218
Chapter VIII
Meditation (dhyana)
Transition from the not of gross emotional
urges
(bhoga) to the sublime, peaceful refined segment of life
which is achieved through yoga and dhyana; there are
several works on yoga and dhyana and to take a resume of
all tne works on these topics will be either repeatition
of the preceding pages or have been touched in the
pro­
per contexts, and hence unnecessary to explain the aspects
of yoga.
Separate treatment of dhyana allocated by RatnaI
kar compells us to interpret
what exactly he means by the
philosophy of meditation or dhyana0
Jainism, infact, is a philosophy of atman; the
and conditions to realise atman have been described
modes
<
by
various authors right from Kundakunda (Niyamasara, Bhodha
;
Pahuda, Ilokhapahuda) Samanthbadra (Stutividya, Svasambhu
stotra), j?ujyapada (Samadhi-tantra, Istopadesh) Yogindo
(Parmamta Prakash and Yogas ara)^
Jinasena (Mahapurana, 1st ^
f
part), lastly S|ftubhachandra (Jnanarnava)^ whose master pieces
on Jain doctrines of dhyan are quite m vogue in Jain commu­
nity.
Besides these technical philosophers, there are giant
literary figures like Somadeva,
(Yasastilaka) and Puspadanta
t
(Mahapurana) Jatasimhanandi
(Varangacharita) etc, who are
219
chief custodians of Jain culture and civilization, which they
try to preserve through their wntings; in this galaxy
of
grand masters of Jainism and Jain literature, stands
an
equally creative writer Ratnakarvarni by his Bharatesh
Vai-
bhavo
However, we are concerned here with the explanation,
interpretation of what Ratnakar wrote about
» rtocjae^
Dhyanac
jao **
Similarly he finds the worthlessness of golden orna­
ments and rich dresses so that he should realise his
own
atm an -
"
^ oustedj7>3u$e.l
151
The Tirthankar is an ideal for meditation*
This
has
been very nicely stated by Jmasena in his mahapurana (115
to 120 Verses)„
According to Jinasena, Siddhaparamesti is
without any passions or Vitaraga achieved only at
eleventh
Gunasthana; uhe very meditation on Siddhaparmesti causes
the destruction 6f Karmas*
IB
2 2D
Ratnakar uses his own terminology '
$Fdo3
**
f3dj.j"e>t3j
dodomo^-s^ ^Q&dd^* 8j5t^3?.Fdjdj
Sdjr&od
&)^3_o ^dDn^oJood dd-sroridvjDl
SdjF dodjll
©odj «d-3fcjdfSjiK§ djOd/vodoiaodjSodSd^de.Dll 17 11
and also he defines dhyan "
Jjrsddj
i< odjD^e.od^dDdd
adddr s4,odo fSu^odjdjDdd $e.ojl
gjjdjsjjdo^dj wjue.woJll
Zoddjd &09 djoad sdjFajosodl
sdft^djdj de.sQod 11 22 11
Philosophically speaking* there are four types of dhyan
which has been elaborately discussed by Jinasena and Shubhachandra m their respective works? n«i'5'|c>^'r(^a
J'1?'5:v,c-Y>'|av ) t
Jinasena is more philosophical* whereas* Shubhachandra
is
more technical; he discusses the concept of dhyana and
its
types; in the chapter twentyfifth of J^ancTma^he gives technical^letails; according to him there are two gross types
dhyan; namely Aarth and R<£udra (©^f
two types are dharma and sjfrukla0
Vaidarya which shines
of
and cPdj ) „ the refined
The s^iukla dhyan is
like
and is extremely clear and distinct;
221
„ yr^Jif^coj JffSpeTTH -ftOtct^ -xT
i
■gyjfcr^T^R^r ^Ta^S^r^&^C11"26
a/K#l
wW>r
^-ztkTO c^f
»
The second type of sljAukla dhyan unlike the first type,
results in tie destruction of four destructive karmas
(Gbiatia karma) and becomes omniscient () this kevalagnan is eternal aspect of atman0
„ yrRfrj^nryrtmr
yniirrQ
rtvr
1
In the words of Ratnakar,
it
,5?3?30i
gSoB030;£ $3jf &0l0,3 3jJC>d =3otfe
3*3; U
'
-533 3jJOl3&3)d ©&03,d O^jiyoOvJw^JtODOJJDj^SDOSll
tt 27 11
whom he treats dhyan
as " $t$03jand one who, ’
3D30F3c)1^3fe,3003DB3^CK3jDtri 11
3^A
This is how the
king
Bharat realises the grandeur of meditation"
„
pc>£ 3d f8j^aJ33<) tyoitoGj odoratnoa^e. uv„m
?
in other words, the king Bharat is more spiritual than philo­
sophical o
The transition from waring emotions to the peaceful
meditation, is simply miraculous? yet, true and factual.
'Ratnakar is a great sumriser of Jain thought; he discusses
„
^3^ 3jja>asj*3urlndd&
ssjf
s5e.lcn>30 ztedodj
odv/3€.2S*oil ^3djD<?oiod rfotera 8SoiAta«ocJjj3JFO„e.33‘0ncJF
11 48 E
!
222
It is typical of writers of puranic legacy who imagine
too much and express in the most colourful words, by restor­
ing themselves to mysteries;
following the eighteen puranas
of Brahmanism, for example, the throan of Indra trembles as
soon as a sanyasl performs severe penance, as per example,
the famous story of Vishwamitra and Menaka; similarly,
by
sixteenth century, the Jainas had absorbed much of the
fantasmegoria and incorporated them in their own
literature,
although, realisticaly speaking, they have no place in Jain
philosophy; because. Jainism is out and out realistic
rationalistic, hence, there is less scope for myths;
and
yet,
Ratnakar, adopts such a style, in order to boost the image
of the king Bharat.
He clearly expresses about Bharate3hi
11 52 11
Ratnakar mentions, surprisingly,
M
wrtdJdtfj ®0d7>Ojd
which has been rarest and most scientific explanation of the
spiritual ladder of the atman.
Ratnakar has his own way
of
dividing the fourteen Gunasthana3; but, nowhere the discuss­
ion of Gunasthanas is discussed and interpreted as in Dhavala
I volume, sutra No.l60 to 193; Nemichandra a Guru of Chamundaraya; has elaborately discussed the doctrine of Gunasthana,
in his Gommatasara, Jivakanda (verses No.8 to 67); Ratnakar
refers to Agam (canonical work)in some places.
Ratnakar
223,
«
was very well conversant with the most authoritative works
on Jainisnu
The atman realises its infinite^ four powers-
Anant Qnan<, anant Dharshan,? anant sukha* anantshakti^,
but
in a place of word anant^ Ratnakar has used the word
valyaff
Kai-
Both the words convey the same meaning,,
111
lddFdl^dd# S03j3&_s,0*3j0&) 11
«j^ocjjFdoMOrSo3 aso^odcJl&^e.
75 tt
(dhyan)
with the result that the s^uddhatma shines like sun and the
moon (V„78)o
Bharat realises his atman as parmatman
by
shedding off the karmans ( s&fo) ; the Kinnaras* the Khedheras
and all other vyantar devatas (V-84) enjoyed the spiritual
progress of king Bharat0
Ratnakar appears to have an apolo­
getic admiration and adoration in describing
•• ^>03
on 8
2d$ ^aoOooO
Bharat as:
a started speaking
dd Sd-sfFdO
» „ (Vt?93)
The king Bharat realises suddenly the real happiness
of self-realisations
it
QddJ^)d ESdjjd^j^i SdJdoa)
il
Sdrl 3-3$ an^eSo^d Jjuddd^ls&d ^vjsBF dosododifcdll
(V—103)
224
Ratnakar mentions the names of saints Ravikirti, Arkkirui,
etc, the queens also were convinced about the temporary
happiness of passionate life0
Hence, the queens removed
their bangles studded with pearls and precious stones and
nose rings, ear-rings? they all removed their ornaments:
Similarly there were so many ornaments like sarapani,
pille, Mintige, Padasara Goulasara, bhujakirti, were dis­
carded leaver of " aafcj,
S3^oc5o
sfTJO^OdjOO^e. afdcfeJOd ; the daughters-in-laws v;itness
the
sacrificial attitude towards life by the mother-in-laws;
m return the mother-in-laws,appreciating the firmness of
their decision renounces the world and
The king Bharat took his position by the side of Munis
along with other kings and queens»
ly
The king knows thorough­
well that (Sandhi 71-20-26) the realised |k>ul knows
no
sufferings? it is truism to say that there is nothing which
is superior knowledge than the knowledge of t he self:
wSksJejDrt dj:a>
s-Bh&lcn^rS
do djjod^-sd^oy nls^aadjDs'joK? ddrli
(71-24)"
225
It has been a common belief that emancipation from the
cycle of births and deaths is deepest and the most engross­
ing problem of life; all the systems of Indian philosophy,
except the charvakas, believe in doctrine of moksa
various forms.,
in
In this Brahman-nam^feandhis, the king Bharat
preaches on the art of escaping from the trammels of lifeprocess.,
One who becomes pure m his consciousness achieves
the best and highest stage of life; for that* one has
burn the karmas- "
to
n sJood^CdO «$3CTc>? •»
This presupposes 8
Mq sSjESja&SEsed
a* *
It is interesting to note that Ratnakar subjects Kalmukhi*
Pasjrtupat'n* Sarikhya, Mi^mamsa* Kyaya* clearly the subject of
refutation; but* since he is a poet and not a philosopher
of the caliber of Somadeva who criticises all these schools,
m a most devastating manner..
But Ratnakar simply toucnes
these schools and states what they do; for him one can be 8
tS Za0jrdu3J,
0 JU wF3j, S3CTc>rtf3j,
S5e.CTc£SjOCJjSj , &Td$&!07!S}0£$0#G3)3dJ, i5d0F?50rT33
but it is not so easy to become vitaragi the stage which is
226
achieved only at eleventh Gunasthan? although the potentia­
lity of realising the soul-force lies dormant right
fourth stage onwards.
from
In this process the paramatman
m
each one can be realised by the atman itself-
M
rlvJtrf3G3JrcH%#'t? SjOvJfSD^'dOd'Sfl
&/e>e.aos3tfjl
e^-sOd^dvTcdOfe, ss^odot rfj^joa atODSoo
(V.26)
&& ZSOO&J
one who realises one's atman as Ratnatraya, the destruction
of karma starts falling 'down; hence Bharat was gradually
detaching and distancing himself from the world of pleasures;
hence* his assertion of self-realisation is the only
goal
J
of his life and on that account every one should aspire.
ajtsjtfroaejJfc
II
(v—30)
Unlike technical philosophers*
soul is compared with "
"sj^odo ajo#3 doisoaS
ajsjrtes*
j
the highest and purified
0
gSdlOsJ 3^3*330 S
« etc®
Yet* ne is not behind any other philosophers in coining
Onomotopoeic which is more convincing than logical arguments*
• an an
sajr
3Jai zsjajfe,
when this happens and
djretfrktf o-sasjaji
$"3#l&d rt3j& 30dr snr§3djll 38 II
227
u
yOOOd iSjnDdjd 3jjd_e<XJJO 31)4 **
-
isaj^a fsjwju
zsoo^A
sJoD^a- (V_40)
and, he exposes doctrine of devotion which stands definitely
in contrast to the vedic concept which is definitely aimed
at propitiating deity; there are infinite deities in brahraanism; thirtythree crores of gods living m the stomach of a
cow.
Such mysterious and mystrifymg concepts are totally
absent m Jainism.-
„
dtfejd
dta;$oadrs
or
»
&£>$$$
ad «o?3j aJdiiodol
ojraa^Sfe,
ajDdoj
*"
^a_,ajDaooa_,n
(V-46)
In Jainism, all the philosophical ideas, religious doctrines
and ethical virtues are governed by such adjectives as
samyak mangal
(dJOhCJ ),
All the Tirthankaras
destroyed their karmas at the level of s^uklacj(dyaha,
had
achieved
at thirteenth Gunasthana; without meditation and tapa,
cannot become a Jma, m the words of pujyapada*
••
SadFfcOJdOSFO
's.SSSas:" ?
one
22§
In the words of Ratnakar,
ii 33de.so assotf^^ak^o es^odoue.rraoio sera a
3o30o i^&rraoll
SwrSjns 3oe>oo;g Sfcjr
^acrahasojll
$jhQ ;ral 3533
(v»52)
The sukla dhyan is possible only for the saints
«
so3o #os„ j?t>$3 odvj3e/>nu„d «•
Incidently Ratnakar exposes and interprets the two
major
a
vyavahardharma and Nichayadharma; only at the Nichayanya,
one can realise oneself as parmatma, at the level of sukladhyan? otherwise, there is little hope for muktio
He states
t 4 ~±
the doctrine atman, sudhaman, parmatman etc,
A
/» *-
*•
do^tad^ &033
^3fo 5oD®d^
37>fkoddOdo
(V-66)
andl»
“580 30&)03)d 3o0<p 3300$ <S«3 ^^dl 30 300^7>3
„
good 303 3d 3"303j
303_,0„1
dotl&o $3 dd 3023doaii
3L V-67 1
It is m the context that Ratnakar raises the issue that
/
of varnasrama
dharma; but again, he is not polemical,
understand by Bramha
he
as standing for atman itselfo
II a^sS^doOd <303 fs503e)3o^a^Ddl2JD_<;a3fe,raa0o32Jo3Oc>9l
r$jfyc3Dt$
&ns^o^fsoJoo^oiajisj %nd353_a33df 11
(V-79)
229
When the people belonging to the caste of "Sudra, Ksatnya
/
and Vaisyas
greeted the king with respect and reverence,
the Brahmins too were delighted and went near the king with
the worshiping materials.,
(75-69) ; happy as the king became
at the respect shown by the Brahmins, he gave new name to
them; - — e
(,9i)
p
^ ^
tt Zo-njj H ^ £9 1° sok
<uu£ SdCoOf^r
U
(Iti- II
He accorded recognition to the Brahmins for their eligibility
for Jnana and dhyana, besides they were already had the Inerit
of dana and diksas
m
$7)3$
dDd,
odvjatrigdodj a^d&jstOddOduidcdjl
%-v?s€ g-d$ 3$
&jrd&0dotftli 75*83 II
That the Brahmins were superior to the rest of the three
castes, was accepted at the time of king Bharat, the son
the first Tirthankar^
Rsabhanath,
about whom we find spendid
writings m several Brahmanic pur anas, particularly in
Bhagavat Pur ana (
Jina®
of
the
djcrs^p the pure and pristine nature of
They compared their soul with, Akash, Bhoomi etc;
pupils, who were standing all the aspects of religion
The
and
culture, besides music, for example, sang the songs in appre­
ciation of Samavasaran;
Ratnakar, when he exposes the nature
of devotion io Jina6, means it Bhedhabhakti
it s^djOod d tObjja ipdj&Aad atalsfcJoocfjdjrstfiS $e.d
(V-45)
*
23 Q
and further he declares in has own styles
•»
Svja^,-§oia?3ja?3
^gasjaoll
^s^a^gjOdja ad^^odolsJ^vjEsaaoa aoja^ii
(V-49)
The pupils who were under training^, had to praccise the
method of singing the religious songs; the atman remains
atman although within the limits of physical structure; he
remains 0 $d,jFa>just as xhe milk is white,? despite,?
it
sfe
I
comes from the udder of the cows of various colours©
"
ofaopadjDosdoodjd
djD^ajF1
odjrss^iodjgSya do^oijD^cr§od&itooFo^oaj
sfaaado 1 51 E
The pupils study not only music-instrumental and vocal
but,?
" ETagSOra ’’ 33^3^3^
(Logic) sieved
(Commentaries)
i
By the word
Vidya^ Ratnakar understands tne development
of personality by undergoing several types of learning
and
training; first of all* he touches the value of music and
vocal songs or vocal ragas he mentions,;b
rPtfbjt
s djD^iS^Ce and 6
besides the decorative
materials or cosmetics such as sandal paste; the pupils oi
signers used to sing accompanied by£■-mussed u.<£U.
23J.
"
SitteOdjrdtfjj and, they started reciting on
the
theme of destruction of ghatiyakarmas accompanied by several
stones*
Ratnakar uses the word o sST&aciao,«^ several times,
I
they sang on the basis of classical music*,
a
5c&SDFW,
OX,
, VVO$-dO,
ancj one wor(fi wiiii several meanings
and
viceversa; besides these, ganapada, sandhi, sarnsa were
A
mastered by the students*,
As a true poet, Ratnakar raises
the position of poetry to a majestic level and declares that
poetry is not an easy task;*-
«
yud-sal docd ajoodo-sa ddofell
a^odj ^a^odjrai^jDddj STWRUAd^asaj,
V-69
oSJodjoajjdj se^sajddssutf,; dj*e 1 ?S5r©Qo^dDosd
ngst® zo&jQmodj^oddOhe.1 yjas&raea^oaootJ H 70 n
B-70
Another mysterious training of the gifted students is to
have mastery over several complicated subjects-mathematical
calculations and inviting several persons to provide problems
like telling the birth date of any man or the future or
reproducing the song from any other language etc, were to be
learnt under an expert master, known as astavadhan and sixty9 9
four arts; just as several colours due to the clouds, sunrise
and sunset are visible, m the sky, the sky itself is not
coloured; similarly, the atman is not coloured and tainted
232
by several influences of the sense organs
(Vo80*81)o
In
order to avoid tiresome^ repetition* it is enough to declare
that?
«
e&k 33*8
<$%?5 ^a?3jdT>rill
Sddji!3&^oajjdj wOldjuG^
sa,3
SdjF^J^djF
‘
11 90
m
u
jFOdD^^Fye) FSJDOddF 1 fefvJcItFS
SjHDSdvJD^w^oJl
SdsjFt)^of3j-sojo Sss* $u&<?>d6i ®3«# *Sdj
djjft^odvjdrjj 11 91 11
Ratnakar lays more emphasis on the role of dhyana xn
these words;*=
ii
^D^FsSe. doja)$ s^Ort*3
So the training or vidya includes* music* Astavadhan,
O 9
Grammer* or poetics* dhyana; and; above all the spiritual
Gymnasium? without knowing the philosophy of dhyana (Medita­
tion) there is no end to spiritual experience; the Jain
philosophy of Meditation has been practically restraining
philosophy;
all the four stages; arta* raudra* dharmya and
sukla* are co-related to the spiritual stages
of jiva<»
(Gunasthanas)
Acharya Kundakundas1 significant expressions
Samayasar (Verse 196); the topic has already been dealt
with m------------------—«-etc»
i
233
Section A Moksa
The Jain conception of Moksa has been the most peculiar
theory m contrast to other doctrines which are not
very
particular about the rigourous ethico-religious discipline;
4
other schools are not touched by Ratnakar in his moksya Marga
sandhi.
He has not cared even to mention other schools like
Somadeva who had elaborately examined various doctrines
of
other vedic as well Buddhistic schools; he has repudiated
their contentions; frankly speaking, atman stands for Ratnatraya, variously described, but mainly from two points
view!
of
Vyavaharnaya and nichayanaya,
m
3^od deems
qa4
03^3ja-ctodjo* U
aid,* a^aujl
S)s3F?3«i gs*3^odjad_,e.u a. v-a a
Ratnakar makes a distinction between vyavaharnaya and
nicha>anaya but they are not two ways but levels
of reali­
ty;
They differ only in degree but not in kind"
jd^djjod jBod a
3ao^ocsj
cESde.SF0djc3j jdjodj-aai U ____ (v0io)
234
At the vyavahar or empirical level, human mind is extra­
o
ordinarily fickle**
rTe>30CJjoJ doduddjl (
hence the Manas (Mind) must be controlled by the Atman (soul)
so that the Karma can be destroyed gradually but surely.
m
doddi^dj-cjtfo ftodcn>rK?e. Sdjrl
arsaoaitfj
RatnSkar makes a distinction between 1
and
; in his opinion the Mruduchitta is governed by the
Kathmchitta because
" d^d^odjTBe.rid dod’aaatfd^Oi'dl d^odj
ssaj^riS^odo 3d^d-3l
dTiodjj adddl
dcs2j^% JdD?.a^dd
li 25«2i II
In other words, Kathm chitta is equal to dhyan
»
^dQotfo^de. tfdj6" S&FD ddD^d
37>do Jodddo
(v- 2 3)
Similarly Ratnakar defines Dhyan as " ajdoSjd dJdd
srss^dj-cft?d sadji dj®adumcj ^ugddotfo (75«2410
from this concept of dhyan, Ratnakar subjects the concept
_ to the study of dharmayoga and suklayoga
(
of dhyan
(75-37,38
and 39)
235,'
n
esDiS dtfrij s3ja> sadua
1
djd^us^jaj $doFodjrseji H
©Q;3 dtfrlO ak)3J &0S-df) JjDe.Dj^l
doddQssjdj
cdvjatn
(v-38)
he expresses through several adjestives the difference
between dharma yoga and suklayoga,
But his conclusion is
more instructive on par with his preceding philosophers
"
aso s&Fd?. ^ajFaod-sgjjdD 3jo„l
dso a&jFdtoJj djuda^dall
aso Stej?dtodjoa djoe)vJc>e.3 doddl
c&v &arde.0v$vJ08
(v-50)
Similarly the difference between Bhakti and Mukti
has been dealr by Ratnakar m an imitable manner,
.*
adOfe, ^je.ors jy&j, a©Dctedsk)!
de.ao& ?^s_j,d ajji dtsu 11
aaofe, d"as^a
sadoOdJOd dojD:uF ^5_» 11 (v-68)
Similarly,
»•
cjjj^odjodj ZsJS-d aj-sadaodl
djj&^odoasjdj ^tdjSodfl
odjj^oJjo^d ajdj, ^)udd djc!doa!cfe)nl
jy&jOdo iSdrrarsdtsoE
(v-7i)
Without this Bhedhabhaktx one cannot attain moksa,
t
Ratna-
kar never sacrifices his common sense-philosophy like:-
- 237
»«
arate., pSogrl ^D?3f sd53„8, ktzoj^Q 3d3ow ra£
(V.108)
Ratnakar makes a distinction between the devotion
which is motivated by stupidity
introspects himself
one
aid becomes concious of his
who
own
inward strength is a true Jam; the paramatman is like:-
■« Stea ^jueiojd a^atssoJa.jrl Jv/atoo^dU
(V e 152)
In this section several persons are shown to
have
renounced the world* in the interest of spiritual progress
leading to emancipation* except the ladies0
„ tea
rfejasuajaodi ^rsdj aagodo €^xj&kSom
&oda 1 taddfiSrw&aa
t 157 &