Jain Dharm Me Dhyan

Here's a comprehensive summary of the Jain text "Jain Dharm me Dhyan" by Manoharlal Puranik, based on the provided pages:

The text "Jain Dharm me Dhyan" (Meditation in Jainism) by Manoharlal Puranik, an advocate from Kukshi, highlights the central role of meditation within Jainism.

Meditation as a Core Practice: The author identifies meditation (Dhyan) as the fifth of the five internal austerities (Abhyantar Tap) prescribed for Jain followers. He also aligns it with the yogic path, positioning it as the seventh limb of the eight angas of yoga, which include Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi.

The Purpose and Nature of Meditation: Meditation is described as a practice that connects an individual to Dharma, making religion meaningful and preventing it from feeling empty. It provides an opportunity to contemplate Dharma, to introspect, and to understand and recognize oneself.

The Jain Understanding of the Soul and Liberation: Jainism believes that the soul (Atma) is essentially divine, akin to the soul of liberated beings (Paramatma). The perceived difference between an ordinary soul and a liberated soul lies not in their fundamental nature but in the layers of karmic impurities – specifically, the four passions (Kashay) and eight types of pride (Mad) – that adhere to the soul. Liberation is achieved by shedding these layers, which requires introspective meditation. The text emphasizes that while meditating, the eyes may close, but the inner "vision" should remain open, looking inwards rather than outwards.

Challenges in Meditation for Ordinary Individuals: The human body is likened to a complex machinery prone to malfunctions and diseases. While Tirthankaras, due to their superior physical constitution (Rishabhanaracha Sanghan) and extraordinary qualities, are free from bodily disturbances that impede meditation (like breathing, coughing, sneezing, yawning, belching, passing gas, involuntary movements, fainting, or dizziness), ordinary individuals are susceptible to such afflictions. These natural bodily changes and diseases can significantly obstruct the meditative process.

Key Practices and Preparations for Meditation:

• Kāyotsarga (Abandonment of the Body): The first step in meditation is to detach the mind from the physical body and connect with an unseen, higher power. This practice of Kāyotsarga is crucial, being considered the first step of meditation and one of the six essential practices (Shat Avashyak) of repentance. It is also classified as an internal austerity. True absorption in the object of meditation can lead to a state where the meditator is unaware of their physical surroundings.
• Addressing Bodily Hindrances: Ancient Jain acharyas, through their profound experiences, identified specific bodily disturbances that hinder meditation, such as involuntary breathing, coughing, sneezing, yawning, belching, passing gas, sudden body movements, dizziness, and issues arising from bile or phlegm. Instructions are given in the Antahsutra to overcome or avoid these, often through specific vows (Pratyakhyan/Pachchakhan) related to Kāyotsarga.
• Fear as a Hindrance: The text also acknowledges that fear can cause a meditator to leave their place, thereby interrupting their practice. Major fears include those related to fire, electricity, pests (cats, rats), potential harm from sentient beings, thieves, royalty, wild animals (lions, snakes), and collapsing structures. If any of these fears arise, leaving the location is permissible and does not break the meditation.
• The Role of Silence: Meditation is closely linked with silence. Silence is considered essential for controlling the flow of thoughts. The cessation of thought flow is the essence of successful meditation. The uncontrolled flow of thoughts is a major enemy of meditation, and the restless mind is often compared to a monkey due to this characteristic.

Objects of Meditation: While the mind is not yet concentrated, the question of "what to meditate upon" is important. However, once the mind is focused, this question becomes less significant. Jainism places a strong emphasis on meditating on the Namokar Mahamantra. Nevertheless, meditating on Tirthankaras, learned disciples (Ganadharas), influential acharyas, deities, and specific mantras is also considered acceptable.

Types of Meditation and Their Goals:

• Dharma Dhyan (Meditating on Dharma) and Shukla Dhyan (Pure Meditation): Both are considered essential for Jain practitioners.
• Shukla Dhyan: In Shukla Dhyan, the soul engages in self-reflection, contemplating its origin, destination, ultimate goal, past actions, and the path to achieving its aim. The ultimate goal of the soul is to break free from bonds and attain its rightful place in the Siddha Sthan (Abode of the Liberated). Shukla Dhyan liberates the soul from karmic bonds, leading to the Kshapaka Shreni (path of destruction of karma). The text cites examples of Marudevi and Bharat Chakravarti achieving Kevalgyan (Omniscience) and liberation through such meditation.

Environmental and Postural Considerations:

• Safe and Peaceful Environment: The safety and sanctity of the meditation location are also important. Meditation is not appropriate everywhere. A pure, safe, and fear-free environment is conducive to meditation. Noise pollution can disrupt concentration, and the surrounding atmosphere has a significant impact. Pure, virtuous, and religious environments are supportive of meditation.
• Ideal Postures: According to yoga scriptures, the Siddhasana and Padmasana postures are considered the best for both Saguna (meditation with form) and Nirguna (meditation without form) meditation.

The Importance of Mind Control: Despite all other favorable conditions, meditation is impossible without controlling the mind's restlessness. The text provides contrasting examples: Sthulibhadraji successfully meditated by controlling his mind in the art gallery of Kosha Ganika, whereas Ratnemi Muni, unable to control his mind in a deserted cave, experienced distraction.

Conclusion: The author concludes by emphasizing that through effort and practice, one can concentrate the mind, sever external connections, and direct the soul towards its goal. He expresses a desire for practitioners to engage in Shukla Dhyan and Dharma Dhyan, avoiding the Aart Dhyan (meditation of suffering) and Raudra Dhyan (fierce meditation).

The text also briefly notes that even remedies like medicines, mantras, and tantras are not always effective and cannot destroy the influence of karma.