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In 1975, 辫谤别办峁Ｄ�-诲丑测腻苍补 was then launched officially in Jaipur, after a long period of textual research and Mah膩praj帽膩鈥檚 personal and 蝉补峁単丑补 level experiments and experiences. The term 辫谤别办峁Ｄ� was first used in the 膧肠腻谤腻峁単补-蝉奴迟谤补, S奴trak峁泃膩峁単a-蝉奴迟谤补 and 顿补艣补惫补颈办腻濒颈办补-蝉奴迟谤补-肠奴濒颈办腻.^[1] Mah膩praj帽a attempted to revive and restore this ancient practice of Jaina meditation in the 20^th century. Mah膩praj帽a (2010a: 172) stated that 辫谤别办峁Ｄ� and 惫颈辫补蝉蝉补苍腻 were both used as terms for meditative practice in Jaina canonical literature. However, since the term 惫颈辫补蝉蝉补苍腻 was already used in Buddhist meditative practice, the term 辫谤别办峁Ｄ� was adopted to denote a specifically modern form of Jaina meditation.

The term 辫谤别办峁Ｄ� literally means 鈥減erception鈥�. However, Mah膩praj帽a (1980a: 1) used it to refer to an intimate awareness of the physical, mental and 鈥渟piritual鈥� phenomena associated with the individual embodied soul. 笔谤别办峁Ｄ� thus became the ability to 鈥渟ee鈥�, 鈥減erceive鈥� or become aware of consciousness as the innate quality of the soul at all levels of the soul-body duality. It means 鈥渢o perceive carefully and profoundly鈥� as attention to 鈥渢he internal and innate phenomena of consciousness鈥�, and 鈥渘ot an external vision鈥� (Mah膩praj帽a, 2003a: 3).

Whilst ordinarily conventional virtuous meditation (dharma-诲丑测腻苍补) in Jainism is defined, as having an analytical view of reality (vicaya-诲丑测腻苍补), involving contemplation and concentration of thought on a particular subject for a certain length of time (罢补迟迟惫腻谤迟丑补-蝉奴迟谤补₁, 9.37), in the context of 辫谤别办峁Ｄ�-诲丑测腻苍补, it refers to concentration or attentive perceptual awareness. It is thus different from any thinking and conceiving processes. The mind (manas) is an instrument of attention and is used here primarily as a medium for meditative focus. Unlike thinking, where the mind 鈥渞uns after鈥� or moves restlessly across a variety of objects, meditative uses of the mind restrict it so that it is 鈥渟trictly concerned with the phenomena of the present鈥� (Mah膩praj帽a, 1999a: 1鈥�2).

This awareness of 鈥減resent鈥� is elaborated further:

It (perception) means blocking out the past, closing the future and focussing on the present moment. When past and future do not obscure the present, you begin to perceive. You have entered the state of meditation. (Mah膩praj帽a, 2003a: 232).

笔谤别办峁Ｄ� considers such attentive engagement of the mind as essential. Mah膩praj帽a claims that the mind cannot be engaged in thinking and perceiving at the same time (Mah膩praj帽a, 2011a: 18). As soon as the perceptual focus and awareness begins, conceptual activity recedes as the mind steadies itself in perceiving or having perceptual awareness. Perceiving refers strictly to phenomenon in the present, and subjugating memories of past and imaginations of the future. It is indeed perceptual events and occurrences of the present moment, the here and now, which are the 鈥渞eality鈥� of conscious awareness or conscious perception that must be attended to. Various methods and approaches used in 辫谤别办峁Ｄ�-诲丑测腻苍补, thus rely on a notion of perceiving as attentive awareness of phenomena in the present moment, or a continuous awareness of the present contents of one鈥檚 perceptual awareness.

Perception plays a strategic role in this practice and it is intriguing to consider why it remains the underlying basis of all practices of 辫谤别办峁Ｄ�-诲丑测腻苍补. Attentive focus on the present awareness is thought to cultivate experiential awareness, which is devoid of the dualities of like and dislike, pleasure and pain, etc. Such perception is thought to give rise to impartial and equanimous experience, a 鈥渘eutrality鈥� of perception or perceiving insofar as this is devoid of the emotions of attachment and aversion, pleasure and displeasure. These emotional states should be closely and carefully observed but not be experienced (惫别诲补苍腻). The idea is to merely observe and 鈥減erceive鈥� attachment and aversion but not to associate or identify oneself with them. It is by such introspective observation of the emotions that it becomes possible to reject them and assume a 鈥渘eutral鈥� or dispassionate view (Mah膩praj帽a, 1999b: 3).

Footnotes and references:

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[1]:

膧肠腻谤腻峁単补-蝉奴迟谤补, 3.83. je kohada峁僺墨 se m膩峁嘺da峁僺墨, je m膩峁嘺da峁僺墨 se m膩yada峁僺墨, je m膩yada峁僺墨 se lobhada峁僺墨, je lobhada峁僺墨 se pejjada峁僺墨. je pejjada峁僺墨, se dosad峁僺墨, je dosada峁僺墨, se mohada峁僺墨. je mohada峁僺墨 se gabbhada峁僺墨, je gabbhada峁僺墨 se jammada峁僺墨. je jammada峁僺墨 se m膩rada峁僺墨, je m膩rada峁僺墨 se nirayada峁僺墨. je nirayada峁僺墨 se tiriyada峁僺墨, je tiriyada峁僺墨 se dukkhada峁僺墨., SuS, 1.12.18. and 顿补艣补惫补颈办腻濒颈办补-蝉奴迟谤补- 肠耻濒颈办腻, 2.1. sa峁僷ikhae appagamappe峁嘺峁�.