Dharmadhyana (virtuous or righteous meditation)

To interpret and contemplate on the meaning of Agamas (Scriptures) and the words of the Vitaragas is “Dharmadhyana”. When delusion is minimized or overcome by contemplating about percepts and commandments of the Lords like blissful nature of the soul (Ajnavicay), on impact of karma on worldly soul and way to get free from that, it is termed as dharmadhyana. To create interest in the words of the Vitaragas and Tirthankaras, to show feelings and make attempts to behave according to their advice -these are the characteristics of this dhyana. Dharmadhyana or the virtous meditation are of four types–concentration on realities (tattva) through pramana and naya, ways and means to help living beings to take the right belief, knowledge and conduct, fruition of karmas and the reasons thereof, and state of universe^[1]. Meditation on sermons (of Vitarag/Tirthankar), regarding the path which takes away from suffering, emergence of new karma and fruits there of, the great architecture of the entire universe or any religious activity is Dharmadhyana. Those who have subdued or destroyed all klesas can have Dharmadhyana.

Various types of Vicaydhyana are suggested as part of it. Vicay is symbolic practice of meditation and detachment. It points at valour and endeavour. “Sampreksa” is one of them where soul is witnessed through the soul. Preksadhyan is a practice to see deeply or minutely i.e. to witness^[2].

Four types of Dharmadhyana

Other Jain scriptures like Agamas, Yogashastra (10/7), Jnanarnav and Adhyatmasar (2/16/35) have mentioned four types of Dharmadhyana namely:

1. Agnyavicay: In one of the oldest scriptures agnya vicaya, which is the first pillar of dharmadhyana, it is suggested that the aspirant has to think and contemplate upon sermons of Jin Tirthankars and to accept, believe and tries to follow the Lord’s agnyas (orders) or orders of the authority. Here, one contemplates on seven facts, namely -life and non-life, the inflow, bondage, stoppage and removal of karmas, and the final accomplishment of liberation.

2. Apayvicay: In apaya vicaya, which is second pillar of dharmadhyana, one has won over anger, pride, deceit and greed. Here, one contemplates on the incorrect insights one indulges into (avidya) and that eventually develops right insight. It is to think and contemplate upon the miseries and various practices for destruction of karma. Apayvicay is pondering over causes of distress and unhappiness and minimizing them. This helps in exercising Samvara and Nirjara, prevention and eradication of karma.

3. Vipakvicay: In vipaka vicaya which is the third pillar of and based on dharmadhyana is where one has to accept the stone thrown at him as the maturation of own karma and also one reflects on the eight causes or basic types of karma as mentioned earlier. It is also to think and contemplate upon emergence of various fruits of karma accumulated previously. The law of karma is supreme and inexorable. Nobody is immune from its operation. We should not crave for the comforts and should not feel unhappy in uncomfortable situation. We should make use of comfortable situations for undertaking the virtuous activities and in adverse situations, we should think of not repeating the unwholesome activities. That type of contemplation is called Vipakvicay.

4. Samsthanvicay: In samsthanvicay which is fourth pillar of dharmadhyana, one thinks about the vastness of the universe and the loneliness of the soul.^[3] It is to contemplate upon the universe and the shape and state of eternal Lokas, interaction between jiva and ajiva. Worldly life arises from interaction of Pudgal (ajiva) with soul (jiva).

Twelve points and pre-requisites:

Dhyanasatak and Adhyatmasar have mentioned following twelve points and pre-requisites for Dharmadhyana:

1. Bhavana: Four types of attitude are necessary before practicing Dharmadhyana. They are Jnana (true knowledge increases confidence level in soul), Darsana (faith), Caritra (conduct) and Vairagya (detachment).

2. Desa: Place of meditation (should be peaceful)

3. Kala: Anytime

4. Asana: Any comfortable meditative posture like Virasana, Simhasana, Kayotsargasana, Paryamkasana.

5. Alambana: Four media for Dhyana are mentioned in Sthanamgasutra. They are Vancana (Study of sutra and scriptures), Pruchhana (enquire for any doubts), Parivartana (revision, repeat the sutras already learnt), Anupreksa (analyse and contemplate on Sutra-meanings etc.). Thus, the aspirant gets established in dhyana and never returns. Alambana is comparable with Savikalpa dhyana where as Nirambalana is with Nirvikalpa dhyana

6. Krama (Sequence): First control Manoyog, then Vacanyog and Kayayog

7. Dharma or Dhyey: Ajnavicay dhyeya, Apay, Vipak, Samsthan

8. Dhyata: Different scriptures have given different eligibilities at different levels of elevation for an aspirant who can practice dhyana. Ideal examples are Stithaprajna, Muni.

9. Anupreksa: It is deeper, steady and undisturbed contemplation . A continuous observation accompanied by contemplation is Anupreksa. This is the most important aspect. Four types of Anupreksa are mentioned in the scriptures^[4] : Ekattva, Anitya, Asaran and Samsar. Others have mentioned twelve types of attitude.

10. Lesya: Lesya is an aura around the soul. It is a result and reflexion of all activities at the soul level. Jain darsana refers to two types of lesyas, namely Dravya lesya and Bhava-lesya. It may be pure or impure. Six types of lesyas are described in the scriptures. Tejo, Padma, sukla lesyas are very auspicious in Dharmadhyana and take the aspirant upwards. Krisna, Neel and Kapot lesyas are inauspicious or bitter ones and are causes of downfall on spiritual path. All six lesyas prevail till six stages of spiritual elevation (gunasthanas). At seventh gunasthanaka, Tejo, Padma and Sukla remain. From 8^th to 13^th stages, only Sukla exists. There is no lesya at the last 14^th and highest stage of gunasthana. The result or fruit of Krisna lesya is Narki (infernal state), Neel lesya is sthavar state (plant), Kapot lesya is Tiryancha state (next birth is animal, insect), Tejolesya is human birth, Padma lesya is Devloka or celestial state and Sukla lesya is moksa (liberation)^[5].

11. Linga: Indications of Dharmadhyana are mentioned. Detached attitude, kindness, body fragrance, cheerfulness, Faith, Sidhhis, Rutambhara budhhi–Samata–Pratibhajnan.

12. Phala: As a result one develops steadiness and one-pointedness in dhyana, inner joy, gets entry into swarga and finally makes himself eligible for Sukladhyana, the source of moksa.

Dharmadhyana is feasible in 7^th to 12^th stages of spiritual elevation.

Another classification

Another classification of Dhyana as mentioned by Acaryas Shubhchandra and Hemchandra is again of four types:

1. Pindastha: visualization through medium of body. It is of five types:

1. Parthivi Dharana: Establish idols, worship and meditate.
2. Agnivi Dharana: Focus and contemplate on burning of karma in fire.
3. Vayavi or Maruti Dharana: Contemplate on flying off by wind all the ash or impuruties sticking to the self/soul.
4. Varuni Dharana: The impurities will be carried away by water.
5. Tattvabhu Dharana: Visualizethe destruction of impurities through the medium of basic elements.

All these five Pindastha dhyana given above are types of visualization.

2. Padastha (pada, mantra like “Arham”, “Namo arihantanam”, “Om”).

3. Rupastha: Direct visualization of Tirthankara e.g. sermon of Jineswar in Samvasarana. Meditate on this nature of Arihanta.

4. Rupatit: Formless Siddha. Nirambalan Nirvikalpa dhyan i.e. meditation with no object and independent of any God or Tirthankar. All qualities of soul are actualized.

All eight main karmas (Jnanavarniya and others) are composed of material atoms of karmavargana and are alien to the soul. Fruitation of karma results into pleasure and pain and can not be identified with the self.

The enlightened soul knows that:

ahamekko khalu suddho damsananamaio sayaruvinaviatthi majja kimcivi annam paramanumettam pi—(Sthanamgasutra, 38)

“I am single and instrically pure, am possessed of knowledge and intuition. I am totally devoid of sense data such as taste, touch etc. and therefore totally formless (arupi), not a single atom of the alien substance matter is mine”^[6]

Footnotes and references:

[1]:

ājñāpāyavipākasaṃsthanavicayāya dharmyam | Tattvartha-sutra 9.36

[2]:

Acharya Kundkunda, Samaysara, “sampikkhae appagamappaenam”, pp.200-201

[3]:

Rudi Jansma & Sneh Rani Jain, Yoga and Meditation Published by Prakrit Bharti Academy, Jaipur, 2006.

[4]:

Sthanamgsutra (4/1/247), Dhyanashatak p.65

[5]:

Chimanlal Kaladhar, Jain Darsana- article appeared in daily newspaper “Mid-day” dt. 20.12.2015, p.29

[6]:

Ibid p.44