Jain Sadhna Paddhati Me Dhyan

Here is a comprehensive summary in English of the provided Jain text, "Jain Sadhna Paddhati me Dhyan" by Kanhiyalal Gaud:

The book, "Jain Sadhna Paddhati me Dhyan" (Meditation in the Jain Practice System), authored by Kanhiyalal Gaud, explores the crucial role of meditation within Jain spiritual practices. The text emphasizes that all revered souls throughout history have achieved spiritual elevation and self-development through diligent practice. This spiritual development makes one's Sadhana (spiritual practice) radiant, imbuing their knowledge, perception, conduct, penance, humility, celibacy, truthfulness, non-violence, compassion, forgiveness, and other virtues with inherent, steadfast, and unwavering spiritual discernment.

The path of Sadhana is fraught with difficulties, and the practitioner's penance is aimed at the destruction of karma. Sadhana is categorized into three levels: knowledge, penance, and conduct. Knowledge awakens discernment concerning liberation and worldly existence, providing a true understanding of the nature of all substances, enabling the practitioner to abandon the harmful path and embrace the beneficial one. As Lord Mahavir stated, knowledge illuminates the true nature of all things, dispelling ignorance and delusion.

Jainism prioritizes inner practice over external rituals. Whether the practice involves penance, chanting, vows, or regulations, it is validated by the purity of the heart. A mind polluted by vices before commencing Sadhana is not acceptable. Purity of mind is attained through the observance of vows and restraint. If a practitioner observes vows and engages in Sadhana, their practice gains strength, and their mind remains filled with pure thoughts and clear contemplation.

The Nature of Meditation in Sadhana: Meditation holds significant importance in Sadhana. If the mind is not concentrated during practice, the Sadhana becomes fruitless. Therefore, it is essential for the practitioner to maintain a focused mind while practicing. Concentrating the mind is called meditation. Alternatively, meditation is defined as focusing the mind on one's goal or aim. The concentration of the mind on one's objective is meditation.

Definitions of Meditation from Various Sources:

• Jain Perspective: The concentration of the mind on a single object for a short duration (Antarmuhurta) is meditation for the unenlightened. The cessation of mental activity for the Jinās (victors over passions) is their meditation.
• Maharishi Patanjali (Yoga Sutras): Meditation is the continuous flow of knowledge towards a particular object that has been held in concentration (Dharana), excluding any contradictory thoughts, and focusing solely on the object of Dharana.
• Acharya Haribhadra Suri: Meditation is defined as the concentration of the mind on auspicious symbols or objects. It is described as being like the steady flame of a lamp, luminous, subtle, and imbued with deep contemplation.
• Benefits of Meditation: Meditation leads to self-mastery, self-control, mastery of the senses, pervasive influence, mental stability, and the severance of worldly ties, leading to liberation from the cycle of birth and death.
• Acharya Hemachandracharya (Yoga Shastra): One should resort to meditation after adopting equanimity. Attempting meditation without equanimity distorts the self, as entry into deep meditation is not possible without equanimity.
• Maharishi Kapila Muni (Sankhya Sutras): Meditation is the destruction of attachment (Raga) and a mind devoid of objects.
• Vishnupurana: Meditation is the continuous concentration of knowledge directed towards the nature of the Supreme Self, disinterested in other objects. This is achieved through the six limbs of Yoga (Yama, Niyama, etc.).
• General Understanding: Meditation is a path towards experience. It involves two processes: attraction (towards the spiritual) and repulsion (from the mundane). It is an effort to break the strong bond between the soul and matter with the sharp tool of right knowledge. Inner knowledge is the means, and meditation enhances its sharpness and intensity. As knowledge intensifies on meditation, this bond loosens. Balance, equanimity, and righteousness are of paramount importance in meditation.
• Tattvartha Sutra: Meditation is the cessation of thought that clings to multiple meanings, redirecting the mind from other objects to a single object. For individuals with strong physical build (Uttam Samhanan), it is the cessation of concentrated thought on a single subject.
• Tattvanushasana: Similarly defines meditation as the cessation of concentrated thought.
• Acharya Amitagati (Yogasara-prabhuta): Meditation is the stabilization of the mind on a single object by a sage, which leads to the destruction of their karma.
• Siddhasena Gani (Tattvarthadhigama Bhashyanusarini Commentary): Meditation is the restraint of speech, body, and mind according to the ancient methods.
• Acharya Kundakunda: Meditation is characterized by completeness in right faith and knowledge, devoid of contact with other substances.
• Bhagavati Aradhana (Vijayodaya Commentary): Meditation is knowledge that is free from attachment, aversion, and delusion, and that grasps the reality of things without wandering to other subjects. It is also described as the cessation of concentrated thought.
• Adi Purana: Meditation is defined as a stable disposition, the mind taking hold of one object.

The Necessity of Meditation: Liberation (Moksha) is the complete dissolution of karma, meaning being entirely freed from the bondage of karma and suffering. This is impossible without the realization of the self. Even for a restrained person, realizing the self is not easy without the equanimity of the mind. This equanimity is not fully achievable without pure meditation that removes impurities and distractions from the mind. Therefore, those who practice restraint must resort to Dharma Dhyana (meditation on righteousness) and Shukla Dhyana (pure meditation) for liberation.

The result of pure meditation is self-realization, which is the means to liberation. Hence, scriptures emphasize the utmost necessity of meditation. Until the mind achieves equanimity through meditation and the defects of impurity and distraction are destroyed, the seeker of liberation cannot realize the self. It is stated that all beings who have attained, are attaining, or will attain liberation do so through the power of meditation and penance stemming from pure intentions. Inner penance is superior to outer penance for shedding karma, and among inner penances, meditation is supreme, unrivaled, and universally acknowledged by ascetics.

Self-realization is not possible without meditation, and there are examples of individuals crossing the ocean of existence through pure meditation alone. The Mundakopanishad states that the meditating person, with a purified mind, realizes the Supreme Self. The Dhyana Bindu Upanishad declares that even great sins, like mountains, extending for many leagues, can be pierced through meditation on Brahman, and no other means can achieve this.

The Importance of Meditation: Every being in the world desires happiness and avoids suffering. However, they err by imagining happiness and suffering in external objects, which are not their true causes, and become entangled in karma due to attachment, aversion, and delusion. Bound by karma, they experience suffering instead of happiness. What the ignorant perceive as happiness is not true happiness but a mere semblance of it. Fleeting sensory pleasures are obtained through the influence of meritorious karma and are conditional on the absence of suffering. Such happiness, mixed with suffering, is dependent and temporary.

Meditation is the primary cause of penance, which leads to the stopping of new karma (Samvara) and the shedding of existing karma (Nirjara). These, in turn, lead to liberation. Thus, meditation is the cause of liberation. Just as fire burns accumulated fuel, meditation burns the accumulated fuel of karma. Or, as clouds are dispersed by the wind, karmic clouds vanish in an instant through meditation. Furthermore, in this world, one is not tormented by mental and physical suffering through meditation; it possesses an unparalleled power.

As the meditator transcends favorable and unfavorable objects, becoming free from attachment and aversion, meditation halts the influx of new karma, and the intensified penance through meditation causes the shedding of accumulated karma. Thus, meditation is the cause of Nirvana.

Suitable Places for Meditation: Ideal places for meditation include gardens, groves of banana trees, mountain caves, islands, confluences of rivers or a river and the sea, secluded village homes, mountain peaks, trees, and seashores. These places should be free from the presence of women, animals, eunuchs, children, and any form of noise. Such quiet places are excellent for the attainment of meditation by restrained sages.

The place for meditation should be pure and free from disturbances. If meditation is performed in an unsuitable place, it can lead to a break in concentration. The Hathayoga Pradipika lists six causes of the destruction of Yoga: excessive eating, excessive exertion, excessive talking, disregard for rules, association with people, and restlessness. Conversely, six principles lead to the success of Yoga: enthusiasm, courage, patience, knowledge of reality, conviction, and renunciation of association with people. During Yoga practice, one should abstain from living near wicked people, warming oneself by fire, association with women, pilgrimage, morning baths, fasting, and activities that cause bodily distress. The practitioner should perform Yoga in a cave or similar place that is level, pure, free from pebbles, fire, sand, noise, and water sources, and agreeable to the mind, free from mosquitoes and excessive wind. In essence, one should choose a place that is entirely conducive and free from obstacles.

Posture for Meditation: For meditation, the east or north direction is considered auspicious. Facing these directions, at an appropriate time, assuming a suitable posture, with a calm countenance, and a mind free from distraction and lethargy, the muni should sit with their eyes fixed on the tip of their nose.

It is advised to sit facing east or north at the right time and in a proper posture, ensuring the mind of the meditator remains free from distraction and negligence. The success of meditation is achieved when the five elements – posture, breath control, sense withdrawal, concentration, and meditation – are performed harmoniously.

Types of Meditation: Meditation is of four types:

1. Arta (Mournful): Caused by undesirable situations.
2. Raudra (Fierce): Caused by malice or anger.
3. Dharma (Righteous): Meditation on righteous principles.
4. Shukla (Pure): Pure and luminous meditation.

Arta and Raudra meditations are causes of worldly existence, while Dharma and Shukla meditations are causes of liberation. Specifically, Arta meditation leads to the animal realm, Raudra meditation to the hellish realms, Dharma meditation to the celestial realms, and Shukla meditation to liberation.

Detailed Explanation of Meditation Types:

• (1) Arta Dhyana (Mournful Meditation):

  • Type 1: Worry about acquiring desired objects or the sadness caused by their separation.
  • Type 2: Worry about the pain of separation from desired objects.
  • Type 3: Worry about not having desired objects and how to obtain them.
  • Type 4: Desire for worldly enjoyments like those of Indra or Chakravarti as a result of penance.
  • The Tattvartha Sutra further categorizes Arta Dhyana into:
    • Anishta Samyoga (Unpleasant Union): Repeatedly contemplating the separation from liked objects.
    • Vedana (Pain): Concentration of the mind to escape from pain.
    • Ishta Viyoga (Loss of Liked Objects): Repeatedly contemplating the union with lost liked objects.
    • Nidana (Diagnostic): Vows for worldly enjoyments in the afterlife as a result of penance.
  • These four types of Arta Dhyana occur in beings who are unregulated, partially regulated, or fully but heedlessly regulated.

• (2) Raudra Dhyana (Fierce Meditation): This meditation is characterized by violence, falsehood, theft, and the protection of possessions. It is driven by anger and greed and is prevalent in unregulated and partially regulated beings. It involves constant contemplation focused on acquiring wealth and property through unethical means.

• (3) Dharma Dhyana (Righteous Meditation): This meditation has four types:

  • Prajna-vichaya (Wisdom Discernment): Contemplating the self for liberation and concentrating the mind on it.
  • Apaya-vichaya (Calamity Discernment): Contemplating the harms caused by attachment, aversion, and passions, and firmly resolving to purify oneself from these defects.
  • Vipaka-vichaya (Consequence Discernment): Realizing that worldly possessions, happiness, suffering, union, and separation are the results of one's own karma from past lives.
  • Sansthana-vichaya (Form Discernment): Contemplating the form of the universe from head to toe, and the cycle of birth, death, and transmigration of beings within it, with a clear and focused mind.
  • Acharya Hemachandracharya states that contemplating the nature of the world and the infinite transformations of substances, while remaining attached to them, does not lead to agitation from passions like Raga and Dvesha. These four types of Dharma Dhyana are instruments for purifying the soul.

• Alembana and Bhavana (Support and Contemplation) for Dharma Dhyana:

  • Four supports for ascending the mountain of Dharma Dhyana are mentioned: reading spiritual and philosophical scriptures, pondering over subjects of study, and recounting learned principles.
  • For the purity of meditation, the four contemplations of impermanence, non-protection, the cycle of birth and death, and oneness should be practiced until a superior inclination is developed.

• Four Types of Objects of Meditation (Dhyeya):

  • Pindastha (Embodied): Contemplating the self through concentration on aspects like earthly elements.
  • Padastha (Word-based): Imagining a lotus with sixteen petals in the navel, twenty-four in the mind, and eight at the mouth. Concentrating on a letter on each petal or contemplating the words of the Pancha Parmeshthi mantra with a stable mind.
  • Rupastha (Form-based): Contemplating the serene and pure form of Lord Mahavir with a steady and concentrated mind for a determined duration.
  • Rupatita (Formless): Taking refuge in the immaculate, formless, and pure Siddha Lords, and contemplating the unity of one's soul with them in the heart with concentration.
  • Meditation on the five elements (earth, fire, air, water, ether), of which all substances are composed, is Pindastha meditation.

Progression to Shukla Dhyana: After practicing Dharma Dhyana, one should proceed to Shukla Dhyana. The culmination of Dharma Dhyana is the development of detachment, purification of disposition, burning of karmic fuel, and extinguishing the fire of lust. While initially supported, with continuous practice and increasing purity, it gradually leads to formless and pure Shukla Dhyana.

Acharya Hemachandracharya states that through this meditation, yogis imbued with intense detachment experience blissful, supra-sensory self-awareness. This spiritual happiness is synonymous with the equanimous state of the mind, free from attachment and aversion. Dharma Dhyana is the highest point in supported meditation and the final step before entering unsupported meditation. It is said that the current human physical constitution is not suitable for Shukla Dhyana, as it requires a body that remains undisturbed even if dismembered. Therefore, while Dharma Dhyana is the gateway to Shukla Dhyana, it is the most useful and accessible form of meditation in the current era. From a scriptural perspective, Dharma Dhyana is the one that leads to Shukla Dhyana.

• (4) Shukla Dhyana (Pure Meditation): This meditation is characterized by the mind remaining completely inward, even when senses are exposed to objects, due to the strength of detachment. Even if the body is cut or pierced by a weapon, the mind remains steady and unperturbed. Shukla Dhyana also has four types. This meditation is oriented towards one's true nature and leads directly to supreme liberation by completely dissolving attachment, aversion, and passions.

  • First Two Types of Shukla Dhyana: These types involve the contemplation of sound, meaning, and mental/verbal/physical activity. The first two are supported meditations.

  • Third and Fourth Types of Shukla Dhyana: These are unsupported meditations.

  • Meaning of Sankrama (Transition): Transition of sound (moving from one word to another), meaning (considering one meaning then another), and Yoga (adopting one mode of activity then another). The term "Savichara" in the context of Shukla Dhyana refers to this transition of word, meaning, and Yoga.

  • Second Type of Shukla Dhyana (Avichara): In this stage, when only one of the three yogas (mind, speech, body) is active, there is no transition due to the absence of multiplicity. This allows for the second type of Shukla Dhyana, Avichara (without contemplation/transition). Upon the complete eradication of the Mohaniya karma (deluding karma), pure omniscience (Kevalajnana) along with thirty-four unique qualities manifests.

  • The Role of Kevalis (Omniscient Beings): Upon attaining Kevalajnana, the Tirthankaras, through the impetus of their Tirthankara Nama Karma and the stream of infinite virtues, naturally turn towards the welfare of the world. By raining the nectar of truth, they bring immense coolness to the earth and show the path to liberation to the world, thus serving humanity.

  • Third Type of Shukla Dhyana (Sukshma Kriya): In this stage, during their final moments before liberation, Arihant Lords, while remaining in the gross bodily yoga, make their speech and mental yoga subtle. Alternatively, while in mental and verbal yoga, they make their gross bodily yoga subtle. Even while remaining in this state, they restrain their mental and verbal yogas, leaving only subtle activity of the subtle bodily yoga. This results in the third type of Shukla Dhyana, known as Subtle Activity.

  • Fourth Type of Shukla Dhyana (Vyuchhinnakriya): When Arhat Lords depart to the state of liberation, they cease even the subtle bodily yoga and remain in a steady state, like Mount Meru, for a duration equivalent to the utterance of five short vowels. This is the fourth type of meditation, known as cessation of activity. In this state, all meanings cease, and the state of supreme bliss (Shiva Pada) is attained.

• Alembana and Bhavana for Shukla Dhyana:

  • For progression in Shukla Dhyana, four supports are prescribed for the disciplined: forgiveness, non-greed, straightness, and gentleness.
  • Similarly, four contemplations for Shukla Dhyana are: the soul wanders in the world through infinite cycles of matter, and the world is impermanent and in constant flux.

• Difficulty of Shukla Dhyana:

  • Attaining Shukla Dhyana requires immense steadfastness and immeasurable strength of the soul, along with a profound sense of detachment. If this is not immediately possible, one should cultivate the contemplation of Shukla Dhyana with hope for the future, until all necessary preparations, such as immeasurable strength, are fully acquired.

Conclusion for the Modern Era: In the present age, Dharma Dhyana is considered the most desirable and auspicious form of meditation.