Preksha meditation: History and Methods
by Samani Pratibha Pragya | 2016 | 111,074 words
This page relates ‘Conclusion to chapter 4� of study dealing with Preksha-Dhyana: a meditation technique created by Acharya Shri Mahapragya (Acarya Mahaprajna) in the late twentieth century. It synthesizes ancient Jain ascetic methods, ritualistic practices, and modern scientific insights, appealing to a global audience. The thesis explores its historical context, theoretical foundations, and the rise of contemporary Jain meditation systems.
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6. Conclusion to chapter 4
The motivation behind the revival of ṣ�-Բ lies not simply in the restoration of old practices, but rather in envisioning innovative new methods and practices, which serve as the main markers of the contemporary “renaissance of Jaina Yoga� (ܲԲܻ).[1] Taking into account the degree of continuity between ancient Jaina meditation and modern scientific ṣ�-Բ practices, each method contains not only the influence and imprint of innovation, but also the evolving ideology of the Terāpanth sect. Historically, dzٲ, anuṣ� and 屹 are ancient and medieval techniques of Jaina meditation. However, these existing techniques are formulated, and packaged in a different manner, in ṣ�-Բ.
McMahan (2008) presents modernism as a “profound destabilization of traditional forms� which is responsible in the creation of a new shape of existing versions of various practices. The traditional form of Jaina meditation, which includes the ancient four-fold meditation, Haribhadra’s eight-fold views (ṛṣṭi), ŚܲԻ’s tantra-influenced further four-fold meditation and five-fold ṇās are not included in ṣ�-Բ. However, Mahāprajña takes support from these previously existing meditative practices, but he also develops a modern model with the support of science. He tries to appeal to people from all walks of life, without making it a religious dogma, which could be seen as adaptation to modern challenges.
During the formulation of ṣ�-Բ, Mahāprajña coined new phrases and introduced a novel taxonomy for methods such as Գٲٰ, ś-ṣ�, śarīraṣ�, leśyāԲ, caitanya-kendra-ṣ�, ٲԲ-ṣaṇa-ṣ�, -ṣ� and Ծṣa-ṣ� (Mahāprajña, 1980a:16). The terms Mahāprajña uses are not available or seen in the meditative practices of the ancient, medieval or the pre-modern texts, as I have endeavoured to demonstrate. Mahāprajña's work here, therefore, is undoubtedly innovative and can be seen as an outstanding example of modernisation in Jaina Yoga, combining science and meditation in a highly sophisticated way.