𝗧𝗿𝘂𝗲 𝗠𝗲𝗮𝗻𝗶𝗻𝗴 𝗼𝗳 𝗠𝗲𝗱𝗶𝘁𝗮𝘁𝗶𝗼𝗻

Based on teachings by Swamy Prakarshananda jee at Chinmay Tapovan, Sidhbari

It is a well-known truth that we love ourselves the most. We may claim to love another person or object more than our very life, but in reality, self-love underlies all other affections. There is nothing wrong with this, nor should we feel guilty or hesitant to admit it. This love for the self reveals itself in countless small ways—gazing admiringly into a mirror or a reflective surface, creating photo albums, enjoying the sound of our own voice, and speaking endlessly about ourselves. At its core, this self-love expresses the instinctive desire: *“May I always exist; may I never cease to be.”*

This urge to preserve ourselves—sometimes even at great cost—stems from that deep-rooted love. Don’t we part with a lifetime's savings in order to save our life when it's in danger?

This love for the self is not only natural but also inescapable. However, the real issue lies in not knowing who or what we truly are. We mistake the finite, perishable body-mind- intellect (BMI) complex for the Self. As a result, we become selfish, anxious, and limited in perspective. But if one were to realize that “the Self in me is the same Self in all,” then all selfishness would vanish, leaving only pure, universal love. This realization liberates one from all bondage—even while living and acting in the world.

In the Bṛhadāraṇyaka Upaniṣad , Sage Yājñavalkya tells his wife and disciple, Maitreyī: *“आत्मनस्तु कामाय सर्वं प्रियं भवति”* — Everything is dear not for its own sake but for the sake of the Self.

We love others insofar as they bring us joy. Thus, the Upaniṣad exhorts: *“आत्मा वा अरे द्रष्टव्यः”* — The Self must be seen.

Here, 'seeing' does not refer to visual perception, since the Self—the very subject—can never be perceived as an object. To see the Self means to know the Self. Just as we recognize an object only after someone tells us what it is, Self-knowledge begins with hearing (śravaṇa) from a teacher.

However, hearing alone is not enough. Doubts arise because our direct experiences appear to contradict the teachings. The scriptures declare: “You are not the body,” and “You are the source of infinite joy.” Yet we constantly feel limited and unhappy. To resolve these doubts, we must reflect (manana) upon the teachings.

Even after doubtless knowledge dawns, one may still fail to abide in the Truth due to deep-rooted mental impressions and impurities. The bliss of Self-realization remains elusive. Therefore, the sage advises: “One should meditate (nidhidhyāsitavyaḥ).”

Today, meditation is a popular practice, and many are drawn to it. Yet in this age of instant coffee, two-minute noodles, and high-speed travel, people also expect instant realization through quick-fix meditative techniques. But true meditation—and realization—is not achieved overnight. There are no shortcuts.

Many seekers sit in meditation, but few truly understand it. They are often unaware of the real nature of meditation, the identity of the meditator, the Self upon which one meditates, the obstacles that arise, and the means to overcome them. When the mind is unprepared, meditation becomes just another form of mental disturbance.