17. Camp Seventeen : Meditation

The word ‘ Meditation ’ literally means to think, to brood, to contemplate or to perceive. Meditation is not an activity which can be completed by alloting some time in life. In fact, to live an awakened life with full awareness is meditation. Swami Vivekanand writes in ‘Rajyoga’ by giving a common definition of meditation : ‘When mind is cultivated to cling to any internal or external spot, it is energized just to flow towards that spot as a ceaseless continuous stream. This condition is known as meditation.This state of meditation is the supreme condition of our existence.’

According to Patanjali’s Yogsutras, in eight fold yoga, after six steps of yogic practice for yama (restraint), niyama (culture), asana (posture), pranayama (control of psychic prana), pratyahara (withdrawal of senses), dharana (fixed attention), on seventh step comes meditation. When mind is cultivated during above six practices, it naturally settle in the seventh state of meditation with ease. Meditation is as natural and easy as that of sleep. The only difference between the two is that after sleep, mind comes to the waking state without achieving anything. Whereas in meditation, it fetches some rare experience. To go beyond mind, some processes are required as a prefacial ground of meditation. As long as thoughts, desires and bodily attachments exist, meditation is not accessible.

Regarding this, Bhagwan Swaminarayan says in Vachanamritam : ‘When Jiva, the observer perceives the Antahkarana (the group of mind, intellect, subconscious mind and ego), a devotee forgets his physical body and the objects of pleasure attached to it. The thought which becomes constant between the Antahkarana and the observer (self), with such a line of thinking, the nature of mind, intellect,subconscious mind and ego should be understood. Thenafter when one observes the thoughts in Antahkarana, a stage may come when the thoughts come to an end and then one should meditate upon the form of God. But as long as the thoughts and desires dominate, one should observe such thoughts and desires but should not meditate.’ (Sarangpur-12)

Our consciousness generally manifests in the disguise of thoughts. It experiences as much oneness with each thought, whether it is of pleasure or of pain, that it feels the immediate experience of happiness or sorrow as per the quality of relevant thought. we have to make our consciousness free from the web of thoughts for going beyond the feelings of mirth or miseries. It is the only easy wayout for that is to perceive the thoughts without any attachment. If the thoughts are observed with awareness; our passions, cravings and desires are better understood. When we consciously observe our thoughts and instinctive urges, none of those tendencies or instincts are left to be so strong as to drag us with them. Only our awareness, just as light-house, brings our consciousness out of the ocean of thoughts and fetches it beyond mind to the entire peaceful calm state of no mind.

Bhagwan Shri Swaminarayan has distinctly explained in Vachanamritam the intricate subtle philosophy about how our mental emanation becomes steady in the form of God by means of meditation. According to the opinion of Lord Swaminarayan, inspite of being formless, the emanation of our eyes is physical and primarily full of earth element. So as a result, when that emanation is kept steady in the form of God, it first appears to be yellow like a thin string. Just as a spider knits its cob-web between two pillars, our emanation becoming attached between Antahkarana and the form of God like a spider, the emanation full of earth element transforms into water element comprised white in colour. As meditation proceeds, this white emanation turns to red full of fire element. When that emanation becomes full of Vayu (wind) element, it seems blue and lastly when it becomes full of ether element, it appears black in colour. Thenafter when the emanation becomes Nirgun (beyond three Gunas) by dominating the importance of five elements, it seems to be very illuminating and turns into the form of God. (V-8)

Thus when the mental emanation becomes Nirgun by means of meditation, the soul visualizes the divine form of God. Then the existence of mind disappears. Just as a caterpillar turns itself into a bee by meditating upon bee, the soul attains the form of God by meditating upon God. But he does not become God Himself. In the continuation of this discussion, Bhagwan Swaminarayan talks in Vachanamritam Gadhada L-37 : ' In fact, Only God is like God; no one else can even compare to Him. Also, a devotee in the abode of God who has attained attributes similar to God also possesses a form similar to that of God. Nevertheless, that devotee is still a mukta, and God is, after all, Purushottam. Indeed, God is supreme amongst everyone. He is also their master. No one, however, can fathom the greatness of that God. He has a divine form, is nirgun, and is worthy of being meditated upon. In fact, that form of God is such that a person who meditates upon Him becomes nirgun, himself.' Which form of God one should meditate upon is recommended by Bhagwan Swaminarayan in such manner : 'When that Purushottam Narayan takes the form of Purush for some task, that Purush is eclipsed by the divine light of Purushottam, and only Purushottam remains. In the same way, when Purushottam takes form of maya, maya is also eclipsed by the divine light of Purushottam, and only God remains in that form.... In this manner, in whomever that Purushottam bhagwan 'enters' for the purpose of fulfilling many types of tasks, He eclipses that entity by His own divine light and He Himself reigns supreme through that entity. Moreover, in whomever He resides, He suppresses their own light and manifests His own divine light - Just as when fire enters iron, it suppresses the quality of coldness and the black colour of the iron and exhibits its own quality. Also, when the sun rises, the light from all the stars, the moon, etc. merges into its own light, and only sun's light remains. In the same way, in whomever God 'enter', He overpowers their light and exhibits His own divine light to a greater degree. Then, after completing the task for which He had 'entered' that entity, He saparates from it. Thereafter, the other entity remains as he was before.... In this way, the manifest form of Purushottam Narayan is the cause of all, He is forever divine and has a form. One should not perceive any type of imperfections in that form - it is like a murti made of Sakar. Furthermore, one should meditate on, worship, and offer bhakti only to the form that one has seen.' (Vachanamritam Panchala - 7)

In this speech of Shri Hari, the theory of Swaminarayan Sampraday which is called as 'Ekeshwarwad' - ' God is only one.' is clearly depicted. Among infinite crores of universes, God is unanimous and He Himself Manifested in His original form as Bhagwan Swaminarayan on this planet of Earth. Since infinte duration of time, whatever specific divine works have been performed were actually carried out only by dint of Bhagwan Swaminarayan Himself directly or by His manifestation through whomsoever mediums. Hence do meditate only upon the divine form of Bhagwan Swaminarayan- the supreme Almighty.

Once, an aspirant asked a question to Rev. Shri Narayanbhai : 'Guruji, How is the magnificent and divine lustrous form of Bhagwan Swaminarayan solely seated in His abode Akshardham ?'

The great master retorted with mild smile : 'That grand form beset in Akshardham is very very enchanting to the eyes. It is simply majestic. I have never come across such splendid and magnificent beauty not only on this earth but also throughout universe. Significance point of view, there is not even the slightest difference between the idol of Ghanshyam Maharaj situated in our temples and the form beset in Akshardham, but from the view point of swarup-saundarya and darshan-madhurya, there is a vast difference between them. The illumination of that form beset in Akshardham is uncomparable, not like sun rays and not like moonlit. There is no colour on the earth with which that elegent lustre can be compared. That divine form has neither put on clothes nor is adorned with ornaments, still it is mind blowing pleasant and delightful. None of the scenery or form in this world seems as beautiful as this enchanting form of God. I am visualizing that form even at this moment too, yet I should admit frankly that it is beyond my capacity to narrate its beauty in words.'

Furthermore, the aspirant asked : 'It is said that innumerable Anadi Muktas are dwelling in the divine form of Bhagwan Swaminarayan in Akshardham by immersion with tremendous love for God. In that state of profound union just as the climax of devotion, do the Muktas exist their independent identity anymore ?'

The master replied with pleasure : ' You have posed very thought-provoking question. Anadi Muktas have identified themselves with His divine form of God Almighty, that is why they are absolutely absorbed in the divine form of God enjoying His supreme bliss all the while. When Anadi Muktas enjoy His supreme bliss by personifiying and merging themselves with God, the only difference between them exists that God is giver of mirth and Muktas are enjoyer.'

There are infinite types of meditations, but only that meditations which leads to ultimate salvation should be practised by the aspirants. Regarding this, the real exponent of the divine form of God, Abjibapashri says : ' Generally all the devotees meditate upon the form of Bhagwan Swaminarayan by visualizing Him in front of eyes with bodily awareness. That type of meditation is called mundane meditation. Whereas one who unites oneself with the light of ever divine shaped form of Bhagwan Swaminarayan and to meditate upon that form is called celestial meditation. By the fulfillment of this meditation, the aspirants attain the state of Param Ekantik Mukta. To meditate upon the divine form of Bhagwan Swaminarayan, by personifying and merging with same form is the best of celestial meditations.'

Whenever the aspirants involve themselves in this type of meditation, they have to face many hurdles. So when the meditation is practiced, the remembrance of Anadi Muktas should be mentally accompanied and their help should be begged. In meditation, if one concentrates upon Bhagwan Swaminarayan along with Anadi Muktas (the great master ), they definitely bestow their grace by fulfilling the spiritual practice and transforming the souls into the divine form of God. The spiritual status of Anadi Muktas is the extreme core of the sense of servitude, the climax of sense of freedom and highest state of the sense of devotion by love !