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Social Implications of Meditatioin

December 20, 2023Study Material, Uncategorized

Jain scriptures describe four types of meditation artfa sorrowful), roudra (eckel), drama (virtuous), and ceukla (pure). The first two are inauspicious (black) meditation and the last two are auspicious (white) meditation Mahavira propounded to pay attention on auspicious meditation which is conducive to the attainment of liberation and inspired to refraination inauspicious meditation which is the cause of karmic bondage

Unfortunately, the practice of meditation was somewhat neglected in last centuries by Jains. Due to 12 years of famine, near about thousands of monks died, those who were experts in Jain literature. So this caused great loss and change in meditation oriented outlook of Jain seers. They became study centered to save their scriptures and survival of the order. After that tantra tradition (8th cent.-15th cent. B.C.) dominated in the third era of Jain yoga. In the fifth era of Jain yoga then bhakti tradition (16th cent.-19 cent. B.C.) dominated. Fortunately, however the last two decades witnessed a revival.

The 20th century is stated as the scientific age. Research and experiments are highly stressed in this age. In the later part of twentieth century, Acârya Tulsi (90th

acarya of the Terapanth sect ofbewetambara Jains) tried to resurrect the disappearing Jain yoga system. He composed a book named Manonuůāsana in aphorismic style of sa skrit, in which all the material related to the Jain spiritual practices during the last 2600 years is precisely explained in this small sized book. He deputed Muni Nathmalji (now Acârya Mahapraj-a) re- discovered the ancient tradition of meditation in Jainism, and re-organized the disjointed elements into a cohensive whole. He studied the ancient scriptures deeply for thirteen years, collected the related material, decided the system of approach, compared the scriptural facts with scientific facts, experimented and developed the perception based meditation system of prek å dhyana.

Jain meditation as found in the canonical texts are of four types, among them prek å dhyåna is based upon the dharma dhyåna and oakla dhyana. Here we are concerned with the later two types of dhyana and its social significance.

Significance of Dhyana

i. Self-awareness and Meditation

The reflection over the four sub-classification of dharma dhyana¹ i.e. ājñyà, apaya, vipaka and sa sthâna vicâya makes meditator to be introvert. Through agyâ vicaya meditator contemplates on the scriptural concepts as

attachment and aversion are the two main causes of karmic bondage 78 Then under vipaka vicaya, meditator contemplates suffer the con deeds unless liberation is achieved. In apaya vicaya, meditator concentrates karma that human beings have to on the present state of life. In this process a clear picture in ones mind the happiness s is the consequence of good deeds past and unhappiness is the consequences of ones bad deeds. Then the appears as meditator refrains from hurting others, refrains himself from indulging in bas actions and tries to concentrate on auspicious actions, thoughts to shed off the past inauspicious karmas. In sa sthana vicaya, he knowsS and speech that universe is the place of enjoying good or bad deeds. Moreover by contemplating, on anitya, acara a, ekatva, anyatva bhavana, self awareness develops to extreme level. This self-awareness not only inhibits the karma but at the same time, carefulness in each and every action is achieved

ii. Compassionate Personality and Dhyana

The greatest outcome of meditation is the origination of compassion for all the categories of living beings. Tirtha kara Mahavira said, the behaviour which you like, behave the same with others. This kind of notion of equality of soul develops through meditation. Today we see serial bomb blasts in various cities, incidents of dowry deaths, familial violence, abortion adulteration in kids food products and in medical products are becoming common burning issues of the present scenario. They are the living examples of cruelty. To establish the compassionate society, meditational practice is the need of the hour. Without cruelty, exploitation can’t take place. The layers of kårmic particle on the self is the main cause of cruel behaviour Once these layers of karmas are uncovered through the process of meditation, then we can translate the dream of the compassionate society into reality.

iii. Energy Equilibrium and Meditation

Dhyana has great importance in maintaining the energy equilibrium, between vital force and bio-electricity in the body. In meditation we first carry the vital energy upwards. Once this energy has been developed, there will be no harm if it is carried downwards. All the physical postures recommended for meditation namely vajrasana, padmasana, sir asana postures push vital energy upward. The science of ayurveda says that the heart is the seat of the soul as well as of energy It is from the heart that the upward flow of destroy the karmas attached to subtle body, tapa and bhavana are twe means to achieve it. Today we see many physical and mental diseases are becoming incurable from allopathic treatment, here lies the relevance of meditation. Through the practice of perception of body, not only the energy equilibrium in body can be attained but also many, person’s neural diseases, tension problem can be resolved. We find frequent reference of Mahavira concentrating on the tip of his nose that was an important secret of his health and for the equilibrium of mind

iv. Change energy begins. According to Acarya Mahapraj-a subile energy is needed to

The purpose of meditation is to bring about transformation” Habile die hard. But Acârya Mahapraj-a has a strong belief that habits can be changed through the practice of contemplative meditation. By contemplating on the center of vigilance, self-awareness increases, a kind of deluded attitude that drugs can give us pleasure also transforms. The glandular secretions play a great role in the transformation of habits. If the glandular flow is regulated through the practice of contemplation on the centre of vigilance, corresponding bio-chemical changes in body occurs and the habits began to change themselves. Psychologists have certainly succeeded in bringing about some chemical change through various drugs and tranquilizers but no drugs can ever bring about a lasting transformation. Dhyana is a powerful means of bringing about a complete change of habits of smoking, drinking. chewing tobacco, drugs; habit of pana-paraga and gutkha and the like many pouches, betalnuts so on and so forth. The scientists are in search of a cure to the vice of drug abuse but uptil now no effective remedy has been evolved. The käyotsarga is like a tranquilizer (relaxation with self-awareness) one of the important practice can solve the problems related to addiction of intoxicants and can change the vital habits and pave a new direction to their life.”

v. Problems and solutions through different meditational practices

S.No. Problems Solutions

01. Absence of Self-awareness Breath Perception.

02. Problem of anger Regular 10 minute concentration of white color on the center of enlightenment.

03. Problem of ego Contemplationof humbleness

04. Problem of deceit Contemplation of straight forwardness.

05. Problem fo greed Practice of kayatsarga leading

06. Solution of complex problems Ten minute Concentraion on Centreof Bliss with yellow colour .

07. Idleness laziness, inactivity Concentraion of Centre of Intuition and perception of red colour,

08. Freedom from nervous tension kayatsarga,

09. Durg addictions Concentration on Centre of

10. Heart disease, H.B.P. L.B.P.

11. Asthama Alternative beathing and feq yogic exercise. 22

12. Insomnia or kayatsarga and practice of Dhwanpa

13. Blue colour breathing Blood pressure.

Yellow colour breathing

Green colour breathing

14. Mental excitement

15. Control of sex desires and celibacy. 26

words detachment 1 concentration on

Vigilance kayatsarga and yhogic exercise

Blood pressure.

Liver disorder is balanced.

Control of mood 24

Concentration on the orange colour in Centre of knowledge for 10 minutes Concentration on the Centre of Intuction

16. Mental tensions Meditation 27

vi. Transformation of Personality and Dhyana

Scientists speak of three dimensions, length, width and height A fourth dimension has now been added to them. It is time. The human personality also has three dimensions, memory, thinking and imagination A fourth dimension may be added to them and that is perception as per the view of Mahapraj-a. 28 Practice in perceiving the centres of consciousness opens the fourth dimension in our personality. This results in the transformation of personality. Practice of Perception of Psychic Centres in the body with specific colours can help in changing the personality of an individual. The first principle of transformation and work efficiency is development of non-absolutist personality. The second principle is balanced emotions, third is tolerance and fourth is concentration and fifth is lending mutual support when needed. 29 These qualities of self-transformation can be developed through the practice of Jain Preksha Meditation. 30 The personality of practitioner of Preksha Meditation will not only influence others but

everywhere he/she will be welcomed by all as conduct speaks louder than me speech Development of five principles will really transform the personality vil. Work Efficiency and Emotional Control

The Indian thinkers, however, unanimously hold that the absolute elimination of the passions of attachment and hatred, greed and anger is not possible. In fact, the spiritual disciplines propounded in Hinduism, Buddhism, and Jainism, the three major religions of India are in perfect agreement on this issue that meditation, in some form or the other is considered as the only way to attain salvation,

Meditation activates the process of transformation and its effects should be judged by the gradual transformation that comes in its wake.” It will be in vain to imagine that dhyana brings quick freedom from passions. It is not a one or two year long process. Its consummation takes not one but many life times. We expect quick results. When even an ordinary ailment takes quite some time to cure, then how can we expect emotional control promptly Passions ie. anger, pride, greed and deceit which are derivative passions and purifying them is not only necessary but also it is the most difficult task of all spiritual practices. One should, from time to time, see how much emotional purification has occurred and try to find out the reasons of slow or no achievement through introspection. Thus control of emotions through meditation is a matter of stage-by-stage development. As per the view of Mahapraj-a, concentration on the white colour at the Center of Peace, installing the image of the ishta there, fixing the sacred white aural colour are extremely useful means of purifying the emotional flow.33

Thus meditation is the journey of the self, towards the self. The only form of religion, which could be universally accepted in modern times is meditation, where individuality loses his identity. Acârya Mahapraj-a stresses on meditation to such an extent that meditation of two and a half minute can supersede the fasting of two days. So meditation is a means of social transformation through individual transformation. Social problems related to intolerance, anger etc. passionate behaviour, in adjustment, corruption, cruelty, adulteration and many incurable diseases can be permanently solved through the dedicated and continuous practices of

meditation

Dhyana Brad of Jinabhadraga I verse 45-53

Conclusion

13.10

Umartchyayana Süre 327

Mahapra Taba Hot Hein Dhyana ka Janma, p. 191 Maharaja Mana Ka Bhavi ya, 98. & thapraina Mysteries of Mind, p. 59 of Mind, p. 59.

7. p. 59

Mahavira’s Scritpure of Health, p. 48

Mahapana Anekanta The Third Eye, p. 207 10. Mahapraina Towards Inner Harmony, p. 94

11. Acarua Tulsi Transmutation of Personality Through Preksha Meditation, Ladnun Jain

Vishva Bharti, 1994, p. 175

12. Mahapraina Mysteries of Mind. p. 162