DHYANA
By Bhairun Dan Padmachand Jaini (Sethi)
Summary
Dhyaana, as outlined by Bhairun Dan Padmachand Jaini, is categorized into four types: Arta, Raudra, Dharma, and Sukla, each subdivided into four classes. Arta-dhyaana arises from delusion (avidya), manifesting as misguided desires, while Raudra-dhyaana involves cruel intentions, such as harming others or lying. Dharma-dhyaana focuses on detachment from worldly objects and spiritual liberation, with subcategories like contemplation of Jaina scriptures (Ajna-vichaya), means to destroy karma (Apaya-vichaya), karmic consequences (Vipaka-vichaya), and cosmic order (Samsthana-vichaya). Sukla-dhyaana, the purest form, transcends sensory influence, with subcategories involving contemplation of distinctness, unity, subtle actions, and cessation of activity. The text also describes alternative classifications of dhyaana, such as Pindastha (contemplating oneself through five dharanas involving elements like earth and fire), Padastha (using words/letters), Rupastha (visualizing the Jina), and Rupatita (contemplating the soul’s virtuous state). These practices aim to purify the mind and destroy karma. The author emphasizes that external objects do not inherently cause violence (himsa), but one should avoid causes leading to harmful desires.
Conclusion
This analysis of Dhyana elucidates its critical role in Jain spiritual practice, categorizing it into four distinct types—Arta, Raudra, Dharma, and Sukla—each with four subcategories. The study highlights how Arta and Raudra Dhyana, rooted in delusion and harmful intentions, perpetuate suffering, while Dharma and Sukla Dhyana, emphasizing detachment and meditative quiescence, facilitate karmic purification and liberation. The detailed breakdown of Dhyana’s subtypes, such as Ajna-vichaya’s scriptural contemplation and Sukla Dhyana’s sensory transcendence, offers a structured framework for spiritual progress. The findings underscore the necessity of ethical vigilance and disciplined meditation, providing a pathway to minimize karmic accumulation and achieve ultimate liberation, thereby contributing significantly to Jain philosophical and practical spirituality.