Kayotsarga Dhyan Ki Purnata

Here's a comprehensive summary of the Jain text "Kayotsarga Dhyan ki Purnata" by Kanhaiyalal Lodha, based on the provided pages:

The text "Kayotsarga Dhyan ki Purnata" (The Perfection of Kayotsarga Meditation) by Kanhaiyalal Lodha explores the profound concept of meditation and self-absorption within Jain philosophy, focusing on the practice of Kayotsarga. It emphasizes that true meditation, or Dhyana, is characterized by a stable and unwavering state of mind (sthira madhyavasanam). Any mental activity that is fluctuating or restless, even if it's contemplation, reflection, or thinking (chitta, bhavana, anupreksha, chinta), is not considered true meditation.

The core argument presented is that where there is action or the sense of doership (kriya va kartrutva), there is no Kayotsarga. This principle extends to the body, speech, and mind. The text quotes Dravya Sangraha (56) which states: "Do not move, do not speak, do not think of anything, by which the soul becomes stable. The soul absorbed in itself is the supreme meditation." This highlights that the ultimate goal is the soul's absorption in itself, free from external activities.

Key Principles and Concepts:

• The Nature of Meditation (Dhyana):

  • True meditation is a state of mental stillness and concentration (chitta sthir, ekagra).
  • The cessation of mental fluctuations (chittavirti ka nirodh) is yoga.
  • The perfection of yoga is Samadhi, achieved through self-restraint (samyama), austerity (tapas), and detachment (vyavadana).
  • The text refutes the idea that specific postures, places, or times are essential for meditation. What matters is the stabilization of the mind, speech, and body (yoga ana samadhan).

• Kayotsarga: The Practice of Self-Absorption:

  • Kayotsarga involves a state of "abandoning the body" while remaining in the body, which paradoxically leads to transcending the body.
  • This transcendence is achieved through the inactivity (akriyata) of the body, speech, and mind.
  • The text emphasizes that any action, even spontaneous bodily functions like breathing, coughing, sneezing, or yawning, are considered as "grains" or imperfections (aagar) in the context of Kayotsarga, as mentioned in the Kayotsarga mantra itself ("manna taav kayam thanena mone nam jhanenam appanam vosirammi").
  • The intention is to cease all deliberate actions and maintain the body in a stable state, with silence in speech, and the mind absorbed in meditation.

• Detachment and Non-Attachment:

  • The text draws parallels with Buddhist concepts like Vipassana and Anupassana, particularly from the Mahasatipatthana Sutta. The core teaching is to remain an observer (janamatta), mindful (patissatimatta), and non-receptive (anisitto) to the world and its phenomena.
  • Any attachment or identification with the body, senses, mind, or external world is detrimental to meditation.
  • The practice involves experiencing phenomena as they are (yathabhuta) without any personal involvement, support, or reaction (like attachment or aversion).

• The Four Types of Vichaaya (Investigation/Contemplation) in Dharma-Dhyana:

  • The text delves into the interpretation of "vichaaya" in Dharma-Dhyana from the Tattvartha Sutra. It argues that in the context of meditation, "vichaaya" means experiencing or "wandering" (vicharan, acharan) in the true nature of things, rather than mere intellectual thinking or conceptualization.
  • Ajnayavichaya: Experiencing the nature of scriptural knowledge (shrutajnaana), one's own unchanging nature, and the distinction between the body and soul, as they are. This is akin to body-detachment (sharir vyutsarga).
  • Apaya Vichaya: Experiencing objectionable states like attachment, aversion, and delusion (kashayas) as they arise, without judgment or reaction. This is kashaya-detachment (kashaya vyutsarga).
  • Vipaka Vichaya: Experiencing the results of karma (vipaka) as they manifest, with equanimity and non-attachment. This is karma-detachment (karma vyutsarga).
  • Sansthan Vichaya: Experiencing the nature of the world or cosmos (samsara) as it is. This is world-detachment (samsara vyutsarga).

• The Illusion of the Body and the Path to Liberation:

  • The text strongly criticizes the identification of the self with the body ("I am the body" - aham deh). This false identification leads to ego (aham) and possessiveness (mam), which in turn fuel desires, emotions, and suffering.
  • Through Kayotsarga and the practice of vyutsarga (detachment), the ego and possessiveness are dissolved. This leads to experiencing the indivisible, eternal nature of the soul, leading to a state of blissful consciousness.
  • The text highlights that the pleasure derived from sensory experiences is fleeting and the cause of bondage. True peace and liberation come from detaching from these desires and illusions.

• The Significance of 'Om' (ॐ):

  • The text concludes by introducing the meditation on 'Om' (ॐ) as a fundamental practice. 'Om' is presented as the primordial sound, the seed of all mantras, and a symbol of the Supreme Being.
  • The practice of 'Om' meditation is described in four stages:
    1. Paath (Chanting): Loud recitation of 'Om'.
    2. Jaap (Repetition): Internal humming or resonance of 'Om' with closed lips.
    3. Ajapa (Unspoken Repetition): Mentally remembering 'Om' and connecting it with the breath.
    4. Anahata (Unstruck Sound): Absolute stillness and freedom from memory, leading to the possibility of experiencing the unstruck sound.
  • 'Om' is considered universal, transcending all linguistic and conceptual limitations, and encompassing the divine.

In essence, "Kayotsarga Dhyan ki Purnata" guides the aspirant towards a state of complete mental and physical stillness, emphasizing detachment from the body and external phenomena, and the experiential understanding of one's true, unchanging self, culminating in the profound practice of 'Om' meditation.