Dhyan Dipika Sangraha Granth Hai - Book Summary

Here is a comprehensive summary of the provided Jain text, "Dhyan Dipika Sangraha Granth Hai" by Vinaysagar, focusing on the discussion of the "Dhyan Deepika" text itself:

The provided text discusses the "Dhyan Deepika" (ध्यान दीपिका) as a compilation or collection text within Jain literature, tracing its origins and relationship with other significant works. The primary focus is on two versions of "Dhyan Deepika."

1. The Sanskrit "Dhyan Deepika" attributed to Upadhyaya Sakalchandragani:

Attribution and Recognition: This version is identified as a Sanskrit text authored by Upadhyaya Sakalchandragani. Its existence is noted in scholarly works like 'Jinratnakosha' and 'Jain Sahitya No Sankshipt Itihas'. A manuscript of this work is preserved at the Dela Upashray in Ahmedabad.
Commentary and Publication: It is believed that Acharya Vijayakesursuriji Maharaj, a yogic practitioner, wrote a detailed commentary or tika on this Sanskrit "Dhyan Deepika," possibly using the Ahmedabad manuscript or another copy. This commentary was published in 2001 by Mukti Chandra Shraman Aradhana Trust, Palitana. Acharya Vijayakesursuriji Maharaj translated it into Gujarati, and Prof. Babulal T. Parmar rendered it into Hindi. The commentary is highly valued by yoga practitioners due to the Acharya's yogic experience.
Relationship with Jnanaarnava: A significant part of the discussion revolves around the relationship between Sakalchandragani's "Dhyan Deepika" and Acharya Shubhachandrasuri's Sanskrit work, "Jnanaarnava" (ज्ञानार्णव).
- The text suggests that Upadhyaya Devachandji, author of the Rajasthani "Dhyan Deepika Chaturshpadi" (discussed below), considered "Jnanaarnava" as the basis for his work. However, Sakalchandragani's "Dhyan Deepika" does not explicitly mention "Jnanaarnava."
- A comparative analysis reveals that "Dhyan Deepika" appears to have adopted significant portions from "Jnanaarnava." Approximately 25 verses are quoted verbatim, and about 30 verses share similar opening lines or parts. The division of topics in "Jnanaarnava" (39 divisions) seems to be followed in "Dhyan Deepika," though not explicitly demarcated.
- The conclusion drawn is that Sakalchandragani's "Dhyan Deepika" is likely a compiled or collected work based on "Jnanaarnava," possibly a concise version of it. It's suggested that some verses are directly extracted from "Jnanaarnava," while the rest might be original compositions by Sakalchandragani, but heavily influenced by the former. Therefore, it's considered not entirely original but indebted to "Jnanaarnava."
- The text notes that "Jnanaarnava," authored in the 12th century, has 37 chapters and 2230 verses. A commentary on "Jnanaarnava" by Labdhivimalgani is also mentioned, believed to be from the Shvetambara tradition, dating between 1728-1730.
Authorship and Time Period of Sakalchandragani: The text places Upadhyaya Sakalchandragani in the 17th century, during the reign of Sri Vijayheersuriji. He is known to be a learned scholar, with works like "Satra Bhedi Puja" to his credit.

2. The Rajasthani "Dhyan Deepika Chaturshpadi" by Upadhyaya Shri Devachandji:

Authorship and Lineage: This version is in the Rajasthani language and is known as "Dhyan Deepika Chaturshpadi." Its author is Upadhyaya Shri Devachandji, a disciple of Rajsagar, belonging to the tradition of Yugapradhan Jinchandrasuri.
Composition and Structure: It was composed in Multan in Vikram Samvat 1766 (1709 CE) at the request of Mithumal of the Bhansali clan. The work is divided into six sections.
Publication: Yogic practitioner late Acharya Shri Buddhisagarsuriji compiled and published it as part of "Shrimad Devchandra Bhag-1" in Vikram Samvat 1974 (1917 CE).
Relationship with Jnanaarnava: As mentioned earlier, Upadhyaya Devachandji himself stated that his "Chaturshpadi" is a translation of Acharya Shubhachandrasuri's "Jnanaarnava" into Rajasthani, comprising fifty-eight dhalas (sections or chapters). This reinforces the connection of Jain meditation texts to the foundational "Jnanaarnava."

Further Discussion on Authorship and Dating of Sakalchandragani's "Dhyan Deepika":

A Cryptic Verse: The text highlights a specific verse (verse 206) from Sakalchandragani's "Dhyan Deepika," which is not found in "Jnanaarnava." This verse: "चन्द्रार्कदीपालिमणिप्रभाभिः किं यस्य चित्तेऽस्ति तमोऽस्तबोधम् । तदन्तकी क्रियतां स्वचित्ते ज्ञान्यंगिन: ध्यानसुदीपिकेयम् ॥२०६॥" (May the ignorance in one's mind be destroyed by the light of the moon, sun, lamps, and jewels. Let the inner self be illuminated by this Dhyan Sudipika.)
Translator's Interpretation: The translator, Acharya Vijayakesursuriji, interprets this verse as containing hidden clues to the author's name and the date of composition.
- The word "Chandra" (moon) is seen as a veiled reference to the author's name, Sakalchandra (Sakal = complete, Akshay = undecaying, Akhand = unbroken, Purn = full, mirroring the full moon).
- The words "Arka" (sun), "Deepali" (lamp), and "Mani" (jewel) are interpreted as numerical indicators suggesting the year of composition as 1621 (Vikram Samvat).
Critique of the Interpretation: The current text's author expresses skepticism about this interpretation. It is deemed difficult to derive the year 1621 from "Arka, Deepali, and Mani." The author suggests that the translator might have relied on an inscription in the colophon of the "Dhyan Deepika" stating it was authored by "Shri Sakalchandragani" and then proceeded with this interpretation of the verse.
Final Verdict: The text concludes by stating that it is for scholars to determine whether this "Dhyan Deepika" is a compilation based on "Jnanaarnava" or an original work.

In essence, the document serves as an academic exploration of the Jain text "Dhyan Deepika," focusing on its two main versions, their authorship, their influences (especially the foundational "Jnanaarnava"), and offering a critical assessment of a particular interpretative claim regarding the author's name and the date of composition. It underscores the importance of comparative textual analysis in understanding Jain literature.