Yatindrasuri Diksha Shatabdi Samrak Granth

Author(s): Jinprabhvijay
Publisher: Saudharmbruhat Tapagacchiya Shwetambar Shree Sangh

Page 1146

YATEENDRASURI SMARAK GRANTH where it has been classified as Dravya and Bhava. be conscious of external world and extraneous According to Niryukti, Dravya Upadhana means circumstancess. In other words, when orre is conbed, place of residence, etc. while Bhava scious of the self, becomes unconscious of exUpadhana is austerity and conduct. In the light of ternal world. That is exactly, what marked the foregoing discussion, we can say that the title of sadhna of Mahavira. He was always vigilant to the chapter is absolutely right and comprehends his soul and he had become totally in different to the subject matter deait within.
all things other than self. About the sadhana of Mahavira, as described Mahavira remained equipoised all though his in this chapter, Dr. Tatia's observation is to the sadhana. With reference to his endurance of hardpoint. He likens it with sadhana of Buddha. He ship and favourable and favourable and adverse remarks, although it is not possible to have a full situations the term 'Ahiyasae saya samio' (Aca. picture of the course of meditation followed by the 1.9.2.1 and 1.9.3..1) and Avakaham bhagavam Nayaputta, the strands that we are able to gather Samiasi (1.9.4.16.) have been mentioned to defrom stray references, make it plausible that it was note that he bore all hardships with equipoised not essentially different from one, practised and state of mind. He became absolutely calm and preached by Gautam Buddha. So far as the way of poised, achieving through complete self-purificameditation is concarned, it was not much differ- tion, discipline of mind, body and speech.ent.' Though both observed the hard austerities in their course of sadhna yet later on Buddha de
Equipoised state of mind or equanimity is very clared the futility of hard penances for the attain
essential for sadhakas. Absence of it results in atment of knowledge while Mahavira commended
tachment and aversion, the ultimate cause of tham. (Ayaro Introduction p. XXIII).
Karma-bondage. One whose mind is equipoised
is sure, not be commit sin. This equanimity and The specific features of his sadhana, draw in equality form the basis of sadhana of Mahavira. our attention are (0) His constant vigilance (ii) His Mahavira echoed the similar spirit when he equanimity and equipoised state of mind, (iii) His preached sammatta-dansi na karei pavam (1.3.2) indifference to external world, (iv) Practice of medi- ie the equanimous person does not commit sin. tation, (v) Practice of non-violence, (vi) Abandonment of medication (vii) Abandonment of bodily Practice of Meditation care (viii) Control of sleep (ix) Abandonment of vitiated food, tasty food, (x) Practice of fasting and
Indeed, the practice of meditation is the most diet control (xi) Places of residence and (xii) En.
persistent theme dominating all other descriptions, durance of Hardhsips.
constituting the content of Upadhana sruta. Dr.
Tatia" has rightly observed that ninth chapter is In the first uddesaka of third chapter Sitosniya an illustration of the role that was assigned to of Acaranga, Mahavira preached apamatto parivae dhyana in the life of an ascetic. His austerities (1.3, 1.11 Aca) that is one should be ever vigtilant. flowed from his jnana. He meditated day and night, In practice also he was always vigilant and never self-restrained, mindful and concentrated. slackened for a moment as is evident from the term Apamatte' (1-9-2-4) and 'No Pamayam saim pi
Mahavira would always choose secluded kuvittha' occurred in this sruta (1.9.4.15).
piaces for meditation. If he did not get one, he Apramattata (Consciousness) and Pramattata
would seclude himself from out world and get him(Unconsciouness) are relative terms. One can
self immersed deeply in the very depths of the innever be conscious and unconscious simultane- nermost soul. ously. When one is conscious of the self, cannot