Transmutation of Personality through Preksha Meditation

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

Page 84

As regards nomenclature, one fact is quite clear that the ancient Jain method of sadhana incorporates both 'sanwar' (i.e. mind-control or the subjugation of passions), and ‘nirjara' (decay of, or freedom from past sanskars). Dhyana is concerned with both. It is at once mind-control and dissolution of past impressions par excellence. There is the mention of an Agmic experiment by the name of sanwar-dhyana-yoga. This name could be acceptable even today. However, new experimentation seemed to recommend newness in nomenclature, too. The determination of the title 'preksha' was done after a great deal of thought. The thinking behind it was as follows:
The method of sadhana is meant to make manifest the nature of the soul-constant alertness, irresistible power and spontaneous joy (veetaragta : total freedom from passions). The soul becomes manifest through meditation on the nature of the soul. "Observe the soul through the soul!" In this maxim, the importance of meditation on the soul is emphasized. The observation of the soul is nothing but knowing and understanding it. The first characteristic of the soul is awareness. Awareness is a condition of knowing and seeing. Knowledge and observation mean knowing and seeing. A meditation apart from knowledge and vision, may relate to any other subject, but not to the soul. On this basis, the new method could be given two names--'vipassana' and 'preksha'. Both these names are used in Acharang Sutra.
The name, 'vipsassana', is very much prevalent among the Buddhists. In recent years, vipassana shivirs have been held from time to time. In a way, the word, vipassana, has come to denote the Buddhist method of meditation. So it was thought proper to name the Jain method of meditation as 'preksha'. Today this method is well-known by the title of 'preksha dhyana'. Its fundamental source is Acharang Sutra. Other sources are the
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