Fundamentals Of Jainism

Author(s): Champat Rai Jain
Publisher: Veer Nirvan Bharti

Page 84

FUNDAMENTALS OF JAINISM
free from all kinds of karmas and material encasements, and the object of worship and adoration on the part of
devas and men. (2) Padastha dhyana which means contemplation with the aid of holy mantras (sacred formulas), such as opat watoi (nanioarhan. tànain), and the concentration of mind on the centres of dhyana.
(3) Rupastha dhyana consisting in the contemplation of the holy form of arhanta (tirthamk ara), seated in the celestial pavilion attended by Indras (rulers of devas or heavenly kings), of radiant, effulgent glory, spreading peace and joy all round.
(4) Rupatita dhyâna, or meditation on the attributes of the siddhâtman. This form of dhyana consists in the contemplation of the pure qualities of the perfect, bodiless Souls accompanied with the belief that he who is engaged in meditation is also endowed with the same attributes.
The above are the different forms of dhyâna which lead to what is called nirvikalpa saniâdhi, the purest form of self-contemplation. In this state the necessity for thinking is replaced by the all-illumining, all-embracing kevala jñana (omniscience), and the soul directly perceives itself to be the most glorious, the most blissful, the ailknowing and all-powerful being, and becomes absorbed in the enjoyment of its svábhavik (natural) ananda frec from all kinds of impurities and bonds.
We have already sufficiently described the nature of the pindastha dhyāna; the padastha need not be dwelt upon any longer in this book, since a knowledge of Sanskrit is necessary for its practising; but the rupastha and the rupâtita forms of contemplation deserve a word of explanation. Of these, the former, i.e. the rupastha, is the form of the bhakti-mârga, par excellence, since it directly enables the soul to attain to the form and status of God. The form of the paramātman is first intelectually determined and then contemplated upon with unwavering fixity of attention, till it become indelibly fixed in the mind. This being accomplished, the ascetic now resorts to the fourth form of dhyana the rupâtita. and with its aid transfers the impress of the paramâtman from his mind to the essence of his jiva or soul-substance, which, in obedience to the lawas one thinks so one becomes—itself assumes that very form, manifesting, at the same time, in the fullest degree,