Trishasti Shalaka Purusa Caritra Part 1

SR No.: 001001
Original Sutra Author: Hemchandracharya
Author: Helen M Johnson
Publisher: Oriental Research Institute Vadodra
Publication Year: 1931
Total Pages: 565
Language: English
Classification: Book_English, Mythology, Story, N000, & N010
File Size: 11 MB

Page 24

Homage to the Lord of Jinas, Holy Supārsva, whose feet are honoured by Mahendra (Sakra), the sun to the sky in the form of the fourfold congregation."
May Lord Candraprabha's form, bright as a mass of moonbeams, as if made of embodied pure meditation, be for your prosperity.
love (rāga), and hate (dveşa). They are subdivisions of the fourth category, Pāpa, Yog. p. 56a.
69. Indra's names and epithets are used for Sakra, the Indra of the first heaven (Saudharma), and the most important of the 64 Indras of the Jain pantheon.
9. Monks, nuns, laymen, and laywomen.
8 10. Sitadhyāna. The more usual term is sukladhyāna, the fourth meditation. There is an allusion, of course, to Candraprabha's color, which is white.
Dhyāna is of four kinds; two evil and two good: 1) ārta (painful), 2) raudra (evil), 3) dharma (pious), 4) sukla (pure). Each has four subdivisions as follows:
I. Ārta: a) Thinking about unpleasant things and the desire to become free from them,
b) Thinking about disease, etc., and the desire to be free of them.
c) Thinking about the gaining of pleasant things and pleasant feelings.
d) Performing penance with the desire to be re-born as an Indra or cakravartin (called nidāna).
This dhyāna leads to animal-birth. It is characteristic of those in the first six guṇasthānas.
2. Raudra: a) connected with hinsa, b) with falsehood), c) with theft, d) with the acquisition of wealth. This leads to a birth in hell. It is characteristic of those in the first five guņasthānas.
For these two dhyānas, see Yog. 3. 73 ff., pp. 171 ff.; and T. 9. 29-36.
3. Dharma : a) Ajñācintana, the teaching of the Jinas. It is twofold:
I) āgama, the literal teaching of the padārthas,
2) hetuvāda, the support of agama by some other authority. This definition is not very clear, but was explained as follows: all statements in āgama are not supported by any other authority; some must be taken on faith. When a statement is supported by something