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GREAT HYMN OF OBEISANCE: A CONTEMPLATION
DEVOTION AND MEDITATION
inhalation and exhalation; but in that we would visualise the nose and not the soul. The religion is the name of the visualisation of the soul; not the name of the visualisation of the nose or of inhalation and exhalation.
In this respect, somebody might say that in Jain philosophy also there is a mention that the sight should be concentrated on the nose during meditation. Yes, yes, there is the mention of the concentration of the sight on the nose, but not of the visualisation of the nose. There is a great difference between the visualisation of the nose and concentration of the sight on the nose.
Open eyes are the symbol of visualisation of 'para' and the closed eyes of sleep and negligence. Religion is neither in visualisation of 'para'
n negligence. Religion is the name of self-realisation, religion is the name of the state devoid of negligence. The concentration of the sight on nose, is the symbol of self-realisation and the state devoid of negligence.
Why and how?
If we desire to visualise the soul, then we will have to abandon negligence and concentrate our consciousness inwardly on the innerself. Because visualisation of the soul is not possible with these eyes, therefore concentration will have to be removed from them. Eyes are not to be closed, nor they are to be kept open and are not to be concentrated on the nose; nothing has to be done in respect of eyes; the concentration has to be removed from them and fixed on the soul.
In the circumstances what would be the position of the eyes? Could these be in any position?
visible and when the soul is visible the nose cannot be visible. This is the state of mundane human beings.
Now it is clear that the meaning of the concentration on the nose does not mean sighting the nose. I ask you, "When Bhagwan had perfect knowledge (kewal jnana), what was he doing?"
Nothing. He was not doing anything for 'para', but he was certainly meditating on his soul.
All right, do understand that doing anything for 'para' is not the religion because none has ever attained perfect knowledge while doing something for 'para'. Meditation on the soul is the religion because all those souls who have attained perfect knowledge till now, they did so while meditating on the soul. Therefore, meditation of the soul is the religion.
Prior to meditating on the soul, it is necessary to know it; therefore, all those who are desirous of observing religion should first of all try to know and recognise their souls. This is the only path, all others are not right paths and those are mere frauds.
All aspirants of the soul may know and recognise their own soul Bhagwan and meditate on it - I conclude with this pious feeling.
No, these would be concentrated on the nose; because the normal position of the eyes of a learned devotee is one of concentration on the nose. There would be concentration even when eyes are closed and also if the eyes are kept open, but concentration on the nose is not necessary when the eyes are fixed on the nose. If the attention is diverted from eyes to the soul, the eyes would concentrate on the nose in the normal course. While the eyes are on the nose, these do not sight the nose; because the soul is visible. When nose is visible, the soul cannot be
To reflect that the self is distinct and separate from the body is the contemplation of distinctness or differentiation. 'Though I am one with the body from the point of view of bondage, yer I am different from it, as we possess different characteristics. The body is made up of sense-organs, but I am devoid of the senses. The body is devoid of knowledge, but I am the essence of knowledge. The body is perishable, but I am imperishable. My body has a beginning and an end, but my soul has neither beginning nor end. In the course of my mundane existence, hundreds of thousands of bodies of mine have perished. I am different from all these bodies. Oh, dear! When such is the case, what relation is there between me and external objects?' He who contemplates thus is free from attachment towards his body and other things. This leads to supreme detachment based on true knowledge, which helps the self to attain emancipation.
Reality by Prof. S.A. Jain, Page 247
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