Jainism Eternal and Universal Path for Enlightenment

Author(s): Narendra Bhandari
Publisher: Research Institute of Scientific Secrets from Indian Oriental Scriptures Ahmedabad

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Jainism : The Eternal and Universal path for Enlightenment
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him. In this activity again we get so engrossed that we forget our goal and even our self. Thus we have seen that it needs no special efforts to get into rta or Raudra Dhy 'n. The mind is engaged in them all the time, with intense feeling and involvement. But these two types of Dhy 'ns are energy consuming and lead us away from our objective of moving to higher Gunsth ins. Nothing is achieved by practicing them, except more misery.
Dharma Dhy in is channeling our attention and energy in a positive mode, leading us to accumulation of energy. It is only a matter of channelizing our ability of rta and Raudra Dhy in in a positive way to enter into Dharma Dhy in. Shukla Dhy 'n is the ultimate goal, when one does not think either ill or well being of others. One's mind becomes totally empty and its energy is not dissipated.
The various methods of meditation are based on three basic techniques: concentration on an object, mantra or prina (breath). Besides concentrating on breathing (inhalation and exhalation), or on a statue or image (Itadev, symbol, chakra etc.), Dhy'n can be attained by focusing the mind on a sound (japa), a thought, or soul. Some practical methods proposed for attaining Dhy 'n are listed in Table 6.1 and one has to select one which will suit an individual best. One practice is to let all thoughts, bad and good, pass by till they are exhausted. The mind always desires change. When all the ill feelings, leading to 'rta and raudra Dhy in are exhausted, the mind itself will turn to Dharma or Shukla Dhy 'n. But this takes time if we are full of bad feelings about others and hold them responsible for our ills, whereas the truth is that we are ourselves responsible for our fate. When this is realised, meditation will turn to Shukla Dhy 'n. Shukla Dhy in is the primary requirement for achieving Samdhi.
We do not discuss the various procedures of meditation here except to mention that dhyan needs to be cultivated by continuous practice, preferably at the same place, at the same time. Irrespective of the procedure adopted, initially the two parts of the conscious mind have to be activated, the one which concentrates (on I tadev or breathing, for example) and the other which monitors the concentration and brings it back to the object of concentration, whenever it goes adrift. The period of distraction reduces with practice. When it becomes zero, that is complete and continuous concentration for long period (minutes to hours) is attained, both the parts, the concentrating mind and the monitoring mind become united in to one. At that point, one can concentrate on any object or thought at will. Then comes the stage of no mind or thoughtlessness. When thoughtlessness is achieved, that is one can bypass the mind and go directly to consciousness, one has to activate the analytical part of the mind and