Meditation: Questions and Answers

7/30/2019 Meditation: Questions and Answers

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MEDITATION

ByTumuluru Krishna Murty


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Tumuluru Krishna Murty

Ansuya

C-66 Durgabai Deshmukh Colony

Hyderabad - 500 007

Mobile: +91 9391087255e-mail: [email protected]


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Table of contents

MEDITATION 3

Goal of Mankind 9

How to reach the Goal? 9

What is the knowledge, when it is said the goal of mankind

is knowledge? 10

Atma Jnana : 10

Brahman alone is knowledge: 10

Unity of Jiva and Brahman: 10

Merging of self in the over-self: 10

How is it achieved? 11

Where and how to search for this goal: 11

Where does this knowledge exist? 11

Knowledge exists in mind: 12

Mind 12

Mind is responsible: 12

What is its nature? 12

Mind causes both bondage and liberation: 12

Subject the mind to intellect, it disintegrates: 12

What is Sadhana? 13

Sadhana is Yoga: 13


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Yoga defined: 13

Yoga is discipline: 13

Different modes of Yoga: 13Karma Yoga (Path of Action) 13

Bhakthi Yoga (The path of Devotion) 14

Jnana Yoga (The Path of Knowledge) 14

Raja Yoga 14

Ashtanga Yogathe eight steps: 15

Meditation or Dhana 20

Object of Meditation 21

"Yathabhimatadhyanadva" 21

"Paramaariu Parama Mahatvaantesya Vashikaraah" 21

Personal and Impersonal Meditation 21

Yoga Sutra 28: 'Tajjapastadartha bhavanam' 22

Forms of Meditation 23

Importance or purpose of Meditation or Dhyana 24

Control of Mind 27

Prayers and Meditation: 30

Concentration vs. Meditation 31

Concentration and one-pointedness are the keys 33

First develop confidence in your own self 36

Contemplation 36

Patanjali lists obstacles to Yoga: 37

Regulations: 38

Aids to Meditation: 39


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Place and Time of Meditation 41

Environment: 42

How to Meditate: 43

Method of Meditation: 43

Vivekananda's prescription: 46

Baba's advice: 48

Meditation on Jyothi 49

Bhagawan Sri Sathya Sai Baba Advice on Jyoti Dhyana And

Soham Dhyana 51Conserve energy by all possible means 52

Do not judge by external standards: 54

Perseverance is sure success: 55

The Three Paths of Meditation 56

The pure, serene (Sathwic) path 56

The passionate, restless (rajasic) path 56

The ignorant (tamasic) path 57

Meditation as cognized by other Faiths 58

Christianity: 58

Zoroastrian 58

Suffism: 59

Islam: 59

Spanish Mystics: 60

Yogavasishtha : 60

Samadhi: 61


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Samyama: 61

Highest state of existence: 62

Samadhi is your property 62


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MeditationGoal of Mankind

"The Goal of Mankind is Knowledge". (CW of SV Vol.1, p.

27)

The Vedas lay down four goals before man: dharma

(righteousness), artha (wealth), kama (desire) and moksha

(liberation). (SSS Vol.9, p. 93)

As the rivers have the sea as their goal, Jivas have Brahman

as their goal. Permanent joy can never be received by the

conscious Jiva from material objects. Moksha is the

acquisition of permanent joy. It is also called the attainment

of Brahman. (G.V. Pg.229)

How to reach the Goal?

The goal of Moksha or attainment of Brahman can be

reached by Karma, Bhakthi and Jnana Marga. All these paths

lead us to the goal. (GV, p. 229)


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What is the knowledge, when it is said the goal of

mankind is knowledge?

Atma Jnana :

Fixed exclusive devotion to Godhead can come only to those

who have no attachment to the wild phantasmagoria of name

and form, which is called the World. That alone can win

Atma Jnana. (GV, p. 229)

Brahman alone is knowledge:

The knowledge of Atma or the knowledge that relates to

Brahman and the knowledge that gives you some idea of

Paramatma alone is knowledge and that is what the Veda

says. Everything else cannot come under the description of

knowledge. Mere recitation of the mantras contained in the

Veda cannot be called knowledge. In other words, true

education is that which connects Karma Yoga with theBrahma Yoga. (SSB 1974 Part II, p. 198)

Unity of Jiva and Brahman:

Bhagawan says,He who delves deep into the unity of theJiva and the Brahman has certainly discovered the goal of

Life. (UV, pp. 63-64)

Merging of self in the over-self:

Bhagawan says "whoeversubdues his egoism, conquers his

selfish desires, destroys his bestial feelings and impulses and

the gives us the natural tendency to regard body as the self,

his is surely the path of Dharma; -he knows that the goal of

Dharma is the merging ofthe wave in the sea, the merging

ofthe self in the Over-self". (DV, p. 4)


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How is it achieved?

Inquiry is the method. Knowledge is acquired by

uninterrupted Inquiry. One should constantly be engaged in

the Inquiry of the nature of Brahman: the reality of the I. (JV,

p. 1)

Through Viveka (discrimination) and Vichara (inquiry), one

achieves Vijnana (higher wisdom) and through Vijnana, one

is able to grasp the Truth, to realise the Atma, to know the

Atma. That is the ultimate goal of all Life, the stage that is

beyond the Past, Present and Future. (JV, p. 20)

Where and how to search for this goal:

Bhagawan sys in (SSS Vol.2, p. 56) that one need not march

towards the goal. It is not some place where you have to go.

It is just the opening of the eye, the removal of the veil, the

waking from the dream, the lighting of thejnana deepa (lightof spiritual wisdom).

The Upanishads themselves declare, Jnaanaad eve thu

kaivalyam; By Knowledge alone can freedom be won.

(UV, p. 2)

Where does this knowledge exist?

Knowledge is inherent in man. No knowledge comes from

Outside; it is all inside. What we say a man 'knows' should in

strict psychological language be what he 'discovers' or

'unveils', what man learns is really what he discovers taking

the cover off his own Soul, which is a mine of infinite

knowledge. (CWBSSB, p. 28)


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Knowledge exists in mind:

Newton discovered the law of Gravitation. It was in his

mind; the time came and he found it out. "All know ledge

that the world has ever received comes from the mind; the

infinite library of the Universe is in your mind". "All

knowledge, secular and spiritual is in the human mind". like

fire in a piece of flint knowledge exists in the mind;

suggestion is the friction which brings it out (CW of SV

Vol.1, p. 28)

Mind

Mind is responsible:

For this knowledge, mind is responsible.

What is its nature?

It is a bundle of desires. The mind is a bundle of wishes.Unless these wishes are removed by their roots, there is no

hope of destroying the mind, which is a great obstacle in the

path of spiritual progress. (GV, p. 40)

Mind causes both bondage and liberation:

Mana eva manushyaanaam Kaaranam bandha mokshayoh:

for men, the mind it is that causes bondage and grantsliberation. (JV, p. 19)

Subject the mind to intellect, it disintegrates:

The mind is the source of delusion; it deludes and binds. If

the mind is subjected to the intellect then it disintegrates and

disappears, leaving the field dear for the illumination that

reveals, that "we and they are but He or It." As long as the


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world is seen as manifold, sadhana, to overcome the faulty

vision is essential. (SSS Vol.2, p. 448)

What is Sadhana?

Sadhana is just replacement of bad tendencies of the mind by

divine attributes of the Atma. (CW of SV Vol.1, p. 96)

Sadhana is Yoga:

Yoga means union of the individual self with the Universal

Self, Jivatma with Paramatma, and the human with theDivine. The innate and latent divinity in man blossoms and

manifests itself through Yoga. (The Path Divine p. 18)

Yoga defined:

Patanjali defines Yoga as "chitta vrithi nirodhaha -'Calming

down of all turbulent agitations of the mind. (The Path

Divine Pg. 20)

Yoga is discipline:

Yoga therefore involves in disciplining the body, mind and

spirit. Yoga is therefore Sadhana, the physical, mental and

spiritual practices that lead to the final consummation

namely the self or God-Realisation. (The Path Divine Pg. 18)

Different modes of Yoga:

Karma Yoga (Path of Action)

It helps one to attain purity of mind through giving up the

desire for the fruit of ones actions. A desire infested mind is

bondage and a desire free mind is liberation. Hence, Karma

Yoga directs us to do all our duties as a means to please God,without any ego of doer-ship, remembering that the energy,


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intelligence, strength, to do all work emanate from God

alone.

Bhakthi Yoga (The path of Devotion)Bhakthi Yoga is cultivation, intensification and experiencing

of a sense of total surrender to the Lord. One should have a

conviction and feeling that he is but an instrument in the

hands of Almighty. The heart should be suffused with

selfless devotion and love for the Lord (and all His creation).

Our success or failure is not our concern, ours is only to do

our duty with discipline and devotion. Everything is to be

crucified, he must pray as Christ did: "Father let Thy will be

done'.

Jnana Yoga (The Path of Knowledge)

Jnana Yoga is an intellectual enquiry into the nature of the

reality, negating everything else (not self) and trying to

intuitively cognise or experience the reality, the Self. The

path is also termed as Neti, Neti not this, not this Marg.

Raja Yoga

Raja Yoga is disciplining the mind and awakening the

intellect. It has eight limbs and is called Ashtanga Yoga

(Yama, Niyama, Asana. Pranayama, Pratyahara, Dharana,

Dhyana and Samadhi). The first five practices are called

Bahiranga Sadhana and are Hatha Voga practices.

Hatha Voga is disciplining the human body by Pranavama,

Asanas, Shatkarmas (six purifications) and awakening the

Kundalini. This is preliminary stage to Raja yoga. The

shatkarmas are also exercises besides Pranayama to cleanse


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the impurities of the body and are known as Neti, Dhoti,

Basti, Nyoli, Bhasrika and Trataka.

The latter three practices Dharana, Dhyana and Samadhi are

called Antaranga Sadhana, the inner and internal practices

being the special features of Raja Voga, the controlling of the

mind. (The Path Divine, Pg. 22)

It is the blending and balancing action! Emotion and intellect

(Karma, Bhakthi and .Jnana) for the purpose of mentalpurification, regeneration and personality integration. (The

Path Divine, Pg. 20)

Ashtanga Yogathe eight steps1:

The eight steps are

1. Yama: moral and ethical disciplines (non-killing,

truthfulness, non-stealing, continence and non-receivingof gifts),

2. Niyama: religious disciplines (cleanliness, contentment,

austerity, study and self-surrender to God),

3. Asana or posture,

4. Pranayama or control of Prana,

5. Pratyahara or restraint of the senses from their objects,

6. Dharana or fixing the mind on a spot,

7. Dhyana or meditation and

8. Samadhi or super-consciousness.

1

For fuller appreciation of Ashtanga Yogasee The Complete Works ofSwami Vivekananda by Swami Vivekananda Vol. 1 p.169-194 and

Prasanthi Vahini p.66-76.


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The Yama and Niyama are moral trainings; without these as

the basis no practice of Yoga will succeed. As these two

become established, the Yogi will begin to realise the fruits

of his practice; without these it will never bear fruit. A Yogi

must not think of injuring anyone, by thought, word, or deed.

Mercy shall not be for men alone, but shall go beyond, and

embrace the whole world.

The next step is Asana, posture. A series of exercises,

physical and mental, is to be gone through every day, untilcertain higher states are reached. Therefore it is quite

necessary that we should find a posture in which we can

remain long. That posture which is the easiest for one should

be the one chosen. For thinking, a certain posture may be

very easy for one man, while to another it may be very

difficult. We will find later on that during the study of these

psychological matters a good deal of activity goes on in the

body. Nerve currents will have to be displaced and given a

new channel. New sorts of vibrations will begin; the whole

constitution will be remodelled as it were. But the main part

of the activity will lie along the spinal column, so that the

one thing necessary for the posture is to hold the spinal

column free, sitting erect, holding the three parts thechest, neck, and head in a straight line. Let the whole

weight of the body be supported by the ribs, and then you

have easy natural postures with the spine straight. You will

easily see that you cannot think very high thoughts with the

chest in. This portion of the Yoga is a little similar to the

Hatha-Yoga which deals entirely with the physical body, its

aim being to make the physical body very strong. We havenothing to do with it here, because its practices are very


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difficult, and cannot be learned in a day, and, after all, do not

lead to much spiritual growth. There is not one muscle in the

body over which a man cannot establish a perfect control.

The heart can be made to stop or go on at his bidding, and

each part of the organism can be similarly controlled.

Next comes, Pranayama, controlling the breathing. What has

that to do with concentrating the powers of the mind? Breath

is like the fly-wheel of this machine, the body. In a big

engine you find the fly-wheel first moving, and that motion isconveyed to finer and finer machinery until the most delicate

and finest mechanism in the machine is in motion. The breath

is that fly-wheel, supplying and regulating the motive power

to everything in this body.

The next step is called Pratyahara. What is this? You know

how perceptions come. First of all there are the external

instruments, then the internal organs acting in the body

through the brain centres, and there is the mind. When these

come together and attach themselves to some external object,

then we perceive it. At the same time it is a very difficult

thing to concentrate the mind and attach it to one organ only;

the mind is a slave.

The first lesson, then, is to sit for some time and let the mind

run on. The mind is bubbling up all the time. It is like that

monkey jumping about. Let the monkey jump as much as he

can; you simply wait and watch. Knowledge is power, says

the proverb, and that is true. Until you know what the mind is

doing you cannot control it. Give it the rein; many hideousthoughts may come into it; you will be astonished that it was


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possible for you to think such thoughts. But you will find that

each day the mind's vagaries are becoming less and less

violent, that each day it is becoming calmer. This controlling

of the mind, and not allowing it to join itself to the centres, is

Pratyahara. How is this practiced? It is a tremendous work,

not to be done in a day. Only after a patient, continuous

struggle for years can we succeed.

After you have practiced Pratyahara for a time, take the next

step, the Dharana, holding the mind to certain points. What ismeant by holding the mind to certain points? Forcing the

mind to feel certain parts of the body to the exclusion of

others. For instance, try to feel only the hand, to the

exclusion of other parts of the body. When the Chitta, or

mind-stuff, is confined and limited to a certain place it is

Dharana. This Dharana is of various sorts, and along with it,

it is better to have a little play of the imagination.

Dhyana or meditation is the 7th step in the Raja Yoga. After

Pratyahara and Dharana, we come toDhyana, meditation.

These ideas have to be understood in Dhyana, or meditation.

We hear a sound. First, there is the external vibration;second, the nerve motion that carries it to the mind; third, the

reaction from the mind, along with which flashes the

knowledge of the object which was the external cause of

these different changes from the ethereal vibrations to the

mental reactions. These three are called in Yoga, Shaba

(sound), Artha (meaning), and Jnana (knowledge). In the

language of physics and physiology they are called theethereal vibration, the motion in the nerve and brain, and the


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mental reaction. Now these, though distinct processes, have

become mixed up in such a fashion as to become quite

indistinct. In fact, we cannot now perceive any of these, we

only perceive their combined effect, what we call the external

object. Every act of perception includes these three, and there

is no reason why we should not be able to distinguish them.

When, by the previous preparations, it becomes strong and

controlled, and has the power of finer perception, the mind

should be employed in meditation. This meditation mustbegin with gross objects and slowly rise to finer and finer,

until it becomes objectless. The mind should first be

employed in perceiving the external causes of sensations,

then the internal motions, and then its own reaction. When it

has succeeded in perceiving the external causes of sensations

by themselves, the mind will acquire the power of perceiving

all fine material existences, all fine bodies and forms. When

it can succeed in perceiving the motions inside by

themselves, it will gain the control of all mental waves, in

itself or in others, even before they have translated

themselves into physical energy; and when he will be able to

perceive the mental reaction by itself, the Yogi will acquire

the knowledge of everything, as every sensible object, andevery thought is the result of this reaction. Then will he have

seen the very foundations of his mind, and it will be under

his perfect control. Different powers will come to the Yogi,

and if he yields to the temptations of any one of these, the

road to his further progress will be barred. Such is the evil of

running after enjoyments. But if he is strong enough to reject

even these miraculous powers, he will attain to the goal ofYoga, the complete suppression of the waves in the ocean of


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the mind. Then the glory of the soul, undisturbed by the

distractions of the mind, or motions of the body, will shine in

its full effulgence; and the Yogi will find himself as he is and

as he always was, the essence of knowledge, the immortal,

and the all-pervading.

Samadhi is the property of every human being nay, every

animal. There is no difference now between us and those

who have no religion, because we have no experience. What

is concentration good for, save to bring us to this experience?Each one of the steps to attain Samadhi has been reasoned

out, properly adjusted, scientifically organised, and, when

faithfully practiced, will surely lead us to the desired end.

Then will all sorrows cease, all miseries vanish; the seeds for

actions will be burnt, and the soul will be free for ever.

All the different steps in Yoga are intended to bring us

scientifically to the super-conscious state, or Samadhi. (CW

of SV Vol.1, p. 185)

Meditation or Dhana

Meditation is derived from the Latin word MEDITARI

which means, 'to heal. (Paths of Meditation, p. 12)

Meditation is both Science and Art of healing. To meditate is

to set in motion processes that lead to the restoration of ones

well-being physical mental and spiritual. (Paths of

Meditation, p. 13)


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Object of Meditation

Swami Vivekananda commenting on Yoga Sutra 1-39 on

pages 227-228 in Chapter I, Concentration: Its Spiritual Uses

from The Complete Works of Swami Vivekananda (Vol. 1).

"Yathabhimatadhyanadva"

Or by the meditation on anything that appeals to one as good.

This does not mean any wicked subject, but anything good

that you like, any place that you like best, any scenery that

you like best, any idea that you like best, anything that will

concentrate the mind.

"Paramaariu Parama Mahatvaantesya Vashikaraah"

The Yogi's mind thus meditating, becomes unobstructed

from the atomic to the infinite.

The mind, by this practice, easily contemplates the most

minute, as well as the biggest thing. Thus the mind-waves

become fainter.

Personal and Impersonal Meditation

There are various stages of meditation, Swamiji points out

how the first would be the gross, the second the fine and thenon to the still finer object. The objects of meditation, Swami

Vivekananda says, can both be personal and impersonal.

If it be personal, usually it is, the form of a god or a goddess,

an Incarnation of a God or a God-man or perfected being

who has attained the consummation of spiritual life. The

name and, form of such beings play an important role in the


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, .-,;,,


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destroyed, all the massive vibrations disappear; the sun,

moon, stars, and earth, melt down; but the vibrations remain

in the atoms. Each atom performs the same function as the

big worlds do. So even when the vibrations of the Chitta

subside, its molecular vibrations go on, and when they get

the impulse, come out again. We can now understand what is

meant by repetition. It is the greatest stimulus that can be

given to the spiritual Samskaras. "One moment of company

with the holy makes a ship to cross this ocean of life." Such

is the power of association. So this repetition of Om, andthinking of its meaning, is keeping good company in your

own mind. Study, and then meditate on what you have

studied. Thus light will come to you, the Self will become

manifest. (CW of SV Vol.1, pp. 219-220)

Forms of Meditation

There are two kinds of meditation, one on the formless Godand the other on God with form. But meditation on the

formless God is extremely difficult.

There is another form of meditation known as the Vishnu

Yoga. The eyes are fixed on the tip of the nose. Half the look

is directed inwards, and the other half outward. This is how

one meditates on God with form. (Paths of Meditation, p. 2)

In Dhyana or meditation, there are three factors: the

meditator, the process of meditation and the object of

meditation. Of these three, the first two factors are constant

in any form of meditation. (Paths to Meditation, p. 23)

Inquiry suggested by Ramana Maharshi. The RamanaMaharshi enquiry by itself is not good. It must be combined


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with meditation. Meditation, for its proper practice, should be

at the same place at the same time. In that way, it will surely

be successful. If one is away from home in travel, in his mind

he can go to the accustomed places - no matter where he is.

To search for truth is needless. Truth is every place at all

times. One must live truth not search for it. 'Kohum'(who am

I) is the cry of the new born child. After a lifetime of

Sadhana, the old man says Sohum' (I am God). When

away from Swami, by remembering Him doing this or that,

the battery is recharged. That also is genuine meditation.Meditation is constant inner inquiry as to who am I, what is

true, what is ego action, what is loving and what is harsh.

Meditation is thinking on spiritual principles, searching out

the application to what Baba says and the like. (CWBSSB, p.

169)

Importance or purpose of Meditation or Dhyana

The importance of dhyana should also be recognised.

Dhyana is an infallible aid to spiritual progress. Freedom

from the consequence of karma can be attained through

dhyana. This freedom enables the sadhaka to acquire shanti

or inner tranquillity. The sweetness of the experience of inner

tranquillity is derived from the fruits ofdhyana. (SSVahini)

(SSB 1979, p. 108)

The purpose of dhyana is to unite the jiva with Easwara.

(SSB 1979, p. 112)


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Whether of the Formful or the Formless, if it is one-pointed,

devoid of deviations, it is entitled to be called Dhyana.

(PraV, p. 85)

Man is endowed with unlimited powers. Not a single person

is without them! But the road is missed when one is unaware

of this truth. To gain awareness of this power, one must join

the company of the holy, one must strive in spiritual practice

(sadhana), and one must practise repetition of the divine

name and meditation. (DhyV, p. 6)

Meditation (dhyana) is the process by which it is trained to

acquire concentration. As a result of meditation on the

highest Atma (Paramatma), the mind will withdraw from

sense objects and the sensory world. Just at that time, the

intellect (buddhi) must assert its authority and command the

mind (manas) not to entertain any feeling except the thought

of the Fundamental Basis. (DhyV, p. 7)

Meditation should be performed enthusiastically, with full

faith and care, and strictly according to the disciplines laid

down. If this is done, it will bestow not only all happiness

and all victory but even the vision of the Lord. (DhyV, p. 8)

The feelings that arise in the mind, which are classified as

serene, restless, and ignorant (Sathwic, rajasic, and tamasic),

also have to be watched and cleansed. The restlessness and

ignorance have to be uprooted. Meditation is the weapon for

this task. The path of meditation (dhyana-marga) will

destroy ignorance (a-jnana), and it will grant the individualunion with the Godhead (Brahmaikyatha). (DhyV, p. 113)


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Meditation is the removal of attachment; it is perfected by

the suppression of the modifications. Also by non-attachment

and practice, meditation is perfected. (Paths to Meditation,

p.8)

Meditation is a constant remembrance (of the thing meditated

upon) flowing like an unbroken stream of oil poured from

one vessel to another (Paths to Meditation, p.9)

Meditation is the focussing of the mind on some object. If the

mind acquires concentration on one object, it can be so

concentrated on any object whatsoever. (Paths to Meditation,

p.10)

Meditation is the soul of spiritual life. A life without reins is

like a boat without rudder. (Paths to Meditation, p.24)

Concentration is the essence of Meditation. (Paths to

Meditation, p.26)

Real meditation is getting absorbed in God as the only

thought, the only goal. God only, only God. Think God,breathe God, love God, live God. (CWBSSB, p. 167)

For, in meditation you first get sense control. And yoga will

help you with the body and when the mind is steady,

concentration will come automatically. When you get such

concentration, then you get peace of mind. (CWBSSB, p. 30)


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'The mind that dwells on sense objects gets stuck in them.

The mind that remembers Me constantly, gets dissolved in

Me, says Krishna to Uddhava. (Paths to Meditation, p.31)

Only meditation has the capacity to make one transcend the

vicissitudes of time and space and make one ever the same

equanimous individual, as if one is another Creator himself.

(DhyV, p. 17)

The finale of Meditation is spiritual illumination and itslanguage is silence. "Silence is Brahman, say the seers.

(Paths to Meditation, p.33)

Meditation is the means and the method by which the soul

unveils the layers of ignorance covering it and discovers the

essential divinity of its own being, by a threefold process of

Sravana (hearing), manana (reflection) and nidhidyasana

(Meditation) (Paths to Meditation, p.35)

Meditation according to Swami Vivekananda is the power

which enables us to resist all this (manifold manifestation of

alluring names and forms, which distract our minds from our

chosen paths) (CW of SV Vol.4, p. 248)

Meditation is concentration of mind and its innate powers.

(Paths of Meditation, p.37)

Control of Mind

How hard it is to control the mind! Well has it beencompared to the maddened monkey? The human mind is like


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that monkey, incessantly active by its own nature; then it

becomes drunk with the wine of desire, thus increasing its

turbulence. After desire takes possession comes the sting of

the scorpion of jealousy at the success of others, and last of

all the demon of pride enters the mind, making it think itself

of all importance. How hard to control such a mind! (CW of

SV Vol.1, p. 174)

The bottom of a lake we cannot see, because its surface is

covered with ripples. It is only possible for us to catch aglimpse of the bottom, when the ripples have subsided, and

the water is calm. If the water is muddy or is agitated all the

time, the bottom will not be seen. If it is clear, and there are

no waves, we shall see the bottom. The bottom of the lake is

our own true Self; the lake is the Chitta and the waves the

Vrittis. (CW of SV Vol.1, p. 202)

Meditation is one of the great means of controlling the

raising of these (thought) waves. By meditation, you can

make the mind subdue these waves and if you go on

practising meditation for days, and months, and years, until it

becomes a habit, until it will come in spite of yourself, anger

and hatred will be controlled and checked. (CW of SV Vol.1,pp. 242-243)

"The mind is a lake and every stone that drops into it raises

waves. These waves do not let us see what we are. The full

moon is reflected in the water of the lake, but the surface is

so disturbed that we do not see the reflection clearly. Let it

calm. Do not let nature raise the wave. Keep quiet and thenafter a little while, she will give up. Then we know what we


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are. God is there already, but the mind is so agitated always

running after senses. You close the senses and yet you whirl

and whirl about. Just this moment, I think I am alright and I

will meditate upon God, then my mind goes to New York to

think about the things I have done there in the past. These

waves are to be stopped by the power of meditation". (CW of

SV Vol.1, p. 248)

Meditation is the gate that opens that infinite joy to us.

Prayers, ceremonies and all the other forms of worship aresimply kindergartens of meditation. Slowly and gradually we

are to train ourselves. It is no joke - not a question of a day or

years or may be of births. Never mind! The pull must go on.

(CW of SV Vol.1, p. 248)

Meditation is the focussing of the mind on some object. If the

mind acquires concentration on one object, it can be so

concentrated on any object what-so-ever. (CW of SV Vol.VI,

p. 487)

Control the mind, cut off the senses, then you are a Yogi;

after that, all the rest will come. Refuse to hear, to see, to

smell, to taste; take away the mental power from the externalorgans. You continually do it unconsciously as when your

mind is absorbed; so you can learn to do it consciously. The

mind can put the senses where it pleases. Get rid of the

fundamental superstition that we are obliged to act through

the body. (CW of SV Vol.VII, p. 71)


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Meditation is the technique for diverting the wayward,

destructive mind into planned and constructive channels

planned channels

"As a lamp placed in a windless place does not flicker" - is a

simile used to describe the Yogi of controlled mind,

practising Yoga in the Self. (BhaG, p. Shloka 19 chapter VI)

By practice, men can bring even the heart under control until

it will just beat at will slowly or quickly or almost stop. (CW

of SV Vol.1, p. 179)

"The Yogi teaches that the mind has a higher state of

existence beyond reason, a super conscious state; and when

the mind gets to that higher state, then this knowledge comes

to man metaphysical and transcendental knowledge comes to

that man. (CW of SV Vol.1, p. 183)

Prayers and Meditation:

Prayer is essentially a supplication to an external Being or

Power. It is a yearning of the heart for things it lacks. It is

importuning a Higher Potency to fulfil our wants and desires.

But meditation has no element of begging in it. It is a re-

orientation of the mind for producing the knowledge by

which all that is rightly needed is acquired. It is a purified

mind calling upon the wisdom that dwells within. While

prayer is addressed to an out side Power, meditation seeks

conscious union with the Truth inside. Desire is the motive

force for all action. But whereas in prayer the desire is self-

centred, in meditation one 'attaches one's belt to .the Power

house of the Universe. (Paths of Meditation, p.17)


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Concentration vs. Meditation

Meditation is often misunderstood to be the same as

concentration. Concentration is essential for ordinary

sensory perceptions and it is something that we have and

utilise while performing the most ordinary and routine acts.

For example, we concentrate when we read a book, write a

letter, drive a car or eat our food. Concentration comes

naturally to us in the process of perceiving through the five

senses and no particular exertion or special practice is

required for it. It is incorrect, therefore, to equateconcentration with meditation at which only the spiritual

adepts excel.

Meditation is a process which obtains at a much higher

plane than human sensory perception. Being a mental

process that involves seeing through the senses,

concentration may be regarded as being below or within the

realms of the senses, while meditation is beyond or above

the world of the senses. If meditation were as easy as

concentration, the great rishis of the past would not have

practised various austerities and subjected themselves to

innumerable difficulties in the deep forests. (SSB 1979, p.

81)

By concentration we mean the preliminary exercises in

one-pointedness of thought which must of necessity

precede success in meditation. Before an instrument can

be used, it must be torqued properly. The mind with

which contemplation is achieved must first be trained to

develop the power of converging all its energies at any


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required point. Not that concentration per se has any

ethical orspiritual value. It is indeed a common requisite

for progress in any field of art or science.

Concentration gives us power; it is up to us to put it to the

highest use. And the highest use of a concentrated mind is in

meditation.

Concentration is only a process. It is useful in daily life at all

levels but has no moral or spiritual significance. Meditation,on the contrary, produces a state of consciousness in which

the spiritual point of view alone counts.

Meditation means reflection; concentration is the essence of

meditation. (Paths of Meditations, p.17, 18 & 19)

Concentration means when all senses and desires fall away

and there is only God. The concentration of Ramakrishna

Paramahamsa was naturally so strong that he grew something

of a tail when meditating on Hanuman, the monkey. His

body was just a changing bubble; his concentration was so

strong, Special work on con centration need not be a part of

meditation. Concentration is already in force wherever mind,intelligence and senses are used. "Without it you could not

even walk. It needs no special practice. "It is below the

senses'. Meditation is above the senses". In between

concentration and meditation, like a separation between

the two is' contemplation'. Concentration to contemplation

then meditation. As long as one thinks 'I am meditating', that

is in the mind and is not meditation. As long as one knows heis meditating, he is not meditating. In that absorption in God,


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one puts aside every form and merges into God. In that

process, the mind naturally stops. (CWBSSB, p. 168)

Without concentration, nothing can be done. And we use thatconcentration throughout the day. Concentration is difficult

in spiritual matters because the mind is outward turned and

by desire, the mind clings to objects. But the mind can be

trained to concentrate inwardly and the heart can be cultured

to grow with love for God. This can be by Sadhana.

(CWBSSB, p. 171)

It is not practical to attempt to concentrate on that which has

no form. To concentrate on the Jyoti, is an illustration. The

object of concentration can be sound, form orjyoti etc. It

needs to be something concrete. It is not easy to fix the mind

on the abstract. (CWBSSB, p. 173)

Even the pettiest of tasks need for its fulfilment the quality ofconcentration. (DhyV, p. 5)

Sri Krishna said, "You have only to concentrate over the act

and carry it out as you can. To act and only to act is the duty

imposed on you'. That was the immortal nectarine advice of

the Lord. (SSVahini, p. 137)

Concentration and one-pointedness are the keys

Every minute, from inside and outside, promptings and

temptations arise and accumulate in people. One cannot

attend to all of them at the same time, so one fixes attention

on only the most important one. This is called concentration

(avadhana). Concentration is needed to grasp any subject

well. Purposefully directing attention on a subject and fixing


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it there is one-pointedness (ekagratha). This is also a

condition of the mind. Concentration and one-pointedness

help to focus effort on any selected task. (DhyV, p. 12)

Concentration is essential for all. It is the foundation of all

successful endeavour. It is needed not only for meditation but

even for worldly affairs and ordinary living. Whatever the

task one is engaged in, doing it with concentration will

develop both self-confidence and self-respect, for they are

the result of the attitude of ones own mind. The mind may

lean on either the bad or the good, and concentrated attention

must be employed to keep the mind attached only to good

prompting. Success or failure in the good task depends upon

one-pointedness.

One-pointedness will increase power and skill. But it cannot

be won without conquering the worldly cravings that distract

the mind. This one-pointedness, this conquest of the mind, is

acquired by the exercise of meditation. (DhyV, p. 13)

Concentration is only a process. It is useful in daily life at all

levels, but has no moral or spiritual significance. Meditation,

on the contrary, produces a state of consciousness in which

the spiritual point of view alone counts. (Paths of Meditation

Pg-19)

Many people think that concentration is the same thing as

meditation but there is no such connection between

concentration and meditation. Concentration is something

which is below your senses, whereas meditation is something

which is above your senses. But many are under the false

impression that concentration is identical with meditation,


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and they take to a wrong path. Concentration is something

which we use involuntarily in our daily, normal, routine life.

Just look at this, I am now reading the newspaper. My eyes

are looking at the letters. My hand is holding the paper. My

Intelligence is thinking now. Mind is also thinking. Thus

when the eyes are doing their work, the hand is doing its

work, when the Intelligence is doing its work, and the mind

is also doing its work, then I am able to get the contents of

the newspaper. It means, if I want to get at the matter that is

contained in the newspaper, all these enumerated senses areconcentrated and they are all coordinated and are working on

the newspaper.

Not only this, if one wants to drive a car, unless one has

concentration, one cannot drive a car on the road. All the

normal routines, like walking, talking, reading, writing,

eating, all these things we do only as result of concentration.If concentration like this is part and parcel of your daily life,

then what is that we practise to get concentration? What we

have to practice is something which is beyond these normal

senses. We must rise from being below the senses (that is the

state of concentration) to the senses (that is, the middle

position, called contemplation); and from there we must rise

above the senses, that is called meditation.

Between concentration and meditation there is border area

which covers both and that is the area of contemplation. To

be in that area of contemplation is to free yourself of worldly

attachments. If you break away all the worldly attachments---

all the routine attachments in the world---then you will enter

the region of contemplation. When you have completely


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broken away ALL your attachments, you break through this

area of contemplation and you get into the area of meditation.

First develop confidence in your own selfThese steps can also be described as starting from self-

confidence, and then getting self-satisfaction and then self-

sacrifice, and the last step is self-realisation. The ultimate

step of self-realisation depends upon the base of self-

confidence. You must therefore develop as a first step

confidence in your own self. Without having and developing

confidence in your own self, if all the time you are talking of

some power being with someone and some other power

being with someone else, if in this way you travel all the time

and depend upon power which is with someone else, when

are you going to acquire any power and confidence in your

own self. Peace and bliss are within you they are not

something which is external to you. (SSS Vol.9, pp. 185-187)

Contemplation

The contemplation of the Lord must proceed in union with

the dharmic life. This type of life has no need for status,

scholarship, or vanity. The latter only lead people astray. It is

only through this life that the mind and the intellect can becontrolled, the knowledge (Vidhya) ofAtma cultivated, and

the will sublimated. (DhyV, p. 24)

Contemplate on the vision of Atma and reach up to the

Thuriya stage of consciousness. Then Naama, Rupa, Vasthu,

Bhava, all get merged in the One All-pervasive All-inclusive

Atma. (UV, p. 31)


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Arjuna! People think that the worship of God with Form

and Attributes is quite enough. This discipline will only be of

some help. It will guide the person along the road only for a

little while. For the Lord will not condescend to grant

Liberation for just this!

For, he who aims at Liberation must first give up attachment

to the body. Without that, the Atmic stage cannot be attained.

The identification with the body is the expression of

ignorance. The Atma must be recognised as distinct from the

Prakruthi (nature).

The craving for objective pleasure which is based on the

unreal value attached to Prakruthi has to be removed by

Dhyanam and Thapas. When that craving is lost, the

individual becomes like the dry nut, inside the coconut shell,

which becomes loose and unattached both to the shell and the

fibre outside it. It does not germinate or sprout again. It will

remain forever without being spoilt. The individual has no

more birth and consequent death. That is to say, he will be

liberated. Becoming like that dry nut inside the shell is the

stage calledJivan muktha, of Liberation while alive.

The contemplation of the Godhead as above and beyond all

attributes is necessary for the attainment of Jivanmukthi.

(GV, p. 9)

Patanjali lists obstacles to Yoga:

The yoga-sutra enumerates several impediments on the path

of yoga. They are:


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1. Vyadhi (physical sickness);

2. Styana (languor);

3. Samsaya (doubts and misgivings;

4. Pramada (heedlessness);

5. alasya (sloth);

6. avirati (absence of dispassion);

7. bhranti-darsana (hallucinations);

8. alabdha-bhumikatva (non-attainment of the stage of

communion' in spite of effort;

9. Anavasthitatva (instability).

How to overcome these impediments? Vyadhi can be

overcome by proper medicines and diet, styana by

discrimination and will power, samsaya by faith in the

scripture, the guru and oneself, pramada by external

vigilance, alasya by healthy physical activity, avirati by

reflecting on the transient and evil nature of sense-pleasuresand bhranti-darsana by right perception. Alabdha-

bhumikatva and anavasthitatva are more serious obstacles.

Guidance from the guru or advanced souls and prayer and

self-analysis will help to eradicate them. (CW of SV Vol.1,

pp. 221-222)

Regulations:

Yoga is not possible for him who eats too much, nor for him

who does not eat at all, nor for him who sleeps too much; nor

for him who is always awake. (BhaG, pp. 16 Shloka, Chapter

VI) Yoga becomes the destroyer of pain for him who is

moderate in eating and recreation, who is moderate in his


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exertion during his actions, who is moderate in sleep and

wakefulness. (BhaG, pp. 17 Shloka, Chapter VI)

Aids to Meditation2:

"Having in a clean spot established a firm seat of his own,

neither too high nor too low, made of a cloth, a skin and kusa

grass; one over the other".

"There, having made the mind and the senses controlled,

being seated on the seat let Sadhaka practice Yoga, for thepurification of the self.

"After the external seat has been described, let the Sadhaka

hold the body, head and neck erect and still, gazing at the tip

of nose, without looking around".

"Serene-minded, fearless, firm in the view of Brahmacharya,

having con trolled the mind, thinking on ME as the Supreme

Goal".

Yajnavalkya says:

"After practicing the postures as desired, according to rules,

then, O Gargi, the man who has conquered the posture will

practice Pranayama.

"Seated in an easy posture, on a (deer or tiger) skin, placed

on Kusha grass, worshipping Ganapati with fruits and

sweetmeats, placing the right palm on the left, holding the

throat and head in the same line, the lips closed and firm,

2Bhagavat Gita, Chapter VI- 11 to 14. (Swami Chinmayanada

Commentary)


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facing the east or the north, the eyes fixed on the tip of the

nose, avoiding too much food or fasting, the Nadis should be

purified, without which the practice will be fruitless.

Thinking of the (seed-word) "Hum," at the junction of

Pingala and Ida (the right and the left nostrils), the Ida should

be filled with external air in twelve Matras (seconds); then

the Yogi meditates on fire in the same place with the word

"Rung," and while meditating thus, slowly ejects the air

through the Pingala (right nostril). Again filling in through

the Pingala the air should be slowly ejected through the Ida,in the same way. This should be practiced for three or four

years, or three or four months, according to the directions of

a Guru, in secret (alone in a room), in the early morning, at

midday, in the evening, and at midnight (until) the nerves

become purified. Lightness of body, clear complexion, good

appetite, hearing of the Nada, are the signs of the purification

of nerves. Then should be practiced Pranayama composed of

Rechaka (exhalation), Kumbhaka (retention), and Puraka

(inhalation). Joining the Prana with the Apana is Pranayama.

"In sixteen Matras filling the body from the head to the feet,

in thirty-two Matras the Prana is to be thrown out, and with

sixty-four the Kurnbhaka should be made.

"There is another Pranayama in which the Kumbhaka should

first be made with sixty-four Matras, then the Prana should

be thrown out with sixteen, and the body next filled with

sixteen Matras.

"By Pranayama impurities of the body are thrown out; by

Dharana the impurities of the mind; by Pratyahara impurities


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of attachment; and by Samadhi is taken off everything that

hides the lordship of the Soul." (CW of SV Vol.1, pp. 309-

310)

Place and Time of Meditation

A fence is placed around a young tree to protect it. The same

precautions must be observed in meditation. People think it is

all right to meditate in any place. There are currents, there is

will power. There is a strong current passing into the earth.

Because of this, the earth exerts a strong attraction. In

meditation it is advisable to insulate oneself from such

currents. For this reason, meditators sit on a plank and cover

their shoulders with a woollen shawl. Once the person has

grown strong in his meditation, he may sit anywhere and not

suffer for it. (CWBSSB, pp. 171-172)

For the establishment of oneself in the contemplation of the

Omnipresent Lord, there is no limitations of time or space.

There is nothing like a holy place or a special time for this.

Wherever the mind revels in the contemplation of the divine

that is the Holy Place! Whenever it does so, that is the

auspicious moment! There and then, one must meditate on

the Lord.

That is why it has been announced already before:

Na kaala niyame yaathraa,

Na desasya sthalasya cha

Yathraasya ramathe chiththam,

Thathra dhyaane na kevalam.


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For meditation on God, there is no fixed time or place. When

and where the mind so desires, then and there is the time and

place. (Prema Vahini, p. 80)

Brahma Muhurta means early morning, between 3 - 6 a.m. It

means that the senses are quiet, not yet agitated by the day

and mind is quiet from sleep. But the hour should not be

taken and changed around, taking one time today and another

time tomorrow. A half hour in the morning and a half hour in

the evening is enough for sitting meditation. If done all day

along, it will lose its attraction after a couple of years. The

spiritual practice should be varied for interest. Some bhajan,

some repetition of the Name of the Lord, some time spent in

the company of spiritual people and so on. Just as in daily

life some variety makes the day interesting. (CWBSSB, p.

179)

Environment:

Do not worry about the unsatisfactory environment you may

have. Of course, the place may have some drawbacks and it

may not be ideal. But it is no use trying to run away from all

that. You can overcome the drawbacks by training your own

mind. Stay in your environment and pray to the Lord! Pray

that He may fill you with His thoughts and His vision,making you ignore the defects of the environment.

Do not seek comfort, for comfort might not be conducive to

meditation. Learn to be comfortable in any place; that is

better. Live in joy wherever you are; that is the way. Revel in

the realm of your mind; worship in the mind the Lord you

have chosen as your goal and be free of all the defects of the


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natural or human environment! Then, no spot can be irksome

to you, nor will any place seem disgusting.

Pride is an insidious vice, so at the slightest inkling of the

disease, try your best to eradicate it by retiring into a lonely

spot and engaging yourself in meditation. Delay is

dangerous. Even divine nectar (amrita) becomes a poison if

the dose is delayed, says the proverb. Remember this and

act swiftly. Meditation stills the agitated mind and makes it

clear and full of joy. (DhyV, p. 73)

How to Meditate:

One should practise meditation at-least twice a day and the

best times are when the night passes into day and day into

night, that is, early morning and early evening. This is the

time the body will have the tendency to become calm. The

aspirant should not eat until meditation is practised.Overeating is to be avoided. Food that is healthy and

conduces to the harmony of the body should be selected.

If it is possible it is better to have a room for meditation

alone; It should be kept holy and not used for sleeping. We

must not enter the room until we bathe and are perfectly

clean in body and mind. Burning incense in morning and

evening is good. Those who cannot have a separate room for

meditation can practice anywhere they like.

Method of Meditation:

The place for meditation should be a little elevated an

inch or twofrom the ground. Place a mat ofdharbha grass


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(a matty, long grass grown in India) on it, spread a deer-skin

on the mat, and lay a thin white cloth on the skin.

Sit on it in the lotus posture (padmasana). The right foot

must be above the left and the left foot above the right. The

fingers of the hand must be in close touch with one another

and the hands should be placed in front. The eyes must be

either half open or fully closed.

Then, by means of mental massage, relax the neck,shoulders, hands, chest, teeth, stomach, fingers, back, thighs,

knees, calves, and feet. After this, one has to meditate on

ones own favourite name and form, with Om added. When

this is being done, there should be no mental wanderings; one

must be stable and quiet. No thought of past events, no trace

of anger or hatred, and no memory of sorrow should be

allowed to interfere. Even if they intrude, they should not be

considered at all; to counteract them, entertain thoughts that

will feed ones enthusiasm for meditation. Of course, this

may appear difficult, at first.

The best time for meditation is the quiet hours before dawn,

between 3 and 5 a.m. One can awake, say, at 4 a.m. First ofall, sleep has to be subdued. This is very necessary. In order

to keep the hours unchanged, one may set the alarm clock for

4 a.m. and rise. Even then, if sleep continues to bother, its

effect can be overcome by means of a bath in cold water. Not

that it is essential to bathe; it is needed only when sleep gives

much trouble.


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If in this manner the path of meditation (dhyana) is

rigorously followed, it is possible for one to win the grace of

the Lord very quickly. (DhyV, pp. 8-9)

Sadhakas should be very clear of the purpose of Japam and

Dhyanam. Japam and Dhyanam are for acquiring one-

pointed attention on the Lord, for casting off sensory

attachments and for attaining the joy derived from the basis

of all sensory objects. (DhyV, p. 68)

First, when you sit for meditation, recite a fewshlokas on the

Glory of God so that the agitated mind may be calmed. Then

gradually, while doingjapam, draw before the mind's eye the

Form which that Name represents. When your mind wanders

away from the recital of the Name, lead it onto the picture of

the Form. When it wanders from the form, lead it onto the

Name. Let it dwell either on that sweetness or this. Treated

thus it can be easily tamed. The imaginary picture you have

drawn will get transmuted into the bhava chithra (thought

visualisation), dear to the heart and fixed in the memory.

Gradually it will become the saakshaathkaara chithra

(Vision of the actual Form) when the Lord assumes that

Form in order to fulfil your desire. This sadhana is calledjapa sahitha dhyana (meditation-cum-recitation of Name),

and I advise you all to take it up, for it is best form ofdhyana

for beginners.

Within a few days you will fall in line and you will taste the

joy of concentration. After about ten or fifteen minutes of

this dhyana in the initial stages, and longer after some time,have some manana (contemplation) on theshanti (peace) and


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the sowkhya (happiness) you had during the dhyana

(meditation). (SSS Vol.1, p. 35)

The meditation of any one of His countless names will act as

the goad that can tame the elephant in rut and make him bend

his knees and lift the log on his tusk. (SSS Vol.7, p. 279)

Vivekananda's prescription:

Where there is fire, or in water or on ground which is strewn

with dry leaves, where there are many ant-hills, where there

are wild animals, or danger, where four streets meet, where

there is too much noise, where there are many wicked

persons, Yoga must not be practiced. This applies more

particularly to India. Do not practice when the body feels

very lazy or ill, or when the mind is very miserable and

sorrowful. Go to a place which is well hidden, and where

people do not come to disturb you. Do not choose dirtyplaces. Rather choose beautiful scenery, or a room in your

own house which is beautiful. When you practice, first salute

all the ancient Yogis, and your own Guru, and God, and then

begin.

Dhyana is spoken of, and a few examples are given of what

to meditate upon. Sit straight, and look at the tip of your

nose. Later on we shall come to know how that concentrates

the mind, how by controlling the two optic nerves one

advances a long way towards the control of the arc of

reaction, and so to the control of the will. Here are a few

specimens of meditation. Imagine a lotus upon the top of the

head, several inches up, with virtue as its centre, and

knowledge as its stalk. The eight petals of the lotus are the


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eight powers of the Yogi. Inside, the stamens and pistils are

renunciation. If the Yogi refuses the external powers he will

come to salvation. So the eight petals of the lotus are the

eight powers, but the internal stamens and pistils are extreme

renunciation, the renunciation of all these powers. Inside of

that lotus think of the Golden One, the Almighty, the

Intangible, He whose name is Om, the Inexpressible,

surrounded with effulgent light. Meditate on that. Another

meditation is given. Think of a space in your heart, and in the

midst of that space think that a flame is burning. Think ofthat flame as your own soul and inside the flame is another

effulgent light, and that is the Soul of your soul, God.

Meditate upon that in the heart. Chastity, non-injury,

forgiving even the greatest enemy, truth, faith in the Lord,

these are all different Vrittis. Be not afraid if you are not

perfect in all of these; work, they will come. He who has

given up all attachment, all fear, and all anger, he whose

whole soul has gone unto the Lord, he who has taken refuge

in the Lord, whose heart has become purified, with

whatsoever desire he comes to the Lord, He will grant that to

him. Therefore worship Him through knowledge, love, or

renunciation.

"He who hates none, who is the friend of all, who is merciful

to all, who has nothing of his own, who is free from egoism,

who is even-minded in pain and pleasure, who is forbearing,

who is always satisfied, who works always in Yoga, whose

self has become controlled, whose will is firm, whose mind

and intellect are given up unto Me, such a one is My beloved

Bhakta. From whom comes no disturbance, who cannot bedisturbed by others, who is free from joy, anger, fear, and


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anxiety, such a one is My beloved. He who does not depend

on anything, who is pure and active, who does not care

whether good comes or evil, and never becomes miserable,

who has given up all efforts for himself; who is the same in

praise or in blame, with a silent, thoughtful mind, blessed

with what little comes in his way, homeless, for the whole

world is his home, and who is steady in his ideas, such a one

is My beloved Bhakta." Such alone become Yogis. (CW of

SV Vol.1, pp. 192-193)

Baba's advice:

When in meditation, concentrate on the form chosen by you,

then pass into contemplation and then into meditation. Only

by the three states will you get there. From concentration,

one must cross the field of contemplation to enter meditation.

There are three things: the meditator, the chosen form, and

the process of meditation. The three should merge andbecome one, and this is the state of meditation. But, if all the

time you feel you are meditating, this cannot be called

meditation. When there is complete attention on the form

chosen, that will lead to meditation. The attention of the

mind is totally removed from the body and totally

concentrated on the form chosen as the object of your

meditation. (CWBSSB, p. 183)

If you have Me as the object of meditation, sit in a

comfortable pose, which is neither irksome nor flopping, let

your mind dwell for some time on some good sthotras

(hymns) or incidents from the sacred stories, so that the

senses escaping into the tangles of worldly worries may be

quietened and subdued. Then, with the Name on the tongue,


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try to draw with the brush of your emotion and the hand of

your intellect, a picture of Swami, slowly, from the cluster of

hair to the face and neck downwards, spending time in

contemplating each as it is getting drawn and when the

picture is full, start from the feet up to the head again, so that

your attention is never for a moment diverted from the Form

you love to meditate upon. (SSS Vol.5, p. 304)

When we think of meditation, three things are involved,

First, there is the person who meditates, the dhyata;secondly, there is the object of meditation dhyeya; and

thirdly, there is the process of meditation itself, dhyana. In

true meditation, all these three should merge. The person

who is meditating should identify himself totally with the

object of meditation and should be unaware of even the fact

that he is meditating. When he is meditating, his attention

should be so rivetted to the dhyeya that he loses his own

identity and forgets his involvement in the action (dhyana),

too. (SSB 1979, p. 81)

Meditation on Jyothi

For one who desires to practise dhyana or meditation, it is

advisable thatjyothi (light) is taken as the dhyeya or object ofmeditation and not a form of Divinity such as that of Rama,

Krishna, or Easwara; for these forms, too, are subject to

change and ultimately perish. Jyothi or light does not perish

or change. Moreover, a flame can kindle a million others

without getting extinguished and is therefore inexhaustible.


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In this process of meditation on light, the progression must

be from restlessness to tranquillity and from tranquillity to

divine Effulgence. One should sit cross-legged and erect to

ensure an easy flow of the divine force from the mooladhara

chakra to the sahasrara chakra through the sushumna nadi.

The aspirant should fix his gaze on the gentle flame and

gradually close his eyes, mentally transferring or absorbing

the flame into his heart, as it were.

The lotus of the spiritual heart should then be imagined asblossoming in effulgent beauty dispelling with its radiance

the dark forces of life. One should then imagine that out of

the heart so illumined, rays of light proceed gradually to all

parts of the body, suffusing everything with light and

imbuing it with sacredness and purity all over. As the light

has reached the hands, the individual ought not to do any

wrongful acts; since the flame shines in his eyes, he cannot

look at undesirable sights. So, also, since the jyothi has

permeated his ears, he should not listen to evil talk. His feet,

too, since they have been filled with light, should not tread

upon unholy paths. Thus, this type of meditation ennobles

man and helps him scale great spiritual heights very steadily.

If we keep the mind busy in this manner with the task of

carrying light to all parts of the body, it will not wander and

will remain steady. The whole process takes about twenty to

thirty minutes to complete. This kind of meditation should

not be regarded as an exercise in fantasy. No doubt, in the

beginning, imagination will be involved; but, by constant

practice, it will be transformed into a powerful thought wave,


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creating an indelible impression on the heart leading to union

with God.

The meditation should not end with the individual visualising

the light in himself. He should see it in his friends and

relatives and even in his enemies. He should see the whole of

creation bathed in the resplendent light of Divinity. This

would make him live a life full of love and happiness.

If you so desire, you may in the initial stages, picture theform of God which is dear to you, within the flame on which

you meditate; you must, however, realise that the form has

got to dissolve in the light, sooner or later. You must not try

to confine Divinity to any one particular form; you must see

God in His all-pervasive form, as the One who resides in the

hearts of all Divine beings. (SSB 1979, pp. 82-83)

Bhagawan Sri Sathya Sai Baba Advice on Jyoti

Dhyana And Soham Dhyana

Some persons use a Jyothi (lamp) as a basis for meditation.

The lamp reveals the oneness that is the basis of the Unity or

the Divine as well as the multiplicity that reflects the

manifestations of the Divine. In this method, the experience

of bliss does not come quickly. There are three stages in this

type of meditation: uuha (imagining the Form), bhaava

(experiencing the Form) andsaakshaathkaara (seeing It as a

Reality). For instance, if one wishes to meditate upon Baba,

he first tries to imagine with the dosed eyes the figure of

Baba as seen by him earlier. This figure vanishes within a

few moments. In experiencing the figure, the process islonger and the impression also lasts' longer. In this process,


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one starts envisaging the figure from head to foot and from

the feet upwards. Gradually, by this process the picture of

Baba gets firmly implanted and becomes an inner reality.

While the imagining process gives only a momentary

glimpse, the experiencing method leads to the complete

identification of the seeker with the Divine Form.

Awareness of the Divine results in oneness with the Divine

(Brahmavith Brahmaiva Bhavathi). When we are

experiencing the Divine Form, what is happening to ourmind? The mind experiences every part of the Lord from

head to foot and ultimately becomes one with the Form.

It is the process of identification of the mind with the Divine

form that constitutes true meditation. Meditation is not

merging the Form in the mind. It is merging the mind in the

Form so that the mind as such does not exist.

Conserve energy by all possible means

While sitting for meditation in a group, one should not be in

contact with anyone else. This is highly important.

Meditation is like the process of electrifying a wire. If a live

wire comes in contact with something, it will produce a

shock. During meditation, spiritual energy is generated.

How is this energy lost? It is lost through finger nails and the

hairs on one's body. This was the reason why the ancient

yogis (spiritually advanced persons) allowed their nails and

hairs to grow freely. Spiritual energy has to be conserved by

all possible means. The rishis (saints) practised silence to

conserve the energy lost through speech.


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Do not develop too close relationship with one another. Such

close relationship results in intimate friendship which

produces mutual obligations and expectations. From these

arise the sense of ego. When expectations are not fulfilled,

resentment emerges. When they are realised, the ego gets

inflated. Either way, the consequences of entertaining desires

are undesirable. When resentment grows, the discriminating

power is weakened. One loses control over his tongue and

indulges in all kinds of abuse. Abuse leads to sinful conduct.The whole process is generated by excessive association with

one another.

Young persons tend to let their minds wander hither and

thither. They should concentrate on their studies and should

not give their minds a free rein. They should reduce their

worldly concerns and devote some time to meditation every

morning and evening. This will help to purify their minds

and set them on the road to Divinity like the river losing

itself in the ocean, the mind must merge in the Divine. Then

there will be no mind at all. That blissful state can be realised

only through the path of Love. Love is God. Live in Love.

Realisation of the power of Love is the true aim ofmeditation. That Love is utterly selfless and is dedicated to

the Divine.

In the practice of meditation, it should be realised that all

cannot follow the same pattern or method. It varies according

to the evolution and circumstances of each individual and his

or her capacity and earnestness. Some worship the Supremeas the Universal Mother. Some look upon the Almighty as


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Father. Some regard God as the Supreme Friend. Some

devotees approach the Divine as the Beloved or the Master.

Jayadeva, Gauranga and Ramakrishna Paramahamsa

belonged to the last mentioned category. They did not

practise meditation. They felt the presence of God

everywhere. Where could they go for meditation? Such was

their experience. To the true sadhaka evidence of the

omnipresence of God can be found everywhere. By merely

closing one's eyes, one does not engage in meditation. One

must feel one's unity with God in one's inner being.

Prayer is for the mind what food is for the body. Just as

wholesome food gives health and strength to the body, prayer

purifies the mind and strengthens the spirit. (SSS Vol.17, pp.

34-40)

Do not judge by external standards:

Japam and Dhyanam should never be judged on mere

external standards; they are to be judged by their inner

effects. Their essence is their relationship to the Atma. The

immortal Atmic experience should never be mixed up with

low activities of the temporal world. Such activities deserve

to be avoided. One should not count the cost, the time, or thetrouble. One should await the descent of the Lords grace.

This patient waiting is itself part of the austerity (tapas) of

meditation. Sticking unfalteringly to the vow is the austerity.

(DhyV, p. 9)


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Perseverance is sure success:

Swami Vivekananda gives the story of two men great god-

sage called Narada met on his way to heaven through aforest. Just as there are sages among mankind, great Yogis,

so there are great Yogis among the gods. Narada was a good

Yogi, and very great. He travelled everywhere. One day he

was passing through a forest, and saw a man who had been

meditating until the white ants had built a huge mound round

his body so long had he been sitting in that position. He

said to Narada, "Where are you going?" Narada replied, "Iam going to heaven." "Then ask God when He will be

merciful to me; when I shall attain freedom." Further on

Narada saw another man. He was jumping about, singing,

dancing, and said, "Oh, Narada, where are you going?" His

voice and his gestures were wild. Narada said, "I am going to

heaven." "Then, ask when I shall be free." Narada went on.

In the course of time he came again by the same road, and

there was the man who had been meditating with the ant-hill

round him. He said, "Oh, Narada, did you ask the Lord about

me?" "Oh, yes." "What did He say?" "The Lord told me that

you would attain freedom in four more births." Then the man

began to weep and wail, and said, "I have meditated until an

ant-hill has grown around me, and I have four more birthsyet!" Narada went to the other man. "Did you ask my

question?" "Oh, yes. Do you see this tamarind tree? I have to

tell you that as many leaves as there are on that tree, so many

times, you shall be born, and then you shall attain freedom."

The man began to dance for joy, and said, "I shall have

freedom after such a short time!" A voice came, "My child,

you will have freedom this minute." That was the reward for


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his perseverance. He was ready to work through all those

births, nothing discouraged him. But the first man felt that

even four more births were too long. Only perseverance, like

that of the man who was willing to wait eons brings about the

highest result. (CW of SV Vol.1, pp. 189-194)

The Three Paths of Meditation

There are three ways by which aspirants try to enter the path

of meditation: the path of truth (Sathwic-marga), the path of

passion and emotion (rajasic-marga) and the path of

ignorance (tamasic-marga).

The pure, serene (Sathwic) path

On this path, one considers repetition of the name and

meditation as a duty and suffers any amount of trouble for its

sake; one is fully convinced that all this is just an illusion, soone does only good under all conditions and at all times. One

desires only the good of all and is always loving towards all;

one spends time uninterruptedly in the remembrance and

meditation of the Lord. One does not crave even the fruit of

repeating the name and meditation; one leaves it all to the

Lord.

The passionate, restless (rajasic) path

Here, one craves for the fruit of ones act at every step. If the

fruit is not available, then, gradually, laxity and disgust

overpower the spiritual aspirant and the repetition of the

name and meditation slowly dry up.


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The ignorant (tamasic) path

This path is even worse. The Lord will come into the

memory only in times of danger or acute suffering or when

one is the victim of loss or pain. At such times, such a person

prays and vows to arrange this worship (puja), offer this

particular food, or build this kind of temple to the Lord. One

will be calculating the quantity of food placed before the

Lord, the tribute offered at His feet, the number of

prostrations performed, and the number of times the shrine

was circled and ask for proportionate awards! For thosewho adopt this attitude in meditation, the mind and intellect

can never be pure.

Most people now follow only the passionate, restless

(rajasic) and dull, ignorant (tamasic) paths in repeating the

divine name and meditation. However, the very intention of

repeating the divine name and meditation is to purify the

mind and the intellect. In order to achieve this, the first path

is best: pure, serene (Sathwic) meditation. When the mind

and the intellect become pure, they will shine with the

splendour of the understanding of theAtma. He in whom this

understanding shines fully is called a sage (rishi). The

knower of Atma becomes the Atma itself (BrahmavidBrahmaiva bhavathi). The goal of life, that which makes life

worthwhile, is the understanding of the Atma or, in other

words, the basis of the individual soul (jiva). (DhyV, pp. 10-

11)


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Meditation as cognized by other Faiths

Christianity:

The term 'meditation' is used a few times in the Psalms of the

Old Testament.

"How much I love Thy Law

It is the object of my meditation" (Psalm 119.97)

"O, Eternal, I meditate on your works" (Psalm 143.5 ) (Paths

of Meditation, p. 105)

Jesus prayed alone and sometimes prayed the whole night.

'Alone' may mean in solitude as is evidenced in the

instructions Jesus gave: "When you pray, enter into thy closet

and when thou hast shut thy door, pray to thy Father which is

in secret, and the Father which seeth in secret shall rewardthee openly'. (Mathew VI-6)

The insistence on 'secret' may be understood as the secret

depth of heart where one has to retire and into which depth

God sees. (Paths of Meditation, p. 107)

Zoroastrian

Ahuna Vairya- thousands of years before Zarathustra said -

Righteous Meditation enables one to do Righteous Deeds for

the Good of Creation and the Glory of God. (Yas.27: 13)

Zarathustra said:

Meditation with Pure Mind (Yas 30:2) Give us Purity

through Righteous Mind (Meditation) (Yas 43: 2)


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Give us Purity which is the reward for Righteous Mind i.e.

Meditation (Yas 28: 7)

Teach us the path of Purity through Righteous Mind i.e.

Meditation (Yas34: 12)

Purity! When shall I see thee through the eyes of Righteous

Mind i.e. Meditation (Yas28:5) (Paths of Meditation,

p.182.5)

Suffism:

Muraquiba-i-Nizami i.e. realization of multiplicity is unity

and unity in multiplicity. The spiritual aspirant has to

concentrate on the phenomenal existence. By meditating on

the concept 'I do not exist, God alone exists', he perceives

God within. Then contemplating God without, he ushers in astate of self-forgetfulness. (Paths of Meditation, pp.214-215)

Islam:

God says in the Holy Quran:

"Pray unto Me and I will hear your prayer" (40: 60)

"Verily We created man and We know what his soulwhispers and We are nearer to him than his jugular vein"

(50: 16)

"Establish prayer for My remembrance" says God in Holy

Quran (20 : 14) (Paths of Meditation, pp. 219-221)


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Spanish Mystics:

Jesus prayed 'Our Father, that art in Heaven' (Paths of

meditation p.131)

Yogavasishtha :

According to Vasishta, Brahman, the Absolute, manifests

itself in the world. Everything originates out of, exists in,

and finally merges into Brahman. He gives the analogy of

the waves in the ocean. The waves arise, exit and merge into

the ocean. (Paths of Meditation, p.65)

Manas, mind is ever active like the ripples in the motionless

ocean. The ocean is like the 'chit' the pure consciousness, or

Brahman. That is, the 'Chitta', the mind has evolved from the

'chit', the pure consciousness. The nature of manas is

'Karma', activity. Karma is nothing but activity of the manas.

Each activity of manas is determined by its precedingactivity and determines, in its turn the succeeding activity.

Thus the cessation of Karma leads to cessation of manas-

karma nase mano nasah (111-95) (Paths of Meditation p. 67)

Vasana is the root desire, the root inclination in the manas.

Mere Control of the body through Hatha Yoga, without

control of mind and without the attainment of self-

knowledge, is futile. (V. 92 38-48)

Yoga stands for the practice in self realisation. The term

Yoga stands for (a) the deep affirmation of one Reality

(ekatattvatabhyasah) (b) the stopping of the movements ofthePranas', the vital currents (prananam vilayah) and (c)


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the control of the mind (manovinigrah). Success in anyone

of them leads to success in others also. However, he prefers

the control of mind as the easiest and the best. Of all the

three methods, the control of the mind is the best because it

is easily affected and leads to peace soon. (Vla 69 : 29)

Vasishta is emphatic that the mind can be controlled and

dissolved by one's own efforts and not by penances,

pilgrimages learning, sacrifices etc. (Vlb 163:8)

The ideal of Yoga, according to Vasishta, is to be in the

'Turiva' state, the fourth state which is the realisation of bliss

which is the nature of pure consciousness. (Vla 128-50-51)

Samadhi:

Samyama:After Pratyahara and Dharana, we come to Dhyana -

meditation. When the mind has been trained to remain fixed

on a certain internal or external location, there comes to it

the power of flowing in an unbroken current, as it were,

towards that point. This state is called Dhyana. When one

has so intensified the power of Dhyana as to be able to reject

the external part of perception and remain meditating only

on the internal part, the meaning, that state is called

Samadhi. The three Dharana, Dhyana, and Samadhi

together, are called Samyama. That is, if the mind can first

concentrate upon an object, and then is able to continue in

that concentration for a length of time, and then, by

continued concentration, to dwell only on the internal part ofthe perception of which the object was the effect, everything


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comes under the control of such a mind. (CW of SV Vol.1,

p. 151)

Highest state of existence:This meditative state is the highest state of existence. So long

as there is desire, no real happiness can come. It is only the

contemplative, witness-like study of objects that brings to us

real enjoyment and happiness. The animal has its happiness

in the senses, the man in his intellect, and the god in spiritual

contemplation. It is only to the soul that has attained to this

contemplative state that the world really becomes beautiful.

To him who desires nothing, and does not mix himself up

with them, the manifold changes of nature are one panorama

of beauty and sublimity. (CW of SV Vol.1, pp. 186-187)

Samadhi is your property

Samadhi is the property of every human being nay, everyanimal. From the lowest animal to the highest angel,

sometime or other, each one will have to come to that state,

and then, and then alone, will real religion begin for him.

Until then we only struggle towards that stage. (CW of SV

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