What is Preksha?
Preksha Dhyana is an education
of the life. Preksha Dhayana means to see " see deep". The present shape to
this technique was given two decades ago. This method emphasises more on the
concentration of "thought" because perception is more important than thinking
in the reliasation of the truth. Several experiments such as deep breathing,
alternate breathing, perception on different parts of the body, meditation,
colours, relaxation, contemplation etc. are conducted in the Preksha Dhayana
all these processes have direct impact physical, mental and emotional plane
and spiritual synergy’s are enhanced and enriched.
It was through the untiring
work of Anuvrat Anushasata Shri Tulsi and Acharya Mahapragya this seemingly
new technique that can ease mankind of its endless list of diseases and
tensions came to its present state of a mission, a science, a way of life.
"Why do we need Preksha Dhyana?"
Today we are living in the
world of tensions. The stress and strain in daily life is never ending
process. There is so much tension that it exceeds the man’s capacity to
endure, and he starts to seek relief in drink, drug and other such sort of
temporary relief. But these becomes yet more fatal for him. No miracles can
save him, he will have to search his own truth.
The way to discover oneself is
the secret of Tirthankar Mahavir’s sadhana "Know and See" and " See thy soul
through thy soul". Once Preksha becomes a way of our life, we will never have
tensions and will remain in a state of pure awareness and never be overpowered
one’s passions and emotions.
Preksha meditation can be
learnt and practised by anybody without distinction of caste, colour , sex and
country. Our main centres are-
Tulsi Adhyatama Nidam
Jain Vishva Bharati
Ph nbr (1581) 22119
Adhyatama Sadhna Kendra
Mehrouli ( Near Chattar pur
New Delhi 110030
Ph nbr (011) 6802708, 6803678
The history of Preksha
How old is the Preksha word? It
definitely is as old as Mahavir, but if we go further in history we can say
about the word literally but from the point of view of its meaning it dates
back to the times of Rishabdeva ( the first Tirthankar). Rishabdeva Bhagwan is
the first person who talked about the theory of the soul. In " Hattyoga Vidya"
God Adinath has been evoked. Adinath and Rishabadeva are one and the same.
Some believe he is Shiva Today there are theories which believe that Shiva and
Rishabadeva are one and the same. He is the creator of Yoga and Dhyana. This
way the originator of Preksha is Rishab. There is an incident Bharat (the son
of Rishab) is sitting inside a hall of glass and observing himself, he is
doind Preksha of his own self, just by looking at himself he changed from an
emperor in to a saint and then from a saint into Kevali ( one has perfect
knowledge). This is the ancient source of the present technique of Preksha.
Bhagwan Parshava( the 23rd
Tirthankar) dhyana sadhna was special and its effect was also deeprooted. It
had deep rooted effects on the Natha sect, Jain religion and Buddha religion.
Mahavir the took this technique of Dhyana to its ultimate heights. For
numerous days he nights he would stand in one posture of dhyana ie (Kayotsarg)When
he wanted to know about the Urdhva Lok ie the Celestial world he would meditae
upon the Urdhva Lok. Likewise he meditated upon the Lower and the middle
world. During the whole of his meditation era this sort of Preksha continued.
After the Nirvana ( release from bondage)of Mahavir a high degree of Prekhsha
came to be practised. Buddha monks at that time even alleged that Jain sadhana
is weak. But when they saw the sadhana of Pushyamitra they were highly
After one tjhousand years of "
Veer Nirvana" the practise of Dhyana Sadhana became weak. And fifteen thousand
years after Veer Nirvana the conecpt of Dhyana changed. The ancient tchnique
of meditation got obsolete and a technique effected by Hattayoga tantras etc
came to be practised.
Acharya Haribhadra, Hemchandra,
Shubchandra, Pujyapada took Dhayana tecnique further however the basic concept
of dhyana changed. In these the 500-700 years the effect of dhyana was lost
and at a point of time a situation arose when Jains even forgot they have a
technique of Dhyana.
Agama (Verbal testimony)
Work was being done on agama
under the guidance of Gurudeva Tulsi. The major responsiblity was on Acharya
Mahapragya. To define Dhyana in the 30th chapter of Uttaradhyana
Agama, Acharya Mahapragya undertook the meticulous study of several Jain
Svetambara and Digambara dhyana philosophy’s. He told his Guru Tulsi that a
lot has been said about dhyana in Jain scriptures. Gurudeva Tulsi said, " Yes,
this form of dhyana has been lost, why not research on this subject". In this
way Guru Tulsi became the inspiration of Preksha Dhyana and the divine tree of
Preksha was given a form and shape by his disciple the Acharya of today’s
Terapanth Jain Dharma Sangha Acharya Mahapragya.
Many Dhayana capmps started
being taken place. In Jaipur 1974, during the celebration of Veer Nirvana
Shatabdi this technique of Dhyana was finally named and coined Preksha Dhyana.
Originating from the times of Rishab this technique finally reached the
present times of Tulsi and Mahapargya. Macharya Mahapragya says that Breath
Preksha and Kayotsarg are the fundamental concepts of Preksha Dhyana. The
inception of this was found in Kayotsarg shatak. The idea of Sharira Prekasha
was begot from Acharanga. In Chetanya Kendra Preksha (Psychic center) 13
different Kendras were chosen. In Hattayoga six centres have been chosen. In
some places in tantra shastra sometimes nine centres have been chosen. Nandi
Sutra and Dhaula (Digambara scripture) numerous Cetanya Kendra or psychic
centres have been pinpointed and defined. Just like if a lamp is covered with
a sieve the rays of light will penetrate through every little hole of the
sieve, likewise also if man can evoke eacha nd every centere of his body the
divine light will penetrate through each and every cell of his body. The base
of Leshya Dhyana is Jayacharya. There are 12-16 types anuprekshas whicj=h are
being practised since ancient times. Kundh-Kundh Acharya has written on twelve
types of anupreksha. Swami Kartike and Vinay Vijayaji and many other saints
and philosophers wrote a=on the subject. Today through Mahapragya 25-30
different types of methods have been identified.
Kayotsarg this word is also
repeatedly found in Scriptures iover and over again. The credit of augmenting
this technique goes to Guru Tulsi and Mahapragya. Today five different
relaxation techniques have been fully developed. According to Acharya
Mahapragya to develop these techniques help was taken from the age old
philosophies of Hattayoga, Tantra, Shaivasadhana, Vigyan Bhairava and other
such scriptures. He believes that we did not become reserved orthodox we not
only used ancient literature but also modern Body science and anatomy and
human psychology thus giving it a dressing the philosophy into new garb.
He gives the credit of all this
to his Gutru Tulsi according to him Gurudev Tulsi said we do not need blind
faith in the past nor do we need to become allergic to the present, our
Anekantavada (the doctrine of manifold aspects) became the basic concept of
Preksha. He also says that through Guru Tulsi we found an inspiration, guide
through which such a technique came into being which has the capacity to make
a new Man and a new World.