarka Adi pada so hai / upazama-paMtha caDhai nahiM koI / kSapaka-paMtha nirmala mana hoI // 28 // 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. taba muni lokAloka-vikAsI / rahahiM karma kI prakRti pacAsI / kevala jJAna lahai jaga pUjA / eka-vitarka nAma pada dUjA // 29 // 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. 20

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jinavara Ayu nikaTa jaba aavai| tahAM bahattara prakRti khapAvai / sUkSama citta manobala chiijaa| sUkSama-kriyA nAma pada tIjA // 30 // 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. zakti anaMta tahAM parakAzai / tatakhina teraha prakRti vinaashai| paMca laghUkSara paramita berA / aSTa karma ko hoya niverA // 31 // 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." caraNa caturtha sAdha ziva pAvai / viparIta-kriyA-nivRtti kahAvai / zukla-dhyAna ke cAroM pAye / mukti-paMtha-kAraNa samujhAye // 32 // 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. 21

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dohA zukla-dhyAna auSadhi lage, miTai karama ko rog| koilA chAMDai kAlimA, hota agni-saMjoga // 33 // 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. yaha paramAratha paMtha guna, agama ananta bkhaan| kahata banArasi alpamati, jathAsakati paravAna // 34 // The exposure of the levels / qualities of the path towards the Absolute - path that is infinite - was made by Banarasi, the weak-minded, to the extent of his capabilities. iti dhyAnabattIsI

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aba suna cAra dhyAna hita-kArI aba suna raudra-dhyAna kI sailI aba suna zukla - dhyAna kI bAteM Apa saMbhAra Apa soM jorai Arata-dhyAna ciMtavana kahiye Arata- raudra vicArateM Arta-raudra kudhyAna bakhAne upazama kSapaka zreNi Arohai ko khoja karata guNa lahiye caraNa caturtha sAdha ziva pAvai cetana jaDa anAdi saMjogI cetana nija svabhAva mahaM Avai cetahu pANI suna guruvANI jinavara Ayu nikaTa jaba Avai jJAna svarUpa ananta guNa jJAnI jJAna bheda parakAzai tanakI vyathA magana mana jhUrai 12 22 27 17 20 24 25 28 15 32 4 7 3 30 1 19 21 dohAsUcI taba muni lokAloka - vikAsI dAnazIla tapa bhAvanA pUraba-karma udaya pahicAnai prathama hiM dAnazIla tapa bhAvai pharasa baraNa rasa gaMdha subhAkhA phirakai deha-buddhi jaba hoI bikasita jhUTa - vacana mukha - bhAkhai bhAnu udaya dina ke samaya bhinna bhinna jaDa cetana jovai mana-vaca-kAya kaSTa jaba sahiye mana-vaca-kAya zakati kachu dIje yaha paramAratha paMtha guna yaha rUpastha-padastha - vidhi rahai magana so mUDha kahAvai vimala - rUpa cetana abhyAsai zakti anaMta tahAM parakAzai zukla-dhyAna auSadhi lage a = w w ~ - ~ 29 11 26 6 13 5 23 2 16 10 9 34 18 14 8 31 33

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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 ratnakaraNDa zrAvakAcAra - Ratnakaranda Sravakacara By Acarya Samantabhadra 4. Vyavahara Bhasya Pithika By Prof Dr Willem Bollee 5. samAdhitantra - Samadhitantra By Acarya Pujyapada 6. aThThapAhuDa - Atthapahudai By Acarya Kundakunda 7. tattvArthasUtra - Tattvarthasutra By Acarya Prabhacandra 8. yogAmRta - Yogamrit By Mahavir Sainik 9. paramAtmaprakAza - Paramatmaprakasa By Acarya Joindu 10. JUTRIT - Yogasara By Acarya Joindu 11. dhyAnastava - Dhyanastava By Acarya Bhaskaranandi 12. &Z1915 - Dhyanasataka By Jinabhadragani Ksamasramana 13. bArasa aNuvekkhA - 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. rayaNasAra - Rayanasara By Acarya Kundakunda 22. The Jain Religion By Dr Jeffrey Long 23. Jainism: An Eternal Pilgrimage By Bal Patil 24. dravyasaMgraha - 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