0

Concept of Sandhi ( chakra )in Jain Scriptures

Samani Chaityprajna, Assistant Professor, Jain vishva Bharati University, Ladnun, Rajasthan, 341306 E mail: mangalprajna@yahoo.com

The present essay is the modest attempt towards the study of concept of sandhi in Jain yoga, with the hermeneutics approach. The term sandhi has defied a conclusive interpretation at the hands of Jain scholars. Since the conceptual development of sandhi is the basic theme of the essay, I have discussed this in its first part. In the second part the influences that contributed to this conceptual development of sandhi are studied upon. And thirdly, Since creative

hermeneutic demands that a text be situated in its context, I spell out the context both historical and linguistic of the concept of sandhi to the extent possible. Finally situating the concept of sandhi in its context, I interpret the meaning of sandhi at more than one level, there by concluding with modern present interpretation in the form of psychic centers. The present essay aims studying meditational technique of Lord Mahavira with special reference to sandhi and its interpretation from what it was to what it is today. The other objectives are: To study the concept of sandhi with its various meanings,

To study synonymous concepts that are found in various Jain texts, To analyse the effect of context in the use of word having the same concept of sandhi, To study the influences of other contemporary Indian philosophical

schools that led the changes in the use of the word and the concept of sandhi Methodology: The gamas as cranga is believed to be nearly of 6th cent. BCE, what method can we adopt to study this ancient material, which may be presumed to have existed as an oral literature for several centuries much before it came to be written? We are increasingly becoming aware of the limitation of a single method in recent times, thanks to the renewed interest and scholarship of orientalist of the Jaina Studies who invents the hidden oriental values and proves its efficacy in novel forms. Since the study aims at investigating the meditational technique of Mahavira, with special reference to sandhi and sketching out its development, the methodology of study is based on the survey of original texts known as gam and post gamic and recent literature. It also uses a hermeneutical tool for contextual and linguistic analysis of the concept of sandhi. For contextual analysis, other contemporary Indian texts and for the linguistic analysis various dictionaries have been used.

Introduction Living beings according to Jain metaphysics are combination of two entities: soul and body. The soul is covered by body. The two subtle bodies - the Taijasa (i.e. the electrical body) and karma-body exist in the interior of the gross body and the soul is further in the interior of these two. One, who practises the concentration of the perception of the phenomena and sensations of ones gross body, gradually succeeds in perceiving the subtle bodies. By further practice of that particular technique of meditation and training the mind for such perception, one begins to realize the current of consciousness flowing in the certain parts of the gross body called as sandhi. Thus body and its parts are basic instruments or doors to enter into the inner world. Psychic centres in true sense are the doors of consciousness. They are those parts of soul, where the karmic veil is shallow or absent are called Sandhi or what today are called as psychic centers. The study hypothesises that the concept of sandhi underwent tremendous changes right from gamic period till today depending on the context and the time of its use. One can clearly mark the influences of other contemporary philosophies on these changes. Thus the conceptual development of sandhi can be studied under the following heads: A. Conceptual Development of Sandhi 1. Concept of sandhi in Jain canonical literature and their commentaries 2. Concept of Psychic Centres in modern Jain yoga B. Influences of Contemporary Texts 1. 2. Concept of Cakra in Upaniads, Caraka Sahit, Suruta Sahit, iva Sahit Concept of sandhi (cakras) in modern literature and interprtations of cakras C. Hermeneutic Analysis

1. 2.

Linguistic analysis of the term sandhi Contextual analysis of the concept of sandhi

D. The Text in the Present Context and its Relevance

Part A 1. Concept of Sandhi in Jaingams and their Commentaries

The concept of sandhi in Jain canons holds its own importance. It depicts lord mahavirs spiritual practices. If lord mahavirs method of spiritual aspiration has to be studied, the most ancient reference for this can be found in Acrga (6th BCE). In the scripture Acrga the word sandhi has been found in six contexts used in different senses. The following are helpful in the present context. 1. samutthhie aagre rie riyapae rie riyapae riyadasi ya sandhi tti addakkhu (1.206) The self-disciplined ascetic who is noble endowed with wisdom and noble vision discovered and identified pit falls (sandhi) 2. sandhi viditt ih macciehi ( 2-127) One should get rid of addiction to desires by recognizing 1 the joining points in the mortal. 3. Sadhi logassa jitt Having known the sandhi of all living beings, (3.51) Here it means intention. It can also be joint or an aperture. 4. etthovarae ta jhosame aya sadh ti adakkhu ( 5.20)

The term viditt has been translated as disarming in Acrnga Bhyam trans.

muni Mahendrakumara as disarming.

Thus desisting from violence and practising non-violence one could identify the juncture. 5. sadhi samuppehamassa egyataa-rayassa iha vippamukkassa, atthi magge virayassa tti bemi. (5.30) For the person who perceives the juncture, who is devoted to the path of detachment, is free from worldly possessiveness, desists from violence, there is no exclusive way to liberation. 6. jahettha mae sandhi jhosie, evamatta sandhi dujjosie bhavati tamh bemi -- o ihejja vraya (5.41) In the devout practise of sandhi which I followed is difficult to find elsewhere. Therefore I say that you do not conceal your capacity to practise. Here sandhi means aperture or devout practise of knowledge, intuition and conduct. The implication is that the aspirant who has experienced pure consciousness on account of the envision of the juncture and consequently whose renunciation has become natural, has no need of any kind of discipline or any path of meditation. On the whole the word sandhi used in Acrga has two implications: 1. The karmic aperture conducive to the awakening of the super-sensuous consciousness; 2. An organ of the body which is the plexus, a connecting link with vigilant intellection. In ancient literature, the words juncture, aperture, hole, wheel, lotus, plexus etc. are used synonymously. According to strktga tk (1.29) the word sandhi means chidra, vivara, etc. as sandhi vivara chidra. Sandhi means a hole or an aperture The light of supersensuous knowledge spreads out of the karmic aperture.

Karaa in Nandstra Nandi Stra, (16) Which explains that the different parts of the body (back, middle, front) can act as medium of immediate perception. The doctrine that confirms such view is also available at other places as akhangama () describes that these places in the body can be of various shapes. In connection with clairvoyance, the word karaa is explained as an organ of the body or a part of the body through which the clairvoyant knows the objects. 8 Puravo Atagayea ohie puravo ceva sakhejjhi v asakhejjhi v joyai jai psai. When the chakras or psychic centres in the front part of the body are awakened then occurs extra-sensory perception called the front clairvoyance. By this thing in front are cognised. Maggao Atagayea ohie maggao ceva sakhejjhi v asakhejjhi v joyai jai psai. When the chakras or psychic centres in the back part of the body are awakened then occurs extra-sensory perception called the back clairvoyance. By this things at back are cognised. Psavo Atagayea ohie psavo ceva sakhejjhi v asakhejjhi v joyai jai psai. When the chakras or psychic centres in the sides of the body are awakened then occurs extra-sensory perception called the side clairvoyance. By this things at sides are cognised. Majjhagayea ohie savvao samatceva sakhejjhi v

asakhejjhi v joyai jai psai.

When the chakras or psychic centres in the middle part of the body are awakened then occurs extra-sensory perception called the middle clairvoyance. By this things at all sides are cognised. In the Nad cri, (p.16), it is said: as pua orliyasarramajjhe phaagavisuddhto savvtappadesavisuddhto v savvadisovalabhattaato majjhagato ti bhaati. the purity of the karmic particles in the soul-points is found in the body to act in a particular direction. This is the reason why the clairvoyance due to the purity is described as situated in the body. In the case of the purity of all the soul-points the clairvoyance that functions in a particular direction is described as situated in the body. Marm In the opinion of Mallisena, the sensitive centres is the parts of the body, dominated by many soul-points. In Sydvdamanjar (p.77) Malliena, (13th cent. AD) defines the term marman as Bahubhirtmapradairadhihit dehvayav marma The organs of the body having condensed soul points. However the term was originally used by Hemacandra as .. paramarma bhindannaho. in his Anyyoga vyavacchedik. (V.10) Table 1. Changes in the Terms Used for the Concept of Sandhi In Jain Canons Terms Sandhi, Texts Acrga 2. 5.20, 5.30, Authors Believed as Time Lord ( 6th cent. BCE)

Mahavira and his chief pontiff

Karaa,

Nand,

Devardhigani

5th ACE

cent.

Dhaval

Virasena

11th ACE

cent.

Marma

Anyayoga Vyavacchedik V.10

Hemachandra

12th ACE 1178

cent.

Syadvad manjari p. 77 Caitanya Kendra Preksha Meditation

Mallisena

14thcent. ACE

Achaya Mahaprajna

present cent.

Thus one can easily map the same concept of condensed consciousness has travelled a long journey from sandhi to chaitanya kendra acquiring newer forms. Having discussed about all the historical forms of initial sandhi now we move to the its present form called Caitanya kendra 2. yoga Presently the same concept has taken the form of psychic centres, a basic contribution of technique of Acrya Mahprajna (1981) in this field. Through the new Preksha Dhyna the old concept of sandhi evovlved as Concept of Caitanya Kendra (psychic centres) in Modern Jain

Perception of Psychic centres, Psychic centers are defined the focal points from where the waves of consciousness emanate in the body. In his book In Jain Yoga (1988) and Mahvra k sdhan k rahasya. (2000) and Manan aur Mlynkana (2000) Acrya Mahprajna deals with cognitive aspects of sandhi explaining how certain parts of the body acts as a medium of immediate perception. There are numerous centres in the human body. All of them have not been discovered, nor is it possible to know them all, even when the whole body becomes consciousness; still certain centres have been identified. In the practise of today there are thirteen centres as follows. No. Psychic Center-English Name 1 Shakti Kendra-Center of Energy 2 Svsthaya Kendra- Center of Health 3 Taijasa Kendra-Center of Bio-electricity 4 5 6 7 8 9 nanda KendraCenter of Bliss

Vishuddhi Kendra- Center of Purity Brahma Kendra- Center of Celibacy Pra Kendra Center of Vital Energy Chakshusha Kendra- Center of Vision Apramada Kendra- Center of Vigilance

10 Darshana Kendra- Center of Intuition/ 11 Jyoti Kendra-Center of Enlightenment 12 Shanti Kendra-Center of Peace 13 Jnna Kendra-Center of Knowledge

Part B The development of concept of sandhi has a marked influence of Concept of cakra of Buddhist Scriptures, Upaniad-s, Caraka sahit, Suruta sahit, and iva sahit. Historically they can be studied as follows:

Table 2. Terms Used for the Concept of Sandhi (chakra) in other Indian literatures

Terms Soul Centres Sandhi

texts Upaniads Visuddhimagga 25)

Authors No (1- Buddha

Time No 5th Cent. BCE

Marma

Caraka Sahit( 9.6) Suruta Sahit(6.8,9,15. 25 )

Caraka Suruta

2nd cent. CE 2nd cent. CE

Cakra

Patanjali Bhya of Vyas vys (3.1-34)

Ap. 4 th -2nd cent. BCE

Randra

ivasahit, 5.123

5.57 Not found

13th-15th ACE

cent.

Cakra

In modern age

Various writers

present cent.

In Upaniads heart is a soul centre. (Prana Upaniad, III. 6.7.)2 Heart is considered as seat of waking consciousness. It is said that when a person is
2

See also Rhys David, theory of soul in Upanishads J.R.A.S., January,1899, p. 71

10

awake, this centre expands and during sleep it contracts. Upaniads also mentions six cakras and the method of raising vyu from the muldhra that is the kunalini yoga (serpent power, p.259) The Brahmopaniad(v.2) mentions that navel, heart, throat, and head are the four quarters of the Brahman Shine. Khurika-upaniad (v.14-15) speaks of 72000 nas. In Yoga, it is defined as circles or depressions of the body for mystical or chi-romantic purposes and their positions has in almost every particular text has been wrongly given.(serpent power, p.4-5 ) Sandhi in Buddhist literature Jainism and Buddhism being contemporary to each other have similar terms and concepts in their texts. In the Viuddhimagga, of Buddhaghoa (Aubhakarmastna nirdea, 6.14.) the perception of sandhi (joints) is approved as a support to detachment. sanimitta katv srammaa katv uddhumtaka asubhanimitta sabhvabhvato upalakkheti vaato pi lingato pi sahnato pi disanto pi oksato paricchedato pi sandhito, viarato ninnato thalato samantato . so ta nimitta suggahita karoti spadhritam udhorati, suvavatthita vavathapetu The third means of banishing sensuality from the mind is the perception of the joints of the body. This means to realize that the body is moral and just a conglomeration of various joints. The body is believed to have a hundred and eighty joints in all, out of which fourteen are called great joints. These are: three joints in the right handshoulders, elbow and wrist, three in the left hand, three on the right side below the trunkhip-joint, knee, ankle, three on the left side below the trunk, one in the neck and sacro-lumbar joint. (Visuddhimagga, Aubhakarmastna nirdea, part I, 165).

11

Randhra in ivasahit The juncture stands for suumn2 (the central nervous cord) which is between and pigal; also it stands for aperture (randhra).3 Juncture and aperture are both used for suumn. The synonymity of aperture, hole and lotus is found described in the ivasahit as : savesya sakal n srddhatrikuilkti. mukhe niveya spuccha, suumvivare sthit. (ivasahit, 5.76)

tasya madhye suumy mla savivara sthitam. brahmarandhra kajam.. tadevoktammldhrapa (ivasahit, 5.153 ) Inside the thousand petalled lotus, there is situated the aperture of suumn together with its root. The aperture is called the brahma-aperture which is also the same as the lotus at the bottom as in the lines given in ivasahit,. Marma in Suruta Sahit Marma, in Suruta Sahit is sometimes identified with the body; sometimes with karma; sometimes with the sensual organs; sometimes with psychic centres responsible for extra-sensory perception, sometimes with the centres of different sensations. In the Suruta Sahit10 two hundred ten junctures and one hundred seven sensitive points are mentioned. The juncture is the meeting point of bone, muscle and sinews. 11 The junctures are of eight kinds.12 At the sensitive centres there is abundance of vitality.13 The plexus of consciousness are situated within

12

sensitive centres. 15 In the Hahayoga and similar scientific literature, the meeting points of vitality and consciousness are approved of as the bases of meditation. 16 (a) Saptottara marma ata. Tni marmi pactmakni bhavanti; tadyath-msamarmi, sirmarmi, snyumarmi, asthimarmi, sandhimarmi ceti. Na khalu msasirsnyvasthisandhivyatirekenyni marmi bhavanti, yasmnnopalabyante. srrasthnam, 6.3-4. There are one hundred and seven marmans. They are of five types according to composition such as-muscular marmans, vascular marmans, ligamental marmans, bony marmans and marmans of joints. There are no marmans other than muscle, blood vessels, ligaments, bones and joints as they are not found elsewhere. Tatraikdaa msamarmi, ekacatvriat sirmarmi, saptottara marmaatam. (6.4) Muscular marmans are eleven, vascular marmans forty one, ligamental marmans twenty seven, bony marmans eight and twenty marmans in joints. Thus there are one hundred and seven marmans. It is further described as: tnyetni pancavikalpni bhavanti, tadyath sadya prahari, klntaraprahari, vialyaghnni, vaikalyakari, rujkari ceti.( 6.15) These marmas are further divided under five heads: sadya prahar (fatal within twenty four hours), klntaraprahari (fatal within fortnight or a month), vialyaghnni, (fatal as soon as a dirt or any other foreign matter extracted therefrom), vaikalyakari, (deforming), rujkrai (painful). saptaviati Surutasa Sahit hit,

snyumarmi, atvasthimarmi, viati sandhimarmi ceti. Tadetat

13

Thus it concludes: marmi nma msasirsnyvasthisandhisannipta, teu svabhvat eva vieea prstihanti, tasmnmarmasvabhihatststn bhvnpadyante.( 6.23) Firm unions of ms,(muscles) ir (viens), snyu (ligaments), bones or bonejoints are called marmas, which naturally and specifically form seats of life (pra). Hence a hurt to any one of the marmas produces their respective symptoms (such as hallucinations, delirum, death, stupor and coma). A special note by Pt. Lalchand Vaidya on srrasthnam, 6.27 adhipati marma- this is one of the vital places in the human body, situated at the top of the head. The hairs of the eye-brows are related to it. A vein here is considered to be unpiercible. The bone above it has a small aperture in it and this is called brahmarandhra (i.e. an aperture in the crown of the head through which the soul is said to escape on its leaving the body). it should be understood that the head is the main centre of all the 23 vitals. The synonym for the head is the best organ (uttamga). Surutasahit, srrasthnam, (5.24): Translation by Atrideva, note by Pt. Lalchand Vaidya, p.320) also explains sandhi as Sandhi is the juncture of bones. Although they are not mutually meeting or united, there is mucus called leana (synthesizer) in between them. Sandhi is also known as sandhana or lea. Similarly, the concept karaa can also be studied in the light of Surutasahit, srrasthnam, (5.27) : ta ete sandhyoavidh kora-udkhala-smudga-pratara-tunnasevanvyasa-tu -maala-ankhvart. The shapes of the karaa are to be compared with previously discussed. It is written in the Caraka Sahit(A.9.6), there are 107 marmas (vitals). When these vitals are hurt, man or animal experiences extreme pain (which is much more in comparison to other organs). This is because, the vital energy (pra) is

14

much more concentrated in and related to these places. The vitals situated at the trunk are more important than those at the branches. Among them heart, genitals, and head (the nucleus of the 23 vitals including the neck) have even greater importance, because the whole body is subjugated to these three vitals. Cakra may shortly be described as subtle centres of operations in the body of powers of various principles which constitute bodily sheaths. There is no mention of acakra (six cakras) in Yoga sutra of Patajali, however the concept of cakra in its roots can be derived in the following aphorisms nbhi cakre kyavyhajna (3.29) through navel wheel, the knowledge of their movement kaakpe kutpipsnivtt mrdhajyotii siddhadarana hdaye cittasavit (3.30) (3.32) (3.34) On the throat well, the cessation of hunger and thirst On the light in the head vision of the perfected ones.

On the heart the nature of conciousness In the commentary of Yoga stra of patajali, nbhi cakre, puarke deeu, meaning bhye v viaye mrdhni jyotii nsikgre jihvgre, ityevamdiu cittasya vttimtra bandha iti dhra (3.1)

A description of cakras involves in first place an account of western anatomy CNS and SNS. Secondly tantrika anatomy. In Yoga, it is defined as circles or depressions of the body for mystical or chi-romantic purposes and their positions has in almost every particular been wrongly given (serpent power, p.45 ). Thus Cakra may be shortly described as subtle centres of operations in the body of powers of various principles which constitute bodily sheaths. Modern

15

books on Yoga as Journey through the cakras (Ist published in 1987) written by klausbernd Vollma deals anatomically with seven cakras depicting the methods of activating them. Kirpal Singhs (1980), book The crown of life-a Study in yoga, is basically a comparative study in yoga, which includes various forms of yoga including some modern movements as Rosicrucianism, Theosophy, spiritism and spiritualism, hypnosis and mesmerism. Shri Anand,(1981) in his Develop your Latent Powers through Yoga illustrates in detail coloured images of the cakras with their functions. It also deals various exercises that can help in developing ones inner power. Yoga and the Hindu traditions by Varenne Jean (1989) also has a chapter on serpent power which deals with various aspects of the cakras as names, locations, geometric shapes, colour, number of petals, sound and cosmic power related to them. Yoga Beyond Meditation, consists of Vimalas dialogues on Yoga Stra at Dahousie 1996. It deals with major question that can arise while reading and practising Patanjalis Yogadarana dealing each of its pda indepently. The serpent power of Sir John Woodroffe (1997) is primarily based on two important books acakra Nirupa on laya yoga and Pduk Pancaka the with elaborate introduction, which critically describes the philosophy of cakras. At present when there is again need of spirituality as an antidote to materialism, and study of chakras has become an integral part of yoga studies. It has proved its efficacy in all round personality development and emotional management. A recently published book on cakras called Psychology of the Cakras is unique contribution of Richard A, Jelusich (2007). This book deals in detail with all cakras including major and minor and evolutionary spiral in a systematic flow of twenty five chapters. It also deals with the characteristics and effects of each cakra when it is dominant on the personality. It deals in detail with characteristics and effects of cakras and serves a practical guide to know own position and develop in spiritual upliftment.

16

Similarly the most recent article on Chakras: an inbuilt growth detector by Jamuna Rangachari and Suma Verugese in Life Positive (may 2010) presents a more practical interpretation , which says: The chakra system too starts with a basic need and each successive chakra represents a progressively higher or rarefied need. The first is the mladhra or root chakra which centres on the need for security. The second is the swdisthana which focuses on the need for pleasure. The third is the maipura or the solar plexus chakra which focuses on the need for power. The fourth is the anhata or the heart chakra, which deals with the need for love and connection. The fifth is the vishuddha or throat chakra which stands for the need to communicate. It is alternatively recognised as standing for the need for acceptance. The sixth is the jn which is oriented around intuition. And the seventh is the big one, sahasrra chakra, standing for oneness or self-transcendence. Our spiritual progress can be tabulated by our capacity to meet each of these needs successfully and in the process balance the chakras. The growth of these chakras can be identified by the checklist provided in end of the same article. Thus today, the concept of chakras has evolved as a tool of personality development.

C. Linguistic Analysis and contextual Anslysis of Sandhi, chakra etc. The word sandhi is etymologically derived sa + dh3 and meaning to to join. It is defined in Vcaspatya as asthisayogasthne - the meeting points of bones (p.5213) Hemacandra in his abhidhnacintmai (p.156) elucidates that there are three names of organs and organelles tantranikhrsnvna sandhi. Susrutasahit, srrasthnam, 5.24: Translation by Atrideva, note by
3

Vipurvo dh karotyarthe, saprvastu melane The verb dh when preceded by prefix vi it means to do and when preceded by sa it means to join

17

Pt. Lalchand Vaidya, Sandhi is the juncture of bones (p.320). Although they are not mutually meeting or united, there is mucus called leana (synthesizer) in between them. In Sanskrit-English Dictionary of Apte, (p.1621) the word sandhi has twenty two meanings of which the first is Junction, combination, connection-sandhaye saral sc vakr chedya kartari The word cakra is Sanskrit- English Dictionary of Apte, (p.380) taking its meaning from etymologically derived from two roots car kri

Varhamihiras Bhat Sahit it defines the cakra as a circle or depression in the body (for mystical and chi-romantic purposes ) ; six in numbers, viz. 1. mldhra, about the pubis 2. Svdhihna , umbilical region 3. Maipra, the pit of the stomach or epigastrum 4. Anhata , the root of the nose 5. Viuddha, the hollow between the frontal sinuses 6. jnykya, the or union of the coronal and sagital sutures; Various faculties and divinities are supposed to be present in these hollows. The word vivara means in Sanskrit- English Dictionary of Apte, (p.1467) the fissure, cavity, hollow, etc. It also sometimes means medium of cognition. Apart from the above mentioned terms the word Karaa is also used as a synonym of it as is explained that the meaning of karaa is cakra or psychic centres. The word marman in Vcaspatya vol.6, ( p. 4738) is etymologically derived from the root Sanskrit-English Dictionary of Apte, (p.427) the word marman is defined as vital part of the body, the vitals, Any weak or vulnerable point, Any joint of a limb, The secret or hidden meaning , A secret , a mystery where as In Monier

18

Monier Williums Sanskrit-English Dictionary the word marman is derived from mi which means mortal spot , any open or exposed or weak or sensitive part of the body, the joint of limb, the hidden meaning

The underlined words in the above paragraphs represent the basis of synonimity between the word sandhi, chakra, marma, and randra though they have never been treated as synonyms as such. The deeper analysis of the term sandhi and its synonyms reveal that though have been used in different contexts in different forms, but they represent condensed consciousness as follows Sandhi - dh = Juncture (spiritual aspiration) Karaa - kri = medium of direct perception (immediate perception)_ Vivara - Hole i.e uncovered Consciousness (immediate perception) Marma - m-manin vital organ of the body (mystical) Cakra - car kri in ( energy or power stations) Chaitanya kendra cin Psychic-Centre (synthesis of all) Thus, the analysis of term sandhi and its synonyms reveals that the meaning of all the synonyms of the term refer a single referent, i,e juncture or

apertuture. Etymologically, though different but all of them point to the same object i.e. cakra or psychic centres. When viewed historically, the original term seems to be of Sandhi in Jain scriptures. This concept of Sandhi underwent a tremendous changes right from gamic period till twentieth century. One can clearly mark the influence of other contemporary philosophies on these changes.

Contextual analysis of the synonyms of Sandhi such as

Karaa, Vivara,

Marma, Cakra, Chaitanya Kendra shows that different synonyms have their own particular meanings but denotes a single object i.e. uncovered consciousness. Due to the variation of the context, the same concept of sandhi

19

wears new shapes. For example in the context of

spiritual development the

word sandhi has been used. As in crnga, there the meeting points of body and soul has been emphasized. On the other hand in the cognitive context the word karaa has been used to emphasize the uncovered consciousness, as the immediate means of perception. The word marma that is been used by Hemcandra emphasizes the vital points of the consciousness and at present in the age of materiality, when there is a need of spirituality, Acarya Mahaprajna coined the new word for the same old concept of sandhi as chaitanya kendra. A detailed analysis of all these synonyms whether it be a hole in the karmic veil or manifestation of immediate consciousness or a condensed form of consciousness or a centre or nuclei of the psyche, all refer to the same object of pure consciousness. Thus it is concluded that in early Jainism, sandhi was the object of mediation and realisation of it was one of aims of an spiritual aspirant. They basically referred to karmic holes from where the pure consciousness could be experienced and manifested. As context changed, the term sandhi took newer forms and wore new names and various interpretations. The use of karaa in the cognitive context and marma in context of mystical power seems due to the influence of other contemporary philosophies of those times. D. The Text (sandhi) in the Present Context In the present context Acharya Mahapragya (1985) revived the same concept of sandhi in the name of psychic centres which remained lost in past few centuries. Although the concept of psychic centres is more clear than sandhi as it directly points to its meaning mentioned in earlier Jain texts as the Table. 3 Location of Psychic Centres and their relation to Glands

20

Psychic Centers

Endocrine Glands

Location

Centre of Wisdom Centre of Peace Centre Enlightenment Centre of Intuition

Cerebral Cortex Hypothalamus

Top of the head Front part of the head Centre forehead of the

of Pineal

Pituitary

Middle eyebrows

of

the

Centre of Vigilance

Sense-organ Hearing

of Ears

Centre of Vision

Sense-organ Sight

of Eyes

Centre Energy

of

Vital Sense-organ Smell Sense-organ Taste

of Nose (Tip)

Centre of Celibacy

of Tongue (Tip)

Centre of Purity

Thyroid, Parathyroid

Throat

Centre of Bliss Centre of

Thymus Bio- Lower abdomen

Heart Navel

21

electricity Centre of Health Centre of Energy Gonads Sex organs

Bottom end of the Anus(pubis ) spinal cord.

centre of psyche, or consciousness. Still what are psychic centres are difficult to explain. The psychic centres are now explained in terms of glands and nervous junctions (as Table. 3 depicts) that regulates behaviour and emotions of the being. But how far this explanation meets the real notion of sandhi is still a question. Are the sandhis or cakras only where nerves and muscles unite? No, the physical ganglia are merely gross correspondences of vital cakras or consciousness. .

To summarise, the interpretations of chakras overlaps with concept of psychic centres ( later development of concept of sandhi ) in Jain system of meditation. The modern system of preksha meditation taking the basis of Jain gams interprets sandhi in terms of psychic centres. By the practice of technique of meditation, chakra meditation or perception of psychic centres and training the mind for such perceptions, one begins to realize the current of consciousness flowing in the certain parts of the body called as sandhi. Thus the body and its parts are basic instruments or doors to enter into the inner world. Psychic centres in true sense are the doors of consciousness. They are those parts of soul,

22

where the karmic veil is shallow or absent, which are called Sandhi or what today are called as psychic centers. Thus the hypothesis that the concept of sandhi underwent tremendous changes right from gamic period till today depending on the time and the context of its use is accepted. And it is concluded that the meaning of the sandhi can drawn at different levels. These levels yet are prone to changes depending on contextual and philosophical influences as one can clearly mark the influences of other Indian philosophies and science on these changes in the interpretation of sandhi.

Bibliography crga Bhya. ed. crya Mahpraja. [original text, Sanskrit

commentary, Hindi translation comparative notes, topics in text and commentary, classified list of topics and various appendixes] Ladnun: Jaina Viva Bhrati, 1994. crga Bhya. ed. and com. by crya Mahpraja.[ English rendering by Dr. Nathamala Tti, Muni Dulharja and Muni Mahendra Kumra, English trans. of original text of yro, together with its Roman translation and Sanskrit commentary] Ladnun: Jaina Viva Bhrati, 2001. crga Cri of Jindsagai. Ratnapur (Mlv): Kearimalaji Svetmbar Sahitya samsth, V.S. 1988. crga Cri. ed. Jindsagai Suriyapuri. ri Jainananda Mudranalaya, 1998. crnga Niryukti of crya Bhadrabhu. Bombay: gamodaya Samiti, , 1928.

23

crnga vtti, by r

ilnkcrya. Bombay: hrisiddha Cakra Sahitya

Pracharaka Samiti, , 1935. Adhytmabindu of Haravardhana, ed. Muni r Mitranand Vijayaji. [ with

auto-commentary], Ahmedabd : L.D. Institute of ndology, 1972. Aga Sutti II, Bhagavai Vihpaati, ed. by Muni Nathamala, [Bhagavati Stra with original text critically edited] Ladnun: Jain Viva Bhrati, (V.S. 2031), 1974. Citta Samdhi : Jain Yoga ed. by Nathmala Tti. Ladnun: Jain Vishva Bharati 1986. Dhaval, A commentary on akhandgama ed. by (Late) Dr. Hiralla Jain. Solapur: Jain Sanskriti Samrakaka Sagha, [1st edn. 1956], 4th revised edn. 2000. Nandi Crni of r Jaindsgai Mahattara. Varanasi: Secretary Prakrit text society, 1996. Nand , ed. and annotator. crya Mahapraja, with Prakrit text, Sanskrit rendering, Hindi trans. comparative notes and various Appendixes, Jain Viva Bharati Institute, Ladnun, 1997. Siva Sahit. Trans. by Raibahadur srisa chandra vasu, Delhi: Indian books centre, 1979. Suruta-Sahit, Ed. Trans. P.V. Sharma,[ vol. 11 with English Translation of text and Dalhanas commentary along with critical notes in three volumes], Varanasi: Caukamba Vishva Bharati oriental publishers and distributors, 2002.

24

Suruta Sahit. [Text with English Translation, Introduction, Additional Text, different Readings notes comparative views, Index glossary and places in three vol.] Vrnsi: Kavirja bunjatal Bhishagratna Caukamba Sanskrit seri es office, 2002. Yogastra of Mahari Ptajali, ed. by Mah Prabhulla Gosvami [with an introduction in Hindi,] Varnasi: (Chaukhambh Sanskrit Samsthan), Ksi Sanskrit Granthamala 83, Chaukhambha Sanskrit Samsthn, 2nd edn. 1982. Books Acrya Atmarmaji. Jaingomo Me astgayoga. [Ed. Shree Shiraamuniji and Sdaka Shree ailesaji] Pune: Praj Dhyna and Svdhyya Kendra, ( 1st 2000) 2nd edn. 2008. Acrya Mahpraja. (Yuvcya) Jain Yoga. New Delhi: darsha Shitya Sagha, 1980. Acrya Mahpraja Preksha Dhyna, Caitanya Kendra Preksha. Ladnun: Jain Vishva Bharati, 1997. Acrya Mahpraja. Manan aur Mlykana. New Delhi: darsha Shitya Sagha, 2000. Acrya Mahpraja. Mahvra k sdhan k rahasya. New Delhi: darsha Shitya Sagha, 2000. Acrya Mahprajna. Preksha Dhyna: Perception of Psychic Centers. [trans, Muni Mahendra Kumra, Jethlla S. Zavery, Science of living series VI,] Ladnun: Jain Vishva Bharati, Anand Aruna. Patajala yoga eva Jainyoga k Tulantmaka adhyayana. Delhi: Motilla Banarasi Dsa publishers pvt ltd. 2002.

25

Acrya Tulasi. Transmutation of Personality thorough Preksh Meditation. [Ed. by sdhvpramukh. Vishva Bharati, 1994. Acrya Mahprajna. (Yuvcrya Mahpraja,) Preksha Dhyna Basic Principles. Ladnun: Tulasi Adhttma Nidam, Jain Vishva Bharati, 1981. Muni Dharmesh. Preksha dhyna: gama aura gametar Srota. [Jvana vijana Granthamla 17.] Ladnun: Jain Vishva Bharati, 1996. Jelusich A. Richard. Psychology of Chakras: Eye of the Lotus. Delhi: Motilal Banarasidas Publishers Private limited, 2007. Shri Anand. Develop Your Lalent Powers Through Yoga. Delhi: Orient Paperbacks, 1981. Singh Kirpal. The crown of life a Study in yoga, Verginia: Sawan Kirpal Publications (first published 1961, delhi), 4th 1980. Thakar Vimala. Yoga Beyond Meditation Vimalas dialogues on Yoga sutra Dahousie 1996 at India. Vimal prakasan Trust 1998. Varenne Jean. Yoga and the Hindu traditions. [Trans. from the french by Derek Coltman] Delhi: Motilal Banarasidas, 1989. Vollmar Klausbernd. Journey through the Chakras. New Delhi: B. Jain publishers, (Ist published in 1987) 1996. Venugoplan. R., Soul Searchers: The Art of Breathing. Health Harmony, 2000. Williams. Jain Yoga. A Survey of the Mediaeval rvakcras. London: London Oriental Series, vol. 14, 1963. Woodroffe, John. The Serpent Power. Madras: Ganesha and Company, 1997. Dictionaries A Sanskrit to English Dictionary by Monier-Monier-Villiam. Wordsworth Encyclopedia, Gril Micron, Denmark: Wordsworth, 1995. Kanakaprabh trans by R.K. Seth], Ladnun: Jain

26

Abhidnacintmai of hemacandra [with an Introduction by Nemicandra stri and the Manprabh, Hindi commentary and notes by Sri Haragovinda stri] Varnasi: Chowkamb Vidyabhavan. 1996, P. 156. The Students Sanskrit-English Dictionary by Vaman Shivram Apte. (Containing appendices on Sanskrit prosody and important literary and geographical names in the ancient history of India) Delhi: Motilal Banarasidass Publishers Private limited, 1993 Vacaspatyam, vol. 6, Shree Tarnath Tarka Vcaspati Bhattacrya, Caukabha Sanskrit Series office. (4th Ed.V.S. 2046) 1990. Jamuna Rangachari and Suma Verugese Chakras: an inbuilt growth detector) : Life Positive, may 2010.