Transmutation of Personality through Preksha Meditation

Author(s): Tulsi Acharya
Publisher: Jain Vishva Bharati

Page 18

Q. You are the preceptor of the anuvrat movement. - Did you have any concept of preksha dhyana in your mind at the time of starting the movement? Or is it only in the present decade that emphasis is being laid on preksha dhyana, keeping in view people's growing interest in meditation and yoga? You just said that preksha dhyana is no sudden achievement. But then why did it remain unprojected before the public for so many
years?
Ans. Anuvrat and preksha dhyana originated almost
- together; though at the time I had no conception of 'preksha' in my mind. But, for the creation of the kind of ground I required for anuvrat, it was not possible to ignore the inevitable requirement of dhyana-sadhana. The sapling of anuvrat bloomed earlier because it was connected with the gross world, with the behavioural aspect of life. But preksha is concerned with the subtle world, the inner aspect of life, and it took a long time to develop, and still longer to bear fruit. As the conception of moral values took root among the people, the spiritual thirst increased. For the individual smitten by spiritual thirst, preksha dhyana is an infallible means of self-realization.
At the very outset we had proclaimed that spirituality is the basis of morality. Some thinkers recognize patriotism as the basis of morality; others recognize social welfare to be the inspiration behind morality. The Chinese philosopher, Confucius laid great emphasis upon moral values for achieving happiness, prosperity and equilibrium in life. Again, the preceptor of Taoism, Laotse, too, conceived of an ideal society and held simplicity and straightforwardness to be the most excellent behaviour. The Indian ethics also give outstanding importance to the concepts of this world and the other world in the perspec