Jain Sadhna Me Dhayn

Here's a comprehensive summary of the Jain text "Jain Sadhna me Dhayn" by Sagarmal Jain, covering the key aspects discussed in the provided pages:

Overview:

The book "Jain Sadhna me Dhayn" (Meditation in Jain Practice) by Sagarmal Jain emphasizes the profound and central role of meditation (dhyan) within the Jain spiritual tradition. It establishes meditation not merely as a practice but as the very essence and driving force of Jain spiritual development, leading ultimately to liberation (moksha). The text traces the ancient origins of meditation in India, highlighting its significance in both the Upanishadic and Shraman traditions, and then delves specifically into its integration and importance within Jainism.

Key Themes and Arguments:

1. Ancient Roots of Meditation:

   • Meditation practices are traced back to the ancient Indus Valley Civilization (Mohenjo-daro and Harappa), evidenced by seals depicting figures in meditative postures.
   • Historical sources confirm that the path of meditation in India is older than the path of ritualistic sacrifices (Yajna Marga) and has always held a revered position.

2. Meditation in the Shraman Tradition:

   • Both Upanishadic sages and Shraman practitioners (including those before Mahavir and Buddha) placed great importance on meditation in their daily lives.
   • There were distinct meditative methodologies practiced by various Shraman acharyas. The text mentions that Buddha himself sought instruction from the Shraman acharya Ramputra, who is also referenced in Jain scriptures like Sutrakritanga and Rishibhashita.

3. Meditation in Jainism:

   • Centrality of Meditation: The Jain tradition, particularly the Nirgrantha lineage (now known as Jainism), has been intrinsically linked with meditation since its inception. Ancient Jain texts like Acharya, Uttaradhyayana, and Rishibhashita clearly articulate the significance of dhyan.
   • "Brain" of Sadhana: Rishibhashita states that meditation holds the same position in spiritual practice as the brain does in the body. Without meditation, Jain practice loses its meaning.
   • Iconography: The most compelling proof of meditation's importance in Jainism is found in the iconography of the Tirthankaras. All Tirthankara images, whether in standing (khasana) or seated (padmasana) postures, are depicted exclusively in meditative mudras. This contrasts with other traditions where deities are shown in various other mudras. This consistent depiction over two millennia underscores meditation's fundamental place.
   • Daily Practice: Jain monks (shramanas) are mandated to meditate at specific times: after waking, upon returning from alms rounds, after attending to bodily needs, and during the morning and evening reflective practices (pratikraman).

4. The Necessity of Meditation:

   • Taming the Restless Mind: The human mind is inherently restless and prone to negative thoughts and anxieties (viklpas). This mental agitation leads to suffering (dukkha) and a state of disquietude (asamaadhi).
   • Goal of Liberation: The fundamental aim of all spiritual practices is to liberate the mind from this agitation, stress, and suffering, leading to a state of equanimity and peace (samaadhi). Meditation is the primary means to achieve this.
   • Disciplining the Mind: Meditation is described as the practice of controlling and directing the mind, like using reins to guide a wild horse. It involves gradually shifting the mind's focus from worldly desires to spiritual contemplation and eventually to a state of inactivity ("aman" – no mind).

5. Nature and Process of Meditation:

   • Chitta Nirodh (Cessation of Mental Activity): Jain acharyas define meditation as the cessation of mental activity. It's about eradicating the mind's restlessness.
   • Mind as a Horse: The mind is likened to a wicked horse that runs astray. Meditation uses the "ropes" of scripture and knowledge to guide it.
   • Gradual Control: The text emphasizes that forcefully stopping the mind is counterproductive and can lead to madness. Instead, the mind's direction must be shifted, and its speed gradually controlled.
   • Centering Consciousness: Meditation centers the fragmented consciousness caused by desires and aspirations, unifying it into a powerful source of spiritual strength.

6. Traditional and Practical Benefits of Meditation:

   • Spiritual Benefits: Dharma Dhyana (righteous meditation) leads to auspicious influx of karma (shubhasrava), restraint (samvara), shedding of karma (nirjara), and heavenly pleasures. Shukla Dhyana (pure meditation) ultimately leads to liberation (moksha).
   • Purification: Meditation is likened to water that washes away the impurities (karma) from the soul, making it pure. It's also compared to fire that burns away accumulated karmic impressions from past lives.
   • Psychological and Physical Benefits: Meditation frees individuals from mental suffering caused by anger, envy, grief, and despair. It reduces mental tension and stress by fostering a state of detached observation. It can also alleviate physical discomfort by allowing the practitioner to endure pain with equanimity.

7. Meditation as the Art of Self-Realization:

   • The ultimate goal of meditation is self-knowledge (atma bodh) and self-realization (atma sakshatkar).
   • Meditation is the journey from "Who am I?" (Ko Aham) to "I am That" (So Aham).
   • Through meditation, the soul observes itself, understanding its own mental processes, emotions, and desires. This self-observation, when transcended with detachment, leads to the direct experience of the soul.
   • Meditation helps in gradually realizing one's true pure nature, moving from a state of corrupted self (vikar bhav) to a state of pure self (swabhav).

8. Meditation as the Cause of Liberation:

   • In Jainism, meditation is considered a primary cause of liberation. The final stages of spiritual development (gunasthanas) lead to the cessation of all mental, verbal, and physical activities (ayog kevali), which results in moksha. This is achieved through the highest form of Shukla Dhyana.
   • The practice of renouncing attachment to the body and mind through meditation is essential for achieving the state of "ayog" (activitylessness) leading to moksha.

9. Meditation and Samadhi:

   • Samadhi (equanimity, perfect concentration) is the ultimate goal, and meditation is the means to achieve it.
   • Both terms refer to a state of mental stillness and peace where the soul experiences its pure nature. Meditation is the practice, and Samadhi is the accomplished state.

10. Meditation and Yoga:

    • In Jain tradition, "yoga" generally refers to the activities of mind, speech, and body. The purpose of all spiritual practices, especially meditation, is the cessation of these activities (yoga nirodh).
    • Since mental activity is primary, controlling the mind through meditation leads to the quieting of speech and body. Yoga, in its essence as the cessation of mental modifications, is synonymous with this meditative state.
    • "Yoga" also means "union" – the union of the soul with the supreme soul (Paramaatma). Meditation facilitates this union by stilling the mind.

11. Meditation and Kayotsarga:

    • Kayotsarga (standing in a specific posture, often associated with indifference to the body) is distinct from meditation but closely linked. It involves controlling voluntary physical activities and renouncing attachment to the body.
    • The process of Kayotsarga inherently involves concentration and detachment, making it a supportive practice for meditation.

12. States of Mind and Meditation:

    • Jain, Buddhist, and Yogic philosophies categorize the states of the mind, which are crucial for understanding the progression in meditation.
    • Jain Perspective: Jains classify mind states as Vikshipta (agitated), Yayata (transient), Shlishta (stable), and Sulina (absorbed). The goal is to move from agitation to absorption.
    • Buddhist Perspective: Similar categories exist, focusing on attachment to sensory desires (Kamavachara), subtle forms (Rupavachara), formless realms (Arupavachara), and the state of liberation (Lokottara).
    • Yoga Perspective: Yoga classifies mind states as Kshepta (agitated), Moodha (dull), Vikshipta (partially stable), Ekagra (focused), and Niroodha (cessation). The ultimate goal is Niroodha.
    • The text notes the similarity in the fundamental approach across these traditions, aiming to move from mental agitation to complete stillness.

13. Types of Meditation (Dhyana):

    • General Definition: Meditation is the concentration of consciousness on a single point or subject.
    • Classifications:
      • General: Prashasta (auspicious) and Aprashasta (inauspicious).
      • Aprashasta: Arta (painful) and Raudra (fierce). These are driven by attachment and aversion and lead to suffering.
      • Prashasta: Dharma (righteous) and Shukla (pure). These lead to spiritual progress and liberation.
    • Arta Dhyana: Characterized by lamentation, worry about loss, and desire for the unattainable.
    • Raudra Dhyana: Characterized by anger, violence, deceit, and possessiveness.
    • Dharma Dhyana: Contemplation on righteous principles, the teachings of Tirthankaras, the nature of karma, and the structure of the universe. It's characterized by study, questioning, reflection, and ethical conduct.
    • Shukla Dhyana: The highest form of meditation, characterized by pure, detached contemplation leading to the cessation of all mental activity and ultimate liberation. It has four stages:
      1. Prithaktva Vitarka Vichara: Differentiating between substance and its states, with mental activity.
      2. Ekattva Vitarka Avichara: Focusing on a single state of substance without discursive thought.
      3. Sukshma Kriya Apratipati: Subtle bodily and mental activities cease, leaving only breath.
      4. Sammuchinna Kriya Nivrutti: Complete cessation of all bodily and mental activities, leading to the state of the liberated soul (Siddha).
    • Development of Meditation Types: The text notes that the classification and understanding of meditation types have evolved over time, with influences from other traditions. The later classifications like Pindastha (meditating on the body), Padastha (meditating on mantras or sounds), Rupastha (meditating on forms), and Rupatita (meditating on the formless) are discussed.

14. Qualifications for Meditation:

    • While Arta and Raudra Dhyana are accessible to all beings, Dharma and Shukla Dhyana require spiritual development.
    • Dharma Dhyana: Generally requires right faith (Samyak Darshan) and is practiced by those who understand the difference between what should be abandoned and what is worthy.
    • Shukla Dhyana: Is practiced by advanced souls, from the seventh spiritual stage onwards, ultimately leading to liberation.

15. Meditation for Householders vs. Monks:

    • While the ideal practice is emphasized for monks, the text acknowledges that a detached householder can also engage in Dharma Dhyana.
    • The capacity for meditation depends on the purity and detachment of the mind, not solely on one's external way of life. Asceticism without detachment is not conducive to meditation.

16. Historical Evolution of Jain Meditation:

    • Early Period (Mahavir's Era): Meditation was a core practice, involving both internal and external methods, including focus on external points and unblinking gaze. Practices like Vipashyana might have existed.
    • Influence of Other Traditions: Over time, Jain meditation practices were influenced by Tantra and Hatha Yoga, leading to the integration of methods like Pindastha, Padastha meditations, mantras, and chakra meditations.
    • Shift in Purpose: The purpose shifted from mere self-purification and mental equanimity to acquiring supernatural powers (riddhis and labdhis).
    • Modern Resurgence: The text highlights the modern revival of meditation, particularly the influence of Vipashyana as reintroduced by Satyanarayan Goenka. This has led to the development of Jain-specific meditation systems like Preksha Dhyana, which integrates ancient Jain practices with modern psychology and physiology.

Conclusion:

"Jain Sadhna me Dhayn" strongly asserts that meditation is the cornerstone of Jain spiritual practice. It is the path to inner peace, self-realization, and ultimately, liberation. The book provides a historical and philosophical overview of meditation within Jainism, detailing its various types, benefits, and the progression of its practice through different eras. It emphasizes that a pure, detached, and focused mind is the key to successful meditation, regardless of one's external circumstances, and that the tradition has continuously evolved to offer effective means for achieving this state.