Jain Sadhna Aur Dhyan

Here's a comprehensive summary of the Jain text "Jain Sadhna aur Dhyan" by Sagarmal Jain:

The book "Jain Sadhna aur Dhyan" by Sagarmal Jain delves deeply into the significance and practice of meditation (Dhyan) within the Jain tradition and its historical context in Indian spirituality.

Ancient Roots of Meditation in India: The text begins by establishing the ancient origins of meditation in India, citing evidence from the Indus Valley Civilization (Mohenjo-daro and Harappa) where seals depict yogis in meditative postures. It suggests that the path of meditation predates the path of ritualistic sacrifices (Yajna) in ancient India and has always held a respected position. Both the Upanishadic tradition and the co-existing Shramanic traditions (including Jainism and Buddhism) placed great importance on meditation for spiritual development. Historical accounts indicate that many ascetics, even before Mahavira and Buddha, were not only masters of specific meditation techniques but also taught them to their disciples. The text highlights the famous example of Buddha seeking guidance from the Shramanic Acharya Ramaputta, whose teachings are also found in Jain Agam literature.

Jainism and the Centrality of Meditation: The Jain tradition, rooted in the Shramanic lineage, has been intrinsically linked with meditation since its inception. Ancient Jain texts like Acharanga, Uttaradhyayan, and Rishibhashit clearly articulate the importance of Dhyan. Rishibhashit explicitly states that the place of the head in the body is equivalent to the place of meditation in spiritual practice. Uttaradhyayan Sutra mandates that every Jain ascetic (Shraman) should regularly meditate during specific periods of the day and night. The text emphasizes that meditation is an integral part of a Jain ascetic's daily routine, occurring after waking, after alms rounds, after ablutions, and during morning and evening recitations (Pratikraman).

A compelling proof of meditation's importance in Jainism is the depiction of all Jain Tirthankara statues, whether in standing (Khadgasana) or seated (Padmasana) postures, solely in meditative mudras. This contrasts with statues of other deities like Buddha or Shiva, which are found in various other postures. This consistent representation underscores that meditation is considered the "brain" of Jain practice, without which the spiritual path loses its meaning.

The Necessity of Meditation for Mind Control and Liberation: The book explains that the human mind is inherently restless, akin to a "wicked horse" that wanders off the right path, as described in Uttaradhyayan Sutra. The Bhagavad Gita also likens controlling the mind to catching the wind. This mental restlessness gives rise to mental agitation, anxiety, and suffering, which is the root cause of unhappiness. The fundamental goal of all spiritual practices, including meditation, is to achieve freedom from this mental suffering and attain liberation (Moksha or Nirvana). The desire for this freedom is innate, not imposed. Meditation is presented as the practice of calming the mind, freeing it from distractions, agitation, and tension, and leading it to a state of equanimity and undisturbedness (Samadhi).

The Nature and Process of Meditation: Jain acharyas define meditation as "Chintan Nirodh" (cessation of thought). It is the practice of ending the mind's restlessness. When meditation is mastered, this mental agility naturally subsides. The Yoga Darshan defines Yoga as the "Chittavrittinirodh" (cessation of mental modifications), underscoring the crucial role of meditation in achieving this.

Controlling the restless mind, as stated in the Bhagavad Gita, requires "Abhyas" (practice) and "Vairagya" (dispassion). In Jainism, the restless mind (the wicked horse) needs to be controlled using the "reins of Shruta" (scriptural knowledge). The text clarifies that forceful suppression of the mind can be counterproductive. Instead, the mind's direction needs to be changed, guided by knowledge and wisdom. Meditation involves redirecting the mind from desires and distractions towards contemplation of Dharma (righteousness) and then gradually calming this contemplation until the mind becomes completely still, transforming from "mind" to "no-mind" (Aman). This process helps in resolving mental tensions and achieving a state of tranquil, thought-free consciousness, leading to the unification of consciousness and the attainment of spiritual powers.

Traditional and Practical Benefits of Meditation: The text discusses the benefits of meditation as outlined in the Dhyan Shatak (Jhanadhyayan). Dharmadhyan leads to auspicious influxes (Shubhasrav), control of passions (Sanvar), shedding of karmas (Nirjara), and celestial pleasures. Shukladhyan's initial stages also result in auspicious influxes and celestial pleasures, while its final stages lead to Moksha. Meditation is likened to water that washes away impurities from clothes and fire that purifies iron, symbolizing its ability to cleanse the soul of karmic impurities.

Beyond spiritual benefits, meditation offers significant psychological and physical advantages. A mind engaged in meditation is not troubled by mental distress like jealousy, sadness, and grief arising from anger and other passions. By maintaining a state of constant awareness (Apramatta Chetana) as a witness, the practitioner is not affected by afflictions and their resultant emotions. Meditation also alleviates physical discomforts and pain, as a focused mind can override bodily sensations. The text also mentions the benefits of Kayotsarga (a form of meditation involving bodily stillness), which leads to purification of the body and intellect, the development of tolerance, and the ability to practice contemplation effectively. Meditation ultimately connects us with our true self, revealing that we are beyond our physical and mental activities and are their regulators.

Meditation as the Art of Self-Realization: The ultimate goal of human existence is self-knowledge and self-realization. Meditation is the path to awakening to one's true self, a journey from "Who am I?" to "I am That." In meditation, the soul knows itself through itself. By observing one's thoughts, emotions, impulses, and desires as objects of knowledge, the practitioner experiences their own true nature. This self-realization is achieved by transcending these mental states and adopting a witness consciousness. Meditation allows us to directly confront ourselves, leading to the realization of the soul within, and the supreme soul (Paramatma) within the soul. This process involves awakening to one's "desirous self," understanding its imperfections, and then realizing the pure, unaffected state of the soul.

Meditation as a Primary Cause of Liberation: In Jainism, meditation is considered a paramount cause of liberation. The fourteen stages of spiritual development (Gunasthana) described by Jain philosophers culminate in the "Ayogi Kevali" stage, where the soul, free from passions, ceases all bodily, verbal, and mental activities, achieving liberation. This state is attained through the fourth stage of Shukladhyan, "Vyuparata-kriya-nivritti." The text quotes the practice of saying "Sthane'nam, Mone'nam, Jhyane'nam, Appanam vosarami" before meditation, which means "I renounce attachment to the body by being physically still, verbally silent, and mentally engaged in meditation." This act signifies the abandonment of ego and possessiveness, not the soul itself, leading to the state of liberation. Meditation is an internal penance (Abhyantar Tap) that purifies the soul.

Meditation and Samadhi: In Yoga philosophy, meditation is the preparatory stage for Samadhi. When meditation reaches its peak, it becomes Samadhi. This thought-free state is considered the ultimate means of liberation across various spiritual traditions. Yoga, whether as the cessation of mental modifications or the art of uniting the soul with the supreme soul, is achieved through meditation.

Distinction and Equivalence of Meditation and Samadhi: The texts describe Samadhi as the pacification of desires and aspirations, akin to extinguishing a fire. It's also defined as the steady state of right knowledge, right perception, and right conduct. Mental agitation is considered "Asamadhi," and its cessation is "Samadhi." Just as obscured objects are not visible in turbulent water, the soul's true nature cannot be perceived in an agitated mind. Meditation is the stillness of the mind where the soul witnesses its pure form, a state of equanimity. While similar, meditation is the means, and Samadhi is the end. In Ashtanga Yoga, meditation precedes Samadhi, and perfected meditation becomes Samadhi. Both require a state of mental stillness and equanimity, with meditation being the practice and Samadhi the attained state.

Meditation and Yoga: In Jainism, "Yoga" generally refers to the activity of mind, speech, and body. The aim of meditation is "Yoganiródha" (cessation of activities). Since mental activity is the primary driver of verbal and bodily actions, controlling the mind leads to controlling these activities. Yoga philosophy also emphasizes "Chittavrittinirodha" as Yoga. Therefore, the goal of both Jain and Yoga meditation is to cease mental restlessness. In this sense, the definition of meditation in Jainism is synonymous with Yoga in Yoga philosophy, making them interchangeable.

Yoga also means "union." The art of uniting the soul with the supreme soul is called Yoga and is considered a means to liberation. In this context, Yoga is again synonymous with meditation, as meditation is what connects the practitioner to the divine within or to liberation. When the mind becomes calm and still, it is meditation, Samadhi, and Yoga. However, in terms of means and end, meditation is the means, and Samadhi is the end. Yoga is the achievement of the end from the means.

Meditation and Kayotsarga: Kayotsarga is considered a distinct form of internal penance in Jainism, often preceding or accompanying meditation. It involves renouncing attachment to the body rather than abandoning it. Kayotsarga aims to control voluntary bodily activities, not automatic ones like breathing. It represents a detachment from the body, allowing the practitioner to become a witness. The body's connection to the senses influences our mental states, leading to attachment or aversion.

States of the Mind and Meditation: The text elaborates on the states of the mind in Jain, Buddhist, and Vedic (Yoga) traditions, highlighting how these states influence meditation.

• Jain Tradition: Acharya Hemchandra categorizes the mind into four states:
  1. Vikshipta (Distracted): Unstable, wandering, externally focused, prone to thoughts and ideations, lacking mental peace.
  2. Yatayat (Wavering): Alternates between external subjects and attempts to stabilize. It's an early stage of yoga practice.
  3. Shlista (Attached/Focused): Stable, with the mind focused on a specific object, leading to increased joy.
  4. Sulīna (Merged/Absorbed): Cessation of thoughts and mental modifications, a state of supreme bliss where all desires are dissolved.
• Buddhist Tradition: Mind states are categorized as Kamavachara (sensual desires), Rupavachara (subtle form), Arupavachara (formless), and Lokottara (transcendent).
• Yoga Darshan: The mind has five states: Kshiptha (agitated), Moodha (dull), Vikshipta (partially focused), Ekagra (one-pointed), and Niroodha (controlled).

The text notes that while the terminology may differ, the fundamental understanding of these mind states across these traditions is similar. The goal of meditation is to progress from a distracted mind to a serene and absorbed state, achieving equanimity and freedom from desires and thoughts.

General Meaning of Meditation: The general meaning of meditation is the concentration of consciousness on a single subject or point. This subject can be auspicious or inauspicious, leading to two types of meditation: auspicious (Prashasta) and inauspicious (Aprashasta). Inauspicious meditation includes Aarta (sorrowful) and Raudra (fierce) meditation, while auspicious meditation includes Dharma (righteous) and Shukla (pure) meditation.

• Aarta Dhyan: Focused on obtaining the unattainable or fearing the loss of the attainable, leading to sadness.
• Raudra Dhyan: Driven by anger, violence, falsehood, theft, or greed, leading to suffering.
• Dharmadhyan: Contemplation on righteous subjects, leading to world welfare and self-purification. It involves a sense of agency and experience, causing auspicious influxes.
• Shukladhyan: Characterized by witness consciousness and detachment from doer and enjoyer roles, transcending both good and bad.

Jain Definitions of Meditation: Jain definitions of meditation generally refer to the stabilization of mental activities (adhyavasaya) or concentration of the mind. Tattvartha Sutra defines meditation as the cessation of thought that grasps multiple meanings. It is the process of focusing contemplation on a single object. Some texts define it as knowledge devoid of attachment, aversion, and delusion. Acharya Kundakunda describes it as the state of consciousness complete in perception and knowledge, devoid of contact with other substances. The development of these definitions shows a progression, with the ultimate goal being a thought-free state.

The Field of Meditation: Meditation involves both external (field, posture, time) and internal (object of meditation, meditator) factors. Auspicious places for meditation are peaceful, serene environments like mountains, riverbanks, temples, and secluded spots, free from negative influences. Sitting in the east or north direction is recommended. Commonly recommended postures are Padmasana, Paryankasana, and Khadgasana, emphasizing comfort and stability to avoid physical strain. The text notes that Mahavir attained enlightenment through meditation in Goduhasana, and even lying down can be used for meditation in cases of weakness. While meditation can be practiced at any time, midday and midnight are often suggested for ascetics. The duration of meditation is considered to be a maximum of one "Antarmuhurta" (approximately 48 minutes) for unbroken concentration, after which the mind may fragment, but can be recomposed.

Meditation and Body Structure: A strong, healthy, and well-formed body is considered conducive to meditation. Physical weakness can hinder sustained mental control. Jain acharyas believe that only individuals with superior physical structures (sānhanan like Vajrarishabhanarancha, Ardhavajrarishabhanarancha, Narancha, and Ardhanaarancha) are suitable for auspicious meditation. However, inauspicious meditations like Aarta and Raudra are more common in individuals with weaker bodies.

Object of Meditation: The object of meditation (Dhyeya) should align with the meditator's purpose. While any object can attract attention, it must be chosen carefully to promote spiritual growth. For instance, meditating on beauty might lead to attachment, while focusing on the repulsive aspects could foster detachment. The chosen object should lead towards detachment (Vairagya) and equanimity (Samata), not towards desire. The ultimate object of meditation in Jainism is the Vitaraaga (passion-free) supreme soul, which is essentially the pure, inherent nature of the soul itself. Meditation, in this sense, is a process of self-contemplation where the meditator and the meditated object are one.

Eligibility for Meditation: While all beings engage in some form of meditation (Aarta and Raudra), auspicious meditation (Dharma and Shukla) requires specific qualifications. Dharma Dhyan is generally accessible to those who have attained right perception (Samyakdarshan) and possess awakened discrimination to differentiate between what should be renounced and what should be pursued. Shukladhyan is practiced by advanced souls from the seventh to the fourteenth stages of spiritual development. There are differing views among Jain traditions regarding the precise stages where Dharma and Shukla Dhyan can be practiced.

Householder or Ascetic Meditation: The text addresses the question of whether householders can meditate effectively. While the potential for meditation exists in both, the householder's life, often filled with desires and anxieties, can lead to inauspicious meditation. Some traditions argue that householders are incapable of overcoming their restless minds and thus are not eligible for advanced meditation. However, the text also acknowledges that some householders can live detached lives, like a lotus in water, and therefore can practice Dharma Dhyan. The ability to meditate depends not on the outward lifestyle but on the inner state of the mind – its equanimity and detachment.

Types of Meditation: Jain scriptures classify meditation into four types: Aarta, Raudra, Dharma, and Shukla.

• Aarta and Raudra Dhyan: Considered inauspicious as they are rooted in passion and lead to bondage.
• Dharma and Shukla Dhyan: Considered auspicious as they are free from passions and lead to liberation.

The text further elaborates on the sub-types and characteristics of each of these four meditations, citing scriptural references and commentaries. It also discusses the development of meditation practices over time, including the introduction of specific techniques like Pindastha, Padmastha, Rupastha, and Rupatit meditation, and the incorporation of yogic practices like Shatchakrabhedan and the use of bija-aksharas and mantras.

Historical Development of Meditation in Jainism: The tradition of meditation in Jainism dates back to Mahavira, who was deeply engrossed in meditation throughout his ascetic life. Ancient texts describe his practices of fixing his gaze on a single point on a wall. The text highlights the influence of other Shramanic traditions, particularly the teachings of Ramaputta, on both Jain and Buddhist meditation practices. The integration of Kayotsarga with meditation is also emphasized.

In medieval times, Jain meditation practices were influenced by Tantra and Hatha Yoga, leading to the adoption of new techniques and a shift in the perceived purpose of meditation from self-purification to the attainment of supernatural powers (Riddhis and Labbhis). This led to a debate about the possibility of effective meditation in the present era (Pancham Kal).

Modern Trends in Jain Meditation: The modern era has witnessed a significant shift, partly due to the reintroduction of Vipassana meditation in India by S.N. Goenka. This has inspired the revival of Jain meditation practices, particularly through the development of "PrekshaDhyan" by Acharya Mahapragya, who integrated ancient Jain meditative techniques with modern psychology and physiology. PrekshaDhyan is recognized as a scientific and effective method for managing stress and achieving spiritual peace. The text also mentions the "Samikshan Dhyan" method as another development inspired by Vipassana.

The book concludes by noting the growing global interest in yoga and meditation, especially in Western countries seeking relief from stress. It emphasizes the need for qualified teachers to guide these practices to prevent their distortion and ensure the authenticity of Jain meditation traditions, drawing parallels to the distortions that occurred in Indian Yoga due to the influence of Hatha Yoga and Tantra in the medieval period. The text also highlights the extensive research and publication on Jain Yoga and meditation, underscoring its enduring relevance.