Contemplation on my true nature is to be done till habitual reactions and expectations go away. Therefore in the next verse, ācārya suggests constant practice of nididhyāsanam for removal of habitual errors.
evam nirantarābyastā brahmaivāsmīti vāsanā |
haratyavidyāvikṣepānrogāniva rasāyanam || 37 ||
In this manner one constantly contemplates on “I am brahman”, it removes products of ignorance, just as medicine removes disease.
nirantarābyastā - constantly practice, regularly in a length of time without break, vāsanā - contemplation brahmaivāsmīti - on “I am brahman” evam - in this manner, described in previous three verses. “I am brahman” is a general term for the content of contemplation. It should include the meaning of me which is ever un-attached, ever accomplished, etc.
harati - removes avidyāvikṣepān - products of ignorance. Ignorance is removed by śravanam, whereas nididhyāsanam removes products of ignorance in the form of habitual errors. Iva - just as rasāyanam - medicine harati - removes rogān - disease. After administering medication, time is needed for it to take effect, similarly after one is no longer ignorant about one’s nature, time is needed to assimilate this fact until habitual errors go away.
The importance of contemplation is stated in Gītā chapter 2 verse 66, “For one who has no say over his likes and dislikes, there are no contemplation and self knowledge. For one who is not contemplative, there is no peace. For one who has no peace, how happiness can be there?” Therefore one should have regular practice of contemplation, until he owned up this fact that “I am brahman” as spontaneously as he thinks “I am this body” in ignorance state.
Next verse gives some preparation for effective nididhyāsana.
viviktadeśa āsīno virāgo vijitendriyaḥ |
bhāvayedekamātmānam tamanantamananyadhīḥ || 38 ||
One should sit in a secluded place, remains dispassionate and having mastery over the senses. One whose mind is not distracted, should contemplate on limitless non-dual self.
āsīnaḥ - remain seated, one should only take the posture of sitting for meditation, since by standing, one could fall, and by laying down, one could fall asleep. viviktadeśa - in a secluded place, it should be done in a place where there is no disturbance from people. These are two external factors, and on the top of those, internally one should have virāgaḥ - dispassion, otherwise his mind will stay in the object of likes and dislikes during meditation. In Gītā chapter 5 verse 27, Lord Krsna says that keeping the external world external so one’s mind can stay with the object of meditation. In the same way on our daily life, if we are dispassionate towards worldly objects, we can see their mithyā status clearly and being able to stay with oneself.
The meditator should have vijitendriyaḥ - mastery over the sense organs. And ananyadhīḥ - whose mind is not distracted, this only can happen when one has sufficient of vairagya. When this person is ready, endowed with understanding and qualifications, bhāvayed - he should contemplate on tam - that anantam - limitless ekamātmānam - non-dual self.
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