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Dhyan

 

Meditation
 
 
There are different views on meditation and its technique. To some the concentration of the mind to a single focal point is meditation and for some meditation is the integrity of all mental faculties and for some others it is to achieve a state of thoughtlessness but in the scriptures of yog, meditation is one of the instruments of yog to restraint the instinct of mind and keeping it free from craving of materialistic objects and pay ceaseless attention towards the Supreme God.
Meditation is the integral instrument of Yog. Yog means union. The experience of union of soul with Supreme is yog. When the mind is polluted the instinct becomes very unstable and runs after physical objects and thus experiences misery. When one controls such mind that is distracted by the physical and material objects and directs it to contemplate on the Supreme Lord, one experiences the 'yog' union.
 
Yōgaścittavr̥ttinirōdhaḥ
 
(Yōga darśana 1/2)
 
Yogas= Yoga; chitta = impression caused by the wavering mind in the conscience
vritti = instincts, continuously changing as per the change in the surrounding
nirodhah = restraint
The restraint on the instincts which causes unstable/changing mental pattern is Yoga.
When one restraints the instincts or controls the unstable mental state or changing mind by determination then one becomes soul conscious and finds oneself as a one who witnesses. That is why maharishi has said
 
Tadā draṣṭuḥ svarūpē̕vasthānam.
 
(Yōgadarśana 1/3)
 
Tada = then; drastuh = one who witnesses; swarupe = in form of one's self; avasthanam =  state
Then the self (soul) achieves the state of being where one is who witnesses.
Mahamati Prannath says, O seeker, you must know yourself first, and without knowing yourself how can you ever know the Supreme God of beyond?
 
Pēhēlē āpa pahēcānō rē sādhō, pēhēlē āpa pēhēcānō.
Binā āpa cīnhē pārabrahma kō, kauna kahē maiṁ jān'yō..
 
(Kirantana 1/1)
 
 
Accumulation of sins and virtues in many lives (birth-death) creates impression on the mind (chitta) which causes delusion or impurities in the mind. The instinct of such polluted mind is highly unstable.
Out of habit the physical objects attract the mind towards it and thus distract the mind from the goal and thus further pollute it.
Just like one cannot see reflection in shaky and murky water, similarly the soul cannot be realized in a deluded and unstable mind. Hence the first and foremost task is to purify the mind (chitta) and direct its instincts towards God and then one can experience the soul and the Supreme.
To those whose mind is not stable, Maharshi Patanjali has prescribed to restraint the instincts of mind by practice and renunciation and discussed this at length because the root of penances is to purify the dirt/disorder of the mind (chit). The nature of human being has become such that it pretends to be pious and pure, hides disorder of the mind within and externally shows off to others how perfect one is. For such people Mahamati Prannath has said
 
Andara nahīṁ niramala, phēra phēra nahāvē bāhēra.
Kara dēkhā'ī kōṭa bēra, tōhē nā milō karatāra..
Tōlōṁ nā pi'u pā'i'ē, jōlōṁ na sādhē dila..
 
(Kirantana 132/1,2)
 
“The within is not pure, again and again cleanses without (When the mind within is impure and repeated cleaning the body does not lead one to the Supreme God).
Mere display of doing good for million times can never lead one to God.
The Beloved is not found until one has purified the heart by practice.”
Unless one has purified the inner self, the mind stays controlled by the instincts and cannot focus on realization of God. No matter how much one display of being pure and performs external cleaning one cannot attain God. When one becomes pure, pious and kind within as one portrays to others then one will experience closeness to God forever.
 
Jaisā bāhēra hōta hai, jō hōvē aisā dila.
Tō adhakhina pi'u n'yārā nahīṁ, māhēṁ rahē hilamila..
 
(Kirantana 132/4)
 
What one displays oneself to others about the self, if one is the same within the heart, then the beloved is not away for half a moment and resides within the self and is one with the self.
When there is harmony in mind, speech and deeds then one can realize the real self and thus the Supreme.
Maharshi Patanjali says 'apar vairagya' (lesser renunciation) is to forsake the materialistic pleasures and desire to go to heaven(swarg lok) etcs while renunciation (vairagya) is to understand the Supreme soul (Paramatma) God and get attracted to God and liberate oneself from the control of nature(prakriti) or natural qualities(gun). In reality, renunciation means end of fondness of physical and materialistic objects (departed passion) and beginning of attraction towards God (special passion). By penance and conscious ceaseless practice with determination of above said renunciation a common person can restraint the instincts of mind away from physical and material objects and direct it towards God. The path to control of mind is practice and renunciation.
 
Abhyāsavairāgyābhyāṁ tannirōdhaḥ.
 
(Yōgadarśanaḥ 1/2)
 
 
By practice and renunciation one can achieve the restraint.
But whose heart is purified in previous births and has become pious, there is no need to go through penance which takes a very long period of time, there is a very easy path that is love and Maharishi Patanjali has indicated about it in 'apar vairagya'. Such a person surrenders oneself to God and under the shelter of God, controls the instincts that run towards objects and directs all the instincts towards God and tunes the self in the love of God. To restraint the instincts of mind, Maharshi Patanjali explains special technique for superior seekers.
 
 
Īśvaraprāṇidhānādvā
(Yōga darśana 1/23)
 
Ishwara= Supreme God; pranidhanat=surrendering of life, dedicated devotion; va = or
The higher level seeker surrenders the self totally to God and thus controls the instincts of mind.
In various scriptures the penances are classified in two paths seekers follow as per their capability.
 (1) Piplika marg - path of ants and (2) Vihamgam marg path of birds.
By doing penance for very long time one can experience God from the Piplika marg. There will be lots of obstacles and the penance could be halted due to some difficulties then one has to struggle for many more births and not all seekers become successful. Considering different conditions and facing varied circumstances the seeker can easily get distracted and can go totally off the spiritual track. That is why this path is called Piplika marg which means path of ants.
The second way is Vihangam marg or like bird's path. Like the bird with the help of wings can fly high up in the air and reach the goal instantly what ants would take many life times to reach and considering the obstacles, hurdles, difficulties the ants must face, it is possible they might not even make it. Thus by walking the path of Piplika marg, one cannot attain God. In Shrimad Bhagavatgeeta Shri Krishna has said the same.
 
Manuṣyāṇāṁ sahasrēṣu kaścit yatati sid'dhayē.
Yatatāmapi sid'dhānāṁ kaścit māṁ vētti tattavataḥ..
(Gītā 7/3)
 
One out of thousands of human being, seeks and works towards God realization and out of thousands of such seekers actually few one knows the reality of God. Very rare person seeks God and one out of thousands of such seekers actually make it.
Mahamati Prannathji has explained both spiritual paths and said.
 
Pantha hōvē kōṭi kalapa, prēma pahum̐cāvē minē palaka..
 
(Parikramā 1/53)
 
While other paths take millions of eons; love takes in a moment of wink
Any other spiritual practices are piplika marg and will take millions of eons to reach God but the love can take in a moment because God is not far away. It is due to the veil of ignorance one cannot experience God and thus the being is separated from God and assumes God is far away. Deep in our mind there is darkness of self-ignorance and that is why Mahamati Prannath ji says,
 
Tū āpa hī n'yārī hōta hai, piyu nahīṁ tujha sē dūra.
 
Paradā tūṁ hī karata hai, antara na āḍē nūra..
 
(Kirantana 132/5)
 
 
O soul, it’s you who distant the beloved from yourself, beloved is not away from you,
You have veiled yourself and there is no other obstacle between you and the enlightening. The veil is at your end and not at the side of God. So when you lift the veil you will find God is so close to you.
That is why Mahamati Prannath advises to consider Vihangam marg(Path of Bird). Like a bird takes flight with the help of two wings, O seekers! you fly too with wings of knowledge and love. That is why Mahamati Prannath has given tartam gyaan (knowledge that emancipates all the darkness and sails out of the ocean of misery) and instructs to consider the devotion out of love. When one's heart is filled with knowledge and love then one does not make an effort to fly up, one will find that one is already enjoying the company of Shri Raj the Supreme.
 
Ō khēlē prēmēṁ pāra piyā sōṁ, dēkhanakō tana sāgara mānhi.
(Kirantana)
 
Such seekers though are physically present in this world seen performing worldly tasks but within ceaselessly the soul dwells with Supreme absolute Brahm (poorna brahm paramatma) and sport with him lovingly.
Maharshi Patanjali has considered Dharana (training the mind to bind to something),dhyan (meditation) and samadhi (contemplation)  are integral tools of Yog.  To direct the instincts and the mind to one focal point - God is called Dharana and give it ceaseless continuity is Dhyan and when the mind gets dissolved totally and only the focus of the mind on God remains is called Samadhi.
देशबन्धश्चित्तस्यधारणा
 
Tatra pratyayaikatānatā dhyānam.
Tadēvārthamātranirbhāsaṁ svarūpaśūn'yamiva samādhiḥ.
(Yōgasūtra 3/1,2,3)
 
desabandhah = binding to one place; chittasya = of the mind; dharana = concentration
Dharana is binding of the mind to one place, object or idea.
tatra = therin; pratyaya=  flow of cognition; ekatanata = continued; dhyanam = meditation
Dhyana is the continuous flow of cognition toward the object of focus.
Tad Evarthmatra Nirbhasam Svarupa Sunyam Iva Samadhih
Tad eva = that  itself, arthamatra = the only focal point, nirbhasam = being aware of; swarupa = form of the self ; sunyam= nothingness, devoid of; iva= as if ; samadhih = contemplation
Samadhi is that state of mind when one finds absence of the form of the being and only the presence of awareness of the object of focus.
The self and the object of focus become one.
Thus for God realization dharana, dhyan and samadhi are integral tools of God realization and one must not take those separate entities but three stages of the meditation, the preliminary is dharana and ultimate is samadhi.  That is why for God realization meditation is the best technique. Meditation focuses the instincts of mind towards God, ends the body consciousness, surrenders the ego totally and experiences God. This is the reason why the higher seekers whose heart is already pure because of good company and seeking God for many lives, favour the technique of surrendering to God totally than any other techniques because only by surrendering the self, the true samadhi is attained.
 
Samādhisid'dhiḥ īśvarapraṇidhānāt.
(Yōgasūtra 2/45)
 
samadhi= contemplation; siddhir = attainment; Isvarapranidhanat = by total surrender to God
By total surrender to God , samadhi is attained.
Devoid of love surrendering the self is not possible, that is why Mahamati Prannath has advised the love as the best technique for God Realization. The heart where love sprouts, the world becomes a dream and that person effortlessly and ceaselessly stays in the state of samadhi and thus is liberated from the being ness.
 
Utpanna prēma pārabrahma saṅga, vā kō supana hōya gayō sansāra..
(Kirantana)
 
When the love for the beloved Lord of beyond is sprouted in the heart, for them the world becomes mere dream!
Such loving souls also attain oneness, equality in all beings. Those who have oneness in all, their attention are towards God and not towards physical objects. The detachment from the painful relationship of the world is also called Yog in Bhagavat Geeta.
 
Tadvidyād duḥkhasanyōgaviyōga yōgasan̄jñitam.
 
(Gītā)
 
 
Because the detachment from the physical objects only can make one realize the eternal relationship with the Supreme, through love one will experience God sooner, that is why love is considered the most important factor in spiritual growth. It is so that love is the form of God itself.
Mahamati Prannath says prem brahm dou ek hai. Love and the Supreme Brahm(God) the duo are but one.
 
Prēma brahma dō'u ēka haiṁ. (Parikramā 2/....)
Prēma sārē bandhanōṅkō tōṛa dētā hai aura sārē banda dvārōṅkō khōla dētā hai. Yathā,
Prēma khōla dēvē saba dvāra, pārakē pāra piyākē pāra.
(Parikramā 3)
 

The love breaks all the bondages and opens all the channels towards the beloved who is beyond of beyond.
Even a sinner if abstains from wicked deeds and becomes mad in the love of God, becomes liberated from all the bondage of committed bad actions and experiences God. Nothing is as powerful as love. The person absorbed in the devotion of God becomes free of fears of the world and becomes very courageous and brave. Mahamati Prannath ji says
 
Vākō āga khāga vāgha nāga na ḍārāvē, guṇa aṅga idrīyōsē hōta rahīta.
Ḍara sakala sāmmī inasē ḍarapata, yā vidha pā'i'ē prēma paratīta..
(Kirantana 9/3)
 
 The person with love in the heart rises above the instincts and senses and thus is not afraid of the fire, weapon, wild beast like tiger and is devoid of the instincts(gun=3 qualities) and senses(indriya). All the fears actually are afraid of such person, thus one gains the love from strangers too.
 
Ahinsā pratiṣṭhāyāṁ tatsannidhau vairatyāgaḥ.
(Yōgadarśana 2/35)
 
ahimsa pratisthayam tat samnidahu vairtyagah
Ahimsa= non-violence, pratishthanam = having established ; tat = in it; samnidhau= presence; vaira = hostility ; tyagah = given up
In the presence of firmly established non-violence, all hostilities come to an end.
In the ancient times in the vicinity of pious hermitage tiger and deer would live together because of the firm establishment of non-violence in the hermits which could change the instincts of the violent tigers.
One can summarize all that said above that to realize God, meditation is the main technique and it is directly proportional to love that is more is the love faster and clearer will be the experiences. If one has innocent and pure love like Nijanandacharya (founder of Nijanand) Shri Devachandraji Maharaj had, then one can see God just like he did. Thus it is said; the many great rishis were trying for many years through practice of meditation to establish the image of the Supreme God Shri Krishna at least once in their heart while loving gopis mad in love of Shri Krishna ceaselessly sported with Him. This easy technique of gopis is of love. If we could fill our heart with love then we can feel the same what gopis felt or experienced (sporting with the Supreme). One must initiate the spiritual seeking by meditation.
After getting to know the importance of meditation one must learn the process and technique of meditation. Like worldly skills there is no certain method for meditation as all the attention is to purify the aberrations in the conscience.
The method of restraint is related to conflict, when one gets peaceful and has prolonged good mental health then only one can meditate. Common people consider the state of no thoughts as meditation but this could be one part of pratyahaar an obstacle in samadhi -contemplation. Being in a state of no thought is just one stop but not the destination. The final destination is God realization. When asked to many meditators whether they could experience God realization the most answered they did not but they did experience a type of happiness then one must understand it is the state of no thought. Some seekers concentrate on various chakras and by activating the potent of these chakras one can vision scenes of outer space within this universe. In this way by activating agya chakra, the extreme sensory objects can be seen and many achieve some siddhis too, in reality all such gains achieved are worldly. God is different from all such gains. One can experience God only through love thus a seeker must reject the attachments, malice, cheatings, deceitfulness, pretensions, hypocrisy and fill oneself with love. Progressing in the path of love, in some unique way for some time one experiences God.
The form of love is unspeakable. The supreme celestial souls surrender themselves totally to the beloved God and liberate themselves from all sorts of conflicts and experience the eternal (who has no beginning and end ), aksharateet (beyond Akshar brahm)absolute brahm Shri Krishna Shri Rajji. Such meditation is devoid of restraint method.
 
Dvāndvātītē pathi vicaratāṁ kō vidhiḥ kō niṣēdhaḥ.
 
For those who walk in the path of conflicts for them how can any techniques or restraints ever help?
Thus Shankaracharya has said about meditation
excerpt from vivekchudamani
 
Lakṣyē brahmaṇi mānasaṁ dr̥ḍhataraṁ sansthāpya bāhyēndriyaṁ,
Svasthānē vinivēśya niścalatanuścōpēkṣya dēhasthitim.
Brahmātmaikyamupētya tanmayatayā cākhaṇḍavr̥ttyāniśaṁ,
Brahmānandarasaṁ pibātmani mudā śūn'yaiḥ kiman'yairbhramaiḥ.. (Vivēka cūḍāmaṇi 379)
 
Keep your inner mind(chhita) focused towards one target God and firmly stabilize the senses and direct it inwards (focus within) and pay no attention towards the body just keep it immobile and engrossed in this state experience the union with God and through the soul drink the everlasting nectar of bliss of Supreme Brahm. O seeker, what you have to do with the false words of illusionary world.
The meditation is successful when the mind ceases to run after physical and materialistic objects and full with love and devotion focuses on God.
Though the method of restraint is not very important yet to the loving seekers (Sundarsath) to begin their spiritual journey some guidelines of techniques, processes and the time must be given.
At brahmmurta (beween 3 am and 6 am) after daily ablution, select a place like temple room or some clean and pure secluded place, spread a mat, face toward north or east and sit in a squatting position. Close the eyes and do not allow the mind to waver anywhere and with love begin meditation on Shri Rajji. Consider Shri Rajji Shyamaji are sitting in the throne right in front of you. Visualize you are seeing them with love. You can take the help of photo of Rajji Shyamaji printed by Navtanpuri Dham, this photo is made for meditation. First see the photo of Rajshyamaji well with love and then visualize the image of Rajshyamaji zillion times illuminating beauty. Do not let the thoughts cross your mind. Visualize Shri Rajji Shyamaji is sitting in front of you and awe struck with love you are seeing them. The mind will give a slip and the instinct will try to change the mental thought waves from here to there but you do not pay any attention to any other subject or objects and firmly direct the attention towards God. As you see the image with more love the better you will feel. From half an hour to one hour practice the meditation. Even while traveling practice the meditation at the decided time. Keep aside a seat mat for the meditation. After the meditation treat yourself with hot milk and those who become successful in meditation they must add ghee to the hot milk.
Your experience depends on the purity of conscience. If you are supreme celestial soul then their conscience is pure and the heart is devoid of deceitfulness and they will experience within few days of practice. In kalash granth the trait of supreme celestial soul is given, such pious hearted soul in extremely short period of time get sacred unworldly experiences and can realize Rajshyamaji and they will see them in meditation. This depends on the measure of love and purity of conscience. For all other souls depending upon the devotion, faith, firm belief and ceaseless practice definitely can experience RajShyamaji to some degree. Due to the lust, anger, greed, attachment, pride and ego the conscience becomes impure and the instinct of the mind becomes highly unstable and thus to pay attention towards Shri Rajji is not easy. Prior to meditation sitting in the same mat, do some yog posture and do bhastika, anulom bilom pranayam rapidly, this practice will bring stability to wavering mind, that is why one must learn little bit yoga postures and pranayam. Try to do yoga postures for at least 10 minutes this will bring stability and steadfastness.  pranayam and postures can only assist but the God realization is attained only by love.
That is why Mahamati Prannath ji said,
 
Nisa dina grahi'ē prēmasōṁ, śrī yugala svarūpakē caraṇa.
Nirmala hōnā yāhīsōṁ, aura dhāma varanana..
 
Nijanand founder Shri devchandraji Maharaj always experienced God in his meditation and would visit Paramdham. He always felt the felt closeness with Shri Rajji. He had built a meditation room for his daily meditation. In meditation he would always see Shri Rajji and experience the various sport of Shri Rajji. Mahamati Prannathji also in meditation saw Shri Rajji, Shyamaji, all other supreme celestial souls and also experienced the Raas leela In this way he could see Rajji, Shyamaji, soul and Paramdham in meditation and thus he could give us the detail of Shri Rajji, Shyamaji and soul (the features,ornaments etcs). Satguru Dhani Devchandraji even manifested the Jamuna while describing river Jamuna of Paramdham. In this manner many supreme celestial soul like Laldasji, Jugaldasji could see Rajshyamaji and Paramdham in meditation. And many other saints also have experienced Shri Rajji.
In Nijanand Sampraday Shri Krishna Pranami dharma chitwani (contemplation of the leela and description of Paramdham) in the meditation is very important. To contemplate different leela of Paramdham is called chitwani. Even the asta prahar (8 times in 24 hours at 3 hours span ) sevapooja is also chitwani. The first early morning sevapooja is of paramdham leela and evening sevapooja is braj, raas and jaagani leela chitwani. While reciting the sevapooja if one could do the contemplation as well then one could feel to be included in the leela. Mahamati Prannathji describes those who have once successfully attained meditation and chitwani, their state of living changes as per the following couplets
 
Khātē pītē uṭhatē baiṭhatē, sōvata supana jāgrata.
Dama na chōṛē māsūka sōṁ, jākī asala haka nisabata..
 
Such soul who are really related to the Supreme, while eating or drinking, sitting or standing, dreaming, sleeping or being awake in every action and state of living experience the beloved Lord and would not let go this joy of closeness even for a single moment. Such soul has in reality has related themselves with their beloved Lord in true sense. Sundarsathji, let us firmly strive in such way that our mind meditate on Shri Rajji all the time. All the materialistic objects no matter how great it may be are perishable. So not paying attention to Shri Rajji for pursuing such perishable objects can only be called ignorance (devoid of that understanding which is good for us). Thus by the tartam gyaan (wisdom which sails us across the darkness and saves our soul) let us understand this mystery of life and by devotion along with love and surrendering meditate on Shri Rajji’s feet and experience Him thus make our life meaningful.
 

 

 

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20 Jun 13

Mikael

There is a critical shroatge of informative articles like this.
04 May 13

manda bhavsar

i like this blog pranamji pl send more blog these site
22 Mar 13

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I LIKE THIS BLOG
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Anjana Likhyani

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