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膧肠腻谤测补 Su艣墨lakum腻ra (1926鈥�1994) was born in Shikopura, in the Indian state of Hary腻n腻. In 1941, at the age of fifteen, muni 鈥�罢补辫补蝉惫墨鈥� Cho峁璭l腻la initiated him in the 艢惫别迟腻尘产补谤补 厂迟丑腻苍补办补惫腻蝉墨 tradition.^[1] He mastered classical Indian and yogic philosophies. On the subject of his yoga practice, he stated, 鈥榌he] was not taught yogic systems from any master. His knowledge was realised through direct experience, and his powers were awakened through the grace of past lives鈥� (Su艣墨lakum腻ra, 1987: 13). In 1974, he travelled by air to United States to propagate Jainism, ignoring the rule, prohibiting a Jaina monk to use mechanised conveyances. He established the 鈥�Arhat 厂补峁単丑补鈥� in 1974, in New Jersey, which belongs to the 鈥�闯墨惫补谤腻箩补鈥� tradition (Fl眉gel, 2009: 1222).^[2] He remained a monk through out his life but with several relaxations in the code of conduct for Jaina ascetics such as; using various modes of transport to travel and accepting food prepared especially for him.

Su艣墨lakum腻ra established a religious centre within 108 acres of land, called 鈥淪iddh腻calama鈥� (abode of liberated one), in Blairstown, New Jersey in 1983, which is famous as the first Jaina pilgrimage place (迟墨谤迟丑补) outside of India. His disciple, 膧肠腻谤测补 厂腻诲丑补苍腻^[3], documented 厂耻艣墨濒补办耻尘腻谤补鈥檚 work on a national and international level as a peace activist.^[4] It is interesting to note that when he left the 艢谤补尘补峁嘺 厂补峁単丑补 and arrived in the USA, he declared that he did not belong to any particular sect. He declared that he now belonged to the great arhat tradition and preceded to establish 鈥淎rhata sa峁単ha鈥� in 1975, in New Jersey, which is open to all Jainas and non-Jainas. He initiated many foreigners into his Arhat 厂补峁単丑补 as lay followers and gave new names to these foreign students such as Guru艣akti, Sarasvati and many more (Su艣ilakum腻ra, 1987: 17). Here he overcame sectarian divisions with a more global world-view in which he presented himself only as a Jaina and related only to the great tradition of arhatship, not as a 厂迟丑腻苍补办补惫腻蝉墨 monk.

Su艣墨lakum腻ra is recognised for his development of the Arhum-Yoga system of modern Jaina meditation as a means of self-realisation and spiritual cultivation. There is a lack of literature about this form of meditation. Only one book about this system is available: Song of the Soul (1987).

Here, arhum yoga is explained as follows:

It is an ancient system for the mastery of the inner self through watchfulness and direct perception. It encompasses all aspects of philosophy and yogic practice in the arihanta spiritual tradition (Su艣墨lakum腻ra, 1987: 14).

Su艣墨lakum腻ra explains the arhum-yoga logo as a source of information with which to understand the theme of his system. This logo combines the three seed mantra 鈥�丑谤墨尘鈥�, 鈥�om鈥� and 鈥�arhum鈥�. Like Hemacandra^[5], he employs the trinity of knowledge, faith and conduct to define this yogic system. These are described as belonging to three mantra layers; right knowledge (arhum), right faith (om), right conduct (丑谤墨尘). The outer part of this logo is 丑谤墨尘, which represents the entire universe, this is surrounded by om which denotes positive energy and at the nucleus is arhum, the power of the soul. He uses these three mantras, which are interrelated sounds to indicate knowledge of the external world, the internal mental realm and the supreme-self respectively. The meaning of this is that we are the universe, the om encapsulates the entirety of energy, and realisation of the highest state of purification is arhum (Su艣墨lakum腻ra, 1987: 46).

The term arham is a seed mantra of the first part of the five-fold 苍补尘补蝉办腻谤a mantra.^[6] The arhanta represents the ford maker (迟墨谤迟丑补峁卥ara), the omniscient (kevalin) and the spiritual victor (箩墨苍补). This epithet was common in early times and was used by many groups of 艣谤补尘补峁嘺蝉 including the Jaina, Buddhists and 膧箩墨惫颈办补蝉. It has three variants, 补谤丑腻, 补谤颈丑腻 and 补谤耻丑腻 available in the 叠丑补驳补惫补迟墨-蝉奴迟谤补-惫峁泃迟颈 of Abhayadevas奴r墨 (11^th c. CE). Su艣墨lakum腻ra uses the term 鈥�arhum鈥�. In written form it is presented as 鈥�arhum鈥� but in a recording of his voice available on his 腻艣谤补尘补鈥漵 website under the title 鈥渨ords of the guru鈥� section (驳耻谤耻惫腻峁嚹�) it is recited as 鈥�arham鈥�.^[7]

Meditation on Arhum

Su艣墨lakum腻ra developed four meditative practices in his meditation system 鈥�Arhum- Yoga鈥�.

(1) 鈥�Arhum-meditation鈥�^[8] which starts from the navel cakra and travels up to the top of the head touching all the cakras with finally a rain of nectar and the visualisation of moonlight.

(2) 鈥淢editation on Letters to Remove the Three Knots鈥�, this practice starts with concentration at the navel centre, which is the base for removing the 鈥渢hree knots鈥�.^[9] When the first knot at the root centre is removed channels to the awakening of knowledge is aroused, with the second knot at the heart centre is removed it arouses energy and finally the release of the third knot in the third eye centre stimulates perception. This practice echoes the tantric elements of Hemacandra鈥檚 驰辞驳补-艣腻蝉迟谤补 (Yoga-艣腻蝉迟谤补, 8.10).^[10] Finally, the individual 鈥淚鈥� merges into the principal 鈥淚鈥�, a practice, which seemingly diverts from Jaina dualism and appears akin to Advaita philosophy, in which the individual (箩墨惫补) merges into universal-self (brahman).

(3) Meditation on a, si, 腻, u, s腻, which is an acronym of first letter of 苍补尘补蝉办腻谤 尘补丑腻尘补苍迟谤补^[11] mentally installed on the various parts of the body (苍测腻蝉补), is advocated by many Jaina 腻肠腻谤测腻蝉. This acronym mantra is a very popular form of chanting (箩腻辫补) and meditation, known as the first five alphabets mantra (辫补帽肠腻办峁�a谤墨).

Su艣墨lakum腻ra explains that the namok腻ra mantra includes the eight steps of Yoga, sound vibration, healing, awakening of the 办耻峁囜笉补濒颈苍墨 and all divine powers, colour science, holistic health, the concepts of non-violence (补丑颈峁僺腻), the multiplicity of viewpoints (补苍别办腻苍迟补惫腻诲补), and the perfection of the soul. This practice is based on the esoteric science of letters (尘腻迟谤颈办腻 惫颈诲测腻)^[12] of the namok腻ra mantra, the foremost mantra in the Jaina tradition, which is considered to be a source of secret knowledge (Su艣墨lakum腻ra, 1987:16). It is difficult to ascertain whether he wanted to develop eight steps of yoga in navak腻ra mantra, or to follow the famous template of the eight limbed system of Pata帽jal墨 (2nd C. CE) as employed by Haribhadra (8th C. CE) in his model of eight 诲峁涐梗峁璱. Mah腻praj帽a (20th C. CE) also developed an eight-limbed system, 辫谤别办峁Ｄ錮丑测腻苍补. Arhum-yoga is essentially a meditational technique that Su艣墨lakumara popularised as 鈥�Arhum-yoga鈥� rather than 鈥�arhum 尘别诲颈迟补迟颈辞苍鈥�.

(4) Meditation on 鈥�om 峁嘺尘辞 补谤颈丑补苍迟腻峁嘺峁�鈥� is based on the visualisation technique of 苍补尘补蝉办腻谤a 尘补丑腻尘补苍迟谤补^[13] on the eight petals lotus on the navel centre, which is presented in Hemacandra鈥檚 驰辞驳补-艣腻蝉迟谤补. Employment of colour, the eight petals lotus and the visualisation of mantra emulate tantric forms of Jaina meditation. Su艣墨lakum腻ra suggests that one can apply this practice to awaken the four powers of the arihantas: 1. Knowledge, 2. Sound and the spoken word, 3. Honour and respect and 4. Power to remove obstacles.

厂耻艣墨濒补办耻尘腻谤补鈥檚 arhum-yoga is closely connected to the medieval forms of meditation on mantra, presented in Digambara text 闯帽腻苍腻谤峁嚹鍁补 of 艢耻产丑补肠补苍诲谤补 (11^th c. CE) and 驰辞驳补-艣腻蝉迟谤补 of Hemacandra (12^th c. CE). It is known as padastha 诲丑测腻苍补. Arhum-yoga was created to extend the awareness of Jaina yoga and philosophy in the west. Su艣墨lakum腻ra was among the early proponents of Jainism in the western world. He attracted an international following and taught arhum-yoga to many Europeans, Americans and Canadians. He was equally well-known among Jainas and Hindus in India and abroad. This was the second attempt of Jaina meditation to reach beyond the boundaries of India after the first attempt made by Citrabh腻nu. His efforts were seen as making arhum-yoga accessible and fostering an inter-religious and international platform. During his stay in India as a Sth腻nka惫腻蝉墨 monk, there is no record of practice of arhumyoga at a local level. However, he states that he himself started its practice at the tender age of ten years (Su艣墨lakum腻ra, 1987: 15).

厂耻艣墨濒补办耻尘腻谤补鈥檚 Arhum-Yoga approach is mainly influenced by tantra and bears little similarity to 辫谤别办峁Ｄ�-诲丑测腻苍补. Chanting and visualisation play a pivotal role in this system whereas 辫谤别办峁Ｄ�-诲丑测腻苍补 is a perception based meditation system. Mah腻praj帽a does however accept mantra as an additional tool with which to enter into 辫谤别办峁Ｄ�-诲丑测腻苍补, since sound leads to inner silence.^[14]

Footnotes and references:

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[1]:

The 厂迟丑腻苍补办补惫腻蝉墨 tradition is a non-image-worshiping tradition. 鈥�厂迟丑腻苍补办补鈥� means hall and 惫腻蝉墨 means dwellers. Those who live in dwelling-halls are 鈥湷С俪竽宀圆拱觳贡鼓宀跄�鈥�. For more information about 厂迟丑腻苍补办补惫腻蝉墨 see Fl眉gel (2008): The Unknown Lonka http://eprints.soas.ac.uk/3195/ The aniconic traditions as a whole go back to Lonka, but the Sthanakavasi tradition. See also http://eprints.soas.ac.uk/7441/1/Enc-Rel_Sthan_02b.pdf

[2]:

The Arhat 厂补峁単丑补 was established by 膧肠腻谤测补 Su艣墨lamuni with a very liberal outlook. It is open to all Jaina. Still there is no special growth after his death in 1994 at Delhi.

[3]:

S腻dhav墨 厂腻诲丑补苍腻 was the second female 腻肠腻谤测腻 in Jaina 厂迟丑腻苍补办补惫腻蝉墨 tradition. S腻dhav墨 颁补苍诲补苍腻 was appointed as the first Jaina female 腻肠腻谤测腻 by 鲍辫腻诲丑测腻测补 Amaramuni. The main stream of 厂迟丑腻苍补办补惫腻蝉墨 does not accept both of them as legitimate holders of the 腻肠腻谤测补 designation because they do not entirely follow the code of conduct of Jaina ascetics.

[4]:

He founded the 鈥淲orld Fellowship of Religions鈥� and the 鈥淚nternational 惭补丑腻惫墨谤补 Jaina Mission鈥� in 1953 and 1977, respectively.

[5]:

驰辞驳补-艣腻蝉迟谤补, 1.15. caturvarge鈥檊ra峁嚹玶 mok峁�o yogas tasya ca k腻ra峁嘺m. j帽腻na艣raddh腻nac腻ritrar奴pa峁� 谤补迟苍补迟谤补测补峁� ca sa岣�.

[6]:

峁嘺尘辞 补谤颈丑补苍迟腻峁嘺峁�.

[7]:

www.acharyasushilmuni.org

[8]:

Arhum meditation technique: First, through your power of imagination establish arhum in a golden colour in the eight-petal lotus of the navel centre. Visualise and concentrate on arhum there. It will then become activated (use imagination) and move out of the body and into space. Visualise arhum in space and see it pure and shining like moonlight. Again arhum begins to move and from space it will enter into the mouth, cross the third eye centre, forehead, fontanel and palate, showering nectar and emanating white light throughout the centres (cakra) and the body. You can begin the practise with normal breathing, and then hold the inhalations as you visualise arhum distributing nectar and light through the centres (cakra). This technique will awaken all the powers of arhum. It will remove sadness and depression and give stable happiness. Concentrating on the 鈥榟a鈥� of arhum will bring the fulfilment of desires. Merging with arhum will give completeness and perfection (Su艣墨lakum腻ra, 1987: 87).

[9]:

Meditation on Letters to Remove the Three Knots: Begin by visualising arhum in white in the centre of the eight-petalled lotus of the navel. In the circle around the centre is 丑谤墨峁� (eight times), and in the circle around that are all the vowels of the Sanskrit alphabet. Then, repeated in one of the petals of the lotus, are the vowels again. And in the remaining seven petals the consonants and semi-vowels appear. By this practice, the three knots (驳谤补苍迟岣�i) can be broken. These knots block the free flow of pr腻峁噄c current through the 蝉耻峁�u尘苍腻, thus preventing the rise of the 办耻峁囜笉补濒颈苍墨. The powers of the vowels (governed by the moon) will pierce the knots at the root centre and awaken knowledge; the powers of the consonants (governed by sun) will pierce the knot at the heart centre and awaken our powers; and the powers of the semi-vowels (governed by fire) will pierce the knot at the third-eye centre and awaken perception. Ultimately, the self merges into arhum; the individual 鈥淚鈥� merge into the principal 鈥淚鈥�. Also, by concentrating on the letters in this manner, our ability to learn any language is greatly increased.

[10]:

驰辞驳补-艣腻蝉迟谤补, 8.10 granth墨n vid腻rayan n腻bhikandah峁沝gha峁囜弓ik腻dik腻nsus奴k峁�madhvanin腻 madhyam腻rgay腻yi smaret 迟补迟补岣�.

[11]:

Meditation on a, si, 腻, u, s腻: Visualise the following letters in their corresponding centres: a 鈥搉补惫别濒, si top of the head, 腻鈥搈辞耻迟丑, u鈥揾eart and s腻鈥搕hroat. This practice is for betterment and total salvation. It can be visualised by concentrating on one letter individually or by concentrating on all five. These five letters awaken the powers of the five divine personalities of the 峁嘺尘辞k腻ra mantra. a- arihanta (purification, protection, perfection), si- siddha (perfection, total enlightenment, energy), 腻-腻肠腻谤测补 (will power, discipline, knowledge), u- up腻dhy腻ya (knowledge, creativity, balance of body, mind and soul), s腻- s腻dhu (power to remove negativities and attachments).

[12]:

尘腻迟谤颈办腻 惫颈诲测腻 means alphabets which are used in mantras.

[13]:

Meditation on 鈥�om 峁嘺尘辞 补谤颈丑补苍迟腻峁嘺峁�: First, concentrate and visualise the beautiful, shining, white figure of the enlightened one (arihanta). Then visualise a lotus of eight petals in the navel or other centres. In Sanskrit or Roman letters visualise om in the centre of the lotus, then with one sound in each petal place om (again), 峁嘺, mo, a, ri, han, t腻, 峁嘺峁�. (This system can also be used with om 峁嘺尘辞 sidd腻峁嘺峁�, om 峁嘺尘辞 腻yariy腻峁嘺峁�, om 峁嘺尘辞 uvajjh腻y腻峁嘺峁� and om 峁嘺尘辞 loe savva s腻h奴峁嘺峁�. The number of petals will vary according to the number of sounds).

[14]:

Researcher鈥檚 personal note collected during 1980 interaction with Mah腻praj帽a. A 辫谤别办峁Ｄ� meditation session always starts with the sound of arham mantra or the mah腻pr腻峁嘺 sound, which is helpful for creating an inner silence and protective armour for the meditator.