Vipashyana And Preksha

Here is a comprehensive summary of the provided text from the book "Vipashyana and Preksha" by Dr. J. R. Joshi, focusing on the relationship between Vipashyana and Preksha within a Jain context:

The text explores the ancient Indian meditation technique of Vipashyana, acknowledging its popularity in Buddhist traditions and its recent revival and dissemination in a broader, open manner. It highlights that while Vipashyana, as a specific meditation practice, had seemingly lost its tradition on Indian soil, its underlying principles and nature are found in the Jain practice of Preksha. Therefore, to understand Preksha, one must examine the tradition of Vipashyana.

Vipashyana's Journey and Revival:

• Buddhist Roots and Burmese Tradition: Vipashyana is widely known among Buddhists in countries like Sri Lanka, Thailand, Bangladesh, and Burma. The text specifically focuses on the Vipashyana procedure passed down through a Burmese tradition, originating from Venerable U Ba Khin.
• Satyanarayan Goenka's Role: Respected Satyanarayan Goenka, a direct disciple of U Ba Khin, is credited with forming the current institutionalized expression of Vipashyana. U Ba Khin is seen as instrumental in Vipashyana's "reincarnation," and Goenkaji further adapted it for an Indian setting, making it accessible to non-Buddhists and non-religious practitioners. This openness is seen as a significant development, freeing Vipashyana from any cultish conditions.
• Literature and Research: Goenkaji also encouraged the production of literature in Indian languages to explain Vipashyana, which is considered the root of its research and development and, importantly, the "seed of Preksha."

Vipashyana and Jainism:

• Jain Interest and Adoption: The text notes that around 1973, Jain monks and nuns began participating in Vipashyana courses. This led to its spread within the Jain community. Acharya Tulsi, a prominent Jain leader, arranged special Vipashyana camps for his Sangha, led by Goenkaji.
• The Birth of Preksha: Acharya Tulsi's chief disciple, Yuvacarya Mahapragya (Muni Nathmal), began teaching Vipashyana under a new name: Preksha.

Linguistic and Conceptual Connections:

• Sanskrit vs. Pali and Ardhamagadhi: The text addresses the popular spellings "Vipashyana" and "Preksha" as derived from Sanskrit. However, it argues that the original meditative technique was not codified in Sanskrit. In the Burmese tradition, Vipashyana is centered around the Pali word "vipassanā," not the Sanskrit "vipaśyanā."
• The Search for Jain Origins: To find the Jain roots of Vipashyana, the text suggests looking to Ardhamagadhi, a Middle Indian language similar to Pali, rather than Jain Sanskrit literature. While Yuvacarya Mahapragya chose the Sanskrit term "Preksha," the author believes an Ardhamagadhi equivalent for "vipassanā" would have been more fitting for understanding the original Jain practice.
• Yuvacarya Mahapragya's Insights: Yuvacarya Mahapragya himself acknowledged that Jains possess the fundamental theories of Vipassana but have lost the practice, suggesting that Bhagawan Mahavir likely practiced this technique.
• Āyāro and "logavipassi": The text points to the Jain scripture "Āyāro" as a primary source for finding corresponding expressions. It highlights the term "logavipassi" in Āyāro, which Mahapragya interprets as observing the body (loga = body, vipassi = penetrating observer).
• "vipassi" and "sampreksā": Mahapragya also notes the presence of both "vipassi" and "sampreksā" in Āyāro, suggesting that both streams of the śramaṇa tradition (Jainism and Buddhism) had "Vipassana" or "Sampreksha."
• Goenkaji's Interpretation of Āyāro: Goenkaji's commentary on the Āyāro passage, defining "loga" as that which is destroyed (like the body) and "vipassi" as one who discerns this, further supports the idea of penetrating observation.
• Conceptual Correspondence: The author emphasizes that even without an exact word-for-word match, conceptual correspondence is valuable. A verse in the Uttarajjhayana is cited, describing the needs of a meditating monk (appropriate food, wise guidance, secluded place), which are also readily available in a Vipashyana camp.
• Semantic Similarity: Semantically, "Preksha" (popular spelling) is seen as an abbreviation of the Sanskrit "samprekṣa" (sam-pra-iks), while "Vipashyana" (popular spelling) is derived from Pali "vipassanā" (vi-passa). Both terms imply a deep and clear insight.

Conclusion:

The text establishes a strong link between Vipashyana and Preksha, arguing that Preksha represents the continuation and Jain adaptation of the core principles of Vipashyana. The research into Jain scriptures, particularly the Āyāro, reveals conceptual and verbal parallels that suggest a common origin for these meditative practices within the ancient Indian śramaṇa tradition. The revival of Vipashyana, made accessible by figures like Goenkaji, has paved the way for recognizing and re-establishing these ancient Jain practices through Preksha.