ध्यान करने के लिए स्वच्छ जगह पर स्वच्छ आसन पे बैठकर साधक अपनी आँखे बंध करके अपने मन को दूसरे सभी संकल्प-विकल्पो से हटाकर शांत कर देता है। और ईश्वर, गुरु, मूर्ति, आत्मा, निराकार परब्रह्म या किसी की भी धारणा करके उसमे अपने मन को स्थिर करके उसमें ही लीन हो जाता है। जिसमें ईश्वर या किसीकी धारणा की जाती है उसे साकार ध्यान और किसीकी भी धारणा का आधार लिए बिना ही कुशल साधक अपने मनको स्थिर करके लीन होता है उसे योग की भाषा में निराकार ध्यान कहा जाता है। गीता के अध्याय-६ में श्रीकृष्ण द्वारा ध्यान की पद्धति का वर्णन किया गया है।
We generally understand Brahmacharya to be celibacy, a very poor translation of the word, and a misdirected meaning also. By celibacy we mean abstinence from marriage, and we associate or identify celibacy with Brahmacharya or continence in the light of the requirement of Yoga, especially as mentioned by Patanjali. But, nothing of the kind is Brahmacharya. It is not non-marriage, and it is not celibacy in its popular meaning. A person who has not married need not necessarily be a Brahmacharin. And a person who has married need not cease to be that. Because, what we have to be careful in noting in this context is the intention behind this instruction, and not merely the following of it in social parlance. The intention is the conservation of energy, and the directing of the whole of one’s personality towards the great objective of universal consciousness. And the energy of the system is required for any kind of concentration, not merely for God-realization or Brahma-Sakshatkara. We require energy even to solve a mathematical problem. Even to build a bridge across a large river, even to study the minute particles of nature in a physical research laboratory, one requires a tremendous concentration of mind. Even to walk on a wire in a circus requires concentration. So, wherever there is a necessity to hold one’s breath and concentrate one’s attention, as in walking on a very narrow passage, tremendous energy is required, concentration is necessary. A two-feet wide bridge without any protection on either side and spanning a stream flowing in a deep gorge below—we know how we will walk on that bridge, holding our breath and thinking only of that narrow passage and nothing else. Certainly we will not be thinking any other distracting thought in our mind. Like that, the fixing of the mind on the great ideal of Yoga requires a complete surrender of oneself, in every part of one’s being, in the form of concentration. This cannot be done, says Yoga, if we have got other interests.
So, a lack of Brahmacharya means nothing but the presence of interests other than the interest in Yoga. The distracting object may be anything. If we have got a strong interest in something which distracts our attention, the energy goes. Any kind of leakage of energy in any direction, caused by any object or any event or context, is a break in Brahmacharya. A burst of anger is a break in Brahmacharya, though one does not normally think so. No one condemns a man because he is angry. We may even think him to be a wonderful person in spite of his burst of anger, but the truth is that he has failed utterly in his Brahmacharya. He is broken down totally. Because most people are tradition-bound, they go by the beaten track of social tradition and custom, and think that religion is nothing but what society sanctions. But, it is not like that. Religion is not merely the requirement demanded by a Hindu society or a Christian organization. It has nothing to do with these things. What the universe expects us to manifest from our side, in respect of it, is the great religion of mankind, the religion of God or the religion of the universe. Nobody is going to save us, merely because we are religious in the eyes of the people. In that case, we may well go to dogs with all our religion. What will help us, what will guide us, what will take us by the hand and lead us along is the great law which we obey, in the manner in which we are required to obey it, under the circumstances of our relationship with all things in the universe. So, in every way, we have to conserve our energy without any kind of distraction.
Everyone who longs to transcend misery and obtain joy and happiness in life should sincerely practise Guru-Bhakti Yoga.
True lasting happiness can be had by taking recourse to Guru Seva Yoga. But not in external perishable objects.
Is there no escape from the unceasing cycle of births and deaths, pleasure and pain, joy and misery? Listen, O disciple, there is one sure way; turn away your mind from the sensual objects which are perishable and take recourse to Guru Seva Yoga which takes you beyond dualities.
Real life begins when a man takes recourse to Yoga of Guru-Bhakti which bestows on the practitioner the everlasting happiness here and hereafter.
Practice of Guru-Bhakti Yoga gives you immeasurable and immense joy.
Guru-Bhakti Yoga bestows on the practitioner longevity and bliss eternal.
The mind is at the root of Samsara or world process. The mind is the cause for bondage and freedom; pleasure and pain. This mind can be controlled only by practice of Guru-Bhakti Yoga.
Guru-Bhakti Yoga confers immortality, eternal bliss, freedom, perfection, perennial joy and everlasting peace.
The lower nature of mind must be thoroughly regenerated. The aspirant says to his preceptor, “I want to practise Yoga. I want to enter into Nirvikalpa Samadhi.
I want to sit at your feet. I have surrendered myself to you.” But he does not want to change his lower nature and habits, old character, behaviour and conduct.
This change of the lower nature is not easy. The force of habit is ever strong and inveterate. It demands great strength of will. The aspirant often feels helpless against the force of old habits.
He will have to develop his Sattva and will to a considerable degree by regular Japa, Kirtan, meditation, untiring selfless service, Satsanga.
He must introspect and find out his own defects and weaknesses. He must live under the guidance of his Guru. The Guru finds out his defects and points out suitable ways to eradicate them.
You must equip yourself with the four means of salvation and then approach a Brahma-Srotri, Brahmanishtha Guru. You must clear your doubts. You should tread the spiritual path through the aid of the spiritual illumination imparted by your Guru. You should live with him till you are moulded properly.
Personal contact with a realised soul is highly elevating. If you are sincere and earnest, if you have burning desire for liberation, if you strictly follow the instructions of your preceptor, if you do constant and intense meditation, then there is no doubt that the highest goal can be reached within six months. Take my word for it. It will really happen.
The world is full of temptations. Therefore neophytes should guard themselves very carefully. They should sit at the Lotus-Feet of their Gurus till they are completely moulded, till they get established in deep meditation.
Happy-go-lucky aspirants who are independent from the beginning, who do not pay attention to the words of their preceptors are hopeless specimens. They lead an aimless life and are drifted here and there like the plank in a river.
The aspirant who is endowed with the four means of Salvation, hears the Srutis and the significance of “Tat Tvam Asi” Mahavakya at the feet of Guru, and then reflects deeply on what he has heard.
Fix the mind on the form of Lord Hari or Lord Siva or Lord Krishna or your Guru or any saint like Lord Buddha. Again and again try to call this mental image of the picture. All thoughts will die. This is another method, the method of Bhaktas. The merciful loving Guru always addresses his disciples “Hey Saumya.”
Asaramji Bapu 
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