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96: Śramaņa, Vol. 64, No. 4, Oct.-Dec. 2013
emancipation being symbolized by the sexual union with MoksaLakşmī, who most often is thought of as the consort of Vişnu, but in these author's texts also plays the role of consort to the Arihiants and Siddhas. This element of sublimating sexuality to symbolize the bliss of emancipation likely the most recognizable as Tantric While in Somadevas writing one could argue that the mention of salvation and sexual union with Lakşmi is merely a literary ornamentation, it clearly plays a more systematic role in Yogaśāstra and Jñānārņava as it is brought up in specifically instructive and technical passages devoid of any prose or literary ornamentation. For instance, in the chapter on Padastha in Yogaśāstra the Arham mantra is said to unite one with the goddess of liberation and in the Jñānārņava it is said that one mantra serves as a female messenger between the meditating practitioner and the goddess of salvation. Concluding Remark:
Admittedly, I was at first very hesistent to write on this topic of Jain Tantra within Piņdastha, Padastha, Rūpastha and Rūpātīta meditation techniques, due to the fact that I wrongly assumed it was an obscure trend that only lasted a couple centuries. However I was fortunate enough to be given a brief outline of Jain meditation by the famous Digambara Ācārya nun Mātāji in the Jambūdweep temple complex of Hastinapur. This thankfully revitalized my interest in this systematic outline of meditation highlighted by Hemacandra and Subhacandra. It is my hope that this research has not only highlighted the fundamental ta ntric elements existent in jain meditation but also will help show that Jain yoga is much more than simply the yoga (activity) of following all the customary vows in adherence to the three jewels samyagdarśana, samyagjñāana and samyak cāritra.
References :
1. Babb, Absent Lord, p.221 2. http://www.sacred-texts.com/jai/8puja.txt
