Bharatiya Vangamaya Me Dhyan Yoga

This document, "Bhartiya Vangmay mein Dhyan Yoga: Ek Vishleshan" (The Study of Dhyan Yoga in Indian Literature: An Analysis) by Dr. Sadhvi Priyadarshana, explores the concept of Dhyan Yoga (meditative yoga) within the broader context of Indian philosophical and religious traditions, with a particular focus on its manifestation in Jainism.

The author begins by acknowledging the rich spiritual heritage of India, divided into Vedic, Buddhist, and Jain streams, all of which emphasize the tradition of meditation. She notes that while the concept of meditation is ancient and present across various philosophical schools, there is a need to elucidate the detailed and specific understanding of Dhyan Yoga within Jainism, as a misconception exists that Jainism lacks a thorough analysis of meditation and that its practice is diminished.

Key themes and arguments presented in the text:

• Sorrow and Liberation: The text posits that all beings suffer from various afflictions (mental, physical, and emotional) and desire liberation from them. The primary reason for their inability to achieve this is a lack of faith in the true principles (Tattvas) as expounded by the enlightened ones (Vitaraga). True effort (purushartha) is necessary for liberation, and this effort is directed towards Moksha (liberation), which is achieved through spiritual practice (dharma sadhana).
• Spiritual vs. Material Sadhana: The text distinguishes between material and spiritual means of attainment, asserting that spiritual means are essential for achieving the eternal happiness of Moksha. The practice of the "Jewel Three" (Ratnatraya) – Right Faith, Right Knowledge, and Right Conduct – is identified as the path to Moksha.
• Dhyan Yoga as the Essence: Dhyan Yoga is presented as the essence of the vast treasury of Jain scriptures (Dwadasanga Shrut). It is the means to Moksha, and it is inherent in Right Knowledge, Faith, and Conduct. True knowledge of the principles, coupled with genuine faith, empowers a practitioner to destroy all sinful activities.
• Monastery and Layman Practices: All Jain practices, for both monks (Shramana) and lay followers (Shravaka), are linked to Dhyan Yoga. The core of spiritual practice is the annihilation of karma, which is achieved through the purification of the mind (Chittashuddhi).
• Evolution of Terminology: The text traces the evolution of terminology for meditation in the Shramanic tradition, noting the use of terms like Tap (austerity), Samvara (restraint), Bhavana (contemplation), Samata (equanimity), and Apramatta (vigilance). Later, terms like Samata, Samadhi, Dhyan, and Yoga became prominent, with "Yoga" often used interchangeably with "Dhyan," leading to the combined term "Dhyan Yoga."
• Defining Dhyan and Yoga:
  • Dhyan (Meditation): Generally, it means thinking, understanding, or paying attention. Specifically, it is a mental perception, an inward focus without the use of external senses. Etymologically, it involves contemplation on the true nature of something with sustained focus, like an unbroken flow of oil.
  • Yoga: Derived from the root "Yuj," it signifies union or concentration. In Buddhist tradition, it implies Samadhi, while in Vedic tradition, it can mean both 'union' and 'concentration.' In Jainism, "Yoga" has three meanings: Asrava (activity, often sinful), union, and Dhyan. Kundakundacharya emphasizes uniting the soul with the practice of renouncing passions, absence of conceptual thinking, and adherence to Jain scriptures.
• Dhyan Yoga Defined: Dhyan Yoga is the concentration of the mind on the pure nature of the soul, free from all mental fluctuations (vikalpa). It is the contemplation of "proper meditation." It is also defined as the specific activity of mind, speech, and body.
• Types of Dhyan:
  • Shubha Dhyan (Auspicious Meditation): Also known as Dharma Dhyan and Shukla Dhyan, it leads to self-realization and liberation.
  • Ashubha Dhyan (Inauspicious Meditation): This leads to lower realms of existence.
• Consequences of Dhyan Yoga: Dhyan Yoga leads to Samvara (cessation of influx of new karma) and Nirjara (annihilation of existing karma), which are the means to Moksha.
• Samvara and Nirjara:
  • Samvara: Stopping the influx of karmas. It has two types: Dravyasamvara (external restraint) and Bhavasamvara (internal purity).
  • Nirjara: Annihilation of karma, achieved through various austerities. The text distinguishes between Savipak Nirjara (natural shedding of karma) and Avipak Nirjara (deliberate annihilation through tapas), with the latter being the direct cause of Moksha.
• The Nature of Mind: The mind is described as restless and the root cause of attachment and aversion. The text elaborates on the two states of mind: Dhyan (stable mind) and Chitta (agitated mind). The mind is identified as the primary instrument in the process of karma bondage and liberation.
• Jain Dhyan in Detail:
  • Aartadhyan (Sorrowful Meditation): Characterized by weeping, lamentation, grief, and worry. It has four types: worry about separation from pleasant things, worry about the loss of pleasant things, worry about illness, and desire for sensual pleasures or specific boons.
  • Raudradhyan (Fierce Meditation): Involves thoughts of violence, falsehood, theft, and possession. It has four types: violence, falsehood, theft, and possession.
  • Dharmadhyan (Righteous Meditation): Focuses on the teachings of the Jinas, the consequences of karma, the nature of the universe, and the principles of virtue. It has four types: contemplation of divine commands, contemplation of calamities, contemplation of the fruits of karma, and contemplation of the structure of the universe.
  • Shukladhyan (Pure Meditation): The highest form of meditation, leading to liberation. It is characterized by detachment and pure consciousness. It has four types: Vitarka-vicara, Ekattva-vitarka-avicara, Sukshmakriya-anivarttin, and Samucchinna-kriya-apratipatin.
• Psychological Perspective: The text discusses the psychological aspects of meditation, acknowledging its role in stress management and mental well-being. It draws parallels between Western psychological concepts like the unconscious mind and the Indian understanding of subtle mental states and consciousness.
• Comparative Analysis: The text briefly touches upon Dhyan Yoga in Vedic traditions (Karma Yoga, Bhakti Yoga, Jnana Yoga, Hatha Yoga, Raja Yoga) and Buddhist traditions (Samadhi, Vipassana). It also mentions the presence of meditative practices in non-Indian religions.
• Valuation of Dhyan: Meditation is presented as a transformative process that leads to spiritual bliss, physical and mental development, purity of mind, speech, and heart. It is described as the supreme medicine for the disease of the cycle of birth and death. The ultimate goal is the attainment of the "Jewel Three" (Ratnatraya) and the cessation of all desires and passions.

In essence, Dr. Sadhvi Priyadarshana's work is a comprehensive exploration of Dhyan Yoga within the Jain tradition, highlighting its philosophical underpinnings, practical methods, and ultimate spiritual significance. It aims to dispel misconceptions and emphasize the vital role of meditation in the path to liberation according to Jainism.