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Copyright © and Moral Rights for This Phd Thesis Are Retained by the Author And/Or Other Copyright Owners Pragya, Samani Pratibha (2017) Prekṣā meditation : history and methods. PhD Thesis. SOAS, University of London. http://eprints.soas.ac.uk/id/eprint/24340 Copyright © and Moral Rights for this PhD Thesis are retained by the author and/or other copyright owners. A copy can be downloaded for personal non‐commercial research or study, without prior permission or charge. This PhD Thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the copyright holder/s. The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the copyright holders. When referring to this PhD Thesis, full bibliographic details including the author, title, awarding institution and date of the PhD Thesis must be given e.g. AUTHOR (year of submission) "Full PhD Thesis title", name of the School or Department, PhD PhD Thesis, pagination. PREKṢĀ MEDITATION HISTORY AND METHODS SAMANI PRATIBHA PRAGYA Thesis submitted for the degree of Ph.D 2016 Department of the Study of Religions SOAS, University of London Declaration I have read and understood regulation 17.9 of the Regulations for students of SOAS, University of London concerning plagiarism. I undertake that all the material presented for examination is my own work and has not been written for me in whole or in part, by any other person. I also undertake that any quotation or paraphrase from the published or unpublished work of any other person has been duly acknowledged in the work that I herewith present for examination. Signed: ____________________________ Date: _________________ 1 Abstract This study is an attempt to trace the history and development of prekṣā–dhyāna (perception meditation), developed in the last quarter of the twentieth century by Ācārya Mahāprajña (1920–2010), the tenth ācārya of the Jaina Śvetāmbara Terāpanth sect. Prekṣā-dhyāna represents a new synthesis of ancient Jaina ascetic techniques, classical ritualistic meditative elements, and modern science, aimed at an audience that is global and inclusive of Jainas and non-Jainas alike. The argument of the thesis is that prekṣā- dhyāna is an expression of Jaina modernism that has a firm foothold it in the world of international meditative practices. The study uses textual sources to provide a historical overview of the Jaina meditative tradition in an area that has not yet been explored. It examines the theory and practice of prekṣā-dhyāna in detail. It demonstrates that Mahāprajña’s construction of the prekṣā-dhyāna system integrates seven distinct sources: (i) Jaina textual accounts of meditative practices (ii) elements of Hindu yoga systems (iii) elements of Buddhist vipassanā meditation (iv) Āyurvedic concepts (v) Astronomical elements (vi) modern science and (vii) reflections on his own experiences and explorations. Finally, twentieth century Jaina meditative systems other than prekṣā-dhyāna, newly developed by mendicants from the Śvetāmbara Mūrtipūjaka and Sthānakavāsī traditions have been examined and their similarities and differences vis-à-vis prekṣā- dhyāna investigated. The reasons for the current proliferation of these new systems of meditation in the Jaina tradition have also been examined. This thesis demonstrates that Mahāprajña’s innovative use of scientific concepts, which was not previously incorporated within Jaina meditation systems is unique and represents an important step towards Jaina modernism. 2 Acknowledgements It is my great pleasure to convey my gratitude to many scholars and others who have encouraged and supported me in writing this thesis. I would firstly like to express my heartfelt gratitude to Dr. Peter Flügel, who as my supervisor guided me at every stage of my thesis. He patiently addressed numerous queries I had and assisted me in preparing a roadmap towards the fulfilment of my research. His profound knowledge of Jainism was evident through his insightful and detailed comments on each chapter. Dr. Flügel’s keen insight into the code and conduct of ascetics of the Jaina Terāpanth sect greatly facilitated my study at SOAS London as he was supportive and sympathetic towards the limitations of Samaṇīs. I would also like to thank other committee members including Dr. Ted Proferes and Dr. James Mallinson for their invaluable suggestions. Their keen insights on Yoga studies greatly assisted my research. I pay my reverence to His Holiness Ācārya Mahāprajña who sowed the seeds of this academic journey on 13th September 2008 in Jaipur, India. He blessed me to embark on further studies and pursue my doctorate at SOAS, University of London on Preksā- dhyāna. I here express my profound veneration towards my present Guru, His Holiness Ācārya Mahāśramaṇa, who granted me with boundless blessings and facilitated all the requirements for my studies in London. I would also like to express my veneration to our head nun Sādhvī Pramukhā Kanakaprabhā to motivate and encourage me for my studies. She has truly inspired me. I am very grateful to Muni Mahendrakumāra, Muni Kiśananalāla, Muni Śubhakaraṇa, Muni Dharmeśa, Muni Dhanañjaya, late Muni Rājendra, Muni Jaya, Muni Kumāraśramana, Mukhya Niyojikā Sādhvī Viśruta Vibhā, Sādhvī Rājīmatī, Sādhvī Subhrayaśā, Sādhvī Maṅgalaprajñā, Samaṇī Niyojikā Ṛjuprajñā, Samaṇī Sthitaprajñā and Samaṇī Kusumaprajñā for devoting time to me to conduct research interviews. My heartfelt gratitude to all Samaṇījīs who accompanied me during the entire period of my research including Puṇyaprajñā, Vipulaprajñā, Himaprajñā, Śīlaprajñā, Kāntiprajñā, Praṇavaprajñā, Unnataprajñā and Kamalaprajñā for their constant 3 support, assistance and encouragement in the completion of my work which was truly very beneficial. I am grateful to late S.N. Goenkā, International Head of Vipassanā, who granted me an interview in spite of his ill health. My special thanks to Dr. Śālinī Sinhā for her boundless time in helping me to conceptualise the subject matter during its early stages. Thomas Morton and Patricia Futatsugi were truly hospitable, welcoming me to stay in their house near SOAS in London during my studies. Morton’s encouragement and wise counselling still reverberate in my ears. I remember Prof. Ingrid Schoon, for her warmth, care and constant support during my stay in central London. I have no words to describe the generosity and kindness of Nīleśa and Varṣā Doḍhiā who offered their entire house for our use and provided assistance in setting up electronic devices during the last two years of my research work. I would like to thank Dineśa Śāha, Rajīv Śāha, Pūjā Jain and Corinne for proof reading my drafts. It goes without saying that my enrolment at SOAS in 2011 would not have been possible without the financial and other support I received from: Pravīn Mehatā, Nānu Mehatā, K. C. Jain, Navīn & Dinesh Sangrājkā Nirmal Banthiyā, Agam Jain, Mardia Puny Trust, Choraria Family, Lakṣman Mehatā, Keshubhāi Śāha (late), Tārābena Śāha, Ratanlāla, Umeda Kumāra, Sanjaya, Vīnitā Nāhāṭā, Snehā Pārakha, Svatantra Jain, Dr. Pawana Kumāra, Vidhā Miśra and the Jain community present in the United Kingdom. I wish all the best forever to all these benefactors. Furthermore, I would like to thank the management of SOAS who provided full access to their facilities to the accompanying Samaṇījīs. I am deeply touched by their actions, and remain grateful to them. My final regards to Hasu Vorā and Jaina Viśva Bhāratī (London) for all the support throughout my stay in London. 4 Abbreviations AC Abhidhāna-cintāmaṇi ADS Anuyogadvāra-sūtra AMY Amanaska-yoga AnuD Anuttaropapātikadaśā AupS Aupapātika-sūtra AV Aṅgavijjā ĀP Ādipurāṇa ĀS Ācārāṅga-sūtra ĀSBh Ācārāṅga-bhāṣyam ĀSC Ācārāṅga-cūrṇi ĀSN Ācārāṅga-niryukti ĀvC Āvaśyaka-cūrṇi ĀvN Āvaśyaka-niryukti ĀvS Āvaśyaka-sūtra AYV Anyayogavyavachedikā BhS Bhagavatī-sūtra CPS Candraprajñapti-sūtra CS Caraka-saṃhitā CU Chāndogya-upaniṣad DhŚ Dhyāna-śataka DhṠV(H) Hāribhadrīya Dhyāna-śataka-Vṛtti DS Dravya-saṃgraha DVS Daśavaikālika-sūtra 5 DA Dvādasa-anuprekṣā GS Gheraṇḍa-saṃhitā HP Haṭha-yoga-pradīpikā IṣUs Iṣṭopadeśa JDK Jñātṛdharmakathāḥ JDP Jambūdvīpa-prajñapti JñA Jñānārṇava JSD Jaina-siddhānta-dīpikā KS Kalpa-sūtra KāŚ Kāyotsarga-śataka MA Manonuśāsanaṃ MĀ Mūlācāra MN Majjhima-nikāya MRR Mantrarāja-rahasyam MVT Mālinīvijayottaratantra NiP Niryukti-pañcaka Nir Nirayāvalikā NSā Niyamvasāra NS Nandī-sūtra PP Praśamarati-prakaraṇa ṚB Ṛṣibhāṣitāni SamS Samavāyāṅga-sūtra Ṣaṭ Ṣaṭkhaṇḍāgama SHŚ Siddhahemacandraśabdānuśāsana 6 SKS Sūtrakṛtāṅga-sūtra SSā Samayasāra ŚiS Śiva-saṃhitā SŚ Samādhi-śataka / Samādhi-tantra SS Sarvārthasiddhi TA Tattvānuśāsana SthāS Sthānāṅga-sūtra TS Tattvārtha-sūtra TV Tattvārtha-vārtika Utt Uttarādhyayana-sūtra VA Vārassa-aṇuvekkhā VM Viśuddhimārga VS Vipāka-sūtra YDS Yoga-dṛṣṭi-samuccaya YS Yoga-sūtra YŚ Yoga-śāstra YTC Yaśastilaka-campū YV Yoga-viṃśikā YVṬ Yoga-viṃśikā Ṭīkā 7 Notes on Spelling and Transliteration Throughout the thesis, Indian place names and personal names have been transliterated in Roman script. I have employed the standard system of transliterating Nāgarī script into Roman script. Most, but not all Hindī, Gujarātī and Rājasthānī words have been transliterated according to conventions applying to Sanskrit and Prakrit. Indic words are italicised throughout the thesis and are followed by, the English translation in parenthesis the first time they occur in the text. I have pluralised some Indic terms with, ‘s’ (e.g tīrthaṅkaras) to render the text more readable. In the Jaina tradition, mendicants’ are addressed with, their full title and honorific
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