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CHAPTER (6) Meditations: in Other Traditions 6.1. Introduction 6.2 284 CHAPTER (6) Meditations: In Other Traditions 6.1. Introduction We have elaboratively discussed about the Buddhist method and theory of meditation and how Moe Gok Sayadaw has interpreted and preached it without deviating from the original Pali texts. In this chapter we propose to present the same as discussed in the other traditions, namely Jainism and Hinduism. The theory and method of Yoga and meditation method in particular as employed by the Hindu philosophers must be recorded here. ' Yoga' having meditation as its prime object developed to an independent system in Indian philosophy. But due to my limited access the Sanskrit and Prakrit texts, I shall present here a short account of meditation of these two traditions on the basis of secondary sources. Let me start with the Jain philosophy first. 6.2. Dhyana: A Jain Perspective / Jainism was born on the intellectual soil of India and it is still flourishing within the boundary of it. It is regarded that Jainism is older than Buddhism. Jainism was founded by Mahavlra. They have employed the term Dhyana for meditation. Jainism has given much importance to meditation is a means to attend liberation. Dhyana means the instrument of attaining the ultimate goal of human existence-i.e. liberation and it is defined as the concentration of mind on a 285 particular object. In this ciiapter an attempt is made to present a picture of the physics and chemistry of Yoga in the light of Jain philosophy based on TOM some Jain philosophical texts and tradition. 6.2.1. Classification of Dhyana Subhacandara classifies Dhyana into Prasasta and Aprasasta. The former represents the psychological view where as the latter, the practical or ethical view. The former category is divided into two types, namely, Dharma-Dhyana and Sukla-Dhyana and the latter, also into two types, namely, Arta-Dhyana and Raudra-Dhyana?"^^^ The Prasasta category of Dhyana has been deemed to be potent enough to make the aspirant realize the emancipated status. On the contrary, the Aprasasta one forces the mundane being to experience worldly suffering. Thus those who yearn for liberation should abjure Arta and Raudra Dhyana and embrace Dharma and Sukla ones.^^' 6.2.1.1. Aprasasta Dhyana (Non-virtuous Meditation) It can be divided into two types, namely arta dhyana (sorrowful meditation) and raudra dhyana (inclement meditation). Herein, the world arta implies anguish and affliction, and the dwelling of the mind on the thoughts resulting from such a distressed state of mind is to be regarded as ''' Raiava.Viil/-i.p.27, -'"' Karti.p.469; Talvarlhasa,Vol.y.p.2S. •" ' Saravtha.Vol.O.p.Z'): Tlvanuuasana.p..^4. 286 arta-dhyana. Again it can be categorized into four types, namely, Anista- samyogaja, Ista-viyogaja, Vedana-janita, and Nidana-janita. Herein, the discomposure of mind results on account of the baneful association of disagreeable objects is called Anista-samyogaja; the parting with the agreeable objects that occasions discomposure of mind, Ista-viyogaja; the constant occupation of mind to remove the distressing state of mind resulting from the diseased condition of body, Vedana-janita; to yearn for agreeable pleasures and to contrive to defeat and slander the enemy is called Nidana-janitar ' The second one is raudra- dhyana, which also admits of your kinds. To kill living beings, to seek ill of others, and to collect the implement of Himsa etc. are called Hitiisanandi Raudra-Dhyana; the individual who desires to entangle the world in troubles by dint of propagating vicious doctrines, who takes pride and pleasure in cheating the simple and the ignorant through the fraudulent language etc. may be considered as Mrsanandi Raudra-Dhyana. Dexterity in theft, zeal in the act of thieving, and the education for theft should be regarded as Cauryanandi Raudra- Dhyana. The endeavour a man does to guard paraphernalia and a pleasure of the senses is called Visayunanandi Raudra-Dhyana. 6.2.1.2. Prasasta Dhyana (Virtuous Meditation) Next in order comes the Prasasta Dhyana, which is conductive to Moksa of Sarvaratha.Vol.9.p.34; Jnana.Vol.25.p.37; TatvarathaA.Vol.Q.p.30-32; Jnana.Vol.25.p.36; Jnana.Vol.26.p.4.9.10,11.13.15.16.17.18.20.22.24; .lriana.Vol.21.p.29. 287 final release. Before this Prususta Dhyana is directly embarked up, it is of primary and radical importance to delineate their pre-requisites. The necessary pre-requisites of Dhyana, in general, may be enumerated by saying that the subject must have the ardent desire for final liberation, be non-attached to worldly objects, posses unruffled and tranquil mind, and be self-controlled, stable, sense-controlled, patient and enduring. Besides, one should steer of (1) the worldly, (2) the philosophic ethical, (3) the mental distractions, and look to the suitability of (4) time, (5) place, (6) posture and (7) to the attainment of mental equilibrium, before one aspires to Dhyana conductive to liberation." Practitioner can apply a number of meditation techniques known as pindastha-dhyana, padastha-dhyana, rupastha-dhyana, rupatita-dhyana, savirya-dhyana, etc. In pindastha-dhyana one imagines oneself sitting all alone in the middle of a vast ocean of milk on a lotus flower, meditating on the soul. There are no living beings around whatsoever. The lotus is identical to Jambudvipa, with Mount Meru as its stalk. Next the meditator imagines a 16-petalled lotus at the level of his navel, and on each petal are printed the (Sanskrit) letters "arham" and also an inverted lotus of 8 petals at the location of his heart. Suddenly the lotus on which one is seated flares up at the navel and flames gradually rise up to the inverted lotus, burning its petals with a rising golden flame which not only burns his or her body, but also the inverted lotus at the heart. The flames rise further up to the throat -"•* Jnana. Vol.4.p.6. 288 whirling in the shape of a swastika and then reach the head, burning it entirely, while taking the form of a three-sided pyramid of golden flames above the head, piercing the skull sharp end straight up. The whole physical body is charred, and everything turns into glowing ashes. Thus the pinda or body is burnt off and the pure soul survives. Then suddenly a strong wind blows off all the ashes; and one imagines that a heavy rain shower washes all the ashes away, and the pure soul remains seated on the lotus. That pure Soul has infinite virtues, it is Myself. Why should I get polluted at all? One tries to remain in his purest nature. This is called pindastha dhyana, in which one ponders the reality of feeling and experiencing. In padastha dhyana one focuses on some mantras, words or themes. Couple of important mantra examples are, OM - it signifies remembrance of the five classes of spiritual beings (the embodied and non-embodied Jinas, the ascetics, the monks and the nuns), pronouncing the word "Arham" makes one feel "I myself am the omniscient soul" and one tries to improve one's character accordingly. One may also pronounce the holy name of an arliat and concentrate on the universal richness of the soul. In rupastha dhyana one reflects on the embodiments of arihants, the svayambhuva (the self-realized), the omniscients and other enlightened people and their attributes, such as three umbrellas and whiskers — as seen in many icons — unconcerned about one's own body, but almighty and benevolent to all living beings, destroyer of attachment, enmity, etc. Thus 289 the meditator as a human being concentrates his or her attention on the virtues of the omniscients to acquire the same virtues for himself. Rupatita dhyana is a meditation in which one focuses on bodiless objects such as the liberated souls or siddhas, which stand individually and collectively for the infinite qualities that such souls have earned. That omniscient, potent, omnipresent, liberated and untainted soul is called a niraujana, and this stage can be achieved by right vision, right knowledge and right conduct only. Right vision, right knowledge and right conduct begin the fourth stage of the 14-fold path. The ultimate aim of such yoga and meditation is to pave the way for the spiritual elevation and salvation of the soul. Some yogis develop their own methods for meditation. After that, Prasasta Dhyana can be divided into two: Dharma Dhyana (righteous meditation) and Sukla Dhyana (spiritual meditation). Among them, the first one, Dharma Dhyana is of four types of Dhyana: (l)When the aspirant finds no one to preach, lacks subtle wit, is obstructed by the rise of Karmas, is encountered with the subtleness of objects and experienced the deficiency of evidence and illustration in upholding and vindicating any doctrine, he adheres to the exposition of the Arahanta after believing that the -"Sarvarth;i.".p. 10: Yogasara.p.MS; .Inaiia.37.p.2.4-Q. 10-19.20-23.24-27.28-30.31.1.1-.8.42-43.16; www.Wikipodia.org/wiki/.com 290 Arahanta does not misrepresent things. The aspirant is said to have performed AJna- vicaya Dharma Dhyana. (2) To ponder over the adequate ways and means of emancipating the souls from the worldly suffering caused by the perverted belief, knowledge and conduct and to mediate on the means of ascending the ladder of spiritual welfare, are designated as Apaya-vicaya Dharma Dhyana.' (3) Vipaka-vicaya Dharma Dhyana implies the reflection on the effects which Karmas produce on the diverse empirical souls.'^^** (4) The reflection on the nature and form of this universe constitutes what is called Samsthana-vicaya Dharma Dhyana.^'^'^ The second one is Sukla-Dhyana which can be divided into the four types of Sukla-Dhyana: (l)The first type (Prthaktvavitarka-vicara) is associated with Prthaktva, Vitarka and Vicara, i.e., with many-ness, scriptural knowledge, and transition from one aspect of entity to another, for example, substance to modifications and vice versa, from one verbal symbol to another, and from one kind of Yoga (activity) to another." -'" Saivartha,Vol.9.p.36.
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