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experience to be fanciful exaggeration. But good wine needs no bush. We often tell the seekers that in order to know what preksha dhyana is, they must listen to what they are told, and then experience it for themselves through practice. To practise merely for the sake of practice is one thing, but when one assimilates through practice what one has heard or read, with the development of the capacity for dispassionate knowing and seeing, one experiences within oneself an indescribable joy. This joy can only be felt, not expressed in words.
The system of preksha meditation is very simple; it is also very effective. Its theory and practice are fully explained at various preksha meditation camps and the campers are made to do practical exercises. In this context, scientific study and experiments have laid bare many secrets, and it may be said that the door to new possibilities in the future is wide open.
One of the reasons for increasing interest in preksha meditation is its literature. It is through this literature that many intellectuals have had their first acquaintance with preksha meditation; after having gone through it, they are inspired to establish a direct contact with us and to participate in a meditation camp. While literature on preksha meditation was being contemplated, need was felt for books which would arouse the readers' interest in this subject and fill them with a new ardour. Keeping this in mind, some verses were composed in Hindi and on the basis of those Hindi couplets a book, couched in the form of questions and answers, was prepared to primarily serve as an introduction to preksha meditation. It was entitled Preksha-Anupreksha.
In the exposition of the questions forming the basis of this book, we have had ready cooperation of Yuvacharya Mahaprajna who has, in fact, spent most
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