Jain Sadhna Me Dhyan Swarup Aur Darshan

Here's a comprehensive summary of the Jain text "Jain Sadhna me Dhyan Swarup aur Darshan" by Devendramuni Shastri, focusing on the essence of meditation in Jain practice:

The book "Jain Sadhna me Dhyan Swarup aur Darshan" by Devendramuni Shastri emphasizes the profound significance of meditation (Dhyan) in Jain spiritual practice. It asserts that no spiritual journey can reach its ultimate goal without meditation, a principle acknowledged by various Indian traditions, including Upanishads, Yoga Darshan (Patanjali), and Buddhism. Lord Mahavir, in particular, is highlighted for his deep analysis of meditation.

Understanding Meditation:

• Two States of Mind: Meditation is defined by the "Dhyan Shatak" as the stable state of the mind, contrasting with the agitated state which is called "Chitta" (consciousness). Both are considered forms of the mind.
• Etymology and Practical Meaning: The word "Dhyan" derives from the root "Dhyai Chintayam," meaning contemplation. However, its practical meaning transcends mere thought; it is the act of fixing the mind on a single object or goal.
• Holistic Approach in Jainism: Unlike some other traditions that focus solely on mental concentration, Jainism considers meditation to be a holistic practice involving the body, speech, and mind (Kaya, Vani, Man). The text quotes Acharya Umaswati, stating that meditation is the concentration of thought and the restraint of body, speech, and mind. This unwavering state of focused activity across all three is considered true meditation.
• Comparison with Patanjali: Patanjali's concept of "Samprayat Samadhi" is seen as a precursor to Jain "Shukla Dhyan," and his "Asamprayat Samadhi" is considered an advanced stage of Shukla Dhyan.

The Significance of Concentration and Restraint:

• The text emphasizes that without a stable mind (concentration), one cannot achieve "Samvar" (restraint of influx of karma) and "Nirjara" (shedding of past karma), which are essential for realizing the ultimate goal.
• Human energy is often scattered, with thoughts constantly shifting like a movie. Concentration of these dispersed thoughts is crucial for achieving spiritual attainment. The text quotes various scriptures that state, "From knowledge, meditation is superior" (Jnanaat dhyanam vishishyate), as meditation calms the mind and fosters wisdom.

Overcoming Mental Agitation:

• The Difficulty of Concentration: It's acknowledged that fixing the mind on a single point is extremely difficult. The mind is like a turbulent reservoir with constant waves of thoughts. Meditation is the act of stilling these waves.
• Mastering the Mind: One cannot meditate without first mastering the mind. Just as a dirty mirror cannot reflect one's true image, a mind filled with attachments and aversions cannot contemplate the pure self.
• Meditation as a Panacea: Even great intellectual scholarship is deemed futile without proper meditation, as it cannot alleviate inner turmoil. Meditation is presented as an antidote to agitation, a "life-giving herb." Even if the mind wanders during meditation due to past impressions, one should not give up; continuous practice will eventually still the restlessness.

Types of Meditation:

The text categorizes meditation into two main types:

1. Aprashasta Dhyan (Inauspicious/Unwholesome Meditation):

   • Arta Dhyan (Sorrowful Meditation): Associated with suffering and distress.
   • Raudra Dhyan (Fierce/Wrathful Meditation): Driven by anger and malice.
   • Both lead to the bondage of karma.

2. Prashasta Dhyan (Auspicious/Wholesome Meditation):

   • Dharma Dhyan (Righteous Meditation): Cultivating pure thoughts and righteous conduct.
   • Shukla Dhyan (Pure Meditation): The highest form of meditation, characterized by complete mental purity and focus.
   • These lead to liberation.

Dharma Dhyan (Righteous Meditation):

• Definition: Dharma means that which purifies the soul and leads to righteous conduct. Stabilizing the mind in Dharma is Dharma Dhyan. This meditative fire burns away karmic impurities, leading the soul to its pure, enlightened, and liberated state.
• Four Types of Dharma Dhyan:
  • Agya-vichay (Contemplation on Divine Command): Deep faith and adherence to the teachings of omniscient beings and virtuous gurus.
  • Apaya-vichay (Contemplation on Faults): Reflecting on the defects (like delusion, ignorance, passions) that cause the soul's suffering and contemplating ways to overcome them.
  • Vipaka-vichay (Contemplation on Consequences): Understanding the painful results of karmic actions driven by attachment and ignorance, and resolving to avoid them.
  • Sansthan-vichay (Contemplation on Structure): Meditating on the structure of the universe and the soul's journey through various life forms, leading to self-contemplation.
• Characteristics of a Dharma Dhyani:
  • Agya-ruchi: Deep faith in the teachings of Tirthankaras and true masters.
  • Nisarga-ruchi: Innate, natural faith stemming from the partial destruction of deluding karma.
  • Sutra-ruchi: Keen interest in listening to the scriptures (Jina-vani).
  • Avagadha-ruchi: Deep engagement and contemplation of the scriptures' profound meanings.
• Aids to Dharma Dhyan: The text mentions four supports for Dharma Dhyan: Vacana (study), Prichchhha (questioning), Parivartana (discussion/explanation), and Dharmakatha (religious discourse).
• Four Meditative Feelings (Anupreksha): Practicing contemplation on oneness, impermanence, lack of refuge, and the cycle of rebirth (samsara) to cultivate detachment.

The Four Types of Meditation in the Jain Tradition (as per Acharya Shubha and Hemachandra):

The text elaborates on the fourfold meditation often discussed in Jainism, which has influences from Hatha Yoga and Tantra:

1. Pindastha Dhyan (Meditation on the Body): Focusing on the divine within the physical body. This involves various "Dharanas" (concentration techniques):

   • Parthivi Dharana: Visualizing oneself and the universe with earthly qualities (color, stability).
   • Agneyi Dharana: Focusing on inner fire and the annihilation of karma.
   • Vayavi Dharana: Meditating on the wind and the dispersal of karmic residue.
   • Varuni Dharana: Visualizing cleansing rain to wash away impurities.
   • Tattvarupa-vati Dharana (Akasha Dharana): Contemplating the infinite, boundless nature of the soul, like space.

2. Padastha Dhyan (Meditation on Syllables/Mantras): Concentrating on sacred syllables, letters, or mantras. This involves visualizing these elements in different parts of the body or on sacred diagrams like the Siddha Chakra. The principle is that by contemplating a particular form, one gradually embodies that form.

3. Rupastha Dhyan (Meditation on Form): Contemplating the form of divine beings like Tirthankaras. This involves visualizing their auspicious qualities and presence, often during their sermons (Samavasarana).

4. Rupatita Dhyan (Meditation Beyond Form): This is a highly advanced stage where the meditator contemplates the formless, unmanifested, and pure nature of the soul. It transcends all external or internal imagery, mantras, or concepts, leading to a state of pure consciousness where the meditator, meditation, and the object of meditation merge.

Shukla Dhyan (Pure Meditation):

• The Pinnacle of Meditation: This is considered the highest form of meditation, achieved when worldly desires are completely extinguished, leading to absolute mental purity and stability.
• Characteristics: In Shukla Dhyan, even in the presence of external stimuli or physical harm, the meditator remains unaffected, experiencing a state beyond physical pain and attachments.
• Two Levels: Shukla Dhyan and Param Shukla Dhyan (Supreme Pure Meditation), with the former practiced by those with knowledge and the latter by the omniscient (Kevali Jnaani).
• Four Stages of Shukla Dhyan:
  1. Prithaktva-vitarka-savichara: Deliberate, analytical contemplation of scriptural knowledge, focusing on substance, attributes, and modes.
  2. Ekattva-vitarka-avichara: Focused contemplation on a single aspect or mode, leading to a state of settled thought with subtle contemplation.
  3. Sukshmakriya-apratipati: Extremely subtle processes of consciousness that are not lost. This is attained only by the omniscient.
  4. Samucchinna-kriya-anivritti: The cessation of even subtle activities, including breath. The soul's constituent parts become completely still. This leads to the destruction of the four types of karma (Vedaniya, Nama, Gotra, Ayushya) and liberation.

Characteristics of a Shukla Dhyani:

The text outlines four "lings" (signs) of a Shukla Dhyani:

• Avyavastha: Unwavering even in the face of extreme adversities.
• Asamoh: Unshakeable faith, free from doubt or delusion.
• Vivek: Clear understanding of the distinction between the soul and the body.
• Vyutsarga: Complete detachment from all attachments, fostering a constant state of non-attachment.

The text also mentions four supporting practices (alambana) for Shukla Dhyan: Kshama (forgiveness), Mardava (humility), Marjava (honesty/simplicity), and Mukti (conquest of greed). Finally, it describes four "Anuprekshas" (reflections) that lead to this state: reflection on the cycle of births, on impermanence, on the inauspiciousness of the world, and on the causes of suffering.

In conclusion, the book "Jain Sadhna me Dhyan Swarup aur Darshan" deeply explores the multifaceted nature of meditation in Jainism, from its fundamental principles and practical application to its various classifications and ultimate spiritual realization, highlighting it as the most potent tool for soul purification and liberation.