not arise, though that is there in the beginning. The question of choice arises on
account of the presence of likes and dislikes in our minds. We have certain
attractions for certain conditions, for certain definitions, for certain features, for
forms and circumstances. These ‘likes’ are the reasons why we have to choose the
object of meditation; the ishta comes into play. But that is only in the beginning stage
where the emotions are still predominant and we still have loves and likes—which are
opposed to the dislikes which are present there, side by side.
Later on, the peculiar attractions felt for chosen objects cease and the feeling for the
object of concentration gets more and more generalised, so that we will find in any
object whatever we find in any other object, just as we find the very same teakwood
or rosewood in a chair, or a table, or a door, or a shutter—whatever it be—which is
made out of this wood. This is a generalised condition in which we will be able to be
happy and at ease with ourselves at any place, under any condition. We will not
complain, “Here is a lot of noise; I cannot meditate. This is not a suitable place; these
people are disturbing,” because we will find that every condition is suitable. We have
only to be inclined towards concentration. They say the best appetizer for lunch is the
hunger that is present. If we have no hunger, no lunch will be delicious. But if we
have intense hunger, everything is delicious. Likewise, when there is an intense
yearning for this glorious aim that we are seeking through yoga, we get accustomed
to everything, and we are in a friendly atmosphere wherever we are and whatever be
the atmosphere around us.
The inclination of the mind towards concentration is important. We must find out,
before we sit for meditation, whether the mind is inclined or not. This is the first
investigation that is to be conducted. We should not suddenly say, “It is now six
o’clock; I’ll sit for meditation.” The time is not the only thing that is to be noted. Are
we prepared? Are we ready? Are we inclined, or we are disinclined? We are not in the
mood; something has happened to us. Is it so? What has happened? This has to be
properly found out. We might have received shocking news, and though it is six
o’clock and time for meditation, we cannot sit for meditation at that time because
there is harassing news which is disturbing us from within. Or, there may be
something physically wrong, physiologically upsetting, psychologically very irritating
or emotionally distracting. Is there any such factor? If these things are there, we must
tackle them properly, put them down in a manner which is intelligent, with
discretion, and then be seated for our concentration and meditation.
Let us remember that it is not the length of time for which we sit that is important,
but the quality of concentration that is there. If there is a disturbed feeling or
emotion within, even hours of sitting will bring no result. That will be like threshing
old straw which will bring no harvest, and nothing will come out of it. But if there is a
qualitative readiness of the mind—an inclination towards meditation—then only five
minutes will be sufficient for us to charge ourselves with an energy that we would not
have otherwise got even after hours of sitting. It is like turning on a switch—the wire
should be a good conductor, and there should be proper contact—and immediately
there is a flash. But if the conductor is bad—the switch is out of order and there is no
working connection—we can go on turning on the switch for hours but nothing will
come. Likewise is the necessity behind an investigation into the readiness of the
mind for meditation, and also the finding of the causes of the non-readiness of the
mind. With these preparations, we are asked to gird up our loins for the glorious task
that is ahead of us—namely, concentration and meditation.