Mokshamala

SR No.: 007627
Original Sutra Author: N/A
Author: Manu Doshi
Publisher: Manu Doshi
Publication Year: 1887
Total Pages: 79
Language: English
Classification: Book_English
File Size: 640 KB

Page 60

Vänchanälamban consists of studying Sootra with utmost reverence to Guru or other saintly persons, who have mastery over the Sootras, with a view to gaining knowledge and eradicating the bondage of Karma.
Pruchchhanälamban consists of putting questions with utmost respect to Guru or others for removing doubts, for examining other views with impartiality, for gaining unique knowledge, and for illuminating the path of omniscient Lords.
Parävartanälamban consists of flawless repetition of the omniscient Lords' words, along with the meanings, for memorizing the same and for eradicating the bondage of Karma.
Dharmakathälamban consists of presenting in a meeting or a group-sitting the teachings of omniscient Lords with a view to eradicating the bondage of Karma by correctly grasping their sense and without harboring doubt, expectation or apprehension so that the listeners as well as the admirers would tend to resort to the commandments of Lords.
There are following four types of Anuprekshä (States to be reflected upon) to be resorted to during the wholesome meditation, viz. Ekatvänuprekshä (Reflection of aloneness), Anityänuprekshä (Reflection of impermanence), Asharanänuprekshä (Reflection of shelterlessnes) and Sansäränuprekshä (Reflection of worldliness). They have been dealt with in Bhävanäbodh.
Lesson 76: Wholesome meditation, Part 3
The ancient Acharyas as well as the recent great monks have explained the significance of wholesome meditation at length. By resorting to it one comes to the level of monastic order. There are 16 aspects relating to the types, inclinations, supporting aspects and reflections of wholesome meditation, which are worth contemplating at length. I have described them as presented by great monks. What is to be made out is, 'Which aspect has been understood? Which one has come to our attention?' Each of them is helpful and beneficial; but if they are resorted to in right order, they would be more helpful to the wellbeing of soul.
Some people memorize specific portions of the sacred texts; if they devote attention to the meanings and essence thereof, they can make out the subtle significance thereof. As there are layers in the trunk of a banana plant, there are layers of significance that can be made out by dwelling deeper in the texts. If one contemplates over the same, the seed of pure and compassionate path of detached Lords would sprout at heart. If it is nourished by the study of various scriptural texts, by coming in contact with saintly persons, by raising questions and by pondering over the same, it will grow and take the shape of a tree, which would bear fruits in the form of eradication of bondage and gain of self-realization.
Vedänt has stipulated various modes of listening, thinking and contemplation, but no one has pointed out the basic types comparable to the above-said sixteen aspects of wholesome meditation; they are unique. By resorting to them one can get the enthusiasm to listen to the scriptural texts, to ponder and contemplate over the same, and to instruct others. He would also be inclined to remove his doubts, apprehensions etc. and to present it systematically, he can develop detachment by reflecting upon aloneness, impermanence, shelterlessness as well as infinite misery of the worldly life, and by pondering over the universe as stated by the detached Lords.
Moreover, those sixteen aspects have been explained in various modes. Grasping some of them would lead to the rise of penance, peace, forgiving, compassion, detachment and enlightenment. Even if you have gone through those sixteen aspects, it is worth repeating again and again.
Lesson 77: A few words about knowledge, Part 1