Upaasanam (Meditation)

 B.S.1.1.12 .--- evam ekamapi brahma apekshitopaadhisambandham nirastopaadhisambandham cha ------- upadis’yate.

Thus the same Brahman is taught in the upanishads as associated with limiting adjuncts to be meditated on and as devoid of limiting adjuncts to be realized.

B.S.1.2.14.S.B--- nirguNam api sadbrahma naamaruupagatairguNaiH ---------- tatra tatra upadis’yate.

Even though Brahman is without attributes, it is taught in the upanishads as possessed of the attributes of name and form for the purpose of meditation.  

B.S.1.1.20.S.B--- syaat parames’varasya api ------- saadhaka-anugrahaartham.   

The Supreme Lord may take forms at will by His power of Maayaa for blessing spiritual aspirants.

B.S.4.1.1.S.B--- vdyupaasyoH cha -------- prayogaH  dr.s’yate.

The verbs ‘vid’ and ‘upaas’ are seen to be used interchangeably in the upanishads. See Ch.up. 3.18.1, 3.18.3, 4.1.4, 4.2.2. 

taitt.up.1.3.S.B--- upaasanam cha yathaas’aastram ------- ---------------------- s’aastroktaalambanavishayaa cha.

Meditation consists in a continuous flow of one and the same thought as laid down by the scripture, uninterrupted by other thoughts and fixed on some perceptible object as prescribed by the scripture.

taitt up. 1.6.S.B. brahmaNaH saakshaat upalabdhyartham ------ s’aalagraama iva vishNoH.--- The s’ruti declares that the hr.dayaakaas’a, the bright space in the heart, is the proper place for the contemplation and immediate perception of Brahman.  

Br.up.1.3.9.S.B--- upaasanam naama--- laukikaatma-abhimaanavat.

Meditation is mentally approaching the form of the deity as it is presented in the eulogistic portion of the Vedas relating to the objects of meditation and concentrating on it, keeping out all other thoughts till one becomes as completely identified with that form as the ordinary man is with his own body.

Br.up.1.3.16.S.B--- ‘tam yathaa yathopaasate ----- tadeva bhavati’.

“One becomes exactly as one meditates upon Him”. (S’atapatha BraahmaNa-X.5.2.20.

Different kinds of upaasanaas.

B.S.1.1.12.S.B----- tatra avidyaavasthaayaam---- sa sa iis’vara ityupaasyatayaa chodyate.

It is only in the state of nescience (ajnaana) that Brahman can be considered as coming within the range of empirical dealings comprising the object of meditation, the meditator, the act of meditation etc. Among such meditations, some are for the attainment of higher worlds, some for making rites more efficacious and some for the attainment of liberation by stages (kramamukti). Those that lead to higher worlds are those meditations that are based on symbols, such as “One who meditates upon name as Brahman becomes independent so far as name reaches” (Ch.up.7.1.5), which are referred to in B.S.4.3.15 &16.    These lead to higher worlds upto the world of lightning mentioned in Ch.up.5.10.2 and not beyond that. An example of an upaasanaa which increases the efficacy of rites performed is the udgiita upaasanaa  described in Ch.up.1.9.2. The meditations which lead to kramamukti are s’aaNDilya vidyaa in Ch.up.3.14, dahara upaasanaa in Ch.up. 8.1 and ahamgraha upaasanaas, based on self-identification in which the individual thinks of himself as Brahman.

These meditations differ in accordance with the qualities (e.g. Brahman  as possessed of particular attributes), or conditioning factors (e.g. Brahman meditated on as being in the heart, etc). These are elaborated in B.S.3.3.58.S.B. Although the same Brahman is to be meditated on as possessed of different qualities, the results differ, depending on the quality meditated on, as stated in the S’ruti, “One becomes what one meditates on”.

  B.S. 1.1.12 S.B--  Although it is the same Self that remains hidden in all beings-- moving or stationary--  there are differences in the degree of manifestation of glory and power, caused by the gradation of the minds by which the Self is conditioned. This is the significance of Bhagavad-gita, Ch.10.41—“Whatever being there is, which is great, prosperous or powerful, know that to be a product of a part of my splendour”. It is enjoined in this verse that wherever there is extraordinary greatness, etc, it is to be worshipped as God.

Meditation on saguNa brahman leads to realization of nirguNa brahman.

Kaivalya Up. 7—“Having meditated on the highest Lord (S’iva) who is powerful, has three eyes and a blue neck and is the consort of Umaa, the sage reaches Him who is the source of all, the witness of all and beyond avidyaa.

Vedaanta Kalpataru of Amalaananda Sarasvati—Gloss relating to Brahmasuutra 1.1.20--- When their minds are brought under control by meditation on Brahman as possessed of qualities, that very Brahman will directly manifest Itself divested of the superimposition of limiting adjuncts. 

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