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ASPECTS OF JAINOLOGY VOL-VII
Upāsanā concept has been used in various tamaham p ranaumi
nityam. 2 meanings :
yasyāh svarūpam brahmādayo na jananti syâdupāsanamāsane, śuśrūṣāyām sarābhyāse' tasmāducyate ajneyā. yasyāh anto na labhyate pyupadhâne ca genduke, vrate višeșe pranaye. tasmäucyate anantā. yasyäh lakṣyam nopalakṣyate
But according to the Yogavāsiştha (5.42.25) tasmãducyte alaksyaā. yasyāh jananm nopalabhyate the Brahmasutras (III. 2.5.24) commented by Acārya tasmāducyate ajā, ekai vai svarūpiņītasmaducyate samkara as well as Ācārya Rāmānuja and the naikā, ata evocyate ejneyanantā laksyājaikā naiketi,"3 Srimadbhāgavata (IVIII. 7.51,52) and (VIII.5.29) the The Svetāśvatara maintains :chief meaning of the concept of Upāsanā is the no tasya kāryam karanamca vidyate concetration on God.
na tatsamaścābhyadhikaśca drsyate, yatra yatra mano yāti tatra param padam, parāsya saktivividhaiva śrüyate tatra tatra param Brahma sarvatra svābhāviki jnānabalakriya ca.14
samavasthitam: tatra tatra samadhyah. Again the same Upanişad maintains:Then again :
tvam sts tvam pumānasi tvam kumāra uta drstim jnanamayim kịtvā pāśyed brahmam- kumār's. Acārya Samkara himself maintains while ayam jagat.
commenting the Brahmasūtra : na hi tayā vinā In the following pages an enquiry into the parameśvarasya sraştrtvam sidhyati.' sigificance and universality of the concept of Sakti is Not only this rather something more:attempted. The Rgveda refers it in the following way:- kāraṇasyātmabhūtā saktih, sakeścätmabhūtam aham rudrebhhirvasubiścaramya
kāryam." In this regard the folowing two quotations hamadityairut viśvadevaih, from the works of Ācārya Samkara are quite ham mitravruņobhā bibharya
remarkable :hamindrāgni ahama vinobhā. sabdabrahmamayi carácaramayi jyotimmayi vāngmayi, the above şcă is found in the Sridevyartharvasirśa n ityānandamayi nirananjanamayi tattvammayi also. It gives following description also:
cinmayi, aham brahmasvarūpiņi.
tattvätitamayi parātparamayi māyāmayi śrīmayi, Mattah prakrtipuru sātmakam jagat.?
saravaiśvaryamayi sadāśivamayi mām pāhi vedo' hamavedo'ham. Vidyāmavidyaham..... mināmbike. 8 adhaścordhvam ca
tiryakcāham.
athavā nişkalam dhyāyet accidānandavaham somam tvaştāram pūṣaṇam bhagam dadhāmi. igrahm iti smrtyā ca tvam stri tvam pumân iti aham visnumurukramam brahmānamuta prajāpatim śvetāśvataropanişadi upadhikstanānārūpasambdadhri
havokteśca. Ataeva seyam devateikșata ityādau aham rāştri sangamani vasūnām cikituși prathamā tatsatyam sa ātmā ityante ca śrutau strilingāntadeyajniyānām aham surve pitaramasya mürdhanmama vatādipadānām tatasatyamiti napuṁsakāntasya sa yonirapsyvanathsamudre ya evam veda. sa daivim ātmeti pulingătmaśabdasya ekarthatvät." sampadāmāpnoti.
If we look into above qutotations we come to eşatmaşktih esātmaśaktih. eșă viśvamihini. the following conclusions :pāśānkusadhanurbānadhara. eșā Srimahāvidyā. 1. Sāktopāsanā is as Vedic as any other upāsanā. ya evam veda sa sokam tarati." 2. Sakti is the ultimate reality. saiśātau vasavah. saişāikadaśa rudrah. saisā Let us examine the Agamas :dvādaśādityah, saişā viśvadevāh somapa vidyāh samastatva devi bhedāh asomapāśca. saişã yatudhânā asurā, rakṣānai piśācā
striyah samastāh sakalā jagatsu yakṣāh siddhāh. saişā prajapatindramanavah, tvaữaikayā püritambayaitat saisā grahanakyatrajyotinşi,kalākāşthadikā larūpiņi
kä te stutiḥ stavyaparāparoktih.20
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