Self Awareness Through Meditation

Author(s): Ranjitsingh Kumat
Publisher: Ranjitsingh Kumat

Page 89

SELF AWARENESS THROUGH MEDITATION
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12. Jara-marana or decay and death—birth inevitably leads to death and
then a new birth; and the process goes on.
The above causal relationship clearly establishes the link between sensation and the craving leading to the cycle of birth, death and suffering. The sensation creates craving as we are ignorant about the true nature of the sensations and thus create 'sanskara’ or impressions which creates further chain reaction. If only we break the link between sensation and the craving, we break the entire chain and thus get out of suffering. By observing the sensations objectively, we shall soon realize the true nature of the sensations as to how impermanent they are and how futile it is to indulge in craving and aversion towards these sensations. It is a mirage. We cannot fulfil the desires, nor can we avert all that is undesirable. The sensations and the objects that bring us the sensations are all impermanent and their nature is to arise and disappear. No sensation is permanent. We cannot retain them even if we want to. After observing the sensations we shall soon realize that not only unpleasant sensations cause us suffering, even the so called pleasant sensations become a source suffering. As the pleasant sensations disappear, we get worried and long to have them again and again though it is impossible to bring them or retain them as and when we desire. All sensations are impermanent and cause suffering. Yet we react to sensations because the subconscious mind, which is nine tenth of the total mind, has got the directions ingrained of which we are hardly aware. To be able to get over this subconscious mind, one has to go through the Vipassana meditation and through that one can develop the habit of observing the sensations without reacting to them by way of craving and aversion. By being continuously aware of the true nature of sensations, true knowledge or ‘Panna' or Pragya arises and that breaks the link between Avidya-Sanskara and Tanha (Ignorance-Reaction and craving). Once we are able to break the link, we can attain salvation and become the realized soul. In Digha Nikaya following has been stated: “Having experienced as they really are, the arising of sensations, their passing away, the relishing in them, the danger in them, and the release from them, the Enlightened One, O monks, has become free without grasping”101.
Types of Vipassana
There are four types of Vipassana. They are as follows:
1. Kayanupassana—To observe the body by observing each part of the
body separately starting from the head and going unto toes and coming