Meditation

How to attain that kind of mind which is not preoccupied by external objects? Śruti prescribes sādhana of meditation in the next two mantra.

yadā pañcāvatiṣṭhante jñānāni manasā saha |

buddhiśca na viceṣṭati tāmāhuḥ paramām gatim ||2-3-10||

When the five organs of knowledge abide in ātmā along with the mind, and the intellect doesn’t deliberate with regards to the external object. That particular state is declared to be the highest state of meditation.

Meditation is prescribed to develop a disciplined mind which is able to concentrate for a length of time without distraction. It is the main topic of aṣtāṅga-yoga, a well-known system developed by sage patañjali. There is an attempt to attain thoughtlessness there, but this is not the aim in vedānta. We are focusing on having the vision of seeing everything as ātmā while transaction is still going on. Aṣtāṅga-yoga is accepted in our tradition to develop qualification of the focusing faculty of the mind, which is one of the components of sādhana-catuṣṭaya-sampattiḥ (fourfold qualification). They are:

1.Viveka:

a)ātmā-anātmā-vivekaḥ: discrimination between self and non-self. This is explained from mantra  2.3.6 to 2.3.8.

b)nitya-anitya-vastu-vivekaḥ: discrimination between permanent and non permanent.

2.Vairāgya: dispassion/indifference towards any objects of experience, because of seeing their limitations.

3.Śamādi-ṣaṭka-sampatti: sixfold inner wealth; they are:

-Śama: mastery over the mind; the ability to direct the mind rather than be carried   away by every thought and emotion.

-Dama: regulation of the senses.

-Uparati: having done one’s duties and being comfortable with oneself (no value for   external objects).

-Titikṣā: the capacity to endure any difficulties without reacting/lamenting.

-Śraddhā: confidence in the teaching of śāstra and teacher.

-Samādhāna: the ability to keep the mind steadily focused on the truth being sought.

4.Mumukṣutva: intense desire for liberation.

Meditation is not prescribed as the means for self-knowledge and mokṣa. Mokṣa can be gained only through jñāna, which can be gained only through śravaṇam - listening to śāstra with the intention to know the purport of śruti where everything is ātmā alone. Thus, śravaṇam is the direct means for self-knowledge, followed by mananam - removing doubts and vagueness with regard to the limitless self, and nididhyānanam - removing the habitual error of dualism, by absorption of the mind in ātmā, characterised by the withdrawn of sense organs and mind from names and forms. When nididhyānanam is in the mature state, it is called samadhi which is the meaning of paramām gatim in this mantra.

In samadhi, the five sense organs which meant for knowledge and perception are withdrawn from the respective objects and abide in the truth of ātmā, along with the mind - yadā pañcāvatiṣṭhante jñānāni manasā saha. And the intellect in the form of decision making, doesn’t engage, function, or decide anything more - buddhiśca na viceṣṭati. That state is called the highest state of meditation (samadhi) - tāmāhuḥ paramām gatim.

Topic of meditation continues.

tām yogamiti manyante sthirāmindriyadhāraṇām |

apramattastadā bhavati yogo hi prabhavāpyayau ||2-3-11||

They consider the steady poise of the sense organs to be yoga. One should be alert

at that time, because yoga is subject to rise and fall.

The state of absorption mentioned in the previous mantra is called yoga in this mantra. tām yogamiti manyante sthirāmindriyadhāraṇām - the sense organs being steady and free from distraction (over a length of time) is called yoga. Thus, the deliberate practice as well as the result is called yoga. In this state, the mind is disassociated from all associations with anātmā. One should be alert to avoid distraction, because meditation is subject to arrival and departure - apramattastadā bhavati yogo hi prabhavāpyayau. Practicing meditation makes the mind ready for vedānta śravaṇam.