How Can Yoga and Meditation Help in Self Realization?

Chanting mantras, doing yoga and meditation, chakra meditation, fasting, penance, meditating upon a light, concentrating on breath and kundalini yoga are all tools that are used to keep the mind and inner complainers in control. These are merely tools until one attains Self Realization, they are not the ultimate goal. There are various health benefits of yoga however, a person will experience peace for the duration he remains engrossed in these practices and when they are over, he is back to where he started. Therefore, the mind never comes in his control. When the mind remains constantly under control, it can be considered cured.

In contrast, when you reach a state of absolute unaffectedness amidst all stresses within the thoughts, speech and actions you have achieved nirvikalp samadhi. Only a Gnani Purush is in such samadhi where no mental or physical circumstances can affect Him. He is the one who can place the true Meditation of the Self in your hands by gracing you with Knowledge of the Soul.

Let us learn more about yoga and meditation from the Gnani Purush Param Pujya Dadashri.

Real Meditation

Real meditation is always spontaneous, you don't have to do it. If you do then ego comes that I am meditating, I am concentrating but what is that 'I'? If you don't realize soul and you say I am doing then that is ego

Spiritual Quotes

Once you decide on the dheya (goal); dhyan (focused awareness or meditation) is the result of that.
These karmic accounts are due to the four different types of dhyan: artadhyan (mournful contemplation that hurts one's own self) , raudradhyan (wrathful contemplation that hurts the self and others), dharmadhyan (auspicious contemplation, to not hurt anyone, to give happiness to others) and shukladhyan (awareness and contemplation as the Self, Pure Soul). Whatever the prevailing dhyan, so are the consequences.
The lesser the artadhyan (mournful contemplation hurting the self) and raudradhyan (wrathful contemplation hurting the self and others); lesser are the worldly difficulties.
Human birth is priceless provided one attains full enlightenment. Enlightenment occurs when the diseases of the mind go away. People cannot understand the diseases of their mind. They do not have an understanding of which part of their mind is diseased and which part is healthy. When the mind becomes healthy, the speech becomes healthy and the body becomes healthy too.
Attaining the Soul is atmadhyan i.e. meditation as the Self. And in worldly meditation you are to meditate on the work at hand.
Then why trouble the poor mind unnecessarily? There is nothing wrong with concentrating the mind, but there is no need to trouble the mind if you want realization (darshan) of the Supreme Self.
Mantras are not eternal. Nothing in this world is eternal except the Self (the Atma). Everything else is a temporary adjustment. All these relatives are temporary adjustments! Only the Self is permanent. Once the chit settles in the eternal, it will not wander and that is when it becomes free.
Main production means to attain moksha from a Gnani Purush, and then the byproducts of worldly comforts will come as a bonus. Countless lives have been wasted through wrongful meditation (dhyan) for acquiring the byproducts. For once, attain moksha and all your problems will be solved.
Meditating as the Self is the true meditation.
There are two types of yogas (yoga means to join or union). One is Gnan yoga, that is the yoga of the Self and the other is agnan(ignorance) yoga and that is the yoga of the nonself. Non-self yoga includes yoga of the mind, body and speech. What does one unite with? Is it that which one has knowledge of, or that which one is ignorant about? Until the Self is known, how can the yoga of the Self be possible? That yoga can only be called yoga of the body because only the body is known.
Here in Akram Vignan, we have passed through all the stages of dhyans, dhyata (relative meditator) and dhyeya (worldly goals), have passed the eight stages of yoga and attained awareness of, 'I am the Soul.' Here, one remains as the knower-seer (gnata-drashta) and in eternal bliss (parmanand) in every situation.

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