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(2) Vandanā signifies the offering of salutation to the Arhånta and Siddha Pratimās and to those who excel in righteous and virtuous living.20 In other words, the aspirant should pay obeisance to those who occupy themselves with study and meditation, practise the five great vows, condemn looseness of conduct, observe darśana, jñāna, caritra and tapa vinayas, disseminate the merits of virtuous personalities, and are self-controlled and endur
ing.27
(3) Idol worship needs no dilation. Jaina temples themselves are the visible illustrations of this sort of worship.
(4) Nāmasmarana implies the devoted repetition of the name of Paramesthins or Om and the like.
According to the Dravya-sangrahal, the Namokāra-mantra and the other mantras given by the Guru are to be repeated and meditated upon. Somadeva attaches great importance to the Ņamokāramantra. 29 “The counting of the letters is to be done with a rosary composed of lotus seed or golden beads or sun-stones or gems; the counting may also be done with flowers or on the finger-joints. The repeating of the mantras may be vocal or mental, the latter method being the more efficacious. Great mystic value is attached to this formula."30
(5:) Bhajanas also contribute to the development of moral and spiritual life. They may serve as an incentive to spiritual life, indicate the necessity of virtuous life, reveal the significance of Deva, Śāstra and Guru, and bring out the effects of God-realisation. These different types of Bhajana may be found in Banārasī Dāsa, Bhāgacanda, Dyāṇatarāya, Bhūdhara Dāsa, Anandaghana, etc.
(6) Vinaya implies the expression of modesty before the triple-jewelled personalities. 31
(7) The rendering of service to saints is called Vaiyāvrttya.32
(8) Abhikṣanajñānopayoga implies the strenuous pursuance of spiritual knowledge. Though it is predominantly intellectual, it is capable of arousing our devotion for God (Arhat and Siddha). Jaina Mysticism and other essays
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