Self Awareness Through Meditation

Author(s): Ranjitsingh Kumat
Publisher: Ranjitsingh Kumat

Page 60

MEDITATION (DHYANA) IN JAIN SCRIPTURES (AAGAM)
for this type of meditation has been given as 'Sutra Ruchi or interest in the sayings of the Scriptures. It may be added that Sutra means wisdom or ‘Pragya arising in the self as a result of meditation and to be absorbed in one's own understanding and wisdom is ‘Sutra Ruchi'.
Sansthanvichaya or Meditation to consider the Constitution
‘Sansthanavichaya or meditation to consider the constitution is interpreted as to know and understand the 'Loka' or the universe its upper portion, the lower portion and the entire terrestrial region involving land, seas, islands etc. It is, however, submitted that this interpretation is not correct. In a way our own body is “Sansthana” or constitution and to know and understand it, the inner parts, inner depths, mental thoughts etc. is truly the meditation on constitution or ‘Sansthanavichaya'. It is said, “what is inside is also outside” and so one who knows the inner world of our body, thought and mind also knows the outer world. To know the self and its inner mechanism and to be a witness to all the sensations arising on the body without any craving or aversion is truly the ‘Sanstahanavichaya’ type of Dhamma Dhyana. The ‘lakshana' or characteristic of this type of dhyana is ‘Avaghadaruchi' which means to know a thing to its innermost depth. Going deeper and deeper in one's body is truly the ‘Avagadharuchi'. It is thus clear that Dhamma Dhyana means to become introvert and go deep in one's own body to observe all the sensations arising in its natural way, to know and understand the Dhamma or our own nature, and by being a mere witness and by not reacting towards the sensations arising on the body, one gets rid of craving, aversion and lust. One gets rid of ego too and by being with the nature, the Dhamma, one practices Dhamma Dhyana. There are four ‘anuprekshas' or experiences that one would come across through Dhamma Dhayana. They are as follows:
a. Ekatvaanupreksha—(The feeling of oneness). To know the self and to
realize the self being separate from the body and its oneness with the supreme. Anityaanupreksha—(The feeling of ephemeralness or transience) To understand the true nature of the sensations arising on the body as also the world around us that all worldly things are ephemeral in nature; arising and disappearing. Asharanaanupreksha—(The feeling of being without any support or guardianship) One comes to realize that there is no one to help or