Preksha meditation: History and Methods
by Samani Pratibha Pragya | 2016 | 111,074 words
This page relates ‘The Eight Limbs of Preksha-Dhyana’ of study dealing with Preksha-Dhyana: a meditation technique created by Acharya Shri Mahapragya (Acarya Mahaprajna) in the late twentieth century. It synthesizes ancient Jain ascetic methods, ritualistic practices, and modern scientific insights, appealing to a global audience. The thesis explores its historical context, theoretical foundations, and the rise of contemporary Jain meditation systems.
Go directly to: Footnotes.
3.1. The Eight Limbs of Prekṣā-Dhyāna
[Full title: Fully Developed System of prekṣādhyāna (1) Eight Limbs of Prekṣā-Dhyāna]
From 1975 to 1996 was the period of systemisation of prekṣā-dhyāna. During this developmental period, Mahāprajña progressively introduced various methods of prekṣādhyāna. He initially used a twelve limb system of prekṣā-dhyāna.[1] It was only during the celebration of “Prekṣā Year” (varṣa) in 1996 that the final model of an eight-limb prekṣādhyāna system was presented, which was subsequently divided into three parts. It thus came to have eight main limbs (aṅga), four sub-limbs (sahāyaka-aṅga) and three speciallimbs (viśiṣṭa-aṅga) (Dharmeśa, 2006: 54). Mahāprajña never documented any reason behind the reduction into eight limbs in system of prekṣā-dhyāna. However, the new systematisation comprised of nearly all aspects, of the previous model, and therefore conceptually, does not much differ from it. He omitted three limbs, namely equanimity (samatā), restraint (saṃyama) and concentration (ekāgratā). Nevertheless, more yogic aspects were incorporated into the new scheme of sub-limbs and special-limbs.
Here I have used the term “fully developed” system of prekṣā-dhyāna to refer to the developments made by Mahāprajña before his demise in 2010.[2] In that important sense it can be said to be fully developed. However, Terāpanth is a single ācārya centralised sect. Whatever spiritual activities are designated within the saṅgha, the present ācārya is the sole authority to work upon and to determine them. In this regard, further development in the system of prekṣā-dhyāna always remains a possibility.
In the field of yoga, Patañjali’s Yoga-sūtra (2nd–4th c. CE) and its eight-fold (aṣṭāṅga) system gained worldwide popularity during the 20th century. Haribhadra’s Yoga-dṛṣṭisamuccaya (8th c. CE) used this model for presenting the eight-fold yoga views (dṛṣṭi). Chapple compares the eight-fold yoga views (yoga-dṛṣṭi) of Haribhadra with aṣṭāṅgayoga of Patañjali and the fourteen stages of spiritual development (guṇasthāna) of the Jaina tradition (Chapple, 2003:97). However, Mahāprajña’s eight-limbed prekṣā-dhyāna does not correlate directly with these ancient aṣṭāṅgayoga and medieval eight-fold yoga schemes of Haribhadra. Therefore, a partial comparison is possible only between the main components (limba) of prekṣā-dhyāna and various other traditions, such as Hindu yoga and the Buddhist vipassanā system. In the context of aṣṭāṅga-yoga Chapple (1990: 14) states that, ‘[Patañjali] does not advance one practice above another’ implying that the various practices are independent and its efficacy is not reliant on each other’. However, in contrast, Mahāprajña presents a hierarchy in prekṣā-dhyāna’s practices, where one needs to follow a set pattern of practice for progress in meditation; e.g. kāyotsarga is a prerequisite for advance in meditation and antaryātrā which is the generator of vital force is required for deepening the meditative stage, etc.
I. Relaxation (kāyotsarga)
Within the eight steps of prekṣā meditation, Mahāprajña embedded kāyotsarga as its foundational practice and an initial precursor of meditation. Without kāyotsarga, other meditative practices cannot be performed. However, although a certain level of kāyotsarga is always required for the next steps of meditative practice, one does not need to progress through all its stages. Usually the literal translation of kāyotsarga[3] is “abandonment of body”, but in prekṣā-dhyāna its definition can be expanded to “relaxation with selfawareness”.[4] Mahāprajña accepts relaxation (śithilīkaraṇa) as an important aspect of kāyotsarga. According to him it is difficult to re-kindle the subtle energy when one is stressed, therefore relaxation of gross body is needed to manifest the inner energy (Mahāprajña, 1979b: 236). Furthere he explains that “the meaning of kāyotsarga is not merely relaxation, but it is a preparation of the body to have a continuing flow of the energy. In such a flow there is no stress and no hindrance (avarodha)” (Mahāprajña, 1997:120). This indicates a developed stage of kāyotsarga where the vital force (prāṇa) is flowing in the whole body.
The kāyotsarga includes five stages: (1) relaxation (śithilīkaraṇa); (2) experience of vital force (prāṇa); (3) experience of separation of the gross body (sthūla-śarīra) and fiery body (taijasa-śarīra); (4) experience of vibration (spandana) of the karmic body (kārmaṇ-śarīra) and (5) experience of the separation of the body and the self (bhedavijñāna) (Mahāprajña, 2010a: 32). At the highest stage of kāyotsarga, Mahāprajña explains an understanding and experience of Jaina metaphysical dualism is a journey of the self-experience (Mahāprajña, 2010d: 14).
II. Internal Journey (antaryātrā)
The second limb is an internal journey (antaryātrā), which is based on the practice of directing the flow of vital energy (prāṇa-śakti)[5] in an upward direction. He connects the internal journey with the human nervous system. The right side is equated to the sympathetic nervous system (anukampi) and the left side with the parasympathetic nervous system (parānukampi) and the central nervous system (kendrīya nāḍī samsthāna) (Mahāprajña, 1980a: 19). This is said to be needed to activate deeper levels of consciousness during meditation associated with the many psychic centres (caitanyakendra) that are connected to the spinal cord, which is the pathway of this inner journey (Mahāprajña, 2010a: 184). This path is the main centre of vital force (prāṇa-śakti) which located in the spinal cord (Mahāprajña, 2004b: 39).
III Perception of Breathing (śvāsaprekon)
The technique of the perception of breathing (śvāsa-prekṣā) is the third limb of prekṣādhyāna, which did not exist before the construction of prekṣā-dhyāna as a distinct practice within the Jaina tradition. Although concentration on one’s breathing is a supportive part of ritualistic kāyotsarga and antaryātrā these stages are not fully focused upon breathing only. Mahāprajña divides śvāsa-prekṣā practice into two parts: (1) perception of long or deep breathing (dīrgha-śvāsa-prekṣā) and (2) perception of breathing through alternate nostrils (samavṛtti-śvāsa-prekṣā). Breathing meditation was a pertinent part of Jaina meditation since the time of āvaśyaka rituals. The well-known Jaina meditative practice of kāyotsarga is based on breathing measurements. The Upāsakādhyayana is a treatise based on the instructions and prescriptions for Jaina lay followers (śrāvakācāra). It was composed by the Digambara monk and scholar, Somadevasūrī, in the 10th c.CE. It presents a formula of breathing meditation: “exhale and inhale air gently [during prāṇāyāma]. One must never hold air forcefully nor release it hastily”.[6] The practice of śvāsa-prekṣā is very close to the Goenkā’s vipassanā thechnique of ānāpānasati. Mahāprajña mentions that there are many textual sources of breathing meditation available in Jaina canons and medieval texts, but the experience and familiarity with the living tradition of vipassanā helped him to shape the śvāsa-prekṣā. Hence, there are differences in the both techniques which are discussed in chapter 3.
In the method of dīrgha-śvāsa-prekṣā[7] breathing is regulated until it becomes rhythmic through the close link between the perceiving mind and the breath. By regular practice this aims to develop certain “inherent capacities” (āntarika kṣamatā) of the subconscious mind such as extra-sensory perception, clairvoyance, etc. In the second practice, samavṛtti-śvāsa-prekṣā, the breath is inhaled through the right nostril and exhaled through the left nostril. Then, it is inhaled through the left and exhaled through right one (Mahāprajña, 1980a: 21–2).[8] The samavṛtti-śvāsa-prekṣā technique is similar to the popular haṭha-yogic practice of alternate nostril breathing called “anuloma–viloma prāṇāyāma”.[9]
VI Perception of Body (śarīraprekṣā)
Perception of the body is a technique in which one becomes acquainted not only with the gross physical body (audārika-śarīra) but also with the fiery body (taijasa-śarīra) and karmic body (karmaṇa-śarīra), which represent increasing levels of subtleness. It enables a practitioner to become aware of a deeper level of consciousness, and eventually the self, by becoming aware of the flow of vital energy in different parts of the body, for example, the sensory nerves (jñāna-tantu) and motor nerves (karma-tantu) (Mahāprajña, 1980a: 24).[10] The body is a base for the self during one's worldly existence and by means of śarīraprekṣā one can perceive the self through the body. Mahāprajña explains that higher knowledge and higher meditation are not possible without a strong body and bone joints (Mahāprajña, 2004c: 114). This idea correlates with Tattvārtha-sūtra (Tattvārtha-sūtra1 9.27–28), which is discussed in chapter 2.
Furtheremore, Mahāprajña explains that within the context of prekṣā-dhyāna the body is more important than the mind. According to Amanaska-yoga (Amanaska-yoga, 80) the mind itself is the only cause of bondage and release.[11] This dictum is relative. The fickleness of mind creates hurdles in meditation which is why this dictum was formed. If we think at subtle level, fickleness of the body is more problematic in attainment of meditation and consciousness. Therefore, a practitioner of meditation must concentrate on body in order to know its secrets. The secrets of the mind and speech will automatically be revealed, once one knows the secret of the body (Mahāprajña, 2011a: 40). According to Jaina philosophy mind is not a perennial element. When a human being starts thinking then the process of mind begins and it gets manifested. Before the process of thinking, there is no mind (amana). When the time of thinking passed over, mind is not present there (Bhagavatī-sūtra, 13.126).[12]
According to Mahāprajña the history of perception of body is ancient and prehistoric. Thus the tradition of prekṣā-dhyāna is not new. It was forgotten and it is now restored (punaruddhāra).[13] There is nothing new in the world. The old things are named as new. Something is forgotten and there is a big gap in the past and again it cmes forth. In the context of perception of body Mahāprajña shares the legendury story of Bharata.
Bharata, the universal monarch (cakravarati), attained a great achievement through prekṣā. After having a shower, he dressed and moved into his mirror chamber (ādarśagriha). He sat there and saw his reflection (pratibimba) all around. Slowly he became transfixed (animeṣa prekṣā) in his own single reflection. This was the starting point of prekṣā. Bharata became totally engrossed in his reflected image. He started perceiving the subtle body while perceiving the gross body. The subtlest body is karmic body (karma-śarīra). He started perceiving the fruition (vipāka) of the karma and the subtlest infinite features of the karmic modes. This was all a new experience for him. He was now totally immersed in a new world. His eyes remained transfixed on his own reflection and started experiencing the subtlest level of his existence. During the perception of body (śarīraprekṣā) he experienced auspicious state (pariṇāma) as well as auspicious psychic colourings (leśyā). Finally, he reached a state where his complete consciousness was unveiled. All bondages were annihilated and complete consciousness revealed. He attained the highest knowledge (kevala-jñāna) through the perception of body (śarīraprekṣā) while sitting in the mirror chamber. This is mentioned in the canonical Jambūdvīpa-prajñayapti (4th CE.). While perceiving the body Bharata went into deep levels and attained omniscience.[14]
V Perception of Psychic Centres (caitanyakendra-prekṣā)
The fifth limb of prekṣā-dhyāna is the perception of psychic centres (caitanya kendra prekṣā). Mahāprajña defines them as locations in the ‘subtle body’ of human beings, which possess a ‘dense consciousness’ (saghana-cetanā) (Mahāprajña, 2000a: 201). He considers concepts such as those of ‘centre/wheel’ (cakra) and the lotus (kamala) in yogic traditions as beyond the reach of modern medical science but nonetheless takes the glandular system of the body as an object of meditative practice, a system which he says is accepted by everyone unlike the cakra system (Mahāprajña, 1980a: 26–7). This poses an epistemological problem, which is raised by Prof. Alexis Sanderson in the context of the “Śaiva Karaṇas”, cakra and the lotus in the tantra tradition.[15] Mahāprajña not only maps the psychic centres onto the human endocrine system but also relates them to the Jaina theory of clairvoyance (avadhi-jñāna), which is discussed in the Naṇḍī-sūtra and explained as located in the middle part of the human body (madhyagata).
Mahāprajña states that during the medieval period Haribhadra, Śubhacandra and Hemacandra incorporated haṭha-yogic elements such as cakra but did not delve into the Jaina canonical literature (Mahāprajña, 2000b: 81). He explored Jaina canonical sources to support the concept of caitanya-kendra in the Jaina tradition. The first evidence from the Naṅdī-sūtra is a detailed description of partial clairvoyant knowledge (deśāvadhi-jñāna) and complete clairvoyant knowledge (sarvāvadhi-jñāna). The hellish-being (nāraka), divine-being (deva) and ford-maker (tīrthaṅkara) have congenital (abāhya)[16] clairvoyance (avadhi-jñāna) and they see all around (sarvataḥ). The human and subhuman partially (deśataḥ)[17]. Mahāprajña states that partial clairvoyant knowledge (deśāvadhijñāna) is an original Jaina source for caitanya-kendra because it occurs through different parts of the body.
The second piece of evidence for caitanya-kendra is presented in the Digambara text Ṣaṭkhaṇḍāgama and relates to the concept of “karaṇa”. When a specific part of the body is purified, that part is considered to be “karaṇa” and becomes an instrument for extra-sensory knowledge (atīndriya-jñāna). Karaṇa may be pictured as a single part of one’s body (eka-kṣetra) or the entire body (aneka-kṣetra)[18]. According to Mahāprajña, the concept of karaṇa, which can be of four types, is mentioned in the Śvetambara text, Bhagavati-sūtra, where it conveys a connotation of self-effort (vīrya) and various states of karma[19], such as bondage (bandha), or dormant states of karma (sattā), etc.
Mahāprajña states that one meaning of karaṇa is pure stream of consciousness (nirmala-citta-dhārā). The second meaning of it is the purity, which occurs in the body parts due to the purity of consciousness. Once a specific part of the body is purified, it metaphorically turns into “karaṇa” and becomes an instrument in for extra-sensoryknowledge (atīndriya-jñāna). Some of the examples of such karaṇas are cakra or caitanya-kendra. Thus, Mahāprajña identifies the concepts of deśāvadhi-jñāna and karaṇa with caitanya-kendra.
The technique of caitanya kendra prekṣā is a unification of many practices, such as concentration (dhāraṇā), holding breath, colour visualisation and auto-suggestion.[20]
VI Perception of Psychic Colors (leśyā-dhyāna)
Leśyā is a Jaina technical term[21] which first appears in Uttarādhyayana-sūtra1 (34) and can be translated as “colour of the soul” or even “anthropological categories”.[22] Mahāprajña accepts leśyā as “psychic colour” because it is a type of radiation emanated from the soul at a very subtle level of consciousness. Leśyā plays an important role in Jaina karma theory but this study has its focus on meditation and is concerned with how and why Mahāprajña incorporates leśyā within prekṣā-dhyāna. In the context of prekṣā-dhyāna, it is applied as a kind of bridge between the spiritual and the physical self (Mahāprjña, 1995a: 14–5). The fact that leśyā is in the domain of physical matter, having specific colours, means that Mahāprajña explains it in terms of scientific electro-magnetic energy, and this is utilised for purification purposes as well as for therapeutic improvement of a person’s psychological and physical health.[23]
Mahāprajña discusses many colours, which are not the same as the six leśyās’ colours; however, he indicates that the first three malevolent leśyā can be changed into three benevolent leśyā. It is evident that śukla leśyā is still available, but nobody knows how to progress towards śukla-dhyāna, though Mahāprajña holds that this is obscured in the current age due to lack of knowledge of the purvas. He is open for the purification of psyche. Thus based on this understanding it seems that śukla-dhyāna cannot be achieved.
VII Auto-Suggestion (bhāvanā)
Mahāprajña defines bhāvanā as “repeated verbal reflection” by which one makes oneself resemble one’s ideal through infusing the psyche (citta) with such ideas and through strong resolve. He elucidates this as the cultivation of noble virtues for ascetics enabling them to carry out their practices more meticulously (Mahāprajña, 2011a: 52–3). Bhāvanā, of course, has a long historical record in Jainism. It is mainly related to asceticism but through prekṣā-dhyāna Mahāprajña bridges the gap by means of bhāvanā practices, which are equally open to both ascetics and the laity.
Mahāprajña suggests that the objective of bhāvanā is to generate countervibrations (Mahāprajña, 2010c: 51). Thus, the practice of ānanda-bhāvanā, maṅgalabhāvanā and bhojanakālīna-bhāvanā leads to the generation of vibrations, counteracting the impulses of cruelty, pride, deceit, and greed, respectively.[24] The generation of such counter-vibrations is a positive tool for the eradication of evil and establishment of total goodness. This practice of repeated reflection (bhāvana) may be resorted to both pre-and post-meditation practice.[25]
VIII. Contemplation (anuprekṣā)
Traditionally the concept of contemplation (anuprekṣā) is a well-documented part of righteous meditation (dharma dhyāna), which is discussed in chapter two. The system of prekṣā-dhyāna is divided into two parts, (a) concentration of perception (prekṣā) and (b) concentration of thought (anuprekṣā). In the context of prekṣā-dhyāna anuprekṣā it means contemplation on what one has perceived and experienced during prekṣā meditation (Mahāprajña, 1999a: 13). Prekṣā and anuprekṣā are thus concomitant and one cannot continue perception (prekṣā) alone indefinitely, nor can one continue to contemplate (anuprekṣā) forever.[26] Contemplation precedes as well as succeeds prekṣā (Mahāprajña, 1999b: 2). Modern contemplation combines the previous steps of prekṣā-dhyāna[27] which show a clear difference in the traditional practice of thinking based contemplation and sets a contrast in presentation and practice in terms of modern contemplation.
Prekṣā and anuprekṣā are two distinct concepts, but they represent the same consciousness. An illustrative example is when liquid water solidifies, it becomes ice, yet the substance of both the fluid and the solid object is the same, water; there is no substantial difference between them. Each of these states of water has its own function and importance. Similarly, anuprekṣā is the fluid state of the consciousness, which flows in a regulated and channelized way. When this fluid consciousness ‘solidifies’, i.e. when it is concentrated on a single point, it becomes dhyāna. Before it attains this solid or focused, steady state it is anuprekṣā (Mahāprajña, 1999b: 72). Mahāprajña, in fact, presented secular contemplations, such as contemplations on transformation of personality, value inculcation and health, and even contemplation on nationality.
The main difference between the old practice and modern prekṣā in regards to anuprekṣā is, the old method involved merely mental contemplation in anuprekṣā, whereas in modern prekṣā many previous steps of prekṣā-dhyāna are combined. The modern form of anuprekṣā is presented for personality development. In this context of the anuprekṣā is called, pañcāṅgapuruṣa dhyāna, which is a way of cultivating desired qualities through anuprekṣā. It is a way to foster qualities through anuprekṣā. An anthropomorphic image is used for various practices of prekṣā meditation. The meditation focuses on the five limbs of the person (pañcāṅgapuruṣa-dhyāna). Here, the physical body is used as a symbolic image for the transformation of negative emotion into the positive qualities. In this type of meditation one has to create a mental image of a human body and contemplate the virtue on the body parts to get desired changes.[28] Furthermore, Mahāprajña developed more than 25 contemplations for the transformation of personality alone.[29]
Footnotes and references:
[1]:
12–limb system—
1. Relaxation with self-awareness (kāyotsarga);
2. Internal-journey (antaryātrā);
3. Perception of breath (śvāsa-prekṣā);
4. Perception of the body (śarīra-prekṣā);
5. Perception of psychic centers (caitanya-kendra-prekṣā);
6. Perception of psychic colors (leśyā-dhyāna);
7. Perception of the present moment (vartamāna-kṣaṇa-prekṣā);
8. Perception of thought (vicāra-prekṣā);
9. Equanimity (samatā);
10. Restraint (saṃyama);
11. Reflection (bhāvanā);
Contemplation (anuprekṣā) and Concentration (ekāgratā) (Mahāprajña, 1980a: 16).
[2]:
During his lifetime, Mahāprajña developed more than a hundred practices under the different limbs of prekṣā-dhyāna, including its initiation (upasampadā), song (gīta) and logo (pratika).
[3]:
Kāyotsarga as abandonment of the body is discussed in detail in chapter two. That form of kāyotsarga is part of monastic and lay ritual.
[4]:
Kāyotsarga technique: the first step of meditation is relaxation with self-awareness, keeping the body steady, relaxed and free from tension, with the spine and neck straight without stiffness, relaxing all the muscles of the body. It involves letting the body become limp. Steadiness of the body is practised for at least five minutes so that it becomes motionless as a statue. Movement of the limbs of the body should not occur. kāyotsarga has two aims: complete relaxation of the body and self-awareness. For achieving complete relaxation of the body, it is mentally divided into several parts and the mind (citta) focuses on each part of the body sequentially, from foot to head. Allow the mind to spread across the whole body. Here, the technique of auto-suggestion is used to relax each part of the body to experience relaxation. With the relaxation of each and every muscle and nerve, relaxation of the whole body is achieved. A state of deep concentration is to be reached in which the practitioner remains completely alert. (tr. Muni Mahendra Kumāra) (Mahāprajña, 2004a: 3). There is a detailed description of the kāyotsarga process, for further information see, Prekṣā-dhyāna: Self-Awareness by Relaxation, (2001a).
[5]:
The term prāṇa has multiple meanings such as “breath”, “life energy” and “elements of vitatlity”. White explains that “[t]he breath that animates and energizes the body, and which serves as the support for mantras and other speech acts. While prāṇa is an overarching term for breath, in Āyurveda and other systems it is counted as one of a set of five breaths: located in the heart, it is up-breath (White, 1914: 387). According to Tātia (1994:42) Digambara Ācārya Pūjyapāda Devanandi (5th c. CE) first time used the 10 elements of vitatlity (prāṇa) in Sarvārthasiddhi (2.14). Tulasī defines prāṇa is a kind of “life energy” (jīvanī-śakti) (Jaina-siddhānta-dīpikā, 3.12). There are ten types of prāṇa: vital energy of ear (śrotrendriya-prāṇa), vital energy of eye (cakṣurīndriya-prāṇa), vital energy of nose (ghrāṇendriya-prāṇa), vital energy of tongue (rasanendriyaprāṇa), vital energy of skin (spaśanendriya-prāṇa), vital energy of mind (manobala-prāṇa), vital energy of speech (vacanabala-prāṇa), vital energy of body (kāyabala-prāṇa), vital energy of life span (āyuṣyabalaprāṇa) and vital energy of breathing (śvāsocchavāsa-prāṇa) (Jaina-siddhānta-dīpikā, 3.12). This differs from the yogic prāṇa system. Mallinson and Singlton (2017: 173-74) notes the Vedic tradition mentions the oldest notion of four types of vital energy (prāṇa) in Ṛg Veda (1.65.10.2). Furthermore, they present its detail up to ten prāṇa in the paurāṇic text.
[6]:
[7]:
The method of dīrgha-śvāsa-prekṣā involves a particular set of instruction. These are as follows: long rhythmic prolonged inhalation and exhalation with mindfulness.
[8]:
For further information see, Prekṣā-dhyāna: Perception of Breathing (Mahāprajña, 1994b) and Prekṣādhyāna: Śarīra-Prekṣā (Mahāprajña, 2000a).
[9]:
The method of samavṛtti-śvāsa-prekṣā involves a particular set of instruction. These are as follows: just change the normal way of breathing, inhale through the right nostril and hold the breath inside. Exhale through the left nostril and hold the breath out side. Then repeat the same exercise from opposite nostril. For more information see, Prekṣā-dhyāna: Śvāsa-Prekṣā (Mahāprajña, 2003e).
[10]:
The method of śarīra-prekṣā involves a particular set of instruction. These are as follows: Concentrate your mind on the big toe of your right foot. Allow it to spread and permeate throughout the whole toe. Feel the sensation and vibration taking place in that whole area. Become aware of it and experience it with a neutral mind–with neither like nor dislike. Concentrate deeply and remain fully alert. Now shift your attention to every part of your right limb. I will now indicate the part of the body on which to concentrate and focus your mind. Move your focus to your other toes, the sole, the heel, the ankle, the upper part of the foot, the calf muscles, the knee, the thigh up to the hip joint. Visualise the whole leg and experience the sensations and vibrations taking place in each part. Maintain a perfect balance of your mind. There are many more similar instructions for the whole body (Mahāprajña, 2004a: 11) (tr. Mahendra Kumāra). For further information see, Prekṣā-dhyāna: Perception of the Body (Mahāprajña, 2001c).
[12]:
[13]:
Tulasī conferred a title of “Jaina Yoga Punaruddhāraka” (the one who revived Jaina yoga”) in 1986, in recognition of Mahāprajña’s contribution in the field of Jaina yoga.
[14]:
Jambūdvīpa-prajñapti, 3.87.“atāṇaṃ dehamāṇe”.
[15]:
[16]:
Immediately caused by genesis.
[17]:
[18]:
[19]:
BhV, 6.5
[20]:
The method of caitanya kendra prekṣā is as follows: Concentrate your conscious mind on the centre of bliss and visualise a bright green colour there. Experience bright green particles are spreading all around the body and a green light is spreading around you. Feel that you are taking a green coloured breath and that green coloured particles are entering your body with each and every breath. Visualise that you are breathing long streams of bright green air. After a few moments visualise bright green light coming from the Centre of Bliss and spreading around your body. Feel your aura is filling with bright green particles. Perceive and experience it. Suggest to yourself that “my emotions are getting purified”. Repeat this instruction three times. (tr. Mahendra Kumāra 2004a: 11). For further information see, Prekṣā-dhyāna: Perception of Psychic Centres (Mahāprajña, 2001b) and Prekṣā-dhyāna: Caitanya Kendra Prekṣā (Mahāprajña, 2003f).
[21]:
Bruhn notes that according to Alsdorf the original leśyā theory was “a loan from a rival sect” and Schubring states that this concept is of “secondary nature”. (Bruhn, 2012: 22).
[22]:
See Bruhn (2012: 21).
[23]:
[24]:
See, ānanda-bhāvanā, maṅgala-bhāvanā and bhojanakālīna-bhāvanā are included in appendix with English translation. (Mahāprajña, 2010c: 47–51).
[25]:
During prekṣā-dhyāna sessions, sometimes it starts with bhāvanā and sometimes it ends with bhāvanā.
[26]:
For further information see Prekṣā-dhyāna: Anuprekṣā (Mahāprajña, 2003d) and Prekṣā-dhyāna: Contemplation and Auto-Suggestion (Mahāprajña, 1994c).
[27]:
Under prekṣā-dhyāna Mahāprajña presented more then 25 contemplatations. One example, Contemplation of Tolerance (sahiṣṇutā-anuprekṣā), is presented to illustrate Mahāprajña’s extensive collection of contemplations. This is presented as documented into instruction manual. Selection of a meditational posture; 1. mahāprāṇa dhvani (repeat 9 times); 2. kāyotsarga (5 minutes); 3. Perception and contemplation. Visualise particles of a blue colour around you. Take a breath of bright blue colour (similar to the colour of a peacock’s neck). Experience that with each and every breath blue coloured particles are entering your body. Concentrate your conscious mind on the centre of purity (viśuddhi-kendra) situated in the middle of the throat and visualise a bright blue colour at this centre.—Now shift your attention to the centre of enlightenment (jyoti-kendra), situated in the middle of the forehead and contemplate with the following words in mind: My tolerance is being reinforced. My equanimity is increasing. Repeat these sentences aloud nine times. Now mentally repeat the same sentences nine times. To acquire this virtue at different levels, now contemplate physical sensations such as: 1.the sensation of the changing season; 2. the sensation produced by disease. Mental sensation such as: 1.the sensation of pleasure and pain; 2. the sensation of comfort and discomfort. Emotional sensation such as: 1. opposing views; 2. opposing nature; 3. opposing interests (taste).—All these sensations affect me, but I should not be swayed or influenced by them. If I am influenced by them, it would inhibit my abilities. The less I am affected, the greater would be my strength. Therefore, development of tolerance is the key to success in my life (10 minutes). Conclude the contemplation session with the recitation of mahāprāṇa dhvani (and repeat it 9 times).
[28]:
For more details of pañcāṅgapuruṣa-dhyāna, see Appendix II, Figure 4, Table 11.
[29]:
For further information see Mahāprajña, 2009b Amūrta Cintana and Mahāprajña, 1999a (Abstract Thinking). Some contemplations are listed here: contemplation of dutifulness (kartavyaniṣṭhā-anuprekṣā); contemplation of self-reliance (svāvalambana-anuprekṣā); contemplation of truth (satya-anuprekṣā); contemplation of synthesis (samanvaya-anuprekṣā); contemplation of secularism (saṃpradāya-nirapeksatāanuprekṣā); contemplation of the unity of mankind (mānavīya-ektā-anuprekṣā); contemplation of spirtuality and science (adhyātma-vījñāna-anuprekṣā); contemplation of mental equliibrium (mānasika-santulanaanuprekṣā); contemplation of patience (dhairya-anuprekṣā); contemplation of honesty (prāmāṇikatāanuprekṣā); contemplation of simplicity (ṛjutā-anuprekṣā); contemplation of co-existence (saha-astitvaanuprekṣā); contemplation of non-attachment (anāsakti-anuprekṣā); contemplation of tolerance (sahiṣṇutāvanuprekṣā); contemplation of gentleness (mṛdutā-anuprekṣā); contemplation of fearlessness (abhayaanuprekṣā); contemplation of self-discipline ( ātmānuśāsana-anuprekṣā).