Dhyan Ek Vimarsh - Book Summary

Here is a comprehensive summary of the provided Jain text, "Dhyan Ek Vimarsh" by Dr. Darbarilal Kothiya:

Dhyan Ek Vimarsh: A Discussion on Meditation

This text, authored by Dr. Darbarilal Kothiya, explores the concept of meditation (Dhyan) within Jainism, highlighting its distinct purpose and importance compared to other philosophical systems.

Meditation in Jainism vs. Other Traditions:

While meditation, samadhi, or yoga are present in all religions and philosophies, Yoga philosophy primarily focuses on attaining supernatural powers like anima, mahima, and vashitva. The purpose of these powers in Yoga is often for worldly display and miracles, with liberation (moksha) being a secondary goal.
In stark contrast, Jain philosophy considers meditation to be primarily spiritual. Its ultimate aim is to eradicate the accumulated karmic impurities (karma mala) from the soul and transform the soul into its pure, divine state (Paramaatma).
This is achieved through two processes: preventing new karmic influx (samvar) and shedding existing accumulated karma (nirjara).
Although Jain yogis may also attain various powers (riddhis and siddhis) through meditation, these are considered incidental and not the primary objective. They do not have attachment to these powers and do not meditate for them. Similar to how a farmer receives chaff along with rice without seeking it, these powers are an unintended byproduct.

The Purpose and Necessity of Meditation in Jainism:

The text emphasizes that Jain meditation is undertaken solely for karmic restraint and eradication. If a yogi becomes engrossed in or attached to supernatural powers, they are deprived of the true benefits of meditation.
Acharya Griddhpichha, the author of Tattvartha Sutra, states that penance (tapas), which includes meditation, leads to both samvar (cessation of karmic influx) and nirjara (cessation of accumulated karma). Acharya Ramsen in Tattvanushasan also identifies meditation as the cause of samvar and nirjara.
The absence of all karma leads to liberation (moksha). Therefore, the spiritual benefit of meditation is paramount in Jainism.
Nemichandra Siddhanta Deva, in Dravya Sangraha, highlights that the path to liberation is the Ratnatraya (Three Jewels: Right Faith, Right Knowledge, Right Conduct). These Ratnatraya are attained through meditation. Thus, a monk must constantly practice meditation with focused effort.
Acharya Amritchandra clarifies that when a yogi meditates on Arhats or other divine beings by taking a different object like a mantra as a support, it is the transactional (vyavahar) path to liberation. When the yogi takes their own soul as the sole support for faith, knowledge, and conduct, it is the essential (nishchay) path to liberation. Therefore, to ascend the Ratnatraya path, which is the means to liberation, meditation is essential.

The Rarity and Practice of Meditation:

The text acknowledges that meditation is difficult due to ingrained worldly desires and the influence of the five senses and the mind. These lead individuals to remain enslaved to their senses, trapped in the cycle of attachment and aversion, and thus suffer.
The author quotes Acharya Amitagati, stating that suffering arises from attachment to worldly connections. If this truth is understood through discernment, one would immediately abandon these connections.
True knowledge (Tattva Jnana) is attained through scriptural study (Shruta Jnana), which is a form of meditation. Therefore, controlling the senses and the mind is the first prerequisite for the practice of meditation.
Without control over the senses and mind, one remains immersed in worldly desires and continues to suffer. However, since everyone desires happiness and peace, it is necessary to control the senses and mind, which lead to worldly desires, through the teachings of true gurus or scriptural knowledge.
When the senses and mind are controlled, one's inclination naturally turns towards the self. Just as a fire extinguishes without fuel, the senses and mind become devoid of their objects when the soul's focus shifts inward.

Overcoming the Difficulty of Meditation:

While controlling the senses and mind is not easy, it is not impossible. The difference between an ordinary person and an extraordinary person lies in their ability to achieve what is difficult for others.
Two primary methods are presented for controlling the senses and mind:
1. Devotion to the Supreme Being (Paramatmabhakti): This involves chanting, remembering, and singing the praises of the Pancha Parameshti (Arhat, Siddha, Acharya, Upadhyaya, Sadhu). Considering them as the sole refuge is crucial. This leads to a unique purity of the soul, making the mind and speech pure. Consequently, the soul is drawn towards meditation, leading to both transactional and essential paths to liberation.
2. Scriptural Knowledge (Shruta Jnana): This is acquired through diligent study, contemplation, and constant practice of righteous scriptures. When the mind is engaged in scriptural study, contemplating their words and meanings, it does not stray elsewhere. When the mind is not distracted, the senses naturally turn away from their objects.
The text emphasizes that the senses gain strength through the mind, and therefore, the mind is considered the cause of both bondage and liberation. Scriptural study is an infallible method for controlling the mind, earning it the title of "Paramam Tapah" (Supreme Austerity).
Once the senses and mind are controlled, meditation can occur. Meditation is defined as fixing the mind's fluctuations on a single object. Until the mind is focused, self-realization and self-knowledge are not possible, nor is the soul's consistent engagement with itself. Without these, the cessation of faults and their covering impurities is not possible.

The Efficacy and Scope of Meditation:

Acharya Ramsen states that just as immense scriptures can be mastered through continuous practice, meditation also becomes stable through persistent practice.
He advises the yogi seeking freedom from worldly bondage to embrace the Ratnatraya and continuously practice meditation, abandoning the causes of bondage like wrong faith.
Through the intensity of meditation practice, the yogi can destroy delusion and attain liberation in the current lifetime if they are in their final body. Those not in their final body attain liberation in subsequent births after attaining long lifespans in excellent celestial realms or similar states.
This is the extraordinary power of meditation, which undoubtedly makes the soul happy in both this world and the next. It is beneficial for both householders and monks, according to their respective circumstances.
The text concludes by urging readers to understand the importance of meditation and practice it, citing Tattvartha Sutra and Jnanaarnava as sources with detailed discussions on the topic.