To drink the nectar of eternal salvation, and to become spiritually awake, we have, over the years, invented, discovered, and used several methods and techniques. meditation has always been used as a very important technique. But the big question is: why do we need to even look at these techniques, when every act of ours can be transformed into meditation, with just a little bit of.
God and the soul are no doubt one in principle. That which isBrahman (God) is also the soul. Brahman and Jiva, the two are the same. Remove the greatness from God and the smallness from the soul, then the reality of both, which is movement and contemplation, will remain one and the same. Atma means movement, Ath, and contemplation, Manan. Brahman means bruh, expansion and Manan — contemplation. This is their characteristic. Movement and expansion mean the same thing with a difference of degree or measure. Just as the Brahman has its own world, the soul too has its own world. The difference is in omniscience and limited knowledge, in being great and small. Both of them create their own worlds and destroy them. Brahman also wakes and sleeps just as the soul does, and goes into the state of deep sleep as is evident from the names Vishwa, Taijasa, Prajna which are the characteristics of Jiva; and Virat, Antaryamin or Avyakrita and Hiranyagarhha which are the characteristics of the Brahman.
When the disposition is fixed on the Brahman, the Jiva will have the knowledge of Brahman, too; because knowledge is obtained by the oneness, identicality and unification of the disposition (Vritti), relation and equality, and this very knowledge is converted into the Supreme Bliss or Brahmanand.When such knowledge dawns, even the idea of the settling and unsettling of the disposition fades away, and the Jiva enjoys happiness, and happiness alone. Being one with the Brahman, it floats as a drop on the ocean. Misery will then not remain even in name because Brahman has no misery. Misery is in the part and not in the whole.
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