Method of meditation
On the elevanth day of the second fortnight of Maha in samvat year 1882, Swami Shree Sahjanandji Maharaj was seated facing west in the temple of Shree Narayan at Ahmedabad. He was dressed in white clothes. He was garlanded with garlands of rose flowers and small bunches of rose flowers were beatifully arranged on his ears. Nosegays of roses were suspended from his turban. Munis and devotees from various places were seated before him.
Shreeji Maharaj was seated in a meditational mood. After some time, he opened his lotus like eyes and addressed the asesembly, `I desire to reveal to you a mode of meditational trance which is described in the Mokshadharma. The great yogis who had attained maximum height in mditattional trance have followed that system. I have seen manu so skilled in Ahyan, and I feel by my experience that many methods for meditation are prescribed, but this particular one which I desire to reveal to you is absolutely unparalleled in bringing out results. It’s effect is instantaneous like the miraculour effect of a Mantra (hymm) or some herbal medicine. One who follows this method of Dhyan attains perfection immediately.
Now I am narrating the details. The Sadhak (meditator) or devotee desiring to attain absolute meditational trance should begin to mediate imagining, in his right eye, the disc of Sun, and should meditate imaging that the disc of Moon is in his left eye. As the Sadhak (meditator) progresses in this process of Dhyan he would begin to see the Sun and the Moon in his eyes as they appear in the sky. Consequently, he would feel that heat of the sun in his right eye and the coolness of the Moon in his left eye. Then again he should meditate upon the Sun in his left eye and the Moon in his right eye. He should draw inward and try to see the disc of the Sun and moon in his heart – say Hridayakesha or Chidakasha. He should then try to see his Atma – soul. In his Atma – soul – he should meditate on the divine form of God. Then his Atma will become separated from his casual body and the casual body will be seen moving in the sky like a windwheel; thereafter within this purified Atma, the Sadhak (meditator) sees the Divine Vishwaroop (cosmic form) of the Lord, resplendent with divine glory, beauty and power. In this Divine Vishwaroop, he sees the fourteen Lokas (worlds) and this form is not very large and vast, this divine form of God is seen in the form of a child resting on the leaf of a banyan tree, and in the belly of the same divine form of God. Rish’Markandey saw the entire cosmos. Such meditation discards the attachment of the devotee – meditator from all the worldly objects described in the scriptures – and makes his spirit stronger. The meditator then realizes that the scriptures and the narrations contained in the scriptures are true. The Siddhis (supernatural powers) – Amima, Laghima begin to knock on his door. His vision becomes extended like the reach of the rays of Sun and Moon. But as the Sadhaka (meditator) is a devotee of God, he does not desire anything except God and desires only to merge into the solitary meditation of God – and achieves the highest hight like Narad and Sanakas etc. Therefore, there are different modes for meditational trance, but this mode brings the realization nearer to the other modes.
As Shriji Maharaj concluded the discourse Mukatanand Swami asked, `Oh Maharaj! Whether this method of accomlishing meditational trance, can be attained by Ashtang Yoga and Pranayam or whether it can be accomblished by others? ‘
Shriji Maharaj said, `It is not reserved for those who perform Pranayam and Ashrang Yoga. One who remains engrossed in meditation of God and is a devotee offering singular devotion to God, attains this perfection in Dhyan – meditational trance. Others can not tread this path. Therefore, one who devotes himself to the lotus feet of God in meditation, attains it fully and immediately.
Thus ends Vachanamrut : Ahmedabad – Chapter-1