Jain Parampara Me Dhyan - Book Summary

Here is a comprehensive summary in English of the Jain text "Jain Parampara me Dhyan" by Dharmichand Chopda, based on the provided pages:

This text, "Jain Parampara me Dhyan" (Meditation in the Jain Tradition), authored by Dharmichand Chopda, delves deeply into the concept and practice of meditation within the Jain philosophy.

1. Definition and Importance of Meditation:

Definition: Meditation is defined as the concentration of thought. Just as a bee is absorbed in sipping nectar from flowers, meditation involves the mind being absorbed in a single point of focus. Deviation from this focus breaks the continuity of meditation.
Practical Analogy: The text draws parallels to everyday life, emphasizing the need for concentration in secular tasks. Spilling liquid when pouring, or losing valuable perfume when filling a bottle, are cited as examples of the consequences of lacking focus. Similarly, students failing to concentrate on their teacher's words cannot gain knowledge.
Spiritual Significance: This practical need for concentration is extended to the spiritual realm, where it is deemed even more crucial. Acarya Hemachandra defines meditation as the continuous stream of a single idea on its subject.
Duration of Concentration: A focused state can be maintained for a period less than 48 minutes (an antarmuhurta). Acarya Umasvati states that for those with strong sananhan (physique/capacity), concentration on a single subject lasts for an antarmuhurta. Acarya Hemachandra notes that for chaddmastha (unenlightened) yogis, mental steadfastness lasts for at most an antarmuhurta.
Difficulty of Concentration: It is acknowledged that concentrating the mind is extremely difficult and requires constant practice.

2. The Mind: Cause of Bondage and Liberation:

The text quotes, "Man alone is the cause of bondage and liberation for humans. Attachment to objects causes bondage, while freedom from objects leads to liberation."
The mind's shubha (auspicious) and ashubha (inauspicious) transformations determine the soul's ascent or descent. The example of King Prasannachandra is given, who accumulated karmic particles fit for hell due to inauspicious mental states, but later attained Keval Gyan (omniscience) through auspicious mental transformations.
A Gujarati poet is cited stating the mind's erratic nature, with even wise and meditative individuals being defeated by their minds.
Saint Anandghanji describes the mind as weak and cowardly but capable of overwhelming all worldly powers, highlighting the difficulty of mind control over all other tasks.

3. Controlling the Mind (Manonigraha):

Analogy of the Horse: Gautam Swami, in explaining to Keshiswami, compares the mind to a spirited, fearful, wild horse that runs in all directions. Just as a noble horse is tamed through training, the mind can be controlled through the teachings of Dharma (religion).
Mahmud Ghaznavi Analogy: Mahmud Ghaznavi's refusal to ride an elephant when the reins (ankush) were not in his hands illustrates the principle that one must hold the reins of the mind. The mind, like a fickle horse, can only be controlled by the reins of Dharma teachings.
Bhagavad Gita's Methods: The Bhagavad Gita suggests two methods to control the restless mind: Abhyasa (practice) and Vairagya (dispassion). Abhyasa means repeatedly practicing concentration, while Vairagya means detachment from worldly objects.

4. States of the Mind for Yoga Sadhana:

Yoga practice is not possible without understanding the mind's states and elevating them. Acarya Hemachandra describes four types of mind based on its state:
1. Vikshipta (Distracted): The restless mind that wanders.
2. Yayatata (Wandering/Instable): The mind that enjoys some pleasure, sometimes goes outwards, and sometimes stabilizes inwards. These are initial stages.
3. Shlista (Attached/Stable): A stable mind that is joyful.
4. Suleena (Deeply Absorbed): A very stable mind that is blissful.
As mental stability increases, so does the measure of joy, leading to supreme bliss with extreme stability. It is advised to engage in meditation after understanding these states and gaining the ability for mental stability.

5. The Importance of Concentration: The Archery Example:

The text uses the famous story of Dronacharya's archery test to illustrate the paramount importance of concentration.
Princes were tested on their ability to hit a specific point on a peacock's feather.
Yudhishthira, when asked what he saw, replied he saw the teacher, brothers, tree, and feather, indicating divided attention. He missed the target.
Duryodhana and others also failed.
Arjuna, however, when asked, initially saw only the feather, and then only the "eye" (target) of the feather. He was asked if he saw anything else, and he replied, "No."
With his gaze solely fixed on the target, Arjuna released his arrow, and it hit the mark. This success made him a great archer.
Conclusion: Just as unwavering concentration is necessary for hitting a target, it is equally essential in meditation for the soul to overcome karmas and become omniscient and omniscient.

6. The Central Role of Meditation:

Meditation is described as having a principal position in self-purification, akin to the brain in the body or the root of a tree.
Acarya Hemachandra states that the soul, burnt of karmas by the fire of meditation, becomes pure and attains perfection.

7. Elements for a Meditator:

A seeker desiring to meditate needs to understand eight key elements:

Dhyata (Meditator): One who is free from passions like anger, whose gaze is fixed on the tip of the nose, who is self-controlled, possesses a steady soul, and sits in a comfortable posture.
Dhyana (Meditation): Becoming absorbed in the object of meditation, transforming oneself into the form of the object of contemplation (like agnavichaya).
Phala (Fruit/Result): The result of meditation is sanvara (cessation of karma) and nirjara (shedding of karma). Meditation for physical comforts is prohibited.
Dhyeya (Object of Meditation): The desired entity around which meditation is focused. There are four types:
- Pindastha (Body-bound): Meditating on the soul within one's own body.
- Padstha (Word-bound): Meditating on sacred mantras or scriptural phrases.
- Rupastha (Form-bound): Meditating on the form of the Arhat with all perfections.
- Rupateeta (Formless): Meditating on the formless, blissful, pure soul.
Swami of Meditation (Means/Enablers):
- Vairagya (Dispassion)
- Tattvajnan (Knowledge of Reality)
- Nirgranthata (Renunciation/Non-possession)
- Samachittata (Equanimity)
- Parishahajaya (Endurance of hardships)
- Additional factors include high culture, service to a true Guru, indifference to objects, control of passions, vows, sense control, inner peace, and firm resolve.
Kshetra of Meditation (Place): A place free from disturbances and afflictions that could hinder meditation.
Kala of Meditation (Time): While meditation can be done whenever the mind is stable, morning is considered the best time by experienced practitioners.
Avastha of Meditation (State): A state of physical health and mental tranquility is suitable for meditation.

8. Types of Meditation:

Meditation is categorized into four types: Arta, Raudra, Dharma, and Shukla.

Arta (Sorrowful) and Raudra (Fierce) Meditation: These are considered inauspicious and cause worldly wandering. They are not counted among the higher forms of meditation but are included as types of focused mental activity.
Dharma (Virtuous) and Shukla (Pure) Meditation: These are auspicious and lead to liberation. There is a vast difference between auspicious and inauspicious meditations, like the difference between buttermilk and cow's milk.

Detailed Explanation of the Four Types:

Arta Dhyana (Sorrowful Meditation):
- Definition: Focused contemplation driven by attachment and aversion towards pleasant and unpleasant things.
- Four Types:
  1. Worrying about the separation from an unpleasant object.
  2. Constant worry about removing current suffering.
  3. Constant worry about regaining a lost beloved object.
  4. Making vows or resolutions (nidana).
- Stages: Can occur in avirata, deshsanyata, and pramattasanyata stages of spiritual development.
- Four Characteristics: Crying (kandanta), lamenting (shochanta), recurring anguish (tepanta), and wailing (paridevana).
Raudra Dhyana (Fierce Meditation):
- Definition: Constant contemplation related to violence, falsehood, theft, and protection of possessions.
- Stages: Possible in avirata and deshvirata stages.
- Four Characteristics:
  1. Utsannadosha: Constant engagement in one sin (like violence).
  2. Bahudosha: Engaging in all sins (violence, falsehood, etc.).
  3. Ajnanadosha: Believing unrighteous actions derived from bad habits to be righteous.
  4. Amaranantadosha: Lack of remorse for sins until death.
- Example: The story of Manirath, who killed his brother for his wife and suffered degradation, is cited.
Dharma Dhyana (Virtuous Meditation):
- Definition: Focused contemplation leading to self-upliftment and destruction of the soul's karmic bonds.
- Four Types (according to Vyakhya Prajnapti Sutra):
  1. Ajnnavichaya: Contemplating the teachings of the Jinas, investigating them, and aligning one's mental focus for righteous practice.
  2. Apāyavichaya: Reflecting on the causes of worldly downfall and one's own faults, and focusing the mind on ways to avoid them.
  3. Vipakavichaya: Considering the fruits of karma, analyzing which karma is responsible for experienced consequences, and contemplating the possible outcomes of specific actions.
  4. Sansthanavichaya: Contemplating the form of the universe (lok) which is the basis for birth and death, and reflecting on the "boat of Dharma" (knowledge, perception, conduct, or sanvara and nirjara) that can ferry one across the eternal cycle of birth and death.
- Four Characteristics: Affection for the teachings (asharuci), natural inclination for religious activities (nisargaruci), interest in scriptural study (sutruchi), and deep interest in extensively understanding the Dvadashangi (Twelve Limbs of Jain Scripture) (avagadhruchi).
- Four Supports: Reading scriptures (vachana), questioning Gurus to resolve doubts (pratiprchhana), reviewing learned scriptures (parivartana), and contemplation (anupreksha).
- Four Contemplations (Anupreksha):
  1. Ekathanupreksha: Contemplating the soul's solitary wandering and experiencing happiness and sorrow alone.
  2. Dhanityanupreksha: Contemplating the impermanence of worldly possessions.
  3. Prashrananupreksha: Contemplating that no wealth, family, etc., is a true refuge for the soul.
  4. Sansaranupreksha: Contemplating the state of existence in the cycle of four destinies (births).
Dhyana Alambana (Supports for Meditation): Acarya Hemachandra lists four supports for meditation (referring to the Dhyeya):
1. Pindastha: Meditation on the soul within the body.
2. Padstha: Meditation on sacred mantra-syllables.
3. Rupastha: Meditation on the form of the Arhat with all perfections.
4. Rupateeta: Meditation on the formless, blissful, pure soul.
Shukla Dhyana (Pure Meditation):
- Description: This is the ultimate bright and pure state of meditation. When worldly objects and passions are removed from the mind, its impurities (karmas) are also removed, leading to purity. In this state, the practitioner is unaffected by hardships and calamities, achieving a transcendental state of being. The example of Muni Gajsakalmal, remaining steadfast even with burning coals on his head, is given.
- Prerequisites: Only monks with the Vajrarishabhanaracha sananhan (strongest physical capacity) and who are holders of prior scriptures can achieve Shukla Dhyana. Those with lesser capacity cannot attain the required mental stability.
- Types of Shukla Dhyana: There are two main categories, leading to four specific types:
  1. Pruthaktva Vitarka (with consideration/doubt): Contemplating subtle distinctions of objects with the support of prior knowledge. It involves the transition between meaning, word, and mental activity.
  2. Ekatva Vitarka (without consideration/doubt): This meditation is on a single aspect, without the transition of word, meaning, and activity seen in the first type. It represents a greater stability.
  3. Sukshmakriyapratipati: When the time of liberation nears, Kevalis (omniscient beings) cease mental, verbal, and gross physical activities, leaving only subtle activities like respiration. The meditation in this state is called Sukshmakriyapratipati.
  4. Vyuparata-kriya-nivriti: This is the first stage of the Ayogi (non-yogic) state. In the third Shukla Dhyana, respiration is still present. In the fourth, even this ceases. When Kevalis, completely halting all yogic activities, achieve Shaileshikaran (shedding all karmas) and reach the Ayogi Kevali state (14th stage), this meditation occurs. Through it, the remaining four aghati karmas are destroyed, and the Kevalis attain the Siddha state.

This comprehensive summary covers the definition, importance, the mind's role, methods of control, states of mind, the significance of concentration, the elements for a meditator, and the detailed classification and description of the four primary types of meditation in Jainism as presented in the text.