Concepts on Parisaha and Tapa in Jainism

Author(s): Kamalchand Sogani
Publisher: Z_Hajarimalmuni_Smruti_Granth_012040.pdf

Page 12

२६ : मुनि श्रीहजारीमल स्मृति-ग्रन्थ
possessed of infinite power, knowlede, intuition and bliss, he must not go away from his original nature.187 Having determined in this manner, the patient, enduring, steadfast, and crystal pure Yogi should meditate upon the material and non-material objects as possessing the triple nature of origination, destruction and continuance, as also upon the omniscient embodied and disembodied souls.158 Having meditated upon the six kinds of Dravyas in their true nature, the Yogi should either acquire the spirit of non-attachment or enrapture his mind in the occean of compassion 13) Afterwards he should begin to meditate upon the nature of Paramātman who is associated with the number of original and unique characteristics.1:0 The Yogi gets engrossed with these characteristics, and endeavours, to enlighten his own self with spiritual illumination. He gets immersed in the nature of Paramātman to such an extent that the consciousness of the distinctions of subject, object, and the process vanishes.141 This is the state of equality (Samarasibhāva) and indentification (Ekikarana) where the self submerges in the transcendental self, and becomes non-different from it.142 This sort of meditation is called Savirya-dhyāna. 143
There is another way of speaking about the process of Dhyāna. Of the three states of self, namely, external, internal and transcendental, the Yogi should renounce the external self, and meditate upon the transcendental self by means of the internal self.14 In other words, after abandoning the spirit of false selfhood and after attaining spiritual conversion, the Yogi should ascend higher through the ladder of the latter with the legs of meditation. The ignorant is occupied with the renunciation and possession of external objects, while the wise is occupied with the renunciation and possession of internal ones; but the superwise transcends the thoughts of the external and internal.115 Hence, in order to attain this last state, the Yogi after isolating the self from speech and body should fix his mind on his own self, and perform other actions by means of speech and body without mental inclination.146 The constant meditation upon the fact, 'I am that', 'I am that results in the steadfastness of Ātmanic experience.147 The author of the Jñānārnava, in addition, elaborately expounds the process of Dhyana by classifying Dhyāna into (1) Pindastha, (2) Padastha, (3) Rupastha and (4) Rupätita.118 Though the credit of their lucid exposition devolves upon Subhacandra, yet the credit of suggestion and enumeration in the history of Jaina literature goes to Yogindu who is believed to have lived in the 6th century A.D. much earlier then Subhacandra.119 We shall now dwell upon this fourfold classification. (1) Pingastha-dhyāna comprises the five forms of contemplation 50 (Dhāraṇās) which are explained in the following way. (a) The Yogi should imagine a motionless, noiseless and ice-white ocean in Madhyaloka. In the centre of the ocean he should imagine a finely-constructed, resplendent and enchanting lotus of thousand petals as extensive a Jambūdvipa. The centre of the lotus should then be imagined as having a pericarp which emanates yellowish radiance in all the ten directions. In the pericarp the Yogi should imagine a raised throne resembling the resplendence of the moon. And therein he should imagine himself seated in a serence frame of mind. He should then firmly believe that his self is potent enough to sweep away all the filth of passions and to demolish all the Karmas. This type of contemplation is called Pārthivi-dhāraņā.151 (b) Afterwards the Yogi is required to imagine a beautiful, well-shaped lotus of sixteen petals in the region of his own naval. He should then imagine that each petal is inscribed with one of the sixteen vowels, 7, 1, , 6, 3, 3, , , , , , , , , , , and that the pericarp of this lotus is inscribed with a holy
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