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Jaina Acara: Siddhanta aura Svarupa
181 great as the Omniscient. He imagines that he has limitless power. As the sky remains pure, so also he is in a perfectly detached state.
Padasthadhyāna - It is to fix the mind on incantatory letters. The attempt should be to identify oneself with those letters. The aspirant, if he sincerely prays to Rudra, himself becomes Rūdra. If he concentrates on Visnu, he becomes Visņu. The difference between the deity and worshipper is nullified.
Some Jaina preceptors have imagined a perfected wheel. It has eight-petalled white lotus which inspires 'Namoarihantanama'. Four petals may be imagined to represent knowledge, vision, conduct and penance. Other incantations may also be imagined. Any holy verse may be concentrated upon, but one must not go on substituting verses, since it diverts attention. The immortal self may as well be imagined. Imagine 'Aham' on the navel lotus and then ponder over its meaning. The vowel 'A' may represent 'Arihanta' or 'Amara', i.e. immortal. 'A' may represent 'Atma' or the soul. These should make you investigate their meaning and significance. All this should be done devotedly. 'Ka' may represent 'karma', 'Kha' may represent 'ksama' or forgiveness. Attention may be fixed on various letters one after another for forty-eight minutes each. Whatever incantation suits you should be adopted in a reverential spirit. In the 'Rūpastha' the mind should be fixed on the omniscient arhatas with all their glory and extraordinary powers, and thus seek the needed inspiration. In the 'Rupatita' one is to meditate upon the self as full of consciousness and bliss, pure and formless, supreme and infallible. The self knows itself to be formless. Whatever he sees in the world he knows it to be no attribute of the soul, but only karmas which are the product of passions and suffering.
Sukladhyana
This is the highest type of concentration when the heart is passionless and pure. Even though living in the world, such monk is not of the world at all. His state transcends body. He does not mind at all if somebody hits him, pierces or even slits him. You may feel that he is suffering severe pain, but he himself experiences it not. It is of two kinds : Sukla and Paramasukla. Concentration on fourteen earlier sacred books is the first kind but the second is reserved for the omniscient.
The other formal divisions are as under :
(1) Pṛthaktvavitarkasavicara-The mind concentrates upon the thought of the various modes such as origination, continuity and disappearance of a particular entity from a number of standpoints. To make it clearer, the mind concentrates upon the aspect of difference between the objects of conceptual thinking. There is Vicara, i.e. movement from one aspect of the entity to another, from For Private & Personal Use Only
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