ON SECLUSION
As the will power in many persons has become very weak, as they had no religious discipline or training in schools and colleges when they were young, and as they are under the sway of materialistic influences, it is necessary for them to go in for seclusion for some weeks, months or years, to practise rigorous japa (repetition of God's name) and undisturbed meditation.
Calm the bubbling emotions, sentiments, instincts and impulses through silent meditation. You can give a new orientation to your feelings by systematic practice. You can entirely transmute your worldly nature into divine nature. You can exercise supreme control over the nerve centres, the nerves, the muscles, the five kosas (sheaths), emotions, impulses and instincts through meditation.
Those who have fixed up their sons in life, who have retired from service and those who have no ties in the world can remain in seclusion for four or five years and practise intense meditation and tapas (austerity) for purification and self-realisation. When they have attained self-knowledge, they should come out and share their knowledge and bliss with others. They should disseminate knowledge of the self through lectures, conversations, discourses or heart-to-heart talks.
YOGA OF MEDITATION
O beloved Ram! You are within a strong fortress now. A spiritual fortress where no temptation can influence you. You are absolutely safe. Now you can do vigorous sadhana (spiritual practice) without fear. Kill the foe the mind. Wear the spiritual laurels of peace, equalvision and contentment.
You are already shining with Brahmic bliss. The all-merciful Lord has given you all sorts of comforts, good health and a guru to guide you. What more do you want? Grow. Evolve. Realise the truth and proclaim it everywhere.
Be silent. Know thyself. Know that. Melt the mind in that. Truth is quite clear and simple. Solitude and intense meditation are two important requisites for selfrealisation. If sadhana is interrupted, make up the deficiency later.
Practise self-restraint at all times because, all of a sudden, the senses may suddenly become turbulent. This is why Krishna says: "O son of Kunti, the excited senses of even a wise man, though he be striving, impetuously carry away his mind."
The wandering habit of the mind must be controlled by making it stick to one place, by one method of sadhana, by one guru and by one form of yoga. A rolling stone gathers no moss. When you take up a book for study, you must finish it before you take up another one. When you take up any work, you must devote your whole-hearted attention towards it and finish it before you take up any other work.
Do not cause pain or suffering to any living being, whether through greed, selfishness, irritability or annoyance. Give up anger and illwill. Give up the spirit of fighting and heated debates. Do not argue. If you quarrel with somebody you cannot meditate for three or four days, because your balance of mind is upset. Thus much energy is wasted in useless channels. Also the blood becomes hot; the nerves are shattered. Keep a serene mind always. Meditation proceeds from a serene mind.
An aspirant must be sensitive and yet possess a body and nerves completely under control. The greater the sensitivity becomes, the more difficult the task. Noises which pass unnoticed by an ordinary person are torture to one who is very sensitive. Develop the inner power of the self. Centralisation of ideas will stop the outgoing habit of the mind.
A householder (grhasta) with yogic tendencies and spiritual inclinations can practise meditation in a solitary and quiet room in his own house - or in any solitary place on the banks of any holy river, during holidays or throughout the year if he is a wholetime aspirant or if he is retired from service.
The aspirant should be free from hope, desire and greed. Then only will he have a steady mind. Hope, desire and greed make the mind ever restless and turbulent; they are the enemies of peace and selfknowledge. He should not have many possessions. He can keep only those articles which are absolutely necessary for the maintenance of his body. If there are many possessions the mind will be ever thinking of the articles and attempting to protect them. Those who want quick progress in meditation during seclusion should not keep any connection with the world by way of correspondence, reading newspapers or thinking of the family members and possessions.
SAMADHI
Still the waves of the mind and hold it steady in nirvikalpa samadhi (unconditioned state of superconsciousness). This needs constant, protracted practice of meditation. There may be breaks in the meditation in the beginning, but practice makes you perfect. Later you will be able to remain absorbed in meditation for long periods. You can merge yourself in samadhi, with a mind like a flame protected from wind.
Before getting sanguine success in meditation get victory over the pose first. Sit upon your seat with the steadiness of a rock for two or three hours. If the body is steady then the mind will also be steady.
Do not mistake a little concentration or onepointedness of mind for samadhi. Simply because you have risen a little above body consciousness, on account of a little concentration, do not think that you have attained samadhi.
Separate the mind from the body and unite it with the supreme self. This is known as samadhi or the superconscious state. This will give liberation or freedom from births and deaths. Samadhi is obtained by practice for a long time and with zeal and enthusiasm.
Samadhi is the highest goal which one can attain through meditation. It is not a little thing that can be attained through a little practice. To attain samadhi one should observe strict brahmacarya (celibacy), dietetic restrictions and one must have purity of heart.
If these are not attained there is no possibility of attaining samadhi. These are preliminary qualifications and should be well grasped. Then only one should try to enter the portals of samadhi. None can enter there unless he is a great devotee of the Lord.
Moksa (liberation) is loss of one's personality in the divine. It is deliverance from the delusion of personality. Just as the river becomes the ocean itself, the individual soul becomes the mighty supreme soul, with higher consciousness, transcendental bliss and knowledge.
SAMADHI – TRUE AND FAKE
Do not mistake deep sleep for samadhi. The glory of the state of turiya is ineffable. Its splendour is indescribable. If the body is light, if the mind is clear, if there is cheerfulness, know that you are meditating. If the body is heavy, the mind dull, know that you are sleeping while meditating.
There is always a complaint among aspirants: "I have been meditating for the last twelve years and I have not made any improvement, any realisation. What is the matter?" They have not plunged themselves in deep meditation in the innermost recesses of their hearts. They have not properly saturated the mind with thoughts of God. They have not done regular, systematic sadhana (practice). They have not disciplined the indriyas (senses) properly. They have not collected all the outgoing rays of the mind. They have not made the selfdetermination that: "I will realise God this very second".
They have not given the whole mind to God. They have not kept up an increasing flow of divine consciousness.
Even if you do not feel any pulse in the sadhaka (seeker) when he is in meditation, even if the breathing stops, do not think that he is in nirvikalpa samadhi (unconditioned state). If he is, he will return with supersensual divine knowledge then only can it be said that he has attained real samadhi. Breathing and pulse may stop from various other causes as well.
The sadhaka must have perfect awareness in meditation. There is not much gain if he remains in mere jada (inert) state, even though he is insensible to external sounds.
O aspirant, struggle hard. Make sincere efforts. Meditate regularly and systematically. Enough of heated discussions and heated debates.Retire into a solitary room. Close your eyes. Have deep silent meditation. Feel God's presence. Repeat His name - Om with fervour, joy and love. Fill your heart with prem. Destroy thoughts, whims, fancies and desires when they arise on the surface of the mind.
Withdraw the wandering mind. Fix it on the Lord. Now meditation will become deep and intense. Do not open your eyes. Do not stir from your seat. Merge in him. Dive deep in the recesses of your heart. Plunge into the shining atman. Drink the nectar of immortality. Enjoy the silence. Peace. Silence. Glory.
THE LIBERATED SAGE
If the vasanas (tendencies) and the attachment to objects of the world vanish entirely, and if you are in that immovable state, then you have become a jivanmukta (liberated sage). You will abide in your own self. You will rest in that nondual, supreme seat. The jnana-vision will arise in you, the light of wisdom will shine unobscured, like the sun in the absence of clouds. You will never be attracted to any worldly objects now. You will be absolutely freed from delusion and sorrow.
You will actually feel that the self alone pervades and permeates everywhere in the world. You will shine with Brahmic effulgence. You will possess equalvision and a balanced mind. You will be free from longing for sensual objects because the mind will always remain cool with Brahmic bliss. You will be bathed in the cool ambrosial nectar that dribbles from the contented and quiet mind.
Advanced aspirants should stop all sorts of work and study of religious books, if they want to enter into samadhi quickly. They should observe mouna and remain in a solitary place on the banks of the Ganges, the Yamuna or any other suitable river. They should live on one and a half pints of milk alone, or they should live on milk and fruits alone. They should plunge themselves into samadhi in right earnest.
They should reduce sleep to two or three hours. They should start the practice at the beginning of winter. There is real rest in meditation - it is far superior to that rest obtained in deep sleep. Sound sleep for an hour or even half an hour will suffice the man who meditates regularly.
Samadhi, moksa (liberation), turiya (transcendental state), are synonymous terms. Samadhi means superconsciousness. In samadhi the meditator is conscious of his own self. Moksa is freedom from birth and death. It is the attainment of the state of `paramananda' (supreme bliss). It is freedom from all sorts of pains. Turiya transcends the three states the waking state, the dream state and the deep sleep state and so it is called the fourth state.
NIRVIKALPA SAMADHI
The state of samadhi is beyond the reach of mind and speech. Even in worldly experience, you cannot express taste. You cannot express the taste of an apple to one who has not tasted it, nor can you explain the nature of colour to a blind man. The state of samadhi is all joy, bliss and peace; this much only can be said. One has to feel this for himself.
In samadhi or the superconscious state, the meditator loses his individuality and becomes identical with the supreme self. He becomes an embodiment of bliss, peace and knowledge. So much only can be said. This can be experienced by you through constant meditation.
Nirvikalpa samadhi is the state of superconsciousness or godhead. There is no vikalpa or imagination of any sort in this condition. This is the goal of life. All mental activities cease now.
The function of the intellect and the ten indriyas. (senses) cease entirely.
The spiritual aspirant now rests in atman (self). There is no distinction between subject and object. The world and the pairs of opposites vanish absolutely. This is a state beyond all relativity though it is not a state of inertia. It is a condition of complete, perfect awareness. It is indescribable. It must be felt and experienced by the aspirant himself. In this state the triad the knower, known and knowable disappears. Man is now Brahman - there is no jivahood.
Try to enjoy that sleepless state wherein all senses and mind remain in a state of quietude and the intellect ceases functioning. The sleepless sleep is maha nidra (the superconscious state). There is no waking from this sleep.
In samadhi the yogi gets himself merged in the Lord. All limitations and differences disappear. The yogi attains highest knowledge and bliss. This state is beyond description. You will have to realise it yourself.
Samadhi is the superconscious state in which the veil of ignorance is suddenly lifted and the devotee merges in the overwhelming glory of the one true divine effulgence. In samadhi the soul becomes loosened from its material prison and is separated from individual consciousness. An ecstatic feeling of oneness arises and the soul becomes absorbed in the infinite intelligence from which it emanated.
After attaining samadhi a man, though possessed of great spiritual powers, does not wish to change the conditions and circumstances in which he lived before attaining it. In samadhi, ordinary consciousness has flowered into superconsciousness. The stream of samsara (the stream of births and deaths) has ceased to flow.
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Saturday, January 31, 2009
By SWAMI SIVANANDA SARASWATI
ON SECLUSIONAs the will power in many persons has become very weak, as they had no religious discipline or training in schools and colleges when they were young, and as they are under the sway of materialistic influences, it is necessary for them to go in for seclusion for some weeks, months or years, to practise rigorous japa (repetition of God's name) and undisturbed meditation.
Calm the bubbling emotions, sentiments, instincts and impulses through silent meditation. You can give a new orientation to your feelings by systematic practice. You can entirely transmute your worldly nature into divine nature. You can exercise supreme control over the nerve centres, the nerves, the muscles, the five kosas (sheaths), emotions, impulses and instincts through meditation.
Those who have fixed up their sons in life, who have retired from service and those who have no ties in the world can remain in seclusion for four or five years and practise intense meditation and tapas (austerity) for purification and self-realisation. When they have attained self-knowledge, they should come out and share their knowledge and bliss with others. They should disseminate knowledge of the self through lectures, conversations, discourses or heart-to-heart talks.
YOGA OF MEDITATIONO beloved Ram! You are within a strong fortress now. A spiritual fortress where no temptation can influence you. You are absolutely safe. Now you can do vigorous sadhana (spiritual practice) without fear. Kill the foe the mind. Wear the spiritual laurels of peace, equalvision and contentment.
You are already shining with Brahmic bliss. The all-merciful Lord has given you all sorts of comforts, good health and a guru to guide you. What more do you want? Grow. Evolve. Realise the truth and proclaim it everywhere.
Be silent. Know thyself. Know that. Melt the mind in that. Truth is quite clear and simple. Solitude and intense meditation are two important requisites for selfrealisation. If sadhana is interrupted, make up the deficiency later.
Practise self-restraint at all times because, all of a sudden, the senses may suddenly become turbulent. This is why Krishna says: "O son of Kunti, the excited senses of even a wise man, though he be striving, impetuously carry away his mind."
The wandering habit of the mind must be controlled by making it stick to one place, by one method of sadhana, by one guru and by one form of yoga. A rolling stone gathers no moss. When you take up a book for study, you must finish it before you take up another one. When you take up any work, you must devote your whole-hearted attention towards it and finish it before you take up any other work.
Do not cause pain or suffering to any living being, whether through greed, selfishness, irritability or annoyance. Give up anger and illwill. Give up the spirit of fighting and heated debates. Do not argue. If you quarrel with somebody you cannot meditate for three or four days, because your balance of mind is upset. Thus much energy is wasted in useless channels. Also the blood becomes hot; the nerves are shattered. Keep a serene mind always. Meditation proceeds from a serene mind.
An aspirant must be sensitive and yet possess a body and nerves completely under control. The greater the sensitivity becomes, the more difficult the task. Noises which pass unnoticed by an ordinary person are torture to one who is very sensitive. Develop the inner power of the self. Centralisation of ideas will stop the outgoing habit of the mind.
A householder (grhasta) with yogic tendencies and spiritual inclinations can practise meditation in a solitary and quiet room in his own house - or in any solitary place on the banks of any holy river, during holidays or throughout the year if he is a wholetime aspirant or if he is retired from service.
The aspirant should be free from hope, desire and greed. Then only will he have a steady mind. Hope, desire and greed make the mind ever restless and turbulent; they are the enemies of peace and selfknowledge. He should not have many possessions. He can keep only those articles which are absolutely necessary for the maintenance of his body. If there are many possessions the mind will be ever thinking of the articles and attempting to protect them. Those who want quick progress in meditation during seclusion should not keep any connection with the world by way of correspondence, reading newspapers or thinking of the family members and possessions.
SAMADHIStill the waves of the mind and hold it steady in nirvikalpa samadhi (unconditioned state of superconsciousness). This needs constant, protracted practice of meditation. There may be breaks in the meditation in the beginning, but practice makes you perfect. Later you will be able to remain absorbed in meditation for long periods. You can merge yourself in samadhi, with a mind like a flame protected from wind.
Before getting sanguine success in meditation get victory over the pose first. Sit upon your seat with the steadiness of a rock for two or three hours. If the body is steady then the mind will also be steady.
Do not mistake a little concentration or onepointedness of mind for samadhi. Simply because you have risen a little above body consciousness, on account of a little concentration, do not think that you have attained samadhi.
Separate the mind from the body and unite it with the supreme self. This is known as samadhi or the superconscious state. This will give liberation or freedom from births and deaths. Samadhi is obtained by practice for a long time and with zeal and enthusiasm.
Samadhi is the highest goal which one can attain through meditation. It is not a little thing that can be attained through a little practice. To attain samadhi one should observe strict brahmacarya (celibacy), dietetic restrictions and one must have purity of heart.
If these are not attained there is no possibility of attaining samadhi. These are preliminary qualifications and should be well grasped. Then only one should try to enter the portals of samadhi. None can enter there unless he is a great devotee of the Lord.
Moksa (liberation) is loss of one's personality in the divine. It is deliverance from the delusion of personality. Just as the river becomes the ocean itself, the individual soul becomes the mighty supreme soul, with higher consciousness, transcendental bliss and knowledge.
SAMADHI – TRUE AND FAKEDo not mistake deep sleep for samadhi. The glory of the state of turiya is ineffable. Its splendour is indescribable. If the body is light, if the mind is clear, if there is cheerfulness, know that you are meditating. If the body is heavy, the mind dull, know that you are sleeping while meditating.
There is always a complaint among aspirants: "I have been meditating for the last twelve years and I have not made any improvement, any realisation. What is the matter?" They have not plunged themselves in deep meditation in the innermost recesses of their hearts. They have not properly saturated the mind with thoughts of God. They have not done regular, systematic sadhana (practice). They have not disciplined the indriyas (senses) properly. They have not collected all the outgoing rays of the mind. They have not made the selfdetermination that: "I will realise God this very second".
They have not given the whole mind to God. They have not kept up an increasing flow of divine consciousness.
Even if you do not feel any pulse in the sadhaka (seeker) when he is in meditation, even if the breathing stops, do not think that he is in nirvikalpa samadhi (unconditioned state). If he is, he will return with supersensual divine knowledge then only can it be said that he has attained real samadhi. Breathing and pulse may stop from various other causes as well.
The sadhaka must have perfect awareness in meditation. There is not much gain if he remains in mere jada (inert) state, even though he is insensible to external sounds.
O aspirant, struggle hard. Make sincere efforts. Meditate regularly and systematically. Enough of heated discussions and heated debates.Retire into a solitary room. Close your eyes. Have deep silent meditation. Feel God's presence. Repeat His name - Om with fervour, joy and love. Fill your heart with prem. Destroy thoughts, whims, fancies and desires when they arise on the surface of the mind.
Withdraw the wandering mind. Fix it on the Lord. Now meditation will become deep and intense. Do not open your eyes. Do not stir from your seat. Merge in him. Dive deep in the recesses of your heart. Plunge into the shining atman. Drink the nectar of immortality. Enjoy the silence. Peace. Silence. Glory.
THE LIBERATED SAGEIf the vasanas (tendencies) and the attachment to objects of the world vanish entirely, and if you are in that immovable state, then you have become a jivanmukta (liberated sage). You will abide in your own self. You will rest in that nondual, supreme seat. The jnana-vision will arise in you, the light of wisdom will shine unobscured, like the sun in the absence of clouds. You will never be attracted to any worldly objects now. You will be absolutely freed from delusion and sorrow.
You will actually feel that the self alone pervades and permeates everywhere in the world. You will shine with Brahmic effulgence. You will possess equalvision and a balanced mind. You will be free from longing for sensual objects because the mind will always remain cool with Brahmic bliss. You will be bathed in the cool ambrosial nectar that dribbles from the contented and quiet mind.
Advanced aspirants should stop all sorts of work and study of religious books, if they want to enter into samadhi quickly. They should observe mouna and remain in a solitary place on the banks of the Ganges, the Yamuna or any other suitable river. They should live on one and a half pints of milk alone, or they should live on milk and fruits alone. They should plunge themselves into samadhi in right earnest.
They should reduce sleep to two or three hours. They should start the practice at the beginning of winter. There is real rest in meditation - it is far superior to that rest obtained in deep sleep. Sound sleep for an hour or even half an hour will suffice the man who meditates regularly.
Samadhi, moksa (liberation), turiya (transcendental state), are synonymous terms. Samadhi means superconsciousness. In samadhi the meditator is conscious of his own self. Moksa is freedom from birth and death. It is the attainment of the state of `paramananda' (supreme bliss). It is freedom from all sorts of pains. Turiya transcends the three states the waking state, the dream state and the deep sleep state and so it is called the fourth state.
NIRVIKALPA SAMADHIThe state of samadhi is beyond the reach of mind and speech. Even in worldly experience, you cannot express taste. You cannot express the taste of an apple to one who has not tasted it, nor can you explain the nature of colour to a blind man. The state of samadhi is all joy, bliss and peace; this much only can be said. One has to feel this for himself.
In samadhi or the superconscious state, the meditator loses his individuality and becomes identical with the supreme self. He becomes an embodiment of bliss, peace and knowledge. So much only can be said. This can be experienced by you through constant meditation.
Nirvikalpa samadhi is the state of superconsciousness or godhead. There is no vikalpa or imagination of any sort in this condition. This is the goal of life. All mental activities cease now. The function of the intellect and the ten indriyas. (senses) cease entirely.
The spiritual aspirant now rests in atman (self). There is no distinction between subject and object. The world and the pairs of opposites vanish absolutely. This is a state beyond all relativity though it is not a state of inertia. It is a condition of complete, perfect awareness. It is indescribable. It must be felt and experienced by the aspirant himself. In this state the triad the knower, known and knowable disappears. Man is now Brahman - there is no jivahood.
Try to enjoy that sleepless state wherein all senses and mind remain in a state of quietude and the intellect ceases functioning. The sleepless sleep is maha nidra (the superconscious state). There is no waking from this sleep.
In samadhi the yogi gets himself merged in the Lord. All limitations and differences disappear. The yogi attains highest knowledge and bliss. This state is beyond description. You will have to realise it yourself.
Samadhi is the superconscious state in which the veil of ignorance is suddenly lifted and the devotee merges in the overwhelming glory of the one true divine effulgence. In samadhi the soul becomes loosened from its material prison and is separated from individual consciousness. An ecstatic feeling of oneness arises and the soul becomes absorbed in the infinite intelligence from which it emanated.
After attaining samadhi a man, though possessed of great spiritual powers, does not wish to change the conditions and circumstances in which he lived before attaining it. In samadhi, ordinary consciousness has flowered into superconsciousness. The stream of samsara (the stream of births and deaths) has ceased to flow.
******************************************************
Calm the bubbling emotions, sentiments, instincts and impulses through silent meditation. You can give a new orientation to your feelings by systematic practice. You can entirely transmute your worldly nature into divine nature. You can exercise supreme control over the nerve centres, the nerves, the muscles, the five kosas (sheaths), emotions, impulses and instincts through meditation.
Those who have fixed up their sons in life, who have retired from service and those who have no ties in the world can remain in seclusion for four or five years and practise intense meditation and tapas (austerity) for purification and self-realisation. When they have attained self-knowledge, they should come out and share their knowledge and bliss with others. They should disseminate knowledge of the self through lectures, conversations, discourses or heart-to-heart talks.
YOGA OF MEDITATIONO beloved Ram! You are within a strong fortress now. A spiritual fortress where no temptation can influence you. You are absolutely safe. Now you can do vigorous sadhana (spiritual practice) without fear. Kill the foe the mind. Wear the spiritual laurels of peace, equalvision and contentment.
You are already shining with Brahmic bliss. The all-merciful Lord has given you all sorts of comforts, good health and a guru to guide you. What more do you want? Grow. Evolve. Realise the truth and proclaim it everywhere.
Be silent. Know thyself. Know that. Melt the mind in that. Truth is quite clear and simple. Solitude and intense meditation are two important requisites for selfrealisation. If sadhana is interrupted, make up the deficiency later.
Practise self-restraint at all times because, all of a sudden, the senses may suddenly become turbulent. This is why Krishna says: "O son of Kunti, the excited senses of even a wise man, though he be striving, impetuously carry away his mind."
The wandering habit of the mind must be controlled by making it stick to one place, by one method of sadhana, by one guru and by one form of yoga. A rolling stone gathers no moss. When you take up a book for study, you must finish it before you take up another one. When you take up any work, you must devote your whole-hearted attention towards it and finish it before you take up any other work.
Do not cause pain or suffering to any living being, whether through greed, selfishness, irritability or annoyance. Give up anger and illwill. Give up the spirit of fighting and heated debates. Do not argue. If you quarrel with somebody you cannot meditate for three or four days, because your balance of mind is upset. Thus much energy is wasted in useless channels. Also the blood becomes hot; the nerves are shattered. Keep a serene mind always. Meditation proceeds from a serene mind.
An aspirant must be sensitive and yet possess a body and nerves completely under control. The greater the sensitivity becomes, the more difficult the task. Noises which pass unnoticed by an ordinary person are torture to one who is very sensitive. Develop the inner power of the self. Centralisation of ideas will stop the outgoing habit of the mind.
A householder (grhasta) with yogic tendencies and spiritual inclinations can practise meditation in a solitary and quiet room in his own house - or in any solitary place on the banks of any holy river, during holidays or throughout the year if he is a wholetime aspirant or if he is retired from service.
The aspirant should be free from hope, desire and greed. Then only will he have a steady mind. Hope, desire and greed make the mind ever restless and turbulent; they are the enemies of peace and selfknowledge. He should not have many possessions. He can keep only those articles which are absolutely necessary for the maintenance of his body. If there are many possessions the mind will be ever thinking of the articles and attempting to protect them. Those who want quick progress in meditation during seclusion should not keep any connection with the world by way of correspondence, reading newspapers or thinking of the family members and possessions.
SAMADHIStill the waves of the mind and hold it steady in nirvikalpa samadhi (unconditioned state of superconsciousness). This needs constant, protracted practice of meditation. There may be breaks in the meditation in the beginning, but practice makes you perfect. Later you will be able to remain absorbed in meditation for long periods. You can merge yourself in samadhi, with a mind like a flame protected from wind.
Before getting sanguine success in meditation get victory over the pose first. Sit upon your seat with the steadiness of a rock for two or three hours. If the body is steady then the mind will also be steady.
Do not mistake a little concentration or onepointedness of mind for samadhi. Simply because you have risen a little above body consciousness, on account of a little concentration, do not think that you have attained samadhi.
Separate the mind from the body and unite it with the supreme self. This is known as samadhi or the superconscious state. This will give liberation or freedom from births and deaths. Samadhi is obtained by practice for a long time and with zeal and enthusiasm.
Samadhi is the highest goal which one can attain through meditation. It is not a little thing that can be attained through a little practice. To attain samadhi one should observe strict brahmacarya (celibacy), dietetic restrictions and one must have purity of heart.
If these are not attained there is no possibility of attaining samadhi. These are preliminary qualifications and should be well grasped. Then only one should try to enter the portals of samadhi. None can enter there unless he is a great devotee of the Lord.
Moksa (liberation) is loss of one's personality in the divine. It is deliverance from the delusion of personality. Just as the river becomes the ocean itself, the individual soul becomes the mighty supreme soul, with higher consciousness, transcendental bliss and knowledge.
SAMADHI – TRUE AND FAKEDo not mistake deep sleep for samadhi. The glory of the state of turiya is ineffable. Its splendour is indescribable. If the body is light, if the mind is clear, if there is cheerfulness, know that you are meditating. If the body is heavy, the mind dull, know that you are sleeping while meditating.
There is always a complaint among aspirants: "I have been meditating for the last twelve years and I have not made any improvement, any realisation. What is the matter?" They have not plunged themselves in deep meditation in the innermost recesses of their hearts. They have not properly saturated the mind with thoughts of God. They have not done regular, systematic sadhana (practice). They have not disciplined the indriyas (senses) properly. They have not collected all the outgoing rays of the mind. They have not made the selfdetermination that: "I will realise God this very second".
They have not given the whole mind to God. They have not kept up an increasing flow of divine consciousness.
Even if you do not feel any pulse in the sadhaka (seeker) when he is in meditation, even if the breathing stops, do not think that he is in nirvikalpa samadhi (unconditioned state). If he is, he will return with supersensual divine knowledge then only can it be said that he has attained real samadhi. Breathing and pulse may stop from various other causes as well.
The sadhaka must have perfect awareness in meditation. There is not much gain if he remains in mere jada (inert) state, even though he is insensible to external sounds.
O aspirant, struggle hard. Make sincere efforts. Meditate regularly and systematically. Enough of heated discussions and heated debates.Retire into a solitary room. Close your eyes. Have deep silent meditation. Feel God's presence. Repeat His name - Om with fervour, joy and love. Fill your heart with prem. Destroy thoughts, whims, fancies and desires when they arise on the surface of the mind.
Withdraw the wandering mind. Fix it on the Lord. Now meditation will become deep and intense. Do not open your eyes. Do not stir from your seat. Merge in him. Dive deep in the recesses of your heart. Plunge into the shining atman. Drink the nectar of immortality. Enjoy the silence. Peace. Silence. Glory.
THE LIBERATED SAGEIf the vasanas (tendencies) and the attachment to objects of the world vanish entirely, and if you are in that immovable state, then you have become a jivanmukta (liberated sage). You will abide in your own self. You will rest in that nondual, supreme seat. The jnana-vision will arise in you, the light of wisdom will shine unobscured, like the sun in the absence of clouds. You will never be attracted to any worldly objects now. You will be absolutely freed from delusion and sorrow.
You will actually feel that the self alone pervades and permeates everywhere in the world. You will shine with Brahmic effulgence. You will possess equalvision and a balanced mind. You will be free from longing for sensual objects because the mind will always remain cool with Brahmic bliss. You will be bathed in the cool ambrosial nectar that dribbles from the contented and quiet mind.
Advanced aspirants should stop all sorts of work and study of religious books, if they want to enter into samadhi quickly. They should observe mouna and remain in a solitary place on the banks of the Ganges, the Yamuna or any other suitable river. They should live on one and a half pints of milk alone, or they should live on milk and fruits alone. They should plunge themselves into samadhi in right earnest.
They should reduce sleep to two or three hours. They should start the practice at the beginning of winter. There is real rest in meditation - it is far superior to that rest obtained in deep sleep. Sound sleep for an hour or even half an hour will suffice the man who meditates regularly.
Samadhi, moksa (liberation), turiya (transcendental state), are synonymous terms. Samadhi means superconsciousness. In samadhi the meditator is conscious of his own self. Moksa is freedom from birth and death. It is the attainment of the state of `paramananda' (supreme bliss). It is freedom from all sorts of pains. Turiya transcends the three states the waking state, the dream state and the deep sleep state and so it is called the fourth state.
NIRVIKALPA SAMADHIThe state of samadhi is beyond the reach of mind and speech. Even in worldly experience, you cannot express taste. You cannot express the taste of an apple to one who has not tasted it, nor can you explain the nature of colour to a blind man. The state of samadhi is all joy, bliss and peace; this much only can be said. One has to feel this for himself.
In samadhi or the superconscious state, the meditator loses his individuality and becomes identical with the supreme self. He becomes an embodiment of bliss, peace and knowledge. So much only can be said. This can be experienced by you through constant meditation.
Nirvikalpa samadhi is the state of superconsciousness or godhead. There is no vikalpa or imagination of any sort in this condition. This is the goal of life. All mental activities cease now. The function of the intellect and the ten indriyas. (senses) cease entirely.
The spiritual aspirant now rests in atman (self). There is no distinction between subject and object. The world and the pairs of opposites vanish absolutely. This is a state beyond all relativity though it is not a state of inertia. It is a condition of complete, perfect awareness. It is indescribable. It must be felt and experienced by the aspirant himself. In this state the triad the knower, known and knowable disappears. Man is now Brahman - there is no jivahood.
Try to enjoy that sleepless state wherein all senses and mind remain in a state of quietude and the intellect ceases functioning. The sleepless sleep is maha nidra (the superconscious state). There is no waking from this sleep.
In samadhi the yogi gets himself merged in the Lord. All limitations and differences disappear. The yogi attains highest knowledge and bliss. This state is beyond description. You will have to realise it yourself.
Samadhi is the superconscious state in which the veil of ignorance is suddenly lifted and the devotee merges in the overwhelming glory of the one true divine effulgence. In samadhi the soul becomes loosened from its material prison and is separated from individual consciousness. An ecstatic feeling of oneness arises and the soul becomes absorbed in the infinite intelligence from which it emanated.
After attaining samadhi a man, though possessed of great spiritual powers, does not wish to change the conditions and circumstances in which he lived before attaining it. In samadhi, ordinary consciousness has flowered into superconsciousness. The stream of samsara (the stream of births and deaths) has ceased to flow.
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By SWAMI SIVANANDA SARASWATI
THE GLIMPSE AND THE GOAL
When you get a flash of illumination, do not be frightened. It will be a new experience of immense joy. Do not turn back. Do not give up meditation. Do not stop there. You will have to advance still further. This is only a glimpse of truth. This is not the whole experience. This is not the highest realisation. This is only a new platform. Try to ascend further. Reach the bhuma (the infinite). Now alone you are proof against all temptation. You will drink deep the nectar of immortality. This is the acme or final state. You can take eternal rest now. You need not meditate any further. This is the final goal.
You have within yourself tremendous powers and latent faculties of which you have really never had any conception. You must awaken these dormant powers and faculties by the practice of meditation and yoga. You must develop your will and control your senses and mind. You must purify yourself and practise regular meditation, then only can you become a superman or God man.
Every human being has within himself various potentialities and capacities. He is a magazine of power and knowledge. As he evolves, he unfolds new powers, new faculties, new qualities. Now he can change his environment and influence others. He can subdue others' minds. He can conquer internal and external nature. He can enter into superconscious state.
The wise cut asunder the knot of egoism by the sharp sword of constant meditation. Then dawns supreme knowledge of the self or full illumination or self-realisation. The liberated sage has neither doubt nor delusion. All bonds of karma (action) are rent asunder. This is the master-key to open the realms of eternal bliss. It may be tiring in the beginning, because the mind will be running away from the point (laksya) every now and then. But after some time it will be focused in the centre. You will be immersed in divine bliss.
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When you get a flash of illumination, do not be frightened. It will be a new experience of immense joy. Do not turn back. Do not give up meditation. Do not stop there. You will have to advance still further. This is only a glimpse of truth. This is not the whole experience. This is not the highest realisation. This is only a new platform. Try to ascend further. Reach the bhuma (the infinite). Now alone you are proof against all temptation. You will drink deep the nectar of immortality. This is the acme or final state. You can take eternal rest now. You need not meditate any further. This is the final goal.
You have within yourself tremendous powers and latent faculties of which you have really never had any conception. You must awaken these dormant powers and faculties by the practice of meditation and yoga. You must develop your will and control your senses and mind. You must purify yourself and practise regular meditation, then only can you become a superman or God man.
Every human being has within himself various potentialities and capacities. He is a magazine of power and knowledge. As he evolves, he unfolds new powers, new faculties, new qualities. Now he can change his environment and influence others. He can subdue others' minds. He can conquer internal and external nature. He can enter into superconscious state.
The wise cut asunder the knot of egoism by the sharp sword of constant meditation. Then dawns supreme knowledge of the self or full illumination or self-realisation. The liberated sage has neither doubt nor delusion. All bonds of karma (action) are rent asunder. This is the master-key to open the realms of eternal bliss. It may be tiring in the beginning, because the mind will be running away from the point (laksya) every now and then. But after some time it will be focused in the centre. You will be immersed in divine bliss.
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By SWAMI SIVANANDA SARASWATI
INSTRUCTIONS IN MEDITATION
Just as the light is burning within the hurricane lamp, so also the divine flame is burning from time immemorial in the lamp of your heart. Close your eyes. Merge yourself within the divine flame. Plunge deep into the chambers of your heart. Meditate on this divine flame and become one with the flame of God.
If the wick within the lamp is small, the light will also be small. If the wick is big, the light also will be powerful. Similarly if the jiva (individual soul) is pure, if he practises meditation, the manifestation of the self will be powerful. He will radiate a big light. Likewise the purer the soul, the greater the expression.
If the magnet is powerful, it will influence the iron filings even when they are placed at a distance. Even so, if the yogi is an advanced person, he will have greater influence over the persons with whom he comes in contact. He can exert his influence on persons even when they live in distant places.
During meditation note how long you can shut out all worldly thoughts. Watch the mind. Try to increase the period. Fill the mind with thoughts of God again and again.
In meditation do not strain the eyes. Do not strain the brain. Do not struggle or wrestle with the mind. Relax. Gently allow divine thoughts to flow. Steadily think of laksya (point of meditation). Do not voluntarily and violently drive away the intruding thoughts. Have sublime (satvic) thoughts. The vicious thoughts will vanish by themselves.
If there is much strain in your meditation, reduce the duration of each sitting for a few days. Those who meditate for four or five hours at a stretch can have two meditative poses. Keep the spine erect.
You must daily increase your vairagya (dispassion) and meditation on satvic virtues such as patience, perseverance, mercy, love and forgiveness. Vairagya and good qualities help meditation. Meditation increases the satvic qualities.
**************************************************
Just as the light is burning within the hurricane lamp, so also the divine flame is burning from time immemorial in the lamp of your heart. Close your eyes. Merge yourself within the divine flame. Plunge deep into the chambers of your heart. Meditate on this divine flame and become one with the flame of God.
If the wick within the lamp is small, the light will also be small. If the wick is big, the light also will be powerful. Similarly if the jiva (individual soul) is pure, if he practises meditation, the manifestation of the self will be powerful. He will radiate a big light. Likewise the purer the soul, the greater the expression.
If the magnet is powerful, it will influence the iron filings even when they are placed at a distance. Even so, if the yogi is an advanced person, he will have greater influence over the persons with whom he comes in contact. He can exert his influence on persons even when they live in distant places.
During meditation note how long you can shut out all worldly thoughts. Watch the mind. Try to increase the period. Fill the mind with thoughts of God again and again.
In meditation do not strain the eyes. Do not strain the brain. Do not struggle or wrestle with the mind. Relax. Gently allow divine thoughts to flow. Steadily think of laksya (point of meditation). Do not voluntarily and violently drive away the intruding thoughts. Have sublime (satvic) thoughts. The vicious thoughts will vanish by themselves.
If there is much strain in your meditation, reduce the duration of each sitting for a few days. Those who meditate for four or five hours at a stretch can have two meditative poses. Keep the spine erect.
You must daily increase your vairagya (dispassion) and meditation on satvic virtues such as patience, perseverance, mercy, love and forgiveness. Vairagya and good qualities help meditation. Meditation increases the satvic qualities.
**************************************************
By SWAMI SIVANANDA SARASWATI
PHILOSOPHY OF OM
The sound produced in the flowing of the river Ganges, the sound that is heard at a distance, the sound that proceeds from the bustle of the market, that is produced by the flywheel when it is set in motion, that is caused when it rains, or there is a conflagration, or thunder it is all Om only. Split any word and you will find Om there. Om is all-pervading, like akasa (space), like Brahman, the absolute.
Om is the symbol of Brahman. It is the word of power. It is the sacred monosyllable. It is the essence of the vedas. It is the boat to take you across to the other shore of fearlessness and immortality.
The word Om is the most appropriate name of Brahman. By its application, by its chanting, he becomes propitiated. Om is emblematic of Brahman, as images are of material objects. When you hear the sound `tree', you at once understand it has a root, a stem, branches, leaves, flowers, fruits, etc. Similarly too, when you hear the sabda (sound) Om it denotes satchidananda Brahman existence absolute, knowledge absolute, bliss absolute.
Sabda (word) and artha (meaning) are inseparable. All collections of words (speech), terminate in one sound Om. All objects are denoted by sounds, and all sounds merge in Om. The whole universe comes out of Om and is absorbed into Om. Hence Om is very important.
Om should be worshipped. Om should be chanted loudly. Om should be repeated mentally, with deep meaning and feeling. Om should be meditated upon.
Watch the breath. When you inhale, the sound so is produced. When you exhale, the sound ham is produced. You are naturally uttering soham I am he or he am I with every breath. The breath reminds you that you are in essence identical with the supreme self.
In soham the `s' and the `h' are consonants. If you delete them you get `oam' or om. Consonants depend on vowels for their existence. `S' and `h' represent names and forms, or this universe which is phenomenal or relative or empirical or dependent existence. Om is the only solid reality. Om is the soul of your breath.
As soon as you sit for meditation, chant Om loudly - three, six or twelve times. This drives away worldly thoughts from the mind and removes vikshep (tossing of the mind). Later you may take to the mental repetition of Om.
**************************************************
The sound produced in the flowing of the river Ganges, the sound that is heard at a distance, the sound that proceeds from the bustle of the market, that is produced by the flywheel when it is set in motion, that is caused when it rains, or there is a conflagration, or thunder it is all Om only. Split any word and you will find Om there. Om is all-pervading, like akasa (space), like Brahman, the absolute.
Om is the symbol of Brahman. It is the word of power. It is the sacred monosyllable. It is the essence of the vedas. It is the boat to take you across to the other shore of fearlessness and immortality.
The word Om is the most appropriate name of Brahman. By its application, by its chanting, he becomes propitiated. Om is emblematic of Brahman, as images are of material objects. When you hear the sound `tree', you at once understand it has a root, a stem, branches, leaves, flowers, fruits, etc. Similarly too, when you hear the sabda (sound) Om it denotes satchidananda Brahman existence absolute, knowledge absolute, bliss absolute.
Sabda (word) and artha (meaning) are inseparable. All collections of words (speech), terminate in one sound Om. All objects are denoted by sounds, and all sounds merge in Om. The whole universe comes out of Om and is absorbed into Om. Hence Om is very important.
Om should be worshipped. Om should be chanted loudly. Om should be repeated mentally, with deep meaning and feeling. Om should be meditated upon.
Watch the breath. When you inhale, the sound so is produced. When you exhale, the sound ham is produced. You are naturally uttering soham I am he or he am I with every breath. The breath reminds you that you are in essence identical with the supreme self.
In soham the `s' and the `h' are consonants. If you delete them you get `oam' or om. Consonants depend on vowels for their existence. `S' and `h' represent names and forms, or this universe which is phenomenal or relative or empirical or dependent existence. Om is the only solid reality. Om is the soul of your breath.
As soon as you sit for meditation, chant Om loudly - three, six or twelve times. This drives away worldly thoughts from the mind and removes vikshep (tossing of the mind). Later you may take to the mental repetition of Om.
**************************************************
By SWAMI SIVANANDA SARASWATI
SIVANANDA GITA - 1
I was born of P.S. Vengu Aiyar and Parvathiammal on 8TH SEPTEMBER 1887 at Pattamadai, Tirunelvely District, S. India, in the line of Appayya Dixit. My star is Bharani.
I was extremely mischievous in my boyhood. I studied in the S.P.G. College, Trichy. I was a Doctor in Malaya States for 10 years. I took Sanyasa in 1924 in Rishikesh.
I did tapas and meditation for 15 years. I went on lecturing tours for 10 years. I founded the Divine Life Society in 1936 and the AllWorld Religions Federation in 1945.
I am childlike in my svabhava. So I mix with all. I become one with all.
I am ever happy and joyful and make others also happy and joyful.
I am full of educative humour. I radiate joy through humour.
I respect all. I do salutations to all first.
I always speak sweetly. I walk quickly.
I do japa and meditation while walking and while at work also. I am ever hardworking. I have intense application to work. I never leave a work till it is finished. I never procrastinate any work. I finish it then and there. I am very quick in doing things.
I cannot suppress the spirit of service in me. I cannot live without service. I take immense delight in service. Service has elevated me.Service has purified me.
I know well how to extract work from others. I extract work through kindness, service, respect and love.
I am very regular in doing asanas and exercises. I even now do sirshasan, sarvangasan and other asanas. I do pranayama also regularly. These give me wonderful health and energy. I run round the bhajan hall daily.
I cannot deliver fiery lectures sitting on a special seat. Special seat pricks me. I stand up or throw the seat away and then begin to speak. I never sat on a special seat when I presided over spiritual conferences.
I rejoice in giving. I always give.
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8th SEPTEMBER, 1948 VEDANTA KESARI
From `Inspiring Talks of Gurudev Sivananda'By Chronicler Swami Venkatesananda
No one expected: and no one noticed.
The Bhajan Hall was packed with Sadhaks and visitors: the morning Sadhana class was in progress—silent Japa and meditation had been done, Krishnanandaji had led the audience in reciting Santi Pattha and Guru Stotras, and Sridharji was talking on Sadhana. Visibility outside was yet too poor for persons moving about a little away from you to be recognised.
Quietly, Siva slipped in through a side door! And,—I cannot express in words what my own feelings were when I accidentally happened to see this wonder of wonders—he had taken a `back-bench' seat—as one of the members of the audience intently listening to Sridharji's lecture!
The entire gathering literally sat up and rubbed their eyes when this magnificent personality stood up and roared OM at the conclusion of Sridharji's talk. There was pin-drop silence. Siva did Kirtan, which gradually turned into a lecture-Kirtan on the lines of `God is truth—Govinda'. Then....better hearken to Siva himself:
`The srutis declare, `Sarvam Khalvidam Brahma, Neha Nanasti Kinchana—All indeed is Brahman: there is no such thing as diversity'. This is your essential nature. In truth, you are Akhanda Paripoorna Satchidananda. It is described as Amala, Vimala, Achala, Santam, Sivam, Advaitam. Due to Avidya you do not know your essential nature. When Avidya is removed, you shine as the Akhanda.
Paripoorna Satchidananda. In reality you are Aparichchinna, undivided, one, the Essence. You falsely imagine that you have hands, feet, eyes, mouth. Remember this: `Thou art That' (Tat Twam Asi). Tat Twam Asi—the Self is identical with Brahman. You are one with the Supreme Truth. When you are suffering from any disease, remember you are the Akhanda Paripoorna Satchidananda. Assert `I am not the body, I am not the mind. How powerful is this medicine—Sivoham, Satchidananda Swarupoham. Do not run to doctors. Do not take injections. This is the most potent injection—Satchidananda Swarupoham!
`Through ignorance you identify yourself with the body. Remove ignorance, through constant practice, renunciation, through this powerful assertion. In whatever condition you may be, you may have no bread to eat—even if you have no clothes to wear—assert Sivoham, Satchidananda Swarupoham and constantly dwell on your identify with Brahman.
`Thou art That. This is the gist of Vedanta: this is the most powerful remedy for all ills. This is what the sages have taught in the Upanishads.
`May the blessings of Sankaracharya, Lord Dattatreya and the Brahma Kumaras be upon you all. May you all shine as Jivanmuktas in this very birth.'
Blessed indeed are those who listened to these words of wisdom fall from the lips of Siva—the Vedanta Kesari. Thrice blessed are those who have inscribed his words on the tablet of their heart.
SIVANANDA GITA – 2 (CONTINUED)
I am 59 (1946) now. I ever feel I am quite young. I am full of vigour, vim and vitality. I am ever cheerful. I sing, dance, run, and jump in joy. I am robust and strong. I can digest any kind of food.
I continuously work, read and write. I never go to hill stations or seaside for a holiday. Change of work gives rest. Meditation gives abundant rest.
Work gives me delight. Service gives me happiness. Writing bestows joy. Meditation energises and invigorates me. Kirtan vivifies me.
"Aham Brahmasmi, Sivoham, Soham, Satchidananda Swaroopoham" This is my favourite formula for vedantic meditation.
Hare Rama hare Rama Rama Rama hare hareHare Krishna hare Krishna Krishna Krishna hare hare.—This mahamantra kirtan is my favourite kirtan
At the present moment I am the richest man in the whole world. My heart is full. Further, all the wealth of the Lord belongs to me now.Hence I am king of kings, emperor of emperors, shah of shahs, maharaja of maharajas. I take pity on the mundane kings. My dominion is limitless. My wealth is inexhaustible.
My joy is inexpressible. My treasure is immeasurable. I attained this through sanyasa, renunciation, untiring selfless service, japa, kirtan and meditation.
I am tall. My height is 6 feet. I have a sinewy frame. I have symmetrical limbs. I was a first class gymnast.
I fast on Ekadasi. I do not take even a drop of water. I take milk and fruits on Sundays. I do not take salt on Sundays.
I lead a simple natural life. There is a fountain of youth in me. I beam with joy. I observe fasting, resting, airing, bathing, breathing, exercising, sunbathing and enjoy freedom, power, beauty, courage, poise and health.
Om. Om. Om.
SIVANANDA GITA – 3 (CONTINUED)
I love nature, music, art, poetry, philosophy, beauty, goodness, solitude, meditation, yoga and vedanta.
I am humble and simple. I am frank and straightforward. I am perfectly tolerant and catholic. I am merciful and sympathetic. I have spontaneous and unrestrained generosity.
I am bold and cheerful. I am patient. I can bear insult and injury. I am forgiving. I am free from vindictive nature. I return good for evil. I serve that man who has injured me, with joy.
I love Ganga and the Himalayas. Ganga is my mother divine. Himalayas is my father divine.
They inspire and guide me. I take bath in Ganga.I swim in Ganga. I adore Ganga. I feed the fishes of Ganga.
I wave light to Mother Ganges. I pray to Ganga. I do salutations to Ganga. I sing the glory of Ganga. I write about the grandeur and glory of Ganga.
Ganga has nourished me. Ganga has comforted me. Ganga has taught me the truth of the Upanishads. Glory to Ganga!
My daily routine is like that of Lord Buddha. I always remain in the room. I do japa, kirtan and meditation. I study sacred books. I write. I come out of the room for a short time for work, service and interview.
I talk a little. I think much. I meditate much. I try to do much and serve much.
I do not waste even a single minute. I ever keep myself fully occupied. I lead a well-regulated life. I perform worship of atman at all times. I work for the good of others. Om. Om. Om.
Gita, Upanishads, Bhagavat, Yoga Vasishta, Avadhootha Gita, Vivekachudamani are my constant companions.
I am a strange mixture of service, devotion, yoga and wisdom. I am a follower of Sri Sankara. I am a Keval-Advaita vedantin. I am not at all a dry lip-vedantin. I am a practical vedantin.
I practise and advocate the yoga of synthesis. I practise ahimsa, satyam and brahmacarya. Glory to Sri Sankara!
SIVANANDA GITA – 4 (CONTINUED)
I respect all saints and prophets of all religions. I respect all religions, all cults, all faiths and all creeds.
I serve all, love all, mix with all and see the Lord in all. I stick to my promises. I serve the poor. This is my delight. I do mental prostrations to asses, dogs, trees, bricks, stones and all creatures.
I respect elders and sadhus. I obey. I please all through sincere selfless service.
I attend on guests very carefully. I run hither and thither to serve them. I shampoo the legs of sick persons and sadhus.
I give very prompt reply to all my letters. I do several things at a time. I write with electric speed.
I spend everything. I do lot of charity. I do not keep anything. I take immense delight in feeding the poor and my students. I try to be a mother to them.
I talk to others on things which I have myself practised. I look within always, introspect, analyse, and examine. I hold the trisul, spiritual diary, daily routine and resolve.
I ever served my masters with great sincerity and intense faith and devotion. I learnt many useful lessons for life. I developed many virtues.
I wandered without food during my parivrajak life. I slept on the roadside at night without clothing during winter. I ate dried bread with water.
I stick tenaciously to my principles and ideals. I do not argue much. I live in silence.
I pray and do kirtan for the peace of the whole world, for the health and peace of sick people, and for the peace of the departed souls and the earth bound spirits also.
I take a dip in the Ganges in the name of all those who are longing for a bath in the Ganges.
I sing the names of all saints of all religions in the bhajan hall. I observe All-Saints day and All-Souls day.
Om. Om. Om.
SIVANANDA GITA – 5 (CONTINUED)
I constantly meditate on the following:
Prajnanam brahman, aham brahmasmi, tat tvam asi, ayam atma brahman. Satyam jnanam anantam brahman, santam sivam advaitam. Aham atma gudakesa. Aham atma nirvikarah sarvavyapi svabhavatah. Brahma satyam jagan mitya jivo brahmaiva na parah. Akarta, abhokta, asanga, saksi, ajo nityah sasvatoyam purano. Jyotisamapi tat jyotih.
To raise the fallen, to lead the blind, to share what I have with others, to bring solace to the afflicted, to cheer up the suffering are my ideals.
To have perfect faith in God, to love my neighbour as my own self, to love God with all my heart and soul, to protect cows, animals, women and children are my aims.
My watchword is love. My goal is sahaja samadhi avasta or the natural, continuous, superconscious state.
SONG OF JOY
Om Om Om Om - Om Om Om Om Om Om Om Om Om - Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om - Om Om Om Om Om Om Om.
Within you is hidden God Within you is immortal soulKill this little `I' Die to live Lead the divine life.Within you is the fountain of joy Within you is the ocean of bliss.Rest peacefully, in your own atma And drink the nectar of immortality.
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I was born of P.S. Vengu Aiyar and Parvathiammal on 8TH SEPTEMBER 1887 at Pattamadai, Tirunelvely District, S. India, in the line of Appayya Dixit. My star is Bharani.
I was extremely mischievous in my boyhood. I studied in the S.P.G. College, Trichy. I was a Doctor in Malaya States for 10 years. I took Sanyasa in 1924 in Rishikesh.
I did tapas and meditation for 15 years. I went on lecturing tours for 10 years. I founded the Divine Life Society in 1936 and the AllWorld Religions Federation in 1945.
I am childlike in my svabhava. So I mix with all. I become one with all.
I am ever happy and joyful and make others also happy and joyful.
I am full of educative humour. I radiate joy through humour.
I respect all. I do salutations to all first.
I always speak sweetly. I walk quickly.
I do japa and meditation while walking and while at work also. I am ever hardworking. I have intense application to work. I never leave a work till it is finished. I never procrastinate any work. I finish it then and there. I am very quick in doing things.
I cannot suppress the spirit of service in me. I cannot live without service. I take immense delight in service. Service has elevated me.Service has purified me.
I know well how to extract work from others. I extract work through kindness, service, respect and love.
I am very regular in doing asanas and exercises. I even now do sirshasan, sarvangasan and other asanas. I do pranayama also regularly. These give me wonderful health and energy. I run round the bhajan hall daily.
I cannot deliver fiery lectures sitting on a special seat. Special seat pricks me. I stand up or throw the seat away and then begin to speak. I never sat on a special seat when I presided over spiritual conferences.
I rejoice in giving. I always give.
----------------------------------------------------------
8th SEPTEMBER, 1948 VEDANTA KESARI
From `Inspiring Talks of Gurudev Sivananda'By Chronicler Swami Venkatesananda
No one expected: and no one noticed.
The Bhajan Hall was packed with Sadhaks and visitors: the morning Sadhana class was in progress—silent Japa and meditation had been done, Krishnanandaji had led the audience in reciting Santi Pattha and Guru Stotras, and Sridharji was talking on Sadhana. Visibility outside was yet too poor for persons moving about a little away from you to be recognised.
Quietly, Siva slipped in through a side door! And,—I cannot express in words what my own feelings were when I accidentally happened to see this wonder of wonders—he had taken a `back-bench' seat—as one of the members of the audience intently listening to Sridharji's lecture!
The entire gathering literally sat up and rubbed their eyes when this magnificent personality stood up and roared OM at the conclusion of Sridharji's talk. There was pin-drop silence. Siva did Kirtan, which gradually turned into a lecture-Kirtan on the lines of `God is truth—Govinda'. Then....better hearken to Siva himself:
`The srutis declare, `Sarvam Khalvidam Brahma, Neha Nanasti Kinchana—All indeed is Brahman: there is no such thing as diversity'. This is your essential nature. In truth, you are Akhanda Paripoorna Satchidananda. It is described as Amala, Vimala, Achala, Santam, Sivam, Advaitam. Due to Avidya you do not know your essential nature. When Avidya is removed, you shine as the Akhanda.
Paripoorna Satchidananda. In reality you are Aparichchinna, undivided, one, the Essence. You falsely imagine that you have hands, feet, eyes, mouth. Remember this: `Thou art That' (Tat Twam Asi). Tat Twam Asi—the Self is identical with Brahman. You are one with the Supreme Truth. When you are suffering from any disease, remember you are the Akhanda Paripoorna Satchidananda. Assert `I am not the body, I am not the mind. How powerful is this medicine—Sivoham, Satchidananda Swarupoham. Do not run to doctors. Do not take injections. This is the most potent injection—Satchidananda Swarupoham!
`Through ignorance you identify yourself with the body. Remove ignorance, through constant practice, renunciation, through this powerful assertion. In whatever condition you may be, you may have no bread to eat—even if you have no clothes to wear—assert Sivoham, Satchidananda Swarupoham and constantly dwell on your identify with Brahman.
`Thou art That. This is the gist of Vedanta: this is the most powerful remedy for all ills. This is what the sages have taught in the Upanishads.
`May the blessings of Sankaracharya, Lord Dattatreya and the Brahma Kumaras be upon you all. May you all shine as Jivanmuktas in this very birth.'
Blessed indeed are those who listened to these words of wisdom fall from the lips of Siva—the Vedanta Kesari. Thrice blessed are those who have inscribed his words on the tablet of their heart.
SIVANANDA GITA – 2 (CONTINUED)
I am 59 (1946) now. I ever feel I am quite young. I am full of vigour, vim and vitality. I am ever cheerful. I sing, dance, run, and jump in joy. I am robust and strong. I can digest any kind of food.
I continuously work, read and write. I never go to hill stations or seaside for a holiday. Change of work gives rest. Meditation gives abundant rest.
Work gives me delight. Service gives me happiness. Writing bestows joy. Meditation energises and invigorates me. Kirtan vivifies me.
"Aham Brahmasmi, Sivoham, Soham, Satchidananda Swaroopoham" This is my favourite formula for vedantic meditation.
Hare Rama hare Rama Rama Rama hare hareHare Krishna hare Krishna Krishna Krishna hare hare.—This mahamantra kirtan is my favourite kirtan
At the present moment I am the richest man in the whole world. My heart is full. Further, all the wealth of the Lord belongs to me now.Hence I am king of kings, emperor of emperors, shah of shahs, maharaja of maharajas. I take pity on the mundane kings. My dominion is limitless. My wealth is inexhaustible.
My joy is inexpressible. My treasure is immeasurable. I attained this through sanyasa, renunciation, untiring selfless service, japa, kirtan and meditation.
I am tall. My height is 6 feet. I have a sinewy frame. I have symmetrical limbs. I was a first class gymnast.
I fast on Ekadasi. I do not take even a drop of water. I take milk and fruits on Sundays. I do not take salt on Sundays.
I lead a simple natural life. There is a fountain of youth in me. I beam with joy. I observe fasting, resting, airing, bathing, breathing, exercising, sunbathing and enjoy freedom, power, beauty, courage, poise and health.
Om. Om. Om.
SIVANANDA GITA – 3 (CONTINUED)
I love nature, music, art, poetry, philosophy, beauty, goodness, solitude, meditation, yoga and vedanta.
I am humble and simple. I am frank and straightforward. I am perfectly tolerant and catholic. I am merciful and sympathetic. I have spontaneous and unrestrained generosity.
I am bold and cheerful. I am patient. I can bear insult and injury. I am forgiving. I am free from vindictive nature. I return good for evil. I serve that man who has injured me, with joy.
I love Ganga and the Himalayas. Ganga is my mother divine. Himalayas is my father divine.
They inspire and guide me. I take bath in Ganga.I swim in Ganga. I adore Ganga. I feed the fishes of Ganga.
I wave light to Mother Ganges. I pray to Ganga. I do salutations to Ganga. I sing the glory of Ganga. I write about the grandeur and glory of Ganga.
Ganga has nourished me. Ganga has comforted me. Ganga has taught me the truth of the Upanishads. Glory to Ganga!
My daily routine is like that of Lord Buddha. I always remain in the room. I do japa, kirtan and meditation. I study sacred books. I write. I come out of the room for a short time for work, service and interview.
I talk a little. I think much. I meditate much. I try to do much and serve much.
I do not waste even a single minute. I ever keep myself fully occupied. I lead a well-regulated life. I perform worship of atman at all times. I work for the good of others. Om. Om. Om.
Gita, Upanishads, Bhagavat, Yoga Vasishta, Avadhootha Gita, Vivekachudamani are my constant companions.
I am a strange mixture of service, devotion, yoga and wisdom. I am a follower of Sri Sankara. I am a Keval-Advaita vedantin. I am not at all a dry lip-vedantin. I am a practical vedantin.
I practise and advocate the yoga of synthesis. I practise ahimsa, satyam and brahmacarya. Glory to Sri Sankara!
SIVANANDA GITA – 4 (CONTINUED)
I respect all saints and prophets of all religions. I respect all religions, all cults, all faiths and all creeds.
I serve all, love all, mix with all and see the Lord in all. I stick to my promises. I serve the poor. This is my delight. I do mental prostrations to asses, dogs, trees, bricks, stones and all creatures.
I respect elders and sadhus. I obey. I please all through sincere selfless service.
I attend on guests very carefully. I run hither and thither to serve them. I shampoo the legs of sick persons and sadhus.
I give very prompt reply to all my letters. I do several things at a time. I write with electric speed.
I spend everything. I do lot of charity. I do not keep anything. I take immense delight in feeding the poor and my students. I try to be a mother to them.
I talk to others on things which I have myself practised. I look within always, introspect, analyse, and examine. I hold the trisul, spiritual diary, daily routine and resolve.
I ever served my masters with great sincerity and intense faith and devotion. I learnt many useful lessons for life. I developed many virtues.
I wandered without food during my parivrajak life. I slept on the roadside at night without clothing during winter. I ate dried bread with water.
I stick tenaciously to my principles and ideals. I do not argue much. I live in silence.
I pray and do kirtan for the peace of the whole world, for the health and peace of sick people, and for the peace of the departed souls and the earth bound spirits also.
I take a dip in the Ganges in the name of all those who are longing for a bath in the Ganges.
I sing the names of all saints of all religions in the bhajan hall. I observe All-Saints day and All-Souls day.
Om. Om. Om.
SIVANANDA GITA – 5 (CONTINUED)
I constantly meditate on the following:
Prajnanam brahman, aham brahmasmi, tat tvam asi, ayam atma brahman. Satyam jnanam anantam brahman, santam sivam advaitam. Aham atma gudakesa. Aham atma nirvikarah sarvavyapi svabhavatah. Brahma satyam jagan mitya jivo brahmaiva na parah. Akarta, abhokta, asanga, saksi, ajo nityah sasvatoyam purano. Jyotisamapi tat jyotih.
To raise the fallen, to lead the blind, to share what I have with others, to bring solace to the afflicted, to cheer up the suffering are my ideals.
To have perfect faith in God, to love my neighbour as my own self, to love God with all my heart and soul, to protect cows, animals, women and children are my aims.
My watchword is love. My goal is sahaja samadhi avasta or the natural, continuous, superconscious state.
SONG OF JOY
Om Om Om Om - Om Om Om Om Om Om Om Om Om - Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om - Om Om Om Om Om Om Om.
Within you is hidden God Within you is immortal soulKill this little `I' Die to live Lead the divine life.Within you is the fountain of joy Within you is the ocean of bliss.Rest peacefully, in your own atma And drink the nectar of immortality.
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By SWAMI SIVANANDA SARASWATI
MEDITATION
If you want to get rid of the pains and afflictions of this samsara (worldly life) you must practise meditation. Meditation is the pathway to divinity. It is the royal road to the kingdom of Brahman. It is a mysterious ladder which reaches from error to truth, from darkness to light, from pain to bliss, from restlessness to abiding peace, from ignorance to wisdom, from mortality to immortality. Meditation leads to knowledge of the self, to eternal peace, supreme bliss. Meditation prepares you for direct intuitive knowledge.
Truth is Brahman. Truth is self. You cannot realise the truth without reflection and meditation. Be silent. Know thyself. Melt the mind in that. Without meditation you cannot liberate yourself from the trammels of the mind and attain immortality. Tear the veils that cover the soul. Rend asunder the five sheaths that screen the atman (self) by constant meditation. You will find final beatitude.
Meditation is a powerful tonic. The holy vibrations penetrate all the cells of the body and cure all its diseases. The powerful soothing waves that arise during meditation exercise a benign influence over the mind and the nerves. If you meditate for half an hour you will be able to engage yourself with peace and spiritual strength in the daily battle of life, for a week. You do this just through the force of this one meditation.
A yogi who meditates regularly has a magnetic, charming personality. Those who come in contact with him are much influenced by his sweet voice, his powerful speech, his lustrous eyes, his brilliant complexion, his strong healthy body, his good behaviour, his virtuous qualities and divine nature. People draw peace and joy and strength from him.
Close your lips. Shut the doors of the senses. Meditate on atman (self). You will enjoy peace and bliss. The more you grow in aspiration and meditation, the more you grow God-like. For in meditation is the light of the Lord.
Meditate and charge your battery by contact with God. Dive deep in the chambers of your heart through profound and silent meditation, and bring up the pearl of truth.
THE SECRET OF MEDITATION
Meditation is the road to the attainment of salvation (moksa). Meditation kills all pains, suffering the three kinds of tapas (fevers), and the five klesas (sorrows). Meditation gives the vision of unity. Meditation produces a sense of oneness. Meditation is the aeroplane that helps the aspirant to soar high in the realms of eternal bliss and everlasting peace.
Meditation is the mysterious ladder that connects heaven and earth and takes the aspirant to the immortal abode of Brahman. Meditation is the continuous flow of one thought of God or atman, like the continuous flow of oil from one vessel to another.
When you sit for meditation, all sorts of worldly thoughts will crop up in your mind; this will disturb the meditation. You will be astonished. Old thoughts, old memories of past enjoyments will bubble up and force the mind to wander in all directions. The trap-door of the vast magazine of thoughts and memories, within the subconscious mind, is opened up and these thoughts gush out in a continuous stream. The more you attempt to still them, the more they will bubble up.
Do not be discouraged. Never despair. Through regular and constant meditation you will purify the sub-conscious mind and thus control the thoughts and memories. The fire of meditation will burn all thoughts. Be sure of this.
Meditation on the immortal self will act like dynamite. It will blow up all thoughts and memories in the sub-conscious mind. If the thoughts trouble you much, do not suppress them by force. Be a silent witness, as in a bioscope. They will subside gradually. Then you must root them out by regular silent meditation.
The practice of meditation must be constant. Then only will one attain self-realisation, quickly and surely. He who practises meditation, by fits and starts, for a few minutes daily, will not be able to achieve any tangible success in yoga.
SELF-EFFORT AND GRACE IN MEDITATION
You need a calm, clear, pure, subtle, steady, sharp one-pointed buddhi (intellect) to understand the reality of Brahman. Only then is realisation possible. Only a trained mind which utterly controls the body, can enquire and meditate as long as life remains, never losing sight of the object of its search and never letting it be obscured by any terrestrial temptations.
Energy is wasted in useless idle talk and gossiping, planning and unnecessary worrying. Conserve energy by getting rid of these three defects and utilise it in meditation. Then you can do wonderful meditation. He who says and imagines that he practises deep meditation daily, when he has not removed the evil traits of the mind, deceives himself first and then others. He is a first class hypocrite.
If you strain yourself in meditation and go beyond your capacity, then laziness and inactive nature will supervene. Meditation should come naturally on account of serenity of mind, induced by practice of sama, dama, uparati and pratyahara (control of mind and senses, non-pursuit of pleasure and introversion of attention). Atman (self) is the fountain of energy. Thinking on atman or the source of energy, also is a dynamic method of augmenting energy, strength and power.Divine energy flows freely from the feet of the Lord to the different systems of the aspirant, and new nerve currents, new grooves, new cells are formed. The mind and nervous system are remodeled and you will develop a new heart.
Conserve energy by talking little, observing mouna (silence), controlling anger, observing brahmacarya (celibacy), practising pranayama (yoga breathing) and controlling irrelevant and non-essential thoughts. Meditate and behold the imperishable atman. Rest yourself firmly in the self. Nothing can hurt you now. You can become invincible.
In contemplation, you are in spiritual contact with unchanging light; you are cleansed of all impurities. If you have an open heart, devotedly lifted up to God, the light of his purity and love will consume all your short-comings. This purifying process leads to a deeper insight into truth. This is the action of the grace of the Lord upon the soul in meditation. In this inflowing grace there arises that light of the mind into which God is sending the ray of his unclouded splendour.
STAGES IN THE PRACTICE OF MEDITATION
In the beginning you can meditate twice daily, from 4 to 6 in the morning and 7 to 8 at night. As you advance in your practices, you can increase the duration of each sitting, little by little, using your common sense and discretion, and also have a third sitting either in the morning between 10 and 11 or in the evening between 4 and 5.
In the Yoga Vasishta you will find: "The right course to be adopted by one who is in his novitiate is this: Two parts of the mind must be filled with the objects of enjoyment, one part with philosophy and the remaining part with devotion to the teacher. Having advanced a little, he should fill one part of the mind with the objects of enjoyment, two parts with devotion to the teacher and the remaining one part with getting an insight into the meaning of philosophy. When one has attained proficiency, he should every day fill two parts with meditation and the other two with devoted service to the guru. This will eventually lead you on to meditation for twenty-four hours."
Sitting in your favourite meditative pose and keeping the head and trunk erect, close your eyes and gently concentrate on either the tip of the nose, space between the two eyebrows, the heart lotus or the crown of the head. When once you have selected one centre of concentration, stick to it till the last with leech-like tenacity.
Meditation is of two kinds, namely, saguna (with gunas or qualities) and nirguna (without gunas or qualities). Meditation on Lord Krishna, Lord Siva, Lord Rama or Lord Jesus is saguna meditation. It is meditation with form and attributes. The name of the Lord is also simultaneously repeated. This is the method of the devotees.Meditation on the reality of the self is nirguna meditation. This is the method of the vedantins. Meditation on Om, Soham, Sivoham, Aham Brahma Asmi and Tat Twam Asi is nirguna meditation.
If you want to keep the mind charged with the fire of Brahmic wisdom, you must always keep it in contact with the Brahmic fire of knowledge, through constant and intense meditation.
LISTEN TO THE MYSTIC SOUND
Sit in padma asana or siddha asana. Practise yoni mudra by closing the ears with the thumbs. Hear the internal sound through the right ear. The sound which you will hear will make you deaf to all external sounds. Having overcome all obstacles you will enter the turiya state within fifteen days. In the beginning you may hear many loud sounds. Then try to hear more and more subtle sounds.
The mind having first concentrated itself on any one sound, fixes firmly to that and is absorbed in it. The mind becomes insensible to external impressions and becomes one with the sound. Being indifferent to all objects and having controlled the passions, you should, by continual practice, concentrate your mind upon the sound which destroys the mind.
Having abandoned all thoughts and being freed from all actions, you should always concentrate your whole attention on the sound and then the citta (mind) becomes absorbed in it. Just as the bee, drinking the honey alone, does not care for the odour, so the citta, which is always absorbed in sound does not long for sensual objects - it is bound by the sweet nada (sound) and has abandoned its flitting nature.
The serpent citta, through listening to the nada, is entirely absorbed in it and, becoming unconscious of everything, concentrates itself on the sound. The sound serves the purpose of a sharp goad to control the maddened elephant citta, which roves in the pleasure garden of the sensual objects.
The sound proceeding from the pranava (Om) is Brahman. It is of the nature of effulgence. It is the seat of Vishnu. The mind exists so long as there is sound but, with its cessation, there is that state termed turiya. Being freed from all states and all thoughts, you will remain like one dead. The body is like a log. It does not feel heat or cold, joy or sorrow.
When spiritual sight is fixed - without any object to be seen, when prana (life-force) becomes still - without any effort, when the citta becomes firm - without any support, you become Brahman. When manas (mind) is destroyed, when virtues and sins are burned away, you shine as the effulgent, immaculate, eternal, stainless Brahman.
EXERCISES IN MEDITATION
Keep a picture of Lord Krishna with a flute in his hands. Sit in your meditative pose and gently concentrate on this picture until you shed tears. Think of his feet, adorned with anklets. Think of his yellow silken garment. Think of the ornaments around his neck. Think of the long garland of beautiful flowers of various colours. Think of his earrings and the crown set with precious jewels he wears on his head.Think of the long dark hair, the sparkling eyes and the tilaka (mark) on the forehead. Think of the magnetic aura around his head. Think of his arms and hands, adorned with armlets and bracelets. Think of the flute, ready in his hands, waiting for him to play it. Then close your eyes and visualise this picture mentally. Repeat this process again and again.
This is one kind of meditation and is suitable for beginners. Sit in padmasana in your meditation room. Close the eyes. Meditate on the effulgence in the sun, or the splendour in the moon, or the glory of the stars.
There is a living universal power that underlies all these names and forms. Meditate on this power, which is formless. This will terminate in the realisation of the absolute, nirguna (attributeless), nirakara (formless) consciousness eventually.
Sit in your meditative pose. Close your eyes. Imagine that there is a supreme, infinite effulgence hidden behind all these names and forms, tantamount to the effulgence of millions of suns put together. This is also a form of nirguna meditation.
Concentrate and meditate on the expansive blue sky. By the previous methods of concentration the mind will cease thinking of finite forms. It will slowly begin to melt in the ocean of peace as it is deprived of its contents. Thus the mind will become subtler and subtler.
Concentrate on the picture of Om in front of you. Do this with open eyes until the tears flow profusely. Associate the ideas of eternity, infinity, immortality, etc., with Om.
The humming of bees, the sweet notes of the nightingale and all other sounds emanate from Om only. Om is the essence of all the vedas (scriptures).
IMPORTANCE OF OM
Brahman is the highest of all. Om is his name. Om is also your real name. It covers the threefold experiences of man. From Om this sense world has been projected. The world exists in Om and dissolves in Om.
Om is the greatest of all mantras (mystic formula). Om bestows direct liberation. All mantras begin with Om. Om is the life, the soul, of all mantras. Every Upanishad begins with Om. Oblations that are offered to the various gods are all preceded by Om.
All languages, all sounds, come out of Om. The essence of the four vedas is Om. A-U-M covers the whole range of sound vibrations. `A' starts from the root of the tongue, `U' proceeds from the middle and `M' comes from the end, by closing the lips.
Om is the source of all religions and scriptures. This sacred monosyllable is the means of liberation from the bonds of matter. It leads one, stage by stage, to the highest bliss. It is fit for the lowest as well as for the highest and most advanced intellect. It is fit for the Brahmachari (celibate student) as well as the sanyasin (monk). It is fit for any condition.
Om is your birthright. It is the common heritage of all. It is the word of power. It fills the devotee with spiritual strength, vigour and energy when chanted with harmony and rhythm. It brings inspiration and intuition.
It elevates the mind. It is a spiritual food and tonic. It is full of divine potency. Live in Om. Meditate on Om. Inhale Om. Exhale Om. Rest peacefully in Om. Take shelter in Om. May that Om guide you.
Om stands for all phenomenal worlds. From Om this sense universe has been projected. Om has been formed by adding the letters AUM; `A' represents the physical world; `U' represents the mental and the astral planes, the world of spirits, all heavens; and `M' represents the deep sleep state and, even in the waking state, all that is unknown, beyond reach of the intellect. Om therefore represents all.It is the basis of your life, thought and intelligence. All words that denote objects are centred in Om hence the whole world has come from Om, rests in Om and dissolves in Om.
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If you want to get rid of the pains and afflictions of this samsara (worldly life) you must practise meditation. Meditation is the pathway to divinity. It is the royal road to the kingdom of Brahman. It is a mysterious ladder which reaches from error to truth, from darkness to light, from pain to bliss, from restlessness to abiding peace, from ignorance to wisdom, from mortality to immortality. Meditation leads to knowledge of the self, to eternal peace, supreme bliss. Meditation prepares you for direct intuitive knowledge.
Truth is Brahman. Truth is self. You cannot realise the truth without reflection and meditation. Be silent. Know thyself. Melt the mind in that. Without meditation you cannot liberate yourself from the trammels of the mind and attain immortality. Tear the veils that cover the soul. Rend asunder the five sheaths that screen the atman (self) by constant meditation. You will find final beatitude.
Meditation is a powerful tonic. The holy vibrations penetrate all the cells of the body and cure all its diseases. The powerful soothing waves that arise during meditation exercise a benign influence over the mind and the nerves. If you meditate for half an hour you will be able to engage yourself with peace and spiritual strength in the daily battle of life, for a week. You do this just through the force of this one meditation.
A yogi who meditates regularly has a magnetic, charming personality. Those who come in contact with him are much influenced by his sweet voice, his powerful speech, his lustrous eyes, his brilliant complexion, his strong healthy body, his good behaviour, his virtuous qualities and divine nature. People draw peace and joy and strength from him.
Close your lips. Shut the doors of the senses. Meditate on atman (self). You will enjoy peace and bliss. The more you grow in aspiration and meditation, the more you grow God-like. For in meditation is the light of the Lord.
Meditate and charge your battery by contact with God. Dive deep in the chambers of your heart through profound and silent meditation, and bring up the pearl of truth.
THE SECRET OF MEDITATION
Meditation is the road to the attainment of salvation (moksa). Meditation kills all pains, suffering the three kinds of tapas (fevers), and the five klesas (sorrows). Meditation gives the vision of unity. Meditation produces a sense of oneness. Meditation is the aeroplane that helps the aspirant to soar high in the realms of eternal bliss and everlasting peace.
Meditation is the mysterious ladder that connects heaven and earth and takes the aspirant to the immortal abode of Brahman. Meditation is the continuous flow of one thought of God or atman, like the continuous flow of oil from one vessel to another.
When you sit for meditation, all sorts of worldly thoughts will crop up in your mind; this will disturb the meditation. You will be astonished. Old thoughts, old memories of past enjoyments will bubble up and force the mind to wander in all directions. The trap-door of the vast magazine of thoughts and memories, within the subconscious mind, is opened up and these thoughts gush out in a continuous stream. The more you attempt to still them, the more they will bubble up.
Do not be discouraged. Never despair. Through regular and constant meditation you will purify the sub-conscious mind and thus control the thoughts and memories. The fire of meditation will burn all thoughts. Be sure of this.
Meditation on the immortal self will act like dynamite. It will blow up all thoughts and memories in the sub-conscious mind. If the thoughts trouble you much, do not suppress them by force. Be a silent witness, as in a bioscope. They will subside gradually. Then you must root them out by regular silent meditation.
The practice of meditation must be constant. Then only will one attain self-realisation, quickly and surely. He who practises meditation, by fits and starts, for a few minutes daily, will not be able to achieve any tangible success in yoga.
SELF-EFFORT AND GRACE IN MEDITATION
You need a calm, clear, pure, subtle, steady, sharp one-pointed buddhi (intellect) to understand the reality of Brahman. Only then is realisation possible. Only a trained mind which utterly controls the body, can enquire and meditate as long as life remains, never losing sight of the object of its search and never letting it be obscured by any terrestrial temptations.
Energy is wasted in useless idle talk and gossiping, planning and unnecessary worrying. Conserve energy by getting rid of these three defects and utilise it in meditation. Then you can do wonderful meditation. He who says and imagines that he practises deep meditation daily, when he has not removed the evil traits of the mind, deceives himself first and then others. He is a first class hypocrite.
If you strain yourself in meditation and go beyond your capacity, then laziness and inactive nature will supervene. Meditation should come naturally on account of serenity of mind, induced by practice of sama, dama, uparati and pratyahara (control of mind and senses, non-pursuit of pleasure and introversion of attention). Atman (self) is the fountain of energy. Thinking on atman or the source of energy, also is a dynamic method of augmenting energy, strength and power.Divine energy flows freely from the feet of the Lord to the different systems of the aspirant, and new nerve currents, new grooves, new cells are formed. The mind and nervous system are remodeled and you will develop a new heart.
Conserve energy by talking little, observing mouna (silence), controlling anger, observing brahmacarya (celibacy), practising pranayama (yoga breathing) and controlling irrelevant and non-essential thoughts. Meditate and behold the imperishable atman. Rest yourself firmly in the self. Nothing can hurt you now. You can become invincible.
In contemplation, you are in spiritual contact with unchanging light; you are cleansed of all impurities. If you have an open heart, devotedly lifted up to God, the light of his purity and love will consume all your short-comings. This purifying process leads to a deeper insight into truth. This is the action of the grace of the Lord upon the soul in meditation. In this inflowing grace there arises that light of the mind into which God is sending the ray of his unclouded splendour.
STAGES IN THE PRACTICE OF MEDITATION
In the beginning you can meditate twice daily, from 4 to 6 in the morning and 7 to 8 at night. As you advance in your practices, you can increase the duration of each sitting, little by little, using your common sense and discretion, and also have a third sitting either in the morning between 10 and 11 or in the evening between 4 and 5.
In the Yoga Vasishta you will find: "The right course to be adopted by one who is in his novitiate is this: Two parts of the mind must be filled with the objects of enjoyment, one part with philosophy and the remaining part with devotion to the teacher. Having advanced a little, he should fill one part of the mind with the objects of enjoyment, two parts with devotion to the teacher and the remaining one part with getting an insight into the meaning of philosophy. When one has attained proficiency, he should every day fill two parts with meditation and the other two with devoted service to the guru. This will eventually lead you on to meditation for twenty-four hours."
Sitting in your favourite meditative pose and keeping the head and trunk erect, close your eyes and gently concentrate on either the tip of the nose, space between the two eyebrows, the heart lotus or the crown of the head. When once you have selected one centre of concentration, stick to it till the last with leech-like tenacity.
Meditation is of two kinds, namely, saguna (with gunas or qualities) and nirguna (without gunas or qualities). Meditation on Lord Krishna, Lord Siva, Lord Rama or Lord Jesus is saguna meditation. It is meditation with form and attributes. The name of the Lord is also simultaneously repeated. This is the method of the devotees.Meditation on the reality of the self is nirguna meditation. This is the method of the vedantins. Meditation on Om, Soham, Sivoham, Aham Brahma Asmi and Tat Twam Asi is nirguna meditation.
If you want to keep the mind charged with the fire of Brahmic wisdom, you must always keep it in contact with the Brahmic fire of knowledge, through constant and intense meditation.
LISTEN TO THE MYSTIC SOUND
Sit in padma asana or siddha asana. Practise yoni mudra by closing the ears with the thumbs. Hear the internal sound through the right ear. The sound which you will hear will make you deaf to all external sounds. Having overcome all obstacles you will enter the turiya state within fifteen days. In the beginning you may hear many loud sounds. Then try to hear more and more subtle sounds.
The mind having first concentrated itself on any one sound, fixes firmly to that and is absorbed in it. The mind becomes insensible to external impressions and becomes one with the sound. Being indifferent to all objects and having controlled the passions, you should, by continual practice, concentrate your mind upon the sound which destroys the mind.
Having abandoned all thoughts and being freed from all actions, you should always concentrate your whole attention on the sound and then the citta (mind) becomes absorbed in it. Just as the bee, drinking the honey alone, does not care for the odour, so the citta, which is always absorbed in sound does not long for sensual objects - it is bound by the sweet nada (sound) and has abandoned its flitting nature.
The serpent citta, through listening to the nada, is entirely absorbed in it and, becoming unconscious of everything, concentrates itself on the sound. The sound serves the purpose of a sharp goad to control the maddened elephant citta, which roves in the pleasure garden of the sensual objects.
The sound proceeding from the pranava (Om) is Brahman. It is of the nature of effulgence. It is the seat of Vishnu. The mind exists so long as there is sound but, with its cessation, there is that state termed turiya. Being freed from all states and all thoughts, you will remain like one dead. The body is like a log. It does not feel heat or cold, joy or sorrow.
When spiritual sight is fixed - without any object to be seen, when prana (life-force) becomes still - without any effort, when the citta becomes firm - without any support, you become Brahman. When manas (mind) is destroyed, when virtues and sins are burned away, you shine as the effulgent, immaculate, eternal, stainless Brahman.
EXERCISES IN MEDITATION
Keep a picture of Lord Krishna with a flute in his hands. Sit in your meditative pose and gently concentrate on this picture until you shed tears. Think of his feet, adorned with anklets. Think of his yellow silken garment. Think of the ornaments around his neck. Think of the long garland of beautiful flowers of various colours. Think of his earrings and the crown set with precious jewels he wears on his head.Think of the long dark hair, the sparkling eyes and the tilaka (mark) on the forehead. Think of the magnetic aura around his head. Think of his arms and hands, adorned with armlets and bracelets. Think of the flute, ready in his hands, waiting for him to play it. Then close your eyes and visualise this picture mentally. Repeat this process again and again.
This is one kind of meditation and is suitable for beginners. Sit in padmasana in your meditation room. Close the eyes. Meditate on the effulgence in the sun, or the splendour in the moon, or the glory of the stars.
There is a living universal power that underlies all these names and forms. Meditate on this power, which is formless. This will terminate in the realisation of the absolute, nirguna (attributeless), nirakara (formless) consciousness eventually.
Sit in your meditative pose. Close your eyes. Imagine that there is a supreme, infinite effulgence hidden behind all these names and forms, tantamount to the effulgence of millions of suns put together. This is also a form of nirguna meditation.
Concentrate and meditate on the expansive blue sky. By the previous methods of concentration the mind will cease thinking of finite forms. It will slowly begin to melt in the ocean of peace as it is deprived of its contents. Thus the mind will become subtler and subtler.
Concentrate on the picture of Om in front of you. Do this with open eyes until the tears flow profusely. Associate the ideas of eternity, infinity, immortality, etc., with Om.
The humming of bees, the sweet notes of the nightingale and all other sounds emanate from Om only. Om is the essence of all the vedas (scriptures).
IMPORTANCE OF OM
Brahman is the highest of all. Om is his name. Om is also your real name. It covers the threefold experiences of man. From Om this sense world has been projected. The world exists in Om and dissolves in Om.
Om is the greatest of all mantras (mystic formula). Om bestows direct liberation. All mantras begin with Om. Om is the life, the soul, of all mantras. Every Upanishad begins with Om. Oblations that are offered to the various gods are all preceded by Om.
All languages, all sounds, come out of Om. The essence of the four vedas is Om. A-U-M covers the whole range of sound vibrations. `A' starts from the root of the tongue, `U' proceeds from the middle and `M' comes from the end, by closing the lips.
Om is the source of all religions and scriptures. This sacred monosyllable is the means of liberation from the bonds of matter. It leads one, stage by stage, to the highest bliss. It is fit for the lowest as well as for the highest and most advanced intellect. It is fit for the Brahmachari (celibate student) as well as the sanyasin (monk). It is fit for any condition.
Om is your birthright. It is the common heritage of all. It is the word of power. It fills the devotee with spiritual strength, vigour and energy when chanted with harmony and rhythm. It brings inspiration and intuition.
It elevates the mind. It is a spiritual food and tonic. It is full of divine potency. Live in Om. Meditate on Om. Inhale Om. Exhale Om. Rest peacefully in Om. Take shelter in Om. May that Om guide you.
Om stands for all phenomenal worlds. From Om this sense universe has been projected. Om has been formed by adding the letters AUM; `A' represents the physical world; `U' represents the mental and the astral planes, the world of spirits, all heavens; and `M' represents the deep sleep state and, even in the waking state, all that is unknown, beyond reach of the intellect. Om therefore represents all.It is the basis of your life, thought and intelligence. All words that denote objects are centred in Om hence the whole world has come from Om, rests in Om and dissolves in Om.
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MIND YOUR OWN BUSINESS by SWAMI CHIDANANDA SARASWATI
This article is from the book "An Instrument of Thy Peace."
Mind Your Own Business!
By Sri Swami Chidananda Saraswati
Introduction
All life is one, and there is one common consciousness that links the life of all beings into one great cosmic unity. A poet once wrote, "You cannot pluck a little flower without shaking a star."
A little story here might give some indication of this truth. There was once a Sufi mystic who was established in this state of cosmic consciousness. He was a gardener, and one day a friend of his came to visit him, and they got to talking. The mystic somehow or the other got distracted, and the sharp gardening tool he was using hit his leg. His friend was startled when he saw that it was not blood that was oozing out of the wound, but a thin, pale fluid—plant sap! This Sufi mystic was in such an absolute harmony with the plants that he had entered into their very consciousness. His life and their lives were entirely one.
Many other stories could be told about mystics who have attained this state of cosmic oneness with all life. One such cosmic being was sitting in the courtyard of a great temple situated on the bank of a river. A ferryboat was carrying passengers across the river, and one disembarking passenger queried the ferryman regarding the cost of the fare. First there was a discussion, then hot words, followed by a lively argument, and suddenly the passenger lunged forward and hit the ferryman. This mystic sitting nearby was so sensitive that the blow to the ferryman caused him to fall over unconscious. It was as though the passenger had delivered the blow to him and not just to the ferryman!
There is another poem in which the poet says, "One touch of nature makes all life kin." The poet here refers to the original nature in which all forms of life are related to the One. Vedanta proclaims the oneness of all existence—that there is one divine principle present in all things. The first sloka of the first Upanishad says, "Whatever exists is pervaded by the one great Cosmic Being. That Being permeates, saturates and pervades all things in the universe." Even modern science is now confirming this great truth. At the back of all this multifariousness is something common to all life. If you can eventually touch it, you will experience cosmic consciousness.
The vedantic method is deductive, while the scientific method is inductive. The vedantic method starts with the one and proceeds to the many, and the scientific method starts with the many and proceeds to the one. Now it seems as though modern science, especially physics, is proposing a theory that corroborates nearly verbatim the central thesis of the ancient Shakta school of philosophy in India. The Shakta school postulates that universal energy or cosmic force is the ultimate factor in existence, and isn’t science saying much the same thing today? Science does not specify whether this force is conscious and intelligent or not, whereas the Shakta philosophy is very specific on this point. It states that energy or force is of the very nature of pure consciousness.
Modern scientists do not all accept that force is conscious, for if force is conscious, the implication is clear—there must be some vast intelligence guiding the movement of the cosmos. It would be an intelligence much greater than man’s, thereby reducing man to a mere pawn pushed about according to the decree of that great intelligence. This idea is so "ego-unflattering" that it is intolerable to most scientists. The Shakta school of philosophy plainly states that man borrows light from another source of intelligence. Without the light from this source the intellect would be inert, for it is that light which illumines the intellect and enables it to function. Man borrows it from pure consciousness, and it is therefore pure consciousness that lies behind man’s intellect and pure consciousness that alone is real.
The intellect is conscious when man is in the waking state, semiconscious when he is in the dream state, and unconscious when he is in the deep sleep state. This consciousness of the intellect is not continuous. When you wake up in the morning it rises, but it sets, so to speak, when you go to sleep at night. It is transitory and temporary, not permanent or real. If it were real, it would never be discontinued. The consciousness of "I am" on the other hand is always present, even in the deep sleep state. "I slept well," you say on waking up in the morning, so the consciousness had been continuous. You affirm the existence of an ‘I’ at all times—waking, dreaming and sleeping. The I-principle is the substratum upon which all the three states of your consciousness are supported. This I-principle is common to all sentient beings, and it is the mysterious factor that binds life into one great cosmic unity. Ponder this unity, because eventually you must come to know it.
This Atman-business!
A seeker I know once said to me, "The world would be a much better place and people here would be much happier if everybody would do one simple thing." "What is that?" I asked. She said, "Let everybody write in the air in huge letters, "MYOB," for "Mind Your Own Business!" If everybody would mind his own business, the world would be quite all right." I found another meaning in her little homily. Do you know what "your own" is in Sanskrit? The word in Sanskrit is Atman, and Atman is your own Self, so "mind your own business" really means, "mind your own Self!" Unfortunately, this Atman-business is the one thing we don’t want to do, because we like to mind other people’s business instead! This is why we do not realise our true Self. We should be filling our lives with a great concern for this Atman, reflecting over it, meditating upon it, living to attain the fullest experience of it, because this Atman is our very own Self.
Lord Buddha put much the same thing in a different way. In his parting message to his disciples he said, "Listen to me. Do not neglect your higher Self. Always be diligent in your own welfare. This is not selfishness but annihilation of the little self. When the petty self perishes, what remains? That which remains cannot be described in a way that is understandable to the petty self, for it has ceased to be."
Do you know the story of Sinbad the Sailor? Sinbad was shipwrecked on an island, and one day he found an old man lying on the beach whose legs were useless. The old man begged Sinbad to lift him up, so out of compassion Sinbad raised him onto his shoulders. But as he did so, the old man coiled both his legs around Sinbad’s neck and locked them. From then on Sinbad was ruled over by this old man. "Take me here, take me there! Let me have this, let me have that!" Sinbad almost fell into despair, but then an idea came to him. One day he took the old man to some grape vines, and the old man gorged himself on fermented grapes and got intoxicated. In a swoon he loosened his grip on Sinbad’s neck, and then with one great shove Sinbad was able to throw him off. Just as this old man ruled Sinbad, so are we also ruled by something. The old man riding us is the ego, and this diehard ego has been holding us in a tight grip for ages. Our bondage is due to this ego, and we must shake it off to be free—that is the only way.
The Story of Nachiketas
In the Katha Upanishad, there is a boy called Nachiketas who asks Yama, the great Lord of Justice, "Why are all beings in this world in such misery?" Yama says, "You are asking for the knowledge of the immortal Self! Ask for something else, O Nachiketas! Even the gods long for this knowledge." But Nachiketas is adamant, and soon recognising the worthiness of his disciple, Yama initiates him into the knowledge of immortality. "When He created all beings, the Creator put some rajas into their minds. The outcome of this rajas is the outgoing tendency of the mind. The mind loses itself in the countless objects of the universe, and the natural consequence of this loss is discontentment and dissatisfaction. As long as the movement of the mind is outward, man can have no peace, no rest and no bliss. Rare, indeed, is the one who perceives the true inner state of the mind, arrests its outgoing tendency, draws it inward, and turns it toward the Atman. He is the real hero, and he is the one who succeeds in entering into direct inner communion with the Atman. There he finds peace, rest and bliss.
"Be thou in-seeing, O Nachiketas! Withdraw your mind from passing phenomena and direct it deep within to the centre of yourself where eternity abides. You must discriminate and not allow the sense objects to draw your mind outward and lure you away from the path. It is at first very difficult, as unthinking and foolish men are easily beguiled and deluded. They forsake the path of the good and rush into the path of the merely pleasant. Beware! The path of the pleasant does not lead to peace. It seems to be very pleasant in the beginning, but in the aftermath it is very unpleasant and very painful. It is not conducive to your highest welfare."
Who knows the difference between the path of the good and the path of the merely pleasant? Who is it that resolutely turns away from the merely pleasant and voluntarily elects to go in the direction of the good? The one who does so is the one to whom the victory comes. He is the one to whom the Atman yields itself. Be intent upon this Atman-business! This Atman is all your own. Awake, arise and walk not as one who slumbers, but as one who is wide-awake and who discriminates. They slumber whose discrimination is not active, even though their eyelids are open.
In my school days I once read a little story called, I think, The Vision of Meza. In the story, Meza is taken by his teacher up to the top of a mountain and told to look down into the valley below. As he is looking at the lush green pastures and the sheep and goats grazing on the slopes, a mist begins to cover the valley floor, and the scenery gradually disappears. Meza is trying to see through the mist when he spies a tiny bright spot shining with clarity. A bridge appears with many arches, but the ends of the bridge are shrouded in the mist. "Look carefully," the master says, and as Meza looks again, he sees that the bridge is not empty but swarming with people. Some are dancing, and some are swaying and singing. Some are running after bright things, bubbles and butterflies. Some are clinging closely to possessions. Some are moving hurriedly forward at a fast gait. Some are moving along cautiously, with great care. Then some people suddenly disappear. Meza sees that very few people are reaching the other side. "O master," he cries, "explain this to me!"
"This is the bridge of life, Meza. All these beings are trying to cross the bridge to the other side, but as you see, very few are able to do so because there are so many trap doors hidden in the bridge. They open downward into the stream so that most people are plunged into the water and washed away. Those who really want to reach the other side are rare, and of those, few are vigilant and careful enough to avoid all the pitfalls on the way. Great is the rejoicing on the other side when one or two are able to make it across." Then the vision fades.
Remember The Vision of Meza. Be diligent, keep your gaze ever fixed upon the goal, and through discrimination avoid the pitfalls. Don’t rush towards the merely pleasant, but move towards the good—even though it is hard! Then, as I mentioned earlier, you should "mind your own business," attain the atmic experience, and reach life’s goal.
You have heard these ideas, now ponder them, and do not allow them to leave your mind. Try to see in what way they are meaningful to you in your own life. Realising their significance, you will convert them into pearls of pure wisdom. Your wisdom will gradually grow and with it your awareness of the truth that all life is one.
--------------------------------------------------------------------------------
Mind Your Own Business!
By Sri Swami Chidananda Saraswati
Introduction
All life is one, and there is one common consciousness that links the life of all beings into one great cosmic unity. A poet once wrote, "You cannot pluck a little flower without shaking a star."
A little story here might give some indication of this truth. There was once a Sufi mystic who was established in this state of cosmic consciousness. He was a gardener, and one day a friend of his came to visit him, and they got to talking. The mystic somehow or the other got distracted, and the sharp gardening tool he was using hit his leg. His friend was startled when he saw that it was not blood that was oozing out of the wound, but a thin, pale fluid—plant sap! This Sufi mystic was in such an absolute harmony with the plants that he had entered into their very consciousness. His life and their lives were entirely one.
Many other stories could be told about mystics who have attained this state of cosmic oneness with all life. One such cosmic being was sitting in the courtyard of a great temple situated on the bank of a river. A ferryboat was carrying passengers across the river, and one disembarking passenger queried the ferryman regarding the cost of the fare. First there was a discussion, then hot words, followed by a lively argument, and suddenly the passenger lunged forward and hit the ferryman. This mystic sitting nearby was so sensitive that the blow to the ferryman caused him to fall over unconscious. It was as though the passenger had delivered the blow to him and not just to the ferryman!
There is another poem in which the poet says, "One touch of nature makes all life kin." The poet here refers to the original nature in which all forms of life are related to the One. Vedanta proclaims the oneness of all existence—that there is one divine principle present in all things. The first sloka of the first Upanishad says, "Whatever exists is pervaded by the one great Cosmic Being. That Being permeates, saturates and pervades all things in the universe." Even modern science is now confirming this great truth. At the back of all this multifariousness is something common to all life. If you can eventually touch it, you will experience cosmic consciousness.
The vedantic method is deductive, while the scientific method is inductive. The vedantic method starts with the one and proceeds to the many, and the scientific method starts with the many and proceeds to the one. Now it seems as though modern science, especially physics, is proposing a theory that corroborates nearly verbatim the central thesis of the ancient Shakta school of philosophy in India. The Shakta school postulates that universal energy or cosmic force is the ultimate factor in existence, and isn’t science saying much the same thing today? Science does not specify whether this force is conscious and intelligent or not, whereas the Shakta philosophy is very specific on this point. It states that energy or force is of the very nature of pure consciousness.
Modern scientists do not all accept that force is conscious, for if force is conscious, the implication is clear—there must be some vast intelligence guiding the movement of the cosmos. It would be an intelligence much greater than man’s, thereby reducing man to a mere pawn pushed about according to the decree of that great intelligence. This idea is so "ego-unflattering" that it is intolerable to most scientists. The Shakta school of philosophy plainly states that man borrows light from another source of intelligence. Without the light from this source the intellect would be inert, for it is that light which illumines the intellect and enables it to function. Man borrows it from pure consciousness, and it is therefore pure consciousness that lies behind man’s intellect and pure consciousness that alone is real.
The intellect is conscious when man is in the waking state, semiconscious when he is in the dream state, and unconscious when he is in the deep sleep state. This consciousness of the intellect is not continuous. When you wake up in the morning it rises, but it sets, so to speak, when you go to sleep at night. It is transitory and temporary, not permanent or real. If it were real, it would never be discontinued. The consciousness of "I am" on the other hand is always present, even in the deep sleep state. "I slept well," you say on waking up in the morning, so the consciousness had been continuous. You affirm the existence of an ‘I’ at all times—waking, dreaming and sleeping. The I-principle is the substratum upon which all the three states of your consciousness are supported. This I-principle is common to all sentient beings, and it is the mysterious factor that binds life into one great cosmic unity. Ponder this unity, because eventually you must come to know it.
This Atman-business!
A seeker I know once said to me, "The world would be a much better place and people here would be much happier if everybody would do one simple thing." "What is that?" I asked. She said, "Let everybody write in the air in huge letters, "MYOB," for "Mind Your Own Business!" If everybody would mind his own business, the world would be quite all right." I found another meaning in her little homily. Do you know what "your own" is in Sanskrit? The word in Sanskrit is Atman, and Atman is your own Self, so "mind your own business" really means, "mind your own Self!" Unfortunately, this Atman-business is the one thing we don’t want to do, because we like to mind other people’s business instead! This is why we do not realise our true Self. We should be filling our lives with a great concern for this Atman, reflecting over it, meditating upon it, living to attain the fullest experience of it, because this Atman is our very own Self.
Lord Buddha put much the same thing in a different way. In his parting message to his disciples he said, "Listen to me. Do not neglect your higher Self. Always be diligent in your own welfare. This is not selfishness but annihilation of the little self. When the petty self perishes, what remains? That which remains cannot be described in a way that is understandable to the petty self, for it has ceased to be."
Do you know the story of Sinbad the Sailor? Sinbad was shipwrecked on an island, and one day he found an old man lying on the beach whose legs were useless. The old man begged Sinbad to lift him up, so out of compassion Sinbad raised him onto his shoulders. But as he did so, the old man coiled both his legs around Sinbad’s neck and locked them. From then on Sinbad was ruled over by this old man. "Take me here, take me there! Let me have this, let me have that!" Sinbad almost fell into despair, but then an idea came to him. One day he took the old man to some grape vines, and the old man gorged himself on fermented grapes and got intoxicated. In a swoon he loosened his grip on Sinbad’s neck, and then with one great shove Sinbad was able to throw him off. Just as this old man ruled Sinbad, so are we also ruled by something. The old man riding us is the ego, and this diehard ego has been holding us in a tight grip for ages. Our bondage is due to this ego, and we must shake it off to be free—that is the only way.
The Story of Nachiketas
In the Katha Upanishad, there is a boy called Nachiketas who asks Yama, the great Lord of Justice, "Why are all beings in this world in such misery?" Yama says, "You are asking for the knowledge of the immortal Self! Ask for something else, O Nachiketas! Even the gods long for this knowledge." But Nachiketas is adamant, and soon recognising the worthiness of his disciple, Yama initiates him into the knowledge of immortality. "When He created all beings, the Creator put some rajas into their minds. The outcome of this rajas is the outgoing tendency of the mind. The mind loses itself in the countless objects of the universe, and the natural consequence of this loss is discontentment and dissatisfaction. As long as the movement of the mind is outward, man can have no peace, no rest and no bliss. Rare, indeed, is the one who perceives the true inner state of the mind, arrests its outgoing tendency, draws it inward, and turns it toward the Atman. He is the real hero, and he is the one who succeeds in entering into direct inner communion with the Atman. There he finds peace, rest and bliss.
"Be thou in-seeing, O Nachiketas! Withdraw your mind from passing phenomena and direct it deep within to the centre of yourself where eternity abides. You must discriminate and not allow the sense objects to draw your mind outward and lure you away from the path. It is at first very difficult, as unthinking and foolish men are easily beguiled and deluded. They forsake the path of the good and rush into the path of the merely pleasant. Beware! The path of the pleasant does not lead to peace. It seems to be very pleasant in the beginning, but in the aftermath it is very unpleasant and very painful. It is not conducive to your highest welfare."
Who knows the difference between the path of the good and the path of the merely pleasant? Who is it that resolutely turns away from the merely pleasant and voluntarily elects to go in the direction of the good? The one who does so is the one to whom the victory comes. He is the one to whom the Atman yields itself. Be intent upon this Atman-business! This Atman is all your own. Awake, arise and walk not as one who slumbers, but as one who is wide-awake and who discriminates. They slumber whose discrimination is not active, even though their eyelids are open.
In my school days I once read a little story called, I think, The Vision of Meza. In the story, Meza is taken by his teacher up to the top of a mountain and told to look down into the valley below. As he is looking at the lush green pastures and the sheep and goats grazing on the slopes, a mist begins to cover the valley floor, and the scenery gradually disappears. Meza is trying to see through the mist when he spies a tiny bright spot shining with clarity. A bridge appears with many arches, but the ends of the bridge are shrouded in the mist. "Look carefully," the master says, and as Meza looks again, he sees that the bridge is not empty but swarming with people. Some are dancing, and some are swaying and singing. Some are running after bright things, bubbles and butterflies. Some are clinging closely to possessions. Some are moving hurriedly forward at a fast gait. Some are moving along cautiously, with great care. Then some people suddenly disappear. Meza sees that very few people are reaching the other side. "O master," he cries, "explain this to me!"
"This is the bridge of life, Meza. All these beings are trying to cross the bridge to the other side, but as you see, very few are able to do so because there are so many trap doors hidden in the bridge. They open downward into the stream so that most people are plunged into the water and washed away. Those who really want to reach the other side are rare, and of those, few are vigilant and careful enough to avoid all the pitfalls on the way. Great is the rejoicing on the other side when one or two are able to make it across." Then the vision fades.
Remember The Vision of Meza. Be diligent, keep your gaze ever fixed upon the goal, and through discrimination avoid the pitfalls. Don’t rush towards the merely pleasant, but move towards the good—even though it is hard! Then, as I mentioned earlier, you should "mind your own business," attain the atmic experience, and reach life’s goal.
You have heard these ideas, now ponder them, and do not allow them to leave your mind. Try to see in what way they are meaningful to you in your own life. Realising their significance, you will convert them into pearls of pure wisdom. Your wisdom will gradually grow and with it your awareness of the truth that all life is one.
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By SWAMI SIVANANDA SARASWATI
DEVELOP YOUR PERCEPTION
Organs deteriorate if you do not use them properly - just as hands and legs are atrophied by disuse and are developed by muscular exercise, etc. There is intimate connection between sight and memory, and between hearing and memory.
He who has acute sight, keen perception, good powers of observation and hearing - he will have a good memory. In the internal astral body there are counterparts of these. They are called astral senses. A yogi hears through astral ears and sees through astral eyes. Thus he can hear sounds from distant lands, he can see objects in distant localities. This is called clairvoyance and clairaudience.
Generally people are very careless. They have no wish to learn higher things and have a fund of knowledge. Keep a watch very close to the ear; hear the sound attentively. On the second day put the watch a little further away. Listen to the tick-tick sound. Every day increase the distance, training yourself to hear the sound. Then plug one ear with the index finger of your hand. Train the ears alternately.
Here is another exercise. Close both ears through yonimudra; try to hear the anahata sounds that emanate from the heart lotus. You will hear ten varieties of sounds, such as: flute, mridanga, veena, conch, bells, thunder, humming of a bee, drum, etc. Allow the organ of hearing (ear) to shift from one sound to another and carefully differentiate the various sounds. Eventually fix the ear on one sound. Try the gross sounds first and then go to the subtle sounds.
There is another exercise. Fix the ears on the pranava dhvani (Om sound) that emanates from a river, ocean or wind. It will be heard like `bhum' or a long `Om'. Train your ears to hear this sound. Do this exercise at 4 a.m. or at 9 p.m. when the noise of the town has died down.
Keep your ears keen. Differentiate the sounds of various kinds of birds, beasts, children, factories, motor cars, aeroplanes, cycles, shrieks, yells, snores, sobbing, crying, laughing, mocking, joking, etc.
The mind may be there, the instrument may be perfect, but if the mind is not functioning perfectly, you cannot see or hear properly. Perception is possible only when the mind is linked with the external instrument (ear, eye, etc.).
HEARTICULTURE
You must have a pure mind if you want to realise the self. Unless the mind is set free, unless the mind casts away all desire, craving, worry, delusion, pride, lust, attachment, likes and dislikes, it cannot enter the domain of supreme peace.
Mind is compared to a garden. Just as you can cultivate good flowers and fruits in a garden, by ploughing and manuring the land, by removing the weeds and thorns, and by watering the plants and trees - so too you can cultivate the flower of devotion in the garden of your mind, by removing the impurities of the mind (such as lust, anger, greed, delusion, pride, etc.), and watering it with divine thoughts.
Weeds and thorns grow in the rainy season and then disappear in summer. But their seeds remain underneath the ground and as soon as there is a shower, the seeds germinate and sprout. Even so, the vrttis (modifications of the mind), manifest on the surface of the conscious mind, then disappear and assume a subtle seed-state in the form of samskaras or impressions. The samskaras again become vrttis, either through internal or external stimuli.
If you want to keep the garden clean you will have to remove not only the weeds but also the seeds that lie underneath the ground, which will eventually germinate otherwise. Even so, you have to destroy not only the big waves of the mind, but also the impressions which are the seeds for birth and death, if you want to enter the superconscious state.
Those who have removed the impurities of their minds by japa (repetition of God's name), service, charity, pranayama (yoga breathing), etc., will enter into meditation as soon as they sit for meditation. The pure, ripe mind at once burns with the fire of meditation.
Without the help of meditation you cannot obtain knowledge of the self. Without its aid you cannot grow into the divine state. Without it you cannot liberate yourself from the trammels of the mind and attain immortality. Tear the veil that covers the soul, by practising regular meditation.
Self-realisation is the aim of life. The means to it are living an ethical life and ceaseless meditation. Spiritual duty is far more important than worldly duty. Live to seek God. Live to serve humanity. Fulfil God's will. You will be blessed. You will be happy.
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Organs deteriorate if you do not use them properly - just as hands and legs are atrophied by disuse and are developed by muscular exercise, etc. There is intimate connection between sight and memory, and between hearing and memory.
He who has acute sight, keen perception, good powers of observation and hearing - he will have a good memory. In the internal astral body there are counterparts of these. They are called astral senses. A yogi hears through astral ears and sees through astral eyes. Thus he can hear sounds from distant lands, he can see objects in distant localities. This is called clairvoyance and clairaudience.
Generally people are very careless. They have no wish to learn higher things and have a fund of knowledge. Keep a watch very close to the ear; hear the sound attentively. On the second day put the watch a little further away. Listen to the tick-tick sound. Every day increase the distance, training yourself to hear the sound. Then plug one ear with the index finger of your hand. Train the ears alternately.
Here is another exercise. Close both ears through yonimudra; try to hear the anahata sounds that emanate from the heart lotus. You will hear ten varieties of sounds, such as: flute, mridanga, veena, conch, bells, thunder, humming of a bee, drum, etc. Allow the organ of hearing (ear) to shift from one sound to another and carefully differentiate the various sounds. Eventually fix the ear on one sound. Try the gross sounds first and then go to the subtle sounds.
There is another exercise. Fix the ears on the pranava dhvani (Om sound) that emanates from a river, ocean or wind. It will be heard like `bhum' or a long `Om'. Train your ears to hear this sound. Do this exercise at 4 a.m. or at 9 p.m. when the noise of the town has died down.
Keep your ears keen. Differentiate the sounds of various kinds of birds, beasts, children, factories, motor cars, aeroplanes, cycles, shrieks, yells, snores, sobbing, crying, laughing, mocking, joking, etc.
The mind may be there, the instrument may be perfect, but if the mind is not functioning perfectly, you cannot see or hear properly. Perception is possible only when the mind is linked with the external instrument (ear, eye, etc.).
HEARTICULTURE
You must have a pure mind if you want to realise the self. Unless the mind is set free, unless the mind casts away all desire, craving, worry, delusion, pride, lust, attachment, likes and dislikes, it cannot enter the domain of supreme peace.
Mind is compared to a garden. Just as you can cultivate good flowers and fruits in a garden, by ploughing and manuring the land, by removing the weeds and thorns, and by watering the plants and trees - so too you can cultivate the flower of devotion in the garden of your mind, by removing the impurities of the mind (such as lust, anger, greed, delusion, pride, etc.), and watering it with divine thoughts.
Weeds and thorns grow in the rainy season and then disappear in summer. But their seeds remain underneath the ground and as soon as there is a shower, the seeds germinate and sprout. Even so, the vrttis (modifications of the mind), manifest on the surface of the conscious mind, then disappear and assume a subtle seed-state in the form of samskaras or impressions. The samskaras again become vrttis, either through internal or external stimuli.
If you want to keep the garden clean you will have to remove not only the weeds but also the seeds that lie underneath the ground, which will eventually germinate otherwise. Even so, you have to destroy not only the big waves of the mind, but also the impressions which are the seeds for birth and death, if you want to enter the superconscious state.
Those who have removed the impurities of their minds by japa (repetition of God's name), service, charity, pranayama (yoga breathing), etc., will enter into meditation as soon as they sit for meditation. The pure, ripe mind at once burns with the fire of meditation.
Without the help of meditation you cannot obtain knowledge of the self. Without its aid you cannot grow into the divine state. Without it you cannot liberate yourself from the trammels of the mind and attain immortality. Tear the veil that covers the soul, by practising regular meditation.
Self-realisation is the aim of life. The means to it are living an ethical life and ceaseless meditation. Spiritual duty is far more important than worldly duty. Live to seek God. Live to serve humanity. Fulfil God's will. You will be blessed. You will be happy.
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By SWAMI SIVANANDA SARASWATI
YOUR FOREMOST DUTY - CONCENTRATION
Sri Sankara writes that a man's duty consists in the control of the senses and the concentration of the mind. As long as one's thoughts are not thoroughly destroyed, through persistent practice, a man should ever be concentrating his mind on one truth at a time. Through such unremitting practice, one-pointedness will accrue and instantly all the hosts of thoughts will vanish. Concentration is opposed to sensuous desires, bliss to flurry and worry, sustained thinking to perplexity, applied thinking to sloth, and torpor and rapture to ill-will.
You are born to concentrate the mind on God after collecting the mental rays that are dissipated on various objects. This is your foremost duty, but you forget it on account of delusion for family, money, power, position, name and fame. Concentration of the mind on God after purification can give you real happiness and knowledge. You are born for this purpose only. Fix the mind on atman, the all-pervading. pure intelligence and self-luminous effulgence. Stand firm in Brahman, then you will become established in Brahman.
Attention plays a great part in concentration. It is the basis of will. The force with which anything strikes the mind is generally in proportion to the degree of attention bestowed on it. Attention on any object may be either subjective (internal) or objective (external). Practise concentrating your attention on unpleasant tasks, upon uninteresting objects and ideas. Then many mental weaknesses will vanish and the mind will become stronger and stronger.
Do a thing that the mind does not want to do. Do not do a thing that the mind wants to do. Don't fulfil your desires; don't hope; don't expect. Destroy vicious desires through virtuous desires and then destroy the virtuous desires also, through one strong desire for liberation. Practice of pranayama destroys rajas (activity) and tamas (dullness) and makes the mind steady and one-pointed.
THE PRACTICE OF CONCENTRATION
Fix the mind on some object, within the body or without. Keep it there, steadily, for some time. This is concentration. Practise this daily.
Ethical perfection is a matter of paramount importance. You can concentrate internally on any of the seven centres of spiritual energy. A man who is filled with passion and fantastic desires can hardly concentrate at all, even for a second. His mind jumps around like a monkey.
Sit in the lotus pose. Gaze gently at the tip of the nose. Practise this for one minute in the beginning, gradually increasing it to half an hour. This steadies the mind and develops the power of concentration. Keep this up even as you walk about.
Or, sit in the lotus pose, fixing the mind between the eyebrows. Do this gently for half a minute. Gradually increase to half an hour or more. This removes tossing of the mind and develops concentration. Select either of these methods.
If you want to increase your power of concentration, you will have to reduce your worldly activities. You will have to observe the vow of silence every day for two hours or more.
When the mind runs from an object, bring it back again and again. When concentration is deep and intense, the senses cannot operate. He who practises concentration for three hours a day will have tremendous psychic power and will power.
You should steadily direct your gaze towards the tip of the nose (nasikagra drsti) and keep the mind fixed on the self only. In chapter five, verse 25 of the Bhagavad Gita, Lord Krishna says: "Having made the mind abide in the self, let him not think of anything." Another gaze is gazing between the eyebrows. Do not strain the eyes; practise gently.
When you practise concentration on the end of the nose, you will experience various sorts of fragrance. When you concentrate on the ajna cakra (eyebrow centre), you will experience divya jyoti (divine light). This will give you encouragement. It will push you up the spiritual path and convince you of the existence of transcendental things. Do not stop your sadhana (practice) now.
THE FRUITS OF CONCENTRATION
Now hear about the fruits that one gains from this practice. Supreme joy is for the yogi whose mind is peaceful, whose passionate nature is calmed, who is sinless and of the nature of the eternal.
When one advances in the practice of concentration, when one takes a real interest in it and when one has realised some benefits, then he cannot leave the practice. Concentration brings supreme joy, spiritual inner strength, unalloyed felicity and infinite, eternal peace. It brings profound knowledge and deep inner sight, intuition and communion with God.
The vital point in concentration is to bring the mind to the same point or object, again and again, by limiting its movements. Limit it to a small circle to begin with - that is the main aim. A time will come when the mind will stick to one point alone. This is the fruit of protracted sadhana (practice). Now your joy will be indescribable.
If you decide to meditate on the form of a chair, bring all thoughts connected with that chair together and dwell on these ideas. Do not allow thoughts of other objects to enter your mind. Thought should flow steadily, like oil flowing steadily from one vessel to another. Gradually reduce the number of ideas related to the object of concentration. When all these ideas die, you get the super-conscious state (samadhi).
When this last idea dies out and when there is not even a single idea, the mind becomes blank or void. There is mental vacuity. This is the stage of thoughtlessness referred to by Patanjali in his raja yoga philosophy. You must rise above this blank vrtti (thought-form) and identify yourself with the supreme purusha or Brahman, the silent witness of the mind who gives power and light to the mind. Then and then alone you will reach the highest goal of life.
Prolonged meditation on the absolute leads to perfection. One of the greatest needs in spiritual life is meditation. Meditate and listen to the voice of God. This will give you strength and power and peace.
THE POWER OF CONCENTRATION
If you focus the rays of the sun through a lens, they can burn cotton or a piece of paper; but the scattered rays cannot do this. If you want to talk to a man at a distance, you make a funnel of your hand and speak; the sound waves are collected at one point and then directed towards the man. He can hear your speech very clearly. When water is converted into steam and the steam is concentrated at a point, the railway engine moves. The steam in the cooking vessels moves the lid and produces a put-put sound. All these are instances of concentrated waves. Even so, if you collect the dissipated rays of the mind and focus them at a point, you will have wonderful concentration. The concentrated mind will serve is a potent search-light to find out the treasures of the soul and attain the supreme wealth of atman, eternal bliss, immortality and perennial joy. Therefore practise concentration and meditation regularly.
Kumbhaka (retention of breath) helps concentration. It checks the velocity of the mind and makes it move in smaller circles and ultimately curbs all its wanderings. Trataka (gazing) is a potent aid to concentration. Fix the mind on the candle flame, or a black dot, or sivalinga (symbol of Siva), or saligrama (symbol of Vishnu).
Brahmacarya (celibacy) helps concentration. Without brahmacarya you cannot have definite progress. Satvic (pure) food is another aid to concentration. Seclusion, mouna (silence), satsanga (holy company), asana (yoga posture), japa (repetition of God's name), practice of yama, niyama, fasting, moderation in diet, non-mixing with persons, little talking, little walking, little exertion - are all aids to concentration.
The mind can be controlled by continuous practice. You must always keep it occupied in divine contemplation. If you slacken your efforts, idle thoughts will at once occur. Continuous practice only can bring the mind under control.
If you wish to attain success in yoga you will have to abandon all worldly enjoyments. You will have to practise brahmacarya and tapas (austerity). These will help you in the attainment of concentration and samadhi (superconsciousness).
TRATAKA
Trataka is steady gazing. Write the word Om in black on the wall. Concentrate on it with open eyes till tears come in the eyes. Then close the eyes; visualise the picture of Om. Then open the eyes and again gaze till lachrymation manifests. Gradually increase the period. There are students who can gaze for one hour. Trataka is one of the sad kriyas (six exercises) in hatha yoga. Trataka steadies the wandering mind and removes viksepa (tossing of the mind). Instead of gazing at Om you may gaze at a big black dot on the wall. The walls will present a golden colour during trataka.
You can do trataka on any picture of the Lord, either of Krishna, Rama, or Siva or on Saligrama. You can sit on the chair also. Fix the picture on the wall in front of your eyes. Trataka is the alpha-beta of concentration. It is the first exercise for yogic students in concentration.
Trataka with open eyes is followed by visualisation. Visualisation is calling up of a clear mental image of anything.
Practise trataka for one minute on the first day. Then gradually increase the period every week. Do it gently with ease and comfort, as long as you can. Repeat your mantra during trataka. In some people who have weak capillaries, the eyes may become red. They need not be alarmed unnecessarily. The redness of the eyes will pass quickly.
Practise trataka for six months - then you can take up advanced lessons in concentration and meditation. Be regular and systematic in your sadhana (practice). If there is a break, make up the deficiency or loss on the next day. Trataka removes many eye diseases and ultimately brings in siddhis (psychic powers).
Place a picture of Lord Jesus in front of you. Sit in your favourite meditative pose. Concentrate gently with open eyes on the picture till tears trickle down the cheeks. Rotate the mind on the cross, on the chest, long hair, beautiful beard, round eyes, and the various other limbs of his body, and fine spiritual aura emanating from his head, and so on. Think of his divine attributes, various phases of his interesting life and the `miracles' he performed and the various extraordinary powers he possessed. Then close the eyes and try to visualise the picture. Repeat the same process again and again.
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Sri Sankara writes that a man's duty consists in the control of the senses and the concentration of the mind. As long as one's thoughts are not thoroughly destroyed, through persistent practice, a man should ever be concentrating his mind on one truth at a time. Through such unremitting practice, one-pointedness will accrue and instantly all the hosts of thoughts will vanish. Concentration is opposed to sensuous desires, bliss to flurry and worry, sustained thinking to perplexity, applied thinking to sloth, and torpor and rapture to ill-will.
You are born to concentrate the mind on God after collecting the mental rays that are dissipated on various objects. This is your foremost duty, but you forget it on account of delusion for family, money, power, position, name and fame. Concentration of the mind on God after purification can give you real happiness and knowledge. You are born for this purpose only. Fix the mind on atman, the all-pervading. pure intelligence and self-luminous effulgence. Stand firm in Brahman, then you will become established in Brahman.
Attention plays a great part in concentration. It is the basis of will. The force with which anything strikes the mind is generally in proportion to the degree of attention bestowed on it. Attention on any object may be either subjective (internal) or objective (external). Practise concentrating your attention on unpleasant tasks, upon uninteresting objects and ideas. Then many mental weaknesses will vanish and the mind will become stronger and stronger.
Do a thing that the mind does not want to do. Do not do a thing that the mind wants to do. Don't fulfil your desires; don't hope; don't expect. Destroy vicious desires through virtuous desires and then destroy the virtuous desires also, through one strong desire for liberation. Practice of pranayama destroys rajas (activity) and tamas (dullness) and makes the mind steady and one-pointed.
THE PRACTICE OF CONCENTRATION
Fix the mind on some object, within the body or without. Keep it there, steadily, for some time. This is concentration. Practise this daily.
Ethical perfection is a matter of paramount importance. You can concentrate internally on any of the seven centres of spiritual energy. A man who is filled with passion and fantastic desires can hardly concentrate at all, even for a second. His mind jumps around like a monkey.
Sit in the lotus pose. Gaze gently at the tip of the nose. Practise this for one minute in the beginning, gradually increasing it to half an hour. This steadies the mind and develops the power of concentration. Keep this up even as you walk about.
Or, sit in the lotus pose, fixing the mind between the eyebrows. Do this gently for half a minute. Gradually increase to half an hour or more. This removes tossing of the mind and develops concentration. Select either of these methods.
If you want to increase your power of concentration, you will have to reduce your worldly activities. You will have to observe the vow of silence every day for two hours or more.
When the mind runs from an object, bring it back again and again. When concentration is deep and intense, the senses cannot operate. He who practises concentration for three hours a day will have tremendous psychic power and will power.
You should steadily direct your gaze towards the tip of the nose (nasikagra drsti) and keep the mind fixed on the self only. In chapter five, verse 25 of the Bhagavad Gita, Lord Krishna says: "Having made the mind abide in the self, let him not think of anything." Another gaze is gazing between the eyebrows. Do not strain the eyes; practise gently.
When you practise concentration on the end of the nose, you will experience various sorts of fragrance. When you concentrate on the ajna cakra (eyebrow centre), you will experience divya jyoti (divine light). This will give you encouragement. It will push you up the spiritual path and convince you of the existence of transcendental things. Do not stop your sadhana (practice) now.
THE FRUITS OF CONCENTRATION
Now hear about the fruits that one gains from this practice. Supreme joy is for the yogi whose mind is peaceful, whose passionate nature is calmed, who is sinless and of the nature of the eternal.
When one advances in the practice of concentration, when one takes a real interest in it and when one has realised some benefits, then he cannot leave the practice. Concentration brings supreme joy, spiritual inner strength, unalloyed felicity and infinite, eternal peace. It brings profound knowledge and deep inner sight, intuition and communion with God.
The vital point in concentration is to bring the mind to the same point or object, again and again, by limiting its movements. Limit it to a small circle to begin with - that is the main aim. A time will come when the mind will stick to one point alone. This is the fruit of protracted sadhana (practice). Now your joy will be indescribable.
If you decide to meditate on the form of a chair, bring all thoughts connected with that chair together and dwell on these ideas. Do not allow thoughts of other objects to enter your mind. Thought should flow steadily, like oil flowing steadily from one vessel to another. Gradually reduce the number of ideas related to the object of concentration. When all these ideas die, you get the super-conscious state (samadhi).
When this last idea dies out and when there is not even a single idea, the mind becomes blank or void. There is mental vacuity. This is the stage of thoughtlessness referred to by Patanjali in his raja yoga philosophy. You must rise above this blank vrtti (thought-form) and identify yourself with the supreme purusha or Brahman, the silent witness of the mind who gives power and light to the mind. Then and then alone you will reach the highest goal of life.
Prolonged meditation on the absolute leads to perfection. One of the greatest needs in spiritual life is meditation. Meditate and listen to the voice of God. This will give you strength and power and peace.
THE POWER OF CONCENTRATION
If you focus the rays of the sun through a lens, they can burn cotton or a piece of paper; but the scattered rays cannot do this. If you want to talk to a man at a distance, you make a funnel of your hand and speak; the sound waves are collected at one point and then directed towards the man. He can hear your speech very clearly. When water is converted into steam and the steam is concentrated at a point, the railway engine moves. The steam in the cooking vessels moves the lid and produces a put-put sound. All these are instances of concentrated waves. Even so, if you collect the dissipated rays of the mind and focus them at a point, you will have wonderful concentration. The concentrated mind will serve is a potent search-light to find out the treasures of the soul and attain the supreme wealth of atman, eternal bliss, immortality and perennial joy. Therefore practise concentration and meditation regularly.
Kumbhaka (retention of breath) helps concentration. It checks the velocity of the mind and makes it move in smaller circles and ultimately curbs all its wanderings. Trataka (gazing) is a potent aid to concentration. Fix the mind on the candle flame, or a black dot, or sivalinga (symbol of Siva), or saligrama (symbol of Vishnu).
Brahmacarya (celibacy) helps concentration. Without brahmacarya you cannot have definite progress. Satvic (pure) food is another aid to concentration. Seclusion, mouna (silence), satsanga (holy company), asana (yoga posture), japa (repetition of God's name), practice of yama, niyama, fasting, moderation in diet, non-mixing with persons, little talking, little walking, little exertion - are all aids to concentration.
The mind can be controlled by continuous practice. You must always keep it occupied in divine contemplation. If you slacken your efforts, idle thoughts will at once occur. Continuous practice only can bring the mind under control.
If you wish to attain success in yoga you will have to abandon all worldly enjoyments. You will have to practise brahmacarya and tapas (austerity). These will help you in the attainment of concentration and samadhi (superconsciousness).
TRATAKA
Trataka is steady gazing. Write the word Om in black on the wall. Concentrate on it with open eyes till tears come in the eyes. Then close the eyes; visualise the picture of Om. Then open the eyes and again gaze till lachrymation manifests. Gradually increase the period. There are students who can gaze for one hour. Trataka is one of the sad kriyas (six exercises) in hatha yoga. Trataka steadies the wandering mind and removes viksepa (tossing of the mind). Instead of gazing at Om you may gaze at a big black dot on the wall. The walls will present a golden colour during trataka.
You can do trataka on any picture of the Lord, either of Krishna, Rama, or Siva or on Saligrama. You can sit on the chair also. Fix the picture on the wall in front of your eyes. Trataka is the alpha-beta of concentration. It is the first exercise for yogic students in concentration.
Trataka with open eyes is followed by visualisation. Visualisation is calling up of a clear mental image of anything.
Practise trataka for one minute on the first day. Then gradually increase the period every week. Do it gently with ease and comfort, as long as you can. Repeat your mantra during trataka. In some people who have weak capillaries, the eyes may become red. They need not be alarmed unnecessarily. The redness of the eyes will pass quickly.
Practise trataka for six months - then you can take up advanced lessons in concentration and meditation. Be regular and systematic in your sadhana (practice). If there is a break, make up the deficiency or loss on the next day. Trataka removes many eye diseases and ultimately brings in siddhis (psychic powers).
Place a picture of Lord Jesus in front of you. Sit in your favourite meditative pose. Concentrate gently with open eyes on the picture till tears trickle down the cheeks. Rotate the mind on the cross, on the chest, long hair, beautiful beard, round eyes, and the various other limbs of his body, and fine spiritual aura emanating from his head, and so on. Think of his divine attributes, various phases of his interesting life and the `miracles' he performed and the various extraordinary powers he possessed. Then close the eyes and try to visualise the picture. Repeat the same process again and again.
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EASY PATH TO GOD-REALISATION (Part B) by SWAMI SIVANANDA SARASWATI
SANNYASA AND SALVATION(Concluding Portion)
The Four Means
Vairagya is doubtless a mental state induced by cutting all Vasanas, all sorts of attachments and Moha by the sword of Viveka and Vichara (discrimination and enquiry of Atman).
The Srutis declare that he who practises renunciation escapes from birth and death, obtains the right road and attains Brahman.
Through Vichara you can come to a positive conclusion that the world is Anitya (impermanent and illusory). The impressions of the world are slowly wiped off in those who live in solitude.
If you have Viveka, then only you will get the other three means: Vairagya, Shat Sampat and Mumukshutva. That is the reason why Viveka comes first. Viveka alone is not sufficient for the attainment of Jnana. The other three means also are indispensably requisite.
If one has intense Vairagya, the practice of Pratyahara will be easy. Dispassion is an enemy of the senses. Some Yogic students practise Pratyahara for 2 or 3 hours and yet they have not attained any tangible results. The reason is that they have no keen lasting Vairagya. They have broken the vow of celibacy. They have wasted their precious energy considerably. Energy is leaking in them through sense avenues. They have not annihilated the cravings and the lurking desires. They get themselves attached to some sensual objects. Will force is weak in them. They have also no fiery determination in getting sanguine success in their practice. They are not regular in their practice. They lack in the power of discrimination and enquiry. Discrimination helps a great deal in the attainment of success in the practice of Pratyahara.
Vairagya and renunciation (Sannyasa) are mental states only. To remain in the world and at the same time to be out of it is the true test of renunciation.
Uparati (abstinence) is to abstain from all works after having been possessed of the four means of Self knowledge and to look upon all sorts of enjoyments as poison (Vishavat), as the dung of a crow (Kaka Vishtavat).
Outward non-attachment does not help you in the spiritual path or progress. The non attachment must be of the mind only. Then only it is true non-attachment. Cut the tree of attachment with the axe of dispassion and sword of discrimination.
Vairagya is purely a mental state. A man may remain in the world amidst luxuries, women and riches and yet may possess perfect Vairagya, while a Sadhu who remains in a cave in the Himalayas may be attached to his Kamandal, stick or a piece of cloth. Raja Janaka was a perfectly dispassionate man though he ruled a kingdom. So was Raja Bhagiratha too. Queen Chudala possessed perfect Vairagya though she ruled a dominion, while her husband who retired into the forest was intensely attached to his body and Kamandal. You cannot form a correct opinion of any Sannyasin or a householder as to his state of Vairagya or mental condition by a casual talk with him for a few hours or staying with him for a few days. You will have to live with him for a very long time and study his internal mental attitude.
Generally people make serious mistakes. They are deluded be external appearances. They take a physically nude Sadhu for a great Mahatma in the beginning. Later on they had to change their impression after close contact. Physical nudity alone will not constitute Vairagya.What is wanted is mental nudity, i.e., complete eradication of Vasanas, egoism, etc. Do not be deceived by external appearances. Beware.
You must have intense sustained Vairagya that is born of discrimination between the real and the unreal. Then only you will be really profited in the spiritual path. Mere bubbling emotions will not suffice.
If you have no real, sustained Vairagya, you will find no improvement or progress in spiritual Sadhana, vows, austerities and meditation. Energy will leak out like water from a cracked pot.
There is no sword more powerful than Vairagya to cut off all sorts of attachments to this world.
How to Develop Vairagya—I
All differences will melt away like rent clouds, like mist before the sun through the Grace of the Lord. Have unswerving, unshakable, unflinching faith in His Name, Grace and Mercy, in Sankirtan.
Miseries and trials infuse mercy in the heart and develop the will. It is only the ignorant, the week and the faithless that will grudge and murmur under trying conditions.
What is death? Is there any real death? Selfishness creates one or two uncles only. Expand your heart. Come out of the narrow ruts and holes and behold. You have countless uncles. What an expanded magnanimous state! Feel this. Realise this. Rejoice. You cannot have lasting love in selfish relationship. Become wise. Learn to discriminate and rejoice. Don't weep.
Tests, trials and adversities instil mercy and Vairagya in your heart. Turn your mind more and more towards God; develop your will power and power of endurance. These are all blessings in disguise. Stand adamant. Be bold. Be cheerful.
Attain knowledge of the Self. Drink the nectar of Immortality, quench the flames of Samsara and allay its tortures, miseries and sorrows.There is no world for a liberated sage. This world is an illusion or unreality for a man of discrimination. For a passionate man who is ignorant, this world is a solid reality. He is immersed in the Samsara. This world is everything for him. There is nothing beyond this world. Because it is said that there is no world, young aspirants should not give up the practice of Karma Yoga; people in whom a little dispassion has dawned should not abandon the world.
This world is the best teacher. You will have to learn many lessons from this world. Remain in the world but be not worldly minded. View the world as Brahman only. Change your angle of vision. You will be happy and wise. If you constantly keep before the mind the idea that the world is unreal, you will develop dispassion and a burning desire for liberation.
Severe knocks and blows only induce Vairagya in man, turn him towards God and induce him to give up clinging to wife, children, property, etc. Pain is a great blessing in disguise. Pain is the only best thing in this world.
Why do you laugh in vain, friend, when you have a just cause really to weep? You have wasted this life in foolish mirth and carnal pleasures. You have done various sinful acts. You have not done anything to improve your soul. You have no clear conscience. Your heart is filled with all sorts of impurities. You have no peace of mind. Remember that all carnal pleasures will bite and sting you to death in the end. In the Gita also you will find: "That pleasure which arises from the contact of the sense organ with the object is at first like nectar but in the end is like poison." Ch. XVIII 38.Open your eyes now. Do virtuous actions. Seek the company of the wise. Remember Him. Practise meditation. You will have a new glorious life.
Separation from objects of love is a very painful. Association with objects which you do not love, also gives pain. If you do not obtain the objects that you wish to possess and enjoy, this also is painful. Birth is painful. Death is painful. Old age is painful. Sickness is painful. Failure, loss and disappointment are painful. Why do you hope foolishly to get pleasure in this world? Try to seek eternal bliss in the Atman within through renunciation and meditation. There is no other way of escape from the miseries and troubles of Samsara. Give up immediately the thirsting for sensual pleasures and existence here.
All desires are the source of grief. Vairagya is the source of bliss. Therefore abandon all desires. Do not try to fulfil them. Develop Vairagya.
The ignorant worldly man is happy. The sage who has attained Self realisation is also happy. It is only the neophytes in whom there is a slight awakening of dispassion and discrimination that feel miserable. When they advance in meditation all troubles will come to an end.
The Homa (a kind of bird) soars very high in the sky and lays its eggs in the air while flying. The eggs fall down. Before the eggs reach the ground they burst out and the young ones emerge out and fly in the air. Even so, some rare, virtuous, fortunate persons get Vairagya from their very childhood. They come out of the world without getting themselves tainted in the mire of Samsara. They remain pure and fly to Brahman. Sanaka, Sanandana, Sanatsujata and Sanatkumara — the four mental sons of Brahma — refused to marry and took to the path of Nivritti Marga. They are the pioneers in the path of Sannyasa. There are many other instances also.
Read Bhartruhari's Vairagya Satakam. Live for some time amongst Sadhus and Sannyasins. Do Japa of any Mantra. Find out the Doshas (defects) in objects and mundane life. Understand the unreal nature of this world. These four things will induce Vairagya in you quickly.
The figure or form of a woman is nothing but a network of bones coated with fat and flesh. If you remember this often, it will induce Vairagya.
Energy is leaking. Cultivate Vairagya by developing Mithya Drishti and Dosha Drishti in sensual objects.
It is difficult to eradicate the idea of sex. Try to think what a woman would be if she is deprived of skin and clothes. Think of the skeleton and dead body. This will induce Vairagya in your mind.Minus skin, minus dress, minus ornaments, woman is nothing. Just imagine for a moment that her skin is removed. You will have to stand by her side with a long stick to drive away crows and vultures.
Physical beauty is superficial, illusory and fading. It is skin deep only. Do not be deluded by external appearances. It is the jugglery of Maya. Go to the source, Atman, the beauty of beauties, everlasting beauty.
If you realise how miserable this earthly life is, you will cease to long for it. You will develop sustained Vairagya. Remember the pains of Samsara, viz., death, old age, sickness, pain, misery, death of relatives, loss of property, etc. The fire of lust, the fire of anger, the fire of greed and the fire of infatuation are burning you. How can you expect to get even an iota of happiness in this universe even if you are emperor of this whole world?
Understand the hollowness of all earthly vanities and the deceitful sports of Maya. Renounce all mundane desires. The various threads of desire bind you to the wheel of births and deaths. Keep enough for the bare maintenance of the body and the family. Distribute the rest to the poor and the sick. Know the Truth. Rest in the ever pure Brahman through constant meditation. Become a Jivanmukta.
Get rid of delusion in Samsara by the sword of non attachment. Listen to the spiritual discourses given by sages with rapt attention. Get rid of the impurities of your mind by selfless service and Japa. Abandon evil associations through the company of saints. Meditate on that pure Brahman (the Absolute) who by mere volition creates, sustains and destroys the world, who is a witness of the three states, viz., waking, dreaming and deep sleep states.
You can ford over the boisterous ocean of the world through meditation. Meditation will save you from all sorrows. Therefore be regular in your meditation.
How to Develop Vairagya—II
Why did Sri Sankara and Dattatreya condemn the ladies only? There is a definite purpose in their criticism on ladies (Sthree Ninda). Though a woman is eight times more passionate than a man, she has a certain amount of self restraint. She only tempts a man by her glances, smiles and sweet words and keeps quiet. She never takes an aggressive step. Man only is the real culprit. In order to create dispassion or Vairagya in his mind, they have criticised the women.
Remembrance of the skeleton and the dead body of a woman will induce Vairagya in your mind. The body has come out of the filthy discharge. It is full of impurities. In the end it is reduced into ashes. If you remember this, Vairagya will dawn in your mind. Attraction for ladies will gradually vanish. If you place before your mind the sickly figure of a lady or the picture of a very old lady, you will develop Vairagya. Remember the pains of Samsara, the unreality of the objects and the bondage that comes from attachment to wife and children. Try any method that suits you best.
The practice of devotion or the cultivation of Prem to the Lord generates Vairagya (dispassion or indifference to sensual enjoyments) and knowledge simultaneously. Such is the power of Bhakti. Therefore develop Prem to the Lord, the Indweller of your heart, through Satsanga, Kirtan, Japa, study of Ramayana or Bhagavata and service to devotees.
The night is wasted in sleep and pleasures. The day is wasted in idle talk, amassing money and maintenance of the family. You are attached to perishable objects through Moha. When will you find time to meditate on the Lord and do virtuous actions? Control the mind and breath. Constantly remember Lord Hari. He is fit to be heard, talked of and meditated upon by those who want to attain salvation or Immortality.
This wheel of life is continually turning like the wheel of a car. This worldly course of life is really a fleeting illusion although it looks real and eternal. It is afflicted by birth, death, decrepitude, disease, sorrow and pain. Live in God. Realise Him through worship and meditation. All miseries will come to an end. You will attain Immortality.
The body is the moving temple of God. Too much physical cleansing will make you think always of the body, will intensify the body idea and make you forget all about the ever pure, resplendent Atman. A little physical cleansing will suffice.
Abandon the thoughts of this little body. Rise above the worldly thoughts. Live always in the all blissful Self. Thou art the sun, the fire, the sky, the stars, the mountains, the oceans and the rivers. The whole world is your body. The whole wealth of the world is yours. The whole world is your Leela. Maya is your illusory Power. Exercise your power of Sat sankalpa. She is ever ready to fulfil your wishes.Thou art immortal, beginningless and endless. Death, sickness, sorrow, sin, old age, cannot touch thee. Feel the majesty of thy real nature. Feel. Feel that thou art the all pervading, imperishable, diseaseless, fearless Atman. Rest in that stupendous ocean of peace. Be perfectly happy.
Remember you are only a pilgrim here. This world is a public inn only for travellers (Sarai). Your permanent abode is Atman or Brahman. Finish your pilgrimage quickly and get rest in Atman.
Vairagya is Hita tara. Hita means real happiness. Tara means greater (comparative degree). Tama means the highest, greatest (superlative degree). Hita tama is Moksha, attainment of Brahma Jnana.
Vairagya by itself cannot give you Moksha and destroy the Mula Ajnana (the primitive ignorance). It is only knowledge of Atman that will destroy the Avidya and its effects. The effects of Avidya are mind, Indriyas, Prana and physical body.
If you once get Vairagya in your mind, you must utilise it to the best advantage. It is very difficult to get such a state of mind. Even if you have no discrimination side by side, you can develop it quickly through Satsanga.
Spiritual progress is not like passing examinations. You will have to struggle hard for a very long time if you wish to attain success in Yoga. It is very difficult to get Vairagya. Still more difficult is Sadhana or Yogic practice. You must possess patience, perseverance and endurance to a remarkable degree.
If anyone possesses discrimination, dispassion and the six fold virtues, then strong desire for liberation will manifest by itself. Dispassion is the fruit of discrimination. Aspirants who have renounced the world are not able to reach the goal, because they have not got burning Vairagya and burning desire for liberation.
Let a layer of snow be your nature's velvetty cushion. Let the sky by your canopy. Let the mother earth be your mattress. Let the glittering stars at night bring you from the Lord the Message of Light, peace to the Soul. Let the running brooks or streams sing to you the song of Om, Pranava Nada. Let the trees and birds be your amiable comrades. Let the birds sing the song of Prem unto thee. Talk with the tree. Smile with the flowers. Dance with the breeze. Let the wave of serenity and joy fill your heart. Let yourself be immersed in the ocean of bliss. May you float in the river of divine joy. May you swim in the mighty ocean of peace, O my sweet brother!
Dissemination of Knowledge
There is no Yoga greater than dissemination of spiritual knowledge. Even the gift of this whole earth is nothing when compared to the gift of dissemination of spiritual knowledge, because the latter eradicates ignorance and illusion, the root cause of human sufferings.Dissemination of Brahma Vidya (spiritual knowledge) is the highest form of Yajna. This is the highest form of charity (Dana). It is the highest Karma. It is the highest form of Yoga. Even if one thirsty soul is elevated and stirred, your work is over. You have justified your existence.
Acquire the knowledge of the Self and distribute this Atma Vidya to others. Vidya Dana is the highest help which one can render to another. Relief work is social scavengering. You cannot remove the evil of the world completely. It will break out like carbuncle or rheumatism or syphilitic ulcers in some form or another.
Seclusion, meditation — a life of peace and spiritual splendour—is far superior to a life of social activities. What is the cause of human suffering? Avidya or ignorance. If you give food, clothing, medicine, etc., and other comforts to a man, there is no complete satisfaction for him. Again the same craving manifests. If one can help another in the removal of ignorance, then all miseries will come to an end.
Live intelligently. Study the Upanishads thoroughly. Meditate regularly. Come out of the dungeon of ignorance. Bask in the glorious sunshine of knowledge of Brahman. Share this knowledge with others.To get Self realisation and to help others in Self realisation is the greatest service to mankind which one can do. Building hospitals, Dharmasalas, choultries, temples, tanks, gardens, is nothing when compared with the previous help. People do such kind of charities out of egoism for their own self glorification.
Form at once a Prem Sabha or Yogic Society or Hari Kirtan Mandal amongst your friends in your own place. Have some common meditation in the morning and evening for half an hour. Assemble together and study regularly some philosophical books, Ramayana, Bhagavatam, Gita, Upanishads, Vivekachudamani, Yoga Vasishtha, etc. Have philosophical discussions. Start Likhita Japa. In the morning assemble together and practise Asanas, Pranayama and physical exercises. At night assemble together and do some Hari Nam Kirtan for one hour.
The members can nicely prepare some lectures in English and local vernacular language and read before the Sunday public meeting. The mother gives a sugar coated tablet to her boy when he refuses to drink quinine mixture. Even so, sages and saints give spiritual instructions to the people in the form of songs, stories and Drishtantas. Abstract metaphysics or high philosophy does not appeal to them. English philosophical songs are suitable particularly for the modern English educated people.
O sweet Ram, you can do your individual Sadhana at home in the early morning between 4 and 5, but you should not ignore the collective Sadhana by conducting common meditation and Gita classes with your friends and neighbours in a temple. The latter is more important. Collective Sadhana also is for one's own growth.
The Best Discourse
Convert yourself first before you try to convert others. Reform yourself first before you attempt to reform others.
This world is always a mixture of good and evil. It is crooked like the tail of a dog. Many Avataras, many prophets were born to correct it. It still remains in the same crooked condition. Nothing will cure this world. Why do you bother? Reform yourself first. Go beyond the world.
An empty firing in the air without bullets does not cause any effect. Even so, any lecture or work done by a man without realisation of God does not produce any impression on the mind of the public.
If a timid man delivers a speech on courage, it will not produce even a bit of influence on the minds of the hearers; but if a man of courage delivers a lecture on courage, it will certainly produce a tremendous influence. You can only talk on matters that you yourself have practised. It is easier to preach. A grain of practice is better than tons of theory.
It is better your observe Mauna for some time in seclusion and try to evolve. After purification you can work wonders in a short space of time. Lord Jesus did his work within 2 1/2 years but he was in seclusion for a period of 12 years. It takes a long time for the conquest of lower nature and for attaining purification. There is no use of appearing on the stage or platform without attaining something substantial. You can influence the public and produce lasting impression only if you have Self realisation or if you possess some spiritual ray or magnetic divine current at least. Otherwise your lectures will be like empty bullets in the air.
It is only a foolish man who uses his knowledge of scriptures in vain discussions and debates, his strength and power in fighting with others, his money in useless ways. A wise man utilises his knowledge in the attainment of Self realisation and imparting instructions to others, his strength in protecting the weak and the oppressed, his wealth in doing charity to deserving persons.
You will have to prepare systematic lectures in seclusion. You will have to ignite the spiritual fire within and develop the fiery spirit of selfless service. You will have to do rigorous Sadhana and then appear on the platform after some years. Then only you can produce a deep and lasting impression on the minds of the people. Otherwise your speeches will be like empty bullets.
In platform lectures there is only slight spiritual awakening and thrill for a short time. The effect is not lasting. The nerves of the hearers and their emotions are excited for the time being. They experience slight elevation of the mind for a few hours. A spiritual teacher can do more real work by having heart to heart talks with real thirsting aspirants. But the platform lectures also should not be ignored. The masses who have no opportunity to see Mahatmas are benefited by lectures and propagandic activities.
Hints on Sannyasa Life—I
The spiritual path is not rosy as you think. It is thorny and precipitous. But the fruit is immortality or a life of Eternal Peace and Bliss for the determined soul.
Ascend the Yoga path cautiously. Remove the weeds, thorns and sharp angular pebbles on the way. Name and fame are angular pebbles. Subtle lust is the weed. Attachment to disciples, lady Chelas and Ashram is the thorn. These are the forms of Maya. They do not allow the aspirant to march further. They serve as stumbling blocks. The aspirant gets false Tushti now, stops his Sadhana, foolishly imagines that he is a realised soul and tries to elevate others. This is like a blind man leading a blind man. Slowly, luxury creeps in. The original Vairagya gradually wanes.
He loses what he has gained and is unconscious of his slow downfall. He is the same householder now or a dignified householder in the same form or other though he is a Sannyasin. O aspirants, beware. I warn you seriously. Never build Ashrams. Remember the watchwords of Brahma Jnana triplet: "Seclusion—Meditation—Devotion." March direct to the goal. Never give up Sadhana, zeal and Vairagya till you realise Bhuma, the highest goal. `Alpam' or lower realisation of Savikalpa Samadhi cannot liberate you. Remember this point well. Do not entangle yourself in the Chakra of name and fame and Siddhis. Live on Biksha. Do not keep money. Give up comforts. Practise always self analysis. Take shelter in Viveka Vairagya. Ashram develops begging and institutional egoism.
Body is a temple for God. Keep it clean internally by Brahmacharya and externally by daily bath. It is a home for the soul. It is a horse for you to take you to the goal. That is all. Nothing more than that. Give the horse its food. Keep it strong and healthy for the long spiritual pilgrimage. Do not worship the body. There comes Moha with bondage when you worship the body.
Do not spoil your health in the name of Tapasya. Adopt the middle path like Buddha. Too much abstemiousness will spoil your body. Take great care of the body, as it is a boat to cross this ocean of Maya or Samsara. Keep it quite strong and healthy anyhow. Have no attachment for the body. Give up Moha for the body. Do not throw away things. Vairagya is a mental state. When you are in the field of activity, you require many things. You may keep typewriters, writing materials, books, etc., when you want to serve the world. The secret of renunciation is the renunciation of Vasanas, egoism, Deha adhyasa, Moha, Chit jada granti, mine ness and the notion of duality and agency, but not of objects alone.
If a Sannyasin lives in a town where there is a hospital, he should visit the patients daily and cheer them up. He should offer prayers for their rapid recovery and conduct prayer, Kirtan and common meditation amongst them. He should speak to them about the immortal and diseaseless nature of the Soul that lies within their bodies.A householder invites a Sadhu to his house, washes his feet, offers him a seat, garlands him, gives him good food and shampoos his legs.Later on he spreads a scandal against him: "Look at this Sadhu. He wants good food. He wants flowers. He wants men to shampoo his legs. What sort of Sadhu is he?" This is the way of the world. Therefore, O aspirants of Nivritti Marga, never enter the house of a householder. Never be elated or moved by his flattery or flowery, sweet words. It is all his cunningness, diplomacy and selfishness.
Even if you drink milk at the foot of a palmyra tree, people will think that you have drunk toddy only. Even if young aspirants who are proficient in medicine treat patients in a householder's house, people will suspect their character when they enter a householder's house frequently and talk with young ladies even if they possess good character. Dishonour exceeds death. Therefore young aspirants should not mix with householders.
When Sannyasins move with the householders they should show an exemplary simple life. Otherwise householders will lose their faith in them. If Sannyasins also are luxurious, what then is the difference between a householder and a Sannyasin? Luxurious Sannyasins can hardly influence the householders. Even if there is a little influence, it will fade away soon, like the impressions of a stick in water. Mere quoting of scriptures cannot produce a lasting impression. It is mere parrot like or gramophonic repetition.
Learn some spiritual lessons from the cow. Cows take a little food from each house, from the leaves that are thrown outside. Even some Sannyasins adopt Gomukha Vritti when they take their Biksha (alms).They take some rice and dhall in their hands in a house and then move to one or two houses more like the cow. They do not tax the householders. Some people talk a little only when necessary. This is called Go vritti in talking. Cows make some sounds when they want some grass or when they feel the separation from the calves. On other occasions they keep quiet.
You cannot overcome temptations simply by flying away from them. By so doing the temptations will gain more strength. You will be placed in a very sad plight. If one temptation goes, another will come in. Develop discrimination, patience, faith in God and dispassion. Lead a virtuous life. Pray. Meditate. Be in the company of saints. By and by you will gain strength to resist temptations and get a stronghold in your heart. Nip it in the bud. The task will be very easy now. You can easily conquer the enemy when he is standing at the gate of your house. If you are well established in discrimination, dispassion and meditation, no temptation can influence you. You will get the Grace of the Lord. He will give you inner strength. Do not allow the temptation.
But he who does mischief and wants to swindle others cannot be called a Sannyasin. He is a downright rogue. Just as a tiger appears as a cow when clad with the skin of a cow, so also a rogue appears as a Sannyasin with the Gerua cloth. Gerua cloth alone cannot make one a Sannyasin.
Hints on Sannyasa Life—II
Nudity should come by itself as in the case of Suka. That Sannyasin or Sadhu who has the idea of woman should wear Kowpeen or cloth. What do you find in these days? Young Sannyasins eat nux vomica or camphor or myrobalan and crush the cord or the nerve, style themselves as Nagas or Avadhutas and move about in a nude state. Is this not hypocrisy? Such practice should be entirely stopped by the heads of religious institutions. This has created a very bad impression upon the minds of the public and the Westerners.
If the wick within the lamp is very small, the light also will be small. If the wick is very big, the light also will be powerful. Similarly if the Jiva is pure, if he practises meditation, the manifestation or expression of the Self will be powerful. He will radiate a big light. If he is unregenerate and impure, he will be like a burnt up charcoal. The greater the wick, the greater the light. Likewise, the purer the soul, the greater the expression.
Some aspirants stop their Sadhana after reaching Avyaktam. They get false contentment. They have wrong imagination that they have reached the highest goal. This is a sad mistake. They get themselves merged in Avyaktam and become Prakriti layas. Prakriti layas are born again in this world with powers. You should try to go beyond this Avyaktam or the unmanifested Prakriti. Then only you will reach the Bhuma or the unconditioned Brahman.
Spiritual men, Yogins, Jnanins and Sannyasins should appear on the platform like a comet or the second day moon of the month of Karttika (November) for a short time, should pour forth their energy and turn out tremendous work and disappear from the field. The work of holding spiritual classes for a long time and starting Ashrams belong to the juniors. It will not suit the temperament of fiery spiritual giants. They will inundate the land with spiritual waters or nectar of immortality in a short time, just as the Ganga does for four months in the year.
No Sannyasin or householder should start an Ashram for the sake of his comfortable living. Many Sannyasins are pure in the beginning when they start an Ashram and when they are poor. When they become rich, when they have got enough admirers and Bhaktas, the spirit of selfless service dwindles or degenerates and their minds are filled with selfish motives. The object with which they started an Ashram gets frustrated. Then it becomes a money making institution. People have no attraction. If the head of the institution leads a life of Vairagya and absolute renunciation, the Ashram stands as a centre or nucleus of perennial peace, bliss and joy. It attracts millions of people. The world is always in need of such Ashrams with such spiritual giants as their heads.
O Swamiji, aspire not for Gurudom, comforts, name and fame when you want to start an Ashram. Generally those who start Ashrams are humble in the beginning and do some service. When they become rich and well established, they care not for public service; they become arrogant and autocratic. Beware of temptations and work as a meek Sevak always like the late Baba Kali Kambliwala of Rishikesh. Though he had an Ashram, though he had a roaring fame, he carried water on his own head for the Kshetra and lived on Biksha outside. His glory is handed down therefore to posterity.
If an Ashram is not properly conducted, the kitchen becomes a fighting centre. The whole Maya is in the kitchen. The aspirants begin to fight there. One aspirant says: "I did not get ghee or vegetable today." Another says: "The dhall soup was very watery. Vishvaranjan added plain water to the soup. He dislikes me." A third man says: "Vimal took a large quantity of sugar. There is no sugar for milk". But if there is a real developed Karma Yogin to train the young students, the real Advaita Vedanta begins in the kitchen of an Ashram and ends in the Vyasa Guha of Himalayas. A kitchen is the best training ground or school for developing tolerance, endurance, forbearance, mercy, sympathy, love, adaptability, and the spirit of real service for purifying one's heart and for realising oneness of life. Every aspirant should know cooking well.
When one grows spiritually, several persons are naturally attracted towards him on account of his purity and spiritual strength. Many lesser minds are drawn towards the greater mind, like iron pieces towards the magnet. Naturally, fame comes in by itself. No one can check this. Side by side enemies crop up. Petty minded, jealous persons, whose hearts are burning when they see the prosperity of the spiritual saint, try their best to pull down the growing persons through concocted stories, vilification, etc. In the history of the world all saints have been attacked by these classes of people, dregs of society. No one has been spared. But the spiritual person gains spiritual strength out of these attacks. He develops spiritual patience. He becomes indifferent. He learns to stand adamantine amidst trials, persecutions. He keeps his balance of mind always.
Your so called admirers and followers, who surround you for the sake of curiosity, will pull you down and will slander you at your back. Give up this thirsting for applause. This temptation—this Maya—has enveloped you strongly and therefore you will not attempt for seclusion, meditation and preparation for a better form of selfless service and regenerated Divine Life. Beware, O Ram, you will be ruined by your admirers and followers.
O Swamiji, your very admirers and devotees who once garlanded you and greeted you with great ovation and applause, who once drank your Charanamrita, will pour on your head a shower of obloquy and abuse, will scandalise your name in newspapers. They all will forsake you, through misunderstanding and misapprehension. The worldly-minded people cannot understand your expanded heart and broader outlook of life. They will attach motives for your work. Even if the whole world opposes you, you should stand adamantine. You will have to fight with them with undaunted spirit and intrepidity.
Maya works havoc in a variety of ways. It will not leave even Sannyasins. Desire is Maya. Desire manifests itself in various ways. Even if a Sannyasin conquers lust and greed, he runs after name and fame. Name and fame is another form of desire. If a Sannyasin conquers Moha for children, he again gets Moha for his Ashram and Chelas. Mysterious is Maya. Beware, O aspirants.
Hold aloft the lamp of Dharma. Strive ceaselessly to do good to others. Entertain thoughts of love. Allay the flames of lust, greed and anger. Become a physician of the Soul. Sit motionless and calm. Enjoy the Peace of the Eternal.
Renounce this world. Renounce the desire for Moksha. Renounce the renunciation itself. Then you will become That. You will become Itself! This is the easy path to God realisation. This is the smooth way to eternal Bliss, perennial joy and celestial Santi.
May you all tread this path! May you all develop the Supreme Knowledge and reach the summum bonum of existence in this very birth!! May you all be free from the round of births and deaths and enjoy the Supreme state of Satchidananda.
Om Santi! Santi! Santih
Note: Here concludes the book 'Easy Path to God-Realisation' by Sri Swami Sivananda. This book can be ordered from www.dlshq.org
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The Four Means
Vairagya is doubtless a mental state induced by cutting all Vasanas, all sorts of attachments and Moha by the sword of Viveka and Vichara (discrimination and enquiry of Atman).
The Srutis declare that he who practises renunciation escapes from birth and death, obtains the right road and attains Brahman.
Through Vichara you can come to a positive conclusion that the world is Anitya (impermanent and illusory). The impressions of the world are slowly wiped off in those who live in solitude.
If you have Viveka, then only you will get the other three means: Vairagya, Shat Sampat and Mumukshutva. That is the reason why Viveka comes first. Viveka alone is not sufficient for the attainment of Jnana. The other three means also are indispensably requisite.
If one has intense Vairagya, the practice of Pratyahara will be easy. Dispassion is an enemy of the senses. Some Yogic students practise Pratyahara for 2 or 3 hours and yet they have not attained any tangible results. The reason is that they have no keen lasting Vairagya. They have broken the vow of celibacy. They have wasted their precious energy considerably. Energy is leaking in them through sense avenues. They have not annihilated the cravings and the lurking desires. They get themselves attached to some sensual objects. Will force is weak in them. They have also no fiery determination in getting sanguine success in their practice. They are not regular in their practice. They lack in the power of discrimination and enquiry. Discrimination helps a great deal in the attainment of success in the practice of Pratyahara.
Vairagya and renunciation (Sannyasa) are mental states only. To remain in the world and at the same time to be out of it is the true test of renunciation.
Uparati (abstinence) is to abstain from all works after having been possessed of the four means of Self knowledge and to look upon all sorts of enjoyments as poison (Vishavat), as the dung of a crow (Kaka Vishtavat).
Outward non-attachment does not help you in the spiritual path or progress. The non attachment must be of the mind only. Then only it is true non-attachment. Cut the tree of attachment with the axe of dispassion and sword of discrimination.
Vairagya is purely a mental state. A man may remain in the world amidst luxuries, women and riches and yet may possess perfect Vairagya, while a Sadhu who remains in a cave in the Himalayas may be attached to his Kamandal, stick or a piece of cloth. Raja Janaka was a perfectly dispassionate man though he ruled a kingdom. So was Raja Bhagiratha too. Queen Chudala possessed perfect Vairagya though she ruled a dominion, while her husband who retired into the forest was intensely attached to his body and Kamandal. You cannot form a correct opinion of any Sannyasin or a householder as to his state of Vairagya or mental condition by a casual talk with him for a few hours or staying with him for a few days. You will have to live with him for a very long time and study his internal mental attitude.
Generally people make serious mistakes. They are deluded be external appearances. They take a physically nude Sadhu for a great Mahatma in the beginning. Later on they had to change their impression after close contact. Physical nudity alone will not constitute Vairagya.What is wanted is mental nudity, i.e., complete eradication of Vasanas, egoism, etc. Do not be deceived by external appearances. Beware.
You must have intense sustained Vairagya that is born of discrimination between the real and the unreal. Then only you will be really profited in the spiritual path. Mere bubbling emotions will not suffice.
If you have no real, sustained Vairagya, you will find no improvement or progress in spiritual Sadhana, vows, austerities and meditation. Energy will leak out like water from a cracked pot.
There is no sword more powerful than Vairagya to cut off all sorts of attachments to this world.
How to Develop Vairagya—I
All differences will melt away like rent clouds, like mist before the sun through the Grace of the Lord. Have unswerving, unshakable, unflinching faith in His Name, Grace and Mercy, in Sankirtan.
Miseries and trials infuse mercy in the heart and develop the will. It is only the ignorant, the week and the faithless that will grudge and murmur under trying conditions.
What is death? Is there any real death? Selfishness creates one or two uncles only. Expand your heart. Come out of the narrow ruts and holes and behold. You have countless uncles. What an expanded magnanimous state! Feel this. Realise this. Rejoice. You cannot have lasting love in selfish relationship. Become wise. Learn to discriminate and rejoice. Don't weep.
Tests, trials and adversities instil mercy and Vairagya in your heart. Turn your mind more and more towards God; develop your will power and power of endurance. These are all blessings in disguise. Stand adamant. Be bold. Be cheerful.
Attain knowledge of the Self. Drink the nectar of Immortality, quench the flames of Samsara and allay its tortures, miseries and sorrows.There is no world for a liberated sage. This world is an illusion or unreality for a man of discrimination. For a passionate man who is ignorant, this world is a solid reality. He is immersed in the Samsara. This world is everything for him. There is nothing beyond this world. Because it is said that there is no world, young aspirants should not give up the practice of Karma Yoga; people in whom a little dispassion has dawned should not abandon the world.
This world is the best teacher. You will have to learn many lessons from this world. Remain in the world but be not worldly minded. View the world as Brahman only. Change your angle of vision. You will be happy and wise. If you constantly keep before the mind the idea that the world is unreal, you will develop dispassion and a burning desire for liberation.
Severe knocks and blows only induce Vairagya in man, turn him towards God and induce him to give up clinging to wife, children, property, etc. Pain is a great blessing in disguise. Pain is the only best thing in this world.
Why do you laugh in vain, friend, when you have a just cause really to weep? You have wasted this life in foolish mirth and carnal pleasures. You have done various sinful acts. You have not done anything to improve your soul. You have no clear conscience. Your heart is filled with all sorts of impurities. You have no peace of mind. Remember that all carnal pleasures will bite and sting you to death in the end. In the Gita also you will find: "That pleasure which arises from the contact of the sense organ with the object is at first like nectar but in the end is like poison." Ch. XVIII 38.Open your eyes now. Do virtuous actions. Seek the company of the wise. Remember Him. Practise meditation. You will have a new glorious life.
Separation from objects of love is a very painful. Association with objects which you do not love, also gives pain. If you do not obtain the objects that you wish to possess and enjoy, this also is painful. Birth is painful. Death is painful. Old age is painful. Sickness is painful. Failure, loss and disappointment are painful. Why do you hope foolishly to get pleasure in this world? Try to seek eternal bliss in the Atman within through renunciation and meditation. There is no other way of escape from the miseries and troubles of Samsara. Give up immediately the thirsting for sensual pleasures and existence here.
All desires are the source of grief. Vairagya is the source of bliss. Therefore abandon all desires. Do not try to fulfil them. Develop Vairagya.
The ignorant worldly man is happy. The sage who has attained Self realisation is also happy. It is only the neophytes in whom there is a slight awakening of dispassion and discrimination that feel miserable. When they advance in meditation all troubles will come to an end.
The Homa (a kind of bird) soars very high in the sky and lays its eggs in the air while flying. The eggs fall down. Before the eggs reach the ground they burst out and the young ones emerge out and fly in the air. Even so, some rare, virtuous, fortunate persons get Vairagya from their very childhood. They come out of the world without getting themselves tainted in the mire of Samsara. They remain pure and fly to Brahman. Sanaka, Sanandana, Sanatsujata and Sanatkumara — the four mental sons of Brahma — refused to marry and took to the path of Nivritti Marga. They are the pioneers in the path of Sannyasa. There are many other instances also.
Read Bhartruhari's Vairagya Satakam. Live for some time amongst Sadhus and Sannyasins. Do Japa of any Mantra. Find out the Doshas (defects) in objects and mundane life. Understand the unreal nature of this world. These four things will induce Vairagya in you quickly.
The figure or form of a woman is nothing but a network of bones coated with fat and flesh. If you remember this often, it will induce Vairagya.
Energy is leaking. Cultivate Vairagya by developing Mithya Drishti and Dosha Drishti in sensual objects.
It is difficult to eradicate the idea of sex. Try to think what a woman would be if she is deprived of skin and clothes. Think of the skeleton and dead body. This will induce Vairagya in your mind.Minus skin, minus dress, minus ornaments, woman is nothing. Just imagine for a moment that her skin is removed. You will have to stand by her side with a long stick to drive away crows and vultures.
Physical beauty is superficial, illusory and fading. It is skin deep only. Do not be deluded by external appearances. It is the jugglery of Maya. Go to the source, Atman, the beauty of beauties, everlasting beauty.
If you realise how miserable this earthly life is, you will cease to long for it. You will develop sustained Vairagya. Remember the pains of Samsara, viz., death, old age, sickness, pain, misery, death of relatives, loss of property, etc. The fire of lust, the fire of anger, the fire of greed and the fire of infatuation are burning you. How can you expect to get even an iota of happiness in this universe even if you are emperor of this whole world?
Understand the hollowness of all earthly vanities and the deceitful sports of Maya. Renounce all mundane desires. The various threads of desire bind you to the wheel of births and deaths. Keep enough for the bare maintenance of the body and the family. Distribute the rest to the poor and the sick. Know the Truth. Rest in the ever pure Brahman through constant meditation. Become a Jivanmukta.
Get rid of delusion in Samsara by the sword of non attachment. Listen to the spiritual discourses given by sages with rapt attention. Get rid of the impurities of your mind by selfless service and Japa. Abandon evil associations through the company of saints. Meditate on that pure Brahman (the Absolute) who by mere volition creates, sustains and destroys the world, who is a witness of the three states, viz., waking, dreaming and deep sleep states.
You can ford over the boisterous ocean of the world through meditation. Meditation will save you from all sorrows. Therefore be regular in your meditation.
How to Develop Vairagya—II
Why did Sri Sankara and Dattatreya condemn the ladies only? There is a definite purpose in their criticism on ladies (Sthree Ninda). Though a woman is eight times more passionate than a man, she has a certain amount of self restraint. She only tempts a man by her glances, smiles and sweet words and keeps quiet. She never takes an aggressive step. Man only is the real culprit. In order to create dispassion or Vairagya in his mind, they have criticised the women.
Remembrance of the skeleton and the dead body of a woman will induce Vairagya in your mind. The body has come out of the filthy discharge. It is full of impurities. In the end it is reduced into ashes. If you remember this, Vairagya will dawn in your mind. Attraction for ladies will gradually vanish. If you place before your mind the sickly figure of a lady or the picture of a very old lady, you will develop Vairagya. Remember the pains of Samsara, the unreality of the objects and the bondage that comes from attachment to wife and children. Try any method that suits you best.
The practice of devotion or the cultivation of Prem to the Lord generates Vairagya (dispassion or indifference to sensual enjoyments) and knowledge simultaneously. Such is the power of Bhakti. Therefore develop Prem to the Lord, the Indweller of your heart, through Satsanga, Kirtan, Japa, study of Ramayana or Bhagavata and service to devotees.
The night is wasted in sleep and pleasures. The day is wasted in idle talk, amassing money and maintenance of the family. You are attached to perishable objects through Moha. When will you find time to meditate on the Lord and do virtuous actions? Control the mind and breath. Constantly remember Lord Hari. He is fit to be heard, talked of and meditated upon by those who want to attain salvation or Immortality.
This wheel of life is continually turning like the wheel of a car. This worldly course of life is really a fleeting illusion although it looks real and eternal. It is afflicted by birth, death, decrepitude, disease, sorrow and pain. Live in God. Realise Him through worship and meditation. All miseries will come to an end. You will attain Immortality.
The body is the moving temple of God. Too much physical cleansing will make you think always of the body, will intensify the body idea and make you forget all about the ever pure, resplendent Atman. A little physical cleansing will suffice.
Abandon the thoughts of this little body. Rise above the worldly thoughts. Live always in the all blissful Self. Thou art the sun, the fire, the sky, the stars, the mountains, the oceans and the rivers. The whole world is your body. The whole wealth of the world is yours. The whole world is your Leela. Maya is your illusory Power. Exercise your power of Sat sankalpa. She is ever ready to fulfil your wishes.Thou art immortal, beginningless and endless. Death, sickness, sorrow, sin, old age, cannot touch thee. Feel the majesty of thy real nature. Feel. Feel that thou art the all pervading, imperishable, diseaseless, fearless Atman. Rest in that stupendous ocean of peace. Be perfectly happy.
Remember you are only a pilgrim here. This world is a public inn only for travellers (Sarai). Your permanent abode is Atman or Brahman. Finish your pilgrimage quickly and get rest in Atman.
Vairagya is Hita tara. Hita means real happiness. Tara means greater (comparative degree). Tama means the highest, greatest (superlative degree). Hita tama is Moksha, attainment of Brahma Jnana.
Vairagya by itself cannot give you Moksha and destroy the Mula Ajnana (the primitive ignorance). It is only knowledge of Atman that will destroy the Avidya and its effects. The effects of Avidya are mind, Indriyas, Prana and physical body.
If you once get Vairagya in your mind, you must utilise it to the best advantage. It is very difficult to get such a state of mind. Even if you have no discrimination side by side, you can develop it quickly through Satsanga.
Spiritual progress is not like passing examinations. You will have to struggle hard for a very long time if you wish to attain success in Yoga. It is very difficult to get Vairagya. Still more difficult is Sadhana or Yogic practice. You must possess patience, perseverance and endurance to a remarkable degree.
If anyone possesses discrimination, dispassion and the six fold virtues, then strong desire for liberation will manifest by itself. Dispassion is the fruit of discrimination. Aspirants who have renounced the world are not able to reach the goal, because they have not got burning Vairagya and burning desire for liberation.
Let a layer of snow be your nature's velvetty cushion. Let the sky by your canopy. Let the mother earth be your mattress. Let the glittering stars at night bring you from the Lord the Message of Light, peace to the Soul. Let the running brooks or streams sing to you the song of Om, Pranava Nada. Let the trees and birds be your amiable comrades. Let the birds sing the song of Prem unto thee. Talk with the tree. Smile with the flowers. Dance with the breeze. Let the wave of serenity and joy fill your heart. Let yourself be immersed in the ocean of bliss. May you float in the river of divine joy. May you swim in the mighty ocean of peace, O my sweet brother!
Dissemination of Knowledge
There is no Yoga greater than dissemination of spiritual knowledge. Even the gift of this whole earth is nothing when compared to the gift of dissemination of spiritual knowledge, because the latter eradicates ignorance and illusion, the root cause of human sufferings.Dissemination of Brahma Vidya (spiritual knowledge) is the highest form of Yajna. This is the highest form of charity (Dana). It is the highest Karma. It is the highest form of Yoga. Even if one thirsty soul is elevated and stirred, your work is over. You have justified your existence.
Acquire the knowledge of the Self and distribute this Atma Vidya to others. Vidya Dana is the highest help which one can render to another. Relief work is social scavengering. You cannot remove the evil of the world completely. It will break out like carbuncle or rheumatism or syphilitic ulcers in some form or another.
Seclusion, meditation — a life of peace and spiritual splendour—is far superior to a life of social activities. What is the cause of human suffering? Avidya or ignorance. If you give food, clothing, medicine, etc., and other comforts to a man, there is no complete satisfaction for him. Again the same craving manifests. If one can help another in the removal of ignorance, then all miseries will come to an end.
Live intelligently. Study the Upanishads thoroughly. Meditate regularly. Come out of the dungeon of ignorance. Bask in the glorious sunshine of knowledge of Brahman. Share this knowledge with others.To get Self realisation and to help others in Self realisation is the greatest service to mankind which one can do. Building hospitals, Dharmasalas, choultries, temples, tanks, gardens, is nothing when compared with the previous help. People do such kind of charities out of egoism for their own self glorification.
Form at once a Prem Sabha or Yogic Society or Hari Kirtan Mandal amongst your friends in your own place. Have some common meditation in the morning and evening for half an hour. Assemble together and study regularly some philosophical books, Ramayana, Bhagavatam, Gita, Upanishads, Vivekachudamani, Yoga Vasishtha, etc. Have philosophical discussions. Start Likhita Japa. In the morning assemble together and practise Asanas, Pranayama and physical exercises. At night assemble together and do some Hari Nam Kirtan for one hour.
The members can nicely prepare some lectures in English and local vernacular language and read before the Sunday public meeting. The mother gives a sugar coated tablet to her boy when he refuses to drink quinine mixture. Even so, sages and saints give spiritual instructions to the people in the form of songs, stories and Drishtantas. Abstract metaphysics or high philosophy does not appeal to them. English philosophical songs are suitable particularly for the modern English educated people.
O sweet Ram, you can do your individual Sadhana at home in the early morning between 4 and 5, but you should not ignore the collective Sadhana by conducting common meditation and Gita classes with your friends and neighbours in a temple. The latter is more important. Collective Sadhana also is for one's own growth.
The Best Discourse
Convert yourself first before you try to convert others. Reform yourself first before you attempt to reform others.
This world is always a mixture of good and evil. It is crooked like the tail of a dog. Many Avataras, many prophets were born to correct it. It still remains in the same crooked condition. Nothing will cure this world. Why do you bother? Reform yourself first. Go beyond the world.
An empty firing in the air without bullets does not cause any effect. Even so, any lecture or work done by a man without realisation of God does not produce any impression on the mind of the public.
If a timid man delivers a speech on courage, it will not produce even a bit of influence on the minds of the hearers; but if a man of courage delivers a lecture on courage, it will certainly produce a tremendous influence. You can only talk on matters that you yourself have practised. It is easier to preach. A grain of practice is better than tons of theory.
It is better your observe Mauna for some time in seclusion and try to evolve. After purification you can work wonders in a short space of time. Lord Jesus did his work within 2 1/2 years but he was in seclusion for a period of 12 years. It takes a long time for the conquest of lower nature and for attaining purification. There is no use of appearing on the stage or platform without attaining something substantial. You can influence the public and produce lasting impression only if you have Self realisation or if you possess some spiritual ray or magnetic divine current at least. Otherwise your lectures will be like empty bullets in the air.
It is only a foolish man who uses his knowledge of scriptures in vain discussions and debates, his strength and power in fighting with others, his money in useless ways. A wise man utilises his knowledge in the attainment of Self realisation and imparting instructions to others, his strength in protecting the weak and the oppressed, his wealth in doing charity to deserving persons.
You will have to prepare systematic lectures in seclusion. You will have to ignite the spiritual fire within and develop the fiery spirit of selfless service. You will have to do rigorous Sadhana and then appear on the platform after some years. Then only you can produce a deep and lasting impression on the minds of the people. Otherwise your speeches will be like empty bullets.
In platform lectures there is only slight spiritual awakening and thrill for a short time. The effect is not lasting. The nerves of the hearers and their emotions are excited for the time being. They experience slight elevation of the mind for a few hours. A spiritual teacher can do more real work by having heart to heart talks with real thirsting aspirants. But the platform lectures also should not be ignored. The masses who have no opportunity to see Mahatmas are benefited by lectures and propagandic activities.
Hints on Sannyasa Life—I
The spiritual path is not rosy as you think. It is thorny and precipitous. But the fruit is immortality or a life of Eternal Peace and Bliss for the determined soul.
Ascend the Yoga path cautiously. Remove the weeds, thorns and sharp angular pebbles on the way. Name and fame are angular pebbles. Subtle lust is the weed. Attachment to disciples, lady Chelas and Ashram is the thorn. These are the forms of Maya. They do not allow the aspirant to march further. They serve as stumbling blocks. The aspirant gets false Tushti now, stops his Sadhana, foolishly imagines that he is a realised soul and tries to elevate others. This is like a blind man leading a blind man. Slowly, luxury creeps in. The original Vairagya gradually wanes.
He loses what he has gained and is unconscious of his slow downfall. He is the same householder now or a dignified householder in the same form or other though he is a Sannyasin. O aspirants, beware. I warn you seriously. Never build Ashrams. Remember the watchwords of Brahma Jnana triplet: "Seclusion—Meditation—Devotion." March direct to the goal. Never give up Sadhana, zeal and Vairagya till you realise Bhuma, the highest goal. `Alpam' or lower realisation of Savikalpa Samadhi cannot liberate you. Remember this point well. Do not entangle yourself in the Chakra of name and fame and Siddhis. Live on Biksha. Do not keep money. Give up comforts. Practise always self analysis. Take shelter in Viveka Vairagya. Ashram develops begging and institutional egoism.
Body is a temple for God. Keep it clean internally by Brahmacharya and externally by daily bath. It is a home for the soul. It is a horse for you to take you to the goal. That is all. Nothing more than that. Give the horse its food. Keep it strong and healthy for the long spiritual pilgrimage. Do not worship the body. There comes Moha with bondage when you worship the body.
Do not spoil your health in the name of Tapasya. Adopt the middle path like Buddha. Too much abstemiousness will spoil your body. Take great care of the body, as it is a boat to cross this ocean of Maya or Samsara. Keep it quite strong and healthy anyhow. Have no attachment for the body. Give up Moha for the body. Do not throw away things. Vairagya is a mental state. When you are in the field of activity, you require many things. You may keep typewriters, writing materials, books, etc., when you want to serve the world. The secret of renunciation is the renunciation of Vasanas, egoism, Deha adhyasa, Moha, Chit jada granti, mine ness and the notion of duality and agency, but not of objects alone.
If a Sannyasin lives in a town where there is a hospital, he should visit the patients daily and cheer them up. He should offer prayers for their rapid recovery and conduct prayer, Kirtan and common meditation amongst them. He should speak to them about the immortal and diseaseless nature of the Soul that lies within their bodies.A householder invites a Sadhu to his house, washes his feet, offers him a seat, garlands him, gives him good food and shampoos his legs.Later on he spreads a scandal against him: "Look at this Sadhu. He wants good food. He wants flowers. He wants men to shampoo his legs. What sort of Sadhu is he?" This is the way of the world. Therefore, O aspirants of Nivritti Marga, never enter the house of a householder. Never be elated or moved by his flattery or flowery, sweet words. It is all his cunningness, diplomacy and selfishness.
Even if you drink milk at the foot of a palmyra tree, people will think that you have drunk toddy only. Even if young aspirants who are proficient in medicine treat patients in a householder's house, people will suspect their character when they enter a householder's house frequently and talk with young ladies even if they possess good character. Dishonour exceeds death. Therefore young aspirants should not mix with householders.
When Sannyasins move with the householders they should show an exemplary simple life. Otherwise householders will lose their faith in them. If Sannyasins also are luxurious, what then is the difference between a householder and a Sannyasin? Luxurious Sannyasins can hardly influence the householders. Even if there is a little influence, it will fade away soon, like the impressions of a stick in water. Mere quoting of scriptures cannot produce a lasting impression. It is mere parrot like or gramophonic repetition.
Learn some spiritual lessons from the cow. Cows take a little food from each house, from the leaves that are thrown outside. Even some Sannyasins adopt Gomukha Vritti when they take their Biksha (alms).They take some rice and dhall in their hands in a house and then move to one or two houses more like the cow. They do not tax the householders. Some people talk a little only when necessary. This is called Go vritti in talking. Cows make some sounds when they want some grass or when they feel the separation from the calves. On other occasions they keep quiet.
You cannot overcome temptations simply by flying away from them. By so doing the temptations will gain more strength. You will be placed in a very sad plight. If one temptation goes, another will come in. Develop discrimination, patience, faith in God and dispassion. Lead a virtuous life. Pray. Meditate. Be in the company of saints. By and by you will gain strength to resist temptations and get a stronghold in your heart. Nip it in the bud. The task will be very easy now. You can easily conquer the enemy when he is standing at the gate of your house. If you are well established in discrimination, dispassion and meditation, no temptation can influence you. You will get the Grace of the Lord. He will give you inner strength. Do not allow the temptation.
But he who does mischief and wants to swindle others cannot be called a Sannyasin. He is a downright rogue. Just as a tiger appears as a cow when clad with the skin of a cow, so also a rogue appears as a Sannyasin with the Gerua cloth. Gerua cloth alone cannot make one a Sannyasin.
Hints on Sannyasa Life—II
Nudity should come by itself as in the case of Suka. That Sannyasin or Sadhu who has the idea of woman should wear Kowpeen or cloth. What do you find in these days? Young Sannyasins eat nux vomica or camphor or myrobalan and crush the cord or the nerve, style themselves as Nagas or Avadhutas and move about in a nude state. Is this not hypocrisy? Such practice should be entirely stopped by the heads of religious institutions. This has created a very bad impression upon the minds of the public and the Westerners.
If the wick within the lamp is very small, the light also will be small. If the wick is very big, the light also will be powerful. Similarly if the Jiva is pure, if he practises meditation, the manifestation or expression of the Self will be powerful. He will radiate a big light. If he is unregenerate and impure, he will be like a burnt up charcoal. The greater the wick, the greater the light. Likewise, the purer the soul, the greater the expression.
Some aspirants stop their Sadhana after reaching Avyaktam. They get false contentment. They have wrong imagination that they have reached the highest goal. This is a sad mistake. They get themselves merged in Avyaktam and become Prakriti layas. Prakriti layas are born again in this world with powers. You should try to go beyond this Avyaktam or the unmanifested Prakriti. Then only you will reach the Bhuma or the unconditioned Brahman.
Spiritual men, Yogins, Jnanins and Sannyasins should appear on the platform like a comet or the second day moon of the month of Karttika (November) for a short time, should pour forth their energy and turn out tremendous work and disappear from the field. The work of holding spiritual classes for a long time and starting Ashrams belong to the juniors. It will not suit the temperament of fiery spiritual giants. They will inundate the land with spiritual waters or nectar of immortality in a short time, just as the Ganga does for four months in the year.
No Sannyasin or householder should start an Ashram for the sake of his comfortable living. Many Sannyasins are pure in the beginning when they start an Ashram and when they are poor. When they become rich, when they have got enough admirers and Bhaktas, the spirit of selfless service dwindles or degenerates and their minds are filled with selfish motives. The object with which they started an Ashram gets frustrated. Then it becomes a money making institution. People have no attraction. If the head of the institution leads a life of Vairagya and absolute renunciation, the Ashram stands as a centre or nucleus of perennial peace, bliss and joy. It attracts millions of people. The world is always in need of such Ashrams with such spiritual giants as their heads.
O Swamiji, aspire not for Gurudom, comforts, name and fame when you want to start an Ashram. Generally those who start Ashrams are humble in the beginning and do some service. When they become rich and well established, they care not for public service; they become arrogant and autocratic. Beware of temptations and work as a meek Sevak always like the late Baba Kali Kambliwala of Rishikesh. Though he had an Ashram, though he had a roaring fame, he carried water on his own head for the Kshetra and lived on Biksha outside. His glory is handed down therefore to posterity.
If an Ashram is not properly conducted, the kitchen becomes a fighting centre. The whole Maya is in the kitchen. The aspirants begin to fight there. One aspirant says: "I did not get ghee or vegetable today." Another says: "The dhall soup was very watery. Vishvaranjan added plain water to the soup. He dislikes me." A third man says: "Vimal took a large quantity of sugar. There is no sugar for milk". But if there is a real developed Karma Yogin to train the young students, the real Advaita Vedanta begins in the kitchen of an Ashram and ends in the Vyasa Guha of Himalayas. A kitchen is the best training ground or school for developing tolerance, endurance, forbearance, mercy, sympathy, love, adaptability, and the spirit of real service for purifying one's heart and for realising oneness of life. Every aspirant should know cooking well.
When one grows spiritually, several persons are naturally attracted towards him on account of his purity and spiritual strength. Many lesser minds are drawn towards the greater mind, like iron pieces towards the magnet. Naturally, fame comes in by itself. No one can check this. Side by side enemies crop up. Petty minded, jealous persons, whose hearts are burning when they see the prosperity of the spiritual saint, try their best to pull down the growing persons through concocted stories, vilification, etc. In the history of the world all saints have been attacked by these classes of people, dregs of society. No one has been spared. But the spiritual person gains spiritual strength out of these attacks. He develops spiritual patience. He becomes indifferent. He learns to stand adamantine amidst trials, persecutions. He keeps his balance of mind always.
Your so called admirers and followers, who surround you for the sake of curiosity, will pull you down and will slander you at your back. Give up this thirsting for applause. This temptation—this Maya—has enveloped you strongly and therefore you will not attempt for seclusion, meditation and preparation for a better form of selfless service and regenerated Divine Life. Beware, O Ram, you will be ruined by your admirers and followers.
O Swamiji, your very admirers and devotees who once garlanded you and greeted you with great ovation and applause, who once drank your Charanamrita, will pour on your head a shower of obloquy and abuse, will scandalise your name in newspapers. They all will forsake you, through misunderstanding and misapprehension. The worldly-minded people cannot understand your expanded heart and broader outlook of life. They will attach motives for your work. Even if the whole world opposes you, you should stand adamantine. You will have to fight with them with undaunted spirit and intrepidity.
Maya works havoc in a variety of ways. It will not leave even Sannyasins. Desire is Maya. Desire manifests itself in various ways. Even if a Sannyasin conquers lust and greed, he runs after name and fame. Name and fame is another form of desire. If a Sannyasin conquers Moha for children, he again gets Moha for his Ashram and Chelas. Mysterious is Maya. Beware, O aspirants.
Hold aloft the lamp of Dharma. Strive ceaselessly to do good to others. Entertain thoughts of love. Allay the flames of lust, greed and anger. Become a physician of the Soul. Sit motionless and calm. Enjoy the Peace of the Eternal.
Renounce this world. Renounce the desire for Moksha. Renounce the renunciation itself. Then you will become That. You will become Itself! This is the easy path to God realisation. This is the smooth way to eternal Bliss, perennial joy and celestial Santi.
May you all tread this path! May you all develop the Supreme Knowledge and reach the summum bonum of existence in this very birth!! May you all be free from the round of births and deaths and enjoy the Supreme state of Satchidananda.
Om Santi! Santi! Santih
Note: Here concludes the book 'Easy Path to God-Realisation' by Sri Swami Sivananda. This book can be ordered from www.dlshq.org
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