Transmutation of Personality through Preksha Meditation

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

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the destination easily. But the greatest difficulty that one experiences is in finding out what precisely is the method of subduing or ending attachment and aversion. What is the precise way which leads to the assuagement or decay of attraction and malice?
Ans. There is a special method of treating this prob
- lem and that is the way of pure knowledge and pure intuition. Only knowing, only seeing. The maturer the practice of only knowing and only seeing, the deeper and more durable is the state of meditation. In short, it is said that the whole process of meditation is the process of only knowing and seeing. In the beginning, merely knowing and seeing is the prime thing. In the ultimate stages, there is complete absence of attachment and aversion. All that obscures knowledge and intuition stands dissolved. And then there is the consummation of dhyana -pure knowledge and pure intuition. Before this, there is a gap between the soul and the transcendental knowledge and intuition. During this interval, the condition of the soul does not remain natural; its possibilities do not wholly project themselves. The soul keeps quivering on account of pleasant and unpleasant sensations. Knowing it does not really know; seeing, it does not really see. Because in that imperfect condition, its knowledge and intuition are incomplete, undeveloped. Although, while practising meditation, the sadhak becomes a mere spectator and he concentrates only on seeing and knowing but his knowledge and intuition is not yet perfect; there remains some hindrance in between. This hindrance dissolves in the moment of realization of the state of veetaragta, i.e. the state of total freedom from passions and affections. Knowledge and intuition become manifest and unobscured. Resolute practice of pure knowledge and pure intuition in the early stages culminates in full knowledge and full intuition.
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