Friday, August 19th, 2022 17:12:08

The Meaning of Meditation

Updated: April 23, 2010 10:32 am

Lord Mahavira experienced the unknown and unseen so whatever words came from him became divine and worthy of hearing. And adoring prayful words is a great deed. In fact scholars are the men who worship ‘Sarawati’ to find a panacea for long sufferings of the ages.

            ‘Shrut’ i.e. words worthy to be heard are two types ‘dravay shrut’ and ‘bhavshrut’ Literal words are ‘dravayshrut’ and internal invocation is ‘bhavshrut’ which helps in unlocking the ‘moh’ lock but once the key is found, it is not certain that it would unlock. That key if used for another lock would never yield results. We have done the same so far. ‘Dravayshrut’ becomes signifIcant only when you use it in attaining your celestial internal treasure. Ghee is contained in milk but it can not be extracted merely by putting our hands in it. Milk has to be churned to attain ‘ghee’. Similarly through ‘dravayshrut’, knowledge has to be shaken well in order to get ‘bhavshrut’. Till date, we have never utilised ‘dravayshrut’ to attain and identify our internal soul. Therefore a scholar too, like a rich man, is unhappy till now.

            If our words cannot eradicate evils those words are useless.

            Killing evils leads to joys and evolution of ‘bhavshrut’ though both ‘dravayshrut’ and ‘bhavshrut’ are useful but ‘bhavshrut’ is indispensable.

            A devotee came to a Guru and said- Guruji please accept as your pupil. I would also live a noble life by your help. The disciple was illiterate and unintelligent. Guruji taught him many mantras but he could not memorise them. Guruji was worried for this new pupil. He gave him a six -lettered mantra ‘Ma rush, ma tush’ meaning ‘rosh mat karo tosh mat karo’ i.e. don’t be angry, don’t be elated, be poised in all circumstances. The disciple forgot that mantra too. He was finally able to learn only ‘tushmas bhinnam’ meaning peels separate from the lentils. (Chhilka alag, dal alag)

            Suddenly one day he saw an old lady chaffing lentil from the peels. This proved his panacea. This disciple was Guru Shivbhuti who realising the separate entity of body and soul, the ‘bhedvigyan’ knowledge, got immersed in the soul for ‘antmuhurat’ got ‘kewal gyan’ i.e. ultimate knowledge and received liberation from the cycle of births and rebirth.

            Our untiring effort should be directed to get ‘bhavshrut.’ But our situation is like that of an old woman who has lost her needle in the home and is looking for it in the house in darkness, and when someone advises her to look for it in light she starts searching for it outside her house in the light. Our precious treasure is within us but we are looking for it out side.

            ‘Dravayshrut’ is mandatory for ‘bhavshrut’. ‘Dravayshrut’ is like an armour; ‘Bhavshrut’ is like a sword. But a warrior carrying armour and sword and stepping into a battle field should also be in his senses. ‘Dravayshrut’ protects him, and he may then try to immerse himself in ‘bhavshrut’. This is the road to spiritual development.

            In Jainism literature also, Guru has been extolled more than God.

            ‘Guru govind dou khade. Kake lagun paon Balihari Guru apne jin Govind diyo btay’

            If we replace the word ‘btay’ with ‘bnay’ then it would be more appropriate as it is the Guru makes a disciple realise the existence of God that’s why he is addressed as ‘tarantaran’. Guru himself crosses and makes others’ cross the river of life therefore his glory is indescribable.

            Lord Mahavira did not speak for sixty six days in the absence of Gandhar Acharya. Acharya only is capable of analysing those words in detail. He supports his pupils, renders them intellectual power and courage. They don’t bless the pupils – “May ye be like me!” Rather they say- ” May ye be like God!”

            In the path of divinity a Sadhu’s rank is considered higher than that of an Acharya. Acharyas deliver discourses but accept Sadhu’s rank in order to complete their meditation. Only a Sadhu is capable to tread the path of salvation.

            Therefore in four ‘mangal padas’ four ‘uttam padas’ and four ‘sharan padas’ ‘acharya pada’ has been included in ‘sadhu pada’ instead of separating the both. Acharya is a degree of sadhu which has to be done away with before getting the ultimate Absolute i.e. salvation. Where love or attachments exist even in slightest degree, there the ultimate cannot be attained.

            Therefore three pradakshinas are performed by an Acharya of a sadhu immersed in meditation. Lord Mahavira maintained his silence for twelve years after diksha i.e. initiation during his journey of meditation. In spite of being a great speaker, he practiced silence. Practicing silence is a very difficult. You can hear your inner voice only in solitude. Speech obstructs meditation.

By Gani Rajinder Vijay

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