Jain Sadhna Paddhati

Here's a comprehensive summary of the Jain text "Jain Sadhna Paddhati" by Dr. Mukta Prasad Patairiya, based on the provided pages:

The article "Jain Sadhna Paddhati: Ek Vishleshan" (Analysis of Jain Sadhana Methods) by Dr. Mukta Prasad Patairiya, delves into the essence and practice of spiritual discipline within the Jain tradition, highlighting its similarities and distinctions with broader Indian philosophical concepts of "Yoga" and "Sadhana."

The Fundamental Role of Sadhana:

The author begins by emphasizing that Sadhana (spiritual practice) is the fundamental source of power, enabling control over life and death and facilitating self-development. In the cultural context of Indian history, Sadhana has always been crucial for achieving both worldly comforts and the ultimate spiritual goal of Moksha (liberation from karma). The power of Sadhana is seen as the root of both curses and blessings, and liberation and enjoyment.

The Jain Perspective on Inner Vision:

Jain sages and ascetics, in their quest for the source of power, prioritized inner vision (Antardarshan) over outward observation and faith (Shraddha) over logic. They posited that inner vision begins where the limitations of body, speech, and mind are reached. The attainment of truth, which for Jains is the Soul (Atma), is achieved through inner vision. This path to self-realization is termed the Mokshamarga (path to liberation) in Jainism. While other philosophies might call this "Yoga" or "Sadhana," for Jains, it specifically means Indriya Nigraha (control of the senses), also known as Sanvara (restraint), which is the complete cessation of the tendencies of the body, mind, and speech. Maharishi Patanjali referred to this as "Yoga," and Buddhist scholars as the "Vissuddhi Magga" (path of purity). Jain scholars, however, also use the term "Yoga" alongside "Mokshamarga."

Understanding "Yoga" in Jainism:

The word "Yoga" originates from the Sanskrit root "yuj," which has two meanings: "to unite" or "to join," and "Samadhi" (mental stillness). While Patanjali emphasized the cessation of mental modifications (Chittavritti Nirodha) and Buddhist thinkers focused on "Samadhi," Jain scholars interpret "Yoga" broadly. Acharya Haribhadra defines Yoga as all those practices that lead to self-purification, the eradication of karmic impurities, and union with Moksha. Acharya Yashovijay agrees with this interpretation. For Haribhadra, the best Yoga is the "Dharma Vyapara" (spiritual activity) that develops spiritual feelings and equanimity, destroys mental afflictions, and controls mind, speech, and actions.

Divergent Interpretations of Yoga:

The article notes that various philosophers have offered different interpretations of Yoga, leading to the creation of numerous texts. Maharishi Patanjali's interpretations gave rise to a distinct branch of philosophy. Similarly, Jain scholars have authored many texts based on their own doctrines. A key analytical distinction is that while other philosophers primarily focused on controlling external activities, Jain philosophers also analyzed internal tendencies. These internal tendencies are considered the primary means to self-realization (Moksha) and are called "Dharma." The purer the practice of Dharma, the more it is encompassed by Yoga.

Practical and Ultimate Aspects of Yoga:

Yoga is presented as a discipline with two aspects: external (Bahya) and internal (Abhyantara). Concentration (Ekagrata) is its external form, while the absence of ego, possessiveness, and other mental afflictions constitutes its internal form. Concentration is the body of Yoga, and the renunciation of ego and possessiveness is its soul. Without the renunciation of mental afflictions, stability in body, speech, and mind cannot be achieved, nor can equanimity (Samatva) manifest. Yoga cannot be practiced without "Samatva." Sadhana that solely involves concentration without renouncing ego and possessiveness is considered mere "practical" or "material Sadhana." However, Sadhana that combines concentration and stability with the renunciation of mental afflictions is the "ultimate" or "Bhavayoga Sadhana."

The Fivefold System of Yoga (Panchanga Vyavastha):

Jain philosophers divide all worldly substances and processes into two perspectives: transactional (Vyavahar Drishti) and essential (Nishchay Drishti). This tradition is applied to the analysis of Yoga. Consequently, Yoga is divided into two main types:

• Karmayoga (Transactional Yoga): This involves the specific practices of concentration through posture (Sthan-asan, etc.) and is related to actions.
• Gyanayoga (Essential Yoga): This is related to Moksha and involves specific methods of causation.

Karmayoga is further divided into two types, and Gyanayoga into three, totaling five types of Yoga according to Acharya Haribhadra:

1. Sthana Yoga (Posture Yoga): This includes sitting in postures like Paryankasana, Padmasana, etc., to control the restlessness of body, speech, and mind.
2. Urna Yoga (Mantra Yoga): This involves controlling the restlessness of body, speech, and mind through the chanting of mantras.
3. Artha Yoga (Meaning Yoga): This involves concentrating on the meaning of substances like "neva" (presumably referring to specific spiritual concepts).
4. Alambana Yoga (Object Yoga): This involves focusing the mind on a particular object, even if it's just matter (Pudgal).
5. Rahita Yoga (Nirvana Yoga): This is the state of egoless, objectless contemplation and Samadhi, free from all worldly objects.

The Significance of Diet in Sadhana:

While Acharya Haribhadra's fivefold system is considered modern, the ancient Jain tradition includes a twelvefold Yoga (Dvadashanga Yoga), also referred to as "Tapa" (austerity). Although Jain scholars did not strictly adhere to Patanjali's eightfold Yoga, the analogy between the five "internal" and three "external" limbs of Patanjali's Yoga and the internal-external division of the twelvefold Yoga is evident. The first four of these twelve limbs are related to diet.

While a practitioner may have a greater need for diet than an ordinary person, the article emphasizes that mental well-being is more important than physical well-being in Sadhana. Both the consumption and abstinence of food are equally important for mental purity. While other yogis generally prohibit complete abstinence from food, Jain practitioners place special emphasis on it. Jains believe that fasting causes chemical changes in the body that facilitate Sankalpa Siddhi (accomplishment of resolve). Lord Mahavir himself undertook prolonged fasts for this reason. The goal of fasting in Jain philosophy is Sankalpa Siddhi, not physical emaciation.

Control of the Body in Sadhana:

The article highlights the importance of body control (Kayasamya) in Yoga. While controlling the body and even its neglect can be conducive to Sadhana, its protection and ornamentation are considered hindrances. To remove this hindrance from the path of Sadhana, Jain practices include the concept of Kayaklesha (body austerity), which has four main components:

1. Asana (Posture): Specific postures aid in achieving mental concentration and patience. Jain acharyas divide asanas into two types:
   • Sharirasana: For mental concentration.
   • Dhyanasana: For achieving patience. The text lists seven specific postures mentioned in Jain scriptures: Sthansthiti, Sthana, Ukad, Padmasana, Virasana, Goduhika, and Paryankasana. Padmasana and similar comfortable postures, as well as rigorous postures like Virasana, are considered beneficial for meditation.
2. Atapana (Endurance of Heat/Cold): This involves tolerating the heat of the sun and cold, as prescribed.
3. Vibhusha (Renunciation of Adornment): This includes abstaining from decorating the body.
4. Parikarma Varjana (Abstinence from Beautification): This involves refraining from beautification and ornamentation. These four aspects of Kayaklesha help in controlling the body and fostering detachment from it.

Control of the Mind and the Absence of Mental Afflictions:

Similar to body control, Jain scriptures also prescribe mind control (Manoniyantran). By controlling the mind, the senses are naturally controlled. This also makes it easier to control mental afflictions like anger, pride, deceit, and greed. Since the mind is naturally restless, once controlled, it must be maintained. The article warns that if not maintained, the mind can revert to its former restless state, overwhelming the practitioner. Jain practitioners emphasize remaining with body, speech, and mind in secluded places after gaining control over senses and mental afflictions.

This fourfold process is known as Samlinata (absorption or restraint) and is divided into four parts:

1. Indriya Samlinata: Restraint of the senses.
2. Kashaya Samlinata: Restraint of passions (anger, pride, deceit, greed).
3. Yoga Samlinata: Restraint of Yoga itself (activities).
4. Vivikta Shayanasana Samlinata: Restraint in secluded places for sleeping and sitting. The scriptures specify locations like cremation grounds, empty buildings, and under trees for such practices.

Absence of Internal (Spiritual) Afflictions:

Jain culture is fundamentally spiritual. For liberation from worldly bonds, the absence of afflictions related to the body, senses, and mind is essential. Similarly, the absence of spiritual afflictions (Atmika Vikara) is crucial for Moksha.

The twelvefold tradition of Jain Yoga includes external austerities (Bahya Tapa) and internal austerities (Abhyantara Tapa). The first six are considered external:

1. Anashana (fasting)
2. Unodari (eating less than one's fill)
3. Bhikhacharikā (alms begging)
4. Rasparityāga (renunciation of tasteful foods)
5. Kayaklesha (body austerity)
6. Samlinata (restraint) These are considered external because they involve abstaining from worldly pleasures.

The remaining six are internal austerities:

1. Prayshchitta (Atonement): Considered essential for purifying past faults.
2. Vinaya (Humility): Adhering to means of restraint and purity. This has seven types: knowledge humility, perception humility, conduct humility, mind humility, speech humility, body humility, and worldly courtesy humility.
3. Vaiyavruttya (Service): Providing all possible assistance to fellow practitioners.
4. Swadhyaya (Self-Study): This is of paramount importance and is considered mutually dependent with meditation.
5. Dhyana (Meditation): Also mutually dependent with Swadhyaya.
6. Vyutsarga (Renunciation): The ultimate relinquishment.

The Importance of Swadhyaya (Self-Study):

The article emphasizes the interconnectedness of Swadhyaya and Dhyana. Without one, the success of the other is doubtful. Swadhyaya is vital for fostering subsequent stages of spiritual practice. It is accepted in a fivefold manner:

1. Vachana (Reading): Reading spiritual texts and scriptures.
2. Prachchhana (Questioning): Asking questions about the core meanings after studying scriptures.
3. Parivartana (Recitation): Repeatedly reciting studied scripture teachings for memorization.
4. Anupeksha (Contemplation): Mentally reflecting and pondering over each teaching during recitation.
5. Kathakathan (Religious Discourse): Preaching scriptures and religious stories within a community of practitioners or devotees, thereby propagating knowledge for the welfare of humanity. This form of Swadhyaya in Jainism is compared to the Vedic injunction "Swadhyaya Pravachanabhyam Na Pramaditavyam" (Do not neglect self-study and discourse). This fivefold Swadhyaya is considered the ultimate means to attain Moksha as it destroys "Gnanavaraniya Karma" (knowledge-obscuring karma), leading to the natural clarity of the soul's inherent knowledge. The unfolding of knowledge is accompanied by perception, and "Gyanadarshan" (knowledge-perception) is paramount in achieving liberation.

Dhyana (Meditation) in Jain Sadhana:

While Swadhyaya and Dhyana are complementary, Jain Sadhana places importance on "Ekāgra Manaḥ Sanniveśanā" (concentration of the mind) before meditation. The practice of fixing the mind on a specific object is the initial stage of meditation, aimed at "Chittanirodha" (cessation of mental modifications). While the stillness of the mind is the initial form of meditation, the complete stillness of body, speech, and mind is the second form.

From a general perspective, meditation has these two forms, but from a Sadhana perspective, the second form is further divided into two:

1. Dharma Dhyana (Virtuous Meditation): This is considered the preliminary practice for controlling mental restlessness. The senses constantly try to draw the mind towards their objects. This makes the naturally restless mind even more agitated, leading it to rapidly shift between different objects of the world. Meditation's function is to shift this restless mind away from worldly objects and focus it on a single object. As this concentration grows, the mind's restlessness transforms into stillness, gradually approaching a state of immobility. This state of practice is in its initial stage in Dharma Dhyana and matures in Shukla Dhyana.
2. Shukla Dhyana (Pure Meditation): In its fourth stage, Shukla Dhyana leads to the complete cessation of mental tendencies, achieving "Samadhi."

Specific Stages of Meditation:

• Dharma Dhyana has four specific stages, often called "charanas":

  1. Agyavichaya: Contemplation of subtle substances.
  2. Apayaichaya: Reflection on the rejectable and acceptable aspects of these substances.
  3. Vipakaichaya: Contemplation of the undesirable consequences arising from accepting rejectable things.
  4. Sansthanavichaya: Contemplation of the forms and structures of the world and its substances. These stages are said to lead to detachment, freedom from passion and suffering, knowledge of cause and effect, and understanding of the world's impermanence. This contemplation method is accepted as Dharma Dhyana, which purifies the mind.

• Shukla Dhyana also has four stages, which can be divided into two pairs:

  1. Prithaktva Vitarka (Contemplation with deliberation): This is typically experienced by highly knowledgeable monks who meditate on specific substances according to ancient scriptures but do not remain fixed on any single manifestation. They contemplate various transformations of the substance, shifting between words and meanings, and between body, speech, and mind. This is considered "Savitaraka" in Yoga philosophy.

  2. Ekatva Vitarka (Contemplation without deliberation): When a monk focuses the mind on a particular manifestation of a specific substance according to ancient scriptures, and their mind does not shift between words, meanings, speech, and the world, this is called "Ekatva Vitarka" or "Avitaraka." In both these stages, gross and subtle objects serve as the focus. Practice of these stages helps in weakening Mohaniya, Gnanavaraniya, Darshanavaraniya, and Antaraya karmas, leading the soul to become omniscient, all-seeing, infinitely powerful, and detached. The practitioner remains in the state of "Jeeva Kriya" or "Jeeva Paryaya" as long as their "Ayukarma" (life-span karma) lasts.

  3. Sukshma Kriya (Subtle Action - Non-regressing): In this stage of meditation, the mind, speech, and body gradually cease their activity, leaving only the subtle action of "Shwasochchvas" (breathing).

  4. Samuchchhinnakriya (Ceased Action - Irreversible): In this stage, even breathing ceases. Immediately after this cessation, the practitioner remains embodied for only the duration of reciting the five vowels ("a, i, u, r, l"). Thereafter, they attain liberation.

  Thus, the practitioner remains in the state of "Sayogi Kevali" (corporeal omniscient) until "Ekatva Vitarka" Shukla Dhyana. The "Ayogi Kevali" state (incorporeal omniscient) begins from the stage of "Sukshma Kriya," and "Samuchchhinnakriya" Shukla Dhyana marks its complete attainment. This is when the twelfth aspect of Tapa Yoga and the sixth internal austerity, Vyutsarga, signifying freedom from identification with the body, becomes evident.

Characteristics, Objects of Contemplation, and Reflection in Meditation:

Similar to Dharma Dhyana, Shukla Dhyana also has four characteristics, objects of contemplation, and reflections:

• Characteristics:

  1. Avyatha: Unwavering patience in enduring suffering.
  2. Asammoha: Absence of delusion towards gross and subtle worldly objects.
  3. Viveka: Clear discrimination between the body and the soul after the realization of knowledge.
  4. Vyutsarga: Detachment from the body and its accompanying pleasures and adornments.

• Objects of Contemplation:

  1. Kshama (Forgiveness): Treating harsh and insulting words and behavior with equanimity.
  2. Mukti (Freedom from Attachment): Detachment from all worldly objects with an understanding of their unacceptability.
  3. Mardava (Gentleness): Cultivating a soft disposition, free from all pride, such as "I have this quality," or "I am special among worldly beings," or "I have controlled my senses."
  4. Arjava (Sincerity): Naturalness and sincerity in all conduct and behavior.

• Reflections (Anupeksha):

  1. Anantavrutti: The feeling that this cycle of suffering will never end, hence it is unacceptable.
  2. Viparinamanupreksha: The understanding that all substances are constantly changing and that their transformations have adverse effects on the soul.
  3. Ashubhanupreksha: The belief that all worldly relationships are inauspicious for self-realization.
  4. Apayanupreksha: The understanding that all worldly relationships are causes of influx and bondage of karma, hence they are to be rejected or considered unacceptable.

The article notes that the first four reflections mentioned here are also considered part of Dharma Dhyana's reflections.

Stages of Meditation in Jain Sadhana:

A closer examination of the Jain Sadhana tradition reveals a structured progression towards Moksha, typically divided into eleven major stages from a practitioner's worldly existence to liberation. These stages are also known as "Bhumikas" (phases):

1. Samyakdrishti (Right Perception)
2. Devati (Devotion)
3. Mahavrati (Great Vow-taker)
4. Amala (Pure)
5. Apūrvakarana (Unprecedented Causation)
6. Anivrutti Badara (Lesser Unfolding)
7. Sukshma Lobha (Subtle Greed)
8. Upashantmōha (Pacified Delusion)
9. Ksheenmōha (Eradicated Delusion)
10. Sayogi Kevali (Corporeal Omniscient)
11. Ayogi Kevali (Incorporeal Omniscient)

In the first three stages, only Dharma Dhyana occurs. From the fourth stage onwards, Dharma Dhyana is accompanied by partial Shukla Dhyana. Up to the seventh stage (Sukshma Lobha), Shukla Dhyana remains in its first phase. In the eighth stage (Ksheenmōha, also called Vitaraaga), the second phase of Shukla Dhyana is completed. The third phase of Shukla Dhyana is completed at the end of the tenth stage (Sayogi Kevali), as the omniscient practitioner still has a physical body. In the eleventh stage, this meditation, along with its fourth phase, is fully realized.

The Objective of Meditation:

The mind and senses are instruments for the soul, which is bound by both subtle and gross bodies. Their natural tendency is to engage with external objects. In the initial stage of meditation, the practice is to redirect this external inclination inwards. Therefore, the general objective of meditation is "Labdhi" (attainment). However, this initial stage is not the ultimate goal. Meditation's end is the eleventh stage, Ayogi Kevali, which represents the state of "Paramatmabhava" (Supreme Soul-nature). Hence, the ultimate objective of meditation in Jain tradition is this. Until the soul's general outward tendency is extinguished and it turns inward towards the Paramatmabhava, the ultimate objective cannot be achieved. Consequently, meditation has two primary categories: general and specific. In the final stages of meditation, the practitioner acquires the power to liberate all beings in the world from karmic bondage, though they may choose not to exercise it.

The Importance of Meditation:

Jain scriptures mandate meditation. For Jain monks, it is considered essential in the daily routine, with specific times allocated for self-study and meditation. The significance of meditation can be understood from the fact that it is a primary component for Jain monks. However, the article notes that over time, there have been significant changes in the practices of Jain monks and nuns.

The Goal of Shraman Sadhana:

The article concludes by stating that for the perfection of any object in the universe, both knowledge and action related to that object are essential. The coordination of both is also crucial for the success of worldly and otherworldly endeavors. Yoga Sadhana is an action, and for those who engage in it, knowledge of spiritual principles like the soul, Yoga, and Sadhana is necessary.

The primary texts of the Jain-Shraman tradition are the Agamas, which describe the conduct of ascetics. It is understood that the five great vows, Samitis (restraints in activities), Guptis (seclusion), Tapa (austerities), Dhyana (meditation), and Swadhyaya (self-study) are the vital organs of Sadhana for followers of Shraman-Sadhana. Essentially, conduct is the root, life, and essence of Shraman-Sadhana. Without conduct, Shraman-Sadhana would be lifeless, like a skeleton.

The term "Yoga" in Jain Agamas is not used in the sense of "Samadhi" or "Sadhana." Here, it refers to the activities of mind, speech, and body. These activities are of two types: auspicious and inauspicious. The objective of Shraman-Sadhana is to restrain both. Therefore, Jain Agamas do not permit monks to engage in activities other than self-contemplation. If a monk's activity is absolutely necessary, the Agamas permit it to be "Nivritti-parak" (oriented towards cessation). This type of activity is termed "Samiti Gupti" in the Agamic language and can also be called the "Ashta Pravachana Matra" (Eight Guiding Principles).

The primary goal of Shraman-Sadhana is Yoga, which is the complete cessation of the restlessness of body, speech, and mind. However, Hatha Yoga is not given importance because the mind forcibly restrained by Hatha Yoga can become even more uncontrolled and disruptive after a short period, destroying all Sadhana. In Jain Agamas, the word "Dhyana" is used in the sense of Yoga Sadhana, implying the redirection of one's faculties towards self-contemplation. This involves stabilizing the mind and speech along with bodily stillness. When the mind is engaged in contemplation, it is truly called "Dhyana" and "Sadhana."