Jain Sadhna Me Dhyan

Here's a comprehensive summary of the Jain text "Jain Sadhna me Dhyan" by Sagarmal Jain, based on the provided PDF pages:

Introduction: The Ancient Roots of Meditation in Jainism

The text establishes that meditation (Dhyan) has been an integral part of the Indian spiritual tradition since antiquity, with its presence strongly evident in both Jain and Buddhist traditions. Archaeological findings from Mohenjo-daro and Harappa suggest the practice of meditation by yogis in ancient times. The Shramana (ascetic) tradition, specifically the Nirgrantha (Jain) lineage, has been connected to meditation since its inception. Ancient Jain Prakrit literature, such as the Acharanga and Uttaradhyayana Sutras, confirms that meditation held a significant and respected position in Indian spiritual practices. The Uttaradhyayana Sutra even states that the place of meditation in spiritual practice is analogous to the place of the brain in the human body.

Meditation in Jain Shramana Life

The text details how Jain ascetics (Shramanas) incorporated meditation into their daily routines. They were instructed to meditate during the second quarter of both day and night, after waking up, and after their daily activities like begging for alms, travel, and ablutions. Meditation was a fundamental part of their daily rituals and worship.

The Significance of Meditation in Jainism

The profound importance of meditation in Jainism is underscored by the imagery of Jain Tirthankaras. Their statues, whether in the standing (Khadgasan) or seated (Padmasan) posture, are invariably depicted in a meditative pose. No Jin-pratima (statue of a Tirthankara) has ever been found in any other mudra (hand gesture) besides the meditative one. While Buddha's statues are found in various mudras (Abhaya, Varada, Upadesha), most Tirthankara images are exclusively in meditative postures. Similarly, while some Shiva statues are in meditative poses, many are in dancing or other poses. This stark contrast highlights the central and singular role of meditation in Jain iconography and practice. The text emphasizes that the enlightenment of both Mahavir and Buddha was a direct result of their meditation, a fact not subject to debate.

The Nature and Practice of Meditation

• Mind Control: The core objective of meditation is to control the restless and wayward nature of the human mind. The Uttaradhyayana Sutra compares the mind to a wild horse that strays from the right path. Similar to the Bhagavad Gita's depiction of controlling the mind as difficult as controlling the wind, Jainism emphasizes the need to rein in the mind. This is achieved by redirecting the mind's focus from worldly desires and thoughts (vikalpa) towards spiritual contemplation (dharma-chintan).
• From Mind to "No-Mind": The ultimate goal is to transform the active, wavering mind into a state of "no-mind" (Aman), where its fluctuations cease. This process of eliminating mental tensions and disturbances to achieve a calm and undisturbed state is the essence of meditation.
• Concentration and Unification: Meditation involves focusing the scattered mind, which is fragmented by various desires and aspirations. This concentration re-organizes fragmented consciousness, making it a source of inner strength and energy, hence the connection to "Yoga" (unification).
• Chittanirodha (Cessation of Mental Activity): Jain acharyas define meditation as "Chittanirodha," the cessation or control of mental activity. This practice effectively stills the mind's restlessness.
• Dhyana as a Path to Samadhi: The text asserts that meditation is the means to achieve Samadhi (a state of profound mental calmness and concentration). Both Jain and Yoga philosophies consider the cessation of mental fluctuations as the path to liberation.

Benefits of Meditation

The text outlines various benefits of meditation, both spiritual and practical:

• Spiritual Benefits:

  • Shubhasrava, Samvara, Nirjara, and Heavenly Bliss: Meditation leads to auspicious influxes of karma (Shubhasrava), prevents the influx of new karma (Samvara), aids in the shedding of old karma (Nirjara), and results in happiness in heavenly realms.
  • Liberation (Moksha/Nirvana): The ultimate goal of meditation, particularly the higher stages of Shukla Dhyana, is liberation from the cycle of birth and death.
  • Karma Purification: Meditation acts like water washing away dirt, purifying the soul from karmic impurities. It is likened to fire burning away impurities from iron.
  • Self-Realization (Atmasakshatkar): Meditation is the art of knowing oneself and living within oneself. It's the journey from "Who am I?" to "I am that." By observing one's own thoughts, emotions, and impulses without identification, one realizes their true self.
  • Attaining the State of 'Jina' or Pure Soul: Meditation allows the soul to experience its pure, untainted nature, leading to the realization of the soul as the supreme being (Paramatma).

• Psychological and Physical Benefits:

  • Stress and Tension Relief: Meditation helps in overcoming mental tensions, anxieties, anger, jealousy, and sadness by leading the mind to a state of equanimity and detachment.
  • Physical Well-being: Consistent meditation can alleviate physical pain. A stable mind engaged in meditation is less disturbed by bodily discomforts like heat or cold. It also helps in reducing phlegm and fat, leading to a lighter body.
  • Enhanced Mental Faculties: Meditation calms the mind, leading to improved concentration and reduced intellectual sluggishness.
  • Equanimity (Titiksha): Meditation fosters the ability to endure happiness and suffering with equanimity.
  • Control over Bodily and Verbal Activities: Meditation helps regulate both conscious and unconscious bodily and vocal activities, connecting the individual to their inner self.

Types of Meditation

The text discusses various classifications and aspects of meditation:

• Four Types of Meditation (Arta, Raudra, Dharma, Shukla):

  • Arta Dhyana (Sorrowful Meditation): Characterized by suffering and distress, often related to the loss of desired things or the presence of unpleasant ones. It is considered unwholesome.
  • Raudra Dhyana (Fierce Meditation): Driven by anger and malice, leading to harmful actions. It is also considered unwholesome.
  • Dharma Dhyana (Righteous Meditation): Focused on virtuous thoughts and principles, leading to welfare for oneself and others. It is considered wholesome and a cause of auspicious karma.
  • Shukla Dhyana (Pure Meditation): The highest form of meditation, characterized by absolute purity and absence of worldly thoughts, leading to liberation.

• Other Classifications:

  • Mind States (Jain, Buddhist, Yoga): The text details various classifications of the mind (e.g., Vixipta, Yatayat, Shlishta, Sulina in Jainism; Kamavachara, Rupavachara, Arupavachara, Lokottara in Buddhism; Kshipta, Moodha, Vikshipta, Ekagra, Niruddha in Yoga). These classifications, despite different terminology, broadly reflect stages of mental concentration and purity, with the ultimate goal being the "Niruddha" or "Sulina" state.
  • Pindastha, Padastha, Rupastha, Rupateeta: These are four types of meditation described in later Jain literature, influenced by Tantric and Yogic practices.
    • Pindastha: Meditation on the physical body or material objects.
    • Padastha: Meditation on mantras, bijaksharas (seed syllables), or alphabets.
    • Rupastha: Meditation on the form and attributes of the Tirthankaras or the pure soul.
    • Rupateeta: Meditation on the formless, absolute reality (pure soul).

Meditation and Yoga

The text highlights the strong connection between meditation and Yoga in Jainism. Both aim at controlling the mind and achieving a state of equanimity. The cessation of mental activity (Yoga in the Patanjali sense) is considered the fulfillment of meditation.

Meditation and Kayotsarga

Kayotsarga (body-abandonment or equanimity towards the body) is presented as a practice that supports meditation. It involves detachment from the body and its voluntary activities, enabling a deeper focus on meditation.

Factors Influencing Meditation

• Place and Time: Suitable environments (sacred places, quiet natural settings) and times (mid-day, midnight) are considered conducive to meditation.
• Body and Constitution: A strong and healthy body is deemed more suitable for sustained meditation.
• Object of Meditation (Dhyeya): The choice of the object of meditation depends on the practitioner's intention, with Tirthankaras and the pure soul being the highest objects.
• Purity of Mind: The degree of purity and detachment in the mind determines the effectiveness of meditation.

Historical Evolution of Jain Meditation

The text traces the evolution of Jain meditation practices:

• Early Period (Mahavir's Time): Meditation was central to the ascetic life, focusing on self-purification and equanimity. Practices like focusing on a single point (vipashyana) and awareness of bodily processes are hinted at.
• Middle Ages: Influence of Tantric and Hatha Yoga traditions led to the incorporation of practices like mantra chanting, visualization of chakras, and focus on specific syllables and rituals.
• Modern Era: The revival and adaptation of Vipashyana meditation by Acharya Mahapragya (Muni Nathmalji) and its integration into Preksha Dhyana have brought a scientific and psychological dimension to Jain meditation.

Influence of Other Traditions

The text acknowledges the influence of other Indian traditions, particularly Tantra and Hatha Yoga, on the evolution of Jain meditation. While Jainism retained its core emphasis on self-purification, elements like specific meditative techniques and their effects were adapted. The text also notes the global interest in Indian meditative practices, including Jain methods, in the modern era.

Conclusion

"Jain Sadhna me Dhyan" emphasizes that meditation is a cornerstone of Jain spiritual practice, aiming for mental control, self-realization, and ultimately, liberation. The text highlights its ancient origins, its profound impact on Jain philosophy and practice, and its continuous evolution through different historical periods, adapting while retaining its fundamental purpose of inner purification and spiritual growth.