LESSON-1

Historical Background, Nature, Definition, View point, goal, and Purpose

Outline of the unit
1.0 2.0 3.0 4.0 Purpose Preface Training of Values of life History of Science of living 4.1 First step of Anuvrat Andolan 4.2 Education world and Anuvrat 4.3 Preksha Meditation the second step 4.4 Teachers Trainers Training Camp 4.5 Naming of Jeevan Vigyan Science of Living Format of Science of Living 5.1 Science of Living a new education branch 5.2 Science of Living search for rules 5.3 Science of Living a conciliation system 5.4 Heart of Science of Living 5.5 Three Phases of Science of Living Nature of Science of Living 6.1 Nature of new education branch 6.2 Nature of subject of Science of Living 6.3 Speciality of Science of Living and science Definition of Science of Living 7.1 Science of Living from different views Viewpoint of Science of Living 8.1 Meaning of perpespctive of Science of Living Purposes of Science of Living Aims of Science of Living Summary Questions for exercise Reference Books

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7.0 8..0 9.0 10.0 11.0 12.0 13.0

1.0 Purpose
Dear student, An individual knows much less about his own strengths and capabilities. For this reason he can not make full use of his capabilities. Many a times he passes through painful circumstances. The subject of Science of Living will get you acquainted with your strengths. In this lesson you will get introduced to Science of Living. With this lesson as medium, you will know that: Is training in values of life possible, by stopping deterioration of values ? How the Science of Living developed ? Which are all the things included in Science of Living ? Is subject of Science of Living art or science ? Is it possible to define Science of Living ? 1

From which point of view Science of Living is studying life ? What is the purpose of Science of Living? What it wants to do? and What are its aims ?

2.0 Preface
There is consciousness in human being Capability to know and understand. He has curiosity. He is always eager to know about the nature around him. As a result several new subjects are developed. such as Physics, Biology, Natural Science and others. He has continuously increased and enhanced his knowledge through the medium of these branches of learning.. In doing so, with the study of natural sciences, he took interest in Social sciences. Several social sciences got developed; such as, Political science, Economics, Geography, Sociology and others. Attention is also drawn towards the degenerating values in life, and the problems generated because of that. Serious thinking and contemplation is done. The subject of Science of Living is born as the conclusion. Its history is not very old.. The credit of creation of the subject of Science of Living goes to the famous philosopher and great saint Acharya MAHAPRAJNA. He performed the naming ceremony of this new subject on 28 December 1978. Technical study moves from general study to specific study. Before understanding Science of Living, it is necessary to understand its general principles. These general principles are the back ground of all those specific truths/ doctrines. For example, for development of values of life, the utility scientific system is being used. What is this scientific system in Science of Living? Science of Living is a systematic study of a subject limited only to science. What is the limited subject of Science of Living? What is its view point? What is its scope ? All these mutually related questions need to be thoroughly examined before full deliberation in special study. Is there value of each experience, in direct or indirect form ? What is its usefulness in daily practical life? All these questions are natural legitimate. In this Unit 1 general principles, their meanings, definition, nature, viewpoint, scope, and values will be discussed and reviewed. What is Science of Living? What is its meaning ? Answers to these questions are given in different ways at different times. In reality Science of Living is that, what is said/done by its student, scholar, trainer and researcher. With the expansion of functions of Science of Living, the range of its meaning also changed and increased. Therefore to understand its meaning, it is necessary to know its historical background. This will throw light upon the scope of Science of Living. For defining the meaning of any science it is necessary to have knowledge of its history, nature, scope, system, etc. together with its literal meaning. Therefore the student will get the true conception of Science of Living only after reading the whole paper. Even then, in any scientific study, before studying a science, it is necessary first to determine its meaning. This is a paradox. You can not study Science of Living without first determining its meaning. On the other side Without studying Science of Living its true meaning can not be understood properly. How to solve this problem ? For this we will progress from both the sides. In this chapter the meaning of Science of Living will be determined on temporary basis. Then in different lessons various aspects of Science of Living will be introduced. Thus the student will get a clear basic synopsis of Science of Living before reaching the end..

3.0 Training in values of life

Human being has discriminating consciousness, and a reasoning mind.. Depending upon that he determines the standards and values for fulfilling necessities of all. As a result there is orderliness,harmony, mutual faith and affection maintained in the society. That society where maximum people follow the values and standards, is the healthy, cultured and powerful society. Exactly opposite to that, that society where more people disregard the values of life can not work properly. Mutual faith is destroyed. Feelings like fear, faithlessness, unruliness and revolt flourish. There is a story. Once a shepherd went to market to sell ghee taking a tin of ghee. He went to a goldsmith. He purchased some ornaments in exchange of the tin of ghee.. He came home taking the ornaments. Showing the ornaments to his wife he said cheerfully, - Today I cheated a goldsmith there was ghee only in the upper layers. Below that it was all cow-dung.. I sold that to the goldsmith and purchased the ornaments for you. Wife promptly asked, - Are the ornaments genuine or imitated? The shepherd got them examined by his 2

neighbor. All the ornaments were imitated. The surface was only polished with gold silver. Inside it was all copper. The question is who has cheated whom? In that society where majority of individuals, groups or institutions are behaving like this, is it possible that in that society peace, affection, and fearlessness can exit ? Today, the manner in which the eternal values of life are deteriorating, is not hidden from any body. Each and every section of society education, medicine, government, politics, business and industry. jurisdiction and administration, all these are afflicted with this problem. Adverse effect of all these is affecting adversely the physical and mental health of every individual. Families disintegrate. Crime, fractionalization, addiction and such others increasing. Terrorism, corruption, and such afflictions are increasing very fast. Unlimited materialistic aspirations are creating increased environmental unbalances. In the end who will stop this evil oozing of values of life. Why it is not stopping? Can it be stopped? This is a burning question. It has to be solved by all meeting together. If there is any institution that can be most successful in the creation of and in training in the cultural values, it is the education system. But today in the world of education there is total absence of training and study in eternal values of life. whatever little that is going on is only didactic Expected results are not seen. Therefore it is very much expected that, appropriate and comprehensive arrangement in training and study of values of life be made at all levels primary. medium, higher medium, graduation and post-graduation. Today there are specialised institutions in every field. Every institution produce code of conduct of values to be observed by their fellows. For example, sense of service with devotion for Medical practitioner. But those institutions do not have any solid program for development of these values. If we want to stop this degeneration of values, we have to implement a comprehensive scheme for training in values of life. We have to give appropriate place to the training in values of life in the syllabus of all professional and administrative institutes such as education, medical, engineering and such others. Origin of Science of Living is the result of this contemplation.

4.0 History of Science of Living

Today every science is seen to be climbing the highest peaks of development The main force and reason behind it, is the continuous research done by the scientists. These research work has reached the man on the moon. Now their target is mars and other planets. The condition of each science what is seen today. centuries ago their condition was not like this. That means there has been continuous successive development in each science. The story of Science of Living is also like that. Its story is connected with reestablishing the degenerating values. In ancient times, rishis, monks, saints, mahatma, and such other great man were inducting and flourishing the truth, non-violence, love, compassion, friendship, morality, and such other values of life travelling all around the country. This continued to increase the refinement of consciousness in each individual and developed the importance of values of life in the society at large. From this point of view Science of Living is not a new topic. Therefore it is difficult to say when it was originated. Its origin after the independence of India is a new event. One order of life is ascent and descent. The distance , the gap from ancient literature and the language, increased because of invasions of enemies and slavery of a long period.. As a result familiarity with own culture decreased. Distance from highest values of life increased. In place of tolerance, co-existence. friendship and love, non-tolerance, sectarianism and hostility took their place. In the society there was a great fall towards the values of life. After centuries of slavery, India became independent on 15th August 1947. Hindu-Muslim riots flared up. Millions of people died. India was divided. Here democracy was established. But casteism, untouchability, sectarianism, corruption, dishonesty, indiscipline, greed for status, unreasonable ambitions also increased. Because of these problems the character got perverted, and the psyche got oppressed.

4.1. Anuvrat Movement : First Step

The then existing political, social, and religious circumstances jingled the consciousness of noble-minded, magnanimous, soft-hearted Acharyashree Tulsi. Searching a solution to the problem, he thought, real independence can come to the country, when there is up-gradation of character and morality. The result of this noble feeling, contemplation, deep thinking and strong efforts is Anuvrat Movement. On 2 March 1949, this movement became 3

the first step in the development of values of life. Anuvrat movement promoter Acharya Tulsi put forward the voice of morality very strongly to reach every individual. He travelled 60 thousand km. on foot all over India..Contact was established with millions of people. The Thoughts were reached to from a village hut to the parliament. He put in efforts day and night tirelessly for the progress of values of life

4.2 Education Anuvrat

The meaning of Anuvrat is To make moral psyche strong by small resolutions. The education world has its own problems. Indiscipline, immorality, addiction, and activities of violence has become a subject of grave concern. For giving a solution to this problem Anuvrat Andolan has prescribed student anuvrat and teacher anuvrat. Many schools, colleges. and universities discussed this very deeply and very seriously. Lakhs of students and teachers took vows of anuvrat. Things moved foreword.. Indian government also took steps to find solution for problems in education. For comprehensive review of education and congenial to expectation of the country, several education commissions were organised. One of them was Kothari Commission. In 1965 Anuvrat Anushasta Shree Tulsi and Acharya Shree Mahaprajna were camping at Delhi. That time, chairman of Kothari commission Dr. D. S. Kothari and chief secretary Shree J.P. Naik, came into their contact. There were several serious deliberations on the subject with Shree Naik. There were serious contemplation on the problems of education. As a result an option of Naitik Pathamala (Moral Text-book}got generated. `The commission desired that for uplift of morality and character the syllabus be produced by, ANUVRAT .Immediately a list of 14 values of life was made ready as directed by Shree Mahaprajna. In this context it was thought that aura of moral life be brightened by inspiring episodes from the life of great persons. In the course of time some books were produced in this context. But due to some difficulties at government level this work could not progress further. Even then from Anuvrat side Naitik Jeevan Pathmala Part 1 and Part 2 , were made ready. These books are now found useful today in Anuvrat examinations. Till today lakhs of students have taken advantage of these books. These examinations are graded in four categories viz. Vijna, Visharad, Ratna and Visheshjna. This step has become an important milestone in the development of values of life .

4.3. Preksha Meditation : Second step

The chief support of Anuvrat Andolan is awakening of power of determination of an individual. Many people accept the rules of Anuvrat. Some people become more determined even in adverse conditions. But some people can not remain firm even if they are willing. Then the necessity was felt that to increase their will power, experimental process of yoga should also be connected with it. Anuvrataachar samhita the code of conduct was a theoretical beginning. With this, in 1975 experiments in Preksha meditation in the form of yoga sadhana. came into sight. A view point can be changed is the principle of Preksha meditation Habit, nature, and behavior can also be altered: This truth became more clear and got certified during Anuvrat meditation camp. Several different types of solutions were suggested to change attitudes. Many individuals made experiments; obtained good results. This program was found successful. Then it was thought why not make use of this experiment in education ? Can students be not changed? The conclusion was that it is easier to change small children than grown up men. After long contemplation the final decision was reached that experiment of Preksha Meditation should be done in the field of education.

4.4. Training camp for Trainer Teachers

Munishree Kishanlal ji, one of the disciple of Anuvrat Anushasta Acharya Shree Tulsi, put before him a scheme of Training camp of Trainer teachers. Acharya Shree smiled and said, You have brought a plan, but how will it be made functional? Why and how the teachers who are working under government will come for and take training? How to attract the teachers and their departments? During {2003} their stay in SARDAR SHAHER the teachers were contacted. There was a detailed discussion on adhyatma yoga and moral education . From the result of initial experiment trial run, it was felt that this work should be first tried at the state level and then at the national level. Then there can be better result. 4

One seminar was organised in Jain Vishva Bharati inviting different district education officers, principals, and teachers of Nagaur district.. There discussins were held on Adhyatma Yoga and moral education. Education officers and the teachers praised very much this scheme. The then education deputy director Shree Gudalia ji gave permission for an experimental camp to be organised in Tulsi Ahyatm Nidam. Shree Sitaram Dadhich, District Education Officer, Nagaur, made a request to Acharya Pravar, that the first experiment must be done upon teachers of Nagaur area. That teachers camp was not only successful, it was also accomplished with a new hope. Like this many camps were organised. Hundreds of teachers took training. Work started in the schools. Changes were seen in the lives of many teachers together with children. The program progressed ahead. There was again contemplation on naming this training and experimental process. What should be the name? With what name this training should be put before the education world? How to bring these values of life in education? In conclusion, ideal of moral life should be in the form of ANUVRATA, and implementation in life by experiments {exercises} of Prekshadhyan. 4.5 . Naming of Science of Living There were winter holidays in education institutes. Moral education teachers training camp was organised in Tulsi Adhyatm Nidam, Ladnun from 25 Dec. 78 to 31 Dec. 78. The presence of Acharya Mahaprjna was there. Extensive discussions took place in respect of the name. A lot of contemplation took place. Several names like Yoga education, Moral education, Health education, Value based education, were put forward.. On these thinking was done from many point of views. Yoga education It is the opinion of many education commissions that Yoga-education should be connected with education. This is very essential. But today real meaning and study of yoga is being forgotten. Today the meaning of yoga is made limited only to training and study of Aasaan and Pranayam. Therefore imagination of entire development of the life can not be done with it. The problem is how to make entire and complete development of the life? For entire and complete development of the life, besides training knowledge of small rules of life is also essential. Moral education The word naitik {moral} is not clear by itself. Many delusions are created. Its process is only instructive. The effect of preaching is not wide spread and is not lasting. For permanence and stability experiment and study both are essential. Moral development is only one part or one side of entire life..It can not represent entirely. Health education This has also a limited field. It remains limited to physical health. Development of society can not be imagined with this. Imagination of development of whole life can not be done. Value based education This new education system has talked about Value based education. It is renewal of Moral education. It is a new version of Moral education. Central government is working upon it. But till now its format is not finalised

Jeevan Vijnan {Science of Living} Acharya Mahaprjna clarifying the new word., is saying, It became necessary to have a new word, which should be touching the basic feelings of religion. Today these words have become subject of dispute. Therefore a new word is to be found that can touch today psyche; but should not generate any reaction. Thinking from this point of view, one new name is found suitable Jeevan Vijnan {Science of Living}.Its process has no relation with any particular religion. It is related to Life. This name represents the whole human life. It is comprehensive. It is non-communal. It includes all, Moral education, Yoga education, Value based education, and Health education.
Acharya Mahaprjna gave to this Adhyatma Yoga Naitik Shiksha undertaking the sign /symbol of Jeevan Vijnan {Science of Living} This whole undertaking went ahead in the name of Jeevan Vijnan meaning science of art of living life. In the camp concluding ceremony, Dr. Dayanand Bhargav reader of Delhi university, Dr. Anand Mangal Bajpai, Professor of Bangad University {Didvana}, Shree B. P. Singh, Shree Mathur, Shree Shekhavatji presented their memoirs. Those were very inspiring. All accepted that such camps, over and above personal attainment, obtain simple solutions for complicated problems of education world. Speaking in the concluding ceremony Acharya 5

Mahaprjna said, In the education institutes along with other subjects, training in science of art of living a proper and true. life must be given. The whole nation is upset because of the emptiness that is experienced in education world without this. To solve this problem, in the education institutes, like other subjects training in the study of Science of Living should be given on the basis of available factsof modern science and psychology. Then only the perfection can be achieved.

5.0. Nature and meaning of Science of Living

The primary work of education is to make a human being, a human being in the real sense of the word. Does todays education make a human being, a human being in the real sense of the word.? For the solution of this question, it is expected that an education branch be developed that can make education to look at the {better}life. That can brighten the spiritual side and religious side of an individual. The primary reason for this, is, that only religious and spiritual development is the main/ original support of morality and character. According to Acharya Mahaprjna The biggest sickness of the era is to be only scientific and not to be religious. This tendency of an individual has given birth to many sickness. The primary slogan of Science of Living is creation of spiritual scientific personality, not only scientist ; not only spiritual. This is the biggest expectation of this era. For the biggest solution for these problems of this era, a well organised scientific undertaking is essential. Development of a new branch of education.

5.1. Science of Living: A new Discipline

In 1981, a symposium was arranged by Rajasthan education ministry in the presence of Anuvrat Anushasta Acharya Tulsi and Acharya Mahaprjna. Education minister Shree Chandanmal Baid, education secretary, deputy secretary, Adult education officer, teachers and professors of school and colleges, many education advisors, and people from other fields participated in this. Very serious discussions took place on moral education. Shree Chandanmal Baid said We have taken a decision that some new experiments be done in our education system. We wish that by mutual discussions, a solution be found in the form of a decision that can give direction to our experiments in the field of education. Acharya Mahaprjna putting forward his views said, I do not think that only bookish knowledge can help the students in moral development. The essential point is that Science of Living is accepted in the form of a branch of education. I believe that, if Science of Living is used like a science on its theoretical and experimental levels for awakening consciousness, a revolution can take place. That will generate balanced individuals.

5.2. Science of Living search for rules.

The meaning of science is search for rules. In physics the rules are searched by the study of physical elements. In chemistry the rules are searched by the study of chemical elements. Like that in Science of Living the search for rules is done by the study of various phases of life. With the help of this and using them development of all the aspects of life. Explaining this doctrine Acharya Mahaprjna is saying, The meaning of science is search for rules of life. There are three phases of Science of Living The knowledge phase, the emotional {spiritual}phase, and the action{activity} phase. 1. 2. 3. Search for those rules, with which, purification of these three phases can be done. Search for those rules, with which, a balance can be established in spiritual and intellectual development. Search for those rules, with which, the intelligence {wisdom}, the conscious {inner-self}, the soul can be awakened. The sub-conscious mind can be cleansed.

5.3 Science of Living Associated System.

The meaning of education is grasping and practicing. Without practicing education is not fulfilled, it is incomplete. In this branch of education, together with knowledge, lot of emphasis is given to behavior and practice. It is established by several experimental studies. Acharya Mahaprjna is saying Science of Living is the name of an associated system. In this there is coordination of all the three, the education of non-violence, moral education, and 6

the education for internal change . This is developed in the field of education with the association with anuvrat and Preksha meditation. Science of Living is also a balanced and complete branch of education. It is balanced because in it, balance is established between physical and intellectual development, together with mental spiritual development. It is complete because in it, practical study is also compulsory together with theoretical study.

5.4. Heart of Science of Living

What is the heart of living? What is the basic element? Which elements of life are studied in Science of Living? On which experiment is done? According to Acharya Mahaprjna, there are seven elements{organs} of the definition of life. They are: 1 Body.{Sharir}, 2. Breath {Shvash }, 3 soul {Pran}, 4. Mind {Mana}, 5. Aura {Bhava: Abhamandal: Leshya}, 6. Karma. 7. Consciousness {Chetna}. The name of the group of these seven organs is LIFE. The definition of life from one point of view can not be the total definition. For the total definition of Life it is essential to give attention to these seven points. In the Science of Living Prekshadhyan camp, experiments were done on these seven organs; and discussion was done on their mutual relations from scientific point of view. To pay attention to the above seven points to understand the life in its completeness, and make efforts to cleanse them is the first step for the development of human values.

5.5 Three dimensions of Science of Living

Once there was a time when an individual was well versed in all branches of knowledge and science. Aristotle, Plato, and others were philosophers, scientists and also poets. With passing of time as and when development took place in the branches of knowledgescience, it was believed that one person can not be dexterous in all the branches of knowledge science. . As a result period of specialisation begun. One who is scientist, he does not have time to study philosophy. Science became so complicated, that it is out of reach for a philosopher. In this condition, todays education prepares an expert or a specialist in any one of the branch. But he can not develop a comprehensive point of view which can touch every side of life. This is the reason that todays education can make one sided development of a person, and not all rounded development. Addressing the symposium organised in Jainvishvabhrati, Ladnun {15-16 May 98}in the context of phylosophy, scope and syllabus of Science of Living, Acharya Mahaprjna said, Science of Living is comprehensive point of view of education. It touches every side of the life. It is a very important process for complete and comprehensive development of life. There are three dimensions of Science of Living education for living life, education to be a social being, and education for livelihood. These dimensions can make the students competent in three ways. 1. In the form of an individual., 2. In the form of a social being {animal}, 3. In the form of a capable member {of society}to earn livelihood with respect. Education for living life There are seven layers of life. 1 soul {Pran}, 2. Body.{Sharir}, 3. Sense organs {Indriya} 4. Mind {Mana}, 5. emotions/ feelings {Bhava }, 6. Intelligence {Budhi}, and 7. Consciousness {Chetna}. An individual lives his life on these seven levels. Science of Living produces a true and satisfactory point of view towards these seven elements. It produces a broad road to a healthy and peaceful life.The following will be results in life. 1. Development of Pran. 2. Development of health. 3. Correct point of view towards sense organs. 4. Development of mental capacity. 5. Development of Intelligence. 6 Development of Bhava. 7. Development of Chetana. Education for becoming a social being An individual lives his life also at social level. In the structure of healthy society participation of each individual is essential.. Education of Science of Living will be proved very useful in the development of these {following}social values in each individual. 1. Collective consciousness. 2. Sensitiveness and compassion consciousness 3. Moral values 4. Consciousness of Non-violence 5. Consciousness of limit of {wealth} collection 7

Education for livelihood Livelihood is an important part for a social individual. Teaching and training of Science of Living will give complete theoretical knowledge of all elements of life. That knowledge will make him conversant in the techniques of development, health, purification and organising those elements by experimental study. Not only that, It will also give professional expertise and self- confidence by experience in his area of wok. Thus, Science of Living will make the person so much capable that beyond his theoretical knowledge , experimental study, and field-work experience, he will be able to earn his livelihood with respect by his important contribution and his services, to/in any one of the education world,. medical world, administration world and in the field of management Acharya Mahaprjna has time and again enlightened various sides of Science of Living. The form of Science of Living is seen as follows according to the above evaluation.:1. Science of Living is training in the science of art of living a proper life. 2. Science of Living is the name of the education system of; education of non-violence, education of morality, and education of internal transformation. 3. The name of the associated system of anuvrata and Preksa meditation in education is Science of Living. 4. The name of the search for the rules of life is Science of Living. 5. Science of Living is comprehensive view point of education . This way, Science of Living is a teaching education that is based upon spiritual wisdom, philosophy of life, Indian Yoga system technique, skills of Preksha Meditation. Its aim is to help a person so that he can live a balanced and healthy life full of values. At the end, it can be said that training in Science of Living is also a professional livelihood service. The trainer in Science of Living himself creating his own life, gives his services to the society. With this every person awakening his own dormant conscious and capabilities, pushing away obstacles in achieving his goal, can live a balanced, healthy and well organised life..

6.0. Nature of Science of Living

What is the nature of Science of Living ? Theoretical knowledge, experimental study and field experience are included in the nature of Science of Living. Which subjects can be included and which subjects be left out from the theoretical knowledge ? As a solution , it can be said that Science of Living is not a sum of different subjects, but it is a new subject by itself. A new branch of education is developed, taking help from all subjects in such a way that one who goes through the process of this education can have versatile development. Its nature is not only theoretical. Study of spiritual and scientific elements of life in the form of theoretical knowledge and study of mutual relations are included. In it, together with the study of Anekant Non-violence, and Anuvrat, for the purpose of its development, study of experimental side is also done. Theoretical study of Preksha Meditation, experimental practice and dexterity in training are achieved in the form of experimental technique. Its experience in field training is also main part of this education; without which self-confidence in the student may not be achieved. And, proper study and assessment of his usefulness in future may not be possible.

6.1. Nature of new branch of education

What type of branch of education is Science of Living? What type of science is this ? the science which studies concentrating only on what is it? is called Categorical science; e.g. Physics. That science which also studies exposition like what should be? is called Nor Mative science. e. g. Ethics. That science which is discovering only principles is called Pure science. That science which studies possibilities of customary uses is called Behavioral science : [Applied science} . The study of those truths is done by modern equipment is called Concrete science. The science where the study is not done by modern equipment, is called Abstract science. That science, where the logic is used to prove, is called Logical science. The science where logic is not used to prove , but where only experience is considered ,that science is called Empirical science. Like this different branches of education are seen from different point of views, and studied. Science of Living is also a new branch of education. What is the Nature of this new branch of education ? 8

Science makes systematic study of a limited subject. Which is the limited subject in Science of Living? It is Preksha Meditation Yoga system. Its scientific study is done as to how the development of values of life is possible. Simultaneously the study of its principles is done from spiritual point of view and by scientific system. Together with its study ,more emphasis is given on its practice and getting its experience. Possibilities of practical use for the benefit of the society at large are also considered.

6.2. Nature of the subject of Science of Living 6.2.1 Science of Living Categorical science and Normative science: Science of Living studies Preksha Meditation Yoga scientifically. In that it also studies exposition like What is Preksha Meditation? and what it can do?. It discusses, what is life ? and what it should be.? It also deals with values of life. Therefore it is Categorical science and also Normative science. 6.2.2 Science of Living Pure science and Behavioral science : Science of Living collects the
knowledge about Preksha Meditation and yoga. And also studies its behavioral usefulness. The knowledge of Science of Living is used in various fields like education, medicine, management and administration {for solving the problem of values}, therefore it is Behavioral science. Science of Living studies the theoretical background of basic values of life and their mutual relationship. Therefore it is also Pure science.

6.2.3 Science of Living : Abstract science. and Concrete science : Science of Living studies
various processes of Preksha Meditation and yoga, these are concrete. These can be stuied by scientific equipments. Therefore it is Concrete science. On the other side, Science of Living studies both concrete and abstract elements of life; like body, sense organs, soul {pran}, mind, intelligence, feelings {bhav}, and consciousness {chetana}. Among these some are abstract and some are concrete. therefore it is both Abstract science and Concrete science.

6.2.3 Science of Living : Logical science and Empirical science : Science of Living is both
logical science and empirical science. Several scientific systems are used wherein only that data is used which can be proved by logic; and also that can be experienced by individual.

6.3. Science of Living and specialties of science : Is Science of Living a science? Does it contain the
specialties and featuress of science in it? Its investigation and inspection are required. The purpose of science is to do sequential and systematic study. Scientific system is used for that even though the subject is natural science or social science.

1. Scientific method is base of Science of Living study In the way the scientific system is used
in natural science for balancing and deduction of data, in the same way in Science of Living the scientific system is used for study of Preksha Meditation and Yoga. The study is done keeping in mind all those specialties of scientific system like verification, objectivity, decisiveness, generalisation, and ability to forecast.

2. Collection of data by observation method - The person studying Science of Living collects essential data by directly observing Preksha Meditation and Yoga. There is not much importance of philosophical and imaginary thoughts in science. Therefore the researcher himself collects the data doing self observation. 3. Classification and analysis of data - In natural sciences the researcher collecting the data, doing its classification and analysis comes to the conclusion. In Science of Living the researcher collecting the data, doing classification depending upon similarity and differences, draws the conclusion. 4. Rules of Science of Living are universal like rules of science .It means if conditions are same, then rules of Science of Living also will be the same for all times and persons. e.g. unsteadiness of mind decreases by taking slow and long breath. 5. Possibility of replication of rules of Science of Living For natural sciences it is possible to
have tests and retest of the principles. It is a common principle of physics that at hundred degree C water turns into steam. It is possible to check this., because it is based upon the study done by scientific system.. Similarly tests and 9

retest of rules of Science of Living. There is a rule that one can get relaxed by doing kayotsarg. This rule or principle can be reexamined.

6. Science of Living is based on cause effect While doing the study of Preksha Meditation and
Yoga in Science of Living the student is not satisfied. But he tries to know as to what are the reasons behind this happenings. Whenever any thing happens there is always some reason responsible for it. It is the main work of the student of Science of Living to find this reason.

7. Science of Living do prediction - Science of Living is considered a science because it also predicts what will happen on the basis of what is. That means it has capability of prophesy. Whatever prophesy is done in Science of Living, is not done by the student / researcher at his own will or wish. But it shows how a persons life will be, based on the present transformations.
It can be said on the basis of above data that Science of Living is a science and its nature is scientific.

7.0 Definition of Science of Living

Science of Living is a science which studies the fundamentals of living, techniques for their development and their application in different fields of life ultimately to bring about the development of a balanced and integrated personality. This definition can be divided into three parts. 1. Fundamentals of living. 2. Techniques for their development 3. Their application in different fields of life.

1. Fundamentals of living There are seven elements of life. 1 soul {Pran}, 2. Body.{Sharir}, 3. Sense organs {Indriya} 4. Mind {Mana}, 5. emotions/ feelings {Bhava }, 6. Intelligence {Budhi}, and 7. Consciousness {Chetna}. An individual lives his life on these seven levels. These are studied in the form of fundamentals of life in the context of modern science and the ancient knowledge in Science of Living. 2. Techniques for their development Here techniques mean those implements and experimental
processes by which experiments are made on the fundamentals of living. Inside the implements and experimental processes, mainly Anekant, non-violence, anuvrat and Preksha Meditation are included.

3. Their application and use in different fields of life There are different fields in our life,
such as education field, administrative field, Industrial field, Human resource field, physical therapy, mental therapy, emotional therapy and others. The study of possibilities of Science of Living solving the problems related to these fields, can be through use of conclusions and experiments of Science of Living in these fields is, by contribution, research and evaluation. .

7.1. Science of Living from different points of view

The application of Preksha Meditation in education is known as jivan vijnan for the attitudinal change, behavioural modification and development of integrated personality of children, a practical training in concentration of perception which forms the case of Science of Living. Muni Mahendra Kumar, Preksha Patrika.

1.Science of Living From business activities and services point of view

Main function of Science of Living is to help persons to remove those internal, mental and emotional problems which they experience in giving their services in an organised group or as a member of an organised group accomplishing his own work.. Work of Science of Living is to develop those capabilities in a person with which he can live a balanced life and can develop own complete personality.

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Work of Science of Living is to awaken self- knowledge , internal bliss and unlimited energy, with which the person can make adjustments with the circumstances.

2. Science of Living in the form of a tradition and process

Science of Living is such a process that helps a person to resolve social and psychological difficulties which he faces alone or in a group, in present or in future . The difficulties that can make his life helter-skelter.

3. Science of Living in the form of science and art

Science of Living is both a science and an art.. It depends upon the science of mutual relation of those seven elements and is produced by dexterity of training. Science of Living is that type of art in which, experiment in training in Yoga is done for awakening of personal capabilities. In doing so experiment of one scientific system Preksha Meditation is done wherein the training is given in such a way that one can train himself. Training in Science of Living yoga is a professional service whose purpose is to acquaint people with their personal capabilities and help them in their study of the system of development, refinement and awakening. With these, they can live a satisfactory life by coordinating own desires and abilities and social desires and abilities. Science of Living is one form of professional service which depends upon the mixture of the knowledge and skills. It helps in the development of persons internal capabilities and drive away the obstacles. Science of Living is one form of professional service which is dependant upon the ancient wisdom of internal relations of factors of life and the scientific knowledge . It helps individuals as singles or in a group, so that they can achieve satisfaction and independence in the life.

4. Science of Living In the form of a professional service

8.0. Perspective Point of view of Science of Living

Rules are attached to everything, some are known to us, some are not known. We do not know all the rules. Several rules remain unknown. As and when development takes place, unknown rules become known rules. Persons can use only those rules which are known. The mass of unknown is still untouched. Known is so little, while unknown is infinite. There are infinite rules of our life also. There are countless rules of development of life. We know very few rules; and as and when we progress further the limit of known also goes further. There are many branches of education in the world of teaching. As and when new questions, curiosity and problems come up; new branches of education come up. There is a definite point of view in the solution of problems of each branch of education. Each one has its own perspective. There are aims and purpose of their study. They progress on and on by study and research in their aims and perspective. In course of time, that branch of education bestows a new perspective, with which individual and the society benefits. Generally the purpose of perspective is to determine the point of view with which to look at the material for study within a particular subject. There can be many point of views to look at any happening. The student can have several point of views to look at the happening. the student studies the happening from one particular point of view. He concentrates on it. Then he can not make other point of views his subjects of study. This activity is the indication of the perspective of the student. Study done with a definite purpose of any subject or thing gives a definite direction. Because of multiplicity of point of views many traditions take birth to study a particular subject. These traditions are complementary and supplementary to each other. Many a times difference of opinion is seen in this relation. Which happening or which subject-matter should be studied within which subject, and why it should be studied within that? This question is not that important. But the important question is that the study of a particular happening, or a subject-matter should be done in which perspective or which point of view or in which context, keeping in mind. The study of a particular happening, or a subject-matter can be done by different branches of education; but their 11

point of view, perspective and context will be different. Even though the subject-matter being same in different branches of education, the difference in perspective brings differences in the limits of those subjects. There are many branches of education which study Life: Biology, Psychology, Physiology, Environment science , Philosophy, Religion etc. This way many branches of education have tried to understand life from their own points of view. This way the happening in life can be understood and analysed from many points of view. This way every subject in its own extensive perspective bears the responsibility of explaining the life. For example we can see that perspective of Biology is to study life of animals. That means a subject-matter of a biologist consists of the study of life of an animal from its to its end.. The perspective of environmentalist is balance of the environment. He studies a subject-matter as to what is its effect upon the environment. The study perspective of a botanist is plant and vegetables. This means a botanist studies structure, process. lifecycle etc. of plants. The perspective of Physiology is to study body. In it the physiologist studies the structure and processes within the body. The center of the study of Psychology is an individual. It gives more emphasis on the study of personality. In it, the Psychiatrist studies internal and external behavior and activities of a person. This way an anthropologist studies all the phases of life of primitive man. This is the perspective of anthropology. Science of Living is studying and analysing the life in totally different perspective than the above. Science of Living is studying the life from a special point of view to determine how to develop values of life? How to have a balanced life? Which are those component elements that participate in the development and balancing of values? Which is that technique system or process that is helpful in the development and balancing of values? And in which way it cooperates? Such analysis and study systems are generally called Science of Living. In this way we see that many sciences or subjects do the analysis of a happening or a subject-matter; but their perspectives of study are different. Man, society and his life is understood and analysed in many perspective. Economics study his economical side, Psychology his individual / mental side, History his historical side, Politics his political side, Anthropology his primitive life, Administration its administrative side, and sociology mostly its social side. Science of Living do the study in the perspective of development of values of life.

8.1. The meaning of perspective of Science of Living

Various scholars have done study of life from time to time. Many scholars have analysed his lifecycle, lifespan, health, peace, and well-being from time to time. Bharatiya philosopher Acharya Mahaprjna attempted to explain, to make understand, the life in a distinctive perspective. He only for the first time made use of the word Jeevan Vjnan {Science of Living}in a special perspective in 1978. He attempted to establish this in the form of a distinctive and new subject in the education world. It is not easy to define Science of Living , nor an universally accepted definition can be given. Many scholars have defined Science of Living based upon many premises. But it can be said that Science of Living does not consider one phase of life like the other branches of education, but it enlightens the whole life ; and also for development purpose makes use of a special type of yoga system Preksha Meditation for training purpose. Earlier we have given detailed explanation of definition of Science of Living. Here we understand the perspective of Science of Living in convenient way depending upon this defined analysis. In the perspective of Science of Living we study and give training in internal components of life of an individual. This creates one of that reality which produces those values of life like self-learning, self confidence and such others. These have great value in the life of an individual. When we talk about the perspective of Science of Living, we mean we study the life in the context of human values.; and not in the form of an historian, a psychologist, an economist or a politician. This way Science of Living studies the life from a specific point of view. One side of perspective or point of view of Science of Living has within it valuable internal capabilities which are known to us as in the form of physical, mental, emotional, moral and spiritual, values. We study these. The other side of this point of view is that we study the scientific techniques which are capable of developing its skills. 12

This way it is not necessary that any one subject-matter comes under one particular subject. It is important that from which point of view we study that , and what is the reference of our study. This way because of differences in the point of views, we can study the same one thing from many points of view. This can be made more clear with some examples. Take an example of a building. The botanist will study, how much wood and where it is used? What of type of wood is used? The economist will study how much it costs? At what cost it was sold or purchased? Was there any profit or loss? The sociologist will study it as a status symbol. Who is staying there ? What is his status in the society? A student of Science of Living will study from his point of view. He will study, how can the building help the development of human values. Is this building suitable for the technical exercise and teaching and training of Science of Living? Will it be possible to make study of internal capabilities? Which study can be done and which can not be done? This point of view is perspective of Science of Living. One more example we take is that of the game of Cricket. There can be many perspective or point of view in the study of cricket. An economist will try to find how much investment will be required to organise this game? What will be the income if all tickets are sold? How much of profit or loss is possible? This is an economists study of the game of cricket in economical perspective. An historians interest no doubt will be in the history of cricket. He will show his interest in the origin and successive development of cricket. A politician will try to see with which nation the political relations can be improved by the game of cricket; or he will try to see if the selection of the captain of the cricket team is made because of his special political relationship. A psychologist can study mentality of the players or the state of mind of the spectators towards the players. A sociologist will study the arrangement or the set-up of the team of the players from the point of view of relations and cooperation, conflicts, competition, and depending upon the status and role of the players individually and as a whole. That is the perspective of a sociologist. A student and a trainer of Science of Living will study the following, for obtaining success in the game. How much is the development and what is the background of concentration, self-confidence, health, adventure, moral values, social values and emotional values in the players. The best way to understand the nature of Science of Living is to pay attention not only on his statement but also on what the student is doing and from this, it is known that the basic reason for variety of subjects is not the variety of the subject-matter, because all the branches of knowledge which are doing the study of life are the same one, the variety is only because of different points of view adopted for the purpose of study. This way the perspective of Science of Living is different from other branches of education because of its distinct view point. In this way in front of Science of Living there is the life, definite point of view related to the values of life and desire to know. How can the values of life be developed? How can the life be made healthy and balanced? How can you purify life? How can there be total development of life? How can a person live a successful and satisfactory life? etc.

9.0. Purpose of Science of Living

Purpose of Science of Living gets clarified by some of its definitions. Relation of Science of Living is with the understanding of the composing factors of the life and their training. Its relation is mainly with the internal state resulting from mutual interaction of composing factors of life of a person and with problems like deterioration of values of life in the society by the external circumstances and disintegration of personality. Purpose of training in Science of Living is to give training in all the composing factors, so that a person can get himself acquainted with his own internal capabilities. He can himself removing his own obstacles, can achieve his own all round development. Living with values of life he can make adjustment with the society in real sense. From the social point of view the purpose of Science of Living is to develop the character of an individual by purifying his behaviour by transformation in the feelings. This will enable him, by character building, moral faith, trust in non-violence and to improve human relations, to be established in society. There are two main purposes of Science of Living to make over all development of values of individual and society in life . 13

Training in Science of Living gives help to those people who do not have knowledge about the equipment and their use for development of their own capabilities and those who can not resolve their own mental and emotional problems. Purpose of Science of Living is not to make a person dependent on others , but contrary to that, to make him conscious of himself. And to help him to defend against the realities of life and to help him in developing his own capabilities. The purpose of Science of Living is to help a person in refining and purifying those point of views, emotions and behaviour, which give birth to and encourage degeneration of character, split in the personality and bad arrangement. Science of Living specially concentrate on those factors and elements which bring balance in the life. Those are, balancing of intelligence and wisdom, Sympathetic and Para Sympathetic nervous system, balancing of left and right parts of the brain and the balancing of the one who knows, with the world he knows. Science of Living tries to develop constructive energy of an individual and group, using Preksha Meditation Yoga system which brings balancing and knowledge of these elements. By which a person can live a purposeful, friendly and satisfactory life. The training of Science of Living also creates awakening towards the democratic principles, ones responsibility and duty. So that an individual can also become a good citizen. Like this many purposes of Science of Living rise to appear in front of us. 1. To assist a person to understand the life and its component elements and to get him trained, so that the person can establish balance between his individual life and the social life. 2. To assist persons to increase their insight, wisdom and creativity so that the person can use his capabilities in living a life that is for human welfare and favorable to natural environment. 3. To assist a person to limit his necessities and develop his abilities, so that he can achieve overall and complete development. 4. To assist a person to have diagnosis and to get removed the inner individualistic {internal} and interindividualistic{mutual}, problems related to adjustment created because of incomplete necessities of individual, of collective and of the community. 5. To assist a person to remove the mental and emotional problems connected with his internal world. 6. To assist a person to get free from his addictions like taking intoxicating drugs etc. 7. To assist a person to live a balanced, controlled, peaceful and healthy life. 8. To assist a person to maintain friendly relations, to develop sensitivity towards human problems, to remain firm by the moral values and to make the social behaviour undeceitful {trustworthy}, and friendly. 9. To develop capability for non-violent opposition against social injustice

10.0. Aims (goals) of Science of Living

The purposes of Science of Living are challenging work in the present times. In the present era, the attraction of the exterior atmosphere very hardly gives time to a person to look into his own interior. Therefore to obtain these purposes, the main aims of Science of Living are : 1. To create /produce a spiritual scientific personality. Spiritual personality means to create a personality in whom the spiritual spirit is alive and who is conscious of himself and is also sensitive to others. Scientific personality means to create a personality in whom there is integrity, who is inclined towards experimentation, who is adventurous, who has balance of intelligence and wisdom.. To do scientific study and research in Preksha Meditation system. To do study and research, the component elements of life by which the search continues for the refinement and development of learning {knowledge}, emotional, and constructive side of the life. To produce trainers of Science of Living, who can give help in scientific way to resolve the problems in the various area of life. They can become partners in producing a distinguished healthy society of scientific personalities and values of life.

2. 3. 4.

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11.0 Summary 1. The name of this new branch of education which is developed from the viewpoint to raise the deteriorating level of values of life, is Science of Living. It is its belief that independent training and study is necessary at every level of education for the development of values of life. There is development in every area of life because of continuous research in the field of science. But from the viewpoint of development of values of life, there is not much progress. On 2 March 1949, Acharya Shree Tulsi promoted / launched Anuvrata Andolan, This became the first step for the purpose of development of values of life. In the second step the Yoga system of Preksha Meditation got development by Acharya Mahaprjna. He believes point of view and nature of a person can be changed. In the third step, on 28 Dec. 1978 , the naming ceremony of Science of Living , the new branch of education was performed.. Yoga education , moral education, health education and education based on values are self contained in Science of Living. There is a possibility of producing a spiritual scientific personality by theoretical study and experimental practice of Science of Living. Science of Living searches the rules of life. There are seven main organs of Science of Living . They are , 1 Body.{Sharir}, 2. Breath {Shvash }, 3 soul {Pran}, 4. Mind {Mana}, 5. Aura {Bhava: Abhamandal: Leshya}, 6. Karma. 7. Consciousness {Chetna}. And with training and refinement of these, the development of values of life is possible. Nonvilence, Anekant, Anuvrat, and Preksha Meditation are included in the technique of Science of Living.. Science of Living is a subject of art and also of science. Their Capability of verification, decisiveness, and forecasting are found in the scientific study of Preksha Meditation and Yoga There are three dimensions of the definition of Science of Living from its format viewpoint. Main components of life, equipment for their development and their use in various fields of life. Science of Living is also defined as tradition and process from the service point of view, in the form of art and science, and as a branch of education for livelihood. In what way from various view points there is development of values of life in psychology, physiology, environment science, philosophy, botany ? Science of Living is also studying the life from the same point of view. Essay 1. Explain the historical background of Science of Living. 1. How to define Science of Living in its entirety ? make an analysis. 2. What is the purpose of Science of Living ? What is necessary to understand Science of Living ? On what basis a person decides standards and values ? How many main parts of life are there ? What is the center of the study of psychology ? Who has tried to understand the life in a special context ?

2.

3.

4. 5.

6.

12.0 Questions for exercise. 1. II.

III. 1. 2. 3. 4. 5. IV.

Objective Questions. 1. Together with the spreading work of Science of Living _________also changed and increased. 2. Every ____________ 3. The central element of Science of Living is ____________ 4. Science of Living ____________

13.0 Reference Books 1, Muni Dharmesh : Outline of Science of Living . Jain Vishvabharati Institute, Ladnun. 15

LESSON 2

Basic Elements and Multidimensional Education System Outline of the unit

1.0 2.0 3.0 Purpose Preface Basic Elements of Science of Living 3.1 Body 3.2 Breath 3.3 Vital Energy {pran} 3.4 Mind 3.5 Aura {Bhav, Abhamandal, Leshya} 3.6 Karma 3.7 Pstche {Chetana} Multidimensional Education System 4.1 Study Field of Science of Living 4.2 Subject Field Science of Living 4.3 Science of Living Common Science or Special science 4.4 Relation of Science of Living with Other Branches of The knowledge Science of Living and other branches 5.1 Science of Living and Physics 5.2 Science of Living and Biology 5.3 Science of Living and Physiology 5.4 Science of Living and Psychology 5.5 Relation between Science of Living and sociology 5.6 Science of Living and Philosophy 5.7 Science of Living and Logic, Beauty and Ethics 5.8 Science of Living and Ethics 5.9 Science of Living and education Summary Questions Reference Book

4.0

5.0

6.0 7.0 8.0

1.0 Purpose
Dear Student,
There are many branches in the field of education . Each education branch even though different from each other is connected to many other branches of education. Science of Living is also related to many branches of education. Life is made up of many component elements. In Science of Living, for its knowledge and training assistance of other branches of education is also taken. This helps the students to get complete knowledge of the component elements of life by Science of Living and they can be associated in its development. In this lesson you will know : 16

Which are the basic elements of Science of Living ? What are the education field and subject field of Science of Living ? What is the relation between Science of Living and other branches of education ?

2.0 Preface
First the knowledge then the good conduct This has been eternal essence of Indian thinking. The door of the knowledge does not close after good conduct, know again do againIt s always open. A person can touch the heights of human development. The subject of which we have no knowledge, we have no attraction in its performance. Ignorance is the worst thing. To know the truth is the challenge to evil. To strengthen the truth is step in the direction of destruction of non-performance. The inherent purpose of education is To know the unknown and to establish the human being into good conduct. The essence of knowledge is good conduct. In the training of education of Science of Living , it is also essential to understand life. There are so many such things in our life which are not known to us. We can not use them properly. We are ignorant of those inherent faculties. One medium to know these unknown faculties isScience of Living. It is a search for the rules of life, by which we can know our capabilities and live a balanced and healthy life. The knowledge of component elements of life and the search for their mutual relationship are the basic elements of Science of Living.

3.0 Basic elements of Science of Living

What is life ? This is the very first and the biggest question. The first, because every thing is there if the life is there. Without the life there is nothing. All the activities of the life are there because of the life. End of the life means, end of all mental, verbal, and physical activities. The biggest, because those things which had value during the existence of the life will be valueless with the end of the life. There are seven organs of life. 1. Body. 2. Breath 3. Vital Energy 4. Mind 5. Aura 6. Karma 7. Psyche The name of the conglomeration of these seven organs is Life. Definition of life from any one angle can not be complete. It is essential to give attention to all these points for a complete definition and development. These organs could be accomplishing or could be hindrance. They could be cause of development or become obstacles. If these are trained then they become accomplishing, but if they remain untrained then they could become obstacles. The question is to train them, educate them. Therefore in Science of Living contemplation and experiments of Preksha Meditation are done on all these seven parts.

3.1 Body
The first component element of the life is body. The body is the first thing in front of a doctor. All the things are in the body,. Our body is very mysterious Today medical science has done many inventions. Very much has been found. But what is found is only a drop. Our world of the knowledge is very small. Ignorance is a big ocean. Man is inventing many things with his mind and sense organs. But the truth is infinite so only a few of its facets can only be seen. A doctor understands the body from medical point of view. He tries to understand both the nervous system and the endocrine system. But in the context of Science of Living one has to study the body and so the view-point changes. There are some centers in our body where the consciousness is more densely concentrated. This center is called chaitanya kendra in the language of Preksha Meditation. Meditation exercise is done on these centers. To know the spiritual energy then one has to meditate on darshan kendra. If one wants to be balanced, disciplined and self-controlled then one should meditate on vishudhi kendra. To get free from addiction one should meditate on {ears} apramad kendra. One can understand where in the body the centers for emotional transformation are situated, by studying the body in the context of Preksha Meditation. Exercise for emotional transformation is a spiritual exercise. Only after understanding mysteries of the body certain exercises of meditation are done , by which power of concentration increases and emotional problems get resolved. There are six systems in the body : 1. Skeletal System 2. Muscular System 3. Dermatological System 4. Digestive System 5. Circulatory System 6. Respiratory System. 17

All these put together construct the human body. These systems can be trained. Their relation is not limited to physical actions only. They are very closely related to human behaviour also. Only the mind is not responsible for violence, sectarianism, excitement, peace and quarrels, friendship and enmity; the body is also responsible. Implements for the physical training are : Asanas, Yogic exercises, Kayotsarg, and Body preksha anupreksha exercise in suggestions and resolution.

3.2 Breath
The second component element of the life is breath. Very little of breath has been understood. There are two parts of the brain, the right part and the left part. The right breath activates the left part. Exercises to balance the nervous system are practiced in Preksha Meditation. Many exercises of breath can be important for emotional transformation.

3.3 Vital Energy

The third component element of the life is vital energy {pran}. The process of circulation of vital energy is very important process. The process of blood circulation is known to the health science. Vital energy is very fine element. It can not be perceived by any instrument, so it is unknown.. Health means balance of vital energy. When the vital energy is unbalanced man becomes sick. There are many people who have got them examined in medical institutes. The conclusion of the examination is that he is not sick. That person is saying, Doctor is saying , you are not sick. But I am suffering a lot. Our reply to that, You are not having that sickness which can be detected by instruments. Your sickness is that of unbalance. He performs exercises of balancing vital energy and he becomes healthy. Vital energy is subject of yoga. At present it is not included in the medical science. It is expected that science of vital energy will join medical science. Vital energy is the main source of life-force. The body is managed by the vital energy. Breath is managed by the vital energy. Mind and speech are also managed by the vital energy (manobal and vachanbal). Balancing of vital energy arranges the whole life. Physical health gets upset if it gets unbalanced. The whole life system gets disorganised. The following are the devices in the Preksha Meditation to keep the vital energy balanced. 1. Sharir Preksha 2. Taijas kendra Preksha 3. Vishudhi kendra Preksha 4 Samvruti shwas Preksha. 3.4 Mind The fourth element of the life is mind. Mental health is much more valuable than physical health. More unsteadiness of mind creates more problems. Concentration and steadiness of mind is solution for many problems. In Preksha Meditation several exercises are being done for the concentration of mind. There are three functions of mind; memory, visulisation and contemplation. All the three are necessary for life. When they reach the point of uselessness then the mental tension increases. With the exercise of concentration usefulness is regained. Its uselessness is terminated. There are two stages of mind restlessness and concentration.. Restless mind is responsible for failures and concentrated mind is the main gate to success. The following are the implements for concentration:1. 3. 5. 7. Long breath preksha rhythmic long breathing Vital energy center preksha Animesh preksha Anupreksha 2. 4. 6. Systematic breathing control (KUMBHAK) Darshan kendra preksha Vichar preksha

3.5 Aura Bhav, Abhamandal, Leshya

The sixth component element of the life is Bhav (feelings) Mind by itself is inert. It is not self-operating. Its motivating element is bhav. (samveg). Mind is connected to the minute body. There is a minute body in the gross body. It is called taijas sharir. It is an electrical body. Bhav is produced in the center of this body. Bhav is the 18

motivating and determining element. It influences chitta in the gross body. Through the medium of the brain chitta influences and directs all the processes of the life. The criteria for purity and impurity of chitta is purity and impurity of bhav. Pure bhav (reflects) holy pious Abhamandal, Leshya. Impure bhav (reflects) dirty Abhamandal, Leshya. Success and natural satisfaction are obtained by positive bhav. There is no notable mention of bhav-purity or bhav-medical treatment in Aurvedic science. Bhavatmak (emotional) transformation is the basic motto of Preksha Meditation. This means negative bhav ends, positive bhav is attained. The basic support of mental health is bhavatmak health. The basic slogan of Preksha Meditation is freedom from vyadhi (physical sickness), aadhi (mental sickness), and upadhi (emotional sickness). A person wants to live a life of peace. There are three obstacles in the way to peace; vyadhiaadhiand upadhi. Emotional sickness is cause of mental sickness and mental sickness is cause of many sicknesses. The very first in Preksha Meditation system is to pay attention to emotional health. (If) Bhav is healthy then mind is surely healthy together with the body. Exercises for emotional health purity or for bhav are : 1. 3. Leshya meditation Anupreksha of compassion 2. 4. Anupreksha of friendship Anupreksha of tolerence (forebearance).

3.6 Karma
The sixth component element is karma. Whatever happens in the life does not happen accidentally, without cause or as a result of circumstances only. Some happenings can be influenced by circumstances but for most of them there is a cause behind it that is karma. Some diseases are result of karma.. Philosophy of ayurveda is not connected to the soul, therefore it does not recognize the principle of karma. It is surprising that the medical scientists the inventor of each cell of the body and the biochemist could not progress in the invention of the soul. The first form of search for soul is the search for karma. Does not it mean that not recognising karma is not recognising one of the dimension of medical treatment? Karma is reaction of human vigour / valour /working. Present working is called vigour and working of past is called karma. Karma is one, the most influential element effecting the life. We can not deny the acceptance of this invisible power. And we also can not accept it as the most superior one. It can be transformed. The following are the functions for transformation. : 1. Meditation without thoughts or without alternatives / options. 3. Vipak Vichaya 5. Chaitanya kendra {psychic center ) meditation. 2. Apaya Vichaya 4. Leshya meditation. 6. Jap (chant)

3.7 Chitta (Psyche)

The seventh component element of the life is chitta. The soul is a sun of knowledge. Thousands of its rays of light of knowledge brighten and enlighten the life. One of the ray of light of knowledge is chitta. Chitta is influenced by our consciousness and it influences our gross body. It manages every activity of life, that of body , speech and mind through the medium of brain or nervous system and controls them. The purpose of Preksha Meditation is purity of chitta. The covering over the consciousness wanes away and the dirt of passion does not enter. A person can save himself from addiction, crime, and unwarranted violence. The implements for purification of chitta are : 1. Chaitanya kendra {psychic center ) meditation 2. Experiencing a moment of passionlessness 3. samayik Experiencing pure consciousness 4. Meditation without thoughtsnirvichar preksha 5. Experiment of becoming only knower-seer. Jnata-drashta 6. Bhavkriya 19

To understand innumerable mysteries of life and to bring in transformation in the life to study the influence of Preksha Meditation on these seven element components with scientific instruments and psychological experiments is the purpose, the goal and the viewpoint of Science of Living. To understand the life as a whole giving attention to the said seven centers and to endeavour for its refinement is the first step of development of human values. Many types of activities take place in human life produced by the combination of breath, pran, body, mind, bhav, karma and consciousness . These create favourable or unfavourable influence on these component elements. The technique of yoga is such a process which is dependent on the internal relations of pran, chitta, mind and bhav. This creates positive influence on these component elements. Training of all the component elements is possible with this yoga meditation. With such training they are getting properly purified move forward in the direction of over all development. One of the special system of yoga only is Preksha Meditation . Preksha Meditation is a basic unit included in the study of Science of Living. In this way the several directions of the study included in Science of Living are as follows: 1. Study of component elements separately and in composite form with ancient knowledge and modern science viewpoint. 2. Study of Anekant (Non-absolutism), non-violence, Anuvrat, and Preksha Meditation and development of study and training expertise for the development of component elements 3. Study of the problems in those fields, for the purpose of giving help in the different fields of life through training of Science of Living. Which are the main elements of life? On this question at different times and with different viewpoints thoughts have been presented. Acharya Mahaprjna has expounded in the seminar on Science of Living that man is living life on seven states. These seven states are; 1. Body. 2. Breath 3. Vital Energy 4. Mind 5. Aura 6. Karma 7. Psyche . These seven states are included in the present syllabus (Science of Living post-graduate syllabus 2000-2001)in the form of main elements of Science of Living, keeping in view the human life and the state of life. We saw in the above discussion that the seven elements are determined by viewpoint of all the definitions of the life. 1. Body. 2. Breath 3. Vital Energy 4. Mind 5. Aura 6. Karma 7. Psyche . When we look at the state of human life, a different perspective is seen.

4.0 Science of Living : Multidimensional Education system 4.1 Study field of Science of Living
There should be a definite and special study field of Science of Living. If it is not done so then its form will become more uncertain. It will be then lost in the form of the study of Physiology, Psychology, Mental therapy Dietary (nutrition), etc. In that circumstances neither there will be any separate existence nor any special importance of Science of Living. Therefore Science of Living has to be made special. Any subject can be studied in three ways 1. Study of its outer form 2. Study of its internal substance and 3. Study of its use.. Outer form deals with form, shape, type etc. Internal deals with internal construction or component elements. The third deals with how and where that thing can be used. For example various shapes and size shows the external form of a pot.. Steel, silver, mud, brass are the component elements. The uses of a pot includes storage of water, grains, oil, ghee, etc. Similarly the study of Science of Living is also done in three ways. (1) Study of its external form. This includes the experimental system of Preksha Meditation of Science of Living and its scientific study and research. (2) Internal study includes basic elements of the life. Preksha Meditation is based on the internal relations and rules of the basic elements. The seven component elements. The study is done in the context of ancient and modern science.(3) The study of uses of Science of Living The study and the training in different fields of life such as Education, Medicine. Administration, Government etc ,.for the development of values. 20

4.2 Subject field of Science of Living

The meaning of field 0of a subject is the possible area or limit within which the study of the subject can be extended. There are many branches of education in the world of education. Each one has its own history of origin; definite circumstances and reasons. After the origin, the questions like; what should be taught ? What are its limits? are the thoughts by the scholars. They do their own presentation. That makes the subject to develop well and to become competent. Science of Living is also a new subject in the world of education. Its birth has taken place to reestablish/ rehabilitate the degraded values. From scientific viewpoint the reason for the degradation of values is internal biological unbalance. Education in yoga is used to remove the biological unbalance and to reestablish/ rehabilitate the values. Yoga education influences the whole life. The true knowledge and the study of Yoga education is the special knowledge to understand and improve the life. It is an empirical science based on experiments. Therefore its name is in the form of life. Thoughts are going on in the matter of its subject field. There are limitless possibilities of its development. This subject helps, in balancing the life, in understanding the internal capabilities and elevating them, to acquire the expertise of using them. So it is important to think what should be the area, the field of this subject ? Preksha Meditation is a modern version of yoga learning. It is one of those spiritual processes in which the minute rules of life are utilised. Using that as a medium, attempt is done to obtain the superior values of life. Therefore the followings are included to understand, to study and to help others in Yoga learning and Preksha Meditation. Study of history, types, branches and sub-branches of yoga learning and historical development and extensive study and practice of Preksha Meditation. Yoga learning / education has been going on (prevailing) in India for at least five thousand years. In its background one can see well-thought and researched life. Special knowledge (science ) of life is obtained. Yoga learning is dependent upon basic elements of life and their internal relations. Therefore it is necessary to know the mutual relations of basic elements to understand yoga education. This gives an insight to understand life. So all these are included in the Science of Living. The purpose of Science of Living is to search for the solution for the problems such as degradation of human values. So the study of problems of eternal values should be done in Science of Living. Food (roti) is not the only original problem of human life. The basic problem is how to obtain it? Man is the only animal who not only thinks to obtain roti; but also thinks to obtain it without giving trouble or pain to others. He obtains roti by working for it. He will use only his part and will not misuse. If this faith, trust or values were not there in the human life and were not developed, then there would not be any difference between the animal life and the human life. The human life is supported by this faith and values. These are essential to make the life balanced, collected, satisfied and successful. So Science of Living together with roti, contemplates over those values that differentiate between an animal and a man. It gives importance to its dependence and training by which an individual, the society, the nation and the international life can become healthy, prosperous and meaningful. For this Science of Living includes special study of eternal values like Anekant (Non-absolutism), nonviolence and restrained lifestyle of Anuvrat All thinking, usage and behaviour can not become subject of Science of Living. Only those which are helpful in obtaining the values of life can become so. They are helpful in understanding the life.

4.3 Science of Living : Special science or general science

Two types of thinking are there with reference to subject-field of Science of Living 1. Science of Living should be special science 2. Science of Living should be general science Science of Living can remain pure if purposes of other sciences are not repeated in its study. Its rules and techniques are different than other sciences. It has its own uniqueness. But the argument from opposite side will be that, there are several sciences which study body, mind, etc. like Physiology, Psychology etc. Then what is the uniqueness of Science of Living ? How to accept it as an independent subject? 21

Yes, many sciences study body, mind, etc. but none of the branches of education study the life as whole and its values in the context of modern science and ancient learning. The other sciences like Physiology, Psychology, medical and diet sciences etc. study only one particular side of the life. At present there is no education branch which study all the sides of the life. Therefore Science of Living should be made a general science. In every education branch related to life there are some common line of thinking that represents different sides of life. They help in understanding the life properly. Therefore Science of Living should study these common specialties which can be helpful in establishing human values of life. Each education branch has its own special viewpoint. That education branch develops according to that viewpoint. A persons life-style is shown accordingly. There are their own values in the background of each lifestyle. That gives the life its meaning and significance. Study should be done by understanding those view-points of Science of Living and to give them meaningful structure in the direction of solutions for the problems which are spreaded in the present life-style. One of the main function of Science of Living is to study ancient and modern and philosophical and scientific convictions of all the elements which are related /connected to life and to search for their coordination. And also together with that, to find out the original elements which give meaningful and fruitful direction to the life and to generalise them. This way, establishing Science of Living in the form of general science so that ancient and modern and philosophical and scientific convictions are properly coordinated. Success is obtained in understanding and making Yoga-learning widely useful. From the view-point of making use of yoga-learning to understand the structure of elements of life, to know their internal relations and their balancing, purification and development, it will not be proper to say that Science of Living is only a general science or a special science. For example every one knows that in one aspect, Biology is a collection of many sciences. In it each science is clearly a special science. But we can not deny the fact that above all these special sciences, there is also a general Biology. This Biology is a infinite treasure of general conditions of the life. In this way in Science of Living also there are many special sciences connected to elements of life. In this form, the Science of Living is like a collection of all the science of elements of life. In another sense it itself is a special science.. It has its own special purpose to search a solution for the problems of human values. It has its own system Preksha Meditation. It has its own special function. search for mutual relations found among other sciences and to give explanation for general specialties of relations by which, manifest the secretes of yoga learning and other well developed systems for the development of values of life.This means that Science of Living is studying the ancient and modern/ new truth relating to the elements of life and establishes mutual relations. It helps solving the problems in different fields related to human life

4.4 Relation of Science of Living with other branches of the knowledge

All the branches of knowledge and the sciences are related to each other. They have several common beliefs, common difficulties and some common conclusions and equalities which make them equal. Even then there are differences in their viewpoints, fields, manner of working, nature, etc, because of which they are unequal and independent. In the evaluation of relation of Science of Living with other branches of the knowledge, wherein the equalities are explicit, the differences are also clearly seen. This makes it easy for the students of Science of Living to understand its specialties and the framework . Branches of the knowledge can be divided into two parts. The ancient branches of knowledge and the modern. branches of knowledge-science . The ancient branches of knowledge include Philosophy, spirituality, religion, yoga, ayurved, sarvodaya science . On the other side the modern science includes social sciences and natural sciences. Social sciences include sociology, psychology etc. Natural sciences include physics, chemistry, Biology, botany, etc. In natural sciences the subject matter studied are natural happenings. While in social sciences, social happenings in society, social relations, human behaviour, human activities, etc are studied. 22

What are the central subject matter of ancient branches of the knowledge ? If we pay attention to that then we find that the study was concentrated on the life and how to free from miseries of life? The modern. branches of knowledge concentrates on development of resources of happiness and prosperity with the knowledge obtained from the study of natural and social happenings. In ancient times the knowledge was connected with the life., thereby measures for freedom from miseries and sufferings were invented and traditional methods of meditation and yoga for the spiritual development came into light. The main reason for the miseries and sufferings were understood in the form of internal imbalances. In the background of the modern branches of knowledge, lack of things is believed to be the reason. Therefore they are used to create resources together with development of the knowledge. As a result of that, today, there is abundance of material (things), but the life is getting disturbed and upset. Today the expectation is that the knowledge-science are connected with life. Science of Living is a new branch of education. Its function is to connect the modern science with life. It is connected with all branches of science which are connected with life. Science of Living is an experimental system which has its source in ancient branches of the knowledge. It is also related to social sciences and natural sciences; because these branches are helpful in scientific observations and doctrines. Thus it can be called general science. So the nature of Science of Living is different than the other branches. Let us once-more think over the subject matter of Science of Living before we know what is its relation with other branches. 1. 2. Science of Living is a science to study life. Other sciences study certain creative / formative specialties, while Science of Living studies both creative and determining sides of complete life. It is not proper to say that Science of Living is union of other sciences. Like other sciences it is an independent science. Science of Living studies all types of components of life such as pran, sharir,(body), indriya (sense organs),mana (mind) buddhi( inteligence), bhav,and chetana (consciousness), which are not in the area of other sciences.

Science of Living in the context of modern science is scientific study and practice of ancient experimental practice of meditation and yoga. The life becomes balanced when the experimental practices which are enhancing the human values in life become part of the life. The scientific doctrines should be explained by joining them with the life and the lifestyle develops in its light. Practice / behaviour is the essence of the knowledge. The combination of the knowledge and behaviour is the cause of freedom from suffering. So for those who wish freedom from suffering and peace in life, mere knowledge or only the practice / behaviour will be incomplete. If we believe that with the abundance of means of livelihood and development of science, the life can be peaceful and balanced, then that will be half truth. The complete truth is that, that along with the science it is expected that attention is given to the behavioural side, the value side, the emotional side and the mental (psychological) side also. Science of Living gives importance to overall scientific study and practical training of both the sides of life livelihood and peace.

5.0 Science of Living and other branches

Science of Living can be divided into four parts according to its purpose, basic element, means and field of practice. 1. 2. 3. Education branches related to values Philosophy, Religion, Ethics, sociology, etc. Modern branches of education related to basic elements of life Science of Living , Biotechnology, Physiology, psychology, etc. Ancient education branches like Ayurveda, Indian Psychology, etc. Branches related to Yoga education Patanjal yoga, Bauddha yoga, Jain yoga, Tantra, etc. Modern yoga system like Preksha Meditation and other meditation systems. Modern research procedures for doing research in yoga. Branches of education related at individual and social level to behavioral utility and application of Science of Living point of view Self-discipline, Personality psychology, Education, Medical science, Administration, Criminology, Defense, etc. 23

4.

Education branches related to Science of Living can be mainly divided into the following parts from convenience view-point. (i) (ii) (iii) (iv) Natural science Behavioral science Determining science Applied science (a) (a) (a) (a) Physics Psychology Philosophy Medical science (b) (b) (b) (b) Biology sociology Logic psychiatry (c) (c) (c) (c) Physiology Environment Ethics Education

5.1 Science of Living and Physics

Science of Living is not visibly /explicitly connected to Physics. Even then the belief that is getting stronger because of modern research and inventions that without understanding the mysterious consciousness (chetana) the truth of nature can not be understood. There was a time when it was believed that Physics is science of material. Today in fact the inventions have gone so far that material has not remained material. The expedition has reached much ahead of atomic particles, waves, energy and void. Physics scientist are moving towards consciousness (chetana) . Today the physicist is not in a position to say anything about consciousness (chetana) and spiritual truths. But today they feel that this is the direction for future. No doubt, the knowledge of rules and principles of the Nature given (disclosed) by the science of physics which has enabled to harness the natural energy and power is the story of victory over the Nature.. As a result , today, man can go across the oceans without any fear. Science of Living is making efforts in the direction of making life balanced, healthy and successful by searching the rules of chetana and thereby controlling its energy and power. This way Science of Living is indirectly related to Physics. In future there is a possibility that this relation may become more intimate because to study and to make experiments chetna is the central element of Science of Living.

5.2 Science of Living and Biology

Inventions of evolution scientists like Darwin and Spencer have proved that the life has relation with the elements of Science of Living. According to Darwin each living being has to fight for survival and the survival of the fittest is the rule of the nature. But this rule has partial truth, because it applies only to animal world. In the human world the weaker are protected and mutual cooperation is seen in place of fight. The best of the intelligence survive and not the best (strongest) of the body. But it is indisputable that the structure of human body is an important component to understand the human life. To obtain balanced development and success the understanding of the rules of the body proves to be very helpful. Science of Living is training for the development of values of life through the medium of formal education of yoga. One of the main component of life is body. Biology and the knowledge of the body are very helpful to understand the influence of Preksha Meditation and Yoga on the body and the scientific basis of the values. Physical values and physical development are included in the values, together with moral, psychological and emotional values. Biology studies activities of living animals. It studies the origin and biological development of human beings. It describes the specialities of their races, procreation, physical and individual. And it explains the principles of their modifications / transformation according to the environment. Darwins theory of evolution is an example of biological principles. Therefore the scientific definition of physical, psychological and emotional values can not be done without the knowledge of biological principles. There is an intimate relationship between Science of Living and Biology. But only with the definition of the values or the knowledge of their biological relations development of values is not possible. For that technical development that is, experimental study is required. Experimental study is the speciality of Science of Living. This is not a subject of Biology. The field of Science of Living is Human life. The field of Biology is all physical and biological activities. Biology studies all creatures. It studies human-being also as a creature only. Science of Living studies the internal side, his internal relations and capabilities. And helps in the training of Preksha Meditation and Yoga. It is clear that Science of Living and Biology even having relation, they are independent sciences and only helpful to each other. 24

5.3 Science of Living and Physiology

Science of Living is an experimental system for the development of values in life. Physiology is science of body. It studies breathing, blood circulation, activities created by endocrine glands and natural processes. These activities and the processes influence the physical, psychological and emotional values. There is a saying, healthy mind in healthy body .Body is the first instrument for religion. That means the first medium of the development of values isbody. Therefore it is natural for Science of Living and physiology to have close relations. Mutual relations are observed in psychological and emotional values together with physical stage. Emotional values like peace, piety have intimate relation with physical feelings. If one of them exist the others can be observed.. The body the physical feelings only shows what is. But do not show what kind of training should be given to obtain the physical, psychological and emotional values and to keep it healthy. The study of physical activities certainly does help to understand the training system of Preksha Meditation and Yoga and the resultant effects on the body. But these two can not be believed as one. Therefore Science of Living is not a part of Physiology. They have their own different fields. The field of Physiology is physical activities. The field of Science of Living is the development of internal capacities of the whole life and its training. The view-points of Physiology and Science of Living are different. Physiology studies various physical activities separately. Science of Living studies the life as a whole from the view-point of development of the values and also gives training for that.. In this way the difference between Science of Living and Physiology is clear.

5.4 Science of Living and Psychology

Even though the relation between Science of Living and Psychology is very close, still there is a limitation. Science of Living is training in Yoga. But the minute rules of life which are related to mind, bhava and chetana are basis of Yoga. Psychology being a true knowledge shows the process of our complete mental (internal) life. Psychology shows what is the process behind wishes, opinions, intelligence, inner soul and resolution in the form of motivating the life behaviour. Psychology also shows what is the effect of the conduct full of anger on the body. In other words Psychology presents a complete picture of what is. It is therefore clear that to understand Science of Living the knowledge of Psychology is essential. But the fields of both are different. Psychology studies the knowledge, bhav and resolution. While Science of Living studies minute rules of pran, body, sense-organs, mind, intelligence, bhav and chetana. And also pay more attention to the training of Preksha Meditation and yoga based on them.. Psychology being a true knowledge studies what is; while Science of Living pay attention to what should be and also on training in how it can be

5.5 Science of Living and Sociology

There is very close relation between Science of Living and Sociology. Proper management of social administration and socialization is not possible without development of values of human life. Therefore without understanding the usefulness of values in proper management of social administration, development of desire to develop values in individuals is less possible. This way both the sciences are complementary to each other. The study of society is an important area of Science of Living. A sociologist mainly studies new society and is interested to understand groups, administrative establishments, inter-group relations, social restrain (control), norms (standards) and values. Because man is a social animal, his whole life is spent as a member of a group. Established values in the human life has a big role to play in keeping good the management of social administration. So the study of Sociology is essential to understand the behaviour of man, establish the values and to understand socialisation,. social transformation and social restrain (control). Despite existence of close relationship between Science of Living and Sociology, there is ample difference. The view-point of Science of Living is the training in development of values and scientific study of training system. . The view-point of Sociology is to do formative study of values and not to make training system for its development. Study is given importance in Sociology, there is no development of training or technique of any experimental system. Sociology studies social importance of values. 25

In Science of Living the unit of training is an individual. In sociology mass (group) is considered as an unit. Science of Living gives training for the development of individuals internal capabilities Sociology gives stress on social surrounding for transformation of an individual. Systems adopted by Science of Living and sociology are different.

5.6 Science of Living and Philosophy

The aim (goal) of Philosophy is to search for the value of the values meaning the ultimate truth. In Philosophy we study the universe as a whole. All the problems of human life are included in that. For example, What is the form of human life? What is its essence element, soul or intelligence or sense-organs or body ? or are all these soul? Then is the soul immortal? Then in which form the validity of rebirth can be accepted? Without getting solutions to these questions moral ideals, that is values can not be established. And even if they are established then its validity will be a question mark. Further we will see that different philosophers have expounded their own theories and systems of Yoga. Only one reason for these differences is dependent upon these philosophers philosophy of life. Establishing values is also dependent upon the Philosophy. So the establishment of values and the selection of implements for their procurement, both are dependent upon the Philosophy of life. In this way, sociology looks at the facts (reality) and values systematically and in all forms. To look at things in their whole form is the Philosophical view-point. In it, every thing is looked at in the background of the whole universe. Science of Living is a system for development of values of life based upon Yoga. Philosophy helps determining the values and to understand its importance.. This way, life and its component elements are given important place in the deliberation of truth in the Indian Philosophy. For example, true form of soul and its various states are seen in details in the deliberation of Philosophy. To know the relation between Science of Living and Philosophy it is essential to know the (distance) difference between them. Otherwise some people will believe Science of Living as Philosophy only. Even though there is a close relationship between Science of Living and Philosophy, Science of Living is an independent study. The differences are as follows: 1. 2. Difference in the field: Human life is the field of Science of Living. Philosophy includes physical side of all sciences. Difference in the nature: There is difference in the nature of Philosophy and Science of Living. Because the nature of Science of Living is scientific in spite of being philosophical. It does not stop at only at ideology or theoretical discussion, instead it gives emphasis on training and scientific research.. One of the purpose of Science of Living is coordination between spirituality and science. Difference in the view-points : View-point of Philosophy is complete and coordinating. View-point of Science of Living is limited to human life, in spite of being complete. It is an experimental training and from research point of view is analytical and limited. Difference in systems: Science of Living uses for training in perceptions (empirical) scientific systems like contemplation, symptomatology, logic and natural instinct etc.. Philosophy does not use scientific systems for research of the ultimate truth.

3.

4.

5.7 Science of Living and Logic, Cosmetology and Ethics

Science of Living is training in Preksha Meditation and Yoga for reestablishment of values. The search for values is done through Logic, Ethics and Cosmetology. These three are ideal determiners. Logic searches for the rules of law, Cosmetology fixes the standards of cosmetics (beauty) and Ethics looks for auspiciousness of conduct. The ultimate resultant of thought is in the truth (satyam), the ultimate resultant of feelings (emotions) is in beauty (sundaram) and the ultimate resultant of determination is in Shivam. This way all three are related to Science of Living. Logic is science of thoughts. In this science the contemplation is over the rules and the tests of concept, judgement, inference etc. Science of Living is also doing study of logic, judgement etc. in the form of important capabilities of life and for the purpose of its development is giving training in Preksha Meditation and Yoga and also doing scientific research.. But the followings are the basic differences between Science of Living and Logic : 26

1.

Difference in nature Logic is only a regulating /restraining science, while Science of Living is together with regulating science and also a practical science. 2. Difference in the field the field of Science of Living is very much wider than that of logic. Logic is only related to thoughts. It has no relation with other internal capabilities of life. Science of Living concentrates on more and balanced development of all internal capabilities 3. Difference of view-point View-point of logic is regulating. View-point of Science of Living while being regulating is also practical. This way both even being complementary are independent sciences .

5.8 Science of Living and Ethics

Deliberation of Ethics gives a new direction to ideals, welfare and character. The problem of Ethics is how to socialise these individual auspicious objectives and conduct? There is conflict between the interests of an individual and those of the society. That is why ethics looks for social welfare that is acceptable to all. It determines which options we should accept. Science of Living also points out which type of options are suitable for balance in life. Together with that, it also shows what type of practice (style of living)should be done to maintain those options. Science of Living is training in socialisation of values. MacIver has well said that a society can not be understood without understanding its values. Different institutes and trusts are result of some values. Healthy and stable morality can be supported on some universal spiritual principle. Ethics and Science of Living put stress on internal side of human behaviour. This way they are subjective. We have to keep in mind certain differences between them, even accepting very close relation between the two. 1. Difference in nature Science of Living is a practical science and Ethics is an idealistic and regulating science. 2. Difference in the field The field of Science of Living is far more wider than that of Ethics. Function of Science of Living is training in determination, knowledge and feelings, all the three. Relation of Ethics is only with determination and the study of process of determination.. 3. Difference of view-point There is difference between the view-point of both Science of Living and Ethics. Science of Living studies moral truths from its training view-point while Ethics studies the truths only from the moral view-point.

5.9 Science of Living and (science of) Education

Naming of Science of Living is the result of making practical use of Anuvrat and Preksha Meditation in education. So there is a close relation between education and Science of Living. Function of education is to develop capabilities. Science of Living is experimental training in Preksha Meditation and Yoga which are forceful tools for development of capabilities. Therefore Science of Living and (science of) Education has direct relationship. According to John D.V. Education is not something that is to be burdened upon youths and children; instead it is development of those skills and capabilities a human child is born with. The function of education is to develop internal possibilities of a man. Gandhiji said, Education must take out the whole man contained in a boy or a girl. And no education can be true , if it can not produce an useful citizen; (or) can not make a complete human out of a boy or a girl. . This proves that the goal of education is development. The same is the goal of Science of Living. From this view-point both have similarity. But today if we look at the education we find its nearly 80% are involved in intellectual development and about 20% are involved in development of physical development. There is no syllabus in the education world for the emotional and mental development and not also that type of training. Science of Living gives more importance to the experiments on emotional and mental development through Preksha Meditation and Yoga training together with gives attention to physical and intellectual development. Science of Living is complementary to present education. The difference between the two is that, education through the medium of all the branches of education gives training in economical (financial), social, and political sides 27

of life , while Science of Living makes good the training of individual and social side. The goal for both is all round development of an individual and creation of a complete man.

6.0 Summary
From the above deliberation it is clear that Science of Living is doing study and training in philosophical, experimental and practical side of Preksha Meditation and yoga for the purpose of development of values in human life. we also saw the difference between learning and study and principle and practice . From this view-point there is a limit to the field of Science of Living . But thinking over the results of Preksha Meditation and Yoga, it becomes clear that this is a technique for development of all the qualifications and faculties of human life. For example, with the practice of meditation, all the sides of an individual, physical, mental, psychological, intellectual, emotional and spiritual are developed. It is true that only theory and sermon reaches up to the brain and stops there. It can induce internal inspiration but that is mostly temporary. On the other side the practice goes further and influences our endocrine system and helps making basic permanent transformation. Life is an entirety. It can not be divided into only physical, psychological, emotional and spiritual parts. So to limit the education only up to physical or intellectual development is an indication of imbalance education system. Intention is that to concentrate the attention on the whole life and all its phases, develop its training skill and to make ready trainers, are the functions of Science of Living. Therefore Science of Living is not only related to various sciences and learning because it can not neglect the modern science and different branches of education for understanding the scientific form of meditation and Yoga training. The various branches gives us proper knowledge. It is the function of Science of Living to see how much helpful this knowledge is in understanding the values of life and Yoga and meditation. Science of Living, Physiology, Psychology, Indian Psychology Parasychology etc.give (explains) the realities of basic component elements of life. It is the function of Science of Living to evaluate these realities from view-point of complete development of life.. Thus Science of Living is related to all other branches. 1. All the activities are only because of life. In absence of life things are valueless. 1. Body. 2. Breath 3. Vital Energy 4. Mind 5. Aura (bhav) 6. Karma 7. Psyche (chetana) are the component elements of life. When properly trained they are helpful in the development of the life; otherwise (they become ) obstructions. Science of Living is an organised undertaking for training them. 2. Science of Living studies the component elements of the life and their internal relations. Ancient and modern, and philosophical and scientific provisions of all the elements related to the life are included in Science of Living .The central element of ancient education branch was, how to get free from miseries? .The central element of currant education branches is, how to development resources for wealth and happiness? In Science of Living study and practice of values of life and yoga education for their development is done in special manner. The main branches related to values of life are Philosophy, Politics, Cosmetology and Sociology. From study view-point the branches of Yoga education are Patanjal yoga, Bauddha and Jain yoga, Vipashyana, Bhavatit yoga, and Preksha Meditation. In Science of Living the study of society is also an important area. Science of Living studies the complete life in both formative and niyojak manner. 3. Science of Living is also related to Physics and Biology. The unit of study is a person . Philosophy is also directly related to Science of Living. But the nature of view-point and systems are different. Science of Living is also intimately related to Education system. Science of Living completes the gap of emotional development in present education system. 7.0 Questions Essay 1. Define the basic elements of Science of Living. Short notes 1. Explain in short the subject area of Science of Living. 2. What is the relation between Physics and Biology. Very short questions 8.0 Reference Book : Jeevanvijnan ki rooprekha 28

LESSON3

Personality Development,Usefulness of Science of Living in Education and Medical Science

Outline of the unit
1.0 2.0 3.0 Purpose Preface Utility of Science of Living 3.1 Indianisation of Education 3.2 Question of Education and Religious Education 3.3 Yoga Learning 3.4 Yoga Learning Problem and solution 3.5 Science of Living - Yoga Education 4.0 Functional area of Science of Living 5.0 Science of Living in Personality Development 5.1 Personal experience 5.2 Objective Valuation 5.3 Science of Living in Sports 6.0 Science of Living in Education 6.1 Collaboration of Science of Living in Indian education policy 6.2 Science of Living syllabus State-wise position 6.3 Research on Science of Living in Teachers Training College 6.4 Research work of Science of Living on Students 7.0 Science of Living in Medical Science 7.1 Preksha Medical Center 7.2 Three Days Shibir (Camp) in Rajnandgaon 7.3 Doctors Seminar on Preksha Meditation in Ujjain 7.4 Research on Heart Patient 7.5 Science of Living in Medical college 7.6 Scientific experiments in Shibir 7.7 Preksha Therapy Research Scheme 7.8 Preksha Therapy Research with AIMS New Delhi 7.9 Personal Experiences of Therapists 7.10 Science of Living in Medical Profession 8.0 Summary 9.0 Questions

1.0 Purpose
Dear Student, As the theoretical side is more in present version of education, there is absence of spiritual / religious and moral education. The result of this is dislike towards self-dependence, unemployment, lack of national spirit etc. Many Indian thinkers have done many attempts, have put in lot of efforts to make stronger Indianness in education. Yoga learning is Indias ancient learning. Joining Yoga learning with education 29

can make solving many problems easier. Science of Living is a branch of education representing Yoga learning. Today, demand for Science of Living is increasing in all spheres of life. Experimental program of Science of Living and in the camps, organised in different countries, individual /personal experiences of thousands of people have demarcated the need of Science of Living in different areas and the transformation seen in individual. In this lesson you will know about : What is the usefulness of Science of Living in Indian education ? What is the spread of Science of Living? In which way /manner Science of Living is helpful in personal development ? What is the usefulness of Science of Living in the field of education? And what is the usefulness of Science of Living in medical field ?

2.0 Preface
From historical view-point it is seen that from ancient times, giving and taking of education is related to religion. With passing of time when orthodoxy, blind-faith and worshiping increased, the scientific revolution was born in western world. There were talks to separate the education from religion. Education institutes developed independently / separately. When English people came to India, that time they put into the constitution provisions to separate the education from religion. Not only that, they had their own priorities of needs, language, literature and culture. They gave the education such a form that was more theoretical. This was to generate a class of intellectuals to suit to their requirements. There was no specific place for respect to labour or for training in self-dependency. As a result of this the following problems got created : 1. 2. 3. 4. 5. 6. 7. 8. Absence of religious and moral education in education syllabus. Deterioration of moral values in public / people life.. Indifference towards self-dependency and religion. Increase in unemployment Increase in non-discipline Lack of affinity towards own culture. Decrease in national spirit. Inclination / attraction towards materialistic culture.

3.0 Usefulness of Science of Living 3.1 Indianisation of Education :Even before independence attention of Indian thinkers was drawn to these problems. They did welcome the education institutes and scientific knowledge but they also protested against the drawbacks/ shortcomings in them. Among them, notables were Maharshi Dayananda Sarasvati, Swami Vivekanand, Raja Rammohanrai, Maharshi Arvind, Mahatma Gandhi, Acharya Tulsi. They accepted the thinking of developing education institutes depending upon Indian culture, hard work and self-dependency according to Indian expectations and also gave a concrete form. But even with that, there was no noteworthy transformation in the direction and condition of the whole education system.. There was not much success in finding solutions to these problems from elimination view-point. In these attempts of the great men there was capacity to awaken interest in Indian culture. But there was no experimental training which can bring about steady and permanent interest in the child. Basic transformation in the foundation could not be achieved. So the present condition of the education system is so helpless that it can not give permanent solution for the above problems. Education Institutes in quantity are increasing very fast but from quality view-point they are not giving expected results. In this time there is need for original thinking and organization that can reach up to the roots of the problems and resolve them. 30

3.2 Question of Education and Religious education : Fortunately Indian culture is so much enriched, its thinking, its discipline and the things produced by them are capable of giving solutions to the present problems. Today there are many religions, many sects and many traditions of worshiping in the country. It does not seem possible to give importance to any one particular tradition of worshiping or to accept the collection of all. Acharya Tulsi specified three forms of the religion. Spiritual, moral and worshipping. The systems of worshipping are different in all the religions. Morality is accepted by all religions. Spiritualism is mother of all religion. It is the root of all. The basic element of religion is Spiritualism. No one should have objection to the basic element of religion. It is scientific and also experimental. It is one of the most valuable inheritance of Indian culture. No one should have objection to include this in education . 3.3 Yoga education : The experimental form of Indian spiritual education is Yoga- education. This Yoga education is the path of soul searching. This is one of the indication of basic / original form of all religions. The basic form of religion is Spiritualism. If Yoga- education is attached to education system then many problems of education will get resolved. And also social and national needs are fulfilled. An individual finds solutions to many problems of his personal life. One of the problems of education system is the distance between its purpose and its syllabus. The purpose of education is development of all round personality. But the present syllabus is limited to only physical and intellectual development. In that also there is enough weakness in the system of physical development. Measurement of intellectual development is also focused to examination system. There is absence of comprehensiveness and continuity. Inclusion of Yoga-training will give harmony in influential form in mental, spiritual, and emotional development. The experimental form of the education also comes in full view together with its theoretical form. With this the education becomes complete and balanced. The influence of the experiment is permanent. Solutions for many social problems can be found by inclusion of Yoga-training. Degradation of moral values in society, problem of addiction, problem of non-violence, problem of ever increasing population, problem of inferiority complex towards labour, problem of concealment of culture, etc. similar problems can be diognise to great extent.
Solutions for many national problems can be found by inclusion of Yoga-training. The feeling of self satisfaction is created by Yoga education. This can create feeling of respect towards all the religions and the nation. This gives strength to national unity. Learning of yoga can develop protection to good health, strong willpower and control over emotions. As a result a person is more successful in life. The utility of Yoga learning is becoming obvious at all times. Ample possibilities of development and livelihood have also increased.

3.3 Yoga education : Problem and solution : There are some problems in Yoga education. It is necessary to think over them. There are several types of Indian Yoga training and many branches. The types are Karmayoga, Bhaktiyoga, Layayoga, Nadyoga, Hutthyoga, Rajyoga, Jnanyoga. In the branches are Tantrayoga, Jainyoga, Bauddhyoga, Patanjalyoga, etc. The question is in which form Yoga education be presented in Education system? How much to be presented ? How to present? Today extensive attraction towards Yoga training has increased. In many places Yoga is included in education. Some places they have tried to join it with physical training. But the picture is broken and one-sided. Yoga training is made limited only to Pranayam and Yogaasan. It is essential to give attention to complete system of teaching and training together with revision and promotion.
1. 2. 3. 4. 5. Teaching of meditation is also essential. Full knowledge of Theoretical side also should be given. Wherever the teaching is on small scale it is necessary to join that with modern scientific research.. It is necessary to acquaint the students with all types and branches of Yoga. It is also essential to get scientific knowledge of its philosophical and spiritual side together with emotional, psychological and physical influences.

Today the need is to present Yoga education not only in spiritual form but also as science of life. It has immense power and capability to influence the whole life and to give proper direction. 31

1. 2. 3. 4.

It is essential to accept a comprehensive view-point for obtaining organised, philosophical and scientific knowledge and well deliberated expertise. It is necessary to create human resources for giving / providing well organised training. It is necessary to include it as a subject in the education. This will give widespread advantage to students, teachers and guardians. Adopting Yoga-education will be a very important contribution towards reducing the lack of health education, value-based education and moral education.

3.4 Science of Living : Yoga education : Science of Living is a new branch of education representing the entire Indian yoga training. It accepts Yoga training as a whole / in its entirety. It is not only a collection but it is the most modern edition of Indian Yoga Education. It includes theoretical and experimental studies of Yoga education. In its theoretical study the ancient knowledge is presented with modern science and more importance is given to comparative study. In Science of Living, together with development of a persons scientific interest and view-point, Yoga training is given in traditional method. Including Science of Living with present education system many problems can be resolved Its usefulness / utility is seen from many angles
1. 2. 3. Complications of religious study are simplified and desired results are obtained. Desired results which are not obtained because of absence of experimental studies in moral education, can be achieved in Science of Living. Obtaining values of life by value-based education becomes easier /natural by Science of Living because attention / importance is given to scientific basis of the values and are confirmed by experiments and training. Development of character is the result of development of our inherent emotions / qualities. Training in experimental processes of Science of Living makes the character of a child very strong. An Individual with strong character is never a slave of circumstances; he has capacity for creativity even in adverse circumstances.

4. 5.

4.0 Functional field of Science of Living

There are many types of things in this world. Some are useful and some are useless. The development of those which are useless is confined. They get lost in the passing of time. The development of those which are useful continues. Demand for them keeps increasing. Science of Living is proving to be an useful education branch in the education sphere. Even though its study and teaching are not very old. Its demand is ever increasing from the day it was originated. Trainees of Science of Living have tried it, in fields other than sphere of education. It has received unexpected success. Objective experiments have been done. Individual experiences and opinions have been collected. All these have high-lighted limitless utilities and possibilities. Now this system is proving to be useful in government, medicine, business and industry, army, police, crime-improvement etc. and such fields of life. Strong demand for teachers / trainers who can go to these fields and teach/ train is coming from these fields. Looking at this demand, there is a need for thousands of competent teachers / trainers who can take new initiative and give new insight to resolving the problems in each field of life with their own capacity and competency. This need expresses limitless possibilities for those who study Science of Living. The functional field of Science of Living is increasing in the modern era. In every sphere of life where there is need for developing internal capacities, that is also the functional field of Science of Living. That is how the functional field of Science of Living is very extensive and comprehensive. Basically there are two sides of functional field of Science of Living 1. Development of capabilities in the life of an individual 2 . Solution of problems in different fields / spheres of social life 32

Because of absence of different kind of capabilities in the people in the different spheres of social life, the person engaged in that field himself experiences dissatisfaction and those who are taking the services are also not fully satisfied. These services can be physical, psychological, emotional, administrative or knowledge / information related. It can be any sphere of life. Each sphere of life has its own need. According to that special kind of capabilities, qualities / values are expected in those who are working there; with which they can accomplish their special kind of work, can resolve the problems. (see the table). LIFEFIELD AND VALUES
LIFEFIELD EXPECTED VALUE / CODE OF CONDUCT

TABLE

EXPERIENCED AND DEVELOPED LIFE-VALUE

Education

No distance between education and conduct, peaceful patient friendly, interest in education and research, independent, fearless, devotion in education, equality and cooperation with students, no slander, prohibition for professions hindering education . Sensitive, service devotion, morality, expertise, impartial, discipline, conscious about democratic systems, devoted to society, capable of taking decision. Better use of knowledge, respect for human life, equal respect for all, respect and honour for the profession, priority to health of patient, keeping confidential, fraternity with colleagues, softness, seriousness, patience, decisive, pious.

Concentration of mind, discipline, interest in work, memory power, positive thinking, constructive view-point, etc. positive influence on pulse-rate, breathing, hunger, digestion etc. Concentration, zeal, conscientious, selfconfident, peaceful, mentally stable, ability to take decision, neutral etc. Mental peace, concentration, zeal, energetic, expertise, clear thinking, self confident, health advantage, softness, control upon excitement, mental balance etc.

Government

Medicine 2

The functional field of Science of Living can be divided as follows 1. Personality development and self-dependency 2. Education 3. Medicine 4. Government and security force. 5. Industry and Management 6. Crime reformation and rehabilitation There is a look out for persons with different capabilities in these field. In context with these capabilities, teachers / trainers of Science of Living while giving assistance in these fields of services, should resolve the problems and needs of the related fields. Such a view-point is adopted. Those problems which are within the limits of teachers / trainers of Science of Living are as follows Physical health, Defense, Sicknesses, mental development, competence, different Memory development, contemplation of decision making, development of visulisation, control over anger, giving away pride, development of straightforwardness, balancing of expectations and capabilities, purity in behaviour in society, family misalignment, etc. To resolve these problems and to fulfil these needs the following experimental studies are mainly organised.: In the field of education Training in physical, psychological and emotional development, Aasan, Pranayam, meditation, Mudra, kayotsarg, shwash preksha, chaitaniya kendra preksha, leshya meditation and anupreksha.. In the field of medicine physical sickness, psychological sickness, emotional problems, special training in Preksha-chikitsa.1. In the field of government and management Training in Tension management, decision power, awakening insight and efficiency enhancement etc. In the field of crime correction Training in control over anger, avoiding quarrels, peace, non-violence and consciousness and soul. In the field of security forces Training in fighting with solitude, tolerance / forbearance etc.
1. Code of professional ethics for university and college teachers 2. Medical council of India, Code of medical ethics, Declaration.

33

To solve the problems created during the presentation of services of Science of Living in the above fields, experience in Yoga and meditation, expertise in experimental studies, skill and scientific knowledge are essential. To present the services in these fields, certain main traditions of Science of Living such as Anekant, non-violence and Preksha Meditation have to be used. Background of Science of Living can be mentioned in some fields. In the field of education the problems are those of physical, psychological and emotional development. There are problems of development of morality and values; children are trained to solve these problems. Teachers of Science of Living train the children by utilizing traditions of Science of Living. Psychological and emotional reasons are included in the reasons of sickness in the field of medicine. The teacher of Science of Living helps by utilizing his own experiences and Yoga-learning for the cause of nursing the sick gives support in developing the immunity system of the sick and producing positive view-point in curing the sickness. More occasions are found for doing experiments of anupreksha for such work. In this modern era the industrialization and urbanization have produced problems like tension and insomnia. The teacher of Science of Living can give solutions for these problems by utilizing / doing experiments of his own knowledge and expertise. Experiments in kayotsarga, chaitanya kendra preksha, anupreksha, are influential/ impressive and functional. 5.0 Science of Living in personality development The secret of success in life is - power. When a person is not able to know what power he has, to use this power is a far fetched thing. In this condition success and satisfaction are only dreams. Science of Living introduces a person with his own power and qualities. Science of Living contributes towards his development and teaches / trains him to use it. It refines and purifies his conduct. Preksha Meditation is experimental method of Science of Living. Preksha Meditation camps have been organised since 1975 for development of overall personality in different places. Study camps of duration of one day to one month are being organised in India and abroad. Till now 1000 study camps have been organised in India and abroad. About 100000 people have taken advantage by participation in these camps. Their individual experiences describe the transformation in their personality. 5.1 Individual experience I was getting negative and bad thoughts. Here I obtained mental peace. I got full information about how to keep healthy. Alertness has increased. I also got knowledge about methods / systems for curing diseases by various experiments. I liked meditation and Kayotsarga the best. Virendra Vaid, Bhinasar (Raj.) In the camp I learnt the time management. I have now put into practice new dimensions in the life to utilise time fruitfully. Friendliness and mutual friendship have increased. Physical, psychological and spiritual knowledge have increased. Samata Dugad, Rajaldesar. I experienced joy in kayotsarg. I learnt about the harm caused by anger and fear. Also learnt the formula for conquering them. We were told about diet also. Whatever I have learnt, I will practice daily. Sunita Pugalia, Malik street, Kolkatta In the camp we were taught about the importance of colors. We obtained many important information about solutions by Preksha Meditation and Yogasan for physical and mental sicknesses. Before (the camp) I was feeling heaviness. But since I have started doing meditation, I experience lightness Sahikya Vaid,Kolkatta 20 I got rid off tension and obtained mental peace by Kayotsarga. I experienced mental peace by meditation and Pranayam.. I liked the experiments in memory power. Nitu Sancheti, Howda I got an opportunity to take a look inside my own self. In the beginning to sit straight was difficult for me but now I can sit straight for one hour. I learnt how to reduce tension in our life with positive thinking and how to transform our self. I am experiencing mental steadiness, purity of conscious and peace. I have become more restrained than before. After getting information about health, I could identify my sicknesses 34

and took steps to remove / cure them. I now feel much healthier. For all these I am thankful to His Holiness Acharya, the monks and the group of shramans. Navin Baid, Kolkatta In the camp I obtained very important information about our life of which I was ignorant till now. We were taught such experiments which make us competent to face physical and mental difficulties in our life. Techniques of Kayotsarga, Anupreksha, color therapy, Jap etc. were also taught. Several experiments for keeping mental balance were demonstrated. In this way by participating in camps we can awaken our souls conscious power. Samata Vaid, Rajaldeshar

5.2 Objective evaluation : Short term and long lasting transformation in behaviour in personality by
Preksha Meditation study camps are obvious / clearly seen. To make an objective evaluation, psychologist Dr. Kuldip Kumar (NCERT) made objective study of a 10 days camp. Over and above the common people, the teachers, the state employees, the professionals and the house wives also participated in this camp. A 16 point formula for personality standard was used to know what were the behavioural transformation in the personality made as the result of the studies of meditation. By examining the difference in the figures based upon the transformation in each person, it is found that there was a clear difference in their behaviour. Out of all students of meditation, in 65 to 73 % persons there was important increase in better behaviour. Long lasting effect of the study of meditation was ascertained.. Those who were long time students of meditation were compared with the new comers. Long time students were found to be 10% more steady from the emotion view-point, rules follower, visualizeres, self-confident and free from tension than the new-comers. Even though the above conclusions are based upon small examples, solid evidence of actual effect of their studies in meditation on behavioural dimensions are obtained. The conclusion is that (a person) motivated by study of meditation is co-operative, amiable, self-sufficient, tension free, calm and satisfied. One investigative study was organised to know the effect of study of meditation on creativity. The figures obtained clearly give indication of increase in all four products of creativity viz. fluidity, flexibility, originality, growth. It was also found in the investigation that, in the 10 days program of study of meditation there was increase in the figures obtained for fluidity and growth. And the transformation seen was found very important from statistical viewpoint. 5.3 Science of Living in Sports : There is ample usefulness of Science of Living in sports and games. Science of Living and the study in Yoga systems are very useful in enhancing willpower, self-confidence, concentration and enthusiasm in the sportsmen. If the sportsman gets frustrated or despondent, practice in Science of Living helps him. Anxiety, disappointment or frustration can get produced during the sports or competition. This creates a tension in the competition. In such conditions / circumstances the experimental study in Science of Living is very helpful in dealing with this tension. Science of Living and the practices in Yoga are useful in maintaining and retaining the mental health of the sportsmen.

6.0 Science of Living in education

In the present time the study of Science of Living is increasing in the field of education. Science of Living has brought in light limitless possibilities in the field of education. There is a search for the experiments for the development of mental processes such as memory, contemplation, reasoning etc.. Shibir/camps, seminars and classes are being arranged / oganised for the development of childrens interest, ability and personality development. Various researchwork is also being done. Search is going on to find new means for the development of values of life by Science of Living. Science of Living has an important role in the development of personality development, gentleness, devotion and practical expertise. The main work of Science of Living is to cultivate discipline, good habits and freedom from bad habits and how to achieve the best development of the childs various abilities. The teacher /trainer of Science of Living helps the students with different experimental studies. Special attention is paid to the overall development of the children. Children are future citizens of the country. Therefore they are specially taught to keep away from social bad-customs / habits together with cultivating good upbringing. The students are also made cautious about the 35

harmful results of addiction to intoxication. Within the Science of Living the teacher / trainer gives solutions for physical, psychological and emotional problems of the students. Science of Living joined the world of education in the year 1978. The aim was to give benefit to maximum number of students and teachers. For this purpose, together with spreading of Science of Living in the education institutes, Science of Living teachers training camps and students camps are organised in different places with the help of Preksha centers and local institutes. Such camps were also frequently organised under the auspices of the center and state government institutes connected with education. Such camps are also frequently organised by Anuvrat Shikshak Samsad and Science of Living academy. Till now about more than 100 camps have been organised. In which about 10,000 teachers and students have participated and taken advantage. Within the Science of Living scheme which is accepted by education department, Rajasthan Government, in the year 1982-83, in selected schools, students were trained. In 1988 during the summer vacation within the Massive Teacher Orientation Program organised by Hariyana Education department in about 50 schools, the experiment of training was organised. Science of Living joined with the education institutes of Bokaro Steel Plant in the year 1991. Since then camps are being organised there continuously. Training camps of Science of Living were organised all over India in different parts such as Delhi, Mumbai, Ahmedabad, Surat, Khedbrahma, Bhuvaneshvar, Bhopal, Rajsamad, Guragaon, Madurai, Chennai, Bangalore, Indore, Naukha, etc. Training camps for teachers of state and central institutes were also organised.

6.1 Contribution of Science of Living in Indian Education Policy : Education is the backbone
of any country that gives not only the firmness but also beauty and administrative facilities to its complete structure. In todays scientific era the importance of education is seen very clearly. Impartial and co-operative attitude of capable officers and narrated experiences of the experimenters made the path to obtain government recognition admirable. Delhi state In Delhi state Shri S.C. Gupta, minister, Secondary Education Board, Delhi, by his letter no. S/ P/A/95/121-124, praised very much the syllabus presented by Science of Living Academy. And also agreed that kayotsarg, Preksha Meditation, Shvash preksha, body structure and physiology etc. the whole process including scientific dimension, will be helpful in making the students strong and capable to reform physical, psychological and emotional health. Dr. K.J. Chatarath Joint secretary, secondary education of Human Resource Development Ministry by his letter No. D-O no. 9-60/ 94-V.-3 encouraging the principals and teachers of central institutes for training requested its ministry to make available possible help. Shri T. D. Tyagi, Director, Education Department Delhi Municipality, through his circular no. 2664/P.A./ Director (Education) encouraged adult trainees and other willing candidates for this organised under Shrimati N. Kaushal. In this context, information about the consent of the chairman was given by the circular no. 2679 /P.A./ Director (Education) for the teachers of Delhi Municipality for training in Science of Living. To implement this value-based education program and after selecting the teachers and to give them the travelling allowance etc. incentives, a letter no. PE /DE/95/441 was issued by Shree S. Patnaik, Director, National Capital area Delhi was issued.. And this was extended by Shri Tolia by letter no,23/32 94 by giving indication to all circle directors for granting facilities of financial allowance and leave to the teachers willing to participate in the training. By a letter no. 4564-5574 / P.E. Education ministry of National Capital area Delhi all the government and those which are recognised and taking grant secondary and high schools were ordered to give effect to Yoga and mini experiments of Science of Living on daily basis in the prayer meetings. Its position in the neighboring state of Rajasthan the birth-place of Science of Living in front of the other states is like a live example. From the field office of central school association situated in Jaipur, Rajasthan, Assistant Commissioner Shri Rajendra Kumar Jain by his letter dated 9.2.95 put up a proposal to train their teachers properly to give effect to Science of Living in 11 out of 21 schools in Jaipur sector. For running the training program in organised and effective method, a plan for Samvahak training program was put into practice. For this purpose a 36

quarterly training arrangement was made by Central Science of Living academy on behalf of Science of Living academy Ladnun, in Delhi. In Bihar which is Indias ancient ascetic state in private schools situated in its modern industrial center Bokaro, this is accepted after understanding its importance. Science of Living is taught as an independent subject in schools of Bokaro Steel Plant. Therefore Deputy Chief (Education ) Shri V. K. Singh arranged to train eight teachers in Delhi. In Ambala in central schools Science of Living is going on in the prayer meeting on regular basis. As a result miraculous transformation is seen in the behaviour of students. In the state of Hariyana, it is accepted by education experts for the help of students on the emotional and language basis. In the state of Gujarat, the birthplace of Mahatma Gandhi who became symbol of India by accepting nonviolence in action, it is being discussed. The education minister of this state by accepting it in principle has encouraged it for further proceedings. In the state of Gujarat Shri Kirit Adhavarue divisional minister, in his letter no. 300/ education for primary, secondary, adult education, organised a camp on 27-28 May 2000 to introduce Science of Living in his state. There, about 120 officers of Gujarat state educational research training center took part.. Shri Umakant Tripathi, city primary education minister, Ahmedabad, in his letter dated 22 June 2000,no. C /34 gave consent to give effect to adopt it (Science of Living ) in all 566 Gujarati, Hindi, Urdu, Marathi, Sindhi, medium schools in Ahmedabad. For this purpose the consent order was given in the form of Order no. 433 dated 27 June 2000, for 566 schools teachers. This way in the above referred 566 schools for 5800 teachers and 2,52, 000 students the process to train them started.. Initially 566 teachers are being trained as propagandists. Education institutes from many states produced their thinking by letters about Science of Living. Some important part of the letter from NCERT IS PRODUCED HERE. Respected Munishri Kishanlal Ji, Some of my colleagues met you on 13 March 2000 and have reported to me the outcome of their interaction . I am indeed happy to know that you have very kindly agreed to organise program for NCERT faculty and teacher educators from other institutions on Jeevan Vigyan in Delhi and subsequently at four regional institutes of education located at Ajmer, Bhopal, Bhuvaneshwar and Mysore. These programs will give new direction to the content of teacher education and would strengthen the effective part of the development and growth of every individual teacher in due course. This effort, initiated with your blessings will have a great multiplied effect leading to the preparation of quality teachers. With kind regards, Yours Sincerely, (J.S. Rajput) Director, NCERT

Science of Living C.D.

One C.D. is made by the Central Teachers Education Board. Shri Amarnath Maheshwari Director of the Board said that, through the medium of this C.D. not only three lakh teachers in the country will get important information in the field of value education but also many teachers will make Science of Living a part of their behaviour. He said that in the field of teachers education this will be a very important step.

6.2 Science of Living syllabus Statewise Position : Science of Living syllabus has been accepted
in several states. There syllabus, text-books, teachers guide-books and other books produced on this subject are being used. Till now the official position is as follows

1.Rajasthan
1. 2. Post-graduate syllabus and research work from 1990 in Jain Vishva Bharati Institute (Deemed University), Ladnun. (recognised by grant commission, India Govt.). In force at graduate level in Jain Vishva Bharati Institute (Deemed University), Ladnun and Maharshi Dayanand Saraswati university, Ajmer and related colleges Byaver, Pali, Saradarshaher, Gangapur and Ranavas. 37

3. 4. 5.

Optional subject : For higher secondary classes, approved by Secondary Education Board and accepted for regular course from next term in 2001. Training and regular follow-up for teachers in service and teachers and officers of Lok Jumbish Pryojana. Experiments have been included in the syllabuses of primary, higher primary and secondary.

2. Delhi 1. Training for central schools, teachers of Navodaya Vidyalaya and heads of the institutes. 2. In prayer meetings in govt. and non-govt. schools and limited education in recesses from 2000. 3. Regular training of teachers and officers of Delhi state. 4. Training for professional executives, common citizens, Vayukarmi. 5. Intensive training reference personality development. 6. Training for several officers of NCERT and scholars from field institutes of Mysore, Ajmer, Bhopal, and Bhubaneshwar. 3. Bihar 1. Effect of regular subject instruction on discipline and quality of examination results in all the schools of Bokaro Steel Authority. 2. Subject instruction in neighboring education institutes. 3. Training for students and teachers during summer and autumn vacations. 4. Proposed research work in Science of Living . 4. Hariyana 1. Training for on-duty education officers, Institutional executives and teachers. 2. Regular training for on-duty teachers. 3. Beginning of teaching of the subject in gradual form in all provinces from 1999. 5. Gujarat 1. Establishment of Science of Living Academy and training of teachers. 2. Declaration by the state government to begin and beginning of preparation. 6. Madhya Pradesh 1. Training for teachers of Indore municipality. 2. Science of Living teaching in 50 schools of Indore municipality. 7. Tamilnadu 1. Training for teachers. 2. Science of Living in selected schools (Chennai). 3. Inclusion of main chapters of Science of Living in regular text-books by Hindi Prachar Sabha,Chennai. 4. Organising regular training camps in Madurai. 8. Maharashtra and Karnataka 1. Training of teachers. 2. Teaching in several schools. 3. Experiment by translation of Science of Living text-books. 9. Orrissa 1. Training of teachers and citizens. 2. Branch of Science of Living Academy established in Rourkela. 38

6.3 Research on Science of Living in Teachers Training College

Science of Living is value based practical education course. There will be requirement of trained teachers for this course . Keeping this in mind, an entrance training was done for teacher-students in Gandhi Vidya Mandir Sardarsaher (Raj.) on experimental basis. This lasted from 14.4.93 to 23.4.93 ten days in the form of Science of Living entrance training. Prof. Dr. D.L. Sharma of B.T.T. college prepared a report on training in Science of Living. He produced an analysis and conclusion report of the camp in scientific form based upon 17 parameters. 6.3.1 Effect on Body 1. Effect on Body Weight A conclusion can be drawn that there is an indication of weight reduction because of camp activities. Because there was reduction in weight of 55 out of 96 candidates attending the camp. This is 57.29 %. This was marked as a positive effect. 2. Effect on Pulse-rate Camp activities were successful in keeping the pulse-rate balanced. 3. Effect on Breathing Breathing rate of students was more. This was reduced by participating in the camp. 4. Effect on the process of hunger There was favourable effect on the process of hunger due to camp activities. 5. Effect on digestion There was more effect on digestion compared to the above three physical effects. There was improvement in 72.91 % of the students attending the camp. 6.3.2 Mental and Emotional Effect 1. 2. 3. 4. 5. 6. Capacity to control emotions like anger, increased in 76.74 % of the students. Concentration of mind increased of 90.62 % students. Interest to work increased in 82.29 % students. There is an indication that Memory power increased in 75% students. As a result of the camp the students have positive point of view. Negative thinking of more than 84.37 % students is decreased. As a result of the camp the feelings of the students have become positive. Negative feelings have decreased. Feelings of 66.66 % students are refined / purified.

6.4 Science of Living research work on students

One research project was organised to understand the effect on overall development of students of Science of Living and Preksha Meditation in 1996-97. Its chief researcher was Dr. B.P. Gaud. Two groups of 25 students each were selected from 8th class of two schools. One was controlled group and another was experimental group. 1. No noticeable difference was seen in the observations made after and before, on the members of the controlled group (To whom the knowledge of Science of Living and Preksha Meditation was not given). The following statistical noticeable transformation was found in after and before observations, in the members of the experimental group (To whom the knowledge of Science of Living and Preksha Meditation was given) The following noticeable solid transformation was seen in the following all the four observations, in the members of experimental group as compared to the controlled group. These transformation was seen at the meaningful statistical level (P<01 to P<001). Meaningful increase in intellectual development (P<01) Increase in emotional stability (P<05) Meaningful decrease in fear (P<01) 39

2.

3.

a. b. c.

d.

Solid effect on 9 out of 14 factors of personality was observed. In which meaningful increase (P<01) in ego strength, super ego strength and decrease in physical and mental tension (P<001) etc. transformation were seen.

A hope is created from seeing the results of this research work that if the experiment of Science of Living and Preksha Meditation is regularly done in other schools then there will be good help in overall development of children. 7.0 Science of Living in Medical Treatment Science of Living has a very important field in Medical treatment. In this field, Science of Living is great help in understanding the problems related to health, to search for its causes and to resolve them. Knowledge and experimental practice of Science of Living help to maintain health. Knowledge / information is given to patients through the medium of a camp where experiments are being done. At regular intervals research work is organised with the help of scientists, medical practitioners, psychiatrists and psychologists to assess the effect of Science of Living. The followings are believed to be some of the main causes of psychological illness tension, diet and lifestyle in the modern times. In the present times because of fierce competition students, businessmen, officers, leaders all are in tension because of running around the rat race of the life. As a result many people suffer from diabetes, psychosomatic diseases, long lasting fatal diseases like high blood-pressure, heart-diseases, asthma, ulcers, paralysis, brain-hemorrhage etc. If a person properly understands the causes of the tension and properly manages them then he can remain healthy in this era of competition. Training in Science of Living helps a person to mange the tension properly. Science of Living helps to understand abnormal behaviour, to search for its reasons and also to resolve them. There is capability within every person to understand ones own behaviour and to change it. With the help of experiments in Science of Living, inherent/ potential capabilities of a person can be awakened. With this he, himself gets awakened / conscious about his own suppressed feelings and abnormal behaviour. Within Science of Living Preksha treatment, a person is trained to meditate on his darshan kendra to awaken his insight. To become free from addiction, a person is trained to meditate on his apramad kendra. To be free from anger and negative emotions a person is trained to meditate on his jyoti kendra. Through the medium of various experiments a person is helped to balance his life-force. With this self-confidence and will-power of a person are developed and becomes very strong. The person is then capable of changing his abnormal behaviour.

7.1 Preksha Treatment Center : On the occasion of inauguration of one Preksha Treatment Center at Adhyatma Sadhana Kendra, Maharauli, New Delhi, under the auspices of Jain Vishva Bharati Institute (Deemed University) Prof. S.C. Manchanda, President, All India Aurvedik Institute, Department of Heart Disease, said, that because of wrong life-style, no control on food, unbalanced diet, and excitement in emotions, many people become victim of Heart Disease. He also said, we have concluded after doing research by scientific methods, that by Preksha Meditation and Yoga, we can give successful treatment in the sickness like Heart Disease and High Blood Pressure.. And also if the practice is done regularly from childhood then the sickness can be completely arrested.. In Preksha Meditation with the help of Meditation, Kayotsarg, Yogasan, Pranayam etc all risk factors are reduced with a result the patient is cured of the disease permanently. Then there is no need of bypass surgery or angioplasty etc. Swami Dharmanandji, director. Adhyatma Sadhana Kendra said that successful nursing is done by Preksh treatment in case of patients of diabetes, ulcer, asthma, etc. besides heart disease. Every month on regular basis in this kendra help is given in the medical treatment through the medium of Preksha Treatment camps. In this way in various places through the medium of conducting centers etc., teachers and specialists in Science of Living give their services in curing the sickness and services regarding health.
7.2 Three Days Camp in Rajnandagaon : A three days camp of the medical practitioners was organised from 14.3 96 in Rajnandagaon. About 25 participants took part. They were given special information and certain experiments were done regarding tension management and development of inherent capabilities. 40

7.3 Doctors Seminar on Preksha Meditation in Ujjain : 90 doctors took part in this seminar. Famous cardiologists Dr. Mahajik and Dr. Gavarikar said Preksha Meditation system is very important for overall health. If a separate department is opened in our hospitals for alternate treatment of Preksha Meditation and Yoga then together with patients medical practitioners also will be benefited very much. 7.4 Research Work on Heart Patients : One research project was done by Prof. Dr. S.C. Manchanda, (Cardiology department head, All India Indian Ayurvjnan Institute, New Delhi), to ascertain the effect of Yoga and change in life-style on the heart-patients. 42 males were selected of 32 to 37 years of age for this project. They were divided into two groups of 21 each. One group was given continuous medication treatment and was called controlled group. The other group was selected for Yoga and change in life-style over and above the medication and was called Yoga group. The following treatment was given to all the patients of Yoga group. The patients were put up in Adhyatma Sadhana Kendra, New Delhi, in small groups for 4 days. During that period the following experiments were done training in theoretical practical / experimental information in physical exercise, pranayam, asana, Preksha Meditation, Anuvrat, vegetarian diet etc. During this period successful experiments in diet-control were accomplished. All the patients (Yoga group) were called to sadhana Kendra every fortnight and their problems were resolved. And were informed as to how the work was progressing? And encouragement was given. Once every month they were called at All India Indian Ayurvjnan Institute. All have put into practice 80% of the program in their life. . All these patients were kept under observation for one year. After that their Angiography was performed twice. Their weight, Pathological status, Cholesterol (TMT) were recorded. Their results were examined by two different examiners. The following transformation was observed.. There is definite advantageous effect of Yoga and change in life style on patients. Their (yoga group) angina pain reduced. Their mental and physical condition improved and were encouraged for positive thinking. Cholesterol level reduced. They were more capable to do TMT Test. Gained advantage. Though obstruction in veins did not reduce but its increase stopped.. This was a special achievement.

Conclusion Control over heart-disease, blockade in veins, high blood-pressure can be achieved by Yoga and change in life-style. This type of shibir (camps) are organised every month in Adhyatma Sadhana Kendra, New Delhi. 7.5 Science of Living in Medical College : A concise Science of Living training shibir (camp) of 6 days was organised at Sardar Patel Medical College, Bikaner by Jain Vishva Bharati Institute (Deemed University), from 5th to 10th January 1999, for medical scientists. Light was thrown on the principles and practice (theoretical and practical) of Preksha Meditation. The first session was in the afternoon from 3 to 5 and the second was in the evening from 7 to 9. After the formality of opening ceremony on the first day, in all 12 sessions elaborate deliberation and experiments on the principles and practice (theoretical and practical) were done on Kayotsarg, Yogasan and Yogic kriya, shwash preksha, Sharir preksha and antar yatra(internal trip), chaitanya kenra preksha, leshya meditation, anupreksha etc. Together with the above, during this training camp discussions and experiments were carried over on treatment of physical ailments by the medium of meditation, blood-pressure and tension and kayotsarg, mental tension and treatment by meditation, emotional tensions etc. Dr. Shrimati Sumitra Jain, Deparmental Head of Microbiology, advised that such activities should be joined with science of medical treatment. She believed behavioural experiments were very practical for the overall development of a person. Dr. Vikram Kumar Jain, Director, Vasan department found the experimental processes were very important. Dr. Rajendralal Solanki, Associate, Pathology Department, found this camp a new experience and said that the whole program was very useful. Students of Saradar Patel Medical College also took part in this camp. One of the student Deepak Gupta said that, right from 41

the first semester, together with Aurvjnan syllabus Preksha Meditation should be started for students. Other students also gave similar suggestions. 7.6 Scientific Check up in Camps A 10 days Preksha Meditation camp was organised from 12 to 21 August in Jodhpur. The aim was scientific check up of physical and mental transformation during the shibir period. A panel of five medical practitioners was setup for this purpose. Dr.K.C. Madani, Dr. Naresh Bhandari, Dr. Anand Bhinavat, Dr.Anand Khibesara were included in it. On the first day physical check up of all the participants 58 males and 48 females was done. Their physical and mental problems were heard. A summary of this was noted on their check up paper. Again a similar check up was done on the last day. All the tests were repeated. The conclusion of the reports is indicative of important transformation in physical and mental condition. 1. 2. 3. 4. 5. 6. 7. Most of the participants experienced decrease in mental tension and excitement. They could control the anger also. Most of the participants could get rid of their constipation completely or partially. Most of the participants having more weight found their weight reduced by 2 to 3 kilograms by the end of 10 days. Heart-beats of most of the participants were found to be more. It was 90 to 120 in the beginning. This was found to be 70 to 90 on the last check up. This is a clear indication of their mental stability. Reduction in cold, cough and asthama were also noticed. Out of 3 Diabetes patients, blood sugar of two came down from 190 and 196 to 120 and 130. There was no noticeable reduction in the third case. It was noticed in the examination of blood-pressure patients that in most of them, there was improvement in blood pressure.

7.7 Preksha Treatment Research Project : A scheme to investigate scientifically the physical advantages
obtained by Preksha treatment system was implemented at Preksha Meditation Science of Living center, Jaipur. The treatment part of the scheme was conducted under the supervision of three chief doctors, Dr. D.S. Pokhna, Dr. Shiv Gautam and Dr. Virendra Singh of S.M.S Medical college Jaipur. Scientific study was done on stomach ailments, mental sickness and breathing ailments in this scheme. Two groups were organised. One group was given Preksha meditation treatment and the other group was given medicines. From the meditation group out of 27 patients 56.5% patients got exceptional and 26 % got medium advantage. Against that in the medicine group of 17, 16 % got exceptional and 35.3 % got medium advantage. Preksha treatment group patients did not got any side effects. While, in the medicine group 30 % of patients had different harmful side effects. The mental patients remained as they were. Mental disturbances were reduced because of Preksha Meditation. Tension was reduced and they realised mental peace. The condition of sleeplessness was removed. For the evaluation of the efficacy of Preksha Meditation on the mental diseases a study was done on 25 patients who were suffering from mental tension, anxiety, insanity and dejection. 18 out of 25 patients shown positive disposition towards Preksha Meditation. 5 patients were indecisive. And 2 were of the opinion that there was no particular effect.. 75% of the patients got noticeable relief from anxiety, dejection and mental tension. To know the effect of Preksha Meditation on patients of breathing double blind system was applied. They were divided into two groups. One was real meditation group, the other was false meditation group. Out of total of 20 patients 10 got benefit of real meditation. And the remaining got bebefit from false meditation. Every one got relief from mental anxiety. 42

7.8 Preksha Meditation Treatment Check-up with Akhil Bharatiya Ayurvjnan (AIIMS) New Delhi : A seven days camp was organised in October 1992 for check-up of Preksha Meditation on patients of breathing. 9 patients of Bronchial asthma took part in it. 7 completed the whole course. Dr. Vimal Chhajed of Akhil Bharatiya Ayurvjnan (AIIMS), New Delhi, did the scientific check-up. Medication of 6 patients was totally released by the time the camp was completed. There was reduction in medication by 96%. For 55% the chest got expanded. Symptoms of asthma disappeared. All the patients came back to initial / primary stage of the disease. From these experiments conclusion can be drawn that Preksha Meditation can be proved a good and cheaper treatment for many illness./diseases.

7.9 Individual (Personal) experience of Doctors : Many possibilities of Science of Living in treatment
of diseases are in front of us. Preksha Meditation is proved to be very much helpful in personal and professional life of doctors. A 10 days camp from 14 Oct. to 23 Oct. 1992, for doctors was organuised at Rajnandagaon Many doctors have been attending different camps. Their experiences convey the usefulness of Science of Living. I have experience in 10 days of Preksha Meditation that there is remarkable increase in mental peace and concentration. Enthusiasm, agility and efficiency of work during the day increased. Thinking and tendency got refined. These naturally increased the self-confidence. Dr. Narendra Gandhi, MBBS, DCH, Gen. Pract. And Child specialist. Obtained accomplishments of Preksha Meditation in both physical and mental forms. Flexibility of the body began with Asanas and Yogic kriya done before meditation. Perceptible gain is reduction in my waist pain. Agility has increased. Morning laziness is not there even after only five hours of sleep. Another experience is that of my blood-pressure. Earlier, after the days activities when I felt heaviness or headache, on measuring the blood-pressure it was found to be 140/90-94. In the upper limit of normal. In the last 2 days my BP after, whole days routine (yesterday there was no electric power. I had to work in gas-light for 10 hours ) was 120/80. The effect is more on mind than on body. In the last few months I was feeling my work monotonous. But in the last few days the monotony is broken. Concentration has increased in my routine and professional work. Irritation has decreased. I myself feel softness in my nature. Balance of mind is increasing. I will be able to control my feelings by shwash preksha. I have experienced gradual transformation in this direction. Balance of mind has started increasing. Excitement due to adverse circumstances has decreased. Dr. Uttam Kothari, MD.(Child Health) FICP (S.W.).

7.10 Science of Living in Medical Profession : Looking at the effectiveness of Preksha Meditation
treatment some adventurous doctors began its successful experiments in the form of professional treatment system.. Dr. Vimal Chhajed leaving his honoured professorship at AIIMS, New Delhi, made treatment by Preksha Meditation his field of professional life. One Arham Clinic was opened in Mumbai for making experiments of Preksha Meditation in medical treatment. Medical treatment of all diseases including Heart Disease., High BP,etc. is done by Yogic Kriya, Dhyan, Kayotsarg, Anupreksha, Pran Chikitsa, Leshyadhyan, Acupressure process. Homeopathic and Ayurvedic medicines are also used as perspective necessity. Dr. Ashvini Mehta, Dr. Shantilal Bohara, Shri Chandmal Bohara (retired judge) give their services to this clinic.

8.0 Summary
Taking and giving of education has always been related to religion since ancient times. Great men of India like Maharshi Dayananda Sarasvati, Swami Vivekananda, Raja Rammohan Rai, Maharshi Arvind, Mahatma Gandhi and Acharya Tulsi tried their best to remove the shortcomings of the education world. Quantity wise the education institutes are increasing. But Expected results, quality wise are not obtained. Acharya Tulsi mentioned three forms of religion spiritual, moral and worshiping. Systems of worshipping of all are different. Morality is accepted by all religions. Spirituality is the root of all religions. The path of spiritual practice is that of yoga study. Inclusion of Yoga 43

study in education gives very effective help to mental, spiritual and emotional development. With this the education can become well balanced and comprehensive. Human resources are essential /needed for giving its organised training. Well trained person with very firm character has capability for new creation in adverse circumstances also. Immediately after its origin its trainers have tried it in different fields of life. Looking at the demand, even today, the education world has requirement of thousands of expert trainers. Science of Living is capable of resolving the problems expected in the fields of teaching, administration, medicine, sports etc. Science of Living refines /purifies and improves capacity and behaviour of a person. More than 1,00,000, individuals have already taken advantage of more than 1000 study camps organised in the country and abroad. Their experiences demarcate / underline transformation. It is clearly mentioned in their experiences that they got freedom from bad thoughts and attained mental peace.. They learnt to spend time usefully. They experienced mental concentration.

9.0 Questions for Study

Essay type questions 1. 2. 3. 4. 5. 6. 7. 8. 9. Which problems can be solved by joining Science of Living with present education system? In how many parts the field of Science of Living is divided? Which main problems are considered to be of its field? Which values are expected from a teacher in the field of teaching? Which type of values should be there in a doctor? What were the main accomplishments of the research work done on the students? What are considered the causes of psychological sickness in the present time? Why people become victim of heart disease untimely? How is the risk factor reduced in Preksha Meditation? From where the control / conduction of preksha Treatment Center is being done?

10. In which states efforts are being made to bring into force the syllabus of Science of Living ? Short reply questions 1. 2. What type of help the students get from Science of Living in education ? In what way the Science of Living is useful in personality development?

Short note 1. 2. With what the education was related in ancient times? Which are the forms of religion according to Acharyashri Tulsi? *** ** ***

44

LESSON4

Usefulness of Science of LivingIn social life, In Administration, In Industry and In Rehabilitation

Outline of the Unit

1.0 2.0 3.0

Purpose Preface Science of Living in social life 3.1 World-peace 3.2 Social Peace 3.3 Science of Living in Handicapped Group 3.4 Science of Living for freedom of Addiction 3.5 Science of Living in the eyes of Politicians 4.0 Science of Living in Administration 4.1 Science of Living Training for administrative Officers 4.2 Personality Development camp for administrative Officers 4.3 Science of Living in Police Department 4.4 Camp in Rajasthan Police Academy 4.5 Camp in Hydrabad Police Academy 4.6 Camp in Andhra Pradesh Police Academy and Police Training College 4.7 Individual experiences of officers 5.0 Science of Living in Industry 5.1 Individual experiences 5.2 Science of Living camp in Mathura Refinery 6.0 Science of Living in rehabilitation 6.1 Training camp rehabilitation 6.2 Individual experiences 6.3 In Tihar Jail 6.4 Rehabilitation of run-away Childern 7.0 Speciality of Science of Living 8.0 Original Values of Science of Living 9.0 Main Challenges of Science of Living 10. Summary 11. Questions for Study 12. Reference Book 1.0 Purpose Dear Student, There are many fields/ areas of working in our life. We wish to see all moral values established in social field. We wish to see them free from blind-faith and bad customs like dowry, child marriage and caste difference. All wish that society should live peacefully. In absence of morality the administration becomes useless and weak. As a result justice can not be delivered. All expect that the officers of the administration are skilful and capable. Those working in industrial field should be free from tension, only then their efficiency to work will be good. Science of Living is a new ray of light for all these. In this lesson of second unit you will learn about the solutions of problems of all fields of life 45

What is the usefulness of Science of Living in social life? In what way the creation of morality can be achieved by Science of Living in administration / government? How to achieve proper management, quality and goal in industry through the medium of Science of Living ? What is the role of Science of Living in rehabilitation ? What are the basic / original values of Science of Living? What are the main challenges for Science of Living ?

2.0 Preface Social Problems There is very important contribution of Science of Living in resolving the social problems and creating an healthy society. Science of Living is proved to be useful in making the society having trust / faith in moral values and free from blind faith. Resolutions of Anuvrata are used for removing the burning problems such as caste-difference problems, orthodox mentality, dowry and child marriages. Science of Living is helpful in resolving all these problems. 3.0 Science of Living in social life 3.1 World-peace : Science of Living has a very important role in retaining the world-peace. The difference of opinion of people of different countries reduces by understanding the causes and importance of diversity of individuals and ideological freedom. The principle of Anekantvad (non-absolutism) is very useful in understanding the viewpoint of the opponent. Violence and conflict can be reduced in the world by having the knowledge of evil results of inclination towards violence and limitless accumulation of wealth and by resolution for practicing non-violence and positive attitude. By accepting /adopting non-violent life-style, an individual can make his contribution towards healthy society and world-peace. The problems of world-peace are connected to internal and mutual problems of individuals. True knowledge, true resolution and true study of these problems can bring peace in the world. Experts of Science of Living put in efforts to bring individuals near to each other by organising non-violence and peace seminars at international level. And also try to awaken the non-violence spirit in every person by giving training in non-violence.

3.2 Social Peace : Every one wish that there is happiness and peace, no worry and there is security. But
how can that happen? Sociologist, Politician and the administration officers have paid attention to law and order. On the other side spiritual persons have paid attention to internal part of an individual. This resulted in development of values in the individual. When there is development of discipline then it is easy to maintain administration and discipline. Only the fear of penalty takes away the pleasure. That gives birth to disorder and reaction. Self- discipline is possible only by development of values like non-violence, selflessness, conscientious and sense of responsibility and honesty. Therefore there is need to stop and to develop the deteriorating values in each individual, class, group and in professional field. Then only the atmosphere of happiness and peace can be produced /generated. Anuvrat and Preksha Meditation are fulfilling this important role of bringing these values in the society. Preksha Meditation is active in establishing these values in every individual through the medium of training camps in the society. On one side, camps are put up for the benefit of common people and on the other side for the benefit of persons of particular class / group. Camps are also arranged in blind and handicapped groups of people. Special camps of Preksha Yoga are organised from time to time for imbibing the culture of values in children and for mental peace and health for elderly persons.

3.3 Science of Living in Handicapped Group : Closing ones eyes, the world disappears in front of
a person. It feels very strange. The darkness covers up every thing. This happens for a short period. But what is the position of those people who live without eyes for the whole life. Common man can not realise / understand their difficulties. They are also, like a common man, found to be suffering from dejection, frustration, inferiority complex, addiction and anger. Training in Science of Living is found to be useful in, rehabilitation of blind and handicapped persons, awakening their insight and increasing their self-confidence. 46

Under the joint auspicious of Rajasthan Netrahin Sanghg, Jaipur and Tulsi Adhyatma Nidam a Preksha Meditation camp was organised from 12 April to 18 April 1981. 35 blind and handicapped participants joined the camp. Their experiences throw light on the usefulness of training in Science of Living I was always in tension because of sexual excitement. This was causing distraction. Now I have controlled it. That excitement has disappeared. I could not reach the depth of meditation but I found asans useful. The knowledge of systems of breathing and digestion is very practical. Such camps should be organised from time to time. I will do the practice regularly. Shri Jitendra Bhargava I liked shibir. I have stopped smoking. I wish to participate in such camps. Health has improved. I specially liked Dhanurasan. Shri Ratanlal Kothari I was smoking cigarettes. Now I have stopped. I could feel breathing. Now I can take my mind wherever I wish. Earlier I had stomach-ache. Now with long breathing it is better. I am free from the morning tea. I will practice breathing exercise. I have learnt mantra for lunch-time. I was getting angry earlier. Those disturbing thoughts have disappeared. Now I will improve my life. Shri Ramgopal. I was dejected and worried. I was unhappy. I was getting very angry. This got better by deep breathing. Digestion has improved. Laziness has reduced. I will regularly practice asans and Preksha Meditation.

3.4 Science of Living for the Purpose of Freedom from Addiction : Addiction effects a persons economical, domestic/family, social, mental and physical health. It is not easy to get free from an habit, once it is formed. Preksha Meditation is proved to be very much helpful for those who are moving towards freedom from addiction. Freedom from addiction camps are being organised with co-operation of Anuvrat Shikshak Sansad and Anuvrat Samiti. Similar type of camps are being arranged by local institutes or Preksha centers as per requirement / necessity. Thousands of participants have made resolutions to change their life-style and to live life free from addiction. A Freedom from Addiction Preksha Meditation camp was arranged in Ahmedabad from 30.10.87 to 4.11.87. Many participants took advantage. The following results encourage extensive research and experiments in future. Shri Champaklal Khamed Hotelwale got free from addiction of smoking. Shrimati Gitaben who was taking 8 tablets of kampose, started getting sleep without taking tablets. 16 years old student Sushri Gita got rid of her addiction tobacco smelling. Tailor Shri Shobharam got free from 20 years old addiction to alcohol. Shri Dinesh Gandhi attended for a few days. Even then there was improvement in his habit of taking charas 3.5 Science of Living from Politicians View-point: Political leaders are also observer of the activities
of the society. They have also seen Science of Living and have done critical study from time to time. On the occasion of release of the literature on the subject of Science of Living and Yoga, Shri Atal Bihari Bajpai, Past prime minister of India, said, Education is not complete without Science of Living. Science of Living teaches an individual how to live. Therefore it is necessary that to complete the education, Science of Living should be included in education. Shri Sahib Sinh Verma, the then education minister, Delhi State, throwing light on the importance of Science of Living said,. Indian culture is the best in the world. Some development that come into it is by imitation of west. In such time the protection of the culture is possible only by programs like Science of Living. This unique and the best program only can protect that flaw of Bharat. Shri Harikumar Auditya, the then education minister, Rajasthan Government, expressed the importance of Science of Living I find in the present perspective the idea of Science of Living presented by Acharya Shri Tulsi very effective and meaningful. Because the concept of Science of Living is experimental form of theoretical basis of value-based education. 4.0 Science of Living in Administration The theory /principles and the experiments of Science of Living are also useful to administrators. Morality is the back-bone of administrative services. All have to become helpless to bear the results due to the position of 47

administration in absence of it. The structure of administration looks very beautiful from outside.. But the controller should be expert, impartial and who could control his emotions and feelings, then only he can give realistic beauty to it. The experiments of Science of Living create / produce capabilities of awakening faith in morality and controlling oneself. Because of that the administrator recognising ones own capacity makes resolution to go ahead in the right direction. It is expected of the administrators and officers that they become expert and capable/worthy, sensitive, devoted to society and one who takes right decision at right time keeping free from tension. Experiments in Science of Living help to keep free from tension and to take right decision. Therefore Science of Living camps and training programs for administrative officers and police employees and persons of security forces are being arranged regularly. There experts, trainer and volunteers train them as per requirement of full-time or short-time course. 4.1 Science of Living Training to Administrative Officers : Training of Science of Living and Preksha Meditation was given to officers of Rajasthan in a camp in Jaipur from 22.4.91 to 9.5.91. Participants were from different administrative services as followsRajsthan govt. services 17, Police services 13, Accounts services 12, Co-op. Services14, Industry services.6, Tourism department.1, Sales tax department.11. Some of the thoughts of the participants as individually expressed are given Dr. Ramdeo Sinh wrote that before the Preksha Meditation my control over mental concentration, decision making, impartiality and physical movements was less. Mind was wavering. It was difficult to concentrate. Preksha Meditation has positive influence on all these. Ms. Ritu Mathur (Rajsthan accounts department.) wrote, I experience peace and happiness after Preksha Meditation. Shri Mahavir Prasad (govt. administration Department) wrote, I have obtained unprecedented mental peace and mental agitation has reduced.. Shri Rambal Meena (Raj. Tourism department ) wrote that, his mental concentration has increased by Preksha Meditation. Syllabus director Shri Pukhraj Salecha expressed his feelings in the following words one of the report of Preksha Meditation program. I believe that due to Preksha Meditation an activity of looking impartially at ones own and government work has developed in these officers. As a result the officer will be able to complete their personal, family, social and political/ administrative life very peacefully, placidly, dutifully, intensively and expertly. And they will be able to make very valuable positive contribution in the development of the nation, state and society. 4.2 Personality Development camp for Government Officers : One Personality Development and Science of Living camp was organised by Central Science of Living Academy on request of S. Ragunathan, Principal secretary of Chief-minister Shrimati Shila Dixiot, Delhi Government, for Dy. Commissioner and other officers, in Adhyatma Sadhana Kendra. Shri S. Ragunathan, talking about endocrine secretion control said, My life is transformed by the study / practice of Science of Living. My anger is calmed down. Its credit is to Munishri Kishanlalji {preksha-teacher} who has transformed my nature by experiment of Science of Living. Some days ago, I was full of fear that, I may not commit something. Good work was done economically, even then the press disgrace (you), by making remark like what a pretentious/ pompous office is made! Munishri told me, you are honest The n where is the necessity to be afraid of. He made me do Pran-prayog and Abhay-anupreksha.. I became fearless and full of energy/ power. Ms. Nandita Dutta said, I got a good opportunity to see within (myself). Experiments of Science of Living should be joined with the programs at the time of teaching and training. This is very essential science for physical and mental health. Shrimati Anita Pal said, I believe that these two days spent in the camp will be useful to me for life-time. Those facets of life which we normally neglect were made the center of our attention. And their importance was explained to us. In future also I will attend such camps. A camp was organised from 23.5. to 26.5 1999 in the newly built hall of Railway club, Western Rly. Colaba, 48

Mumbai. The main objective of this camp was enhancement in work-efficiency and improvement in health. 34 participants took part in the camp. 4.3 Science of Living in Police Department : Science of Living is performing an important role in resolving the problems of employees of Police department. Normally Police personnel live in crowded and noisy environment. They have to work under very adverse and pressing conditions. As a result they also become full of tension and stubborn by nature. They have to always deal with such people to whom they have to scold and even sometimes beat. The results of these are to be born by the family, the society and the nation. At present the fiscal corruption and the alcoholic addiction are dominating the police department. Practice of Preksha Meditation and Science of Living is bringing about positive results in transformation of behavior of employees of police department. The knowledge of Science of Living introduce them to right life-style. It helps to awaken the sense of .duty. It brings about internal transformation in life. It makes the resolution power stronger to keep away from addiction. It is useful to bring about chemical transformation. It teaches the system to control ones anger in adverse circumstances. It teaches the art of developing expertise by the practice of keeping away from bewilderment and anxiety. The training gives them help to keep away from bad habits and to cultivate good habits. The training improves blood-pressure and functions of stomach and intestines. Science of Living helps them to develop a new sense of responsibility towards the nation. Right, together with the beginning of the system of Preksha Meditation several, five days, seven days and fifteen days camps were organised for the employees of the Police department in the police training centers, headquarters and Preksha centers. In the year 1981 under the joint auspicious of Rajasthan Police Academy, Jaipur and Tulsi Adhyatma Nidam a 15 days camp was organised. Many training camps were arranged in the year 1997 for the cadets of R.A.C in Ladnun.

4.4 Camp in Rajasthan Police Academy : 119 selected police cadets took part in Jaipur camp on 2.5.1981. On this occasion senior Police commissioner D.P. Gupta said, Our Prime Minister has emphasized on the point that such a factor should be included in (the training) by which they can become more sensitive, service oriented and conscious of democratic systems. We have organised this special training camp on experimental basis to achieve that purpose. In this, together with psychological and physical theories of meditation and Yoga will be included. In the concluding session of the camp Dr. Khunteta, Vice-Principal and Physician, Sawai Mansingh Hospital, and psychiatrist Dr. Shiva Gautam, Graduate of Psychology from Rajsthan University Shri V.C. Jain, Physician of Police Academy Dr. Shrivastava, gave their opinions on the basis of the primary report on the experiments and the training. They said that transformation beyond expectation is seen in the physical and mental health and in behavior. The trainee police cadets narrating their individual experiences said that their concentration is increased due to this experiments. The then, Police Commissioner Shri G.P. Singhavi in his short speech said that, Preksha Meditation system is really a big achievement. Possibilities of establishing an independent academy for it have increased considerably. 4.5 Camp in Hydrabad Police Academy : A five days Preksha Meditation camp was arranged for police employees from 2.8.99. cadets and officers of National Industrial security and Central Reserve police took part in it. Second-in commander Jagroop Singh of C.R.P.F. expressed the following feelings in relation to the best experimental camp of Preksha Meditation. The training imparted to them in countering the stress in day to day life is very simple and useful with complete integrated development of a person making him honest, sincere and loyal. Our personnel will definitely be benefitted in future course of their life.. A four weeks Preksha Meditation and yoga training camp was organised at National Industrials Security Academy, Hakim Peth, Hyderabad. 50 Inspectors, head constable, constables took part in it and attained the training. Director Shri Reddy, in the concluding function, addressing the participants said, that this was the first one month camp organised in C.I.S.F. This will help them to keep mental balance and reduce craving. He himself is doing meditation.
49

Looking at the importance and usefulness of training in the above institute a third Preksha Meditation training camp was organised from 6 to 25 Nov. 2000. In this 21 days camp there were eleven asst. commandants and one deputy commandant. In the concluding ceremony P.K. Reddi, depty, Inspector general N. I. S. A. addressing the participants said, Entry of meditation in security forces is a good sign. Through its medium we can reduce the tensions. And increase our efficiency. We can attain mental health. 4.6 Camp in Andhra Pradesh Police Academy and Police Training College : A 6 days Science of Living and Preksha Meditation camp was organised in Andhra Pradesh Police Academy (A.P.) and Police Training College from 13 to 18 July 1999. In the A.P. training camp about 200 officers took part. In the P.T.C. camp 100 trainees took part. Training was given for two hours in the morning and two hours in the evening. From 28 Feb. to 7 Mar. 2000 Preksha Meditation camps were organised in Police Academy and other places. Total 150 came for training in the Preksha Meditation camps in Andhra Pradesh Police Academy. 44 participants joined the camp organised from 17 April to 12 may 2000 in Central Industrial security force, Secunderabad . Inspectors and constables and others were included. From 1 Mar. to 15 1997, a Preksha Meditation Science of Living Police training camp was organised at Tulsi Adhyatma Nidam Ladnun. 35 cadets of 12 battalions of R.A.C. and 3 from M.B.C. total 38 cadets participated. Preksha Meditation camp was organised from 16 to 20 July 1996 at R.A.C.,campus, Jaipur. 58 police cadets of 11 battalions participated in the training in this camp with deep devotion and enthusiasm. A 3 days Preksha Meditation camp was organised from 27 to 29 Jan. at Police Lines, Bikaner for police cadets. 30 participants took part. 4.7 Individual experiences of Officers : Science of Living yoga training camps were organised in Adhyatma Sadhana Kendra for police employees by Science of Living Academy, New Delhi. Police cadets write in their own memories about the peace they experienced and the qualitative transformation they underwent Head-constable Shri Surendra Singh, 8th division Delhi, writes from 17 P.T.S. Malaviya Nagar Attained peace of mind. Experienced lightness. All worries and mental tension drained away. Earlier I was suffering from insomnia; Now I can sleep soundly. Constable Shivani Sapram, 17, Police Line Mind calmed down by doing practice of Science of Living. Earlier I was addicted to tobacco. Now this habit of tobacco is totally destroyed. Science of Living Academy has shown the right path to live a right life. For this I will be obliged life-long. We have to reach this enlightenment to the people. Dy. Director Mahendra Singh, Police Training School Zadaudakalan, Delhi, said, Because of this training, I am experiencing a lot of transformation in myself. I have left several bad habits like not to take alcohol, reduction in tension, anger has reduced considerably and some other faults also I am trying to get rid of. I have taught experiments of Yoga and meditation to the members of family particularly children. They did meditation and asanas with much interest and enthusiasm. I personally got my four colleagues free from drinking and smoking. Asst. Commissioner of Police, West Delhi Rajanish Gupta writes The study of Science of Living is proved to be very much effective and advantageous. Because of self-control my tension has reduced and my competency has increased. I have now known the art of time management. After learning the autosuggestion system to relax each cell and muscle my laziness and body-pain has reduced considerably. This value-based training has not remained limited to my body and mind but is advantageous for my family, office and society. Science of Living in security forces - The training in Science of Living is useful to deal with loneliness, internal conflict and tension among the cadets of security forces. A Science of Living Training camp was organised in Adhyatma Sadhana kendra, Maharaulli, New Delhi, from 7 Mar. to 18 Mar. 1996 for Air-force cadets. 45 Air force cadets from Bangalore, Hyderabad, Shillong, Pune, etc. centers participated and took training with zeal in this camp. Science of Living Academy, Delhi has organised four successful camps for Air-force cadets. Special 50

transformation is seen in the cadets because of this training. The presumption that Science of Living is not only a physical yoga but is also a precious tool for personality development, is getting confirmed by the feed-back received from trained air-force cadets from different part of the country.

5.0 Science of Living in Industry

Present era is believed to be an era of tension. This tension is the result of heavy burden of work, materialistic life-style and intense urban life. Tension and anxiety have become part of life in todays busy life. Even though some tension is essential to complete certain work, but if it is beyond the limits of endurance then it becomes hindrance to the work and causes wearing down of personality. Management and dispersion of work pressure is essential to increase ones own capability and to live an healthy life. Practice in Science of Living is very helpful in achieving the above purpose. In the present era one has to encounter / confront fierce competition in the industrial field. This creates very heavy mental pressure on the officers and the group of workers. Science of Living makes special study of the tensions of the officers and the workers. employed in the industry and gives special treatment by giving training in the form of special methods of tension management. It helps in dealing with tensions. Management has a special role in an industrial unit. Responsibility of the complete management, balanced personality development expertise in decision making etc are the special qualification of a director /manager. Knowledge and practice of Science of Living are useful in developing the decision power, identification of internal strengths, warding off the anxiety, achieving higher targets etc. Management of quality is one of the main goal of an organization, a group of institutes or a company. Management principles like total quality management have proved their value / usefulness. The human resources unit is the organising unit. Success of the management depends upon the health and quality of this unit. Success of the management is the success of the company / organization. Development of Human resources has been given predominance in Science of Living-Preksha management. It is most important that, for total quality management, a total quality human should be not only intelligent but also balanced emotionally. Todays psychologists now believe that 80% contribution in success of an individual is that of emotional development and the rest 20% contribution is of other development. The importance of emotional control is confirmed by this. And todays doctor is saying that more than 80% of diseases are psychosomatic. The root cause of diseases is emotional and mental tension. This way todays principles of management have thrown light on the external organisation and control, which was not there before. But due to lack of mental and emotional development of human resource management all systems and control are not able to be successful. Preksha management through emotional development gives emphasis to all round personality development. A persons character development is possible through his emotional development. Then he remains moral under all circumstances. This is the need of every institute, organisation, society and nation. Good management is necessary for success, for good management a good manager and to be a good manager, he needs the development of the following qualities . P = Positive Thinking R = Relaxation E = Emotional K = Knowledge (Wisdom) S = Self Management H = Holistic Health A = Attitudinal change Preksha management is not only sermonic /didactic or theoretical but experiments of Preksha Meditation for the development of all the above mentioned qualities are included in it. The following qualities can be developed by Preksha Management in a manager. 51

1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15.

Experiencing energetic and healthy. Reduction of feeling of boredom and tiredness. To become free from any type of addiction. To recognise ones own strengths by self-realisation. Increase in production by developing capability. To create emotional balance and harmony among a group of individuals. To produce good working atmosphere by reducing mutual bitterness and distrust. To free an individual or organisation from tension, reaction and emotion-frenzy. To motivate /encourage a person for positive thinking. To free a person from fear, inferiority complex and frustration. To make a person faithful to the organisation, the society and the nation by developing human and moral consciousness in him. To develop thinking and decision power. Softness in mutual relationship. Development of leadership capability. Capability to remove difference of opinion and be away from quarrels.

Preksha management Search and accomplishment After doing experiments for long time the following transformations came to light as a result of ten days Preksha management program 1. 2. 3. 4. 5. 6. 7. 8. 9. Reduction in high blood-pressure and low blood-pressure on an average of 30 and 15 respectively. Reduction in the level of tension, reaction, excitement and irritation. Relief from constipation. Weight reduction in persons suffering from obesity. Reduction in pulse rate from an average of 105 to an average of 80. This is indicative of mental steadiness. Remarkable relief in asthma, cold and cough. Reduction in the level of sugar in diabetic patients. Experience of deep sleep and healthiness and being energetic. Freedom from addiction.

This way it is certified that Preksha management by making internal personality good make all round personality development possible. In other words it can be said that Preksha management brightens the spiritual personality. Principles of management develops the scientific personality of a person by brightening it. A spiritual, scientific personality is produced by experiments of Principles of management. A new human-being is born. He can give solution for the management and the problems of this era.

5.1 Individual experiences : Programs of Science of Living and Preksha Meditation are being organised time to time. Individual experiences from there are being collected. Report of one of the program is as follows.
Program on stress management at Herdilla Chemicals Limited on 27-8-1992. Twenty-four senior officers participated at Herdilla Club/conference hall. All of them were senior managers and highly educated. They were generally very much satisfied and demanded for further programs. Some of the experiences as written by the participants The program was very good as it explained the stress management, relaxation in most scientific and logical way. P. N. Pandit, B.Sc. Plant manager. The program of stress management opened up a new horizon in management education. N.V, Solanki B.E. (Mechanical) DMS Dy. Chief Engineer (Planning) 52

The program was very useful. It was well conducted. S.S. Padte B. Tech. Chem. Engg. General Manager Works. It was good program; and changed one than the routine program. . V.R. Mirani, B. Sc. (Member of American Institute of Chem. Engg.}Production Manager. I carry good impression about the program. The awareness methods and relaxation techniques are useful to us for improving our effectiveness. U.B. Lal. BSc. (Electrical Engineer. Dy. Chief Engineer Electrical}. Useful and relevant theme ably demonstrated. P.B. Kalantai. B. Tech. M.Chem. Engg. Manager Process Engineer.

5.2 Science of Living in Mathura Refinery : Preksha Meditation camp was organised in Mathura
Refinery from ! Nov. to 10 Nov. 2000. 20 engineers took part. Yogasan, Preksha Meditation, Kayotsarg, Anupreksha, and Yogic Kriya were practiced between 6 to 8 morning and evening during the camp period. Looking at the interest in the program and the special demand for it, an additional program was arranged in the seminar hall in the industrial area from 3 to 5 in the afternoon. In this complete program, special information / knowledge was given and experiments were done on the subjects of diabetes, heart-disease, resolving breathing difficulty and tension management, Goal determination and achieving personality development etc.

6.0 Science of Living in Rehabilitation

Prisoners in the jail are also human beings. Being ascertained as guilty of violating the social values and committing crime, they reach prisons. What can be cure / medicine for distorted and inhuman behaviour? To study this (problem) is one of the function of Science of Living. Science of Living is proved to be very helpful in reforming a life. Trainer of Science of Living go into the prisons, give inspiration for freedom from addiction, peace, nonviolence and get experiments done by them. As a result they develop sense to get free from such evils / wrongs. Many prisoners mentally determine to be away from crime and addiction for life. Increase in population, unemployment, materialistic/consumer culture, excessive luxury and ambitions increase the number of criminals. According to Science of Living a person possesses both good and bad qualities / characters. These qualities manifest conforming to the surrounding circumstances. A never-before transformation takes place in his morale when the prisoner gets an opportunity to reform, inspiration and favourable occasion and training. Training in spiritual studies that can bring about transformation in mentality and morale is given by trainers of Science of Living. As a result they will not commit crime in future. Over and above the outside world they get acquainted with one internal world where they can experience peace and Joy/ happiness. Psychiatrists do research work on the effect /influence of Science of Living training. Prisoners do Yogasan, Preksha Meditation, Kayotsarg, Anupreksha and Yogic Kriya,etc mentally well involved. Never before transformation takes in the prisoners mentality by doing Kayotsarg together with Anupreksha. Many persons attained physical, mental, emotional and behavioural advantage. Many renounced smoking. Experiments and training in Science of Living were found to be useful in attaining the following advantages. Experiencing peace, freedom from bad /evil thoughts, increase in the feeling of friendship, decrease in inferiority complex, increase in self-confidence, reduction in anger, freedom from tensions, determination to live a good life, sense of brotherhood, decrease in tendency towards crime, etc. Science of Living camps are organised from time to time in different prisons and rehabilitation centers by trainers of Science of Living. 6.1 Training camp for Rehabilitation An intensive Preksha Meditation camp was organised in Bal Sudhar Griha, Hissar from 3 June to 18 June 1996. Total 25 prisoners of age between 17 to 22 years took part. Among these participants 13 were punished with life imprisonment. The chief convener of this project which was conducted by the courtesy of University Grant Commission, New Delhi, was Shrimati Svatantrata Jain, Lecturer, Psychology Department, Kurukshetra University and project fellow was Shri Sevanand. 53

Experiments and training in Science of Living were organised in prisons at Chanchalbaguda and Mashirabad in Andhra Pradesh from 19 Jan to 24 Jan. 1998. About 300 prisoners took advantage. A three days Preksha Meditation camp was organised at central prison in Ajmer. 77 prisoners took advantage by participating in it. Under the auspices of Indian Institute of Corrections and juvenile Management a 17 days Preksha Meditation camp was organised from 19 Dec. to 4 Jan. in Central Jail, Jaipur. At the start the camp was for 10 days; but looking at the strong demand of the prisoners it was extended by one week.

6.2 Individual Experiences The following are experiences of someparticipants My mind attained peace. Now I do not get bad /evil thoughts like before. I will develop friendship also with my enemies. I feel like talking with every one in sweet tongue. Chetaram Internal distortions like getting headache, getting dreams at night have vanished because of Mahapran Dhvani. . I can concentrate my mind because of practice of Preksha Meditation. I attained freedom from all types of pains like waist, joints of legs, shoulders and stomach. Mahe. Sometimes I was getting feelings that some people are inferior but now that feeling is gone. My self confidence has increased. I also get good sleep. Yadavendra My spinal cord pain is better now. Now I am not getting angry as before. I have resolved that I will not do wrong things. Ramesh Some experiences of participants of monthly camp organised from 25 Aug. to 27 Sept.. 2000. for Jilla Sudhar Griha ,Bhivani My body is free from pain due to practice of Preksha Meditation. Arham Mahapran Dhvani has made my body and soul pious. Earlier I was getting angry on small matters. I was feeling shy to talk to people. I will remain forever obliged for the transformation that has come in my life.after one month of practice (of Preksha Meditation). A new life has begun. If I get more of such opportunities then it will be easy to engage my life for good work.. Such program should be made permanent so that people in the jail learn this Gopal We attained many advantages from the Preksha Meditation camp. Pain of the body got totally relieved with exercise of spinal cord. With Arham and Mahapran Dhvani the mind concentration has increased. It creates an atmosphere of peace. Doing Kayotsarga the body can be kept steady and one can see ones soul. We prisoners wish that such programs may be arranged in the jail on permanent basis. Its practice should be done continuously for the welfare of prisoners. Chiranjilal son (of)Suresh Preksha Meditation camp is found to be very beneficial for all of us. Practice of Yoga keeps the body healthy and mental balance remains good / steady. Learnt to decrease anger and violence through Science of Living. Wish to continue this study forever. Suresh Kumar I feel very much obliged for arranging this Preksha Meditation program among the prisoners. The state of mind has changed considerably by doing the exercises taught to us. We have attained peace. The breathing gets balanced by Pranayam. I am successful in doing deep breathing. Now there is no bodypain. In Kayotsarga the sensation of the body is completely lost. Inferiority complex vanishes. Such program should be kept on permanent basis so that the prisoners can get benefit in future also. Pawan Sharma Program of Preksha Meditation in the prison is very beneficial. The body is free from tension and pain. and is healthy. Agility is increased. There is relief in stomach sickness. One can save oneself from sicknesses by practicing this every day. Sleep and hunger are in order. Liked all the exercises very much. Looking at the problems of prisoners like us, if such programs are arranged on permanent basis, that will be beneficial for all. Hanumanprasad 54

Learnt many things in the Preksha Meditation camp. Earlier my daily routine was irregular. There was lot of tension. There is much improvement in body-pain, restlessnes and hastiness by doing practice (of Preksha Meditation). Mind is peaceful. Now I am having sense of love and feeling of oneness with all. Earlier I was getting many dreams. Now I sleep soundly. There is improvement in agility and concentration. Daily I do all the exercises taught to us. I have mental steadiness. Bad and violent thoughts have decreased. Krisna 6.3 In Tihar Jail : A five days program on Healthy Life-style and Vegetarianism was organised by Adhyatma Sadhana Kendra and Ahimsa Priya Samaj in different prisons of Tihar Jail. Emotionally excited person makes a mistake. But when he does introspection he realises he has done wrong.. He should have remained balanced / poised. Practice of Preksha Meditation is very successful in making the life healthy and balanced. The first symptom of healthiness is healthy and flexible spinal-cord. It is necessary to do spaniel exercises and sit erect to keep the spinal-cord flexible. Deep breathing calms down the anger and develops concentration. Yoganindra reduces tension and gives peace. Positive thinking and maitri bhavana develops strong sense of friendship. The nature can be changed with the help of Yogamudra. Inspired by this program the prisoners of the jails expressed their desire to resolve to live a life free from violence and addiction. 6.5 Rehabilitation of Run-away Children : The experiments in Preksha Meditation and Science of Living are proved to be very helpful in curing the mentally and emotionally sick small and big children for last four years in Jaipur. These children had run away from their homes. They earn their livelihood by carrying the luggage of travelers at railway stations, cleaning plates in hotels or doing labour jobs on trucks or buses. One time access of emotions make them helpless to live life in dark street for life-time. The help and co-operation they obtain from Preksha Meditation for their uplift is described in his own words by Shri Bootiram, a past student of Jain Vishvabharati Institute {Deemed University) I find that the boys working on buses even eat Gutaka to keep awake. Like that one 15 years old boy, Manoj who ran away from Delhi was keeping mentally tense and had not slept for many days. I made him do kayotsarga ( One of the exercise of Preksha Meditation} in extra empty train-compartments. One day, on 17th day of the exercise, I was very much astonished to see Manoj sleeping soundly and snoring loudly. The art of Science of Living that I have learnt at Jain Vishvabharati Institute is proving to be a boon in the success of my work.. Whatever may be the sphere of your work, Science of Living is bestowing an art to each work.. This art is not only helpful to ones own awakening in life, but also helps to create a separate identity of expertise in the work.. It is already 4 years since I passed my final examination. I have already return dozens of run-away boys to their homes. 7.0 Characteristics of Science of Living By studying and analysing the history, constitution, definition and sphere of working, the following Characteristics of Science of Living get to be known. 1. 2. Science o f Living is an education branch for uplift of life. It is based upon synthesis of ancient spiritual inheritance and modern scientific knowledge. This synthesis is related to human life. Science of Living besides being a means for uplift of life, is also a professional service for upgrading of livelihood. This is based upon the skill of Preksha Meditation which is related to the very fine secrets of life. To understand the life for the purpose of professional service It is essential to have internal wisdom of ancient philosophy of life, capability of synthesizing the modern scientific knowledge, ability to understand the main parts of life and expertise in giving training. Science of Living gives help to trainees by training them individually or in groups. This help is given to develop their internal skills. For this purpose it is necessary to have special knowledge, experience and very special skill.. This special knowledge, experience and very special skill can be learned by a special formal system that is education and training system. Presenting this professional services of Science of Living is dependent upon these knowledge, experience and skills. 55

3.

There are three divisions of Science of Living training. training in Dhyanyoga, knowledge of philosophy of spiritual-life, resolution for minimum human code of conduct. 5. The professional service of Science of Living is related to problems of individuals. These are related to internal and external arrangement / adjustment of human beings. Internal individual adjustment means to unify / integrate the mentality and the values and bring balance among them. Inter-personal adjustment helps an individual to understand ones own capabilities and to develop them; in which he can employ all his end 6. Energy in right direction by adjusting his goal according to social expectations and personal considerations. 7. Science of Living training is that professional service which is giving emphasis on making personal expectations limited and unidirectional and making skilful arrangement of capabilities for achieving the same. 8. Science of Living training is one such professional service for uplift of livelihood that tries to push away those hindrances that obstructs personal, mental and emotional growth. Science of Living is related to growth of personal capabilities, {control} adjustment of ones wishes and skilful arrangement of environment. When there is ignorance about the capabilities and wishes are unlimited then they develop into some sort of problems. This effects the personal adjustment and the balance in the life gets disturbed. Therefore Science of Living training helps individuals so that they can attain balance and peace in their life by utilizing their own capacities, abilities, capabilities and the social resources. The balance in life is achieved by overall development of capabilities and the peace is achieved by regulating the wishes. The role of Science of Living training begins when the individual does not have knowledge about his capabilities. The followings are the main systems of Science of Living by which a person gets help in fulfilling the development of his capabilities. 1. Anekanta (Non-absolutism} This is the system that is used to help to understand all the capabilities of life of a person in totality. 2. Ahimsa (Non-violence} The system that is used to help to make a persons social environment healthy. 3. Anuvrata The system that helps to regulate and limit the wishes of a person. 4. Preksha Meditation The system that helps to awaken and to develop the capabilities of a person. 1. The knowledge of Science of Living is a blending of many knowledge. It is related to human life. Life is a flowing current. And its problems are very difficult. These problems of human life have mutual causes. So it is necessary to take help of more than one education branch. One part of Science of Living is such that it is made up of other sciences viz. Physiology, Psychology, education etc. The other part of Science of Living is such that it has not taken anything from other sciences. But it has developed Science of Living on the basis of research, investigation, experiment and study of cultural-philosophical and spiritual inheritance of Bharatiya Yoga Vidya. For this reason it is called special knowledge of Science of Living of its own. In this part of Science of Living its chief systems (techniques} of Preksha Meditation are included through which medium Science of Living is learnt. 2. In the development sequence of capabilities of Science of Living individual priorities, necessities, wishes and interests are kept in mind. Due to lack of adjustment / regularisation of capabilities, necessities and social circumstances, an individual experiences tension. It is essential for peace that the development of capacities is according to {in tune with} the necessities and social circumstances. As a result he can live a tension-free and peaceful life. It is kept in mind that there is no damage to the interests of an individual or society. 3. Professional service of Science of Living for uplift of living standard can be given through medium of institutes and also by individuals. This service is given by appointing a trained trainer through the medium of institutes working in different spheres such as religious institutes, yoga centers, education institutes, government training institutes, professional industrial institutes, medical institutes, crime reform institutes etc. They impart this service according to the policy and purpose of the training institute. They can also give service on individual basis. 56

4.

4. The purpose of Science of Living is to awaken ones faith towards own capabilities to give self-service and to give help to study the solutions to develop them. Science of Living trainer while giving help tries to see that the trainee stands on his own feet (is self reliant}. He can lead his own life. The trainer shows the path to the trainee and tries to create strength and capacity to take decision and to resolve his own problems. Participation and active cooperation of the trainee is essential to diognise and resolve ones own problems. 5. Science of Living is an art with which coordination of internal capacity and social resources is done for peace and balance in life and these capabilities are developed and put into practice. For doing so the scientific knowledge and the spiritual system of Preksha Meditation are utilised. Science of Living trainee has full knowledge of internal capacity of life and also has the knowledge of all the techniques to fully develop them. The Science of Living trainee has expertise in organising the internal capacity, requirements and social resources. 6. Science of Living develops the internal capabilities of a person and also resolves the internal problems. Together with resolving problems, it tries to transform a persons view-point (attitude) and behaviour. This means that, in Science of Living training, together with program of diagnosis and resolution there is much emphasis on purification of view-point (attitude) and behaviour.

8.0 Fundamental (Basic) Beliefs of Science of Living

The Science of Living trainer has firm faith in the following facts. 1. Science of Living is a training. In Science of Living training together with intelligent activities there is need for the responsibility of the trainer. It is not only technical or academic but is practical and experimental. It has its own knowledge and techniques. It can be communicated by knowledge of spiritual and scientific literature and experience of Preksha Meditation yoga. 2. The basic fact for a trainer of Science of Living is the qualification of the trainer to understand the human life and human values. Science of Living is both art and science. On one side from the view-point of skill to experiment with knowledge, it is an art and it also searches for the secrets / mysteries of human-life, so it is a science.. 3. Science of Living and value-based education are not similar concepts. Though they look similar in some sense.. No definite form of value-based education has yet come into existence. Everywhere moral education is internal part of it. That is also limited to biographies of great persons and their sermons. That does not include any experimental training and practice. It is necessary that this also is strengthened up by more and more experimental training and practice. 4. Science of Living has its own reactions and techniques. Other things are also essential together with skills of its learning. It is necessary / essential for the trainer of Science of Living to have knowledge of mental and emotional problems and their solutions of the sphere of Science of Living in which the training is to be given; so that he can help by the training of knowledge and techniques of Science of Living according to the need of that sphere. 5. Science of Living has its own philosophy of life and a definite view-point. It is the belief of Science of Living that there is always disharmony between capabilities and ambitions and between thinking and behaviour of an individual. And this effects the individual and social life. 6. Looking at the nature of ones training, the Science of Living trainer finds that many types of knowledge are necessary. Therefore he should have full knowledge of the corresponding / concerned spiritual knowledge and scientific contexts. 7. Science of Living trainer is always aware of physical, mental and emotional capacities of an individual and his social adjustment and his needs. Because disharmony of these individual problems arise. The center point of the Science of Living trainer is to get an individual acquainted with his internal capacities and make them powerful / stronger.

9.0 Main Challenges of Science of Living

Man has not made any progress in the direction of understanding ones own self. The human society is suffering the results on a large scale. It is the distance from the eternal value PEACE. To fulfil this need, Science of Living is 57

the practical and behavioral use of ancient knowledge and modern science for the purpose of peace in the life. This is developing as a new branch of education in the world of education. The function of Science of Living is to make scientific study of Bharatiya Yoga System, Preksha Meditation and yoga. Present them in their scientific form. Emphasis / bring-about the multi-faced use of Preksha and Yoga for resolving the problems of values of life. with scientific research.. Connect science with the life through Yoga. Connect Yoga with common man-life. Once upon a time it was believed that Yoga was only for ascetics. But now it is proved that it is equally important and useful for a common man. This is possible only, when its powerful role in resolving the problems of common man-life is produced /emphasised on the basis of scientific research and facts agreed to by science. This is the main function of Science of Living and its main challenge. 10.0 Summary 1. One of the purpose of Science of Living is construction of an healthy society. Science of Living has done important contribution in this. Science of Living helps in resolving the burning problems like casteism, orthodox / conservative mentality, dowry system, and child wedding. Science of Living can play very important role in preserving world peace. Experts of Science of Living are helpful in bringing one country nearer to another country by organising seminars and talks on Non-violence and peace. Usefulness of Science of Living is seen very well in rehabilitation of persons without eyes and handicapped persons and awareness of visually impaired persons. Science of Living is helpful in making a person free from addiction. Many political leaders have experienced that Science of Living is essential for completeness of education. 2. Science of Living is capable of making government officers skillful and capable officers by awakening the competence of morality and faith in them. Experiments and practice of Science of Living and Preksha Meditation introduce right life-style by transformation in the behaviour of police employees. Mental health can be obtained by reducing tensions and increasing ones capacity through the experiments of Science of Living. Loneliness, internalconflicts and tension in soldiers can be cured by Science of Living. 3. In the groups of officers and employees working in industrial field Science of Living is helpful in removing tensions, balanced personality development, decision making skill, removal of anxiety, achieving higher goals etc. by the techniques of tension control. This Preksha Meditation induces energy, alertness, work efficiency, positive thinking, higher morale, national spirit, decision power, softness, leadership, etc in the organisation. 4. Inspiration and motivation for refinement in inhuman and perverted behaviour, freedom from addiction, peaceful and non-violent behaviour can be given by Science of Living to the prisoners in the jail. 5. This will reduce crime. The prisoners are observed doing the exercises of Science of Living like asana, pranayam, kayotsarg, meditation etc with mental concentration. There is a natural transformation in the mental nature of the prisoners by the practice of yogamudra.

11.0 Questions
Essay : 1. Explain the usefulness of Science of Living in industry. Short notes : 1. What are the specialties of Science of Living? 2. What are the fundamental /basic beliefs of Science of Living? Reply briefly: 1. What is the back-bone of government services ? 2. What is effected by addiction? 3. What is the result of preksha management? 4. What is the first characteristic of health? 5. What is the function of Science of Living?

12.0 Reference Book

Outline of Science of Living Muni Dhamesh 58

LESSON 5

Anekanta (non-absolutism) Attitude/ Behavior in Life (Theory and Practice)

Outline of the Unit
1. 2. 3. Purpose Preface Importance of Anekanta 3.1 Anekanta Commended System of life 3.2 Anekanta Accomplishment for life Theory of relativity 4.1 Relativity Nature of Anekanta 5.1 Objective Truth and Anekanta 5.2 Search for Truth and Anekanta 5.3 Opposing Couples, Basis of Order 5.4 Co-existence A principle /Rule of Nature Non-absolutism and Non-violence 6.1 Divisions 6.2 Violence and One Sided View-Point Basic Factors of Anekanta 7.1 With Opposite Side (Co-opposition) 7.2 Co-existence 7.3 Independence 7.4 Relativity 7.5 Coordination Practical experiments of Anekanta 8.1 Family and Anekanta 8.2 Society and Anekanta 8.3 Economics and Anekanta 8.4 Politics and Anekanta 8.5 World Peace and Anekanta 8.6 Democracy and Anekanta Summary Questions Reference Book

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1.0 Purpose
Dear Student, The first technique of Science of Living is Anekanta (non-absolutism) In this lesson you will understand Anekanta in detail. Many problems are created in life if one thinks only from one angle/ view-point and believes that to be only the whole truth. Problems such as aggression, terror, social disintegration, broken family, hostility in the name of religion, arrogance combined with education, tension etc. are all results of a persons insistence on his viewpoint only. Many attempts are made to find solutions to these problems. A solution is possible only when the view59

point with insistence gives way to co-existence, forbearance /tolerance, harmony, etc. values of life are given place of respect in day to day life. These values of life are dependents of Anekanta. If a person understands Anekanta and lives his life accordingly then he gets acquainted with many truths of life. He can attain many solutions to the problems of the present time. It is essential to adopt the philosophy of Anekanta in, be it politics, social policy, religious policy or education policy. In this lesson you will learn What is Anekanta behaviour? What is the theory of relativity? How Anekanta helps in the search of the truth? What is the basic factors of Anekanta ? In which fields of life practice of Anekanta can be used?

2.0 Preface
Many problems are created in life if one thinks only from one angle/ view-point and believes that to be only the whole truth. Problems such as aggression, terror, social disintegration, broken family, hostility in the name of religion, arrogance combined with education, tension etc. are all results of a persons insistence on his view-point only. Many attempts are made to find solutions to these. Conferences are held, defense activities are intensified and several new schemes and plans are made. But chances of their success are very less till the view-point with insistence is abandoned and co-existence, forbearance /tolerance, harmony, etc. values of life are given place of respect in day to day life. All these values are dependents / family of Anekanta. If a person understands Anekanta and lives his life accordingly then he gets acquainted with many truths of life. He can attain many solutions to the problems of the present time. It is essential to adopt the philosophy of Anekanta in, be it politics, social policy, religious policy or education policy.

3.0 Anekanta : Importance

In this world nothing is independent; everything is connected with each other. Totally divided or totally complete, totally opposite or totally non-opposite, totally own or totally others; these all are only reversals, not realities. If we want to live with realities then we have to develop Anekanta viewpoint. 3.1 Anekanta : Commended System of Life : Anekanta is a recommended system of Life. This system begins with transformation of viewpoint. Till the viewpoint is not right, our concepts do not get filtered through minute and gross world. Till our knowledge is not in coordination with both expressed / manifested and unexpressed /unmanifested modes of our knowledge till then we can not take right decision and is not possible for us to save ourselves from difficulties. The nature of a thing is a big and important truth. We should not ignore it. We should try to understand it. Nobody can be happy by inverting the truth of a thing (the nature of a thing) and going against these rules. The one who believes in the truth of a thing can live a happy and peaceful life; not the one who tries to bend the truth according to his own beliefs / conceptions. Mostly it so happens that even when the man does not wish to be like that but he tries to mould the ideals in his favour, tries to lower the ideals, wishes to bring down god to his level. This is perversion. This is wrong / false viewpoint. If this viewpoint is changed and the truth is accepted as indivisible and eternal ideal/ principle then there is no way to become unhappy. Acharyashri Mahaprajna has written that the first measure to nurture viewpoint is to practice Anekanta in life. Lord Mahavira gave the Anekanta viewpoint in which balance of physical activities is maintained with emotional balance and intelligent balance. Where there is Ekantavad (absolutism) there is insistence. Conditions / situation get confused / entangled in insistence. Insistence creates lot of tension. Tension is very much responsible in the creation of heart disease. In context with complete health it is necessary to contemplate on these seven objects viz. body, sense-organ, breath, life-force, emotions and language.

3.2 Accomplishment for Life : Acharya Mahaprajna while explaining Anekanta viewpoint wrote that Anekanta is not only a philosophy but is also an accomplishment. One-sided insistence is the result of raga and
60

dvesha (attachment and hatred). Without trying to reduce/destroy raga and dvesha , it is not possible to be free from one-sided insistence or prejudiced viewpoint. As raga and dvesha diminishes, Anekanta viewpoint develops. As , Anekanta viewpoint develops raga and dvesha diminishes. Jain-philosophy has put foreword Anekanta viewpoint to diminish (and destroy) raga and dvesha. The eye of Anekanta is the best philosophical system to understand both gross and minute phases or transformation of the material world. Non-insistence can be developed through this system. Disputes can be resolved and the sparks of conflicts can be extinguished. Acharya Mahaprajna has written that it is important to have a fully coordinated system of Anekanta such as: no inferiority complex and no vanity, no selfish motive and no disgrace to others, no single sided insistence and no false / unreasonable stubbornness. This is the best theory for creating/ forming a personality. The person who has taken Anekanta to heart has automatically formed his personality. He need not worry about it. A personality is broken or destroyed by one-sided viewpoint. The one whose viewpoint becomes onesided, his personality is automatically gets broken. Anekanta has introduced principles of balance in the definition of the rules of the universe. There is an incomparable gift from Anekanta in the field of behavior, restrain and harmony are also its gifts. If there is no Anekanta viewpoint then there is no requirement for restrain and harmony. Anekanta is not only a philosophy of elements but is also a philosophy of the whole life. Anekanta is the resting place/ a support for both spiritual and social behavior. In fact difference is seen in the truth of a thing. Because of different characteristics of situation, time, place and emotions of the same thing, person or place, at different time, their knowledge is experienced in different forms. But the experience of transcendental happiness born by self-perception is the same/ similar in all. This way Anekanta is the goal for both spiritual and social behavior. All the conflicts and the discord can be ended by accepting this principle in social, economical, political and religious matters.

4.0 Theory of Relativity

In the early part of 20th century theory of relativity was expounded by Albert Einstein. In the past century this theory is resulted into a supporting pillar for physics. It is so much difficult to understand the modern physics without this theory as much as it is difficult to understand the physics of conceptions of atoms and molecules of which definition is impossible without theory of relativity. This way the present era is very well conversed with relativity.

4.1 Relativity
4.1.1 Is there meaning to every statement? : Isnt it clear? Even if take all meaningful words and put them together according to grammar rules it is possible still, that we not get meaning. e.g. This water is triple-handed. It is difficult to get any meaning out of it. But the difficulty is that every meaningless statement is not so clear. Generally a statement seemingly meaningful at first sight is proved to be meaningless after analysis.

4.1.2 Right or left : The house is on which side of the road left or right? The answer to this question
cannot be given quickly. While going to forest on the bridge the house is on the righ. and while going to bridge from the forest the house will be on left. It is clear that we cannot neglect the direction when talking about right and left sides of the road. This will be a mistake because we explain left or right in relation to that. The right or left bank of a river has meaning because the direction of river is decided by its current. This way it will not be meaningless if we say that cars are running on the left because the motion of the car itself establishes a direction of the road. ( But this statement is meaningless in those countries where the cars are running on the right). This way the conceptions of left and right are relative; it has meaning only when the direction is fixed and the definition is given in relation to that.

4.1.3 Is it day or night? : The answer depends upon where the question is asked. When it is day in India
it is night in USA. There is no internal opposition in it. The day and the night are relative concepts. The reply to the question can not be given till we mention in which part of the world.. 61

4.1.4 What is bigger? : There are two pictures. In one the car looks bigger than the road-sign. In another the road-sign looks bigger than the car. For the pictures the size of the thing is less important. It is the angle from which it is taken is more important. Obviously the sizes of things are relative according to the angle from which it is seen. 5.0 The nature of Anekanta
A thing has many characteristics. By nature a thing is like that where it can be described from many viewpoints or angles. Only after considering from many viewpoints, one can move towards true or complete knowledge. This viewpoint is called Anekantavad. The word Anekantavad is made up with two words aneka and anta. Aneka means other than one or many. Anta means nature(character). From Jaina philosophy viewpoint also each thing has infinite characteristics from different viewpoint. But Anekanta is not many characteristics staying together in one thing, it is the name of a characteristic staying together with its opposite characteristic in a thing. It is to propound this is the purpose of Anekanta . That means one must exist if the other (opposite) exists. This relation is called avinabhavi. One(ek) is avinabhavi of many (aneka). To prove this is the main goal of Anekanta. It becomes difficult to understand even the common matters of life without keeping in mind their respective considerations /expectations.

5.1 Objective Truth and Anekanta : Lord Mahavira said in Acharanga Sutra during a sermon : Before
answering a question the speaker should keep in mind who is the person asking the question. From which naya, which viewpoint or angle he wants to know or what is his philosophical or ideological belief ? etc. If some inquisitive person asks what is this object ? To give a correct / appropriate reply it is necessary for the speaker to know certain special facts, such as : What is the objective? What is the truth? From what viewpoint the listener or the inquisitive person wants to know? What is his opinion ? According to that it should be explained. 3. While explaining, right word and clear language according to his expectation, should be used. i. What is the objective truth? The speakers viewpoint should be clear in this regard. If speakers viewpoint is not clear then he cannot satisfy listeners curiosity. In Lord Mahaviras philosophy an object is said to be ananta guna dharmatmak. This means a thing is having infinite attributes. These are also having opposite attributes. Opposite attributes are found always together in the thing. This viewpoint, acceptance or principal is called Anekanta. ii. From which viewpoint the listener wants to know ? From that viewpoint the attributes of a thing are expounded. This does not mean that other attributes are not there in the thing or other attributes are removed or cancelled. If it is done so then the speaker is going away from the truth. Therefore the speaker without refuting the other viewpoints by the proposed viewpoint propounds it. This opinion of the speaker is called naya. iii The speaker , for expounding the implied opinion, has to use the right words and right language. Because the same word has many meanings. This system of using the right word clarifying the implied opinion is called nikshapa. In the development journey of Anekanta four conclusions are seen 1. 2. 3. 4. More emphasis on the completeness and correctness of the viewpoint Make the said statement clear and stable /firm not refuting or canceling other opinions. Very unambiguous, clear and right language and words should be used. Development of manifestation skill depending upon the above three. 1. 2.

The first is Anekanta principle, the second is naya, the third is nikshepa and the fourth is called anuyoga. 62

5.2 Search for the truth and Anekanta : Jaina philosophy is the philosophy of Anekantavad. Anekanta is not only important from philosophical viewpoint but it has usefulness/ utility in every field of day to day life. Each philosophy has its own special viewpoint. Jaina philosophy believes in Anekanta characteristic of a thing. Anekanta is its life-force. This way the truth cannot be defined from any one viewpoint. No scripture can define the whole truth. And no individual can understand/know the whole truth on the basis of scripture. There is so much of disharmony and opposition in this world that without Anekanta it is not possible to understand harmony and agreement.
Each thing has infinite qualities /characteristics. There are infinite viewpoints to know them. Each viewpoint is a part of the truth. Classification of all the qualities /characteristics is the whole thing and classification of all the parts of the truth is the whole truth. The whole thing can be known but can not be said in one word in one instant. Whatever a person says, it determines some one face of the thing. A thing has as many as truths, as many as faces it has. The seer has as many as thoughts, as many as truths are there. There are same number of considerations as the number of truths. And the same number of ways of saying that.. And the same number of thoughts of the seer. There are as many different opinions as many as number of ways of saying that. Different-opinions is a center point. All around it are discussions, frictions, coordination, violence and non-violence. One gets together with many. Questions of truth and false come in-front. From here onwards the flow of thoughts is divided into two currents. Anekanta (non-absolutism) or truth and non-violence, absolutism or false and violence. To test /examine, if a word or a talk is true or false, we require many currents of one viewpoint. When the speaker said a word, in what position was he? What were the circumstances around him? With which word-power was that word endowed? What was mainly implied? What was its purpose? what was its aim? How were his other styles of exposition? How were the supporting conditions? Etc. Many such small-big sentences together test each word for its truth. Lord Mahavira said, Consider each religion with its reference. Truth is (always) relative. If one tries to grab one face/ part of the truth by rebuffing / rejecting the other hidden parts of the truth, then that one face/ part of the truth will also become part of asat (non-truth).

5.3 Opposing Couples Basis of Order : According to Anekantavad there are four opposing couples
in every thing or element. 1. Eternal /Permanent and Transformation 2. Sat (true) and asat (false) 3. General / common and Special 4. Expressible and non-expressible This mention of these four opposing couples is only an indication. There are infinite such opposing couples in every thing/element. The theory of Anekanta is established on that. The basis of our whole arrangement is opposing couples. Side and opposition both are necessary. Scientists have used very powerful minute instruments to search for anti- atom. Such powerful instrument that can detect and record a very very minute transformation taking place in 15 billionth part of a second. Then only the anti-atom was found. Now this theory is established that an atom does not exist without an anti-atom. It is necessary for both to co-exist. The basic foundation of Anekanta is acceptance of opposition. Anekanta develops with acceptance. Anekanta is saying Do not look at the truth from one viewpoint. When you are looking at the truth from existence viewpoint, you also look at it from non-existence viewpoint also. Acceptance and non-acceptance should go together. One is not enough. The whole day to day life, all the social activities, all these are made up of opposite elements. If these opposite elements were not there, there could not have been any dealings nor any support.

5.4 Co-existence : A principle / Rule of nature : Co-existence is necessary for different systems of
life. The feeling of Co-existence is essential in every field of life. There are billions of live-cells in our body. Every second five crore cells get destroyed and five crore cells get produced. This co-existence is maintained. To be born 63

and to die, to be produced and to get destroyed. If cells do not get destroyed the body will become a corpse; if cells do not get produced the body will break. Only if both will continue then only the body will continue /last. The meaning of Anekanta is Acceptance of integral unity and to look for possibility of co-existence in the difference. The principle of Co-existence is also natural. Life is full of duality, opposing couples existing together, coexistence of opposing qualities, all these are natural rules. The definition of this rule was first made by Anekanta. Acharya Mahaprajna has written If historical credit for defining coexistence is to be given among Indian philosophy and all the philosophies of the world, then it should be given to Anekanta. When an individual understands coexistence then it is easy to define the life and the truth. A specific language can be given to the life and the truth. The feeling of destroying the opponent is destroyed. The concept of non-violence has developed against many back-grounds. We find many lines of thought on the subject of physical, verbal and mental non-violence in many religions. It is not that very fine points are not found in the gross form but in the area of the intellectual non-violence. Anekanta viewpoint given by Lord Mahavira is the main reason for the unbreakable bond of Jain religion and non-violence. Lord Mahavira saw that the root of violence is conflict or misconception of thoughts. Mental excitement increases because of ideological indifferences. This manifests in the form of verbal and physical violence. The body (by itself) is inert, the words (by themselves) are inert. They have no feeling. Feeling of violence or nonviolence. The birth place of the feeling is mental consciousness which has infinite roles to play.

6.1 Divisions : Our world is divisible or full of duality. Non-division hides but divisions are visible. There
are many divisions in humans : 1. Division of belief. 2. Division of ideology. 3. Division of liking. 4. Division of nature. 5. Division of feeling.

6.1.1 Division of Belief : There are many sects on the basis of belief. The number of followers have
increased. Sectarian division is the characteristic of independence of ideology. Human-being is not mechanical. He is intellectual animal. He thinks in his own independent way. He determines the rules and accepts them. The human is also emotional together with being intellectual. If he was only intellectual. then division would have remained only division. It would not have taken the form of sectarian enmity, quarrels and disputes. The root cause of sectarian excitement is not the ideological differences but the insistence generated by feelings / emotions.

6.1.2 Division of Ideology : The existence of each individual is independent. Therefore it is natural to
have difference of ideology. If he was mechanical or controlled by a machine then he would think in one way only But it is not so. Each one has his own consciousness. Therefore each has his own ideology. This is not unnatural. This difference of ideology effected by emotions creates / produces the conditions for conflicts.

6.1.3 Division of liking : The sensitivity of sense organ is not the same in all the humans. The same thing can be a cause of happiness for some persons and can be cause of unhappiness for some others. There is no conflict in the difference of sensitivity. It is emotion that sparks the conflict. 6.1.4 Division of nature : There are as many types of nature as many as human beings. The construction
of internal personality is responsible for the division of nature. The emotion is responsible for the conflicts created due to division of nature.

6.1.5 Division of feelings : The main cause of divisions in human-beings is feeling / emotion. It is not the
same in all humans. Its intensity creates the divisions. There are three main levels and nine sub-levels of intensity of emotions. 1. Soft (Mridu) Low intensity emotion. 2. Medium (Madhya) Medium intensity emotion. 3. Strong (Tivra) High intensity emotion. Each of the above also have three sub-levels. 64

1. 2. 3.

Mridu, Madhya Mridu, and Adhimatra Mridu. Madhya, Madhyamadhya, and Adhimatra Madhya. Tivra, Madhya Tivra and Adhimatra Tivra.

A person with soft emotion believes in peaceful co-existence. He does not take part in quarrels, destructive activities etc. He will not even think of committing suicide or murder. A person with medium emotion takes part in quarrels, destructive activities, causing turmoil etc. A person with medium-medium hates people on the basis of caste and complexion. Believes in untouchability and spreads the distinction on the basis of higher and lower social levels. A person with adhimatra medium emotion, because of fear of death spreads sectarian / secular excitement and creates sectarian conflicts. A person with strong emotion gets involved in violent acts like suicide, murder etc. A person with Madhya Tivra emotion spreads violence in the name of sectarian / secular activities. A person with adhimatra strong emotion leads people to war.

6.2 Violence and One Sided Viewpoint : Stronger the intensity of the emotion, stronger is the false fear
of death and one sided obstinateness /obstinacy. These two, the false fear of death and one sided obstinateness / obstinacy are the main centers of violence. We do not want to limit the violence up to the armament and war only. Family feud, bitterness in human relations, sectarian conflicts, territory conflicts, either you or me tendency, all these are the beginning of violence. And these lead the human race towards armament and war. The principles of disarmament and no-war are good but first of all it is necessary to concentrate on the beginning points of violence. False fear of death leads the society to the line of cruelty. Then the doors of violence get opened. To reduce the fear of death Anekanta is one of the very important option.

7.0 Basic Sources of Anekanta

Anekanta is an experiment to get free from fear of death and insistence. It has five basic principles. 1, Sapratipaksha 2. Co-existence 3. Independence 4. Relativity 5. Coordination.

7.1 Sapratipaksha
7.1.1. Philosophical side - A thing which has its opposite only exists in this world. Existence is Sapratipaksha. There is no existence without opposite. 7.1.2 Behavioural side Opposition is an essential part of existence. It is its complementary. Therefore do not consider it as an enemy. Behave with him as a friend. But in politics, economics and social systems there is no respect for each other but there is enmity. The opposition has an important place in parliament and legislative assembly. Even then there is less of respect and more of hostility. 7.1.3 Sadhana (practice) side The principle of opposition is an universal rule. Even then man considers the opposition as its enemy because of his own emotional nature and opposite interests /benefits/ advantages. To change this emotional viewpoint, practice of harmony is very helpful. To honour the opposition is an important step for the safety of existence To change the opposite viewpoint Anupreksha of harmony is done.

7.2 Co-existence
7.2.1 Philosophical side There are infinite opposite couples in each thing. They all exist together. 7.2.2 Behavioural side Two persons with opposite views can stay together. You also stay and I also stay This slogan is the beauty of our world. So do not think about finishing the opponent. Fix /determine the boundaries. You stay in your boundary. He stays in his boundary. Do not transgress the boundary. 65

7.2.3 Sadhana (practice) side Opposition is our mental imagination. It is the hindrance in the co-existence. If we purify the emotion of fear and hatred then the hindrance to the co-existence can be finished. For the emotionpurification Anupreksha of co-existence is useful.

7.3 Independence
7.3.1 Philosophical side Each thing has its independent existence. No one interferes with others existence. That is how all the things, because of their own original qualities, are maintaining their speciality. 7.3.2 Behavioural side A society can not be / stay healthy without evaluation of independence of a man or individual independence. Even while accepting the importance of society, the value of individual independence should not be underestimated. 7.3.3 Sadhana (practice) side One individual should not be an hindrance in the independence of other individual.. This can be done only by that individual who does not think his thinking to be most superior truth. One who thinks his thinking to be exclusive can not help interfering in others independence. To change this interfering disposition /attitude Anupreksha of independence is very helpful.

7.4 Relativity
7.4.1.Philosophical side Our existence is independent and neutral but our personality is relative. Within the boundary of the personality the independence is also relative. That is why not a single individual is fully independent and so he is relative. The slogan for evolution is The basic support of life is struggle.(Survival of the fittest). The slogan for Anekanta is The basis of the life is mutual-interdependence. One individual survives on the support of the other individual. 7.4.2.Behavioural side A thinker with one sided viewpoint destroys an individual and the society. Some thinker believes that society is everything. Some thinker think that an individual is everything. Viewpoint of Anekanta is comprehensive. According to that both individual and the society are relative. If the society is everything then independence of the individual is meaningless. And if an individual is everything then relativity has no meaning. Relativity is the boundary of independence. And the background of relativity is the relation bond between an individual and the society. The cause of the bitterness seen in the human relations is the indifferent viewpoint. Narrow nationalism and war are the result of indifferent viewpoint. Relation-science can be given extensive dimension on the basis of relativity. It is very necessary for the development of non-violence to discriminate the relation with man, object, thought, instinct and own body. If there is cruel attitude towards humans, infatuation with material objects, insistent with thoughts, unrestrained instincts, attachment with the body then violence will necessarily be there. 7.4.3. Sadhana (practice) side It is necessary to have practice to change the one-sided and indifferent viewpoint. Transformation will not take place just by having only knowledge. A long standing practice is necessary. Anupreksha of relativity is necessary to develop overall and relative viewpoint.

7.5 Co-ordination
7.5.1 Philosophical side Not a single thought can be the whole truth. It is part of the truth. As you believe your thinking as true, you search for truth in others thinking. To believe that ones thinking is only true and to believe others thinking is only untrue is stubbornness. This stubbornness leads a man towards untruth. The path to the truth is to be receptive / open minded. A receptive person can coordinate two different lines of thinking. 7.5.2 Behavioural side Obstinate mentality is responsible for secular excitement. One sect is not ready to accept the part of the truth as agreed to by the other sect. Acharya Vinoba wrote I agree that I am deeply impressed by Gita. Besides Gita none other has impressed me / my mind more than Mahavira. The reason for this is that, what Mahavira has preached is fully acceptable to Vinoba. His preaching is be satya-graahi (grasp the truth). But today people talk about becoming satya-agrahi. Gandhiji had introduced Vinobaji as satya-agrahi. 66

But Baba knew he was satya-graahi and not satya-agrahi. Each human has a part of the truth. That is why it is worth to become human. So we should grasp that part of the truth which is there in all religion, all sects, all humanbeings. We should become satya-graahi, this teaching of Mahavira has impressed Vinoba next to Gita. 7.5.3 Sadhana (practice) side A person under the effect of Reptilian brain is always ready to spread sectarian and racial hatred. This effect can be reduced by sadhana. Anupreksha of coordination is very useful for the development of consciousness of co-ordination.

8.0 Practical experiments of Anekanta

The theory / principle of Anekanta is a gift from Lord Mahavira. Many Acharyas have used this theory in the philosophical world for the consideration of searching the truth. But to present a philosophical subject like Anekanta in the practical life is an original gift from Acharya Mahaprajna . . There are three chief contribution from Anekanta school of thought. 1. Indifferent to controversy or dispelling of conflicts of thoughts. 2. Ideological tolerance 3. Creation of an extensive /comprehensive view in the relation of ideological coordination and the truth. The above analysis gives a clear picture of the practical form of Anekanta. According to Acharya Mahaprajna philosophy of Anekanta is not only a philosophy. It is a coordinated philosophy of metaphysics and behavioural science. Without touching it both the metaphysics and the behavior can not be right. Only that is true what is performed in the light of Anekanta. We can understand the practical use of Anekanta on the basis of the following points

8.1 Family and Anekanta : The name of the first unit of organisation, the basis of relations and the
foundation stone of co-existence and co-operation is Family. An individual is bound by many relations in a family. Some times there can be conflicts. The life and the atmosphere can become tense / restless as thoughts, likes and dislikes and way of thinking are different of all members of the family. Success of a family is dependent on the emotional conditions. The life of a family can not be good without proper development of the emotional atmosphere. Acharya Mahaprajna has given the slogan of tolerance for proper development of the emotional atmosphere. He has said that the art of tolerance can make the family into paradise. Non-tolerance opens the door of mental unrest / disorder. This can be supplemented by what Acharya Tulsi said. He said If he tolerates my actions then why should I not bear his. If I have to maintain/continue friendship then I should stay with tolerance. To maintain the family bonds and the organisation, father should tolerate son; mother-in-law should tolerate daughter-in-law and husband should tolerate wife. The one who tolerates can reach the door of success. On the occasion of Maryada Mahostava 1999, Acharya Mahaprajna gave the slogan Tolerate and be successful. The question is whom to tolerate? Acharya Mahaprajna said : 1. Tolerate the circumstances. 2. Tolerate the other person. 3. Tolerate the different thinking/ideology . The person who can tolerate these can make progress. Watchword of Anekanta is One who tolerates lasts. The person who tolerates adverse ideology, circumstances and administration, no one can disturb his peace of mind. Where the ideology is not clear, a tiny spark can take form of horrible fire. Where the non-insistence viewpoint is not there, (Where there is stubbornness and obstinacy}small unimportant topics become (big like) Mahabharat and create such poison of bitterness in the family that life becomes more miserable than death. 67

Insistence of ones own one sided ideology gives birth to Ekantvad (absolutism). The intention of Anekanta is that you try to understate others ideology. Each individual has his own viewpoint and ideology. It is never possible that all the viewpoint and ideology become similar. A person can create a peaceful atmosphere by respecting that part of the truth which is there in the difference. The principle of Anekanta is subdue the primary. According to transformation in space and time the subsidiary becomes primary and primary becomes subsidiary. The one who understands this truth and runs his family affairs can bind the family in one bond; otherwise process of disintegration begins. Acharya Mahaprajna says The moment the practice of Anekanta begins in the day-to-day social life, the right solution can be found for all small matters. 8.2 Society and Anekanta : Acharya Mahaprajna writes in his book Naya Manava aur Naya Vishva An individual is hidden in the group and the group is hidden in the background of an individual. Both are related /connected. Sociologists have said that man is a social animal. This is true. One has to accept it. Another truth is that society is made up of individuals. A society is formed by putting individuals together. In some places we consider an individual as primary and society as subsidiary. This is the tradition of Anekanta. When we discuss an individual, we can not dissent society. And when we discuss the society, we can not exclude an individual. Only our viewpoint is that of primary and subsidiary. When one is primary the other becomes subsidiary. We can rightly consider/ think about an individual and the society only after understanding the language and the system of this Anekanta. There is a relationship of collectivity/plurality and individuality / singularity between the society and an individual. Society is plural; individual is singular. An individual is an unit of society. The society will be exactly what an individual is. The opinion of sociologists is that the real existence of an individual is in the society. That is why a man is social animal. Society is instrumental in the safety and creation of an individuals personality. So an individual does not live alone. He spends a social life. Acharya Mahaprajna says that definition of a community can be made only on the basis of mutuality. The mutuality of two or more is the community. According to the policy of coordination, the position of an individual and the society is relative. The theory of the social philosophers is that the society and an individual can not be separated. In the history of present development, an individual has made progress by means of society. So the society is primary. One school of thought gives the prime position to an individual; while the other gives it to the society. Commentator of Anekanta Acharya Mahaprajna has written in his book Jainadarshan Manan Mimansa Somewhere an individual is subsidiary and the society is primary and in other place it is vice versa. Anekanta makes a comparative/relative definition of the relation of the society and an individual. Both the elements, the individuality and the sociability coexist in an individual. Therefore an individual and the society are one and also different. There is an important element in the background of social relations Relative Contemplation. The viewpoint of coordination gives emphasis upon coexistence. And relativity makes coexistence possible. Sociability is not possible with absolute viewpoint; because absolute viewpoint says what do I care even if the neighbor dies or lives, eats or stays hungry. While the social viewpoint says parasparopagrahojivanam. The ancient caste system has given birth to many classes in the society. As per Anekanta the caste system is not wrong. The caste system is the division of labour of the society. From the division of labour viewpoint it is an useful/ proper system. But to connect the caste system with birth is not proper. According to Anekanta the caste system should be on the basis of work and not on the birth. A man becomes great by his deeds and not by his birth. The massage of Uttaradhyan is man is not great or small on the basis of caste. Mankind is only one caste. Acharya Mahaprajna writes in his book Naya Vyakti Naya Samaj Hatred and ego, these two elements have created discords in the society. Somewhere it is because of caste; somewhere it is because of colour. Caste narrowness has become the main reason for social conflicts. We foster certain caste prejudices because they satisfy some of our necessities such as safety, reputation, honour and beliefs. Even then because of feelings of higher-lower caste among some castes in legal form, there is hatred and caste conflicts. Till the emotions of hatred and ego exist in a person there can not be any solution to this problem. 68

Acharya Mahaprajna says. There are different doctrines based upon caste, colour and class. The foundation of the conflicts going on because of these different doctrines is adverse mentality. The ground for its seeds is absolutism /Ekantvada. Acceptance of Relative valuation of an individual and the society based upon Anekanta only can give freedom from these problems. We can not move forward without taking help from each other, can not make progress. All humans are equal, each has equal right to progress. If this is understood properly then progress of equality is possible very fast. 8.3 Economics and Anekanta : Violence is increasing. This sound we hear from all direction. But why the violence is increasing? Several causes will come in front if we make a search for reasons. The main cause out of them is economic allurement/ temptation. The biggest reason to increase economic allurement is false conception of money and economics. If you have one rupee, you take loan of 14 rupees. There will be more labour, more business, more pain will be produced. Today loan has become base for economic growth. The absolute viewpoint of economic growth became indifferent to physical health, mental peace, emotional balance and purity of environment. Absolutism of economic growth is making the human brain a machine. There is a longing for establishing an economic empire in every persons mind. The basis of todays economic policy is establish industries on very large scale and increase production. So no person can remain hungry. All can get bread, clothes and home. The primary needs (of all) can be satisfied. At present there is great attraction towards this economic policies. The nation should increase its resources to such a scale that every one is wealthy. And there is abundant utilization of the resources. Because of abundance of wealth., tension has increased, mental restlessness has increased and the danger for world peace has also increased. Problems like violence, killing, suicide, divorce etc. are increasing day by day. Acharya Mahaprajnas opinion is that we have to consider the following parameters of economic policy to find solutions for these problems. 1. It should not become a danger for world peace. 2. It should not encourage violence. 3. It should decrease crime. 4. Limit to desires. 5. Neither poor nor very luxurious life-style. 6. Balancing the social structure. 7. Earning money for satisfying ones needs. But at the same time be cautious about not harming others to satisfy ones needs. 8. To increase the ability for renunciation. 9. Limit ones wealth. 10. Have faith in non-violence and purity of means. There are four chief viewpoints of Anekanta. They are Dravya (substance), space, time and disposition. Valuation of any thing should be according to these four factors. Valuation without reference to a particular viewpoint can create many problems. If for the economic growth physical health, mental peace, emotional balance and environmental purity become subsidiary then such economic-policy can only be frustration. The ambitions and the expectations created by the financial race has increased the problem of poverty. The monetary wealth is accumulated with limited nations and limited persons. All this is result of absolute viewpoint towards growth only. If the man is in the center of the economic policy then we can visulise a balanced economic policy. A balanced economic policy can never be visulised with one sided or absolute viewpoint. Acharya Mahaprajna said that excessive material consumption, living luxurious life, no control over desires / ambitions etc. have created the problems of discord and exploitation in the field of economy. As a result of that one has a palatial house, the other does not have even a hut to live in; one has wealth of millions and billions, the other does not have even food to eat; all these discord grow because of absolutism. Anekanta slogan is co-existence. That means equal behaviour with all, equal distribution and equal rights to all. The result of this will be that no one will be hungry, all will obtain things according to need. Also the problem of capitalism and communism will get resolved. And there will be right solutions for the financial scams. 8.4 Politics and Anekanta : At present the political life is also full of ideological narrowness. Capitalism communism etc. ideologies and monarchydemocracy etc. such systems of government are current at present. These opposite ideologies and governing systems are trying to finish each other. Not only that, nations from each camp / side are also ready to increase their own influence area. Todays era is the era of political conflicts. Today 69

America, Russia and China are in competition to increase the effectiveness of their own ideological sovereignty. To the extent that they are in the race to destroy the whole human race. According to Acharya Mahaprajna co-existence is necessary in every field of life. A thing can not exist without opposite characteristics. Existence of opposite couples in a thing is natural rule. Today the talk of co-existence that is discussed is the same as theory of Anekanta. There is one socialistic ideology and one capitalistic ideology. There is one system of democracy and one of dictatorship. Both are current in the world and both are mutually opposite to each other. But if we think like that, that only one of them will survive then that will mean there is no option left but of war. But today many persons with opposite thinking are sitting together in parliament. They do co-exist. This the conception of Anekanta. Two practical procedures of Anekanta viz. ideological tolerance and coordination /harmony are very essential in todays political life. Anekanta viewpoint is saying 1. All should make their viewpoint right. 2. Sit together to resolve a problem. 3. Try to understand each other.

8.5 World-peace and Anekanta : Family, caste, society, nation, world, the meaning of all these graded organisations is relativity. Not a single organisation can function without relative viewpoint for many days. When one nation wants to establish authority/power over the other then the result will be conflict and unrest. Individual, secular, social, national and international relativity, equality, proximity, will give birth to organisation, love, increased energy, friendship and peace.
There are many problems in the international world. One of them is that of armament. Today inspite of terrible danger of armament, the race of armament is going on. Mutual distrust and the doctrine of balance of power are making this problem more and more deeper/acute. There is expectation /requirement of disarmament for establishing peace, economic benefit and rehabilitation, peaceful solution of problems and to save(the mankind ) from danger of atomic war and pollution of environment. World-peace is possible only with disarmament. In todays nuclear era when the violence is everything and we have only two options - -either we accept the world peace or get ready for mass destruction. The entirety of violence has made the concept of co-existence more stronger. Otherwise the whole mankind will get finished because of / in the war. If human race has to survive then there is only one way co-existence and relativity. Acharya Mahaprajna is of the opinion that the right solution for resolving all the problems at national and international level is co-existence and relativity. He is saying that absolute viewpoint has always created difficulties in the international world. Massacre of Jews by Hitler was the result of absolute viewpoint of maximum happiness for maximum people. Sacrifice of minority for majority and that of small ones for the big ones is also result of absolute viewpoint. Anekanta relative policy is saying that we should not harm anyone for the sake of anyone else. Today the world itself is progressing towards the thinking of co-existence and. relativity. Because that is the only path of survival in this nuclear era. The developed nations can not survive for long time by keeping absolute viewpoint towards developing nations. Their own wealth will swallow them. So the developed nations have accepted the relativity of developing and non-developed nations and have declared their desire to help them in their development

8.6 Democracy and Anekanta : It is an universal rule that there can be only one chief. It is also essential
that there can be one truth only. But the order of the universe is that there are infinite properties / qualities in a thing. But only one of them is chief, the others are subsidiary. The development of democracy was based on this order of subsidiary-primary. In the democratic system the opposition also has a very important role to play. Both the ruling party and the opposition party are equally important. Anekanta accepts both of them. Therefore Anekanta is important for the success of democracy. Differentiation is part of human nature. Each one has different liking. Each one thinks differently. They have different manners, languages, many sects. Democracy is keeping them bound in the thread of unity. The main 70

principle of democracy is Equality of basic rights. Democracy is an attempt to search for similarity /equality in dissimilarity /inequality and not a policy to analyse on the basis of dissimilarity. Equality is the life-element of democracy. Past president Radhakrishnan had said Todays democracy is based upon principles of Mahavira. This is because of relativity, equality, coexistence and independence. These are all principles of democracy and also of Anekanta. The philosophy of Anekanta that Lord Mahavira gave is fructifying in democracy today. The image of democracy can not be prestigious without making harmony between unity and plurality. The philosophical support for this harmony is Anekanta. According to it none of the things can be similar or dissimilar completely. Unity can be confirmed on the basis of similarity. Specialties of a person can be used on the basis of dissimilarities. Therefore the philosophy of establishing harmony between dissimilarities and similarities is Anekanta. Acharya Mahaprajna is of the opinion that everyone has equal opportunity to make progress. On this basis every individual has right to sit at the highest level in the democracy. Only by understanding both the truth of similarity and dissimilarity the system of democracy can be given healthy support. Anekanta can be manifested in three forms in the context of democracy. 1. Resolution of ideological conflicts. 2. Ideological tolerance. 3. Ideological coordination. 8.6.1. Resolution of ideological conflicts : It is natural for opposition parties to be there in democracy. And their having different ideology is also natural. But to resolve this is also necessary. Acharya Mahaprajna quoting Mahavira, is giving the doctrine of Anekanta for resolving this. Relativity means an opportunity for meeting. Relativity is the backbone of the democracy. There is no place for any kind of undue insistence. 8.6.2. Ideological tolerance The second democratic side of Anekanta is ideological tolerance. In democracy it is essential to keep broad viewpoint and open- mindedness towards ideology, opinions, conceptions, customs, language, literature etc. of others. Acharya Mahaprajna is saying that if we can respect ideologies and beliefs of the other individuals, society and nation and we behave with them with tolerance then we produce the atmosphere of peace in the people, the society and the nation. 8.6.3. Ideological coordination If there is Ideological coordination on the political ground then the success of the democracy is assured /definite. Ideological coordination is an open viewpoint. Establishing unity is possible through it only. Wherever there is coordination, there can not be any partiality. Theory of Anekanta is psychological and coordinating. Kaka Kalelker has called Anekanta a very big gift from Jaina philosophy. He said we can make propaganda of sarvadharma samabhava (equality for all religion). We can also develop the feelings of love and friendship. Acharya Mahaprajna has written in the book Anekanta hai tisara netra, the important doctrine is, only one will be the chief, all others will be subsidiary. The development of democracy has taken place on this system of subsidiarychief. When one individual becomes chief / primary, all others become subsidiary. This is a system with harmony. When hundred persons want to sit on one chair then democratic system breaks down. One who is chief will work as per expectations of others; he will never work indifferent to others. Relativity has grown on this basis. As conclusion we can say that Anekanta has given principles like equilibrium, relativity, co-existence, etc. to the world. Problems of the present can be resolved by accepting / adopting them. A person with Anekanta viewpoint will never think with indifference or one sided viewpoint. His thinking will be relative and without insistence. We all know that the universe is collection of opposing couples. If there is no balance then every thing will get helter-skelter. The bridge to balance is Anekanta. The fruit of Anekanta is the right viewpoint. Acharya Mahaprajna has given many doctrines like tolerance, coordination, equality, co-existence etc .in the practical form of Anekanta. A message of peace can be given to the world by resolving the problems in the field of family, society, economy and politics by applying these doctrines. 71

9.0 Summary
1.There are many viewpoints to look at the life. By looking with right viewpoint many problems of life get resolved by itself. It is necessary to adopt Anekanta in the life for the success in the social, political, religious or education field. Mine or yours /others is only reversal. Anekanta begins only with the transformation of viewpoint. If there is insistence in Ekantavada, the situation gets entangled with it. The one who adopts Anekanta, his personality gets properly developed by itself. 2.It is necessary to understand relativity to understand science of physics. Every statement does not have verbal meaning. Its meaning can be determined when its direction is known /decided. 3.Every property / characteristic resides with its opposite property / characteristic in a thing. A person when answering a question has to remember that what is the meaning of the viewpoint of the person who is asking the question. The following are included in the growth of Anekanta. to clarify and determine the meaning of the right statement (right viewpoint), use of words and language free from illusion and skill of manifestation. Debates, dialogues, conflicts, compromise, violence and non-violence go round and round in the center of doctrinal disputes. The truth is always relative. Opposite couples are the basis of the order. To understand the truth, it should be looked at from the viewpoint of existence together with the viewpoint of non-existence. 4.There are different versions of non-violence in different religions. Many sects are made on the basis of differences (difference of opinion). They create sectarian jealousy, conflicts and quarrels. The basic cause of excitement is emotional insistence. The you or me mentality is the primary form of violence. 5.Whatever exists has its opposite. This is an universal rule. The conjecture of rebellious mentality in this existence is hindrance. Every thing has its own independent existence. No other object interferes in its existence. An individual and the society are relative. A long time study is necessary for the transformation of viewpoint. To believe that only my thinking is true and others is false is stubbornness. The path for search for truth is non-insistence. 6.Acharya Mahaprajna has emphasised on adopting the philosophy of Anekanta in day to day life. Anekanta is a coordinated philosophy of metaphysics and moral science. The art of tolerance in a family transforms the family into paradise. Tolerate and be successful. All the human beings are equal. And every one has right to grow. Monetary attraction is the foremost in increasing violence. Tension has increased because of attraction towards abundance of wealth. The mental unrest has increased violence, suicide, divorce etc. such problems are increasing everyday. The present era is era of political conflicts and turmoil. There is a race to destroy the whole human race. The human race has to adopt co-existence and relativity to live a happy life. The slogan of equality is the life element of the democracy. The philosophy to establish harmony between equality and inequality is Anekanta.

10.0 Questions
Essay Write an essay on practical utility of Anekanta . Short notes 1. What are the four conclusions of development of the theory of Anekanta ? 2. Throw light on philosophical, behavioural and practical side of co-existence. Objective questions 1. What will happen by thinking from only one viewpoint and to believe that to be the whole truth ? 2. What is the relation between Anekanta and raaga-dvesha 3. Who gave the theory of relativity in the early part of 20th century? 4. From what is the word Anekant made? 5. What did Lord Mahvira said during the sermon? 6. Which are the four opposing couples exist in every thing? 7. What is the meaning of Anekanta ? 8. What are the basic principles of Anekanta ? 9. How many main divisions are there in humans? 11.0 Reference books 72

LESSON6

Concept of non-violence and training in non-violence

Outline of the unit 1.0 Purpose 2.0 preface 3.0 Nonviolence a concept 3.1 Knowledge of the world of living beings 3.2 Acceptance of existence 3.3 means of violence 4.0 Fine analysis of Non-violence 4.1 Fine viewpoint for observing Non-violence 4.2 Worldly viewpoint and spiritual viewpoint 4.3 Non-violence goal and means 4.4 Miniaturization of non-violence 5.0 Formation of Healthy Society 5.1 Formation of society without exploitation 5.2 Democracy and non-violence 6.0 Basis for Training in non-violence 6.1 Roots of Violence 6.2 Prevention of violence 6.3 Individual is Upadan 6.4 Upadan and Nimitt (The Cause and the Reason) 7.0 Four Phases of Training in non-violence 7.1 Change of Heart 7.2 Change of Viewpoint 7.3 Change of Life-style 7.4 Change of Administration 8.0 Summary 9.0 Questions 10.0 Reference Books 1.0 Purpose Dear students, The second technique of Science of Living is non-violence. This is the chief element of conduct. Non-violence is the basic value of peaceful life and healthy society. So do not behave with animals and humans with cruelty. Our world is world of animals. This knowledge is very necessary. Violence towards animals is carelessness. A nonviolent person should be fully aware of his own existence and the existence of other living-beings. Awareness grows with the principle of equality of souls. The needs of the society can not be satisfied only with unemotional activities. Therefore only by balancing the emotional and unemotional (activities) the society can be given a new format and the tide of violence can be stopped. Through this lesson you will learn What is the concept of non-violence ? How can the fine viewpoint for observing non-violence can be developed? What is the basis of a healthy society ? What are the phases of training in non-violence? 73

2.0 Preface 3.0 Non-violence : A Conception

Non-violence is the chief element of conduct. Do not torment others, do not oppress others, do not kill others. Knowledge is required to practice non-violence. Till the right knowledge of living and non-living is there, the discussion on non-violence is not possible. Do not kill animals and humans is a gross statement. Our world is not only a world of animals and humans; it is a world of living beings. How many living beings are there? First of all this knowledge is necessary. 3.1Knowledge of the world of living beings : The whole world is full of living beings. Till the one who talks about non-violence does not know this truth, does not know the very microscopic living beings, how can he understand the whole story of non-violence? That is why it is said that The one who does not know the living beings and non-living beings, how can he know / understand restraint and non-violence? First, it is necessary to understand what is a living-being ? What is non-living? Only after knowing this, one can understand non-violence very easily. Earth, water, fire, wind, vegetable and trasa (mobile)these are six groups of living beings. Lord Mahavira said Not to accept their existence means denial of ones own existence. By destroying their existence nobody can save his own existence. By remaining indifferent to their existence nobody can be aware of his own existence. Violence itself is remissness or is result of remissness. Non-violence is to be aware of ones own existence. And also together with be aware of the existence of other living beings. This awareness grows from the principle of all souls are equal(atmatula). So Lord Mahavira said,inquire into atmatula. 3.2 Acceptance of existence : There are six groups / categories of living-beings. All the living-beings are included in them. The first five categories are called Sthavara (immobile) . They are very very minute and can not be seen by eyes. The sixth category is called Trasa (mobile). They are gross living beings. They are visible to eyes. Lord Mahavira has described the Sthavara (immobile) living beings in great details. He has presented the acceptance of their existence in poignant /meaningful language. I am saying, a person should not deny the existence of the world and should not deny the existence of ones own self. The one who denies the acceptance of the existence of the world, he denies the existence of ones own self. Acceptance of own existence is the acceptance of the world. It is the acceptance of existence of other livingbeings. It is (also) the acceptance of existence of other very small living-beings. Denying the acceptance of the world is denial of existence of small living-beings and also denial of ones own existence. 3.3 Means of Violence : The principle of non-violence can not be understood comprehensively without understanding the means of violence. The main means of violence is parigraha possession. The modern economical conception has encouraged violence. The economic opinion is that create affinity towards money / wealth. Lord Mahavira is saying create apathy towards materialistic things. The growth of society depends upon activities with affinity Believing this partial truth as the whole truth creates opportunities for spreading violence and terror. The society can also depend upon activities without affinity. Combining this part of the truth with society a new viewpoint will develop. Activities with only affinity towards money / wealth will lead the society towards violence and rivalry. The needs of a society can not be fulfilled by only activities without affinity. Therefore a new format of the administration of a society can be made with which the tide of violence can be stopped.

4.0 Fine Analysis of Non-violence

The kind of very fine thinking and analysis of non-violence found in Jaina philosophy is very difficult to find anywhere else. The concept of non-violence found in other philosophies is lax. Some scholars appraise non-violence on the basis of circumstances. Mahatma Gandhi had adopted the infallible weapon of non-violence and he had observed this vow for life-time. He achieved the most difficult goal of independence of India by adopting this great weapon. Lord Mountbaten commenting on this great achievement said, that the task which fifty thousand soldiers 74

could not have accomplished, Gandhiji could do it with the weapon of non-violence. All the armaments on one side and the non-violence weapon on one side. No changes in the concept of non-violence are acceptable to Jain philosophy under any circumstances. Here we get a picture of 108 kinds of non-violence. Three types of non-violence i.e. mental, verbal and physical, multiplied by to do, to get it done and to appreciate that is done by someone (these three) give nine kinds. These nine to be multiplied by suppression of anger, pride, deceit and greed (4)gives 36 kinds. These 36 to be multiplied by the three types of intensity viz. mild, medium and strong gives total of 108 kinds. Such very fine analysis is described in Jaina philosophy. Mental Do Suppression anger Mild Verbal Get it done Sup. Pride Medium Physical Appreciation Sup. Deceit Strong Sup. Greed 3x1 = 3 3x3 = 9 9x4 = 36 36x3=108

4.1 Fine viewpoint for observing non-violence All the Acharya old and new have explained the same thing that not to inflict any pain by doing, get it done, appreciating done by others, mentally, verbally and physically, to any living being is non-violence. None of the Acharya has made any exemption for violence of minute beings, in their definition. And has considered violence of minute beings as non-violence. The complicated problem involved in this concept is how can a man live observing non-violence as described above ? Several different schools came to resolve this. Jainacharya gave the following reply. A man can not become completely non-violent without practicing complete restrain. The main question before a man with complete restrain is that of non-violence and not that of subsistence. The livelihood is subsidiary for him. He does not have any attachment to the body. He needs the body till the body is a mean to non-violence, otherwise he will not feel shy to abandon the body. It is said in Acharanga Sutra ; A man with complete restrain does not know to live his life by killing other living beings. But a man with partial restrain can not save himself from violence. Therefore there are two divisions of violence. 1. Violence for a purpose 2. Violence without purpose Violence with purpose or for livelihood is inevitable violence. A house-holder can not completely stay away from violence but he can certainly abandon violence without purpose. And he should not understand the weakness of the violence that he has to do to be non-violence or religious. Shree Kishorilal Mashruwala dividing non-violence into pure and practical. Then defining the practical division he writes just selfishness without evil and with partial good is practical non-violence. This is not pure non-violence. 4.2 Worldly Viewpoint and Spiritual Viewpoint Killing or hurting one living-being for the protection of other living being is not pardonable from non-violence viewpoint. Lord Mahavira while referring to the causes of committing violence has said some person(saying) he had beaten me earlier therefore I am beating himsome (saying) He is beating me so I am beating him and some (saying) he will beat me so I am beating him. All these are violence. 4.3 Non-violence goal and Means The common meaning of the word Raksha (protect) is bachana (save). There are four important questions connected with this. Protect whom? From whom? Why? And how? 75

1. 2. 3. 4.

Protection of body or of soul? Protection from pain or from violence? Protection for continuing life or for continuing restrain? Protection by the system of violence or by system of non-violence?

The name of the tendency of protecting the soul from violence for continuing restrain by non-violence system is atma-raksha. In fact sharir-raksha and atma-raksha both are symbolical words. Their purposeful meanings are to try to protect from calamity because of violent activities is Sharir-raksha and try to protect from violence is atma-raksha. The means should be as pure as the purity of the goal. For atma-raksha both the goal and the means should be non-violence. In short it can be said that the meaning of atma-raksha is to save (the soul) from raaga-dveshatmaka (love-hatred) etc. unrestrained tendencies. Its goal is atma-mukti (salvation of the soul). And its means are 1. Religious sermon 2. Silence or indifference 3. Loneliness Violence is not correct /proper explain this to the violent person, try to change his tendency for violence, these are religious sermons. If he does not understand by religious sermon then keep silence and be indifferent to him That is second option. If the first two options do not work then go away into loneliness. . This is the third option. Lord Mahavira has cited three means for saving from violence. These three are non-violent. Therefore they are suitable for atmaraksha. Non-violent means can save from pain but not from violence. To act violently, to make use of sreangth, to give temptation these are not within the limits of non-violence. The limit of non-violence is that the non-violent should always remain non-violent in every situation. He will never think of violence under any circumstances. To protest against violence by non-violent system is his duty. He can give up his life for the sake of non-violence but can never adopt the path of violence for non-violence. There are eight options for these three types of protections:. 1. 2. 3. 4. 5. 6. 7. 8. Saving from pain by violent means for maintaining life. Saving from pain by violent means for maintaining restraint. Saving from violence by violent means for maintaining life. Saving from violence by violent means for maintaining restraint. Saving from pain by non-violent means for the life. Saving from pain by non-violent means for restraint. Saving from violence by non-violent means for the life. Saving from pain by non-violent means for restraint.

In the above, four are sharir-rakshe. Option One : To maintain the life is not the purpose of non-violence. Its purpose is to develop restraint. Development of restraint depends upon the life. If there is no life then who will develop the restraint? So for developing restraint it is necessary to maintain life. This proves that in this way it is also the purpose of non-violence to maintain the life. But non-violence is directly related to restraint therefore no importance can be given to the life. If the life is maintained but there is no restrain then that is not non-violence. Even if the life is lost for the protection of restraint then also it is non-violence. Present non-restraint can not be called restraint for future restraint. Present violence can not become non-violence for future non-violence. Therefore maintaining the life can not be a goal or purpose of non-violence. It can only be said in the debate of means that means for non-violence can not be violent. 76

The character of non-violence is to save from non-restraint, practice restraint. Pain can become restraint and happiness can become non-restraint. Therefore to save from pain and to achieve happiness can not be the character of non-violence. Rigorous penance like fast and fast unto death are surely painful but are non-violent. Pleasure and enjoyment are happiness but are violent. Viewpoint of non-violence can only be restraint. If one is saved or not saved from a certain pain is not the condition for non-violence. Its condition is if he is saved or not from non-restraint? All the three forms of the first option are for sharir-raksha category Option two: In this the goal is right. The process of the implement creates an illusion towards the goal. If we continue to use violent means for maintaining restraint then there can not be any restraint. Therefore adopting violent means for maintaining restraint seems to be a mental illusion. Option Three : If maintaining the life is the main goal then saving from violence becomes subsidiary. The restraint can not be separate from life. Existence of life comes by itself by maintaining restraint. But the restraint does not come automatically by maintaining life. Therefore the characteristic of non-violence does not give prominence to the existence of life. There the prominence is given to restraint. Option Four : It is right to save from violence for maintaining restraint but there should be proper discrimination as to how to save from violence. By using /adopting violent means for saving from violence; neither the restraint will survive nor there will be saving from violence. Therefore the fourth option also does not encourage atma-raksha. Option Five : In this option but for the system of means all balance is not according to non-violence viewpoint. Option six and seven : In the sixth the saving from pain and in the seventh maintaining the life are primary. So they are also not producing the pure form of non-violence. These two (7-8) and the fifth can be called practical or social non-violence. Option Eight : This is the complete pure form of non-violence. 4.4 Miniaturization of Non-violence Anuvrat is a practical experiment. It gives the doctrine of miniaturization. This doctrine is always suitable for social revolution, life-development and existence. Unrestraint violence is march towards mahahinsha. Wherever such march have taken place, cultural danger has arisen.. In deterioration and destruction of ancient civilizations, imbalance has played a big role. To stop the unbalance acceptance to the doctrine of miniaturization of violence is necessary. This doctrine is valuable not only from religious viewpoint but also has social and cultural value. So it is necessary to break the density of violence. The violent powers should not get centralised. This is the thinking with which the development of a civilisation begins. Where violence get centralised and reaches the top and touches the extreme point then the down-fall of the civilisation begins. On the basis of the centralised violence and its results anuvrata has raised its voice for miniaturization of violence. This fulfils the essential necessities / expectations of the life and simultaneously finishes the undesirable elements. Some political systems accept the inevitability of violence, not at the level of life but at the level of ideology. Some religious platforms also give support to violence at the ideological level. According to them their ideology and religion can be imposed upon by force. If someone does not accept or agree to it then he can be thrown out. For constructing a healthy society both the above thinking are not desirable from anuvrata viewpoint. Acceptance of inevitability of violence at the thinking level means to grant eternity to the sequence /serial of fighting (violence). According to Acharya Mahaprajnas opinion religious and ideological independence is natural. Differences in the area of independent thinking is also natural. Ones own thinking can be explained in the context of different circumstances. But imposing upon can not happen in right form. The serial of violence (resulting from that) do not break. That gets deeper and deeper. This violence is also not inevitable like means of life, agriculture, etc. In a way it is march towards mahahinsha. The theory of miniaturization of violence is the development of theory of purity of means. Even though the goal 77

may be very pure but if the means are not pure then the attempt can not be desirable. The aim of socialistic system is to provide the best facilities to the majority people of the society. The aim of some religions is to convert maximum number of people into their followers by any means. This principle of mitigation of some people of society is not desirable. Those religious-platforms who believe in the principle of conversion by force; they can not attain the soul of the religion. For them the sect or the union is more important then the religion. The open encouragement to violence that is given by sectarian bias/ prejudice is much more destructive. In these circumstances the sure path is that of purity of both the aim and the means; that is of miniaturization of violence. The society in which there is motion towards minimising the violence, in that society ill-feelings and worries will get diminished and happenings /events like murder and cruelty will not be encouraged. There will not be any desire to create danger to the existence of other for nourishing ones own ego. Anuvrat can never believe violence to be support of life. And believing so can never be support for social life. Equanimity, friendship, love and harmony are all possible only when violence is minimised.

5.0 Construction of a Healthy Society

Preliminary goal of anuvrat is to do research in the present society. It raised a strong voice against corruption, blind-faith, meaningless traditions and such elements which are perverting the society. And created an atmosphere of moral consciousness. In absence of society without exploitation, it is inevitable to have conflicts among the social values. In these circumstances the super most importance is not of the moral values but of the values as given by the organisation. Anuvrat works at the mental level and the administration works at the social level giving different emphasis then there can be no harmony. Mental background and the administration get separated and the work done at the mental level gets diminished reaching the level of social-background. 5.1 Formation of Society without Exploitation : The base of anuvrat is restraint. It wants to resolve each problem through the medium of restraint. It has confidence that only restraint can give administration of peaceful life. In the root of that formation of society without exploitation there will be status / reputation of restraint. What should be the form /structure of the society without exploitation? For this anuvrat has very clear guidelines. 1.That society will give the first place to minimal desire, minimal possession and minimal enjoyment. The meaning of minimal desire is that the desires are not without control. Spreading of desires becomes cause of accumulation or possession and accumulation or possession becomes cause of exploitation. So anuvrat is giving emphasis on desire-restraint. Together with desire-restraint, the accumulation-restraint will come by itself. And doing the miniaturization of enjoyment together with that, there will not be any need of unnecessary accumulation. 2.Anuvrat will not give support to the centralization of wealth and power, be it at the individual level or be it at the national level. The centralization of wealth and power breeds the problems of exploitation and accumulation. 3.There will be respect for the labour and the self-reliance in that society. There will be attempt to make an individual self-sufficient and to make evaluation of labour at the social level. 4.The one who accumulates wealth will not get any social respect. A man mostly accumulates wealth for getting respect. It is not necessary to accumulate more wealth for fulfilling essential needs. Even then the greed for wealth that is seen is the result of only the esteem /respect/fame. Once an industrialist was asked the reason for committing forgery. He said that he wanted to become the biggest industrialist of India. Even today the reason behind the greed for wealth accumulation in the mind of people is social esteem /respect/fame. This is reason for which they want to earn money by deceit, fraud, cheating, dishonesty etc. Today if the social respect is removed from the role of wealth then the palace of accumulation will collapse in a second. 5.Non-violence will be there in the foundation of that society. There will be that confidence that right solution for the problem is in non-violence. They will try to resolve every problem through the medium of non-violence. 78

Like that, there will be a society consisting predominantly restraint. There will not be any place for uncontrolled mentality, attraction for accumulation and possession, centralization of power and wealth, respect for wealth and violence. 5.2 Democracy and Non-violence : Present era is era of democracy. There is no hindrance of caste, colour or sect.(past) President Radhakrishnan had said that democracy is based upon the principles of Mahavira. It can be said that the philosophy of Anekanta Lord Mahavira gave is fructifying in the social form in the democracy today. It is a philosophy of theories. Its practical version is social system. Lord Mahavira was not born in the tradition of kings. He was born in the tradition of republic. How can we deny the effect of republic from historical viewpoint? We have to accept that there was effect of republican tradition on Lord Mahavira. That was transformed into the philosophical form Anekantavad. Its practical form republic in todays language is called democracy. Jain philosophy has propound the principle of equality All living-beings are equal. The basic principle of democracy is all citizens are equal. Whenever there is transgression of this principle of equality, there is protest and revolt. The problem is that a person does not accept others right. Wherever this problem exits, there can not be development of democracy. Wherever there is strong feeling of inequality, there can not be development of democracy. Wherever there is strong feeling of inequality, there is opportunity for intolerance to flourish. When the feelings of intolerance become strong, the human relations start deteriorating. The deterioration of the human relations devour the health of democracy. Wherever there is equality, there is tolerance. The tolerance is necessary wherever there is co-existence. But the development of tolerance is possible only by the uplift of consciousness of equality.

6.0 Basis for Training in Non-violence

The basis for training in non-violence is to demolish the seeds of violence and to promote the seeds of nonviolence. Training is very necessary for sowing the seeds of non-violence. The process of non-violence training is in two steps. 1. Theoretical conception 2. Experimental/ Behavioural practice. Causes, result and solution of violence are included in the theoretical conception of non-violence. Due to this, a person gets an opportunity for refining the conceptions. And together with that get the practical training also. 6.1 the root of violence : Violence is not an activity; it is a result. Our concern is more on result and less on the reason. Violence is a result. To end the violence it is necessary to pay attention to its reason. What is the main reason of violence? What is its root cause? Many persons have expressed their thinking in the matter. There are many opinions. If we consider all these opinions then we find that they are from single viewpoint. None of them is comprehensive viewpoint. But they can not called false or untrue. Gene can be one reason. Environment also is a reason. Original mentality is also one reason. Karma also can be one reason. There are many factors. All these together create a happening. Any one factor can not be fully responsible for one happening. The happening takes place when all the factors are put together. In fact the reasons for violence exist externally in the environment and internally in our attitudes. Some reasons are in the individual and some are in society. The main reason called upadan is in the individual. But the reason called nimitt to provoke that is in the environment and the society. There are many economic, social and political reasons in the society to provoke violence. Hardship, unemployment, exploitation, poverty, sentimentalism, luxury etc. are such economic reasons nimitt- by which the upadan staying inside an individual get provocation. They are nimitt for inflaming the violence. Social perversions, caste-differences, untouchability, difficult circumstances, bad customs, slavery etc. play a big role in inflaming the violence. 79

Theoretical terrorism and professional terrorism in the politics add fuel to the fire. Sectarian fanaticism also provoke violence. These external reasons provoke the internal reasons. Negative feelings, cruelty, fear, jealousy, anger, ego, greed etc. breed violence. The other reason for violence in an individual is false viewpoint and stubbornness about ones own viewpoint and to understand the other person having different viewpoint is wrong, encourages and nurtures violence. The life-style of a person has also a very intimate relationship with violence. Easy-going, unrestraint and luxurious life-style encourages violence. 6.2 Prevention of Violence : Acharya Mahaprajna is saying Both non-violence and violence are inside the man. We have to think which one to catch and which one to develop. It is very necessary in this condition to pay attention to the environment. It is the first thing in front of us. Till we change the environment all the nimitt will flourish. Violence will flourish. But we can not say that by changing environment everything will change. We have to go to the roots. 6.3 Individual is Upadan : Nimitt is mostly related to the society. Upadan is related to an individual. There are many reasons of violence in the society but upadan is not society. Individuals life depends upon the society. If there is no change of heart for the society, there can not be any talk about non-violence. The present thinking is facing more towards the society. An individual is secondary/subsidiary, the society is primary. The main centers of thinking are to reform the society, to develop the society. More attention is given to the administration and less to the administrators. The administration is for the society. The one who directs it is an individual. Even if the administration is good, will it give good results if the administrator is not good? Even with vice versa the problem will not get solved. 6.4 Upadan and Nimitt (The Cause and the Reason) : Lord Mahavira gave a new viewpoint on the basis of two naya. He said Upadan and Nimitt and environment and internal world, do not look at them separately. Some people put all the burden upon the environment. If the environment does not change then the problem will not get solved. On the other side the opinion of the spiritual persons is if there is no improvement in the interior, if upadan does not change then the problem will not get resolved. Both these are one sided viewpoints. Nimitt and upadan both are connected. Upadan is powerful but if nimitt is adverse then upadan can not do anything. Whatever happens can happen only with the combination of these two. This is comprehensive viewpoint. The change in administration is very necessary. And so is refining of the upadan.

7. 0 Four Phases of Training in Non-violence

Acharya Shri Tulsi and Acharya Mahaprajna have emphasised on the concept of developing a practical method of training in non-violence. Some scholars put stress on mental transformation , constructive transformation, individual and group-wise training in solitary form. There the conception, these Acharyas emphasis is on producing a consolidated outline The four phased conception of non-violence training developed by them reaches simultaneously to both an individual and to the society. These four phases of entirety are change of heart, change of viewpoint, change of life-style and accordingly constructive transformation (change in administration). 7.1 Change of heart : The first phase is change of heart. That means change of feelings. The source of feelings is a part of the brain called limbic system. Therefore it is called training of brain. The first step of change of heart is training in transformation of negative feelings. Inciting of negative feelings can be because of ill health. So the second phase of change of heart is training in diet and healthy body. For transformation of negative feelings the following training is necessary. Reasons for violence Result 1. Greed Mentality for authority 2. Fear Production of weapons and use of weapons 3. Revenge-Protest Mentality of Obstruction 80

4. Anger 5. Ego 6. Cruelty 7. Intolerance

Quarrelsome communal Life Hatred, Untouchability on the Basis of Caste Exploitation, Killing Sectarian Quarrels

These negative feelings make a person violent. Change of heart means refinement of feelings. Replace the negative ones with constructive ones. For suppression /replacement of Formulae for theoretical training in 1. Greed 2. Fear 3. Revenge-Protest 4. Anger 5. Ego 6. Cruelty 7. Intolerance Non-attachment towards body and material objects. Fearlessness, resolution for not to produce and do business of weapons, generate strength. Friendship, Freedom from reactionary attitude / mentality. Forgiveness, Forbearance Humbleness Compassion Sectarian goodwill, tolerance for not agreeable thoughts

According to modern psychology, our conduct and behaviour are controlled by our feelings. Our feelings are controlled by chemicals. These chemicals are secreted by endocrine system. This is conducted by limbic system. These chemicals can be balanced by influencing them by the experiments and practice of Preksha Meditation and Anupreksha. This results into transformation in emotions, conduct and behaviour. A regular study and practice of the following Anupreksha are essential for the development of non-violence. For suppression of 1. Greed 2. Fear 3. Revenge-Protest 4. Anger 5. Ego 6. Cruelty 7. Intolerance Anupreksha for development of non-violence Non-attachment Fearlessness Friendship. Forgiveness, Forbearance , Peace Humbleness Compassion Sectarian goodwill, Tolerance

The study and practice of Anupreksha is very successful for emotional transformation. In this experiment suggestions are given after relaxing the head and the whole body. Also visulisation of colours is done simultaneously. The sound and the colours both influence / effect the sub-conscious mind. The old (negative) ideology and old beliefs / dogmas and gathered habits get diminished. New (positive)ideology and new habits get generated. This experiment increase and enhance the capacity of the power of resolution, self-confidence and self-introspection.

Training in Health and Diet.

The second step of change of heart is training in health and diet. There is a relationship between the health and non-violence. In absence of physical health the emotion /feelings of violence may come up. One of the reason for suicidal tendency can be low sugar level in blood. Deformation of liver and spleen can also produce emotions of violence. So the training in health and diet is an important part of training in non-violence. Today new inventions in the field of diet are being made. Many wrong notions are being removed thereby. Today it is believed that eating of excess proteins is harmful to the health. Eating eggs and meat is invitation to bad health. This does not only increase the diseases but also deranges the emotional balance. There are two main elements to derange the emotional balance. Today in general those elements are more in quantity in the food. Earlier it was said that jaisa anna, vaisa 81

mana (the mind is the result of food.). Today it is said that like the food like neurotransmitters; like the neurotransmitters like the behaviour. Many types of chemicals are produced in the body from the food we eat. The neurotransmitters in the brain are made from the food. These are the transmitters of the nervous system. The brain controls the body by these neurotransmitters. Scientists have found many neurotransmitters which are made from the food. Many activities get done with them. Amino-acid and such other acids are produced are made from the food. Uric acid is a kind of poison. This is also made from the food. Several poisonous elements are produced by our activities and food. So it is necessary to know what is produced by which food ? Such food create mental problems and produce emotional unbalance. Not to get such poisonous elements deposited in the body, is an important step for non-violence and diet. So for balance of emotions, the training in theoretical training in diet and health is essential.

Experimental Training
Not only the theoretical but also the experimental training is necessary. The study of Yogasan and Pranayam included in the experimental training is an important part of the training in non-violence. Balance in acids can be established by Yogasan. Some scientists have found this very useful. When the quantity of amino-acids increase in the blood, brain and urine then the man becomes violent., cruel and killer. It is possible through yogasan to establish a balance in its quantity. There is a very important role of asan in controlling violence. They balance our acids, nervous system and endocrine system. All the poison that is accumulated in the body can be thrown out, one by fasting and second by yogasan. Padmasan, shashankasan, yogamudra, vajrasan, sarvangasan, matsyasan, godohikasan, etc influence the nervous system and endocrine system. The physical upadan of violence get diminished. Anulom-vilom, chanrabhedi, nadi-shodhan, ujjai, and shitali-pranayam purges out the seeds of violence.

7.2 Change of Viewpoint : The second phase of training in non-violence is Change of Viewpoint. False
conceptions, absolute thinking and stubbornness which are some of the main reasons that flourish because of wrong viewpoint. There are many false conceptions. It is conceived that nothing is superior than man. But it is not conceived in the same sense (from that viewpoint) in which it is stated. It can be said that man is the greatest in the animal world. This is used in the sense that the man is owner / master of the world. All the material are for the man because he is the most superior one. The man is the one who uses; all others are the objects of his use. This viewpoint has polluted the whole environment. The man has become all the three, the master, the doer and the user. His viewpoint towards the material and the animal world became wrong. He thinks that he can exploit, ride and even eat them. He can use skin and organs of animals for his cosmetics. The basis of this cruelty is that wrong conception that the man is the most superior. This has made the man a killer. Many persons do absolute (single viewpoint)thinking. But non-absolute thinking is an important element for social relationship. The form of the absolute thinking is I got the water. My bull got the water. Now whatever happens to the well, I do not care. The form of non-absolute thinking is I ate my bread. But if neighbor is hungry. Then its result will not be good for me. He will become a thief or a robber. And he can attack me. This is non-absolute thinking. Here the limit of selfishness is fixed. It can not happen that 20 % of people of the society live in luxury and the 80% people die hungry. How long that can last? Under this circumstances reactionary violence become inevitable. The reason for the bitterness seen in the human relations is absolute viewpoint. Prejudiced nationalism and war are also the result of absolute thinking / viewpoint. Science of relation can be given a new dimension on the basis of non-absolute thinking. To have proper discrimination in the relations with man, material, mentality, thinking and body is very essential for the development of non-violence . If there is relation of cruelty towards men, infatuation 82

towards material, obstinacy in thinking, non-restraint on mentality (emotions) and attachment to body, then violence is inevitable. Only the non-absolute person can achieve coordination. in two different ways of thinking. Violence can not be kept limited to war and armament. We have to first concentrate on the primary center of violence. It is falls conception, absolute thinking and obstinacy. This leads us to cruelty. So training in non-absolutism is essential. The change will not come only by knowing, It requires study and practice of long duration. The training in the following principles of non-absolutism and experimental practice i.e. anupreksha is necessary for the development of comprehensive viewpoint. . Training in : 1. Sapratipaksha 2. co-existence 3. Independence 4. Relativity 5. Coordination Study of : anupreksha of harmony of Co-existence of Independence of Relativity of Coordination

7.3 Change of Life-style The third phase of training in non-violence is change of life-style; change of life-style of convenience. Lifestyle of convenience creates pollution. Our attention is not going there. Society can not do without certain conveniences. But it is necessary to be careful so that it does not go to extreme. If increase in luxuries goes on for ever then the dream of non-violence will never materalise / come true. It is surprising that the people talking about non-violence do not pay attention to desire-control. Till the desires are not controlled, the restraint is not recognised in the lifestyle, there can not be any appreciable result of non-violence. It is the slogan of anuvrata, samyama khalu jivanam Restraint is life. Life goes on with restraint only. If non-restraint goes on increasing then not only one person but the whole world will be victim of violence. Respect for labour should be an important part of the life-style. Today there is no respect for labour. It is seen as an inferior thing. The reason is everybody wants comfort. I will rest. Let the other do the labour. This is a misconception that the one who works is inferior and the one who does not work is superior. With this viewpoint the importance and grace of labour is forgotten. All the great persons of the world were mostly laborer or industrious. The principle of faith in labour and independence should be the main part of everyones life-style. Man is greedy. He wants more and more. He wants to work less but earn more money. This mentality encourages crime. This has given a new dimension to the crime. One of the big contributor for increase in crime is addiction to intoxication. For the development of nonviolence it is necessary to have life-style free of this vice /addiction. Theoretical training in restraint, self-dependency and addiction free life-style is necessary for change in lifestyle. Acceptance of comprehensive and classified code of conduct in the life is very big support to the change of life-style. Together with that the following practical study also should be included in the training of non-violence. : anupreksha of 1. non-violence 3. Celibacy 5. Self-dependence and 2. Truth and non-stealing 4. Limitation of desire / non-possession 6. Experiment in freedom from addiction

7.4 Change of Administration : The fourth phase of training in non-violence is change of administration. Together with the internal transformation of an individual the change of administration is necessary. There are three main sides of administration economic administration, social administration and political administration. 7.4.1 Economic administrationExplaining the role of training in economic administration, Acharya Mahaprajna said There is violence in the nature of money. So it is not possible to make the economics and economic administration totally non-violent. But that can certainly finish-off crime, cruelty, killing and indulgence. 83

An option for the economics dependent upon concept of only materialistic development, is possible only by non-violent economics. In the non-violent economics, an individual and the government have to observe with honesty the following: purity of means, limit on individual ownership, limit on consumption, earning together with dispersion and arrangement to stop the production and import of means of luxury. And also give important place to; search for non-violent techniques, non-violent class-conflict, economics of cooperation and goods manufactured in the own country. What should be manufactured and what not in the non-violent economics? Dependent upon the primary needs of a man essentials are food, water, clothes, home, medical treatment, family and children. The production / manufacturing of essentially required materials and products can be accepted. And production of non-essential things like intoxicants and materials for beautification and the things which are produced by processes with cruelty can not be accepted. 7.4.2 Social administration the picture of non-violent social-administration is hidden in the diagnosis of economic administration. The society wherein there is economical exploitation can not be non-violent. Non-exploitation is the basis of non-violent society. The followings are essential for non-exploitation consciousness and development of administration of labour and self-dependency, honesty in business and prohibition on cruelty. There are many types of violence in the society. Some special type of violence should be completely prohibited. For example administrative prohibition of aggressive violence, killing of innocent people, killing of foetus (abortion), caste-hatred, untouchability, etc. Also there should be control over news-paper and media who are glorifying them. Also prohibition of sectarian prejudices, intoxication and those bad traditions and bad customs which preaches visible violence /killing is essential. In the new social-administration such medical-system should be developed where the treatment of the diseases is given by Ayurveda, asana-pranayam, meditation and physical exerscise. Vegetarian diet is not only ethical but also useful from economic and health viewpoint. 7.4.3.Political administration Acharya Mahaprajna has said that good politics or non-violent politics is that where there is no destruction of individual independence. Where the relationship between an individual and the nation is not only mechanical but the independence of an individual is valued. There the individual independence is self-disciplined and unbroken. Such independence in real sense is security for the special qualities of an individual which are essential condition for the wealth of a nation. The second characteristic of non-violent politics is to introduce a substantial program for personality development. Only stopping the violence and maintaining law and order is not only the work / duty of politics. The aim of a good politics is personal welfare and individual interest. Party-politics is one of the reason of violence. It breeds partiality and prejudices. Ideal of non-violence should be there in the administration of politics. Non-violence should be intrinsic part of administration. In such administration all should get the means of livelihood, food and growth. Nowhere violence should get encouragement. In that the governing system should be both ways. From bottom there will be growth of Panchayati Raj and at the top the government at center will attend to national programs. Training in non-violence is essential in democracy. In the present politics there is no place for training for ideal politics. As a result only competence instead of quality has remained its basis. In todays election-system several evils like casteism, sectarianism etc. are connected with it. Anuvrat-policy should be adopted for making it non-violent. There should be research in the subjects like Democracy and non-violence and Anuvrat. Decentralisation of power is necessary for non-violent politics. So that the government does not loose control and there is chance for ego of an individual. Organised training is also necessary for the change of administration. Wherein obtaining training in getting ready for research and planning, leadership in the work of propaganda, etc. different sides of organisation is necessary. It is very essential for constructing a most superior parliament which is not restrictive and decisive instead be a guide of the society. In such parliament neutral and impartial persons like religious / spiritual leaders, scientists, philosophers 84

and journalists should be there. People will get more influenced by their guidance and rules and that will help in creating a non-violent society. 8.0 Summary 1. It is required that the non-violent (person ) should be aware of his existence. Also he should be aware of the existence of other living-beings. The one who denies the existence of other minute living-beings is denying the existence of ones own self. Our soul gets tarnished by killing other living-beings. Complete saving from the violence / killing of minute living-beings and practicing of complete non-violence is possible only by complete restraint. If a partial restrainer can not leave purposeful violence (arth-hinsa) for his livelihood, he can atleast leave unnecessary violence (anarth-hinsa) and minimise artha-hinsa. Restraint can only be the basis for the society without exploitation. The followings will have no place in the society based upon restraint.unrestrained mentality, attraction towards collection and possession, centralisation of wealth and power, exercise of violence and sreangth. Then the health of the democracy will be very strong. The basis for training in non-violence is to destroy the seeds of violence and to sow the seeds of nonviolence. Training is necessary for this. The basic reason upadan for violence is an individual. The factors that excite the violence are out in the society. Attention to be given to both, an individual and the society is essential. The concept of four phase training program in non-violence comprehends both an individual and the society together. Its four steps /phases are change of heart, change of viewpoint, change of administration and change in life-style.

2.

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9.0 Questions Essay : 1. 1. 2. 1. 2. 3. 4. 5. 6. 7. 8. Throw light on training in non-violence clarifying the concept of non-violence. Is non-violence the main factor of non-violence? How? Explain the theoretical and practical viewpoint of system of training in non-violence. Explain the meaning of non-violence. What is the main factor of conduct? Which are the six nikaya of Jiva? How many phases are there of training in non-violence? What is the second slogan for emotional transformation? What is the second slogan for change of heart? How many steps of study are there for experimental training? What are the main three sides of administration- transformation ? Short notes :

Objective questions

10.0 Reference Books

85

LESSON7

Vrata and Anuvrata Andolan

Outline of the Unit. 1.0 Purpose 2.0 Preface 3.0 Commencement /Beginning and Development of Anuvrata Andolan 3.1 Convention 4.0 Form of vrata 4.1 Importance of vrata 4.2 Prevention of Breaking vrata 4.3 Usefulness of vrata 4.4 Vrata and Lord Mahavira 4.5 Code of conduct for Shravak 5.0 Anuvrata Andolan : Philosophical Background 5.1 An Individual and the Society 5.2 Restraint (sayam) on Selfishness and Spiritualism 5.3 Incompetence of Transformation of Society 5.4 Why Spiritualism? 5.5 Practical form of Spiritualism 5.6 Meaning of Restraint (sayam) 6.0 Anuvrata Andolan : Present form 6.1 Meaning and Definition 6.2 Nature and Form 6.3 Anuvrata Guide Elements 6.4 Goal and Code of Conduct 6.5 Construction of Healthy society 6.6 Working Area of Anuvrata 6.7 Anuvrata Andolan : Future Campaign 6.8 Non-violence Union 7.0 Summary 8.0 Questions 9.0 Reference books 1.0 Purpose Dear students, The third place in the techniques of Science of Living is that of Anuvrata. Importance of vrata is very much in both Vaidik and shraman cultures. It makes cooperation. The society where the morality and values are superior is high and prosperous. The standard of prosperity is not palatial building big industries, broad big highways but it is the life-style of people full of morality and culture. The purpose of Anuvrata Andolan is to create a highly moral and cultural society by removing bad elements. In this lesson you will learn: How the beginning and development of Anuvrata Andolan took place? What is the form of Vrata and Anuvrata ? 86

 What is the philosophical background of vrata? What is the present form of Anuvrata Andolan ? 2.0 Preface Till about 60 years ago, India was politically a slave country. Most of the people got used to the slavery. Some revolutionary youths got united. They decided to free the country from the slavery. They took support of the power of non-violence to fight. And they won. India became independent after centuries of slavery. Congress and Muslim league took over the government. But there were Hindu-Muslim riots. Millions died in the riots. The naked form of communalism could be seen. At last the country got divided. Pakistan was born. Muslims went there. Hindus came here. Both nations got assailed by the problem of refugees. Congress government decided the goal of socialistic pattern of government. They put different types of taxes on business and wealth. Native states were merged. Private ownership of land was ended. Untouchability was made a legal offence. There was shortage of food-grains. Rationing was introduced. Development plans were made. These were the conditions in the beginning. New elections, new governments, new experiences and new administration. Mahatma Gandhi was no more . Other leaders were caught in their own political parties. The unity which was there in the struggle for independence broke down. Those original problems which were covered with the attraction of independence came up one by one. Communalism, untouchability, sectarianism, poverty, price-rise and begging were the original problems of India. Indiscipline, greed for position, ambition, provincialism and language disputes are the problems which came up after independence. And the character of the people was getting perverted and the mental condition was getting unstable. Education was increasing and there was growth of intelligence. Ancient beliefs were dying. New theories were taking birth. There were feelings of frustration and resentment in the youths. They believed that in this era none can live a life of honesty. All the religious/ spiritual sermons are good in their own place. Religious beliefs were shaking. In totality there was more of destruction than creation, more of excitement /agitation and less of consciousness. Nobody was satisfied. Social, spiritual and national in all the three areas there was extensive dissatisfaction. Everyone was loosing patience because of degeneration of character and indiscipline. Acharya Tulsi proposed Anuvrata Andolan. There was no new element in it. There are the same old vrata and same old beliefs. But there is right evaluation of the prevailing conditions. It was proposed in the form of diagnosis and solution. So people accepted it as reassurance. People got well versed with the power of non-violence during the period of independence revolution. Innumerable people were already introduced to eleven vrata of Mahatma Gandhi. Vrata and ethics / morality were not new for the Indian mind. But even then because of partition / division in the religion and morality, vrata were getting devalued. The speed of development of morality/ethics was slow in India in the past centuries. And in the independent India there was possibility of getting it slower. A code of conduct for character-development or moral-development was introduced keeping this possibility in mind. Support of code of vrata of Shravk was taken. This was given a new format in the context of the present problems. This was welcome and was supported on the national level. There was hum of moral development all over the country through the medium of Anuvrata Andolaan. Every one accepted it as national moral development revolution.

3. 0 Commencement /Beginning and Development of Anuvrata Andolan

Acharya Tulsi proclaimed the motto of asali azadi apanao of Anuvrata Andolan on the first independenceday (15 Aug. 1947). The meaning of asali azadi is moral development. Its practical form is asali azadi. He promoted Anuvrata Andolan in March 1949. The time and place were the big sermon convocation in Saradar Shaher. Thousands of people were present. At the pious time of early morning, he said, I have expectation of minimum 25 people to be initiated in the code of conduct of anuvrata. I have confidence that this will add a new dimension to morality/ethics. In the first call itself there were 71 persons to become anuvrati. He himself wrote in his hand-writing the names of the first anuvratis. At that time no one had visulised that 87

Anuvrata Andolan will be so much widespread and so very much welcome. But it was the miracle of will-power and labour. Hundreds of monks and nuns walking from town to town, village to village delivered the message of anuvrata. Thousands of workers joined the movement. In a few years the wave of anuvrata was all over the nation. Acharya Tulsi himself walked thousands of miles making it stronger and stronger. 3.1 Convention Anuvrat Andolan was an accomplishment so it became famous in short time. People looked at it as the divine light. Even in small villages hundreds of people gathered to listen to the vrata of the Anuvrat Andolan and would take the vows. Acharya Tulsis monsoon-stay was in Jaipur in 1949. There Anuvrat Andolan got additional spreading. The first convention took place in Delhi in 1950. There Anuvrat Andolan became a public movement. The attraction towards the new movement itself was the proof of its importance and necessity. Till that time Acharya Tulsi was known to be an orthodox head of a religious sect. People could not even imagine that a movement sponsored by him can be non-sectarian. There were many negative reactions also. But the success of the first convention was happily beyond imagination. That created a confidence that the movement will grow by itself because it was the need of the people. The first convention was held in the compound of Delhi Municipality. Hundreds of people collectively took vows by repeating the words of vows loudly. It was felt as if the time, the era is changing. News-papers gave much importance to the event. Foreign news-papers also welcome the movement. The popular New-York weekly Time (15 May 1950) published the news under the heading of Atomic Vow vs Atomic Bomb. Like some persons from other places, one thin, lean, short, with bright eyes, an Indian is very much concerned about the present condition of the world. He is Acharya Tulsi 34 years old head of (Jain)Terapanth sect. This is a religious sect having faith in nonviolence. He started this movement in 1949. He is planning to make the world vrati after he makes the whole of India vrati. .

4.0 Form of Vrata

4.1 Importance of Vrata : In Indian culture the word vrata is a graceful word. Vrata saves a person from anguish /grief. Like we use umbrella to protect from rain/ sun-light, vrata is used to protect from unethical /immoral activities. A vrati persons life is natural, balanced and peaceful. If it is not so then one has to conclude that vrata is forced upon him. Mentally he has not accepted it. Forced things can not give result; only naturally and willfully accepted can give. Enforcing can be of two types forced by others and self enforced. Self enforced mode of life can not bring internal transformation. In such condition all the forced tendencies however good /pious they may be, can not give steady permanent results. 4.1.1 Meaning of Vrata (vow) : The decision to do or not to do some work is called vrata (vow). In practical language it can be called sankalp (intention). But there is a difference between these two. Sankalp is also a mental decision but it can be bad or good. But vrata (vow) is always good and pious. 4.1.2. Definitions of vrata Vrata Lifelong, partial or full abstinence from violence etc.(immoral or unethical) is called vrata. They are of two kinds. 1. Anuvrata or partial vrata for Shravaka. 2. Mahavrata or full /complete vrata for monks and nuns. Features of common vrata are to withdraw from violence, lies, stealing/theft, sex, possession. To decide if this is appropriate to do or not to do is vrata. Withdrawal from all activities is called vrata. Intentional activity of giving / offering to a person who has taken five (5) mahavrata of monkhood and such good deeds are vrata. Vrata as defined by nischaya naya 88

Sheel means the decision to prevail in the activities of ones own soul by own soul. To have compassion for animals is external vrata. Abandoning passions is internal vrata.

4.2 Prevention of Breaking vrata : To fulfil a vow desperately throughout the life is the human psychology of the people of Indian Culture. It is said, Ragukul riti sada chali aai, pran jaye par vachan na jaai. Everywhere in the religious /spiritual literature prevention of breaking vrata is found in the following way 1. 2. It is better to die instead of breaking the vows taken in front of sangha (society) with gods as witness. One should not break vows taken with guru as witness even if there is a possibility of loss of life. Because the pain of death is once only but the pain of breaking vow is to be suffered in next several rebirths. Breaking vows is great sin mahapap.

3.

A vow should be undertaken after considering its penance, place and time. Must try to fulfil it. But if it breaks because of excitement or carelessness /lazyness then its penance must be done immediately And it should be retaken.

4.3 Usefulness of Vrata : The culture of vrata is very old in Indian psychology. They are taken with free willingness from heart. People may not hesitate to break law. But to break vrata is considered very big sin. Not to take a vrata is sin. But breaking it after taking it is mahapapa (very big sin).
Some people observe that even though so much is said and advised in sermons etc. about vrata but what is the result? Immorality has increased, not decreased. Each person thinks from his viewpoint. Whatever could be done by vrata has been done. Why expect more than that? People expect vrata to give discipline to the society. But that is not possible. Vrata is symbol of full independence of and piousness of heart. There has to be pressure in discipline. Vrata is religion of the soul. Discipline is a function of collective social life. Vrata are not changeable. The discipline changes with changes in place and time. The discipline is part of administration. The people who evaluate vrata from discipline viewpoint have failed in their expectation. Practice of vrata has certainly put certain control over sensuous life-style. Violence did not get total open ground. Because vrata has been an inspiration to the soul of society. Morality in the behaviour of a person is natural result of practicing vrata. The morality which is not connected with spirituality, can not remain safe in its pure form. Morality without spirituality changes according to place, time and circumstances remains as current expectation. Swearing of vrata gives spiritual background to morality. Life-style of a vrati (a person practicing vrata) can be better discipline. To climb up to the highest peak of vrata is a big ideal. Every person aims to reach the ideal. But he can not jump to it leaving behind his social obligations. The ideal is also practical and useful. Some persons only can achieve very high ideals. But that is not possible for each and every person. Therefore it is better to find a middle path. The person who practices anuvrata treads a solid path in the middle of high peaks of Mahavrata and the valley of avrata. He can lead a balanced and restrained life.

4.4 Vrata and Lord Mahavira : A philosophy has two sides, theoretical and practical. The support-pillar of Indian philosophy is its practical side. Moksha is the ultimate goal. A person can attain Moksha by adopting the best practical philosophy. From practical viewpoint philosophy, there is very much similarity in all the Indian philosophies,. Conception of vrata is there in all the three Vaidic, Jain and Bauddha traditions. Jain philosophy is one of the best example of practical side. Lord Mahavira was the 24th and the last Tirthankara of Jain religion. He presented custom of vrata dividing religion into two parts. Munidharma and Shravakdharma ( religion for monks and for layman). The custom for monks is of five mahavrata and for layman it is of five anuvrata, three gunavrata and four shikshavrata. Lord Buddha propounded the custom of madhyam pratipada for his disciples. Lord Mahavira propounded the middle path for layman that is anuvrata. This is the middle path between violence and non-violence. It is a path of non-violence as far as possible. 89

Violence is total non-restraint life; non-violence is total restraint life. It is harmful for a person to be complete violent. And it is very difficult to be complete non-violent. Anuvrata is conclusion of the thinking If a man can not practice full restraint but he can atleast practice minimal restraint. This minimal restraint is anuvrata. Two and half thousand years ago, at the time when the custom /practice of anuvrata was propounded, immorality was prevalent in the atmosphere. Social structure based upon inhuman viewpoint was becoming hollow. The lowest class of the society kshudra were begging for pity and sympathy from the higher classes. Bad Social customs were prevalent. Individuals and the society were distressed because of casteism, slavery, violent yajna (sacrificial act), inequality, non-tolerance, violence etc. Lord Mahavira propounded custom of vrata to establish spiritual and moral values in the society and to elevate a person to spiritual height. These are non-violence, truth, non-stealing, celibacy and non-possession.

4.5 Code of Conduct for Shravaka (layman) : The basis of religion is Equanimity (samata) and Restraint (samyam). The person who is practicing full /complete restraint and is progressing successfully is treading the path of five mahavrata. A path of partial restraint in the form 12 vrata viz. five anuvrata, three gunavrata and four shiksha vrata is prescribed for the person who is not able to practice mahavrata. These 12 vrata includes complete code of conduct for a layman. The basic elements are five anuvrata. The other guna vrata and shikshs vrata are fostering them. They are also considered independent vrata.
Names of anuvrata and short description 1. Ahimsa anuvrata 2. Satya anuvrata 3. Achourya anuvrata 4. Brahmacharya anuvrata 5. Aparigraha anuvrata. Three gunavrata 1. Digvrata 2. Bhogopabhog parimanvrata 3. Anarthdandavirati vrata. Four shiksha vrata (vrata for practice) 1. Samayik vrata 2. Deshavakashika vrata 4.5.1 Description of anuvrata 4.5.1.1 Ahimsa anuvrata This is a resolution to save oneself from gross violence. Committing purposeless intentional violence on innocent moving animals (including insects) is called gross violence. A person who is practicing this first vow of non-violence cannot commit such violence as, cannot kill, cannot tie up harshly, cannot break or cut limbs or organs, cannot put heavy weight, cannot take away or cut-off someones livelihood and cannot commit cruel acts like arson. 4.5.1.2 Satya anuvrata The person practicing this second vow refrains himself from telling lies in context to marriage, animal business, trust, deposit, witness etc. He can not put blame / accusation on other person, can not blame some one for conspiracy, can not disclose private matters of others, can not make false documents, can not commit forgery and such acts of cheating etc. Practicing truth supports non-violence. Non-violence strengthens truth. 4.5.1.3 Achauraya anuvrata The person practicing this third vow refrains himself from house breaking, pick-pocketing, robbery, snatching away others ownership and such mean acts. It is expected that this person will keep away from buying stolen things, import-export prohibited things, selling imitation / spurious things, adulteration., manipulation in weights and measures, corruption, and such other acts of deceit. 4.5.1.4 Brahmcharya anuvrata The person practicing this fourth vow refrains from immoral sexual relations. This vow leads to purification of soul. In the condition when total abstinence is not possible, the husband-wife refrains from extra martial relationship. The person has to refrain from prostitution, unnatural intercourse, intense sensuosity and such unethical and immoral activities. 90 3. Paushadhopavas vrata 4. Atithi-samvibhag vrata.

4.5.1.5Aparigraha anuvrata There are two types of possession. 1. Objectwise 2. Attachmentwise. Just by the existence of an object there is no parigraha if there is no attachment. Too much of collection of things is parigraha. It is very difficult to limit the possession. It is necessary to limit ones ownership to reduce the attachment, till the attachment is reduced and fully removed. The person who practices this fifth vow limits his possession / ownership over land, buildings, animals, birds, gold, silver, money etc. wealth.. One can live a right life by practicing anuvrata and by refining inhuman and immoral tendencies. 4.5.2 Siksha vrata Vrata which is attainable by repetition and that increases the internal purity is called Siksha vrata. They are four. 1. Samayik To practice equanimity, retiring from unrighteous activities for a limited period. 2. Deshavakashik vrata Vow not to commit any violence for a limited period. 3. Paushadh Refrain from unrighteous activities together with doing a fast. 4. Atithi-samvibhag To give away own thing to a suitable person. There is a relationship between anuvrata and sikshavrata. Conception of 12 vrata was visulised for those people who were internally spiritual. A religious person gives importance to moral values also together with religious worshiping. Worshiping gives moral strength. 4.5.3. Guna vrata 1. Digvrata Person decides the limits of his area of activities. He limits his means of commuting. He represses his activities outside his selected area and boundaries 2. Bhogopabhog pariman vrata A person draws limits for using certain things mentioned in this vrata. Unlimited desires leads a person in the opposite direction of availability of joy. Unsatisfied expectations /unfulfilled desires become cause for pain even when the thing is not available. This second gunavrata supplements aparigraha anuvrata. And controls the yearning for enjoyable/ sensuous things. 3. Anarthadanda virati vrata This is a symbol of non-violence. A person living in society has to get involved in certain violent activities for certain social reasons. But he can refrain from senseless and non-purposeful harmful activities. Lord Mahavira has prescribed these 12 vrata for shravaka (layman). Even today the present problems can be contained. With them.

5.0 Anuvrata Andolan : Philosophical Background

5.1 An Individual and the Society : A society is based upon mutual dependence. This mutual dependence is of a singular bond. There may be thousand people living in a town. They are bonded together by mutual dependence. That forms a society Otherwise they would be thousand individuals and not a society. A society can be of even only five people who are bonded together for co-operation. An individuals ultimate quality is selfishness. But ultimate quality of a society is benevolence. This benevolence converts the identity of an individual into society. This is possible by controlling selfishness. Every person is living a social life. He attaches his identity with the society but does get totally merged into it. When an individual is free to go through materialistic competition and materialistic growth as his goal then he can not merge his identity into the society. 5.2 Restraint (samyam)on Selfishness and Spiritualism : Communist life-style is a reaction of this psyche. There is no direct mention of restraint (samyam) on selfishness but it is to be done in constitutional way. This legal system is not successful. In democracy an individual is protected by the law of the land But the legal grip is not very harsh. So there, the possibilities of self-satisfaction are easier. 91

In any materialistic system, ego of an individual is superior. So a person secretly adopts immoral activities. Spiritualism is a persons internal matter. There, inspite of being social he is alone. He uses the exterior world but does not consider that as his. This throwing off of his is spiritualism. This the basis of Anuvrat Andolan. 5.3 Incompetence of Transformation for Society : Some people think that social transformation can not come through spiritualism. Even after thousands of years spiritual people could not change the society. But the socialistic system has changed the whole structure of the society in 50 years. Their thinking is right. The structure of the society has changed by economic growth and administration. Wherever the industrial revolution has taken place, there the transformation of society has taken place. It may be because of socialistic system or democratic / republican system. All the needs of a society such as food, clothe, shelter, medicine education etc. are connected with economy. It will be a basic mistake to expect to fulfil economic requirements by spiritualism. We should evaluate everything on the merits of its practical existence. 5.4 Why Spiritualism? : Even with the economic growth and system development, todays wealthy man is still as greedy as he was earlier. Today the scientific growth is on its pinnacle, even then scientifically living man is as aggressive as he was earlier. Even with the high level / standard of education, todays educated man is still as selfish as he was earlier. Economic, scientific and educational growth has changed the behaviour of a man but not the man. There are many such basic tendencies / instincts which do not change by this growth. The faults / vices created / produced by the eternal basic tendencies / instincts like anger, pride, deceit greed, fear, grief, hatred, sex, quarrel etc. can not be eliminated by this growth. Cleansing or destroying of these instincts is possible by spiritualism only. So its existence in the society is essential. Spiritualism may not have changed the form of the society but it has certainly created faith in the truth. The faith in character and morality is the fruit of this spiritualism. Spiritualism can not be appraised by number. It is to be appraised by its qualities. The lives of spiritual persons are its living proofs. 5.5 The Practical form of Spiritualism : Those schools of thought which divided the man-kind in physical units are all imaginary and temporary. The reflection of spiritualism is the unity of mankind and not its divisions. According to it geographical, racial, sectarian, linguistic etc. divisions are unnatural. Unity is natural. The followings are the main factors of acceptance of spiritual behaviour 1. 2. 3. 4. 5. 6. 7. 8. 9. Faith in Unity of mankind. Faith in freedom of mankind. Faith in world-peace and universal brotherhood. Faith in co-existence. Faith in truth. Faith in honesty. Faith in behaviour without deceit. Faith in purity. Faith in limiting possession

This faith illuminates the faith in basic principles of religion. The first four are result of ahimsa anuvrata. The fifth of satya, sixth and seventh of achaurya, eighth of brhmacharya and ninth of aparigraha. Spiritualism in day to day dealings is great success of life. Both an individual and the society get advantage. Anuvrata Andolan is not a movement only of knowledge (theoratical), it is also a practical movement. It is not that there is no reference to knowledge. But the practice is the primary thing. There are many people who even knowing what evil is cannot get away from it. People not knowing what evil is, may not leave it; that is ignorance. But people knowing what evil is and still not leave it is some thing else. This reveals that evil can not be removed only by knowledge. Something more is required. That is practice(sadhana). Practice to that extent that there is full 92

maturity. Then the distance between the knowledge and the practice disappears. Study of self-contemplation, meditation and friendship is practice (sadhana) of anuvrata. With this the committed vrata give results and the imaginary happiness and peace get converted to real. 5.6 Meaning of Samyam (Restraint) : Man is incomplete. Incomplete in that sense that he is surrounded by many needs. He has a body so he needs to eat and drink. He wants to speak so he needs a society. He has a mind so he needs respect, honour, fame etc. One man, thousands of needs. These needs are satisfied by the outer world. He takes from outer world and fill that in himself. This taking and giving breaks his individuality and makes him social. If an individual had no needs and expected nothing to be taken from outside, then he would have remained an individual. But it is not so. Therefore he exists in both the forms, an individual and also social. Society has a chain of needs. And that is the source and the reason of violence, untruth, stealing, sex and nonpossession. Path to perfection is the path of samyam-refrain from needs. Refrain from needs means refrain from violence, untruth, stealing, sex and non-possession. Meaning of samyam means developing that personality that not having any need from outside is perfect, satisfied and happy by himself. Meaning of samyam means destroying that personality that has more needs from outside and is imperfect, unsatisfied and unhappy by himself. The state of neutralityexpecting nothing from anyonecan be attained by superior practice of meditation. Needs can be there but they should be controlled. One has to try to satisfy them but not by any means fair or otherwise. This thinking can limit violence, untruth, stealing, sex and non-possession. this is anuvrata.

6.0 Anuvrata Andolan : Present Form

Anuvrata is not a new element. It is a new form in context with present problems. All those vrata which are relevant to the solutions of problems are collected together. the word anuvrata is taken from Jaina scriptures. Here the word means small vtata,. Vrata are neither big or small. Each vrata is complete in itself. But there are two levels according to the difference in the capacity of practice anuvrata and mahavrata. Accepting a full vrata without any exception is mahavrata. Accepting up to a certain limit and with certain exceptions is anuvrata. 6.1 Meaning and Definition : What is anuvrata according to Acharya Tulsi? Verbatim meanig : anuvrata means small; vrata means rule (of conduct). Small rules collected to form code of conduct. But the implied meaning is Process of character building Unanimously agreed code of conduct of human life. An experiment in religion without sect Anuvrata : Religion is primary and sect is subsidiary. Character is primary and worship is secondary. Piety of present life is primary and concern for next life is secondary. Experimental life is primary and orthodox traditions and rites are secondary. Effort for good-will with all religious sects is primary and insistence of sectarian opinion is secondary. Religion of all humans is Anuvrata, that is a symbol of non-sectarian and non-changing religion. According to Acharya Mahaprajna Anuvrata are resolutions for character growth. The function of vrata is to build a wall between the soul and the world, (the world which makes the soul unholy). The wall can be strong or weak. It becomes stronger and stronger after practicing for many many years. According to Kishorlal Mashruwala : The meaning of anuvrata is Observing all vrata in successive increasing order starting from it in its minutest formanu . For example, a person has faith in non-violence and nonpossession. But finds that he does not have capacity to observe them in full. Taking recourse to the system of anuvrata, he will make resolutions to keep himself away from certain specific violence and not to collect specific type of wealth by certain means. And slowly progress towards his goal. These vows are called anuvrata.. 93

According to Dr. Nathaman Tantia, Anuvrat is a much discussed subject. It is a middle path for development of life. It converts impractical into practical. A person can adopt this middle path and can produce advanced society and nation. He can keep away from unnecessary conflicts and can get active in creating a happy society. It is a holy path for growth of collective life. It is not only a word or an imagination. It is the path-finder and the royal road of reconciliation between pleasures and renunciation. According to Surjitsingh Lahidi then chief justice of Kolkatta High court, The aim of anuvrata andolan is moral and spiritual uplift of householders. For this it is encouraging them to take vows of limiting violence, untruth, stealing, sex and non-possession. Its aim is that a person should change his moral character. The promoter of this movement, Acharya Tulsi is himself a mahavrati. He is requesting general public to take anuvrata vows. Anuvrat Andolan is basically a character building movement. Morality and good conduct are its keynotes. Soul-searching and soul-evaluation are its means. Well-being is the ultimate in life. Anuvrat Andolan is its background. 6.2 Nature and Form The nature of Anuvrat Andolan is non-sectarian right from the beginning. This was not a prelude to initiation of people into Jain religion or Terapanth sect. Its pure purpose was character development. While naming the movement a question came up. This movement is for all, Jains and Non-jains. Then how can it be named Anuvrat Andolan ? Will people accept it as a non-sectarian movement? Several names were suggested but none was fitting. Name can be small but the aim / purpose should be great. Small vows put together can give big results. So on this backdrop the name Anuvrat Andolan was found suitable. Initially there was a difficulty. When generally people knew Acharya Tulsi as a leader of a sect How will they believe his movement to be a non-sectarian? It was natural that people may look at it from that viewpoint. In the beginning it was seen as a sectarian movement. In the first year of movement Acharya Tulsi was in Jaipur for his monsoon stay. There Dr,. Rajendra Prasad came to see him He was speaker of the legislative assembly at that time. While discussing about Anuvrat Andolan he said that this movement should spread with fast speed. Acharyashree said we also want it. But there is a difficulty. Dr. R. P . asked What is it? Acharyashree People still look at it as a sectarian movement. Dr. R. P. said This viewpoint will disappear by itself as more people come into contact. Acharyashree We also want that people appreciate the need and give their moral support. Initially there were several difficulties but in couple of years because continuous efforts and hard work it became a peoples movement. Jain, Vaishnav, Sanatani all these are part of Hindu Society. They accepted Anuvrata. This disclosed the nonsectarian identity of the movement. But that was not surprise. Surprise was that , that even Muslims and Christians also found glimpses of their religion in Anuvrat Andolan. On 17th Aug. 1060, Mr. Duncan Emarik, American cultural secretary to India, during a conversation with Acharyashri said, I feel that, Anuvrat Andolan is similar to the philosophy given by Lord Christ. The effort done by Lord Christ to remove psychologically the disorders prevalent in the society was the same as the way Anuvrat Andolan is making effort to remove the social disorders by small vows. Mr. Masamod, then French commercial ambassador came with his Dy. Mr. J.S. Pesy to see Acharyashri. He asked many questions to understand Anuvrat Andolan. Being fully satisfied he expressed his faith that Anuvrat Andolan will be successful in protecting universal humanity. He mentioned during the conversation that French people were interested in it and it should get promotion in other countries. The western countries find such movements very essential. I assure you that I will give full co-operation in its propaganda /promotion. 94

Acharyashri was returning from Mumbai. That time Father J.S. Williams, President of Indian National Church, said, I was going to Norway to participate in the peace conference. On Acharyashris motivation, I took anuvrata. I reached there in the intensive cold of December. Friends told me that you will suffer from the intense cold without taking alcohol. But I had already taken anuvrata a few days ago. How could I drink alcohol?. My vow remained unbroken. I returned safely. I discussed about anuvrata with the people of western countries. I acquainted people of Britain, Norway, Sweden, France and Russia with this movement. They shown a lot of interest in it. I appeal to all Christian brothers that they should give their co-operation to the moral movement that is going on in the country. It is not a movement of any sect. This is a movement of awakening the power of soul. One Muslim gentleman came. There was discussion on Anuvrat Andolan. The code of conduct was explained. Acharyashri asked him, Will you become anuvrati? He replied, If that is the wish of Khuda, then I certainly will. He went home. He went to the terrace and loudly called out to Khuda. Then he mentally spoke. After sometime he became very happy. He came back to Acharyashri and said. I got permission from Khuda. Now I will become anuvrati. He accepted the anuvrata vows from Acharyashri. The broad-minded viewpoint of anuvrata made the movement universal. It is difficult to become universal. If it is successful then it is a powerful means. Mondiji came to Chennai (then Madras) with Thakur Moharsingh. He had just returned from Haj to Macca. They were discussing about Anuvrat Andolan with Acharyashri. Soon it was time for saying prayers (namaz) for Maulviji. He started looking around for a secluded place. Acharyashri understood the feelings. He asked Want to go somewhere? Mondiji replied I want to go down for saying my prayers in a secluded place. I will return for the talk. Acharyashri Is this not a secluded place? Mondiji Can I say my prayers in your presence? Acharyashri Why not? I will like to see how you say your prayers? Mondiji turned his face to west direction and said his prayers. Methods of worshipping may be different but anuvrata is same for everyone. This concept of not being different made anuvrata a platform for coordination. Acharyashri went to the residence of Rajaji (then president of India). Rajaji expressed his gratitude. Acharyashri said, I am very glad to meet a senior / elderly politician and a great thinker of India. Yesterday I read your notes on anuvrata in Svarajya. Ideological meeting took place yesterday., to-day we are meeting physically Rajaji I like anuvrata very much. Acharyashri what are your reflections on this subject? . Rajaji Anuvrata should not become a sect. That is my only insistence. Acharyashri I am very alert in this matter. Sect is weed. It is a grass that grows without sowing. So it is very essential to be alert. Anuvrat Andolan slowly became popularly accepted as non-sectarian movement. Loknayak Jaiprakash Narain enlightening the non-sectarian nature of the movement said, Anuvrat Andolan is a non-sectarian and universal movement. In whatever name it is, we are concerned with its function. Whatever name you may give, the benefits will be the same. Therefore it is expected that people will understand, asses and learn this path of moral uplift propounded by Acharyashri Tulsi. Mr. Sadiqali of Maharashtra also said, Anuvrata is a consolidated movement for all humans. Acharya Tulsi has given very important contribution to the moral revolution. The main motto of all the great religions of the world is, there should be unity specially in human life. Anuvrata is doing the noble work of destroying the divisions among humans and unite all the humans. Its nature / character is beyond sectarianism. 95

6.3 Anuvrata : Guide Elements In the beginning the number of rules / vows was thirteen which grew to eighty-six. In 1958 again, the number of rules was revised. On this occasion the language of the vows was also refined. Anuvratis were divided into three categories- viz. Praveshak (Beginner) anuvrati, Anuvrati, and Vishishta anuvrati. An arrangement of eleven vows was made for beginners. Anuvrati has to observe certain moral conduct and certain spiritual activities. On this occasion arrangement for classical anuvrata was also made. In 1965-66, one more revision of the code of conduct was done. The number of vrata was again made limited. In October 1983 once more a co-ordination was established. The language was more refined. In this the followings were included. The guide elements, eleven anuvrata, practice of anuvrata, classical anuvrata such as for teachers, for workers, for agriculturists and for international relations. Guide elements of anuvrata 1. Sensitivity towards the existence of the others. 2. Human unity. 3. Leaning for co-existence. 4. Sectarian goodwill. 5. Non-violent resistance 6. Limitation of possessions and luxury. 7. Priority to _____ in behaviour. 8. Faith in purity of means. 9. Fearlessness, neutrality and trust in truth. 6.4 Anuvrata : Code of Conduct 1. I will not kill any innocent animal intentionally. Will not commit suicide. will not commit feticide. 2. I will not attack. will not support aggressive policy. will support world-peace and disarmament. 3. I will not participate in violent and destructive activities. 4. I will have faith in human unity. Will not consider any person higher or lower on the basis of race, caste or colour. will not consider any person untouchable. 5. I will have religious tolerance. will not spread sectarian excitement. 6. I will be honest in business and behaviour. will not harm others for my advantage. will not cheat others. 7. I will practice celibacy, I will limit my possessions. 8. I will not be adopt immoral means for election. 9. I will not encourage bad social customs. 10. I will live a life without addiction. will not take intoxicating or narcotic drugs, drinks and such things 11. I will be alert towards problems of environmental pollution. will not cut green trees. will not waste water. ( it is necessary for anuvrati to follow the related classical vows) 96

6.4.1 Classical anuvrata For students I will not take resort to immoral methods to pass examination. I will not participate in violent and destructive activities. I will not use indecent language, not read indecent literature, and not see indecent films. I will not take intoxicating or narcotic drugs, drinks and such things. I will not adopt immoral means for election. I will not do marriage connected with dowry and show-off . I will not cut big trees and will not spread pollution. For teachers I will also be cooperative in the character development of the student together with his intellectual development. I will not take support of illegal means for making a student passing examinations. I will not give shelter to party politics in my institution. Nor I will encourage students for it. I will not take intoxicating or narcotic drugs, drinks and such things. I will give my contribution in the propaganda / promotion of anuvrata. For officers / employees I will not take bribe. I will not misuse my authority. I will not knowingly delay or do injustice in doing my duty. I will not take intoxicating or narcotic drugs, drinks and such things For laborer I will be honest in doing my duty. I will not participate in violent and destructive activities. I will not smoke, drink alcohol, and not take any intoxicants. I will not do gambling. 6.5 Construction of Healthy Society. Some indication of present evils is made in the code of conduct of anuvrata. In reality anuvrata is philosophy of life. The code of conduct is its manifestation. A person becomes vrati by this medium. Anuvrata has raised its voice to throw out /remove the elements like corrupt activities, blind faith and meaningless traditions, which pervert / corrupt the society and created an atmosphere of moral consciousness in the society. It was realised during /in the middle of fulfilling this role that correction or improvement is no doubt essential but in the middle of administrative obstacles the effect of talk of correction or improvement may not last long. In resolving this problem construction of a healthy society was envisaged. Politics and money are the main factors in creating any society. Anuvrata also recognises its importance. But does not give any priority or superior importance. Anuvrata believes that there have been changes in administration because of politics and economics but giving importance or priority the problems increase and get deeper. Anuvrata gives priority to social administration and mental discipline. No out-side / exterior agency is necessary for mental discipline. As the psychological independence increases, better will be external satisfaction. So anuvrata wants to arrange for the growth of vrata in public-life. This will bring in internal awakening that will result into satisfactory administration. The situation of place and time play very important role whenever a new administration is born. Anuvrata wish to formulate, keeping only human in front, such administration that can establish a balance between an individual and the society. The following maxims were determined after thinking very seriously on the subject of construction of a healthy society from the platform of anuvrata. : 97

1. Create a faith that violence is not a solution for any problem. 2. Faith in Human unity. 3. Non-exploitation of others labour. 4. Development of human relations. 5. Decentralisation of wealth and power. 6. Tolerance of ideology. 7. Development of compassion in daily life. 8. Purity in diet and freedom from addiction. 9. Refinement of social customs. 6.5.1 Violence is no solution : Violence can not be considered as a solution in creation of healthy society. In the present politics violence and arms are considered solution. That is the root of all evils. All over the world there is a competition of producing more armaments. Large stock-piles of horrible weapons are found everywhere. But this makes the problem more difficult. The first vow of anuvrata is I will not attack on anyone and will not pursue or support attacking policy. When a person is not offensive /attacking then prestige of non-violence will get established by itself. This is the first step in the direction of faith in non-violence. A social person can not become full / complete non-violent but it is essential that his faith is in non-violence. Some people can not save them from violence and so accept that as solution. Sometimes anuvrati cannot save himself from violence. Even then he does not consider that as an ideal. There is no doubt that ultimate solution is in non-violence. Violence breeds violence. The whole world is confused in this action and reaction. Faith in violence is not the solution of the problem is very important announcement / declaration. 6.5.2 Human Unity : The second maxim of construction of anuvrata society is Faith in human unity. We have to accept the geographical and historical fact that human society is divided into several divisions. That is why the nations have boarders. It is not possible to remove this division in future. Even then if people have faith in human unity then emotional differences and distances can be put to end. The lines (boundaries /boarders) drawn on the land are artificial. But when the walls are built in the mind then the artificial lines become alive. Therefore rising above the narrow nationalism and having faith in human unity becomes the first step towards the creation of healthy society. 6.5.3. Parasperograha Mutual Cooperation : One of the hypothesis of social construction is that of matsyanyaya. The bigger fish survives only by swallowing the smaller one. But this is wild-life justice. Human justice is dependent / based upon mutual cooperation /obligation. Interest of one person is situated /included in other persons cooperation and not in the protest of the others. Some people may by their intellectual power prosper by exploiting poor people. But that does not last longer. Some poor people may keep quiet for a few days. Ultimately at the end there will be a reaction. If a person does not exploit another then he himself can live a peaceful life. And can create a background for peaceful life for others. They can give more importance to a man than to machine. 6.5.4. Purity of Diet : Food is the first /primary necessity of man. Food is the first component of creation of a mans personality. Food is not only a nutrition for the body but also has a very important role in producing tendencies and attitude of a person. On one side lacs and crores of people die in absence of balanced diet while lacs and crores of people die because of over-eating. Sensuous food /diet makes the problem more deeper. 6.5.5. Freedom from Addiction : Health of a man gets ruined by intoxication. Consciousness gets lost. A perpetual series of crimes begins. Today the whole humanity is seriously wounded with it. Its intensity has disturbed world economy. The problems of black-money and crime has affected the youth of the world. In such circumstances the subject of purity of diet and freedom from intoxication essentially gets connected to the concept of healthy society based upon anuvrata. 6.5.6. Restrained activities Restrained possession : Democracy is todays accepted system of government. Election is its main base. But when some persons try to be at the top of the power for longer period , 98

the evil gets introduced into the election system. Therefore a new economic system has to be certainly developed. All this is possible only by change of heart. Democracy can not be established only on the strength of law and penalty. For that consciousness of every person has to be awakened. Only then the democracy can grow. 6.5.7. Relative-viewpoint : If there is a person then there will be personality. The first manifestation of personality is thought. It is thought that appears in the form of sects and different viewpoints. It is not possible that all people think in the same manner. It is not natural. Because the truth is so much many-faced that it can not be recognised in one form. In this situation it is necessary that we should recognise its many-faced nature / character and think on it from relative viewpoint. Insistence and stubbornness leads you to non-truth but relativity takes you to the truth. It is our right to believe that our thinking is correct. But it can not be our right or privilege to hate other, believing his thinking is not correct. This attitude of tolerance is the original religion. Such universal acceptance of relativity can establish universal friendship giving a feeling of unity in diversity. 6.5.8. Tradition and Enlightenment : Man is a social animal. Wherever there is a society there has to be traditions. Each tradition has its own useful source. But gradually as the circumstances of the place and time change, many of the traditions loose their utility. Not only they become orthodox, burdensome and ridiculous / meaningless but also the whole social structure gets sick. So Anuvrat Andolan always speaks out for refining the traditions. Traditions can not be denied. But to bear the burden of ridiculous / meaningless traditions is not a good character of an healthy society or a nation. From this viewpoint refining the orthodox traditions is very necessary. Like this, the shape Anuvrat Andolan wants to give to the social structure is manifested in its code of conduct. 6.6 Working Area of Anuvrat Andolan : Anuvrat Andolan is a movement for creating an healthy society. Its working area is the whole nation. It is presented for creating an healthy society and moral consciousness in an individual in the form of minimum code of conduct. There are several professions and many classes in the society. Classical anuvrata are specially created for removing immorality and evils from them. This movement wishes to create an healthy society through correcting each individual. Awakening the people to resist and reduce the pervading evils in the society is the chief purpose of this movement. For that purpose to create atmosphere, introduce each person to the code of conduct of anuvrata, encourage to give up the evils /bad habits voluntarily and to be committed to it is work-style of this movement. The work is done chiefly in the following areas. 6.6.1. Education Field Education is very wide field. It is the support of the whole progress. But many evils are increasing in this area very fast. Indiscipline, rudeness, destruction, intoxication, employing illegal means for passing in the exams, etc are increasing among the students very fast. Party politics and only intellectual faith is wide spread among teachers. Parents are busy and indifferent towards character and moral development of their children. A triangular campaign for the moral uplift of students, teachers and guardians is run by Anuvrat Andolan. There are student-anuvrsata for students. In that anuvrata-exams are also organised. Thousands of students participate in the exams every year. They get acquainted with the thinking, philosophy and ideology of amuvrata. There is provision for teachers anuvrata for the moral awakening of teachers. Lakhs of teachers have become anuvrati. Anuvratateachers parliament and anuvrata-studens-parliments are organised to give boost to this movement. 6.6.2 Economic Field There are several evils such as exploitation, adulteration, less measurement, accumulation of wealth etc. in the economical framework of society. Many important campaigns are done to destroy these evils. Meetings and seminars are organised for businessmen. They are introduced to business anuvrata. Many businessmen voluntarily take business anuvrata and give their contribution to the healthy society movement. 6.6.3 Political Field. Politics controls the administration of the whole country. The increase in their immorality, corruption, violence, terror, greediness etc. is the subject of concern for the whole nation. Several important campaigns for moral consciousness in politics and for awakening of national consciousness are organised under Anuvrat Andolan. Government employees are made aware of their duties by arising their moral feelings. Election is horoscope of 99

the democracy. As all the stars(elected representatives) take their positions, the nation has to suffer their effect for five years. Anuvrat Andolan has contacted all the political parties and has finalised a common code of conduct for election that is agreed upon by all. People are thus made aware of the real form / identity of democracy. . 6.6.4. Human Unity The world is full of diversity like language, race, sect, colour, and sex. Anuvrat Andolan is making the concept of human unity stronger among these varieties. Divisions are our utility factors. It is our mistake to understand these as final reality. Rising above all these divisions Anuvrat Andolan volunteers takes the movement ahead. 6.6.5. Spiritual/ Religion Field Anuvrat Andolan is a non-sectarian movement. Very important work is being done with the goodwill of all religions. Frequently people of all religions gather on a common platform. Exchange of views takes place and an atmosphere of goodwill is created. The movement has also presented a fivepoint program for this purpose. 1. 2. 3. 4. 5. All should follow positive constructive policy. Do not make oral or written allegations on others. Be tolerant to others viewpoint. Do not spread hatred towards other sects or their followers. If sect-conversion takes place, the person should not be socially boycotted and should not be treated with undesirable conduct. There should be mass movement for spreading the basic values of life like non-violence, truth, nonstealing, celibacy and non-possession.

6.6.6. World Peace Today the question of world-peace has become more important than earlier. Anuvrat Andolan is a constructive movement to establish peace through non-violence in the world. This is a wonderful / unprecedented exercise for giving freedom from violence by the development of individual resolutions towards minimum human values. If every person voluntarily renounce making attack and accept non-violence anuvrata then international seminars can be organised. Three such international seminars were organised on the subject of World Peace and Non-violence. Its echoes were heard in UNO. Program of training in non-violence is going on for nonviolent volunteers so that they can do more work in this direction. 6.6.7. Environment Consciousness Limitless materialism and luxurious life-style has increased imbalance in the environment. There are limited resources / materials. There are many consumers and craving is limitless. So for its healthy balance Anuvrat Andolan has given much emphasis on restrain on craving Anuvrat Andolan has proposed specific anuvrata for inspiring environment consciousness in people. A person takes a vow that he will not cut green trees, he will not waste water and will be alert towards the problems of environment. 6.6.8. Society Rules and customs are made according to the need of time and place. Their usefulness decreases as time passes. They become traditions. Such traditions are obstructions in the progress of the society. There are many such traditions viz. child-marriage, old man marring young girl, dowry system, feast-celebration on death, mourning-system, veil-system, addiction, illiteracy etc. which are curses on the society making the society sick. . Anuvrat Andolan organises such programs as removal of untouchability, freedom from traditions, freedom from addiction, boycott of dowry system, literacy consciousness and women-awakening. Over and above these Anuvrat Andolan is planning to create anuvrata-parivar and anuvrata-town. 6.6.9 Women Awakening There is a valuable chapter on women awakening within Anuvrat Andolan. Specific women anuvrata are proposed. With the help of this women can rise above the evils and give cooperation to create an healthy society. They participate in many social work trough this medium. Such women forming mahila mandal take up responsibility of organising important works like blood donation camps, helping handicapped persons, adoption of poor children etc 6.7. Anuvrat Andolan : Future Campaign - Anuvrat Andolan launched by Acharya Tulsi in 1949, has completed 50 years in 1999. During these years many progressive changes were made in the programs. The world 100

is facing a new challenges as it is entering 21st century. Anuvrata mahasamiti has fixed future goals and programs under the guidance of Acharya Mahaprajna, keeping the new challenges in the front. Today all non-violent organisations should work together to keep the world administration properly balanced. The following program is proposed. >> The Goal: 1. Peace all over the world. 2. Importance of non-violence in social administration 3. Moral conduct in business and daily life. 4. Coordination of science and spiritualism in education. 5. Importance of service and principles in politics. 6. Consecrate non-absolutism viewpoint at all levels. 7. Cooperation with similar thinking organisations. >> The program: 1. 2. 3. 4. 5. 6. 7. Planning international conferences for world peace. Expansion of anuvrata parivar for increasing the importance of non-violence in social structure. Resolution and public relation for moral behaviour in business and daily life. Increase in spiritualism and Science of Living in education. Activate a parliamentary platform for importance of service and principle in politics Activate a writers platform to consecrate on non-absolutism viewpoint. Exchange of views among similar thinking organisations through their office-bearers.

6.8. Non-violence Union (Ahimsa Samavaya) : Acharya Mahaprajna has many times experienced that non-violent and constructive forces are less effective than destructive forces. Destructive forces are successful faster than constructive forces. Searching for the reasons of this, he came to conclusion that the union of forces active in destructive work is more powerful and more effective. There is more affinity and brotherhood among them. He feels that if love, brotherhood, coordination and cooperation increases among constructive forces then a new phase of positive atmosphere can be seen in the world. A journalist asked Banshilal, then chief minister of Hariyana that he had taken a revolutionary step by enforcing prohibition in the state. But then later within couple of years he removed the prohibition. Why did he do so? He replied that he found himself politically lonely in the assembly and outside also. No one was on his side. He had put the prohibition on his own good will but he to withdrew it helplessly. He was feeling very sorry that none of the organisation engaged in freedom from addiction and other constructive work came together to support him. Acharya Mahaprajna understood this feeling of helplessness of many Banshilals. He called for all the forces of non-violence to unite and come forward. There is power in unity. A big support was received to this call. Bal Vijayji of Sarvodaya and Gandhivadi Radhakrisnan and others came forward. Union of non-Violence was established under the leadership of Acharyashri. The head office was established in Anuvrata Bhuvan, Delhi. Shree Vinod Mishra a thinker and a journalist was appointed director of the Union of non-Violence. Here emphasis is given to research, unity and training. A research work is going on under the leadership of Vinod Mishra, to find how much unitedly successful were the non-violent forces from the past till today. Anuvrata Mahasamiti is also active in this direction. A scheme is being worked out under the leadership of Rashtriya Anuvrta Shikshak Samnsad for giving training of non-violence to students in India and abroad. Jain Vishvabharati Institute, Ladnun is busy in research and training in the subject. Gandhi Darshan, smriti samiti, Gandhi Shanti Pratisthan and others are also giving their contribution to this work. This establishing of Ahimsa Samavaya at the right time is the right thinking of Acharya Mahaprajna Today it is the need of the time that dispersed non-violence forces get united / concerted and put in efforts for non-violence and peace. It is expected that this effort will be a big achievement for the whole human race. 101

7.0 Summary
1. After the independence the social conditions in the country were getting difficult. The speed of moral development was getting slower. Keeping this in mind, a code of conduct for moral development was proposed. This was named anuvrata. On 1st March !949 in Saradar Shaher Acharya Tulsi inaugerated Anuvrat Andolan Other important extensions like Science of Living and training in non-violence got connected. People from all religions became anuvrati. This was a big undertaking. Monks and nuns, followers of Acharya and many other organisations became participants. Anuvrata Mahasamiti and its branches all over India, and Anuvrata Vishvabharati are chief associates. 2. The word anuvrata is a glorious word in Indian culture. Life of a vrati person is natural, simple and peaceful. People may not be shy of breaking laws but to break a vrata / vow is considered a big sin. This principle of vrata is working in the background of Anuvrat Andolan. The concept of vrata is obtained from all the three traditions viz. Vedik, Jain and Bauddha. There is provision for three gunavrata four sikshsvrata. 3. Society is based upon mutual cooperation. Mutual cooperation changes an individual into the form of society. Restraint of selfishness only gives the feeling of cooperation. The support of Anuvrat Andolan is svartha samyama (resraint of selfishness). Anuvrata is no new element. It is a new introduction in problem solving. Anuvrata is an experiment in sectarianless religion in its present form. The form and nature of anuvrata is non-sectarian. 4. Anuvrat Andolan in its present form includes its guiding elements, its goal and practice, code of conduct, practice of anuvrata and vrata (vows). Its field of operation is complete society. It is active in the education world, economic world, human unity, spiritual field, world peace, environment consciousness, women awakening etc. many important fields. During the Anuvrat Andolan movement, many favourable and unfavourable reactions came and many constructive criticisms were made. Acharya has done critical study of all these. 8.0 Questions 1.Essay Make an analysis, describing development and form of anuvrata from viewpoint of creation of an healthy society. Short Notes 1. 2. Clarify importance and usefulness of vrata. What is the code of conduct of anuvrata?

Objective Questions 1. When and where did Anuvrat Andolan begin? 2. When and where did the first convention of Anuvrat Andolan take place? 3. Which two divisions of religion Lord Mahavira made by propounding vrata charya? 4. How many anuvrata, gunavrata and sikshavrata are there? 5. Describe the two types of parigraha? 6. How many rules are there in the code of conduct of Anuvrat Andolan 7. What is the verbal meaning of anuvrata? 8. What is the implied meaning of anuvrata ? 9. What is the second motto of anuvrata society ? 10. What are the fields of activities of anuvrata ? 9.0 Reference Books.

102

LESSON8

Preksha Meditation: Form, Upasampada and Accomplishments

Outline of the unit 1.0 Purpose 2.0 Preface 3.0 Preksha :Meaning (Vyanjana) 4.0 Aim and Intention 4.1 Purity of Mind 4.2 Search for the Truth 4.3 Experience of Independent power of Consciousness 4.4 Complete development of personality 5.0 Upasampada 5.1 Practice of Upasampada 6.0 Form of Preksha Meditation 6.1 Awakening 6.2 Concentration 7.0 Parts of Preksha Meditation 7.1 Main Part 7.2 Subsidiary /Assisting Parts 7.3 Special parts 8.0 Accomplishments of Preksha Meditation 8.1 Transformation of sub-conscious mind (antahakaran) 8.2 Mental Balance 8.3 Spiritualism 9.0 Summary 10.0 Questions 11.0 Reference Books 1.0 Purpose Dear students, Experimental technique of Science of Living is Preksha Meditation. This is a system of meditation. Emotions of a person can be changed with its help. Its working system is extended into several steps. Any meditation system remains incomplete if the scientific systems are not included in them. Extensive use of sciences of physiology, hygiene and psychology is found in Preksha Meditation system. There is right coordination of ancient scriptural sources and modern scientific research in Preksha Meditation. Preksha Meditation is a flexible system which is well understood by people. In this lesson you will learn that What is the verbal meaning of Preksha Meditation? What are the aim and intention of Preksha Meditation? What is Upasampada of Preksha Meditation? What is the form of Preksha Meditation? Which are the parts of Preksha Meditation? What are the accomplishments of Preksha Meditation? 103

3.0. Meaning of Preksha

Preksha = Pra +Iiksha. Iisha means to see. Preksha means to see deeply. Vipashyana also has the same meaning. Both these words are used in Jain literature for meditation systems. But Vipashyana-Dhyan is popularly used for Bouddha meditation system. Therefore the name Preksha Dhyan was selected. It is said in Dashavaikalik Sutra, Observe soul with the soul. Observe the subtle soul/mind with the mind. Observe the subtle consciousness by gross consciousness. To see / to observe is the main element of meditation, therefore this system is called Preksha Meditation. To know and to see / observe are the characteristics of consciousness. Covered consciousness looses its capacity to observe. The catchword for awakening this capacity is Know and Observe. This is the only main catchword among those given by Lord Mahavira. Contemplation, thinking or reviewing are very subsidiary and primary. These do not take you much further in the field of sadhana. Observe the soul by the soul is an important catchphrase for awakening spiritual consciousness. We start its study from breathing. Breath is a part of the body. We live because of breathing. So we see the breath first. We live by the body, the soul is in the body so we see the body. By seeing it continuously the mind becomes expert. It becomes subtle. Then it can see several vibrations. When the emotions or feelings rise, their vibrations get visible, they become very clear. The complete circle of vices start becoming clearly visible. Exposing this fact, it is said in Aayaro (Acharanga Sutra), The one who can see anger, pride, deceit, greed, affection and hatred etc. internally in himself can break the whole strategic circuit of birth, death, and misery / unhappiness. An accomplished ascetic in the state of meditation can observe /know after stopping all the movements of mind, speech and body. A seer does not need any indication /direction. He does not need any qualification.

When we think we do not see; when we see we do not think. The chain of thoughts goes on /continues. The first and the last means to stop the chain is to see. The powerful measure to break the strategic circuit of imagination. is to see. When you see / observe an object steadily without blinking; the thinking process stops. You will be thoughtless. You be steady, then look into your interior. Look at your thoughts or see the interior vibrations of your body. You will realise that the thinking has stopped and there are no / zero options. Observing the depths of your own interior, you will see the subtle body. One who can see the internal truth gets automatically the power to see the external truth. One should see that where, only the consciousness is active. Whenever the feelings of like and dislike or affection and hatred also get involved, seeing become subsidiary. The same can be applied to know . We first see then know. This can be clarified as, they take place in that order of sequence. The viewpoint of the one who is seer- observer towards the scene changes. Neutrality or equality is the other form of preksha. One who is seeing remains neutral. He does not get affectionate towards the dear-one and hateful towards the non-dear one. He remains neutral just seeing them very closely. Neutrality, equality or indifference cannot be separated from preksha. Eyes Look at the scene. They neither produce the scene nor enjoy it or suffer from it. When the one with knowledge, only sees or knows, he is not bound with karma. Also he does not suffer the fruits of karma which are ready to fructify. One who has enough practice of only seeing and only knowing, he can see the coming pains or difficulties. Having done preksha of these pains not only the suffering reduces but also he develops the capacity to see bandha, satta, udaya and nirjara of karma.

4.0 Aim and Intention

A person determines his aim before starting any activity. The following are the aims of Preksha Meditation104

4.1. Purity of mind Mind remains polluted with Kashaya (anger etc. four resultant state of soul). The flow of atmagyana cannot be there in the mind polluted with Kashaya. Even if the knowledge is there inside us, it cannot be experienced because there is a curtain of stained mind in between. As soon as the mind is purified, atmagyana is experienced. The barrier gets removed. When the mind is purified then the peace is experienced by itself automatically. Balance of mind, equanimity and happiness of mind are experienced. The accomplishment of sadhana is - experience of happiness. Our aim is purity of mind. Our aim is not attainment of happiness. Happiness will be our support / stimulant. We will achieve happiness also, peace also; but we have to go beyond these. We have to reach to the purity of mind. It should be always in front of us that purity of mind is the final aim. 4.2 Search for the truth It is but natural that questions why meditation?. Why give up activity and go for restrain?- can come up. If we understand activity and restraint properly then the questions can be contented. Activity is for living the life. Restraint is for understanding the life. 4.3 Experience of Independent power of Consciousness The aim of science is also to achieve the truth. But the subjects of science are only material objects, atoms and molecules. Independent power of Consciousness is not its subject. The research in science is done only with the help of instruments, machines and such material means. So it can reach only up to material. It cannot reach the soul. Power of consciousness cannot be its subject. Therefore the science-world has not recognised the power of consciousness. Because of this non-recognition the usefulness of meditation is restricted to reduction of tension and improving the physical health etc. That is all. But it is not so. The most valuable aim of meditation is knowledge and recognition of self . independent power of consciousness. The meditator has to do the search of the soul by self. He should not only depend upon scriptures and traditions and beliefs. It is only by means of meditation one can reach the truth of experience. There is no other medium besides meditation that can reach us to the truth of experience. 4.4 Complete development of personality Some factors of personality development are given below Balance of intellectual and emotional development. Generation of spiritual and scientific personality. Emotional transformation development of capacity to control ones own emotions. Chemical transformation Change in secretions of endocrine system, secretion of pain-suppressant chemicals like endorphin in the moments of sever pain. Development of capacity to control the nervous system. Development of efforts to get free from addiction. Increase in work efficiency. Freedom from Psychosomatic diseases. Dispersion of mental and emotional tensions. Freedom from criminal and aggressive mentality. Development of discipline. Development of tolerance power. Increase in concentration . Increase in capacity for harmony. Development of friendship. Development of power of resolution. Awakening of self confidence. Development of insight. Development of the capacity for making the human relations more generous and higher. 105

5.0 Upasampada
Upasampada means resolution to stay /remain with internal faculties / wealth. All the aspirants before starting the practice(sadhana) of Preksha Meditation sit in sukhasana making the body and mind tension free pronounce the following resolution. Abhutthiomi aarahanae I present myself to propitiate for Preksha Meditation. maggam uvasampajjami I accept the spiritual (sadhana) path sammatam uvasampajjami I accept to remain with my internal wealth/ faculties. sanjamam uvasampajjami. I accept to experience my spiritual Upasampada 5.1 Practice of Upasampada A definite continuous routine practice is expected to experience Upasampada,. The following are the five exercises to be followed. 1. Bhavakriya ( Preksha of the present moment). 2. To shun reaction (pratikriya). 3 Friendship. 4. Limited diet. 5. Silence. 5.1.1. Bhavakriya ( Preksha of the present moment) :There are three meanings of Bhavakriya. 1. To live in present. 2. Be conscious of your action. 3. Always be alert. One who experiences the present moment naturally saves himself from affection and hatred. To know / understand the present and to live in the present is Bhavakriya. Living a mechanical life, living an imaginary life and to live a dream-life is Dravyakriya. We spent more of our time in dilemma of the past or imagination of the future. The past is not reality and the future is also not reality. The present is reality. If one looses the present, he cannot catch up with it. What is happening is present, that is reality. But a man is not alert towards it. The first meaning of Bhavakriya is to live in present. The second meaning of Bhavakriya. is be conscious of your action. Whatever we do, our mind is somewhere else. We are absent-minded. Till one fully concentrates (on the action) the result is not good. There is lot of waste of energy. Our mind and body should work together. The third meaning is - always be alert. The first aim of meditation is purity of mind. The second aim is to awaken our powers. To remain always alert towards these two aims is Bhavakriya. Dravyakriya is hindrance / distraction of mind and obstacle / obstruction in sadhana. Bhavakriya itself is meditation and sadhana. For example, I am walking Memory of this is Gatibhavakriya. There is full attention in walking only. The mind is fully with walking. This is called gamanyoga. 5.1.2. To shun reaction (pratikriya) Do action. Do not do reaction. Normally a man lives a life of reaction. He is influenced by the environment and circumstances. He acts accordingly. He acts under the influence of excitement. This is reaction and not action. Spiritual sadhana means to save oneself from reaction. Therefore to stop reaction one should not submit to tit for tat and such things. One should live a life of action and not that of reaction. 5.1.3. Friendship : The third exercise of Upasampada is friendship. One should have total life-style of friendship. His tendency of friendship should be fully developed. This is possible only when a person is totally free from reaction. Then the result is friendship. 5.1.4. Limited Diet : The fourth exercise is limited diet. This has a very important place in sadhana. Food/ diet has its influence not only on health but also on meditation and consciousness. People eat too much unnecessarily. This creates impairment. Unwanted food do not get digested because it does not get enough digestive 106

secretions. This creates indigestion.. Total system gets disturbed. The mind and thinking are also effected./ polluted. Consciousness gets covered. The aspirant should have complete knowledge about food and diet. He should know what will be the result of which food. 5.1.5. Silence The fifth exercise is limited speaking or silence. It is necessary to talk / to speak because we live with people. But less speaking is sadhana. Do not speak unnecessary. If you must speak then speak less, speak slow. This is the medium path. There is conservation of energy.

6.0 Form of Preksha Meditation

6.1 Concentration Preksha brings apramad (awakening). As awakening increases the density / concentration of preksha increases. Our success depends upon concentration. Only pure seeing and pure knowing is very important. This can be realised only when it lasts continuously for a long time. One should practice for full concentration for fifty minutes. Sadhana means karma, mind and body are in the same one direction. You can call it meditation or concentration. In concentration there should be effortlessness. Efforts make the mind active. When mind is pure there is concentration. Purity and concentration depend upon each other. So what should be done? One should see oneself and understand oneself. Most of the people do not understand / know their own self. 6.2. Awakening Meditation is apramad. It is awakening of consciousness or continuous awakening. One who is awaken is apramat. One who is apramat can only concentrate. And he can only do the meditation. One who is not apramat towards ones existence and is not awaken towards ones consciousness will experience fear But if he is not so, he will be always fearless. Memory of work done will never disturb a person who is apramat. He only talks while he is talking. Thereafter he does not bother about a single word. This is a big accomplishment. A person gets more disturbed by the memory of the work done. One remembers many other things while eating food. One should remain in(think of) the work he is doing. This harmony of body, mind and speech is found in very few persons. Disturbance, confusion and tension will take place wherever the harmony of the mind and the body is not there. All the people wealthy or poor, old or young, male or female, have one question how to get peace of mind? Mind is only the medium of knowledge. But ignorantly we say mind is not at peace. A flower has fragrance. This is carried away far by the wind. The fragrance is not mobile. It is the wind that spreads it. Similarly the mind rides on the horse of affection and hatred and can go far away. If there is no affection and hated in the mind then the mind will not be mobile or unstable. Do not be idle for a moment. This is an advise. But how is it possible for a person without practice of apramad, not to remain idle even for a moment? What is this sadhana for apramad? What are the supports for apramad? They are divided into three divisions. 1. The main part. 2. The assistant part . 3. The special part.

7.0 Parts of Preksha Meditation.

7.1 The main parts of Preksha Meditation Preksha Meditation is sadhana for apramad. There are eight main parts. 1. Kayotsarga. 2. Antryatra. 3. Shvash preksha. 4. Sharir preksha. 5. Chaitanya kendra ptreksha. 6. Leshya dhyan. 7. Bhavana. 8. Anupreksha. 7.2 The assistant parts of Preksha Meditation. There are four assistant parts. 1.Aasan, 2. Pranayam, 3. Mudra, 4. Dhvani. 7.3 The special parts of Preksha Meditation. They are three. 1.Vartaman kshana preksha 2. Vicharpreksha, 3. Animesh preksha. 7.1.1 Kayotsarga 107

Action of the body, use of speech and fickleness of mind, all these can be described in one word yoga. Meditation means stopping of yoga. There are three activities and all have to be stopped. As a result, there are three types of meditations: physical ( body) meditation, verbal (speech) and mental (mind) meditation. This physical meditation is Kayotsarga. This is also called kaya-gupti, kaya-sanvar, kaya-vivek, kaya-vyutsarg and pratisamlinata. Kayotsarga means to let loose the body and to awaken the consciousness. In the exercise it meansstopping of gross external physical activities, relaxation of all voluntary muscles and slowing down of internal activities of digestion etc. So that there is mental relaxation of the body. Steadiness and relaxation of the body is the first criteria / condition for mental concentration. It is necessary to achieve physical steadiness for achieving steadiness of mind. Therefore the first step of all kinds of Preksha Meditation is Kayotsarga. After doing Kayotsarga of the whole body, it is necessary to do Kayotsarga of vocal chords. The rising / origin of our thought process is from the vibrations of vocal chords. The unsteadiness of mind is directly proportional to the unsteadiness of our vocal chords. Complete / full steadiness of vocal chords fully ends the mental unsteadiness. Kayotsarga can be practiced independently for a longer period, over and above as a first step of meditation. If after learning the method of Kayotsarga, some one can regularly practice it everyday then he can remain tension free, peaceful and undisturbed. Once full relaxation is perfected, one can experience the body and the consciousness separately. This gives experience of Bhed-Vijnan separate entities. Practice of Kayotsarga is very useful for releasing of body and mental tensions. Properly methodically done Kayotsarga for half an hour can give rest to the body and the muscles, more than that is given by two hours of sleep. This is a simple and innocent solution for many types of psychosomatic illness generated by tension. 7.1.2 Internal Trip This is the second step of Preksha Meditation. It is necessary to develop nervous energy in the practice of meditation. The main location of our central nervous system is sushumna (spinal cord). The lower end of spinal cord is the main center of energy / power ( shakti kendra ). In the internal trip one has to take the mind from shakti kendra to jnana kendra along the path of spinal cord. Because of this internal trip the current of energy flows in the upward direction. The nervous energy of the nervous system gets developed. because of several editions of this trip The center of our consciousness and knowledge is nervous system. It is dispersed /distributed all over the body. But the part from the lower end of the spinal cord up to its entry into brain is the main center. This is the place of manifestation of the soul. This is also the highway of communication of the mind, body , sense organs and nervous system. All the messages to and from all these pass through this path. Only a man can guide his energy upwards. It is the change of direction. The energy that was flowing downwards flows upwards. The energy from brain going downwards is entry into materialistic world. But the energy from gonads going upwards is entry into spiritual world. One experiences material happiness when the energy is going downwards. One experiences spiritual happiness when the energy is going upwards. 7.1.3 Shvash Preksha Breathing / breath is an indivisible part of the metabolic system. Breath and consciousness, breath and mind work together like unbroken links. We cannot catch-hold of mind or consciousness directly. We have to go through the breath. We can have mental development by transformation of breath. One subtle device to concentrate the mind is Shvash Preksha It is very necessary to have calm and peaceful breathing to have peace of mind and concentration of mind. There are two forms of peaceful breathing. 1. Subtle breathing inhaling and exhaling. 2. Slow or long breathing inhaling and exhaling.. 108

Inhaling and exhaling are not stopped in Kayotsarga. But they are made very subtle. Inhale oxygen very slowly, exhale oxygen very slowly. Without control over breathing one cannot practice meditation is a truth. When we breathe we should experience the breathing. The mind should not go astray. The mind should be one with breathing with total devotion. This bhavakriya of breathing is shavspreksha. This can be done through the nostrils. One can observe different forms of breathing. 1. Dirga (long) shavspreksha The aspirant who wants to practice Preksha Meditation, should learn to control the speed of his breathing. He makes his breathing long and rhythmic. Generally a person takes 15-17 breathes in a minute. This can be reduced to 10 or less by practicing Dirga (long) shavspreksha. Full use of abdominal diaphragm muscles is done to make the breathing long or slow. Abdominal muscles contract while exhaling and expand while inhaling. Mind becomes peaceful by making breathing long, slow or subtle. Together with that the excitement subsides, the emotions and passions calm down. When the breathing is fast and shallow it is totally otherwise. The breathing is influenced by all these. When one finds some excitement is due to happen then he should start taking long breaths. The excitement will calm down. The aspirant who is practicing meditation becomes experienced in understanding the subtle nature of mind. He comes to know that a particular emotion / feeling is rising in a certain center in the brain. He immediately starts long bringing. The rising emotion / feeling subsides immediately. The aspirant is never a victim of emotions or excitements. Breathing is a reality of present. To see breathing means to live in neutrality, to live in the moment of no hatredno love. The one who sees the breathing, his tension gets dissolved by itself. Exercise of long-breathing is a simple procedure to train to concentrate the mind on the present activity. This increases the work-efficiency of a person. 2. Samvriti shvas preksha Samvriti shvas preksha is also equally important element as Dirga (long) shavspreksha. It means to inhale by the right nostril and exhale by the left one and to inhale by left and exhale by right one. To see this, to do its preksha and to connect the mind with it is very important. In the beginning with the help of a finger and later with ones own power of determination the direction of breathing can be changed. Many centers of consciousness can be activated with this medium of Samvriti shvas preksha. Its continuous practice can help in many accomplishments. 7.1.4. Sharir (body) Preksha : Body is very important from Sadhana viewpoint. Consciousness manifests through body. The body can be made into a strong medium for clearing away the covering that has come over the soul. This system of seeing the body from overall viewpoint is very important. The aspirant controlling his eyes will do Sharir (body) Preksha. He will divide the body in three parts upper, medium and lower. The aspirant who sees only as a seer the happenings of feelings of happiness and unhappiness at the present moment, investigates the present moment, becomes apramatt. The practice of seeing the inner vibrations taking place in every organ of the body by concentrating the mind there in sequence is Sharir (body) Preksha. This system of Sharir (body) Preksha is a process of introspection. The gross body is the first medium of changing the normal external flow of consciousness to internal flow. In this system one sees the external body first. Then taking the mind inside the body and see the internal body. See the gross and subtle vibrations of the body. Try to see whatever is there inside the body. We stimulate our cell-level consciousness which is there in each cell, with the help of preksha. The cells which are dormant or otherwise non-active can be stimulated. Each and every live cell of the body is ready to receive directions from the mind. But when there is no effort the cells remain dormant. There are two subtle bodies viz. tejas and karman within our gross body. The soul is within them. The one who can see the processes and the subtle vibrations of the gross body can soon see . tejas and karman bodies one by one. With intense training in this one can experience the flow 109

of consciousness directly. As the aspirant progresses from gross to subtle he gets more and more absorbed . The one who is seeing the present moment of the gross body becomes very conscious. One moment may be of happiness the other may be of unhappiness. He does not get attached with the happy moment nor he hates the unhappy moment. He is only seeing and knowing. The importance of this exercise is realised when one sees the scene with steadiness, equanimity, firmness and clarity. This is the process of taking the mind from exterior to gross interior vibrations and further into subtle interior vibrations. The soul and the consciousness are extended throughout the body. Therefore the body experiences feelings. With this the man recognises ones own self. And experiences ones own nature. To see these feelings is to see the consciousness and through that as a medium one can see the soul. Consciousness is extended all over the body, the life-force is flowing through the body. Sensory nerves and motor nerves are extended all over body. These are the main means of Sharir (body) Preksha. With the help of Sharir (body) Preksha the life-force can be balanced, the efficiency of nervous system can be increased. The blood circulation can be properly directed. This way the diseases can be controlled and cured. The immunity and resistance power can be increased. 7.1.5 Chaitanya kendra preksha : The aim of practicing Preksha Meditation is purity of soul. First we have to understand where the impurity is conceived and where it surfaces. If we understand this process properly then it becomes easier to purify it. We will consider this subject from viewpoint of yoga-shastra and sharir-shatra. According to modern science there are two types of glands in our body; viz. with duct and ductless. The ductless glands have internal secretion. They are called endocrine glands. They are Pineal, Pituitary, Thyroid, Parathyroid, Thymus, Adrenal, and Gonads. Their secretions are called hormones. The control and management of our physical, mental and emotional activities are done through the medium of these hormones. So these glands are identified as chaitanya-kendra. All the habits formed in a person have their origin in this endocrine system. There are two controlling systems in our body; the nervous system and the endocrine system. Manifestation of our habits is through nervous system. But their birth-place is endocrine system. Both these systems work together. So in science it is called neuroendocrine system. This (joint system) is a part of semi-conscious mind. It influences the brain also; so it is more valuable than brain also. If this can be controlled properly then one can achieve freedom from all harmful and undesirable feelings, emotions and tendencies. The lower endocrine glandsadrenal and gonads are responsible for the origin of fear, excitement and bad feelings and sexual excitement respectively. In Yoga-shastra these are called Manipur Chakra (Taijas kendra) and Swadhishtthan Chakra (SvasthyaKendra). Cruelty, revenge, illusions etc originate in SvasthyaKendra and desire (craving), jealousy, hatred, fear, negative feelings etc originate in Taijas kendra. When our mind and our thoughts are running below the navel up to shakti-kendra then all sorts of bad /evil, harmful and undesirable feelings, emotions and tendencies are generated. Later on they form into habits. The glands get perverted because of anger, quarrel, fear, envy etc. Adrenal gland is the most effected. When these evil emotions get active, Adrenal gland has to work more. Other glands also get tired doing over-work. Their power /energy reduces. So it is necessary that we control our feelings and emotions to keep our mental and physical balance in right condition. The solution is chaitanya-kendra preksha . Shvash Preksha, Sharir (body) Preksha and chaitanya-kendra preksha all the three are means of making the glands active and balanced. When our mind is concentrating on chaitanya-kendra in the upper part of the body, above the heart (aanand kendra), they will become more active. And the fear etc. will end. A new phase will open. This is the best means for spiritual development. 7.1.6 Leshya-dhyan (colour meditation) : Leshya is a conceptual word of Jaina philosophy which means the level of consciousness created out of synchronisation of specific coloured matter. 110

The waves of Kashay and the waves which occurs due to the consciousness of a being creates sense, thought and action in human being. This is the work of coloured matter. Coloured matter is a bridge between Micro entity and Macro body. Coloured matter is a conscious level where a being is transformed. If the matter is good a positive the personality of being will be directed towards positive end. Now a question arises how we will reach that level? Colour influcences Micro and Macro personality, energitic body and colour system. If we can understand the psychological implications of coloured matter transformation in human plersonality becomes easy. There are two kinds of Leshya. The physical and the state of the soul. These are continuously changing. It is the decisive element of aura of a living being. Several colours like black, red, yellow, blue and white are seen in the aura.. The colours change according to bhava. There are six types. krishna, neel, kapot, tejas, padm, and shukla. The first three are evil and the last three are good. The first three evil leshya create all the bad habits. Also all the vices like cruelty, violence, deceit, laziness, etc. are all result of the these three ones. With practice of leshya-meditation these three leshya can be changed. Krishna can be purified to neel and neel to kapot. Kapot can be changed to tejoleshya. The colour of tejoleshya is red like that of a rising sun. The psychology of colour shows that the journey of spiritualism begins with red colour. When one comes into the field of tejoleshya the habits start changing. The persons nature starts changing. Going into padma leshya, there will be further changes for better. Reaching shukla leshya there will be complete transformation. Aura changes according to leshya. With the help of leshya-meditation change in aura can be achieved. A persons mental state and physical state take shape accordingly. Therefore leshya-meditation of bright coloures is very important. 7.1.7 Anupreksha Meditation means to see preksha. Doing certain contemplation after ending preksha is Anupreksha. The mind gets influenced by the subject on which repeated Anupreksha is done. That is why this contemplation is called bhavana. The original nature of the soul is consciousness. It has two functions to see and to know. Our consciousness is not available to us in its pure form. So our seeing and knowledge are choked or covered. There is a veil over it. This is called darshanavaran and jnanavaran. This covering has been put by ones own delusion. We cannot do only seeing or only knowing. This excites raga-dvesha. Raga-dvesha create delusion. Delusion chokes knowledge and seeing. This cycle goes on. The only way to break this cycle is jnatabhava or drishtabhava only knowing or only seeing. The one who can only see or only know, is making use of ones own existence. But one who creates feelings of liking and not-liking goes into delusion getting away from ones own existence. Some people get awaken by breaking the delusion by themselves while others who cannot do so have to be assisted, with the help of faith. to get awaken. Oh! Adrashta (non-seer)!You cannot see because of your own veil of delusion. So you cannot see the truth. You should have faith in the truth that is shown (explained) to you by the seer. The basis of anupreksha is the knowledge given by the seer. With repeated contemplation this knowledge can be self realised. 7.1.8. Bhavana The person who practices bhavana becomes qualified for the meditation. Practice of four bhavanas is essential for qualification of meditation. 1. Jnana Bhavana Practice to know after becoming neutral and bereft of raga-dvesha. 2. Darshan Bhavana Practice to see after becoming neutral and bereft of raga-dvesha. 3. Charitra Bhavna Practice of balanced behaviour after becoming neutral and bereft of raga-dvesha. 4. Vairagya Bhavana Practice of non-affection, non-desirous and fearlessness. 111

A man gets the image properly embedded in the mind of whatever he is repeating. This is a process of self mesmerizing . It is also called japa. People do japa of soaham or araham. Different persons get influenced by different bhavana. Bhavana is like a boat. It takes you to the destination on the other side. Bhavana of opposition can change the nature and behaviour from bad to good. Anger by suppression and tolerance, ego by gentleness, deceit by innocence and greed by contentment. Raga-dvesha are result of delusion. They can be destroyed by bhavana of awakening. The following sequence should be followed. First meditation then study and then again meditation. During the study japa, bhavana and anupreksha are done. The mind should remain neutral during meditation. From this viewpoint anupreksha is very important.

7.2. Subsidiary /Assisting Parts of Preksha Meditation

7.2.1 Aasan : It is necessary to do aasan everyday. Till the body is made fit and till there is practice of sitting steady for an hour it is not possible to go into the depths of meditation. The body without training will not cooperate. So it is necessary to be properly qualified in aasan. Therefore aasan is given very important place in Preksha Meditation. Continuous practice of aasan saves the body from old-age, diseases and failure of sense organs. Preksha Meditation can be easy with healthy body. 7.2.2 Pranayam : Pranayam is very important in Preksha Meditation. It is not possible to refine the natural tendencies and emotions without control over breathing. All our natural tendencies, be they positive or negative are connected / related to breath. Full and complete breath is suitable for positive tendencies. Refining of nervous system is also dependent upon breathing. Inferiority complex and superiority complex are negative tendencies. The balancing of sympathetic and parasympathetic nervous systems from scientific viewpoint and balancing of ida and pingala from yoga viewpoint can be achieved through the medium of pranayam. 7.2.3. Mudra : Preksha Meditation is a process of bhava-parivartan (transformation of emotions). Our body takes the shape according to the emotions. If we are idling the body will take shape accordingly. If we are in grief the body will take shape accordingly. All our emotions such as happiness, hesitance, patience, curiosity, pride, anger, greed, affection, hatred etc. reflect and seen as mudra on our body. One aim of Preksha Meditation is removal of negative emotions and development of positive emotions. If we make use of mudra of positive emotions during the meditation period or continuously in the life then we can see /experience our emotions changing accordingly. Therefore mudra are as much important in Preksha Meditation as much as aasan are. 7.2.4. Dhvani (sound) 1. Arham dhvani Arham is a very powerful mantra of Jain world. Original source of energy in our body is prana-shakti. It gets active by the sound of Arham dhvani. All other dormant energies existing internally also get active. A person gets influenced by the external sound waves produced by the utterance of araham. It enhances his decision-power. Experience, creation of its armour around the body nine times. This armour is very efficient as a protection from external bad effects. Araham is also symbol of the ultimate power like aoum Ascetics have believed that araham is symbol of five conditions of parmesthi. Protracted pronouncing of araham leads to the condition of stopping of thoughts, body and mind. A person can reach the innermost self. 2. Mahapran dhvani This is a very special sound when repeated several times gives good relief at mental and emotional levels. Its vibrations gets spread all over the brain and makes it very steady. The state of meditation is created. Concentration increases. Memory power develops. a). Physiological effects of sound vibrations When we pronounce, the sound vibrations go through the rib-cage and reach the wind-chamber of the lungs. These vibrations make the lungs-cells active and complete the oxygen and carbon dioxide transfer process with efficiency. The ending hum of the sound reach the brain-neurons and revitalize them. 112

Dr. Laser lasario an Italian scientist did research for 25 years on Effect of sound-generated vibrations on the human body. The following are the conclusions. 1. The vibrations produced while exhaling and pronouncing the words give massage to the internal organs. 2. The vibrations reach the depths of tissues and nervous-cells. 3. The blood-flow becomes obstacle less and because of availability of blood in plenty, the life-energy becomes powerful. b) Mental effects of sound vibrations Emotional effects of sound-waves are more important as compared to physical ones. It is very well known that musical-waves have very intense effect on humans and other animals. Desired changes in the emotions can be brought about by the medium of suitable music. Now it is proved by experiments that with internal vibration-massage not only the relaxation of muscles can be achieved but also removal /change over of negative mental tendencies like remorse, gloominess and inferiority. Many a times even when we are silent we keep our vocal-chords very busy by mentally constructing sentences. And also use or waste the muscular energy. Our activity of mentally constructing sentences stops at the time of pronouncing araham-dhvani (sound). This way we save the waste of energy. We create Electro-magnetic vibrations by the vibrations of araham-dhvani. These vibrations continue to create similar translated vibrations in the body. Very recent physiological research has found that these vibrations have very intense effect on our endocrine glands. This in turn can effect our emotions, thinking and behavior. A very good balance can be established by the sound vibrations between the two sympathetic and the non-sympathetic nervous systems.

7.3 Special parts of Preksha Meditation

7.3.1 Vichar-preksha : The soul is very subtle, non-sense-organ and imperceptible. Consciousness is its quality. Its function is to see and to know. The action of seeing and knowing is done through the medium of the body and the mind; so consciousness is perceptible. Our aim is to do natural activities of consciousness such as only see and only know. Boundless happiness and unimpaired energy are experienced in this condition. But our seeing is veiled and knowing is covered by delusion (moha). Thus we are normally in sensitive condition. We know or see things with affection or hatred. To know or see only the thing is samata One who achieves samata is Jnani and samyayogi. We use sense-organs for seeing, hearing, smelling, tasting and touching. We use mind for thinking. We become happy with some senses. We like them, get affection for them. We become unhappy with some other senses. We do not like them, get hatred for them. One who has equanimity towards all senses can become only jnata and only drishta . He is vitaraga. The feelings of likes and dislikes decreases as our practice of knowing and seeing increases without affection and hatred. As a result raga-dvesha completely reduces. We become totally detached from what we see or know. Our capacity to see increases many fold. Seeing our thought process is Vichar-preksha.

8.0. Accomplishments of Preksha Meditation

A wise man will not start any work without thinking about its accomplishments. It is necessary to know what are the accomplishments of Preksha Meditation? These are freedom from tension, purity of mind and concentration, growth of jnata-drishta bhav, faith in spiritualism etc. 8.1 Transformation of internal self : Sadhana of Preksha Meditation is sadhana of transformation of internal self. Changes should come inside the body. The chemicals, the secretions of Pituitary and Adrenal glands are responsible for chemical balance of the body. The hormones of these glands should change. 8.2 Mental balance : Whenever there is some excitement in the atmosphere, people become angry. Whenever there is some praise or some advantage or some honour the mind becomes cheerful. If the mind is not balanced a 113

tiny happening seem to be a very big. But with regular training the mind becomes balanced. A balanced mind can solve very difficult problem easily. 8.3. Spiritualism : Spiritualism means change of habits. Anger, ego, deceit, greed hatred, jealousy, etc. should change, should reduce by regular practice of Preksha Meditation. When in the internal trip the mind instead of going downwards travels up in the direction of heart, throat, nasals, eye-lashes, and head the glands get purified. The habits change. There will be chemical changes in the secretions. It does mean that right from the first day of beginning of Preksha Meditation the habits will change. But the change-over / transformation begins.

9.0 Summary
1. 2. 3. The meaning of Preksha Meditation is Seeing and knowing neutrally, sequentially from gross to subtle and to see the soul by the soul. The main aim of Preksha Meditation is development of complete personality. Purity of mind is the first requirement for this. One has to make a resolution before starting the study of Preksha Meditation. This is upasampada for Preksha Meditation. It has its own special routine / procedure. There is a five points program to be followed Bhavakriya, pratikriya virati (abstain from reaction), maitri bhava (friendship), mitahar (diet), mitbhasan (less speaking). The basis of Preksha Meditation is alertness (apramad). This results into concentration. It is not stopping thinking. But it is to try not to try. Awakening of consciousness or full alertness is the proof. One who is apramat only can concentrate. There are eight main, four subsidiary /assisting and three special parts of Preksha Meditation. . The totally relaxed but awakened condition of the body is called kayotsarga. The process of making the energy to go upwards is called antaryatra (internal trip). To observe the movement of breathing is called shvas-preksha. In sharir preksha, the mind is taken to each organ of the body and is concentrated there to observe neutrally the vibrations of the life-force There are some very sensitive areas and centers in the body which are neuro-endocrine centers. They can be awakened by chaitanya kendra preksha. The subtle flow of feelings in the consciousness is called leshya. It determines the aura of a living being. Contemplation of those subjects which breaks the delusion of mind is called anupreksha. To observe the flow of thoughts after becoming neutral from likes and dislikes is vichar preksha. There are many accomplishments of Preksha Meditation. Transformation of mind, mental balance, change of nature etc. are the main ones. Over and above that freedom from tensions, purity of mind, concentration, etc are also worth mentioning.

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10.0 Questions
1. Essay 1. What is Preksha Meditation? Explain the factors of upasampa. Short notes. 1. Clarify the assisting parts of Preksha Meditation. 3. Which are the main parts of Preksha Meditation ?Throw light on accomplishments of Preksha Meditation. Objective questions 1. Why should we do Preksha Meditation? 2. Write one resolution of upasampa. 3. Give two meanings of bhavakriya. 4. Write one special part of Preksha Meditation. 5. What is the verbal meaning of preksha? 11. 114 Reference Books.

LESSON9

Yoga: Meaning, Types and Original and Present Form

Outline of the unit 1.0 Purpose 2.0 Preface 3.0 Myths about yoga 4.0 Meaning and origin of the word Yoga 4.1 Aim /object of Yoga 4.2 Definitions of Yoga 5.0 Types of Yoga 5.1 Jnan Yoga 5.2 Bhakti yoga 5.3 Karma yoga 5.4 Kriya yoga 5.5 Laya Yoga 5.6 Hattha Yoga 5.7 Raj Yoga 5.8 Mantra Yoga 5.9 Tantra Yoga 6.0 Origin and Originator of Yoga 6.1 Yoga and its Origins 6.2 The First Originator : Hiranya Garbha 6.3 Hiranya Garbha, Rishabha or Aadinath or Shiva 7.0 Contemporary Yoga 8.0 Yoga Viewpoint 8.1 Health Advantage 8.2 Therapy for Diseases 8.3 Comprehensive Personality Development 8.4 Para-psychological Capabilities 8.5 Attaining Moksha 9.0 Yoga Education 9.1 Yoga in Ancient Bharat 9.2 Yoga education at present 10.0 Summary 11.0 Questions 12.0 Reference Books

1.0 Purpose
Dear students, The latest edition of experimental side of Science of Living, that is Indian yoga-vidya (knowledge) is study of Preksha Meditation. In this lesson we will have general introduction to Indian yoga-knowledge It is a complete / comprehensive philosophy of life. It is also a science of life. At present the study of only aasan which is popular as 115

yoga is not comprehensive. This is a point for serious consideration. In fact its purpose is not only the physical health but it is the experience of the divine element, all round personality development, restrained and peaceful life and creation of healthy society. In this context thinking is necessary about its future. In this lesson you will study What are the myths about yoga? What is the meaning and origin of the word yoga ? How many types of yoga are there? Who is the originator of yoga? What is the viewpoint of yoga? What is the contribution of yoga in the present education ?

2.0 Preface
Yoga systems are prevalent in India since ancient times. Its philosophical and religious / spiritual traditions are different. In the present time one may or may not agree with these traditions partly or fully; its practical usefulness is very much seen /obvious. Interest of both scientist and common-man is increasing in this subject because of its increasing usefulness. It is generally said that the study and practice of yoga is helping considerably in physical, mental and emotional development of an individual. Yoga originated in India a few thousands years ago. Since then it has remained alive continuously. But in west, till last 40-50 years not much importance was given to it. Many physical, mental and psychological problems are created because of gross /intense materialism. Scientists and common people looked at yoga-science to search for the solutions. A lot of thinking started in this direction as to how to bring peace in life? After much research they found a ray of hope in yoga. They realised that the path for peace is yoga. It is science of living; it is style of living; it is art of living. At present more and more utility viewpoints are adopted in that direction. Many experiments in yoga-study are made for curing diseases in the patients together with developing and preserving health. Most of the classes of society have shown interest in study and practice of yoga. Several new dimensions are given to the identity of yoga because of interest taken and thinking with different viewpoints. As a result the nature and the form of yoga is progressing from Indian to international, from individual level to social level and from spiritual study to scientific study. With this beneficial transformation many new challenges have also come up. Todays much discussed modern yoga is inclined towards materialism. Today study of only aasan is used as synonym of yoga. People are forgetting the original aim of yoga. It is true that today it has spread all over the world but it has strayed over from its original aim and purpose. Yama, niyama and good conduct are its foundation. It is a means to reach the truth. To keep it connected with its roots is the biggest challenge of today. It has unparalleled capacity to train the body and the mind which is not there in todays science. But to stop at this point is not according to its conception. It is essential to give benefit of development of comprehensive yoga to every individual and the society. To re-construct an ancient science and to determine its future direction, it is very necessary to understand its original structure, aim and usefulness. Future policy of development without having comprehensive knowledge would be incomplete and faulty. Development may be in wrong direction. So it is necessary to have full and comprehensive knowledge of yoga and for that a proper study of ancient literature is done. Here in India reawakening of extensive interest in yoga is because of western world. We had started forgetting our own learning /wisdom. But now knowing about the research and interest of the western countries; we are also putting efforts for reconstruction of Yoga-science in India. The research done here is on the tune of west and that is done very slow.

3.0 Myths about Yoga

1. YogaIt is not a uniform (dress) for ascetics. It is a study in tolerance/forbearance: Generally it is seen that the mention of the word Yogi creates a picture of an ascetic, a long bearded monk, fakir etc. In fact yoga has nothing to do with any dress or appearance. 2.Yoga It is not escape from life. It is art of living life : It is not escape from the realities of life. It is a lifestyle to live a balanced life by developing all the faculties of life. 116

3.Yoga It is not passivity. It is the utmost vigour : It is not running away from duties and responsibilities and become effortless depending upon fate.. It is development of ones own capabilities with full vigour. 4. YogaIt is not ignorant penance. It is fruitful sadhana : It is not giving pain to body like standing on one foot for hours or stay buried under the ground without air and water or stopping heart-beats etc. It is to experience ones own-self (chetana) by purifying mind, speech and body.. 5. Yoga It is not magic or hand-trick or miracle. It is not shaktipat. It is perseverance to achieve a goal. 6. Yoga It is not an exhibition. It is not a thing for exhibition or competition. It is not a race or parade. It cannot be measured by any external standard. It is to be measured by internal purity and piety. 7. Yoga is not only aasan. It is not limited to physical exercises only. One who can perform very difficult aasan need not be a big yogi. It is not only physical training but includes basically mental, emotional and spiritual training. 8.Yoga is not just a philosophy It is not only an intellectual exercise. It is not only reasoning and arguments. It is a right combination of thinking (mental) and practice (physical) to understand the divine self. 9.Yoga is not a sectarian thing. Yoga does not belong to any particular person, class or family. It is spiritual effort of each person for the uplift of the humanity. It is inspired by practice and experience of thousands of years. 10. Yoga is not mysticism.It is not a complicated, unimaginable or mysterious process. It is a simple clear, and proved system. It is a science of awakening of dormant powers. Any person can practice it after training from a suitable trainer. 4. 0 Origin and Meaning of the word Yoga 4.1 Aim / Object of Yoga : In Indian spiritual tradition the word yoga is used to mean target, aim etc. on one side but is also used in the meaning of path, means, medium etc. on the other side. The ultimate goal of Indian philosophy is attaining salvation (freedom from the vicious circle of birth and death) and for that in Yoga philosophy, Bauddha philosophy and Jaina philosophy kaivalya, nirvan and moksha words are used respectively. They are similar from the viewpoint of purpose. But their definition and manifestation are done in different ways. Even though their goal are similar, each philosophy has its own specialties. Each one has used yoga as means from its own viewpoint. As a result traditions and branches of yoga also developed accordingly viz. Patanjal Yoga, Bauddha Yoga and Jaina Yoga. etc. There are many types of Yoga. viz. jnanayoga, bhaktiyoga, karmayoga, rajyoga, layayoga etc. In western countries also they have started thinking seriously to understand existence, self or original element. These words indicate a level beyond the general consciousness apart from Fraueds ego. In Bharatiya philosophy sva means the soul that is pure consciousness. The is God. What is an individual is the universe. What exists in one exists every where. To attain oneness is the goal. That is the real purpose of Yoga. 4.2 Definitions of Yoga We come across several definitions of Yoga in different Indian traditions. They are as follows 1. According to Patanjal Yogasutra to remove the mind and consciousness from all external subjects and objects and to stay with full concentration in neutral condition within ones own-self is yoga. 2. According to Samkhya philosophy differentiating the identities of purusha and prakriti to stay in the form of purusha is yoga. 3. According to Vishnu Puran full and complete union of a living-being with god (jivatma with paramatma) is yoga. 4. According to Bhagvad Gita (2/48) to be neutral and balanced in opposite conditions like happinessunhappiness, gain-loss, friend-foe, cold-hot etc.is yoga. 5. According to Bhagvad Gita (2/50) to do ones duty for the sake of duty not expecting any reward is yoga. 117

According to Bhagvad Gita (6/23) complete end of all unhappiness and its means is yoga. According to Acharya Haribhadra all that connect to moksha is yoga. Acharya Hemchandra has said that jnan, shraddha, and charitra (knowledge, faith and character) are means for moksha. 8. According to Buddha concentration of expert mind is yoga. 9. According to Dr. Radhakrishnan, to collect ones all spiritual powers in one place, balance it and develop it. 10. According to Prof. Ramaharshashingh meaning of yoga is union of physical, mental, intellectual and spiritual modes of the personality of a man and also coordination with them is yoga.

6. 7.

5.0 Types of yoga

Many tools /means can be used for yoga. These tools /means are also called yoga. There is no agreed upon classification of these tools. Most of these are connected with each other. In all traditional yoga systems many yoga procedures are used. Depending upon an individual, time and place emphasis is given on one of the procedures. But when it becomes an orthodox tradition or institute, many problems are created. Quarrels and intolerance are the results. Then some great men initiate a new age. In the present era Swami Vivekanand, Mahrshi Aravind and Acharya Mahaprajna have emphasised on synthesis of all yoga traditions. They can be understood as follows 1. 2. 3. 4. 5. 6. 7. 8. 9. Jnana Yoga Attaining the divine element through knowledge. Bhakti yoga Attaining the divine element through devotion. Karma yoga Attaining the divine element through doing duty without expectation of reward. Mantra yoga Attaining the divine element through the sounds of mantras. Laya and Kundalini yoga Attaining the divine element by awakening dormant powers. Httha yoga -- Attaining the divine element by controlling the body. Raj yoga -- Attaining the divine element through mental control and concentration. Tantra yoga -- Attaining the divine element by transferring the emotions on the right path and guiding the flow of energy in the upward direction. Yantra yoga -- Attaining the divine element through the philosophy of yantra.

5.1. Jnana Yoga : This is a path of knowledge and wisdom. A wise man /knowledgeable man removing ignorance, wrong perceptions and illusions identifies self (sva), pure consciousness and the divine element. Accomplishment of Jnana Yoga is done by study and meditation. salvation is not possible without the knowledge of ultimate truth. The knowledge of ultimate truth can be obtained by mental and emotional growth and its purity. Listening and contemplation are its chief means. Mostly very intelligent persons take this path. Only people with inquisitive mind intent / tread on this path. In Jnana Yoga illusion and ignorance are considered as cause of all miseries and unhappiness. And to contemplate on these causes and to attain the ultimate truth is the right knowledge (jnana). Jnana Yoga is self realisation. Limitations Jnana Yoga has also its own limitations. 1. The person engrossed in Jnana Yoga is always lost in the knowledge and gets cutoff from the society. 2. A common man cannot have that high level of intelligence to go for Jnana Yoga. 3. Only intellectual study without emotional purity creates discussions, arguments and counterarguments and insistence and quarrels. Too much of intellectual activity can effect the digestion and the body becomes weak. To keep away these limitations it is necessary to cultivate non-absolutism. Karmayoga or Hathayoga is necessary for healthy body. 5.2 Bhakti yoga : This yoga is based upon bhakti (worship), shraddha (faith) and samarpan (devotion). A devotee devoting himself to a god or a guru (teacher) worships him totally surrendering to him. He experiences oneness with him. Many Indian common people are found following this path. It is based upon emotions. The devotee believes that whatever he is doing is done by his god and not by him (the devotee). 118

Limitation of bhakti yoga is that many times without understanding the real purpose and the meaning the devotee neglecting his own efforts depends only upon or beg for the help of his god. The faith going beyond logic becomes or results into blind faith. The importance of labour, simplicity and restraint become subsidiary resulting into idleness, unemployment and effortlessness. This is not good for any society. Bhakti yoga can be balanced by joining it with Jnan yoga and karma yoga. 5.3 Karma yoga : Today karma yoga means path of doing duty and giving service without expecting reward. In this era Mahatma Gandhi, Acharya Tulsi, Vinoba Bhave are unique examples. This is a path of endeavor, independence and self-dependence. According to Gita One should not claim right on the reward. It is opposite of bhakti yoga. It has also its own limitations. There is a possibility of creation of emotion of arrogance in the person doing his duty. Here the endeavor is very strong but it is connected with the problem of arrogance. One has to adopt path of non-attachment to solve this problem. Everybody cannot follow this path of karma yoga because not getting reward may make him frustrated. One more limitation is that an immature follower may expect rewards in the form of position, name, honour, fame, accomplishment etc. This tendency can become cause of mutual conflicts which are fatal for healthy running of society and institutes. But the boundaries of karma yoga grow if the noble emotions of duty without reward, fulfilling responsibility, doing service only etc. get connected with it. According to Yoga Darshan there are four main divisions of karma yoga /kriya yoga. 1. Mantra yoga 2. Laya yoga 3. Hattha yoga 4. Raj yoga 5.4. Mantra yoga : Practice of mantra refines / purifies consciousness. This is done by repeating and chanting of a particular syllabus or a verse or a sentence many times. Systematic rhythmic repetition is called jap. Here special attention is given to the sound of pronunciation. The most subtle waves of mind are the sound waves. In this process initially there is cleansing or purification and at the end the person is totally engrossed in it. There are many examples of hymns and jap in Vedic traditions. In Buddha tradition mani padameham and in Jain tradition namaskar mantra and araham are the most popular. It is advisable to use the same sound for a long time. According to Patanjal Yoga Sutra pranav / om signifies God. The main purpose of jap of Omkar is to become one with God at the end of it. While doing jap of a mantra contemplation of maximum forms of its meaning, message or a particular god is done. The meditator, the meditation and the aim, all three becomes one. Limitation This is used mostly to obtain powers. In the absence of purity of mind the power becomes means of arrogance, misuse, fulfilling desires of sensuous happiness etc. The aspirant gets lost. For protection against this, it is advised that one should remain under proper discipline of a suitable guru / teacher. 5.5 Laya yoga : According to this theory There is a power called Kundalini which is situated at the muladhar of the human body in chaturdal padam chakra (bottom of the spinal cord ) in dormant condition. Because of ignorance this dormant power gets semi-awakened and travels downwards exciting sensuality very strongly. Opposite to that, with maturity of sadhana this Kundalini power travelling through the spinal cord (brahamnadi) crossing six chakras reaches sahastradal kamal situated in the brain and gets dissolved into parabrahm-shiva. In this manner dissolution of shakti into Shiva attaining mukti (salvation)is called laya yoga . In this whole process there has to be very strong discipline over the mind and the body. This has to be studied under a very matured teacher. Otherwise this can result in to damage and harm to the body and mind. Here the main attainment is upward journey of the power / energy. Kundalini is a very important part of laya yoga. During the upward journey the gross and the subtle bodies become fully tension- free and mind becoming free from body consciousness gets dissolved into divine consciousness. 5.6. Hattha yoga : In hattha yoga more emphasis is given to train the body. Practice and training of the breathing by the right nostril is called surya svar and breathing through left nostril is called chandra svar. The balancing of these two is hattha yoga. The meaning of the word hattha is force fully. But this does not match with the meaning in which it is used. Special emphasis is given to aasan, pranayam and cleansing processes in this practice. The body is trained for mental meditation (raj yoga). This is becoming more popular with common people. Health, juvenility and long life are the main aim of this study. In todays language this can be called science 119

of health because it balances our nervous system. But to stop at hattha yoga and not to go further to raj yoga is an obstruction in the spiritual growth. 5.7. Raj yoga : This is considered as the best yoga. Here the mind is made steady. The aim is to stop / control the fickleness of the mind and to be steady in ones own self. It works directly on the mental cells. One can attain concentration and restrain over the senses. Before reaching to this stage it is necessary to practice hattha yoga. There is very systematic expounding of raj yoga in patanjal yoga sutra. 5.8. Yantra yoga : As in mantra yoga the words and sound are used for influencing the consciousness. In Yantra yoga scenes and images /shapes are used to influence consciousness. Yantra is to be seen with open or closed eyes with mental faculty. We hear names of many different yantra. They all have different powers. These are printed or engraved on metal plates. Many have arithmetical equations in figures. By concentrating on this and looking at them unblinking, much energy can be obtained. But it is not known how so much energy is available in these Yantra ? 5.9. Tantra yoga : This also is a yoga tradition which is mainly found in north India and Tibet. Here the source of energy is desire or passion or sex. According to this yoga desire is such energy which cannot be destroyed. This energy of desire should be taken upwards and used for achieving divine element. In tantra yoga victory over the nature is attained by the rules of nature. At the time of physical, mental, emotional and spiritual problems in life the common people remember the traditional words mantra, yantra and tantra. People have faith that one of them or all of them together can remove all the difficulties in the life and can achieve happiness. The word mantra is the most popular among them. All these three are connected with each other. Possibly they are complementary and supplementary to each other. Even though they are thus related their characteristics are different. Mantra psycho-physical ( mainly mental activities) Tantra -- physical (mainly physical activities) Yantra support for both mantra and tantra. Till now we have collected information about different types of yoga. This makes it very clear that to follow / pursue any one them is not enough. Each one of them has its own shortfalls or limitations. In each one the others have a subsidiary role. It is advisable to study them together to certain extent. Each is helpful to the student/ aspirant at different levels of his sadhana. Finally the darkness of ignorance is replaced by the light of divine knowledge. Our country Bharat is fortunate that learned ascetics and monks have guided people to the path to divine knowledge. Today people from western countries look at India and come to India to take advantage of this knowledge. Jnan yoga ,Bhakti yoga and karma yoga are believed to be different in their gross and partial forms. From technical viewpoint they seem to be connected. Each one is incomplete without the other two. So only when all the three are put together, they can give full results. Therefore in all the three Jain, Bauddha and Gita traditions propounded the three yoga. In Bauddha philosophy it is prajna, shil and samadhi. In Jain philosophy it is samyak darshan, samyak jnan and samyak charitra. In Bhgavad Gita it is jnana yoga, karma yoga and bhakti yoga. (Singhavi 28) 6.0 Yoga Origin and Originator of Yoga 6.1 Yoga and its Origins : At present Yoga is very much discussed line of learning. It is necessary for its future growth to know what is its origin?, who was its original author? What is its present position? There are two sources ancient archaeological ruins and literature. The . archaeological ruins of Indus valley civilisation are the proof of Yoga being practiced at that time in India. Its form, its expansion and its depth can be observed there. Similarly in ancient sutra and also from popular instructive Pauranik literature both types of literatures, it can be noticed. In the beginning of twentieth century very few ruins of prehistorical time were found. But with the discovery of Mohan-ja Dero and Hadappa ruins, a 5000 years old very highly developed, prosperous and thriving civilization 120

came to be known. Because this had developed and grown in the valley of river Indus it is called Indus valley civilization. Certain things discovered from the ruins reveal many important information about use of yoga by the people at that time. These things are coins, and idols made of metal, stone and earth. One of the most important stone idol broken from waist down is of a man wearing a cloak. The eyes are closed and seem to be engrossed in meditation. Many information about yoga are available from the coins obtained from the ruins. According to John Marshall the images on the coins are those of yogis. There are many different opinions about these images on the coins. According to some scholars they are images if Pashupati Shiva. According to others they are of the first Tirthankara Aadinath Rishabha of Jaina tradition. These ancient archaeological ruins take yoga back by 5000 tears. According to different scholars the connection of yoga prevailing at that time with present is in mainly two yoga traditions Jaina yoga and Tantra yoga. 6.2 The originator of Yoga : Hiranyagarbha : The information about the originator of Yoga is found in the ancient literature. There are two kinds of ancient literature. 1. Sutra literature is that literature wherein extensive thoughts are written in very brief, systematic, logical and in Sutra style. This is mostly used by scholars. The other kind is in which the thoughts are written in extensive description, interesting but simple and in story telling or instructive style. In fact the information about the originator of yoga is obtained from the second kind of literature. Yogasutra by Mahrshi Patanjali is the only authoritative literary work where the description of Yogalearning is found in its pure thinking. Almost all commentators and critiques of Yogashastra believe that Patanjal Yogasutra is created on the basis of Hiranyagarbha Shastra. In Mahabharat (0/2/349-65) it is said Hiranyagarbha is the (real) creator of Yoga. There cannot be anyone ancient to him. In mahabharat (12/342/96) it is said This is the same majestic Hiranyagarbha whose praise is given in Veda. All yogi worship him and he is called Vibhu (the supreme being). Descriptions of ancient happenings, personalities and historical facts are available in Puran literature. Therein the ancient traditions are found in writing.(documented). In Shree Devibhagvat Puran (uttarardha, skandhaekadasha adhyaya) Lord Rishabhadeo only is praised and worshipped in the name of Hiranyagarbha, Yogeshvar, Yoganipun, etc. In Shrimad Bhagavat (5/4/9) it is said Bhagvan Rishabho Yogeshvar. And in the same (5/5/25) it is said that Lord Rishbha is expert in different Yoga learning. Faith in lord Rishabha is continuously there from ancient times till today. He is also known as visionary of Hattha yoga. In earlier Jain Puran (sarga 24) Lord Aadinatha is described by emperor Bharat Chakravarti in the following words Oh Lord! You are Hiranyagarbha, you are god, you are the greatest, you have the name of Rishabha, you are decorated with sign of vrishbha, you are the divine one and you are the one to create the original form of soul by yourself. According to tantra literature Shiva is the first propounder of Tantra Shastra. In Shivapuran ( 4/47-48), Rishbhdeo is accepted as incarnation of Shiva and the original Shiva. Today it is accepted that Aadinath, Rishabha and Shiva are the same person. Aadinath Rishabha is the originator of Yoga. He is Hiranyagarbha. 6.3 Hiranyagarbha, Rishbha, Aadinath or Shiva : There are indications about Rishabh in Righved and Atharvaved. Traditional narratives are found in Jainagama and Hindupuran. Also in Shrimad Bhagavat and Mahapuran detailed and poetic exposition are found. As a king Rishabhdeo taught six karma (work to be done) Asi (work of creating weapons) and how to use them, Masi (read and write), Krishi (agriculture), Arts (dance, music singing), Vanijya (commerce -selling and buying) and Shilpa (sculpture / architecture, clothes). Therefore his gratified subjects / people called him prajapati. He was also the first person to propound spiritual religion therefore was called Aadinath. Rishabhdeo gave education in worldly learning for physical and social development to his people. He became social leader in the form a sociologist, scientist and an art teacher. Similarly, as cure for their mental worries, pains etc. he propounded appropriate outlook, knowledge and way of life. (Javahir p.-14). Also he showed them the spiritual path of permanent salvation. Rishabhadeo was also the first Tirthankara of Shraman culture. As a Tirthankara he gave them new way of life and new philosophy of moksha-dharma. Thus during his whole life as a prince, as a king, as a social scientist and 121

as a social reformer and at last at the end of his life as a monk he put in efforts for the happiness, peace and prosperity of his people. (Javahir p-15). Scholars believe that Vaidic ascetics have called Rishabhadeo as Shiva. The form, the symbol, happenings in the life of Rishabha and Shiva are very similar. So there may not be any surprise if they are one and the same person. He has been seen in many forms. Each form has become an independent separate personality. This is the secret of him being popular by many names. This way, Rishabhadeo propounder of Yoga, father of Indian culture and manners is popular, respected and honoured by Jain, Vaidic, Bauddha and all other ancient traditions. (Javahir p-5). The word yoga has been very much in use in Jain sadhana system ( the practice branch of Jaina Philosophy). The use of this word is found in Aagama literature also. The technical meaning of the word is activity of mind, speech and body. But it is used in different meanings also in the context of sadhana. Here the meaning is samadhi (Sarvarthsidhi 6/ 12). It is also used to mean dhyan (meditation). Dhyan, samadhi etc. words are discussed in great details in Shraman-tradition much before Patanjal Yoga . In his book Studies in Origins of Buddhism Dr. G.C. Pande has expressed his opinion that manifestation of Patanjal Yoga Darshan is in Vaidic (Brahman) tradition but its main source is Shraman tradition. The technical words used in Patanjal Yoga Darshan were used extensively much before in Aagama and Tripitak literature of Shraman-tradition. Similar possibility is there for Sankhya tradition also that its main source is Shraman-tradition. Yoga Darshan is certainly, the later growth of Sankhya Darshan. As a conclusion it can be said that much emphasis was given to Yoga and Dhyan in the pre-Mahavira period in both the branches of Shraman culture viz.Jain and Bauddha. 7.0. Contemporary Yoga Till now we discussed the ancient part of yoga. Now we discuss contemporary yoga. Yoga learning has gone through many ups and downs from Vaidic period till today. Surveying this history the following aspects are seen clearly. 1. The field of yoga has progressed from being a means of personal sadhana and benefit in the ancient times, to collective activity and benefit at large for the society in the present times. 2. Yoga was used by active house-holder and retired ascetic in ancient times. But in the middle period it was mainly used as the means of salvation (moksha prapti). Now today it is becoming extensively useful for the physical, mental emotional and social benefits for all. 3. In ancient times it was mainly a process of learning and practice. Today it is developing as a scientific system with investigation and logic. 4. In ancient times it was limited to Bharat only. Today it has become a subject of international interest. If we look philosophically for ideological reasons in the ancient yoga and present yoga then we find several differences. The followings are three aspects. 1. Earlier Yoga was in the form of means for salvation. But the present philosophy is asking how to make the life successful? How can yoga help in that direction? 2. Ancient yoga was talking about restraint on mind, speech and body. But today the emphasis is on total development of these (mind, speech and body). 3. Ancient yoga was giving emphasis on life after birth but todays philosophy is giving emphasis on how to make this life better? In the present times it was Swami Vivekanda who was the first person to talk about Yoga. In medieval period for centuries, Bharat was a slave country under Muslims and Britishers. There was much deterioration in Bharatiya values. Swami Vivekanda lived during the end of the 18th century. He summoned to accept yoga in the form of a science and to extensively use it for the purpose of uplift of the society. Swami Vivekanda made yoga internationally known by traveling in foreign countries. Similarly Mahatma Gandhi was a great humanitarian thinker and yogi. He had his own philosophy which is based upon karmayoga of Gita. In this order Poorna-yoga of Aravindo and Bhavatit Dhyan of Maharshi Mahesh Yogi are worth mentioning. Maharshi Aravind said that there should be co-ordination between materialism and 122

spiritualism. Rajnish also has been discussed much about the subject of yoga. According to Rajnish yoga is science of awakening the dormant powers. It is not only a philosophical principle or metaphysics, it is a process, an experiment. Yoga teaches to trust, to have faith and to believe ones own self. It teaches that this journey is for you alone. Now when we talk about present times, one more system of yoga comes in front of us Preksha Meditation. This is created by Mahaprajna. Preksha Meditation is modernisation of yoga. In it there is a wonderful co-ordination of ancient spiritual wisdom and modern science. its Main characteristic is - to see ones own-self by ones own self. Move from gross to subtle. To be face to face by the soul with the soul. And to do overall personality development. 8.0 Viewpoint of Yoga In the modern times yoga is becoming very popular subject in the whole world. According to one survey a person interested in yoga learns or studies yoga from the following view-points. (Prof. Ram, p-68). 1. Health benefit 2. Medical treatment 3. Overall development of personality 4. Para-mental powers 5. Attaining Moksha. 8.1.Health benefit : General physical activities in daily life are not possible without healthy body. The body cannot be sustained only by physical means. In the present time the availability of physical resources has increased very much specially in western countries. Industrialization has increased. Wealth has increased . But mental peace has not increased. Instead there is a downfall of peace. Worries have increased. Mental tension has increased. As a result many psychosomatic diseases have increased. Heart disease, insomnia, high blood-pressure, etc are going on increasing. Common mans life has become painful. Therefore the attention of western people was drawn to the culture and life-style of Indian people. In this context Yoga became the main subject of interest and discussion. Indian yoga-teachers started propaganda and giving lessons in yoga. In this, the efforts of Mahrshi Mahesh Yogi are worth mentioning. As a result the western scientists started research on yoga on large scale. This gave good results. In India also tensions and other such problems created by materialistic wealth increased. It is necessary to deal with and to control the daily tensions for maintaining good health. Here in India also to find solution for such problems interest in yoga has increased more and more. Health protection is its immediate benefit. Stopping and curing diseases and increase in immunity and resistance power are associated benefits. This can be a great contribution to the health of the society in general. 8.2. Medical Treatment : At present times psychosomatic diseases are increasing. Allopathy system inspite of being expensive has no permanent cure. For such diseases purification activities, controlled diet, yogasan, pranayam, dhyan, auto suggestion, meditation on colors etc. have come up as alternate treatment with a hope of giving permanent solution. Comprehensive Yogic treatment is mostly found successful to great extent. 8.3. Comprehensive Personality Development : Today comprehensive personality development is discussed extensively. Physical, mental, emotional, intellectual and spiritual are its chief factors. With the development of these factors physical capacity, mental concentration, patience, will-power, character, morality, decision power, and wisdom like important sides of the personality get developed. The purpose of education is to develop the personality extensively. But the modern education is getting limited to only to the intellectual development. Today the attention of education experts has been attracted towards Yoga. They are now taking keen interest in this direction. The syllabus of Science of Living in Jain Vishva Vidyalaya is very valuable in this context. It is also initiated /accepted in other colleges and schools in Rajasthan. 8.4 Para-psychological Capabilities : Discussions on extra-sensory perceptions and powers are found in the books of yoga and spiritualism. A new and modern branch of para-psychology is taking interest in this subject and is investing its possibilities. According to ancient books a powerful medium to develop these powers is yoga. One big reason for the attraction towards yoga is its para-psychological capabilities. 8.5 Attaining Moksha : In Bharatiya philosophy moksha is the highest goal. Foe attaining this, a person puts his best efforts in his social and ascetic life. In ascetic life for attaining of the goal svaddhyaya (Study of sacred books) and dhyan (meditation) meaning karmayoga, rajayoga and jnanayoga are believed to be the chief means. But many times in absence of coordinated efforts some new difficulties arise. Sadhana becomes one sided. Expected results are not obtained. Non-absolute viewpoint and incessant sadhana are essential for attaining the goal. But in the present times even ascetics are taking more interest in rajayoga than in incessant sadhana. 123

9.0. Yoga Education 9.1 Yoga Education in Ancient India : Study of yoga was included in the syllabus of education in ancient India with a purpose to fulfil two goals, one for this life (laukilk) and another for life after death. The study was for controlling both physical and mental activities. The study for this life (laukilk) called apara vidya was mainly for house-holders. The other called para vidya was for spiritual purpose mainly used by ascetics and monks for the attainment of moksha. And also by house-holders to a limited extent. Mention of yoga vidya, and addhyatm vidya is found in the syllabus of both ascetics and house-holders The following is a table of subjects included in the syllabus that is found in Chhandogya-Upanishad. Rigveda, Yajurveda, Samveda, Atharvaveda, History and Puran, Grammar, Arithmetic, Daiva-Shakun vidya, Geography, Logic, Ekayan (Behaviour science), Physics, Brhmavidya, Zoology, Science of arms /weapons, Astronomy, Architecture, art of music and Aaurveda. 72 arts for males and 64 arts for female are mentioned in the laukik syllabus popular for house-holders. Very clear mention of Yoga-tantra, mantra, aasana etc. laukik vidya is found in the religious literature of Vaidik, Jaina, Bruddha and Shaiva etc. Even in the list / index of subjects in the pure house-hold literature like Arthashastra ( Economics) of Kautilya and Kamashastra of Vatsyayan, Yoga Vidya, tantra, mantra etc are mentioned. This makes it very clear that in ancient times study of Yogavidya was easily accessible for ordinary common house-holder. It was a common part of regular education. But for the fear of possibilities of misuse of its supernatural powers and capabilities and because of lack of suitable candidates, this yoga-science (vidya), as time passed, remained limited with ascetics and monks only. 9.2. Yoga Education in Present Time : The attention of education experts was drawn towards the teaching and the training of yoga realising the possibilities of usefulness of yoga in the development of training in values, health, security, physical, mental and emotional capabilities. Teaching of this has already started in education institutes. This is a good indication for future. But present form of yoga which is current is not satisfactory because more importance is given to only aasan. Today it is necessary to present yoga in its comprehensive form. Yoga education should become total yoga education. Only one sided yoga education teaching only aasan is not enough or adequate. What is comprehensive form of Yoga education? Some test indicator can be decided as follows : Comprehensive form of Yoga education is Wherein all the parts and types are properly included. Wherein thought has been given to expectations and capacities of house-holders. Wherein all the systems of Bharatiya Yoga are represented. Wherein age, knowledge, physical and mental conditions of all the students are considered. Wherein short-term and long-term possibilities are taken care of. Wherein possible solutions for problems of all integral sides of life are considered. Wherein ancient (all Bharatiya yoga systems) together with modern systems and science are properly thought of and synthesized. Wherein proper valuation of Indian cultural inheritance made. Which is presented in the context of todays burning problem of impurity of mind and valuelessness (no regards for values of life ). Science of Living has taken the first initiative in this direction. It will not be an exaggeration if it is called comprehensive form of Yoga education.

10.0 Summary
1.Yoga is not connected or related with any one religion, sect, or a mahatma or a fakir. Yoga is art of living life. It is mental, emotional and spiritual training. 124

2. The word yoga means samadhi. Its other meaning is samyaman. In daily use yoga means samyog (Joining together). The word yoga is used in subjects like chemicals, grammar, arithmetic, astronomy, Aaurved and medical science. It is defined in different ways by Patanjal Yoga, Sankhya Darshan, Vishnu Puran, Bhagvad Gita, Yoga Vishikaetc. 3. Not a single one classification of yoga which is agreed by all is found. But they are all connected with each other. 4.There are two means to know the original source of yoga. They are archeological ruins and literature. Coins and idols made of earth, metal or stone obtained from the digging of ruins of Mohan-jo-dero and Hadappa confirm the prevalence of yoga-vidya in India. There are different opinions about these idols. Some scholars believe that the idols are of Pashupati Shiva. But some other scholars believe that they are of The first Tirthankara Aadinath Rishabh. According to Mahabharat Hiranyagarbha is the originator of yoga. Scholars believe that Shiva, Rishabh, Hiranyagarbh are the names of the same person. 5.The present day yoga is going forward in the direction of collective welfare of the society. It is becoming useful for physical, mental, emotional and social health of active house-holders. Todays yoga is rising as an investigating and logical process because of development of scientific system. Today it has become a subject of international interest. 6.Health for every one in society yoga can contribute towards the fulfillment of this goal. Yogic treatment can be helpful in treatment of psychosomatic diseases. Science of Living which includes yoga is a wonderful education system. Para-psychological capabilities can be attained by yoga. Yoga is also helpful in the path of salvation. 7.Laukik (this life) and lokottar (life after death), both purposes were being fulfilled by yoga in ancient Bharat. Study of Apara-vidya was done by house-holders and study of para-vidya was done by ascetics and monks for attaining salvation. Today it is necessary to make efforts to bring yoga in the form of comprehensive yoga education. Because usefulness of yoga in the development of training in values, health, security, physical, mental and emotional capabilities is possible. 11.0. Questions I. Essay 1. Evaluate the contemporary yoga mentioning the source of yoga.

II Short Notes 1. Describe the significance of yoga in the present day context. 2. Clarify the meanings of types of Yoga-vidya. III Objective Questions 1. _____ has the capacity to train the body and mind. 2. According to Acharya Hemchanra two meanings of _____ are ____ and ____. 3. The final aim of Bharatiya Darashan is _____. 4. In Bharatiya Yoga vidya sva means _____ or _____. 5. Collect spiritual powers in one place , balance them and develop them. Who has defined this statement in the context of or in the meaning of yoga? 6. How many types of Yoga vidya are there? 7. Sadhana of balancing breathing iscalled ________. 8. Study of restraint of mind-tendencies is _____. 9. Who is the first Tirthankara of Shraman culture ? 10. Which are the two means for knowing the originator of Yoga ? 12.0 Reference Books 125

LESSON10 :

Patanjal Yoga and Bhavatit Dhyan Darashan, Sadhana and Preksha Meditation
Outline of the Unit 1.0 Purpose 2.0 Preface 3.0 Patanjal yoga 3.1 Philosophical Base 3.2 Yoga Sutra 4.0 Definition of Yoga 4.1 Chitta 4.2 Tendencies of Citta 4.3 Prevention 5.0 Levels of Vairagya (asceticism) 6.0 Hurdles 7.0 Kriya Yoga 8.0 Ashtang Yoga 8.1 Yama 8.2 Niyam 8.3 Aasan 8.4 Pranayam 8.5 Prtyahar 8.6 Dhyan 8.7 Dharana 8.8 Samadhi 9.0 Vibhooti 10.0 Present Condition of yoga 11.0 Patanjal yoga-darshan and Preksha Meditation 12.0 Bhavatit Dhyan 12 1. Method / procedure 12.2. Scientific research 12.3. Bhavatit Chetana: Samadhi 12.4. Importance of Japa 12..5 Power of Word 12.6. Preksha Meditation and Bhavatit Dhyan 12.7. Bhavatit Dhyan and Anupreksha 13.0 Summary 14.0 Questions 15.0 Reference Books . 126

1.0 Purpose
Dear Students, The most popular book among the different traditions of Bharatiya Yoga Vidya is Yoga Sutra of Mahrashi Patanjali. Deliberation onYoga traditions and religious sadhana are available / obtained in Ved Upanishad, Jain and Bauddha literature, Mahabharat, Gita and Puran. But systematic, concise, poetic, logical and philosophical presentation is found in Yoga Sutra of Mahrashi Patanjali. He has in his Yoga Sutra done a beautiful collection and co-ordination of sadhana systems and intellectual techniques of the past. Patanjali by means of only a few words reveals the growth / development of complete yoga path. In this lesson you will learn : What is Patanjal Yoga? What is the definition of Yoga? What are the different levels of Vairagya (asceticism)? What is Samadhi? What is the present position of Yoga?

2.0 Preface
The period 600 years before Jesus is called Aagam period or period of Shraddha (faith). At that time Lord Mahavira and Mahatma Buddha were busy in awakening the people. They talked to people about good conduct, yoga, meditation and samadhi for peace and freedom from unhappiness /miseries. The period after that was period of creation of folk-literature Puran. Here also, everywhere abundant material of yoga is obtained. After that, period of philosophy begins. During this period philosophical thoughts were put in well-organised and logical and serially arranged form. In this period dhyan, samadhi, tapa and yoga were also being expected to be presented in well-organised form. This expectation is fulfilled by Yoga-darshan of Patanjali.

3.0 Patanjal Yoga

The most popular book of Bharatiya spiritualism and yoga is Yoga-sutra of Patanjali (200 B.C.). In his Yogasutra he has done a beautiful collection and co-ordination of sadhana systems and concise, well-organised, logical and philosophical deliberation of intellectual techniques of past. Patanjali by means of only a few words reveals the growth / development of complete yoga path. 3.1 Philosophical Base : The philosophical base of Patanjali yoga sutra is the principle of Sankhya. The viewpoint of Sankhyakar about life and universe is subjective. From his viewpoint the expansion of life and universe is the result of prakriti coming into contact with purush. Sankhyakar then defines the life and the universe with 23 elements produced thereafter. The main reason of this expansion is avidya (ignorance) or lack of vivek-khyati (discrimination /reasoning). Wisdom or vivek-khyati (discrimination) is not possible because of fickleness of mind. Purush gets separated from all the perversions of prakriti as soon as he gets vivek-khyati (wisdom). In this position / condition Purush gets away from the world of sorrow and pain. Sankhya-darshan is generally silent about the means of achieving or experiencing Kaivalya (Divinity). Opposite to that the main subject of Yoga is to deliberate extensively on these means. Only in the original book of Sankhya (Karika 6) it is mentioned that one should meditate that prakriti and Purush are different / separate. Yoga-darshan concentrates on achieving wisdom and vivekkhyati (discrimination). And based upon that it develops fully all the steps of Yoga-sadhana. 3.1.1. Sankhya and Yoga : There is very little difference between these two. There are two main difference of opinions. The first is Patanjali (and others) accepts authority of a God possessing attributes in the role of original teacher. While God according to Sankhya is an almost /nearly perfect individual. The second is Yoga believes that mind (mana) is omnipresent like the soul; but Sankhya does not. Even then there is philosophical oneness among them. One talks about universe (all), the other talks about individual. Whatever principles Sankhya propounds, Yoga gives them practical form. Both are supplementary to each other. Sankhya-darshan has determined 25 elements. The whole universe is constructed with these 25 elements. So 127

it is necessary to have knowledge of these elements to attain them. 24 elements excluding purush which is beyond transformation are produced in the following sequence.. 1.Prakriti >> 2. Mahat >> 3. Ahmakar >> 4. Manas>> 5 to 9. jnanendriya >> 10 to 14 karmendriya >> 15 to 19 tanmatra bhoot >> 20 to 24 bhoot .. Purush Purush is the conscious power in Sankhya-darshan. It exists all over. It is this power that is controller of all things. In its absence there cannot be any control. So Purush is the symbol of fate and rules. Prakriti cannot manifest by itself. Its development is possible only after coming into contact with Purush. Things produced by Prakriti are complete with three qualities sat, raj, and tam. The thing that is produced will have one of the quality as a primary quality and other two as subsidiary. This way Prakriti is the original cause complete with three qualities. Mahat This is produced by Prakriti. This is the first perversion of Prakriti. Mahat is the synonym of intelligence. It is the source for intelligence, decision, determination and such mental activities. Ahamkar It is believed to be produced by Mahat. Both are different in different individuals. Because of Ahamkar an individual identifies himself as different from the other individual. And he is conscious of his own mein (self). Manas It has a separate identity similar to Ahamkar. Mahat and Manas even being the basic elements are different from each other. The function of Manas is to produce the universe objectively. An individual can know / recognise other things other than himself. Indriyan Manas gets acquainted with all the things around with the help of Indriyan. There are ten Indriyan five Jnanendriyan and five Karmendriyan. When these ten develop then Tanmatra also get produced. Tanmatrayen They are produced by Ahamkar that has Tamas as primary quality. Tanmatrayen means vahi(the same). It is called Vikriti because it is developed from Ahamkar. There are five Tanmatrayen shabda, sparsh, roopa, rasa, and ganddha. (sound, touch, shape, taste and smell). Panchabhoot They are developed from five Tanmatrayen. These can be explained as follows Bhoot Aakash Vayu Teja Jala Prithavi 3.2. Yogasutra Yogasutra of Mahrshi Patanjali presents practical and experimental side of Sankhya darshan. How to attain reasoning intelligence ? This is learnt from Yoga sutra. This Yoga-sutra is divided into four parts. These are Samadhi, sadhan, Vibhooti and Kaivalya. There are total 185 sutra (verses). Characteristics and form are described in the first part Samadhi. In the second part Sadhan, causes and solutions of unhappiness are described. In the third part Vibhooti, dharana, dhyana and samadhi, samyam and the accomplishments resulting from them are described. In the last part Kaivalya the form of chitta is propounded. Tanmatrayen shabda shabda + sparsha shabda + sparsha + roopa shabda + sparsha + roopa + rasa shabda + sparsha + roopa + rasa + ganddha

It is to be noted that each Bhoot has special relation with one of Tanmatrayen and general relation with others.

4.0 Definition of Yoga

Patanjali has defined yoga as prevention of tendencies of mind. In this condition one gets settled in ones own 128

form. There is an union of atma and paramatma. Because of ignorance the mind remains fickle. It transforms its own tendencies onto Purush. Purush forgetting its own identity gets together /unites with the mind chitta. Establishing oneness with the mind Purush believes that unity as its own identity and also experiences happiness and unhappiness. To get away from the experiences of happiness and unhappiness it is necessary for Purush to reestablish itself in its original form by prevention of tendencies of the mind. It is necessary to understand the meaning of the words citta, vriti, and nirodh to understand the definition. 4.1 Chitta Citta means uninterrupted activities of chetana (consciousness). It is continuous flow of cognizance. It is conscious activities of praman, viparyay, vikalp, smriti, raga, dvesha. Samkalpa etc. Chitta is antahkaran. Chitta is conscience. In different forms of chitta we find desire or action or knowledge in primary place. This way it is a collection of these three. That means intelligence, egoism and mind are included in it. Mind activates the senses of sense-organs. Intelligence decides what is right or wrong and ego creates the sense of I I am the doer, I am the user. There is a description of five states /conditions of chitta in Yoga-darshan. They are kshipta, moodth, vikshipta, ekagra and niroodha. These are also called the ground of chitta. In kshipta condition chitta is under the influence of rajoguna. That time it is very fickle and unsteady. When it is under the influence of tamoguna it is in moodth condition. People in this condition become devilish. When it is more under the influence of satva together with some influence of rajoguna, it is in vikshipta condition. In this condition it is mostly in steady state but sometimes becomes unsteady under the influence of rajoguna. When it is fully / completely under the influence of satva then it is in ekagra condition. When all the above four conditions are prevented and they remain only in residual position this is called niroodha. The aim of yoga is to establish the fifth type of chitta in the place of the first four types. 4.2 Tendencies of Chitta The flow or current of tendencies produced because of various / different sensual pleasures (subjects of five sense-organs) inside chitta are called tendencies of Chitta. They are of two kinds - klishta and aklishta. Those tendencies in whose roots exist avidya etc. five klesha are klesha-moolika. Any one of the five avidya, asmita, raga-dvesha and abhinivesh klesh is cause of a tendency is called klisht vriti ( tendency). The tendency that is produced on the destruction of avidya by vivek in the form of vivek khyati is the chief aklishta vriti (tendency). These klishta and aklishta vritiyan are of five kinds pramana, viparyay, vikalpa, nidra, and smriti. The true knowledge is attained through pratyaksha (direct), pramana (evidence or verification) and aagam (scrptures) is called pramana. Because of viparyay vriti of chitta uncertainty and wrong knowledge are attained. In vikalpa vriti knowledge of a thing is attained in the absence of the thing. Nidra vriti of chitta is dependent upon knowledge of absence. The fifth is smriti. To remember the perception in its earlier forms is smriti. In this way because of these five vriti the soul is wandering. The purpose of yoga is to prevent these vrititendencies. 4.3. Prevention Prevention of chitta stops arising of tendencies in it. No new records are created. Current of avidya keeps flowing till the old records are balance. Once they are finished there is (total) prevention of chitta. Purush / soul gets steadied in its own form. Even though chitta is very much fickle, it can be controlled by practice and asceticism. For prevention of chitta-vriti practice and asceticism are necessary. Vairagya (asceticism) is that because of which there is no desire for laukik and paralaukik things. Chitta gets free from attachment. In the beginning vairagya is 129

not ripe enough and is called apar vairagya. Its ripe form is called parvairagya. That happens after full and complete knowledge. Unhappiness of common life brings in apar vairagya. But concentrating on the truth and knowledge parvairagya comes in slowly. Here also, like other philosophies the means for moksha are vairagya and yoga. This can be compared with akashaya and ayog, the means for moksha in Jain philosophy. Akashaya means destruction of anger, pride etc. and ayoga means prevention of fickleness of mind, speech and body.

5.0 Levels of vairagya

Vairagya has very important role in Yoga-sadhana. Patanjali has written feelings (state of mind) of nondesire /overcoming desire towards the subjects of sense organs viz. eyes and ears is called vairagya. It means absence of attachment and infatuation. The followings are four levels of vairagya : 5.1. Yatman continuous efforts to remove the mind and sense-organs from the vices contemplating about their faults is called yatman. 5.2. Vyatirek When yatman is successful, meaning mind has moved from the vices, it is called vyatirek. 5.3. Ekendriya When vyatirek becomes very strong so that sense-organs are unable to get re-engaged, it is called ekendriya. But inclination still remains. 5.4. Vashikar Total success to fully remove the mind and sense-organs from the vices is called vashikar. At this level the person becomes totally detached. The success in vairagya comes gradually in stages by practice.

6.0. Hurdles
There will be some hurdles whenever any activity is started. So it is natural that there are hurdles in the path of sadhana. They are as follows 6.1. Nine mind-hurdles : Vyadhi, Styan (deep sleep), Samshaya, Pramad, Aalasya, Avirati, Bhranti Darshan, Alabdhabhumi and Anavasthita. 6.2. Supplementary Hurdles : Dukha (unhappiness), Daurmanasya, vibrations of organs and unnatural breathing. Because of all these hurdles, the mind cannot remain steady. For its prevention a study and practice of one support is necessary. Continuity, long period and faith are very necessary in study and practice. Together with that it is necessary to keep the mind cheerful. To achieve that the mind should be influenced by feelings of friendship, compassion, softness, and neutrality. There is a discussion on the supports of steadying the mind in yoga-sutra. They are: 1. Concentration on breathing. 3. Contemplation on the ultimate truth. 5. Thinking about sleep. 2. Activity in tune with thinking. 4. Thinking about dreams. 6. Selecting support of ones choice.

These can be compared with karma-sthan of Bauddha philosophy. .

7.0. Kriya Yoga

The mind is not at rest because of internal conflicts. For achieving peace of mind one should study and practice tapa, swadhyay and worshiping meaning kriya Yoga. The cause of unhappiness is klesha. Five kinds of klesha are described in Yoga-darshana. They are : avidya, asmita, raga, dvesha and abhinivesh. Actually the other four get produced by avidya. A person believes unhappiness as happiness, non-soul (non-living) as soul. A person believes purush and buddhi as one because of asmita. Raga is the cause of desire. Fear of death is produced because of abhinivesh. To get freedom from these klesha study and practice of Ashtanga Yoga is necessary. These are the eight steps which purify ones social life and train different parts of life, body, sense organs, mind and consciousness. In the end it takes you to the ultimate stage of samadhi. 130

8.0 Ashtang Yoga

There are eight parts of yoga ; Yama, Niyama, Aasan, Pranayam, Pratyahar, Dharana, Dhyana, and samadhi. The primary moral study is integral part of yama and niyama. They control the agitation / restlessness generated because of raga-dvesh. 8.1. Yama : they are five. 1. Ahinsha, 2. Satya, 3. Asteya, 4. Brahmcharya and 5. Aparigraha. 8.2. Niyama.: The meaning of the word niyama is regular practice and maintaining vrata. They are also five. 1. Shauch, 2. Samtosh, 3. Tapa , 4. Swadhyaya and 5. Ishvarpranidhan 8.3. Aasan : It is that position in which the body stays comfortable. The body becomes very strong. Affection towards body reduces gradually. Capacity to bear happiness and unhappiness increases. The purpose of aasan is to prepare the body suitable for spiritual development. 8.4. Pranayam : In pranayam one separates inhaling and exhaling, sitting very steady. 8.5 Pratyahar : In pratyahar the sense-organs are removed from their respective subjects and concentrated internally. Practitioner of these two can control his mind . 8.6. Dharana : Steadying of chitta in one place is dharana. This dharana, dhyan and samadhi can take practitioner up to the depths of the soul. 8.7. Dhyan : In dhyan chitta remains only on one subject. In the condition of dhyan there are distinct separate concepts of dhyan (the action) , dhyata (the doer) and dhyeya (the goal). It is that condition where there is cognition of one object only. 8.8. Samadhi : This samadhi is the aim and the highest step of Yoga. Patanjali has defined it : When doing meditation only the support remains, only the goal remains. Here the seer, the scene and seeing, the doer, the goal and the action become one. The difference between them vanishes. There are two kinds of samadhi Samprajnat and Asamprajnat. 8.8.1. Samprajnat samadhi : Patanjali has described this kind of samadhi as the state in which there is total wane of fickleness of mind (mind stops wandering over different subjects), and there is full concentration on one only. This is called chitta samadhi parinam (result). Consistent long period study and practice are necessary for this result. This cannot be done without full faith. Faith produces motive and enthusiasm. This makes memory purer. Pure memory increases concentration and steadiness. When chitta reaches this stage, prajna wisdom is born. This state of samadhi is called Samprajnat samadhi. The one who knows, the knowable and the knowledge appear one. In this state chitta is very near to total nirodh, but total nirodh is not there. This samadhi is also called sabija-samadhi, salamban-samadhi and prajna-samadhi. Very detailed description of the subtle states which exist during samadhi is found in Bauddha-Yoga. On similar basis the following four levels are prescribed with some difference in Yoga-Sutra. 1. Savitark samadhi As a first step the meditator concentrates his chiita on a vitark gross support e.g. elephant. Gradually this results into dhyan and samadhi. This is Savitark samadhi. 2. Savichar samadhi When the concentration of chitta is instead of gross is on the subtle side of the support, such as one of the senses (touch, taste, smell, sound etc) then the state of samadhi at that level is called Savichar samadhi. 3. Sananda samadhi With increase in concentration only satva quality remains balance. The other two qualities are ended. The experience of happiness is very intense. So this is called Sananda samadhi. 4. Sasmita samadhi Then a stage is reached when together with happiness there is cognition of self that is soul. 8.8.2. Asamprajnata samadhi : Patanjali has defined this as follows -- Only earlier memories remain behind, all other chitta-vriti disappear. Here the division of the one who knows, the knowable and the knowledge 131

disappear. There is no ego. Also there is no support (beej)left. So this Asamprajnata samadhi is also called nirbeej samadhi.

9.0 Vibhooti
The union of dharana, dhyan and samadhi is samyam. This union of three samyam gives vision of wisdom. Samyam can bestow supernatural / transcendental faculties /powers (Vibhootiyan) By practicing chittanirodha regularly, wonderful power of steadying chitta can be attained. Such a practitioner can make support out of the most subtle molecule or out of most enlarged element and can conceptualize it. He can create the state of samadhi by steadying his mind on that (means chitta-sthirata). This state is called Vashikar. The mind is enchanted. After this enchantment, dhyanabhyas is complete. Only the benefit of Asamprajnata samadhi remains balance. This capability is only called samyam The ascetic practitioner can win over /attain different types of natural faculties when he practices such samyam on different things. This is known as his siddhi. Today science is successful in winning over the natural powers by studying and knowing the natural principles. Similarly in ancient time yogi were able to attain many siddhi capabilities by winning over the natural powers by yoga-sadhana. In ancient times some people were studying yoga only for the purpose of attaining siddhi, some were doing it for supernatural powers and some were for moksha. Patanjali wrote Siddhiyan (capabilities) are obstacles in samadhi. But in the rising period they are achievements. If a practitioner is practicing yoga for the purpose of attaining siddhiyan, he may attain siddhi but cannot attain the state of samadhi. Vibhooti is an obstacle / hurdle in the sadhana of attaining moksha. But Vibhootiyan attained on the difficult path of sadhana produces encouragement and self-confidence. The practitioner receives energy from it. With this help he can reach his destination. It is like tonic for him. But if he understands or believes that to be his fulfillment then Vibhootiyan are like poison for him. The success and fulfillment of life is in attaining kaivalya. Every person wants freedom from unhappiness. Only kaivalya is that state where one can attain full freedom from unhappiness. Moksha, Mookti etc are its synonyms. According to Yoga-sutra purusharth is _____________.

10.0 Present Condition of Yoga

Here also like other philosophy the means for moksha are yoga and vairagya. Purush reaches a state where he understands he is different from intelligence (buddhi). After continuous increase of study and practice of samprajnat, at the end he finds even vivek-khyati is unwanted. So the balance vivek-khyati also gets niruddha. At this stage the bhogatmaka relation of purush with chitta bereft of all vritiyan comes to an end. This is called Jeevanmukti of a living person. After the end of prarabdha-karma and living the body (death), it is called Videhamukti. Ancient traditions were getting lost because of lack of suitable teachers and regular practice. Some literature was preserved well but not everywhere. This situation is prescribed as follows: It is known that Sankhya-yogavidya remained dormant for a long period in absence of living teachers. Today there can hardly be a person who is doing sadhana for moksha as per this tradition. Even study and teaching of this shastra is done in very gross form. Today the term yoga is used loosely for yogasan and pranayam only. It should not be like that. The position of Jain-yoga was also not good till some time ago. The form of Jain-yoga as obtained from Lord Mahavira (600B.C.) got lost in the long flow of time. Acharya Mahaprajna revived (1975) this Jain-yoga suitable to present time in the form of Preksha Meditation. There is a synthesis of ancient wisdom and modern science in it.

11.0 Comparision of Patanjal Yoga and Preksha Meditation

1. Patanjal Yoga darshan is a representative volume of Sankhya philosophy. Similarly Aacharang-sutra represents Jain system. Both have their own philosophical background. There are many similarities between them. Both represent nivrativad.. 132

2. There have been two currents of religion Pravritivadi (active) and nivrativadi (retiring). The aim of the first one is svarg (heaven) and that of second is moksha, nirvan (salvation) or peace. Sadhana path or the means of sadhana of the first one are worshipping god, giving alms etc. Patanjal Yoga and Preksha Meditation Similarities Patanjal yoga darshan : 1. There are eight types of yoga ; Yama, Niyama, Aasan, Pranayam, Pratyahar, Dharana, Dhyana, and samadhi Preksha Meditation : 1.These eight types are accepted with some difference by Preksha Meditation.

2. There are four bhavana: maitri, karuna, pramod, 2.There is reference to 16 bhavana. Anitya, and madhyasthata. (friendship,compassion, joy asharan, ekatva,etc. are mainly for sadhna. neutrality.) Over above that and there are many anupreksha for basic conduct. 3. There is a reference to five tendencies. Praman, viparyay, vikalp, nidra, and smriti. krodha, mana, maya, lobha, loka and aodha. Disimilarities Patanjal yoga darshan 1.Period is 200 B.C. This is an ancient system. Its complete form is not seen in the present. Preksha Meditation 1. The naming of Preksha Meditation was done in 1975. The base is Jaina Yoga, which is believed to be of the period 600 B.C. Preksha Meditation is the newest edition of ancient Jain-yoga. 2.The aim is attaining moksha which is obtained by atma-sakshatkar and purifying chitta. 3. Soul is parinami eternal.. Paryay change. 4. Nirodh (prevention) and shodhan (purification) both are accepted. . 3.In Jain tradition there is a description of samjna: They are: Aahar, bhaya, maithun, parigraha,

2.The aim is to attain kaivalya which is obtained by nirodh and samadhi of chitta vrittiyan. 3. Soul is eternal immutable, is always pure. 4. Chittavriti nirodh is Yoga. Emphasis on steadiness of chitta

5.This is samadhi sutra. Here full process of samadhi 5.Based on kayotsarga. Aasan, pranayam etc.accepted. is described. Also japa-svadhyay and preksha- anupreksha. 6.Yama-niyam etc. eight yoga accepted. original like Preksha Meditation Anupreksha, 6. Some are similar but with different process. Some aminesh-preksha etc.

In nivrativadi current nirodh is the main factor. Aashrava-nirodh, klesha-nirodh etc. are necessary for nirvan. 3. Spread / extensiveness of the word yoga The term yoga is extensively used in Jain Bauddha and Sankhya literatures. Many derivatives of the word yoga have been developed in Jain religion. Viz. Tapoyoga, Bhavanayoga, Samvaryoga, Svadhyaya yoga etc. Mahrshi Patanjali produced Yogadarshan wherein the word yoga is extensively used. 4. Sankhya philosophy believes soul is eternal immutable and is always pure. Soul is accepted in that form in its system. According to them soul is not changeable. In Jain religion soul is accepted as parinami nitya (resultant eternal). According to Jain religion there is nothing that is not changing. Soul is also changing in its different paryaya (modes). Kashaya, yoga are different modes. According to Jain religion the soul that has not reached salvation (sansari Jiva) has a gross body with senseorgans. In this gross body there is a subtle body called taijas sharir in which there is more subtle body called 133

karman sharir. This karman sharir is the mass of karma molecules. On each unit space of soul there are infinite molecules of karma stuck. They get mixed like milk and water. In Jain philosophy sadhana is not only a process of nirodh (prevention) or only that of steadiness. It is also a process of purification of kashay also the process for salvation. The main thing is soul. In Preksha Meditation steadiness and purification are both kept together. 5. Vriti of Patanjal and samjna of Jaina have the same meaning. They are: Aahar, bhaya, maithun, parigraha, krodha, mana, maya, lobha, loka and aodha. The whole life of a living being is based upon them. Till samjnaye or vritiyan exist in the living being he lives in the state of asamadhi. Nirodh of all vritiyan is not possible at one time. So it is divided into two parts. One is nirodh of all vritiyan and the second is by concentrating on one of the vriti and nirodh of all other. The first is nirodh and the second is concentration. First, samadhi of concentration is attained and then that of nirodh. First is samprajnata yoga and the second is asamprajnata yoga. 6. Patanjal yoga darshan is samadhi sutra. There, complete process of samadhi is prescribed. According to that, the climax of dhyana and the best state of total steadiness of chitta is samadhi. Preksha Meditation is developed on the basis of purification of chitta. There, the climax is vitaragata. Therein, together with nirodh of mind, speech and body more attention is given to purifying of kashaya. The trip begins with atma-sakshatkar and progresses further with the steadiness of mind, speech and body and subsidizing and purification of aaveg and kashaya. 7. In Patanjal yoga darshan there is discussion on Ashtang yoga. These are eight steps Yama, Niyama, Aasan, Pranayam, Pratyahar, Dharana, Dhyana, and samadhi to reach the final state of samadhi. The climax point is experince of samadhi, attainment of samadhi. In Preksha Meditation atma-sakshatkar, chitta shuddhi, and for nirodha of mind, speech and body four assisting parts -Aasan, pranayam, mudra and dhvani and eight main parts antaryatra, shvas preksha, sharir preksha, chaitanya kendra preksha, leshya dhyan, anupreksha and three special partsvartamank kshana preksha, vichar preksha and animesh preksha are prescribed. 8. Anupreksha Maitri, pramod, karuna, and madhyasthata are accomplishment of dhyan. Spiritual sadhana should result in growth of these four bhavana. There is a reference to these bhavana in Patanjal yoga. In Jaina literature sixteen bhavana are described. Several new anupreksha and bhavana are developed in Preksha Meditation.

12.0 Transcendental Meditation (T.M.)

One of the branch out of the popular branches at present is Transcendental Meditation. In short it is called T.M. Founder of this branch is Shri Maharshi Mahesh Yogi. He was student of Shankaracharya Brahmananda Sarsvati of Badrinath. After his samadhi in 1956 birth of this process took place. In 1960 Maharshi started its propaganda in U.S.A. Together with the propaganda he started one special work of applying the meditation with scientific experiments. This technique reached there at the time when lakhs of youngsters had become addicted to drugs. But they were also looking for spiritual insight to get free from the addiction. Similar to other processes of meditation, T.M. also is a simple straight process to get tension free, develop consciousness and to give clarity to thoughts. In the philosophy of this meditation system seven levels or seven steps of consciousness are described jagrit, svapna, sushupti, turia, turiyatit, bhagavat chetna and brahm chetana. The meditation is studied by practicing of one special and individual mantra. A person can reach very subtle level of consciousness by practicing regularly this meditation and also experience the said levels of consciousness. 12.1. Procedure : T.M. is one of the branch of yogic tradition. A person has to go to a training teacher for six days (one hour per day) to learn the procedure. First two days the trainer gives lecture wherein he gives information about meditation and the person (trainee) is interviewed. On the third day the student is given a special and personal mantra. This mantra is kept secret with the student only. Before that guru of Maharshi is worshipped. And the student gives some present. After the mantra-giving ceremony the student practices meditation in the presence of the 134

trainer. This is the first sitting of meditation. After about 40-50 minutes of meditation the student fills up a prescribed interview form. And also discusses and analyses his experiences with the trainer. This lasts for 4 days. During these four days the trainer gives direction with a view to guide him to learn proper meditation. Every week the student reports his progress and gets guidance to resolve his problems. In T.M. the student repeatedly recites that special mantra for 20 minutes everyday. There is a definite procedure. By doing japa (repeated recital) the person becomes transcendental. He goes into deep concentration Doing jap of the mantra the mind becomes mobile. Thoughts start moving. Internal purification begins. Mantra is out. When one thought gets completed, mantra begins again. The student experiences the condition of thoughtfulness to nonthoughtfulness. At times total vacuum. This way the technique of T.M. is very simple. There is no need for any preparation or special knowledge. Also there is no binding/ limitation of religion, caste or age. 12.2. Scientific research : About 1500 research work have been done on T.M. since 1960. The conclusions of scientific and psychological research are very useful to mankind. The rate of metabolism reduces by practicing this meditation. Profound mental and physical rest is gained. The quantity of lactic acid reduces in the blood. Blood pressure remains normal. Weight of the body remains normal. Heart-beats and breathing rate comes down. Intellectual capacity, learning capacity and observation capacity increase. Despondency, dejection, frustration and worries decrease. 12.3. Transcendental consciousness : Samadhi : It is very important to become blank in every moment of meditation. The important moment in meditation is to remain blank / void. If we learn to take interval we will be successful in Transcendental meditation. Recite the mantra once and remain void for five seconds. This condition should increase. Japa will become Transcendental. Then a stage is reached when the word is lost only the meaning remains. This is T.M. This state is called samadhi. In Preksha Meditation japa of the word arham is done. At a particular state the word arham is lost. Only the meaning remains and the person reaches samadhi. 12.4. Importance of Japa : In Preksha Meditation japa is accepted. Japa and bhavna are not two different things. This can be called engrossment dhyan. There is no division between the goal and the achiever. They become one. This quality is the principle of union to get the goal transferred into oneself. If you are concentrating on bird then experience the bird in yourself. To experience what one is meditating on is called tanmaya dhyan, tadroop dhyan, samapati or bhavna. These are experiments in bhavana. While doing japa of arham become fully engrossed in arham is bhavana and is also japa. There you can get a moment where you get limitless happiness, perceive limitless energy. 12.5. Power of Word : Exercise in japa is also done in Preksha Meditation. In any meditation if both word and non-word are not included then it cannot be a complete system. In absence of word development will stop. The producer of the mantra knows well which words should be put together. Only word has also its own power. How putting together of certain particular words can produce which type of vibrations is important. The sound therapy works on the basis of vibrations. Many exercises of sound therapy are included in Preksha Meditation. 12.6. Preksha Meditation and T.M. : The exercise of mantra japa is named as T.M. It is also called nirvikalp dhyan. When we take japa towards dhyan then it requires an interval./ rest period. In this circumstances it is possible that it can take one minute to pronounce one mantra or may take two minutes, the interval will increase with the increase in the period of rest. The importance is on remaining void. Japa can be said to be right / correct when remaining void is understood properly. 12.7 T.M. and Anupreksha : When there is a combination of three structure of the words, vibrations and bhavana Japa begins. The person goes into transcendental position. In Preksha Meditation japa and anupreksha go together. Anupreksha is a kind of svadhyaya. Svadhyaya is the beginning point of dhyan (meditation). It is union of dhyan and anupreksha. All the realities obtained in preksha have to be put into practice in life. For that repetitions are necessary. Repetitions will make its mark on the mind. We understand all the meanings only through the medium of words. Therefore the exercises connected with the power of words become very important. 135

13.0 Summary
1. The philosophical base of Yoga-sutra of Patanjali is Sankhyadarashan. The growth of life and universe is the result of prakriti coming into contact with Purusha. Sankhyadarashan is silent on the means of attainment of kevalya. There are four parts of Yoga-sutra. In these there are four quarters viz. samadhi, sadhan, vibhuti and kaivalya and 125 sutra (verses). 2. Nirodha of tendencies of chitta is called Yoga. In this condition union of atma and Paramatma takes place. Activities such as praman, viparyay, vikalpa, smriti, raga, dvesha, samkalpa etc. of chetana (consciousness) continuously go on. Buddhi (intelligence) decides what is proper/ fair and not proper / unfair. I am the doer and I am the one to experience this feelings continue to get created. There are five successive states / positions of chitta viz. kshipta, moodth, vikshipta, ekagra and niroodha. These are also called Bhoomi. 3. Where there is no desire for laukik and paralaukik things that is called Vairagya (asceticism). There are four layers / levels. There are eight successive parts of sadhana of Patanjali yoga. Yama, Niyama, Aasan, Pranayam, Pratyahar, Dharana, Dhyana, and samadhi. 4. The highest aim of yoga is Samadhi. They are of two kinds Samprajnat and Asamprajnat. Samyam gives vision of wisdom. Samyam can bestow supernatural / transcendental faculties /powers (Vibhootiyan). These are called siddhiyan. Success and perfection of life is in attainment of Kaivalya. 5. Because of lack of lively / active teachers Sankhya Yogavidya remained dormant for a long period. Todays yoga has remained limited to only aasan and pranayam. Condition of Jaina Yoga also was not good till some time ago. The form of yoga was obtained from Lord Mahavira in 600 B.C. That was lost with passing of time. In 1975 Acharya Mahaprajna renovated it as required by /suitable to the present time in the form of Preksha Meditation. There are many similarities in Patanjal yoga and Preksha Meditation. Transcendental Meditation is also a simple process for freedom from tension, developing consciousness and to give spontaneity to the thoughts.

14.0. Questions
I Essay 1. II 1. 2. III What is the purpose of Yoga? Make a comparative study of Patanjal Yoga and Preksha Meditation, describing Ashtanga Yoga . Short Notes Describe Transcendental Meditation with reference to todays context. What are the hurdles in the path of sadhana? Describe ways and means to overcome them. Objective Questions 1. Who is the father of T. M. Transcendental Meditation ? 2. When did T.M. begin? 3. What is the name of the period 600B.C. ? 4. What is the reason for dissolving the difference between Purush and Prakriti? 5. How many conditions are there of chitta? 6. How many layers / levels are there of vairagya? 7. Which dimensions of yoga are developed in Jain philosophy?

5.0 Reference Books

136

LESSON11

Bauddha Yoga : Philosophy, Sadhana and Preksha Meditation

Outline of the Unit 1.0 Purpose 2.0 Preface 3.0 Bauddha yoga 3.1. Life of Buddha in Short 3.2 Philosophical Base 4.0. Samadhi 4.1 Types of Samadhi 4.2 Study of Samadhi 4.3 Physical Hurdles 4.4 Dhyana (Meditation) 4.5 Nature of the Student and Suitable Atmosphere /Environment 4.6 Grounds for Samadhi 5.0. Vipashyana Dhyan 5.1. Present Form of Vipashyana Dhyan 5.2. Procedure /method of Vipashyana Dhyan 6.0 Bauddha Yoga 6.1. Bauddha Yoga and Preksha Meditation 6.2. Vipashyana Dhyana and Preksha Meditation 7.0. Summary 8.0 Questions 9.0 Reference Books 1.0 Purpose Dear students, In this lesson you will learn about What is the philosophical base of Bauddha Yoga ? What is Samadhi? What is the form of Vipashyana Dhyan ? What is the relation between Bauddha Yoga and Preksha Meditation ? 2.0. Preface Bauddha Yoga tradition has also a very special place in Bharatiya Yoga learning. Dhyana (meditation ) is the heart of Bauddha sadhana. According to Bauddha tradition the soul has to go through the cycle of sansar (life and death) because of unskilled /non-steady chitta. Therefore to make chitta steady learning of meditation is mentioned. Importance of meditation and samadhi is accepted. in Bauddha tradition. 3.0 Bauddha Yoga The path shown by Lord Buddha is path of nivriti. The words like samadhi and dhyana are used to express and manifest yoga. The goal is to attain Arhat-pada or Bodhisatva. This results into niravana. There is special mention of two means for attaining niravana sheel vishuddhi (moral purification by pious deeds) and chitta 137

vishuddhi. Sheel vishuddhi is propounded in many Bauddha books. But deliberation on chitta vishuddhi is found in a few books only. Lord Buddha has explained samadhi in many verses of .Sutta-pitak. Vishudhimagga written by Acharya Buddhaghosh is the best, authentic and useful book. In this book there is a lucid and elaborate deliberation on dhyan-yoga from viewpoint of Heenyan. Yoga also has an important place in Mahayan. In Mahayan books Mahayan-Sutralankar and Yogachar Bhoomishastra description of scientifically agreed dhyan yoga is found. 3.1 Buddha life in short Buddha had studied and practiced several branches of yoga and different schools of thought. (Pandey 136). He had faith that solutions to the quarrels of people will certainly be found in metaphysics of ascetics. There were two popular yoga-teachersAadar Kalam and Mudrak Ramputra. One of them was sermonizing for seven steps of yoga while the other for eight. One of the aashrama of Aadar Kalam was near the city of Kapilvastu. Buddha went there to study yoga and learnt the first step. (Pandey 156). Buddha felt that the course of Aadar Kalam is not capable of solving the problems of quarrels.(Pandey 157). So he left him and went to Udrak Ramputra. Studying one more step of yoga there, he was not satisfied. So he left Udrak Ramputra also and went to Rajgriha. He thought that without doing tapasya (austerity /penance) it is not possible to attain atma-bodha. And also the solution to remove all the quarrels. So he left Rajgriha and went to Uruvela. There he did tapasya. At the end he came to the conclusion that the biggest danger for / threat to Shraman sects was from atmavad. Therefore there should be some other option than atmavad. (Pandey 156). At last on full moon night of the month Vaishakhi, sitting below a Pipal tree, Gautam Buddha decided to have his own new path. This path was free from two extremes. The first extreme is infatuation with sensuality. A large part of world population is getting entrapped in this extreme and quarrel with each other and become unhappy. Therefore it is worth abandoning And the second is that of extreme tapasya (austerity).. Those abandoning the first one and become ascetic punish themselves by harsh tapasya (austerity / penance).). This also is useless. Leaving these two extremes the middle path is that of four arya-satya. So he propounded that path. The essence of this path is that every human should have right behaviour of his body, speech and mind with all other humans by diminishing trshna (desires /craving). The quarrels between man and man, family and family and country and country can be resolved. (Pandey 159). During Upanishda period Bharatiya Intellectualism in atmavad was at its peak. The soul (atma) which is an union of ego, intelligence and science is not the pure soul of atmavad. The soul that Buddha is refusing to accept is an union of ego, intelligence and science. This way it is not a question of acceptance or refusal on the same grounds (Pandey 143). Buddha is silent on many questions on the practical grounds. And on many questions on the intellectual level Upanishad-scholars shouts we do not know, we do not know. (Pandey 143). 3.2 Philosophical Base 3.2.1.Viewpoint towards Life and World /Universe - Lord Buddha looked at the life and specially at the public life from a special viewpoint. He saw that the life was miserable. He saw it as a disease. His system / method came up as a remedy for this disease of unhappiness/sadness. In his therapy Shastra there are four truths disease, diagnosis of the disease, medicine for the disease and mokshopaya (means of prevention of the disease / unhappiness). Like a vaidya or a medical practitioner he, knowing the disease and its cause, understanding its diagnosis, cures the disease. These are the four truths. Therefore Buddha is also called Mahabhishak (doctor). He has not paid much attention to the metaphysics. But the later acharya fully developed the metaphysics. 3.2.2 Four Arya truths - The first is unhappiness; meaning the life is full of miseries. All the things which are created are all unhappiness, transient and non-soulmatter. The world is suffering from death-birth, old age, diseases and desire for non-available thing. Five skandha ingredints rupa, vedana, sanjna, samskara and also the knowledge from which this satva (life of a living being) is made of are also unhappiness. 3.2.3 Dukha samudaya arya satya (Cause of the unhappiness) - The second is the cause of unhappiness. Samudaya means cause. Nothing happens without a cause. The roots of the causes of unhappiness are very deep. These are called twelve causes or pratitya samutpad. Theses 12 links are produced sequentially avidya to 138

Samskar (karma) to vijnana (chetana) knowledge to namrupa to shadayatan ( five sense organs and mind and their subjects) to sparsha ( contact of the sense organs with their respective subjects) to vedana to trishna (desire/ craving) to upadan (delusion of existence) to bhava (existence) to rebirth, old-age and death. The first link is avidya which is the root cause of existence of a person. This is the evil-cycle which is sometimes also called bhava-chakra. This is the Bauddha viewpoint about the development of life and the universe. 3.2.4 Dukha nirodha arya satya - Total and complete prevention of unhappiness is called Dukha nirodha. Destruction of the cause of unhappiness is Dukha nirodha. There is total and complete destruction of craving / desire (trishna) in Dukha nirodha. Nirvana is the final goal of Bauddha religion. It means extinguish or cooldown. When this nirvana is attained the incessant process of the five causes ( rupa, vedana, sanjna, samskara and vijnan) ends forever. 3.2.5. Dukha-nirodha gamini pratipad arya satya - Pratipad means the path. The useful path of destroying unhappiness is called Dukha-nirodha gamini pratipad. There are eight parts of this path. 1. Samyak drishti The four truths are called samyak drishti in the books of Abhidhammapitak. 2. Samyak samkalp It means right thinking or contemplation. 3. Samyak vak It means right speaking/ speech. 4. Samyak karmant Right doing. To stay away from violence, stealing, etc. wrong doing. Right conduct. 5. Samyak aajiva Right livelihood. 6. Samyak vyaam Right efforts. Involving in right deeds, abandoning wrong ones. 7. Samyak smriti - Right memory. Away from greed and ill-will and to be alert towards body, pain, chitta and mind. 8. Samyak samadhi - Concentration of right chitta is called samyak samadhi. One remains away from anger, laziness, repentance and doubts. The greed of the worldly things cannot attract him. He is indifferent to them. Yogi or a bhikshu appeasing old samskara and totally destroying trishna/ desire attains Nirvana. This ashtanga path is the conduct path of Bauddha religion. Sheel, samadhi and prajna are three foundation stones of Bauddha religion. All the eight parts are included in these three. The first two in prajna, 3,4, and5 in sheel and the balance 6,7, and 8 in samadhi. Trishna (desire) can be prevented /destroyed. by practicing these (8) And all the worldly misfortunes get destroyed. Bhikshu will be on his way to nirvana.

4.0 Samadhi
Here all ill tendencies of chitta are destroyed. Chitta is fully concentrated and peaceful. This is resulting into gains of wisdom (prajna). Prajna destroys avidya. In the book Abhidhamm kosh Bhashya there is description of three types of prajna Shrutmayi, Chintamayi and Bhavanamayi. Bhavanamayi prajna is caused by samadhi and is the most excellent. Shrutmayi and Chintamayi enable bhikshu to go for dhyana-samadhi. In the chapter of Samafalsutta of the book Dighanikaya it is described that the person who has attained prajna can attain many successes. He can know about his earlier births and life. His sense-organs become extra sensitive. And he becomes totally void (dukha kshayaashravakshaya) of all unhappiness. 4.1. Types of Samadhi - Technical definition of samadhi is to steady the pious mind on one thing /support. Here the word pious is very important. If the mind is not pious then even if it is concentrated on one thing, its result cannot be a happy one. This is not a right samadhi. The technical meaning of samadhi is firm and steady concentration of Chitta on chaitsik (the thing of on which the mind is concentrated) It is known that the student of concentration /meditation has to be happy, pleased, delighted and cheerful. This disposition is the cause of samadhi. Two types of samadhi are described. 1. Laukik samadhi and 2. Lokottar samadhi. Concentration of kushal chitta on subjects like kama, roop, aroop etc is Laukik samadhi. The path of this samadhi is called Shamath Dhyana. Here five internal obstructions get pacified. The path of Lokottar samadhi is called Vipashyana Dhyana. This path takes you on to the path of Nirvana. Here unhappiness, impermanent and non-soul (matter) are observed very closely and subtly so that the mind is without desire(trishna) and affection. 139

4.2. Learning of Samadhi - Growth of samadhi is related to learning and practicing. One should have a very clear picture of learning and practicing. One has to develop his natural common wisdom into wisdom of vipashyana. So bhikshu with common wisdom has to stand up firmly on the grounds of sheel. Practice of concentration is necessary before attaining wisdom. This is the basis of vipashyana prajna. The following four requirements during the practice are the basis for energy and success. 1. 2. 3. 4. Sincere and genuine interest in the learning. Firm determination Full devotion to the learning Firm inclination Tendency to be in the learning from beginning to end. Desire to learn with clarity Capacity to solve intellectually the problems created during learning.

4.3. Physical hurdles - The one who has firm determination to learn samadhi has to remove all physical hurdles. These can be small or big. These can lead a weak person to failure. They are ten and called Palibodha 1. Aavasa Palibodha person is worried about his future residence. 2. Kul Palibodha person thinks about his colleagues 3. Labha Palibodha think about facilities and benefits. 4. Gana Palibodha think about sub-ordinates. 5. Karma Palibodha think about half-done tasks which are his responsibility. . 6. Marga Palibodha worry about travelling. 7. Jati Palibodha think about parents and other relatives. 8. Abadha Palibodha worry about becoming sick because of unknown sadhana. 9. Grantha Palibodha to get very much engrossed in studies. 10. Riddhi Palibodha to do sadhana under influence of miracles. Above ten hurdles are like rocks in the path of samadhi development. One who cannot clear his path by removing these fully cannot attain steadiness of chitta. So the first priority is to destroy all these hurdles. 4.4 Dhyan-vastu (Meditation-object) - One particular object /thing is selected for the development of samadhi. This is selected by kalyan mitra (teacher) according to the nature of the student. The student practices to concentrate on this object. Buddhaghose has describe in details 40 Dhyan-vastu (Meditation-objects). These are also called karma-sthana. They can be more than 40. 1.10 kritsan (kasin) - prithvi, pani, agni, vayu, nil, pit, rakta, shvet, aaloka and paricchinnakash. (earth, water, fire, wind, blue, yellow, red, white, light/brightness and enclosed sky). 2.10 Bad karma-sthana these are related to dead body. 3.10 anusmritiyan Buddhanusmriti, Dharmanusmriti, Sanghaanusmriti, Sheelanusmriti, Tyaganusmriti, Devatanusmriti, Marananusmriti, Kayagatanusmriti, Aanapananusmriti, Upashamanusmriti,. 4.4 Brahmavihar Maitri, karuna, mudita, and upeksha. 5.4Arupayatan Aakashanantyayatan, Vijnanantyayatan, Aakinchanyatan, Naivasamjnanasajnayatan. 6. Adverse diet. 7. Administration of 4 metals. 4.5. Nature of the Student and Suitable Atmosphere /Environment - It is essential that there is coordination among the knowledge of ones own nature, the atmosphere suitable to this nature and dhyan-vastu (meditationobject) The place and the atmosphere have their own importance in the beginning of sadhana. The nature of the student is divided in six types and they are called Charitra. 1. Ragatmak Charitra -A person full of desire and attachment. 2. Dveshatmak Charitra A person who excites quickly and has peevish nature. 3. Mohatmak Charitra Lazy and idle person. 140

4. Shraddhatmak Charitra A person with faith on everything. 5. Buddhiyatmak Charitra Inquisitive person. 6. Vitarkatmak Charitra A person with restless mind and disturbed thinking, In short, the person with Ragatmak Charitra is full of attachment. So he should use uninteresting /disagreeable dhyana-vastu. The person with Dveshatmak Charitra gets angry quickly. So he should use clean and beautiful dhyana-vastu. The person with Mohatmak Charitra is influenced by desires so he should use wide open well lighted place. The person with Shraddhatmak Charitra trusts fast. So he should use definite principles. The person with Buddhiyatmak Charitra gives importance to intelligence. So he should use his own intelligence and should select his subject. The person with Vitarkatmak Charitra should produce or accept an atmosphere which can guide his thinking. When the person understands his own nature by self-inspection then he has no difficulty in selecting the atmosphere and the selection of dhyana-vastu is also proper. The followings are Dhyana-vastu for persons with different nature (prakriti).1. 2. 3. 4. 5. 6. 1. 4. 7. Ragatma nature One of the ten evil karmasthan. Dveshatmak nature One of the four arupayatan or four metals. Mohatmak nature Analysis or selection of four metals Shraddhatmak nature one of the ten anusmritiyan. Buddhiyatmak nature -Any of the Dhyana-vastu. Vitarkatmak nature Anapananusmriti or kasin. Suitable residence. Suitable union of people. Suitable seat. 2. Suitable place. 5. Suitable food. 3. 6. Suitable speech / language Suitable environment.

Knowledge of Satpad Dharm is necessary for the suitable atmosphere. They are seven.

These 7 things are helpful for development. 4.6. Grounds (bhumika) for Samadhi - Attainment of samadhi is not a result of some momentary study, But it is a result of continuous hard work for many years. A very deep analysis of all the conditions starting from the primary study of meditation to the highest conditions of samadhi is done in Bauddha Yoga. It is called the ground for samadhi. The first ground for samadhi is upachar bhumika. Here the student reaches close to dhyana. All the hurdles are overcome. The next ground is arpana samadhi. Here dhyana is fully developed. 4.6.1. Upachar The student practices concentrating or steadying the mind (chitta) on any one of the dhyana-vastu which is suitable to his own nature. This is called Parikarma bhavana and that dhyana-vastu or the initial karmasthan is called parikarma-nimitta. By practice of steadying chitta on parikarma-nimitta dhyanavastu starts getting reflected in chitta. This is called uggah nimitta. Practicing dhyan on uggah nimitta, dhyanavastu flashes on the mind in front of the eyes just as it is seen outside. This is called pratibhag nimitta. But still Dhyan vatsu is not steady in chitta. In this condition chitta is like a child who is not able to stand on his own feet. He is practicing / learning but falls down. This way there are three types of nimitta. When the student selects a thing as dhyana-vastu, it is possible that all three nimitta are not found in that. Such dhyana-vastu does not result into samadhi (steadiness of chitta). Wherever these three are found, that dhyana-vastu results into samadhi. (Aanapanasati 89-91). 4.6.2. Arpana Once, when pratibhag nimitta is produced then its protection is very essential. Even though there are no hurdles in this condition the position of samadhi or arpana gets disturbed and corrected. When five dhyananga get steady then the position of arpana-samadhi or shamatha-dhyana is attained. 141

Dhyanang 1. Vitarka 2. Vichara 3. Priti 4. Sukha 5. Ekagrata

Badha (nivaran) (kamacchanda) Vichikitsa Vyapad Satyanagridddha Audddhatya- kaukritya

4.6.3. Dhyananga The first entry of chitta in the subject of samadhi is called vitarka. Next, chittas involvement in the subject is called vichar. Then the joy that is created is called priti. Then a feeling of satisfaction and peace arises in the interior that is called sukha. When chitta is fully engrossed in the subject so much that it would not go to any other subject, it is called ekagrata. On the basis of arising and waning of these five, four divisions of dhyana are accepted in Bauddha religion. Badhak tatva (obstructive elements) Those elements which causes breach of peace challenges its existence. They are many. 1. 2. 3. 4. 5. 1. 2. 3. 4. KamacchandaInclination towards pleasing subjects Its opposite is tyaga (abstinence). Vyapada Dvesha (hatred). Its opposite is advesha. Satyangrddha Mental lazyness Its oposite is aaloka sanjna. Audddhatya kaukrityaRestlessness, disturbance. Its opposite is Concentration. Vichikitsa Uncertainty, Its opposite is thinking about religion. First dhyana has five Dhyananga Vitarka, Vichara, Priti, Sukha, and Ekagrata. Second has three Dhyananga Priti, Sukha, and Ekagrata. Third has two Dhyananga Sukha, and Ekagrata. Fourth has two Dhyananga Ekagrata. And Samata.

4.6.4. Four types of dhyana these are based on four types of Dhyananga.

When the student attains the first position in dhyana then the mind is free from all hindrances. He is really concentrated. This characteristic is not fulfilled till he reaches pratibhga nimitta. That is fulfilled after reaching shamath nimitta. Samath nimitta means five dhyananga. When all hindrances are removed then the mind leaving pratibhaga nimitta grips dhyananga. That is the real powerful support of full concentration. When he reaches this position he realises uniqueness. He experiences the power and happiness of reaching the goal.and knows that there is no other power in the world which can move him from his goal. Therefore this position of mind is called arpana samadhi. Here the mind experiences happiness. In this condition all five mental positions shraddha, virya, smriti, samadhi and prajna, become one and speed towards only one goal. Here mind has complete control over all five positions. Mind is attracted towards priti and sukh and becomes very strong with the power of vitarka, vichara and ekagrata. In one word dhyana is nirvana position of the mind. In the beginning all five dhyananga are present. In the first dhyana the mind is not totally quiet. In the second dhyana there are three dhyananga priti, sukha and ekagrata. The other two vitarka and vichara are away. As they are gross, later they do not get any attention. Only three are balance and he reaches a very high level of dhyana. In the third dhyana there are only two dhyananga. Priti is also removed. The student realises that priti is also gross and removing it he experiences more peace and happiness. In the fourth dhyana also there are only two dhyananga. Here samata replaces sukha. Here he finds sukha is also gross. And is disturbing the mind. He goes ahead to quiet the mind. and suppresses sukha. Now only samata remains. In this position the mind becomes steady and peaceful. It is totally free from all faults. Only jagrukta (awakening) and ekagrata remains. 142

5.0. Vipashyana Dhyana After shamath dhyana it is necessary to increase Vipashyana Dhyana for attaining Nirvana. Without increasing that, installation in arahat pada is not possible. Vipashyana Dhyana path is different from samadhi that takes one towards shamath. Therefore those students who wish to develop prajna need not go through the sequence of other dhyana. He should study and practice prajna supporting samadhi because his aim is dukha-mukti (freedom from miseries). He does not have desire to attain any special miraculous powers. Vipashyana is a special kind of philosophy. One who understands it realises that things which are created / produced are impermanent, filled with sorrow and not ones own. According to Bauddha-aagam pudgal that is matter (this includes living being /animal / life/ individuality) is an union of five aggregates viz. roopa, vedamna, samjna, samskara, and vijnana. This union of five gets created and destroyed every moment. It is impermanent. It is created because of trishna. Prajna is the main thing to end all unhappiness. One who understands all this attains Vipashyana-jnana. It is also called lokottar samadhi. There are four types of Vipashyana : 1. Kayanupashyana 2. Vedananupashyana 3. Chittanupashyana and 4. Dharmanupashyana. 1. Kayanupashyana To be conscious of outside and inside of the body and to observe the body (walking, standing, sitting, sleeping etc.) is Kayanupashyana.. And to understand that there is no soul doing all these; these are only movements. 2. Vedananupashyana To be conscious of happy and unhappy feelings in the different organs of the body is Vedananupashyana. 3. Chittanupashyana To be conscious of good or bad tendencies of mind and their nature, characteristics, etc. is Chittanupashyana. 4. Dharmanupashyana. To experience the state of Nirvana beyond the body, feelings, chitta and tendencies of chitta is Dharmanupashyana. 5.1. Present form of Vipashyana- It seems that Shamath dhyan was the prevailing dhyana system before Lord Buddha. He studied this in ashrama of shramana. He was not satisfied with this because he did not find the solution for full freedom of people in general from unhappiness / miseries. Then he searched for the path of Vipashyana Dhyana.. This he developed on the basis of the philosophy of impermanent, suffering and non-soul. Dhyana developed very much in Bauddha religion. Traditions are found well preserved. At present in Bharat meditation system in the name of Vipashyana of Bauddha religion is popular. Most of its publicity is done by Acharya Sayaji U Ba Khin of Bauddha tradition. In 1969 he appointed Shree Satyanarayan Goyankaji to teach Vipashyana. Shree Goyankaji did its publicity and propaganda all over India. 5.2. Procedure/ method of Vipashyana Dhyan- To learn Vipashyana Dhyan, it is necessary for the student to participate in residential sadhana-shibir for ten days under the supervision of a qualified teacher. He has to be free from all the contact with outside world. He has to be totally free from all reading writing and other mundane activities. He has to suspend all his own religious ceremonies and activities. He has to pass through a daily routine wherein he may have to sit for meditation for total period of about ten hours. He has to keep silent and is not allowed to talk with his co-students. He can talk with his teacher or the administrators for his physical needs. There are three steps of the training. First step is to abstain from violence, theft, telling lies, sex and intoxication (including playing cards). These are called Panchashil. Observation of Panchashil calm-downs the mind. In the second step the student concentrates his mind on his breathing for the first three and half days. This sadhana is called Anapana. The mind which is fickle like a monkey calm-downs and becomes peaceful by doing this sadhana. This is the experience of many students. To live a simple and pure life and to keep the mind under control is necessary and beneficial. In the third step the student reaching the depths of the mind tries to remove the repressed vices and makes it 143

pure. This third step of six and half days lasts till the end of shibir in the form of learning and practice. During this period the student awakens his prajna (wisdom) to differentiate between his physical and mental aggregates. During this period several directions are given to the student. Also everyday review of the progress is done. A recorded tape of speech of shree Goyankaji is also played time to time. After nine days of keeping silence the student starts talking on the tenth day. On the eleventh day he comes into contact with the outer world.

6.0 Bauddha Yoga

The basis of Bauddha Yoga is the philosophy of Lord Buddha. The basis of Preksha Meditation is the philosophy of Lord Mahavira. Mahavir has concentrated his philosophy on atma-jnan (knowledge of soul)..It is said in Acharanga Sutra Many people in this world do not know from where he has come from, where will he go? Will my soul take rebirth? What was I and what will become of me? One who knows this by himself or understands after hearing from knowledgeable persons is atmavadi, lokavadi, karmavadi and kriyavadi. Mahavira has given the whole message in this one sentence. He has clarified the complete path of sadhana. Bauddha said the same thing in his own way. He said that not to worry about what we were or what we will be but know only that we are unhappy and we want to get free from this unhappiness. Then which is that path which we can adopt to be free from unhappiness? (V. Pandey 121).

Comparative study
1. Philosophical Base Preksha Meditation Jaina Philosophy 2. Goal Attaining Moksha / Purity of chitta / Atmanubhuti/ Atmajnana /Atmopalabdhi 3. Philosophy Base Atma (soul) is eternal. Modes change. Go right up to root. Inspiration forexperiencing the soul. 16 Bhavana./ Anupreksha The philosophy for removal of 4. Book (basis) Aacharanga 5. Process/ Organs Basically full relaxation of Body, Meditation, Aasana, Pranayama, Japa, Preksha, Anupreksha. 6. Exercise Some similar exercises. But with different methods. Deep breathing. Less speaking. Rhythmic breathing. Some original exercises Leshya dhyana. Anupreksha. Animesha Preksha. 1. Similarities: 2. Differences Difference in Exercise Sharir PrekshaShvash Preksha Go to the root-cause. Not to stop in present. Developing neutral tendency. Main Goal is Moksha. Emphasis on long breathing. Use of Kumbhak and pranayam breathing . Chaitanya Kendra Preksha. Not much emphasis on total silenceImportance to Aasana, mantra, japa and and svadhyaya..Leshya dhyana, animesh preksha, anupreksha , Ekagrata etc are regular features. . Vipashyana Bauddha Philosophy Nirvana / Freedom from Anitya/ Anatma and Unhappiness No clear acceptance of Soul. Remove sadness. Remove root of unhappiness. Do not get involved in Problem of soul. unhappiness Anitya Bhavana. Abhidhamm kosha Vishuddhimagga Basically Breathing and Body Vipashyana.

Aasana, Pranayama etc. are inhibited. Silence is strictly observed

Preksha Meditation and Vipashyana

Aanapanasati Kayavipshyana Concentrate on unhappiness. Peace of mind and reduction of Raga-dvesha. Goal is destruction of unhappiness. Emphasis on natural breathing No Kumbhak and pranayam breathing. No such exercise.Strict observation of total silence during10 days. Aasana, mantra, japa andand Svadhyaya are prohibited. No such features. . .

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6.1. Bauddha Yoga and Preksha Meditation - Lord Mahavira believed atmajnana as the first step to attain nirvana. He said if there is no soul then who is to be freed from unhappiness. So he said, Recognise / understand the soul. By understanding the soul you can understand everything. (V. Pandey 121). He extended atmajnana that is science of living to such an extent that he could see life in earth, water, fire, wind, plants everywhere. Then he extended the argument that our every activity should be such that it should not give pain to other living beings. Because like us they also seek happiness. We may not be able to give happiness to all but we can certainly control our activities so that we should not become cause of pain to others. Even in unavoidable activities one should be alert. Being alert saves one from bondage. In this condition one has to become friend of all living beings. For him foe and friend are alike. Then why will he remain stuck in the limited circle of his family? He, then leaving everything gets initiated in monk-hood. There by practicing severe penance he will purify himself like gold. This is moksha. (V.Pandey122). Buddha did not base his path to nirvana on soul and science of living. He based it on unhappiness, impermanent and non-soul. He said there is no benefit from the knowledge of soul. When a man understands his independent existence as I am then every thing is understood through I. This is mine. This is not mine. This I like . This I do not like. He examines everything from viewpoint of I. This increases raga-dvesha. He is fully trapped in the cycle badly. The best way to get free from this cycle is to remove this I the ego by the power of asceticism. By doing so when he is free from I then he becomes Kalyan mitra. He realises that nothing is mine and he is not anybodys. It is proper for him to leave house. And to attain nirvana by prajna and dhyana. 6.2. Vipashyana Meditation and Preksha Meditation - The followings are the similarities and specialties in these two meditation traditions. One of the purpose of Preksha Meditation is to become non-attached and purify the mind. Its basic support is knowledge of the soul without which Preksha cannot begin. (Refer to the above tables for similarities and differences). There is one fundamental difference between these two Chaitanya Kendra Preksha. This exercise is not there in Vipashyana. Because there is continuous moving over the parts of the body. Vipashyana does not prefer to stop on any one point. Now if we just go on seeing then it is said to be dharana and not dhyana. Dhyana means to make chitta stop and stay at one point. Some of the exercises like leshyadhyana, aminesha preksha, anupreksha, ekagrata, chaitanya kendra preksha etc. are unique and independent exercises which are not there in Vipashyana. That way Preksha Meditation is a growing system in the present scientific era. 7.0 Summary 1. Gautama Buddha firmly believed that becoming an ascetic he would certainly find the path to resolve the quarrels among the people. He also thought that without penance knowledge of soul is not possible. So leaving Rajgriha he went to Uruvela. There he did penance. But he was not satisfied. He then went to Bauddhgaya to search for another path. There under a Pipal tree in the full moon night he finalised his new path. He propounded four truths (aryasatya). Code of conduct of Bauddha religion is Ashtanga marga. 2. Tendencies/ activities of chitta are prevented in samadhi. Prajna (wisdom) is attained by sheela and samadhi. The person who attains prajna, attains many successes. There are two types of samadhi laukik and lokottar. The bases of success and power of samadhi are sincerity, firm inclination, firm determination and desire to learn. There are four divisions and four types of dhyana. 3. Study and practice of a reliable samadhi is necessary to develop prajna for the purpose of attaining nirvana. Vipashyana dhyana is a kind of experience. There are four parts of Vipashyana sadhana. Buddha studied shamath dhyan system. But that could not cure the sorrows of the people. So he propounded Vipashyana dhyana. In 1969A.D. Shree Satyanarayan Goyanka carried Vipashyana dhyana to the people at large. 4. The basis of Bauddha yoga is philosophy of Lord Buddha. He said, Who was I ? What will I be? Not 145

knowing these facts we are unhappy to know them. We want / wish to be free from sorrow /unhappiness. So let us take that path which can make us free from unhappiness. Preksha Meditation is based upon Jain philosophy. While Vipashyana dhyana is based upon Bauddha philosophy. The basic book of Preksha Meditation is Aacharanga Sutra. While that of Vipashyana dhyana is Abhidhammakosha Vishudhimagga. From the method /process viewpoint Vipashyana dhyana is based upon mainly breathing and body and Preksha Meditation is based upon kayotsarga. Vipashyana dhyana puts emphasis on silence. While Preksha Meditation puts emphasis on less talking. 8.0 Questions Essay 1. 1. 2. 1. 2. 3. 4. 5. 9.0 What is samadhi in Bauddha yoga ? How can this be attained ? What was Buddhas viewpoint towards life and the world? Compare Vipashyana and Preksha Meditation. Which is Lord Buddhas path? How many means /tools are mentioned for Bauddha monks to attain nirvana ? How many types of dhyana are there based on dhyananga? What is the system of dhyan of Bauddha religion at present? How many steps are there for training in Vipashyana dhyana? Reference Books Short Notes

Questions for very short answers

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LESSON- 12

Tantra Vidya - Philosophy Sadhana and Preksha Meditation

Outline of the Unit 1.0 Purpose 2.0 Preface 3.0 Tantra Tradition 3.1 Concept and cause 3.2 Form of Tantra 3.3 Ancientness of Tantra 4.0 Tantra Vidya and Philosophy of Life 4.1 Characteristics, Nature and Tendencies 4.2 Tantra Sadhana 5.0 Conduct 5.1 Systems of Sadhana 5.2 State of Sadhana 5.3 Necessities of Sadhana 5.4 Sadhana Undertaking in Shiva Sanhita 6.0 Tantra Vidya and Jain Yoga 6.1 Lord Rishabh and Tantra 6.2 Jain Literature and Tantra Literature 7.0 Tantra and Tradition of Mahavira 7.1 Social Transformation 7.2 Downfall of Tantra Vidya 7.3 Independent Arrangement for Brahmacharya Mahavrata 7.4 Lord Mahavira and Transformation of Shraman Tradition 8.0 Tantra and Preksha Meditation 8.1 Systems of Sadhana 9.0 Questions 10.0 Reference Books

1.0 Purpose
Dear Students, You learnt about Bauddha system of Sadhana in the last chapter. In this chapter you will learn about Tantra Vidya and Shaiva yoga. This is also one more tradition of Indian yoga learning in which worship of power was prevalent. Indications and references to Tantika religion are found in many places in Vaidika literature. Relaton of Shaiva-yoga tradition is with Tantra principles.You will learn the followings in this lesson What was the ancient form of Tantra tradition? What is the inter relation between Tantra Vidya and philosophy of life? What is the system of conduct? What is the relation between Tantra Vidya and Jaina Yoga.? What is the status of Tantra in Mahavira tradition? What is the inter relation between Tantra Vidya and Preksha Meditation? 147

2.0 Preface
We studied Patanjal yoga (200B.C.) and Preksha Meditation in the earlier lessons. In this lesson we will study what were the traditions earlier than these two. We will observe Bauddha (600B.C.) and Tantra Vidya which was existing even before it. So after doing a review of general form of Tantra Vidya we will get concise information on Shaiva principles.

3.0 Tantra Tradition

Dr. Govind Chandra Pandey and many other scholars believe that the most ancient religion was more or less in the form of Tantra. Worship of power-god Shakti was prevalent in prehistoric period and in various ancient civilization. Worshipping Matru-Shakti was prevalent in Sindhu civilization. Indications of Tantra religion are found in many places in Vaidik Literature. Everywhere some common characteristics of Tantra are found. The followings are found more or less in all Tantra. plenty of symbols, mysticism, collection of knowledge and karma, supernatural accomplishments, miracles, importance of guru, body postures, use of mantra-tantra etc. Mukti (salvation) is the goal and ajnana (ignorance), karma and vasana are believed to be obstacles. Atma-jnana does not come only by sermons. Purification is possible only by sadhana. 3.1 Tanra : Concept and cause- The name of Tantra immediately flashes an image of a man doing magic, hypnotism, witchcraft, sorcery etc. A man doing sadhana in crematorium. Makes use of alcohol, meat, fish, postures, sex etc. Is engaged in hateful, vulgar, and horrible deeds. Looks capable of giving curse. Common people are afraid of him. These prevalent beliefs of common people about Tantra are not without a cause. Because of secretive code and symbolic language for very long period of thousands of years the original form got perverted and the purpose of Tantra got lost. True or right form and knowledge became rare. There are many narration in history when powerful mystical ascetics have openly used such hypnotism, witchcraft, sorcery etc. Ascetics and house-holders, every one was influenced by its assault. House-holder could not refrain himself from using it for his petty selfishness and satisfaction of basic desires. And the ascetic forgetting his main goal could not save him from the attraction of miracles. As a result today it is considered as an hateful means for the fulfillment of ones lower desires. But this is not the real form of Tantra. . 3.2. Form of Tantra - The origin of the word Tantra is from tan which means expansion. It has also origin in trei. According to Paramhansa Satyanand Sarasvati the word Tantra is related to chetana (consciousness) in jeevan (Life). This means expansion of consciousness. Tantra would come to mean a branch of knowledge which will offer a systematic and scientific method by which the spiritual powersinherent in men can be brought out and human life may be blessed with glimps of reality and attain salvation. This way the broad meaning of Tantra is Shastra, adminisration of principle, science or book of science.. Shankaracharya has used the word Tantra for Shankhya-darshan. The word can mean administration also. Even today words like rajtantra, prajatantra, lokatantra etc. are used to mean different types of administrations. Apart from these pervading meanings it has a one narrow and orthodox meaning. Tantra is that shashtra which preaches a special sadhana path coordinating mantra, keel, and kavach. The second name of Tantra is Aagama. According to Vachaspati Mishra, Aagama is that by which the means for abhyudaya(Worldly benefits) and nihshreyash (salvation) come within understanding of intelligence. In ancient times Tantra Vidya was also a special science like todays science. Todays science is based upon physical laws. But Tantra Vidya was mainly based upon principles of chetana . Like todays science the ancient Tantra Vidya also has abundance of theoretical and technical knowledge. Like science, in Tantra also every qualified person could get admission because in Tantra people of all castes had equal rights. Even women and low-caste persons had equal rights. So it was popular even among common people. In absence of proper qualification no person could get admission in it. The teacher would examine / test a student according to his qualifications and give him education. And arrange for his advancement and uplift. The specialty of Tantra is its practical side. It is not possible to take 148

expert leadership in absence of expertise of experimental side of science. Like that / In the same way in absence of a teacher experienced in practical science no student can become expert. The reality is that every science is neither good nor bad in itself. When the commitment towards the original goal gets lax, aimless development takes place. In place of welfare for self and others, it becomes means of oppression, restlessness, quarrels and war. Then cooperation of common people vanishes. And downfall and failure begins. Inspite of having abandon possibilities of resolving human problems in absence of right guide and spoke-person suitable to time and place its original real identity became obscure. So many types of thinking towards Tantrk-powers is now prevalent among people. Some are its supporters and admirers while some are its critiques and slanderers. One large class of people are indifferent. 3.3 Ancientness of Tantra- Modern thinking and investigators take back the tradition of Tantra Vidya to Indus Valley civilisation. From the idols, coins, paintings and relics obtained from this civilisation remains related to matrushakti, shivalinga and tantra are found. This civilisation is believed to be as old as 3000 years B.C. Scholars believe that the tradition of Tantra is certainly as ancient as this, it could be even older than that. Predominance of Tantra Vidya is seen during the period from Mahabhart to Bauddha religion (600B.C.). There is a prayer to Mahashkti Sarasvati in Rigaveda. In Atharvaved Bhagavati Mahashakti is saying that she is with all gods. I prevail in every one. In this Atharvaved there are references to magic, hypnotism, witchcraft, sorcery etc. During the lifetime of Lord Mahavira a reference to the use of killing-power of tejoleshya by Aacharya Goshalak of Aajivak sect is obtained. Position of spiritual form and use of Tantra is seen in the religious-spiritual revolution by Mahavira and Buddha in 600 B.C. During this period transformation takes place in the form of Tantra which was horrible and vulgar and full of blind-faith. This position also could not sustain for longer period in Indian scenario. Again during 7th century to 12th century the form of magic, hypnotism, witchcraft, sorcery etc. developed. Repeated endeavour for purifying were made by Natha sect and Santa tradition. At present laukik form Tantra is seen more. Lokottar form is not seen At the time of downfall and disgrace clout of blind-faith and mysticism increased. Spiritual aim and belief of welfare of soul became weak. During its rise spiritual and social code of conduct combined. Awakening was created for rules and limitations for the ultimate goal of life -moksha and social peace and co-existence 4.0 Tantra Vidya and Philosophy of Life Importance of Tantra is in expounding / presenting the greatness of human life and practical means. Developing powerful perfection is its ideal. Human soul is the identity of God. The body is its powerful means for the manifestation of its perfection and development. The goal of human life is true attainment of perfection. Attainment of complete knowledge is necessary for getting free from avidya (ignorance). For this attainment it considers every-one, all castes and sex as equal candidate (having equal right) without discrimination. According to Shakta-tantra there are three types of bhava in life pashubhava (animal instinct), Veerbhava (courage instinct) and divyabhava (divine instinct). It is a clear belief of Shakta-tantra that internal transformation of human life can be done. Transformation of bhava can be done by seven types of conduct. Bhava is mental disposition and conduct is external behaviour. Bhava is internal disposition of human life and conduct is external behaviour or a sadhana system.

4.1 Characteristics, Nature and Tendencies- A person can have three characteristics tamasik,
rajasik and satvik. They control five cells. They direct their manifestation and activities. And become cause for their action. Three types of nature are created by these three animal instinct, courage instinct and divine instinct. A person with animal instinct spends his life guided by his passions, desires and karma. Family, wealth, selfishness etc are attributes of pashubhava. A person with courage instinct establishes a condition of self-discipline and control in the life. With this, he is capable of free himself from pashubhava. The main attributes of veerbhava are self-discipline and control. Non-violence, truth, non-stealing, celibacy and non-possession become natural parts of the life of a person with divyabhava. Generally characteristics of a person cannot change. One has to be conscious of karma to change characteristics. But Shakta tantra clearly believe that bhava can be changed. By doing so the negative effect of characteristics can be reduced. Tamasik can be converted to rajasik and rajasik to satvik. According to Tantra There are four basic 149

tendencies /instincts in human Aahar, Nindra, Bhaya and Maithun. (hunger, sleep, fear and sex) In presence of these instincts development in sadhana is not possible. So in Tantra-shastra emphasis is given to destroy them. Goal of Tantra-sadhana is also that to make the mind bereft of instincts. To understand it in proper perspective and to diagnosis it. Till there is proper diagnosis of these instincts, sub- instincts and activities is properly done sequential development and all kinds of internal or spiritual attainments are not possible. Practice of pranayam awakens consciousness and brings full control over sleep. Khechari mudra and silence bring control over hunger. Fear is controlled by mudra and maithun by param-tatva. Attainment of Khechari mudra, mauna (silence), pranayam, atmajnana and paramtatva is called sadhana of panchamkar in sanketik language. The basic instincts of life can be controlled by this sadhana. 4.2 TantraSadhana - There are three main series of Tantra First Vaishnav tantra which is also called Sanhita. The second is Shaiva tantra which is known by the name of Aagam and the third is Shakta tantra which is called Nigam. Tantra system is explained in six main schools of thought. 1. 2. 3. 4. 5. 6. Pashu Jeeva is an animal. Pasha Jeeva is bound by pasha. Pati The one who can see. Shakti. By which the work is done. Vichar Shakti Action, Principles and Philosophy are included in this. Kriyachar Methods and procedures for going ahead on sadhana path.

1. Jeeva is believed to be an animal. The soul which resides within a limit is called Pashu. The limit or the place isPasha. 2. Pasha is bond. Mala, Maya and Karma bonds are main bonds. When a person gets free from Pasaha then he is united with Pati or Shiva. Jeeva gets united with Shiva. 3. Pati is Shiva. It is a shapeless element. There is no fickleness or vibrations in it. He is omniscient and almighty. 4. All the activities are accomplished by Shakti. It is a part of Shiva. If Shiva is sun then Shakti is its ray. Shiva and Shakti are inseparable from each other. But Shiva is complete in itself and Shakti is its manifestation. Shakti is believed to be staying in the down-most end of the spinal chord. The goal of a sadhak is to make Shakti meet Shiva. 4.2.1. Principle of Shiva - Various different sects and persuasions have developed inside Tantra. All have the same purpose that man should understand his own life and getting free from impurities and perversions experience ones own real existence. It is seen that for achieving this goal different sects have propounded different sadhana and different sequences. (ni. 67). There are five main cases of Pashupat principle Karan, Karya, Yoga, Vidhi and Dukhant. Karan has relation with pati or shiva element. Karya is related to shakti. Yoga is related to the condition of the union of two. Vidhi is related to achieving the condition of loneliness. Dukhant is the condition that ends dukha. This is achieved when the elements Shiva and Shakti become one. The condition of dukhanta is the condition of Moksha. Atma (soul) is believed to be inseparable from shakti and shiva. But there is a cover in between the two so because of that, Shakti element cannot recognise Shiva element and vice-versa. With the help of Vidhi that means physical, mental and spiritual discipline try to remove the cover of karma between the two. Yoga is attained as soon as the cover is removed (Ni 20-21) 4.2.2. Sharir Vijnan (science of body Physiology) - According to Tantra literature editing of all activities of human-life is done by five cells. They are Aanannamaya kosha, pranamaya kosha, manomaya kosha, vijnanmaya kosha and aanandmaya kosha. Annamaya kosha is physical body or gross material body. This is made of five elements. All living-beings obtain other five elements to protect these five elements. There is a group of nerves to control this Annamaya kosha. Prana-shakti gets circulated into Annamaya kosha through the medium of these nerves. 150

Pranamaya kosha is the subtle body of man. It is produced by energy. Manifestation of power is done through Pranamaya kosha. Power is circulated through subtle nerves in Pranamaya kosha. Manomaya kosha is believed to be created by mind, intelligence and chitta. This is gross manifestation of chetana. Different conditions of mind and intellectual levels are included in it. Vijnanmaya kosh are beyond Manomaya kosha. Here jnana is experienced. Experience of ones own chetana beyond external and internal world is Vijnanmaya condition. Aanandmaya kosha is related to para- experience. This condition is attained after freedom from all kinds of bonds. All these five bodies are inseparable from each other. They are inter-connected through the medium of nadi, prana and chakra. 4.2.3. Nadiya (nerves)- There is a mention of three and half lakhs of nerves to keep the five bodies united and organised. This is the path by which internal-chetana and pran make their movements. Gross and subtle energy also move through this path. Among them 14 nerves are main nerves. Three out of these 14 are chief nerves called Ida, Pingala and Sushumna. Pingla signifies flow of pran-shakti. Ida signifies flow of gross and subtle chittaenergy. Sushumna is result of balance of these both flows. This awakens Sushumna. When Sushumna gets stronger Chitra or Brahmanadi which is situated within it gets awakened. This awakening is the awakening of Kundalini. 4.2.4. Chakra - There is a description of six main Chakra in Tantra-Shatra. Above that there are references to many Upachakra also. The main chakra are related to panchatatva and manstatva. Union of Shivs-Shakti is believed to be in Sahasrar. It is the symbol of imperceptible, omnipresent and almighty condition. Not manifested chetana and not manifested energy get transformed and then get manifested in the lower chakra. The energy from muladhar takes the form of Kundalini and creates attraction in man towards the worldly / sensual enjoyment. And thereby binds the man in bond. But the man has capacity to lift the energy above muladhar and taking it to sahashrar and free himself from the bond. Tantra-shastra purpose is to explain this process clearly. According to Tantra the bonded man is like an animal. The downfall of energy (shakti) is pasha. The aim of Tantra-shastra is to get free from animal condition.

5.0 Aachar (Conduct)

Each sadhak has to go through different seriesof conduct and at the end attain the condition of kaul. There are seven conducts Vedachar, Vaishnavachar, Shaivachar, Dakshinachar, Vamachar, Siddhantachar, and Kaualachar. 1. Vedachar Here all sadhak have to perform vaidik daily routine Emphasis is given to external and karmaparak puja and worship for conviction in religion. This achar is mainly ceremonial. Its purpose is to awaken virtuous and positive feelings which can transform thinking, behaviour and actions of a person. Adopting virtuous and positive life style complete with religion and restraint is Vedachar. 2. Vaishnavachar Here sadhak comes out of blind faith and learns about will-power of soul. This condition is mainly adhered to devotion. The faith that is produced for self and Brahma is Vaishnavachar. 3. Shaivachar Here sadhak has conviction of protecting religion and destroying non-religion. This is mainly based on knowledge. There is a good combination of devotion and internal goal. Many kinds of sadhana are possible within this. Sadhana is not what one wishes but is according to what guru indicates. 4. Dakshinachar Here, activities of brahma, wish, knoledge, conception and contemplation of its powers are done. Sadhak experiences relation with guna-traya and attain the condition of purnabhisheka. All the above four aachar are called Dakshinachar. Man has this as his birth-right. There are references to all kinds of studies of yoga. there is emphasis on gradual/ progressive study of yoga. 151

5. Vamachar Coming to the fifth Vamachar is to come to the path of nivriti. Here the activity is used in such a way that it is destroyed by itself. Here sadhak has to break eight pasha (bonds). It is said in Kularnava Tantra that only that sadhak should study and practice Vamachar who can leave pravriti path and take nivriti path as per instruction or guidance of guru. Otherwise the result can be harmful. 6. Siddhantachar Its aim is to attain shiva element. Only divine sadhak can be qualified for this. This is the path to freedom. Here guidance of guru is the main thing. According to capacity and requirement of sadhak guru once inspires him to go ahead on this path. Then sadhak goes ahead by himself. He is himself the seer. Repeated guidance is not required. 7. Kaualachar It means moksha or freedom from life. In Mahanirvan Tantra kul is defined as, One who experiences Parameshvar (God) in nature, living being, time and panchabhoot is the traveler of kul or kaulpath. That sadhak whose advait-bhavana is complete and pure is really the qualified candidate for kaula-pada. He gets established in samadarshi and samata. Panchamakar sadhana is main in kaula-pada. The secret of Panchamakar (five words-things beginning with m)is deeply mysterious. In fact it is symbol of secretive ritual. To make use of it in its external and physical version will be going away from reality. (Here every word has totally different meaning). Madya (alchohol) means attainment of khacheri mudra. Mansa(meat) means sadhana with full concentration and silence. Matsya (fish) means pranayam. Mudra means atma-jnana. And maithun means attainment of paramtatva. This narration makes it clear that Panchamakar is related to internal yogik activities. Two opinions are available on kaul purva kaul and uttar kaul. Uttar kaul uses five things with m physically. It is possible that there is influence of external, specially Tibetian Tantra. Because in chief Tantra Kularnava of kaul there is specific prohibition of m things. They are censured. The main center of Kaulachar is situated in Kamakhya (Aasam). This Kaulachar is famous popular as Vamachar. Kul or Kundalini is the main support of Kulachar. In Vedachar and Vaishnavachar, pashu-sadhk is discussed. In Shaivachar pashu and veer sadhak are discussed. And in Dakshinachar only veer-sadhak is discussed. The first four are related to pravriti marga and the last three are related to nivriti marga. In the first five aachar the presence and help of guru is expected. In the last two presence of guru is not necessary during sadhana. Sadhak himself is capable by himself. 5.1 Systems of Sadhana - There are different sadhana systems for different kinds of sadhak. The efforts / purushartha done understanding self as living being to attain Brahma Shiva is called shaktipurna purushartha. This is called sadhana. Systems of sadhana are divided into three parts. 1. Gross sadhana, 2.Subtle sadhana, 3. Para sadhana. In gross sadhana an idol / deity is used. Idol is assumed to be goal. In subtle sadhana there is no deity. Yantra and mantra are utilised. Yantra is assumed to be a symbol and mantra is repeated mentally. In parasadhana no external thing is used. It is started with dhyana (meditation) and concentration and its goal is moksha. Sadhaka begins his sadhana with gross. When the mind is fully concentrated on the symbol then there is no need of external thing Then the internal sadhana begins. In the beginning support of Yantra or Mantra is taken. In the end that is also given up. Embarkation upon dhyana begins in the form of spiritual sadhana. 5.2 Positions of sadhana - The students learning sadhana systems go through three positions: 1. Position of purification, 2. Position of steadiness, 3. Position of dedication. 1. Position of purification Purification covers physical, mental, emotional and of the soul.(spiritual). Aasan, pranayama and shatkarma are prescribed for physical purification. Virtuous life style through Yama niyama and practice of restraint and dharna are recommended for mental and emotional purification. It is believed that further sadhana should not be undertaken without purification. 152

2. Position of steadiness This is to steady ones own self in an extended experience. One has go ahead making that as support. Many sadhaka make mistake at this point. They stop here and get confused. Because, herein this position sadhaka attains different capabilities or accomplishments. But sadhaka has to accept this attainment as an internal condition and go ahead. To get infatuated and stop there is ignorance and bond. In Ishavasyopanishad it is said that a man can attain ignorance through accomplishment. This means development can stop because of infatuation. 3. Position of dedication This position is of total devotion. Here the seer, the scene and seeing get unified. This engrossment in unity is the condition of dedication. 5.3 Main Necessities of Sadhana- In Tantra tradition for awakening Shakti necessity of mantra, yanra, mandal and mudra is propounded. Mantra The purpose of mantra is awakening of Shakti. The sound vibrations of mantra influence the subtle dimensions of chetana and awakens the powers. Some other proceedings like system of breathing and meditation of symbol .also join mantra. Yantra Its necessity is combined with mantra. They show secrets and principles of mantra. Different chakra situated in the body are believed to be forms of yantra. Mandal -This is larger form of Yantra. In mandal attempt is made to explain the theoretical and practical forms of combination of atomic brahmand and gross brahmand. Mudra There are many definitions of the word mudra. Also there are many types of mudra. There are about hundred mudra in Tantra literature. Its purpose is to keep balanced the process of body energy and pranprakriya. Study of mudra is done to circulate prana-shakti faster. (In yoga Mudra are combined with manokayik (mind and body) bhava . Yogic mudra are those body and mind positions by which sadhak succeeds in making his chetana introspective. e.g.Shabhavi mudra etc). Scholars believe that it is not easy to understand the difficult language of Tantra books. Only the true sadhak can find its right meaning. But he likes to keep silence. Yet repeated reading of Tantra-books helps to understand many spiritual questions. 5.4 Sadhana Undertaking in Shiva Sanhita - Shiva-Sanhita is the book of Shaiva sadhana system. This is believed to be written by God Shiva. It is divided in five chapters. In the first chapter importance of Yoga Sadhana and details of laya are given. The second is Jnanopadesh. The third is Yogabhyas. In the fourth mudra and in the fifth Qulities of sadhak, mantra yoga, hathha yoga, raj yoga and jnana yoga are described. 5.4.1. Importance of sadhana After observing and contemplating over all Shastra it is found that Yoga Shastra is the best to attain result. Because definite understanding of all spiritual principles can be experienced in it. Therefore all efforts should be done to attain this yoga. How can one fulfill the purpose of experience by only theoretical Shastra. It is an important principle of Tatra that What exist in the universe also exist in the body and what is there in the body exists in the whole universe. Therefore more emphasis should be given to practice and study (Yoga) in the body considering the body to be spiritual laboratory. 5.4.2. Qualifications of a Sadhak Explaining the qualifications and characteristics of a sadhak (student) it is said The first characteristic is to have faith. The second is to study with full confidence. The third is devotion/ dedication to the teacher. The fourth is equanimity towards all living being. The fifth is control over sense-organs and sixth limited diet. There is no seventh. 5.4.3. Steps for Sadhana Four steps are described for shvash-sadhana - Aarambha, Ghata, parichya and nishpati. 153

1. Aarambha, The beginning of sadhana is done by shvash-sadhana after studying primary philosophy. There sadhana of antahkumbhak is done. There is a mention that this shoul be done daily four times morning, noon, evening and mid-night. Nadi-shuddhi is achieved after practicing this for two months. As a result of this certain special features are seen in the body such as proper balance, fragrance, brightness and melodious voice. After Nadi-shuddhi study of kumbhak sidhi is done. Here four positions take place. First the body perspire. Second there is vibration in the body. Third the body jumps like a frog. In the fourth it is mentioned that the body can fly. Then it is said that sadhak should destroy his punya-papa karma by pranayama. With further study when sadhak reaches the capacity of doing antahkumbhak for 72 minutes, then many types of accomplishments are seen in him such as ashta siddhi, vak siddhi, svechha-gaman, door-darshan, door-shravan, sukshma-drishty and parkaya-pravesha and aakash-gaman. 2. Ghata when sadhak reaches the capacity of doing antahkumbhak for three hours (one prahar) then he attains ghata position. Here pran, apan, nad, bindu jeevatma and parmatma get united. He attains pratyahar and get victory over sense-organs. Here it is said that whatever objects are known to yogi, he should see atma in all of them. 3. Parichaya In this position vayu (breating) instead of chandra nadi and surya nadi gets settled in sushumna (spinal cord). Now yogi proceeds in the direction of six chakra. He contemplates on panchabhuta. He then spends two hours in each chakra and destroys his karma from his body. 4. Nishpati Practicing as above he destroys anadi karma beej. Getting victory over all chakra he gets merged /engrossed into aatma-jnana. Attains automatic samadhi and he becomes calm, peaceful, and free from life. Various types of pranayama are prescribed to deal with different obstacles faced during sadhana. At the same time it is also said that guru initiates shishya in mantra- diksha. And makes him practice it thousand times. Sadhak has to meditate in muladhar then mantrasiddhi is certainly attained. 5.4.4. Types of Yoga and Sadhak Four types of yoga are described in Shiva sanhita Mantra yoga, Laya yoga, Hatth yoga and Raj yoga. One additional Rajadhiraj yoga meaning Jnana yoga is also prescribed. Detailed description of all these with proper procedures is also available. Sadhak who do this sadhana are also of four types mridu, madhyama, adhimatra and adhimatram. The characteristics of mridu sadhak are : slow zeal, foolish, tense with worries, fault finder, greedy, sinful, gluttonous , flicker minded, very harsh, mean minded. Such sadhak is qualified for mantra yoga. A man who has received blessings of guru and who has done sadhana energetically can attain accomplishment in twelve tears. The characteristics of madhyama sadhak are : balanced intelligence, forgiving, desirous of punya, soft spoken, neutral, ordinarily capable. He is qualified for laya yoga. The characteristics of adhimatra sadhak are : matured intelligence, ready for laya yoga, independent, courageous, broad minded, kind hearted, forgiving, truthful, having faith, devoted to guru, adventurous. He is qualified for Hatth yoga. he can attain accomplishment after six years of continuous practice. The characteristics of adhimatrama sadhak are : great, courageous, energetic, brave, contented, scholar, free from attachment, youthful, moderate diet, fearless, pious, donor, generous, patron, qualified, intelligent, forgiving, religious, serious, soft speaking, devoted to god and guru, lonely, healthy, ever ready for yogastudy, He is qualified for all yoga. He attains accomplishment in three years. In this way the beginning point of Tantra sadhana is Shakti sadhana. After that sadhak gets after destruction of karma and attaining atmajnana. He achieves his ultimate goal of param samadhi.

6.0 Tantra Learning and Jain Yoga

Scholars have connected relics related to religion and yoga with Tantra learning and Jaina yoga. From archeological viewpoint ancientness of both is more than five thousand years. Shiva is considered propounder 154

of Tantra learning. And propounder of Jain Yoga is believed to be the first Tirthankara Aadinatha Rishabha. From many viewpoints scholars have come to the opinion that these two are not two individuals. He is only one individual with different names given to him by different groups of people. One who is Shiva is Rishabh and one who is Rishbh is Shiva. 6.1 Lord Rishabh , Parshva and Tantra - Rishabh in his role as king put in efforts for peace, happiness and prosperity of his people through training of worldly learning. After attaining kaivalya, in the role of Tirthankara he preached for lokottar learning of Shiva marga or moksha marga. This way Rishabh is famous and respected as the father of lokik and lokottar learning. It is possible that with passing of time both learning came to be known as one consolidated system by name of Tantra. In ancient time it (Tantra) was practiced both in grihastha and samnyas ashrama. Therefore it is seen included in both Vaidik and Shraman traditions. In Aagam and Aagam literature many references are found wherein monks and nuns of Lord Parshva are described as doing sadhana of ashtanga nimitta and mantra-tantra etc. Even today mantra etc. sadhana being done in Jain tradition the main among them are of Tirthankara Parshvanatha or his goddess Padmavati. The books of Parshva tradition literature are known as Poorva. One of them was Vidyanupravad Poorva. In this there are references to sadhana of special processes of different learning. 6.2. Jain Literature and Tantra Literature- The original Shastra are called Aagama in Jaina tradition. There are 12 original Anga in Jain aagama. The name of the twelfth anga is Drishtivad. One of its part is Purvagata This is believed to be literature of the period before Lord Mahavira. So its name is Purva. This is not available today. In Purvagata part names of 14 Purva are given. The total verses in those are 83 crores and 11 lakhs. Shaiva literature is also known as Aagama in Tantra. One of the Aagama of Tantra literature is called Siddha yogishvari Tantra. Description of mantra, mudra, mandal etc. together with Siddha yogishvari Tantra learning. It is said that the total number of verses was 100 crores. It is believed to be the most ancient and the most important book. It is called Shree Purva Shastra. This is also not available today. The highest aachar of Tantra learning is Kaulachar. Study of Kaulachar can be done by only a sadhak with divine intention. According to Devi-Bhagvat, Pakhand, Kapalik, Bauddha and Jaina were doing study of Kaulachar. Life style of Kapalik is called mahavrata. In Vidyanupravad Poorva there are description of 500 mahavidya and 700 laguvidya. In Pranavaya Poorva bhoot-pret vidya and mantra-tantra vidya are mentioned. In Sthanang Sutra (9/26), in nine sukshma jnani naipuniko there is mention of mantrvadi and bhutikarmi. In Samavayanga Sutra also there is mention of Vidyagat, Mantragat and Rahasyagat 72 arts. From all these references it is clear that in ancient time (in Pashva tradition before Lord Mahavira) abundant information was available in Jain tradition. They were studied also. But their common use was forbidden. Inspite of so many references in traditions before Lord Mahavira (599-527 B.C.) details or commentary on mantra-tantra are not found in the original aagama or their subsequent aagam-equivalent books. Commentator Abhayadeo etc. believed that details of different learning were there in Prshna Vyakaran Sutra. In absence of a qualified person any sadhak can get corrupt. To avoid that, during 7th century its subject matter was changed.

7.0 Tantra and Mahavira Tradition

Tantra-Mantra is not given encouragement in Mahavira tradition. Scholars believe that it is completely forbidden for monks and nuns. In Jaina Aagama it is considered a thing only to be given up (bad) And the person doing this type of sadhana is called pap-shraman (sinful monk) or pashvarstha meaning monk of loose conduct. Reasons for such transformation are seen in the social and religious world of that period. 7.1. Social Transformation- The main support of social life in the Rigvaidic period were simple life and superiority / excellence of thoughts. Araya were very hard working and religious people. They considered doing good for others as their duty. Collective staying in joint family and hospitality were their specialty (na.18). At that time the social cadre was very flexible. It was based upon karma and Shrama (deed and labour) and not upon 155

caste. (na.21). In civilisation of earlier Vaidic period there was much transformation in political, social, religious and economical life of Aryan. Caste system became very complicated. It became mostly dependant upon the birth and became paternal. Respect for women decreased. Innumerable rites and rituals grew faster. Life of people became complicated. Caste system became a part of social life. This system was only for Brahmins, Kshatriya, and Vaishya. Only grihasthashrama was suggested for shudra There was much growth in blind faith. People had faith in bhut-pret. (Dr. R. S. Tripathi has estimated the lower limit of earlier vedic period as 600B.C.). 7.2. Down fall of Tantra Vidya- Because of transformation in social structure together with transformation in time, apara vidya became more powerful. Because of symbolic mystic and code language the original purpose became subsidiary. This science became means of selfish satisfaction and instrument for giving pain to others. This was also period of Lord Mahavira. (599-527B.C). During his sadhana period Goshalak attained the process of tejoleshya from him. This tejoleshya is also in the form of killing power. After some time Goshalak became aacharya of Aajivak sect.(In Shilank commentary of Aacharanga Sutra Commentato has mentioned Aajivak as a sect of Shaiva tradition). Acharya Goshalak used that killing power at the end of his life on Lord Mahavira . Like this, in that period even ascetics, monks etc. were practicing Tantra-mantra in Sanyas aashrama the last stage of the life. Original purpose of Sanyas aashrama was moksha. But in that period wealth and accomplishment became main purpose and its misuse became rampant. It can be believed that there was a strong necessity of showing the people right direction. 7.3. Independent arrangement for Brahmchrya (celibacy) mahavrat-Because of not understanding the right meaning of symbolic mystic and code language of Tantra and to satisfy own weakness, inclination towards grabbing the verbal form of five things starting with M panchmakara became increasingly popular. Lord Mahavira observing that the traditions of Shraman culture were not maintained, he changed over its format. At that time people were looking for opportunities for indulging in alcohol and sex under cover of Tantric worship to satisfy their sensual pleasures. This condition was also seen in Shraman culture. The one who is not in favour of celibacy is called pashvarstha in Sutrakritang. The commentator has called him svayuthic. This means before Lord Mahavira some of the monks of Parshva tradition, becoming unrestrained (arbitrarily) were already favoring non-celibacy. Lord Parshvanath had considered maithun (indulgence in sex) as included in parigraha. But after his nirvana and a little earlier than Lord Mahavira becoming Tirthankara, some monks under cover of pervert logic were favoring non-celibacy . They argued that lord Parshvanath had not forbidden non-celibacy. 7.4 Lord Mahavira and Transformation of Shraman Culture-Lord Mahavira considering the future time, nature of individual and social condition made many changes in the format of Shraman Culture. Many monks of lord Parshvanatha started arguing against the changes. They approached their Aacharya Kumar Keshi. He was very learned. He knew everything. But to satisfy his disciples he wanted to resolve in practical way. Gautama, the first Ganadhar of Lord Mahavira with his disciples went to Aacharya Keshi in Tinduk garden. There were discussions. Aacharya Keshi put many questions after taking permission. Satisfied with the replies to his questions Aacharya Keshi together with his disciples got himself initiated into pancha mahavrata dharm,a by Ganadhar Gautama. Leaving the earlier path he entered the later path. The commentator of Uttaradhyan Sutra has interpreted earlier path as Path of Tirthankara Rishabha and later path as path of Lord Mahavira. Parshva tradition (culture) got merged into Mahavira tradition. Tantrik sadhana were accepted in Lord Mahavira organisation only on the following conditions. 1. It is used for progress in the direction of atma-vishuddhi. 2. It is used for promotion and publicity of Jaina religion. After 7th century Shakti worshiping in the form of worship of Shasan devta prevailed in Jaina religion. So those learning got revived. Out of that Mantra vidya(learning) became popular as scientific but Tantra vidya was almost dead. There were two main reasons for the development of these sadhana . The first was : Mahavir had given importance to community life sadhana over individual sadshana. 156

So the safety and security of community and physical need of shravak could not be neglected. The second: It was inevitable because to keep this religion alive accepting shakti sadhana and mantra. Otherwise it was difficult to save the worshipers and followers to be attracted by other traditions. After Lord Mahavira Shraman culture survived in two forms Jain Dharma and Bauddha Dharma. As time passed an independent sect of Tantra got established in Bauddha Dharma. Branches such as mantrayan and vajrayan got developed. Kaulachar and namachar etc Tantric activities were included in them. They have vast literature. Like Bauddha, Jains were not much influenced by Tantravad. Only mantra sadhana and shakti upasana got prevailed. The possible reasons are its principles of nivriti marg, celibacy mahavrata and solid / firm faith. Jains totally do not recognise Mantra-Tantra vad, vamachar and Uttar kaulachar. Only those rites and rituals are accepted in which worshipping of religiously and socially undesired functions like pancha-m-kar are not done. In this form adequate alertness remained in Jaina Sadhana. Tantravad could never become popular in Jains from theoretical and practical viewpoint. It is not given any importance in spiritual development. Good conduct has been support of Jains. As a result even though tantravad is alive in other than Jain, it is not given any importance.

8.0 Tantra Science and Preksha Meditation

1. Life viewpoint Intense raga-dvesha and sneha is called pash in Jain philosophy. Any living being with pashis only a pashu(an animal). To make the living being completely free from that is moksha. This is the goal of Jain sadhana. The goal of Tantra is also to free an animal from Pash and link it with Shiva. The goal of Preksha Meditation is also to free the soul from raga-dvesha etc. and experience the free soul. The question of acceptance or non-acceptance of physical and materialistic necessities is never an important one in Jaina philosophy. The main question is how to bring peace in individual and social life? So till the physical and materialistic accomplishments are means for that, they are acceptable but when they are obstacles they are not acceptable. The center of Jain sadhana is chitta shuddhi or mamatva visarjan. Jains have non-absolute viewpoint towards the life. Dissolving / resolving sensuous life and developing spiritual life is the viewpoint of both Tantra and Jain philosophy. In this way they are not opposite to each other but associates. chitta shuddhi is given more emphasis in Preksha Meditation. According to Aacharya Mahaprajna the union of seven components pran, body, sense-organs, mana, buddhi, bhava, and chetana is life. In Preksha Meditation certain exercises are done on this seven components. And also contemplation is done from spiritual and scientific viewpoint. If the purpose of Tantra is vasana-mukti and atma-vishuddhi then it is connected with Jain sadhana and Preksha Meditation. But if the purpose of Tantra is to attain mystic powers by doing certain sadhana (based upon orthodox belief) of special gods for fulfilling personal physical sensuous passions and worldly desires or through the medium of gods attain mystic powers then Tantra has no place in Preksha Meditation. 2.Sadhana Systems Many kinds of exercise systems are there in Tantra. Plenty of literature is available relating to this. All the systems of sadhana are divided into three categories: sthool sadhana, sukshma sadhana and para sadhana. (gross, subtle and ultra). From the viewpoint of this classification sukshma sadhana and para sadhana are seen to be included in Preksha Meditation. Dvani and Japa are included in sukshma sadhana and other like shvaspreksha etc. eight main parts and the special parts are included in para sadhana. 9.0 Questions

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LESSON-13

Jain Yoga Philosophy, Sadhana and Sources of Preksha Meditation

Outline of the Unit
1.0 2.0 3.0 Purpose Preface Jain Viewpoint Towards Living-beings and the World 3.1 Scriptural Basis of Jain Yoga 3.2 Philosophical Basis of Jain Yoga Jain Yoga: Historical Review 4.1 First Era of Jain Yoga 4.2 Second Era of Jain Yoga 4.3 Third Era of Jain Yoga 4.4 Fourth Era of Jain Yoga 4.5 Present Era of Jain Yoga Sources of Preksha Meditation 5.1 Original source of Preksha Meditation 5.2 Sadhana of Lord Mahavira 5.3 Change of Form 5.4 Rise of Preksha Meditation Scriptural and non- Scriptural Sources 6.1 Exercises and Sources of Preksha 6.2 Svasha Preksha 6.3 Kayotsarga 6.4 Sharir Preksha 6.5 Chaitanya Kendra Preksha 6.6 Leshyadhyan 6.7 Bhavana and Anupreksha 6.8 Preksha of Present moment 6.9 Yogasana Spiritual Base of Preksha Meditation 7.1 Dual /Dialectic Existence 7.2 From adhyavasaya Tantra to Bhava Tantra 7.3 Kriyatantra (Structure of Activity) Original Source of Preksha Meditation (Anekantavad non-absolutism) 8.1 Use of Science 8.2 Mantradata Summary Questions Reference Books

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1.0. Purpose
Dear Students, You studied many chief traditions of Bharatiya Yoga learning. In this lesson you will study Jaina-Yoga. Jaina yoga is based upon Jina philosophy in which the ultimate goal is to attain Moksha (emancipation). The first propounder of Jaina Yoga was Lord Rishabh. Many supports for sadhana of apramada (practice of alertness) are referred to in scriptures. But its full /complete procedures are not available. And those are also not in one place but are scattered. Acharya Mahaprajna after investigation and study of many Yoga books has propounded scriptural supports in Preksha Meditation in a systematic form. Preksha Meditation system is renovation of original form of Jaina sadhana system. In this lesson you will learn What is Jaina viewpoint towards living beings and the world? What is the history of Jaina Yoga ? What are the main sources of Preksha Meditation? What are the Scriptural and non- Scriptural Sources? What is the spiritual support of Preksha Meditation? What is the non-absolutism viewpoint of Preksha Meditation?

2.0 Preface
Jaina yoga is based upon Jina philosophy. The word Jina literally means vijeta(conqueror). Here it means conqueror of the soul. The one who has conquered raga-dvesha (attachment and hatred) and has attained his own identity is called Jina. According to the traditional history, the first propounder of Jaina Yoga was the first Tirthankara Lord Rishabh. After him there have been 23 Tirthankara. The last one was Lord Mahavira. He was born in the city of Vaishali in the state of Bihar in a village called Kundapur in B.C. 599. He attained Kevaljnana (the divine / ultimate truth) by undergoing severe penance and practicing meditation. He became Arahat Tirthankara and finally in 527 B.C. attaining Nirvana became Siddha. The life style/ system as prescribed and promulgated by the last Tirthankara Lord Mahavira is called Jainadharma He taught everybody a special life-style for peace and freedom in the life. It is not limited to any person, class or caste. In Jaina philosophy the definition of the life and the world is made from objective, practical and relative viewpoint. The theoretical side of Jaina philosophy is its ideological side. It has four faces Realistic nature of the world/ universe, multi-faced nature of philosophy purity of conduct/character and psychological logic. According to Jainphilosophy the ultimate goal is to attain Moksha (emancipation). Every person of any caste can develop himself up to the position of Jina by doing sadhana. He can transfer himself into Siddha. Can attain Moksha. Every livingbeing can reach to the highest position from the lowest position through a development sequence. In this he has to pass through 14 steps. These steps are called gunasthana. Moksha is the highest step. 3.0 Jain Viewpoint Towards Living-beings and the World Jain Viewpoint is mainly based upon very clear experience and logic. It is objective and relative. It defines an object accepting its real power through relative viewpoint. Classification of an object / element or a material is done in many ways in Jain philosophy. This classification is not possible from common object viewpoint because in that viewpoint no kinds /types of divisions can be imagined. Nine divisions of elements are made from the development of spiritual sadhana viewpoint. They are : Jiva, Ajiva, Punya, Papa, aashravsa, Samvara, Nirjara, Bandha, Moksha. The universe is defined by six substances. They are : Dharmastikaya, Adharmastikaya, Aakashastikaya, Kala. Pudgalastikaysa and Jivastikaya. Very strong emphasis is given on the right knowledge and right conduct. One who has good conduct, he does not have to suffer any unhappiness. Similarly one who has right knowledge of the relationship between the livingbeings and the universe can enjoy peaceful life. In Jain philosophy the universe is believed to be eternal. The relationship between Jiva-Ajiva is there from time immemorial. The main reason for this relationship is karma. Jiva 159

forgets its own real identity because of karma. So sadhana is necessary to save from the effects of karma. Emphasis is given on the conduct / behaviour side right from the beginning. The aspirant /practitioner (sadhak) practicing five vows viz. non-violence, truth, non-stealing, celibacy and non-possession embarks upon the spiritual path. The practitioner then tries to save himself from the bondage of new karma by following right conduct and behaviour. Also together with that he practices such meditation (dhyan sadhana) with which he can get rid off old karma. He can then attain moksha. Jiva can attain that position which is beyond happiness-unhappiness by continuous /continual practice and sadhana. The main goal of Jain religion is to make the soul perfect. Like other philosophies Jain philosophy is also a moksha shastra. Here the purity of conduct is very important. According to Umaswati, samyak darshana, samyak jnana, and samyak charitra (right viewpoint /attitude, right knowledge and right conduct) are the path to moksha. Samyak shraddha, (right faith), right knowledge and moral conduct are three jewels of Jaina religion. Intellectual thinking is necessary for attaining right faith and attitude. This way viewpoint of Jains is intellectual and is based upon logic and is not in favour of blind faith. One very important specialty of Jaina conduct is that, the code of conduct is not based upon casteism. It recommends the same code of conduct for all human beings.

3.1. Scriptural Basis of Jain Yoga - The original books of Jaina religion are known as Aagama.
Aacharanga has the most important place among the ancient aagama. There, a very subtle and meaningful exposition of sadhana of Jaina religion is given. References and indications to bhavana, aasana, and Dhyana are found in scattered form in Sutrakritanga and Bhgavati. There is a systematic exposition of tapoyoga in Aupapatik sutra. In chapters 28,29 and 32 of this aagama there is reference to sadhana path. In aagama literature we can find references to sadhana. But its expansion or processes or systems are not found. Four components of moksha-path are described as jnana, darshana, charitra, and tapa. The union of these four is the road to Moksha. Jain philosophy believes that Jnana-yoga, Bhakti-yoga (sraddha-Faith) and Karma yoga (charitra and tapa), these three together is road to moksha and not any single one of them. In Uttaradhyayan it is said that jnana is not possible without darashana and charitra is not possible without jnana. Without charitra moksha, and without moksha nirvana is not possible. The first means to attain moksha is jnana. They are five Mati, Shrut, Avadhi, Manahparyava and Keval. The subjects of jnana are dravya (substance), guna (quality), and paryaya(mode). There are six dravya (substances) dharmastikaya, adharmastikaya, aakashastikaya, kala, pudgalastikaya and jivastikaya. There are infinite guna and paryaya. The second means to attain moksha is darshana. Its subject is the realization of tattva(elements). There are nine elements. They are : Jiva, Ajiva, Punya, Papa, Aashravsa, Samvara, Nirjara, Bandha, Moksha. The third means to attain moksha is charitra. They are fivesamayik, chedopasthapaniya, pariharvishuddhi, samparaya and yathakhyata. The fourth means to attain moksha is tapa. They are two bahya and aabhyanter (external and internal). Each is divided into six types. Bahya tapaanashana, unodari, vriti-samkshepa, rasa-parityaga, kaya-klesha and pratisamlinata. Aabhyanter tapa prayashchita, vinaya, vaiyavrittya, svadhyaya, Dhyana and vyatsarga. 3.2 Philosophical Basis of Jain Yoga- Philosophical Basis of Jain Yoga is acceptance of dialectic existence. Two (basic) elements atma and pudgala (soul and matter) have their own separate existence. But in this universe they influence each other. The existence of soul is manifested through the medium of the body. The body is made of matter. The relation between the soul and the body is there since time immemorial. The qualities of soul are consciousness and knowledge. These are not found in matter. Therefore soul has a separate existence and also matter has separate existence. This is the main base of Jain sadhana. The souls dwelling in the mundane world are not in their pure form. They are connected with matter that is karma. This is the impurity. To remove this impurity and to get establish in original pure form is the goal of Jaina sadhana system. This goal is called moksha. The system is called Jaina Yoga. 160

According to Jain philosophy the soul is parinami nitya. This means it is both eternal and also changeable. For example whatever comes in front of a mirror, it will reflect that image. The mirror remains the same but the images change. This way the substance soul does not change it is eternal. But from the mode viewpoint it manifests changes. In Jain philosophy from the spiritual development viewpoint the two elements are extended to nine elements. Viz. Jiva, Ajiva, Punya, Papa, Aashravsa, Samvara, Nirjara, Bandha, Moksha. According to Jain philosophy the bondage of jiva(soul) and ajiva (matter) is the unhappiness. The cause of unhappiness is aashravsa. It attracts the karma molecules. Like the dust particles floating in the wind stick to a wet cloth, similarly karma molecules attracted by physical, vocal and mental activities stick on the soul which has become wet because of raga and dvesh (attachment and hatred). To inhibit the bondage of new karma is called samvara. Dissociation of bonded karma is Nirjara. Samvara and Nirjara are the means of freedom from unhappiness. Absolute separation of soul and matter (karma) is permanent freedom from unhappiness. That is moksha. There are five types of aashravamithyatva or avidya, avirati, pramad, kashaya and yoga. (perversity, non-abstinence, remissness, passion and activity). Its opposites are samvara. They are also fivesamyaktva, virati, apramad, akashaya and ayoga. (right faith, abstinence, absence of remissness /vigilence, absence of passion, and absence of activity). Mithyatva / Samyaktva A person attached with Mithyatva cannot recognise his real identity. He believes unhappy things to be happy and non-eternal things to be eternal. He believes that matter is everything. Even after knowing the reason of his stupid belief he believes everything to be opposite. This is Mithyatva. In this position he has intense affinity towards sensual things. Kashaya (passions) become very strong. The means to break this position is to know ones own real identity, to know eternal as eternal and non-eternal as non-eternal, to recognise ones own self is Samyaktva. Avirati / virati A man has desires and expectations. So he is infatuated with matter. He wants to attain and use it. He cannot leave it even after knowing its harmful results. His craving for the life and fear of the death bothers him all the time. He cannot get away /get separated from matter. This is the tendency of avirati. So study and practice of virati is necessary to break this disposition. Lord Mahavira has propounded practice of 12 vrata (vows) for house-holder and 5 mahavrata (absolute vows) for monks. Pramad apramad Pramad means remissness, laziness. Because of Pramad the soul forgets its own real identity. The mind gets attracted towards outer objects and the sense-organs towards their respective subjects. Passions rise again and again. Discretion of what is to be done and not to be done gets dull. Zeal towards good virtues like restraint and forgiveness get weaker. Apramad is opposite of pramad. It means practice of being continuously conscious of own self. With self enlightenment one gets zealous /enthused in spiritual activities and there is firmness in right conduct. Kashaya- akashaya Attachment and hatred are the two main basic faults. Attachment gives birth to illusion and greed. Hatred produces anger and pride. These four anger, pride, illusion and greed pervert the consciousness. So they are called kashaya. These are passions. They represent the emotional state. The above described Mithyatva, avirati and pramad get produced because of rise of kashaya. Cleansing and suppression of these kashaya is possible by sadhana. The total disappearance of these is the position of akashaya. Yoga- ayoga A man has three means of doing activities body, speech and mind. Their activities and involvement are called yoga in technical language. These yoga attract karma molecules /particles and kashaya binds them to the soul. Cleansing suppression and disappearance of these kashaya is called shubha yoga. Yoga produced because of influence of kashaya is ashubha yoga. In the highest position of sadhana, jiva, by total destruction of yoga goes into ayoga position. He attains the ultimate goal of siddhatva after getting free from the body. While aashrava is the cause of unhappiness, samvara and nirjara are the means for the freedom from unhappiness. There are 12 types of nirjara. Practoce of Dhyan and vutsarga are aabhyantar tapa and are chief means of spiritual development. 161

4.0 Jaina Yoga : Historical Review Dhyana sadhana has been one of the important sadhana systems among Bharatiya yoga sadhana systems. In Jaina Aagama mostly the word Dhyana is used in the meaning of yoga. Very detailed description of characteristics, divisions, sub-divisions supports etc. is found in many Jainaagama. According to Acharya Mahaprajna The subject of Dhyana can be divided into four divisions. 1. From Lord Mahavira to Acharya Kundakunda (upto the first century of Vikram). 2. From Acharya Kundakunda to Acharya Haribhadra (upto the 8th century of Vikram). 3. From Acharya Haribhdra to Acharya Yashovijay (upto the 18th century of Vikram). 4. From Acharya Yashovijay till today. Table Yoga : Other than aagama literature Vikram Century Author First SecondThird FourthFifth FourthFifth Sixth Eighth Ninth Eleventh Eleventh Eleventh Twelfth Thirteenth Fifteenth Eighteenth Eighteenth Nineteenth Twentieth 21st Acharya Kundakunda Acharya Umaswati Bhadrabahusvami (2nd) Pujyapad Devanandi Jinabhadragani Acharya Haribhadra Acharya Jinsen Acharya Ramsen Acharya Shubhchandra Somadev Suri Acharya Hemchandra Pandit Ashadharji Sunder Suri Vinayavijayji Upad. Yashovijayaji Jayachrya Acharyashree Tulsi Acharya Mahaprajna Book Samayasar, Pravachansar Tattvarthsutra Aavashyaknirukti kayotsarga Samadhi-tantra, Ishtopadesh Dhyana shatak Yoga Bindu,Yogadrishti Samuchchaya, Yogashatak, Yogavishika Mahapuran Tattvanushasan Jnanarnava Yogasar Yogashastra Adhyatma Rahashya Adhyatma Kalpaprum Shantasudharas Adhyatmopanishad, AdhyatmasarYogavatar Dvatrishika Bado Dhyana, Chhoto Dhyana Manonushasanam Jaina Yoga and 60 related books

4.1 First Era of Jaina Yoga - In the first era the original system of Dhyana was available Kayotsarga,
Bhavana, Vipashyana and Vichaya. The whole system of Dhyana was going-on on these four elements. This was divided in two divisions dharma Dhyana and shukla Dhyana. Lord Mahavira himself was practicing Dhyana. He spent most of the time of his 12 and a half years of sadhana in Dhyana. He did continuous Dhyana for many days. During his period monks were also doing Dhyana. His hundreds of disciples were kevaljnani, avadhijnani and manahparyayajnani. A big number of shraman and shramanopasak were having memories of their previous births. Hundreds of monks were labdhidhar. Also there were many chaturadashpoorvi monks. These accomplishments were not possible with out special sadhana of Dhyana. This contnued till 2nd century after Lord Mahaviras nirvana. Then after, the sequence of changes begun. There were several reasons for changes natural calamities, political upheaval and safety of the community. That time a severe / horrible drought / famine of 12 years took place. Thousands of monks who were highly accomplished left for heaven by undertaking /performing anashana (fast unto death). The Jain community suffered emptiness. After Nanda and Maurya dynasties Jaina community did not enjoyed the favourable conditions what 162

they enjoyed earlier. That also created obstacles in the continuity of sadhana traditions. During the 4thcentury after Mahavir nirvana, Nyaya-Darshana of Maharshi Gautama and Vaisheshik-darashanof Kanada got established. With establishment of these philosophies the era of philosophy (darshana yuga or sutra yuga) begun. Contentions and debates on the interpretations of scriptures started everywhere. Such debates got recognition. Every religious community started assaulting other religious communities. 4.2. The Second Era of Jaina Yoga- The long-time result of the above three reasons was that, Jaina community which was Dhyana-pradhan turned into svadhyaya-pradhan to protect Shruta. The one which was spiritual became community conscious. The total result of all these conditions made Jaina monks engaged in development of the community. Acquiring and exhibition of Power both became prominent. As a result tradition of Acharya who can make the community powerful became popular. The place of Dhyana was taken away by Shastriya jnana (technical knowledge), learning and mantra. The current of spiritual knowledge, Vipashyana and/or nirjara started turning in the direction of miracles. After fourth-fifth century of Mahavir- nirvarna the place of Dhyana was taken over by learning. Even then the original tradition of Dhyana did not vanish totally. But some great monks continue to emphasis on the flow of Dhyana. Jinabhadragani Kshamashramana composed Dhyana Shatak (sixth cent.V.S.). Pujyapad wrote two books SamadhiTantra and Ishtopadesh. The original system of Dhyana is safe in the books of Acharya Kundakunda, Jinabhadragani Kshamashramana and Pujyapad. There is no mixing. They are not influenced by any other tradition.

4.3. The Third Era of Jaina Yoga- The branch of Tantra has been very old in Bharatvarsha. Gorakhnath
lived in the tenth century. He propounded Hattha yoga. With its promotion attraction of people increased towards Tantrashastra. Peoples inclination increased towards Tantra, Mantra and Hatthayoga. It was very difficult to be saved from such conditions for any tradition. Jaina tradition also could not be saved from it. Its original flow of Dhyana was for nirjara meaning pure spiritual. Slowly this got discontinued. New things got entered into it. Acharya Haribhadra (eighth cent.) merged system of Yogadarshana of Maharshi Patanjali with system of Jaina sadhana. There was not much change in it. Some things were new. Popularity of Japa increased after Acharya Haribhadra. In his earlier period many kalpa and japa procedures were produced. They are : Namaskara mahamantra kalpa, Padmavati Kalpa, Bhairava kalpa, Shatru jaya kalpa etc. There was lucid deliberation of learning and mantra in Chaudaha Purva (twelfth Aagama literature). But it was not connected with sadhana system. Its purpose was not Nirvana. Its purpose was development of worldly /mundane powers. People wanting to have such powers do japa of this learning and Mantra. But japa was prohibited for Nirvana sadhana. Some famous Acharya lived in eleventh-twelfth centuries. Acharya Shubhachndra composed Jnanarnava and Acharya Hemachandra composed Yogashastra. Acharya Somadeva wrote lucid deliberation on Yoga in YashastilakaAcharya Ratnashekhar wrote Gunasthana Kramaroha. Study of these literature reveals many big changes in Jaina sadhana system. In Jnanarnava and Yogashastra four types of Dhyana viz. Pindastha, Padastha, Rupastha and Rupatit, took the chief place in the form of secondary divisions of dharma Dhyana. Similarly place of Jnana, darshana, charitra and vairagya bhavana was taken over by parthavi, aagneyi, vayavi and maruti. This transformation indicates attraction of people towards Hatthayoga and Tantrashastra. In this flow Jaina Acharya also fully learnt laukik dhyanna. But control was also put upon mantrashakti (power of mantra) when it was being used in excessive way. Then it was almost lost during these centuries. The secret of Dhyana was lost earlier. And during these two-three centuries secret of mantra was also lost.

4.4 The Fourth Era of Jaina Yoga (16 to 19 cent.) - In the last four-five centuries the influence of bhaktimarga is more seen over Jaina sadhana system. Yogi Aanandaghanaji wrote many stavan (prayers). This was a new appearance in Jaina sadhana system. He was influenced by Vaishnavi Bhaktimarga. Another Yogi Chidadandaji was influenced by Shaiva sadhana. He has described in great detail svarodaya and pavan-vijaya. Jayacharya came in the nineteenth century. He did deep study of Dhyana. Two of his important works written in local language Bado Dhyana and Chhoto Dhyana are available . He also wrote many stavan.
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4.5 Present Era of Jaina Yoga

Present era is called Scientific era. Today much emphasis is given on research, experiments and investigation. In the twentieth century Acharya Tulsi put in efforts to revive the lost tradition of Jaina Yoga system. He wrote a book Manonushasanam in sutratmak style in Sanskrit language. In the small frame of this book he wrapped up vast and rich heritage of 2500 years. He encouraged his successor Acharya Mahaprajna for restoration of Jaina yoga sadhana system. Acharya Mahaprajna based upon 13 years of research of shastra, collation of data, determining the system, comparison with scientific facts, experiments and experience, developed Preksha Meditation system. Preksha Meditation system is revival of original Jain sadhana system. He has written more than 50 books on yoga and meditation. The main books among them are : Jain Yoga, Appanam Sharanam Gachchhami, Chetana ke Udhrvarohan, Mahavir ki sadhana ka Rahasya, Apana Darpana : Apana Bimba, Tab hota hai Dhyan ka Janma, Adhyatma Vidya. Etc. In this way Jain sadhana system is again progressing in the direction of its original identity. Over and above this, many spiritual yogi practitioners existed at different times in all Jaina traditions. They did special spiritual sadhana. There were some house-holders who were great sadhak like Shrimad Rajachandra. Their experiences in the spiritual sadhana are great inspiration today.

5.0 Sources of Preksha Meditation 5.1 Preksha Meditation : Main sources - The word is not eternal. But the meaning is eternal. Words
change. At different times new get created. And there are changes in the language. The meaning remains the same. The question is how old is the word Preksha? It is certainly as old as Lord Mahavira. But if we think from the meaning point of view it is there from the time of Lord Rishabha. He propounded Aatmavad and yogasadhana. This way the main original source is Lord Rishabha. There is an incident Bharat, son of Rishabha took bath. After that he sat in his bed-room. It was an ideal palace. It was made of mirrors. He sat there and was looking at himself in the mirror. He was doing his preksha. In the process of doing preksha observing himself he became Kevali (omniscient). This is the first source of meditation. Dhyana sadhana of Lord Parshva was special /distinct. Its influence was very extensive. Natha sect, Bauddha religion and Jaina religion were influenced. It was so very extensive that many were influenced. Dr. Hazari Prasad Dvivedi has described in great details these facts in his book Natha sampradaya ki shodha. 5.2 Sadhana of Mahavira -After Parshva, Mahavira did intensive Dhyana-sadhana. He stood for 16 days and nights in kayotsarga-Dhyana posture. He would look at urdhva-lok, madya-loh and adho-lok in turn to understand the elements in each of them. His preksha continued without break. After Mahavirs nirvana, Dhyana sadhana continued for a long time. 5.3. Change of Form - It seems that thousand years after nirvana of Lord Mahavira a turn took place and Dhyana sadhana became weak. 1500 years after Mahavirs nirvana the form of meditation changed. The original system of Dhyana sadhana, the ancient system of Jaina religion got abandoned and the system influenced by Hatthayoga got underway. Acharya Haribhadra, Hemchandra, Shubhachandra, Pujyapad etc. revived Dhyana sadhana again. But its form was changed. During this 500 years Dhyana sadhana became very weak. A time came when Jain people forgot that there was a system for meditation. Once it happened in Delhi. Acharya Mahaprajna and other monks were going to Adhyatma Sadhana kendra from Anuvrat Bhuvan for attending a Preksha Meditation shibir. On the way a person who was retired Income-tax Commissioner met them. He asked, where are you going? He was told they were going to Adhyatma Sadhana kendra for attending a Preksha Meditation shibir. He was surprised to hear that. Such a learned person, high ranking officer and that also a Jain asked, Is there a system of meditation among Jains also? During these centuries the atmosphere was such that superficial talks, rites and rituals became more influential and meditation was lost. 5.4 Rise of Preksha Meditation - The work of editing Aagam was going on. Acharya Mahaprajna was editing Uttaradhyayan. A long chapter on meditation was connected to the thirtieth adhyaya. In this connection he 164

read through many related Jain Books of both sects Shvetamber and Digamber and included them wherever possible. The place was Panchayati Nohara, Udayapur. In 1962 after night pratikramana Acharya Mahaprajna was sitting in the proximity of Gurudev Acharya Tulsi. On the occasion he made a statement, A lot has been written on meditation among Jains. Immediately Gurudev said, Yes! But, now that tradition is lost. Why not do research on this?. This was the mantra for the rise of Preksha Meditation. This was the successful sowing of the seed of Preksha Meditation. It grew up very fast. Shibir (camps) were organised. In 1975, in Jaipur, contemplation on the subject was done. Now that the system is begun and shibir are being organised, why not name the system? This contemplation was put into action in Shishamahal of Green house of Jaipur. Two words are found in Aagama for meditation Vipashyana and Preksha. These are old words. Vipashyana is Bauddha Dhyana system. Acharya Mahaprajna selected the word Preksha. Bharat, the eldest son of Lord Rishabha had practiced preksha, from then onwards the same meaning of preksha traveled through the time and in 1975 merged into Preksha. Old meaning , new word.

6.0 Scriptural and non- Scriptural Sources

It is said in Dashavaikalik Sutra Look at the soul with the soul. Observe the subtle mind with your mind. Observe the subtle consciousness with the gross consciousness. To see is the basic element of meditation. So the name Preksha Meditation is given to this Dhyana system. To know and to see is the basic characteristic of consciousness. Capacity to see and to know get dormant in veiled consciousness. The key-word for awakening this capacity is know and see. The key-words given by Lord Mahavira for sadhana know and see are the main . Contemplation, thinking or observation are subsidiary and primary. These cannot take you far in the area of sadhana. Look at the soul with the soul are the key-words for awakening spiritual consciousness. The study of this we begin with breathing. Breath is a part of the body. We live because of breath. So first of all we see breath. See the internal vibrations, movements and happenings inside the body. seeing this regularly the mind becomes expert. The mind becomes very subtle. Then it can see the vibrations clearly. When tendencies or feelings or passions rise, their vibrations are clearly seen. With reference to the above, it is given in Aayaro (Aacharanga Sutra), The one who can see within him the vices like anger, pride, deceit, greed, attachment, hatred etc. he can break the vicious circle of birth and death. A great practitioner becoming non-active by stopping all physical, vocal and mental activities can see and know. A seer does not need any indication. He does not need any qualification. When we see we do not think and when we think we do not see. The chain of thoughts continuously go on. The first and the last means to stop it is to see. You see /look at a particular object without blinking and the thinking stops. All options disappear. See that where only consciousness is active. There, if you get thoughts of attachment or hatred then seeing becomes subsidiary. This applies to knowing also. We first see and then know. This can be said in other words as As we go on seeing we go on knowing. Lord Mahavira achieved that. He was Aatma-drashta. He praised the road of Aatma-darshana. So the support of Preksha Meditation is philosophy of Aatma-drashta. Its purpose is search of the truth. The form of Preksha Meditation is to be constantly aware / conscious of the soul. To remain fully aware of the self. Lord Mahavira said, that a wise man should not be remiss. A person with remissness is fearful. In absence of remissness one is fearless. Lord Mahavira practiced this constantly. Lord Mahavira gave this same advise to his disciple Gautam !Do not be remiss even for an instant. There are references in aagama to many experiments and exercises for non-remissness. These are dispersed here and there. But their methods / procedures are not available. Acharya Mahaprajna researched and experienced these procedures. Then he has presented them in systematic form in Preksha Meditation. He had earlier divided these in 12 parts. After some period of more experimentation he reclassified them into eight main, four assistant and thee special parts. The 8 main parts are 1. kayotsarga, 2. Antaryatra, 3. Shvaspreksha, 4. Sharir preksha, 5. Chaitanya kendra preksha, 6. Leshya Dhyana, 7. Anupreksha and 8. Bhavana. 165

The four assistant parts are dhvani (japa), mudra, aasana and pranayam. The three special parts are preksha of the present moment, vichar-preksha and animesha preksha.

6.1 Exercises and Sources of Preksha - Shvaspreksha and kayotsarga are two supportive elements of
Preksha Meditation. Their sources are found in Aavashyaka niryukti and kayotsarga shatak. There it is said, make your breath subtle, and do kayotsarga. Subtle breath means slow breathing. Stay in kayotsarga with slow breathing. The source for . Sharir preksha is found in Aacharanga Sutra. Chaitanya kendra preksha 13 chaitanya kendra (psychic centers) are mentioned in Preksha Meditation. In hatthayoga 6 chakra are prescribed. Somewhere nine chakra are mentioned. In Nandisutra there is mentined of 100 chakra. There is discussion in Aacharanga and Shadtakhandagam also on this. There is a detailed description of Leshya Dhyana in Prajnapana and Uttaradhyayan Sutra. Leshya is an important system that represents our bhava and defines them. The fourth Acharya of Terapanth, Jayacharya has done good description of meditation of colors. He has written two books Chhota Dhyana and Bada Dhyana. Very good system of doing color meditation is found in these two books. Anupreksha 12 or 16 Anupreksha are prevalent since ancient times. Kundakunda wrote about 12 Anupreksha. Swami Kartikeya and Vinayavijayaji and many other Acharya wrote about this subject. The word Anupreksha is ancient. But the credit of developing its procedure goes to Acharya Mahaprajna. As soon as the procedure for Anupreksha was developed. 25/30 exercises of Anupreksha got developed. Exercise of Anupreksha for change in nature of a person is very powerful. Anupreksha is very important for giving up old bad habits and formulate new good habits. 5.2. Kayotsarga (Complete relaxation with awareness)- It is a rule for monks to perform Kayotsarga many times during the day. This is a process for freedom from all unhappiness. There are many purposes for doing Kayotsarga balance of activity and rest, prevention of fear, realising own faults, victory over passions, prevention of harm etc. The word Kayotsarga is made up of two words kaya and utsarga. This means to leave the body. There are two types of Kayotsarga cheshta Kayotsarga and abhibhava Kayotsarga. In the process of Kayotsarga all the activities of the body are given up with full concentration. This prevents fickleness of the body. So this is also called kayik Dhyana. Kayotsarga are of three types standing, sitting and lying down. A sequential review of the mistakes / wrongs committed is done. Till guru ends Kayotsarga, dhrma dhyan and shukla dhyan are performed by making breathing (inhaling and exhaling) subtle. The measure or limit of Kayotsarga is stated to be different for different occasions. Its limit or period are connected with the measure of breathing which is connected with the timings of reciting shloka. This way Kayotsarga and shvash preksha( breathing) are connected. There are several accomplishments of Kayotsarga knowledge of religion., detachment with body, purity of soul, forgiveness, and development of concentration. 6.3 Shvash Preksha - The purpose of Shvash Preksha is to win over breathing. Winning over breathing is a characteristic of an yogi. It is said for a monk that he should walk with controlled and peaceful breathing. Such practitioner accepting the religion experiences auspiciousness. dhrma dhyan and shukla dhyan are performed by making breathing (inhaling and exhaling) subtle. In kayotsarga also breathing is not stopped but (inhaling and exhaling) is made subtle. During meditation the breathing should be slow. Breath should not be stopped forcibly nor it should be forcibly exhaled but it should be inhaled and exhaled slowly.

6.4 Sharir Preksha -The purpose of Sharir Preksha is to increase the continuity of awareness of soul. It
is said in Aacharanga Sutra that, This is the present moment of this body. One who investigates / inquires thus is without remissness. Continuous awareness of soul is non-remissness. Body is means for moksha. It is said in Uttaradhyayansutra that the body is a boat, Jiva is the sailor and the 166

world (samsara) is the sea. One who desires moksha swims across the samsara sea with the help of the body in the form boat. The body is the abode for a living being and is equally an abode for the soul and the consciousness. Therefore there is sensation in every particle. The man can see his own form through these sensations. He understands his nature of existence. To see or to know or to experience the sensations in the body is to see consciousness and through it as a medium see the soul. The process of Sharir Preksha is also found in Aagama in the form of indications. It is said in Aacharanga Sutra, You look at the body. It is trembling all over. In this manner the practitioner reaches to the interior of the body. There he can also see various secretions. He has been cautioned that there are secretions from all sides. With these the man gets infatuated. This you see. There are three main accomplishments of Sharir Preksha karma-vilaya (destruction of karma), knowledge of the world and knowledge of past and future. Destruction of Karma-bondage as a result of aatma-vismriti (pramad /remissness) is done by apramad (non-remissness). One who has learnt to see the positions /conditions happening in the body and the mind, he can see his past and future like he is seeing the present.

6.5 Chaitanya Kendra Preksha- The main purpose of Chaitanya Kendra Preksha is to purify the
tendencies. It is said in Aacharanga Sutra that man should get free from kamasakti (attacment to ?

6.6 Leshya Dhyana - The purpose of Leshya Dhyana is to purify leshya and thereby purify bhava.
Adhyavasaya get purified by weakening of leshya. Leshya get purified by purification of Adhyavasaya. The principle of leshya that Lord Mahavira propounded is divided into two currents One is that of bhava and the second is that of colour. One is Chaitsik and the other is paudgalik. One is bhava leshya and the other is dravya leshya. There are two types of paudgalik leshya karma leshya and no-karma leshya. Karma leshya We have a karman sharir inside us. Karma particles get collected there. When these Karma particles get ripe they manifest through our vidyut sharir and taijas sharir. These karma are then called leshya. So leshya is called stream of karma. As the flow of Karma leshya comes from inside, the soul gets changed into that mode. This mode of soul is called bhava leshya. These karma pudgal-paramanu (particles) have all the four qualities viz. colour, smell, taste and touch. Out of those four, the colour influences the body and the mind more. That is why leshya are named on the basis of colours. An extensive description of six Karma leshya and bhava etc. related to them is found in Uttardhayayan Sutra. There are six types of Karma leshya krishna, neel, kapot, tejo, padam and shukla. In the outer world the sun-light, rays of different colours, sparkles of jewels, colour of the body etc. are called nokarma leshya. Bhava leshya(bhava) can be changed by doing meditation of colours (nokarma leshya). The procedure is first to visualize the colours and then practice to see them. Gautama asked Lord Mahavira, O lord! Does krishna leshya get converted into neel leshya by absorbing particles of neel leshya? Lord Mahavira replied, Yes Gautama! it happens. Krishna leshya get converted not only into neel leshya but also into kapot, tejo, padam and shukla leshya Krishna, neel and kapot are adharma leshya. Because of these three, jiva attains bad or lower specie of life. But by leaving them a man can attain anuttar samvega. This way taijas, padam and shukla are three dharma leshya. With these three, jiva can attain better life. Therefore it is said for the monks that they should avoid lower or bad leshya.

6.7 Bhavana and Anupreksha - There are many reasons for practicing and studying bhavana to get
stabilize in the soul or stay in the soul, solving problems, generation of virtues, destruction of vices. One of the purpose of bhavana is to stay in the soul. It is said in Samadhi Tantra that one who is doing bhavana of Aatma gets steady in the soul. Bhavana is like a boat. As the boat takes you safely to the shore, one 167

whose soul is pure with bhavana safely finds solutions to his problems. He is free from all unhappiness. Without bhavana even scholars do not get peace of mind. No happiness can be attained without bhavana in this world of miseries. It is said that the sequence of meditation which is disturbed gets reconnected and desirable virtues get created. One who can defeat greed with its opposite alobh-bhavana, he does not enjoy or consume attained sensuous luxuries. He gets free from vices like greed. The mind is influenced by the subject on which repeated contemplation is done or the activities which are repeatedly exercised / practiced. That is why such contemplation and the activities are called bhavana. The main goal of anupreksha is to get knowledge of the truth by repeated contemplation with the strength of faith on the basis of experience level. Anupreksha is a kind of svadhyaya. After Preksha Meditation anupreksha is practsed. After dharma Dhyana, practice of four anupreksha ekatva, anitya, asharan and samsara is done. There are four anupreksha of shukla Dhyana alsoanantavrittitanupreksha, viparinama anupreksha, ashubha anupreksha and apaya anupreksha. 1. Anitya anupreksha Lord Mahavira told the practitioners giving them the knowledge of anitya, Look at this body, earlier or later one day it has to go. Destruction is its nature. It is fickle, impermanent and non-eternal. It increases and decreases. It passes through several positions. The death can come any moment. The age passes, the youth goes away. The life elapses. Nights run away. Pleasures are also not eternal. 2. Asharan anupreksha The following is said about asharan anupreksha These relatives are not capable of giving you refuge. You are also not capable of giving refuge to them. The practitioner contemplates the truth in this manner that when I am totally destroyed by my own karma then all the relatives, mother, father, son, wife, brother are not capable of protecting me. 3. Samsar Anupreksha Birth and death are causes of unhappiness. The practitioner should deeply experience this truth. Jiva attains birth-death because of delusion. I have experience unhappiness and pain in all life. There is no happiness even for a moment. 4. Ekatva Anupreksha -Leaving all relations aside, man should do this bhavana Nobody is mine. Therefore I am alone. The monk should experience loneliness of his soul. 5. Anyatva Bhavana All mundane things are different/ separate from me and I am different/ separate from them. Matter is different from me and I am different from it. 6. Procedure During bhavana and anupreksha the practitioner plans his efforts towards the goal, he concentrates, makes the goal his chief subject, always keep the goal in memory and be totally engrossed in it. After Dhyana practice of anitya etc. anupreksha should be done. 7. Result A practitioner of anupreksha changes the strong bondage prakriti (intensity) of the seven karma(but for aayushya karma) into weak bondage prakriti. He weakens the intensity. Bandha (bondage) of aayushya karma happens sometimes, sometimes it does not happen. He does not bind Asata vedniya karma repeatedly. He passes through the forest like samsara very quickly. The one who can influence himself with good karma, his bhavana can reach him up to his goal. The one whose mind is influenced by incessant bhavana, his mamatva (attachment) gets over and he becomes samatva.

6.8 Preksha of the Present Moment - Lord Mahavira said, O sadhak ! you understand the moment.
Know this moment. The past passes away. The future is not known. The living moment is the present. Memories of past produce imaginations and passions of future. The one who is experiencing the present Moment is saved from both imaginations and memories. Imaginations and memories create mind with attachment and hatred. The one who is experiencing the present Moment is saved from attachment and hatred. Wise men do not see the meaning of past and the future. The one who leaves imagination is the one to see the present. He would weaken karma-sharir and destroy it. 168

Dravya kriya is disturbance in the mind and obstacle to sadhana. Bhava kriya itself is sadhana and Dhyana. When we walk, we are conscious of walking. I am walking This is there as memory. This is bhava kriya of the motion. The advice is that the practitioner should not concentrate his mind on the subjects of the five sense organs. Something is seen by the eyes, words are heard by the ears, the smell, cold or hot air that touches the body one should not connect his mind to all these. Should not have memory of taste. The practitioner should not study while walking. Keep the mind totally vacant. He should not remain a walker; he should become the walk. Get fully engrossed in it. Full attention is in walking. This is called gamanyoga. The maxim for bhava-kriya is chitta and mind should become one with the activity (kriya). When the mind gets connected with every activity of the body and the speech and chetana is permeated in it then it becomes bhavakriya. The sense organs are dedicated to that activity, the heart is influenced, there is no other thing in the mind then this kriya beconmes bhava kriya.

6.9 Yogasana - In Jaina tradition, study and practice of aasana is done for the stability of mind right from the
beginning. Aasana in which the mind remains stable is the correct aasana. Lord Mahavira himself was doing meditation being stable in ukadu etc. aasana. Aasana is a kind of tapasya (penance). It is included in Kayaklesha. The practice of doing beneficent veerasana etc., focussed aasana for the soul is called Kayaklesha. Other name of aasana is sthanayoga. There are three types of sthanayoga 1. Urddhva sthan, 2. Nishidana sthan, 3. Shayansthan. There are seven types of Urddhva sthanSadharan, Savichar, Saniruddha, Vyutsarga, Samapada, Ekapada, and Gridhdoddin. There are five types of Nishidansthan yoga Utkatuka, Godohika, Samapadaputa, Paruadak, Ardhaparuadak. There are six types of Shayansthan yoga Lagandashatyan, Uttanshayan, Adhomukhshayan, Ekaparshvashayan, Mratakashayan, Urdhvashayan. Practitioner should do Kayotsarga in Urddhva sthan. He should get himself matured in Kayaklesha for enduring the physical pains, damage to infatuation to happiness, and growth in religion.

7.0 Spiritual Base of Preksha Meditation

7.1 Dual / Dialectic Existence- Our existence is combination of two elements. One is chetan, Jiva. the other is achetan, sharir. Some people believe only in the body. They do not accept an independent power of chetan or Jiva. They are Anatmavadi. Atmavadi philosophy believes Soul and body as different. They accept independent existence of Chetan. To understand Aatmavadi viewpoint, we have to go further than the gross body. Whereas Sharirvadi viewpoint stops at the gross body, sense organs and mind. But Aatmavadi viewpoint goes further to subtle body, very subtle body, chita, adhyavasaya, kashaya and finally reaches up to chetana.

7.2 From adhyavasaya Tantra to Bhava Tantra- According to Aatmavadi philosophy dravya aatma or the original soul, the substance soul (chetan tatva)is in the center. Around this center is the circle / ring of kashaya which is made up of /created by very subtle karma particles. This is kashaya tantra. Even though chetan tatva is in control position, the kashaya tantra is so powerful that without its wish the practitioner cannot do anything. The activity of chetanya is taking place in the form vibrations. They have to cross the ring of kashaya to come out. Once they come out they form their own independent tantra. That is adhyavasaya tantra. This tantra getting active together with other subtle body, taijas sharir goes further. Then it becomes leshya tantra. Going further these vibrations of chetana goes down in the gross body and first of all through the medium of brain produces chitta. 7.3 Kriyatantra (Structure of Activity)- Mind body and speechall the three are parts of Kriyatantra, means of activity. They are not means of knowledge. Jnana tantra get terminated at chitta tantra and bhava
169

tantra get terminated at leshya tantra. Kriyatantra gets activated for the activities as per the directions of these two. There are three workers for doing these activities mind, speech and body. Meaning of mind is memory, imagination and thinking. To obtain knowledge is not the function of mind. Function of mind is to obey the directions received from chitta tantra and leshya tantra. In this manner vibrations of chaitanya crossing over ring of kashaya come out in the form of adhyavasaya and joining with leshya tantra turn into bhava dhara. This bhava dhara manifest through granthi tantra (endocrine system), this is called bhava tantra. Bhava dhara manifest in the form of vriti and compels chita for activity (pravriti, kriya, aacharan). But because of awakening of chitta and vigil of wisdom and prudence, chitta remains unaffected. And vriti remains ineffective. Otherwise in unconsciousness of chitta, the vicious circle of vriti to pravriti and pravriti to repetition continues. Preksha Meditation is the strong means for awakening of discrimination power and wisdom. It disciplines kriyatantra, and pravriti tantra and purifies vriti, bhava, and kashaya. This is the support for realisation of soul and climbing up the highest peak of development of soul.

8.0 Original Source of Preksha Meditation (Anekantavad non-absolutism)

Earlier only one exercise of kayotsarga was in use. But with more research more versions are developed. Today five versions of kayotsarga are developed. In searching for all these procedures and sources, help was obtained in required amount from Hatthayoga, Tantra, Shaiva sadhana (system), Vijnana Bhairava etc. All these are used. Propounder of Preksha Meditation is not orthodox. According to Acharya Mahaprajna, we have found a logical system. We have flexibility. We have not used only the ancient literature. We have made use of the modern science in big way. We believe that many ancient elements can be defined better with the use of modern science. They could not have been better in the ancient literature.

8.1 Use of Science - Today science of physiology and hygiene have developed very much and so also the
science psychology. In any meditation system if present scientific systems are not included then it will be groping in dark. We should make full use of them. In Preksha Meditation extensive use of these sciences is done. They have been given new definition with new dimensions and new form. That is why a medical practitioner understands it much faster. Without understanding the body, meditation cannot be right. Preksha Meditation is therefore so very much flexible that there is scope for new additions. Doors are open for compilation of old and coordination of new. Acharya Tulsi had said, There is no false attachment to the ancient and no allergy towards the new. Both are welcome. This way non-absolutism viewpoint became the main support of Preksha Meditation. 8.2 Mantradata - This is a concise analysis of the sources of support of Preksha Meditation. The ancient source is Rishabha and Bharat. In the present, mantradata is Acharya Tulsi. Every individual has power but the need is for someone to awaken that power. Mantra is important but mantradata is more important. It is good fortune to have Acharya Tulsi in the form of Guru. Acharya Mahaprajna got his directive to develop this system of meditation and also his encouragement and guidance. As a result such a system is developed in which competence to create a new structure of man and the world is included.

9.0 Summary
1. According to traditional history the first original propounder was Lord Rishabha. Ideological side of Jain philosophy is its theoretical side. It is based upon logic and experience. Jain philosophy is explained through the medium of nine elements and the world is defined with respect to six substances. Here much emphasis is given to samyak jnana, samyak darshan and samyak charitra (Right knowledge, right attitude and right conduct). The original books of Jain religion are called Aagama. There is a subtle and meaningful description of yoga system of Jain religion in the first aagama. Our brain is combination of two elements. To experience the independent existence of soul and to make it totally free from the influence of karmik particles (matter), are the philosophical basis of Jainyoga. 170

2. The word Dhyana is mostly used in the meaning of yoga. According to Acharya Mahaprajna the subject of meditation can be divided in four parts. Original systems of meditation kayotsarga, bhavana, vipashyana and vichayawere available in the first era. After the fifth century the place of meditation was taken away by vidya (learning). Acharya Haribhadra connected yoga-darshana of Maharshi Patanjali with Jaina sadhana system. During eleventh and twelfth Vikram centuries, Acharya Shubhachandra composed Jnanarnava and Acharya Hemchandra composed Yogashastra . In nineteenth century Jayacharya composed two compositions Bado dhyan and Chhoto dhyan In twentieth century Acharya Tulsi wrote manonushasan in the tradition of Jainayoga. 3. Natha Sampradaya and Bauddha and Jaina religions were influenced by Sadhana of Parshva. After nirvana of Lord Mahavira Dhyana sadhana became weak. The place of ancient Dhyana sadhana was taken by system influenced by Hatthayoga. Acharya Haribhadra, Hemachandra, Shubhachandra etc. moved Dhyana-sadhana forward. But its form changed. Jaina people even forgot that there was some Dhyana-sadhana among them. Acharya Tulsi told Acharya Mahaprajna to do research on Dhyana-sadhana system. And Preksha Meditation system was created by him doing much thinking and research.

10.0 Questions
Essay 1. Explain the philosophical and Aagamik basis of Jaina Sadhana, defining Jaina viewpoint on the life and the world. Discuss historical review of Jain Yoga. Discuss the original sources of Preksha Meditation. How many words for Dhyana can be found in Aagama? When was the naming of Preksha Meditation done? How many parts are there of Preksha Meditation? In which aasana, Lord Mahavira was doing Dhyana? Who was mantrdata of Preksha Meditation ? ______ was the last Tirthankara ? During the process of kayotsarg ________ . Reference books.

Short Notes 1. 2. 1. 2. 3. 4. 5. 6. 7. 11.0.

Objective Questions

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Lesson- 14

Bharatiya Psychology, Prana, Sharir, Indriya, mana, Buddhi, Bhava and Chetana
Outline of the Unit
1.0 Purpose 2.0 Preface 3.0 Bharatiya Psychology 3.1 Meaning of Bharatiya Psychology 3.2 Specialties of Bharatiya Psychology 3.3 Nature of Bharatiya Psychology 3.4 Fields of Bharatiya Psychology 3.5 Importance of Bharatiya Psychology 3.6 Basis of Bharatiya Psychology 3.7 Bharatiya Psychology and yoga 3.8 Future possibilities of Bharatiya Psychology 4.0 Bharatiya Psychology and Life. 4.1 Purushartha Vichar 4.2 Aashrama Vichar 4.3 Varna Vyavastha 5.0 Bharatiya Philosophy and Life 5.1 Life in Sankhya Philosophy 5.2 Life in Jain Philosophy 5.3 Life in Bauddha Philosophy 5.4 Life in Nyaya Vaishesik Philosophy 6.0 Bharatiya Psychology and Basic Elements of Life 6.1 Pran 6.2 Sharir and Aatma (Body and Soul) 6.3 Indriya and Samvedana (Sense-organs and Emotions) 6.4 Mana (Mind) 6.5 Form of Buddhi 6.6 Bhava 6.7 Chetana 7.0 Summary 8.0 Questions 9.0 Reference Books 1.0 Purpose Dear Students, Indian psychology is very much useful to understand the basic elements of Science of Living. In this lesson you will learn about What is Bharatiya psychology? What is the relation of Bharatiya psychology with the life.? What is the viewpoint of Bharatiya philosophies towards the life? What is the relation of Bharatiya psychology with the basic elements of the life? 172

2.0 Preface
There are seven basic elements of Science of Living. We have already studied them in short earlier. In ancient times, its study has been done by different philosophies. Modern psychology is also doing elaborate study of these elements. The study of Indian ideology with reference to the life and the elements of the life was done in ancient times. The study with reference to the modern psychology of this ancient study is called Bharatiya psychology.

3.0 Bharatiya psychology

Looking at the history of psychology, we come to know that before the rise of modern science, psychology was basically a subject of philosophy. The reason for this is, that in philosophy there are efforts to understand and clarify the life. Philosophy contemplates on the questionwhat is life? What are its purpose and goal ? etc. It highlights different sides of life. When philosophy studies the life and the world then the study of human-life is incidental. There are discussion on its physical, mental, animation powers, its power of soul and spiritual powers. Bharatiya philosophy and Bharatiya psychology has given good guidance for the human-life. We find to the point solutions to many questions in Bharatiya psychology as following How different philosophers have looked at the life from different viewpoints? Which problems are considered? How they are analysed? Which solutions are given? Who are the users ? What are the basic elements, what are inspiring elements? What are directing elements? What are decisive elements? Etc. etc. How can the life be healthy, peaceful, capable and successful ? The word psychology was first used in 17 th. Century. Earlier in 16 th. Century the word psychologia was being used. It was to mean psyche or soul (aatma). When the man started thinking about his identity and life since then his attention went to his soul and mind. Therefore many facts and thoughts relating to psychology in east and west philosophy are alike. Bharatiya psychology is also called spiritual learning. It is a strong medium for spiritual progress and divine life. Philosophy deals with /explains the life and its goal. Psychology deals with /explains its means. How the soul can be attained / how to understand the soul? is the subject of psychology. Different philosophical currents of India have explained from different viewpoint means of the goal of the life and its attainment. Therefore thinking about psychology is found in all philosophical currents. Science studies matter and living-beings from objective and exterior viewpoint. While spiritualism studies these elements from subjective and interior viewpoint. Present psychology studies mental processes. Philosophy has dealt with the human life right from the beginning and also explained its goal and means for its attainment from different viewpoints. Lucid deliberation of mental processes is found within it.

3.1 Meaning of Bharatiya Psychology - According to Dr. Ramanath Sharma Bharatiya psychology is the complete form of psychological studies and researches done from the very ancient times till today. According to Dr. Jaswal, the contribution of Bharatiya thinking to understand the human life and his complete personality is Bharatiya psychology. Ancient Bharatiya thinking has emphasised upon the facts that man should know himself well, perceive his own soul and with the help of yoga sadhana make progress in all directions. 3.2 Specialties of Bharatiya psychology - Dr. Indrasen has expressed very nicely in concise form
specialties of Bharatiya psychology. According to him Bharatiya psychology has very well exhibited Bharatiya man, Bharatiya life and culture. Every religion and sect has exhibited their specialties in psychology. Jaina sadhana considers samyak bhava vitaragata as its goal. Bauddha sadhana wants to bring in nirpeksha peace into the picture. Sankhya darshan considers taking satvik virtues to its extreme limits as its goal. YogaDarshana propounds sequential solutions to make the fickle chitta concentrate. There are many styles of sadhana bhakti, jnana and karma. All have the same goal to develop a well balanced personality having feeling of unity. Bharatiya psychology and modern western psychology are basically 173

supplementary to each other. West is strong in the exterior side. With this strong attachment to exterior side it has generated a scientific culture which is getting worldwide. It has solved many problems in the interest of mankind. But it created many new problems also. East is much more inclined to a persons interior development. There are many achievements. But for the overall consolidated development of the life, both interior and external sides should be attended to. Many versions of western psychology are much similar to those of Bharatiya psychology. Attraction to and practice of meditation has spreaded very much. Here, west and east are coming nearer. According to Dr. Jayasaval Bharatiya psychology is spiritual. This we see through out the history. This viewpoint of Bharatiya psychology is historical wealth. This is the gift to west and the whole world.

Specialties
1. Bharatiya psychology has developed as a branch of philosophy. The state of samadhi, the mental contemplation and study are its important subjects. 2. Science of mindThe fickleness of mind is the biggest obstacle in practicing samadhi. So there is extensive thinking upon its nature and control. 3. Science of soul The goal of Bharatiya philosophers is to search for the soul and its realisation. Therefore much more research and thinking is done on the interior world. 4. Practical Bharatiya psychologists emphasis much more on practical side than on theoretical side. Here, they have never differentiated between theory and practice and knowledge and conduct. 5. Deliberation on very common elements Bharatiya philosophers have classified spiritual practice, mystic experience, self-realisation, experiencing Brahma, etc. as very common. Because the personality of monks is well organised while that of an uncommon man is disorganised. 6. Psychophysical According to Bharatiya psychologists the human behaviour is neither totally psychological nor totally physical. So, here solutions are given for controlling both the body and the mind. 7. Four levels of chetana (consciousness) Bharatiya psychologists have described four levels of chetana (consciousness). they are jagriti, swapna, nindra and turiya. They have studied these in great details. In west only the first three are being studied. 8. Panchkosha -Here the soul is believed to be surrounded by five cells annamaya, pranamaya, manomaya, vijnanamaya and aanandamaya. 9. Vibhu in anu Here man is considered as anu. And he is related to vibhu. The whole world influences the personality of a man. 10. Subtle body Besides the physical body subtle body and karman body are visulised. These are more powerful and are the cause of rebirth. 11. Religious psychology A very large quantity and very important material is collected because of conditions created by religious sadhana and the problems created by them in India. Even today Bharatiya psychology can be proved to be the most useful in development of the soul and the character building. 12. In Bharatiya psychology, in the subject of personality build-up / structure surprising unanimity is seen. There are five karmendriya and five jnanendriya, and over and above these two, there is a mind and over the mind there is buddhi (intelligence). A man is basically atma, purusha or jiva that drives the whole structure. When the man understands this secret of the structure of his personality then he has no difficulty in controlling the mind and the sense-organs with intelligence. Most of our psychological problems get created because we identify ourselves with our sense-organs, mind or intelligence and be happy or unhappy in their happiness, unhappiness, power and weakness. In this manner live a life with hardships because of ignorance. The goal of Bharatiya psychology has been making clear the realistic form of this human personality. Because with that the goal of compilation of personality structure can be achieved. 174

3.3 Nature of Bharatiya Psychology

1. In Bharatiya psychology experiments in exterior laboratory are not done as in west. But observation, classification, equalisation, investigation etc. like the steps followed in a scientific procedure are clearly seen in the thinking of Bharatiya psychologists. The body itself is a laboratory for them. 2. Bharatiya science is not a separate / independent science. It has always grown as a branch of philosophy. It is much near to regulative sciences like logic, morality etc. than performing sciences. It gives more emphasis to practical than to theoretical and even more to experience. It considers the exterior viewpoint of western psychology not proper and wants to develop interior viewpoint in man for psychological analysis. 3. Bharatiya psychology is not only a branch of philosophy but also an art to control the mind. It is an art to develop consolidated personality and spiritual growth.

3.4 Fields of Bharatiya psychology

The followings are the fields of Bharatiya psychology 1. Animal psychology Saints, ascetics and yogi were looking after of the animals and were also controlling them. Important information in this matter can be found in Mahabharat, Puran and Mrigpakshi Shastra etc. 2. Child psychology Information about children behavior and control can be found in Ayurveda. 3. Psychology of differences of personality Important material about differences in individuality can be found in books of astrology in India. 4. People Psychology Important information about psychology of people (behaviour) is available in ancient Bharatiya literature. 5. Social psychology Important thoughts about social psychology are found in books of ethics and politics like Chanakya Nitishastra , Vidur Nitishastra and others. 6. Psychology of encouragement /inspiration Special thinking is done in this subject. What inspirations are important and how to control them is an important subject. Various philosophies like Jain, Charvak, Nyaya, Vaisheshik, yoga, Vedanta etc. have literature on this subject. Nature, types and control over happiness and unhappiness are also discussed. Important information is found in Gita Mahabharat etc.. 7. Sex psychology Extensive thinking on the subject of sex, its nature, impulse, satisfaction and control is found in books like Kamasutra, Anangaranga, Shringar shatak etc. 8. Uncommon psychology and psychological treatment Anxiety, insanity, nervousness etc. psychic conditions are also discussed extensively. Treatment and remedy are also mentioned in Charak Samhita, Sushrut etc. 9. Education psychology Very important research work on the subjects of education system, discipline, syllabus, medium of education, girls education, character building, celibacy and physical development are found in ancient literature.

3.5 Importance of Bharatiya psychology

1. Bharatiya psychology has given special contribution in the field of psychology. 2. Bharatiya psychology has contributed important principles in the area of symptoms, diagnosis and treatments of mental diseases. Froyd and Edler believed that human behaviour is the result of sex-activity and power attainment. Bharatiya psychologists do not agree with this. Here they have tried to look at the human behaviour from totality 3. Psychology of happiness Bharatiya psychology believes that happiness is a natural activity. Basically human consciousness is that of happiness. Hatred etc. are perversion. This thinking can lead the humanity to eternal peace and progress. 4. Composite / consolidated viewpoint Here, to define the human behaviour and experience, a consolidated 175

viewpoint is adopted. Both interior And exterior methods are adopted. Attention is given to both individual and social phases. Not considering different elements of personality separately study is done on its entirety and for the system of control. While defining behaviour attention is given to all the levels of consciousness. In the definition of dynamics attention is given not only to personality structure and social culture but also all the powers of the world. 5. Practical importance This is not only a theoretical subject but also a practical subject. This removes the psychological difficulties faced in the life . And leads you to your goal of samadhi. It presents behavour /conduct for the control of the mind and building up of character. 6. Help in aatmajnana (knowledge of the soul) It is proved to be a help in aatmajnana and aatmasudhar (refoming the soul). Important measures for leaving bad habits and forming good habits are described. A man can live a happy, healthy and harmonized life with these. 7. Help in understanding others It helps a person not only to understand himself but also to understand others. It gives emphasis on suitable and proper behaviour according to ones competence. 8. Contribution to progress / development of man-kind Today man needs not only peace but also progress. Till the man is entangled in the conflicting world of happiness- unhappiness, joy and sorrow, proper-not proper, good-bad at the intellectual level, his progress is not possible. Bharatiya psychology wants him to progress by divine transformation.

3.8 Basis of Bharatiya Psychology

Bharatiya philosophers believe the human body as representative of the world. It is said, What is in the body is in the universe. The study of exterior can be done by scientific processes. But the information of what is inside is incomplete when done by scientific processes. The study of inside of a man is possible by yoga only. In Bharatiya literature extensive and lucid literature on psychological processes and yoga is available. Today a foreign scholar studies different aspect of yoga by scientific methods as far as possible. The basis of Bharatiya psychology is yoga. The most systematic and famous version of yoga is Yogasutra written by Maharishi Patanjali. Yogi (people practicing yoga) have been interested in tantra, mantra, siddhu etc. and they have developed wonderful para- psychological powers of man. Even today they are a challenge to modern science. Bharatiya philosophers have studied interior processes and capacities of human life. They have given message of spiritual and divine life. They have also presented a well organised road. And also gave knowledge of yoga, the means of attainment of divine-life. The goal of the life of modern era man is to attain maximum happiness. They have adopted physical science as the means of attainment. This has created heaps of physical resources. But this philosophy is not able to make any progress in the direction of internal peace, mental equilibrium and complete health. So today the interest of the modern psychologists is moving very fast towards yoga. The main reason for this is, that one can look into the interior of the life. Study is done of wonderful capacities of human life According to Mother of Shree Aravind Ashram a teacher should be like an yogi. The function of teaching is a kind of sadhana. For this the teacher has to become a sadhak. For this he has to attain the knowledge of Bharatiya psychology /Science of Living . The teacher can contribute to the process of teaching / education only when the basis of education is Bharatiya psychology, Bharatiya culture and Yoga. Such teacher can function in conformity with Bharatiya culture.

3.7. Bharatiya psychology and Yoga

First it is necessary to understand the philosophical basis of yoga before thinking about its nature. Yoga is also a philosophy among Bharatiya philosophies. In the second chapter of Patanjal Yoga Darshan, checking /stopping chittavriti (the tendencies of mind) is called yoga. Thinking of chitta and its vriti is within the area of psychology. Chitta is related to chetana (consciousness), aatma and Parmatma. There is fickleness in chitta because of ignorance. Chitta is always mobile. As a result there is lack of concentration. A person cannot experience happiness / joy because of this lack of concentration. Therefore the emphasis is given on checking /stopping chittavriti. 176

3.8 Future possibilities of Bharatiya psychology

There have been a few researches and studies in Bharatiya psychology. But a vast area is untouched. Till now study is done on historical and problematic psychological branches like Vaidik, Bauddha etc. and soul, mind etc. More research is expected to be done in the following different areas of psychology Mental treatment, uncommon psychology, depth psychology, education psychology, psychology of encouragement, para-psychology, social psychology, people psychology, animal psychology, psychology of different personalities etc. Work done by Shree Aravind in the area of Humanistic psychology is worth mentioning. Over and above thoughts of Shree Arvind, important psychological principles can be found in the statements of Swami Vivekanda, Ramakrishna Paramahansa, Acharya Mahaprajna and other contemporary Bharatiya thinkers and scholars. Western psychology is strong in the exterior side / phase. As a result a scientific culture is born which has now become worldwide. It has found solutions for many problems in the interest of the man-kind. But it has also created new problems simultaneously. Eastern philosophers have made much progress in the interior side. There are many achievements. But the progress of exterior phase of the life has been neglected. 4.0. Bharatiya psychology and Life Bharatiya psychology begins with problems of practical life. Ancient ascetics found the psychological facts by analysing the psychological problems viz.unhappiness, sorrow, ignorance, restlessness etc. created in the practical life. Their purpose was to find such solutions with which people can live a more organised life with equilibrium / equanimity. They wanted to create a philosophy of life with which a person can live a peaceful life in the society while fulfilling his duties.

4.1 Purusharth Vichar - According to Shankhya atyanta nivriti(total prevention) of unhappiness (moksha) is Purusharth. Purusharth is the purpose, goal or the ultimate subject of its activity of its purush. A three class organisation is prescribed for house-holders. Money and sex-desire are the two conductors / managers of householders life. Religion is the controller of these two. These two have not much value for a person in vanprastha and samnyas ashrama. Grihasthashranm is the extended field for the use of religion, money and sex-desire. So whenever a philosopher addresses a common man, he discusses these three and not the four Purusharth in which moksha is included. Even upto Mahabharat and Manusmriti only three Purusharth are considered. ( the fourth param- Purusharth is not mentioned). Life should be disciplined and limited from social, political and religious viewpoints. Life should not be in discordant with religion.
Bharatiya philosophers thought about values for balanced life and believed this life to be means of attaining values. There are four highest values in the life dharma, artha, kama (Religion, money, sex-desire) and moksha. Fulfilling different duties is called dharmareligion. Fulfillment of duty is very important in the life for family, social and political management. Earning money for livelihood is an important necessity in the society. The meaning of kama is iccha kama and madan kama. Inspiration / encouragement for natural control over consumption and luxury for right livelihood of balanced life is given to the house-holder. Marriage etc. institutions are considered pious. Moksha is freedom from all kama. This is considered the highest value of life. With it a person can live a dispassionate life and attains permanent peace.

4.2. Aashram Vichar - In ancient times life was considered means for attaining values. Human life was
considered as 100 years long. This was divided in four equal periods of 25 years each -brahmacharya, grihastha, vanprastha and samnyas. According to modern psychology, physical, mental, ethical/moral, social and other kind of development is completed in the first 21 years of all men and women. So efforts must be done during this period for overall development. In Aashram system for the first 25 years men and women should follow the rules of celibacy. They should stay at gurus aashram. And attain physical, mental, ethical/moral, social and all other kinds of full and complete development. Education, physical development, comply with religious rules etc are considered the main activities during this period of life. Bharatiya psychologists did not approve of a life-philosophy where life 177

without any rules is considered right. There are rules to be complied in every sphere of life. These rules cannot be changed as and when desired. Physical development process gets completed at the age of 21 years. After that there is not much growth. Similarly there is a psychological rule that learning process is possible when there is full concentration of mind in it. Diversion and disturbance of attention should be minimum. Noisy city-life, relations with opposite sex persons and such other factors which are connected with the home life are considered diversions. So Bharatiya psychologists have considered and prescribed a person should stay away from them and attain full and complete growth in education. 4.2.1. Grihasthashram - After brahmacharya-aashram person enters grihasthashram. He engages himself in the direction of kama and artha. Age between 25 to 50 years is for grihasthashram. The person staying in grihasthashram fulfills his duties of earning livelihood, restrained enjoyment of kama and looking after the needs of the family. These are considered necessary duties. Bharatiya thinkers have emphasised on restrained enjoyment and its transformation. With this the person remains satisfied and is saved from many physical and mental diseases. They have very seriously contemplated on various phases of kama. They have recommended and emphasised on doing duty without attachment and limiting worldly enjoyment 4.2.2 Vanprastha and Samnyas aashram After grihasthashram, vanprasthaaashram is prescribed from age of 50 years to 75 years. Here husband and wife do spiritual sadhana staying together. After the age of 75
years, husband and wife get separated and enter samnyas aashram. In the last two aashram there is arrangement to go above all the mundane desires and put in efforts in the direction of moksha. So we observe that in ancient times the kings were taking up samnyas at a suitable time leaving behind kingdom and all belongings. Their physical and mental equilibrium is well set in this mokshs-sadhana. There is no fear of the death. Their life becomes purposeful and beneficial for people. They never get feelings of failure. Bharatiya psychologists have exhibited a deep understanding / insight of progressive science by considering mokshs-sadhana as the main value of life from psychological viewpoint.

4.3 Caste System In ancient Bharat, people were divided based upon their nature and their profession into four divisions brahman, kshatriya, vaishya and kshudra. Those who were by nature interested in study, teaching, worshipping, performing religious rites etc. were called brahman. Those who were inclined towards administration and had expertise of war and battles were called kshatriya. Those who were interested in business, trade, agriculture were called vaishya. Those who were without any particular skill or talents or activity were called kshudra. Modern psychology believes that giving a professional title care should be taken to pay attention to the persons natural activities. Suitable work according to natural tendency gives natural joy and success. Society gets better benefits of a persons capacity. Thus both the individual and the society are benefited and satisfied. Equilibrium in activity and rest is necessary for peace and prosperity in human life. Human life does not only follow only the natural forces. It is guided by life force also. Values in life also have special contribution. This way human life is influenced by both facts of the life and the values of life. therefore the science or the philosophy which is based upon facts of the life and the values of life only can give right guidance for living life. 4.3.1.Entirity, Adjustment and Equilibrium in life How can a person maintain entirety, completeness in individual life and adjustment, friendliness harmony and dynamism in social life ? This is a genuine problem. Individual life of a person is the entirety of his all qualities. This is manifested in the relations of his social life. Relations with adjustment, friendliness and harmony add peace and joy in the life. Human life is not static. It is dynamic, changing according to time, place, and mood. In this dynamism balancing of interior and exterior, feelings and intelligence, activity and rest, physical, mental and emotional phases is necessary. Main goal of Bharatiya psychology is to produce an equilibrium in the life-style with all the above qualities. It has propounded a life-style with the following techniques 1. Determination Bharatiya thinkers have considered determination power of a person as very essential for his progress towards his spiritual personality from his physical personality. His personality gets transformed. More intense the determination, faster and better is the success. The second essential factor is continuity. For this study of spiritual literature and association with monks etc. are very useful. 178

2. Peace, equality and equilibrium in life are not possible without high philosophy of life. For example, if the purpose of life is luxury and only physical joy, then peace, equality and equilibrium are not possible. Only the opposite will happen. Bharatiya thinkers have considered a man, not an animal unlike Froyed, but who can attain divine form of God. The philosophy of life is spiritual. Their viewpoint is positive / constructive. Examples are aashrama vyavastha. and varna vyavastha. 4.3.2 Diversification of samveg (passions) There is one solution to reduce the harmful influence of samveg. Diversify them. Diversify the passions in the direction of god. In Bharatiya philosophy of life spiritualism has a very important place. This spiritualism is not some rites and rituals, nor it is tied up with any particular method of worshipping, shastra or deva. Here the soul itself is the biggest deva. He is there in each individual and in society. Experiencing oneness with him gives peace to all. For this, practicing of good behaviour, yama, niyama, physical and mental discipline are necessary. It is difficult or less possible to understand the concept of a formless /invisible God for a common man. Therefore to reach that formless, subtle and interior force, help of visible, gross, exterior symbols is taken. People get devoted to it, worship it. This also becomes strong means of diversification of samveg. 4.3.3. Control over Primitive Activities Some western psychologists who are greatly influenced by Froyd consider unrestrained activities beneficial from psychological viewpoint. Its influence is reflected in the peoples life and in the professional world. Bharatiya thinkers view this self destructive. The people become slave of passions. A person gets entangled in the vicious circle of momentary joy of the sense-organs. This gives rise to physical, mental and emotional problems. Bharatiya thinkers have given emphasis on limiting and diversification of the passions. A person can never satisfy unlimited passions. Bharatiya thinkers have never advised to suppress the passions indiscreetly. They have advised to limit them according to ones capacity, confidence, place and time using proper discrimination. If a right viewpoint is not adopted towards these unrestrained passions then it will not be possible to control the resulting indiscipline, vassalage / slavery, and lawlessness. In fact it is not easy to control unrestrained passions. The basis of control over unrestrained activities is experience of spiritual solidarity / unity, together with limiting and restraining passions. Spiritual unity brings human solidarity because of which a person will not like to do something which is harmful to others. This perspective of humanistic psychology is the basis for the control over the lower passions and activities. Manifestation of noble tendencies Bharatiya thinkers have always said that anger cannot win over anger and hatred cannot win over hatred. Anger is win over by peace and hatred by love. More we manifest anger and hatred the more powerful their activities become. Therefore before manifestation of negative tendency one should get conscious /awakened and win over it. The means are study / practice and austerity. 4.3.4. Opposite (of negative) emotions Bharatiya thinkers have emphasised on opposite emotions for character building process. Powerful solution to control anger, hatred, violence etc. is to get them transferred by their opposite emotions peace, love, non-violence etc. As and when we create higher, noble and pious emotions the negative tendencies of lower emotions automatically get controlled. With this process the negative emotions get purified. 4.3.5. Meditation Bharatiya thinkers have given special emphasis on meditation for uniting and collecting forces in the life. Power of self-discipline develops in a person by doing meditation. Power of determination increases. With meditation, powers of a person instead of getting wasted in different activities, interests and processes get collected and united.

5.0 Bharatiya philosophy and Life

The main interest of Bharatiya ascetics was to search for solutions for behavioural problems of the life. A problem is the first step and not the last one for inspiring contemplation of a philosophy. After doing critical study of negative sides like unhappiness and ignorance, idleness and ignorance Bharatiya philosopher prescribes the solutions to become free from them. The first arya satya (great truth) of Bauddha philosophy is unhappiness. Buddha told 179

us that the whole world is full of unhappiness /sorrow. There are causes for this. Freedom from it is possible. And there are solutions for it. Similarly Sankhya philosophy describes three types of unhappiness. And also gives knowledge for getting freedom from it. According to them till purush does not get himself separated from prakriti he cannot get freedom from unhappiness. Freedom of purush is in the knowledge of their separate entities. That is real emancipation. In Jaina philosophy Mahavira discussed the problem of unhappiness / restlessness. And described karma-bandhan (bondage of karma) as its ultimate cause. He said moksha can be attained by destruction of karma. For this he prescribed the path of right attitude, right knowledge and right conduct. In Gita, Arjun is possessed by attachment and inertia. Krishna advises him nishkam-karma. Advait Vedanta observes the ignorant form of the world and advises the path of aatma-anubhuti. Gandhi observes injustice in the social conditions and shows the path of resistance with satyagraha.

5.1 Life in Sankhya Philosophy- In Sankhya philosophy good deliberation on life is available. Here the
elements are divided into two parts Purush and Prakriti. From psychological viewpoint Purush is consciousness. And Prakriti is non-consciousness. Meeting of these two creates mahat meaning buddhi. Buddhi creates ahankara . This ahankara under the influence of three qualities (satva, rajas and tamas) gives birth to different elements. Manas, ahankar and buddhi are forms of anthakaran. This is the structure of life. A person takes in the outside sansakar through the medium of antahkaran. Jnanendriya and karmendriya help anthakaran in this function. The three qualities satva, rajas and tamas defines the style of life. Thus three life-styles are created satvik, rajasik and tamasik. The first creates happiness. The second encourages all types of activities. And the third stops activity. Contribution of all the three is necessary in human life. Activity is necessary for happiness in life. After activity, rest and sleep are required. These are possible by tamasguna. Equilibrium among the three is necessary for equilibrium in the life. 5.1.1 Life and purush According to Sankhya philosophy purush is in the center of the life. There are many purush. Multiplicity in purush is seen in birth-death, sense-feelings, varieties of occupations, resultant varieties because of the three guna. Here, inside a person spiritual and physical purush are dferentiated. Spiritual purush is believed to be the real purush. This purush is different from panchamay kosh like annamaya kosh, pranmaya kosh, manomaya kosh, vijnanmaya kosh and aanandmaya kosh. The person who understands this fact / truth does not get influenced by changes in the elements and so does not get entangled in happiness /joy-unhappiness/ sorrow. His personality gets internal transformation. His basis of values changes. His viewpoint towards life changes. His happiness increases. He becomes capable of giving important contribution to the society.

5.1.2 Life and Antahkaran - There is important contribution of buddhi in taking various decisions in life.
The function of buddhi is use of discrimination. Buddhi is influenced by triguna. Satoguni buddhi takes those decisions that increases internal joy and peace. Rajoguni buddhi takes those decisions that makes a person most active to fulfill his ambitions and expectations. Tamoguni buddhi takes those decisions where he does not have to become active. This tendency can push the life on wrong path. 5.1.3. Role of Ahankar (ego) in Life - Ego is the basis for individualistic life. This person gives prime place to self and selfishness, me, I and mine. He thinks, I am doing. I have to do. This builds up his relationship with the exterior world. According to Sankhya philosophy ego represents all the feelings. It governs all conduct and behaviour. So more the understanding of I and mine, more peace and behavioural skill in life. 5.1.4. Life and mana According to Sankhya, manas defines or analyse the information procured by sense-organs. Provides basis for conduct and behaviour. Manifests his action and reaction through his sense-organs towards exterior things, persons and happenings. 180

5.2 Life in Jaina philosophy - Jain philosophy is objective and based upon relativity. It defines a thing relatively while accepting its real existence / identity. The life and the world both are relative concepts. The world is a concept of existentialism and the life is a concept of behaviors and usefulness. Both are also mutually relative. You cannot understand one without understanding the other.
According to Jain philosophy the world is result of two elements jiva and ajiva. The combination of jiva and ajiva, or jiva and the body or jiva and karma is the life and their separation is mukti. Mukti is the ultimate goal of the life. It is the pure and full state of the soul. Bondage of karma is the main cause of samsar. The starting of the life is the birth and its end is the death. The life is conducted by pran energy. Bondage of karma begins right from the birth. There are two causes of karma bondage kashay(samveg) and yoga (pravriti). Karma gets attracted by yoga. And get stuck with the soul by /because of kashasy. Yoga are of three kinds body, speech and mind. These are instruments of action. Kashay (emotion /passion) is the driving force. This creates bhava. Like bhava like thinking. Like thinking like conduct. Like conduct like behaviour. The soul is independent to resolve. With this freedom it moves from ashubh (bad) to shubh (good). And from Shubh to ayoga doing its sadhana. At last it attains total freedom. Jain philosophy prescribes a special life-style for every human-being. A life-style of vrata for house-holders and that of mahavrata for monks (who have left the house-hold) are prescribed. Every person can reach moksha starting from the lowest position to the highest position through a growth sequence /development process.

5.3 Life in Bauddha Philosophy - Gautam Buddha looked at the human life from a different angle. He observed that the life was full of sorrow and how can it be made free from sorrow? He gave his views and showed the path. He evaluated the chain of cause and effect created because of sorrow and pain. According to Gautam Buddha till there is ignorance in the life it will create samskar. Samskar creates vijnana. Vijnana creates. nam rup nam rup creates shadayatan (sense-organs and mind). they in turn create the following in the following sequence sparsh, vedana, trishna, upadan, bhavajati, jara, maran, dukha, shok, vishad, and nirasha. Avidya (ignorance) is the beginning of all the miseries. Avidya means ignorance of four aarya satya 1. The world is full of miseries 2. There is a cause of miseries 3. Miseries can be destroyed 4. There are means for destruction of miseries. Avidya creates aham(ego). Destruction of avidya can end the chain of cause and effect. All miseries get destroyed. Avidya and samskar are results of the earlier life. Bhav, jati, jara, and maran are related to the future. The other seven are the causes of present. Past life is cause of present life and the future life is dependent upon the present life.
5.3.1.Nature of the Life According to Buddha the life of a person is composition of five aggregates roop, vedana, samjna, samskar and vijnan. Buddha tradition do not believe in anything like soul. Here it is believed that the person and his self are energies created by coming together of aggregates. Roop aggregates are the basis for the body of a person. Vedana is related to the feelings and emotions of a person. Samjna is related to the perception of a person. It is the cause of experiences of the environmental things. Samskar is related to the mental activities of a person. In this there is a place for willpower also. Vijnan is the basis of thinking power. This is consciousness of mo because of which the person is engrossed in the present life. This way these five aggregates gives physical and mental elements to the life / personality. Because the aggregates are impermanent and transferable life / personality is also changeable. 5.3.2. Mana Mana, chitta and vijnan are mostly used in the same meaning(Jayasawal 41,42). Because the one who collects is chitta, (chinoti) is also mana because it is thinking. (manute) is also vijnan because it recognises its base. According to Heen sect from vishayigata viewpoint, the whole world has three parts skandha, aayatan and dhatu. There are five skandha (aggregates) roop, vedana, samjna, samskar and vijnan. The knowledge of things is called aayatan. In other words aayatan is the basis of the sense-organs and the knowledge of their subjects. In Bauddha philosophy there are six sense-organs including mana and their six subjects. Like this there are twelve aayatan. 181

5.4 Life in Nyaya Vaisheshik Philosophy - The viewpoint of Nyayayik philosophy is to give solutions for the problems of ignorance in the life. Mukti is possible by knowledge. What are the means for attaining right knowledge? Maharshi Gautam has propounded this in great details. He has evaluated the knowledge side of the life objectively. To know a thing in its right perspective and not to know it in any other form is yatharth jnana right knowledge. It is of four types pratyksha, anumana, upamana and shabda. Success in life is possible only by behaving according to right knowledge.
According to Nyaya, the original materials or the elements which are the subject of knowledge are three God, jiva and prakriti. Jivatma is different from the body. It is an independent element separate from the body, man(mind) and buddhi (intelligence). According to Nyaya, moha (illusion)is the main obstacle in the attainment of the goal. Moha is not only lack of knowledge, it is also opposite /wrong knowledge. It is called dvividha (dual) 1. Things like manas sharir.etc which do not belong to the soul but because of wrong perspective believe that they belong to the soul. 2. To believe those qualities which are outsiders or not elementary qualities of soul as elementary qualities of soul by mistake. Like knowledge, happiness, unhappiness which are created by association of the soul with body etc. The followings are essential for attaining the goal-moksha (freedom) from the wrong faith, attaining right knowledge and study of yoga. The means for moksha-sadhana are 1. Methodical study of philosophy in proper manner, 2. Contempletion that creates firm faith, 3. Dhyana of the true nature of the soul. (Hiriyanna, 264). The main problem for authors of Vaishesic philosophy was that of nature of the world. They made an objective study of the world. The primary conclusion was that there is a thing that is beyond the knowledge and independent of it. So this is known as Bahuvadi Vastavavad. The things which can be experienced are divided in some groups. The most important is dravya. They are nine 1. prithavi, 2. Jala, 3. tejas, 4. vayu, 5. Aakash, 6. Kal, 7. Dik, 8. Aatma and 9. Manas. (earth, water, fire, wind, sky, time, direction, soul and mind). The hole world is made up of these dravya, their qualities and relations with each other. Nyaya-Vaishesic believes in one eternal soul and believes chaitanya to be one of its sambhava qualities which is the basis of the activities of the life. There are other five sambhava qualities which testifies its psychology. They are raga, dvesha, sukha, dukha and ytna. Raga, dvesha are results of sukha, dukha. Modern psychology believes jnanatmak, kriyatmak and bhavanatmak phases of the life to be the phases of mana (mind). jnana, ichccha, and yoga all three qualities are understood to appear in a particular sequence in the soul. First jnana then Ichccha and the last yatna. There is a full deliberation on jnanatmak phase of the life. Manas is necessarily helpful in attaining knowledge /experience. It is believed from its nature that there is a contact of the soul with manas, then manas with the senseorgans, then sense-organs with the thing. And when light etc. certain external conditions are fulfilled then the whole process is completed. 5.4.1. Nature of mana -The soul needs means of knowledge to grasp the experiences of different subjects. The soul has two means five sense-organs and mana. Five sense-organs are exterior means and mana is internal. In each body there are different mana. So there are many mana. Mana is concrete. The inference of existence of mana depends upon two thingsLike, to know the exterior things the sense-organs are needed similarly to know the interior things such as knowledge, desire, joy-sorrow etc. interior organ is required. That is mana. 5.4.2. Purpose of life According to Nyaya-Vaishesic, the purpose of life is apavaga, to get freedom from samsar. This goal cannot be achieved till we have faith / are confidence that in reality the soul is beyond all the experiences. The bad thing is our faith, that the soul should experience joy or sorrow. But in fact it is not so. This wrong concept about soul creates raga and dvesha ( desire for joy and unwillingness for sorrow). And all things done for the self are result of this. By giving up raga and dvesha one can achieve the higher ideals of the life. 182

5.4.3. Poroblems Solutions The selfish activities which are born because of raga-dvesh become causes for joy and sorrow. And these in turn again create raga-dvesh. This way this vicious circle continues in the life. The practice of yama and niyama stops a person from certain activities and encourages him to attain certain emotional virtues and thus break the vicious circle. And helps him to follow without obstructions the path to attain the highest goal of life. (Hiriyanna 262). This way Nyaya-Vaishesic has emphasised on the study and practice of yama and niyama and adhyatma-sadhana to break the vicious circle of the life and death. 5.5 Life in Gita - Gita is believed to be the essence of Upanishad in Bharatiya philosophy. It gives a deep insight on the struggle of life. The result of which is firmness of resolution and sadhana without expectation of reward. In Gita, clarification of all the options, analysis of their results, valuation of actions and comparison of values is done. And in the end a very clear conclusion is presented. 5.5.1. Nature of life According to Gita till the soul is there in the body, there is life. The soul is beyond mind, senses and intelligence. It is beyond satva,rajas and tamas. Joy-sorrow, bhram, samveg, trishna, mana buddhi, ahamkar, (illusion, passions, desires, mind, intelligence, pride) are created by these three qualities. The soul is beyond all qualities and the variations, is inactive and only witness. The purpose of the life is to be neutral by going beyond joy-sorrow and the qualities. 5.5.2.Conclusion The ideal of the life in Gita is sthitaprajnata ( total neutrality). In that condition a person in sorrow does not become unhappy. He is not having any craving for joy. Is free from attachment, fear and anger. He does not seek pleasures from sense-organs. He does not have any attraction for them. He is always full of divine joy. 5.5.3.Solution When sense organs are not under control, the mind thinks about their subjects. This creates attachment, desire, anger, stupidity, loss of memory, loss of intelligence in this sequence. At the end the person is far away from his well-being. Passions are believed to be obstacles in the development of the soul. Transformation of passions is emphasised to control them. by contemplation of the opposite. Then the manifestation is without difficulty. Transformation brings permanent control over passions. When the sense-organs are not under control the persons pursues different kinds of pleasures. This is big obstacle in character building and soul-development. Sex passion is never ending. It resides in sense-organs, mind and intelligence. Using them it covers the right knowledge of the soul and fascinates the soul. It can be killed by total victory/ control over the sense-organs. This capacity is potentially there. For mental control, physical control is necessary. This can be achieved by proper diet, aasan, pranayam etc. Gita has advised nishkama karma do your duty without expectation of reward. Following this advise, a man can achieve big success without difficulty. Because of deep attachment and lack of neutrality a person cannot perform properly. Also much emphasis is given to study and practice with which a person can control his senses and passions. Satva, rajat and tamas influences activities, nature, liking /interst and diet. Change in diet etc. can change the nature of a person. 6.0 Bharatiya psychology and Basic Values of Life 6.1. Pran - Pranvidya is at the most superior position in the field of sadhana in Bharat. There are descriptions of pran in many places in Indian literature. In science of yoga health-giving energy of nature is called pran. Jnanendriya and karmendriya are special parts of the body which are active to keep the life going. There are some more parts in the body. They form ring of parts which are driven by pran. In Bharatiya philosophy pran is considered the most important energy in the body. The existence of pran in the body of a living-being is life and absence of pran is death. Pran flows by means of breath in the body. Pran appears / manifests in the form of health, thought, speech and action. Muscular actions are also due to pran. The flow of electric energy in the muscles is also because of pran. 183

The spine is the center of muscles. It is believed to be the store of life-energy. When necessary the energy is supplied to other parts from here. Yogashastra and its followers believe that if need be this energy can be given to others. In Arthavaved it is said, Oh pran ! you are supporter of the world. We salute you. You are the light of this and other worlds. You are the base of the world. In Upanishad pran is given the simile of the biggest and the best. This means pran exist even before the sense organs are created. And pran remains even when one of the sense-organ is not there. But in absence of pran no sense-organ can function. In Christian book Genesis also description of pran in the form of breath is there God made a man from the dust of the earth and filled the breath of life in his nostrils. In Dhavala it is said, Pran is that with which jiva lives. It is limited up to the body. Pran is defined in many forms. It is praised. It is decorated with the best /highest position. A person with weak pran-shakti cannot live a bright, reputed, successful and neutral life. Because of shortage / paucity of pran a person can suffer incurable diseases. Pran-sadhana is very necessary for a person to make his personality peaceful, bright and powerful. We can be as vigorous as much as our pran is powerful. The mind remains cheerful. So it is very essential for pran-shakti to be very thriving to get entry into the spiritual world. One can make progress with it only.

6.2. Body and self - Bharatiya psychologists have psychophysical viewpoint on this. What is their nature and what is the mutual relationship?
6.2.1.Thinking of Upanishads Body is the means of experience and salvation / emancipation of the soul. It is dependent on the soul. The soul is self-proved and self-evident. According to Katthopanishd the soul is a chariot and the body is charioteer. buddhi (intelligence) is the driver, mana (mind) is rein and sense-organs are horses of the chariot. The soul experiences /makes use of the body with the help of the mind and the sense-organs,. According to Chhandogya Upanishd the soul resides in internal space existing in the heart. In Taittiriya Upanishd there is a description of five types of cells annamaya, pranmaya, manomaya, vijnanmaya and aanandamaya. In Maitrayani Upanishd the soul is called pure, peaceful, infinite, eternal and independent. Activities of the body are dependent upon the soul but the soul is independent. According to Kaushitaki Upanishd conscious soul is spread through the whole body like the fire in the hearth. The body is like a temple and in this temple the soul is god. 6.2.2. Thinking of Bagavad Gita According to Gita, the body is mortal and the soul is immortal. The soul is eternal, permanent, neutral, not-born and chinmatra. On destruction of one body the soul takes over another body. The Body has three qualities. All the sense-organs, mind, intelligence ego are influenced by the three qualities of satva, rajas and tamas. The soul is beyond qualities. It is much more powerful than all these. It can control all of them. The body is the subject and the soul is the one who knows. The soul does activity through the medium of the body and the mind. 6.2.3.Thinking of Mahabharat In Shantiparva of Mahabharat there is a reference to mutual relation of the body and the soul. Physical diseases are produced because of mental diseases and vice-versa. Increase in any one of the three pitta, vata, kaf in the body produces physical diseases. Mental diseases are produced by increase in rajas and tamas . The mental health depends upon the equilibrium in all the three satva, rajas, and tamas . Opinion of Ayurved According to Charak Samhita mind influences the body. Many causes of diseases are mental. Insanity is resultant condition because of perversion of mind, intelligence, memory, resolution etc. Mental diseases are produced because of perversion of bhava. All good virtues can be cure for diseases. Mithyajnan (wrong or false knowledge) produces many illnesses. The reason for Mithyajnan is increase in rajas and tamas. According to Charak equilibrium of all three vata,pitta, and kaf is necessary for good health. 6.2.4 . Chakra in Tantra Shstra -Bharatiya psychologists have discussed about various chakra in the human body. Different chakra are basis for different powers. In Tantra Shastra it is mentioned that by meditating on different chakra various types of powers can be attained. 184

Muladhar chakra is positioned in Sushumna Nadi. This is the base of Kundalini power. Kundalini power gets awakened by meditating on this chakra. Also different kinds of happiness can be experienced. Svadhishtthan chakra is located in the sex-organs. This is the base for experiencing sex and related activities. Sex-passion, anger, pride, illusion, jealousy, etc. can be removed by medidating on this. This also helps in attaining knowledge. Manipur chakra is based in the center of navel. This is the base for sleep, desire, anger, jealousy,sorrow etc. One can attain the power of destruction and creation by meditating on this. Anahata chakra is based within the spine near the heart. This is the residence of jiva. Here emotions, hope, anxiety, doubt , pride etc. created by ego stay. One can attain intelligence, purity, control over sense-organs etc. by meditating on this. Vishuddhi chakra is situated in the base of the throat. Compassion, forgiveness, adventure, self-control, purity and qualities of coordination are attained by meditating on this. Knowledge of all Shastra can be attained. Aajna chakra is situated between the two eyebrows. By meditating on this, all knowledge, meaning of all shastra, divine-experience and freedom from ignorance are attained. Manas chakra is situated above Aajna chakra. It is the base for all emotions. Above that is soma chakra. It is a place for materialistic feelings. By meditating on this control over resolution can be attained. Sahasrar chakra helps to become one with Shiva. Ignorance and illusion get destroyed. Accumulated karma get destroyed and the soul becomes free from the body. All the above chakra are subtle centers of consciousness. They are invisible. They cannot be seen physically. They can be seen by Yogi. They are manifestation of pran. Those pran-shakti which are active in the material world (cosmos) also are in the human body through the medium of chakra. By controlling these man can have control over cosmos powers. 6.2.5. Nadi of the body There are references of nadi in many kinds of books. Their functions are also described. In Dhyan Bindu Upanishad there is a mention of 72000 nadi. Ten out of them are very important. In Shandilya Upanishad there is a mention of 14 nadi. Here the followings are considered worth mentioning Ida, Pingala, Sushumna, Gandhari, Yshasvini, Shankhini, kuhu, varuni, chitra, Raka Sarasvati, payasvani, Pusha etc. Discussion about this is also found in Ayuraved. 6.2.6 Nyaya Philosophy According to Nyaya Philosophy, gross body is the base for experiences. The soul experiences through the medium of the body and the sense-organs. The body is made of panchbhuta. The soul takes on a body because of papa and punya. After destruction of papa and punya it leaves the body. It is the one that knows, that enjoys and suffers and is the doer. The body influences the soul by knowledge and experience. And the soul influences the body through the medium of resolution. This way there is a mutual relationship of interactivity between them. 6.2.7 Vaisheshik Philosophy According to this philosophy the body is the means for joy and suffering and there is interactivity with the soul in these activities. 6.2.8 Sankhya philosophy Here it is believed that the body is created by panchabhuta. The earth is the main constituent. Pran is the circumstantial cause of the gross body. A neutral (pure) soul cannot influence the gross body. It can do so through the medium of pran. A common man cannot distinguish between the soul and the body because of ignorance. The structure of sense-organs, mind, intelligence and ego is built up by the development of prakriti. All these are influenced by three qualities of prakriti. The soul is beyond the three qualities. The soul contacts prakriti for moksha while prakriti is in contact with the soul for manifestation. After attaining moksha the soul does not have any relation with the body. 6.2.9.Vedant philosophy In Vedant also the body is believed to be created by panchbhuta. According to 185

it satva guna is main guna in external sense-organs and also in mind, pride, intlligence and chitta. Rajas is main in karmendriya. It is because of rajas five types of winds of panchtatva are created pran, apan,vyan, udan, and saman. The body is gross because of ignorance. There is interaction between the body and anthakaran but there is none between anthakaran and soul. 6.2.10. Jain philosophy Jiva and ajiva are two totally separate elements. The soul is jiva element. The body is ajiva element Both the elements are present in samsari jiva (jiva which are not emancipated) the soul and the body (pudgal-ajiva). Apart from the gross body there are subtle bodies -tejas and karman. Karma are directly connected to the soul. Jain philosophers differentiate between dravya-karma and bhava-karma. Dravyakarma are paudgalic (matter). Bhava-karma produce bhava. Mental conditions (internal bhava)are different conditions of the soul. And the physical conditions are changes in pudgal. Aatmabhava produces reasons for psychological conditions and pudgal produces reasons for physical conditions. Every physical condition is the result of its predecessor. Every mental (bhavatmak) condition is the result of its predecessor. This way there is causal interaction between the body and the soul also. And because of this before every change there are physical and mental (emotional) reasons. There is total freedom from karma in the state of mukti. Jain psychologist adopts the middle path between interactivism and parallelism. 6.2.11. Subtle Body It is believed that there is a subtle body apart from the gross body. It is called ativahik because it travels with the soul from birth to birth. It stays in the heart. It gives its light to the whole gross body. Yogi can see it. Yogi can enter in different body with its help. 1. Types of bodies Jain philosophers believe there are five types of bodies audarik, vaikriya, aaharak, taijas and karman. 2. Karan Sharir Bharatiya philosophers have visulised a subtle body also. This is called karan deha. It resides in aanandamaya kosha. 3. Chinmaya Deha Some thinkers have visulised chinmaya deha. When the devotee totally surrenders before the God then he is filled with joy. He develops a spiritual body chinmaya deha. This is also called bhavdeha. He worships god with this body.

6.3 Sense-organs and Feelings

6.3.1 Sense-organs Sense-organ is a sign to make a clear line of partition between a living-being and nonliving being. A living-being is full of prosperity therefore it is called Indra. And the sign of Indrais Indriya. They are five -sparsan, rasan, ghran chakshu and shrot (touch, taste, smell, eyes, and hearing). 6.3.2. Four problems of sense-organs 1. The one who does not have the physical organ of eyes cannot see a shape. 2. Some persons cannot see even after having the physical organ of eyes. 3. Even if the physical organ and power of eyes exist, a man just died cannot see. 4. A man having his attention somewhere else cannot see something in front of his eyes. These are the foursome problems in respect of sense-organs. It is necessary to think over these foursome of each sense-organ to resolve the problems. They are 1. Nivriti the physical organ, construction of the organ, body structure. 2. Upakaran shariradhisthan the most subtle materialistic helping organ. 3. Labddhi (bhav indriya) chetan-indriya, jnan-shkti. 4. Upayog-aatmadhishtthan Indriya jnanuse of shakti . Four factors required for the function of each sense-organs 1. Construction of the organ. 2. Organs receiving capacity, 3. Organs knowing capacity, 4. Utilization of knowing capacity. 186

These four factors are the solutions for the above foursome problems. 6.3.3. Types of sense-organs Bharatiya philosophers have prescribed three anthakaran buddhi, pride, and manas. These are subtle sense-organs. They can conceive knowledge of all the time. The exterior organs are subsidiary. They can conceive only present happenings. Buddhi (intelligence) is present in all exterior and interior organs. Manas is the main cause of the activity of the exterior organs. All the ten organs are necessary for intelligence to function properly. According to Sankhya philosophy sense-organs are procurer. They come out and take the shape according to the subject. Contact with the organs is necessary. This contact is through the medium of vriti. Sushrut and Charak believe there are total 11 sense-organs five karmendriya plus five jnanendirya and manas. Shankaracharya also agrees with Sankhya. But they believe chitta also as the fourth antahakaran. Shakta philosophy is also of the same opinion. Bauddha philosophers believe five sense-organs and one manas six types of chetana. Accordingly there are six kinds of sense-organs and six kinds of subjects. The exterior organs are called golak. All five organs are made of different types of atoms. They are invisible inspite of being material. They have divided them in two divisionsprocurer and non-procurer. Procurer nose , tongue and skin come in contact with their subjects. Nonprocurer eyes and ears attain the knowledge without coming in contact. 6.3.4. Nature of Sense-organs According to Sankhya philosophy, from prakriti to mahat, from mahat to ahamkar, from ahamkar to manas, five karmendriya to five jnanendriya and five tanmatra develop. There are five karmendriya. They perform the following functions of speech, grip, walk, exit and sexual-act in that sequence. Function of one organ cannot be done by any other organ. Manas is both karmendriya and jnanendirya. It is also anthakaran. All the organs are believed to be procurer. 6.4 Mana 6.4.1 In Veda Bharatiya philosophers have thought about the nature of mana (mind) since ancient times. Bharatiya sadhana can be called sadhana for controlling mind. In many Vaidik books heart is considered as mind. Originally, mind is intellectual. And it is related to feelings indirectly. Feelings / emotions can be controlled with its help. 6.4.2 In Upanishad According to Chhandogya Upanishad the food we eat gets transformed in three ways. First the heavy gross part goes out as excretion. Average food is converted to flesh. The most subtle part produces /creates mind. In todays scientific language it can be said that it gets transformed into neurotransmitters and hormones. Pure food results in pure mind. In Upanishad, mind is believed to be different than chetana (consciousness). From construction viewpoint mind is materialistic. It is active in the state of awakening and dream . But it does not work in the state of sleep. While chetana (consciousness) is active in sleep also. Mana controls the sense-organs. 6.4.3. Gita Here it is said that the food is the cause for satvik, rajasik or tamasik nature of mental condition. Mind is above sense-organs, intelligence is above sense-organs, and chetna (consciousness) or the soul is above intelligence. That is how the soul controls the mind. Many methods for controlling the mind are described in Gita. In western philosophy there is no difference between the mind and the soul. But by saying that mind is material, Bharatiya philosophers have clearly distinguished it from the soul. According to Nyaya, Vaisheshik, Sankhya and Purva Mimansa the mind is non-conscious. And chetana is the soul. Like, the sense-organs are medium of activities and knowledge, similarly the mind is the medium of knowledge for the soul. According to Shankarachrya, the same mind is called some times mind (manas), some times intlligence (buddhi), some times pride (ahankar), and some times chitta doing different functions. It does not work in sleeping state. Because it is active in the state of awakening and dream, it is called anthakaran. 6.4.4 Control or discipline of mind In Bharatiya psychology more analysis of mind is done with reference to the means of its control or discipline. Mind is a level of perception. It is related to the sense-organs. It is universal because it understands all the subjects like sound, taste, colour etc. It has knowledge of present, past and future. 187

Sense-organs and mind both are extension /development of chaitanya. Sense-organs know only present. Sense-organs cannot do critical evaluation. Mind has the capacity to do critical evaluation. The knowledge related work of mind is done with the help of suitable matter particles of muscles, brain and thinking. According to Acharya Hemchandra (Yogashastra 5.2) there is no definite place of mind. It is spreaded all over the body. The mind is there wherever the breath is there. They are like milk and water mixed together. The mind and the brain are not one. Activity of the brain is a part of the mind. 6.4.5. Identity of mind The mind is in the prime place in modern western psychology. It is defined extensively. Mind is a composite system of mental processes meaning processes of knowledge, feelings, and activities. The other definition is The composite form of mental processes is called mind. The information which is prevalent today on the subject of the mind is shown in the following table mana chetan jnanatmak bhavatmak avachetan kriyatmak id achetan aham paraham

According to Shree Arvind, there are three main parts of psychology 1. Thinking , 2. Desire, 3. Feelings. According to Bharatiya opinion the mind is a kind of source of enlightenment. It is situated in the brain. Here it is in contact with the subtle body also. (Jaisaval-59). The relations of the four instruments of anthakaran are as followsThe relation of mind and the intelligence is with the subtle body. And the relation of chitta and pride is with karan body. The mind is related to manomaya kosha and intlligence to vijnanamaya kosha. Mind influenced by satva is peaceful; influenced by rajoguna is very fickle; influenced by tamas is lazy, dull and inactive. 6.5 Identity of Intelligence (buddhi) - The other part of anthakaran is intelligence. The function of intelligence is to take or to make a decision on the thoughts, options, alternatives etc. produced in the mind. Other synonyms of buddhi are dhi, prajna, mati, megha. According to Jain philosophy there are four kinds of intellectual or mental process, 1. Autpattiki buddhi natural intelligence. 2. Vainayiki buddhi created by education and discipline or by serving guru. 3. Karmiki buddhi skill attained by practice. 4. Parinamiki buddhi experience increased with age and maturity. The mental growth is not equal in all animals with brain. There can be infinite difference in the level of intelligence even in two persons. The reason is their internal capability difference in destruction or suppression of Jnanavarniyakarma. 6.5.1. Different levels of intelligence (buddhi) The one who has capacity to grasp the meaning of the educational and physical instructions is samanaska Only samanaska have intelligence. There are seven types of such capabilities(shakti) 1. Grahan. 2. Vimarsha. 3. Nirnaya. 4. Dharana. 5. Smriti. 6. Vishleshana. 7. Kalpana (grasping, discussing, decision, concept, memory, analysis, imagining) The mind has a relationship of special cause with the nerve centers in the body. Till the nerve centers get matured the intellectual growth is not complete. Like, for use of physical sreangth physical growth is necessary similarly for intellectual growth, maturity of nerve centers is necessary. Intellectual growth is complete by 16th year. After that generally there is not much growth. Only the knowledge increases. Intellectual growth /power is not equal in every person. The reason is their internal capability difference in destruction or suppression of Jnanavarniyakarma. There are following 12 classes of each of the above 7 powers. 1. Bahu 2. Alpa 3. Bahuvidha 4. Alpavidha 5. Kshpra 6. Chira 7. Mishrit 8. Anishichit 9. Samdigdha 10. Asamdigdha 11. Dhruva, 12. Adhruva. Intelligence does not have relation with the age. Old (man), youth, and child are divisions by age and not by intelligence. 188

6.5.2. Elements of mental qualification there are 4 such qualifications. 1. Buddhi mental knowledge created by sense-organs and interpretation. 2. Utsaha capacity created by destruction or suppression of Jnanavarniya-karma 3. Udyog activeness. 4. Bhavana condition because of outside influence. The function of intelligence is to think, contemplate, visulise, memory, recognition, creation of new thoughts, estimate etc. etc. The function of Utsaha is to create emotion, smartness or capacity. The function of Udyog is to transform the capacity into an action. The function of bhavana to concentrate. 6.5.3. Intelligence in Gita In Gita three types of intelligence are described. 1. Satvik buddhi The intelligence that can understand activity-rest, duty-non-duty, fear-fearless, bondagemoksha is Satvik buddhi. 2. Rajasik budhi The intelligence with which a person does not distinguish properly between dharm-adharm, kartavya-akartavya. Be cause of this intelligence, a person does not remain careful towards himself or his goal. Doubts are created in his mind resulting in his involvement in the mundane activities.(Gita 18/31). 3. Tamasik buddhi The intelligence which is like darkness and with which the understanding about everything is in opposite way. These three can be compared with the three words samyag drishti, samyag mithya drishti and mithya drishti of Jain tradition. 6.5.4. Chitta According to Chhandogya Upanishd mind is better than speech, resolution is better than mind, Chitta is better than resolution. Chitta in Yoga Sutra Here chitta works as a medium for the soul. There are references to different types of activities of chitta; like praman, viparyaya, vikalpa, smriti, raga, dvesha, etc. Many thinkers also have similar views. There are five states of chitta. These are related to different levels of involvement of chitta. 1. Moodtha, 2. Kshipta, 3. Vikshipta, 4. Ekagra, 5. Nirudha. 1. Moodtha At this level tamoguna is powerful. It is occupied only in satisfying the sense-organs. 2. Kshipta At this level rajoguna is powerful. It does not stick at any one point. It is always occupied in doing some thing. This type of person cannot sit at a place and think about his good and bad doings. 3. Vikshipta Here rajoguna and satvaguna are mixed. Such person always pursue something. He may concentrate on some specific work also. He pays attention to the results of his works. 4. Ekagra Here virtues are prominent. He follows a subject for a long time. He uses intelligence to think about the work. 5. Nirudha When vriti (diferent conditions) stops in chitta and flow of cognizance also stop, that chitta is called Nirudha. (a) Various forms of anthakaran There are different beliefs in case of anthakaran. NyayaVaisheshik philosophy consider mind as a mode of anthakaran. In Sankhya and Yoga-darashan they use mana, ahankar and chitta for anthakaran. And also believe that buddhi is included in chitta. In upanishad there is reference to anthakaran chatushtaya - mana, ahankar, buddhi and chitta. The activities of these four are related to various cells and body. Ahankar and chitta are specially related to aanandamaya kosh and karan sharir. Mana, and buddhi are related to subtle body and manomaya kosha and vijnanmaya kosha. 189

(b) AhankarIt is believed that in the evolution process great elements are produced by the union of purush and prakriti. Ahankar has developed from this. When the feeling of my or mine becomes strong in a person then the condition of ahankar sets in. It is also with three qualities. Ahankar with satvik guna produces mana, and five jnanemdriya and five karmendriya. Ahankar with rajoguna is taijas. Person influenced by this is found to be more enthused, powerful and adventurous. Ahankar influenced by tamoguna produces five tanmatra etc. The function of ahankar is to realise new experiences. (c) Smriti In Bharatiya philosophy smriti is not only studied from psychological viewpoint but it is also considered as the evidence of existence of the soul. According to Advaita Vedant definition of smriti is not possible without considering the existence of the soul. Manovriti (samskar) produces vasana. This vasana, because of ignorance (avidya) produces anthakaran. This results into pratyabhijna (recognition). This is smriti. According to Nyaya the followings are the specialties of smriti 1. Experience of the soul in the past. 2. Samskar produced by the knowledge of the past in the soul. 3. Enlightenment of samskar because of similar things. 4. Recognition of a thing seen in the past by the soul. 5. Memory of a thing seen in the past in specific time and place. 6. Concept of one permanent and eternal soul. 2. Jaina According to Vidyanandi Swami, smriti is the knowledge of the experience done in the past. 3. Sankhya According to Sankhya philosophy smriti is the knowledge of the past. It is said smriti is the knowledge produced by samskar. 4. Mimansa According to Salikanath Mishra follower of Prabhaker, smriti is the knowledge of the past. 5. Advaita Vedant According to Vachspati Mishra, smriti is the knowledge of the past. Shankarachrya believes dreams also to be smriti. Smriti is not as elaborate as the direct knowledge of the present. 6.5.5. Smriti and Samskar Bauddha philosophers believe samskar to be passions of momentary experience. Sankhya, Yoga and Vedant philosophy believe samskar to be version of anthakaran. According to Nyaya Vaisheshik this is a quality of the soul. Opposite to that, Venkutnath has said samskar is not in the soul but in buddhi. According to Sankhya philosophy manas clasps samskar. 6.5.6. Smriti and Kalpana (imagination)According to Vachaspati Mishra, in Smriti the thing is seen as it was seen or a little less but not more. But imagination can add new dimensions to the past experience. 6.5.7. Kalpana and Vikalpa (Imagination and Option /Alternative) Imagination is possible through the medium of option. In the direct knowledge there are three things the thing, the word and the knowledge. In the option the word and the knowledge are there but the thing is absent. E.g. Flower of the sky (aakash kusum). 6.5.8. Vikalpa and Viparyaya(Option and Illusion) Vaisheshik philosophers have included option in mithyajnan (illusion). On the other side Yoga believes it to be clear / true knowledge which can be with or without option. But Sankhya philosophers follow Vaisheshik opinion. 6.5.9. Imagination and Mental Illusion Both are different. Mental illusion happens because of some mental-fault. It is totally mental. Here because of anxiety memories of past experiences become alive. The imagination in this is not conforming to the surrounding. But the images are so very clear that a person believe them to be real. One gets immensely impressed. 6.5.10. Chintan (Thinking) pratyaya (Concept) and language Inference (anumana) has a special contribution in the process of thinking. The process of inference is in the sequence of, from induction to deduction. Here inference is made on the basis of a sign to know its origin. E.g. Seeing the smoke on the peak of a hill it can be inferred that there is fire. In this manner inference helps to reach an unknown from known. 6.5.11. Pratyaya (Concept) Thinking is done through the medium of concept. There is a common quality in every member of any society. The knowledge of the common quality / characteristic is done by anuvritt buddhi. This anuvritt buddhi is similar to concept of western psychology . It is necessary to observe the same class many times to produce a concept. Each concept can be known /recognised by one word. 190

6.6 Life Element : Bhava Prerana Since very ancient times Bharatiya philosophers have deliberated very minutely on prerana-bhava of human life. Types of prerana- According to Gautam the main prerana of a man are faults of his soul. Three of them are main raga, dvesha and moha. (attachment, hatred and delusion). According to Vatsyayan raga, dvesha encourages a man for doing something. Raga means desire to attain a particular thing which has given joy /happiness in the past. Dvesha means desire to go away a particular thing which has given sorrow / unhappiness in the past. Moha is false or wrong knowledge. It is the cause of raga, dvesha. It can be removed by right knowledge. By removing it raga, dvesha also go away. According to Vatsyayan, four types of prerana are included in moha mithyajnan, vichikitsa. Maan and pramad (False knowledge, doubt, pride and remissness. Mithyajnan is false knowledge of things. These are considered the main reasons for activities. Other thinkers have deliberated on this in different ways. For example Prashastapad has described eight desires 1. Kamadesire for sex. 2. Abhilashadesire to eat and drink, 3. Ragadesire to enjoy things giving joy and pleasure. 4. Samkalpdesire to obtain things in future. 5. Karunyadesire to help people to remove their sorrow. 6. Vairagya desire to leave things, knowing about their faults. 7. Upadha desire to deceive. 8. Bhava hidden desire. Shankar Mishra has added spriha, lobha and trishna (longing, greed, and craving) to the above list. Prashtpad has described five kinds of dveshakrodh, droha, manyu, akshama and amarna. 6.6.1. Yogadarshan In Yoga philosophy avidya (ignorance) is considered as the main source for activity. These are of five types -avidya, asmita, raga-dvesha, and abhinivesh . These are also called five types of klesh 1.avidya, is lack of difference in right and wrong. 2. Asmitato identify buddhi as purush. 3-4. Raga and dersh and 5. abhinivesh is fear of death. 6.6.2. Vedantdarshan According to Shnkarachrya, there are two types of vasana anatm vasana and atmavasana. Anatm vasana is of three types dehavasana, lokavasana and shastravasana. When lokavasana ends atmavasana is created. The highest level of atmavasana is paramatma vasana. Avidya is the main reason for lokavasana. Freedom from anatm vasana is moksha. 6.6.3. Bauddha philosophy Here trishna is considered as the main cause of sorrow. Trishna is of three typekama, bhav, and vibhav. All the activities are the result of raga,dvesha and moha. 6.6.4. Jain philosophy Here moha(delusion) is considered as chief source of bondage activity. Karma are produced because of moha. And these karma in turn, becomes prerana for activity. Moha is divided into two divisions darshan moha and charitra moha. Darshan moha is mithyatva or avidya and charitra moha includes kashaya and no-kashaya. The meaning of kashaya is tendencies which influence the soul. They are fourkrodh,mana, maya and lobh. These are intense feelings. These are produced with reason or without reason. A person who has lost a dear thing or is loosing it or is going to loose it gets angry. This anger is with reason. But anger produced without any outside reason because of effect of vedaniya karma particles is called nirhetuk. No-kashay means tendencies which excite kashay. They are nine hasya, rati. Arati, bhaya, shoka, jugupsa, ghrina, streeved, purushved and napunsakved. These are common passions. Some of the pasions are classified as samjna. They are fouraahar, bhaya, maithun and parigraha (hunger, fear, reproduction and possession). Man works for these four. 6.6.5. Charak In Charak-samhita also description of inspirations (prerana) of human behaviour are described. According to Charak they are three. 1. Pranaishana Desire to live. 2. Dhanaishana Desire for wealth. 3. Paralok eshana Desire to have happiness in the next birth. 191

Charak has also described manovikar (perversion of mind) created because of prajnaparadh. Like, Jealousy, grief, fear, anger, pride and hatred etc. All the faults of feelings and intelligence are caused because of prajnaparadh. Because of perverted intelligence one cannot distinguish between right and wrong. Also control on the mind is lost. All these drags you to do bad things. Like this Bharatiya philosophers have done very subtle analysis. In Gita Joy and happiness are considered satvik-bhav. Sorrow, grief, attachment, passions, desires, greed, sex etc. are considered within rajsik-bhav. Delusion, remissness, laziness etc. are included in tamsik-bhav. Shankaracharya has considered maya (delusion) as the root cause of all bhav. Bharatiya philosophers have prescribed means to control them. They emphasis to control both good and bad bhav. Study and practice of opposite bhava is strongly recommended. Each of the bhav can be controlled by its opposite bhav as followsdelusion by discretion, jealousy by joy, malice by compassion, fear by non-remissness, passion by patience, greed by satisfaction, etc. More of passions are produced by lust. So it is necessary to win over lust. Lack of Aatmajnan is the root cause. Intelligence, mind and all kinds of passions can be controlled by Aatmajnan.

6.7 Chetana
6.7.1. Degree and Modes of Consciousness According to Mandukya Upanishad there are four modes jagrit, svapna, sushupti and turiya. 1. Jagrit Chetana (mode of awakening) This is called vaishvanar. Many of the philosophers have considered this as activity of sense-organs (jnanendriya and karmendriya). Its main characteristic is passionate experiencing of the subjects of the sense-organs . Here the knowledge of external world remains continued. 2. Svapna Chetana (mode of dreaming) This is called tejas. In this state the things which were not experienced by sense-organs directly are experienced. Things seem / look different. According to Acharya Shanker dream is the result of knowledge of things experienced during the mode of awakening. According to Mahabharat dreams are produced by non-conscious mind. These are mental imaginations satisfying some desires of a man. According to Froyd dreams are fulfillment of desires. 3. Sushupti Chetana (mode of sleep) This is called prajna. According to Patanjali sleep is a tendency of chitta. Here the subject of knowledge, live experience and dreams are absent. It is an experience because after getting up a person says he slept well. Some Vedantists believe the soul as the witness of all tendencies during the mode of sleep. Bauddha thinker Nagsen believes sleep as the result of tiredness. According to Charak, when a person stops still or is at rest, his mind gets away from sense-organs and goes into the sleep-mode. Here the effect of tamas, cough, tiredness of body and mind, condition of night and disease are the factors. 4. Turiya Samadhi Chetana This is a mode of joy. Here the soul is fully engrossed in God. This mode is beyond the soul. The soul gets one with the universal soul. In the above three modes the soul is in contact with the three gross, subtle and karan bodies. But in the mode of samadhi the soul goes beyond these bodies in the state of self-enlightenment. This a mode beyond physical life. There is a difference between deep-sleep and samadhi. In deep-sleep the mind is in the state of ignorance. In samadhi the mind is engrossed in the soul. But this is different from mukti. In mukti, avidya and samskar get totally destroyed. and chetana does not return to the physical world. But after samadhi, chetana returns to the physical world because of avidya and samskar. This is not permanent. In Bhagvat Gita, knowledge, joy-sorrow, desire, hatred etc. different modes are considered separately. Kanad has described knowledge, joy-sorrow, desire, hatred resolution, papa and punya as special qualities of the soul. The last two are not the subject of direct knowledge. According to Yoga philosophy because of satva, rajas, and tamas the tendencies get produced in the mind. They are five praman (jnana), viparyaya (bhranti), vikalpa (kalpana), nindra and smriti. These are influenced by avidya, raga, dvesha, asmita, and abhinivesh. There are five conditions of chitta 1. Moodtha, 2. Kshipta, 3. Vikshipta, 4. Ekagra, 5. Nirudha. All types of avidya are because of avivek (lack of descrimination). Vedant philosophy distinguish between the soul and jiva. Jiva is the 192

soul limited by manas, buddhi, ahankar, and indriya. (mind, Intelligence, pride, and sense-organs). Bauddha philosophy does not believe in any permanent soul. It believes in a chain of chittavriti in place of soul. 5. Avadhan and Ekagrata (Attention and Concentration) Importance is always given to attention, concentration and meditation in spiritual sadhana. Search for the means of concentration is going on since ancient times. Also thinking about its obstructions continues. 6. Ekagrata To make chitta steady on one support To concentrate on one object is ekagrata. Chitta is removed from unwanted and all other objects. Together with chitta sense-organs are also not in any contact with other unwanted objects. Remissness, laziness weariness etc. are created because of prominence of tamas-guna. Because of prominence of rajo-guna uneasiness and hyper activity are created. Both these are obstruction in meditation. Increase in sato-guna should be done for increase in concentration of mind. Satva-shuddhi is achieved by purity in diet, and this in turn increases concentration. 6.7.2 Characteristics of meditation : The followings are the characteristics of meditation according to Buddhaghosh. 1. The field of chetana is limited., 2. The subject-object of chetana is clear., 3. It develops enlightenment., 4. Meditation produces peace. 6.7.3. Meditation and Realization /Direct Perception : Concentration or meditation is necessary in the process of realisation /direct perception. Meditation is first step. In the process of perception the soul gets in touch with the subject with the help of the mind and sense-organs. As both the mind and the sense-organs are nonsoul, they cannot do the realization. This function is that of the soul. Jain philosophy has described four steps for this process -avagraha, iha, avaya and dharana. 1. Dhyana and smriti (meditation and memory) By concentrating on any object its image becomes stronger. This remains for a long period. When necessary the soul recognises it. Therefore for active memory active concentration is necessary. 2. Dhyana and Chetana (bodh) Meditation is clear and discretionary mode of chitta. Till chitta is not concentrated on particular object, its clear concept is not possible. As concentration increases clarity of the object gets clearer. In samadhi mode, chitta is fully concentrated on the object. Atma-chetana and vishaya-chetana become one. 3. Dhyana and Roochi (Interest) There is a very close relationship between these two. Our attention will repeatedly go to an object in which we have interest. The stronger interest will attract the attention. It is necessary to select a proper subject for concentration for long period. Desire of a person is also an important factor for concentration of attention. 4. Ekagrata and Obstructions in meditations Bharatiya philosophers have also described the obstructions in meditation. the main obstructions are disease, remissness, doubt, laziness, inertia, wrong notion, mental fickleness and uneasiness. For the purpose of removing the mental obstructions, emphasis is given to study, practice, pranayam, detachment, bhavana, satsang, japa and diet. 5. Pratyakshikaran (Realization / Direct Conception) This is a knowledge that is produced directly and visibly. It is produced by the combination of sense-organs and meaning. In the beginning there is only simple knowledge of it is. Yet there is no knowledge of what it is?. So this is called nirvikalp pratyaksha. In the second stage, the nature of the subject is decided on the basis of past experience. Here what it is? is finally decided. There the knowledge of its name, form, nature, qualities etc. is completed. This is called savikalp pratyaksha. According to Jains, this pratyaksha jnana is divided into two divisions vyavaharik and parmarthik. The later is the knowledge which is obtained directly by the soul independently, without the help of sense-organs and mind. Here, there is a direct relationship of one who knows and knowable. The former is the knowledge obtained with the help of sense-organs and mind is also called laukik jnana (mundane /worldly). Parmarthik pratyaksha is not found in all. But laukik jnana is found very commonly. The following is the sequence in which it is received - avagraha, iha, avaya and dharana. 193

1. 2. 3. 4.

Avagraha -This is the first step produced by the proximity of the object and the sense-organ. Iha This the second stage. Here, there is a curiosity to know further. Avaya This is the third step. There is a definite knowledge about the subject. Dharana In this last step, the full knowledge of the subject is registered in memory.

There are three types of Parmarthik pratyaksha. 1. Avadhi Conception / realisation of an object far away in place and time. 2. Manah Paryay Indirect knowledge of other persons mind / mental knowledge. 3. Keval jnana That knowledge which is not limited by space and time. Jain philosophers have differentiated darshan from jnana. Darshan is nirvikalp Jnana and jnana is savikalp darshan. Pratyakshikaran is always visible and singular. According to Naiyayiko manifestation of objects is called Jnana (knowledge). It enlightens its objects like a lamp. Knowledge is divided in two divisions prabha ( real knwledge) and aprabha (memory, doubt, illusion and argument). Characteristic of pratyaksha is visible knowledge. Direct and visible knowledge of an object is possible only after its realisation. That is, the knowledge is without any earlier experience or some supposition. Pratyaksha is divided into two laukik and alaukik. Laukik pratyaksha is possible with sense-organs. In alaukik pratyaksha the knowledge is possible without sense-organs. According to Sankhya once the proximity of sense-organs and the object is established tamas quality of intelligence ends. And because of increase in satva, pratyakshikaran is certain. In pratyakshikaran, apart from sense-organs manas, ahankar, buddhi, and purush are all included. Sense-organs are doing only aalochana (aa+lochansamagra darshan), only observation. Mind connects /relates the object with its qualities. And ahankar turns the non-individual experience into personal pratyakshikaran. The function of buddhi is adhyavasay (perseverance). In adhyavasay the class of the object is determined. Pratyakshikaran depends upon two elements purush and padarth. This purush is real chetana. Buddhi gets enlightened because of this. Buddhi, manas and ahankar are three qualitative. They are made of the same element. Buddhi acts as medium between prakriti and purush. So it has qualities of both these. Under the influence of purush, Buddhi becomes chetan. Otherwise it is achetan. The whole process of pratyakshikaran is because of purush. This purush experiences all the things. This bhog-trishna is the cause of all experinces.

7.0 Summary
1. Bharatiya psychology is a comprehensive form of studies and researches related to life since very ancient times till today. Many philosophers have defined the means of attaining the goal from psychological viewpoint in different forms. In Jain sadhana it is samyak bhava, vitaragta (right attitude, total neutrality) and in Bauddha sadhana it is attainment of unconditional peace. In Sankhya philosophy it is to reach climax of satvik (spiritual) qualities are the means of attaining the goals of life. The purpose of all the systems of sadhana like bhakti, jnana and karma is to establish uniformity in a person and to have equanimity in life. The specialties of Bharatiya psychology is its psychological, practical and spiritual thinking. Its means for this is not only research but also internal investigation is the main thing. The body itself is its laboratory. Animals, children, persons, world, society, inspiration, sex-education etc are the subjects in the field of Bharatiya psychology. It has been helpful in attaining aatma-jnana related to practical life with comprehensive viewpoint. 2. Ancient ascetics searched for psychological truths by analysing sorrow ,ignorance, discontent etc.. Money and passions are the driving force behind the house-holders life. And religion is controller of these two. Philosophers paid special attention to see that use of money and passions is not against the religion from social, religious and political viewpoint in the life. They divided life span in four divisions -Brahmacharya, grihastha, vanprastha and sanyas. Going from activities to retirement and accepting vanprastha and sanyas in the life were prescribed as necessary. For better administration in social life, arrangement of four classes brahaman, kshatriya, vaishya 194

and kshudra was made. Generating positive attitudes like peace, love, non-violence etc. purification of negative attitudes like anger,hatred and violence is achieved. 3. Interest of ancient ascetics has been to search for the solutions for behavioural problems in life. According to Sankhya philosophy meeting of purush and prakriti awakens buddhi. This ceates three attitudessat, raj and tam. And these three construct the life. According to Jain philosophy this world is a result of two elements jiva and ajiva. The combination / meeting of jiva and karma (ajiva) is life. Their separation is mukti (salvation). Karma are attracted because of activities. And they get united with the soul because of kashay. The body, the speech and the mind are means of activities. Emphasis is given on the life systems with vrata for house-hoders and mahavrata for monks, for the attainment of the ultimate goal of salvation and for peace in the life. In Bauddha philosophy according to the theory of pratitya samutpad the cause is created because of the action itself. According to Gautam Buddha samskar are produced because of avidya, vijnan because of samskar, namrupa because of vijnan, indriya and mana because of namrupa. And then sparsha, vedana, trishna, upadan, jara, maran, dukha, shoka, vishad, nirasha are produced because of indriya and mana. According to Nyaya vaisheshik philosophy the salvation is possible by knowledge. There are three subjects of the knowledge Ishvar, Jiva and Prakriti. Success is obtained by living life with right knowledge. 4. In the science of Yoga the health giving power of prakriti is called pran. This is the most important power of the body. It flows in the body via breathing. This is the original support of the life. Sadhana of pran is necessary for making a person peaceful, bright, and brilliant. The soul is charioteer of the body-chariot. In Maitrayani Upanishad the soul is described as pure, peaceful, endless, eternal, and independent. According to Gita, the body is mortal and the soul is immortal. Jain philosophy believes Jiva and karma totally different from the body. The particles of karma are stuck to the soul. Freedom from karma is mukti /moksha. There are five sense-organs touch, taste, smell, sight and hearing. Their subjects are also five. Sense-organs recognises only present but the mind recognises all the three past, present and future. According to Acharya Hemchandra there is no one specific place for the mind. It is there wherever the breath is. The mind is spread over the whole body. Dhi, prajna, mati, megha, are all synonyms of buddhi. Jain Philosophy believes that there are four steps of growth of intelligence or mental development. All do not have the same level of intelligence. There are four elements of active mind. There are five modes of chitta 1. Moodtha, 2. Kshipta, 3. Vikshipta, 4. Ekagra, 5. Nirudha. Smriti is the second name of pratyabhiksha. Many philosophers have called activity of jnanendriya and karmendriya as chetana. Jnana is of two types vyavaharik (worldly /mundane) and parmarthik (spiritual). Here there is a direct relationship between the one who knows and what is known. Pratyakshikaran depends upon two elements purush and padarth.

8.0 Questions
Essay 1. Explain the form of the life in sankhya philosophy giving reference to Bharatiya psychology . Short Notes 1. Define in short, sense-organs and mind according to Bharatiya philosophers. 2. Explain the form of chetana. Very Short Notes 1. What is the original base of Bharatiya psychology ? 2. Which are the four arya satya in Bauddha philosophy? 3. What are jiva and ajiva believed to be in Jain philosophy ? 4. What is the manifestation of things called according to Naiyayika ? 5. Pratyakshikaran is the result of whose tendency according to Vedant? Objective Questions 9.0 Reference Books 195

LESSON15

Dhvani (Sound), Jap and Sadhana, Yoga Mudra, Bandha and Shatkarma
Outline of the Unit
1. 2. 3. Purpose Preface Dhvani (Sound) 3.1 Mantra: Prayojan (Aim / Purpose) 3.2 Meaning of Mantra 3.3 Principle of Mantra 3.4 Kinds of Mantra 3.5 Beej Mantra 3.6 Mantra Sadhana 3.7 Mantra Dosh 3.8 Result /Fruit of Mantra Mudra and Bandha 4.1 Kinds of Mudra 4.2 Bandha Shatkarma / Shatkriya Summary Questions Reference Books Dear Students, The sound has two faces /sides. One is noise, commotion etc. The other is rhythmic music, sweet voice and Mantra sadhana . The first one increases noise pollution. It produces mental weakness and permanent pain. It also increases tension and fatigue. While the other one produces freshness, agility, energy and health. The right use of sound can become strong means of developing physical, mental, emotional and intellectual capabilities in the life. Ascetics and monks have been using this faculty of sound for thousands of years. In Science of Living and Preksha Meditation also this faculty of sound is used for entry in meditation, purity of mind, mental development, and to remove physical and mental diseases. It is expected from the students of Science of Living that they will give their services to their family, society and the nation by learning the skill of the right use of the sound. The sound is considered to be subtle and powerful in different systems of Bharatiya Yoga learning. Sound and mudra are accepted as assisting parts in Science of Living and Preksha Meditation. In this lesson you will learn 196 What is the importance of sound? How many types of sound are there from mantra viewpoint? Which principles are responsible for the style of functioning of mantra ? What are the procedures / methods for mantra-sadhana ? What are the characteristics of mantra-siddhi? What are mudra, bandha and shat-kriya etc.?

4. 0

5.0 6.0 7.0 8.0

1.0. Purpose

2.0. Preface
In earlier lessons you have studied Science of Living, its theoretical and practical bases, Bharatiya Yoga systems and Preksha Meditation. You have learnt in short in lesson 8, the scientific importance of mahapran-dhvani, araham and scientific importance of sound and Mudra.

3.0. Sound
3.1. Mantra Promoter- Growing science of today has understood the wonderful capacity of the sound. And it has made use of its capacity in the fields of medicine etc. Success beyond imagination is attained in the use of the sound in the treatment of insanity, muscular pain, eye-weakness, wounds and surgery. Ultra-sound equipment which is much more efficient and sensitive than x-ray is based upon the science of sound. The most evident and clear form of sound is experienced in music. There is mention of the influence of megha, malhar and deepak raga in many books. Subtle and powerful form of the capability of sound in Bharatiya culture has been mantra. Ancient ascetics and monks with their long-standing / term sadhana, study and experience have made extensive use of this capability of sound in different fields. In this the main ones are self-safety, medical treatment, development of capabilities and attainment of the desired goal. Mantra itself has been established in a complete form of yoga in the name of mantra yoga. Its followers become capable of attaining their ultimate goal of moksha also. The importance of mantra sadhana is accepted not only by Bharatiya culture but also by many cultures of the world. Vaidik, Catholic, Sufi, Jain Bauddha, all have given priority to mantra-jap. All have their own mantra and they are capable of doing their jap with full devotion. According to Acharya Mahaprajna mantra itself is austerity / penance. Mantra-jap is a kind of svadhyay (study). It is also meditation. It has inconceivable powers. It can awaken the soul. It gives entry to spiritualism. Till the power of explosion is attained its sadhana is not successful. Mantra sadhana is the powerful medium for this explosion. Purpose of mantra A wrong concept, a false sentiment, or a delusion is seen in the minds of common people. This is not so without reason. According to Acharya Mahaprajna there is a class of mantra wherein extensive description of killing, alienating, subjugating etc. is given. So people think that one who is expert in mantra-learning can kill, alienate or subjugate some other person. That is how this wrong impression is created towards mantra. Mantra is a force. It is a complete science by itself. The force and the science can be used for good work as well as forr bad work. A knife can be used for a medical surgery and also for killing somebody. The force or the science is not bad or good by itself. It depends upon the user how he wants to use it for good purpose or bad purpose. Mantra is a force by which the doors of the spiritualism can be opened or closed. Do not have the false impression that there are only six purposes of mantra learning. Many purposes have been seen from time to time. There are three sicknesses of spiritualism which are manifested by karma. They are aavarana, vikar and antaraya ( cover, perversion /delusion and obstruction). Three supports / means are described in Preksha Meditation for treatment of these sicknessesregular practice of Preksha, Anupreksha and Mantra. Preksha cures the cover. Anupreksha cures the perversion /delusion. And with the help of mantra all the obstructions are removed. Regular practice of mantra is very useful for removal of obstructions and development of energy or power. 3.2 Meaning of Mantra - What is mantra ? And what could be done by mantra? According to Acharya Mahaprajna mantra is kind of an immunity system /resistant system. It is a kind of medical treatment. Mantra sadhana protects from the onslaught of adverse vibrations. An aura of energy is created by Mantra sadhana. This can be so powerful that no outside force can attack. The basic element of mantra-force is its structure of words. This is based upon the science of sound. Mantra expert knows for what purpose mantra is to be used. On that basis the arrangement of words is done. Like chemistry, he knows what type of vibrations or waves will be produced by which type of arrangement of words. How they will influence the molecules and what kind of results it will give? 197

The verbatim meaning of the word mantra is by contemplation of which solace is found. That which gives solution for problems is mantra. There are special groups of mantra sounds. These are based upon science of sound. When we speak, many different kinds of sounds are produced from our mouth. Such special sounds when arranged and pronounced in a particular sequence are called mantra. Continuous repeated pronunciation of the same mantra produces special effect of those sound waves. That is called the result of mantra. 3.3 Principle of Mantra-Mantra-yoga works mainly on the basis of development of strength. The practitioner with the help of this strength attains desired accomplishment. It is necessary to understand the science of sound and science of light etc. to understand the system of mantra science. 3.3.1. Principle of Repetition-The repetition of the sound is the basis for the desired accomplishment. Continuity of jap increases sound-waves and its effect. It is seen in the life that one stroke of an axe makes only a small cut, but if that axe continuously hit strokes then even a very big tree will fall on the ground. Normally one stroke of an hammer does not make much effect on a stone but with continuity of strokes even big rocks becomes small pebbles. 3.3.2. Principle of Sound Waves - Whenever there is pronunciation of words it produces vibrations in the air. These vibration-waves go around the whole world. During this going round wherever they meet with favourable waves they get mixed with them. United they make a kind of a collection. This aggregation is very powerful. Desired work or happenings of the practitioner become easy with its effect. The mental power also gets stimulation in the same manner by the sound waves as the fire gets stimulation by the wind. This way a man can get rid of all mental perversions. 3.3.3. Principle of Purity of Chitta-Repetition of mantra produces movement in the consciousness or the mind. This movement is the result of collision of good and bad tendencies, desired and undesired samskar. As the process of jap progresses the bad tendencies get defeated and bad thoughts get destroyed. Good virtues take over. 3.3.4. Biological Principle-Mantra is strong, abridged, and hidden manifestation of the purpose of a persons desired accomplishment. As a result of positive thinking chemicals which are helpful in keeping the body healthy get secreted. It is now well established that there all kinds of immunity secretions taking place in the body to fight against every disease. The difference is only in how to stimulate that arrangement of secretions and make it active. Immunity system has a very close relationship with nervous system and human behaviour. A new word Neurological Immunology science is being used to reveal this relationship. Nervous system and immunity system always keep in close contact with each other. Immunity system can read and interpret the messages coming from the brain. The system itself also spreads / broadcast messages by hormone secretions. Acting like a sensitive organ it sends the stimulation received from bacteria, viruses etc. to the brain. The nervous system cannot directly conceive these stimulation. But based upon the stimulation received by the immunity system, the nervous system together with endocrine system make out their action plan. In this manner the mental condition of a person through the medium of chemical material influence the immunity system of the body. Now in the developed countries much importance is given to positive thinking and to remain cheerful. Mantra is the physical form of the positive thinking. 3.3.5. Principle of Chemicals-According to mantra-shastra each letter of the alphabet has its own chemical. Medicines make chemical transformation. Similarly mantra can also make chemical transformation. These chemicals influence our body. Pronouncing of r increases the body temperature and it decreases on pronouncing hm. Pronouncing hm influences liver. It becomes active. Mantra-shastra has constructed a full grammar of the alphabet. Thinking is done on each letter from different viewpoints. 3.3.6. Psychological Principle- In psychology the mind is divided in two parts cheatan and achetan (conscious and unconscious). Unconscious mind is very powerful. Conscious mind has limited powers. That desire, thought, imagination or resolution which reaches unconscious mind becomes fruitful. The same thought if repeated many times with peaceful mind reaches the unconscious mind. The main base of mantra-power is to reach one word or one thought by repeating for a definite time to the unconscious mind. The thought reaches the unconscious mind becomes real. 198

3.3.7. Principle of Pran -All the people from scientific discipline or from the spiritual discipline believe that not only men but all living-beings have an invisible subtle power. This is spreaded all over the body of the living-being. This can be seen by certain equipment. This can be even photographed. This is called aura. Every thing has two forms gross and subtle. Mantra, tantra, yantra etc. influence the subtle form of a living-being by /through the subtle forms of materials. Subtle waves from one influence the subtle waves of the other. Taijas-sharir is a big treasure of pran-shakti or biological electricity. Pran-dhara comes out from taijassharir. It spreads the electricity throughout the body. Pran runs to that place where the mind is concentrated. When the full force of pran is obtained by mantra then it becomes very powerful. Taijas-sharir can be made active by adoration of mantra. The first effect of mantra adoration is on taijas-sharir. Mantra cannot succeed till it reaches taijas-sharir. Till then it remains only repetition of words. When mantra reaches taijas-sharir, then there its strength increases. 3.3.8. Principle of Mental Power - Many thoughts come in our mind at the same time. Our mental power gets diffused. One simple method to increase mental power is to concentrate on one good support with one thought only. Then repetition of one word or phrase related with the thought results slowly in good concentration. In place of different thoughts the same word or the phrase takes entry in the mind. That makes the mind powerful to go into the right bhava (phase). 3.4 Sound : Types - Mantra is dhvani-sadhana. Very subtle rules / principles of science of sound are implied in it. There are two types of sound meaningful and meaningless. Those sounds which are produced in the language that can be understood by man and has some meaning are called meaningful sounds. And when the sound made in the language that does not convey any meaning is meaningless. 3.5 Beej-Mantra- From mantra-shastra viewpoint each alphabet has its own colour, field and capacity to absorb energy. Certain alphabets can produce certain effects. Ascetics and monks have constructed Beej-Mantra on the basis of this principle. By doing continuous jap, our body attains a special power with which we can do certain special work. Like in a musical instrument this has to be done with proper rhythm, proper sequence, at a certain fixed time. This produces very strong energy. The practitioner can then directly use this power. These are special types of sound. These are believed to be stronger than other sounds. Many such beejmantra are being used from spiritual treatment viewpoint. Bharatiya ascetics have announced, after fully developing this special form of sound with their own experiences to be applicable for the purpose. They experienced various kinds effects by searching for inherent powers in mantra and doing experiments with them. After many experiments and trials and when fully convinced, they put this in practice in the form of a principle. In Science of Living also use of powers residing in self are given more importance for using in medical treatment as therapy. Acharya Mahaprajna has in his book Amrit Pitak referred to many beej-mantra from spiritual therapy view-point. Beej-mantra is like a symbol of special powers. In Laguvidyanuvad some beej-mantra are described as follows 1. 2. 3. 4. Oum Pranav beej, Tejo beej, Brahm beej. Aim Vagbhav beej, sarsvati beej, Lm kama beej, 15.

{Beej mantra are alphabets of Bhartiya languages. They cannot be explained in English } 3.6 Mantra Sadhana- Spiritual rules and procedures /methods related to spiritualism should be learned under qualified guru, teacher, or certified ancient books. Also with that faith, restraint, firm determination and piety are very essential. The practitioner should take into consideration his own capacity, circumstances, necessities, possibilities and other mundane things before going further on mantra-sadhana path. Only bookish knowledge is incomplete. For behavioural activities experts guidelines in the subject is necessary. The field of mantra-science is very vast. It is difficult to find a person who is fully proficient in it. 199

3.6.1. Secrecy-After attaining one mantra, till it is not realised it is expected to keep it secret. Mantra means secret language or secret talk. The word mantra is derived from a word which means to speak secretly, to experience secretly. This is secretism, this is mysticism. So everything the alphabet, its pronunciation jap, purpose, effect and experience should be kept secret. He should not do anything for exhibition or pride. By exhibition or display, possibilities of external obstacles increases. 3.6.2. Frequency of Mantra-For mantra-siddhi (final realisation of mantra), after accepting one mantra from guru, its jap is done for a long period. Rosary is one convenient medium for keeping count of the number of pronunciations of mantra while doing jap during the mantra-sadhana. The practitioners make use of three kinds of rosary. 1. Hand rosary counting on the finger joints. This is used for daily counting for short periods. But this is not useful in long period sadhana where the count is thousands or more. 2. Alphabet rosary Use of this rosary is described in Santkumat Tantra, Vishudheshar Tantra, Vaishampayan Samhita, etc. Total number of consonants and vowels is considered as 51. But the procedure of counting is difficult. So this is not a popular method. 3. Bead rosary The beads made of variety of materials are stringed. These rosaries are made from beads of pearls. Silver, gold, rudraksha, tulsi, etc. For different purpose rosaries made from different materials are used. As the beads are string through like in ornament these are called manimala. 3.6.3. Mantra Chaitanya-Just only Jap is not of any advantage. Till jap is converted into dhyana, mantra is not realised. Wherever there is combination of word, power of resolution and faith, the power of mantra is awakened. Mantra is attained. Mantra is realised. The words get converted into bright divine light. The practitioner and divinity become one unit. The taijas-sharir (electric body) becomes very powerful. 3.6.4. Daily sadhana-While doing the exercise there should be full concentration on the goal. The exercise should be done regularly everyday at the same definite place and the time. At that time the practitioner should purify his mind and pray for success. Every morning ceremoniously selecting a lonely place, the practitioner makes a resolution to do jap of a particular mantra for attaining a particular goal. According to Maharshi Patanjali jap of any mantra should be done with proper resolution. In very ancient time ascetics /yogi were applying all their faculties concentrating their physical, mental and internal conscious powers to attain a goal. This was giving wonderful results. Over a period of time this grew into a regular science of mantra-tantra. It is necessary to know and understand the rules of mantra-tantra for its successful use. Otherwise it can be very dangerous and harmful. Wrong or false knowledge or understanding can be fatal. Advise and guidance of an expert is very essential. And also the practitioner should get himself properly internally and externally qualified. He should have full faith in his goal. He should progress on his road to attainment steadily without break. observing all the rules. 3.7 Mantra-Faults- For various reasons mantra were cursed by ascetics. Such mantra till they are purified, their jap cannot give desired result. Sixty faults of mantra are described. The following eight faults should be rectified by the practitioner himself. 1. Abhakti, 2. Akshar bhranti, 3. Lupta, 4. Chhinna, 5. Rhasva. 6. Dirga, 7. Kathana, 8. Svapna kathana. 1. Abhakti There should be full faith, devotion and esteem towards mantra. Mantra should not be considered as just a collection of alphabets. One mantra should not be understood as inferior to any other mantra. 2. Akshar bhranti One or more alphabets may get added or subtracted in mantra because of remissness, misunderstanding or any other reason. This is called Akshar bhranti. In such case the practitioner should learn it again. 200

3. Lupta Subtraction of an alphabet in mantra is called Lupta fault. In such case the practitioner should learn it again. 4. Chhinna In a mantra with joint alphabets, if the joint is broken then it is called chhinna. In such case the practitioner should learn it again. 5. Rhasva In a mantra to pronounce rhasva alphabet in place of dirga is called rhasva fault. This can be corrected only by hearing it correctly from guru. 6. Dirga In a mantra to pronounce dirga alphabet in place of rhasva is called dirga fault. This can be corrected only by hearing it correctly from guru. 7. Kathana - To reveal ones mantra or tell some person in waking state is called Kathana fault. In such case one should ask for atonement from guru and do expiation accordingly. 8. Svapna kathana To tell some body ones mantra in dream also is a fault called Svapna kathana. In such case one should ask for atonement from guru and do expiation accordingly. . 3.7.1 Cursed Mantra and Sadhana 3.8 Accomplishment of Mantra One can attain the desired accomplishment by doing mantra-jap with proper ceremony. The practitioner comes to know about, if his mantra is getting realised or not by experiencing certain qualities of success. The following qualities are described in Mantra-Mahodadhi Hearing sounds of motion and rhythm, seeing ones own aura as bright as the sun, no sensation of hunger and sleep, attaining health and seriousness/ maturity, absence of anger and greed. These are the characteristics of the practitioner of mantra. The extent of success depends upon, how much he has been engrossed ? The one who is totally absorbed, while sleeping, awakening, walking, standing, sitting, at all the times in doing manas-jap, attains accomplishment. There is no place or time is wrong or faulty for doing manas-jap. In Bhairavi Tantra it is said That, one remains happy, the mind is satisfied, diet gets restricted, there is detachment from senses, the result is seen in the dreams. It is also said in the same book that the whole body emits light. There is feeling of divinity. According to Acharya Mahaprajna there are many accomplishment of worshiping through mantra . They are both internal and external, also mental and physical. As the realisation of mantra starts, some accomplishments starts appearing. The first is happiness. As there is progress in realisation there is feeling of happiness in the mind. Happiness is reflection of purity of mind. This is just cheerfulness. There is no joy: there is no sorrow. The second is satisfaction of mind. The mind gets satisfied even without any particular reason. The satisfaction that comes after the attainment or after gaining something is in reality not satisfaction but it is just fulfillment of passion. But here the mind is so much filled with satisfaction that all the yearning gets dissolved. Nothing is wanted /required. This mental satisfaction is the second accomplishment. 4.0.Mudra and Bandh In Preksha Meditation more emphasis is given to piety and steadiness of chitta. With that attention is also given to the position of the body and mudra. Mudra seen all over the body manifest the interior feelings. The exterior visible mudra displayed with efforts are also the cause for inciting the interior feelings. So it is said Like mudra like bhava, like bhava like mudra. Therefore mudra is accepted in Preksha Meditation in the form of helping role. According to Pandit Harikrishna, those activities which help to attain success in meditation are called mudra. In ancient literature Mudra and Bandh are classified in the same place. In Hatthayoga Pradipika it is said that without awakening shakti, piercing through chakra is not possible. Study and practice of mudra is one of the 201

means to awaken the sleeping / dormant shakti in the muladhar chakra. Mudra can also be used for spiritual growth. Like aasana the number of mudra are also unlimited. Some of them are described in books of Tantra. 4.1 Two types of Mudra There are two types of mudra Yogamudra and Hastmudra. In Gherand Samhita, Hatthayoga Pradipika, Shiva Samhita etc. books the following names are found. In Gherand Samhita 25 names are given as follows. Mahamudra, Namomudra, Uddiyan, Jalandhar, Moolbandh, Mahavedha, Khechari, Viparitkarani, Yoni, Vajroli, Shakti Tadagi, Mandavi, Shambhavi, Panchdharan Ashvini, Pashini Kaki, Matangi and Bhujangini. This is labour intensive sadhana. It includes aasan, pranayam dharana etc. Therefore a common person cannot make its full use. And complete training is also required. 4.1.1. Mudra in Rajayoga - It is said in Rajayoga that the study and practice of the following mudra are necessary for attainment of dharana. 1. Aagochari mudra The mind is fixed on the tip of the nose. (this is prankendra in Preksha Meditation) 2. Bhuchari mudra The mind is fixed four fingers above the tip of the nose in the space. 3. Khechari mudra The mind is fixed in aajna chakra. 4. Shambhavi mudra The mind is fixed in aajna chakra. Then the sight is fixed about two to three feet away from the tip of the nose in the space. Here the exterior goal becomes interior goal. 4.1.2. Gross body and Bandha-mudra - Bandha and mudra are interior body activities and exercises. They are for controlling various organs and muscles Bandha verbally means to tie or to harden. In this exercise different organs of the body are contracted and harden slowly. This gives massage to the internal organs and muscles. Blood ciculation improves. This result into better health. 4.1.3. Subtle body and Bandha-mudra - Bandh-mudra influences the subtle body. The subtle body becomes active. It can awaken pran-energy and subside bhava-excitement. It has subtle influence on chakra. It removes obstacles from the independent flow of pran. And pran-energy flows in the upwards direction. The practitioner gets arbitrary control over this energy. He can direct this energy in any part of his body and also can direct it to enter even other persons body. So this learning of banbh and mudra is one of the most important study in Yoga-learning. It is short but very powerful. 4.1.4 StudyPractice Process - The study of most of mudra is done together with bandh, aasana and pranayam. This is called united study. This has definite and extraordinary advantages. The connection with the outer world is cut off. Sense-organs become introvert. There is a condition of withdrawal. This is very useful for spiritual practitioners. This is considered stronger than aasana and pranayam. Expert guidance is required to learn this. After maturity one can go for self study. After certain progress in aasana and pranayam, connection of bandha and mudra can be done with them. The connection gives better benefit by pranayam. When the flow of pran is balanced then with practice of bandh the flow of pran remains under control. Then pran can be directed to more areas as required. Thus stopping any wastage of energy. With this connection spiritual forces become more active. Student of bandh needs to control breath. He can increase the period of kumbhak by practice. Kumbhak is an essential part of bandh and pranayam. The practitioner should increase the period of kumbhak. 4.2. Hasta Mudra 4.2.1 Beginning of Mudra - The development of mudra is found from very primitive ancient times. When the languages were not developed, aboriginal were using signs, pictures, sketches as the medium of communication. Rishabhdeo was popular as Adinath, Baba Adam etc. He had two daughters Brahmi and Sundari. Adinath taught her daughter Brahmi a script which became popular as Brahmi script. He taught Sundari dancing and other arts. In dancing the manifestation of mudra is done very significantly so that its meaning is conveyed very accurately. The fact that is conveyed by mudra in an instant may take a long speech to explain verbally. Through subtle mudra all 202

the emotions can be conveyed all over the body. Here it is not only the body taking shape of mudra but the whole consciousness is involved. This way in Bharatiya dancing mudra has a special role . 4.2.2. Importance of mudra in Yoga - Different types of aasana are also kind of mudra called pose or posture in English. These figures are mainly copies of parts of animal body. Aasana is gross. Mudra are produced at the highrer levels of aasana. Like the subtle sound of speech is nad, similarly mudra is incarnation of subtle vibrations inside the body. 4.2.3 Mudra : Body and Switch Board - Mudra are like switch board in the body by which pran can be balanced in the body. Mudra help in awakening the consciousness in the body. Some influence immediately while some influence after a while. Mudra are replica of feelings on the body. These are analysed by ascetics in the light of their experiences. These experiences are not just imaginations but are matter of fact. Propounders of mudra believed that the body is union of five elements. Background of development of mind and emotions is created together with physical health by balancing of the five elements. 4.2.4. Body : Aggregate of molecules - In Vaidik tradition earth, water, fire, air, and sky are called panchbut. It is believed that the universe is created with these elements and destruction of the universe will happen on their destruction. Any increase or decrease of these elements create problems, physical, mental and emotional. Their balancing /harmony is called health. Infinite power, infinite knowledge and infinite joy exist in man. These can be revealed by purifying and developing the muscular system. Muscular system is purified by aasana, pranayam, mudra, dhyan and tapa. And the health is attained. 4.2.5. Radiating Molecule - Body with consciousness and matter without consciousness both have their own shape. According to the shape, the energy coming out from them radiates. It has its own influence. These shapes are of certain types of which the followings are main 1. Vrit Sphere. 2. Parimandal Circle. 3.Trinsh Triangle. 4. Chaturang-Square. 5. Aayatan-Cylinder. Whatever is the type of the shape, the same type of image emits from that shape. Continuous emission of the same images spreads its influence. When a person with awaken pran constructs / makes mudra then its effect is explosive. 4.2.6. Vargana (Aggregate) and Mudra - When we receive matter aggregate from the space we have a certain mudra. The shape of the aggregate also becomes of the same shape as that of mudra. Therefore there is a mutual relationship between mudra and aggregate. A person gets influenced by the atmosphere. Similarly his muscles and endocrine system are influenced by mudra. Mudra emits from the body in the same shape. Not only the atmosphere but also the nature of the person is also influenced by these shapes. 4.2.7. Yoga Element : Mudra - The foreign elements which are accumulated in the body are disease. Body tries to push them out. They are identified as disease. The construction of the human body is such that foreign elements cannot stay in it for longer period. If the outsider stay longer then it produces some degeneration. This degeneration is a warning that there is accumulation of some foreign body. Take steps to remove it. When there is no arrangement of its removal then the body tries to remove it. The body makes its own mudra for this purpose. A process begins to remove the foreign body. Whatever number of shapes are there in the body, the same number of mudra are created. Like this, thousands of mudra are created. Some special mudra are described here. These can be used for removing diseases. When the balance of the elements that keep the body healthy is disturbed, the balance of the main five elements also get disturbed. The five fingers represent the five elements. Thumb Fire Forefinger (Index finger)Wind Middle finger Sky Ring finger Earth Small finger water 203

4.2.8. Mudra 1. Jnana (Chinmaya) Mudra Procedure This mudra is made by touching the top/tip of the thumb with the top/tip of the index finger. Benefit This is used for removing insanity, short temper, unsteadiness, anger, laziness, depression, fear, sleep, sleeplessness, pain in muscles and headache. Also for increasing memory power. 2. Aakash mudra Procedure This is made by touching the top/tip of the thumb with the top/tip of the middle finger. Benefit This is helpful in the treatment of weakness of bones and diseases of jaws, ears and heart. 3. Prithvi mudra Procedure This is made by touching the top/tip of the thumb with the top/tip of the ring finger. Benefit This is helpful in making the body strong and healthy. It increases brightness and happiness. Destroys tamasik qualities and increases satvik qualities. 4. Varun mudra Procedure This is made by touching the top/tip of the thumb with the top/tip of the small finger. Benefit This is helpful in dryness of skin, skin diseases like exsima, allergy, and tension in muscles. 5. Vitarag mudra Procedure This is made by keeping right palm near the navel. Left palm resting above the right palm. Thumbs one over the other. Benefits Energy level rises. Development of steadiness and neutrality. Balancing of forces. (For more information on mudra like, surya mudra, vayu mudra. Apan mudra,pran mudra, linga mudra, surabhi mudra, mrigi mudra, hansi mudra, shankh mudra, pankaj mudra, anushasan mudra, samnvaya mudra, etc. refer Hastamudra Prayog aur Parinam by Muni Kishanlalji). We can increase or decrease influence of different elements of the body through the medium of mudra made by the fingers of the hand. Thus balancing the elements, the faults of the body can be avoided and qualities can be developed.

5.0 Shat Kriyaye

According to the ancient book Gherand Samhita there are seven steps of which good study is essential for attaining aatma-jnana. The first step is shodhan Physical purity by Hatha yoga. Thus purity of gross body is the primary requirement of the divine path. Without removing poisonous elements and impurities from the body higher study of yoga is very difficult. Yogi have developed the following six scientific and yogic processes to achieve the main goal. They are called shatakarma. With these six processes a special branch namely Hathayoga was born. 1. Neti -Process for purifying nasal area. 2. Dhauti Chain of processes for purification for the whole alimentary canal from mouth to anus. This also include simple cleaning processes of eyes, ears, teeth, tongue, and the skull. 3. Nauli - A strong process giving massage and strength to organs inside the abdomen cavity. 4. Vasti - This is for cleaning the large intestine and making it efficient. 5. Kapal Bhanti - It is a simple chain of three processes for purification of the forehead. 6. Tratak -Process of intense and deep concentration on a subject. This increases the power of concentration. It develops the dormant inherent spiritual powers in every person. It gives power to eyes. Mental steadiness increases and restless mind becomes peaceful. Even being a physical exercise tratak develops spiritual powers. In Preksha Meditation it is included in animesh preksha. 204

6.0 Summary
1. Capability of sound is used in medical treatment and many other fields. Ultra-sound machine is based upon science of sound. Powerful form of sound is mantra. Mantra sadhana has been accepted by many cultures of the world. According to Acharya Mahaprajna mantra itself is tapa, svadhyaya and dhyana ( three kinds of nirjara). Mantra is a power. This power can be used for good purposes and also for bad purposes. It depends upon the user. There are three spiritual sicknesses aavarana, vikar and antaraya ( cover, perversion /delusion and obstruction). Three supports / means are described in Preksha Meditation for treatment of these sicknesses Regular practice of Preksha, Anupreksha and Mantra. Mantra is power of resistance. The main element of this power is organised combination of words. It is necessary to understand the science of light and science of sound to understand the working system of science of mantra. The pronunciation of words produces vibrations in the air. These vibration waves spread all over the universe. Thus created mass is very powerful. This influences the mental condition of a person through the medium of chemical transformation. And increases the immunity /resistance power to diseases in the body. Each body has an aura. Mantra, tantra, yantra are subtle forms of matter. Aura can be influenced through the medium of their waves. From mantra-shastra viewpoint, each alphabet has its own colour, field and capacity to absorb energy. The construction of beej mantra is made on the basis of this viewpoint. Beej mantra is the most powerful of all mantra. Acharya Mahaprajna has referred to many beej mantra in his book Tum svastha rah sakate ho & Mantra ek samadhan. Mantra learning should be done under a qualified trainer or guru and certified ancient books. Mantra should be kept a secret till it is fully realised / attained. In mantra sadhana three kinds of rosaries hand rosary, alphabet rosary and bead rosary are used. With the union of word, resolution-power and faith mantra-power is awakened. Some mantra are cursed by ascetics. It is mentioned that there are sixty faults in mantra. One can attain accomplishment by mantra-jap . According to Acharya Mahaprajna there are internal and external accomplishments of mantra. Purity of chitta is internal and contentment of mind is external. 2.. In ancient literature mudra and bandh are classified in the same place. Mudra is replica of bhava on the body. Like mudra like bhava: like bhava like mudra. Mudra get produced at the higher levels of aasana. This is also means for awakening of the dormant power in muladhar. There are two types of mudra Yoga mudra and hasta mudra. In bandha different organs of the body are contracted with strength and harden slowly. This gives massage to the internal organs and muscles. There are five mudra which help the five main elements of the body in proper balance and help to remove and keep away diseases from the body. 3. Neti is the process to purify the nasal area. Dhauti is cleaning the alimentary canal from mouth to stomach. Nauli is a strong process giving massage and strength to organs inside the abdomen cavity. Vasti is the process for cleaning the large intestine and making it efficient. Kapal Bhanti is a simple process for purification of the forehead. Tratak is a process of intense and deep concentration on a subject. This purifies chitta.

7.0 Questions
Essay 1. Describe in detail the main principles of mantra explaining the meaning and purpose of mantra. Short Note 1. What is the meaning of mantra chaitanya? 2. Throw light on daily sadhana of mantra. Very short notes 1. Which are shat kriya? 2. Which are the two types of mudra? 3. What is called bandha? 4. What is called mudra? 5. With whose study faults of mantra can be removed? Fill in the blanks. 8.0 Reference Books 205

LESSON16

Yogaasana, Purpose, Types, Methods, Spiritual viewpoint and accomplishment

Outline of the Unit
1.0 2.0 3.0 Purpose Preface Scientific Investigation of Aasanaand Yogic Exercises 3.1 Weightlessness and Aasana 3.2 Why only Yogic Exercises? 3.3 Difference Between Aasanaand Physical Exercise 3.4 Influence of Aasanaand Yogic Exercises Scientific viewpoint 4.1 Bone Structure 4.2 Muscular Structure 4.3 Digestive System 4.4 Blood circulation System 4.5 Nervous System 4.6 Endocrine System 5.0 Spiritual Viewpoint 6.0 Aasana: Aim /Purpose 6.1 Aasanaand Increasing Energy 6.2 Aasanand Health 6.3 Victory by Aasana Classes (Group of postures) of Aasana 7.1 Laying-down postures 7.2 Sitting Postures 7.3 Standing Postures Results of Aasana 8.1 Special Aasana 8.2 Necessary prohibition 8.3 Necessary Caution Summary Questions Reference Books

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7.0

8.0

9.0 10.0 11.0

1.0 Purpose
Dear students, In this lesson you will learn the followings What is the basis for scientific investigation of aasanaand yogic exercises? What is the scientific viewpoint of yogasana ? What is the spiritual viewpoint of yogasana? What is the purpose of aasana? How many classes of aasanaare there? What are the accomplishments of aasana? 206

2.0 Preface
Yogasana has an important position in Bharatiya tradition of Yoga learning. Many modern therapeutic Scientists have put forward their invaluable information, they studied about the exercises of yogasana. Yogasana has been given important position in Preksha Meditation also. The first condition of kayotsarga is relaxation. Relaxation is not possible without practice of right aasana. Yogasana is interior manifestation of spiritual consciousness. It is the simple and natural way to attain mental and physical health.

3.0. Scientific Investigation of Aasanaand Yogic Exercises

In the book Science Study Yoga description of influences of aasana, pranayam, bandha Dhyan and other yogic exercises practiced in different countriesspecially in Bharat is given. Electromiograpic recording (E.M.G.), activeness and flexibility of muscles. Muscular pressure and transformation were all recorded during yogic exercises. Many observations and experiments are made in the world, in heart observation by E.C.G., blood pressure, changes in blood cells, observation of lungs and other breathing exercises, depth of breath, capacity to hold breath (kumbhak), capacity of lungs, endocrine system, muscular system etc. Flexibility / elasticity of muscles increases by aasana and the blood circulation becomes more efficient. In other physical exercises there is pressure on the muscles which breaks the blood vessels and they get hardened. Prof. Dr. Laxmikant of Medical college, Chennai, has found increase in agility and energy because of the influence of doing halasana, sarvangasana and exercise of viparitakarani mudra in the patients with high bloodpressure and weak heart. He found that they had better sleep. Ardhasarvangasana, pavanmuktasana and shavasana were found more useful in heart patients and patients with high B.P.by Saubhag Prakritik Yoga Chikitsa evam Anusandhan Kendra, Ajmer. Some benefits are gained by paschimottanasana, bhujangasana, Shalabhasana, halasana, sarvangasana, matsyasana, and savasana in joints movement in arthritis. Diabetes patients have been benefited by dhanurasana, chakrasana, shalabhasana,bhujangasana, dirga svasan, suryabhedi pranayam and body relaxation. Halasana, sarvangasana, matsyasana, and savasana together with some natural therapies are found beneficial for asthma patients. In Poland Dr. Julian, Director of Third Clinic of Medicine had studied with X-ray, E.C.G. and such other equipment the effect of shirsana. He found that in the position of shirsana, there was no pressure on heart. But the blood circulation was better and heart-attack can be prevented. There was increase in the count of white bloodcells and the immunity power also increased. Yogic exercises were found specially in prevention of crime. This was concluded after making studies in many prisons. In fact, yogic exercises are helpful in removing psychic, physical, psychosomatic and all other kind of diseases. The possibility of opening up of invisible transcendental powers of the body are inherent in yogic exercises. The main purpose 0f yogic exercises is to open up the divine power of consciousness beyond the body. Going through these processes there is automatic attainment of mental and physical health. The body becomes suitable for sadhana. The main effect of yogic exercises is on the endocrine system. And the person who can control the endocrine system becomes a great person in the physical and spiritual world. This belief is established by Dr. Ibrogoko in his book Glands of destiny. Yogic exercises keep particular control over the mind and the endocrine system right from birth to death. 3.1. Weightlessness and Aasana- Indian astronaut Rakesh Sharma was with his two colleagues Yurimarlishav and Ganadi Strokalav in the outer space orbit on 2nd. April 1984. He made successful experiments and study of the effect of pranayam and yoga to prevent the ill-effects of the outer space journey. Resistance to the ill-effect of weightlessness over the muscles, headache because of more blood circulation in the head due to zero gravitational condition and space sickness can be done successfully by yogic exercises. Human consciousness gets totally disturbed by the ill-effect of weightlessness. The normal construction of human body is habituated to work under gravitational force. Because of this habit, muscular system, heart, blood 207

circulation etc. systems also function well under gravitational force only. But in space there is no gravitational force. So all systems work under opposite condition. Pressure on muscles decrease. Because of that blood circulation in brain increases. Out of all the means practiced under all these difficult conditions, yogic exercises are found suitable. Making use of aasana, pranayam and other yogic exercises, the astronauts felt quiet comfortable. Looking at this success proletariat country like Russia has given the most important status to yogic exercises in their space training programs. 3.2 Why Yogic Exercises? Aasana, pranayam bandh, shatkarma, dhyan kayotsarg and other yogic exercises effect /influence the above described physical systems very much. No other exercise, process or system has been found in the world which can specially effect /influence the endocrine system in such subtle way. Dr. Cooksank has called the endocrine system Magic Box which is effecting the personality and overall development of the life. Yogic exercises not only effect /influence the gross physical body but also influence the subtle mystical processes of unconscious brain and is helpful in many other invisible activities. There are thousands of such centers in our body which influence our physical and mental health directly. These are called reflex spot zone These centers control the flow of energy in our pran. Also they are connected with other systems in our body. These zones are activated by different aasana. They cleanse our body systems removing all poisonous substances. They organise our muscular Electro-magnetic energy to make us healthy. 3.3 Difference between Aasanaand Physical Exercise : Nerves and nerve-centers are more influenced than the muscles, by aasana. Each aasana effects organs in spinal-cord and abdomen. 31 pairs of nerves emerge from the spine and are connected with all the organs of the body. As a result all the organs get proper quantity of energy. Aasana do not put any undue pressure on muscles. But the hard physical exercise make them tired. Physical exercise increases the breathing and pulse and blood-pressure of the heart. This gives extra load on lungs and heart. Physical exercises excite the sensitive sympathetic system while aasanacontrol reflex activities. 3.4 Effect of Aasana : Aasana and yogic exercises activate and control the endocrine glands. This results in giving physical and mental health and peace. In the following aasana sarvangasana, halasana, karnapidasana, shirshasana because of inverted position blood flow towards thyroid, parathyroid, pituitary and pineal glands increases and gives them good massage. A person can develop timidity, fear, and inferiority complex because of over-activity of para-sympathetic nervous system. Aasana can influence both these nervous systems to keep control and balance. This results into overall personality growth. There is always a conflict between discretion and feelings. Discretion prevents you to do a wrong thing. But feelings get the work done. A person overpowered by uncontrolled feelings can ruin his life. Spine and brain are properly influenced by aasana. This automatically controls and balances the feelings. There is lot of damage to nerves in hard physical exercises. This results into increase in acidity, urea, and carbon-dioxide in blood. That gives feeling of tiredness. In yogic-aasana nervous system is active, making the body very light and energetic and the mind peaceful.

4.0 Scientific viewpoint.

Aasana, pranayam, mudra and yogic exercises have an important place in Preksha Meditation. Till aasana is perfected, mudra cannot be done properly. Preparation for meditation cannot be done. Without proper aasana the body does not remain steady which is the first condition for kayotsarga. If the body is not fully relaxed, kayotsarga cannot be done. Chitta is in disturbed state because of restlessness of the body and fickleness of the mind. Mudra has direct connection with bhava. They have mutual dependence relationship. Therefore asana, pranayam, mudra and yogic exercises are very essential for meditation. 4.1. Bone Structure : Our body is framework of bones skeleton. It bears the burden of the whole body. 208

There are many joints in this bone structure. A door, if not opened for a long period, its hinges get rusted and the door cannot be opened easily. Similarly if the joints of the body, if not kept healthy by doing aasana etc. they become hard and give pain. Pain of the joints is one of the biggest sickness of the world today. Regular practice of aasana keeps the joints healthy. Secretion of the body reach there easily and help them in bending. If bones are healthy and strong then our immunity system also remain strong. Because many essential elements are obtained from bone-marrow. 4.2. Muscular System : We have in our body a muscular System for protection of bone-structure and other organs. These muscles are helpful in movements of the body. They are of two types voluntary and involuntary. We can use the voluntary muscles as we want to, or as required by us. But the involuntary muscles are self directed. The total number of muscles in the body is 519. Out of that 451 are helping the bones in their movements. The balance 68 are related to eyes, ears, tongue and other sense-organs. Involuntary muscles are spread over heart, lungs, blood vessels and the whole digestive system. Aasana and yogic exercises have very strong influence on all these muscles. Practice of aasana make the muscles more active and soft. Their efficiency increases. The beauty of the body also depends upon muscles. When the muscles get loose, the body looks old. But if muscles are healthy then the body also looks healthy and good. If muscles are not flexible then the movements of the body are not proper. Regular practice of aasana improve the conditions of muscles and make them efficient and the body healthy. 4.3. Digestive System : Aasana and yogic exercises give proper exercise to the digestive system. It can be said that even with physical exercises also the same can be done. But in physical exercises 3 to 14 calorie of energy is burnt while in aasana and kayotsarg only one tenth calorie is burnt. Stomach, liver, small intestine, big intestine, pancreas and excretory system etc. all are effected by aasana and yogic exercises. They also remain flexible through out the life. But with physical exercises they become hard and are harmful to good health. Simple and balanced diet is essential for yogaasanato get full advantage. 4.4 Blood circulation system : Aasana and yogic exercises make the heart, veins and arteries flexible and keep them in good shape and healthy. People practicing aasana and restraint do not get sickness like bloodpressure. 4.5. Nervous System : The spinal cord is made of many bones which are connected like a cycle chain. This chain structure makes it flexible. This flexibility is a sign of good health. This can be maintained for a long life by means of aasana and yogic exercises. According to modern Aayurvijnan, there is meru-rajju inside merudanda. This is very important part of the nervous system. According to Yogashastra, there are three main nerves called ida, pingala, and sushumna in the spine through which the vital energy flows. These nerves can be kept active and healthy by regular practice of pranayam. With the help of aasana and pranayam neurons can be given maximum rest and thereby increase their life. This way our memory becomes not only long lasting but more efficient / stronger. By proper use of thinking and visualization work-efficiency of a person increases manifold. This gives protection against many sicknesses of spine and brain. 4.6. Endocrine Gland System : Aasana, pranayam, mudra and yogic exercises influence our bhava. By regular practice of dirga-shvasa pranayam (long breaths) all negative bhava can be prevented. Aasana make the secretions of the glands well balanced. This very clearly shows the effect of aasana, pranayam, mudra and yogic exercises on the endocrine system. Today, modern Aayurvijnan has advanced very much. They have found that where medication has failed aasana has given better results. A new branch called physiotherapy has come up based upon the results of all the experiments done with aasana. Now all over the world the importance of aasana is accepted.

5.0. Spiritual Viewpoint

Adhyatma is internal manifestation of consciousness. Science has given means and equipment for a persons happiness. But with that it has also given mental tension and physical illnesses. The country which got itself highly equipped with modern machines and equipment has also become sick with nervous tension, and mental and physical 209

diseases. Bharat is not yet fully modernised. But with the increase of modern machines and equipment, individual is getting surrounded by anxiety, sentimentality and distress. There is increase in mental tension cases. The simple and easy solution to obtain physical health and mental peace is yogasana. Yogasana increases a persons power to bear physical pains and neutral mind. Aasan are useful in making the muscles, nervous system and organs of the body active and powerful. There are many types of aasan. We will discuss the methods of those aasana which are useful in physical health and mental peace. There are certain necessary indications which should be studied before beginning Yogasana so that full benefit can be obtained. Practice and study of aasana should be done in a peaceful open place. The best time is before sunrise to one hour after sunrise. They should be done on empty stomach. They should not be done for three hours after meals. Food should not be taken immediately after doing aasana. Do not wear tight clothes. Keep the body and the mind peaceful. A beginner should start with three/four simple aasana on the first day. He should understand the methods and procedures very clearly. Or he should do the aasana under the instructions of a proper guide. Aasana are of two kinds stationary and moving. Padmasan, Siddhasan etc. are in the first category. Here all the muscles are at rest. In the other category the organs of the body are moving. Uttanpadasan, Pavanmuktasan etc. are in this category. Here the motion is very slow and careful. Care should be taken to bring the changing muscles into a specific position. In the moving category there is feeling that the body is moving. But it is necessary to relax the body after the motion. This helps throwing out the harmful elements and conserve energy. In the beginning there is a little tension on the muscles. Gradually with practice it reaches a natural state of aasana where there is no tension. The purpose of aasan is not only to take the parts of the body in a certain specific position. In aasana it is necessary to make the body relaxed. Because then only the cleansing of the harmful elements accumulated in the muscular system can take place. In Yogasutra this is called praytn shathilya. The body gets free of tension. It is certain that because of the lack of ability of the body, the speech and the mind get upset / excited faster. It is necessary to have restraint on the body before restraint over the speech and the mind. Aasana activity is one of the right ritual for this purpose. Acharya Kundakunda has clearly announced that it is essential to understand victory over food together with victory over aasana to understand Jain religion. In Jain tradition aasana are divided in three series. They are 1. Laying-down postures (shayan) 2. Sitting Postures (nishidan/ sthit) 3. Standing Postures (urdhva / utthit). The following are some of the standing postures. Vir vandan, Sampad, Ekpad, Griddhoddin, Trikonasan, Tadasan etc. Padmasan etc are of the second series. And Dandasan etc. are in the shayan series. Aasana-Pranayam are included in all Bharatiya ideology. In Vaidik ideology book Hathayoga Pradeepika it is written Steadiness in aasana is done to destroy the fickleness of the mind. This means the mind is not disturbed. Maharshi Patanjali has described even a disease as disturbance of mind. Disease, laziness, doubts, loss of memmory, fickleness etc. are disturbances and obstacles for the mind. All these do not come near in aasana. According to Gherand Muni, Lord Aadinath first prescribed 84 lakhs types of aasana. This is based upon the number of species of living being which is 84 lakhs. Each specie has its own speciality. Therefore each aasana represents that speciality of each animal. But to understand and work on such large number is not possible. So 84 aasana were selected. Out of which 32 are selected as very special. Science is not property of any country, people or religion. Similarly Yoga is also a spiritual science. It is a principle proved by experiments. In Acharya Mahaprajnas words Yoga is yoga. It is not Jain, nor Bauddha, nor is it Patanjal. But in practice some boundary lines are drawn and names are given. But it should not be forgotten that Yoga is yoga. It can have any name. 210

A molecule is a scientific truth proved in laboratory. It could be proved by a Russian or American or Japanese scientist. Similarly Principles of yoga are investigated in the spiritual laboratories and then put forward. This is not belief but knowledge. It is an experiment in truth. In spiritual study the original base of vital energy is believed to be seven chakras. They are spread from brain to the bottom end of spinal cord. During many new inventions it is found that there are many centers of vital energy spread all over the body. Comparing the endocrine glands of the (medical) science with the chaitanya-kendra of Preksha Meditation, it is found that even with different names they reveal the same truth proved by experiments. The vital energy is directed upwards by influencing the chaitanya-kendra with the help of aasana. This upward progress of vital energy elevates the goal and inspirations of the life much higher from the animal level. This elevated level is then influenced by samyak jnana and darshan (right knowledge and attitude). And thus influenced by samyak jnana and darshan, the person when he marches ahead towards his goal, his charitra also becomes suitable for the purpose. And his resolution /visulisation power becomes firm. This sadhana system is divided in eight parts called astaang yoga. In this yama, niyama, aasana, pranayam, and pratyahar are bahiranga yoga(exterior). And dharama, dhyana and samadhi are antaranga yoga(interior). Similarly in Jain meditation system there are six - anashan, avamaudarya, vriti-samkshep, rasa-parityag, kayaklesh and pratisamlinata - bahiranga yoga(exterior). And prayashchita, vinaya, vaiyavritya, svadhyaya, dhyan and vyutsarga are six antaranga yoga (interior). In Jain-Yoga Yama, niyama are included in samvar and the above 12 included in nirjara. The aim of both is to attain kevalya. So the conclusion is wherever there is relation with yoga and dhyana-sadhana, only experimental truth is accepted.

6.0 Aasana: Purpose

Aasana is not only a physical process. It has seeds of spiritualism hidden in it. The word aasana is used in reference to many meanings. The most common use is in the meaning of seat. According to Patanjali, where one can stay /sit comfortably is aasana. Aasana can be done in all three mudra (positions) viz. standing, sitting and sleeping. Aasana not only makes the physical movement in a organised way but also make the speech and mental movements steady. In the present times the utility of aasana is proved beyond doubts. Clothes etc. used for aasana are also given its name (called aasana). This is made of wool, cotton, grass etc. Woolen aasana is considered the best. Innumerable types of aasana are described in hathayoga. Like the number of species of living beings the number of aasana is also 84 lakhs. Out of which 84 are considered main aasana. Keeping in mind Preksha Meditation viewpoint, time, place and physical structure, certain aasana are described here below. In Jaina tradition control over the body is called kayagupti. 6.1. Aasana and Increase in Energy : Aasana are learned for doing purification of mind and to increase energy. There are two forms of aasanadynamic and static. Static is gupti and dynamic is samiti. Static aasana are useful for meditation. In that, one can stay for a long period. Padmasana, vajrasana, siddhasana and sukhasan are dhyana-aasana. Muscles get rest in static aasana. This condition of rest is a kind of kayotsarga. In dynamic aasana, by corresponding mutual movements the body is properly balanced. These muscles make the joints proper and balance them against gravitational force. This increases the energy. 6.2 Aasana and Health : Aasana produces a suitable background for physical health, mental peace and spiritual growth. Aasana is useful for unhealthy man and also very essential for healthy person. In the present era because of burden of work a person abandon many of his essential activities of life. As a result, not only his health deteriorates but his growth in the life is hindered. Aasana help all the organs of digestive system, lungs, heart, brain etc. to work properly. The muscles get stronger and well built. This reduces the fatness of the abdomen and waist. All the organs and cells of the body become active increasing the immunity against diseases. There are two types of nerves visceral and motor. Aasana influence these nerves. They are contracted and expanded under influence of aasana. The nerves become active and efficient. The nervous system is spread all over the body from head to the toes of the feet. 211

Flexibility in joints is very necessary from sadhana viewpoint. Spinal cord is very flexible. It is necessary that it remains flexible. Therefore aasana are necessary. Aasana influence the digestive system Aasana help the secretion of digestive chemicals. Aasana influence blood circulation also. Aasana create contraction and expansion in bloodvessels and that makes the blood flow proper. So every organ gets nourishment and impurities get abandoned. Blood pressure has become a wide spread disease. With the intellectual development the physical atmosphere has increased mental tension. The disease of blood-pressure is increasing everyday. Yogaasana is the sure cure for the control over this sickness. In aasana there are special exercises for inhaling and exhaling. These exercises help the lungs and that effects the heart and blood-purification. Aasana influence our endocrine-glands also. These glands control our body and emotions. There are special kind of secretions from these glands called hormones. The hormones help in the growth of the body, mind and chaitanya-kendra. The modern science has done much research on the activities of these glands. This has revealed which gland controls activities of which emotions. Exercises of aasana, pranayam, mudra and yogic exercises are done to control these glands. 6.3 Victory of Aasana (over physical exercises) : Aasana make the body well-built and beautiful. It also gives mental peace and life without worry. The purpose of aasana is to make the body suitable for sadhana. In absence of capacity of the body, speech and mind both get excited very quickly. So control over the body is the first need. There is basic difference between yogaasan and the physical exercises. Physical exercises /body building makes only a few muscles and organs active and healthy. This becomes visible in the form of bulge of muscles. But that does not last long . In longer run the muscles become hard loosing their flexibility. This is true for all physical exercises like running, wrestling, sit-ups etc. Yogaasan is a unique science found by ascetics. It is not just movements of hands and legs. There is a complete science behind it. 7.0. Classes (Group of postures) of Aasana 1. Laying-down postures (shayan) 2. Sitting Postures (nishidan) 3. Standing Postures (urdhva) To keep the body steady methodically is called aasana. This is kayagupti. Kayagupti is restraint of the body. This can be done in three ways standing, sitting and laying down. Accomplishment of aasana is easy. From the physiology viewpoint it is advisable to begin with laying down postures. A child first does his activities in laying down position, then in sitting and then standing. So aasana are also done in that sequence. Shayan aasana are done in laying position on the stomach and also laying on the back. They are as follos : 7.1. Shayan sthan Aasana in laying down postures. 1. suptatadasana (kayotsarga) 1. Holding hands by each other, take them towards the head, while breathing in /inhaling. 2. While exhaling give tension to the body. 3. Bring the hands down while inhaling. 4. Relax the body while inhaling. Benefits : 1. Concentration increases. 2. Removes faults from abdomen. 3. Mind becomes peaceful. 4. Tension reduces. 212

Uttanapadasana 1. Without bending the knees lift both the legs up to 30 degrees, while inhaling. 2. Bring down the feet slowly, while exhaling. 3. While inhaling lift the feet up to 60 degrees. 4. While exhaling, slowly bring down the feet. kayagupti Benefits :1. Various sicknesses of abdomen are removed. 2. Navel becomes ok. 3. Additional fat of the abdomen is removed. 4. Remedies Hernia fault. 3. Ardha pavan muktasana : Purna pavan muktasana 1. Take the right leg on the left side, while inhaling. 2. While exhaling, bring back the right leg and keep it four fingers above the ground. 3. While inhaling, bend the right leg touching your chest. 4. Hold the knee with your hands, while exhaling touch your nose to the knee. 5. While inhaling, slowly bring down the head. 6. While exhaling straighten the hands and legs. Repeat the exercise with left leg. This is called Ardha pavan muktasana. The above exercise when done with both the legs together is called Purna pavan muktasana. Benefits: 1. Removes indigestion. 2. Legs get well-built. 3. Joint pain is removed. 4. Gas trouble is removed. 5. Pain in the neck is removed. 4. Sarvangasana 1. While inhaling lift both the legs up to 90 degrees, then exhale. 2. While inhaling, lift the waist, keep the body straight with the help of the palms. 3. Touch the chin to the Adams apple, fix the eyes/sight on the toes of the feet. (normal breathing). 4. First inhale, then while exhaling slowly bring down the feet on the ground. Benefits :- 1. Memory power increases. 2. Blood in the head increases. 3. Helpful in tonsils, asthma and coughing. 4. Secretion of thyroid gland gets balanced. 5. Halasana 1. While inhaling, without bending the knees, lift your legs to 90 degrees. 2. While exhaling take the feet over the head and touch the ground with toes (normal breathing). 3. While inhaling come back to 90 degree position 4. While exhaling, slowly bring the legs on ground without bending. Benefits :1. Waist and legs get massage. 2. The secretion of thyroid gland gets balanced. 3. Spinal cord becomes flexible. 4. Additional fat of the abdomen is removed. Matsyasana 1. Lie down on the back and do padmasana. 2. Keep both the palms near the shoulders. While inhaling lift the waist, bend the neck. Hold the toes with both hands.(normal breathing). 3. While inhaling , taking help of hands come back to the original position. 4. Open Padmasana. 213

2.

6.

Benefits: 1. 2. 3. 4. 7.

Steadiness increases. The chest becomes strong. Disorders of eyes, ears, nose and head are removed. Nocturnal emission is removed.

Rhadayastammasana 1. Lie down on the back, take both the hands towards the head keeping legs straight. 2. While inhaling raise the hands and the head, making an angle of 45 degrees. Concentrate eyes on the heart. Only the back should touch the ground. 3. While exhaling bring hands and legs on the ground slowly. 4. Bring both hands on the sides of the body, open out legs and rest. Benefits: 1. Increase in the power of the heart. 2. Disorders of the back are removed. Digestive system gets more efficient. 3. Blood flow in the heart is proper. 4. Tension goes away. 7.1.1. Lying on abdomen While inhaling lift the neck. In this position blow out making hissing sound. While inhaling lift the upper body up to the abdomen looking at the sky. Blow out, touching the head to the ground. Note : Bhujangasana can be done in three ways. Keeping palms one foot away from the ribs, then half foot away and the third, by keeping hands close by the ribs. Bhujangasana 1. 2. 3. 4.

8.

Benefits :1. The chest becomes stronger. 2. Anger calms down. 3. Spinal cord becomes flexible. 4. The pain of the neck and cervical is removed. 9. Ardhashalabhasana : Shalabhasana 1. While inhaling, without bending the knee lift right leg straight up. 2. While exhaling bring the leg down. 3. While inhaling lift left leg. ( lifting both legs together is complete Shalabhasana. Benefits : 1. The pain of saitica is removed. 2. Disorders of liver and stomach are removed. 3. Indigestion is removed. 4. The pain of feet is removed. 10. Makarasana 1. 2. 3. 4. Keep both the elbows parallel to the chest. Rest the chin and the jaws on the palms. Keep toes of the legs joined and heels open. Keep both the hands before the head. Return to position of rest. Concentration increases. Waist and abdomen get rest. Indigestion is removed. Pain of the legs is removed.

Benefits :1. 2. 3. 4. 214

Dhanurasana 1. Lie down on the abdomen. While exhaling, bending the knees hold the feet by hands 2. While inhaling lift the neck and the knees and make the shape of a bow. 3. While exhaling return to original position. 4. While inhaling straighten the legs. While exhaling, rest. Benefits : 1. Obesity reduces. 2. Chest gets stronger. 3. Support gets better. 4. Digestion process improves. 7.2. Sitting Postures 12. Shashankasana 1. Sit in vandanasana or vajrasana. While inhaling bring both hands above. Put both the palms together. 2. While exhaling, bowing down the head touch the ground. Both the hands extended on the ground. 3. While inhaling again take hands above the head. 4. While exhaling bring hands down on the knees. Benefits :1. Memory power increases. 2. Anger calms down. 3. Blood-pressure becomes normal. 4. Mental peace is obtained. 13. Supta vajrasana 1. Sit in vajrasana position. Hold ankles with hands. 2. While exhaling, taking support of elbows, keep the back on the ground. Keep palms on the thighs. Knees together. 3. While inhaling return to original position. 4. Unlock vajrasana. Benefits : 1. Spine becomes flexible. 2. Chest expands. Memory power increases. 3. Power of legs increases. 4. Do not get sleep while reading. 14. Janushirasana 1. Spread both the legs in front. 2. While exhaling bend the left leg, touching the hip. 3. While inhaling raise both the hands. 4. While exhaling bend forward, hold the sole of right leg. Touch the nose to knees. 5. While inhaling raise both the hands. 6. While exhaling bring down the hands, return to the original position. Note : Do similarly by bending right leg. Benefits : 1. Power of legs increases. 2. Beneficial in diabetes. 3. Digestive system gets efficient. 4. Spine becomes flexible 5. Nocturnal emission is removed. 6. Bladder, abdomen and chest disorders are removed. 15. Paschimotanasana 1. While inhaling raise both the hands. 2. While exhaling hold the toes of the feet and touch the nose to knees. 215

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3. While inhaling raise both the hands. 4. While exhaling bring down both the hands. Benefits : 1. Weight of the abdomen reduces. 2. Spine becomes flexible. 3. 4. Beneficial in diabetes Removes nocturnal emission and indigestion.

16. Ustrasana 1. Sit in vandanasana. 2. While inhaling , standing on the knees, spread the hands in front palms facing the ground. 3. While exhaling, hold both the soles by hands. Bend the chest, the neck and the head. 4. While inhaling come to original position. 5. While exhaling come to vandanasana. Benefits :1. Digestive system gets efficient. 2. Spine becomes flexible. 3. Navel becomes ok. 4. Beneficial in diabetes and indigestion. 17. Arddhamatsyedrasana Sitting position : Keep both the legs straight and together. 1. While exhaling keep the sole of the right foot near the knee of the left foot. 2. While inhaling bending the left foot touch the heel to the hip. 3. While exhaling, bringing left hand towards the chest holding right sole bend it backwards. 4. While inhaling straighten the hands, While exhaling straighten the legs. (Repeat with the other leg). Benefits :1. 2. 3. 4. Diabetes comes under control. Abdomen fat reduces. Waist and spinal cord become flexible. Secretions of the glands are well balanced.

18. Sinhasana 1. Sit on knees with support of soles. Keep both the palms between knees. 2. After inhaling take out the tongue . 3. Raising the neck, with wide eyes roar like a Lion. 4. Take the tongue in. Inhale. Return to the original position. Benefits: 1. Tonsils and other disorders of throat are removed. 2. Disorders of eyes and mouth are removed. 3. Pronunciation improve. Face become good looking. 4. The body becomes active and chest becomes stronger. 19. Padmasana 1. While inhaling keep the right leg over the thigh of left leg. 2. While exhaling keep the left leg over the thigh of right leg. 3. While inhaling straighten the waist and the neck. Hands in jnana-mudra. Normal breathing. 4. While exhaling open padmasana. Benefits : 1. Energy develops. 2. Concentration of mind increases. 3. Intelligence increases. 4. Nerves become active. 216

20. Yogamudra 1. Sit in Padmasana. While inhaling hold hands behind the back. 2. Take the hands above the head keeping them straight. 3. While exhaling bring the hands down. 4. While inhaling bring the hands above the head keeping them straight. Benefits :1. Abdomen fat reduces. 2. Chest expands. 3. Spinal cord become flexible. 4. Memory power increases. 7.3 Standing Postures 21. Trikonasana Stand keeping the feet two feet apart. 1. While inhaling, take both the hands above keeping parallel. 2. While exhaling, bending the waist on the right side, touch the right feet with right hand. The left hand extended touching the right ear. 3. While inhaling return to original position. 4. While exhaling bring down the hands and join both the legs. Note : Similarly do on the other side. Benefits :- 1. Pimples are removed. 2. Waist become flexible. Joint pain is removed. 3. Beneficial for indigestion and gas disorder. 4. Pain in limbs subsides. 22. Ishtavandana (Surya namaskar) 1. Stand erect keeping hands in vandana mudra. 2. While inhaling spread both the hand parallel to the shoulders. 3. While exhaling keep both hands near the legs, bending at the waist. 4. While inhaling take the left leg backwards. While exhaling touch the forehead to the ground. While inhaling look at the sky. 5. While exhaling take the right leg backward. After inhaling lift the waist and hip portion and come to Parvatasana. 6. While exhaling, touch the knees, chest, and nose to the ground. 7. While inhaling come to the position of bhujangasana. 8. While exhaling lift the hips. Look at the navel. Touch the heels to the ground. 9. While inhaling bring the sole of the left leg between the two hands. While exhaling touch the forehead, While inhaling look at the sky. 10. While exhaling bring left leg near the right leg. Stand bending the waist and head hanging, keep near both palms. 11. While inhaling spread both the hands parallel to the shoulders. 12. While exhaling bring both the hands in vandana mudra. Benefits :1. Concentration increases. 2. Spinal cord becomes more flexible. 3. Anger calms down. 4. Joint pain gets removed. 5. Purification of blood is better. 6. Indigestion is removed. 7. Chest becomes stronger. 8. Memory Power increases. 9. The body becomes flexible. 10. Obesity reduces. 11. Waist disorders are removed. 12. Mental peace increases.

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8.0 Results of Aasana

The body becomes healthy by doing aasana is a secondary thing. The main purpose is steadiness, concentration and purity of the mind. But this is possible only if one practices aasana regularly. Patanjali describes the results of aasana in the following words. Conflicts of cold and hot, dear and not dear, etc are removed by regular practice of aasana. It destroys rajo guna and develops satvik guna. That makes the path of sadhana very clear. Attaining goal becomes easy. The regular practice not only improves the physical, mental, and emotional health but also attains the most important accomplishment of spiritual health. The steadiness of the body increases the concentration. That opens the doors of the spiritual path, And the person establishes himself in his own identity. 8.1. Special aasana : 1. Shirshasana, 2. Ardha Shankhaprakshalana, 3. Mayurasana. 4. Chakrasana. 8.2. Necessary prohibition 1. Persons having disorders of ears and eyes and weak heart should not do Shirshasana. 2. Persons having disorders of abdomen and swelling in spleen should not do bhujangasana, shalabhasana, dhanurasana. 3. Person having indigestion problem should not do yogamudra, paschimottasana for long period. 4. Person with weak heart should avoid uddiyana and naulli kriya. 5. Person with weak lungs should not do ujjayai pranayam and kumbhak kriya. 6. Person with high blood pressure should avoid practice of hard yoga.

8.3 Necessary Precautions

The practice of yoga should not destroy brightness and agility but induce enthusiasm. It is not necessary to do the whole course continuously at a time. If required in between kayotsarga rest can be taken. 3. There should not be any undue stress on any part of the body. 4. Do it with confidence. 5. If the practice get discontinue for some period, learn it again. You can achieve efficiency faster. 6. After taking liquid food or solid food do not do yoga for one and half hour. 7. After yoga do not take any food for half an hour. 8. Increase the practice slowly. Instead of doing more aasana try to do each of them for a longer period. 9. During aasana keep the breathing slow and long. Generally when you bend exhale. Increase the period of inhaling and exhaling. 10. After doing aasana, do pranayama. Increase the period of pranayama. 11. While doing aasana keep the mind alert and get engrossed in oneself. 1. 2.

9.0 Summary
1. Scientists have made study of the effect /influence of aasana on the control of heart disease, transformation in blood pressure and blood cells, depth of breathing, power of controlling breath, capacity of lungs, endocrine glands and nervous system etc. With the help of aasana, a person can get good sleep, physical flexibility and increase in agility. And also control over diseases like heart-disease, high blood pressure, diabetes, asthma etc, can be obtained. There is special effect of yogic-exercises on endocrine glands. Special effect of aasana is on spine and abdominal organs. Here all the organs get proper amount of energy. Aasana give physical and mental health and peace. Blood circulation increases and gives massage to thyroid, parathyroid, pituitary and pineal glands in the position of sarvangasana. Aasana control emotions. There is lot of damage to nerves in hard physical exercises. This results into increase in acidity, urea, and carbon-dioxide in the blood. That gives feeling of tiredness. The heart and the lungs get overloaded. 2. Practice of aasana is described as necessary for progress in dhyana in Preksha Meditation. Without learning aasana fickleness continues, steadiness cannot be attained. Our body is framework of bones skeleton. There are many joints in it so that it can bend. These joints remain healthy because of aasana. Aasana helps to keep 218

the immunity power in proper state. There are 519 muscles in our body. 451 of them are assisting in the direction / working of bones. Aasana make these muscles active and soft. This keeps the framework properly tied up. Different modes of mind created by aasana influence the muscles. It is absolutely necessary to take satvik and balanced diet for yogaasana. Flexibility of spinal cord is sign of healthiness. This flexibility can be maintained for a long time by aasana-pranayam. In physiotherapy, particularly in the treatment of bones aasana are very effective. 3. More and more growth of scientific equipment is creating more and more mental tension. Muscles get rest in static aasana. And in dynamic aasana the organs get mobility. There is no tension after reaching the natural position of aasana. Restraint /control on the body is necessary before restraint over speech and mind. There are three types of aasana viz. standing, sitting and lying down. Yoga is spiritual science based upon experiments and principles. It is not tied to any particular tradition. This is an experiment of truth. In Astanga yoga 5 exterior and 3 interior yoga are described. In Jaina tradition there are 6 exterior anashan, avamaudarya, vriti-samkshep, rasa- parityag, kayaklesh and pratisamlinata bahiranga yoga(exterior). And 6 interior prayashchita, vinaya, vaiyavritya, svadhyaya, dhyan and vyutsarga, antaranga yoga. 4. Aasana give steadiness to speech and mind. In Preksha Meditation sadhana, formal training is given in pranayam for breathing. And in pranayam and aasana for the body. The steadiness in aasana is called gupti and movement is called samiti. Aasana are necessary for meditation. Bone-joints, stomach, liver, lungs, heart, brain etc. function better because of aasana. Aasana give power to nervous system. So the contraction and expansion of motor and visceral nerves remain normal. Aasana make the digestive system active and keep blood-flow in order. Yogasana are the best means to keep away the high and low blood pressure. 5. Aasana of lying down postures: Supta tadasana, Uttana padasana, Pavanamuktasana. Aasana of sitting postures: Shashankasana, Suptavajrasana, Janushirasana, Paschimotanasana, ustrasana, etc. Aasana of standing postures : Trikonasana, Ishtavandana etc. 6. By regular practice of aasana rajoguna reduces and satvikguna increases. This gives spiritual health. Shirsana, Chakrasana and Myurasana are special aasana. Doing kayotsarg in between aasana reduces tiredness. One should pay proper attention to the prohibited things and the precautions prescribed for aasana. 10. 0 Questions Essay 1. Describe in detail spiritual and scientific viewpoint of aasana mentioning the purposes / aims of aasana. Short notes 1. State the differences between aasana and physical exercises. 2. Mention the precautions to be taken for doing aasana. Objective questions. 1. How many yoga are there? 2. Write two benefits of tadasana. 3. For how many hours food should not be taken after aasana? 4. Write the name of the fourth anga of ashtanga. 5. In how many classes aasana are divided in Jaina tradition? 6. What is described as the basis of pranadhara in spiriyualism? 7. What is called static position of the body in Jain tradition? 8. In which mudra aasana can be done? 9. Why should we do aasana? 10. What is the purpose of pranavayu? 11.0 Reference Books. 219

LESSON17

Pran : Scientific and Spiritual Viewpoint / Pranayam and antaryatra : Purpose and Scientific and Spiritual Viewpoint
Outline of the Unit
1.0 Purpose 2.0 Preface 3.0 Pran : Scientific Viewpoint 3.1 Pran existing in air 3.2 Pran Electrically Charged Particles 3.3 Movement / Flow of Pran 4.0 Pran : Spiritual Viewpoint 4.1 Identity of Pran 5.0 Pran : Jain Viewpoint 5.1 Pran and Taijas Sharir 5.2 Types of Pran 5.3 Pran and Paryapti 6.0 Pranayam 6.1 Pran Siddhi 6.2 Health 6.3 Spiritual Viewpoint 6.4 Pran and Pranvayu 7.0 Types of Pranayama 8.0 Result of Pranayama 9.0 Antaryatra : Principle 9.1 Purpose of Antaryatra 9.2 Spiritual Viewpoint of Antaryatra 9.3 Scientific Viewpoint of Antaryatra 9.4 Result of Antaryatra 10.0 Summary 11.0 Questions 12.0 Reference Books

1.0 Purpose
Dear Students, In this lesson you will learn What is the scientific viewpoint of Pran ? What is the spiritual viewpoint of Pran ? What is the Jain viewpoint of Pran ? What is the principle of Pranayam? What is the principle of antaryatra? 220

2.0 Preface
In Bharatiya Yoga learning many ascetics, monks and yogi have defined their experiences and thinking about Pran in many different ways. The whole space of the universe is full with energy of Pran. In the tradition of Jain philosophy, that class of material which is useful to living being is called pran. It is prevalent in the whole universe (loka).

3.0. Pran: Scientific Perspective

According to Yogi the whole space is full of pran-energy. According to Jain philosophy aggregates of material particles pran are prevailing in the whole loka. Each and every thing in the universe is manifested by this Pran. This thinking /explication is similar to the thinking of modern nuclear physics. According to nuclear physics every thing is consolidated form of energy. According to Einsteins formula E=mc2 all material can be converted to energy and vice versa. Basically Electro-magnetic energy is manifested in the form of light, electric, magnetic and other energies. Two different forms of Pran come before us. One Pran is that which is in the manifested form prevalent all over the space. The other Pran is distributed and manifested in all possible forms of energy. All types of energies like light, electric, magnetic, gravitation are manifestation of Pran. According to yogi, the aim of the life is the capability of grasping of external Pran, capability of keeping it collected and capability to transform the internal Pran for the use of internal and external world. Why Pran is not called energy or power? The word energy or power is very extended. It is objective and is more of a symbol of materialism. According to yogi even thinking is a kind of subtle form of Pran. But the word energy in itself manifests differently. According to yogi Pran is there in the air. But it is not nitrogen, oxygen or any other chemical gas. Pran is there in food but it is not any vitamin. Pran is there in sun-rays but it is not any ultraviolet or any other type of ray. Food, water, sun-rays, air all these are carriers of exterior Pran, on which the whole world of living-beings is dependent upon. The exterior Pran is flowing in the whole body. It is the real nourishing element of our life. Without which the life is not possible. Our capabilities are also subtle and special forms of Pran. The living-being makes the body live through the medium of Pran. Yogi not only propound the existence of this exterior Pran but also describes its many other important facts. According to him the collection of this exterior Pran is mainly in the nervous system in manipur chakra. In Preksha Meditation language, it is in taijas kendra. This Pran can be conducted voluntarily. This fact becomes one of the basic principle of yoga-sadhana. Yoga- Shastra also prescribes its process.

3.1 Pran existing in air : The air is one important source of our interior Pran. Thousands of years ago
ancient Yoga-acharya had established that the whole universe is vibrating with subtle vibrations. They said, - Look! The universe is vibrating. And this is the original source of all the energies. This energy exist in our body also. This above described element Pran can be compared with the principles established by scientific inventions. Ender van Lisabeth in his book Pranayam has compared Pran existing in air with electrically charged particles, particularly with negative ions. These particles when inhaled with the air, certain electrical metabolism process takes place in the body. Some scientists are specially engaged in the research on the subject of Influence of atmospheric electricity on our life. Prof. Bless has done elaborate deliberation on this subject in his book Biological-conditions created by the Electrical Properties of the Atmosphere.

3.2 Pran Electrically Charged Particles : How a particle gets /becomes electrically charged? A very clear example is that of lightening in the sky. Ion is a molecule (or ions are aggregates) which is/are electrically charged. These ions are active workers of the live cells. There are two types ions 1. Small negative ions. 2. Large ions.
1. Small negative ions or common ions are electrically very much active. These ions in their pure condition are conductor of abundant / flowing energy. These particles get generated by one or more oxygen or nitrogen molecules in the breathing air. These particles bring with them electric charge which is equal to one electron. These negative 221

electric particles infuse energy in the living-being. In fact these negative electric particle represents the atmospheric Pran. 2. The other type are large and slow particles. They are made of polymolecular nucleus. So they are big in shape compared to the small particles. These large particles sort of eat the smaller ones. The small ones are very sharp and very much dynamic. Increase in larger particles and decrease in smaller particles in air, causes reduction in the vitality of the air. This kind of situation is found in pollution, fog, mist, dusty air etc. In this situation the proportion of larger particles increases in the polluted city atmosphere. While in the villages where the air is pure, in proportion of every one large ion there are two or three small ions. In smaller cities the proportion of large ions increases to 275 to one of small ions. While in big cities where the pollution is very bad the proportion of large ions increases to 730 to one of small ions. So we should understand the importance of small ions. They are very active workers of the live cells of the body. This explains that there is acute shortage of vital energy in the air of cities. This fact supports the spiritual principle that Pran is neither oxygen nor nitrogen nor any other chemical unit that constitutes the atmosphere. Normally the proportion of oxygen in the atmosphere does not change very much. It remains almost the same. The freshness and energetic capacity of the air decreases in the city. The poisonous gases and smoke exhausted by vehicles and factories in the city eat away the small ions. So the vital power of the air continue to decrease. 3.3 Movement / Flow of Pran : How do these ions get recharged and powerful ? When electrical energy again flow in the oxygen molecules, they become powerful. This process continue to happen because of the natural sources of energy. This process goes on because of earths radiation, rays of the sun, radiation from space, waves of the oceans and vaporization. For its own maximum activeness, freshness and vitality, Pran grasps continuously the small negative ions and assimilate them. And also dispose the unwanted particles which are used up. It is essential to keep Pran flooded with energy for healthy life. Healthy body is that where the current of Pran flows incessantly. Body becomes unhealthy when the current of Pran (grasping, assimilating and disposing) is restrained or obstructed. This is similar to water, when it is flowing it is clean and clear. But when it stops it becomes impure. This way, Ender van Lisveth has expressed that negative electric ion is the main form of Pran in the air. These particles are manifested by oxygen molecules. These are assimilated by different organs of the body.

4.0 Pran : Spiritual viewpoint

The same importance given to the electric energy in the modern era is given to Pran energy in spiritual yoga. Suppose if we go back two thousand years and talk to one of the yogi and discuss with him about crane, train, rocket, air plane, radio, TV, etc. but if we do not mention about electric energy then we are not representing the modern civilisation properly. Then yogi will not understand how all these machines work? If we do not understand Pran, if we do not do its proper valuation, if we do not assess its influence on the body, if we do not know how to direct it? If we do not learn how to collect/ accumulate it? Then we will remain unfamiliar and deprived of a very important aspect of spiritual sadhana. It is true that we can do aasana and dhyana without knowing all these. But to obtain full control over Pran, the practitioner has to do a lot more. After he reaches a certain level in sadhana, it is necessary for him to take a jump. Going ahead, he has to go into depths of spiritualism, here powerful Pran energy can be his valuable support. Then the path becomes much easier for him. 4.1. Identity of Pran : It is necessary to understand what is Pran? According to Acharya Tulsi Pran is lifeforce. It is the energy for living full life. A livingbeing lives when it is connected with Pran . It dies when it is separated. Pran is the exterior characteristic of life. According to Swami Shree Shivananda Pran is yoga of all kinds of energies prevailing in the universe. This is 222

a very wide definition of Pran. According to Jain philosophy Pran can be compared with those material aggregates which are useful to Jiva. These prevail all over the universe. In Eitareyarnyak it is said that, Till there is Pran in the body there is life. In Shnakhayan Aaranyak That Pran-energy and brilliance that is seen is Pran. 1. People of Hawai Islands were saying that there is a kind of energy in our body, when it leaves the body, the man dies. This was called neuma. 2. Some scientists say that the secretions from our endocrine glands is the Pran element. 3. Some people say the transformation of chemical molecules prevailing in air is Pran. 4. Astronomers believe that ionosphere plasma which is created around us by the abrasion in the Milky way is Pran element. This is the energy in the gravitational force. 5. Experience of sadhak is that Pran is that energy-electricity which cannot be shown as a picture or cannot be described in words. In their experience this Pran is brilliance. Swami Vivekanand defines this energy as psychic force. What is Pran? Yogi say that Pran is made of mixture of taijas and air. Without taijas, energy cannot be born. And without air this energy cannot flow, cannot transmit or communicate. Pran-energy is one. It cannot be divided. This energy is doing different functions while going round the body at different places. So Yoga-Acharya have traditionally divided Pran stationed in the body into five divisions. These are collectively called panchpran. In ancient Bharatiya science the passage through which these five Pran flow, is called nadi. These nadi are different from the nerves. In acupressure and acupuncture systems treatment of diseases is done by therapy of these five Pran flow. 1. Pran This Pran stays in certain part of the body and not all over the body. It is located between the larynx and diaphragm. It has relation with breathing organs, speech organs, gullet, etc. Also is related to the muscles which keeps it active. This is that power which draws the breath downward. 2. Apaan This is located below the navel. This energy gives power to the large intestine and also to kidneys and other urinary organs. 3. Samaan This is related to the middle portion between the chest and the navel. This Pran induces and control the secretions of digestive organs liver, intestines, stomach, etc. It makes the heart and the blood circulation active. Helps digestion of food. 4. Udaan This Pran controls all the parts above the neck. Eyes, ears, nose, etc. all the sense-organs and the brain function with this Pran. In its absence our thinking power will not function. 5.Vyaan This life energy prevails all over the body. This coordinates among other energies. It controls and regularise activities of the whole body. It brings similarity in their activities and keeps them under control. This includes all the physical organs, related muscles, their joints etc. It is also responsible for the perpendicular /erect position of the body. Maharshi Arvind has divided Pran in to four divisions nimn Pran, nimnatar Pran, uchcha Pran uchchatar Pran. Some other Yogacharya have made three divisions mand, madhyam and gahan. A man with mand Pran has disorganised thinking. he cannot impress anybody. A person with madhyam Pran has clearer thinking and better behaviour. He can develop himself very much by practicing Pranayam. People with gahan Pran are good thinkers with steady mind and are impressive. Large number of such people is beneficial for the family, the society and the country.

5.0. Pran : Jaina Viewpoint

According to Jaina viewpoint our body is a combination of three bodies audarik, taijas and karman. Karman body is abode of past sanskar. Taijas body supplies energy to audarik body. This energy is in the form of Pran. 223

5.1. Pran and Taijas sharir : Manifestation of consciousness in the gross body (Audarik sharir) is done by Pran. It comes from taijas sharir into the gross body. Molecules of taijas are spread all over the space. These molecules are attracted and grasped by the gross body and they are assimilated in taijas sharir. If they are in large number then taijas sharir becomes strong. And when the number decreases then taijas sharir becomes weak. There is only one kind of Pran energy radiated from taijas sharir to the gross body. This Pran energy after connecting with the gross body performs many functions. And finally again get dispersed into space. From functional viewpoint it is divided into 10 parts in the gross body. 5.2 Types of Pran : The functional 1o types of Pran are as follows 1. Shrotendriya Pran 4. Rasanendriya Pran 7. Vachanbal Pran 10. Aayushya Pran 2. Chakshurindriya Pran 5. Sparshendriya Pran 8. Kayabal Pran 3. Ghranendriya Pran 6. Manobal Pran 9. Shvasochchhvas Pran

The first five Pran are keeping the five sense-organs active. The next three keep the mind, the speech and the body active. Shvasochchhvas Pran, through the medium of blood purification keeps the whole body active. The last is the basis of the life span. 5.3 Pran and Paryapti : The energy accomplishing the activities of mind, speech and body is Pran. The material components which help in accomplishing the activities are called Paryapti. There are six such material components in our gross body. They are all communication centers of taijas sharir. Exterior molecules are attracted, assimilated and disposed through them as medium. Verbal meaning of the word paryapti is purnata (completeness). It means completeness of life supporting material components in the beginning of the life. When Jiva leaves one gross body (on death) and enters a new gross body (next birth), it accumulates all life supporting material components necessary for his new life. These and the centers created for them are called paryapti. Paryapti are energy centers and Pran-energy is manifested by them. There is mutual dependence relation of cause and effect between them. The energy centers through which the exterior-Pran prevailing in the space reaches inside are the cause and the manifestation of the energy is the result. The cause for all the activities and movements in the gross body is Pran-energy. Energy component Aahar paryapti Sharir paryapti Indriya paryapti Shvasochchhvas paryapti Bhasha paryapti Mana paryapti Energy current ayushya Pran Kaya bal Pran Indriya Pran Shvasochchhvas Pran Vachan bal Pran Mana bal Pran

These energy centers and energy current neither exist in the pure state of consciousness nor in non-living, material state. These are created by the union of living and non-living (elements). All living-beings are in that state of union. Pure consciousness has still not come to us. So we are not in that state. But we have experience-energy and knowledge-energy, so we are not in total non-consciousness state also. But we are in a state of union of both of them. These Energy components and energy current are the partition line between the living and non-living beings. Those who can breath are living beings. Those who do not have capacity to take food, build up a body and or sense-organs are non-living beings. Bhasha paryapti and Mana paryapti are not qualities of jiva but the initial steps of growth. 224

6.0. Pranayam
Pran follows the mind. This is a very important and typical invention regarding Pran. This invention itself is enough inspiration for the study and practice of spiritual sadhana. Acharya Hemchandra in his book Yoga Shastra has very clearly expressed this fact in simple language. Wherever there is mind, there is breath and Pran. Wherever there is breath / Pran there is mind. In other words concentrated thinking /mental activity makes it easy for collecting Pran in large quantity. This way grasping and assimilating of Pran is controlled by concentrated thinking, memory and imagination. Pranayam and dhyan both are strong means for control and collecting of Pran. 6.1. Pran-Siddhi : Pran is such a life-force with which jiva lives and keeps active. On one side Pranayam makes Pran regular and extended and on the other hand makes the power of Pran independent and bright. Pran flows into nadi and cells by means of Pranayam. Pranayam is not just only purak, rechak and kumbhak but it is a process to discipline Pran. It is the correct regulating and engaging of breathing process. It is the right study and practice of inhaling and exhaling. With Pranayam a person can awaken his dormant consciousness and get victory over Pran. Table 1 Pranayam: Principle Point Purpose Spiritual form Scientific form Process Result Fact Pran siddhi, victory over Pran mana, Purification of Pran and health. Expansion and growth of Pran, control and prevention process, Five kinds of Pran Pran, apaan, samaan, udaan, vyaan. The correct process of breathing. Make the breathing slow and subtle, control over breathing Purification of nadi, mental steadiness, Awakening of extra sensory power and perception.

6.2 Health : While aasana are useful for health, Pranayam is the one that induces new life. Pranayam awakens and develops Pran-shakti. Pranayam fructify in inhaling and exhaling. So inhaling, exhaling purak, rechak and kumbhak are called Pranayam. But the practitioner understands the differentiating line well. Electricity is manifested by an electric bulb. The electricity flowing through the wire is different from the wire and the bulb, even as the electricity is disciplined and organised by the bulb and the wire. Exactly like the electric energy Pran is also awakened and developed by Pranayam. According to Maharshi Patanjali the dissection of the motion of inhale and exhale is Pranayam. When inhale and exhale after getting disciplined reach the state of self-restraint, then Pranayam is fully completed. Pran is streangth. Pran-shakti (sreangth) spreads in each and every part of the body and make them strong and healthy. 6.3.Pranayam : Spiritual Viewpoint : Pranayam increases purity of chitta. This gives an opportunity for awakening spiritual power. Pranayam widens the road to mental peace and spiritual growth. It helps attaining samadhi. The practitioner gets on his way to attain his own identity. Maharshi Patanjali has written about the result of Pranayam that it removes the covering which has come over the light of chetana. Pranayam is not simply an exercise of inhaling and exhaling but is a very important process of karma-nirjara by which the purity of chitta increases. Sense-organs get purified, contentment and concentration of the mind increases. To destroy impurities in the metals like gold and silver the fire is useful. Similarly to destroy impurities of sense-organs Pranayam is useful /necessary. Pranayam cleanses the blood and muscles. For body temperature and motion / movement of the body blood flows through thousands of blood vessels. In the process blood becomes impure. Pranayam purifies this blood. It 225

increases the digestion power and brings flexibility, agility and brightness. Every second there are chemical transformations taking place in the body. The old tissues get destroyed. New are created. Pranayam has important role to play in organising this destruction and construction. Normally every living being goes through the process of purak, kumbhak and rechak . But due to over-activity the process is not done naturally and in proper sequence. This increases sickness. Pranayam makes the body, the mind and the consciousness healthy. During normal breathing, only less than half of the lungs are used in purak and rechak. In Pranayam we can use full strength of lungs for purak and rechak. This enables the lungs to breath in more of fresh air. With dirghrechak impure air is exhaled completely. In Pranayam muscles of the brain become healthy. The dormant powers of brain get activated. Pranayam effects the lungs directly. In the lungs there are millions of air-sacs called alveoli. While inhaling they expand and while exhaling they contract. Normally a healthy person breathes 16 to 20 times. Conscious breathing is more beneficial. 6.4. Pran and Pran-vayu (Oxygen) : Similarity of words have their own problems. Pran is one of them. Pran is understood in many forms such as energy power etc. In yoga-books five types of vayu (air) are called Pran, apaan etc. But Pran and Pran-vayu are not the same thing. Pran is an energy that is functioning in the whole body in the form of five vayu. Therefore Pran-shakti is understood to be Pran-vayu. Pran is subtle energy while Pran-vayu is gross. As Pran-vayu is used in all the organs of the body, it is also given much importance. Pranshakti is one of the basic element of the life. They should not be understood as the same. Normally when breathing stops, in common language it is said Pran is gone. This is not so. There is a basic difference. Breathing is connected with lungs. It is a gross process of oxygen. While Pran is subtle and prevails in every part of the body. A blacksmith blows the bellows. The air from the bellows keeps the fire alive. These are two different things air and fire. More air more fire. Similarly Pran-vayu strengthens Pran. More oxygen will make Pran purer. In our body we have two main organs for the circulation of blood heart and lungs. Purification of blood is done in lungs. If the supply of oxygen is not proper the blood remains impure and the body will become impaired. Pran-vayu, through the medium of blood stimulates Pran. This way they have very close relationship. With sufficient quantity of Pran-vayu, Pran can work efficiently, without which it will become inefficient and non-active. 7.0.Types of Pranayam The following sanskrit stanza is given in the ancient sadhana books , Hathayoga Pradipika and Gherand Samhita etc. : 1. Sahit, 2. Surya bhed, 3. Ujjayi, 4. Shitali, 5. Bhastrika, 6. Bhramari, 7. Murchccha, 8. Kevali, this eight types of kumbhak are mentioned in Gherand Samhita. 7.1 Some simple exercises of Pranayam : What is Pranayam ? Yoga philosophers reply to this is Exterior motion (exhaling) is called rechak, interior motion (inhaling) is called purak and stopping of these two motions is called Kumbhak. When by practice the rate of exhalingrechak, is reduced to one per minute, it is called dirgh rechak (long) Similarly, when by practice the rate of inhaling is reduced to one per minute, it is called dirgh purak. Here time wise it is long (dirgh), but speed wise they should be subtle (sukshama)meaning slow. In between rechak and purak is the turn for kumbhak. Perform both inhaling and exhaling completely. Do not try to increase time for both, instead stop the motion of both and increase the time for kumbhak. Practice of both interior and exterior kumbhak can purify Pran-apaan etc. impure vayu. With practice of inhaling and exhaling, Pran can be made dirgh and sukshma. 1. Dirgh Shvash Pranayam : Procedure Select one aasana out of padmasana, swastikasan, sukhasana etc. in which you can sit comfortably. Keep the spinal cord and neck straight. Concentrate your attention on breathing. Slowly inhale , slowly 226

exhale. Take your mind to pharynx and concentrate on the movement of breathing to make it long and slow. While inhaling let the breath touch the pharynx. Similarly, while exhaling also let the breath touch the pharynx. Observing this process will make breathing long and slow. There are five stages in the process of breathing Touching the breath to the pharynx. Speed of the breathing. Pressure of breathing. Temperature of breathing (hot or cold). Vibration of breathing. Concentrate your mind on any one of these five. This increases the concentration power of the mind. This dirgh shvash Pranayam can be done at any time. Controlling the breathing by naturally making it long and slow is dirgh shvash Pranayam. Breathing becomes deeper and longer. Pranayam becomes natural. It helps other Pranayam also. Benefits Control over Pran , Energy preservation, blood purification, Development of concentration. 2. Chandrabhedi Pranayam Inhaling is done only by left nostril (chanra svar); so it is called chandrabhedi Pranayam. Procedure Select any one aasana out of padmasana, swastikasan, sukhasana or any aasana in which you can sit comfortably. Keep the spinal cord and the neck straight. Keep the sight in front. With right hand thumb close the right nostril. Keep forefinger in the center of eye-brows and middle finger on the left nostril. Breath in slowly by the left nostril. Slow inhaling makes purak longer (dirgh). Fill up all the lungs, the neck and the nostrils fully with the breath. Stop breathing to your capacity and do kumbhak. Slowly exhale (rechan) by right nostril (suryasvar). After a while do exterior kumbhak. Stop breathing. Then repeat the process. In the beginning do the exercise nine times. Slowly increase the practice. (This is one type of chandrabhedi Pranayam). In another version of chandrabhedi Pranayam, first do purak with left nostril (chandrasvar) then do kumbhak. Then do rechan and kumbhak. Then repeat purak with left nostril (chandrasvar). Then kumbhak and rechan. Like that, the whole process is done by left nostril (chandrasvar). Repeat the process several times. This can be done without doing kumbhak. Time Beginning with 3 times a day and increasing by one everyday, increase for 27 days. Then do nine Pranayam daily 3 times in morning, noon and evening. Precautions Do not do chandrabhedi Pranayam in cold weather. This Pranayam increases cold. People with acidity use this Pranayam for subsiding their acidity. Every one can use this in summer. In summer it should start with chandrasvar and in cold weather it should start with suryasvar. People with cough should start with suryasvar and people with acidity should start with chandrasvar. Benefits Acidity subsides. Blood purifies. Agility and peaceful nature prevails. 3.Suryabhedi Pranayam Here breathing is done only by right nostril. So it is called Suryabhedi Pranayam. Procedure Select any one aasana out of padmasana, swastikasan, sukhasana or any aasana in which you can sit comfortably. Keep the spinal cord and the neck straight. Keep the sight in front. With right hand thumb close the right nostril. Keep forefinger in the center of eye-brows and with middle finger close the left nostril. Slowly breath in with right nostril (suryasvar). Slow breathing makes it long and complete. Fill up the nostrils, neck and lungs fully. Stop breathing to your capacity and do kumbhak. Slowly exhale (rechan) by left nostril (chandrasvar). After a while do exterior kumbhak. Stop breathing. Then repeat the process. This is one type of suryabhedi Pranayam. In another type of suryabhedi Pranayam all purak, rechak, and kumbhak is done by right nostril (suryasvar). Both types can be done omitting kumbhak. Time Beginning with 3 times a day and increasing by one everyday, increase for 27 days. Then do nine Pranayam daily 3 times in morning, noon and evening. 227

Precautions Do not do suryabhedi Pranayam in summer. It increases heat. People with cough and gas disorders can do this with advantage. But people with high acidity and hot body disposition /nature should do this with discretion Normally this can be done in winter by everybody. If not possible in the noon, do only in morning and evening. Benefits Gas and cough subsides. Increases acid for digestion. Keeps away laziness. 4. AnulomVilom (samvriti) Pranayam (Analogus Pranayam) In this Pranayam inhaling-exhaling in chandrasvar and suryasvar run analogus to each other. Therefore it is called samvriti anulom-vilom. In Preksha Meditation this analogus Pranayam where breathing is done with conscious resolution is called samvriti shvas-preksha. This Pranayam is the best for purification of veins and arteries. It is useful to keep the body temperature balanced. Suryasvar is hot and chandrasvar is cold. Both together increases equanimity in the body. Attention should be paid to the climate hot or cold before starting this Pranayam. In summer begin with purak by chanrasvar. Then do rechan with suryasvar. Then again do purak with the same svar (suryasvar). Like this use each svar alternately for rechak and purak. After some time interior kumbhak with purak and exterior kubhak with rechak can be done. This exercise of anulom-vilom can be done in any one aasana out of padmasana, swastikasan, sukhasana or any aasana in which you can sit comfortably. Keep the spinal cord and the neck straight. Keep the sight in front. With right hand thumb close the right nostril. Keep forefinger in the center of eye-brows and with middle finger close the left nostril. Start the exercise with left or right nostril according to the season. 5. Shitali Pranayam Procedure This can be done in any one aasana out of padmasana, swastikasan, sukhasana or any aasana in which you can sit comfortably. Keep hands on the knees in chinmaya mudra. Take out the tongue and shape it like a beak of a crow. Bend it in the shape of a tube. Inhale through this tube slowly. Fill up the lungs fully. The pressure of the diaphragm should reach the navel. Stop breathing, do kumbhak. Try to maximize kumbhak time slowly. Then slowly exhale by both nostrils. Time from one minute to five minutes. This time can be increased in case of some disease or subsiding heat. This increases coolness and subsides acidity. This is generally done in summer. A person with acidity can also do in winter after assessing own physical condition. Benefits Removes acidity. Quenchs thirst. Subsides high blood-pressure. Increases brilliance, peace and coolness. 6. Shitakari Pranayam Procedure Sit in any of the comfortable aasana . Keep hands on the knees in chinmaya mudra. Pressurize lightly the tip of the tongue with teeth. Breath slowly with mouth making hissing sound. Exhale by both the nostrils. Time Increasing one minute per week practice up to five minutes. Benefits Subsides heat. Increases beauty. Beneficial similar to Shitali Pranayam. Can be done in summer or a person with acidity can do in any season. 7. Sahit Kumbhak There are two types sagarbh and nigarbh. Pranayam done with araham and other such bijamantra is sagarbh. The one without any chanting is nigarbh. Procedure Pranayam can be of three kinds Kanistha(junior), madhyama (medium) and uttama (matured). This depends upon the capacity of the practitioner. One who can chant araham eight times and do purak, does rechak 16 times and kumbhak 32 times is called kanistha. Like that one who does 16 purak, 64 228

kumbhak and rechak 32 times is called madhyama. And one who does 32 purak, 128 kumbhak and 64 times rechak is called uttama. Begin this Pranayam with purak. Chant beej-mantra. Do kumbhak. Continue chanting and do rechak. Again do purak continuing chanting. Again do rechak and chant. 8. Ujjaai Pranayam Procedure Sit in any comfortable aasana. Bend the tip of the tongue and put it together with the palate like in khechari mudra. Draw in breath touching the neck with the help of the vocal cord. Do purak (inhaling) and rechak (exhaling) very peacefully so that sweet sound can be heard. Time Three minutes to half an hour depending upon convenience. Benefits Subsides blood-pressure. Makes arteries and veins powerful. Makes the voice sweet. Destroys anxiety and increases steadiness of mind. Removes many diseases like indigestion, acidity, tuberculosis, fever, jaundice, etc. Removes disorders of tonsils, cough and cold. 9. Bhramari Pranayam Because of humming sound it is called Bhramari Pranayam. It is important from resonance viewpoint. Procedure This can be done in any one aasana out of padmasana, swastikasan, sukhasana or any aasana in which you can sit comfortably. Keep neck and spine straight. Keep left hand thumb on the right nostril. But do not close it. Do inhaling (purak). Breath slowly. Keep the right nostril pressed. with the thumb. Stop breathing for a few seconds. Then do rechan. While inhaling and exhaling concentrate on the neck. Do breathing with making humming noise like a wasp by the neck. Time beginning with nine Pranayam slowly increase till 27. Benefits voice becomes sweet, speech and pronunciations become clear. Breathing becomes long and subtle. 10. Bhastrika Pranayam Bhastrika is a Sanskrit word. It means bellows of blacksmith. It blows the air into the fire to keep it burning. Similarly breathing in and out fast is called Bhastrika Pranayam. Procedure Sit in padmasana or sukhasana. Make cup of the right palm to cover the nose. So that any secretion or air spray do not disturb others. Do fast, without stopping, 4 to 10 times rechan and purak. Then do full rechan then kumbhak for a few seconds. Begin with 3 Pranayam, inceasing one everyday till 21. One who wants to do more should take advise from a teacher. This Pranayam is hot. It increases acidity. So it should be done with discretion. Its common version is to breath fast, inhaling and exhaling in rhythm, like a bellow of the blacksmith, without doing kumbhak. After doing 10 to 20 times take in a long breath and then do kumbhak for a few seconds. Like this, beginning with one Pranayam on the first day, slowly increase to 11. Keep equal time for both inhaling and exhaling. This Pranayam can be done in anulom-vilom style also. While inhaling use left nostril. From anulom-vilom to samavriti Pranayam and then to Bhastrika Pranayam. This sequence can be done for 3 to 5 minutes. Because of fast speed of breathing in Bhastrika Pranayam the inner skin may get roughly rubbed. There may be some bleeding. Put some cow-ghee drops to smoothen it. In summer this exercise may be done with caution for limited period. Benefits Increase in energy, purification of nerves, purification of mind, better appetite, removes indigestion. 229

11. Sukshma Bhastrika Pranayam This is a very important process for increase in energy. Concentrating on jnana-kendra and shakti kendra, they can be made powerful by Sukshma Bhastrika Pranayam. Here the breathing is done at faster pace. Procedure Any comfortable aasana with neck and spine in straight line. Relax the body. Slowly inhale fully. Keep left hand on the knee. Keep right hand fingers on the nose. Without doing kumbhak do rechan with speed. Do not stop/wait while inhaling. Forcefully contracting the muscles do fast breathing. You will feel force of breathing on your hand. Then inhale and do interior kumbhak. Then exhale totally. Time Do the exercise 20 to 25 times. Then do one long inhaling, then exhaling. Repeat the exercise. Slowly this can be increased according to capacity. Benefits Purification of nervous system. Heat and vital energy increases. All diseases minimise. 12. Only Kumbhak Pranayam Procedure During natural breathing stop the process wherever it is. Do not inhale or exhale any further. This makes mind steady and increases mental power. It is advisable to do all Pranayam exercises under guidance of a proper teacher. This can improve beneficial results faster. 13. Murchha-Pranayam Procedure Concentrate mind on darshan-kendra between two eye brows. Breath in with mouth slowly. Then do interior kumbhak. Let the mind be in the darshan-kendra. Then exhale slowly. The mind remains concentrated. One feels good. So this is called Murchha-Pranayam. In the beginning do 9 times. Slowly increase to 15. Benefits Happiness of mind. Joy. Detachment. 14. Kapalbhati Pranayam There are three types 1. Vatakrama Kapalbhati Pranayam 2. vyutkrama Kapalbhati Pranayam 3. shitakrama Kapalbhati Pranayam.

1.Vatakrama Kapalbhati Pranayam Procedure Inhale through Ida (left) and exhale through pingala (right). Again inhale with right and exhale by left. Doing both the activities do not be quick. 2. Vyutkrama Kapalbhati Pranayam Procedure In place of breath use water. Take in water with both the nostrils and take it out by mouth. 3. Shitakrama Kapalbhati Pranayam Procedure Making hissing sound take in air by mouth. Then throw out through nostrils. Water can be also used in place of air. After the use of water, doing exhaling by air take out the residual water from the nostrils. This is also called kapalbhati. Benefits removes cough disorder, develops facial brilliance. 8.0 Results of Pranayam Pranayam controls breathing process. This gives control over Pran-shakti. Pranayam purifies Pran. It directs the energy upwards. The practice of concentration makes the practitioner efficient. He finds him successful in all fields. 230

Benefits All prejudices and false notions disappear. Persons personality changes. He becomes soft, compassionate and natural. The health improves considerably. 9.0 Antaryatra (Internal trip): Principle Energy in our body is in the form of Pran. It flows in the body in its own way. But, till we have proper control over its movements it is neither effective nor efficient. It is directionless. The aim of our training is in directing this Pran-shakti from shakti-kendra to jnana-kendra . This is the powerful means for developing personality.

Table 2 Antaryatra : Principle

Point Aim Spiritual form Scientific form Result / Purpose 1. Entry into spiritualism. 2. Development of Introversion. 3. Creation of background for dhyan. 4. Development of power. 1. Process of ascent of energy. 2. Equanimity of Ida-Pingala. 3. Awakening of sushumna. Process of equanimity of sympathetic and para-sympathetic nervous system. Process 1. Journey of the mind in sushumna. 2. Experiencing Pran in sushumna. Conclusion 1.PhysicalDevelopment of nerves. 2. Mental Development of mental power. Balancing of Pran. Growth of Pran. 3. Emotional Emotional steadiness and equanimity. 4. Spiritual Development of Introversion.

All the centers of Pran are in the brain. There are two paths for the flow of Pran-dhara, interior and exterior. When Pran-shakti flows through the exterior path it activates every cell and all the organs of the body. The normal energy is also produced by it. It activates our ten Pran-kendra which conducts our life journey properly. When we change the path of the flow of Pran-shakti, special energies get generated. The exercise of antaryatra is to take Pran-shakti via the path of spinal cord or sushumna to jnana kendra. This develops special powers within us. Strong possibilities of personality development are illuminated. 9.1. Purpose of Antaryatra 9.1.1 Process of ascent of energy : The main purpose of antaryatra in sadhana is the ascent of energy and awakening of special capabilities. Our storage of energy is near the lower center- shakti kendra. The energy just lying in the storage of shakti kendra is not used. The energy that is available near the jnana kendra can be used easily. So it is necessary to bring the energy to jnana kendra. This is done by ascent of energy by antaryatra. 9.1.2 Balance of energy : The flow of Pran-shakti is in our spine. In the language of yoga-shastra there are three main currents of Pran ida, pingala, sushumna. When the current in ida becomes over-active then the person becomes inactive, meek, and sad. On the other side if the current in pingala becomes over-active then the person becomes aggressive, excited and rude. The balancing of these two currents is very necessary for healthy growth of personality. This is the second purpose of antaryatra. 9.1.3. Development of introversion : In which direction is chetana going? If it is moving more towards the lower centers then the person gets lost in search of happiness in the outer world of senses, away from his inner-self. He remains stranger to his own faculties (other than senses). But when the flow is towards the upper centers then the person recognises his own self and introversion increases. Natural interior happiness / joy is experienced. 9.2 Spiritual Viewpoint of Antaryatra : In this body wherever there are centers of energy, there are also center of vasana (passions) and emotions. Near to shakti-kendra is vasana-kendra and the center of emotions tejas-kendra. If passions and emotions are strong then the energy is used away in nourishing them. Till the energy is in the lower centers it will nourish them. If there is upward ascent, transfer of path and transformation of this energy towards jnana-kendra then that center will become powerful. One powerful process of upwards ascent of the energy towards to jnana-kendra is antaryatra. 231

9.2.1. Pran, follower of chitta : Pran is follower of chitta. Wherever chitta travels Pran follows it. In antaryatra, the trip of chitta begins from shakti-kendra(lower center) and travels upwards towards jnana-kendra. Wherever chitta is present, feelings and knowledge of that part is experienced. Pran also is present there. Chitta travels upwards on the path of sushumna with experiences. Pran also follows. 9.2.2. Dedication to the divine path : A brave person dedicated to spiritualism frees the energy from the clutches of passions and emotions. He remains dedicated to the divine path of sushumna or kundalini. Lord Mahavira has said in Aayaro Brave persons are dedicated to the divine path. Divine path means path of sushumna or kundalini. He travels upwards along the spinal cord to the brain. All the earlier inclinations towards violence etc. get destroyed. In Suyagado also similar indication is givenMatured person dedicates himself to the eternal path that leads to the goal. This is the path of accomplishment. Characteristic of the soul is chaitanya (consciousness). Function of chaitanya is to know and to see. The process of to know and to see is not done by muscles or by bones. It is done through the medium of nervous system. The central base of this system is the brain and sushumna (spinal cord). When chitta enters the brain and sushumna the function of chaitanya becomes efficient. It goes deep into interior. 9.3.Scientific Viewpoint of Antaryatra : There are two divisions of automatic nervous system sympathetic and parasympathetic. There is a double chain of gaigliyano in the sympathetic system. This is lying on both the sides of spinal cord. These gaigliya system is connected to central nervous system and the interior organs through the nerves. Groggilya of parasympathetic system are also in double chain form. But they are much more closer to internal organs. The beginning of the parasympathetic system is in the rear part of the joint of the spinal cord and the brain. This system controls activities of all the interior organs in the body. Nerves coming from both sympathetic and parasympathetic systems are connected with these organs. These two systems have mutually opposite influence on these organs. While sympathetic system makes an activity of an organ faster or excites it, the parasympathetic system slows or calms it down. In the language of yoga-shastra the function which is done by ida is done by parasympathetic system. While the function which is done by pingla is done by sympathetic system. The presence of chitta in the spinal cord establishes balance between the two systems. With long time practice a person can control central nervous system with his mind or chitta in awakened condition. 9.4. Result of Antaryatra : Development of higher mental powers Growth of mental powers is one chief component of success of life. All the centers of these powers are situated in the brain. The brain is the center of our memory power, thinking power, reasoning power, decision power, visulisation power, understanding power, manifestation power, etc. The proportion of the weight of the brain compared to the weight of the body is only 2 %. But it requires 20% of nutrition. Normally we obtain this energy, fuel or power from food and breath. This can give us our common power. But for our special additional powers, we need additional energy which we can obtain from shakti-kendra. The details of this process are available from books of meditation. The trip / journey of energy from shakti-kendra to jnana-kendra awakens the higher mental powers.

10. Summary
1. According to Einstein the energy can be transformed into matter and vice-versa. The magnetic, electrical and gravitational, all the three energies are manifestation of Pran. Energy and Pran are two different things. According to yogi the accumulation of exterior Pran resides in manipur chakra. Pran present in air is compared with electrically charged particles, specially negatively charged particles. There are two types of particles in the air small negative ions and large ions. In the villages (in the air) in proportion of every one large ion there are two small negative ions. While in city its proportion is 275 large ions to one small negative ion. Where there are less small ions, there is more pollution. Vehicles, factories, and poisonous gases in the city eat away the small ions. This reduces Pran-vayu in the air. 232

2. For progressing in spiritual sadhana, it is necessary to know how to accumulate Pran? and how to direct it? According to Acharya Tulsi Pran is life-force. There are five divisions of Pran - Pran, apaan, samaan, udaan, and vyaan. 3. Our body is composite of three bodies audarik, taijas and karman. Pran-shakti after getting connected with the body does many functions. And then gets disposed in the space. Pran is divided into ten parts in the gross body. There are six paryapti in the body. Paryapti means completeness. The cause of activeness and motion / movements of the gross body is Pran-shakti. 4. The powerful means of direction and growth of Pran are Pranayam and dhyan. Pran flows in nerves and cells by doing Pranayam. With its help the practitioner can control his breathing and mind and awaken his dormant chetana (consciousness). Separation of inhaling and exhaling is Pranayam. Pranayam is also an important process of nirjara. Pranayam helps destruction of lust and passions of the sense-organs. It also removes disorder of blood. The muscles of the brain also become strong and bright with Pranayam. Pran is subtle energy while Pran-vayu (oxygen) is a gross element. Availability of more Pran-vayu will make that much more pure and active Pran. 5. Ascent of energy and increase in capabilities can be achieved by antaryatra. It creates balance between ida and pingala. Wherever chitta goes Pran goes together with it. The trip / journey of energy from shakti-kendra to jnana-kendra awakens the higher mental powers.

10.0 Questions
Essay 1. Deliberating on Pranayam establish its utility. OR What is the importance and form of Pran? Short Notes 1. 2. 6. 7. 8. 9. 10. 12.0. What is Pran from scientific viewpoint? What is Jaina viewpoint on Pran? Because of whose over activeness a person becomes coward and disappointed? Explain the basic support of nervous system? How many main roads are there of Pran-dhara ? How many divisions are there of Pran based on its activities? Why should antaryatra be done? Reference Books

Objective questions

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LESSON18:

Kayotsarga : Goal, Scientific and Spiritual Viewpoint, accomplishment and procedure

Outline of the Unit
1.0 Purpose 2.0 Preface 3.0 Kayotsarga: Scientific Viewpoint 3.1 Working System of Pressure 3.2 Physical Conditions 3.3 Sympathetic and Parasympathetic Systems 3.4 Disorder because of Tension 3.5 Causes of Tension 3.6 Is There a Remedy? 3.7 What is Freedom from Tension ? 3.8 Freedom from Tension by Kayotsarga 3.9 Astonishing Therapy of Autosuggestion 3.10 Assisting Elements of Kayotsarga 3.11 Kayotsarga of the Larynx Silence 4.0 Kayotsarga: Spiritual Viewpoint 4.1 Three Types of Tension 4.2 Kayotsarga: Physical Meditation 4.3 Can Vibrations be Stopped? 4.4 Kayotsarga : Process of Death 4.5 Kayotsarga: Science of Discrimination 4.6 Kayotsarga: Process of Atmadarshan (Self-perception) 4.7 Search for Basic cause of Unhappiness 4.8 How to break Vicious Circle of Restlessness 4.9 Tolerance 4.10 Fearlessness 5.0 Goal 5.1 Psychosomatic Goal 5.2 Spiritual Goal 5.3 Nature Transformation 5.4 Purification of Chitta 6.0 Accomplishments 6.1 Four Stages 6.2 Relaxation Freedom from Tension 6.3 Retirement from Restlessness 6.4 Effect on Body 6.5 Physical Benefits 6.6 Knowledge of Subtle Physical Happenings 6.7 Awakening of Mode of One Who Knows and One who Sees 6.8 Awakening of Sense of Discrimination 234

6.9 Vyutsarga Chetana 6.10 Awakening of Prajna and Development of Equanimity 7.0 Summary 8.0 Questions 9.0 Reference Books

1.0 Purpose
Dear Students, There are many learnings in Bhartiya literature which reveal capabilities of mankind. Concentration and steadiness are the basic requirements of Dhyan-sadhana. In Jaina sadhana system the main and important part is kayotsarga in Preksha Meditation. Kayotsarga is a tradition full of scientific researches to relax the whole body. In this lesson you learn What is the scientific viewpoint of kayotsarga ? What is the spiritual viewpoint of kayotsarga? What is the purpose of kayotsarga ? What are the accomplishments of kayotsarga?

2.0 Preface
Bhartiya culture and civilisation are thousands of years old. There are many learnings in Bhartiya literature which reveal capabilities of mankind. They give inspiration for peace and friendly co-existence. One of the learnings is that of Adhyatma Yoga The history of modern science is not older than about five hundred years. In this short period the science has presented unprecedented accomplishments to the mankind. It has put in efforts to endow all kinds of means and facilities to make the mankind happy. It has also achieved wonderful achievements in the field of medical therapies. Inspite of all these still there are many diseases beyond control and remedy. Insomnia, mental tension, migraine etc. have become daily miseries. Tranquilizers are used for subsiding these sufferings which are not cured but have bad side effects and after effects. Looking at the miserable circumstances and conditions, the scientists, doctors, researchers etc. are now attracted towards Adhyatma Yoga In these learnings not only therapies of many diseases but also important guidance and treatments for successful and happy life are available. After extensive investigation, scientists and doctors have accepted the process of kayotsarga as a remedy without any bad side or after effects for removing tension and full relaxation.

3.0 Scientific Viewpoint

3.1. Working System of Tension : Kayotsarga is a process of removing tension. Learning this process is the most important lesson for keeping healthy. Study and practice of kayotsarga is done for destroying and nullifying the ill effects of tension. For understanding what is kayotsarga it is necessary to understand what is tension? Tension is a word of physics. It signifies any pressure on any part of material. When due to pressure on any material there is a change in the shape of the material then it is called tension. This change in shape in the context of our lesson means disorder, confusion , uneasiness etc in a persons normal happy life. The circumstances which create such conditions in our normal life are called the circumstances of creating tension. These are of two types exterior and interior. According to international authority on the subject of tension, scholar Dr. Hans Selye, cold-heat, anger, intoxicated drinks, pain, grief, joy, etc. all these activate tension mechanism equally. The emotions and passions of jealousy, competition, hatred, fear, struggle for power and wealth, desires and doubts in the mind of a modern man triggers tension mechanism. 3.2 Physical Conditions : This way whenever conditions of creation of tension exist an interior mechanism 235

automatically gets triggered / activated. This is called tension mechanism The following organs of the body take active part in this mechanism. 1. 2. 3. 4. Hypothalamus This is a junction of nervous system. It is very important part of our brain. All those activities which are normally not controlled by the conscious mind are coordinated by it. Pituitary gland This is the main gland of the endocrine system. It is regulating the other glands. Adrenal gland It secrets Adrenaline and other hormones with which a person gets tense and cautious. Sympathetic part of voluntary nervous system This makes a person finally ready to fight or flight.

The following will be the sequence of physical conditions inside the body as a result of the above composite activities of tension mechanism. 1. 2. 3. 4. 5. 6. 7. Digestive systems becomes very slow or may stop . Saliva-glands stop working. Metabolism activities function faster. Breathing becomes faster and heavy. Extra quantity of sugar which is stored in the liver is added into the blood flow and thus supplied to muscles of hands and legs. Heart-beats increases to supply blood to those parts of the body where additional blood is needed. Blood-pressure increases.

Over and above all these transformations, many other complicated transformations take place also. By means of these transformations electrical and chemical energy of hormones get produced in much more quantity, so that we can do our activities faster. But if there is no need/ requirement of using this then the additional energy get restricted to the muscles in the form of tension and remains there. 3.3 Sympathetic and Parasympathetic Systems : When the condition of danger ends, the tensed muscles get relaxed. Normal activities get resumed. The responsibility of reestablishing the peaceful condition is on the other division of the automatic nervous system viz. parasympathetic System. Even though the functions of sympathetic and parasympathetic systems seem to be opposite to each other they do their work in coordination with each other. The aim of the parasympathetic system is to balance the work of sympathetic system. Accordingly when the condition of danger ends it is natural for parasympathetic system to become active. Thus activated it ends the excitement created by sympathetic system and making the chemical conditions of muscles again normal and relax them. Whereas the sympathetic system is aggressive and exciting, the parasympathetic system is restoring and normalizing. When both the systems are in normal condition and are balanced then the cycle of activity and rest in the body is rhythmic and like a sea-saw. But when the balance get upset then the dangerous condition of tension is created. The life style of the modern era is full of activities and excitement. In such circumstances the parasympathetic system does not get opportunity to do its work of restoration. As a result the muscles and the nerves get rare chance of getting relaxed and be in their natural conditions. 3.4 Disorders because of Tension : All the animals including man have this tension-mechanism. This mechanism makes the animal ready to confront or to run away from any dangerous situation. This mechanism operates automatically whenever such situation is created. It is an involuntary reflex action. When there are repeated occurrences of dangerous situations the tension-mechanism also gets repeatedly activated. If the above described conditions last longer or are repeated several times in short period, they can create very serious disorders. If like this the blood pressure remains high continuously and the blood vessels remain in contracted condition, the result can be heartattack, hemorrhage or bursting of brain nerve. If the blood supply to liver etc. digestive organs is less for a long period then the whole digestive system gets upset. If the breathing remains fast for a long period then asthma etc breathing disorders get created. Tension for a long period in muscles create pain in head, back, neck and shoulders. Apart from these disorders, it can create mental panic which turns into permanent irrational fear. This can make a 236

man totally weak and despondent. For this reason, in such continuous tension situation the gland system first gets upset and then stops working completely. If the secretion of adrenal stops then heart slows down, the blood vessels will become inactive, the blood does not reach the brain resulting it unconsciousness. Thus, it is established that tension has a big role in creating many diseases and disorders. If we have to save ourselves from these then we should find a solution so that the parasympathetic system can do its function efficiently of bringing the balance back and establishing harmony. 3.5.Causes of Tension : From the above discussion it may not be proper to conclude that tension is only harmful. For some accomplishment and to become somebody, tension is necessary. There are two reasons for tension becoming harmful. One is continuity of tension. The second reason is its very big quantity. Dr. Holms and Dr. Rahe have found that sudden happenings or transformation in life because of certain happenings are the main causes of tension. They have made an index to show how comparatively these happenings can be rated. Happenings Death of spouse Divorce Injury or Disease Wedding Expulsion from a job Retirement from Service Social Problems Change of Job Changes in Life situation Changes in HabitsSleeping, Diet Index 100 73 53 50 47 45 39 29 25 16

This is not an exhaustive table. There are many other happenings and their effect can be different on different individuals. But if a person suffers from more than one such happenings the index number can be 300. Then there can be possibilities of terrible disease. The life is not simple that only one happening takes place at a time. A person may have to face simultaneously more than one such happening at a time. In such full of tension situations it becomes necessary to adopt measures like kayotsarga. 3.6 Is There a Remedy? : Many times the circumstances are beyond our control. Circumstances and happenings occur and a person gets influenced by their tension. He breaks down under the pressure of tension. He looses his sleep. Is there a remedy for this situation? Solution for this is searched in every direction. Modern medical science has searched the solution for this in tranquilizers. These tablets give only temporary relief. But in long run they become more dangerous than the disease. Then the question arises that is this our fate? Or is there a solution by which we can make ourselves competent to bear with the situation. According to Dr. Walter, Fortunately we have within us a safety system. By activating it we can create tension free condition. Fight or flight reaction is created chiefly by sympathetic nervous system. But because of safety tradition, there is a possibility of creating exactly opposite conditions. Nobel prize winner famous physiologist scientist Dr. Walter has called this system Tropotrofic Reaction. He has explained that with this system counter process of the reactionary process created by more tension can be done. Dr. Herbert Benson, M.D. has called this Tension Freedom Process. We can give training of this process to our own self. We can activate our own interior safety process with the help of auto-suggestion technique. And be successful in removing the condition created by tension. You can also reduce the production of the secretions other than Adrenal. And ill-effects of sympathetic system can be ended by activation of parasympathetic system. Finally the muscles will get relaxed and tension-free and stiffness of the abdomen will also end. Regular practice of kayotsarga is a sure-shot solution to save oneself from many present-day painful diseases. 3.7 What is Freedom from Tension? : Exercise of kayotsarga is a very simple and straight method of 237

removing tension. Even if a person has many means of becoming happy he cannot obtain joy, health or peace without freedom from tension. If a person learns this method (sadhana) and practice it for half an hour daily he can remain free from tension under any situation. Also he can enhance his own efficiency and quality. We should have knowledge of the working system of the muscles to evaluate properly sadhana of kayotsarga. Our muscles get contracted with the speed of electricity when they get a message from the concerned nerve. We can compare our muscles with electro-magnet and the nerve which connects it with the brain with electric wire. Normally while sleeping the electric current become slow. Only a few muscles engaged in safety and life supporting system are active. Rest all other muscles get dormant. Also when a person is taking rest the electric current flowing in the muscles become slow. The muscles become quiet and relaxed. Whenever a person is engaged in physical or mental activity, the electric current is made faster in the nerves according to instructions from the brain activating the electromagnets (muscles) contracting them. How many subtle motor nerves to be activated depends upon the intensity of the efforts required. Sleep, rest and activity a person passes through these three states many times during a day. There is a fourth state which is not common. Only a few persons experience this state repeatedly in daily life. This is the state of Intense tension. Permanently tight jaws, knitted eye-brows, and hardness of abdominal muscles, are some of the visible symptoms of this state. In such condition because of intense electro current of electro magnets in our body, over-magnetization takes place. As a result the muscles in the body remain in a static contracted condition. Many times this is not necessary. Because of this, a large quantity of our nervous and muscular energy is just wasted. How much of energy is wasted depends upon the number of active muscles and not upon its length-breadth and its capacity. The same amount of energy is used away to contract a small muscle of the face as much is used for activating a large muscle of the leg. Thus all the amount / quantity of energy spent for activating muscles depends upon both the number of nerves and the capacity of the electric-current flowing in the electrical conductors. The other important fact is that while everyday millions of useless and dead tissues are replaced by new and healthy tissues; muscular cells cannot be replaced even if they are old or dead. As a person grows older the number of muscular cells decreases continuously. If for any reason we injure it /them (For examplethis can happen by over straining it because of mental tension) then we injure /damage them permanently. This leaves behind irreplaceable loss. When full relaxation is done with resolution together with consciousness, it is called kayotsarga. This can save us from the above described mental tension. The relation between the electromagnets in the form of muscles and electric wires in the form of nerves can be deferred more efficiently as compared to sleep. The waste of energy can be minimised by reducing the electric current almost to zero. 3.8 Freedom from Tension by Kayotsarga : Half an hour of correctly done Kayotsarga can remove thoroughly tiredness and tension compared to several hours of unsound sleep. Sadhana of kayotsarga is expression of the effect of our conscious will-power over our body. Our, this will-power is not a dictators power of hunter but is the power of a loving mother that disciplines her obstinate child with love, care and patience. In other words kayotsarga is never a means of violence or force or tension. It is always polite request by self-suggestion / autosuggestion. 3.9 Special therapy system of auto-suggestion : In ancient times both men and animals had such instinct that guided them in the right direction for keeping them healthy. With passing of time, this instinct remained only with animals. As the man made progress in the field of culture and society he started loosing such natural instincts. But even today some persons as exception practice faith healing. They use the therapy of hypnotism. From ancient time till today almost all philosophies have tried to investigate deeper layers of consciousness. In the course of such investigations every philosophy has tried to define consciousness and its powers. They have prescribed the use of suggestions therapy in the religious activities in many different forms. In the whole history it is seen that there was a strong similarity in all the variations of different philosophies. The basic element in all was 238

relaxation and suggestion. These were used as therapy. But with the growth of civilisation peoples faith in faithhealing reduced considerably. In the modern era Austrian Dr. Franz Mesmer was the first person to certify the importance of organised suggestion. He used that as a collective therapy. This was called mesmerism This got spread all over the world. And even today it is prevailing in one form or other. In Greek language the word hypnosis is used for sleep. It also means deep relaxation. Many uses of this hypnotism are found in psychiatrist treatment. One of the theoretical result of this is that it has become very clear that suggestibility is a natural, healthy common part of our daily routine. Today many general physicians and psychiatrists make use of this suggestibility-therapy. 3.9 Special System of Auto-suggestion : We can call Auto-suggestion or Auto hypnotism a special kind of suggestibility therapy. Here a person is treating himself by his own suggestions. In this a person can go into a trance like condition (deep relaxation) and can reduce his tiredness, tension and headache etc.. In the beginning of 20th century a French Dr. Emile Coue took this therapy of auto-suggestion to common people. His slogan Double during the day, quadruple during the night, my health (improves) hundred times, became a historically important slogan. The changes that take place in the body can be measured. The following are some of the results of a recent study. There are beneficial changes in these parts. 1. Level of sugar in blood. 2. Number of white cells in blood ( these create immunity). 3. E.E.G. The basis of the success of the exercise of auto-suggestion is the relaxed and tension free steady condition of the body. The more is relaxation and steadiness the more is its success. The basis of kayotsarga exercise is auto-suggestion. In this exercise every organ / part of the body is gradually made relaxed and tension free by loving auto-suggestions. 3.10. Assisting Elements of Kayotsarga : Physical exercises and activities are absolutely essential over and above kayotsarga for healthy life. This helps the blood circulation. All our muscles have their counter parts when one group is relaxed the counter part gets tensed. If we keep one group of muscles in the same position contracted or relaxed for a long time the blood-circulation gets obstructed.. Some chemicals, mainly lactic acid get collected, which under normal condition is removed by the blood circulation. The person experiences pain, hardness or tiredness because of the accumulated chemicals. So it is very essential to have proper blood circulation to stop the accumulation of chemicals like lactic acid in the muscles. Sequential contraction and expansion of muscles done in aasana and other exercises keep the blood circulation regular avoiding pain or tiredness. The right posture (mudra and aasana) of standing and sitting can be called the keys for keeping the muscles tension-free. Our body has to resist the gravitational force every instant. Habitual wrong mudra and aasana can create continuous pain or tension in the muscles or even harm or damage its construction. Correct posture for standing neck and spine should be in straight line and head properly balanced on the neck. Head should not be inclined on any one side. Both the hands freely hanging by sides. Remember that right mudra and aasana is not to stand in stiff attention position like a soldier but to stand with relaxed muscles. In the same way sitting in right way the neck and the spine remain straight and relaxed without stiffness or tension. Habit of standing and sitting in positions other than these postures result in backache, or physical deformity. Do not sit with the back bent. While working on a table do not have habit of leaning much or sit with hunch. 3.11. Kayotsarga of the Larynx Silence : Would you believe that a political lecturer has to spend more energy of nervous-system energy than a labourer doing hard muscular work? But this is a fact. The reason is spending of nervous system energy does not depend upon the size of the muscles involved but depends upon the proportion of number of functional motor-nerves units. The force required for expanding and contracting organs(like face) with small muscles can be equal to or more force than required for moving organs (like leg) with big muscles. 239

Thus a steno-typist spends more energy in comparison with a black-smith. From this point of view mouna(silence) is a very valuable medium for stopping the waste and accumulating energy. What happens when you speak? A thinking gets created in the brain. Before it is expressed in speech it is transformed into a sentence according to the rules of grammar and language. Then it is transformed into the form of sound with the help of muscles of larynx. For this work right directions as required are given to muscles for expansion and contraction. And to transmit the sound waves the necessary quantity of air is controlled. Over and above similar directions are given to muscles of tongue, back and face. For all these activities many small muscles are employed. And to activate these muscles thousands of motor nerves are used as means of conductor of electricity for which a certain definite quantity of energy is necessary. In practice when a person gives lecture for several hours, he has to spend so much energy that he gets very much tired. Thus, with practice of silence a person can save himself from large waste of energy. It is not enough that we stop speaking in physical form. In reality silence means that we stop speaking mentally also. As far as the use of energy is concerned it is same in both physical and mental speaking. Only the small difference is there because of use of larynx. Therefore restraint on both physical and mental speech is necessary. This is achieved by kayotsarg (total relaxation) of larynx. 4.0. Spiritual viewpoint of kayotsarga In the last lesson we had discussed tension and freedom from tension from scientific viewpoint. Now we will discuss this subject from spiritual viewpoint. The process of kayotsarga is accepted in scientific world as a certain process for relaxation / freedom from tension. But it is not only relaxation. Spiritualists have acknowledged it as the initial and the last step of sadhana. It begins with steadiness of the body and ends in freedom from the bodybodiless state. It is a process for experiencing ones own self different from the body. It is process to reach the root of all miseries karman body. The root cause of all miseries is karman body. It protects itself by fickleness. Stopping fickleness means to hit the root cause. For this the most powerful tool is kayotsarga. There are three elements of kayotsarga steadiness / relaxation, tolerance and fearlessness. Every person with power of discretion thinks before doing any work, what am I doing? . The desired result for which he is doing the work is called purpose. After the work is over, there are some side-results also. They are normally called attainment or results. Kayotsarga has its own special purpose. Many beneficial attainments are obtained by passing through this process. 4.1 Today the man is prey of tension. He is continuously restless. To remove tension it is necessary to know how and why it is created? How many types of tensions are there? Tension is divided into three divisions from spiritual viewpoint physical tension, mental tension, and emotional tension. Every person is surrounded by these three types of tensions. Practice and study of kayotsarga is very necessary be free from tension. 4.1.1. Physical tension When a person does very hard physical work, he gets tired. Then tension is produced in his body. Muscles get stretched and hard. Gradually after rest they become normal. But the rest that is obtained by half an hour of formal kayotsarga is more than rest of two hours. 4.1.2. Mental tension We know the labour of the body. And also know the method of removing the tirednessthe rest. We do mental labour but do not know how to rest it. We know thinking but do not know how to be free from thinking? The main reason for mental tension is over-thinking. Too much thinking is also a disease. Some people are continuously thinking with or without purpose. It is possible to rest the mind only when we can learn to live in present. A person remains in past or future more and less in present. He is lost in the confusions of the past or is busy with the imaginations of the future. He gets very less time for his present or no time at all. To live in present means to give rest to the mind, feel relieved from load, obtain freedom from mental tension. 240

4.1.3. Emotional tension This is a big problem. The basic reasons are aarta and raudra dhyan (emotions of distress and anger). Aarta dhyan means continuous thinking of attaining dear things and freedom from disliked things. This produces emotional tension. Raudra dhyan is also a cause for emotional tension. It means Contemplation/ concentrated thinking about violence, lying, theft, etc. subjects is raudra dhyan. In raudra dhyan some times it is violence or some times it is revenge. There is a continuous emotion of revenge for years. This condition uses away /spends all the energy. This is the cause of tension. In present era physical tension is a problem. Mental tension is even a fiercer problem. And emotional tension is the most horrible problem. The results of emotional tension are more terrible than those of mental tension. Practice of Preksha Meditation gives relief from all the types of tensions. 4.2. Kayotsarga : Physical Meditation : Physical steadiness is given much importance in spiritual literature. It is referred to by many names. Kayotsarga, Kayik dhyan, kayagupti, kaasamvar, kayapratisamlinta. The verbal meaning of the word kayotsarga is kaya means body, utsarga means to give up. It means giving up activities / fickleness / restlessness of the body. We are humans. We have four mobile / dynamic elementsbody, breath, speech and mind. These are vibrating every moment. These vibrations control /direct our life. The vibrations given away by us effect others. The vibrations given away by others effect us. Ineffective condition and freedom is possible only in non-vibration condition. Meditation is the chief means for this. Going from vibration condition to non-vibration condition is dhyan /meditation. During the physical meditation sadhana one gives away attachments, affections and infatuations. And at the climax gives away the body also. Non-vibration of breath is breathe control. Non-vibration of speech is speech control and non-vibration of the mind is mental control. 4.3. Is it possible to stop vibrations? : No animal having a body can stop vibrations completely. Our physical activities/ movements depend upon our muscles. There are two types of muscles voluntary and involuntary. The voluntary muscles we can move as per our desire. But we cannot move our involuntary muscles as per our desire. They are independent. When we do physical dhyan we control our voluntary muscles of hands, legs etc. But the organs like heart, lungs, liver are independent. So when we are doing dhyan their vibrations / activities do not stop. The brain and the automatic nervous system continue to work. 4.4 Relaxation - Equivalent to Death : Relaxation is process of death. Two things happen. The body is so much relaxed that there is no voluntary movement. The breathing is so slow that its vibrations are very light as good as it has stopped. When a living person experiences he is as good as dead, then that is kayotsarga. 4.5 Sadhana of Sense of Differentiating : Kayotsarga is Sadhana of sense of differentiating. Difference between the body and consciousness, between aspirations and consciousness, between remissness and consciousness, excitement and consciousness. Experiencing these differences is kayotsarga. In kayotsarga the first step is control over voluntary movements of legs, hands, speech and sense-organs. Till these voluntary movements are not properly controlled kayotsarga cannot begin. After controlling these gross voluntary movements the subtle involuntary movements are controlled. All the fickleness of the body is fickleness of pran-energy and fickleness of mind. If the flow of pran and flow of mind flows towards consciousness then the body becomes steady because it does get the energy of pran and the fickleness of mind. When the body is quiet full kayotsarga ia attained. 4.6 Kayotsarga : Process of Self-realisation : Just the relaxation or steadiness of the body is not visarjan (relinquishment). visarjan means clear experience of separation of the body and the consciousness. There is a realisation that the body and the consciousness are different. The bird is different from the cage. When this state of kayotsarga is reached then the state of knowing is attained. Kayotsarga is the door to reach the soul. One gets a look of the soul. Spiritualism means attainment of ones own existence, attainment of the state of one who knows and one who sees. 241

4.7 Search of the Root Cause of Unhappiness : We can reach to the cause of unhappiness with the help of kayotsarg. This gross body is the means to manifest unhappiness but not the cause for it. The root-cause is karman-sharir. Our protest is with karman-sharir which is causing suffering to us. Here we find a truth that to destroy karman-sharir we have to take help of the gross body. It means to make the gross body steady. Karman-sharir has made arrangement for its own protection. Our very subtle body karman-sharir is controlling our whole system. Its biggest secret is fickleness. Fickleness is to maintain ignorance, so that consciousness does not even know its own existence. This is such a screen which hides everything. So much of fickleness, so much of emotions, so many waves that the truth is totally hidden. If this was not so the soul would reside in his own original form without any doubt. Only because of fickleness the soul is wandering away from its own original form. Because of presence of fickleness there are doubts about the soul, about independent consciousness, about its eternal existence. The question of existence gets lost in the darkness of those options. The second function of fickleness is not to allow the person to know about his unhappiness. He would not believe that there is unhappiness. He suffers, experiences and still forgets it so soon as if there was no unhappiness. He remains ignorant about his weakness, powerlessness and ignorance. 4.8. How to break Vicious Circle of Restlessness : As discussed above fickleness is the chief support of karman-sharir, not only for its safety but also for its offensive policy. So the first priority is to end the fickleness. And the first step for this is kayotsarga. When there are no activities but only steadiness in the gross body then karman-sharirthe subtle body gets a shock. Its vicious cycle gets broken. It starts disintegrating. Defeat of karman-sharir begins. 4.9 Tolerance : People in general have understood kayotsarga in a very narrow sense. It is not just relaxation of the gross body. That is only 25% of the meaning. Another 25% is tolerance. And the rest 50% is fearlessness. So there are elements of kayotsarga relaxation/steadiness, tolerance and fearlessness. Tolerance The practitioner stands in kayotsarga mudra. Let whatever happens happen. The legs are paining. The body aches. Let that be. It may rain. There can be a storm. Let that be. Tolerate everything. Bear with all the odds. To get free from all anxiety. The one who cannot develop this sense of tolerance cannot do kayotsarga. 4.10. Fearlessness : When tolerance is attained person gets free from anxiety. And then comes fearlessness. The secret of the whole religion isfearlessness. The religion begins with and ends with fearlessness. The person who cannot be fearless can never become religious. Cannot practice kayotsarga. Kayotsarga means fearlessness. It means full freedom from anxiety. But it is not so easy. This body is mine. This is a very strong emotion. The moment this is accepted, in the same moment fear is born. This proprietary and affection of the body creates fear. To give up this sense of proprietary and affection is to be free from fear. That also means inclination towards consciousness This is a big accomplishment.

5.0 Purpose
The main purpose of kayotsarga is spiritual realization and freedom from psychosomatic disorders. Psychosomatic disorders are seen in the body but their cause is in the mind. 5.1. Psychosomatic Purpose : Symptoms of high blood-pressure are normally not visible for several years. But at the end this disease destroy/ruin the brain or the heart or pushes the person to sudden death. It damages the tissues of the heart and the brain directly or indirectly by making the arteries and veins very hard. When the hardness of arteries and veins increases then one of the vital three organs heart, brain or kidney is made target/victim. High blood pressure or hypertension forces the heart to pump the blood at high pressure. So the heart has to work very hard. This accelerates the process of hardening the arteries. The main reason for hardening of blood 242

vessels is layers of fat or blood clots or calcium deposited inside the blood-vessels. This can partially or fully become obstacles to the blood-flow. This can result into very serious conditions. The danger of increase in the disease of hardness of veins (etheros-clerosi) increases with increase in bloodpressure. If coronaries which are very thin are blocked then that can result in heart-attack. If the veins in brain are blocked then that can result in brain hemorrhage, paralysis, unconsciousness etc. Essential hypertension is one main type of hypertension whose fatality rate is 90 to 95 %. But its causes are still unknown. Generally the mental tension is believed to be its cause. Emotional feelings like anger, fear, anxiety etc. are responsible for it. Can we save ourselves from the dangerous results of hypertension? Do we have an in-built system in our body that can reverse or oppose the system of pressure? The answers are yes. Fortunately we have a system to resist the conditions resulting under pressure. This can be activated with the help of kayotsarga to decrease the high blood-pressure. Patients with hyper-tension are taught the defensive system of kayotsarga with which he can reduce his blood-pressure. This exercise has been prevailing in human traditions since ancient times. The medicines used for resisting hyper-tension reduces the bloodpressure by choking the activities of sympathetic nervous system. But these medicines have dangerous side effects and after effects. The value of regular practice of kayotsarga increases much more because the dangerous side effects and after effects of the medicines are totally absent in the practice of kayotsarga. The other main reason for doing kayotsarga is its power to stop the emotional diseases. It is one safe path to be safe from the dangerous results of over-activeness of the sympathetic nervous system. One more important use of kayotsarga is its therapeutic application for freedom from addiction of smoking, alcohol drinking and such other intoxicating materials like heroin, cocaine, l.s.d. etc. Regular practice of kayotsarga together with different meditation applications of Preksha Meditation can make any person totally free from any type of addiction. Not only that, kayotsarga can influence those original activities which forces a person to go for intoxicating. The feeling of happiness and joy obtained by meditation and kayotsarga are much more deeper, natural and innocent than obtained from intoxication. 5.2 Spiritual Purpose : If we want to take our gross consciousness to the subtle interior consciousness then kayotsarga is very essential. If the relaxation of the body activities and muscular activities is not done then one cannot reach the interior. Kayotsarga can be done both waysfrom exterior to interior and vice versa. When we start from outside we first control legs, hands, speech and sense-organs. When we start from inside we should first select a mudra where the direction of the mind and pran-energy flows inwards. The body and sense-organs calm down gradually. Relaxation takes place. Tension decreases. Spiritual journey begins. The purpose of process of kayotsarga is to prevent waste of energy and to utilise it in the right direction. When we do kayotsarga we feel totally relaxed. All the cells of the body are at rest. Energy is saved. Breathing slows down. The need of oxygen reduces. Usage of pran-energy reduces. 5.3 Nature Transformation : Spiritualism has given a very important process for transformation to us. There are many phases of this process. The first one is kayotsarga . This process changes the old habits, purifies the mind. It transforms bad nature. One who does not know the process of kayotsarga cannot effect nature transformation. The experts in self-hypnotism have said auto relaxation is the first thing. 5.4. Mind Purification : The best means of mental peace is chitta-samadhi. For that, purification of the mind (chitta) is necessary. The first thing required there is steadiness of the body. More steadiness of the body, more is the purity of mind. Impurity in the mind is because of fickleness of mind. Without steadiness of the body the breathing is not quiet. Silence is not possible. The mind is not quiet. Memories are not subsided. Imaginations do not stop. Thinking cycle continues. The solution is kayotsarga. It is the first step. The next steps follow automatically. To obtain a solution for any problem one goes to a lonely place, sits quietly and finds the solution. Every one 243

living a normal life and performing social duties, also do kayotsarga at times. But for the person who is a spiritualist kayotsarga is his only option. One who cannot do kayotsarga properly, he cannot progress in the field of spiritualism.

6.0. Accomplishments
Now we will discuss about the accomplishments of kayotsarga from physical, mental and spiritual viewpoints. 6.1. Four Stages In the first stage of kayotsarga steadiness is attained. At the physical level one feels/ experiences freedom from tension. Also experiences direct improvement in some psychosomatic diseases. In the second stage some special transformations take place 1. 2. 3. 4. 5. 6. 7. 8. 9. Nervous system gets effected. There is transformation in the waves and electric current of the brain. Demand of oxygen reduces. Control over involuntary muscles gets established. And the excitement level of automatic nervous system comes down. The system becomes steady. Physical work efficiency increases. The inertia of the body gets destroyed as cough etc. disorders get destroyed. Inertia of intelligence get destroyed because of awakening. Capacity to bear with opposing couples like coldheat. Concentration of mind (chitta) becomes easy.

In the third state the perception of the gross body reduces. Cognition of subtle body increases. In this state there is clear perception of subtle things. In the fourth state there is direct perception of the conscious form of the soul. 6.2. Relaxation Freedom from Tension : The first and visible accomplishment of kayotsarga is freedom from tension. It can never happen that some one practices kayotsarga and is not free from tension. Kayotsarga is an unfailing means for freedom from tension. 6.3. Retirement from Restlessness : Relaxation means retirement from restlessness. Complete bodyall the organs become totally steady. To give up all the activities of the body is relaxation. Before doing kayotsarga we make the voluntary nervous system steady. Once the control over the voluntary nervous system get established then the automatic nervous system also gets steady by itself. The heart beats also come down. The breathing slows down. The need of oxygen reduces. All the expectations get reduced and an unimaginable serenity gets established in the interior. 6.4. Effect on Body : All the cells of nervous system get inspired by pran-shakti through the process of kayotsarga. During kayotsarga they get a rest period. They get time to relax. So it is not a surprise that a short time kayotsarga that gives more agility and energy is far much better than long time disturbed sleep. So it is clear that to sleep during kayotsarga is against its purpose. But before going to sleep, kayotsarga can give healthy peaceful sleep. 6.5. Physical Benefits : Regular practice of kayotsarga can save a person from heart-disease resulting from high blood-pressure, by increasing his resistance power. An experiment was done on a group (called control group) of 100 workers in a factory manufacturing electronic items. These workers were identified as prone to heart-attack because of high blood-pressure, excessive cholesterol and addiction to smoking. They were given practice of one hour of kayotsarga everyday for eight weeks. There was noticeable decrease in the blood-pressure. Even after three years the members of control group had lower blood-pressure than the other workers. And there were less cases of heart-disease. 244

6.6. Knowledge of Subtle Physical Happenings : The person doing spiritual sadhana should know the rules of spiritualism. The first and the most important rule is steadiness of the body that is kayotsarga. In kayotsarga there is shvash-darshan, there is sharir preksha, there is vichar-darshan. All the vibrations taking place in the body are seen/experienced. Each organ is becoming steady. Each cell is steady. Then every happening in each cell is known. Whatever is happening in the nervous system and endocrine system is known. How and where the electric current is flowing and how and what chemicals are produced, all these happenings are known. As kayotsarga grows stronger, steadiness increases. Consciousness of interior increases. It becomes so powerful that it crosses over from gross body to subtle body and can know the happenings there. In the most intense state of kayotsarga aura (abha-mandal) can be seen. In this state no outside particles come in. After crossing over to the subtle body very subtle vibrations can be experienced. This changes the whole perspective of the soul. 6.7. Awakening of Mode of One Who Knows Seer (jnata-drista) : When kayotsarga is attained then all the restlessness of the body comes to an end. Then he will see that form of the soul which he had never seen earlier. This form which till now he did not know but only believed. Now he knows it. This is possible only when kayotsarga is attained. Kayotsarga is the door to see the soul. This is the accomplishment. 6.8. Awakening of Sense of Discrimination : When kayotsarga is attained then the sense of discrimination is awakened. The difference between consciousness and body becomes very clear. A point is reached, when discrimination is clear like gold and impurity after putting it into fire. This is the body. This is the soul. This is material/ unconscious. This is consciousness. This is impermanent. This is eternal. This is a very big attainment. The real value of the body is known to the person who has understood kayotsarga. When muscles are relaxed the electric flow in the motor nerves gradually slow down. The nerves get time to rest. At the end the whole activity process comes to rest. The same is followed by its supplementary nervous system(central nervous system). In the whole process, on one side conscious mind is fully awakened and alert, while on the other side the bodythe physical component becomes inert. The consciousness gets an opportunity to feel free from its opposite physical component. Thus in kayotsarga you get a feeling of swimming beyond your body! Which in fact is neither auto-suggestion nor hypnotism. It is experience of a reality. 6.9. Vutsarga Chetana (sense of renouncement) : When the sense of discrimination is matured then sense of renouncement develops. Then there is no hesitation in abandoning. Then abandoning the family, the subjects of the sense-organs , even the body is easy. The capacity to renounce increases to infinity. When sense of renouncement matures the person has a clear concept of consciousness. This is only my existence. All other relations and connections are false. There is no illusion about it. 6.10. Awakening of Prajna (wisdom) and Development of Equanimity : There is one more important accomplishment of kayotsarga awakening of Prajna. When wisdom is awakened by kayotsarga, equanimity is produced naturally by itself. Then joy-grief, gain-loss, praise-abuse, life-death, all these become equal. There are no likes and dislikes. Only equanimity remains. The difference between intelligence and wisdom is intelligence selects what is dear and what is not dear. In wisdom there is no choice no selection. Only equanimity. Practice of kayotsarga increases the importance of wisdom and reduces the importance of intelligence.

7.0. Summary
Kayotsarga is process of relaxation - freedom from tension. The conditions that upsets the life-flow is tension. Hypothalamus, pituitary gland, adrenal gland, the organs of the sympathetic part of autonomic nervous system become active. The following symptoms are seen in the body in the condition of tension metabolism increases, breathing becomes faster, blood-pressure increases etc. Sympathetic and non-sympathetic systems are supplementary to each other. When tension lasts longer, it results into fatal diseases. In medical science some medicines are prescribed for sound sleep. But they have bad side and after effects which can result into dangerous diseases. So a simple and natural means for freedom from tension is kayotsarga . 245

8.0 Questions Essay 1. 1. 2. 1. 2. 3. 4. 5. 6. 7. Explain the scientific viewpoint of kayotsarga . Explain the utility of kayotsarga from spiritual viewpoint. What are the accomplishments of kayotsarga ? What is the cause of physical tension? What is the cause of mental tension? What is auto-suggestion? Which is the place of creation of samveg ? What is kayotsarga from scientific viewpoint? When does the tension get produced? Which are the interior pressures? Short Notes

Objective Questions

8.Which are the exterior pressures? 9.Which are the elements of kayotsarga? 9.0. Reference Books

246

LESSON19

Breathing and Shvash (Breathing) Preksha : Purpose, Scientific and Spiritual Viewpoint, types, accomplishment and procedure
Outline of the Unit
1.0 Purpose 2.0 Preface 3.0 Scientific viewpoint of Shvash (Breathing) Preksha 3.1 Respiratory Process 3.2 Complete breathing According to Scientific viewpoint 3.3 Benefits of Breathing 4.0 Spiritual viewpoint of Shvash (Breathing) Preksha 4.1 Food for Pran 4.2 Breathing and Pran 4.3 Support of Meditation : Breathing 4.4 Pure, Natural and Interior Support 4.5 Long Breathing 4.6 Breathing and Samveg 5.0 Types of Shvash (Breathing) Preksha 5.1 Long Breathing Preksha 5.2 Samvriti Shvash Preksha 6.0 Purpose 6.1 Mode of One Who Knows and One Who Sees, (jnata-drista) 7.0 Accomplishments 7.1 Purity of Chitta 7.2 Mental concentration. 7.3 Alertness 7.4 Equanimity 7.5 Awakening of power 8.0 Summary 9.0 Questions 10.0 Reference Books

1.0 Purpose
Dear Students, In this lesson you will study What is scientific viewpoint of breath? What is spiritual viewpoint of breath ? How many types of shvash-preksha are there? What is the purpose of shvash-preksha? What are the accomplishments of shvash-preksha ?

2.0 Preface
Breath is considered very important in Bharatiya spiritual sadhana. Right breathing makes the blood circulation properly organised and the cells receive full requirement of oxygen. This increases the immunity power (resistance 247

to diseases). In Jain tradition sadhana of pran is done by shvash-preksha. Breathing is both voluntary and involuntary process / function. 3.0. Scientific Viewpoint of Shvash-preksha Compared to food and water breath is a better source of energy. In fact breath is life. Every activity of our life is very closely connected with breathing. One of the important phase of respiratory /breathing process is to throw out the carbon-dioxide abandoned / given-away by the body cells. The body cells continuously require oxygen for energy. Together with production of energy, carbon-dioxide is also produced. If this carbon-dioxide is allowed to get accumulated in the body then the cells would get poisoned. The importance of right breathing cannot be neglected at any cost. But unfortunately very few people breath rightly and fully. Many symptoms of ill-health are result of insufficient supply of oxygen and slow circulation. Not only we breath in wrong manner but also many times we breathe impure and polluted air. This result into muscular weakness and unwanted excitement. And our resistance power /immunity against diseases reduces. 3.1 Respiratory Process / Breathing Process : The lungs by themselves are without muscles. Therefore in the important activity of process of breathing they do not have direct contribution. This mechanical power is obtained in three ways 1. 2. 3. By moving the diaphragm up and down With contraction and expansion of intercostal muscles Moving clavicular muscles up and down.

It is the responsibility of the heart to reach oxygen to cells. The heart pumps the blood with hemoglobin full of oxygen to all the parts of the body. Internal breathing process takes place inside the tissues which are active in the different parts of the body. In this process oxygen molecules are separated from hemoglobin and supplied to the tissues and the carbon-dioxide molecules are mixed in the blood and sent back to lungs. Whereas many of the important systems are controlled by involuntary /autonomic nervous system, the breathing is controlled by both the voluntary and involuntary system. Normally the rhythmic breathing process is kept running through the medium of breathing muscles and lung-nerves and by sending instructions to breathing center by feedback system. Apart from that breathing center is also influenced by voluntary process. For example, a person can stop his breathing for a short time by voluntary process. In breathing process breath comes in by the passage of nose. And the mouth is kept closed. By doing this, the germs in the air, dust particles and other pollution remain inside the nostrils because of phlegm, greasy membranes and the hairs in the nose. The second important point is that while inhaling, the abdomen should come out /expand, not go in. And while exhaling, the abdomen should go in / contract. Normally a person breathes in about half to one liter of air in one breath. But with proper practice this quantity can be increased up to four or five liter. Many of us take small pieces of shallow breathing which can be about 15 or 16 per minute. We can change our breathing style and make it long and slow by training. We can reduce our speed of breathing to four or five per minute easily. There are many benefits of slow breathing, such as 1. 2. 3. 4. Reduction in the wear and tear in the whole body. Decrease in the work-load of the heart. Stoppage in unnecessary increase in blood-pressure. Increase in muscular rest.

3.2. Complete Breathing According to Scientific Viewpoint / perspective : Complete breathing according to scientific viewpoint begins with slow, silent and full exhalation. On completion of inhalation, when the concerned 248

muscles get relaxed then the expanded chest collapses / contracts by itself. And the air from inside begin to go outside. After that, contracting the abdomen muscles pushes the diaphragm upside. This action helps to remove further air from the lungs. But because of spongy construction of lung-tissues, some air remains inside. This residual air mixes with the fresh air of inhaled air and is used for the further process. More vacating of the lungs means more fresh air can be inhaled. Therefore till full exhalation is not done the inhalation will not be complete and proper. The second step after vacating the lungs fully is to fill them again fully. The quantity of air that can be accommodated in lungs is known as lungs capacity. On an average it is six liters. There are three sets of muscles around the lungs. These are 1. Inter-costal muscles These are connected with the upper and lower edge of the ribs. When these muscles get contracted, the whole frame of the ribs expands upwards and outwards. When they relax the opposite happens. 2. Diaphragm These are the most important muscles in breathing process. It has a shape of a dome. It is in the form of a bottom or floor of the thoracic cavity and in the shape of a roof of the abdominal cavity. When it is cntracted it pushes abdominal organs downwards and increase the size of thoracic cavity. 3. Muscles of Collar-bone- These muscles can be directed by lifting the collar-bone. The air enters the upper part of the lungs with this movement. All the above three types of muscles are jointly used for full and long inhalation. This process should be completed at a time in a rhythmic form without a break. The air should continuously enter inside. One should not become out of breath in between. 3.3. Benefits of Breathing : For the cells to function properly and to increase capacity, it is necessary that they receive adequate quantity of oxygen. So to breath properly is very essential and important. The exchange of gases can take place properly in the lungs when the breathing is slow and complete. Average capacity of lungs is 5 to 6 liters. But generally a person is able to use only 10% to 20% of this capacity. According to biologists it is necessary that the collected air should remain in the lungs-cells for 10-12 seconds so that maximum exchange of oxygen and carbon-dioxide can take place. Over and above this primary necessity it is also necessary that by right breathing complete cleaning of full lungs takes place. If the lungs with moisture, heat and darkness are not cleaned properly then they can become breeding place for dangerous germs /bacteria. If the breathing process is completed in proper scientific form then very much more suction capacity in the lungs can be created. A kind of suction capacity is created in the lungs by long and slow breathing to draw stored blood from organs like liver. Right rhythmic vibrations of the diaphragm and rib-cage help the veinal blood circulation in the whole body to be active and better. This way the right coordination of both the controlling powers the heart and the lungs, make the blood-circulation the most efficient. This pran-dhara, thus increases the resistance power of the body and helps the body to remain free of the disorders.

4.0. Spiritual Pespective /Viewpoint of Svash-preksha

4.1. Food for Pran : Breath is related to pran and pran is related to paryapti. This is produced in the first moment of the life. Pran also needs pran. This is obtained from the space. Aggregates suitable for aahar-paryapti are prevailing all over the space. These are obtained by breathing. We do not breathe air only. We also breathe in pran. This pran enhances and nourishes pran. A question is raised in Jaina scriptures Bhagavati and Prajnapana when is jiva taking food? And from how many directions it is taking food? . The answer is jiva takes food from all six directions. This is not the case of food taken from mouth but here the food means food of pran. Jiva takes this food pran-urja continuously for keeping alive. This feeding never stops. 249

The powerful means / medium for feeding of pran-urja is breath. It goes on. Breath is related to pran; pran is related to the subtle pran; which is related to the most subtle bodykarman sharir. 4.2. Breath and Pran : When we breathe air we take in oxygen with it. Pran element also goes in. And it is transformed into energy form. All the activities of our life are executed by this pran-energy. If this energy of pran is not there then the consciousness cannot last longer. The body, the mind and all the sense-organs are unconscious by themselves. But when connected with pran-energy they all become conscious. Deeper we breath the more pran-energy we obtain. When we do shvas-darshan by doing shvas-preksha then pran-energy increases much more. All the yoga exhibition like running a car or a truck over the chest etc. are all exhibition of pran-energy at the breathing level. The soul has infinite power. Breath is a part of this infinite power / strength. 4.3. Support of Meditation : Breathing : We wish to awaken our consciousness. We want to open our sources of power. We want to know the subtle. If we want to get acquainted with the subtle, we have to first know the gross in the right way. We take support of breath for doing meditation. Breath is the only thing which goes in and also comes out and also is autonomic and controllable. Mind is a similar thing, but not dependable at all. It is by itself so very fickle that instead of giving support it requires support. Yogacharya have indicated one solution for controlling the mind. It is breath. Control the breath, the mind gets controlled. Then the mind becomes sober. The fickleness disappears. So we make breath the support of our meditation process. So we let the mind ride over the breath. It will go inside with the breath. Thus begins our internal trip. We become spiritual. The simple solution to become spiritual is to connect the mind with the breath. 4.3.1. Why support of the breath? We can understand the special form of breathing process on the scientific basis. All the organs of our body are controlled in two ways. 1. Voluntarily 2. Autonomically. Movements of limbs, expansion and contraction of muscles are voluntarily controlled movements. But digestion, blood circulation heart beat etc. are autonomic movements. Respiration is one such process which is both voluntary and autonomic. 4.4. Pure, Natural and Internal Support : When we talk about voluntary control, it means connecting the mind with respiration. Then the mind is capable of catching the breath and experience it. This is the process to make the mind steady and fit for concentration. Getting trained in this, the mind becomes capable of reaching subtle through gross. We should not think to efface the mind. It is not impossible but is very difficult. But we can stop the mind from wandering about among different kinds of support and concentrate on only one. We have selected breath for this purpose. It is the most natural support which we do not have to look for anywhere outside. It is always there whenever you want it as a support. It is neither a memory of the past nor an imagination of future. It is the reality of present. It is a pure and pious support. We cannot have any raga-dvesha towards it. 4.5. Long Breathing : Dirga Shvasa : There are two types of breathing natural and with effort. Breathing with effort can be changed. Short breathing can be made into long breathing. Abundance of pran-energy is required for the growth of sadhana. Fuel of breath is needed for pran-energy. Stronger and powerful the fuel, stronger and powerful will be pran-energy. We should make our breath longer to make it stronger. Normally a person breathes 15 /17 times a minute. There are possibilities of two circumstances. One when breathing becomes faster and shorter. The rate of breathing can go up to maximum of 60. The other when breathing becomes longer and slow. During the circumstances of excitement, passions, fear, anger etc. the rate increases. This effects the mental and physical health as well as pran-energy. But a person practicing Preksha Meditation can control his breathing. He can make it longer and slower. This calms down the excitements and the passions and the mind. 250

Table : Circumstances and Rate of Breathing 1. 2. 3. 4. 5. 6. 7. 8. 9. Passionate Intercourse Anger, Fear etc. excitements Sleeping Speaking Walking Sitting Normal long breathing Long breathing after practice Long regular practice 60 70 per minute 40 60 25 30 20 25 18 20 15 17 8 10 46 1 3

4.6 Breathing and Emotions / Passions : When emotions and passions emerge, breathing becomes faster and shorter. They ride over the breath. When you feel that some excitement is emerging, you should immediately slow down the breathing. The excitement will subside as it will not get a ride over the breath. It requires a support. A practitioner of meditation learns to understand the subtle moods of the mind. He knows in advance if a feeling or an emotion is emerging in a certain corner of the brain. He immediately starts the exercise of long breathing. The emerging emotion will calm down. A practitioner would not become a victim of those passions and excitement. The first thing a practitioner has to learn is change in the speed of breathing. He should understand the value of this change. The practitioner who accepts long breathing only as pranayam takes only a limited benefit of health. But he remains devoid of internal changes /transformations obtained by long breathing. We should clearly accept / believe that long breathing is not only pranayam but it is much more that that. The basic use of pranayam is subduing / suppression of emotions, excitements and passions. In addition there are physical and mental benefits also. As the study and practice of long slow breathing progresses then the practitioner experiences that it is possible to stop breathing for a longer time. Breathing is very valuable. We should not underestimate it. Svash-preksha is the foundation stone. On this the structure of sadhana is built.

5.0. Perception of Breathing Svash-preksha

See the soul by the soul. See the self by the self. This is the basic slogan of Preksha Meditation. Our soul and our body are two different elements. But in practical life they are nor so. Breathing and living are also like the same thing. Till there is breathing there is life. Till there is life there is breathing. Breathing has very close relation with the body and the mind. All these three are directed by pran-shakti. Pran-shakti is directed by subtle body (taijas sharir). And subtle body in turn is directed by very subtle body (karma sharir). This very subtle body is directed by the soul. Therefore seeing the vibrations of breathing, body, pran, and karma is seeing vibrations of the soul. Breathing is the medium for manifesting the consciousness in the body. When the mind is restless the breath is also restless. There is an emotional union between them. They influence each other. During perception of breathing we learn controlling, slowing down and subtleties of the breathing /respiration. This opens the door to higher stages of sadhana. Svasha preksha means the mind sees /observes the breath. In other words the mind and breath remain together. There are two types of Svasha preksha Dirgasvasha Preksha and Samavriti svasha Preksha. 5.1. Dirgasvasha Preksha (Long Breathing) : When during the long breathing the diaphragm gets expanded and contracted then the part of the abdomen surrounding the navel also get vibrated. This vibration is a real happening which can be experienced. This can be seen. To know and to see is a quality/ characteristic of consciousness. Know and see is the main slogan in the sadhana of Lord Mahavira. How to see? The reply to this is the basic slogan See the soul by the soul. This is a very important slogan of spiritual consciousness. We can begin the practice of this with our body. Breathing is a part of the body. So first of 251

all see the breathing. Then see the vibrations and happenings inside. The mind becomes an expert by continuous practice. Then many subtle vibrations also are seen. There are two currents of chittathinking and seeing. But they do not flow simultaneously. That means when we see, we do not think and vice versa. Seeing in this way is a strong means to break the vicious circle of memories, thoughts and imaginations. See the breathing becoming steady and calm then the thinking can be postponed / suspended and the options can be reduced to zero. When we remove our mind from the exterior feelings, happenings etc. then we can concentrate on the interior happenings. This is dirgasvasha Preksha. Here the rate of breathing slows down or calms down. And the body is without tension. In dirgasvasha Preksha efforts are made to see all the phases of breathing. The mind is settled between the two nostrils. Then experience inhaling and exhaling. Further the mind can see the path of the breath. It can see and know the motion and quantity of the breath. These are all happenings of present. The outside air may be cold. The exhaled air may be warm. This can be well experienced by the cold touch while inhaling and warm touch while exhaling. 5.2. Samavriti Svasha Preksha : In dirgasvasha preksha the speed of the breath is changed, while in Samavriti svasha preksha the direction of the breath is changed. Inhaling is done by one nostril but exhaling is done by the other nostril. And then inhaling by that second nostril and exhaling by the first one. This change is possible to do by the resolution power. During the whole process the mind remains with the breath and is doing its preksha. This is Samavriti svasha preksha. When you inhale with right nostril suryasvar is active. When you exhale with left nostril chandrasvar is active. The former is connected with pingala-nadi the later is connected with ida-nadi. The benefits of Samavriti svasha preksha are The nervous system is purified, intelligence develops and the possibilities of extrasensory perceptions can be developed. Samavriti svasha preksha is an exercise of friendship. Here we do an experiment that what is cold is necessary and what is warm is also necessary. Both even though they are opposite of each other, they are not enemies. Both are very essential for our life. While doing all svasha preksha, breathing should be rhythmic. All the exercises of svasha preksha should be done within ones own capacity. Gradually with continuous practice the duration can be increased.

6.0. Purpose
6.1. Mode of One Who Knows and One Who Sees, (Jnata-Drista Bhava) : Svasha preksha is an efficient means of developing the mode of One Who Knows and One Who Sees. The basic characteristic of our consciousness is to know and to see. Just be a witness. Do not get involved. When we remain inside our own self, within the soul, we are in the mode of One Who Knows and One Who Sees. But once we go out move out from our center and get connected with other things, then the mode changes. Then we start thinking, contemplating etc. And we get lost in the outer world. This is not the right direction. To know the truth we have to be within / awaken our own self. That is possible only in the mode of One Who Knows and One Who Sees. To see svasha is the first step in the right direction. To see svasha means only to see / perceive. No thinking, no contemplation. All options, alternatives etc. get cut off and only seeing / perceiving remains. The mind is connected to svasha only. The mind sees only svasha. There is full concentration on only seeing. Now you are on the right path to the mode of One Who Knows and One Who Sees (Jnata-Drista Bhava).

7.0. Accomplishments
7.1. Purity of Mind (Chitta ki Nirmalta) : There are many accomplishments of Preksha Meditation. These are both physical and mental. Proof of success of meditation is purity of mind. All the opposite options such as joy and grief are destroyed. The mind (chitta) is in the state of natural happiness. This is purity of mind. 252

7.2. Mental Concentration : Svasha preksha is an important support for mental concentration. It gives power to the blood. The energy centers get activated. Taijas energy gets awakened. Spinal cord and the nervous system are influenced. Mental concentration is very valuable in our functional and occupational / professional fields. A doctor, an advocate, a professor, an employee, a managing director of a company or a common house-wife, all very much depend upon mental concentration. Till there is full mental concentration the operational efficiency is at a very low level. When mental concentration increases the efficiency increases to more than 80% and unnecessary waste decreases to less than 20%. In Occupational / professional carrier one has to concentrate fully on the function one is doing. With right training in mental concentration by svash preksha a habit of full attention to the work can be formed. Industrial, commercial and business houses spend lakhs of rupees for training their senior officers /managers to increase their efficiency. They organise seminars for such training. But the real base to increase their efficiency is training in mental concentration through svash preksha. 7.3. Awakening / Alertness : Svash preksha is a sure and certain device for awakening. Here we see the coming in and going out of breath. If the watchman (the mind) is not alert then anybody can come in or go out. Repeatedly seeing the breath coming in and going out the mind becomes alert. Then not a single breath can pass without its knowledge. It will see each and every breath. Both the mind and the breath will stay together. The field of the breath is limited. The field of the mind is unlimited. The mind need not remain within the limit of breath. The journey of breath is short. It is within the distance between the nostrils and the lungs. But the journey path of the mind is very long and wide. It is very big. It can go round the world in a moment. It is difficult for a small and short distance traveler like the breath to keep pace with such a wide and fast traveler like the mind. But it can be done. And doing that will keep the mind alert. And then the mind will remain a companion of the breath. 7.4. Equanimity : Breath is a reality. Therefore it is truth. It is a happening in present time. The meaning of svash preksha is to see the truth, to live in the present. Breath is an happening of present. It is neither past nor future. When we breathe / inhale we also see it at the same time. It is a moment in the present. This is the practice of living in present. When we are seeing the breath in the present there is no feeling of either like or dislike, because there is no memory or imagination. We live in the moment free of like, dislike, memory and imagination. This is the moment of pure consciousness. The meaning of seeing / perceiving breath is to live in equanimity; to live in present. To live in present means to give rest to the mind, to free it from any burden; to be free from mental tension. When a person is seeing breath his tension gets diffused by itself. 7.5. Awakening of power : When we take long breath and when we do dirga shvasa preksha means we are trying to awaken the basic sources of power. Doing dirga shvasa preksha looks like a small matter. But it is a serious matter. In this process we are dealing not only with pran but we are attempting to awaken complete pranshakti total power. As we make the breath longer we draw upon the whole reservoir of the energy. Then we can have incessant supply of energy. This can open up new directions and new avenues. For this shvasa-preksha is very essential.

8.0. Summary
1. Adequate quantity of oxygen is necessary for the functioning of the cells. It is very essential for the breath to throw-out the carbon-dioxide generated in the cells by exhaling. The causes of bad-health or weak-health is insufficient supply of oxygen and its slow circulation. Right / proper breathing is the remedy for these two causes. We should make use of the muscles of collar-bone, ribs and diaphragm while breathing. And we should have slow long breathing for healthy body. Slower the breathing more are the benefits. 2. There is a close relationship between breath, pran and paryapti. Pran is prevailing all over the space. 253

Activeness of pran-energy is essential for the activeness of the body and the sense-organs. Yoga philosophy is also philosophy of pran-energy. One has to move from gross to subtle for awakening of pran-energy. Breath is the only element which goes into the body and goes out of the body. It is necessary to catch /hold the breath to catch /hold the mind. Connecting the mind with the breath and then to go in is the beginning of internal-trip. Shvasa Preksha is the foundation stone of sadhana of breath during sadhana period. 3. Know and See is the main slogan of Lord Mahaviras sadhana philosophy. The same slogan is also for the awakening of spiritual consciousness. When we see we do not think, when we think we do not see. Both do not go together. In samavriti shvasa preksha inhaling is done by one nostril and exhaling by the other / second nostril. Then again inhaling is done by the second nostril and exhaling by the first one. During this exercise the breathing / respiration is made rhythmic. 4. Shvasa preksha is a strong means of awakening the mode of one who knows and one who sees. In the vicinity /proximity of the soul only two things to know and to see can happen. As soon as you are away from the soul the mind gets engaged into other activities. When you are seeing, you are not thinking and vice versa. 5. There are both mental and physical accomplishments of Shvasa preksha. Mental consciousness is the second accomplishment of Shvasa preksha. Cheerfulness of mind is the proof of success of meditation. There is no joy nor grief. Both, the energy centers and the spinal cord are influenced by Shvasa preksha. When mental concentration increases the efficiency increases to more than 80% and unnecessary waste decreases to less than 20%.. The journey of the breath is short, from the nostrils to the lungs. To remain seeing / perceiving the breath in the present is to live in equanimity. There is awakening of energy during dirga shvasa preksha. Shvasa preksha is very important for opening new directions.

9.0 Questions
Essay 1. 1. 2. 1. 2. 3. 4. 5. 6. 7. 8. Explain the respiration process from scientific viewpoint / perspective. Enumerate the accomplishments of shvash-preksha. Explain the importance of shvasa-preksha from the spiritual viewpoint / perspective. On what does the life depend? What is the capacity of our lungs? Which are the main organs of the respiration system? How much can we increase the capacity of pran with the help of dirga shvasa preksha? How should one breath? With nose or with mouth? Should we expand or contract the abdomen when inhaling? How many times do we breathe in the situation of fear or anger? In how many ways the systems and processes inside the body are controlled? Short Notes

Objective questions

10. Reference Books

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LESSON20

Sharir (Body) and Sharir Preksha: Scientific and Spiritual Viewpoint, Accomplishment and Procedure
Outline of the Unit
1.0 2.0 3.0 Purpose preface Body : Scientific Viewpoint /Perspective 3.1 Nervous System 3.2 Sympathetic and Parasympathetic Nervous Systems 3.3 Blood Circulation System 3.4 Digestive System 3.5 Endocrine Gland System 3.6 Excretory System 4.0 Body : Spiritual Viewpoint / Perspective 4.1 Definition 4.2 Subtle Body and Modern Science 4.3 Spiritual Value of the Body 5.0 Spiritual Basis of Sharir Preksha 5.1 Pran 5.2 Audaric Sharir 5.3 Taijas Sharir 5.4 Karman Sharir 6.0 Goal 6.1 Process of Aatmadarshana ( Self-realisation ) 7.0 Accomplishments 7.1 Balance of Pran 7.2 Development of Immunity Power / Resistance Power 8.0 Summary 9.0 Questions 10.0 Reference Books

1.0 Purpose
Dear student, In this lesson you will learn
z z z z z

What is the scientific viewpoint / perspective of the body? What is the spiritual viewpoint / perspective of the body? What is the spiritual basis of sharir-preksha? What is the goal of sharir-preksha ? What are the accomplishments of sharir-preksha ?

2.0 Preface
The ultimate aim / goal of all the ancient and modern sadhana systems prevailing in Bharat is attaining moksha. The means to attain moksha is body. The main purpose of sharir-preksha in Preksha Meditation system is to make 255

chitta subtle and expert. Sharir-preksha is helpful in organised processing of the systems of the body. Right and proper training in sharir-preksha can take you in the direction of good health and success.

3.0 Body : Scientific Perspective / Viewpoint

We live with our body for the whole life. But we know very little about its main organs and even much less about their functions. First of all we have to get knowledge about the processes of different systems of the body. Then only we can get right knowledge about important organs such as heart, lungs, liver etc. Then we can take proper care of them and not misuse them or abuse them. The human-body is made up of (i) trillions of microscopic structures called cells (ii) inter-cellular material (matrix) and (iii) body fluids. The cells are very minute subtle particles. If the body is a building then we can call the cell a brick. Cells are the basic units of the body. The cell can be called life-atom. A high magnification microscope is required to see a cell. And a super electron microscope is needed to peep inside it. The smallest cell (certain brain cells) are about 1/200 mm long. and the largest one (ova) are mm in diameter. The cells need energy to do their functions. This energy is produced within the cell by very minute microscopic power-generators. In all-most all tissues the cells get worn-out. New cells are produced in their place. The new cells are produced by the division of the old ones. There are thousands of different types of chemicals in each living cell. These chemicals are not just inactive mixtures of substances but continuously keep active with each other. A complete set of hereditary information is found in chemical form in them. The structures of the various organs of the body are built up from chemical constituents and differences in chemical composition distinguish one type from another. Groups of cells with a similar structure together with the non-living material (inter-cellular substance) between them form many types of tissues. Such as 1. Skin or covering tissues, 2. Bone and cartilage (Skeletal) tissues, 3. Muscle tissues, 4. Nerve tissues etc. Tissues performing a common function or functions are grouped into organs e.g. the heart the vital organ of the body. Team-work is an essential ingredient for survival of the living body. A system is a group of organs working together to perform a series of functions. E.g. respiratory system. The other important systems of the body which require more detailed information are 1. Nervous system, 2. Blood-circulation system, 3. Respiratory system, 4. Digestive system, 5. Endocrine system. 3.1.Nervous system : The nervous system is the most complex system in the work of the human body. It coordinates and regulates the work of other systems of the body and through them controls the functions of the body as a whole. That is why it is considered to be the most important system of the body. Its failure will result in total cessation of its activities, paralysis of all the organs and ultimate stoppage of all vital processes. One would be unable to use ones muscles and move hands, blink eyes, to sit, or stand and even to breathe. There are two main organs of our central nervous system 1.The brain, 2. The spinal cord. 3.1.1.Two main functions of our nervous system 1. The detection and processing of information from within and outside the body. 2. Production and regulation of movements by muscle action. Some parts of the brain are also responsible for the control of the emotions and the storage of information and are also concerned with personality factors and intellect. 3.2.Sympathetic and Parasympathetic Nervous System : Some of the activities of the nervous system are autonomic while some are controlled by the means of the spinal cord and the brain. e.g. Raising the hand is done when one wishes to do so, not otherwise. The activities of internal organs, secretions of glands etc. are the activities of the autonomic nervous system. Two types of fibers of sympathetic and parasympathetic come out from the spinal cord. The autonomic nervous system is controlled from here. There are two divisions of this system sympathetic and parasympathetic. The actions of these two divisions are antagonistic. The sympathetic nerves act to speed up and strengthen the heart-beat and increase the blood pressure. While the parasympathetic nerves slow down the heart-beat and lower the blood pressure. 256

3.3Blood Circulatory System : The individual cell of the human body need a continued supply of oxygen and nutrients and a continued removal of wastes. The waste products of the cells metabolism such as carbon dioxide, urea, etc. removed by it are carried to the lungs, kidneys and liver. There they are processed and excreted. Blood Circulatory System with its intricately branching and interconnecting tubes provide these services. The main organs of this system are heart, lungs, aorta, arteries, veins, capillaries and cells. The propulsive force that keeps the blood moving is the steady beating of a powerful pumpthe heart. The general sequence of circulation is : Heart > artery > capillary > vein > heart 3.4. Digestive System : Energy is essential to maintain such vital functions and processes as breathing, blood circulation and brain function. It is derived from foodstuffs but food cannot be utilised by the tissues until it has been broken down to smaller simpler components through the process of digestion. The digestive system is made up of the alimentary canal and accessory organs which contribute their secretion to the process. The digestion begins in the mouth and ends in the bowels. This passage is about 9 meters long. The organs of this system are : Mouth, Salivary Glands, Aesophagus, Stomach, Duodenum, Large Intestine etc. Accessory organs of this system are : Liver and Biliary system, pancreas etc. 3.5. Endocrine System : The endocrine glands are ductless and their production passes directly into the blood stream, circulates all over the body, and acts at places far from where it originates. These glands are scattered throughout the body like islands. Nevertheless, they are unified into a finely coordinated system, function in a marvelously harmonious fashion and control and coordinate the activities of the body. The main endocrine glands are : pineal, pituitary, thyroid, parathyroid, thymus, adrenals, isles of Langerhans and gonads. All theses glands are comparatively small. They have access to very rich vascular supply of blood. The products of theses glands are organic chemical compounds which are effective in very small quantities. 3.6. Excretory System Urinary System : The kidneys are the major excretory organs for the elimination of the nitrogenous wastes. The urine is formed continuously in each kidney. It trickles through ureters into the bladder and is collected there. There is a single muscular tube called urethra which opens out to take out the urine. Apart from the function of removing metabolic wastes from the blood, the kidneys increase the production of red cells. They regulate the production of sodium and potassium salts, water and other substances in the blood. They control vital water balance and also keep blood neither too acidic nor too alkaline.

4.0 Body : Spiritual Perspective

Our existence is a very complex union of consciousness and non-conscious elements. Consciousness is our soul and non-conscious is our body. The soul is invisible, without taste, without smell and without touch. It is bound by our body so it is visible also. The mundane soul cannot remain without body. It has to stay dwelt in some body be it gross or subtle. The body is medium of manifestation of consciousness. The relation of the soul and the body is very ancient. In Jain philosophical language it is called anaadi meaning without beginning. 4.1. Definition : The body is that by means of which we experience material happiness and grief, pleasure and pain. All the activities of jiva, a living being are through the medium of body. Generally the word body signifies the physical body made of bones and flesh. But apart from the physical one, there are other bodies with which we are not much acquainted. According to Jain tenets There are five types of body 1. Audarika the gross body made of bones and flesh. 2.Vaikriya the subtle body the protean body capable of assuming diverse forms. 3.Aharaka the communication body 4.Taijas the more subtle body the electrical body composed of the luminous atoms. 5.Karman the karmic body. Each category is more subtle than the former. 257

1. Audarika sharir This body is made up of the corporeal ingredients such as blood, bones, flesh etc. it can stay even after the death. It can be cut and pierced. The smallest unit of this body is a cell. Every second crores of cells get destroyed and new cells get produced. It has physical existence. It is an hindrance in self realisation. Soul without body, free from body are Siddha. They do not take rebirth. But this body is the means of becoming free from the mundane world. Because sadhana for total freedom from the mundane world is possible only with this body. 2. Vaikriya sharir the protean body is the one capable of assuming diverse forms. After death there are no reains of this body. it just evaporates. The denizens of heavens and hell have this body. Men and animals can also have this capabilities called vaikriya labdhi. 3. Aaharak sharirthis is a communication body. It has wonderful capability of thought communication. It is possible only by the ascetics with the knowledge of fourteen purva. This aaharak body is much more subtle than the first two types of bodies and much more gross than the last two types taijas and karman. Its motion is unrestricted. Today science has done much progress in the fields of parapsychology, telepathy, projection of astral body, cosmic rays, lessor rays, etc. In that context study and research on vaikriya sharir and aaharak sharir may reveal astonishing secrets. 4. Taijas sharir this body is composed of the luminous atoms. It makes possible the supernatural power of thermoluminescence, effulgence and digestion. This is a thermal / electrical body. It controls our heat /warmth, activeness and energy. All the activities of our gross body are controlled by it. There are two main functions of this body 1. Controlling the gross body activities. 2. Capability of anugraha-nigraha. Pran, the vital energy for our life flows from taijas sharir. This is a body of energy. It is called vital body or bio-electrical plasma. 5. Karman sharir this body is produced by aggregates karma particles of jnanavarniya etc. eight karma. It is also called karma-sharir. It is the cause of the preceding four sharir. So it is called karan sharir also. This is the most subtle body. This is the medium with the help of which the soul migrates from one body to another body for rebirth after the death. Audaric body is related to the birth. Vaikriya is related to birth as well as to labdhi (supernatural powers). Aaharak is related to yogic powers. These three bodies are gross and have organs. Taijas and karman are very subtle. They remain attached to the soul even after death. A mundane soul may always have two or three bodies. In some soul there can be a capacity of having all five bodies. Minimum the last two bodies are always with every mundane soul. They are related with the soul from time immemorial. When the soul can become free from these two bodies it is free for ever. Then the soul does not go into the vicious cycle of birth and death. We know now that every mundane living-being has these two subtle bodies. But it is also known that the soul cannot remain with only these two bodies. They only remain so only during the transmigration of the soul from one body to another after death. As soon as the soul takes a rebirth it takes on a third body. 4.2. Subtle Body and the Modern Science : In the last 40 years many experiments and research are done in the field of parapsychology. There, many secrets of subtle body get revealed. Kiraliyan photography is successful in taking photo of aura. So the scientific world is now ready to believe that there is much beyond the gross body, there is enormous subtle body. 258

A photo was taken of a dying man. There, it was seen that a figure similar to the body was coming out of the gross body. In the preliminary experiments it is possible that it is believed to be a soul. But In fact it is the subtle body. The soul is invisible; it cannot be seen by any means. According to Jain philosophy the subtle body is made of ultra subtle four-touch aggregates. Molecular aggregates are of two types - four-touch and eight-touch. The eight-touch molecular aggregates have weight, electrical charge, temperature and hardness. The four-touch aggregates do not have weight and electrical charge. They are weightless. Their motion has no obstruction. They can pass through any wall. The most subtle body is made of these particles. It can be said in para-psychological language that the subtle body is made up of Neutrilon particles. Like four touch particles, they do not have weight and are without electrical charge. Science call them non-physical particles because it cannot be defined in clear language. But in Jain philosophy the equivalent of Neutrilon, the most subtle body is physical and material. It is made up of four touch molecular aggregates. 4.3. Spiritual Value of Body : Karma body is a carrier of past reminiscence / impressions of earlier births. What will be a persons character, knowledge, behaviour, personality etc. all are described in this karma body. According to genetic science gene is the basic source of these qualities. There are about one lakh thirty thousand types of genes in the human body. In each gene two and half billion pairs of base particles exist. Karma sharir is the nearest to the soul /consciousness . It is a strong wall obstructing the light of the soul. It is necessary to remove this wall for the realisation of the soul /consciousness. Lord Mahavira said vibrate the karma sharir. weaken it. Finishing it only will finish the cycle of rebirth. Beginning of this is done by controlling and purifying the gross bodyaudaric sharir. For this purpose controlling and cleansing of all activity systems, the thinking system and the nervous system is necessary. Then this can change the secretions of the endocrine gland system. the result will be bhava shuddhi. Bhava shuddhi purifies leshya and makes it pious. That vibrates the karmansharir. that destroys the old accumulated karmaremomiscence. The illusion gets destroyed and bright light of pure consciousness, the soul shines brightly.

5.0 Sharir Preksha : Spiritual base :

Our body is very precious. Only a sadhak can know all the secrets of the body. Nobody else, not even a doctor. The secrets of the body which are revealed by the spiritual teachers are not known to even the expert medical practitioner. But it can be said that todays medical practitioner knows much better about the systems, the functions of each system and how they interact with each other. But he does not know how pran-dhara flows, where and how it can be guided. This is not the subject of medical science. 5.1. Pran : There are several different kinds of currents (dhara) of pran. They are different in each of the organs like heart, nostrils, navel, skin etc. Just knowing the physical body is not enough to go for internal trip. To open the inner doors it is necessary to reveal and understand the secrets of pran. According to Jain philosophy the basic sources of life-power are not the heart, brain or lungs but the ten types of pran. Five are those of five sense-organs, three are those of the mind, the speech and the body. The power of breathing for inhaling oxygen and exhaling carbon dioxide is svashochchhvas-pran. The power to keep alive is aaushya-pran. Out of these ten pran till the aayushya pran is active, even if any of the other nine pran stop functioning, there is no death. Life continues. 5.2. Audaric Sharir : In Jain scriptures our body (human body) is said to be of three types audaric, taijas, and karman. Audaric sharir includes the bone structure, the muscles, and all the systems defined by the physiology science like digestive system, respiratory system, circulating system etc. and five sense-organs and the mind. It depends upon each individual to direct the five sense-organs towards carnal pleasures or towards yoga. One of the function of sharir-preksha is developing restraint over the sense-organs. In spiritualism, restraint of sense-organs and the mind are considered very important. Normally consciousness 259

manifest liking or disliking towards the objects of physical pleasures or displeasure. Both the manifestation are cause of bondage. In fact pleasure or displeasure is not the function of sense-organs and mind. But the function is to know, only to know without any pleasure / attachment or displeasure / hatred. This is the goal / aim of sharir-preksha. To be free from remissness and to remain alert in making use of the body /sense-organs is the spiritual side of sharirpreksha. A very vivid description of the plight of the person infatuated with sensual pleasures of sense-organs is given in Jain scripture Uttaradhyana : A person who is infatuated with sensual pleasures of sense-organs gets destroyed prematurely. Like a butterfly infatuated with beautiful colors, an unsatiated deer, a cobra infatuated with melodious sound of been, a fish infatuated with smell and taste of flesh, a buffalo infatuated with cool water in the forest caught by a crocodile, get destroyed prematurely. One who hates intensely non-likeable shapes /colors, sound, smell, taste, touch and feelings instantly suffers pain/agony because of his own irrepressible hatred. Those shapes /colors, sound, smell, taste, touch and feelings do not harm him in any way. 5.3. Taijas Sharir : It is a subtle body spread all over the gross body. It gives energy to the whole gross body. According to the physiology science cells produce the energy. While according to spiritualism pran is prevailing all over the innumerable space points of consciousness. 5.4. Karman Sharir : It is the most subtle body. According to spiritualism knowledge, vision, sensitivity, physique, appearance, life-span, etc. are all determined in this body. The corresponding system of karman-sharir in physiology is the endocrine system. It appears that there is similarity in the secretions of the endocrine system and secretions of karma. The chromosomes and genes existing in our cells influence the endocrine glands. A lot of similarity is seen in nama-karma and the chromosomes and genes. By doing sharir preksha we can stop wastage of our energy and also influence karman-sharir. First we take our mind deep inside and see the gross body. The vibrations we experience are our circulatory system and chemical changes / transformation. When we go further deeper then we experience the energy inside the cells. We experience the influence of the activities of the chromosomes and genes. In sharir-preksha the cover from our knowledge and vision gets removed. We know and see / perceive our own self and new phases of our body. The sensitivity develops with new vision.

6.0. Purpose
6.1. Process of self realisation : In the mundane language we can say that the body is our soul. Till pranenergy is there in the body, it cannot be called non-soul. A finger moves because there is soul in it. Infinite space points of soul are spread all over the body. The first step to self realisation is to see the body. We can see the body only when we practice sharir-preksha. We steady our mind outside and inside. We see those vibrations of pran. We see those active chemicals inside. We see the electricity that is there inside. Our body has a different kind of chemistry. It behaves differently. Till we see all these there is no self-realisation. This process is to become introvert. The mind which is normally extrovert makes the flow of consciousness outwards. The first means to make it flow inward is the gross body. Inside the gross body there are two subtle bodies Taijas and karman. In them is the soul. The one who practices to see the activities of the body and its sensations gradually learns to see Taijas and karman sharir. With serious study and practice of sharir preksha and a trained mind, very soon we start realising the pran-dhara flowing in the body.

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7.0. Accomplishments
7.1. Balance of Pran : The important result of sharir-preksha is balance / stabilisation of pran-dhara. This is a spiritual process. It is also a physical and mental process. It is also a very effective health therapy prantherapy. If the pran-shakti is properly balanced and stabilized then no sickness can harass you. Imbalance makes a person sick. A preksha practitioner sees/perceives the whole body, from head to toes from toes to head. Here to see / perceive means the mind and pran go together. Pran follows chitta (mind). It is a follower. They spot the imbalance and their presence cures it. As a result the covering on the consciousness gets removed. And desired mental and physical benefits are attained by the means of balancing pran-shakti, muscles, blood circulation etc. 7.2. Development of Immunity Power : The second means of not having a disease in the body is development of immunity power. When this immunity power is strong no viruses can attack. Whenever they try to attack, they are defeated and driven away. We make our immunity system stronger by means of sharir-preksha. The most important accomplishment of sharir-preksha is establishment /formation of faith connected with consciousness. Formation of new habits are based upon this faith. The excretory system becomes active and efficient to dispose off poisonous wastes of the body. The blood circulation system becomes more efficient. The obstructions in the blood vessels get removed. The blood pressure get balanced. The heart does not have to exert extra strain and remains efficient for a longer time. It influences the digestive system and all the organs of the system like liver, pancreas, intestines etc. work properly. All abdominal diseases get resolved. It effects the nervous system directly. All the mental and brain related disorders are produced because of obstacles and abnormalities in the nervous system. When the nervous system get purified all mental disorders like anxiety etc. subside.

8.0 Summary
1.We have many systems and organs in our body. Lack of knowledge of the body, the systems and the organs does not permit us to take good care of them. The basic unit of our body is cell. This can be called jeeva-anu. Chemical reactions continuously take place in the cells. A system is a group of organs that work together as a team to perform a series of similar functions. The main systems are the respiratory system, the nervous system, sympathetic and parasympathetic systems, the blood circulatory system, the digestive system, the endocrine system and the excretory system. 2. Our body is an union of conscious and non-conscious. The soul is invisible and is bound in the body. The relation between the soul and the body is very old. The body is that through / by which we experience material joy and sorrow. There are five types of bodies -audaric, vaikriya, aaharak, taijas and karman. In modern times research in parapsychology has revealed many secrets of subtle body. Kiraliyan photography is successful in taking photographs of aura. This has given a concept that there is a vast subtle world inside the gross body. The most subtle world is made up of four- touch particles. There are one lac twenty thousand genes in the human body. There are two and half billion base particles connected in each gene-chain. As soon as the karma-sharir is destroyed the soul gets free from the cycle of rebirth. 3. The human body is full of such secrets which are not known to doctors. But a sadhak can know them. The subject of pran-dhara (vital energy flow) and chittavriti (mental disposition) is not that of medical science. Prandhara flows all over the body. One can enter into the interior by internal trip only. According to Jain philosophy ten types of pran are the source of vital life energy. In Jain scriptures emphasis is given to restraint sense-organs and mind and also on spiritualism. Infatuation to the subjects of sense-organs ruins a person. Taijas-sharir prevails all over the gross body. It gives energy to the whole body. Karman-sharir is corresponding to nervous system and endocrine system of physiology. Wastage of energy can be stopped by doing preksha of cells by sharir preksha. Karmansharir also can be influenced by it. 4. Infinite space points of soul are spread all over the body. The first step to self realisation is to see the 261

body. To see the activities of pran and the chemicals inside the body. Sharir preksha is a process is to become introvert. 5. The result of Sharir preksha is balance of flow of pran flow of vital energy. If the pran-shakti is properly balanced and stabilized then no sickness can harass you. In sharir preksha the mind and pran go together to stabilize a proper balance. Sharir preksha increases the capacity of the immunity power. Faith in the soul /consciousness is produced. Proper circulation of blood, right functioning of digestive system, removal of obstacles to nervous system are some of the important achievements of Sharir preksha. 9.0. Questions Essay 1. Deliberating from scientific viewpoint/ perspective the systems of the human body, describe the blood circulation system graphically. How many types of bodies are there from spiritual viewpoint /perspective ? Describe shortly. Name the endocrine glands and describe any one of them. What is the basic unit of the body? Enumerate main parts of the central nervous system. Which are the two parts of the autonomic nervous system? What is the result of the union of glucose and oxygen? Control and coordination of all the activities are done by _____ . By means of which body the soul enters from one body into another body? What are the main functions of nervous system and endocrine system? When is tension created? What is the main function of blood-circulation system?

Short Notes 1. 2. 1. 2. 3. 4. 5. 6. 7. 8. 9.

Objective questions

10. Reference Books

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JAIN VISHVA BHARATI UNIVERSITY

LADNUN-341306 (RAJASTHAN) INDIA DIRECTORATE OF DISTANCE EDUCATION

M.A. /M.Sc. SCIENCE OF LIVING PREKSHA MEDITATION & YOGA PAPER-I SCIENCE OF LIVING PREKSHA MEDITATION & YOGA
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COPYRIGHT Jain Vishva Bharati University, Ladnun

WRITER : Muni Dharmesh Kumar

TRANSLATED BY : Sh. Kiran Bhai Jhaveri

EDITION : 2009

PRINTED COPIES : 250

CONTENTS
SL. Particulars 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. Historical Background, Nature, Definition, View point, goal, and Purpose Basic Elements and Multidimensional Education System Outline of the unit Personality Development,Usefulness of Science of Living in Education and Medical Science Usefulness of Science of LivingIn social life,In Administration, In Industry and In Rehabilitation Anekanta (non-absolutism) Attitude/ Behavior in Life (Theory and Practice) Concept of non-violence and training in non-violence Vrata and Anuvrata Andolan Preksha Meditation : Form, Upasampada and Accomplishments Yoga: Meaning, Types and Original and Present Form Patanjal Yoga and Bhavatit Dhyan Darashan, Sadhana and Preksha Meditation Bauddha Yoga : Philosophy, Sadhana and Preksha Meditation Tantra Vidya Philosophy Sadhana and Preksha Meditation Jain Yoga Philosophy, Sadhana and Sources of Preksha Meditation Bharatiya Psychology, Prana, Sharir, Indriya, mana, Buddhi, Bhava and Chetana Dhvani (Sound), Jap and Sadhana, Yoga Mudra, Bandha and Shatkarma Yogaasana, Purpose, Types, Methods, Spiritual viewpoint and accomplishment Pran : Scientific and Spiritual Viewpoint / Pranayam and antaryatra : Purpose and Scientific and Spiritual Viewpoint Kayotsarga : Goal, Scientific and Spiritual Viewpoint, accomplishment and procedure Breathing and Shvash (Breathing) Preksha : Purpose, Scientific and Spiritual Viewpoint, types, accomplishment and procedure Sharir (Body) and Sharir Preksha: Scientific and Spiritual Viewpoint, Accomplishment and Procedure _____________ Page No. 1-15 16-28 29-44 45-58 59-72 73-85 86-102 103-114 115-125 126-136 137-146 147-157 158-171 172-195 196-205 206-219 220-233 234-246 247-254 255-262