Yuvacharya Mahaprajna
It has already been stated that when our supine will begins to awaken from stupor, the stranglehold of delusion is first weakened and then destroyed.
Contemplation (anupreksha) of the pernicious nature of the narcotics of sensual pleasures is necessary to maintain vigilance and reinforce the power of the will
Practice in repeated reflection (bhavana) further strengthens the will and keeps it awake and alert. We have already discussed the process of developing the inherent capacity for omniscience in a previous chapter. While some people are capable of developing this capacity by awakening their own supine will, others need constant moral support which comes in the form of reflection on truth, as experienced and propounded by the supremely wise ones.
The human mind has the capacity to project itself. Projection can then be one of the means of perceiving an object of concentration. A mental image of 'pure consciousness' can thus be realized by the processes of autosuggestion and repeated chanting of mantras. For instance, one can progressively develop purity of consciousness by the recitation of 'arham' or 'soham'.
The modus operandi of bhavana is to generate counter-vibrations. Thus practice of forbearance, humility, honesty and contentment generates vibrations which countermand the impulses of cruelty, pride, deceit and greed, respectively. Hence the generation of counter-vibrations is a positive tool for the ultimate eradication of evil and for the establishment of total goodness. Practice in repeated reflection may be resorted to as both pre-and post-meditation practices. A fourfold contemplation is recommended as a post-meditational practice:
- Contemplation of ekatva (Solitariness)
- Contemplation of anityata (Impermanence)
- Contemplation of asarana (Vulnerability)
- Contemplation of samsara (Reality)
1. Contemplation of 'Solitariness'
Man is a social being. His perceptions are constantly influenced by the social, economic, political and other kinds of environment. In spite of being subjected to all sorts of external influences, transcendentally he is 'himself - a solitary individual. To protect oneself from the injurious effects of the environment one should frequently contemplate his solitariness. Such contemplation will blunt the onslaught of the external forces.
2. Contemplation of 'Impermanence'
Beginning with the fragile and mortal nature of the body, contemplation can reveal the transitory nature of the entire physical existence.
3. Contemplation of 'Vulnerability'
We seek security in wealth, power, production, etc But in reality none of these are capable of providing transcendental security, which is inherent in one's own 'SELF*. Contemplation of one's vulnerability, therefore, leads to the development of one's own innate protective mechanism.
4. Contemplation of 'Reality'
Metaphysically nothing is absolutely permanent or absolutely transient. Only that which is 'permanent' can change Reality, by nature, is characterized by the non-absolutist principle of 'permanence-through-change'. Our existence also is not an exception to this universal truth. We are born and we die, and during our lifetime we undergo innumerable changes. Contemplation of this eternal truth immensely assists us in our meditation.
Concentration
Preksha generates vigilance. And as the intensity of vigilance increases, the capacity for concentration also increases. Vigilance and perception are important in their own right, but their efficiency can be increased manifold by sustaining them for long uninterrupted periods of concentration. An agitated and vulnerable mind is incapable of practising deep meditation. Uninterrupted concentrated perception of a single object for a period of fifty minutes can be achieved by constant practice. This is the ideal period for the most successful meditational practice. An experienced practitioner can meditate for even longer periods by re-canalizing his perception.
Mutual tolerance and, when necessary, a willingness to sacrifice one's interests is the best recipe for bringing about the desired reform in the relations between the young and the old. My expectations from the younger generation are these three:
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