Dhyan Rup Swarup Ek Chintan - Book Summary

Here is a comprehensive summary in English of the provided Jain text "Dhyan Rup Swarup Ek Chintan" by Sadhvi Muktiprabha:

This text, "Dhyan Rup Swarup Ek Chintan" (Meditation: Form and Essence - A Contemplation), authored by Sadhvi Muktiprabha, delves into the profound significance and practice of meditation within the Jain philosophical framework. The author, a distinguished disciple of Brahmacharini Ujjvalkumariji, highlights meditation as a crucial path to spiritual liberation.

The book begins by referencing a dialogue between Gautam and Lord Mahavir, where Lord Mahavir explains that concentrating the mind on a single atom leads to the cessation of mental fluctuations. The mind, described as an immense and subtle yet pervasive power, unseen by the senses, dictates the entire world. Meditation is presented as one of the primary methods for achieving mental concentration.

Meditation in Jain Philosophy:

Definition: Drawing from Jain scriptures, meditation is defined as the unwavering concentration of the mind on a single subject, leading to the cessation of mental activity. This is referred to as "ekagra chinta nirodho dhyanam."
Importance in Ancient Jain Practice: Meditation held paramount importance in ancient Jain asceticism, with self-realized ascetics deeply engrossed in it.
Classification within Austerities: Meditation is recognized as the eleventh of the twelve types of austerities (tapas) in Jainism. Austerities are divided into external (bahya) and internal (abhyantara). Meditation falls under internal austerities.
Karma Nirjara: Engaged in meditation, along with self-restraint (samyam) and scripture study (swadhyay), the soul achieves significantly more shedding of karmic matter (karma nirjara).
Daily Practice for Monks: Jain monks are prescribed to dedicate six hours daily to meditation, divided between day and night, as ordained by the omniscient ones. Therefore, the essence of meditation involves fixing the mind on a single object and restraining the combined activities of mind, speech, and body (yoga nirodha).

Mental Stimulation and its Consequences:

The text differentiates between the ultimate form of meditation, which involves complete cessation of yoga (as experienced by Kevalis), and the practical meditation accessible in the current era (Pancham Kal). In this era, individuals practice concentration and partial cessation of yoga, which leads to a transformation and calming of the restless mind.

The mind, inherently stable, becomes agitated by desires and sensory pursuits. This agitated mind generates numerous wishes, objects of desire, and expectations, giving rise to various impulses (adhyavasaya). These impulses, driven by attachment (raag) and aversion (dwesh), can lead the aspirant astray, much like an unruly horse pulling a chariot off course. This uncontrolled mental activity is termed "dushpranidhan."

The author emphasizes that the sensory inputs of sound, form, taste, smell, and touch provide direction. However, the mind weakens when exposed to excessive sensory stimulation. The text questions the benefit derived by any soul from sensory objects and emotional afflictions. Losing mental strength is a direct consequence of succumbing to these influences.

The solution to this is "supranidhan," which involves controlling desires and attachments. Attachment to favorable experiences and aversion to unfavorable ones create disturbances in the mind, rendering it like a clouded mirror. As the mirror is cleaned, the reflection becomes clearer. Similarly, the purification of the mind through "supranidhan" leads to virtuous thoughts, contemplation, and intentions. A purified mind turns away from the worldly cycle and moves towards liberation.

Types of Meditation:

The text classifies meditation into four types based on their nature, influenced by virtuous (shubh) and non-virtuous (ashubh) causes:

Artadhyana (Sorrowful Meditation): This involves contemplating sorrow, experiencing unfavorable circumstances, separation from loved ones, pain, and worry.
Raudra-dhyana (Fierce Meditation): This is characterized by cruelty, violence, falsehood, theft, and the amplification of desires.
Dharma-dhyana (Religious Meditation): This involves concentrating the mind on continuous contemplation of divine commands, the consequences of actions, the nature of reality, and the cosmic order. It is essential to first control desires and afflictions before engaging in this form of meditation.
Shukla-dhyana (Pure Meditation): This represents the highest state of meditation where the mind achieves complete unity and cessation of activity. It is the state of a calm, pure, and formless consciousness. The text further breaks down Shukla-dhyana into four sub-categories:
- Prithaktva-vitarka savichara (discerning thought with deliberation)
- Ekattva-vitarka avichara (unified thought without deliberation)
- Sukshma-kriya-apratipati (subtle activity without falling back)
- Samuchchhinna-kriya-nivṛtti (cessation of all activity) This ultimate form of meditation is described as pure, tranquil, blemishless, free from ailments, inactive, and devoid of duality.

The Neglect of Meditation and its Consequences:

The author observes that, despite the widespread performance of religious rituals and various activities, the underlying duality stemming from these practices is evident. The proliferation of worldly pursuits and the dominance of lust, hypocrisy, envy, and hatred have led to a neglect of meditation. The text questions whether such activities have truly helped alleviate the cycle of birth and death.

The author passionately urges the reader to introspect, emphasizing that meditation is the direct means to reduce one's involvement in the worldly cycle and attain a state of limited worldly existence (paritta sansari). Meditating on virtuous thoughts and identifying with the Arihant (enlightened beings) brings liberation. The text quotes scriptures:

"Just as the head is to the body, and the root is to the tree, so is meditation to the practice of all ascetics." (Isi. 22.14)
"Meditation is protection from sins, a friend in times of calamity, and a protector in times of distress." (Bhag. A. 1897)

In essence, "Dhyan Rup Swarup Ek Chintan" is a compelling discourse on the central role of meditation in Jainism, outlining its definition, importance, types, and the detrimental consequences of its neglect, while strongly advocating for its practice as the ultimate path to spiritual purity and liberation.