An Introduction to Preksha Meditation

7/31/2019 An Introduction to Preksha Meditation

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Jain Vishva Bharati, 2009

Published by:

Jain Vishva Bharati

Ladnun, Rajasthan, India

ISBN 81-7195-136-8

First Edition : 2009

Cover and Book Design by:

Shivani and Sanjeev Bothra

[email protected]

Type Setting at:

HyperLink-India

Printed at:

Payorite Print Media Pvt. Ltd.

Udaipur, India


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Blessings

This world is dualistic. Matter and consciousness are the twoseed elements of its existence. Both can be useful as well asproblematic. The basic three potentialities of matter are to sustain

life, fullfil needs and bring satisfaction. The fundamental sources of

consciousness are three senses, mind and emotions. Sensual

perception of matter makes the mind fickle, sprouting the seeds of

desire and attachment in the emotional area of the brain. The

whole system creates the cycle of endless problems and sorrow. The

medium to break this cycle is restrainment of senses, concentrationof mind and purity of emotions. This is the role objective of Preksha

Meditation.

Preksha Meditation has two principle aspects -

1. Practice of concentration of mind.

2. Practice of being thoughtlessness

Breathing, Psychic centers, colours and mantra, practices render

primary support at the initial stage, Contemplation is also thesupportive element of Preksha Meditation. The practice of

contemplation is very effective for bringing change in habits and

transformation of consciousness. Alternatively practice of meditation

and contemplation, being backbone strengthen the spiritual practice.


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Chanting of Mantras is also very helpful and influential. In Preksha

Meditation one concentrates on sound and vibration to travel beyond

them. A practitioner can never reach at the level of excellence right

at the beginning step.

Hence methodology has been designed, keeping in view the

progressive development in this field. The practice of Upasampada

(guiding principles of Preksha Meditation) builds the basic found-

ation of meditation and contemplation and thus leads to the ultimate

destination.

Mukhya Niyojika sadhvi VishrutVibha has written this introductory

book on Preksha Meditation for its awareness. It will help to draw

a clear picture of its objective and methodology. It is essential to

understand Preksha Meditation in a simple and scientific way.

I hope this book will fullfil this need.

8th May, 2009

Ladnun (Rajasthan) Acharya Mahapragya


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Editorial

Modern society is facing unending mental, physical, andemotional stresses as a result of overwhelming want formaterial wealth. The question arises as to how one can achieve

tranquility and peace of mind? The most common and popularways to reduce these stresses include, going out on holidays or

putting oneself under the influence of alcohol or other drugs. Since,

these methods provide only short-term relief being transitory in

nature, and are often harmful or illegal. They cannot prove successful

in long run. In addition, these methods cannot be applied to

overcome other problems such as lack of concentration, forgetfulness,

and absent-mindedness.

Similarly, these ways cannot bring about a transition in the personality

and fail to impart true inner peace. As a result, we continue to bear

the wrath of a stressful mind in every sphere of our life.

We compromise our happiness, progress, success, and even physical

and ecological well-being. Under such a scenario, it is essential for us

to realize the need for transformation in our attitudes and bring about

a change in our traditional mind set. It is also necessary for all of us to

possess and sustain an optimistic approach towards the problems of

life and exhibit a pleasant countenance that can be accepted and

admired by all. Although, most of us long for a calm and

compassionate character, we hardly know the process to achieve it.


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The question that comes to our mind is whether meditation comes

to our rescue? Can it offer solutions to our problems? The answer

is certainly YES. Meditation is the need of the hour whose

applicability is not at all limited and influenced by age, caste, gender,

profession, religion or any other external factors. It can be practiced

by one and all, irrespective of the nature and magnitude of their

problems. Meditation can be as helpful and relevant to a 90-year-

old person as to a 9-year old child. The applicability of meditation

is not restricted to ascetics and nuns only. Students, professionals,

businessman, housewives, even retires, and all those who want to

lead a peaceful and healthy life can practice it.

It is this broad applicability and usefulness of meditation that has

inspired me to write An Introduction to Preksha Meditation. I assume,

it will serve as an attempt of utmost responsibility, sincere desire,

and honest effort in the service to the modern society, especiallywhen the young generation is oriented more towards physical

appearance and fitness rather caring for their mental health and

peace. An Introduction to Preksha Meditation is my third creation

in the series subsequent to An Introduction to Jainism and An

Introduction to Terapanth. I believe, the readers will be benefited by

this work.

This book will provide only a brief introduction to a system of

meditation that is very ancient and that was rediscovered in 1975by Acharya Mahapragya being inspired by Acharya Tulsi. Readers

who are interested in learning more should consult the books on

Preksha Meditation written by Acharya Mahapragya that are listed

in Chapter 28. These books provide more detail not only on the


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theory of Preksha Meditation but also on the actual techniques that

are used. In Chapters 26 and 27, the readers are provided with the

information concerning Preksha Meditation camps, centers, and

courses.

I am extremely grateful to Acharya Mahapragya, Yuvacharya

Mahashraman, and SadhviPramukha KanakPrabha for their blessings.

I am especially thankful to Muni Kumar Shraman for inspiration

and creative suggestions. Dr. Nirmala Bardiya helped me in editing

the work. Gary provided final touch. Sadhvi Vandana Shree helped

me in proof-reading. Shivani Bothra and Sanjeev Bothra have worked

out the creative inputs.

I hope the readers and practitioners of Preksha Meditation will

evaluate it.

Sadhvi VishrutVibha


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Index

Chapter Page

1. Significance of Preksha Meditation ............................ 102. History of Preksha Meditation ................................... 13

3. Basic Principles of Preksha Meditation ...................... 16

4. Upsampada

(Guiding Principles of Preksha Meditation) .............. 19

5. Arham (Mantra) ......................................................... 24

6. Kayotsarg (Relaxation)................................................ 26

7. Antaryatra (Internal Trip)........................................... 30

8. Shvas Preksha (Perception of Breathing) .................... 34

9. Samvriti Shvas Preksha

(Perception of Alternate Breathing)............................ 39

10. Sharir Preksha (Perception of Body) .......................... 42

11. Chaitanya Kendra Preksha

(Perception of Psychic Centers) ................................. 45

12. Leshya Dhyan (Perception of Colors) ........................ 50

13. Anupreksha (Contemplation) ..................................... 55

14. Mantra Meditation ..................................................... 59


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15. Yogasana (Yogic Exercises) .......................................... 62

16. Pranayam (Breathing Exercises) .................................. 66

17. Mudra (Body Posture and Position of Hands) .......... 69

18. Dhvani (Sound) .......................................................... 7119. Vartamaan Kshan ki Preksha

(Perception of the Present Moment) .......................... 73

20. Vichaar Preksha (Perception of Thought) .................. 75

21. Animesh Preksha

(to Concentrate Ones Mind at One Point with Open Eyes) ... 76

22. Sutra (Aphorism) ........................................................ 77

23. Mangal Bhaavana (Auspicious Aspiration) ................. 80

24. Anand Bhaavana (Reiteration of Bliss) ...................... 82

25. Preksha Song .............................................................. 85

26. Preksha Meditation Camps and Workshops .............. 86

27. Meditation Centers ..................................................... 89

28. Literature on Preksha Meditation .............................. 92

29. Experiences of Preksha Meditation Participants ......... 94

Chapter Page


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1

Significance of Preksha

Meditation

Preksha Meditation is not just for achieving physical, mental,and emotional well-being but a key to spiritual treasure trove.Today, eminent doctors, specialists, and general practitioners have

agreed that mediation is a powerful complementary therapy.

Meditation can help us in healing and sustenance of good health.It can cure and even protect us from several psychosomatic disorders

that result from mental stress and tension.

Preksha Meditation is a technique of meditation that aims at bringing

about positive attitudinal and behavioural changes through overall

transformation in the personality. Although, the technique of Preksha

Meditation is derived from the wisdom of ancient philosophy, it is

authentically based on current scientific principles. The main purpose

of the Preksha Meditation is to purify the mental state. A humanmind is constantly exposed to contaminating urges, emotions, and

passions. Therefore, it is essential to remove these obstacles. Peace

of mind appears with the disappearance of the impure thoughts. In

addition, balanced mind, equanimity, and well-being are also


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experienced simultaneously. Uncontrolled emotions like anger, greed

etc. are not only the hurdles in spiritual progress but also becomes

the cause of disaster in social life. We can understand it through an

illustration.

Once a gentleman bought a new car. The family felt extremely

happy with the possession. In the evening, the son was playing with

his friends and unknowingly hit the car with a sharp stone. The

father got furious, when he saw the damaged car. In a spate of

anger, he hit his son with the iron rod he was holding. The childs

hand started bleeding profusely. He became unconscious with

unbearable pain. Immediately, he was rushed to the hospital and

was operated upon. After a while, he regained consciousness and

apologized to his father. He said, Sorry Dad, I hit and damaged

your new beautiful car. I will never do it again. Hearing his little

sons words, tears rolled down the fathers cheeks. He was speechless.Suddenly, the little boy felt that he has no fingers in his hand. He

asked his father innocently Dad, when will I have my fingers back?

The father went blank. He did not have the courage to face his son.

Can you imagine the agony of an innocent child and the regret of

a father who disabled his own sons life for a petty car? How many

times all of us fall into similar situations everyday and react under

uncontrolled anger and have to regret later? Have you ever

understood why it happens? The scientific explanation to the problemcan be found in the fact that human beings possess two different

parts of the brain. One is known as the animal brain, responsible

for our fundamental animal-like instincts and the other called the

rational or logical brain that imparts us with much finer humane

An introduction to Preksha Meditation


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qualities. However, whenever we are over possessed and controlled

by the first brain, we lose control over our logical powers and fall

into situations as illustrated above. Under such situations, Preksha

Meditation can help us regain, sustain, and establish dominance of

the logical brain over the animal brain.

We are showered with excellent mental and spiritual teachings that

can also help us transform our lifestyle. But in majority of the cases,

these teachings and our thought process dominated by our lifestyle

go parallel to each other and never seem to meet each other. As a

result, the majority of us fall prey to the circumstances very easily.

For instance, a person can make a resolution not to tell a lie, but

a difficult situation may change him easily and compel him to

behave differently.

This kind of temporary transformation happens because we oftenfail to register the resolution into the subconscious mind and it

remains at the level of our conscious mind only. Unless and until

a resolution gets consolidated into our unconscious mind, we cannot

experience the bliss of a permanent transformation. Through the

practice of Preksha Meditation, we try to reach our unconscious

mind, consolidate our resolution, and experience the permanent

transformation of our personality.



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2

History of

Preksha Meditation

Historical background

The practice of meditation in India dates back to the time of Lord

Rishabh, who was the propounder and the first tirthankar (ford

founder) of Jainism. Evidences in theAgamas(Jain Scripture)reveal

that Bahubali, son of Lord Rishabh attained salvation after he

practiced uninterrupted Kayotsarg, a form of meditation for twelve

months. It is believed that he was so immobile that even creepers

grew around his body.

Chakravarti Bharat, brother of Bahubali also attained seamless

knowledge through contemplation and meditation. His dedication

and perfection in the art of contemplation and meditation led him

to become the omniscient - all knowing.

Similarly, we know that the entire penance (sadhana) of the twenty-

fourth, the last tirthankar of Jainism, Lord Mahavir, revolved around

meditation (dhyan) and relaxation (kayotsarg). Hundreds of his

ascetics were clairvoyants, telepathists, and omniscients, who had


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achieved special powers through the practice of meditation. Successive

Acharyas (head of the sect) and the current ascetics of Jain

community still continue to live with the same tradition.

The roots of the Jain tradition of meditation are found in the Jain

Agamas. In the 28th chapter ofUttaradhyayan,we find a brief and

systematic description of the path to salvation. References of this kind

of penance can also be found in 32nd chapter of Uttaradhyayan.

Findings in the ancient literature Ayaro, illustrates the process of

Jain-sadhana in detail. Meditation and Asanas are also expounded in

certain chapters of Sutrakritang, Bhagwati, and Sthananga. The

description of penance is given inAupapatika Sutra.

The later Jain Acharyas also contributed significantly towards the

development of the practice of meditation. Acharya Kundkunda

(1st

Cent., A.D.), wrote Samaysara, Pravacanasara and introduced anew way to meditate. Umaswati (2nd and 3rd Cent., A.D.) edited

Tatvarthsutra in which he expounded the path to salvation through

meditation. Acharya Bhadrabahu had practiced Mahaapran

Meditation for twelve years. Acharya Haribhadrasuri added a new

chapter to Jain-yoga in the 8th Cent., A.D. He introduced a new

method and compared Jain-yoga with other methods. He wrote

several books including Yoga Bindu, Yoga Drishti Samuccaya, Yoga

Shatak, and Yoga Vinshika. In the 12th Cent., A.D. Acharya

Hemchandra wrote Yogashastra. The most recent contributions ofAcharya Tulsi and Acharya Mahapragya (21st Cent. A.D.) 9th and

10th Acharyas of the Jain Terapanth sect, respectively include extensive

review and revival of the ancient tradition of meditation known as

Preksha Meditation.



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Foundation

In the middle age, the practice of meditation was overlooked in Jain

tradition.

Acharya Tulsi was the pioneer to lay the foundation for the revival

of this ancient art of meditation. Under his supervision, research

was also initiated on the ancient Agam texts. The scholastic insight

into the Uttaradhyayan Agam and other scriptures reveal the facts

related to the Swetambar and Digambar (two major Jain-sects)

traditions. During the course of the study, diverse elements of

meditation also came into light. Acharya Tulsi directed Muni

Nathmal (present Acharya Mahapragya) to rediscover this ancient

art of meditation and bring it back to life in the context of Jainism.

Subsequently, during the Udaipur Chaturmas in 1948 (Vikram

Samvat 2019), work in this direction was initiated. The funda-

mental elements of meditationwere sorted out, experimented, and

then put back into practice. Twenty years of dedicated efforts of

Acharya Mahapragya finally bore fruits and the scientific path of

Preksha Meditationalong with spiritual vision came into existence

at Jaipur in 1975.



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3

Basic Principles of

Preksha Meditation

Basic principle

Since perception is the key to this meditation technique, it is known

as Preksha Meditation. Preksha means to perceive and Dhyan means

meditation. The word Preksha is derived from the root iksha, which

means to see. When the prefix Pra is added, it becomes Pra+iksha,

which now means to perceive carefully and profoundly being free

from attachment and aversion. In this technique, one has to observe

the internal phenomenon of the body. In the beginning a person

observes the states of the gross body, then the phases of the taijas

sharir, (the electrical body), followed by the vibrations in the karma

sharir (the micro body). At a more advanced stage of the meditation

process, the practitioner may succeed even in witnessing his past

life. Thus while progressing through the gross to the subtle bodies,the art of visualizing ones own self may be acquired.


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Sampikkhae Appagamappaenam this aphorism from the Jain canon

Dasaveaaliyam forms the basic principle for Preksha Meditation. It

means, See yourself through yourself. Perceive and realize the most

subtle aspects of consciousness through your own conscious mind.

Acharya Siddhasen (6th Cent., A.D.) wrote, Let us observe the state

of our body, perceive the form of our mind. Let us sit in meditation

and observe the different states of our body. Thousand of different

kinds of changes occur in our body and to witness all these changes

with inner eye is called the perception of self through self.

Basic components

In order to achieve perfection in the technique of Preksha Meditation,

one has to pass through various stages. The basic components of

Preksha Meditation are:

Kayotsarg (relaxation)

Antaryatra (internal trip)

Shvas Preksha (perception of breathing)

Sharir Preksha (perception of physical body)

Chaitanya Kendra Preksha (perception of psychic centers)

Leshya Dhyna (perception of psychic colour)

Anupreksha (contemplation)

Chanting of Mantras (mantra meditation)



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Supporting components

Asana (yogic exercise)

Pranayam (restraining the breath)

Mudra (posture)

Dhvani (sound)

Advanced components

Vartamaan Kshan ki Preksha (perception of the present moment)

Vichaar Preksha (perception of thought)

Animesh Preksha, Traatak (focusing on a single point with open

eyes without blinking)



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4

Upsampada

Upsampada serves as a fertilizer in the garden of spiritual life.Without making it an integral part of our life, we cannotrealize the fruits of meditation. Upsampada not only enhances

the spiritual level but also improves the social, professional,

intellectual, physical, and emotional aspects of our life. One who

wants to practice Preksha Meditation must obey the following

upsampada (guiding principles): Bhaavakriya (mind-body harmony)

Pratikriya virati (restraint of reaction)

Maitri (universal amity)

Mit ahar (restraint in eating)

Mit bhashan (restraint of speech)

Bhaavakriya

Bhava means the intentions, feelings, or thoughts behind any activity.Kriya means action. Bhaavakriya is the inner aspect of any activity.

It implies the unison of mind, emotions and activity. There are

three dimensions of bhaavakriya.


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The first dimension of bhaavakriya is to remain conscious and

aware of each and every moment. A person may seem to be listening

but his mind may remain occupied elsewhere. As a result, he will

not be able to understand the task. A practitioner of bhaavakriya

remains fully attentive and aware of all the happenings and tasks

that are performed by him in every particular moment.

The second dimension of bhaavakriya is to live in the present.

Majority of the people remain preoccupied with the memory of the

past or imaginations of the future instead of living in the present.

Of course, one cannot completely disengage oneself from the past

or the future, but one must refrain from unnecessary memories or

imaginations. One who learns the technique of living in the present

can avoid unnecessary involvement with worries of the past or

future. Living in the present is essential for achieving success.

The third dimension of bhaavakriya is to act, (whatever we do),

consciously, to engage oneself completely in only the action one is

performing at that particular moment. That is, while walking all

you do is just walk, while eating just eat, while washing dishes, just

wash the dishes, while meditating just meditate.

If we can concentrate on the actions we perform, then it becomes

much easier to practice perpetual meditation. Time bound meditation

can be practiced twice or thrice a day but bhaavakriya is a kind ofmeditation which can be practiced through out the day round the

clock.



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Pratikriya virati

Newtons third law for the non-living objects states For every action

there is an equal and opposite reaction. The realistic law for all

living beings is To be action-oriented and not reaction oriented.

However, reaction has become an integral part of the human nature,

in spite of the fact that every individual desires for freedom.

Everything that we do including talking, hearing, seeing, eating,

reading, etc. both involves and generates some sort of reaction. The

realistic path to freedom is to free our consciousness from impurities

of thoughts and emotions. To defeat anger, ego, deceit, and any

other reactive attitude, we need to practice equanimity and restraint

from reactions of all sorts.

Maitri

As a good human being, one should possess the feeling of amity

towards all living beings. Friendliness should not be confined only

to restricting oneself from entering a quarrel or argument. Amity

means seeing and recognizing oneself in others. One should consider

others as equal to the self, neither inferior nor superior. The feeling

of amity should be free from personal gains and should apply

universally to all living beings. It builts a strong foundation for

Preksha Meditation by relieving oneself from attachment and

aversion. This will change our attitude and outlook towards every

other individual. The practitioner of Preksha Meditation should

nurture, display, and propagate the feeling of friendliness towards

all living beings.



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Mit ahar

Food provides fuel to the body, while the actions feed the mind. In

other words, in order to control mind we need to control the body

and vice versa. Eating is important to keep the body functioning

but restrained eating is the key to a happy and healthy life. Unhealthy

eating habits cause laziness and drowsiness. Over eating or eating

unpalatable food is prohibited for any sadhak, a practitioner. It is

one of the biggest obstacles in the path of meditation. A sadhak can

reach the depth of meditation simply by controlling his diet.

Mit bhashan

Speech is an important and one of the strongest media to express

ones feelings. Only through expression of our views and feelings we

can remain part of the society. Unfortunately, most of the time we

speak a lot and lose energy and time. Hence it is important for us to

first learn the art of speaking and then restraint of speech.

Manifestation of higher degree of meditation also requires to engross

in inner silence and peace. If a practitioner is unable to maintain total

silence, he may practice restraint of speech. One should always think

twice before speaking and avoid use of words that hurt others. Restraint

speech is a valuable tool for leading a good and successful life.



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Conclusion

These upsampadas (guiding principles) of Preksha Meditation are

not only essential during the practice of Preksha Meditation but

also in every day life. They are the foundation for inculcating good

habits and for shaping a healthy, happy, and successful life. Mind-

body harmony, restraint from reaction, universal amity, restraint of

speech, and restraint in eating can not only protect us from many

physical, emotional, and behavioural problems, but can also enhance

our spiritual life and make us admirable by others.



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5

Arham

The practice of Preksha Meditation begins with the auspiciousrecitation of Arham. It is a powerful mantra that helps tostimulate our vital energy.

Man is highly influenced by external forces. The most effective

ways to influence our vital power is sound vibrations. Since sounds

have different wavelengths, their effects are also dissimilar. Wheneverwe speak we produce different sound vibrations. However, we hardly

try to identify the source as to where from these spoken letters

originate? There are different places of articulation in our body, e.g.

the articulation of Arham is as under:

A is pronounced from the throat

R from the cerebrum in the brain

Ha from the larynx

M from the lips


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When we pronounce A, our center of purity, the location of the

thyroid gland gets activated, which controls the metabolism of

the body. The secretions of this gland influence both the mind

and the body.

Pronunciation of rha stimulates the frontal lobe of the brain,

the center of peace. It is also the location of the hypothalamus.

It forms the central point the subtle body and the gross body.

When one pronunces m the lips gets closed. Its sound stimulates

the entire brain.

The vibrations issued from rhythmic recitation are powerful enough

to awaken various centers of consciousness and rekindle pran shakti

(the vital energy).

In other words, we can say that the rhythmic recitation of the

mantra Arham can be extremely helpful. It alleviates our tensionand stress and creates an atmosphere of peace and harmony.



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6

Kayotsarg

Kayotsarg means relaxation of the body with full awareness.According to Lord Mahavir relaxation relieves one from allsorrow. Modern era has termed kayotsarg as relaxation. Relaxation

is the process of awakening the consciousness and relieving oneself

from stresses. The first step in Preksha Meditation is relaxation,

through which the stability of body is achieved. In this practice, the

muscles are relieved from stress and relaxed by autosuggestion.

The practice of relaxation also constitutes the foundation for

anupreksha (contemplation) and meditation. These are two

important way of bringing about a change in life. Unless one practice

kayotsarg along with the exercise of Anupreksha and meditation

one dosen't prove to be effective.

Objectives

The main objectives of relaxation are:

To realize that the soul and the body are two different entities

To reduce physical inertia

To acuminate intelligence


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To develop the aptitude of enduring pain and pleasure with

equanimity

To observe the subtleties of our inner body,

To gain control over our emotions

All these factors play an important role in the spiritual life and are

of utmost importance for a Sadhak, a practitioner. A monk is required

to perform relaxation whenever he returns from a visit and also in

the event of an unusual dream. In addition, any one who achieves

these goals is sure to succeed in life.

There are four stages of kayotsorg :

1. Stability of body

2. Relief from all kinds of tensions

3. Abandoning the gross body and coming closer to

the subtle body.4. Realizing the detachment of soul from the body. Realizing

that the soul and the body are two different entities.

Technique

There are four stage of kayotsarg :

1. Stability of body

2. Relief from all kinds of tension

3. Abandoning the gross body and coming closer tothe subtle one.

4. Realizing the separate existance of soul from the body.



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Relaxation can be performed in any of the three postures i.e.

1. Standing

2. Sitting

3. Lying down

For relaxation, select a quiet, clean and pleasant place. Those who

are young and strong can do relaxation in standing posture.

Those who are relatively aged and weak can choose either a sitting

or a lying down posture.

In any of these postures, the body is to be kept calm and stable.

The neck, spine/vertebral column, and waist should be erect and

straight but without stiffness, and entire body should be left loose.

Now simply focusing on each and every part of the body experience

relaxation through autosuggestion. Relaxation is very useful in

relieving oneself from tensions or anxiety. Half an hour of relaxationcan be equivalent to and even more effective in providing rest to

the body than two hours of sleep.

Relaxation can be practiced for a long time in continuity or even

with breaks in between. In order to achieve different effects, one

can practice it at different time.



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Durations

For physical and mental health perform relaxation for 20 seconds

to 5 minutes, several times a day

Begin any work with 2 minutes practice of relaxation

After finishing any work practice relaxation for 20 minutes

For emotional well being practice relaxation for 45 minutes,

every day before lunch

Benefits of kayotsarg

Relieves oneself from physical, mental, and emotional stress

Soothes the nervous system

Decelerates the rate of metabolism, breathing, and heartbeats

Increases the operational efficiency

Solves the problem of insomnia

Helps a person to remain calm and peaceful under any situation

Positive changes in the bio-electrical activities of the brain

Alertness sharpens the intellect and concentration is achieved

Constant self-awareness leads to self-realization

Conclusion

It has been pointed out that if a person learns and practice kayotsarg

and perform the exercise atleast for half an hour everyday, he will

remains free from tension under all circumstances. Hence kayotsarg

helps a men to get into the depth of consciousness.



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7

Antaryatra

There exists two worlds-the external and the inner world.The human consciousness has a natural tendency to inclinetowards the external world. This is because the sense are continually

in touch with the external world. The eyes analyse physical beauty,

the ears receive and respond to the sound waves, the nose identifies

various smells, the tongue relishes different kinds of flavours and

the skin gives the sense of touch. Similarly, the mind is conditionedand acclimatized with the impressions of the external world. In

contrast, the inner world often remains unexplored because we are

not acquainted with the powers that assist us in realization of the

true beauty of it. In Preksha Meditation, there is a technique named

Antaryatra through which one can become familiar with the inner

world and realise oneself.

Objectives

The objectives of Antaryatra are:

To initiate upward movement of vital energy. The mind moves

from shakti kendra (the center of energy) towards the gyan kendra

(the center of knowledge)


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To cultivate the power of self restraint

To boost the vital energy

To create a strong platform for meditation

The flow of consciousness in the central nervous system (CNS) is

called the internal trip. The human nervous system comprises three

sub-systems:

1. Parasympathetic nervous system (ida)

2. Sympathetic nervous system (pingla)

3. Central nervous system (sushumna)

The outward flow of 'vital energy' is facilitated by the para-

sympathetic and sympathetic nervous systems. In terms of Hatha

yoga, these are synonyms for ida and pingla, respectively. For the

inward flow, the consciousness must travel from ida and pingla

towards the sushumna or the spinal cord.

Technique

In order to visit the inner world by undertaking the internal trip,

one must withdraw ones attention from all the external objects and

focus on the center of vital energy, situated at the base of the

backbone or the vertebral column. Let the consciousness flow

through the spinal cord all the way from the center of vital energy

up to the center of knowledge situated in the middle of the skull.

We can understand this process through an example. Consider a

well with water. A man passes by and wants to fill a drum of water.

He cannot reach the water below directly, so he makes use of a



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Conclusion

Internal trip guides us to the unexplored zones of our body, the

tremendous source of positive energy hidden within us. It also

strengthens the spiritual side of our life.



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8

Shvas Preksha

Breath acts as a bridge between the body and the consciousness.Breath is the invigorating element of the body that keeps itactive and running. A person may survive without food and water

for days but not without air (breathing). Therefore, it is essential

for all of us to learn and practice the correct way of breathing, the

vital force of life.

Objectives

Following are the objectives of perception of breathing

To practice scientific way of complete breathing with total

awareness

To be free from attachment and aversion

To improve concentration and alertness

To overcome negative emotions

To live in the present moment


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Significance of long breathing

On an average, under normal conditions, human beings breathe 15

times in a minute (both inhalation and exhalation takes

2 seconds each). However, during the outburst of emotions or

anxiety, the breathing rate increases to 20 to 25 breaths per minute,

and may increase further with increase in the intensity of the

emotions. It is believed that rapid breathing is often harmful to the

health and may disturb the blood circulation. Under such situations,

perception of long breathing, does not only control the breathing

rate but also help to decrease it to about 6 breaths each minute.

The ideal breathing rate of one breath per minute is also achievable.

We do not allow a single breath to go in and come out without

being fully aware of it.

Generally, majority of us dont breathe to the full capacity of ourlungs. Incomplete breathing leads to insufficient supply of oxygen

to the metabolizing cells, that in turn affects working efficiency of

the body. In contrast, long breathing makes the body energized.

Long breathing for 10-15 minutes can rejuvenate an otherwise

exhausted person. In addition, long breathing helps in keeping the

brain active and responsive, which has three times higher demand

for oxygen as compared to the rest of the body.

Technique

During the perception of the breathing, all three sets of muscles

(intercostal, diaphragm, clavicle) work in a rhythmic fashion to

facilitate complete breathing. During the process of correct breathing,



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the air enters the lungs as a continuous flow without panting.

During inhalation, the lungs get filled with the air and the diaphragm

is lowered that in turn expands the abdomen. In contrast, during

exhalation the lungs contract along with the abdominal muscles.

The following sequence of steps illustrates the scientifically correct

way of breathing:

Relax the body with your eyes closed

Make the breath slow, long, and rhythmic

During inhalation, the abdominal muscles should expand

During exhalation, the abdominal muscles should contract

Feel the vibrations of breath at the navel

To avoid any type of stress, dont enforce exceedingly longer

breathing

Practice long, and rhythmic breaths which can be characterized

as mentioned below:- Establishment of uniformity of time taken during the

inhalation and exhalation as the process is repeated over and

over again

- The time taken for exhalation should exceed that of the

inhalation time. For example, if inhalation is completed in 8

seconds, then exhalation must continue at least for 12 seconds.

Extended exhalation ensures efficient removal of carbon

dioxide from the lungs, thereby alleviates stress and fatigue.



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Benefits

Regular practice of perception of breathing imparts following

physical, psychological, and spiritual benefits to the practitioner:

(a)Physical

Regulation of blood pressure

Enhancement in the bio-energy

Reinforcement of the vital energy required to maintain good

health

Regulation of the nervous system and the endocrine system

Purification of the blood and promotion of good health

(b)Psychological

Sharpens reasoning skills and memory power

Enhancement of mental concentration Provides peace of mind

Alleviation of restlessness and anxiety

Improvement in the working efficiency of the mind and the

body

(c)Emotional

Establishes control and balance of emotions

Alleviation of negative traits such as ego, anger, and greed

Alleviation of outburst of emotions

(d)Spiritual

Self realization

Equanimity



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Conclusion

Breathing is an event of the immediate present and is perceived

instantly as it happens. It makes us live in the present moment and

hence, keeps one away from the thoughts and worries of the past

and future. The visualization of each breath with full awareness

gives us a moment of experiencing pure consciousness that is free

from attachment and aversion, desires and passions. Hence,

perception of breathing guides us in our journey to self-realization.

If children are taught to practice long breathing daily for 20 minutes

from the very beginning, their lives will be filled with energy, vigour,

and enthusiasm. It will help them alleviate their pride, anger, and

greed.



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9

Samavritti Shvas Preksha

In our day to day life, we experience manifestation and co-existence of two opposing principles e.g. hot and cold, harmonyand chaos, love and hate, good and evil, beauty and ugliness,

constructive and destructive ideas, negative and positive attitudes,

and so on. Under normal situations, these opposing forces remain

in equilibrium. Similarly, our body maintains harmony between the

two opposing subsystems of the autonomic nervous system that areresponsible for our physical and psychological well-being. This

harmony gets disturbed due to the fast life style of this age.

Breathing can bring about substantial changes in our life because

breath remains connected and control the working and harmony of

both nervous system. We can breath either through the right or the

left nostrils, or through both of these. Breathing through alternate

nostrils is an amazing phenomenon and the selection of the nostril

largely governs the type of activities that ensue. For example, fervidactions can be accomplished while breathing through the right nostril.

In contrast, breathing through left nostril imparts patience and

perseverance. Similarly, breathing through both the nostrils takes us

to the state of samadhi, a form of deep meditation.


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Objectives

The main objectives of the perception of alternate breathing are:

To achieve and sustain a state of equanimity

To establish homeostasis in the body functions and processes

To gain higher levels of consciousness

During the last millennium, scientific discoveries have revealed the

secrets of the working strategies and the connection of the two

cerebral hemispheres and the process of breathing. The right

hemisphere of the brain offers discipline, faith, friendliness, good

conduct, and other similar positive attributes while the left

hemisphere gifts logical and reasoning capabilities. Establishing

balance between both the hemispheres is the objective of Samavritti

Shvasa Preksha.

For a spiritual life, equanimity is the founding principle. It is believed

that the state of equanimity can be achieved by equally activating

both the respiratory cycles. A more active right cycle causes

aggression, anger, and tension while a more active left cycle leads to

fear and inferiority complex.

While practicing alternate breathing, mind and breath should

accompany each other. Holding of the breath also plays an important

role in achieving the state of thoughtlessness.



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Technique

First, inhale through the right nostril and hold the breath inside.

Exhale through the left nostril and hold the breath outside. Now,

inhale through the left nostril and hold the breath inside. Then

exhale through the right nostril and hold the breath outside. It

completes one round of alternate breathing. Regular practice of

perception of alternate breathing can enhance mental concentration.

Benefits

Perception of alternate breathing is a unique technique, which offers

several benefits:

Achieves higher levels of consciousness

Increases mental concentration and alertness

Provides extra sensory perceptions and intuition Establishes homeostasis in the body functions and processes

Conclusion

Perception of alternate breathing is a scientific technique in which

alternate breathing is practiced to help us establish the state of

equanimity and lead a healthy life.



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10

Sharir Preksha

I n Preksha Meditation, great emphasis is laid on thephysical body because it houses the soul and is thus the gatewayto the invisible soul. However, in order to know and understand

the soul, one must first get oneself acquainted with the subtleties

of the physical body.

Perception of the body involves observation of the body from thecrust to the core i.e. moving from the gross body to the subtle

body, and finally to the consciousness. During the perception of

the body, vibrations are felt all over the skin, followed by perception

and awareness of:

Superficial sensations on the skin such as contact with clothes,

warmth, itching, etc.

Sensations of muscular movements

Deeper sensations of internal organs

Subtle vibrations of bio-electrical impulses in the nervous system


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Objectives

The main goals of the perception of the body are:

To comprehend the realities of the physical body

To detach from the material world

To perceive the subtleties of the inner world

For perception of the subtleties of physical body, one needs to withdraw

from the external world and allow the mind to incline towards the

internal vibrations. In order to be able to do so, the practitioner begins

the perception process from the toe and moves all the way to the top

of the head, while intensely focusing on every part of the body, and

observing the sensations and vibrations happening in the body.

Technique

The practice of the perception of body consists in concentrating the

mind on each part of the body, one by one and perceiving the

sensations and vibrations taking place in each part. Here the

perception does not mean the visual perception, but the mental

one. The sensations may be superficial sensation of the skin such

as the contact with your clothes, warmth or coolness etc., or they

may be the sensations of pain, numbness etc. felt in the muscles or

the vibrations of the electrical impulses in the nervous system or

any other type of vibrations. Starting from the surface one has topenetrate deeply inside and try to become aware of the internal and

subtle vibrations. While practising it one should try to keep ones

mind free from like or dislike.



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Benefits

Perception of the body helps in achieving the following physical,

psychological, and spiritual benefits:

(a)Physical

Strengthening of the immune system

Improvement in the digestion efficiency

Regulation of the blood circulation

Balance between the sympathetic and parasympathetic nervous

systems

(b)Psychological

Improvement in the mental concentration and alertness

Allows to visualize and focus on the internal phenomena of the

body

(c)Spiritual

Realization of the soul

Conclusion

Sharir Preksha helps us to obtain greater insight into the nature of

our inner self. It can act as a complementary therapy, when followed

along with the main course of medication. This helps to boost ourphysical and mental health and play a vital role in alleviating several

psychosomatic diseases.



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11

Chaitanya Kendra Preksha

In order to gain finer individual traits, human beings have beenlonging for ways of self-transformation. This change in thepersonality is possible through perception of psychic centers, which

results in the harmonization of the endocrine system - the main

source of our emotions. Preksha Meditation has recognised thirteen

important centers for this purpose.

The human endocrine system secretes extra-cellular signalling

chemical compounds called hormones and governs growth,

metabolism, and emotions through them. It is commonly believed

that our emotions are product of our brain where as, in reality,

emotions are the result of hormones. Meditation on the psychic

centers can establish control over endocrine system and bring about

transformation in our personality.


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Objectives

Although, our consciousness resides through out the body,

it subsists in its most concentrated form along the psychic centers.

In other words, psychic centers are the focal points from where the

waves of consciousness emanate in the body. During the perception

of psychic centers, attention is focused for a long time on a specific

part of the body.

The main objectives of the perception of the psychic centers are:

Rectification of attitudes, behaviour, and emotions

Transformation in the habits

Building a positive character and compassionate personality

Establishment of control over emotions

Human beings are unique in the sense that they possess logical andreasoning power. However, good ideals and positive character can

be sustained only through proper understanding of the centers of

the character-building. Perception of the psychic centers is an

important technique for this purpose.

Character is not linked with brain, but is linked with the endocrine

system. In other words, one may be intelligent but not necessarily

a good human being. The basic source of character is the karmic

body. The vibrations of karmic body reach the electrical body. Thevibrations of the electrical body enter the physical body and thus

influence the endocrine glands or the psychic centers. We can awaken

the hidden powers of the psychic centers by practising chaitanya

kendra preksha.



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Description of the psychic centers

Perception of the following 13 psychic centers can help us to boost

our mental and spiritual powers, and alleviate our common problems.

1. Shakti kendra (center of energy) situated at the lower end of

the spine cord, it is the reservoir of energy. Meditation at this

center helps in developing eloquence and poetic genius.

2. Swasthya kendra (center of health) situated in the pelvic

region below the lower abdomen, it houses the gonads of the

endocrine system. Meditation at this center establishes control

over the unconscious mind. It helps in maintaining good health.

3. Taijas Kendra (center of bioelectricity) situated in the navel

area, it is linked with the adrenal glands. Meditation at this

center enhances the vital energy.

4. Anand kendra (center of bliss) situated in the centre of chest

below the lungs and near the heart (thymus gland). Meditationat this center is one of the most eminent ways to bring about

positive transformation and purification of the emotions. It assists

in realization of innate bliss by breaking the chain of unwanted

thoughts.

5. Vishuddhi kendra (center of purity) situated near the Adams

apple in the throat, it influences the thyroid gland. Meditation

at this center inculcates the capacity to analyze, interpret, and

transform instincts. It also slows down ageing process.

6. Brahm kendra (center of celibacy) situated at the tip of thetongue. Meditation at this center helps in sustaining

celibacy.

7. Pran kendra (center of vitality) situated at the tip of the

nose, it is the gateway to the vital energy. Meditation at this



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center assists in boosting the vital energy and in the attainment

of a state of thoughtlessness.

8. Apramad kendra (center of vigilance) situated on the pinna

(ear), it is associated with the awakening of consciousness and

restraining from addictions. Meditation at this center may help

to end bad addiction including alcoholism and smoking.

9. Chaksus kendra (center of vision) situated in the eyes, it is

intimately linked to the vital force. Meditation at this center

helps in improving concentration power.

10. Darshan kendra (center of intuition) situated between the

eyebrows, it primarily influences the pituitary gland. It is a point

where parasympathetic, sympathetic, and central nervous systems

meet. Perception at this center develops intuition power and

extrasensory capabilities.

11.Jyoti kendra (center of enlightenment) situated in the middle

of the forehead but under the influence of the hypothalamus,it is responsible for the emergence of emotions. Meditation at

this center pacifies anger.

12. Shanti kendra (center of peace) situated in the anterior side

of the head but under the control of the hypothalamus, it

channelizes the feelings. Meditation at this center helps alleviate

malice (ill feelings) and extinguish negative passions and intense

emotions.

13. Gyan kendra (center of knowledge) situated at the center of

the head, it involves the cerebrum, cerebellum and the brainstem. Meditation at this center enhances extra sensory powers,

IQ, and memory.



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Benefits

(a)Physical

Promotes physical growth

Boosts vital energy

Influences the glandular system

(b)Psychological

Alleviates mental turbulences

Promotes peace of mind

Increases inner joy and happiness

(c)Emotional

Rectifies our attitudes and behavior

Helps in controlling our passions

Conclusion

The primary goal of Preksha Meditation is to transform or purify

our emotions. Perception of psychic centers directly leads to realize

the consciousness. The qualitative and quantitative differences in

the hormones released from the endocrine glands depend on our

emotions that in turn dictate our conduct, and behavior. Even

deep-rooted habits, including addictions, can be cured through

perception of the psychic centers.



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12

Leshya Dhyan

In every day life, we come across a variety of objects that differin colour. We find some colours attractive while others not soattractive. Some colours give us a feeling of calmness, peace, and

purity (e.g. white colour of a snow laden peaks), while other makes

us experience luxury and prosperity (e.g. the lush green garden). It

is believed that colours are one of the most important stimulants

that influence our conscious and subconscious minds. Personalpreferences of the colours can reveal a lot about a person's physical,

mental, and emotional attributes.

Leshya, the rays of consciousness and the electro-magnetic waves

emanating from the subtle body, constantly flows through our body.

These influence our Taijas sharir, the electrical body. This is the first

stage. In the second stage, the leshya is converted into emotions

through the secretions of glands. From here, they move to the next

stage and influence our gross body. Here, the leshya converts intoemotions.

In other words, leshya is a bridge between the subtle body and the

gross body. It is the radiation of our consciousness and electrical


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body that in turn constitutes our aura. The aura is created by the

multiple of leshyas and can change according to our emotions. The

leshya, therefore, helps to replace the impure vibrations of passions

with the pure vibrations of consciousness emanating due to

purification of passions.

On the basis of the colours, leshya is of six types:

1. Krishna (black)

2. Neel (blue)

3. Kapota (grey)

4. Taijas (red)

5. Padma (yellow)

6. Shukla (white)

Among these, first three leshyas are considered inauspicious while

the remaining three are considered auspicious. The auspicious leshyasare bright and illuminating depending on the different proportions

ofTaijas, Padam, and Shukla leshya. The leshya gives rise to instincts,

emotions, and habits. Inauspicious leshya generates evil thoughts

and makes a person cruel, violent, or greedy. However, through

perception of colours and purification of thoughts, inauspicious

leshya can be replaced with the auspicious ones.

We can succeed in creating a pure and powerful aura and proceed

on the path of spiritual journey.

Leshyas are the combination of both the colours and the emotions.

The colours possess the ability to influence both the body and the

mind.



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There are two categories of colours. One category includes bright

illuminating colour while the second category has dark, dull, and

non-illuminating colours. Red, yellow, and white colours belong to

the first category, while black, blue and grey fall into the second

category. The level of illumination also depends on the different

proportions of these colours in a mixture. Perception of colour is

practiced on chaitnya kendra with rhythmic breathing.

All living beings are composed of two elements: a non-material

element called consciousness or soul and a material element called

physical body. Transcendentally, although the soul is the supreme

center, it is unable to act with complete and independent authority

because the passions, predominate ordinary living beings. The soul

radiates the psychic energy, which interacts with the passions and

creates a new field called the adhyavasaya, the primal psychical

expression. This psychic energy act as a mediator between the grossphysical body and the soul.Adhyavasaya has different vibrations, which

move in different directions. When they reach the level of

consciousness they take the form of impulses and urges. These impulses

and urges are influenced by colors, which transforms into emotions

and feelings.

Objectives

Following are the main objectives of perception of the colours: Achievement of inner harmony and development of vital energy

Alleviation of obstacles due to acquisition of wisdom

Destruction of obstacles in the path of spiritual energy flow

Elimination of delusions



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Technique

In this exercise, we have to use our power of visualization of a

particular colour at a particular psychic centre. These again, with

the mental projection, we have to visualise the same colour as

spreading all around us and permeating the whole aura around us.

Finally we have to make use of the technique of auto suggestion to

bring about the change in our attitude or emotional pattern. Deep

concentration is to be maintained throughout the exercise.

Benefits

The auspicious leshyas balance the colours in the body and promote

physical and mental well being. The perception of colours impart

following benefits to the practitioner:

(a)Physical

Boosts the immune system and the nervous system

Influences the endocrine system

Improves the efficiency of the digestive system

Purifies the blood



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(b)Psychological

Improves memory power

Alleviates depression

Promotes happiness

Alleviates sleeplessness and tiredness

Empowers self-esteem and will power

Gives mental peace and harmony

Enhances decision-making powers

(c)Emotional

Establishes control over emotions

Reduces violent behavior

(d)Spiritual

Purifies our aura

Develops intuition power.

Conclusion

During perception of the colours, we, simultaneously, meditate on

different bright colours with specific psychic centers. The technique

plays a crucial role in shaping our character by regulating our

hormones.



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13

Anupreksha

Preksha Meditation focuses on perception i.e. to perceivewithout attachment or aversion, excluding thoughts of the pastor imaginations of the future. During Preksha, one acknowledges

the truth. But after we perceive and realise the truth, we need to

contemplate it in Aunpreksha.

Anupreksha is what occurs after we have engaged in Preksha, ordeep and profound perception. In this way, Preksha Meditation is

a complete system of spiritual development, involving meditation

on both perception and contemplation. In the first technique of

meditation, perception is used whereas in the later technique the

mind is encouraged to concentrate on the thought process, i.e.

contemplation.

In brief, Preksha Meditation is of two types:

1. Concentration of perception known as Preksha2. Concentration of thoughts known as Anupreksha


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It is stated in the Dhyan Shatakthat at the end of each meditation

session, contemplation must be performed. After meditation, four

contemplations are generally practiced:

1. Contemplation of solitariness

2. Contemplation of transitoriness

3. Contemplation of tolerance

4. Contemplation of amity

Objectives

Preksha or profound perception is an extremely valuable technique

for acquainting oneself with the facts of life. However, in order to

change ones habits, one has to undertake the path of contemplation.

It is an art of giving suggestions. A person can make suggestions

either to his own self; the autosuggestion or he can accept suggestion

dictated by someone else. If suggestions are repeated over and overfor a long period of time they get registered in our subconscious

mind and translate into habits.

The main objectives of contemplation are:

To change ones character or habit by registering a resolution in

the subconscious mind

Realization of the eternal truth through deep mental

concentration

Emotional transformation or development of virtues Eradication of psychological disorders specially phobias



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Benefits

Contemplation is a technique by which positive transformation of

the negative emotions such as disgust, jealousy, fear, aversion, etc.,

can be achieved. The other major benefits include:

(a)Physical

Strengthens the immune system

Desirable physical changes

Relieves from body aches

(b)Psychological

Replaces negative thoughts with positive ones

Enhances mental abilities

Improves imagination power

Imparts good decision-making power

(c)Emotional

Radical transformation in the attitude and behaviour

Rectification of negative instincts with the positive ones

Attainment of happiness

Cool temperament

(d)Spiritual

Inculcates spiritual doctrines in the subconscious mind Converts materialistic outlook into the spiritual one

Realizes the truth



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Conclusion

In brief, contemplation can be practiced to change deep-rooted

habits and addictions including drinking, smoking, stealing, and

lying. Contemplation of any reverse determination that we

communicate to our subconscious mind can prove very effective

under such situations.



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14

Mantra Meditation

Mantra plays an important role in Preksha Meditation. It isalso helpful in realizing the self. In Preksha Meditationmantras are used for improving mental concentration.

There are two ways of achieving the concentration of mind:

1. Jap (chanting of mantras)

2. Dhyan (meditation)

The human mind is inherently unstable. It does not concentrate on

one point for a long time. The chanting of mantra is a tool that is

generally used for making the mind focused on one object. Mantra

chanting is a simple exercise for achieving better concentrations. It

can be practiced by one and all. Many bijaksharas (seed letters) and

terms or phrases that can be recited incantatory are available for

chanting. Among these, Aum, hreem, shreem, kleemetc., are seed

letters. These are invested with great powers. An articulation of aword generates special kind of sound waves and vibrations, which

influence our mind.


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Chanting of mantras is of three types:

1. Jap

2. Antarjap

3. Mansik jap (mental jap)

These are characterized by high voiced, low voiced, and silent

chanting of the mantras, respectively. Basically, the whole process

constitutes an effort to migrate from the gross to the subtle. Gross

sounds produce gross vibrations and subtle sounds produce subtle

vibrations. Subtle vibrations are far more powerful than the gross

ones.

In the initial stages, in bringing about a change, gross vibrations

play key role. However, in order to achieve higher levels of change

and in advanced stages of meditation, it is essential to be able to

move towards the subtle vibrations. Chanting of mantra at a higherpitch is gross and constitutes the first stage. Low-toned chanting of

mantras constitutes the next and more advanced stage. The highest

level of chanting of mantra is the silent one, in which the distance

between the meaning and the words disappear. At this stage, language

and thought get closer to each other and become indistinguishable.

The degree of effectiveness varies and depends largely on the correct

recitation of the mantras. For the chanting of mantra to be effective

and fruitful, it is essential that recitation be done diligently and

systematically in a correct manner. Wrong pronunciation of words,lack of mental concentration during chanting, and too fast or too

lethargically performed chanting are some of the major obstacles in

realizing the benefits of this technique.



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There are a number of mantras that have been successfully applied

during Preksha Meditation training programs. For example, Arham,

and Aum Hreem Arham Namah are the common ones. Among

these Arham has been explained earlier.

The technique of recitation of the mantra Aum Hreem Arham

Namah is as follows:

While reciting the word Aum, concentrate the mind on the tip of

the nose, the center of vital energy. Try to perceive the mantra

Aum on this center. Then shift your attention to the middle of the

eyebrows, the center of intuition, and perceive the mantra Hreem

there. Now focus your total attention on the middle of the forehead,

the center of enlightenment and visualize the mantra Arham.

Towards the end, focus your concentration on the front part of the

head, the center of peace and perceive the mantra Namah here.

In the first stage, recite the mantra. In the next stage, realize the

mantra on the specific center with bright white colour. At this

stage, mantra becomes meditation.



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15

Yogasana

Yogasanas, the yogic exercises are an essential part of Prekshameditation. Until and unless the body is put into a relaxed,still and steady posture, one fails to achieve deep state of meditation.

According to the Jain yoga practices, in the beginning, one should

perform the yogic exercises on the floor in a lying posture that

requires less energy. Subsequently yogic exercises in sitting and

standing postures may be performed which increases the levels ofenergy consumption.

Objectives

The main objectives of yogic exercises are as under:

To achieve mental and physical well-being

To prepare the body and mind for meditation

To gain mental strength

To built a strong foundation of spirituality


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Yogic exercises and meditation

Physical exercise, is included in Preksha Meditation to bring about

positive transformation in our personality. It is believed that improper

way of meditation sometimes may adversely affect the digestive

system and make it inefficient and dull. Yogic exercises if performed

along with meditation have the ability to neutralize this effect.

Simultaneously performed meditation and yogic exercises can help

to control our emotions through the awakening of the various psychic

centers and regulation of the endocrine system. For example,

Sashankaasan can prove helpful in controlling anger. Similarly, a

combination of meditation and different yogic exercises such as

padmaasan, vajraasan, sukhaasan may provide multiple benefits to

the practitioner.

Yogic exercises and aerobics

Aerobics is undoubtedly extremely helpful in promoting physical

fitness. But it creates a tension in muscular system which in long

term can cause problem. However, yogic exercises offer several

additional benefits to the practitioner if done accurately and are

therefore, superior to aerobics in the following manner.

1. During the yogic exercises, the movement of the body is kept

slow and gentle and emphasis is given to correct way of breathing

in contrast to aerobics.2. Since yogic exercises are very slow and gentle, they cause little

or no harm to the body. Whereas aerobics are very fast, and

vigorous and have inherent risk of causing physical injury.



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3. Yogic exercises promote the health of both the physical and

physiological organs of the body while aerobics concentrate mainly

on the development and growth of the body muscles.

4. In yogic exercises, there exist a provision to provide

autosuggestions to the mind and the inner organs. Aerobics offer

no such technique.

5. Overall, yogic exercises offer physical, mental, and emotional

well being while aerobics can provide only physical health.

Benefits

In general, the yogic exercises offer following long-term benefits:

Promotes overall physical fitness

Makes the immune system strong

Cures body aches

Regulates the functioning of the vital body organs such as brain,lungs, stomach, pancreas, joints, etc. through proper supply of

oxygen to the metabolizing cells.

Revitalizes self-esteem

Imparts discipline and alertness of the mind and brain

Promotes mental peace and spirituality

Specific recommendations for yogic exercises

For yogic exercises, it is absolutely essential to select appropriateplace, apparel, time, and right technique.

A clean, serene, and well-ventilated location is desirable. Avoid a damp,

dirty or polluted place. One should wear loose, light, and comfortable



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clothes. It is recommended to perform all types of yogic exercises on

a thick blanket in order to avoid the loss of energy.

In general, yogic exercises are performed early in the morning.

However, few yogic exercises can also be done safely 3-4 hours post

meals. Different rules apply to different yogic exercises. So it is

advised to perform them under proper guidance. Vajraasan can be

practiced immediately after meal but not sarvangaasan. Similarly,

the duration of different yogic exercises vary with the type of the

exercises, age, and physical condition of the practitioner. In general,

20-30 minutes are sufficient for most of the yogic exercises. Although,

the practitioner may choose to take breaks in between and perform

particular exercises for 5-10 minutes in a session, it is absolutely

essential to maintain a daily routine. If we are unable to find sufficient

time to perform specific exercises for every part of the body, we

must at least pay daily attention to the five most important partsof our bodyviz. brain, backbone, heart and lungs, abdomen, and

the feet.

(For more details, refer Preksha Meditation : Yogasana and Pranayam)

Conclusion

A regular regime of a combination of yogic exercises is a safe, sure,

versatile, and scientific way to promote physical, mental, and spiritual

well being. The applicability is not limited to any particular factors.Hence can be performed by one and all.


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16

Pranayam

The technique related to breathing pattern in which balanced,regular, and rhythmic inhalation and exaltation in specificmethod is performed is known as pranayam. It comprises four

stages:

1. Purak (inhalation)

2. Rechak (exhalation)

3. Antrika kumbhak (holding the breath inside after inhalation)4. Bahya kumbhak (holding the breath outside after exhalation)

The concept of prana can be illustrated through an example.

Electricity flows through a wire to a bulb. The presence of electricity

can only be felt when the bulb lights up. Similarly, prana is the vital

energy that like electricity flows through the human body and gets

manifested through our actions. Pranayam is the technique to master

over this prana.

Types

There are several types of pranayam, which mainly differ in the way

exhalation and inhalations are performed. A comprehensive list of


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some of the most important types of pranayam is given below. A

detailed description of various type of pranayam can be found in

Preksha Meditation : Yogasana and Pranayam.

Surya-bhedi pranayam

Chandra-bhedi pranayam

Anuloma-viloma pranayam

Bhastrika pranayam

Kappalbhati pranayam

Sheetali pranayam

Ujjai pranayam

Objectives

Pranayam serves the following objectives:

Development, expansion, and control of vital energy

Regulation of the flow of vital energy throughout the body Creation of a link between the physical body and the soul

Healing of physical and mental disorders

Harmony between the sympathetic and parasympathetic nervous

systems

Benefits

The various stages of a well-performed pranayam provides the

following benefits: In general, pranayam promotes uninterrupted flow of the vital

energy through nerves

Inhalation gives energy to the body

Exhalation cures the abdominal ailments



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Holding the breath awakens the inherent potentials

Some pranayam such as chandra-bhedi cools the body, purifies

the blood and reenergizes the body. Similarly, sheetali pranayam

quenches the thirst, regulates the blood pressure, and enhances

the glow of the face. It also reflects the coolness and tranquility

of mind.

Pranayam controls the breath rate and help to improve mental

concentration

Pranayam helps in realization of divine and intuitive powers

Specific recommendations

It is essential to learn the correct technique of pranayam before we

practice it. An ill-performed pranayam may effect the health

adversely. Following are some of the precautions that must be

considered in order for pranayam to be effective: Select a neat, clean, and noise-free location

Always perform pranayam with empty-stomach

Keep the neck and the spine erect and straight

Keep the body relaxed

Never perform pranayam if intoxicated

Conclusion

Pranayam is a scientific technique of correct breathing process. Well-performed pranayam not only assist in sustaining good physical

health but also heal diseases that are otherwise difficult to tackle.


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17

Mudra

For the successful practice of Preksha Meditation, the bodymust be still. Posture is, therefore, an important part of PrekshaMeditation. Any posture that produces discomfort or distraction is

not conducive for the practice. An advanced practitioner may stand

and those who have particular infirmities may lie down or sit in

chairs. But a sitting posture is most commonly adopted. There are

four common sitting postures:1. Padmaasan (lotus position)

2. Ardha-padmaasan (half-lotus position)

3. Sukhaasan (simple cross-legged position)

4. Vajraasan (diamond position)

In addition to the position of the body, the position of the hands,

the mudra is also very important. During Preksha Meditation, one

of the following two mudras can be applied:

1. Gyan mudra- Let the back side of your right hand rest onyour right knee and the left hand on the left knee. Let the

index finger of each hand touch and slightly press the tip of

the thumbs at the point of the contact. The other fingers

should be kept spread out and straight.


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18

Dhvani

Sound is a very powerful and a mystic medium for theexpression of the subtle through the gross. Some sounds havepower in a single continuous vibration, while others are grouped

notes that make a spiritual word.

Mahapran dhvani is a kind of sound produced before entering the

state of meditation. These sound vibrations transmit immense energy.Mahapran dhvanican help in intellectual development. The sound

waves and the vibrations created during the pronunciation of the

Mahapran dhvanipenetrate and circulate throughout the brain and

activate the neurons. It helps in reducing the unsteadiness of

thoughts. In addition, it enhances the concentration of our mind.

A sustained practice leads to enhancement of the vital energy that

helps sharpen our memory. It also increases the life span of neurons

and regulates the secretion from the endocrine glands. The vibrations

ofMahapran dhvani smoothness the flow of blood in tissues andorgans.

It is of three types:

1. The most subtle sound - it influences the vital force and

consciousness. This sound is a type ofNaad, which exists in


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various sounds. It is a sound that can be experienced in deep

state of meditation.

2. The Subtle Sound - it influences both the brain as well as the

mind. This subtle sound can be experienced remaining silent

at the end of gross pronunciation ofMahapran dhvani.

3. The Gross Sound - it balances the environment and thoughts.

This is practiced prior to meditation.

The pronunciation ofMahapran dhvaniinvolves following sequence

of steps:

1. Inhale slowly through nostrils

2. Concentrate on your vocal cord

3. While exhaling, produce the sound ofMm. Mm. Mmlike

buzzing of a bee with your vocal cord

4. When the humming sound becomes slow and subtle, remain

silent for a while and feel the sound inside your brain5. Take a long breath

6. Repeat the above steps for nine times



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19

Vartamaan Kshan ki Preksha

Every living being carries the burden of the past memories andmakes imaginations for the future. It is believed that the natureof imaginations that we create for the future largely depends on our

memories of the past impressions. The unnecessary memories of

the past and imaginations for the future keeps our conscious mind

occupied. This causes either attachment or aversion, resulting in

loss of productivity. Therefore, one who is capable of living in thepresent moment without bothering about the past and worrying

about the future can enjoy a benign life.

In Jain philosophy, the two most significant words that have been

described in context of meditation are: Bhaava, the real and Dravya,

the virtual. Anything done with full consciousness is bhava. In

contrast, unconsciously, absent-mindedly or mechanically performed

acts are dravya. When consciousness and action are associated with

each other, it is known as bhaava. Dravya kriya, the virtual act isan obstacle in the path of meditation. In contrast, bhaava kriya, the

conscious or the living action is in itself a state of meditation.


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Vartamaan kshan ki Preksha is an advanced stage in the course of

Preksha meditation. Unlike the other form of meditation it is the

applied form. In this stage, every action is done knowingly. For a

happy and harmonious life, it is essential to nurture a habit of

living in the present moment.



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20

Vichaar Preksha

Human brain is gifted with logical speculation and thinkingpowers. However, most of the time, unnecessary thoughtslead to stress and wastage of energy. The question is how to stop

the unwanted thought process?

In Preksha Meditation, there is a technique called perception of

thoughts. During the perception of thoughts, one tries to see all thetypes of positive or negative thoughts that emerge at that particular

span of time without involvi

An Introduction to Preksha Meditation

Documents

Transcript of An Introduction to Preksha Meditation