Gyandhara 04

Author(s): Gunvant Barvalia
Publisher: Saurashtra Kesari Pranguru Jain Philosophical and Literary Research Centre

Page 89

"The Great Meditation (Parama-Samadhi) is defined as the elimination of all the mental distractions and therein the aspirant is above auspicious and inauspicious attitudes (II. 190) In the absence of this great meditation severe practices of penances and the study of scriptures will not lead one to self realisation (I. 14, 42, II. 191). By sub-merging oneself in the pond of great meditation, the Atman becomes pure, and the dirt of round of rebirth, (i.e. Karman) is washed off (II. 189). As long as one is plunged in this meditation there is the stoppage of the influx and the destruction of the stock of karmas (II. 38). Successful meditation does not so much consist in closing the eyes, half or complete, as in remaining steady without being prone to disturbances (II. 169170); and it should be distinguished from mere utterance of Mantras, etc. (I. 22). The great meditation, which belongs to great saints, is like a huge fire in which are consumed the faggots of karman (I. 3,7); therein all the anxieties are set at rest and the pure (niranjana) divinity is realised (I. 115). There are two stages of this great meditation: the first that of Arhantas, wherein the four Ghati Karmas are destroyed and where the soul possesses omniscience and all-bliss, etc and then the second, that of Siddhas, where all the Karmas are destroyed at a stretch, where infinite Darsana Jnana, Sukha and Virya are developed, and where one deserves such designations tas Hari, Brahman, etc. (Paramatma Prakasa II. 195-201, etc)." (p. 45)
1.4. Subhcandra has said that out of four kinds of purusartha, viz. dharma, artha, kama and moksa, only the last one that is moksa - The Ultimate Release is desirable. It is the 'opposite' (partials) of transmigration (samsara) as it delivers the soul from all miseries and endows it with total bliss, which is its inherent attribute (Jna. III vv. 4જૈનસાહિત્ય $11012121-8
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