Dhyan Shatak - Book Summary | JainGPT

Here's a comprehensive summary of the Jain text "Dhyan Shatak" based on the provided pages, focusing on its key themes and concepts:

Title: Dhyan Shatak (One Hundred Verses on Meditation) Original Author: Acharya Jinbhadra Gani Kshamasraman Translators: Purushottam Jain, Ravindra Jain Publisher: 26th Mahavir Janma Kalyanak Shatabdi Sanyojak Samiti, Punjab

Overview: "Dhyan Shatak" is a renowned Jain text that delves into the science and practice of meditation according to Jain philosophy. The book, originally written in Ardha-Magadhi Prakrit by Acharya Jinbhadra Gani Kshamasraman (a scholar whose exact timeline is debated but believed to be around the 7th century CE, mentioned by Acharya Haribhadra Suri), is presented here in a simplified Punjabi translation. The primary aim of the text is to guide practitioners towards achieving higher states of consciousness and ultimately liberation through meditation.

Core Concepts and Structure:

The "Dhyan Shatak" systematically explains the nature of meditation, its classifications, the preparatory practices, and its ultimate fruits. The text can be broadly divided into the following:

Definition and Nature of Meditation (Dhyan):
- Definition: Meditation is defined as the one-pointedness of the mind. In contrast, a wandering or restless mind is termed "chintan" (thought) or "anpeksha" (contemplation).
- Worldly vs. Spiritual Meditation: Briefly engaging the mind with worldly objects is considered worldly meditation. However, the true spiritual meditation, as described by the Jinendras, is when the mind is completely withdrawn from the activities of mind, speech, and body, leading to the cessation of attachment to worldly phenomena.
- The problem of distraction: Worldly beings are constantly influenced by internal and external factors, leading to a constant influx of thoughts and distractions, which hinders true meditation.
The Four Types of Meditation: The text categorizes meditation into four main types, two of which lead to worldly bondage and two lead to liberation:
- Aart Dhyan (Painful Meditation): Characterized by attachment, aversion, and delusion. It arises from worldly concerns and suffering.
  - Four Sub-types of Aart Dhyan:
    1. Grief over separation from desired objects: Constant worry about losing pleasant experiences or things.
    2. Worry about removing pain: Continuous thought focused on alleviating physical or mental suffering.
    3. Desire for union/avoidance of separation: The longing to reunite with what is lost or to prevent the loss of what is possessed.
    4. Lustful desire for sensory pleasures: Craving worldly possessions, power, and pleasures, often born from ignorance.
  - Consequences of Aart Dhyan: It is identified as the cause for increased cycles of birth and death and leads to lower states of existence (animal realm). It is also called the "seed of the tree of worldly existence."
- Raudra Dhyan (Fierce Meditation): Driven by intense anger, hatred, and ignorance. It is characterized by harmful intentions and actions.
  - Four Sub-types of Raudra Dhyan:
    1. Himsanubandhi (Violence-related): Thoughts of killing, harming, binding, burning, or branding other beings, often stemming from intense anger.
    2. Mishranubandhi (Deception-related): Engaging in deceitful, deceitful, and life-threatening speech, driven by cunning and dishonesty.
    3. Sathyanubandhi (Theft-related): Obsessed with acquiring others' wealth through theft and avarice, without regard for the consequences.
    4. Vishay Samrakshananubandhi (Possession-related): Guarding one's possessions with suspicion and fear, leading to thoughts of harming others.
  - Consequences of Raudra Dhyan: Similar to Aart Dhyan, it fuels the cycle of birth and death and is a primary cause for rebirth in hellish realms. It is characterized by intense negative "leshyas" (mental dispositions: kapot, neel, and krishna).
- Dharma Dhyan (Righteous Meditation): Characterized by wisdom, detachment, and the contemplation of righteous principles. It leads towards liberation.
- Shukla Dhyan (Pure Meditation): The highest form of meditation, leading to omniscience and liberation. It is characterized by intense concentration and purity of mind.
Path to Dharma and Shukla Dhyan: The text outlines the essential prerequisites and practices for achieving Dharma and Shukla Dhyan:
- Cultivating Virtuous Qualities: Emphasis is placed on developing Right Faith (Samyak Darshan), Right Knowledge (Samyak Gyan), and Right Conduct (Samyak Charitra).
- Vairagya (Detachment): Understanding the transient nature of the world and developing detachment from worldly pleasures and possessions is crucial.
- Study and Reflection: Diligent study of scriptures, contemplation, and understanding the underlying principles of Jain philosophy are vital for strengthening concentration and purity of knowledge.
- Ethical Conduct: Adherence to vows, self-control, and practicing virtues like forgiveness, humility, and truthfulness are foundational.
- Environment and Attitude: The text suggests maintaining a pure environment, free from distractions and negative influences. However, for those who have achieved mental stability, the external environment becomes irrelevant.
- Spiritual Support: The teachings of the Tirthankaras (Jinas) and Acharyas provide the necessary guidance and support, akin to a strong rope for climbing a difficult mountain.
Dharma Dhyan in Detail: The text elaborates on the objects of contemplation for Dharma Dhyan:
- Contemplation of Jain Principles: Reflecting on the nature of soul and non-soul entities, the workings of karma, the structure of the universe (lok), the impermanence of worldly things, and the teachings of the Jinas.
- Understanding Karma: Analyzing the causes and effects of karma, including their different types and how they manifest.
- The Path to Liberation: The ultimate goal is to reach Nirvana, which is described as a city of peace and bliss, accessible via the "ship of righteous conduct" guided by knowledge and propelled by the wind of austerity and detachment.
- Qualities of a Dharma Dhyani: Those who are free from worldly disturbances, possess the wealth of knowledge, and have subdued passions are the true aspirants of Dharma Dhyan.
Shukla Dhyan in Detail: The text describes the progression through the four stages of Shukla Dhyan:
- Stages of Shukla Dhyan:
  1. Prithakvitarka Savichar: Contemplation of various aspects of reality and their interconnections.
  2. Ekvitarka Avichar: Focused contemplation on a single aspect, leading to greater stability.
  3. Sukshma Kriya Nivartti: Cessation of subtle mental activities, leading to the state of Kevalis (omniscient beings) who are still in the world.
  4. Vyuchchhinn Kriya Aviratedhi: Complete cessation of all activities, leading to the ultimate liberation (Moksha).
- Characteristics of Shukla Dhyan: It is characterized by purity, stillness, and the transcendence of all karmic bonds. The yogi's mind becomes as still and steadfast as Mount Meru.
- Analogy of Poison: The process of overcoming worldly attachments through meditation is likened to neutralizing poison with mantras, where the poison is first contained and then removed.
- Analogy of Fire: Similar to how fire burns fuel, the fire of meditation burns away the karmic fuel.
- The Four Signs of Shukla Dhyan: Avadh (transcendence of limitations), Asammoh (freedom from delusion), Viveka (discrimination), and Vyutsarg (renunciation) are the indicators of progress in Shukla Dhyan.
The Fruits of Meditation:
- Dharma Dhyan: Leads to the cessation of influx of new karma (Samvara), shedding of existing karma (Nirjara), and attainment of heavenly realms.
- Shukla Dhyan: The first two stages result in the accumulation of virtuous karma and celestial bliss. The latter two stages lead to the ultimate goal of liberation (Moksha).
- Meditation as the Cause of Liberation: The text powerfully asserts that meditation is the direct cause of liberation because it leads to Samvara and Nirjara, which are the means to Moksha.
The Power of Meditation: The "Dhyan Shatak" repeatedly emphasizes the transformative power of meditation. It is described as a cleansing agent that removes the "dirt" of karma from the soul, akin to how water cleans clothes, fire removes rust, and the sun dries mud. Meditation purifies the mind, speech, and body, burning, absorbing, and annihilating karmic matter. It protects the practitioner from envy, sorrow, and mental anguish, making them indifferent to physical discomforts.

Conclusion: "Dhyan Shatak" is a profound guide for anyone seeking spiritual growth within the Jain tradition. It systematically explains the path from the lowest forms of meditation, driven by worldly suffering and malice, to the highest form of pure meditation that leads to ultimate liberation. By emphasizing the importance of righteous conduct, knowledge, detachment, and the direct application of meditative practices, the text provides a comprehensive framework for spiritual development.