Dr. N.L. Kachhara
Contemplation is useful for everyone, including scientists, scholars and spiritualists. It helps to know the properties of both the soul and matter. Traditionally, some scholars limit dharmadhyana to exploring only the soul, to the exclusion of science. However, this is a narrow view of contemplation. Gatha 55 of the Vrihad-Dravya Samgraha says that when a monk is contemplating an object and becomes one with it, and when his perceptions are pure, then he is in a state of meditation. Here, thinking of not only the soul but also of the nature of any object is considered to be contemplation. Acharya Mahaprajna also extended the definition of dharmadhyana; making it applicable to both the soul and matter. I use this approach here to understand spirituality and science from a wider perspective.
Dharmadhyana has four parts: (1) ajnavichaya, (2) apayavichaya, (3) vipakavichaya, and (4) samsthanavichaya. Vichaya means to contemplate. Thus, the four parts mean:
- Ajnavichaya: To contemplate the teachings of the Omniscient Tirthankara, which mainly refer to the inherently blissful nature of the soul, the impact of karma on the worldly soul, and the ways to get rid of karma.
- Apayavichaya: To contemplate the causes of distress and unhappiness, i.e. because of inauspicious karma. Such contemplation can help in refraining from undertaking anything that would result in unhappiness.
- Vipakvichaya: To contemplate the results of rising karma.
- Samsthanvichaya: To contemplate the nature of the loka (this helps in identifying the self).
This interpretation of dharmadhyana has been made from the point of view of spirituality. Taking a generalized view, the four parts reveal an extended perspective. In the following discussion, I elaborate on this approach.
Ajnavichaya (Contemplation on the teachings or findings of an authority)
The primary focus of Jain practices is on the liberation of the soul; for this, the teachings of the Omniscient Tirthankara are the object of our contemplation. While this is true, there are many other activities that are important in life, and each field has its own authorities that must be accepted. For example, the Acharyas of Ayurveda discovered the properties of medicinal plants through dharmadhyana, and this is considered to be authentic knowledge in that field. Science has discovered experimental proof of subtle forms of matter that cannot be known through the senses directly: these are also authentic findings. Jain texts propound that plants are living beings. Our senses are unable to directly know this fact, so we accept the teachings of the Omniscient Tirthankara in this context with full faith. On the other hand, without knowing the teachings of the Tirthankara, modern science has also proven experimentally that plants have life. In that case, why don't we have faith in science? Non-acceptance of scientific views, which also present valid knowledge, may prevent us from knowing the multiple aspects of the truth. So, it is necessary that we accept all those scientific principles that describe the truth as well as viewing the discoverers as authorities in their respective fields.
In practical life we come across many people, and relations and interactions with them are desired for our happiness. In a family, obeying the instructions and advice of the head of the family brings happiness and cordial relations within the family. In social life, it is essential to follow the Constitution to maintain order and avoid punishment. Similarly, the orders of one's guru are to be obeyed in spiritual life. From this perspective, contemplation of the teachings or findings of any text or individual that is an authority in any field constitutes ajnavichaya. Contemplating the laws of Newton or the theory of Einstein constitutes ajnavichaya in their respective fields.
It is necessary to know all of the properties and modes of a substance to know its full truth. This is a matter of personal experience, beyond the senses and mind; it is not the subject of science or books. From this point of view, both science and the scriptures are incomplete: we are far from the truth when we know the texts and teachings only as sruti without experiencing it for ourselves.
How do we know the teachings and findings of the authorities? Study and information is the only way. Great emphasis has been given to study and information collection in both the spiritual and practical life. It is evident that study and research are important tools for a person contemplating the truth.
Apayavichaya (Analytical thinking)
Apayavichaya is the process of analytical thinking. To know reality, it is necessary to know the basics. The universe contains things that are related and mixed. The seeker of reality analyses these relationships and, by eliminating the non-essential elements and relationships, identifies the existence of the real thing. For instance, a spiritual person seeking the answer to the question "Who am I?" thinks that he or she is not sound, shape, smell, taste, or touch; he or she is not body, speech, or mind; he or she is not senses or prana; he or she is not anger, ego, deceit and greed, etc.: and in this way, by eliminating the unrelated options, ultimately arrives at the conclusion that he or she is actually the conscious soul. A spiritualist analyses his or her shortcomings and progresses on his or her cherished path of liberation by removing them. In the same way, a scientist finds out the elements that are present in a composition through the process of analysis and the scientific method of elimination. Therefore, such a scientific method also constitutes apayavichaya.
Vipakavichaya (Results and transformation)
In this process of contemplation, the mind is focused on the results and transformations that take place due to changes in the system. Traditionally, this is related to the rise of karma and thinking of its consequences on the soul, but this is only one example of the process. As we know, there are two causes of the rise of karma: the main cause (upadaana) and the auxiliary cause (nimitta). The same is also true for a chemical process. A reaction takes place due to the nature of the reacting elements (upadaana) and the catalyst (nimitta). Milk turns into curds because milk has the property of converting into curds, and the added agent is the auxiliary cause in this process. Temperature is another factor. A material scientist or metallurgist knows the properties of the elements that are being mixed and also knows the effects of the additives on the main elements. By this knowledge, he or she devises a method of changing the properties of the basic elements. This process is followed to make steel from wrought iron, for example, and to produce many special kinds of steel to be used in different applications. Transformation in the properties of basic elements and their mixtures is an important area of science. All of these scientific methods fall in the category of vipakvichaya.
Samsthanavichaya (Synthesis)
By this process of contemplation, the monks used to discover the properties and modes of matter: their shape, fundamental form and other authentic qualities that were required for their continued existence in a new form after combination. The combination and synthesis of basic elements with different properties produce new products and articles. Bhagawati canon describes many such combinations. This kind of knowledge was discovered by the monks through the method of samsthanavichaya.
The process of synthesis forms an important branch of study in science and technology. In this way, new products, gadgets, equipment, appliances and machines are designed and produced. For example, television, mobile phones, computers etc. have been developed and new models are being introduced into the market every day. There is no end to this process since there are infinite modes of pudgala, matter that can combine in endless ways. Thus, the principle of synthesis is an important part of contemplation in both spiritual and scientific life.
Strictly speaking, dharmadhyana is a methodology for exploring the nature of substances and discovering new properties and modes. The soul is the subject of exploration in spirituality; matter is the substance of study in science. The mind is focused on the soul in spirituality and on matter in science. The two approaches are similar; both aim at discovering the truth. Dharmadhyana is a scientific methodology, therefore spirituality is a science and a spiritualist is a scientist of the highest order. This is one reason that Jainism is known as a scientific religion. A spiritual practitioner achieves his goal through the four kinds of contemplation, and the same is true for a scientist. This wider perspective of dharmadhyana enables us to integrate different human activities, since the basic force behind them is the power of the soul.
Dharmadhyana is considered to be a means of liberation. This proposition has been made from the point of view of spirituality. Is a scientist following the same methodology also on the path of liberation? The traditional definition of dharmadhyana does not allow us to make this assumption, but that does not appear to be the full truth. All of the chief disciples (Ganadhara) of Mahavira were perverse individuals with wrong faith before becoming his followers. But they were great scholars and were practicing dharmadhyana for their study. On coming into contact with Mahavira they became spiritualists, developed right faith and, proceeding on the path of moksa, became kevali. In the same way, a scientist knowing the relevant methodology can advance on the path of spirituality by meeting a suitable source and can also prove better than others in this respect. From this point of view, scientific study indirectly prepares a person for spiritual activity. A scientist, besides contributing to his or her field of study, also enhances his or her candidature and ability for the spiritual journey; on meeting an opportune occasion, a scientist can tread the path of spirituality faster than ordinary individuals. From the spiritual perspective, scientific study should also be given high recognition similar to that given to religious activities.
