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because their theoretical or practical aspects were not well-founded. The elements of preksha dhyana lie scattered in the Jain Agamas. The Jain Acharyas have been making use of them from time to time. But somehow, they never gave it all a stable practical form. That is why the current of dhyana developed only by fits and starts. In order to remove the recurring stagnation, it was necessary that the practical aspect be made manifest in a systematic way. The whole sequence of preksha meditation has therefore been laid down. So that all can practise it easily. For a critical evaluation of the procedure of preksha dhyana, three things are necessary: a tranquil, objective mind, authentic statement and extensive portrayal of the essential elements.
In the normal routine of practice, the first thing is getting up in the morning. After having slept through the night, it is proper to wake up at dawn. The normal hour of awakening is the last part of the night. Those sadhaks who get up at about 4 O'clock, are able to conduct their sadhana well. The daily routine of those who keep irregular hours for sleep and waking up, or those who go to bed late and rise late, is totally disorganised. Such people can never become true sadhaks.
Q. Somebody asked Tana Faqir, "What is your sadhana?" The Faqir said, "When I feel sleepy, I sleep. When I feel hungry, I eat. After having slept, I wake up. If I feel like speaking, I speak, otherwise I keep silent." What do you think of this doctrine of Tana Faqir as regards sleeping and waking? If a person has not had enough sleep by 4 O' clock and is obliged to get up, all his actions are marked by languor, and if he sits in meditation, he begins to doze. In these circumstances, will it not be proper for him to get up only when he has had enough sleep?
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