PREKSHA AND ANUPREKSHA DHYAN, LESHYA

DHYANA
PREKSHA - (concentration of perception)

ANUPREKSHA - (concentration of contemplation)

TEJOLESHYA (bioelectrical energy, KUNDALINI,TEJOLABDHI)

Leshya (atomic splendor, radiance, COLOURS) Dhyana - Color

Meditation

Handbook of Preksha (concentration on PERCEPTION)

Meditation

MEDITATION Posture:

You may select a posture of meditation in which you can sit

comfortably and steadily for a long period.
The posture of meditation may be

 full lotus-posture
 half lotus-posture
  simple cross-legged posture
 diamond-posture (Vajrasan).

Mudras : Position of the Hands

There are two alternatives:

One position is called Jnana Mudra.

 Keep your right hand on the right knee and left hand on the
left knee, keeping the palms turned up. Let the tip of the
index finger touch the tip of the thumb with a slight
pressure between them. Keep the other fingers straight.

The alternative position is called Brahma Mudra.

 Keep both the hands on your lap one above the other by
keeping the palms upturned. Let the left palm remain
under the right one.

Keep your eyes softly closed.

Recitation of Arham:

Start the meditation session with the repeated recitation of the

mantra Arham.

 Exhale fully, then inhale completely. By slow exhalation

begin the intonation of the mantra. Concentrating your
mind on the navel, produce the sound "A" for about two
seconds. While concentrating your mind on the Centre of
Bliss, situated near the heart, produce the sound "Rha" for
about four seconds. And lastly taking your mind upward
from throat to the Centre of Knowledge, situated at the top
of the head, produce the sound "mmm" for about six
seconds.
 Inhale deeply again and repeat the same exercise 9 times.

Visualize that the sound waves are criss-crossing and weaving an

oval-shaped web of armor all around you, protecting yourself
from the evil effects of the external vibrations.
Recitation of the Mahaprana Dhvani:

Alternatively start meditation with the repeated recitation of the

Mahaprana Dhvani.

 Exhale fully, then inhale deeply as long as you can. By slow

exhalation, produce the sound "mmm" through the nostrils
 like buzzing of a bee, while concentrating your mind on the
Centre of Knowledge situated on the top of the head and
keeping the mouth closed.
 Inhale deeply again and repeat the same exercise 9 times.

The Aphorism of the Aim:

"Sampikkhae Appagamappaenam"
Perceive and realize the deepest and highest levels of your
consciousness by your conscious mind.
See yourself through yourself.
For perception and realization of the self, practice preksha meditation.
Resolve for Meditation:
"I am practicing preksha meditation for the purification of my mind
(psyche)".
(Repeat 3 times)

Psychic Centres

According to the system of Preksha Meditation, psychic centres

are junctions between self, psyche, and body.

The psychic centres consist on subatomic psychic particles and

are connected with the endocrine system. The endocrine system
influences all our actions and reactions via hormones.
There are many of psychic centres all over the body, Preksha Meditation gives special relevance to thirteen
of them:

# Endocrine System
Psychic Centres Location

1
Centre of Energy Bottom of Spinal Cord Gonads
2
Centre of Health 6 inch above Centre of Energy Gonads

3
Centre of Bio-Electricity Navel Adrenals

4
Centre of Bliss Near Heart Thymus

5
Centre of Purity Throat Thyroid

6
Centre of Celibacy At The Tip Of The Tongue Taste

7
Centre of Vital Energy At The Tip Of The Nose Smell

8
Centre of Vision Eyes Vision

9
Centre of Vigilance Ears Hearing

10
Centre of Intuition Middle of Eyebrows Pituitary

11
Centre of Enlightenment Centre of Forehead Pineal

12
Centre of Peace Top Of The Forehead At The Hair Line Hypothalamus

13
Centre of Wisdom Top of Head Cerebral Cortex
Perception of psychic centres concentrates the mind on a psychic
level (see also: psychic colours and colour meditation).
Focusing on the psyche liberates the soul from attachments.
Managing the psychic centres helps us to transform spiritual aims
into action by refining negative impulses.

The second step of Preksha meditation is the practice of internal

trip, antaryatra, through the spinal cord.

 Take your mind to the lower end of the spinal cord, called
the Centre of Energy.
 Allow your mind to go upward inside your spinal cord up to
the top of the head called the Centre of Knowledge.
  Again allow it to come back through the same path to the
Centre of Energy.
 Again and again repeat the same process.
 Let your mind continuously undertake the trip inside the
spinal cord and perceive the subtle vibrations of the vital
energy, taking place inside the spinal cord, or whatever
sensation you get there.
 Simply perceive them without any reaction. Concentrate
your entire consciousness on the spinal cord.

You may synchronize your internal trip with the process of

breathing. During exhalation, undertake the upward trip and
during inhalation, undertake the downward trip. Use deep
concentration and complete awareness.
Practice the internal trip through the spinal cord.
Allow your mind to rise and fall inside the spinal cord just like
mercury rising and falling inside the instrument used for
measuring blood pressure.

The third step of preksha meditation is

Perception Of Breathing

 Regulate your breathing; make it slow, deep and rhythmic.

 Let the vibrations of each breath reach your navel.
 Allow your abdominal muscles to expand during inhalation and
contract during exhalation.
 Now concentrate your mind fully on your navel. Practice deep,
slow and rhythmic breathing, by allowing each breath to take the
same time. Perceive each inhalation and exhalation through the
expansion and contraction of the abdominal muscles
accompanying each inhalation and exhalation respectively.
 Continuing the slow, deep and rhythmic breathing, now shift
your attention from the navel and focus it inside the nostrils at
the junction of both the nostrils. Perceive each incoming and
outgoing breath. Remain fully aware of each and every breath.
Continuously practice slow, long and rhythmic breathing - inhale
and exhale each breath while remaining fully aware of it.
 Fully occupy your mind in perception of breathing.

If you are distracted by any thought, do not try to stop it forcefully, but
also perceive it, and then again start perceiving your breath.
If the distraction is frequent, you may hold your breath for a few
seconds without causing any discomfort.
Maintain the continuity of the awareness of breathing.
Merely perceive it without like and dislike.
Perception Of Alternate Breathing

In the practice of breathing through alternate nostrils, you have

to inhale through one nostril and exhale through the other, then
inhale through the same and exhale through the other.

Try to accomplish the alternation by exercising your will-power.

But in the beginning you may make use of finger and thumb of
the right hand by placing the right thumb against the right nostril
and the ring finger of the right hand against the left nostril and
resting the middle and index fingers on the forehead.
Now, remove alternately the thumb and ring finger for opening
the path of breath through the right and the left nostril
respectively.

The third step of preksha meditation is perception of breathing through

alternate nostrils.
 Regulate your breathing; make it slow, deep and rhythmic.
 Concentrate your mind inside your nostrils, practice breathing
through alternate nostrils.
 Inhale through the right nostril and exhale through the left one.
 Now inhale through the left nostril and exhale through the right
one; this completes one cycle.
 Repeat the same exercise again and again continuing the
rhythmic breathing.
 Perceive each inhalation and exhalation by concentrating the
mind in alternate nostrils.
 Let your mind and breath go hand in hand.
 No thinking, no memory of the past, no imagination of future.
 Simply perceive.

Continuously the mind and breath should accompany each other.

While you are breathing in, let your attention follow the breath
inside.
While you are breathing out, let your attention follow it outside.
Now, practice the perception of breathing through alternate nostrils
together with holding the breath intermittently.
Concentrate your mind inside the nostrils.
 Inhale through the right nostril and hold the breath inside,
 exhale through the left nostril and hold the breath outside;
 again inhale through the left nostril and hold the breath inside
and exhale through the right nostril and hold the breath outside.

In this way, practice holding of breath four times during one complete
cycle.
Continuously remain aware of each exhalation and inhalation.
You may hold the breath only for a few seconds without causing any
discomfort.
Repeat the same exercise for several rounds.
Let the mind and breath go hand in hand.

The fourth step of Preksha meditation is perception of bright

white colour on the Centre of Enlightenment.

 Concentrate your mind on the Centre of Enlightenment,

situated in the middle of your forehead.
 Allow your mind to penetrate inside and perceive bright
white colour there. You may visualise as if the bright white
light of the full moon is spreading throughout the portion or
visualise the bright white colour of the snow or any other
white thing.
 Practice concentrated visualisation of bright white colour on
the centre of enlightenment.
 Perceiving the bright white colour, experience through
auto-suggestion that all your passions & emotions are being
pacified.
 All your excitations are subsiding.
 Your anger is waning away.
 Now allow your mind to spread throughout the whole
portion of your forehead and perceive the bright white
colour there.
 Visualise that the particles of bright white light are
permeating the whole portion of the forehead, covering the
emotional area in the frontal lobe of your brain.
 Continuously perceive bright white colour and experience
complete tranquillity, complete mental peace and bliss.
Conclude the meditation session with two or three long breaths.

The Aphorisms Of Wisdom

Appana Sachchamesejja, mettim bhuesu kappae.
ahamsu vijjacharanam pamokkham
Search truth yourself and befriend all living beings.
For emancipation from sufferings, practice knowledge and
conduct.
[3 times]

The Aphorism Of Taking Refuge

arahante saranam pavvajjami
siddhe saranam pavvajjami
sahu saranam pavvajjami
kevali pannattam dhammam saranam pavvajjami
I seek refuge in the adorable ones.
I seek refuge in the emancipated ones.
I seek refuge in the saints.
I seek refuge in the religion propounded by the omniscient ones.
 Now adopt the posture of obeisance, that is kneel and bow,
pay obeisance to truth.
 With folded hands first inhale fully and then during
exhalation, pronounce

The Aphorism of Faith

Vande Sachcham
I pay my obeisance to Truth

by bowing down to ground.

Repeat it three times.

Meditation session concludes.

AWARENESS OF WHOLE BODY

Introduction to be given prior to the exercise:

The practice of the perception of body consists in

concentrating the mind on each part of the body, one by
one and perceiving the sensations and vibrations taking
 place in each part.
Of course, here the perception does not mean the visual
perception, but the mental one.
The sensations may be superficial sensations of the skin
such as the contact with your clothes warmth or coolness,
itching and perspiration etc, or they may be the sensations
of pain, numbness, tingling etc. felt in the muscles or the
vibrations of the electrical impulses in the nervous system
or any other type of vibrations.
Starting from the surface you have to penetrate deeply
inside and try to become aware of the internal and subtle
vibrations.
Remain completely equanimous towards the sensations;
try to keep your mind free from like or dislike.

A third step of preksha meditation is perception of body.

 Concentrate your mind on the big toe of your right foot. Allow it
to spread and permeate throughout the whole portion of the toe.
Perceive the sensations and vibrations taking place in that
region. Become aware of them, experience them without any like
or dislike; use deep concentration and remain fully alert.
 Now shift your attention to each part of right limb one by one. I
shall now indicate the name of the part of your body on which
you have to concentrate your mind and perceive it: The other
toes, the sole, the heel, the ankle, the upper part of the foot, the
calf-muscles, the knee, the thigh, upto the hip-joint. Perceive the
whole part, experience the sensations and vibrations taking
place in each part. Maintain equanimity.
 In the same way practice perception of all the parts of your left
limb.
Thus the trip of the lower body is completed.
 Now, start the trip of the middle body from the waist upto the
neck.
Concentrating your mind on each part one by one--perceive the
waist, the navel, the abdomen including the big intestine, the
small intestine, the kidney, the spleen, the liver, the pancreas,
the duodenum, the stomach and the diaphragm. Then the whole
portion of the chest including the lungs, the heart, the ribs, the
throat and the vocal cords. Concentrate your mind and perceive.
 Then practice the perception of the whole portion of the back
including the spine, the spinal cord and the neck.
 Now concentrate on the whole portion of the right hand and arm
including the thumb, the finger, the palm, the wrist, the lower
arm, the elbow, the upper arm and the shoulder. Perceive each
 part one by one. In the same way concentrate on the left hand
and arm.
The trip of the middle body is completed.
 Now we come to the upper body.
Concentrate your mind on each part from the chin upto the head.
The chin, the lips, the inner portion of the mouth including the
tongue, the teeth, the palate, the cheeks, the nose, the right ear,
all the three parts---the outer, the middle and the inner, the right
temple, in the same way the left ear and the left temple, the right
eye, the left eye, the forehead and the head. Perceive each part
one by one. During the perception of the tongue allow your
tongue to remain hanging freely, without touching anywhere
inside the mouth.
 While perceiving the head, perceive all parts of your brain -
the front, the back, the right, the left, the outer and the inner.
Allow your mind to permeate throughout the brain. The trip of
the upper body is completed.
 Now practice the perception of body as a whole.
You may stand up slowly and carefully, keeping your eyes closed.
Allow your mind to travel from the big toes to the head and from
the head to the big toes, rather speedily. Passing through each
part of the body, perceive the vibrations throughout the body.
Experience a tingling sensation in each and every muscle, skin,
nerve and cell produced by the contact of your conscious mind.
You may also practice the holding of breath for a while
intermittently.
Get yourself completely absorbed in the perception of body.
 Now allow your mind to travel throughout the body rather
slowly. If you experience pain or any other peculiar sensation,
you may stop there for a while and perceive it with equanimity
without any like or dislike.


Introduction to be given prior to the exercise:

The practice of perception of the psychic centres is a

process of harmonising the chemical messengers, produced
by the centre which regulate our emotions and passions.
The technique consists in concentrating the mind on each
centre and perceiving the subtle vibrations of the vital
energy taking place in the centre.
A third step of preksha meditation is perception of body.
# Psychic Centres Endocrine Glands Location

1. Centre of Energy Gonads Bottom end of the

spinal cord

2. Centre of Health Gonads Lower abdomen

3. Centre of Bio- Adrenal, Pancreas, Islets of Navel

electricity Langerhans

4. Centre of Bliss Thymus Near the heart

5. Centre of Purity Thyroid,Parathyroid Adam's apple -

throat

6. Centre of Celibacy Sense organ of Taste Tongue (Tip)

7. Centre of Vital Sense organ of Smell Nose (Tip)

Energy

8. Centre of Vision Sense of sight Eyes

9. Centre of Vigilance Sense of Hearing Ear

10. Centre of Intuituion Pituitary Middle of the

eyebrows

11. Centre of Pineal Centre of the

Enlightenment forehead

12. Centre of Peace Hypothalamus Front part of the

head

13. Centre of Wisdom Cerebral Cortex Top of the head

1. Centre of Energy:
Concentrate your mind on the Centre of Energy, situated
at the lower end of the spinal cord and perceive the
subtle vibrations of the vital energy taking place in the
centre.
Focus your full attention on it.
The breath will be calm and slow.
Remain fully conscious of the Centre.
Use deep concentration.
2. Centre of Health:
Now concentrate your mind on the Centre of Health
situated in the lower abdomen, below the navel.
Just as the beam of a torch light extends in a straight
line, in the same way entering from the front, allow the
beam of the light of your mind to extend in a straight
line, up to the spinal cord at the back, and perceive the
subtle vibrations of the vital energy taking place inside
the whole portion of the Centre.
3. Centre of Bio-Electricity:
Concentrate your mind on the Centre of Bio-electricity
situated in your navel.
Just as the beam of a torch light extends in a straight
line, in the same way entering from the navel, allow the
beam of the light of your mind to extend in a straight
line up to the spinal cord at the back.
Perceive the subtle vibrations taking place inside the
Centre.
Make use of such deep concentration that the breath is
held by itself.
4. Centre of Bliss:
Concentrate your mind on the Centre of Bliss, situated
near the heart, in the middle of the chest, the pit near
the lungs. Just as the beam of a torch light extends in a
straight line, in the same way entering from the front
allow the beam of the light of your mind to extend in a
straight line up to the spinal cord at the back and
perceive the subtle vibrations of the vital energy taking
place inside the Centre, You may hold your breath for a
while intermittently.
5. Centre of Purity :
Concentrate your mind on the Centre of Purity situated
 in the middle of the throat. Just as the beam of torch
light extends in a straight line, in the same way entering
from the front, allow the beam of the light of your mind
to extend in a straight line up to the spinal cord at the
back and perceive the subtle vibrations of the vital
energy taking place inside the Centre.
You may hold your breath intermittently for a while.
6. Centre of Celibacy:
Concentrate your mind on the Centre of Celibacy
situated on the tip of the tongue.
Keep your tongue hanging freely inside the mouth,
without touching the walls of the mouth.
Perceive the subtle vibrations of the vital energy taking
place at the Centre.
7. Centre of Vital Energy
Concentrate your mind on the Centre of Vital Energy,
situated on the tip of the nose and perceive the subtle
vibrations taking place at the Centre.
8. Centre of Vigilance:
Concentrate your mind on the centre of vigilance
situated inside the ears.
Focus your attention on all the three parts of the ears -
the outer, the middle and the inner regions and perceive
the subtle vibrations of the vital energy taking place at
the Centre.
9. Centre of Vision :
Concentrate your mind on the Centre of Vision situated
inside your eyes. Allow your mind to penetrate inside up
to the back portion of your brain and perceive the subtle
vibrations of the vital energy taking place inside the
centre.
10. Centre of Intuition :
Concentrate your mind on the Centre of Intuition
situated in the middle of the eye-brows and allow the
light of your mind to penetrate inside up to the back
portion from the front of your brain and extend up to the
wall of the head; and perceive the subtle vibrations of
the vital energy taking place inside the centre.
Use deep concentration and remain alert.
11. Centre of Enlightenment :
Concentrate your mind on the Centre of Enlightenment,
 situated in the middle of your forehead and allow the
light of your mind to penetrate inside up to back portion
from the front and extend up to the back wall of the
head, and perceive the subtle vibrations of the vital
energy taking place at the centre.
12. Centre of Peace:
Concentrate your mind on the Centre of Peace situated
in the front portion of your head.
Just as the light from a lamp spreads in all directions, in
the same way allow your mind to penetrate inside the
Centre from the top and spread in all directions in the
Centre.
Perceive the subtle vibrations of the vital energy taking
place at the centre.
13. Centre of Knowledge:
Concentrate your mind on the Centre of Knowledge
situated on the top of the head.
Just as the light from a lamp spreads in all directions, in
the same way allow your mind to penetrate inside the
Centre, from the top and allow it to spread all around.
Perceive the subtle vibrations of the vital energy taking
place at the centre.

 Now perceive all the psychic centres by speedily taking your

mind from one to other. Those who can do this exercise in
standing posture should do so.

1. First take your mind to Centre of Energy and then

successively take it to the Centre of Health, Centre of
Bio-Electricity, Centre of Bliss and so on up to the Centre
of Knowledge and then back to the Centre of Energy via
the spinal cord, thus completing a circuit.
2. In the same way continue perceiving each Centre in the
circuit.
3. Let this trip on the psychic centres take place in a quick
rotation.

Introduction to be given prior to the exercise:

 Our body is surrounded by a coloured envelope known as
aura.
The colours of the aura undergo continuous changes in
accordance with the changes in our attitude and emotional
pattern.
In fact, there is close relation between the aura and our
attitudes and emotions.
We can purify the aura by the purity in our attitudes and
emotions, and the latter can be gauged through the former.
In the present exercise, we have to use our power of
visualisation of a particular colour at a particular psychic
centre.
Then again, with the mental projection, we have to
visualise the same colour as spreading all around us and
permeating the whole aura around us.
Lastly, we have to make use of the technique of auto-
suggestion to bring about the change in our attitude or
emotional pattern.
Deep concentration and alertness are of course to be
maintained throughout the exercise.

A third step of preksha meditation is perception of body.

1.With your mind's eye visualise that everything around you, including
the air itself, is coloured bright emerald green.

 Take a deep breath and as you slowly inhale visualise that you
are breathing long streams of bright green air. Repeat the
breathing exercise several times, each time inhaling bright green
air.
 Now concentrate your mind on the psychic Centre of Bliss
situated in the middle of the chest near the heart; try to visualise
bright green colour in that region.
 Perceive bright green light and visualise that the bright green
radiations are spreading in the psychic centre covering the whole
portion up to the back.
 If the light does not appear or vanishes after appearance, do not
be disappointed. Intensify your effort for sustained visualisation.
 Now visualise that the particles or radiations of bright green light
are emanating from the Centre of Bliss and spreading all around
permeating the whole body and the aura. Practice sustained
visualisation with deep concentration.
 Now using auto-suggestion realise:
"My emotional pattern is being purified; my mind is being purged
of all the negative attitudes".
2.
With your mind's eye visualise that everything around you, including
the air itself, is coloured bright blue like peacock's neck.

 Take a deep breath and as you slowly inhale, visualise that you
are breathing long streams of bright blue air. Repeat the
breathing exercise several times, each time inhaling bright blue
air.
 Now concentrate your mind on the psychic Centre of Purity,
situated in the middle of the throat and try to visualise bright
blue colour in that region.
 Perceive bright blue light and visualise that the blue radiations
are spreading in the psychic centre covering the whole portion up
to the back.
 If the light does not appear or vanishes after appearance, do not
be disappointed. Intensify your effort for sustained visualisation.
 Now visualise that the particles or radiations of bright blue light
are emanating from the Centre of Purity and spreading all
around, permeating the whole body and the aura. Practice
sustained visualisation with deep concentration.
 Now using autosuggestion, realise

"My sexual impulses are being under my conscious control."

3.
With your mind's eye visualise that everything around you, including
the air itself, is coloured bright red like the colour of the rising sun.
 Take a deep breath and as you slowly inhale, visualise that you
are breathing long streams of bright red air. Repeat the
breathing exercise several times, each time inhaling bright red
air.
 Now concentrate your mind on the psychic Centre of Intuition
situated in the middle of both the eye-brows and try to visualise
bright red colour.
 Perceive bright red light and visualise that the bright red
radiations are spreading in the psychic centre covering the whole
portion up to the back.
 If the light does not appear or vanishes after appearance, do not
be disappointed. Intensify your effort for sustained visualisation.
 Now visualise that the particles or radiations of bright red light
are emanating from the Centre of Intuition and spreading all
 around, permeating the whole body and the aura. Practice
sustained visualisation with deep concentration.
 Now using autosuggestion realise:

"My intuition power is developing."

4.
With your mind's eye visualise that everything around you, including
the air itself is coloured bright yellow like sunflower.
 Take a deep breath and as you slowly inhale, visualise that you
are breathing long streams of bright yellow air. Repeat the
breathing exercise several times each time inhaling bright yellow
air.
 Now concentrate your mind on the psychic Centre of Knowledge
situated on the top of the head and try to visualise bright yellow
colour.
 Perceive bright yellow light and visualise that the bright yellow
radiations are spreading in the psychic centre covering the whole
portion of the brain.
 If the light does not appear or vanishes after appearance, do not
be disappointed. Intensify your effort for sustained visualisation.
 Now visualise that the particles or radiations of bright yellow
light are emanating from the Centre of Knowledge and spreading
all around, permeating the whole body and the aura. Practice
sustained visualisation with deep concentration.
 Now using autosuggestion realise:
 "My perceptive capacity is increasing."

5.
Now with your mind's eye visualise that everything around you,
including the air itself is coloured bright white like the full moon.
 Take a deep breath and as you slowly inhale, visualise that you
are breathing long streams of bright while air. Repeat the
breathing exercise several times, each time inhaling bright white
air.
 Now concentrate your mind on the psychic Centre of
Enlightenment, situated in the middle of your forehead and
visualise bright white colour.
 Perceive bright white light and visualise that the bright white
radiations are spreading on the psychic centre, covering the
whole portion up to the back.
 If the, light does not appear or vanishes after appearance, do not
be disappointed. Intensify your effort for sustained visualisation.
  Now visualise that the particles or radiations of bright white
colour are emanating from the Centre of Enlightenment and
spreading all around, permeating the whole body and the aura.
Practice sustained visualisation with deep concentration.
 Now using autosuggestion realise:

"My anger is waning away. My passions and emotions are being

pacified. I am feeling complete tranquillity of mind.

1. Posture:

You may select a posture of meditation in which you can sit

comfortably and steadily for a long period.
The posture of meditation may be full lotus-posture, half
lotus-posture, simple cross-legged posture or diamond
posture (Vajrasan).

2. Mudras: Position of the hands

There are two alternatives,

one position is called Jnana Mudra.

Keep your right hand on the right knee and left hand on the
left knee.
Keeping the palms turned up, let the tip of the index finger
touch the tip of the thumb with a slight pressure between
them. Keep the other fingers straight.

The alternate position is called Brahma Mudra.

Keep both the hands on your lap one above the other by
keeping the palms up-turned.
Let the left palm remain under the right one. Keep your eyes
softly closed.

3. Recitation of the Mahaprana Dhvani:

Let us start meditation with the repeated recitation of the

Mahaprana Dhvani.
All of you should join in the repetition of Mahaprana Dhvani.
Exhale fully, then inhale deeply as long as you can.
 By slow exhalation, produce the sound mmm.... through the
nostrils like the buzzing of a bee, while concentrating your
mind on the Centre of Knowledge situated on the top of the
head and keeping the mouth closed.
Inhale deeply again and repeat the same exercise 9 times.

4. Kayotsarga:

Keep your body steady, relaxed and free from tension.

Keep your spine and neck straight but without stiffness.
Relax all the muscles of your body.
Let your body become limp.

Kayotsarga has two implications -

 complete relaxation of the body and

 self-awareness.

For achieving complete relaxation of the body, mentally

divide it into several parts and concentrate your mind on
each part of the body one by one from feet to head.
Allow your mind to spread in the whole part; allow it to
undertake a trip in the whole part.
Use the technique of auto-suggestion to relax the whole
part and experience the resulting relaxation.
Experience that each and every muscle, each and every
nerve has become relaxed.
And in the same way, attain the relaxation of the whole
body.
Use deep concentration and remain completely alert.

Practice Kayotsarga.

The success of the exercise depends upon the deep

relaxation of the body.

5. With your mind's eye, visualise that everything around you,

including the air itself, is coloured bright rosy pink.

Take a deep breath and as you slowly inhale, visualise that

you are breathing long streams of bright pink air. Repeat
 the breathing exercise several times, each time inhaling
bright pink air. Visualise that bright pink air is entering into
your lungs with each inhalation.

6. Concentrate your full attention on the Centre of Bliss situated

near the heart and recite nine times loudly:

My fearlessness is increasing. My instinct of fear is

diminishing.

Now repeat the same sentences mentally 9 times:

My fearlessness is increasing. My instinct of fear is

diminishing.

7. Contemplate on the high moral value of this virtue on the

following line:

Fear withers even the developed abilities and does not

permit the latent ones to be developed.
I must, therefore, strive to attain the virtue of
fearlessness.
Everybody tries to frighten one who is afraid.
Fear makes one a coward.

A coward does neither attract respect nor sympathy.

I firmly resolve to attain fearlessness to develop latent

inner strength.

Undoubtedly I will attain freedom from fear.

8. Conclude the meditation session with recitation of Mahaprana

Dhvani.
1. Posture
2. Recitation of the Mahaprana Dhvani
3. Kayotsarga
4. With your mind's eye visualise that everything around you,
including the air itself, is coloured bright white.
Take a deep breath and as you slowly inhale, visualise that
you are breathing long streams of bright white air.
 Visualise that bright white air is entering into your lungs
with each inhalation.
5. Concentrate your full attention on the entire forehead
region and recite nine times loudly:

Everybody is my friend.
I will practice amity with everybody.

Now repeat the same sentences mentally 9 times:

Everybody is my friend.
I will practice amity with everybody.
6. Contemplate on the merit of this virtue on the following
line:

Feeling of enmity generates fear which, in turn, weakens the body

and mind.
Therefore, I must develop the virtue of amity.
Whenever one indulges in the feeling of enmity, his happiness is
destroyed.
To perpetuate one's own happiness one must develop the virtue of
universal amity.
7. Conclude the meditation session with recitation of
Mahaprana Dhvani.

1. Posture
2. Recitation of the Mahaprana Dhavani
3. Kayotsarga
4. With your mind's eye visualise that every thing around you,
including the air itself, is coloured bright blue like peacock's
neck.
Take a deep breath and as you slowly inhale, visualise that you
are breathing long streams of bright blue air.
Repeat the breathing exercise several times, each time inhaling
bright blue air.
Visualise that bright blue air is entering into your lungs with each
inhalation.
5. Concentrate your full attention on the Centre of Enlightenment
situated in the middle of your forehead and recite 9 times loudly:

My forbearance is being reinforced.

My equanimity is increasing.
 Now repeat the same sentences mentally 9 times:

My forbearance is being reinforced.

My equanimity is increasing.
6. Contemplate on the desirability of acquiring this virtue on the
following lines:

The physical discomfort resulting from seasonal changes - sensations

produced by disease.

Mental sensations such as sensations of pleasure and pain - sensations of

comfort and discomfort, and emotional sensations such as opposing
views, opposing nature, opposing taste - all these affect me, but I should
not be swayed by them.

If I permit their influence to overwhelm me, it would inhibit my abilities.

Less I am affected, greater would be my strength.
That is why development of forbearance is the key to my success in life.
7. Conclude the meditation session with recitation of Mahaprana
Dhvani.

Introduction to be given prior to the exercise :

Kayotsarga may be practiced either standing or sitting or lying

down.
For beginners, it is advisable to adopt lying down posture.

In standing posture, you have to stand straight with the spine

and neck in the straight line but without stiffness.
Keep your feet parallel to each other with a distance of about 10
cms. between them.
Let your arms hang down loosely from the shoulder-joints, close
to your body with the palms open facing inwards and fingers
straight and pointing down.

In sitting posture, you may select a posture of meditation in

which you can sit comfortably and steadily for a long period.
The posture of meditation may be full lotus-posture, half lotus-
posture, simple cross-legged posture or diamond posture
(Vajrasan).

Mudras : Position of Hand

 There are two alternatives, one position is called Jnana-Mudra.

Keep your right hand on the right knee and left hand on the
left knee, keeping the palms turned up.
Let the tip of the index finger touch the tip of the thumb
with a slight pressure between them.
Keep the other fingers straight.

The alternate position is called Brahma-Mudra.

Keep both the hands on your lap, one above the other, by
keeping the palms up turned.
Let the left palm remain under the right one.

In lying down posture,

lie down on your back on a blanket with your legs slightly apart
keeping a distance of about 25-30 cms. between your heels.

Keep your hands along side your body with a distance of

about 15 cms. between the palms and the trunk.
Allow your palms to remain open and tuned up.

Be alert when practicing kayotsarga in lying down posture.

First of all see that there is ample space for lying down.

Before starting the actual exercise, stand up and make a

resolve for practice of Kayotsarga.

During the exercise of relaxation you have to practice Mula Bandh,

that is contraction of the muscles of your rectum - and

relaxing them.

Kayotsarga has two implications:

Complete relaxation of the body and self-awareness.

Complete steadiness of the body is of course essential throughout the exercise.

First step

With folded hands repeat.

 I practice Kayotsarga to relieve myself of physical, mental and
emotional tension.

Fix the duration of the exercise for 45 minutes.

On completion of this duration, I shall pronounce

Om Shanti

[3 times].

Second Step

Stand straight with the spine and neck in straight line but
without stiffness.
Keep your feet parallel to each other with a distance of about 10
cms. between them.
Let your arms hang down loosely from shoulder-joints close to
your body with the palms open, facing inwards and fingers
straight and pointing down.
Taking a deep breath stretch your hand above your head and
standing on your toes, create tension by stretching your body
fully upward and experience the condition of tension.
Exhale, bring your hands down and relax, and experience the
condition of relaxation.
Experience the condition of tension and relaxation alternately
three times by repeating the exercise.

Third Step

Now lie down on your back and repeat the exercise which you did
in the standing position and experience the condition of tension
and relaxation alternately three times by repeating the exercise.
Simultaneously practice Mula Bandh.

Now spread out your legs slightly apart keeping the distance of
about 25-30 cms. between your heels.
Keep your hands alongside your body with a distance of about 15
cms. between the palm and trunk.
Allow your palms to remain open and turned up.
Keep your eyes softly closed.
Now keep your body completely motionless.
This is very essential.
Slow down the breath, keeping the body completely steady and
motionless.
Now try to experience that each part of your body including your
limbs are becoming as heavy as lead. ... [1 minute]

Now experience that each part of your body is becoming as light

as cotton... [2 minutes]

Starting with the big toe of your right foot concentrate your mind
on it.
Allow your mind to spread throughout the big toe.
Suggest to the muscles and nerves to relax
'Relax....Relax....Relax.....'
Experience that they are relaxing.
Experience that they have become relaxed.
In the same way attain relaxation of the other part of the right
leg - the other toes, sole, heel, ankle, upper part of the foot, calf
muscles, knee, thigh, upto the hip-joint.
In the same way relax the left limb upto the hip-joint.
Experience that the whole of the lower portion of the body has
become completely relaxed.

Now achieve the relaxation of the middle portion of the body

from the waist upto the neck.
Concentrate your mind on each part one by one, starting with the
lower abdomen, relax the front, the back, the right side, the left
side, the outside and the inside of your lower abdomen.
Now through your navel, enter the abdominal cavity and relax
the large intestine, the small intestine, the kidneys, the spleen,
the liver, the pancreas, the stomach and the diaphragm.
Use auto-suggestion and achieve relaxation.
Then concentrate your mind on the chest and relax the entire
ribcage beginning with the lowest rib, relax each and every rib in
turn.
Relax the right ribs and the left ribs.
Now enter the chest and relax the right lung, the left lung and
the heart by autosuggestion

(Those who have got any heart trouble should pause here for a
few minutes and by autosuggestion, slow down the heart to
remove stress.)

Then concentrate your mind on both the hands and arms one by
one, starting from the thumb, the fingers, the palms, the wrist,
the lower arm, the elbow, the upper arm and the shoulder.
 Now achieve the relaxation of the neck muscles in the front and
in the back.

Experience that the whole of middle portion of your body has

become completely relaxed.

Now achieve the relaxation of the upper portion of the body from
throat upto the head.

Now we come to a little more difficult part of the exercise. So far you
were relaxing large muscles which respond quickly to your suggestion.
But now we have to relax a large number of small and tiny muscles
which are difficult to relax.

First unclench your teeth and unlock your jaws and let your
tongue go limp.
Keep your lips softly closed.
Now relax all the facial muscles beginning with the chin, the lips,
the inner portion of the mouth including the teeth, the gums, the
palate and the tongue, vocal cords; then the cheeks, the nose,
the ears and the temples, both the eyes, the forehead and the
scalp.
Through autosuggestion achieve relaxation.

Experience that the whole of your upper portion of the body has
become completely relaxed.

Again allow your mind to travel from the head upto the feet and
from the feet upto the head, this time rather quickly and see that
there is no tension anywhere in the body.

Experience lightness in every part of the body.

The whole body from the feet upto the head has become
completely relaxed.

Remain completely aware of each and every part of the body.

Now experience that your body is surrounded by a flow of bright

white light.
Allow your body to flow in the white stream.
Allow your body to let go.
Experience that your, body is floating like a straw.

Experience complete detachment to the body.

 Experience peace in each and every point of your consciousness.

Fourth Step

Allow your muscles and nerves to come back to the normal state
of working by allowing your mind and vital energy to go over
each part of the body from head to the feet and using slow and
deep breathing.
Actually experience each part of the body is becoming active.
Conclude the exercise by three long breaths.

Om Shanti

Come back slowly to the posture of sitting.

Repeat the aphorism of taking refuge ... [3 times]

Repeat

Vande Sachcham ... [3 times].

1. Perception of rhythmic breathing

 [2 min] practice Mahaprana Dhwani ....

 [5 min] practice Kayotsarga ....
 practiceperception of rhythmic breathing

o [5 min] Perception on the navel ....
o [5 min] Perception in the nostrils....
 [3 min] Mahaprana Dhwani ....

2. Perception of Psychic Centres

 [2 min] practice mahaprana dhvani ....
 [5 min] practice Kayotsarga ....
 practice perception of green colour at the psychic Centre of
Vigilance.

All the three parts of the ears.

 [5 min] right ear ....

 [5 min] left ear ....

 [3 min] Mahaprana Dhwani ....

3. Contemplation through suggestion
 [2 min] practice Mahaprana Dhwani ....
 [2 min] practice Kayotsarga ....
 Contemplation of freedom from drug addiction.

[10 min} Contemplate:

1. I am becoming free from drug addiction.

2. Alcohol / smoking are extremely harmful.
3. It damages liver and the lungs.
4. It increases the probability of heart disease and
cancer.
5. Smoking has an injurious effect on the respiratory
tract.
6. All these drugs and intoxicants are really very bad
things. Now I shall never touch them.
7. I resolve firmly that I will never do smoking / drinking.
8. Now I have become free from the addiction to drug
/smoking / drinking. ....

 [3 min] Mahaprana Dhwani ....

Shades of Passion (LESHYAs):

Spiritual Uplift and Conservation of Natural Resources
Introduction:

The word 'Leshya' (shades of passion) can be explained as

an aura around an individual reflecting the innermost
disposition which one assumes under a given set of
circumstances as well as disposition itself. In view of the
Jain theory of karma, it is the mental disposition or feeling
that influences the soul. Thus the concept of shades of
passion is closely related to the Jain theory of karma.
Further, shades of passion bring about facial and physical
expressions. Thus the total personality of an individual is
shaped by the kind of mental dispositions and inclinations
that one sustains and which are primarily reflected on the
face. The reflection of different kinds of dispositions or
emotional states is a matter of common knowledge to
almost every one of us. When a person gets very angry, or
when he/she is engrossed in a mournful state or when
he/she gets emotionally thrilled with joy, the aura and the
very look on his/her face changes, and we can read his/her
prevailing mental state just from the features of his/her
face. The predominance of a particular feeling or
disposition - good or bad - fashions the total personality
of an individual. The prevailing atmosphere as well plays
a significant role in molding one's disposition and, in turn,
one's personality. An atmosphere of trust and goodwill
produced by the presence of a great soul induces a sense
of optimism and joy in all. It leads to spiritual uplift. Such
spiritual advancement of a person can be deciphered on
the basis of the knowledge of shades of passion. Almost
all yoga-systems including Patanjali and Buddhist systems
have recognized the theory of LESHYAs - shades of
passion.

Six Kinds of Shades of Passion:

Jain scriptures describe six shades of passion (colors).

They are, in order of decreasing intensity, black (dark,
KRISHNA), blue (NEEL), grey (the color of a pigeon,
KAAPOT), yellow (color of sunlight, PEET or TEJOLESHYA),
light pink (color of lotus, PADMA), and white (crystal clear,
SHUKLA). Obviously, the first three represent undesirable
dispositions that result from bad intentions or
inclinations. They have an adverse influence on the
individual's spirit, causing the influx of painful (PAAP)
karma. They also lead to detrimental impact on one's
animate and inanimate environment. Obviously, the worst
shade of passion is the black one as it involves the most
intense emotions and passions (KASHAAYs) of anger,
pride, intrigue and greed. An individual having this shade
of passion has total disregard for his/her own spiritual
well-being and for the welfare of his/her environment -
living and nonliving. The last three shades of passion
result from mild passions - good intentions and design. In
this sense, they are auspicious. The most auspicious
shade of passion is white (SHUKLA). At its highest stage,
it embodies the complete absence of passion and is
achieved by those who are in the state of spiritual
meditation (SHUKLA DHYAAN).
Evidently, each one of the six shades of passion has a
variety of gradations. Further, the six shades of passion
are related to the four kinds of meditations described in
the Jain scriptures. Those who possess black, blue or grey
shade of passion indulge in sorrowful (AARTA) and
inclement (RAUDRA) kinds of meditation, while those who
harbor a yellow, light pink or white shade of passion
practice righteous (DHARM) and spiritual (SHUKA) kinds
of meditation.(2)

Lesya dhyana is perception of psychic colours. In this practice,

we perceive a specific colour on a specific psychic centre. Since,
for a successful meditational session, actual appearance of the
desired colour is essential, it is necessary to know fully about the
quality of various colours. First of all, all colours are divided in
two categories:

1. bright or shining colours which emit or reflect most of the

light falling on it, and
2. dark and gloomy colours which do not emit, do not reflect
much, but absorb most of the light.

Dull and gloomy black, blue and grey are inauspicious, but bright
black etc. are not so.
Similarly bright red, yellow and white are auspicious, but dark
and dull red, etc. and not so.
In lesya dhyana, the following five bright colours are visualised:
1. Green colour as of emerald.
2. Blue colour as of peacock's neck.
3. Red colour as of rising sun.
4. Yellow colour as of sun-flower or gold.
5. White colour as of full moon or snow.

To bring about the actual appearance of the desired colour, it is

essential to concentrate and actually see the colour mentally.
Visualization is the key to this technique. Once it is sustained and
intensified, the mind will project the colour. Actual or coloured
cellophane paper wrapped on the lighted bulbs are useful. When
one looks at a source of coloured light with open and unwinking
eyes for a few moments, he will visualize it with closed eyes.
For actual appearance of colour, steadiness and concentration of
mind is essential. Concentration here means intensified and
sustained visualization of a single colour. As mental steadiness
increases and visualization is intensified, the desired colour is
produced. At this stage the experience is real and not imaginary.
The following table shows the psychic centres, colours to be visualized and what is to be experienced by
intense willing:

Psychic Centres Colours to Intense willing and

be experience
visualized
1 Ananda
Centre of Bliss Kendra Emerald Freedom from
Green psychological faults
and negative
attitudes.
2 Visuddhi
Centre of purity Kendra Peacock- Self-control of urges
neck blue and impulses.
3 Darsana
Centre of Kendra Rising sun Awakening of
intuition red intuition – bliss.
4 Jnana
Centre of wisdom Kendra / Golden Acuity of perception
/ Centre of vision Caksusa yellow – clarity of thought.
Kendra
5 Centre of Jyoti
enlightenment Kendra Full moon Tranquillity,
white subsidence of anger
and other states of
agitation and
excitation.

Chart of lesya –
Lesya Color Kendra Glands

Krishna Black Shakti+Swasthya+ Adrenal &

 Tejas sex organs
Neela Blue Shakti+Swasthya+ Adrenal &
Tejas sex organs
Kapota Grey Shakti+Swasthya+ Adrenal &
Tejas sex organs
Tejas Red Darshan kendra Pituitory
Padma Yellow Center of knowledgge
Top of head

Sukla White Center Pineal

of
enlightenment

Exercise:

1. With your mind's eye visualize that every thing around you,
including the air.
It is coloured bright green.
2. Take a deep breath and as you slowly inhale, visualize that
you are breathing long streams of green air.
Repeat the breathing exercise several times, each time
inhaling green air.
Continue this for 2 to 3 minutes.
3. Focus your attention on Ananda Kendra (Psychic Centre for
Bliss) located near the heart and visualize bright green light
radiating from this centre.
Your full attention should be used for visualization of green
light.
If the light does not appear or vanish after appearance, do
not be disappointed.
Intensify your effort for sustained visualization.
In case, there is a distraction and your attention wanders.
 Return it gently but firmly to the visualization of colour.
(Continue this for two to three minutes)
4. Now visualize that the green light radiating from the
Ananda Kendra fills up the space all around you.
The air that surrounds you is thoroughly permeated with
green radiation.
5. Visualizing this, repeat to yourself mentally the following
words three times: "I realize that 1 am free from my
psychological faults and negative attitudes". (2 to 3
minutes)
6. The above exercise, (steps 3 to 5) by substituting blue
colour for green and Visuddhi Kendra (Psychic Centre for
Purity) for Ananda Kendra. In the end repeat mentally to
yourself the following words "I realize that my sexual
impulses are being brought under my conscious control." (2
to 3 minutes)
7. Repeat the exercise (from 1 to 5) with the following
changes:
1. Colour - Red, (Rising sun)
2. Centre - Darsana Kendra (Psychic Centre of Intuition).
3. Words to be mentally repeated: "I realize that my
intuition is developing".
8. Repeat the exercise (from 1 to 5) with the following
changes:
1. Colour - Yellow (Sun flower)
2. Centre - Jnana Kendra (Psychic Centre for
Knowledge).
3. Words to be mentally repeated: "I realize that my
perceptive capacity is increasing."
9. Repeat the exercise (from 1 to 5) with the following
changes:
10.
1. Colour -White (Full moon).
2. Centre - Jyoti Kendra (psychic Centre for
Enlightenment).
3. Words to be mentally repeated: "I realize that my
passions (anger etc.) and emotions (fear etc.) are
brought under my conscious control."

Anupreksha
contemplating upon the perceptions experienced during meditation.

Anu: afterwards
Preksha: to perceive carefully and profoundly

Anupreksha is contemplation on an ethical value and the technique to

integrate it into the own ethical canon. Those value imbibing exercises
are coupled with breath control, concentration on psychic centres and
colour imagination.
After religious meditation, four anupreksha are generally practised:
1. Anupreksha of solitariness
2. Anupreksha of the transitoriness of life
3. Anupreksha of helplessness
4. Anupreksha of cycle of birth and death.

Anupreksha  is   a   technique   of   meditation   used   for

transformative purpose. The word anupreksha is made up two
sub   words.   Anu+Preksha.   Anu   means   after.   Preksha   means
seeing.   So  anupreksha  would   mean   the   attempt   after   see.
Seeing   should   not   be   confined   to   the   physical   seeing   but
Knowing. I know that 'I want to be stress free or I know that "I
must give up anxiety" or I know "I need to be healthy" & so
on. There are many accomplishments one need to achieve, or
many transformations are demanded in life. Different people
have different habits, and now these habits have to be changed.
How to change them? Habits don't change because they are
working   from   a   deeper   level   of   subconscious,   and   our
resolution is resolving around the shallow conscious 
level of mind. Unless our resolutions reach the deeper level of
mind, the habits acquired by the mind will not change.   It  is
very necessary therefore to take support of  Anupreksha  i.e.
Bhavna.  Anupreksha  opens   the   doors   of   subconsicous   &
sends   a   message   to   it.   In   this   one   uses   the   power   of   word,
autosuggestion, sound, visualization, reiteration & bring about
a change There are many components used in  Anupreksha­
colours, sound, bhavna, thought process etc. This is also auto­
suggestion in a way.

Spiritual Basis of Anuprekshas 
One side of Preksha­ dhyana is ­to watch, only watch. Watch without 
imposing   any   thought.   The   second   side   of   Preksha­dhyana   is­to
contemplate, to think. Contemplation is a great means to attain Truth.
Thought is never wasted; it is only wasted when it is not concentrated
on a single object. We can know Truth only through thought. Many
researches   about   great   facts   of   life   have   been   conducted   through
thought ­ dhyana (Vicar­ dhyana). The process of thought is a very 
powerful   process   of   knowing  the   truth.   It   is   called   'vichay­   dhyana'
according   to   Jain   definition.   It   means   thought   oriented­   dhyana,
contemplation   orienteddhyana;   in   which   thought   is   more   focused.
Scattered and fragmented thoughts cannot become dhyana. When the
thoughts become directed toward single direction, they become dhyana.
Meditation encompasses both thoughtlessness & thoughtfull state. Both
are   aa­in   the   context   of   only   watching   (darshan),   it   is   thoughtless
dhyana.   The   thoughts   flowing   in   a   single   direction   become   'vicar­
dhyanaa'.  Anupreksha  is vicar dhyana.  Anupreksha  means to think
over what was seen during dhyana. We saw that there were vibrations
in certain parts of the body. The atoms were under going metabolism
(chayaapchaya). The basis of this knowing is­preksha. As we see we
apprehend   the   reality.   Now   we   think,   contemplate,   ponder,   the   true
nature   of  the   body.   There   is   a   constant   receiving  and   discarding   of
atoms going on. They are formed and distorted from the body, the 
matter   cannot   be   permanent;   it   also   means   that   the   body  is  'anitya­
dharma'   (transitory   nature).   Thinking   and   reflecting   about   this
momentary nature is anupreksha. Preksha and anupreksha should be
exercised simultaneously. First watch and then think about its results,
and contemplate/reflect. The aim of prekshadhyana is to perceive the
truth by practicing proper way to see and to think. Anupreksha is also
used   as   a   process   of   preksha­   dhyana,   to   do   away   with   false
conceptions and false imaginations. Why has 'anu' been used before 
'preksha'?  Anupreksha  is   to   watch   the   truth­not   by   your   own
perceptions/   prejudices,   instinct   or   imagination,   but   watching   the
reality.

1.'Satyam prati anupreksha' i.e. anupreksha of truth. There are many
eternal truths or realities of life. Here are few to contemplate on
2.  Anitya  Anupreksha  (anupreksha  oftransitoriness)­all this is about
to be left sooner or later. Its nature is devastation and destruction. It is
subject to Metabolism (chaya upchaya). It is fleeting, not permanent
and momentary. It has many states/stages. 
Like the body, Anupreksha of other things can also be exercised. 
3. Asharan  Anupreksha  (anupreksha  of no shelter/refugee)­no one­
family, wealth or matter ­ can be a refuge or shelter. One must search
the way of being refuge or protected within oneself. 
4.   Sansar  Anupreksha  (Anupreksha  of   World)­Living   being   is
trapped between life and death. He is born to die. Sometimes he is born
as an animal, and sometimes as a human being, this cycle ofchange is
eternal. 
5. Ekatva Anupreksha (Anupreksha of Lonliness)­man is born alone
and would die alone. Experience and grief­all these are subjective. 
6.   Anyatva  Anupreksha  (Anupreksha  of   Difference)­enjoyment   of
material   things   and   passion   (Kam)   are   different   from   me   and   I   am
different from them. Matter is different from me and I am different
from matter. The experience ofthe difference from the other. 

7. Ashouch  Anupreksha  (Anupreksha  of Impurity)­this body is not

pure. It perpetually secretes different kinds of secretion like saliva, pus,
mucous, & more (vikar). This is enhances a state of detachment. We
must neither hate or dislike its impurity not stay attached to its outer
looks. Thus asouch Anupreksha is promoted. 

Acharya Mahapragya 
In the practice of Anupreksha we repeat some thoughts in mind again
and again. Two things are important­repetition of thoughts and stability
of thoughts. Keep repeating one thing again and again, it will turn into
reality, and we shall start acting accordingly. We are what we think.
We can sit in the boat of Contemplation and reach any remote shore.
There is no such shore where we cannot reach after sitting in the boat
of   contemplation,   this   is   what   Acharya   Mahapragya   meant   by   his
quote.   We   can   transform   any   thing   any   where.   In   the   field   on
Ayurveda,   we   have   a   similar   example   to   relate.   A   person   who   is
familiar   with   Ayurved   knows   the   difference   between   the   power   of
'ashtputi' abhrak (8 layered mica) and 'sahastraputi' abhrak (thousand
layered). The more the 'putis', intense shall be the power. There is a
great importance of puti, while preparing medicines. In the same way,
ifwe perform any work by adding the repetition of Contemplation, then
no other thought will cause any barrier in it. This is the healer of the
self & that of the other. Anupreksha can be conveyed to others. Others
can   be   influenced   by   it.   Pacifying   others   difficulties,   curing   illness,
transforming others heart, changing their thoughts­all this can be done
by exercising Anupreksha. Ifwe think about it from the viewpoint of
spiritual practice (sadhna), we can achieve forbearance, fearlessness,
sweetness etc.
Experiment of Atma­sanshan 
The   use   of   'Atma­sanshan'   has   always   been   important   in   Indian
literature, and many experiments related to it can be known. There is a
reference in Vedic literature, the great Yogis repeated the following
thoughts with perseverance. ­"let 
speech always be flashing in my mouth. Let pran (Life­force) always
be flowing in my nerves. Let there always be power to see in my eyes.
Let there always be power to hear in my ears." Through this process
they kept nurturing their brains & body. 
Using this power of thought the old Rishis (saints) used to increase
their powers or safe guard their potentials, this is Atma­sanshan (self
hypnotism). They used to save their powers and could live till the age
of hundred years. 
We do use similar powers in our daily life, some times positively  &
some times negatively. Take the incidence of inferiority complex. A
man having inferiority complex weakens all his powers. Here the 
person constantly sends a negative message to the self. Therefore the
use of Atma sanshan is very effective. To keep your powers informed,
to awaken them and to live it is one of the types of Atma­sanshan. To
be   unconscious   of   one's   powers,   to   become   uninterested,   and   to   be
enveloped   in   inferiority   complex,   is   another   type   of   Atma­sanshan.
Both have their own separate effects

Process of Chitt Shudhi (Mind Purification) 
No impurities are accumulated on the Consciouness of a person who
practices anupreksha along with preksha­ dhyana, and neither does his
conscious   get   into   unconscious.  It  is   therefore   necessary   to   practice
Anupreksha. 
 USES of  anupreksha
    
Physical Relaxation ,Behavioral change, Desired change on Reduced
metabolism,developing positive habits, Sufficient blood & Pran Vayu
circulation, Nervous system, Emotional stability, Preksha meditation,
Colour Meditation, Purifying negative Thoughts, controlling automatic
organs & Balancing Automatic nervous system Change in the glandular
secretion, Positive Thinking