Transmutation of Personality through Preksha Meditation

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

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tradition alone or is it, like the anuvrata, a universal system?
Ans. Meditation is the ground work of experience
where differences of sect or tradition do not arise. Still, the means employed to acquire that background may be isolated. From this point of view, the method of preksha dhyana can be related to the Jain tradition. The paramount objective of the system of preksha dhyana is veetaragta, i.e. total freedom from attachment and aversion. The starting point of preksha is the abatement of attachment and a version or their partial enfeeblement. The ultimate end is their total extinction. Attachment and aversion—these are the two elements which distort our consciousness. Unless that distortion is done away with or at least lessened, the condition of dhyana does not arise. The whole pilgrimage between the starting point and the ultimate end of dhyana is the pilgrimage of abatement or waning of attachment and aversion. There can be many hindrances therein. Because, the greater the bondage of attachment and aversion, the stronger is the play of passions. As long as passions are dominant, the mind cannot be at rest. A restless mind is neither fit for meditation nor can it progress in the direction of veetaragta. From this point of view, it seems logical to assert that in the Jain tradition, a system of meditation is a process of becoming a veetarag, i.e. of achieving freedom from affections. In my opinion that should be the objective of every system of meditation. A system of meditation with a comprehensive aim in view, is bound to be complete in itself and useful for every individual.
Q. Constant practice is required to make the concep
tion of dhyana-sadhana sharp and clear. If that practice is in the direction of veetaragta, one can reach
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