Interviewer:
Pranam, Gurudev.
Guru Shyama Khyapa:
Pranam, pranam.
Interviewer:
Friends, today on our channel, Gupta Sadhak Shyamakhepa, we want to discuss a topic with Gurudev that is not only essential for spiritual practitioners but for every human being in this modern era. We are living in a time of mental unrest and uncertainty. The path shown by the sages of India—spirituality, especially the Ashtanga Yoga—contains a vital element called Dhyana (meditation). Today, we would like to hear from Gurudev about meditation.
Guru Shyama Khyapa:
Yes. See, Ashtanga Yoga has been discussed many times, and among its branches, the highest form is Dhyana Yoga. But one cannot reach Dhyana without Dharana (concentration or conception). There is a need for Dharana first—the understanding of why I am meditating and what the purpose is. That is why it is called Dhyana-Dharana. In ancient times, the sages were masters of great mantras and performed various rituals and austerities. However, those times have changed. Those sages are no longer among us, and there are few left to offer true guidance.
Guru Shyama Khyapa:
Those who are present may remain silent or hidden; if you ask them something, they might not even speak. Then there are others who know very little but dress the part and speak a lot, which doesn't actually benefit anyone. The important thing is the benefit—why should we meditate?
Guru Shyama Khyapa:
Rishi Aurobindo used to say that one should meditate in a place free from pollution—not just environmental, but also human pollution. Human pollution refers to the noise, the "hullabaloo," and the chaos of the crowd. Meditation cannot happen amidst such noise. In Pondicherry, at Rishi Aurobindo's center, no vehicles are allowed within a certain radius to ensure there is no noise.
Guru Shyama Khyapa:
He suggested a technique: on a white wall, place a small black dot. Just watch it. Don't try to meditate deeply right away; first, focus the mind. The more you run around outside and mingle with people, the more distractions will enter your mind the moment you close your eyes to meditate. This is why those who practice Brahmacharya (celibacy/purity) are most suited for meditation. They don't see the sun or people in the way others do; they avoid distractions because whatever you see throughout the day will appear before you when you try to meditate.
Guru Shyama Khyapa:
Patanjali also spoke of this. Place a small black dot on a wall and observe it from a distance. This is Manonibesh (mental absorption/concentration). Before meditation, you must master this concentration. There are two paths: Sakaar (with form) and Niraakar (formless). Most who have reached the formless state started with a form—saints like Vamakhepa, Ramakrishna, or Trailanga Swami. You must climb from the bottom to the top; you cannot jump directly to the peak.
Interviewer:
Gurudev, you mentioned the black dot. Is there anything before that, like a deity or an idol?
Guru Shyama Khyapa:
That comes later. First, you must practice concentration, just as Arjuna did with the bird's eye. When Dronacharya asked the disciples what they saw in the tree, Yudhishthira said he saw the bird, the tree, and the branches. But when Arjuna was asked, he said, "I see only the bird's eye." That was his target. This is Manonibesh.
Guru Shyama Khyapa:
To achieve this, one must practice for months or years. Raj Yoga, which Vivekananda practiced, is a profound path. It allows a person to see many things, but many people give up too soon. You can also use a small flickering lamp (pradip) or a dot on a wall to train your focus. Once you have this control, you can move to Sakaar—meditating on a deity like Shiva, Vishnu, or Narayana. Eventually, once you understand the form, you can move toward the formless (Niraakar).
Guru Shyama Khyapa:
The Supreme Brahman is formless. It is discussed in the Upanishads. There is a debate between Dvaitavada (dualism) and Advaitavada (non-dualism). Ramakrishna believed in many gods (dualism), while Vivekananda emphasized that God is one and non-dual. It's like the "chicken or the egg" debate.
Guru Shyama Khyapa:
The first step is gaining control over the mind. The mind is like smoke—restless and the fastest-moving thing in existence. But the Paramatma (Supreme Soul) is still. The Atma (soul) is constantly active; even as you sit here, your soul thinks of the bank, the market, or family. It is very hard to control. But when the soul is stilled and united with the Supreme Soul, that is Yoga.
Guru Shyama Khyapa:
One in ten million becomes a true seeker of the formless. Even great saints like Ramprasad said the "six enemies" (Shada-Ripu like lust, anger, greed) and the "five elements" (Pancha-Bhuta) drive the mind and make it impossible to sit still. One must treat the body like a cremation ground—once you let go of these distractions, only then can you find peace. We usually only "let go" of waste; we don't know how to let go of worldly desires. If you can embrace the teachings of the Gita and the Upanishads, you will understand why we meditate on the Supreme.
Guru Shyama Khyapa:
The Upanishads say: "Yasya asmin akashe tejomayah amritamayah purushah sarvanubhuh..." This means that the luminous, immortal being who resides in the sky/space is the one I remember. My soul is always connected to that Supreme, immortal Being. There is no other path to immortality but to know Him. Meditation is nothing but this constant connection between your soul and the Supreme Soul.
Interviewer:
Gurudev, we have heard such valuable insights from you. In this era of crisis, your advice is a guiding light. Friends, please subscribe to our channel, Gupta Sadhak Shyamakhepa, and share these teachings with your loved ones. Your support helps Gurudev share more such profound wisdom. Pranam, Gurudev.
Guru Shyama Khyapa:
Pranam, pranam.
Spiritual Insight
Guru Shyama Khyapa illuminates the essential foundation of meditation: the practice of Dharana (concentration) must precede Dhyana (meditation). Through practical techniques like the black dot method and the wisdom of Arjuna's focused vision, he guides seekers from form-based contemplation toward the formless Supreme. His teaching reminds us that controlling the restless mind is the first step toward experiencing the eternal connection between the individual soul and the Supreme Soul.