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SELF AWARENESS THROUGH MEDITATION
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are tools like meditation, Kayotsargal 18 (a state of unconcern for the body), and Sanlekhana (to see with equanimity) which help in transcending the body and mind. Meditation is practiced through different techniques but the one which helps in acquiring equanimity and reducing avarice, anger, ego etc., is most helpful. Vipassana meditation has been popularized by Shri Satyanarayanji Goenka and that has evinced keen interest of lay men as well as preachers, teachers and practitioners. Many new systems of meditation have been introduced like ‘Preksha Dhayana’, Sameekshana Dhyana, Art of Living etc. People have benefited by taking part in these camps but the real state of bliss can be realized only when we are able to get detached with the body (Kayotsarga or unconcern for the body). Then alone we can realize the state what is beyond body and mind. We get detached with the body only when we observe it and its sensations with equanimity. By observing the body as a detached observer, we can realize the impermanence of the body, its desires, needs and the futility of running after their fulfillment. One cannot give up attachment to the body without observing sensations, desires and all that is happening in the body and mind in a detached manner. All our defilements like craving, aversion, anger, greed etc., arise only when we are engrossed in fulfilling our desires. We love those who help us and hate those who obstruct in the fulfilment of desires. But if we control and overcome the desires, the question of craving and hatred does not arise. Craving and aversion are the cause of our suffering and they can be overcome only by detachment with body and its desires.
There is a practice in Jain system known as “Sanlekhana” (to see with equanimity) which is normally and by tradition performed when one feels that his life has reached the final stage. He gives up food and water, all defilements, commission of sins, and tries to become desire free. He observes his emotions and thoughts with equanimity so that he has no desire for the good things of the other world, nor of this world, nor wants to live, nor die. He has no desire to enjoy the sensual pleasures. Thus one, who dies free from all desires, becomes free from this world and its cycle of birth and death. This is a healthy practice and brings lasting peace. But it is, in the author's view, not merely a thing to be done at the end-stage of life but a thing to be practiced daily. If we can practice to become free from desires each day of our life, we can successfully achieve the goal of becoming desire free at the end-stage of our life without much effort. If, however, we do not practice daily, it is difficult, nay, imp that end is nearby. Leaving food and water in the final hours of life does not enable one to become desire-free. Sanlekhana requires one to see the self with
nav impossible to achieve it in a couple of days or hours lert when we ftarze
