Dharmdhyan - Book Summary | JainGPT

Here is a comprehensive summary of the Jain text "Dharmdhyan" by Ramanlal C. Shah, based on the provided pages:

The book "Dharmdhyan" explores the concept of meditation within Jainism, differentiating its technical meaning from its common usage. While "Dharmdhyan" (religious meditation) is widely used in everyday language to refer to any religious activity, particularly during times of moral decline or retirement, the text emphasizes that in its technical, scriptural sense, Dharmdhyan is a specific type of meditation, and not all religious practices qualify as such.

The author addresses a misconception that Jainism places less importance on meditation compared to Buddhism, citing the prevalent outward austerities like fasting. However, Jain scriptures accord significant importance to meditation, listing it among the six internal austerities. Kayotsarga meditation is considered particularly superior. The text argues that the perception of Jainism neglecting meditation stems from ignorance, as practices like Samayika, Pratikraman, and Chaityavandan often incorporate Kayotsarga meditation.

Unfortunately, the tradition of subtle meditation is not as prevalent among the general populace today, with the tradition largely disappearing among laypeople. While the practice remains alive in the monastic community, with many great souls practicing it away from public view, those seeking this path are encouraged to seek out such Mahatmas.

The text draws a parallel with Patanjali's Yoga Sutras, highlighting the importance of the eight limbs of yoga, where ethical restraints (Yama) and observances (Niyama) are foundational for higher stages like meditation. Similarly, Jain Acharyas like Shri Haribhadrasuri describe a gradual development of eight yoga perspectives.

The author notes the contemporary increase in meditation practices, often driven by curiosity, interest, or mere imitation. However, true and lasting benefits from meditation are achieved only when it is preceded by the practice of Yama and Niyama (ethical conduct, self-control, and restraint from vices). Without these, any benefits derived from meditation are fleeting. While Yama-Niyama and meditation are interdependent, establishing firmness in ethical conduct first leads to more stable and fruitful meditation.

Meditation is defined as the concentration of the mind. The inherently restless human mind requires constant practice to focus on a single subject. The text acknowledges the ease with which the mind engages with external, tangible objects in worldly pursuits like business, sports, or study, contrasting it with the difficulty of maintaining focus on abstract or imagined subjects.

The naturally outward-focused life driven by attachment and aversion leads the mind to concentrate on external sensory pleasures. This pursuit, when unmet, results in disappointment, suffering, and even negative emotions like cruelty, leading to harmful actions. The challenge lies in redirecting this "unfavorable concentration" towards pure, subtle, and transcendental subjects.

The text defines meditation as a steady determination of the mind, categorizing mental determination (adhyavasaya) into three types: Chinta (contemplation), Bhavana (cultivation), and Anupreksha (reflection). Some consider a stable determination arising from Chinta and Bhavana as meditation. Chinta can be further divided into contemplation of truth and contemplation of essence, while Bhavana includes cultivating knowledge and perception.

When a stream of contemplation on a single subject becomes steady, it is called meditation. However, when the mind moves naturally from one object to another, it is referred to as Bhavana, Chinta, or Anupreksha. Anupreksha, in particular, involves contemplation of the twelve reflections on impermanence and renunciation. When this Anupreksha stabilizes on a single reflection, it again transforms into meditation, hence its inclusion in Dharmdhyan by some Mahatmas.

The book "Dhyan Shatak" lists twenty-four types of meditation, including various stages of focus on cosmic elements like sound, light, and points, and advanced states like "Param Siddhi" (Supreme Achievement). These types are further categorized based on mental states, breath control, bodily processes, the subject of meditation, internal sounds, karmic dissolution, spiritual stages, and contemplation of the self and Siddhas. The subject of meditation is vast and encompasses experiences like observing breath, thoughts, and the ultimate states of absolute concentration, equanimity, and emptiness.

The author stresses that meditation is a profound and experiential path, and the experiences of practitioners can vary. The depth of experience can also differ for the same individual at different times, depending on their mental states. Furthermore, the author cites Upadhyay Yashovijay, stating that the bliss of meditation is akin to a pleasure that the uninitiated cannot comprehend. The experiences of meditation also vary based on the object of meditation and the practitioner's physical and psychological makeup.

The immense power of the mind, influenced by karmic obstructions (jnanaavarniya karma), varies among individuals. Ancient texts describe bodies with a more robust structure (Vajra Rushabhanarayan Sanghata), suggesting a greater capacity for meditation in the past, which might seem miraculous to us today.

Jainism categorizes meditation into two main types:

Ashubha Dhyan (Inauspicious Meditation):
- Artadhyan (Mournful Meditation): Characterized by four sub-types: attachment to the undesirable, separation from the desirable, worry about illness, and anxiety about the future.
- Raudradhyan (Fierce Meditation): Characterized by four sub-types: violence-based, falsehood-based, theft-based, and possession-based. These meditations are driven by ego, possessiveness, intense attachment, and aversion, leading to suffering and continuous transmigration through the cycle of birth and death. Individuals engaged in Ashubha Dhyan can reach at most the fifth or sixth spiritual stage (Gunasthana), with their mental "leshyas" (colors representing mental disposition) being dark, blue, or peacock-colored.
Shubha Dhyan (Auspicious Meditation):
- Dharmdhyan (Religious Meditation): Leads to peace and happiness in this life and paves the way for Shudhadhyan.
- Shukladhyan (Pure Meditation): The highest form of meditation.

Artadhyan and Raudradhyan are also referred to as "dravya dhyan" (material meditation), Dharmdhyan as "bhava dhyan" (mental meditation), and Shukladhyan as "param dhyan" (supreme meditation).

Dharmdhyan is defined as meditation imbued with Dharma. The term "Dharma" in Jainism is vast and encompasses righteousness, knowledge, conduct, devotion to the Panch Parmeshthi, adherence to vows, practice of virtues, and austerities. Any practice that helps in the dissolution of karma and prevents the bondage of new inauspicious karma is considered Dharma.

The text emphasizes that Dharmdhyan cannot arise as long as Artadhyan and Raudradhyan persist. Conversely, persistent efforts to cultivate Dharmdhyan reduce Artadhyan and Raudradhyan. It is not advisable to wait for Artadhyan and Raudradhyan to completely cease before practicing Dharmdhyan.

In the current era (Pancham Kal), Shukladhyan is considered unattainable for humans due to the lack of the necessary bodily structure (sanghata). Therefore, in this era in Bharat Kshetra, humans reach the highest tradition of Dharmdhyan. While Shukladhyan is essential for Kevala Jnana (omniscience) and liberation, Dharmdhyan is crucial for reducing the cycle of birth and death and progressing towards liberation. Numerous examples from ancient times attest to souls reducing their life cycles through auspicious meditation. Given the rarity of human birth, Dharmdhyan is essential for promptly attaining the Ratnatrayi (right faith, right knowledge, right conduct).

The four sub-types of Dharmdhyan are:

Agnavichay (Contemplation of the Command): This involves unwavering faith in and acceptance of the omniscient Lord's pronouncements as commands. The teachings of the Jinas are considered universally beneficial, consistent, and reveal the nature of the universe and its constituent elements. Cultivating faith in these teachings is paramount.
Apaya Vichay (Contemplation of Suffering/Loss): This involves reflecting on the suffering and pain experienced due to attachment, aversion, passions, and influx of karma. While contemplating these afflictions, one should repeatedly reflect on their pure, conscious, indestructible, and infinitely knowledgeable and perceptive self.
Vipaka Vichay (Contemplation of Karmic Results): This involves reflecting on the various types of karmas and their results, considering how auspicious and inauspicious actions, influenced by passions and yoga, lead to specific consequences. The text emphasizes the understanding that one must reap the fruits of one's karma.
Sansthan Vichay (Contemplation of Form/Structure): This involves contemplating the nature of substances, the structure of the universe (fourteen Rajlokas) as described by the Jinas, and the characteristics of all phenomena, including their origin, duration, and dissolution. It also includes contemplating the soul as the doer and experiencer of its own karma.

The text further elaborates on the practice of these sub-types:

Agnavichay requires deep faith in the Jina's words and understanding the nuances of their teachings, acknowledging that a lack of understanding can stem from intellectual weakness, inadequate teachers, complexity of subject matter, or karmic influence.
Apaya Vichay emphasizes recognizing the suffering caused by passions and the influx of karma, leading to a focus on the soul's true nature. It highlights the destruction of virtues like affection, humility, friendship, and all good qualities due to anger, pride, deceit, and greed, respectively.
Vipaka Vichay stresses the understanding that all experiences, good or bad, are the results of past actions. It involves contemplating the eight main types of karma and their fourfold bondage (pratibandha, sitibandha, rasabandha, pradesha bandha), recognizing that they must be experienced when they ripen.
Sansthan Vichay involves contemplating the structure of the universe and its components as described by the Jinas. This contemplation, when done with faith, leads to purification of the soul.

The book mentions that Acharya Hemachandra classified Dharmdhyan into four types: Pindastha (meditation on the body), Padastha (meditation on syllables/mantras), Rupastha (meditation on form), and Rupatita (meditation beyond form). These are considered accessible meditations that do not conflict with each other.

Contemplating the teachings of the omniscient in these various ways leads to an understanding of truth, profound peace, and transcendental bliss. The four types of knowledge (Shruta Jnana) help in understanding the origin, existence, and cessation of phenomena, leading to the eradication of ignorance and the purification of the soul.

Dharmdhyan is essential for cultivating equanimity and freedom from attachment and aversion. It is also divided into:

Vyavahar Dharmdhyan (Conventional Dharmdhyan): Includes Agnavichay, Apaya Vichay, and Vipaka Vichay.
Nischay Dharmdhyan (Ultimate Dharmdhyan): Includes Sansthan Vichay.

The distinction between these two is subtle, as the practice often transitions seamlessly. Dharmdhyan is salambana (with support) meditation, a prerequisite for niravalambana (without support) meditation (Shukladhyan). The text lists five types of support for Dharmdhyan: reading scriptures, questioning elders, recitation, contemplation, and religious discourse. Practices like Samayika and Pratikraman also serve as supports.

The author clarifies that mantra repetition (Japa) might not be considered meditation if it involves counting. However, if the counting is dropped, and the mind becomes steady or enters a state of effortless chanting, it can evolve into meditation.

To be eligible for Dharmdhyan, a practitioner must cultivate the mind through four types of Bhavana:

Gyan Bhavana (Cultivation of Knowledge): Strengthens the mind to control negative thoughts, purifies understanding, fosters detachment from worldly pleasures, and develops the ability to discern reality.
Darshan Bhavana (Cultivation of Right Faith): Brings doubtlessness, stability, and tranquility to the mind.
Charitra Bhavana (Cultivation of Right Conduct): Weakens passions like anger, promotes virtues, upholds the fivefold conduct (Panchachar), and leads to control over mind, speech, and body, resulting in karmic purification and reduced bondage of new karma.
Vairagya Bhavana (Cultivation of Renunciation): Fosters non-attachment, fearlessness, detachment from honor, desires, and aspirations, and strengthens the practice of contemplating impermanence.

The text suggests that there are no strict rules for the place, time, or posture for Dharmdhyan, but advocates for choosing them based on one's comfort and ability to maintain the purity of mind, speech, and body. As practice progresses, these factors can be adjusted.

The example of King Prasannachandra is used to illustrate the rapid shifts in the mind between auspicious and inauspicious meditations. His ability to quickly withdraw from negative states and re-engage in higher meditation enabled him to attain Kevala Jnana and liberation in that very lifetime. The text highlights the immense spiritual effort required to redirect the mind from negative to highly auspicious states.

The presence of Dharmdhyan in one's life brings about natural transformations: increased devotion to Jinas and their teachings, reverence for scriptural knowledge, interest in self-control, gradual shedding of worldly desires, increased mental peace, equanimity in adversity, reduction of attachment and aversion, impartiality, humility towards ascetics, development of virtuous thoughts, loss of laziness, gentle and pleasant speech, a healthy and radiant body, and a reduction in bodily excretions.

Acharya Hemachandra outlines the characteristics of a meditator as: disciplined, self-aware, tolerant of hardships, desiring liberation, victorious over passions, detached, desireless, aspirationless, compassionate, equanimous, kind, artless, joyful, solitary, and wise.

Dharmdhyan enhances mental concentration, fostering detachment, renunciation, and self-control. It purifies mental states, stops the bondage of inauspicious karma, leads to karmic purification, and grants an experience of transcendental bliss. Through Dharmdhyan, individuals can progress towards Shukladhyan, attain superior states of existence, purify their religious practices, and ultimately achieve self-purification, peace, and steadfastness.