Jñānārṇava
Śubhacandra’s Jñānārṇava is a Jainkāvya that contains information on various aspects, where the initial chapters speak about Jain orthodoxy. The text describes a gradual progression into various states of elemental concentration. Piastha Dhyāna correlates to elements, colour, geometric form, and mantra, leading to a lotus meditation. Unlike the typical ascension from earth to water and then to fire, air, and space found in Hindu Tantra texts and Buddhaghośa’s Viśuddhimagga. Jñānārṇava outlines a different sequence, beginning with earth, proceeding to water, but then using wind to generate the fire required to burn off karmas, delivering one to a state of pure meditation or the final and fifth element of space. It explicitly describes the four elements (earth, water, air, and fire), four geometric forms (square, crescent, sphere, triangle), four colours (ochre, white, blue-black, yellow), and four mantras (lam, vam, yam, ram) to be performed.
An in-depth analysis of the chapters reveals more explicit instructions on the technique and outcomes of this meditative sequence. The order of concentration on the elements is reversed in after Chapter 37, with water rising to ascendancy as a culminating practice that cools the burning fires generated by the breathing practices that have eradicated karmas. One reorients one’s gaze to the earth, imagining it like a lotus. The "stuff" of the planet becomes associated with distant mountains at dusk. This meditation then causes fires to burn, scorching the lotus’s eight downward petals, representing the eight Jaina karmas.
The four negative karmas to be purified and expelled through this practice obstruct knowledge, intuition, and energy and cause delusional thinking and action. Karmas that enable feeling, lifespan, physique, and social status are the four remaining categories that are eventually left behind. This fire then inspires the practice of effortful, wind-like breathing, which liberates one from all constraints. The final water visualisation reflects on the presence of the liberated soul and great teacher Mahāvīra, externally on his Lion throne and internally within one’s body.
An in-depth analysis of the chapters reveals more explicit instructions on the technique and outcomes of this meditative sequence. The order of concentration on the elements is reversed in after Chapter 37, with water rising to ascendancy as a culminating practice that cools the burning fires generated by the breathing practices that have eradicated karmas. One reorients one’s gaze to the earth, imagining it like a lotus. The "stuff" of the planet becomes associated with distant mountains at dusk. This meditation then causes fires to burn, scorching the lotus’s eight downward petals, representing the eight Jaina karmas.
The four negative karmas to be purified and expelled through this practice obstruct knowledge, intuition, and energy and cause delusional thinking and action. Karmas that enable feeling, lifespan, physique, and social status are the four remaining categories that are eventually left behind. This fire then inspires the practice of effortful, wind-like breathing, which liberates one from all constraints. The final water visualisation reflects on the presence of the liberated soul and great teacher Mahāvīra, externally on his Lion throne and internally within one’s body.
It has 39 chapters and approximately 2230 verses.
1- Introduction- 49
2- The 12 reflections- 197
3- The characteristics of meditation- 37
4- The merits and faults of meditation- 70
5- In praise of meditators- 29
6- Right faith- 66
7- The usefulness of knowledge- 23
8- The vow of non-violence- 59
9- The vow of truth- 42
10- The avoidance of theft- 20
11- The emanation of desire- 48
12- The nature of women- 59
13- Sexual intercourse- 26
14- Association with women- 45
15- Tending to the elderly- 48
16- Consideration of the faults of possessiveness- 45
17- The demoness of desire- 21
18- Resisting the objects of the sense organs- 166
19- The three elements of the soul- 20
20- A presentation of the functioning of the mind- 36
21- Removal of desire and so forth- 40
22- The power of equanimity- 33
23- Anguished meditation- 43
24- Angry meditation- 44
25- Places unsuitable for meditation- 35
26- Breath control- 154
27- Withdrawal of the senses- 14
28- Meditation with power- 43
29- Investigation of pure consciousness- 104
30- Examination of the instruction of the Jina- 23
31- Examination of suffering- 18
32- Examination of the consequences of karma- 31
33- Examination of the structure of the universe- 188
34- Abiding-in-objects meditation- 33
35- Abiding-in-words meditation- 123
36- Abiding-in-form meditation- 47
37- Formless [meditation]- 32
38- The result of virtuous meditation- 28
39- The result of pure meditation- 91
1- Introduction- 49
2- The 12 reflections- 197
3- The characteristics of meditation- 37
4- The merits and faults of meditation- 70
5- In praise of meditators- 29
6- Right faith- 66
7- The usefulness of knowledge- 23
8- The vow of non-violence- 59
9- The vow of truth- 42
10- The avoidance of theft- 20
11- The emanation of desire- 48
12- The nature of women- 59
13- Sexual intercourse- 26
14- Association with women- 45
15- Tending to the elderly- 48
16- Consideration of the faults of possessiveness- 45
17- The demoness of desire- 21
18- Resisting the objects of the sense organs- 166
19- The three elements of the soul- 20
20- A presentation of the functioning of the mind- 36
21- Removal of desire and so forth- 40
22- The power of equanimity- 33
23- Anguished meditation- 43
24- Angry meditation- 44
25- Places unsuitable for meditation- 35
26- Breath control- 154
27- Withdrawal of the senses- 14
28- Meditation with power- 43
29- Investigation of pure consciousness- 104
30- Examination of the instruction of the Jina- 23
31- Examination of suffering- 18
32- Examination of the consequences of karma- 31
33- Examination of the structure of the universe- 188
34- Abiding-in-objects meditation- 33
35- Abiding-in-words meditation- 123
36- Abiding-in-form meditation- 47
37- Formless [meditation]- 32
38- The result of virtuous meditation- 28
39- The result of pure meditation- 91
No information available.
When Jñānārṇava was written (probably in the 11th century C.E.), Śubhacandra would have preferred to write in Sanskrit rather than Prakrit. Even though Siddhasēna chose to write the Sammaitakka in Prakrit in the 6th century, it was most likely intended for an audience of knowledgeable Jains. Several texts by Digambara authors known to have influenced Śubhacandra’s work were all written in Sanskrit between those times and the 11th century. They include the Samādhitantra and Iṣṭopadeśa of Pūjyapāda, the Ādipurāṇa of Jinasena and the Tattvānuśāsana of Rāmasena.
Further, by the 11th century, it is likely that, apart from the most learned mendicants, very few would have had sufficient knowledge of Prākrit, as evidenced by the choice of Siddharṣi in the 10th century to write his novel, the Upamitibhavaprapañcakathā, in Sanskrit (as noted previously). Given the various factors discussed above, it is easy to see how Śubhacandra was influenced to write his outstanding work in Sanskrit.
Further, by the 11th century, it is likely that, apart from the most learned mendicants, very few would have had sufficient knowledge of Prākrit, as evidenced by the choice of Siddharṣi in the 10th century to write his novel, the Upamitibhavaprapañcakathā, in Sanskrit (as noted previously). Given the various factors discussed above, it is easy to see how Śubhacandra was influenced to write his outstanding work in Sanskrit.
1. विरज्यकामभोगेषु विमुच्य वपुषि स्पृहाम् । यस्य चित्तं स्थिरीभूतं स हि ध्याता प्रशस्यते ॥ [ज्ञानर्णवः] virajyakāmabhogeṣu vimucya vapuṣi spṛhām । yasya cittaṃ sthirībhūtaṃ sa hi dhyātā praśasyate ॥ [jñānarṇavaḥ]
For him whose mind is steady, renouncing the pleasures of lust, and releasing desire for the body, is praised as a mediator.
2. स्वर्णाचल इवाकम्पाः ज्य्तोतिःपथ इवामलाः । समीर इव निस्सङ्गा निर्ममत्वं समाश्रिताः ॥ [ज्ञानर्णवः]
svarṇācala ivākampāḥ jytotiḥpatha ivāmalāḥ । samīra iva nissaṅgā nirmamatvaṃ samāśritāḥ ॥ [jñānarṇavaḥ]
They [meditators] are steady like a golden mountain, they are pure like the path of light, they are as unattached as the breeze, and they rely on complete unselfishness.
For him whose mind is steady, renouncing the pleasures of lust, and releasing desire for the body, is praised as a mediator.
2. स्वर्णाचल इवाकम्पाः ज्य्तोतिःपथ इवामलाः । समीर इव निस्सङ्गा निर्ममत्वं समाश्रिताः ॥ [ज्ञानर्णवः]
svarṇācala ivākampāḥ jytotiḥpatha ivāmalāḥ । samīra iva nissaṅgā nirmamatvaṃ samāśritāḥ ॥ [jñānarṇavaḥ]
They [meditators] are steady like a golden mountain, they are pure like the path of light, they are as unattached as the breeze, and they rely on complete unselfishness.