Chyar Dhyan Vichar Lesh - Book Summary

Here's a comprehensive summary of the Jain text "Chyar Dhyan Vichar Lesh" by Malti K. Shah, based on the provided pages:

Book Title: Chyar Dhyan Vichar Lesh (A Brief Account of Four Meditations) Author: Malti K. Shah Publisher: ZZ_Anusandhan Origin: A manuscript written by a scholar named Bhoj in Vikrampura (present-day Bikaner) on Vaishakh Sud 6, VS 1799 (1742 AD). The manuscript is 2 pages long, with legible script and consistent design.

Core Content:

The text primarily focuses on explaining the four types of meditation (Dhyan) as presented in the Jain tradition. It also touches upon other important concepts related to spiritual practice.

I. The Four Types of Meditation (Dhyan):

The book systematically details four primary types of meditation, explaining their nature and the stages or "feet" (paya) associated with each:

1. Artadhyan (Mournful/Painful Meditation):
- Characterized by sorrowful or distressed mental states.
- Four Causes/Feet:
  - Ishtaviyog (Separation from the beloved): Grief, worry, and lamentation due to separation from loved ones (spouse, friends, parents, children, wealth, etc.).
  - Anishta Samyog (Conjunction with the disliked): Distress caused by encountering unpleasant or harmful things or people (enemies, suffering, wicked people).
  - Rochintan (Worry about illness): Suffering and anxiety due to physical ailments or the fear of them.
  - Agra Shoch (Anxiety about the future): Worrying about future events, planning future actions, or regretting past actions and seeking the fruits of austerities in future lives (e.g., aspiring for Chakravarti or Indrahood).
- Significance: Artadhyan is identified as a cause for rebirth in the animal realm (Tiryanchan Gati) and can occur up to the 5th or 6th stages of spiritual development (Gunsthana).
2. Raudradhyan (Fierce/Wrathful Meditation):
- Characterized by harsh, cruel, and violent mental states.
- Four Causes/Feet:
  - Hinsanubandhi (Related to violence): Deriving pleasure from harming living beings, witnessing violence with joy, or approving of warfare.
  - Mushanubandhi (Related to falsehood): Taking pleasure in speaking lies, boasting about one's deceit, and fearing exposure of falsehood.
  - Chauryarudradhyan (Related to theft): Enjoyment from theft and cheating, considering oneself powerful for such acts, and coveting others' possessions.
  - Parigraharakshananubandhi (Related to the protection of possessions): Excessive greed and attachment to wealth, family, and property, leading to harmful actions for their accumulation or maintenance, and pride resulting from them.
- Significance: Raudradhyan is identified as a cause for rebirth in the hellish realms (Narak Gati) and is associated with severe negative karma. It can occur up to the 5th Gunsthana, with some aspects of violence potentially extending to the 6th.
3. Dharmadhyan (Righteous/Religious Meditation):
- Characterized by contemplation of Dharma (righteousness, duty, truth).
- Four Causes/Feet:
  - Agnavichaya (Investigation of commandments): Accepting and believing the teachings of the omniscient Jinas (Vitarag Dev) regarding principles, modes of proof (Naya, Pramana, Nikshepa), the nature of the soul (Siddha Svarupa), and primal states of existence (Nigoda Svarupa). Understanding these through the lens of Syadvada (multi-faceted truth) and Nischaya/Vyavahara Naya (ultimate and conventional truth).
  - Apāyavichaya (Investigation of faults/imperfections): Recognizing the soul's inherent purity and purity of consciousness (Shudh-Buddhi), infinite knowledge, perception, energy, and immortality, and distinguishing it from the imperfections caused by karma, ignorance, attachment, aversion, and passions (Kashaya). Realizing oneself as distinct from these afflictions.
  - Vipākavichaya (Investigation of consequences): Contemplating the cause-and-effect of karma. Understanding how ignorance (Gyanavarana Karma) obscures knowledge, perception-obscuring karma (Darshanavarana Karma) hides perception, and how the eight types of karma bind the soul's eight qualities. Recognizing that happiness and sorrow in this cycle of existence (Samsara) are the results of karma, and thus maintaining equanimity, not becoming attached to happiness or dejected by sorrow.
  - Sansthānavichaya (Investigation of cosmic structure): Contemplating the structure of the universe (Lok), including its dimensions, the three realms (Urdhva Lok, Madhya Lok, Adho Lok), the abode of deities, and the Siddhashila (abode of liberated souls). Reflecting on how the soul has wandered through all these realms in the cycle of rebirth.
- Significance: Dharmadhyan leads to spiritual progress and is practiced from the 4th to the 7th Gunsthana.
4. Shukladhyan (Pure/White Meditation):
- Characterized by pure, untainted, and unattached mental states.
- Four Causes/Feet:
  - Pruthakttva Vitarka Savichara (Separate reasoning with reflection): Differentiating the soul from non-soul entities (Ajiva) and reflecting on qualities and transformations. Meditating on one's own existence. This occurs from the 8th to the 11th Gunsthana.
  - Ekatva Vitarka Avichara (Single reasoning without reflection): Unifying the soul's qualities and states, realizing the soul's singular nature and its Siddh-like form. This meditation leads to the destruction of the four Ghātāti Karmas (karma that obscures the soul's true nature) and attainment of pure, absolute knowledge (Kevalgyan) at the 12th Gunsthana. The 13th and 14th Gunsthana involve further stages of this pure meditation.
  - Sukshma Kriya Pratipati (Subtle activity): Arresting the subtle activities of mind, speech, and body through the process of Shaileshikaran (accomplishing the state of being without mind, speech, or body), leading to the state of being yogiless (Ayogi). This involves the destruction of many of the remaining 85 types of karmic particles.
  - Uchchinnakriya Nivrutti (Cessation of all activities): After the complete cessation of yogic activity, destroying the remaining karmic particles and becoming entirely karma-less, free from all actions. This is the highest form of Shukladhyan, leading to the reduction of the soul's physical dimension and its ultimate liberation (Siddhi) at the apex of the universe.

II. Other Meditative Approaches:

The book also presents four other classifications of meditation:

Padstha (Stationary Meditation): Meditating on the virtues of the five supreme beings: Arihanta, Siddha, Acharya, Upadhyaya, and Sadhu.
Pindstha (Body-centric Meditation): Realizing that one's own soul resides within the physical body, and that the Arihantas, Siddhas, and other revered beings also possess these inherent qualities of the soul.
Roopstha (Form-meditation): Meditating while still dwelling in a physical form, recognizing that the soul is formless and possesses infinite virtues. These three (Padstha, Pindstha, Roopstha) are considered types of Dharmadhyan.
Roopatit (Formless Meditation): Meditation on the pure, formless, unblemished, and singular nature of the soul, free from concepts and duality. In this state, worldly classifications, knowledge acquisition processes (Matidnyana etc.), and karmic modifications are transcended. One meditates solely on the original virtues of the Siddha. This is the ultimate meditation for liberation.

III. Four Sentiments (Bhavana) of Dharmadhyan:

The text outlines four important sentiments that are part of Dharmadhyan:

Maitri (Friendliness): Cultivating a feeling of universal friendliness and wishing well for all beings, without harboring ill will towards anyone.
Pramod (Appreciation): Feeling joy and admiration for virtuous individuals and their good qualities.
Madhyastha (Equanimity/Neutrality): Maintaining equanimity towards both the righteous and the unrighteous, without attachment or aversion.
Daya (Compassion): Considering all beings as oneself and practicing compassion, refraining from violence.

IV. Additional Doha (Couplets):

The latter part of the manuscript includes four Hindi couplets. The third and fourth are attributed to the famous Hindi poet Bihari. The text provides the meanings of these couplets, which touch upon themes of:

Discrepancy between outward action and inner intent: A person may act in one way but have a different intention or feeling.
Enduring desire and greed even in old age: The lust and greed that existed in youth persist even in old age, making the elderly akin to infants in their desires.
Appreciation for the wicked and neglect of the virtuous: Society often honors those who are wicked and neglects the good, similar to how harmful planets like Rahu and Ketu are appeased with rituals while beneficial planets are ignored.
The intoxicating nature of wealth: Gold (Kanak) is considered even more intoxicating than datura (another form of Kanak), as the mere acquisition and sight of wealth can lead to pride and intoxication.

V. Linguistic and Stylistic Observations:

The Gujarati used in the manuscript is in the Marugujar style, with influences from Apabhramsa, Rajasthani, and Braj Bhasha.
The author's name is not explicitly stated as "Author" but the name "Bhoj" appears at the end, suggesting he is the scribe or author.
A glossary of difficult words is provided at the end to aid understanding.

Overall Purpose:

"Chyar Dhyan Vichar Lesh" serves as a concise exposition of key Jain meditative practices and ethical principles. It aims to educate readers on the different types of meditation, their underlying causes, their spiritual implications, and the associated mental states, providing a framework for spiritual advancement in Jainism.