The purest Eastern definition of the word [meditation] means not thinking at all, but rather focusing consciousness on the cosmic whole, [the all and the everything] as some western yoga experts called it, without thought, judgment, or distraction. Though there are many ways to perform meditation and they are described by the Buddhist, Jainees, Chinese, Japanese and many other. All ways of meditation have their significances but they are all modifications of yogic Dhyana anyway.
Many western dictionaries define the meditation according to their ways of deliberation. Like: -
A calm lengthy intent consideration.
A long and thoughtful observation.
Persistently or morbidly thoughtful or musing.
A considerate and thoughtful act.
A remark expressing careful consideration.
Expression without words.
Though they are not far from the mark but the yogic meditation that is called as Dhyana in the Vedic or yogic text is different. According to Patanjali: -
-- TATRA PRATYEKATANTA DHYANAM--
YOG DARSHANAM shloka-2/chap. |||
An unbroken flow of knowledge in that object is Dhyana.
The mind tries to think of one object, to hold itself to one particular spot, as the top of the head, the heart, etc, and if the mind succeeds in receiving the sensation only through that part of the body, and through no other part, that would be Dharana, and when the mind succeeds in keeping it self in that state for some time, it is called Dhyana or meditation.
|| TADEWARTH MATRANIRBHASAM KHAROOPSHOONYAMIV SAMADHIH ||
YOG DARSHANAM shloka-3/chap. |||
When that, giving up all forms, reflects only the meaning it is Samadhi.
That comes when in meditation the form or the external part is given up. Suppose you were meditating on a book, and that you have gradually succeeded in concentrating the mind on it, and perceiving only the internal sensations, the meaning unexpressed in any form – that state of Dhyana is called as Samadhi.
The Buddhist meditation: -
The Buddhist way of meditation is called as VIPASHYANA and this is well defined in the Vedas. When Gautam Buddha went in the Himalayan region toward the Nepal, china and in other part of the eastern Asia he brought it with him and explained it for his followers to purify their mind and concentrate on god or Buddha. He explained the technique of Vipashyana in his style. According to lord Buddha the subject should reside in a very lonely place and without food and other supplements except the water. The subject must sleep on the floor not on the bed. The subject has to give up all intoxicants and even more he would have to stop talk with other. Then subject has to focus only on god, and recognize the weaknesses of the mind and he will have to pull them out timely.
The Vedic method of meditation: -
Be seated in a relaxed posture and in a fresh and tranquil place. Now keep your spine upright and place your both hand in yoga-mudra (the hands are kept open and rest on the knees, palms in the air with the tips of index finger touching the thumb, thus forming a small circle called Gyana mudra or Jnann mudra) on the knees.
Take few deep breaths and shut your eyelids half. Now keep stick your sight on the top of your nose. Now try to stop to think about any thing. Though it seemed impossible in the beginning but after practice it will be possible.
The thoughtless state of mind will appear for seconds but the duration of thoughtlessness will be prolonged after a required practice.
The recommended asanas for meditation: -
Though it is better to sit in a convenient posture but those who are regular in asana practice they prefer to sit in SUKHSASANA (comfortable posture), SIDHHASANA (the posture of adopt), PADMASANA (lotus posture), SWASTIKASAN (auspicious posture) and SAMASANA (symmetrical posture).
Why should we do the meditation: -
When these three Dharana, Dhyana and Samadhi practiced in the regard to one object it called as SAINYAM. When a man can direct his mind to any particular object and fix it there, and then keep it therefore a long time, separating the object from the internal part, this is SAINYAM; or Dharana, Dhyana and Samadhi, one following to other, making one. The form of the thing has vanished, and only its meaning remaining in the mind.
When one has succeeded in making this SAINYAM, all power comes under control. This is the great instrument of yogi. The objects of knowledge are infinite, and they are divided into gross, grosser, and the grossest, fine, finer and the finest and so on. The SAINYAM should be first applied to gross things and when you begin to get knowledge of gross, slowly, by stages, it should be brought to a finer thing. This is a warning that nobody has got to attempt to go too fast.
Meditation conveys wisdom of comprehensiveness and achievement and is the only everlasting resource of harmony available to human beings. All other forms of serenity are momentary and melt into inconsistency and chaos over time.
Secondly the meditation helps us to discover ourselves. How can we live without knowing who or what we are? Meditation increases awareness of the natural phenomena that is actually going on behind our own eyes. To know about our selves is the knowledge that has deep-seated importance, even without the incommunicable ecstasy nature bigheartedly unleashes in those who practice meditation with sincerity and patience.
Though sainyam cannot honestly be called a science as yet, because modern science requires intentional testing with objectively proven methods and results. Many tests are taking places in the labs therefore we can say that this art of living with perfections, is on the track, to be part of science, and many medicine systems.
Editor,
J.A.Y. (Journal of ayurveda and yoga.)
