विवेचन सारांश

The Way to Meditate as explained by Parameshwar

Bhagavān here had tried to motivate us by telling the various requirements for doing the Yoga of Dhyana. For doing Dhyana, one has to subdue one's mind and body. A Yogi should always reside in serenity, and in tranquility.  He should remain in solitude. Remaining in solitude means seclusion from all thoughts leading to desire. It does not mean that he should remain isolated from everybody. He can remain constantly engaged in meditation only if he has a controlled mind and body. Further he should get rid of all desires and craving for worldly possessions.

There are two key words here:

• Nirashis - free from desires and aparigrahaḥ - free from desires for possessions 
• Parigraha - means attachment to things, opposite to it is Aparigrahah which means free from the attachment to material objects.

Some of us have a tendency to accumulate things and preserve them even when these objects have outlived their utility. For example, even if we outgrow our garments, we nevertheless keep holding on to them for a long period of time. We simply cannot let go these possessions. Holding on to possessions like old clothes, books or objects is Parigraha and getting rid of the desire to hoard things is Aparigraha. We are many-a-time so possessive about our things that we end up carrying unnecessary stuff during our travels. Instead of travelling light, we end up carrying suitcases filled with unnecessary objects.

This possessive tendency of human beings makes them accumulate material objects beyond their requirements. Throughout their lives, some people are busy in buying and gathering properties. It goes without saying that such people can never practice detachment. They are always attached to their wealth right up till their death. Detachment or letting go is the key to mental happiness and leads to bliss. The more one is possessive, the more one is attached to the material world. Such a person cannot have a thought- free mind, which is a basic requirement for meditation.

Sharanandji Maharaj used to always say, a person can only meditate if his tax or his tasks are not pending. What he meant was, if a man has some pending work to be done, he would not be able to concentrate on meditation. That means pending work bothers intermittently and mind becomes vikshipta or scattered.  

Many a time it so happens that when we have lots of works in our to-do list and pending tasks waiting to be completed, our minds remain pre-occupied with those thoughts and under such an agitated state, if we sit down to meditate, we are not able to meditate or do Dhyana in the true sense, although, it may appear to us that we are meditating.

Our scriptures define meditation as Samana Pratyaya Pravaha. The Yoga Sutra defines meditation as 'Tatra pratyaya ekatanata dhyanam'. A balanced, continuous flow of attention directed towards the same point or thought is meditation (dhyana). Here, Bhagavan explains that during meditation, one should remain in seclusion to avoid any disturbances from the external environment. If one is in contact with the external environment, people and worldly activities, it is easy for the mind to get attached to the worldly thoughts. When the mind is worldly, the tasks or activities related to the material realm tend to replay in the mind as repetitive thoughts. Whereas meditation is to constantly focus the mind on the same point or a single thought.

Before we start any work, we need to make ample preparations for the task. For example, when we cook, we first need to understand the process that is required for the task. The practice of meditation too requires a similar set of preparations. In this shloka Parameshwar is enumerating the sitting postures and the environment required for meditation. 

Before sitting for meditation, one should ensure his/her seat is neither too high nor too low. The seat is to be prepared by spreading some Kusa grass and over it a deer or a tiger skin over which a cloth is to be spread out. As per our Śāstras this animal skin, which is required to be put, is to be obtained from the body of an animal that has died a natural death instead of having been slaughtered.

This arrangement enables the mind to focus better. Kusa acts as a nonconductor of electricity. The purpose of sitting on a Kusa Asana is to ensure that the electric current of our body does not pass to the earth. A bed, a swing or fashionable furniture are not good for meditation. The meditation seat should not be too high either lest  one feels dizzy.

Once seated as specified in the previous shloka, one should practice restraint to desist the mind from wavering. The endeavor should be to stop the mind from wandering. Once the thought process is brought under control, automatically sense control happens. Let us take the example of water contaminated with mud. If the muddy water is left undisturbed for some time, the mud settles down and the clear water is visible. In the same manner we should focus on one thought only. This is the way meditation is to be practiced for mind purification. Only with a highly purified mind can one witness and experience Brahmān or Atman which is the highest purified absolute entity. Our effort should be to identify ourselves with that purified Self and not with the body and mind. Vedanta teaches us that we are part of the Absolute and not a single entity, a body.

Ramsundarji Maharaj had said that ultimately, everyone will get moksha. Of course, those listening to his discourse were astounded by his statement. He further clarified that everyone would get moksha; however, WHEN they will attain it, and in which lifetime will they get an insight into the true nature of their ‘swaroopa’ is something even HE does not know! That would depend entirely on our state of readiness and eagerness to start our spiritual journey. For the devotees and students belonging to the Geeta Pariwar, this journey has already started!

In this Shloka, Bhagavān has described the exact position of body while one is meditating. Bhagavān explaines how one has to hold the body steady in order to control the mind. One should hold the body; the head and the neck erect while sitting straight. Sitting in this posture, one should gaze at the tip of one' s nose, not seeing any other object. Here the word SWAM which means Own is explicitly mentioned in order to emphasise that the tip of the one’s own nose should be the only thing to focus on. Constant and complete absorption of the mind is what is being talked about here.

All of us have read in the Mahabharata story how in the course of an archery test, Raj Guru Dronacharya asked all the participants what they could see. All but Arjuna replied that they see other objects alongside the target bird. Only Arjuna had replied that he has seen nothing other than the bird, which was his target. This one-pointed should be our endeavor when we sit to meditate. One pointedness is to be practiced intensely.

Dhyana is, after all, Sama pratyaya pravaha or single-minded focus.

In Brahma sutra and in the Prakarana, there is a discussion between the Purva pakshi and the Uttar Pakshi. Purva Pakshi plays the role of the devil’s advocate and helps one in Supreme realisation through debates. The issue put forth by Purva Pakshi was, can one meditate while walking or sleeping? Since thought control is difficult while walking or lying down, the Vedantas discouraged this practice. Sitting erect, while concentrating only on the tip of the nose and not seeing any other object helps focusing on a single thought. With continuous practice all the thoughts will gradually vanish.

Bhagavan further explains the next steps of meditation.

One who is Prashanta Atma that is to say one who is serene, and who is vigata-bhīḥ that is fearless and practices Brahmacharya should sit in Yoga thinking of HIM (Ishwara) with a calm mind. Brahmacharya here means not only without kama Vāsanā but without any sort of allurement in mind. A Yogic mind is always dedicated to communication with Paramātmā and Paramātmā alone. A Yogic mind always thinks of Brahman which is supreme and purest.

Ramakrishna Paramahansa, a great Yogi of 19th century had died of cancer. He had started having acute pain towards the end. People around him suggested that he get rid of his pain through Hatha Yoga as he was a Sadhaka himself. His reply to this was, how could he concentrate on his body leaving behind the thought of his beloved Paramātmā? RamaKrishna Paramhansa, was a Yogi with unparalleled devotion to Ishwara. He used to always stay in a meditative state. His mind and the thought of Paramātmā shared the same umbilical cord. He said that if he were to concentrate on the cancerous part of his body, then he would have to withdraw his mind from Paramātmā which was for him, was an unthinkable proposition.

He used to remain in meditative state most of the time. Seeing him, his disciple Narendranath, later known as Swami Vivekananda also started meditating for long periods. Sometimes days used to pass by, and Vivekananda would sit in deep Dhyana. Vivekananda started loving his immersed meditative state when he would get united with Paramatma. Seeing Swami Vivekananda thus, his Guru Paramahansaji reprimanded him, reminding him that he also needed to do his Karma. His divine birth was ordained with the purpose of spreading divinity amongst people. His destiny lay in serving society as well, and not just in meditating. Hence Karma Yoga is equally important.

For a major part of life, Sant Kabir remained in meditative state through Bhakti Yoga. His very famous Doha states whatever he does, that is to be considered his Puja and hence wherever he goes, he finds Ishwara there.

Always keeping the mind balanced and controlled in this manner and ever abiding in HIM, a Yogi’s mind attains the much-desired eternal peace culminating in Mokshya.

चञ्चलं हि मन: कृष्ण प्रमाथि बलवद्दृढम् |
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् || 6.34||

Arjuna said mind control is next to impossible. it is a fluid like air that shifts goal posts in no time. It is restless, turbulent, strong and obstinate. To this Bhagavan agreed and said it is difficult but not impossible. Only with practice can one achieve mind control. Practice makes a man perfect. Therefore, practice meditation.

 Bhagvan had replied,

असंशयं महाबाहो मनो दुर्निग्रहं चलम् |
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते || 6.35||

Bhagavān had not refuted what Arjuna said, rather HE agreed that Arjuna was absolutely correct; the mind is indeed very difficult to restrain. But there is a way out. By practice and detachment, it can be controlled. It is difficult but not impossible. The word possible lies inside the word impossible. Controlling mana/mind is the key and then only can meditation be possible; through meditation one can achieve Salvation or MOKSHYA which then culminates in ultimate peace and eternal bliss. That is NIRVANA. That is the state in which we merge with Paramātmā.

Again and again, Bhagavan reiterated in Geeta, that all beings are HIS part, and they are not separate from HIM. All of us are HIS ANSHA. We all are only an appearance in HIM. HE said,we should come forward and make efforts to reach HIM, HE will then draw us into HIM and then we will merge into HIM. 

Chapter15 sloka7 reiterates the same.

ममैवांशो जीवलोके जीवभूत: सनातन: |
मन:षष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति || 7||

The embodied souls in this material world are HIS eternal fragmental parts. Bhagavān said human beings are deluded. Bound by material nature, they are struggling with the six senses including the mind. Bhagavān had explained all these to us through various Slokas. Now it is up to us to generate that feeling within us that we are part of Param Brahmān. And when we start feeling that we have become part of him. Then we would forget our separate existence.

In this sloka Bhagavān lays emphasis on balanced food and adequate sleep. Yoga is not possible on the part of a person who either eats too much or too little. Yoga is also not possible when one either sleeps too much or sleeps too little. Food and sleep are required for the body. However, everything has to be controlled. These should be neither in excess, nor in a miserly measure.

After explaining the qualities of one who cannot meditate, Prabhu further explains the qualties of those who can meditate. 

In the next shloka HE explains the norms of behavior and action that can make one achieve a union with HIM.

• Yukta aharas viharasa means being moderate in eating and recreation.
• Yukta swapna-avabodhasya means being moderate in sleep and wakefulness.

The word ‘Aahar’ alludes not just to the food we eat for our bodily maintenance, but food that is needed for the Soul. Meditation, prayers, perusal of holy wisdom from texts like The Gītā and The Ramayana, and absorption in the thoughts of Sri Bhagavān are the ‘Aahar’ that can gratify the Soul. There are umpteen number of stories of how Yogis used to endure their physical pain only by focusing mentally on Paramātmā. Just like eating or drinking water is a part of our daily chores, similarly meditation, worshipping and chanting should be incorporated into our routine.

Manasa, vacha, karmana are three Sanskrit words. The word manasa refers to the mind, vacha refers to speech, and karmana refers to actions. All the three have to be balanced. There are some prescribed guidelines so as to how one should divide the 24 hours into various activities.

• 6 hours for eating, other daily chores and recreation.
• 6 hours for action or karma either for earning livelihood or serving the society.
• 6 hours for sleep
• 6 hours for constant remembrance of the Divine, other spiritual practices.

Only to perfectly controlled mind, free from longing for kama and desires, does Yoga come easily. Kama is not only sexual desire; it is longing for anything. The tide of desire creates storm in the mind. Desirelessness makes the mind pure and peaceful, perfect for reunion with Ishwara through Yoga. With thorough discipline, some people learn to withdraw the mind from selfish cravings and focus on the Self. Such persons are said to be in Yog or united with Paramātmā ; they are Yogis.

Akhandakara chitta briti implies - “the unbroken or unending knowledge of Self as one's true identity,”

This happens only when we focus only one thought, that is Brahman. If other thoughts are destroyed mana is destroyed. Mana being destroyed implies that Avidya is destroyed leading to the dawning of Jnana. Jnana then leads to ultimate bliss and Mokshya.

In a gist, when one’s mind is completely absorbed in divine consciousness, undisturbed by the worldly desires and the material pleasures that arise from the senses, then one is said to have achieved perfection in Yoga.

The session ended with Hari sankirtana and was followed by queries from the viewers.

Q and A

Nanak ji

Question: When did the Samvada that is the conversation between Sanjaya and Dhritarastra take place?

Answer: Sanjaya had seen everything, but he was again seeing it with his Divya Drishti on the 10 / 11th day and narrating the happenings on the war field to Dhritrashtra.