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膧肠腻谤测补 艢ivamuni (b. 1942) is the fourth 腻肠腻谤测补 of 艢谤补尘补峁嘺 厂补峁単丑补.^[1] His contribution in the field of Jaina yoga, known as 鈥�膧迟尘补-诲丑测腻苍补鈥�, is the result of twenty-five years of meditative practice. He obtained a PhD from Pa峁璱y膩l膩 University, Panj膩ba, after his initiation (诲墨办峁Ｄ�) as a Jaina monk. He started meditation training in 1978 under the guidance of Panj膩ba Pravartaka 鲍辫腻诲丑测腻测补 Ph奴lacanda (1912鈥�1982) who taught him the 膧肠腻谤腻峁単补-蝉奴迟谤补, in which 惭补丑腻惫墨谤补鈥檚 meditative practices are also documented. Ph奴lacanda also passed on the meditative techniques of 膧肠腻谤测补 膧迟尘腻谤腻尘补 (1882鈥�1962) to 艢ivamuni (艢颈谤墨峁�a, 2006: 101鈥�2). 艢ivamuni engaged in daily meditative practice and participated in various contemporary yoga and meditation techniques.

Meditative Practices of 艢ivamuni

艢ivamuni鈥檚 keen interest in meditation took him to various places and teachers from whom he sought to acquire and enrich his experiences and understanding of different modern meditative traditions. He states that the meditative posture depicted in photos and images of 惭补丑腻惫墨谤补 always attracted him towards meditation. He practised many methods of meditation and relaxation cited in Jaina canonical literature and practised other traditions to quench his desire to learn about higher levels of meditation. 艢颈谤墨峁�amuni^[2] (b.1964) presented a detailed description of his participation in 惫颈辫补蝉蝉补苍腻 camp^[3] and a discussion of several other non-Jaina and Jaina meditative systems.^[4]

艢颈谤墨峁�amuni states that later on, 艢ivamuni was involved in an in-depth study of various yoga systems and participated in various modern methods of meditation such as 惫颈辫补蝉蝉补苍腻, the Art of Living and 辫谤别办峁Ｄ�鈥摶宄蟛饽宀圆�.^[5] He developed a systematic course of 诲丑测腻苍补 and organised his first meditation camp (艣颈惫颈谤补) at 碍丑腻谤补 in 1987, Mumbai (Ibid. 2006: 134). It is clear through 艢ivamuni鈥檚 writings that he was close to finalising the title of his meditative technique after a long lapse of time. During this period of formulation 艢ivamuni titled his meditative technique arham 诲丑测腻苍补, 辫谤补箩帽腻 诲丑测腻苍补, pr膩rhtan膩 诲丑测腻苍补 and finally he called it 腻迟尘补鈥摶宄蟛饽宀圆� (艢ivamuni, 2001). He also claims that this meditation became possible through his gracious connection with the present 迟墨谤迟丑补峁卥补谤补 S墨mandhara Sv膩m墨.^[6]

膧迟尘补-诲丑测腻苍补 contains an important term, 鈥�腻迟尘补鈥�. In this context it has two meanings, the first indicates the personal self (蝉惫腻迟尘腻) and the second his guru 膧迟尘腻谤腻尘补. 艢ivamuni states that the technique of connecting with the 鈥渟elf鈥� was acquired by the invisible blessings of 膧肠腻谤测补 膧迟尘腻谤腻尘补, which is why it is called 腻迟尘补-诲丑测腻苍补 (艢颈谤墨峁�a, 2006: 306).

膧迟尘补-诲丑测腻苍补 traces the canonical root of meditation on the 鈥渟elf鈥� or 鈥淚鈥� to the 膧肠腻谤腻峁単补-蝉奴迟谤补, which is supported by 膧tm膩rama鈥漵 explanation that due to transmigration into various births, individuals fail to recall 鈥渨ho am I鈥� (办辞鈥汉补尘). The 膧肠腻谤腻峁単补-蝉奴迟谤补 starts with an inquiry into the self and this process is very similar to the cognition theory of identification (辫谤补迟测补产丑颈箩帽腻苍补) (膧迟尘腻谤腻尘补, 1943: 45). Furthermore, 膧迟尘腻谤腻尘补 states that he is not going to explain it in the 痴别诲腻苍迟补 philosophical perspective of 鈥渢he self鈥� (箩墨惫补) and 鈥渢he supreme self鈥� (brahman), but in the Jaina philosophical approach of a pure soul without the veil of karmic matter (辫补谤补尘腻迟尘腻) and the worldly-self (蝉补峁僺腻谤颈 腻迟尘腻) which is obscured by karmic dust. These questions of worldly transmigration are discussed in 膧肠腻谤腻峁単补-蝉奴迟谤补₁(1.1鈥�4).^[7] In the explanation of 鈥�蝉辞鈥檋补尘鈥�, 膧tm膩r膩m says that generally human beings do not know 鈥渨ho am I鈥� or 鈥渨here from, I came鈥�? The answer to these questions is 鈥�蝉辞鈥檋补尘鈥� (膧迟尘腻谤腻尘补, 1943: 46鈥�9).

艢ivamuni made 蝉辞鈥檋补尘 the central practice of 腻迟尘补-诲丑测腻苍补. Based on his own experience, he explains that 蝉辞鈥檋补尘 is the sound of vital energy. This sound resonates constantly in our breathing process. The breath echoes 鈥�sa鈥� on inhaling and 鈥�ham鈥� on exhaling. The psyche (citta) becomes more subtle (蝉奴办峁�m补) when the sound of 蝉辞鈥檋补尘 becomes connected with the breath and thus results in thoughtlessness. There is a difference between word and sound. Word is the medium for expressing sound in the ordinary world. In the same way the sound 蝉辞鈥檋补尘, which occurs in breath, is different from the word 蝉辞鈥檋补尘. But the term 蝉辞鈥檋补尘 is very close to this sound, which is therefore termed 蝉辞鈥檋补尘. The concept of 蝉辞鈥檋补尘 is discussed in 膧肠腻谤腻峁単补-蝉奴迟谤补 (膧肠腻谤腻峁単补-蝉奴迟谤补₁, 1.4), which is why it is considered that this method originated from 膧肠腻谤腻峁単补-蝉奴迟谤补 (艢ivamuni, 2001:35).

艢ivamuni provides the philosophical background of 蝉辞鈥檋补尘 meditation. One meaning of 蝉辞鈥檋补尘 is the liberated ones (siddha), literally 鈥�sa鈥濃�搇iberated soul, and 鈥�aham鈥濃�揑, i.e. myself. The idea is that there is no dissimilarity between the real nature of myself and the liberated soul. The second meaning is that all of the souls are similar to me, none are different to me, and I am present in all souls and all are in me. (艢ivamuni, 2001: 39鈥�40). However, whilst 艢ivamuni equates 鈥渓iberated soul鈥� with 鈥渟imilarity of all souls鈥� and 膧迟尘腻谤腻尘补 also equates this terms with the supreme soul (辫补谤补尘腻迟尘腻). This first interpretation of 艢ivamuni and of 膧迟尘腻谤腻尘补 contradicts the 膧肠腻谤腻峁単补-蝉奴迟谤补 The 膧肠腻谤腻峁単补-蝉奴迟谤补 states that the worldly souls are constantly moving into four cardinal directions and six intermediate directions. In his commentary, 艢墨l膩峁卥a (_膧厂痴, p. 20) also supports the same meaning of 膧肠腻谤腻峁単补-蝉奴迟谤补 His interpretation of liberated souls is not identical with 膧肠腻谤腻峁単补-蝉奴迟谤补, but his second interpretation is partially identical to the 膧肠腻谤腻峁単补-蝉奴迟谤补.

He noted that it was practised by 膧迟尘腻谤腻尘补 prior to him. What 艢ivamuni presents in the methods of 腻迟尘补-诲丑测腻苍补 is adapted from 膧迟尘腻谤腻尘补鈥檚 蝉辞鈥檋补尘 techniques. (膧迟尘腻谤腻尘补, 1944: 46鈥�49). 厂辞鈥檋补尘 was a very popular technique at 艢ri 艢ri Ravi艣ankara鈥檚 (b. 1956) 鈥淎rt of Living鈥� which was attended by 艢ivamuni before the launch of 腻迟尘补诲丑测腻苍补. The prime aim of 鈥�腻迟尘补-诲丑测腻苍补鈥� is self-purification, 艢ivamuni acknowledged, in a lecture series on 腻迟尘补-诲丑测腻苍补 and that meditation is the best tool with which to annihilate karma. He defines meditation as inner silence (antarmauna). He states that meditation provides a path for the alleviation of the day to day hardships of the masses and mentally assists them in their struggle for survival. That is also one of the aims of this meditation (艢ivamuni, 2001: 32).

The self-purification procedure he proposes in the aims of meditation, includes the following five steps:

(1) Purification of body (办腻测补-艣耻诲诲丑颈) 鈥搕hrough various ancient yogic postures.
(2) Purification of speech (vacana-艣耻诲诲丑颈)鈥搕hrough restraint of speech and observing silence (mauna).
(3) Purification of food (腻丑腻谤补-艣耻诲诲丑颈)鈥揺mphasis on moderate and simple food.
(4) Purification of the vital force (辫谤腻峁嘺-艣耻诲诲丑颈)鈥揚urification of 辫谤腻峁嘺 through different sounds and 辫谤腻峁嚹乱腻尘补.
(5) Purification of psyche (citta-艣耻诲诲丑颈)鈥揺xperience of pure consciousness and purification of psyche through meditation. (艢ivamuni, 2001: 42鈥�3)

艢ivamuni鈥檚 鈥淪elf-Meditation Practice Course鈥� is more practical rather than theoretical. It proposes that a change in life is brought about, not by words, but by experiment. This course has been designed to assist people at the physical, mental and spiritual levels and purify the soul completely because self-purification is needed for selfrealization. There are three parameters: body, mind and speech. Even though purification of the soul is the central purpose of 腻迟尘补-诲丑测腻苍补, it leads to many outer benefits such as enhancement of working efficiency, maintenance of good relationships, curing of diseases and cultivating a positive emotional state (艢ivamuni, 2000: 44). There are three levels of this course: basic, intermediate and advanced.^[8]

膧迟尘补-诲丑测腻苍补 is based on the 鈥�蝉辞鈥檋补尘鈥� mantra and breathing which is practised in an 鈥渁nalytical way鈥� and is linked with 膧肠腻谤腻峁単补-蝉奴迟谤补 The instructor of 腻迟尘补-诲丑测腻苍补 suggests negating one鈥檚 outer identity by repeating, as 鈥淚 am not a businessman鈥�, 鈥淚 am not a doctor鈥�, 鈥淚 am not a lawyer鈥�, 鈥淚 am not a teacher鈥� etc. 鈥淚 am pure soul鈥�. This mirrors the 鈥�苍别迟颈惫腻诲补鈥�, the Ved膩ntic philosophy. Chapple shares his experience about the practice 腻迟尘补-诲丑测腻苍补 and finds some parallel idea with Upani峁�adic great sentence (尘补丑腻惫腻办测补). Furthermore, he compares with the Ramana Mahar峁Ｄ�鈥檚 (1879-1950) mantra 鈥渨ho am I鈥� (办辞鈥檋补尘) and finally attain a state of no mind (amanaska) which is discussed by Hemacandra (驰辞驳补-艣腻蝉迟谤补, 12.36). He places 艢ivamuni鈥檚 腻迟尘补-诲丑测腻苍补 under the 鈥�闯帽腻苍补-yoga鈥� (Chapple, 2015: 250).

The second practice of 腻迟尘补-诲丑测腻苍补 is on 鈥渙m鈥� mantra meditation, previously recorded by 膧迟尘腻谤腻尘补. 艢ivamuni states that it is a historical fact that the mantra om has been used in the Vedic tradition. It has not been used in the Jaina canonical literature in the form of meditation but has come to be adopted in the Jaina tradition (艢ivamuni, 2001:87). 膧迟尘腻谤腻尘补 (1944: 44鈥�5), in his interpretation of the 膧肠腻谤腻峁単补-蝉奴迟谤补, throws light on the form of om. However, neither the 膧肠腻谤腻峁単补-蝉奴迟谤补 nor its exegetical literature provides similar discussions regarding the formation of the mantra 鈥�om鈥�.

膧肠腻谤腻峁単补-蝉奴迟谤补₁ (2.125) refers to 鈥渢he wide awake monk, with controlled eyes, perceives the structure of the world: he knows the lower, the upper and the middle region鈥�.^[9] From this aphorism, 膧迟尘腻谤腻尘补 picks up terms for the three regions: the lower region (补丑辞产丑腻驳补峁�), upper region (耻岣嶀笉丑补产丑腻驳补峁�) and the middle region (迟颈谤颈测补峁�/尘补诲丑测补产丑腻驳补峁�). These three terms are used to form the mantra om. 膧迟尘腻谤腻尘补 states that the term om is a synonym of an all knowing, all seeing being who knows the three worlds. Such a person is a supreme soul (parm腻迟尘腻) and an arhat. These three terms denote ahobh膩gam鈥揳, u岣嶀笉habh膩gam 鈥�u, 尘补诲丑测补产丑腻驳补尘 (tiriyam)鈥�m, a+u+m= om. The above three terms employed from the 膧肠腻谤腻峁単补-蝉奴迟谤补 for the formation of the Jaina 鈥�om鈥� is an interpretation by 膧迟尘腻谤腻尘补 which 艢ivamuni adopts in his 腻迟尘补-诲丑测腻苍补 practice. He provides a procedure for om meditation using common meditative postures, 尘耻诲谤腻, breathing, and the ha峁環a-yogic cakras together with the mantra om.^[10]

Prek峁Ｄ�-诲丑测腻苍补 also claims an association with 膧肠腻谤腻峁単补-蝉奴迟谤补, which is deeply related to perception and has a well-documented eight limbed system, whereas, 艢ivamuni鈥檚 腻迟尘补诲丑测腻苍补 is based on the two mantras, 鈥�蝉辞鈥檋补尘鈥� and 鈥�om鈥�. 艢ivamuni mentions that there is no method based meditation. 艢颈谤墨峁�a argued that meditation is not a phenomenon to write or speak about, but is related to experience. He adds that meditation is like sleeping which occurs naturally. 艢ivamuni is available to guide anyone interested in this field of 腻迟尘补诲丑测腻苍补. It is difficult to further compare, as it does not have a published methodology.

Footnotes and references:

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[1]:

艢谤补尘补峁嚹� San峁単ha is a 厂迟丑腻苍补办补惫腻蝉墨 mendicant lineage which was unified in 1952 at S膩岣峚r墨, in Rajasthan. At that time 32 mendicant leaders (腻肠腻谤测补s) were part of it. In due course of time, some 腻肠腻谤测补s have broken out and returned to their own groups. The other original 22 traditions (产腻颈蝉补峁璷濒腻) are under the guidance of single 腻肠腻谤测补 with their own freedom. Their first 腻肠腻谤测补 was 膧tm膩r膩m (1882鈥�1962) and the recent 腻肠腻谤测补 is 艢ivamuuni.

[2]:

艢颈谤墨峁�amuni is at present minister (尘补苍迟谤墨) of 艢谤补尘补峁嘺 厂补峁単丑补. He wrote a biography of 膧肠腻谤测补 艢ivamuni and edited his lectures in book form.

[3]:

He had experience of the 惫颈辫补蝉蝉补苍腻 meditative method during the Jaipur rainy retreat in 1984. There he came into close contact with lay followers Ku艣alacanda Va岣峢er膩 and Harakacanda Va岣峢er膩. They informed him of 惫颈辫补蝉蝉补苍腻 and shared their personal experiences of this method, which aroused an interest in him to attend a 惫颈辫补蝉蝉补苍腻 camp. He put forward his desire to 膧肠腻谤测补 膧nanda峁涐梗i (1900鈥�1999) and received his permission. Most of the members of the 蝉补峁単丑补 were in favour but some of them were in opposition to participation in a 惫颈辫补蝉蝉补苍腻 camp because it is related to a different religion. However, he succeeded in attending a 惫颈辫补蝉蝉补苍腻 camp for his further meditative development (艢颈谤墨峁�amuni, 2006: 182).

[4]:

In 1985, 艢ivamuni visited Mount 膧bu for a considerable time, where he devoted most of his time to meditation and silence, meditating often in the caves of Mount 膧bu and Acalaga岣峢a. At the same time he enriched his spiritual experiences through his interaction with Muni M墨峁環膩l膩la the Ter膩panth, who is presently known as Santa Amit膩bha and also with 痴颈尘补濒腻 峁琱ak膩ra (1921鈥�2009), a well-known spiritualist (Ibid. 129).鈥擧e later spent rainy retreat of 1986 in Mumbai and arrived in Igatpuri, the international centre of 惫颈辫补蝉蝉补苍腻 meditation. He observed silence and meditated for three months in a meditation centre situated on the mountain here. This included prolonged meditative practices thrice a day at the higher level (Ibid. 154). 艢ivamuni met C膩ruk墨rti 叠丑补峁�峁�腻谤补办补 in 艢rava峁嘺belagola in 1991 where he discussed meditative practices with him. After that he engaged in experiments on meditation in the cave of 膧肠腻谤测补 Bhadrabh膩hu here and ostensibly realised Bhadrabh膩hu鈥檚 spiritual power. (Ibid. 165)鈥擨n 1985, 艢ivamuni visited 笔腻濒墨, in 搁腻箩补蝉迟丑腻苍补, during the period when a 辫谤别办峁Ｄ� meditation camp was in progress there. There he had a meeting with 罢耻濒补蝉墨 and his successor Mah膩praj帽a, and participated in some 辫谤别办峁Ｄ� practices and discussed various aspects of Jaina meditation, yoga and 办腻测辞迟蝉补谤驳补 with them (顿丑补苍补帽箩补测补, 1994: 327). He thus came to know of the process of 辫谤别办峁Ｄ�-诲丑测腻苍补, 艢iri峁�amuni notes that 艢ivamuni鈥檚 meeting with 罢耻濒补蝉墨 and Mah膩praj帽a was a memorable event in his life (艢颈谤墨峁�amuni, 2006: 134). Dana帽jaya muni (1960) also notes that 艢ivamuni had a curiosity about 辫谤别办峁Ｄ�-诲丑测腻苍补 and observed some practices during the 辫谤别办峁Ｄ�-诲丑测腻苍补 艣颈惫颈谤补 at 笔腻濒墨 (Dana帽jaya 1999: 181).

[5]:

Sumeramala Muni notes that duing Jaipura 肠腻迟耻谤尘腻蝉补 1984, 艢ivamuni visited to Bora岣峚-bhavana to discuss about 辫谤别办峁Ｄ�-诲丑测腻苍补 with 厂腻诲丑惫墨 Ratanakava峁卹a (L膩岣峚n奴峁�) and took part in a guided meditation session by s膩dhv墨 (Sumeramala, 1984:476).

[6]:

This experience is shared by 膧肠腻谤测补 艢ivamuni with Dr. Peter Fl眉gel during his personal visit to him during 2014.

[7]:

膧肠腻谤腻峁単补-蝉奴迟谤补₁, 1.1. 蝉耻测补峁� me 腻耻蝉补峁�! 迟别峁嘺峁� bhagavay膩 evamakkh膩ya峁�-ihamegesi峁� no 蝉补峁囜箛腻 bhavai, ta峁� 箩补丑腻-puratthim膩o v膩 dis膩o 膩gao ahama峁僺i, d膩hi峁嚹乷 v膩 dis膩o 膩gao ahama峁僺i, paccatthim膩o v膩 dis膩o 膩gao ahama峁僺i, uttar膩o v膩 dis膩o 膩gao ahama峁僺i, u岣嶀笉h膩o v膩 dis膩o 膩gao ahama峁僺i, ahe v膩 dis膩o 膩gao ahama峁僺i, a峁囜箛ayar墨o v膩 dis膩o 膩gao ahama峁僺i, a峁噓dis膩o v膩 dis膩o 膩gao ahama峁僺i?
膧肠腻谤腻峁単补-蝉奴迟谤补₁, 1.2. evamegesi峁� 峁噊 峁嚹乼a峁� bhavati-atthi me 膩y膩 ovav膩ie, 峁嘺迟迟丑颈 me 膩y膩 ovav膩ie? ke v膩 io cuo iha 辫别肠肠腻 产丑补惫颈蝉蝉腻尘颈?
膧肠腻谤腻峁単补-蝉奴迟谤补₁, 1.3. 蝉别箩箩补峁� pu峁嘺 j膩峁噀jj膩-sahasammuiy膩e, parav膩gara峁噀峁嘺峁�,补峁囜箛别蝉颈峁� v膩 a峁僼ie socc膩, ta峁� 箩补丑腻-puratthim膩o v膩 dis膩o 膩gao ahama峁僺i, dakkhi峁嚹乷 v膩 dis膩o 膩gao ahama峁僺i, paccatthim膩o v膩 dis膩o 膩gao ahama峁僺i, uttar膩o v膩 dis膩o 膩gao ahama峁僺i, u岣嶀笉h膩o v膩 dis膩o 膩gao ahama峁僺i, ahe v膩 dis膩o 膩gao ahama峁僺i, a峁囜箛ayar墨o v膩 dis膩o 膩gao ahama峁僺i, a峁噓dis膩o v膩 dis膩o 膩gao ahama峁僺i.
膧肠腻谤腻峁単补-蝉奴迟谤补₁ 1.4. evamegesi峁� ja峁� 峁嚹乼a峁� bhavai-atthi me 膩y膩 ovav膩ie. jo im膩o dis膩o a峁噓dis膩o v膩 anusa峁僣arai, savv膩o dis膩o savv膩o a峁噓dis膩o jo 膩gao a峁噓sa峁僣arai 蝉辞丑补峁�.

[8]:

膧迟尘补-诲丑测腻苍补 information: http://www.jainacharya.org/category/43/meditation-dvd.php

[9]:

膧肠腻谤腻峁単补-蝉奴迟谤补 2.125, 腻测补迟补肠补办办丑耻 loga-惫颈辫补蝉蝉墨 logassa aho 产丑腻驳补峁� 箩腻峁嘺颈, 耻岣嶀笉丑补峁� 产丑腻驳补峁� 箩腻峁嘺颈, 迟颈谤颈测补峁� 产丑腻驳补峁� j膩峁嘺i.

[10]:

Om Meditation: Position: one may sit in any posture such as the lotus pose (辫补诲尘腻蝉补苍补), accomplished pose (蝉颈诲诲丑腻蝉补苍补) and the simple cross legged pose (蝉耻办丑腻蝉补苍补). Keep neck, head and backbone in a straight line. The arms should be bent a little from the elbows, the eyes lightly closed and a smile on the face. Procedure: First of all, for a few seconds, make the breath balanced and concentrate the mind on the breath. Now take the breath from 蝉补丑补蝉谤腻谤补 to 尘耻濒腻诲丑腻谤补-cakra. The method is to inhale deeply and use two thirds of the breath to utter 鈥渙鈥� and one third for 鈥渕鈥�. All this should be performed by inhaling and exhaling deeply. It should be repeated 5 to 10 times. One can meditate whilst chanting or after completion of the sound. Begin with meditating on the heart wheel (丑峁沝补测补-cakra) and then move on to the 蝉补丑补蝉谤腻谤补-cakra and direct the sound to these cakras. Concentrate and fully immerse the mind in this meditation. This meditation benefits the intestine, spinal cord and helps awake the 膩j帽膩 cakra (艢ivamuni, 2001:88).