Agam Sahitya Me Dhyan Ka Swarup - Book Summary

Here's a comprehensive summary of the Jain text "Agam Sahitya me Dhyan ka Swarup" by Shivmuni, based on the provided pages:

This book, "Agam Sahitya me Dhyan ka Swarup" (The Nature of Meditation in Agam Literature), authored by Shivmuni, delves into the profound concept of meditation as presented in Jain scriptures. It argues that despite humanity's advancements in worldly pursuits, people are increasingly stressed, unhappy, and worried. Modern intellect and science acknowledge that mental anguish is a greater source of suffering than physical ailments. Meditation is presented as the ultimate panacea for this mental suffering, capable of eradicating inner pain. Consequently, enlightened individuals and spiritual masters globally are advocating for meditation.

The Core of Meditation:

The text defines meditation as "Dhyanam Atmaswaroop Chintanam," which translates to the contemplation of one's true self. It encompasses four elements: the meditator (dhyata), the act of meditation (dhyan), the object of meditation (dhyeya), and the cessation of influx of karmas and the shedding of existing karmas (samvara-nirjara).

The Importance of Meditation in Jainism:

Lord Mahavir, in the text "Samansuttam 4 (4)," states a crucial principle: "Just as the head is important for the body, and the root is important for a tree, similarly, meditation is the root of all religious practices for a monk." Through the practice of meditation, inner strengths are developed, leading to the attainment of the soul's pure state. Jain scholars define meditation as the Nirodh (cessation) of thought for a brief period (antarmuhurta) on a particular object by beings with superior physical constitution (uttam samhanan).

The Four Types of Meditation in Agam Literature:

The "Sthananga Sutra" categorizes meditation into four types:

Arta Dhyana (Sorrowful Meditation): This arises from thoughts related to the loss or desire for possessions such as wives, sons, jewels, ornaments, and all sensual pleasures.
Raudra Dhyana (Fierce Meditation): This stems from contemplation of harmful actions like violence, falsehood, theft, and lust. It encompasses all sinful activities. This type of meditation is linked to lower spiritual stages (up to the fourth Gunasthana). It is further divided into four sub-types:
- Himsanubandhi: Related to violence.
- Mrshanubandhi: Related to falsehood.
- Stenanubandhi: Related to theft.
- Sanrakshanubandhi: Related to protection (often of ill-gotten gains).
Dharma Dhyana (Righteous Meditation): This involves a diminishing attachment to worldly possessions like sons, ornaments, and sensual objects. It leads to an increasing inclination towards self-contemplation. Scholars consider it the first stage of self-development. Dharma Dhyana is further divided into four types:
- Aagya Vichay: Reflecting on the commands of the omniscient.
- Apaya Vichay: Contemplating the means to liberation from ignorance and suffering.
- Sansthan Vichay: Considering the structure and form of the universe. This has four sub-types:
  - Pindastha: Meditation on the body.
  - Padstha: Meditation on the state of Siddhas, or on syllables like 'aham' or 'Om', or the Pancha Namaskara Mantra while seated.
  - Roopastha: Meditation on the auspicious qualities of the Arihants, such as their presence in the Samavasarana, their throne, the eight Mahapratikaryas, or their infinite knowledge, perception, bliss, and power.
  - Roopatita: Meditation on the formless, immortal, and pure nature of the liberated soul, focusing on its eight qualities (infinite knowledge, perception, bliss, power, perfect faith, infinite space, subtle nature, and non-heaviness). This is experienced by souls in the 11th and 12th Gunasthanas.
- Kriya Vichay: Meditating on the fourteen realms of existence (margaṇā), fourteen Gunasthanas, twelve Bhavanas, and ten Dharmas. Dharma Dhyana is considered the precursor to Shukla Dhyana.
Shukla Dhyana (Pure Meditation): This meditation purifies the soul from karmic impurities and is possible from the seventh Gunasthana onwards. It is divided into four types:
- Prithaktva Vitarka Vichara: The meditator focuses on one yoga (mind, speech, or body) and then shifts to others, contemplating the various states of a substance. This depends on the meditator's self-knowledge.
- Ekattva Vitarka Avichara: The meditator focuses on a single essence or substance without alternation.
- Sukshma Kriya Pratipati: This meditation occurs for a Kevali (omniscient being) at the time of their liberation, when the mind, speech, and body are restrained, and the physical body ceases to function. This is experienced in the 13th Gunasthana.
- Vyuparata Kriya Nivrutti: This is the fourth type, achieved when all three yogas cease. In this state, the physical body also dissolves, and the soul attains the Siddha state in the 14th Gunasthana, characterized by complete forgiveness, humility, and other virtues.

Characteristics and Supports of Dharma Dhyana:

Dharma Dhyana has four main characteristics:

Aagya Ruchi: Faith in the pronouncements of the omniscient.
Nisarga Chi: Natural inclination towards the scriptures and their meaning.
Sutra Ruchi: Interest in the Agams.
Agadha Ruchi: Deep faith in the teachings of the ascetic.

Dharma Dhyana also has four supports:

Vachana: Imparting scriptural knowledge for the destruction of karmas in disciples.
Prachhana: Seeking clarification from the guru on doubts arising during study.
Parivartana: Repeatedly recalling and practicing previously studied scriptures to prevent forgetting.
Anupeksha (Reflection): Repeatedly contemplating the meaning of scriptures, including:
- Ekanupreksha: The soul is one.
- Anityanupreksha: All worldly things are impermanent.
- Asharananupreksha: In this vast universe, no one else is the protector of my soul.
- Samsaranupreksha: There is no state or form where the soul has not undergone birth and death.

The Supports of Shukla Dhyana:

The four supports of Shukla Dhyana are:

Kshama: Forgiveness.
Mukti (Nirlobhta): Liberation (non-possessiveness).
Aarjava (Sarlata): Straightforwardness.
Mruduta (Vinamrata): Humility.

The Four Contemplations of Shukla Dhyana:

The four contemplative practices within Shukla Dhyana are:

Anantavartita: The soul is beginningless, has wandered through infinite wombs, and has not yet attained liberation. It continuously cycles through the four realms (hell, animal, human, divine).
Viparinamanupreksha: Most states are transformations. Various states of substances are constantly changing.
Ashubhanupreksha: That which is not auspicious is inauspicious. That which is not good is impure. Inauspicious words are indicators of impurity.
Apayanupreksha: Redirecting the mind, speech, and body from auspicious towards inauspicious states through karmic influx is Apayanupreksha.

The Practice of Meditation by Great Souls:

The text highlights the practices of revered figures:

Lord Mahavir: He practiced meditation in various postures like Padmasana, Paryankasana, Vīrāsana, Godohikāsana, and Utkaṭikā. He understood the connection between speech and movement, thus observing silence before meditation. He engaged in physical, verbal, and mental meditation, focusing on either substance or its specific state. His meditative postures were very effective. The text cites Acharya Hemachandra describing Lord Mahavir's meditative gaze fixed on the tip of his nose and his body relaxed like a lotus. He also practiced Mahabhadra Pratima, meditating for a day and night in each of the sixteen directions (including cardinal and intercardinal directions, upwards, and downwards) for sixteen days and nights. He also meditated in an unbroken posture for a full Prahar (a period of three hours) with unwavering eyes, leading to single-pointedness. He chose solitary places for his meditation, practicing both with and without support.
Other Meditative Practices: The text briefly mentions practices like meditating on the heart chakra by concentrating all consciousness into it, leading to the awakening of the divine spark within. Others meditate on the twelve-petaled lotus in the Anahata chakra and the rising sun on the horizon. It is stated that meditating on the Agnas Chakra (between the eyebrows) opens the mind to higher consciousness, leading to the dissolution of the ego and direct experience of the soul.
Maharishi Raman: According to Maharishi Raman, proper meditation results in a continuous, extraordinary stream of thought that flows into the mind regardless of activity. He sees no fundamental difference between action and knowledge.

The Ultimate Goal:

The text concludes by emphasizing that meditation is the only suitable means for self-realization. Lord Mahavir used both supported and unsupported meditation for this purpose. The book stresses that the practice of meditation is ancient, as evidenced by the Vedic Gayatri Mantra, which points towards mantra meditation. The Svetasvatara Upanishad (1.11) acknowledges the soul as knowledgeable, and liberation comes from the weakening of afflictions, but the attainment of Kevalya (omniscience) is through meditation.

The book suggests that readers seeking a deeper understanding of meditation should study the detailed explanations found in commentaries like Niyukti, Churni, Bhashya, Agams, and other non-Agamic texts. It reiterates the immense benefits of meditation, using a verse from Kuvalayamala (176): "Just as fire burns dry grass and wood, similarly, the fire of meditation burns away the karmic dust of the soul."

In essence, "Agam Sahitya me Dhyan ka Swarup" provides a comprehensive overview of Jain meditative practices, their classifications, their importance for spiritual progress, and their ultimate aim of soul purification and liberation.