Prasamrati Prakarana

Author(s): Umaswati, Umaswami, Mahesh Bhogilal, V M Kulkarni
Publisher: Nita M Bhogilal & Others

Page 12

viji
to say.
These verses are for Svādhyāya which means constant and repeated study; and when one does this it will almost mean learning the verses by heart. Pūjya Patañjali-rși in his Yoga-sūtra points to ' GOL as a way of entry into Spirituality.
The three aspects of Japa are: (they normally apply to Mantra but are relevant here): constant repetition, keeping the meaning (Artha) alive in the mind and thereby generating the necessary changes in the personality (Bhāva).... Now in actual practice, when one tries to do this, one finds it well nigh impossible to keep the mind steady to achieve all the three aspects - in fact, even the first two aspects rarely seem to merge : One finds onself muttering the words away while the mind is busy with some other antics. So the question arises: Should one, therefore, stop the recitation? A definite "No" is the answer in the Indian tradition. Why is this?
Here a couple of examples are given. When you bathe and apply soap and water to your body in any unmindful way does it not become somewhat cleaner ? So also, the impure soul - Ātman by the repetition of the words of the Great Men. Further, in the verses of Praśamarati published in this book a very very brief sketch is given of the Theory of Karma (which is a very important and distinctive feature of the Jain Scriptures - and on which very many Granthas exist), and here the reference is to Karmic particles that get stuck to the Atman. These sub-atomic particles are not a metaphor to the Jains they are a Fact, and their conjunction with the Atman, is referred to as the Kārmaņa body. The removal of them is the goal of their entire teachings. In this removal the vibration/sounds of the words of the Great Writer/ Speaker play the role of emery paper on the sticky Karmic dust which covers the Ātman. They say slowly, indeed very very