Gyanarnav Me Dhyan Ka Swarup

Here's a comprehensive summary of the Jain text "Gyanarnav me Dhyan ka Swarup" by Prem Suman Jain, based on the provided text:

This article, "The Nature of Meditation in Gyanarnav," authored by Dr. Prem Suman Jain, explores the concept of meditation as presented in the influential Jain text Gyanarnav.

Key Concepts and Context:

• Meditation within Jainism: The article begins by situating meditation within the broader framework of Jain philosophy. It highlights that the description of various aspects of meditation is often found in the context of Samyak Charitra (Right Conduct). Jainism identifies Asrava (influx of karma) and Bandha (bondage of karma) as the causes of worldly bondage, and Samvara (cessation of influx) and Nirjara (shedding of karma) as the means to liberation. Samyak Charitra, with its emphasis on Tapa (asceticism), includes Dhyana-tapa (meditation as austerity) as one of its six internal aspects.
• Gyanarnav as a Foundational Text: The article emphasizes that Gyanarnav, composed by the 11th-century Jain Acharya Shubhachandra, is considered a foundational text in Jain yoga literature. Acharya Shubhachandra named it Gyanarnav (Ocean of Knowledge) because he viewed it as a work of knowledge, specifically a comprehensive treatise on meditation. It is also referred to as Dhyanashastra (Science of Meditation) and Yogapradip (Lamp of Yoga), with the terms Dhyana and Yoga being used interchangeably by the Acharya.
• Influence and Compilation: Gyanarnav serves as a compilation of earlier works on meditation, making it a crucial reference for later Jain scholars. It has a close connection with Acharya Hemachandra's Yogashastra. Acharya Shubhachandra, whose period is estimated between 1016 and 1145 CE, drew upon earlier texts like Jinseana's Adipurana, Ramasenacharya's Tattvanushasana, Somadeva's Upasakadhyayana, and Amitagati's Yogasaraprabhuta.

The Nature and Purpose of Meditation in Gyanarnav:

• Overcoming Ignorance and Suffering: Acharya Shubhachandra states that his work is intended to alleviate worldly suffering and to eradicate the dogmatism arising from ignorance. True meditation leads to the attainment of pure meditation and provides real bliss.
• Spiritual Awakening, Not Material Gain: The article stresses that Acharya Shubhachandra, being a spiritual yogi, did not attach importance to worldly pleasures through meditation. Meditation is not for performing miracles or satisfying sensory desires, as such practices can trap one in the "mud of the world."
• Prerequisite of Inner Purity: Pure meditation cannot be achieved in the presence of thoughts driven by attachment and aversion. Therefore, the mind must first be purified through the Twelve Reflections (Dvadasha Bhavanas). Entering the realm of meditation is only possible after shedding false beliefs.
• Right View as the First Step: Being in Samyagdarshan (Right View) is considered the first step towards meditation. To destroy worldly suffering, one must partake in the "nectar of Right Knowledge," with meditation being the seed of this knowledge. Meditation is likened to a ship for crossing the ocean of existence.
• Understanding the Nature of the World: To practice meditation, understanding the nature of the world is essential. As long as there is a sense of happiness and attachment in worldly affairs, the importance of meditation will not be grasped. Therefore, awakening discernment in the inner consciousness is crucial.
• Conquering Illusion: Gyanarnav states that only one who destroys the deep sleep of delusion that pervades the three worlds can partake in the nectar of meditation. Detaching oneself from external objects allows one to experience the bliss of meditation.
• The Role of the Yogi: The article notes that yogis themselves have practiced this principle of meditation. Listening to the nature of meditation from them purifies the mind. When such beneficial meditation is put into practice, all worldly sorrows are overcome.

Key Elements of Meditation:

• Dhyata, Dhyana, Dhyeya, and Phal (Meditator, Meditation, Object of Meditation, and Result): Shubhachandra elaborates on these four aspects. He advocates for meditation for spiritual awakening, not for worldly results.
• Disdain for Misuse of Meditation: The author highlights Shubhachandra's strong disapproval of using meditation as a means of livelihood. Such practitioners, and those who make their monastic attire a means of income, are considered shameful, and their meditation is deemed fruitless and a misuse of the practice. This is likened to a prostitute instead of a mother.
• Characteristics of a True Meditator: A true meditator is one who has attained true restraint (Samyama), whose inner self is purified through the practice of pure knowledge, who possesses compassion and protection for all beings, and who is detached from possessions like air.
• The State of Meditation: When a yogi enters meditation, their breath circulation stops, the body becomes regular, sensory activities cease, eye pulsations disappear, the inner consciousness becomes free from options, the darkness of delusion is destroyed, and a light that illuminates the world emerges. Such a yogi experiences the supreme bliss of meditation.
• Mind Control as Essential: Acharya Shubhachandra was well-acquainted with Indian yoga philosophy and implicitly references various Jain and non-Jain yoga traditions. He emphasizes that controlling the mind is necessary for proper meditation.
• Yoga's Eight Limbs: The article mentions the eight limbs of yoga (Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi) and their goal of controlling the mind.
• Other Paths to Yoga: Shubhachandra also notes that some philosophers believe yoga is achieved through six elements: enthusiasm, determination, patience, contentment, firm conviction in truth, and renunciation of place. Some yogis also consider the guidance of a guru, devotion to the teaching, continuous contemplation, and mental stability as essential.
• Purity of Mind is Paramount: Shubhachandra believes that among all these, the purity of mind is the most important, achieved through mental control. When the mind is under control, the world is under control. Mental control is attained through the observance of vows, rules, and victory over attachment and aversion.
• Mind Purity and Karma: The purity of the mind leads to the purity of karmic impurities. Without mind purification, meditation is not possible. A pure mind leads to pure meditation and the destruction of karma.
• Discernment and Steadfastness: A pure mind awakens discernment in the inner consciousness, leading to knowledge of what to accept and what to reject. Mental control is the touchstone of true meditation.
• The Definition of Meditation: The article quotes Shubhachandra defining meditation as that by whose support the mind, transcending ignorance, becomes stable in its true nature. This state is also identified as knowledge, the object of meditation, and the ultimate reality.
• Meditation and Equanimity: Gyanarnav establishes a strong connection between meditation and equanimity (Samyabhava). Mental stability, which leads to equanimity, makes meditation possible, and focused meditation, in turn, manifests equanimity in the soul. Therefore, the goal and the means of meditation are both equanimity. Meditation undertaken with any other purpose than equanimity, such as for subjugation, display, or miracles, leads to misfortune.

Types of Meditation:

• Prashasta Dhyana (Excellent Meditation) vs. Aprashasta Dhyana (Unsuitable Meditation): Meditation lacking true knowledge of the nature of the object and without mental stability and restraint is Aprashasta Dhyana. Prashasta Dhyana is characterized by equanimity free from attachment and aversion, along with true knowledge.
• Four Types of Meditation in Jain Tradition:
  1. Arta Dhyana (Painful Meditation): Caused by the association with unpleasant things or separation from pleasant things. This includes dwelling on misfortunes, disease, or longing for future pleasures. The fruit of this meditation is rebirth in the animal realm (Tiryancha Gati).
  2. Raudra Dhyana (Fierce Meditation): Associated with wicked intentions, such as violence, falsehood, theft, and sensual indulgence. It also includes delighting in these actions and contemplating them. This type of meditation is characterized by wishing ill upon others and envying their virtues and achievements. Such individuals are devoid of knowledge and engage in deceit. Both Arta and Raudra Dhyana are the roots of sin, leading to suffering in hellish realms.
  3. Dharma Dhyana (Religious Meditation): Also called Savarya Dhyana (meditation with effort). This involves contemplating the nature of the world and the self, emerging from the darkness of delusion.
  4. Shukla Dhyana (Pure Meditation): When a yogi contemplates their self and focuses their meditation on liberated souls (Siddhatma), considering themselves as a liberated soul, they are called a Shukla Dhyani. This is considered the supreme meditation, achieved through discriminative knowledge (Bheda-vijnana).

Connections to Other Traditions and Conclusion:

• Gyanarnav's Synthesis: Acharya Shubhachandra's work incorporates material on meditation from prominent pre- and co-existing Jain Acharyas. It shows significant parallels with Ramasenacharya's Tattvanushasana, with Shubhachandra providing more detailed discussions on the types of meditation.
• Influence of Jnanasara: The content of Padmasimha Muni's Prakrit text Jnanasara is also included in Gyanarnav. Jnanasara describes a meditation free from sensory perception, mantras, and contemplative focus as Shunya Dhyana (Void Meditation), which Gyanarnav calls Rupatita Dhyana (Formless Meditation).
• Parallelism with Yogashastra: Gyanarnav shares not only subject matter but also presentation with Acharya Hemachandra's Yogashastra. While Gyanarnav's meditative content is described as somewhat scattered and extensive, Yogashastra presents it in a simpler and more understandable style. Scholars believe Yogashastra is a later work.
• Shared Goal of Liberation: Both Acharyas agree that meditation is a foundational cause of liberation, achieved through the destruction of karma, which in turn is possible through self-knowledge attained through meditation.
• Connection to Patanjali's Yoga Sutras: Gyanarnav has a close relationship with Patanjali's Yoga Sutras. Shubhachandra mentions the eight limbs of Yoga Sutras and attempts to provide equivalent Jain terminology. For instance, the Twelve Reflections and the five great vows (Ahimsa, etc.) are presented as equivalents to Yama. Asana is considered important for stability. Pranayama and Pratyahara are accepted for strengthening meditation. Dharana is described similarly.
• Jain Interpretation of Yoga: The article concludes by stating that Gyanarnav is of great importance for understanding Indian yoga practices as it preserves various yoga traditions and methods. While describing meditation, it also implicitly describes several aspects of Jain practice. The author's aim is to use meditation not for worldly pleasures but for knowing the true nature of the soul, as this spiritual meditation is the source of ultimate bliss.