Preksha

This document, "Preksha," appears to be a Jain text exploring the philosophical and practical aspects of various meditative techniques, drawing heavily from the Jain Agamas (sacred scriptures) and other Jain philosophical works. The introduction highlights the author's personal transformative experience with Preksha Dhyana (a specific type of Jain meditation) and their desire to present the "classical basis" of these practices, particularly referencing the teachings of Acharya Mahaprajna.

The book is structured around several key meditative practices and concepts within Jainism:

• Preksha Dhyana (प्रेक्षाध्यान): This is the overarching theme. The introduction posits that Preksha Dhyana is considered from five perspectives: purpose, spiritual, scientific, process, and results. The book focuses on four of these, excluding the scientific perspective.

• Kāyotsarga (कायोत्सर्ग): This practice involves the abandonment or stillness of the body.

  • Purpose: It is for balancing engagement and disengagement from activities, enduring hardships, dispelling fear (specifically the fear arising from the deluded nature of the mind), self-observation, eradicating karma, conquering passions (anger, pride, deceit, greed), and for auspiciousness.
  • Nature: Kāyotsarga is described as liberating from all suffering. The text defines "kāya" and "utsarga" through various synonyms. It is divided into two types: "cheṣṭā" (effortful) and "abhibhava" (overcoming). It also encompasses "kāyika dhyāna" (meditation of the body), along with "vācika dhyāna" (meditation of speech) and "mānasika dhyāna" (meditation of the mind).
  • Process: It involves physical stillness (not moving the body while sitting, standing, or lying down), self-observation of faults, and observing subtle breathing. The text notes the result of breathing in Kāyotsarga and the duration of breath. It emphasizes repeated practice and the abandonment of bodily movements.
  • Results: Kāyotsarga leads to the knowledge of Dharma, purification, lightness, and auspicious meditation. It helps in purifying past and present wrongdoings, leading to a lightened heart and engaging in auspicious meditation. It also fosters purification, tolerance, contemplation, and concentration.

• Śvāsa-Prekṣā (श्वास-प्रेक्षा): This focuses on observing the breath.

  • Purpose: To conquer the breath. It's about a yogi who has mastered their breath, has steady eyes, and is free from the activities of mind, speech, and body.
  • Nature: It involves subtle breathing, controlling and calming the breath, and engaging in meditation while keeping the senses calm. The text mentions "sahita," which means calming the breath.
  • Process: It involves slowly inhaling and exhaling, maintaining a steady gaze (e.g., at the tip of the nose), and controlling mental, vocal, and physical activities. The duration of breath is linked to the time it takes to contemplate a verse.
  • Results: Controlling and calming the breath leads to the realization of Dharma. It also leads to the development of eternal consciousness. The text briefly touches upon types of "sahita" breathing practices as per the Gheranda Samhita.

• Śarīra-Prekṣā (शरीर-प्रेक्षा): This is the observation of the body.

  • Purpose: For continuous non-remissness (apramāda).
  • Nature: The body is considered a powerful medium for practice, a boat to cross the ocean of transmigration. It emphasizes that the "measure" of the body is equal to the "measure" of the soul, and consciousness pervades every particle.
  • Process: It involves observing the body, recognizing its impermanence, looking at its internal composition (including fluids and decaying matter), and observing the internal and external "sources" (e.g., bodily channels).
  • Results: It leads to the dissolution of karma, knowledge of the world (its parts), and knowledge of the past and future. Observing the states of the body and mind allows one to see past and future lives similarly to the present one.

• Caitanya Kendra Prekṣā (चैतन्य केन्द्र प्रेक्षा): This involves observing the centers of consciousness or energy centers within the body.

  • Purpose: For refinement of mental states and freedom from lustful attachment.
  • Nature: The "sandhi" or "vivara" (junction, opening, or center) is identified as the means for the rise of transcendental consciousness and the embodiment of steadfastness in non-remissness. Synonyms for these centers include "sandhi," "vivara," "randhra," "chakra," and "kamala."
  • Process: It involves observing these "centers" or "junctions" in the body. The text mentions four types of "karaṇa" (means or instruments): mental, vocal, physical, and karmic. It also connects these centers to different types of "avadhi jñāna" (clairvoyant knowledge).
  • Results: It leads to absorption in consciousness and freedom from worldly attachments.

• Leśyā-Dhyāna (लेश्या-ध्यान): This is meditation focused on the Lēśyās, which are states of mind or psychic colors that influence one's actions and experiences.

  • Purpose: For purification of Lēśyās and purification of inner states.
  • Nature: Lēśyās are described as inclinations colored by passions, the flow of karmas, or psychological states aided by material aggregates. There are six types of Lēśyās: Krishṇa (black), Nīla (blue), Kāpota (dove-colored), Tejas (fiery), Padma (lotus-colored), and Śukla (white).
  • Process: The text elaborates on the characteristics and behaviors associated with each Lēśyā, from the unwholesome (Krishṇa, Nīla, Kāpota) to the wholesome (Tejas, Padma, Śukla). The practice involves gradually moving towards the purer Lēśyās.
  • Results: The results are directly tied to the Lēśyā cultivated. Unwholesome Lēśyās lead to unfortunate destinies, while wholesome Lēśyās lead to fortunate destinies and the attainment of supreme equanimity.

• Anuprekṣā and Bhāvanā (अनुप्रेक्षा और भावना): This refers to contemplation and meditation on specific themes.

  • Purpose: For self-establishment, solution of problems, liberation from all sorrows, attainment of peace, building desirable impressions, and eradicating undesirable impressions.
  • Nature: Anuprekṣā is a form of self-study. Bhāvanā (meditation) is the repeated contemplation or practice of a subject that influences the mind. The text highlights four Anuprekṣās for Dharma Dhyana (righteous meditation): solitude (ekatva), impermanence (anityā), lack of refuge (aśaraṇa), and transmigration (saṃsāra). It also lists four Anuprekṣās for Śukla Dhyāna (pure meditation): infinity (anantavartitā), transformation (viparimāṇa), impurity (aśubha), and destruction (apāya).
  • Process: It involves observing the impermanence of the body, the inevitability of death, the transient nature of youth and possessions, the lack of true refuge in relationships, the cycle of birth and death driven by delusion, the suffering experienced in all births, and the principle of solitude. The process also includes developing concentration on the object of meditation, practicing Anuprekṣā after meditation, and arousing the right mental states.
  • Results: It leads to the loosening of strong karmic bonds, the non-accumulation of unpleasant experiences, quick liberation from transmigration, achieving the goal, and attaining equanimity.

• Vartamān Kṣaṇa kī Prekṣā (वर्तमान क्षण की प्रेक्षा): This is the observation of the present moment.

  • Nature: It emphasizes knowing the present moment. Every action of the body and speech becomes a spiritual action when the mind is involved and conscious.
  • Process: It involves dedicating oneself to the present activity, with the mind, thoughts, and emotions focused entirely on it, without distraction.
  • Results: This leads to liberation from karma. By focusing on the present and releasing past and future concerns, one can exhaust and weaken karmic attachments.

• Āsana (आसन): This refers to postures for meditation.

  • Purpose: For meditation, to achieve a steady mind.
  • Nature: The text mentions that any posture that allows for a steady mind is suitable. It also refers to "kāyakleśa" (austerity of the body) through postures like Virasana.
  • Process: It describes three types of standing postures (upright, seated, and reclining), with specific examples like Utkaṭuka, Paryaṅka, and various sleeping postures. It also mentions "urdhva" postures, where knees are raised and the head is lowered.
  • Results: It is for cultivating tolerance of bodily discomfort, detachment from pleasure, and for propagating Dharma.

In essence, "Preksha" presents a detailed guide to various Jain meditative practices, grounding them in scriptural authority and explaining their purposes, methods, and ultimate benefits for spiritual liberation. The text is highly rich in citations from Jain scriptures, underscoring the scriptural foundation of these profound introspective techniques.