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56

 

The third advantage of meditation lies in the fact that if the meditation is very deep and intense, it is likely to produce the state of Yoga Samadhi. Though Yoga Samadhi has nothing to do with the Nirvikalpa Samadhi and must not be confused with spiritual perfection, an aspirant is likely to derive some benefit from it.

 

But the greatest advantage of meditation lies in a chance for direct God-Realization. Yes, it is not impossible to get the Nirvikalpa Samadhi (Harikat ), or the complete realization of the state "I Am God," through medi­tation. But it is only possible, provided the meditator has come under the influence of a living Perfect Master, has a pure and spotless character, and is possessed of dogged determination that knows no defeat, even if it comes to the question of giving up life itself in the struggle. With these qualities, one must meditate without any other object in view save that of becoming one with the Almighty God.

 

There should be no limit to or particularly fixed period for meditation. If meditation cannot be continued throughout the waking state without a break, it must be as long and as frequent as possible. The intensity of meditation will be in proportion to the longing for the Goal. Every hour, every minute, one must crave for God as a drowning man craves for life.

 

One of the commonest methods by which an aspirant strives after Truth is renunciation; which is of two kinds, that is, external and internal. External renunciation means complete physical non-attachment to things worldly. This gross non-attachment is a very helpful step towards the spiritual path, inasmuch as it generally brings about the internal renunciation that leads to Divinity. But this does not mean that the so-called sanyasins that unfortunately swarm over India, particularly at places of pilgrimage, and who have adopted the sanyas, i.e., renunciation, only as a sort of profession that helps them indulge in an unproductive life of idleness, are practicing non-attachment. Non-attachment implies previous attachment, just as renunciation implies previous possessions. Where there is no possession, there can be no renunciation, and where there is no attachment, there can be no question of non-attachment.

 

True renunciation is internal, which means a check upon and control of desires, leading to the purification of the mind, so that it may not fall prey to the forces of lust, greed and anger. It does not mean that a man should at once cease to have any thoughts about lust and greed or that he

 

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