Jain Sadhna Paddhati Me Dhyan

Here's a comprehensive summary in English of the Jain text "Jain Sadhna Paddhati me Dhyan" by Sadhvi Darshanprabha:

This article, "Dhyan in Jain Sadhana Practices," authored by Sadhvi Darshanprabha, B.A., emphasizes the paramount importance of meditation (Dhyan) within the Jain path of spiritual discipline (Sadhana). The core aim of all Sadhana practices, according to Jainism, is the development of virtues to achieve lasting happiness. This involves progressing from darkness to light, ignorance to knowledge, mortality to immortality, and from impure states to one's inherent true nature. This pursuit of perfection requires continuous effort, with attachment (moha) decreasing as progress is made.

The Central Role of Meditation:

The text asserts that meditation holds the highest position in Jain Sadhana. Meditation is defined as the process of concentrating the mind from multiplicity to singularity, and ultimately, to the soul. This is acknowledged as a difficult endeavor, with even those dedicating their lives to it finding it challenging to achieve complete mastery. The author clarifies that claims of remaining in nirvikalpa samadhi (undifferentiated meditative absorption) for hours are often mere illusions. True yognirodha (cessation of mental activity), or Shaileshi Samadhi, the highest state of meditation, is described as lasting only for the duration of five short letters and is attained only in the final moments of the lives of the liberated beings (Vitrag Bhagwan).

The Nature of Meditation in Jainism:

The text explains that much of what is practiced as meditation is actually deep contemplation or thinking. From a Jain perspective, there are four types of Shukla Dhyan (pure meditation), characterized by progressively refined contemplation:

1. Prithaktvavitarkasavichar (Separate analysis with thought): In this stage, the practitioner contemplates various aspects of a single subject, drawing upon past knowledge and transitioning between words, meanings, and different faculties (mind, speech, body).
2. Ekatvavitarkavichar (Unified analysis with thought): Here, contemplation focuses on a single aspect of a substance with an undivided perspective, still utilizing past knowledge and transitioning between faculties.
3. Sukshmakriyapratipati (Subtle activity without fall): In this stage, the mind and speech are completely subdued, but subtle bodily activities like breathing remain. This state is described as one where there is no falling back.
4. Samuchchhinnakriya-anivṛtti (Cessation of all activity): This is the highest stage where even subtle activities cease. It is a state of irreversible perfection.

The author draws parallels with Buddhist meditation, noting the five elements of initial Buddhist meditation (vitarka, vichar, priti, sukha, ekagrata) and how they progressively refine. The text also mentions four other types of meditation in Buddhist literature: Kayanuptashya (contemplation of the body), Vedananuptashya (contemplation of feelings), Chittanuptashya (contemplation of the mind), and Dharmanuptashya (contemplation of dharma).

External and Internal Aspects of Meditation:

Meditation has two aspects: external and internal. External meditation involves physical concentration, while internal meditation focuses on the absence of mental afflictions like ego and possessiveness. Concentration is the "body" of meditation, while the renunciation of ego and possessiveness is its "soul." Without renouncing mental afflictions, stability in body, speech, and mind, and equanimity cannot be achieved. True Sadhana lies in the renunciation of mental afflictions alongside concentration and stability.

The Example of Bhagwan Mahavir:

The text highlights Bhagwan Mahavir's rigorous spiritual practice for twelve and a half years, including six-month fasts. These austerities were not perceived as difficult because he had developed such equanimity through meditation that adverse emotions could not affect him. He remained absorbed in meditation for extended periods, understanding the distinctness of the body and the self. He faced numerous challenging situations and severe afflictions from various entities and people, yet his meditation remained undisturbed.

Types of Meditation in Jainism:

The article outlines twelve types of austerities in Jainism, with meditation and Kayotsarga (self-observation) being the most superior. Other austerities are considered merely aids to these. The text quotes Yogiraj Padmasinh stating that just as gold in stone or fire in wood is not visible without application, self-realization is not possible without meditation. Meditation leads to the understanding of the soul's pure nature.

Jain scriptures categorize meditation into four types:

• Art Dhyan (Painful meditation): This is an inauspicious form of meditation.
• Raudra Dhyan (Fierce meditation): This is also an inauspicious form.
• Dharma Dhyan (Righteous meditation): This prepares the ground for Shukla Dhyan and is considered auspicious.
• Shukla Dhyan (Pure meditation): This is the direct cause of liberation and begins from the eighth stage of spiritual development.

Dharma Dhyan:

Dharma Dhyan, which continues up to the seventh spiritual stage, has four types:

1. Agnyavichay (Contemplation of command/doctrine): Leads to the attainment of detachment.
2. Apayavichay (Contemplation of downfall/destruction): Leads to liberation from passion, aversion, delusion, and their resultant sufferings.
3. Vipakavichay (Contemplation of consequence/fruition): Helps understand the root causes of suffering.
4. Sansthanavichay (Contemplation of form/arrangement): Fosters detachment and destroys attachment.

The four characteristics of Dharma Dhyan are: a liking for the right doctrine (Agyaruchi), innate purity (Nisargruchipurnashuddhi), interest derived from scripture study (Sutraruchi), and interest born from deep understanding of principles (Avagadhruchi). The four supports for Dharma Dhyan are: Vasana (recitation), Pruchhana (inquiry), Parivartana (discussion), and Anupreksha (contemplation). The four types of Anupreksha within Dharma Dhyan are: Ekavananupreksha (contemplation of being alone), Anityanupreksha (contemplation of impermanence), Asharananupreksha (contemplation of having no refuge), and Sansaranupreksha (contemplation of the cycle of birth and death).

Shukla Dhyan:

Shukla Dhyan, literally meaning "bright and pure meditation," is the ultimate stage of meditation. Its four pillars are the types of Shukla Dhyan mentioned earlier: Prithaktvavitarkasavichar, Ekatvavitarkavichar, Sukshmakriyapratipati, and Samuchchhinnakriya-anivṛtti.

The four characteristics of Shukla Dhyan are: absence of agitation, absence of delusion regarding subtle matters, discrimination between body and soul, and non-attachment to the body and its possessions. The four supports (alamban) for Shukla Dhyan are: Kshaanti (forgiveness), Mukti (non-greed), Mardava (humility), and Aarjava (simplicity/straightforwardness). The four contemplations (anupreksha) within Shukla Dhyan are: Anantvṛttita (contemplation of endless cycles), Viparinam (contemplation of transformation), Ashubh (contemplation of impurity), and Apaya (contemplation of faults).

Relevance in the Current Era:

While some believe Shukla Dhyan is not possible in the current era due to the weakening of physical constitution (sanhanan), the text cites Acharya Kundakunda and Acharya Devsen who state that virtuous meditation is possible for a wise person established in their self-nature even in this era of spiritual decline. Acharya Ramasen goes further to say that those who deny the possibility of meditation in the present day do not understand the teachings of the Arhats. While the physical constitution might not be ideal for Shukla Dhyan, it is still sufficient for Dharma Dhyan. The stronger the physical constitution, the more stable the mind becomes, and mind stability is dependent on body stability.

Requirements for Meditative Success:

According to Ramasen, the four essentials for meditative success are: the guru's guidance, faith, continuous practice, and a stable mind. Patanjali emphasizes the importance of long duration, continuity, and reverence for firming up practice. Somadevasuri lists five reasons for meditation: renunciation, wealth of knowledge, non-attachment, mental stability, and endurance of hunger and thirst.

Conclusion:

In essence, meditation is the primary cause of liberation. It destroys the clouds of karmas like the southern winds dispel clouds, and purifies the soul like soap cleanses dirty clothes. Meditation holds significant importance in Jain Sadhana, and there is a need to revive its practice. As meditation is cultivated, the intensity of anger, aversion, envy, and delusion will decrease, leading to greater purity of the soul and unparalleled joy in life.