4.8. Mahāprajña’s Personal Experiences

[Full title: Mahāprajña’s Exegetical and Constructive Method—Introduction (8) Mahāprajña’s Personal Experiences]

Highlighting the importance of experience, Sharf notes that even though “experience” is a problematic term, it plays a pivotal role in the study of religions. He states that, ‘The meaning of many religious symbols, scriptures, practices and institutions is believed to reside in the experiences they elicit in the minds of practitioners’ (Sharf, 2000: 267). In the research and development of prekṣā-dhyāna, Mahāprajña involved himself in experimentation of Jaina meditative practices.

During his investigations, he achieved positive and encouraging results. He describes his experience:

My interest about meditation kept on increasing. Now my condition is that as soon as I sit in meditation, I go into the depth of meditation. Once there was a time, when anyone used to ask me about meditation timing, I would answer I meditate at specific times in a day. Now meditation has become routine and behaviour of my life. I can't imagine my life without meditation. It is my undoubted experience that there is no better way than meditation to make your internal energy flow upside. [For] one who understands the meaning of meditation and uses it properly, success itself knocks his door. If you make your life a meditation life, then this truth can be realized (Mahāprajña, 2010:207).

Until 1977, Mahāprajña had been using the haṭha-yogic concept of cakra, and after that the concept of psychic centres was introduced. Mahāprajña discussed during his meeting with Digambara Ācārya Vidyānanda (b. 1925) at Delhi on 21th October, 1987 the purpose of revisiting Jaina texts for the ascertainment of the concept of psychic centres (caitanyakendra). He offered the view that there was no such concept in Jaina literature as cakra such as is found in haṭha-yoga. It was thus said to be difficult to establish it in accordance with Jaina tradition. He had researched both Śvetāmbara and Digambara Jaina texts.

Nevertheless, his research in this field has helped in validating the concept of psychic centres in modern Jaina tradition. He writes:

It was becoming impossible to establish a system of perception of psychic centres in Jaina tradition. The concept of wheel (cakra) is well known in haṭha-yoga. Finding such terms in Jain tradition was a difficult task. While editing Ācārāṅgasūtra, we focused on the word sandhi. After intensive research work, we came to the conclusion that the term denoting cakra resembles sandhi. After deeper studies into Jaina literature, the word karaṇa was found in two texts: Gommaṭasāra and Dhavalā, thus strengthening the basis of psychic centres. What we call vital organ (marma)^[1] in Āyurveda, wheel (cakra)^[2] in haṭha-yoga, is called pure consciousness (karaṇa)^[3] and juncture (sandhi)^[4] in Jaina yoga tradition (Mahāprajña, 1988: 10–11).

It is notable that according to the Dhavalā, karaṇas below the navel are inauspicious (aśubha) while karaṇas above the navel are auspicious (śubha). However, the concept of auspicious and inauspicious karaṇa does not exist in prekṣā-dhyāna. Mahāprajña also states that, ‘I wonder why Hemacandra just adopted cakra from haṭhayogic tradition without researching into Jaina literature.’ (Mahāprajña, 1988: 11).

He describes how the new term for psychic centre (caitanya kendra), and the structure and function of all psychic centres, first came into his thoughts:

In 1978 during the camp (śivira) held at Pāramārthika Śikṣaṇa Saṃsthā^[5], I was sitting one day after meditation, in seclusion, in deep concentration. All of a sudden I had a brain wave. My eyes opened and I picked up a pen and a notebook and started writing. Even though I did not know what I was going to write, I suddenly started to write. At this moment, I had no contact with the external world. Suddenly something spontaneously sprouted in my inner consciousness and I jotted down the new names for the cakras (psychic centres) (caitanya kendra). Why I gave new names to the cakras I do not know... I had no idea nor an inclination to give new names to the existing system of cakras … All I can say is that I did not change the names but they suddenly appeared before me. (Mahāprajña, 2010a: 177).

Mahāprajña claimed the term caitanya kendra for cakra to be more appropriate because of the nature of the cakras^[6] as locations of “dense consciousness” (saghana cetanā). He goes on to explain: ‘As stated, the names of the psychic centres came first and their association with, and utility in relation to, the physical body were noted later’ (Mahāprajña, 2010a: 177).

In haṭha-yoga, the root-wheel (mūlādhāra-cakra) is situated at the lower part of the spine, which is the area where the gonads are located. Mahāprajña claims that the fiery subtle body (taijasa-śarīra) is responsible for generating bioelectricity. According to the esoteric knowledge of the breath (prāṇa-vidyā), the śakti-kendra is the region that generates energy. For this reason, this centre, the mūlādhāra-cakra, is called the centre of the energy (śakti-kendra).

In haṭha-yoga, the own-place wheel (svādhisthāna-cakra) is situated near the base of the spine, also near the gonads. This cakra controls the unconscious mind (acetana mana). A part of the human brain, is thought to be controlled by animal instincts, in Jaina doctrine. To alleviate the influence of these primal drives, meditation on the svādhisthānacakra is encouraged, as a way of promoting mental health. For this reason, Mahāprajña calls the svādhisthāna-cakra the “centre of health” (svāsthya-kendra).

The jewel-town wheel (maṇipura-cakra) in haṭha-yoga is situated near the navel near the pancreas and the adrenal glands. When this centre is fully activated, it results in physical vitality and vigour. Mahāprajña, therefore, calls the maṇipura-cakra, the centre of bioelectricity (svāsthya-kendra).

In haṭha-yoga, the unstruck-wheel (anāhata-cakra), is situated by the thymus gland, near the heart. The thymus gland is connected with the growth of children up to the age of fourteen and also plays an important role in the development of the brain. The journey of the awakening of consciousness starts from this centre. For anāhata-cakra the name ānanda-kendra is considered to be more appropriate by Mahāprajña.

In haṭha-yoga, the pure-wheel (viśuddhi-cakra) is located in the region of the throat; it is influenced by the thyroid and parathyroid glands. According to Mahāprajña, it is responsible for the purification of human urges and impulses. It also helps in slowing down the process of ageing because the thyroid gland controls body metabolism. Keeping pace with its function as the “purifier of urges and impulses” (viśuddhi) Mahāprajña retains its haṭha-yogic name.

The centre of celibacy, (brahma-kendra), a new psychic centre, is identified by Mahāprajña. It is not mentioned in the haṭha-yogic cakra system but it is a part of the dhāraṇā spot in Vyāsa-bhāṣya. This centre is situated on the tip of the tongue. According to the Sāṃkhya system, this is under the organ of knowledge (jñānendrīya). It also indirectly affects the organ of reproduction (jananendrīya). Meditation on it, is considered helpful for the practice of celibacy (brahmacarya), the reason why it is called brahmakendra, or the centre of celibacy.

Prāṇa-kendra another new psychic centre identified by Mahāprajña. It is located on the tip of the nose and its surrounding area. It is considered to be the main “seat” of the vital force or vital breath (prāṇa) and brings one-pointedness to unsteady and fickle minds. It plays an important part in respiration, odour recognition, and in maintaining the vital force. This centre is therefore called prāṇa-kendra, by Mahāprajña. Although this centre is not explicitly mentioned, as a cakra in the standard haṭha-yoga system, it is used frequently in a variety of Hindu yogic practices for controlling the vital breaths and bringing about one-pointed concentration of the mind. Kate Crosby points out that, ‘the practices taught in Yogāvacara manuals begin with realising the meditation object at the tip of the nose. The reason for this is explained here: the nose is the gate to the uterine world’ (Crosby, 2000: 148). Interestingly, this stands in contrast to Goenkā’s vipassanā concentration on the upper lip.

Apramāda-kendra is another new psychic centre, which is not mentioned in the haṭha-yoga system. It is located on the ears, and so is directly connected to the outer world. It is known as a marma-sthāna, a meridian or acupuncture point in Āyurveda. Mahāprajña mentions that meditation on these points helps to get rid of addiction. For this reason, these points are named apramāda kendra (centre of vigilance). This centre develops much later than the other psychic centres. He shared his experience here, mentioning that during the various journeys he kept experimenting with a focus on ear meditation on those who were addicted to wine, tobacco etc., that following the experiments many sufferers were able to get rid of their addictions.

Cākṣuṣa kendra is another new psychic centre which is not mentioned in haṭhayoga. It is located in the eyes and is thought to be connected with the life force (jīvanī śakti). Normally during meditation, one closes one's eyes but one can still meditate on one’s eyes as an important practice for awakening insight and concentration.

In haṭha-yoga, the insight-wheel (ājñā-cakra) is situated between the eyebrows and is known as the meeting point of the three main nāḍīs (channels of veins of the subtle body): iḍā, piṅgalā and suśumaṇā. It is located in the region of the pituitary gland, which is also known as the “master gland”. According to Mahāprajña, by mediating on this centre this “third eye” is useful for “intuitive powers”. It is therefore called the centre of intuition (darśana kendra).

The centre of enlightenment (jyoti kendra) is another new centre identified by Mahāprajña, a centre located in the middle of the forehead near the pineal gland. Although this cakra is used in a variety of Hindu yogic practices as well, some of which accept a system of nine cakras and not eight, it is not identified as a cakra in the standard haṭhayoga formulation. According to Mahāprajña, however, it is the centre where negative emotions (nakārātmaka bhāva) can be changed into positive ones.

The centre of peace (śānti kendra) is again a new centre identified by Mahāprajña located in the front part of the head in the region of the hypothalamus. He interprets it through three supportive areas, viz. anatomy, psychology (biofeedback mechanism) and the theory of karma. The first one is that the middle of the hypothalamus has one centre known as ‘Dorsomedial Nucleus’. If one activates it by an electrode, anger results. The ‘Dorsomedial Nucleus’ is thus responsible for the activation of the anger. The other section of the hypothalamus is ‘Ventromedial Nucleus’ which is responsible for the pacification of anger. Mahāprajña compares the Dorsomedial Nucleus with the rising state of karma (udaya bhāva) and the Ventromedial Nucleus with suppression-cum-annihilation of the state of karma (kṣayopaśamika bhāva). The crux of this discussion is that the human brain has the capacity to change udaya bhāva into kṣayopaśamika bhāva. Mahāprajña argues, therefore, that this concept is also supported by psychology. Thus the naming of this centre as śānti kendra is considered apt (Mahāprajña, 2010a: 194–95).

Mahāprajña explains the appropriateness of śānti kendra according to the Āyurvedic perspective of “two hearts”.^[7] One heart is the common anatomical part situated near to the lungs, responsible for pumping the blood through the body. The second heart is according to Āyurveda situated at the site of the hypothalamus, part of the brain responsible for mental attitudes. This is the area where negative mental attitudes (bhāva) can be changed into positive ones. The second heart is responsible for a change in personality and dispositions (bhāva). Whenever a change of this kind occurs, the bhāva being altered through religious or meditative practice, the transformation takes place via the second heart in Mahāprajña's formulation (Mahāprajña, 2010a: 190).

In haṭha-yoga, the thousand-petalled lotus (sahasrāra-cakra) is situated at the top of the head and forms the principal part of the system of subtle nerves (nāḍi). According to Mahāprajña, it helps in the development of knowledge and, therefore, is called the centre of knowledge (jñāna kendra). But there is no specific reason advanced for the location of knowledge.

By bringing together, and re-appropriating the traditional Hindu understanding of the cakras, the Āyurvedic somatic spot marman, the concept of sandhi from the Ācārāṅga-sūtra, karaṇa from the Dhavalā and Gomaṭṭasāra, madhyagata clairvoyant knowledge from the Naṅdī-sutra [Nandī-sūtra], and the modern scientific understanding of the endocrine system, Mahāprajña produces a clear, synthetic and specifically “Jainised” concept of the system of psychic centres along with their structure and function.

Footnotes and references:

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[1]:

marman is vital organ of the body.

[2]:

cakra-wheel is haṭha-yogic wheel.

[3]:

karaṇa is pure consciousness.

[4]:

Ācārāṅga-sūtrā, 1. 5.20, etthovarae taṃ jhosamāṇe ‘ayaṃ saṃdhī’ ti adakkhu.

[5]:

Pārmārthika Śikṣaṇa Saṃsthā is a training centre for those who want to be initiated into Terāpanth sect as an ascetic.

[6]:

For cakra translation I followed Feuerstein (1974: 190)

[7]:

For further detail of two hearts, see Mahāprajña (2010a: 370–75).