PREKSHA MEDITATION FOR PURITY OF SOUL

*अर्हम्*
प्रश्न: प्रेक्षाध्यान साधना का आधार है भगवान महावीर का 'संवर और निर्जरा' की साधना का दर्शन। प्रेक्षाध्यान की साधना से संवर और निर्जरा कैसे फलित होती है ? स्प्ष्ट करें।

उत्तर : कर्म बंधन का मुख्य कारण है कषाय(क्रोध, मान ,माया, लोभ ,राग ,द्वेष आदि) और मन वचन काया की प्रवृत्ति का संयोग ।संसारी व्यक्ति वृत्ति(कषाय प्रेरित)➡ प्रवृत्ति➡कर्म बंधन ➡ पुनरावृत्ति के चक्र में अनंत काल से संसार भ्रमण कर रहा है। प्रथमतः प्रेक्षाध्यान के अभ्यास से मन वचन काया की चंचलता का यथासंभव निरोध किया जाता है और चित को ज्ञाता द्रष्टा भाव में रखकर चित्त को कषाय प्रेरित वृत्ति के प्रभाव से मुक्त रखने का अभ्यास किया जाता है। निष्कर्ष रूप में वृत्ति निरोध व चंचलता निरोध से नए कर्म का बंधन कम होने लग जाता है ।यह संवर है। फलस्वरूप वृत्ति प्रवृत्ति कर्म बंधन पुनरावृत्ति का चक्र टूटने लग जाता है और आत्मा की शुद्धि प्रारंभ हो जाती है। प्रेक्षाध्यान में वचन काया की चंचलता का निरोध कर मन को किसी एक आलंबन पर केंद्रित (एकाग्र) कर चित को ज्ञाता द्रष्टा भाव में रखा जाता है , इस दौरान जितने भी कर्म वृत्ति के रूप में उदय में आते है वे ज्ञाता द्रष्टा भाव से देख लिए जाते हैं, वृत्ति प्रेरित प्रवृत्ति के द्वारा भोगे नहीं जाते। जिससे कर्म बिना कोई प्रभाव दिए खत्म हो जाते है यानि नया कर्मबन्धन नहीं होता।यह निर्जरा है इससे आत्मा की शुद्धि होती है। निर्जरा का दूसरा बिंदु यह है कि जब चित्त को ज्ञाता द्रष्टा भाव में रखने का निरंतर प्रयास किया जाता है , मन की एकाग्रता सधती है , चंचलता का निरोध सधता है , चित्त शुद्धि बढ़ती है तो कर्म शरीर में तीव्र प्रकम्पन होता है , कर्म शरीर का साम्राज्य हिल जाता है और एक साथ बहुत सारे कर्मो की निर्जरा हो जाती है। निर्जरा का तीसरा बिंदु यह हो सकता है कि जब साधक ज्ञाता द्रष्टा भाव मे स्थित है तो कर्म भोगे नही जाते , प्रवृत्ति में नही आते तो कर्म समाप्त होने की /निर्जरा की गति बढ़ जाती है और इससे कर्मों के उदय में आने की गति भी बढ़ जाती है, उदीरणा (समय से पहले कर्म को उदय में आना) होने लग जाती है। चूंकि हम ज्ञाता दृष्टा भाव मे स्थित है तो उनकी भी निर्जरा हो जाती है यानी कर्म बिना प्रभाव दिए आत्मा को छोड़ देते हैं। इस प्रकार संवर से नए कर्मो का बंधन कम होता जाता है और निर्जरा से पुराने कर्मो का बंधन टूटने लग जाता है और आत्मा क्रमशः शुद्ध होती जाती है और साधक जन्म मरण के चक्र से क्रमशः मुक्त होकर सिद्ध बुद्ध मुक्त हो जाता है।।
- राजेन्द्र मोदी
www.preksha.com

MANTRA MEDITATION FOR PROBLEM SOLUTION

Mantra Meditation

In Sanskrit, the word "Mantra" implies – ‘a liberator of mind’.A mantra is composed of potent sound syllables that are capable of influencing the human system both physically and spiritually. Many seed letters and terms or phrases that can be recited incantatory are available for chanting. Among these, 'Aum', 'Hreem', 'Shreem' 'Kleem' etc., are seed letters. These are invested with great powers. An articulation of a word generates special kind of sound waves and vibrations, which influence our mind. Mantra plays an important role in Preksha Meditation. Why Mantra Meditation The human mind is inherently unstable. It does not concentrate on one point for a long time. The chanting of mantra is an easy and effective tool for making the mind focused on one object and achieving better concentrations. Mantras help break our unconscious and subconscious thought and desire patterns, which keep us in bondage to past conditioning. The seed mantra is a thought force and generates energy.Our subconscious is restructured by the energy of the mantra. Mantra can create a protective shield for a practitioner which helps him to pursue meditation for longer durations. Mantras are important tool for clearing and cleansing the mind. Development of inner power Self-purification. How it works The Vibrations of sound produces by a person influences both the person and the space. When the practitioner of Mantra pronounces the mantra, the vibration of sound influences the gross body, especially the spinal cord and the neurons of brain. Intensity of sound vibrations increases and along with it they influence the subtle body. This way through Mantra meditation, one gets free from diseases, brings transformation in behavior and attitude and develops inner power. The sound vibrations get amplified with the help of vital energy and strength of consciousness of the practitioner, creating the frequency of sound waves for mantra far beyond the limits of ultrasonic and supersonic vibrations. The human brain is made up of interconnected neurons. When we think, each neurons form a strong path known as memory. When we read a book number of times, we remember most of the topics and can recall them because we strengthen these pathways and create memory. When a mantra is chanted number of times, it strengthens certain pathways, giving powers. Technique Chanting of mantras is of three types characterized by high voiced, low voiced and silent chanting which are classified as Chanting Low-toned chanting Chanting mentally The 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 advancedstages of meditation, it is essential to be able to move towards the subtle vibrations. In the subtle stages, the distance between the meaning and the words disappear. At this stage, language and thought get closer to each other and become indistinguishable. To have better concentration during Mantra meditation, various psychic centers are used. Along with it colors are also used. We can also synchronize breathing with Mantra. Precautions 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. Sample Mantra Recitation There are a number of mantras that have been successfully applied during Preksha Meditation training programs. For example, 'Arham ' and 'AumHreem Arham Namah' are the common ones. The technique of recitation of the mantra AumHreemArhamNamah 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 color. At this stage, mantra becomes meditation. Benefits Improves concentration. Cure diseases if used with right technique, for example as described in Preksha Therapy. Brings transformation in behavior and habits. Increases inner power. Specific Mantra have specific benefits associated with them.

CONTEMPLATION FOR TRAINING UNCONSCIOUS MIND FOR PROBLEM SOLUTION

Contemplation

Preksha Meditation focuses on perception i.e. to perceive without attachment or aversion, excluding thoughts of the past or imaginations of the future. DuringPreksha , one acknowledges the truth. But after we perceive and realise the truth, we need to contemplate it in Anupreksha. Contemplation is what occurs after we have engaged in Preksha, or deep and profound perception. In this way,Preksha Meditation is a complete system of spiritual development, involving meditation on both perception andcontemplation . In the first technique ofmeditation , 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: Concentration of perception known as Preksha Concentration of thoughts known as Anupreksha It is stated in theDhyan Shatak that at the end of each meditation session, contemplation must be performed. After meditation, four contemplations are generally practiced: Contemplation of solitariness Contemplation of transitoriness Contemplation oftolerance 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 one’s 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 over for a long period of time they get registered in our subconscious mind and translated into habits. The main objectives of contemplation are: To change one's 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 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 frombody 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 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.

BRIGHT COLOURS FOR PURE AURA

Perception of Psychic Colours

Earlier it was stated that urges and impulses, passions and emotions are all endocrine expressions. There are forces more subtle than the physique. These forces are the primal drives emanating from the microbody (Karma-sarira) which is intimately united with the psyche. The micro-vibrations of the primal drives first produce appropriate conditions in the neuro-endocrine system. The integrated action of this system produces hormones and neuro-hormones which not only generate feelings but also command appropriate action that satisfies the need of the urge. We either progress or retrogress depending on whether we control and subdue our primal drives or succumb to them. The process of subduing the forces of primal drives consists in generating vibrations or waves which countermand them by conscious reasoning. It is the authority of the spiritual self which commands the reasoning mind to produce the counter-vibrations. The vibrations of waves resulting from the primal drives are malevolent lesyas whereas the counter-vibrations produced by the authority of the self are benevolent lesyas. On the basis of their intensities both the above type of lesyas are divided into three categories:
(i) The most intense of the malevolent class are Krsna - dark black.
(ii) The medium ones are Nila - blue dark.
(iii) The least intense ones are Kapota - grey.
Similarly in the benevolent class,
(i) The least intense ones are Tejas-bright red.
(ii) The medium ones are Padma-bright yellow.
(iii) The most intense ones are Sukla-bright white.
When one is under the influence of the evil trinity of Krsna, Nila and Kapota, the force of the instinctive drives is so powerful that the reasoning mind surrenders to it. On the other hand, with the conversion of lesyas, the rational mind is able to countermand the insistence of the carnal desires.
It will be seen from the above that the nomenclature of the lesyas has been made on the basis of the spectrum of dark and bright colours.
Colour is an inherent characteristic of the entire material existence. The nature of colour is electromagnetic radiation. Difference in wave-length and frequency distinguishes one colour from another. Lešyãs are also radiations and different lešyãs have different wavelengths, and therefore, each has a definite place in the electromagnetic spectrum. Each one, therefore, can be associated through its harmonics with a definite colour in the visible spectrum, i.e. from red to violet. Thus on the basis of the relation between the colours of the visible spectrum and the lešyã radiations, we can use specific colours as the means of strengthening or weakening the lešyã radiations.
The spiritual progress will depend upon the degree of transformation of the malevolent trinity into the benevolent one. Without actual transformation, there will be no process. This is not merely a speculation, but the basis of a real experience. And to bring about the desired transformation, perception of psychic colour—Lešyã-dhyãna has proved to be a practical means of transformation. Lešyã-dhyãna is thus an efficient tool of sucessively diminishing the inten­sities of the malevolent lešyã from Kṛṣṇa to Nīla and from Nīla to Kãpota, and then progressively increasing the intensities of the benevolent lešyã—from Tejas to Padma and from Padma to Šukla. The actual spiritual progress commences with the conversion of Kãpota to Tejas, i.e. from grey to red. The index of Tejas lešyã is bright red colour of sunrise. Colour psychology also supports the view that the bright red colour is the first indication of the spiritual progress.
With the above conversion, there is a remarkable drop in animal instincts and carnal desires and such other habits. Further progress will result from the change of Tejas lešyã to Padma lesya and the final change of Padma to Šukla lešyã will result in the total eradication of cruelty, hatred etc.
The AuraIt is now well-known that the body is constantly surrounded by an envelope of colours called "aura" which is an effect lesya. Change in lesya will bring about a corresponding change in the colour of aura. That is why aura is predominated at different times by different colours such as black, red, yellow, blue or white.
Aura is not only influenced by the internal colour indices, but is also influenced by the colours of the external environment. That is why the cause and effect relation between lesya and colours is reciprocal. In other words, just as any change in lesya would result in the change in the colour of aura, the change in the aura by the influence of the colours of the external environment would bring about a change in the lesya. This principle has been utilized in the "perception of the psychic colours" (Lesya-dhyana) to transform the malevolent lesya into benevolent ones

PERCEPTION OF PSYCHIC CENTERS FOR INTUITION AND PURITY

Perception of Psychic Centers

To cleanse the psyche from the dirt of animal impulses, carnal desires, and such other pernicious bad habits it is essential to know the sources of uncleanliness and its modus operandi. Once we know this, the process of cleansing becomes easy and efficient. We can discuss the process applying the ancient methodology of Yoga as well as that of modern science. Our glandular system consists of two types of glands— exocrine and endocrine, the latter being ductless. Their products (called hormones) flow directly into (he blood­stream and are distributed by it. The complex of  endocrine system includes pineal, pituitary, thyroids, para-thyroids, thymus, adrenals, gonads and pancreatic islets. They participate in every bodily function and have profound influence upon the mental states, and tendencies, attitudes, emotions and behavioural patterns of every individual. The quality of our existence necessitates that there must be some built-in mechanism through which our subtle spiritual self can exercise its authority and control the grosser elements of the physical body. This mechanism must translate the code of intangible and imperceptible forces of the psyche into a form of crude power which can function through the nerves and muscles of the body. Such a mechanism is located in the endocrine glands. They are the inter-communicating transformers between the psychical and the physical cells. The known methods of inter-communication are electrical impulses of the nerve action and the chemical reaction of the hormones and neuro-hormones. The endocrines are therefore aptly named  psychic centers. So far we had believed that the brain was the source of energy and the place from which the psychic forces acted. But now we know that it is only a repository of memories. The endocrine system is the seat of the impulses and emotions of an individual. Endocrine and the nervous systems are two very important systems of our body. Function of both these systems is to integrate the organism. Close collaboration between the two systems governs mental states, behaviour and habits. The functional interlocking between both qualify them to be regarded as constituting a single integrated system called neuro-endocrine system. It is this system which comprises the subconscious mind, and profoundly influences psychological behaviour and tendencies of the conscious mind. It is, therefore, obvious that to cleanse the psyche by removing psychological distortions such as cruelty, retaliation, fear, etc. from our habits, we have to find means of transforming the nature of the chemi­cal messengers i.e. the hormones. The above-mentioned psychological distortions originate in the adrenals, while the sex-impulses are produced in the gonads. We can put the same facts in the language of Chaitanya-kendras—psychic centres. The following table shows the relation between the endocrines and the Chaitanya-kendras : Endocrines Chaitanya-kendras Pineal Jyoti-kendra Pituitary Daršana-kendra Thyroids Višuddhi-kendra Thymus Ãnanda-kendra Adrenals Taijasã-kendra Gonads Svãsthya-kendra and Šakti-kendra Constant triggering and overaction of the lower endocrines viz. adrenals and gonads result in pernicious bad habits, affecting our physical and mental health. Development of the upper endocrines alone can modify the synthesization of the endocrine output, and weaken the intensities of the primal drives, thus making them controllable. Constant and regular practice of Chaitanya-kendra-prekṣã results in establishing firm control of the reasoning mind over all actions. The cumulative effect of developing the reasoning mind, and weakening the forces of the primal drives would ultimately bring about the desirable transfor­mation in mental behaviour and habits. Švasa-preksã, Šarīra-preksã and Chaitanya-kendra-preksã are tools for developing the power of reasoning mind. Once the authority of the fully-developed reasoning mind is established, it would prevent the recurrence of the old injurious habits. On the eternal spiritual level, we shall be able to gain self-mastery and attain infinite compassion, bliss and happiness.

PERCEPTION OF BODY FOR STRONG NERVOUS SYSTEM

Perception of Body

IIntroduction to be given prior to the exercise: The practice of the pereception 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. Of course, here the perception does not mean the visual perception, but the mental one. The sensations may be superficial sensations of the skin such as the contact with your clothes warmth or coolness, itching and perspiration etc, or they may be the sensations of pain, numbness, tingling 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 you have to penetrate deeply inside and try to become aware of the internal and subtle vibrations. Remain completely equanimous towards the sensations; try to keep your mind free from like or dislike. A third step of  preksha meditationis perception of  body(alternative, see: [3][3A][3B][3C]) Concentrate your mind on the big toe of your right foot. Allow it to spread and permeate throughout the whole portion of the toe. Perceive the sensations and vibrations taking place in that region. Become aware of them, experience them without any like or dislike; use deep concentration and remain fully alert. Now shift your attention to each part of right limb one by one. I shall now indicate the name of the part of your body on which you have to concentrate your mind and perceive it: The other toes, the sole, the heel, the ankle, the upper part of the foot, the calf-muscles, the knee, the thigh, upto the hip-joint. Perceive the whole part, experience the sensations and vibrations taking place in each part. Maintain equanimity. In the same way practice perception of all the parts of your left limb. Thus the trip of the lower body is completed. Now, start the trip of the middle body from the waist upto the neck. Concentrating your mind on each part one by one--perceive the waist, the navel, the abdomen including the big intestine, the small intestine, the kidney, the spleen, the liver, the pancreas, the duodenum, the stomach and the diaphragm. Then the whole portion of the chest including the lungs, the heart, the ribs, the throat and the vocal cords. Concentrate your mind and perceive. Then practice the perception of the whole portion of the back including the spine, the spinal cord and the neck. Now concentrate on the whole portion of the right hand and arm including the thumb, the finger, the palm, the wrist, the lower arm, the elbow, the upper arm and the shoulder. Perceive each part one by one. In the same way concentrate on the left hand and arm. The trip of the middle body is completed. Now we come to the upper body. Concentrate your mind on each part from the chin upto the head. The chin, the lips, the inner portion of the mouth including the tongue, the teeth, the palate, the cheeks, the nose, the right ear, all the three parts---the outer, the middle and the inner, the right temple, in the same way the left ear and the left temple, the right eye, the left eye, the forehead and the head. Perceive each part one by one. During the perception of the tongue allow your tongue to remain hanging freely, without touching anywhere inside the mouth. While perceiving the head, perceive all parts of your brain - the front, the back, the right, the left, the outer and the inner. Allow your mind to permeate throughout the brain. The trip of the upper body is completed. Now practice the perception of body as a whole. You may stand up slowly and carefully, keeping your eyes closed. Allow your mind to travel from the big toes to the head and from the head to the big toes, rather speedily. Passing through each part of the body, perceive the vibrations throughout the body. Experience a tingling sensation in each and every muscle, skin, nerve and cell produced by the contact of your conscious mind. You may also practice the holding of breath for a while intermittently. Get yourself completely absorbed in the perception of body. Now allow your mind to travel throughout the body rather slowly. If you experience pain or any other peculiar sensation, you may stop there for a while and perceive it with equanimity without any like or dislike.

ALTERNATE BREATHING FOR STRONG NERVOUS SYSTEM

Perception of Alternate Breathing

In our day to day life, we experience manifestation and co­existence of two opposing principles e.g. hot and cold, harmony and 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 are responsible 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, fervid actions 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 ofsamadhi , a form of deep meditation . 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 perception of alternate breathing. 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. 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.