Tuesday, July 9, 2013

YOGASARA-UPANISHAD MANTRA - 1

YOGASARA-UPANISHAD MANTRA - 1

NOW YOGA IS EXPLAINED
Notes and Commentary

Yoga is the state wherein there is no sankalpa vikalpa (thought or doubt). Yoga is the control of mind and its modifications. Yoga is the equal state between jivatma (soul) and paramatma (God). The word `Yogi' signifies an aspirant or a student in the path of yoga, as well as a full-blown developed adept in yoga. He who is fully established in the highest nirvikalpa samadhi (super-consciousness) is a yogi. He who practises yoga is also a yogi. A `raja yogi' is otherwise known as `dhyana yogi'. Dhyana means meditation. It is the continuous flow of one idea of God. Raja yoga aims at controlling all thought-waves or mental modifications. It concerns with the mind, its purification and control. Hence it is called, `raja yoga, king of yogas'. It is otherwise known as astanga yoga (yoga with eight limbs).

A sutra means a thread or aphorism or terse saying. Each sutra is pregnant with high, sublime ideas. Without the help of commentary, it is difficult to understand the meanings of the aphorisms. Just as flowers or pearls are studded in a string or a thread, even so, philosophical or spiritual ideas are studded in a sutra or thread.

Food (ahara), sleep (nidra), fear (bhaya), and coition (maithuna) are common to both animals and human beings. But man has got intelligence, power of discrimination (viveka) and power of enquiry (vicara sakti); with the help of these special powers, he can realise his Self and can know his true nature. Even devas (gods) are envious of human beings. because deva-yoni (divine species) is mere bhoga- yoni (enjoyment). They can enjoy only with a daivic (divine) body. Man has got both karma yoni (activity) and bhoga-yoni. He can do nishkamya karma yoga and attain jnana through cittasuddhi (purity of mind). He can take recourse to various yogic practices for spiritual unfoldment and can become a full-blown yogi in this birth. Horses and dogs possess minds. But they have neither discrimination nor intelligence nor vicara sakti. Hence it is not possible for them to attain freedom.

You will find in Yajnavalkya Smrti that Hiranyagarbha was the original teacher of yoga. Patanjali Maharishi is only a compiler or explainer of the yogic principles and tenets taught and practised by Hiranyagarbha and others.

****************************************

Monday, July 8, 2013

PRACTICE OF YOGA BY SWAMI SIVANANDA (MESSAGE 17)

PRACTICE OF YOGA BY SWAMI SIVANANDA (MESSAGE 17)

Gayatri Purascharana

This Gayatri Mantra has twenty-four Sanskrit letters. So, one Gayatri Purascharana constitutes the Japa of 24 lakhs of times of Gayatri Mantra. There are various rules for Purascharana. If you repeat 3000 times daily, you should keep up the same number daily all throughout till you finish the full 24 lakhs. Cleanse the mirror of Manas of its dirt and prepare the ground for the sowing of the spiritual seed.

The Maharashtrians are very fond of Gayatri Purascharana. In Poona and other places, there are persons who have performed Purascharana several times. Pundit Madan Mohan Malaviyaji is a votary of Gayatri Purascharana. The success in his life and in the establishment of the grand Hindu University at Varanasi is all attributable to His Gayatri Japa and the benign grace of the Blessed Mother Gayatri.

Swami Vidyaranya, the reputed author of the celebrated Panchadasi, performed Gayatri Purascharana. Mother Gayatri gave him Darshan and asked Vidyaranya for a boon. Swami Vidyaranya asked: "O Mother! There is a great famine in Deccan. Let there be a shower of gold to relieve the immense distress of the people." Accordingly, there was a shower of gold. Such is the power of Gayatri Mantra. Gayatri Japa cleanses the Pranamaya Kosha, purifies the mind, gives Ekagrata state, bestows Ishta Siddhis and makes a man powerful and highly intelligent. Gayatri eventually gives liberation or emancipation from the wheel of birth and death.

GLORY OF GAYATRI

"Brahman milked out, as it were, from the three Vedas, the letters A, U and M, which form by their coalition the triliteral monosyllable, together with three mysterious words; Bhur (earth), Bhuvah (sky) and Svah (heaven).

"From the three Vedas, also, the Lord of creatures incomprehensively exalted, successively milked out the three measures of that ineffable text, beginning with the word Tat, and entitled Savitri or Gayatri.

"The three great immutable words, preceded by the triliteral monosyllable and followed by Gayatri which consists of three measures, must be considered as the mouth or the principal part of the Vedas.

"Whoever shall repeat day by day for three years without negligence that sacred text, shall hereafter approach the divine essence, move as freely as air and assume an ethereal form.

"The triliteral monosyllable is an emblem of the Supreme; the suppressions of breath with a mind fixed on God are the highest devotion; but nothing is more exalted than the Gayatri: a declaration of truth is more excellent than silence."

Manu Smriti, 11-76 to 83.

Meditation on Mahavakyas

Mahavakyas are the sacred sentences of the Srutis. They are four in number:

1. Prajnanam Brahma.
2. Aham Brahma-Asmi.
3. Tat Tvam Asi.
4. Ayam Atma Brahma.

The first is in the Aitareya Upanishad of Rig-Veda. The second is in the Brihadaranyaka Upanishad of Yajur-Veda. The third is in the Chhandogya Upanishad of Sama-Veda. And the fourth is in the Mandukya Upanishad of Atharvana-Veda.

First is a Lakshana-Vakya which gives a definition of Brahman and imparts Tadbodha-Jnana. Second is an Anubhava-Vakya which gives Sakshi-Jnana. Third is an Upadesa-Vakya which bestows Siva-Jnana. Guru instructs the disciple. Fourth is Sakshatkara-Vakya which confers Brahma-Jnana. You can take any Mahavakya and meditate on it as you do on OM.

Meditation on Aham Brahma-Asmi 

Constantly feel that you are the Suddha Sat-Chit-Ananda Vyapaka Atman (Pure, existence absolute, knowledge absolute, bliss absolute, all-pervading Brahman), when you repeat mentally: 'Aham Brahma-Asmi'. Lip repetition is of no use. You must intensely feel from the subjective heart. Gradually, you will be taken to higher emotions through deep feelings.

Sit in your Asana on a fourfolded blanket. Face the north or the east and constantly feel that:

1. I am the infinite light.
2. I am omnipotent.
3. I am omniscient.

Concentration on Breath

Sit in Padma, Siddha or Sukha Asana. Face the north or the east. Salute the Guru and Sri Ganesa (Om Sri Sat-Gurave Namah; Om Sri Ganesaya Namah). Be steady in the Asana. Now, fix the mind on the breath. The Jiva is uttering the 'Soham' Mantra 21,600 times daily. A man's life is really made up of so many 'Soham' breaths according to Yoga and not of so many years. By Pranayama, you save the 'Soham' breaths and thus prolong your life, extend your longevity. If you watch carefully, the breath produces the sound 'So' during inhalation, and the sound 'Hum' during exhalation. 'Soham' is the breath of life. OM is the soul of breath. That is the difference. Eliminate 'H' and introduce `I'. Soham will become "So I am." 'Soham' means "I am He. I am that Brahman." Eliminate the consonants S and H, it becomes OM. Now then, concentrate on the breath. Do not think of anything else. You will notice that the breath will gradually become very, very slow, when concentration progresses. Utter the word 'So' mentally, when you inhale and 'Hum' during exhalation.

Gradually, the word 'Soham' also will drop when there is deep concentration. You will be in peace. You will be calm, serene and joyful. You will enter into silence.

Meditation on Soham

This is same as meditation on OM. Some take a compound Mantra as: Hamsah Soham—Soham Hamsah. Before you practise Soham Dhyana, you must negate, deny, (Neti-neti) by repeating: Na Aham—I am not (this body). Soham is an important Mantra. Soham means "I am He. I am Brahman'" Repeat this Mantra mentally. Your whole soul should feel you are the all-pervading Atman. You should feel with all your heart, with all your mind with all your intellect and with all your soul. Then only full benefits of Soham Mantra will be realised. The meditation should run for twenty-four hours. If Buddhi feels: "I am Brahman, I am omnipotent," and Chitta feels: "I am a clerk in the High Court. I am weak. I am hopeless. What shall I do for money for my daughter's marriage? I am afraid, the judge will fine me," realisation is impossible. You must destroy all wrong Samskaras, all false imaginations, all weaknesses and all superstitions. Even if you are in the mouth of a tiger, you must powerfully say: "Soham, Soham, Soham. I am not this body." You are then a real Vedantin. You are spoiled by the mind, through Avidya. It is not the mind that has limited you. It is Avidya that has brought out this limitation through identification with the mind. Draw the curtain of ignorance. Rest in Sat-Chit-Ananda Brahman through the force of Soham Mantra.

Saguna Meditation

Saguna meditation is meditation on a form. Select any Murti you like best, either Siva, Vishnu, Rama or Krishna, according to your inclination or taste. Or follow the directions of your Guru. He will select for you the Ishta-Devata or tutelary deity. The Ishta will guide you. An archer first aims at a grosser and bigger object. Then he takes up a medium object. Finally he shoots at finer and subtle objects. Even so, one should take to Saguna meditation to start with and when the mind is trained and disciplined well, he can have Nirakara, Nirguna meditation. Saguna meditation is meditation on a concrete object. Nirguna meditation is meditation on an abstract idea. Saguna Upasana removes Vikshepa. For three or six months, practise Trataka on any picture.

After six months' practice of Trataka, meditate on the mental picture of the Murti from half to two hours in the Trikuti (the space between the two eyebrows). See and feel that the Ishta is present in every object of the universe. When you meditate, mentally repeat the Mantra of the Devata. Think of the attributes of the deity, such as omnipotence, omniscience, etc. Feel that Sattvic qualities from the Ishta flow towards you. Feel that you possess these Sattvic qualities. This is Sattvic or Suddha Bhavana. You will have Darshan of your Ishta in one or two years, if you are sincere in your Sadhana. Follow this plan. This will help concentration. Move the mind on the various parts of the Murti. Take, for instance, the picture of idol of Lord Vishnu with four hands and meditate as follows. The practice of Trataka is of great use in this Saguna meditation.

Dhyeyah sada savitru-mandala-madhyavartee 
Narayanah sarasijasana-sannivishtah, 
Keyuravan makara-kundalavan kiritee 
Haree hiranmayavapur dhrita-sankha-chakrah.
Gada-Padmadharo devo dvaraka-nilayochyutah.

"Meditate always on Narayana seated in the Asana of Lotus flower in the midst of a lustrous sun in the lotus of heart or in the Trikuti with golden armlets set with diamonds, with ear-rings, with golden crown set with diamonds, with golden necklace set with Kaustubha gem, and with golden colour, with disc, conch, mace and lotus flower in four hands—that indestructible Achyuta of Dvaraka."

During meditation, move the mind on the various parts of Vishnu. See with the mind, His feet first, then His legs, then His yellow silken cloth, then His golden Haara set with diamonds, Kaustubha gem, etc., on the breast, then the ear-rings, Makara-Kundalas, then the face, then the crown on the head, then the disc on the right upper hand, then the conch on the upper left hand, then the mace on the lower right hand, then the lotus-flower on the left lower hand. This is the order. Then come down to the feet and start again to the upper parts. By this method, the mind will not run towards objects.

First meditate on Virat-Purusha. Then take up Saguna meditation. Lastly, have Nirguna meditation.

Nirguna Meditation

This is meditation on Nirguna Brahman. This is meditation on OM. This is meditation on an abstract idea. Sit in Padmasana. Repeat OM mentally. Keep the meaning of OM always in the mind. Feel that you are the all-pervading, infinite light. Feel that you are the Suddha Sat-Chit-Ananda Vyapaka Atman, Nitya Suddha Siddha Buddha Mukta, eternally free Brahman. Feel that you are Chaitanya. Feel that you are the Akhanda Paripurna Ekarasa, Santa, infinite, eternal, unchanging existence. Every atom, every molecule, every nerve, vein, artery should powerfully vibrate with these ideas. Lip repetition of OM will not produce much benefit. It should be through heart, head and soul. Your whole soul should feel that you are the subtle all-pervading intelligence. This feeling should be kept up continuously.

Negate the body-idea when you repeat OM mentally. When you chant OM, feel:

Infinity I am, OM OM OM
All Light I am, OM OM OM
All Joy I am, OM OM OM
All Glory I am, OM OM OM
All Power I am, OM OM OM
All Knowledge I am, OM OM OM
All Ananda I am, OM OM OM

Meditate on the above ideas constantly. Constant effort with zeal and enthusiasm is indispensably requisite. Repeat mentally the above ideas incessantly. You will realise. You will have Atma-Darsana within two or three years.

Will and Manana are two important factors which play a conspicuous part in Nirguna meditation or Vedantic Sadhana. Manana is preceded by Sravana or hearing of Srutis and followed by Nididhyasana of a constant nature with zeal and enthusiasm. Nididhyasana is profound meditation. Sakshatkara or Aparoksha realisation follows Nididhyasana. Just as the drop of water when dropped on a hot iron-piece becomes absorbed in the hot iron, the mind and the Abhasa Chaitanya (reflected consciousness,) become absorbed in Brahman. The balance left is Chinmatra, Chaitanya Matra or Consciousness Absolute per se. Sravana, Manana and Nididhyasana of the Vedantic Sadhana correspond to Dharana, Dhyana and Samadhi of Raja Yoga of Patanjali Maharshi.

By worship, meditation and Japa of Mantras, the mind is actually shaped into the form of the object of worship and is made pure for the time being through the purity of the object (namely Ishta Devata). By continual practice, the mind becomes full of the object to the exclusion of all else, steady in its purity and does not wander into impurity. As long as the mind exists it must have an object and the object of Sadhana is to present it with a pure one.

The sound repeatedly and harmoniously uttered in Japa of Mantra, must create or project into perception the corresponding thing, Devata. The Mantras gather creative momentum by repetition through the force of Samskaras.

In Samadhi, the mind loses its own consciousness and becomes identified with the object of meditation, Tadakara-Tadrupa. The meditator and meditated, the worshipper and worshipped, the thinker and the thought become one. The subject and the object, Aham and Idam (I and this), Drik and Drishya (seer and seen), the experiencer and the experienced become one. Prakasha and Vimarsha get blended into one. Unity, identity, homogeneity, oneness, sameness refer to Nirvikalpa Samadhi.

There are two kinds of Nirvikalpa Samadhi, viz., one in which the Jnani sees the whole world within himself as a movement of ideas, as a mode of being or a mode of his own existence, like Brahman, by resting in Brahman (Svarupa-Visranti). Brahman sees the world within Himself as His own Sankalpa or Vivarta. So does a Jnani also. This is the highest state of realisation as in the case of Lord Krishna, Lord Dattatreya, Sri Sankara, Jnana Dev and others.

Sarvabhutastham atmanam sarvabhutani chatmani 
Ikshatae yogayuktatma sarvatra samadarsana.

"The self, harmonised by Yoga, seeth the self abiding in all beings, all beings in the self, everywhere he seeth the same" (Gita, VI-29). But in the case of the man who has not realised, he sees the world as something outside, different and independent. This is due to Avidya.

In the second variety, the world vanishes from view and the Jnani rests on Suddha Nirguna Brahman, according to Rajju Sarpa Nyaya (analogy of snake in the rope). When a Raja Yogi gives up his Savikalpa Samadhi, he meets the Jnani in Nirguna Brahman through Brahmakara-Vritti.

Positive Meditation

1. I am the All (Sarvatva).
2. I am All in all (Sarvatmika).

Meditate on the above ideas. In this meditation, the body and the world are taken as Brahman, as expressions of Brahman. It is highly preposterous to think that Brahman is by Itself full of Ananda and that which is expressed out of Brahman is full of misery, pain and sorrow. Pessimism should be shunned. It is the Jiva-Srishti that is at the bottom of all pain and misery. There is nothing wrong in Isvara-Srishti. Isvara-Srishti does not give the least pain. On the contrary, it is a helper of salvation. Jiva-Srishti constitutes egoism, Kama, Krodha, mine, thine, 'I am the doer,' etc. This causes all trouble. This is due to Ajnana which causes identification with the limited mind.

Repeat the above idea mentally at all times. Feel that you are the All. Feel that your Sakti is working in all bodies. Constantly dwell on these ideas: "The whole world is my body. All bodies are mine. All lives are mine. All pains are mine. All joys are mine." Jealousy, anger, hatred, egoism, etc., will vanish. In the Samadhi of positive meditation, the Jnani sees within himself the world as a movement of ideas. He is both Saguna and Nirguna.

Negative Meditation

"I am not the body. I am not the mind. I am Sat-Chit-Ananda Svarupa." Meditate on the above ideas constantly. Feel that you are the Sat-Chit-Ananda Svarupa always, all through twenty-four hours. Negate the body-idea. Incessant Sadhana is necessary to remove Deha-Adhyasa which is due to Anadi Samskaras (beginningless impressions). If you can go above the body-consciousness, if you can leave the body at will, three-fourth of your Sadhana is over. There is a little balance only. Then, there remains only the "drawing of the curtain; removal of the veil of Avidya." That can be done quite easily. Even when you move about, even when you are at work, always feel that you are all-pervading, infinite Brahman. This is important. Thinking, concentration and effort to separate yourself from the body should go together. In negative meditation, the Jnani dwells in Suddha, Nirguna Brahman. He has no consciousness of the world.

Saguna and Nirguna Meditation

Isha, Prasna, Katha, Tapaniya and the other Upanishads elaborately treat the method of contemplation of Brahman, as devoid of qualities. Badarayana, in a chapter of Brahma-Sutras, which deals with the nature of qualities of Brahman, mentions positive attributes like joyful, intelligent, etc., as well as negative attributes like measureless, colourless, etc. Both kinds of attributes are referred to the absolute and yet the contemplation of such a Brahman can be called Nirguna Upasana or meditation on conditionless Brahman. The chief distinction between the contemplations of the conditioned (Saguna) and unconditioned (Nirguna) Brahman is that in the former the devotee looks upon It as really connected with those attributes, while in the latter, positive and negative qualities are not viewed as essentially connected with It, but as suggesting Its absolute nature. Hence, joyful, etc., do not enter into the essence of the contemplated Brahman, but act as a gateway for grasping Its true nature. In the contemplation of the conditioned Brahman those and similar other properties form a part of the contemplation.

The term Nirguna does not mean that Brahman is a negative concept, that Brahman is a non-entity or zero. It means that the qualities found here in limitation, are found illimitable in Brahman. It means that the attributes are Brahman's essential nature or His Svarupa. It means that Brahman does not possess perishable qualities of matter like the blue colour of a cloth but possesses all auspicious qualities (Sarva Kalyana Gunas). Brahman is Nirguna-Guni. So also, by Nirakara, it does not mean that Brahman is formless. It means: He has not got a limited form as that of objects, but has a form unimaginable. What form can you attribute to infinity? Many have a crude idea of Brahman. They say: "Brahman is a block of stone, because He has no qualities. He is a regular void, a zero." No, no. They are entirely mistaken. They have not made Sad-Vichara. They have various doubts. They have a gross intellect which is unfit for philosophical investigation (Vichara), discrimination, reflection, ratiocination, etc. They have not studied the infallible Upanishads, the right means of knowledge, the right source of wisdom, which give an accurate knowledge of Brahman. The Upanishads are infallible, because they appeal to the reason of every thinker, every philosopher. They tally with the experiences of realised souls. Hence they are infallible. Their authority is more valid than that of perception or inference. Brahman is extremely subtle. He is finer than thousandth part of a point of a hair divided into a thousand parts. A subtle, calm, pure, sharp-pointed, clear and one-pointed Suddha Buddhi is needed for understanding and meditating on Brahman. They suffer from Samsaya-Bhavana—doubts regarding the validity of the Upanishads and the true nature of Brahman. They should purify the mind by selfless service, should study the Upanishads, should develop the four means of qualifications and should have constant Satsanga. Then, they will have intellectual conviction and intellectual grasp of Brahman. By Sravana, Manana and Nididhyasana, they can reach Brahman. This is the royal road. So, Brahman is full of auspicious Gunas. He is a lump of luminosity. He is Prajnana-Ghana. He is a solid mass of knowledge. He is really more solid than Himalayas. Knowledge is more heavy and more concrete than a huge block of stone.

In Saguna meditation, the devotee considers himself as entirely different from the object of worship. The worshipper makes a total, unreserved, ungrudging, self-surrender to the Lord. He respects, honours and adores the Lord and depends on Him for everything,—for food, protection and his very existence. He looks always for help of any sort from the Ishta-Devata. There is nothing independent for him. He is an instrument in the hands of the Lord. His hands, legs, senses, mind, Buddhi, physical body—all belong to the Lord. A devotee does not like at all the idea of Jnana or merging. He likes to have his separate entity as a servant and to serve, worship and love the Lord always. He does not like to become sugar as a Jnani, but likes to taste sugar and eat sugar. This method of worship is one of contraction. Suppose there is a circle. You have a position in the centre. You contract yourself to a point and merge in the circumference. This is Saguna meditation. This is suitable for people of emotional temperament. Vast majority of persons are fit for this line of worship only.

In Nirguna meditation, the aspirant takes himself as Brahman. He denies and sublates the false adjuncts or fictitious environments as egoism, mind and body. He depends upon himself alone,—absolute self-reliance. The aspirant asserts boldly. He reflects, reasons out, investigates, discriminates and meditates on the Self. He does not want to taste sugar but to become a solid mass of sugar itself. He wants merging. He likes to be identical with Brahman. This method is one of expansion of lower self. Suppose there is a circle. You have a position in the centre. You expand by Sadhana to such a great extent that you occupy the whole circle, and envelop the circumference. This method of meditation is suitable for persons of fine intellect, bold understanding, strong and accurate reasoning and powerful will. Only a microscopic minority of persons are fit for this line of meditation.

It is comparatively easy to meditate on Aham Brahma Asmi when you are seated in a steady posture in a solitary, closed room. But it is very, very difficult to keep up this idea amidst crowded surroundings, while the body moves. If you meditate for one hour and feel that you are Brahman, and if you feel for the remaining twenty-three hours that you are the body, the Sadhana is perfectly useless, and it cannot produce the desired result. So, at all times, you must try to keep up the idea that you are Brahman. This is very, very important.

A worldly mind needs thorough overhauling and a complete psychological transformation. Concentration and meditation bring about the construction of a new mind, with a new mode of thinking. Contemplative life is diametrically opposite to worldly life. It is an entire change altogether. Old Vishaya Samskaras have to be thoroughly annihilated through constant and intense practices carried on with zeal for a long time and thereby new spiritual Samskaras have to be created.

CHAPTER TEN
SPECIAL SADHANA 

Mauna

Mauna is the vow of silence. It is absolutely necessary for a spiritual life. Much energy is wasted by idle gossiping and tall talk. All energies must be conserved and transmuted into Ojas-Sakti. This will help you in meditation.

If circumstances prevent you to observe Mauna, strictly avoid long talk, big talk, tall talk, all unnecessary talks, all sorts of vain debates and discussions etc., and withdraw yourself from society as much as possible. If this energy is conserved by Mauna, it will be transmuted into Ojas-Sakti, which will be of immense use in your Sadhana. Speech is Tejomaya according to Chhandogya Upanishad. The gross portion of fire goes to constitute bone; the middle portion to form marrow; and the subtle portion to form speech. So speech is a very powerful energy. Remember this. Remember this always.

Observe Mauna for one year or six months. If you cannot do for months continuously, observe the vow of silence at least for a day in the week, just as Mahatma Gandhiji does. You must draw the inspiration from Mahatmas like Sri Krishna Ashram Maharaj who is now living absolutely nude for the last eight years in the icy regions of Himalayas. He is observing Kaashtha Mauna, a rigid vow of silence, for the last eight years. In Kaashtha Mauna, you should not communicate your thoughts to others even in writing or by signs. Why not you also become a Krishna Ashram of wide reputation and glory?

When the Indriyas are silent, it is termed Indriya Mauna or Karana Mauna. When you keep the body steady and immovable, it is termed Kaashtha Mauna. In Sushupti (deep slumber) there is Sushupti Mauna. The real Mauna comes only when there is absence of duality and separation, when all mental modifications cease. This is Maha Mauna. It is Para Brahman.

Antaranga Sadhana

Nishkamya Karma Yoga or the performance of disinterested works is Bahiranga Sadhana, which leads you to meditation on Aham Brahma Asmi. Karma is more external than the four means of salvation and the Sadhana Chatushtaya. The four means are more external than Sravana. Sravana is more external than Manana or reflection of what is heard through teacher or books. Manana is more external than Nididhyasana. Antaranga Sadhana is Nididhyasana or deep meditation on Aham Brahma-Asmi and its meaning. In Ashtanga Yoga of Patanjali Maharshi also you have the Bahiranga and Antaranga Sadhana. Yama, Niyama, Asana, Pranayama and Pratyahara constitute the Bahiranga Sadhana; while Dharana, Dhyana and Samadhi comprise Antaranga Sadhana.

Svara Sadhana

By knowing the nature of inspiration and expiration, by having a comprehensive understanding and practice of the Svara Sadhana (science of breath), comes into being the knowledge of the past, present and future. This science, the hidden of the hidden, the secret of the secret, the revealer of Satya or Brahman, the bestower of bliss and supreme knowledge is a pearl, a precious gem on the head of the wise. This knowledge is easily understood if faith, interest and attention are sincerely bestowed on the part of aspirants. It excites wonder in the unbelievers. In the Svara are the Vedas and Sastras. The Svara is the reflection of Para Brahman. A knowledge more secret than the science of breath, wealth more useful than the science of breath, has never been seen or heard of. Friends are brought together by the power of breath.

****************************************

PRACTICE OF YOGA BY SWAMI SIVANANDA (MESSAGE 16)

PRACTICE OF YOGA BY SWAMI SIVANANDA (MESSAGE 16)

(`Instructions on Meditation' now continues...)

Generally when you have dreamless or deep, sound sleep it is either you do not remember what you dreamt of or you fell into absolute unconsciousness which is almost death—a taste of death. But there is the possibility of a sleep in which you enter into an absolute silence, immortality and peace in all parts of your being and your consciousness merges into Sat-Chit-Ananda. You can hardly call it sleep, for there is perfect awareness. In that condition you can remain for a few minutes. It will give you more rest and refreshment than hours of ordinary sleep. You cannot have it by chance. It requires a long training.

When your meditation becomes deep, you generally operate through the subtle Karana Sarira (causal body) only. The Karana Sarira consciousness becomes your normal consciousness. Yogins have a normal Karana Sarira consciousness. Bhaktas like Lord Gauranga, Tuka Ram, Tulasidas identified themselves with their Karana Sarira and had normal Karana Sarira consciousness. A Bhakta too becomes one with Brahman. He has divine Aisvarya; yet he has a thin ethereal body. He keeps up his individuality. A whirlpool is one with the whole mass of the water. It has a separate existence also. Similar is the case with the Bhakta who has a life with his Karana Sarira.

A sudden stroke of mystic illumination puts an end to all the empirical existence altogether and the very idea or remembrance of such a thing as this world or the narrow individuality of the spirit in this world absolutely leaves.

When the Yogi has reached the last perfect stage of meditation and Samadhi all the residual actions are burnt completely. He gets liberation in this very life. Then he is a Jivanmukta.

Practical Instructions

1. If evil thoughts return back, do not make violent efforts to drive them off. Allow the waves pass off quietly. Never allow sentiments to overcome you in any way. Wisely utilise every condition for the uplifting of the soul and Chitta-Suddhi.

2. Do not think any more of your worldly concerns than is necessary to determine your duty. Do your duty and leave the rest to God.

3. When you are tired by too much meditation, suspend the meditation for some time. Gently fix your mind on all that is holy and sublime, on the lofty acts of saints and sages. You will gradually regain the normal tone of mind.

4. Unless you are prepared to give up all you have for the service of the Lord and the mankind, you are quite unfit for the spiritual line. Balance of mind, Samata state, is a necessary qualification of an aspirant. Try your level best to keep cool and calm in difficulties, adversities and trying conditions of life. Pray fervently from the bottom of your heart and wait. Help is bound to come. God lends his gracious ear. Do not lose heart, faith or courage. Have firm, perfect, one-pointed faith in God. He will give you sufficient strength to bear the pain. He will remove all obstacles and difficulties.

5. Develop the power of endurance, Titiksha. Learn to bear happiness and misery evenly and to pass through all phases of life, all experiences, however painful or joyous, without flinching, without losing the tranquillity of the spirit. Give up shoes, umbrella, walking stick, turban, ghee, Basmati rice. These are all your enemies. Slowly give them up one by one. This is the secret of Yoga. The craving for all sensual objects will die one by one. You will get increasing freedom and strong individuality. There is no loss in giving up sensual objects. You gain a lot. There is pain in the beginning. Get yourself prepared. Everything will be all right.

6. You will see for yourself in a short time the particular benefits you derive from particular kinds of trials. Do not give way to the feeling that you are lost or have been deserted, when these waves of dark and depressing thoughts prevail. Know these to be trials given by the Lord for your own teaching, education and learning experience and knowledge for your own growth.

7. Cultivate to an eminent degree the faculty of strong patience. You must possess such strong patience as that of that sparrow which ventured to exhaust the waters of the ocean with a blade of grass.

8. God shows justice in punishing those who transgress His Laws. He is thus highly merciful. He does not want His children to repeat the mistakes again. Punishment is for correction and education. When the parents chide, the foolish children see in the act an absence of affection; but when they grow up, do they not recognise that, had it not been for that chiding there would have grown up in them many a bad habit and vicious tendency and do they not thus trace the chastisements of their parents to their most disinterested love and kindness and feel grateful in their hearts for what they characterised as merciless and rigorous in their earlier years of ignorance?

9. You can never, never realise God if you have not got rid of Kamini-Kanchana (lust and desire for gold), if you are not established in mental Satya, mental Brahmacharya and mental Ahimsa. In mental Satya the very idea of lie does not enter the mind. In mental Brahmacharya the very idea of lust does not enter the mind. Even in dreams you must be free from lustful thoughts. It requires long practice and careful watch over the mind. Foolish people hastily jump up to the practice of meditation in vain, without having these virtuous qualities which are very essential for spiritual Sadhana. Brahman is pure. You can realise It only if you are pure in mind and body. You can know Brahman only by becoming Brahman. "Brahmavid Brahmaiva Bhavati—He who knows Brahman becomes Brahman." Practise Yama-Niyama first. You will get everything.

10. Remember that the utmost sacrifice is demanded of you and that your own progress should be a matter of secondary importance, while work for others who are your own selves, should be the chief aim of your life. If you look for Siddhis or for any personal rewards, you can better stand aloof. Siddhis are obstacles. They will pull you down. Never care for them. Shun them ruthlessly even if they show their grimaces.

11. The reason why your trial is more severe than that of others is simply because you have taken a more earnest and determined stand against the Asura Vrittis, evil Vasanas and Samskaras which assert themselves far more forcibly when battle is waged against them than under ordinary circumstances. They are all brought to the surface and laid bare before your eyes, so that you may know them fully at the very threshold of your journey and disarm them one by one as you proceed onward. As to what your particular weakness is at the present moment, the best thing is to allow yourself to discover that for yourself; help will come to you from inside; so that you may have no doubts and mistakes about the real enemy and know for certain his nature and strength and the means to disenthrone him from your heart.

12. A nourishment or special power comes from God to those who have a pure and steady love to all humanity, an unfaltering devotion to the laws of compassion and unswerving wish to serve God above and the world below.

13. Do not act under the influence of personal impulses. Do not be carried away by the force of emotions, however noble they may be.

14. The endurance of all this pain and torture with patience, with contentment, without fretting, without complaint, means the exercise of a distinct force which spiritualises the whole nature. The greater this force, the speedier the spiritual growth. The patience and faith should continue undiminished all throughout the practice. The real test of growth is the inner unaffected attitude towards the outer surroundings, no matter whatever be their nature.

15. Remember that the world does not vanish in Samadhi. The idea that the world is different from Brahman vanishes. A new idea that the Brahman is the all,—a new consciousness,—is generated. The objectivity, Nama-Rupa, remains the same in Jivanmukta. A change is effected in subjectivity. The viewpoint changes. The angle of vision changes. The watertight compartments that were causing separateness through Adhyasa, vanish. For example, there is a bungalow in front of your house belonging to a Rajah. You purchase this bungalow now. At first, your view was that the bungalow belonged to the Rajah. After your purchasing it, the view changes (in the subjective side). The bungalow (Nama-Rupa) remains the same. Now, the view is that it belongs to you. The same is the case with the vision of the Jivanmukta. Do not stretch the analogy too much. It aptly illustrates our point and purpose.

16. A mother knows who the father of her son is. So also, the Antaryamin, the inner ruler, knows everything that goes on in your mind. He hears the sound of the fall of a pin. So do not try to cheat Him. It is impossible. You may tell lies to ninety-nine persons, but you must have one at least to whom you should tell the truth. Develop Arjava (straightforwardness).

17. Clarify your ideas again and again. Think clearly. Have deep concentrated right thinking. Introspect in solitude. Purify your thoughts to a considerable degree. Still the thoughts. Silence the bubbling mind. Just as in a surgical clinic the assistant surgeon allows only one patient to enter the consultation room and the operation theatre of a hospital, so also you will have to allow only one thought-wave to rise from the mind and settle down calmly. Then allow another thought to enter. Drive off all extraneous thoughts that have nothing to do with the subject-matter on hand. An efficient control over the thoughts through long practice is absolutely necessary for the successful concentration and meditation. Note this point carefully.

18. Develop universal sympathy and cosmic love of a pure nature. Sympathy mitigates your pain. Love of humanity destroys your little, personal self. Love of humanity is love of God. Service of humanity is service of God. For there is nothing but God, nothing but Brahman, nothing but your own self. It is ignorance to think that they are different from you. You and I, subject and object, are essentially one. Remember this always. Feel this. You will derive a novel, infinite happiness. In serving others, you serve your own self. In helping others, you help your own self. In feeding others, you feed your own self. This is a great secret. It takes millions of births to learn and feel this supreme lesson. You forget this fact very often, through the illusory force—Maya. A Viveki, Vicharavan constantly remembers it. The greater and purer your love, and the more you can feel for others, the higher is your station in the spiritual regions and the dearer you are to the Supreme. You are no longer a man. You are of divine nature—Daivi Sampat, Daivi Prakriti.

19. Develop cosmic love (Visva-Prema). Identify yourself with the Visva-Atman. Destroy selfishness and petty-mindedness. Expand. Awake. Arise. Throw off your lethargy, indifference. Lead the life of oneness and unity. Manifest the hidden powers. Assert. Affirm. Realise the Self. A glorious future is awaiting you.

20. Even though you become the Emperor of the whole world, you can hardly enjoy real peace and bliss, as long as you have care, worry, anxiety, fear, lust, greed and desire. Causes of grief by thousands, and causes of fear by hundreds, day by day overwhelm the ignorant. Knowledge of the Atman alone can give real peace, happiness and immortality. Therefore conquer Maya. Realise the Atman through meditation. Then you will become the real Emperor of emperors.

PART TWO
EXERCISES

Meditation on Rose

Dharana or concentration is fixing of the mind on a concrete object or on an abstract idea. Meditation follows concentration. Meditation is an unbroken, uninterrupted or incessant flow of idea of the object that is being concentrated upon. Concrete meditation on an object is necessary for an untrained mind in the beginning. Sit in Padma, Siddha or Sukha Asana in a room set apart only for meditation and meditate on the colour, form, the various parts of rose such as petals, stalk, pollen, etc., on the various kinds of roses, as white rose, yellow rose, red rose, cabbage rose; on the various preparations as rose water, rose syrup, scents as Otto de Rose, essence of rose, confections as Gulkand. etc.; on the diverse uses of rose as rose water for cleaning the eyes in ophthalmia, Gulkand as a laxative in constipation, the flowers and garlands for worship of God, for wearing, etc.; On the various virtuous properties such as its cooling effect on the system, its carminative properties; the price of rose and garlands of roses; the places where they are found in abundance and various other items connected with rose. You must exclude any other foreign thought associated with other objects. By this concrete method the mind becomes fit for abstract meditation. Practise for half an hour daily in the morning at 5 o'clock for a month.

Meditation on a Buffalo

Krishna Chaitanya, a Brahmachari in Omkar Ashram, on the bank of the holy Narmada, went to Ram Acharya and prayed to him to teach him the method of meditation. Ram Acharya said to Krishna: "O Krishna, meditate on Lord Krishna having crossed legs and flute in hand, located in the midst of a big sun in the lotus of your heart and repeat mentally the famous Krishna Mantra: Om Namo Bhagavate Vasudevaya." Krishna Chaitanya said: "Guruji! I am quite dull-headed. I cannot do this. This is too difficult for me. The Mantra is very, very long. Kindly suggest an easy method."

Ram Acharya said: "O Krishna Chaitanya! Do not be afraid. I will tell you an easy way. Hearken. Place a beautiful, small brass idol of Sri Krishna in front of you. Sit in Padmasana. Look at this idol steadily. See the various parts of the idol, hands, legs, etc., with attention. Do not look at any other object." Krishna replied: "O Guruji, this is still more difficult. Sitting with crossed legs will give severe pain on the hips and knees. If I think of the pain I cannot look at the idol. I have to sit steadily, look with attention and mark carefully the various parts. I cannot do m6re than one action at a time and I cannot remember more than two things at a time. O Guruji Maharaj, kindly show me a very, very easy way."

Ram Acharya said: "O Chaitanya! Place the photo of your father in front of you. Sit in front of the photo in any way you like. Simply look at the figure for a short time." Krishna Chaitanya replied: "O Guruji! my protector, this is also difficult. Because, I am very much afraid of my father. He is a terrible man. He used to beat me severely. I tremble the very moment I think of his form, my legs quiver. This will never suit me. I should say, this method is more difficult than the previous ones. I pray, Guruji. Kindly suggest a very, very simple method this time. I will surely follow."

Ram Acharya said: "O Krishna, tell me now, which thing you like best?" Krishna replied: "O Guruji, I have tendered a buffalo in my house. I have taken plenty of milk, curd and ghee from that buffalo. I like it best of all. I constantly remember this." Ram Acharya said: "Krishna, now go to this room, lock the door, sit in a corner on a mat and constantly think and meditate on this buffalo only to the exclusion of all other objects. Do not think of anything else. Do this presently."

Now Krishna Chaitanya was very much pleased. With a gay and cheerful mind he went inside the room, followed the instructions of the Guru implicitly and began to meditate on the buffalo with one-pointed mind intensely. He did not get up from the seat for three days continuously.

He forgot all about his food. He was unconscious of his body and surroundings. He was deeply absorbed in the form of the buffalo. Ram Acharya came on the third day to the room of Krishna to see his condition and found Krishna absorbed in meditation. With a loud voice, Guru called out: "O Krishna, how do you feel? Come outside to take your food." Krishna replied: "O Guruji, I am very grateful to you. I am in deep meditation now. I cannot come out now. J am very big. Horns have grown out of my head. I cannot get out of the small door. I like the buffalo very much. I have become myself a buffalo also."

Ram Acharya found out that Krishna's mind has attained Ekagrata state and was quite fit for attaining Samadhi. Ram Acharya said: "O Krishna, you are not a buffalo. Now change your meditation. You are not a buffalo. Forget the form of the buffalo (Nama and Rupa) and meditate on the underlying essence of the buffalo, Sat-Chit-Ananda, which is your real nature." Krishna Chaitanya changed his method, adhered to Guru's instructions and attained Kaivalya Mukti, the goal of life.

The above story goes to illustrate that meditation on any object which the mind likes best is very easy.

Patanjali Maharshi suggests various methods for meditation as: "Meditate on the Effulgent One in the lotus of the heart, who is beyond sorrow. Meditate on the heart that has given up all attachment to sense-objects. Meditate on the knowledge that comes in sleep." And lastly he has introduced the Sutra No. 39: "Yathabhimata-dhyanadva—meditate on anything that appeals to you as good." It will be easy to concentrate on a thing which the mind likes best.

Meditation on Mahatma Gandhiji

Retire to your meditation room. Sit in Padmasana. Meditate on the form, stature, height and colour of Gandhiji; his educational career in England; his legal practice in Africa; his political activities to raise the condition of Indians in Africa; his energetic activities in non-cooperative movement in India; his famous Charkha and Khaddar; his wide-spread preaching throughout India for popularising Khaddar; his strenuous efforts to unite the Hindus and Muslims; his exertions to uplift the degraded position of Harijans, (the untouchables); his noble ideals and laudable principles; his life of absolute renunciation, Tyaga and Sannyasa; his life of severe Tapascharya; his abstemious nature in diet; his incessant struggle in the achievement of mental Brahmacharya; his ideals of Ahimsa and Satya in thought, word and deed; his facile pen in journalism; his various useful publications in English, Hindi and Gujarati; his establishment of a useful Ashram which trains good Karma Yogins; his strong will and various other noble qualities. Do not allow any other thought to enter. If the mind runs, draw it and fix on the above thoughts. Practise this for half an hour daily for two months. You will learn the right technique of meditation.

Meditation on Virat-Purusha

Sit in Padma or Siddha Asana in your meditation room and meditate on the following thoughts for half an hour daily. This is a gross form of meditation for beginners for six months.

1. Heaven is His head.
2. Earth is His foot.
3. Quarters are His hands.
4. Sun and Moon are His eyes.
5. Fire is His mouth.
6. Dharma is His back.
7. Grass and herbs are His hairs.
8. Mountains are His bones.
9. Sea is His bladder.
10. Rivers are His arteries and veins.

The mind will expand now. Afterwards take to Saguna meditation on a form of God such as Rama, Krishna or Siva. Have this kind of meditation for a year. Then have recourse to Nirguna meditation on Brahman. By the practice of these various methods, the mind becomes a fit instrument to take up abstract meditation—-meditation on an abstract idea.

Meditation on Divine Songs

If you are well-versed in music, go to a lonely place, sing beautifully to your heart's content, develop the Raga and Ragini luxuriantly from the bottom of your heart. Forget yourself, forget the past and environments. This is an easy method. Select some fine Stotras, prayers pr philosophical portions. Tukaram's Abhangas, Akhow's songs in Gujarati, Tayumana Swami's songs and Thevaram in Tamil, Brahmanandamala in Hindi are admirably suitable for this purpose. Ram Prasad, a reputed saint of Bengal, realised in this way. Ram Prasad's songs are very famous throughout Bengal. Ravana pleased Lord Siva through his Sama Gana played with nerve-strings removed out of his body. Hear what Shakespeare says on music: 'The man that hath no music in him nor is not moved with concord of sweet sounds, is fit for treason, stratagem and spoils. The motions of his spirit are dull as night, his affections dark as Erebus. Let no such man be trusted." Mark the music.

You can quite easily withdraw the mind from the objects through singing. Singing immediately elevates and expands the mind. To fix an expanded mind on the Saguna or Nirguna Brahman is very easy. What is wanted here is good taste and skill in music with purity of heart and steady practice of concentration.

Meditation on the Gita Slokas

Learn by heart some important Slokas in the Bhagavad-Gita. Repeat them mentally after sitting in the Asana. (1) There are some important Slokas which dwell on the 'immortality of the soul' in the second chapter. You can concentrate and meditate on these series of ideas. You will find this practice very, very useful. (2) Meditate on the series of ideas from the Slokas which describe the Sthitaprajna state in the second chapter. (3) Meditate on the series of ideas from the Slokas which describe the effects of Yoga in the sixth chapter. (4) Meditate on the series of ideas from the Slokas which describe the Samata state of mind in the sixth chapter. (5) Meditate on the series of ideas from the Slokas which deal with the attributes of a Jnani in the thirteenth chapter. (6) Meditate on the series of ideas from the Slokas which describe the nature of Daivi-Sampat in the sixteenth chapter. (7) Meditate on Visvarupa-Darsana ideas in the eleventh chapter. (8) Meditate on the Slokas: "devotee dear to Me" in the twelfth chapter. (9) Meditate on "Gunatita" ideas in the fourteenth chapter. I have given you a few sets of ideas. Select any set that appeals to you most. You can allow the mind to move from one set to another.

Meditation on Gayatri

Gayatri is the 'Blessed Mother' of the Vedas. It is a symbol of God, the Lord of created beings. Japa of Gayatri Mantra produces Chitta-Suddhi, without which you can do nothing in the spiritual line. You can never effect an iota of spiritual progress. Gayatri is an effective universal prayer. This is also known as Brahma-Gayatri.

Om Bhur Bhuvah Svah Tat Savitur Varenyam Bhargo Devasya Dhimahi Dhiyo Yo Nah Prachodayat.

Om—Para Brahman
Bhur—Physical plane
Bhuvah—Antariksha
Svah—Svarga-Loka
Tat—Brahman, Paramatman
Savitur—Isvara, Creator
Varenyam—Fit to be worshipped
Bhargo—remover of sins, ignorance, etc.
Devasya—glory
Dhimahi—we meditate
Dhiyo—intellect (Buddhi)
Yo—which
Nah—our
Prachodayat—enlighten.

"Let us meditate on Isvara and His Glory, who has created this universe, who is fit to be worshipped, who is the remover of all sins and ignorance. May He enlighten our Buddhi."

Retire into the meditation room after bath just before sunrise. Sit in your Asana and repeat the Mantra mentally as many times as you can, but not less than 108 times and constantly feel that you are receiving light, purity and wisdom from Gayatri. Concentrate on the meaning of the Gayatri. This is important. Have your gaze at the Trikuti, the space between the two eyebrows.

****************************************

PRACTICE OF YOGA BY SWAMI SIVANANDA (MESSAGE 15)

PRACTICE OF YOGA BY SWAMI SIVANANDA (MESSAGE 15)

Real Rest in Meditation

Fatigue of the Indriyas demands rest. Hence sleep supervenes at night rhythmically. Motion and rest are rhythmical processes in life. The mind moves about in the avenues of the senses through the force of Vasana. Strictly speaking, Dridha Sushupti is very, very rare. There is subtle working of the mind in sleep also. Hence, you do not get good rest in sleep. Real rest is secured in meditation and meditation only. It is only Dhyana-Yogins who practise meditation that can feel real rest in Asana. The mind is fully concentrated during meditation. It is far away from objects and very near the Atman. There are no Raga-Dvesha currents during meditation owing to the absence of objects. Consequently, there is manifestation of solid, lasting, real spiritual Ananda with complete, genuine rest. You must practise meditation. You must feel it yourself. Then, you will agree with me. In Varanasi, there was a Hatha Yogi who had the power of levitation. He never used to sleep at nights. He used to sit on the Asana during the whole night. He got the real rest from meditation. He had dispensed with sleep. You may not enjoy the rest fully in the beginning of your practice. Because at the outset, there is a good deal of wrestling between the will and Svabhava, the old Samskaras and the new Samskaras, the old habits and the new habits, Purushartha and the old conduct. The mind revolts. When the mind is thinned out, when you have reached the Tanumanasi stage, third Jnana-Bhumika, you will enjoy like anything. You will find 10,000 Bengali Rasagullas in the supreme rest in meditation. You can then cut short your sleep to three or four hours gradually.

Remembrance in Meditation

When a person contemplates the form of Vishnu, the contemplating soul (i.e., the ego, or practical Jiva) is fully engrossed in the meditation unaware of his individuality. Then naturally a question arises: "What principle was waking at the time of meditation which afterwards produced remembrance in the ego that he was engaged in contemplation?" The plain answer is that it was the noumenal Self known as Sakshi (witness).

It may be objected here that the illumination of the ideas of Vishnu and of their fabricated, the contemplating soul, by Sakshi, cannot account for the remembrance of the meditation by Jiva. At the most it can justify remembrance in Sakshi who formerly observed that occurrence. This objection may be answered on the ground that there is mutual false attribution of identity, Paraspara Adhyasa. The Kutastha which is inexplicably mingled with Jiva, although different from him, is the inner Soul, as it were of Jiva. Consequently, the experience by Kutastha may lead to the remembrance by Jiva who is thought to be one with the former.

Hints on Meditation

Retire to a quiet place or room from where you do not fear interruption, so that your mind may feel quite secure and at rest. The ideal condition cannot always be obtained, in which case, you should do the best you can. You should be alone yourself in communion with God or Brahman.

"Keeping the upper parts (the chest, neck and the head) erect and equal to the (other parts of the) body, subduing within the heart the senses together with the mind, let the wise by the raft of Brahman (OM) cross over all the fearful torrents of the world.

"Keeping down the senses and Pranas, subduing his desires, and gently respiring by the nostrils, let the wise diligently attend to the mind, as the charioteer to a car, drawn by vicious horses.

"When in the Yogin's body, composed of earth, water, light, air and ether, the fivefold qualities which mark concentration as described below, are manifest, then there is no disease or age or pain for him who has obtained the body burning with the fire of concentration.

"When the body is light and without disease, when the mind is without desire, when the colour is shining, the voice sweet and the smell pleasant, and when the excrements are few, they say, the first degree of concentration is gained."

Never wrestle with the mind. Do not use any violent efforts in concentration. Relax all muscles and nerves. Relax the brain. Gently think of your Ishta Devata. Slowly repeat your Guru-Mantra with Bhava and meaning. Still the bubbling mind. Silence the thoughts.

Make no violent efforts to control the mind but rather allow it to run along for a while and exhaust its efforts. It will take advantage of the opportunity and will jump around like an unchained monkey at first, until it gradually slows down and looks to you for orders. It may take some time to tame it down at first, but, each time you try, it will come around you in a shorter time.

Have a background of thought, either a concrete background of your Ishta Murti along with the Mantra or an abstract background of the idea of infinity with OM if you are a student of Jnana-Yoga. This will destroy all worldly thoughts and take you to the goal. Through force of habit the mind will at once take shelter in this background the moment you release it from worldly activities.

Again and again withdraw the mind from the worldly objects when it runs away from the Lakshya and fix it there. This sort of combat will go on for some months.

If evil thoughts enter the mind do not use your will-force in driving them. You will lose your energy only. You will tax your will only. You will fatigue yourself. The greater the efforts you make, the more the evil thoughts will return with redoubled force. They will return more quickly also. The thoughts will become more powerful. Be indifferent. Keep quiet. They will pass off soon. Or substitute good counter-thoughts, through Pratipaksha Bhavana method. Or think of the picture of God and the Mantra again and again forcibly and pray.

Dash cold water on the face to drive off drowsiness. Stand up for 15 minutes. Tie the tuft of hair on the head with a piece of string to a nail above. As soon as you begin to doze, the string will pull you up and will wake you up. It serves the part of your mother. Or lean upon an improvised swing for 10 minutes and move yourself to and fro. Do 10 or 20 mild Pranayamas. Do Sirshasana or Mayurasana. Take only milk and fruits at night. By these methods you can combat against sleep. Stroll about for 10 minutes. Keep the light burning before your face if sleep comes.

Be careful in the selection of your companions. Give up talkies. Talk little. Observe Mauna for two hours daily. Do not mix with undesirable persons. Have Satsanga. Read good, inspiring religious books. This is negative good company, if you do not get positive good company. These are all auxiliaries in meditation.

When desires arise in the mind do not try to fulfil them. Reject them as soon as they arise. Thus by gradual practice the desires can be reduced. The modifications of mind will also diminish a lot, because when the fuel of desire is exhausted, the fire of thought also will slowly get extinguished.

Do not shake the body unnecessarily. By shaking the body very often, the mind also is disturbed. Do not scratch the body also every now and then. Asana should become as firm as a rock. Breathe slowly. Do not change the seat very often. Sit in the same place at the same time every day in the beginning period of your Sadhana. Have the right kind of mental attitude as taught by your Guru.

Every idea which exclusively occupies the mind is transferred into an actual physical or mental state. If you fill up your mind with the idea of God and God alone you will enter into Nirvikalpa Samadhi state quickly. Saturate the mind with thoughts of God.

A piece of iron remains red-hot as long as it is kept in the fire. When it is taken out, it becomes cold and loses its red colour. If you want to keep it always red-hot you must always keep it in the fire. Even so, if you want to taste the divine consciousness always, you must keep the mind always in contact with Brahman. You must dissolve and melt it in Brahman.

Just as you saturate the salt or sugar with the water, you will have to saturate the mind with thoughts of God, with divine glory, divine presence, and with sublime soul-awakening spiritual thoughts. Only then will you be established in the divine consciousness always.

Before saturating the mind with thoughts of Brahman, you will have to assimilate the divine ideas first. Assimilation first and then saturation. Then comes realisation at once without a moment's delay. Remember this Triplet' always: Assimilation, Saturation, Realisation.

There is always a complaint amongst aspirants: "I am meditating for the last twelve years. I have not made any improvement. I have no realisation." Why is it so? What is the reason? They have not plunged themselves in deep meditation into the innermost recesses of the heart. They have not properly assimilated and saturated the mind with thoughts of God. They have not done regular systematic Sadhana. They have not disciplined the Indriyas perfectly. They have not collected all the outgoing rays of the mind. They have not made the self-determination: "I will realise this very second." They have not given the full 100% of the mind to God. They have not kept up an unceasing flow of divine consciousness, Tailadharavat, like the flow of oil.

Just as the man, who foolishly runs after two rabbits, will not catch hold of any one of them, so also a meditator who runs after two conflicting thoughts will not get success in any one of the two thoughts. If he has divine thoughts for ten minutes and then worldly conflicting thoughts for the next ten minutes, he will not succeed in getting at the divine consciousness. You must run after one rabbit only with vigour, strength and one-pointed mind. You are sure to catch it. You must have only divine thoughts at all times. Then you are sure to realise God soon.

No more words. Enough of discussions and heated debates. Retire into a solitary room. Close your eyes. Have deep silent meditation. Feel His presence. Repeat His name, OM, with fervour, joy and love. Fill your heart with Prema. Destroy the Sankalpas, thoughts, whims, fancies and desires when they come up to the surface of the mind. Withdraw the wandering mind and fix it on the Lord. Now meditation will become deep and intense.


Do not open your eyes. Do not stir from the seat. Merge in Him. Dive deep into the recesses of the heart. Plunge into the shining Atman. Drink the nectar of immortality. Enjoy the silence now. I shall leave you alone there. Nectar's son, rejoice. Rejoice in Supreme Silence.

Instructions on Meditation

Meditation is the keeping up of one idea of God only always like the continuous flow of oil. Yogins call this as "Dhyana." Jnanins term this as "Nididhyasana." Bhaktas style this as "Bhajana."

Put a piece of iron-rod in the blazing furnace. It becomes red like fire. Remove it. It loses its red colour. If you want to keep it always red, you must always keep it in fire. So also, if you want to keep the mind charged with the fire of Brahmic wisdom, you must keep it always in contact or touch with the Brahmic fire of knowledge through constant and intense meditation. You must keep up an unceasing flow of the Brahmic consciousness. Then you will have the Sahaja Avastha (natural state).

If you can meditate for half an hour, you will be able to engage yourself with peace and spiritual strength in the battle of life for one week through the force of this meditation. Such is the beneficial result of meditation. As you have to move with different minds of peculiar nature in your daily life, get the strength and peace from meditation. Then you will have no trouble and worry.

Asana steadies the body. Bandhas and Mudras make the body firm. Pranayama makes the body light. Nadi-Suddhi effects Samya-Avastha of the mind. Having acquired these qualifications you will have to fix the mind on Brahman. Only then will meditation go on steadily with happiness.

The banks of the Ganga or Narmada, Himalayan scenery, lovely flower garden, sacred temples—these are the places which elevate the mind in concentration and meditation. Have recourse to them.

A solitary place where the climate is cool with spiritual vibratory conditions is best suited for concentration of mind.

When you are a neophyte in meditation, start repeating some sublime Slokas or Stotras (hymns) for ten minutes as soon as you sit for meditation. This will elevate the mind. The mind can be easily withdrawn from the worldly objects. Then stop this kind of thinking also and fix the mind on one idea only by repeated and strenuous efforts. Then Nishtha will ensue.


You must have a mental image of God or Brahman (concrete or abstract) before you begin to meditate. When you see the concrete figure of Lord Krishna with open eyes and meditate, it is the concrete form of meditation. When you reflect over the image of Lord Krishna by closing your eyes, it is also concrete form of meditation but it is more abstract. When you meditate on the infinite abstract light it is still more abstract meditation. The former two types belong to Saguna form of meditation and the latter to Nirguna form. Even in Nirguna meditation there is an abstract form in the beginning for fixing the mind. Later on this form vanishes and the meditator and the meditated become one. Meditation proceeds from the mind.

It is the actions of the mind that are truly termed Karmas. True liberation results from the disenthralment of the mind. Those who have freed themselves from the fluctuations of their minds come into possession of the supreme Nishtha. Should the mind be purged of all its impurities, it will become very calm and all the Samsaric delusion will be soon destroyed.

Concentration of the mind on God after purification can give you real happiness and knowledge. You are born for this purpose only. You are carried away to external objects through Raga and Moha. Concentrate upon God in the heart. Dive deep. Merge within.

When you start a fire you heap up some straw, pieces of paper and thin pieces of wood. The fire gets extinguished quickly. You blow it again several times through the mouth or the blow-pipe. After some time it becomes a small conflagration. You can hardly extinguish it now even with great efforts. Even so, in the beginning of meditation the beginners fall down from meditation into their old grooves. They will have to lift up their minds again and again and fix it on the Lakshya. When the meditation becomes deep and steady they get established in God eventually. Then the meditation becomes Sahaja. It becomes habitual. Use the blow-pipe of Tivra Vairagya and intense concentration to kindle the fire of meditation.

During meditation, when your mind is more Sattvic, you will be inspired. The mind will be composing fine poems and solving intricate problems of life. Stamp out these Sattvic Vrittis also. This is all dissipation of mental energy. Soar higher and higher to Atman only.

If the mind constantly dwells on sensual objects, the conception of the reality of the universe will surely increase. If the mind ceaselessly thinks of the Atmah, the world appears like a dream. Free yourself from the base thoughts of the mind and the various useless Sankalpas (imaginations). Make ceaseless enquiry of the Atman. Mark the word "ceaseless." This is important. Then only there will be the dawn of spiritual knowledge.

You will get the full Ananda of the divine glory only when you dive deep and merge into silent meditation. When you are on the borderland of divinity of God, when you are at the gate or threshold of God, and when you are on the outer skirts, you will not get the maximum peace and bliss.

During meditation note how long you can shut out all worldly thoughts. Watch the mind very carefully. If it is for twenty minutes, try to increase the period for thirty or forty minutes and so on. Fill the mind with the thoughts of God again and again.

You will have to note very carefully whether you remain stationary in the spiritual path even after many years of spiritual practice or whether you are progressing. Sometimes you may go downwards also if you are not very vigilant and careful, if your Vairagya wanes and if you are slack in meditation. Reaction may set in. Some practise meditation for a period of fifteen years and yet they have not made any real progress at all. Why? This is due to lack of earnestness, Vairagya, keen longing for liberation and intense Sadhana.

When you advance in the spiritual practice it will be very difficult for you to do meditation and office-work at the same time daily. Because the mind will undergo double strain. It finds it very difficult to adjust to different kinds of uncongenial activities. It behoves, therefore, that advanced Grihastha Yogic students will have to stop all the worldly activities when they advance in meditation if they desire to progress further. They themselves will be forced to give up work if they are really sincere. Work is a hindrance in meditation for advanced students.

In Vedanta or the path of Jnana, the terms "Manana" (reflection) and "Nididhyasana" are very frequently used. Manana is Vijatiya-Vritti-Tiraskara (driving away all the thoughts of worldly objects), and Sajatiya-Vritti-Pravaha (increasing the thought-currents of God or Brahman like a steady stream). Nididhyasana is deep and intense contemplation. It is Anatma-Vritti-Rahita or Atmakara-Vritti-Sthiti. The mind is perfectly established in the Absolute. No worldly thought will intrude now. The contemplation is like a steady flow of oil (Tailadharavat).

Train the mind in a variety of ways in concentration in the beginning. Concentrate on any concrete image. Concentrate on the blue sky. Concentrate on the all-pervading light of the sun. Concentrate on the breath with Soham repetition. Concentrate on the various Chakras of the body. Concentrate on the abstract ideas of Satyam, Jnanam, Anantam, Ekam, Nityam, etc. Lastly stick to one thing only.

In meditation do not strain the eyes. Do not strain the brain. Do not struggle or wrestle with the mind. Relax. Gently allow the divine thoughts to flow. Steadily think of the Lakshya, object of meditation. Do not voluntarily drive away intruding thoughts. Have sublime Sattvic thoughts. Vicious thoughts will themselves vanish away.

When the mind becomes steady in meditation the eyeballs also become steady. A Yogi whose mind is calm will have a steady eye. There will be no winking at all. The eyes will be red or pure white.

In the beginning when you are a neophyte, you can close your eyes to remove the distraction of mind, as you are very weak. But later on you must meditate with eyes open, even during walking. You must keep your balance of mind even when you are in the bustle of the city. Only then are you perfect. Think strongly that the world is unreal, that there is no world, and that there is Atman only. If you can meditate on the Atman even when the eyes are open you will be a strong man. You will not be easily disturbed.

All the visible things are Maya. Maya will vanish through Jnana, or meditation on the Atman. One should exert himself to get rid of Maya. Maya havocs through the mind. Destruction of the mind means the annihilation of the Maya. Meditation is the only way for conquering Maya.

All actions whether internal or external, can be done only when the mind is united with the organs. Thought is the real action. If you have control over the mind by steady practice and if you can regulate your emotions and moods, you will not do foolish and wrong actions. Meditation will help a lot in checking various emotions and impulses.

Leading a virtuous life is not by itself sufficient for God-realisation. Constant meditation is absolutely necessary. A good and virtuous life only prepares the mind as a fit instrument for concentration and meditation. It is concentration and meditation that eventually lead to Self-realisation.

During meditation some of the visions that you see are your own materialised thoughts, while some others are real objective visions.

Real peace and happiness manifest only when the Vasanas are thinned out and Sankalpas extinguished. When you fix the mind either on Sri Krishna, Siva or the Atman even for five minutes, Sattva Guna is infused into the mind. Vasanas are thinned out. You will feel peace and bliss during these five minutes. You can with the subtle Buddhi compare this Ananda from meditation with the transitory sensual pleasure. You will find that this Ananda from meditation is million times superior to sensual pleasure. Meditate and feel this Ananda. Then you will know the real value.

Concentrate and meditate on the expansive sky. This is also another kind of Nirguna, Nirakara meditation. By this method of meditation, the mind will stop thinking of finite forms. It will slowly begin to melt in the ocean of peace, as it is deprived of its contents, viz., the forms of various sorts. It will become subtler and subtler.

Some students like to concentrate with open eyes, while some others with closed eyes, while some others with half-opened eyes. If you meditate with closed eyes, dust or foreign particles will not fall in your eyes. Some students in whom lights and jerks trouble, prefer concentration with open eyes. In some who meditate with closed eyes, sleep overpowers them within a short time. If the eyes are open, the mind wanders to objects in the beginners. Use your commonsense and adopt that which suits you best. Overcome other obstacles by suitable, intelligent methods.

You must be regular in your practice of meditation. Regularity in meditation is a great desideratum. Rapid progress and great success can be-attained if regularity is observed by the practitioner. Even if you do not realise any tangible result in the practice, you must plod on in the practice with sincerity, earnestness, patience and perseverance. You will get success after some time. There is no doubt of this. Do not stop the practice even for a day, under any circumstance.

If the aspirant has the nature of being offended easily for trifling things, he cannot make any progress in meditation. He should cultivate amiable, loving nature and adaptability. Then this bad habit will vanish. Some aspirants get easily offended if their bad qualities and defects are pointed out. They become indignant and begin to fight with the man who shows the defects. They think that that man is concocting them out of jealousy or hatred. This is bad. Other people can very easily find out our defects. A man who has no life of introspection, whose mind is of outgoing tendencies, cannot find out his own mistakes. The self-conceit acts as a veil and Blurs the mental vision. If an aspirant wants to grow, he must admit his defects if they are pointed out by others. He must try his level best to eradicate them and must thank the man who points out his defects. Only then can he grow in spirituality.

If an aspirant in Kashmir meditates upon his Guru or spiritual guide at Uttarakasi, Himalayas, a definite connection is established between him and the teacher. The Guru radiates power, peace, joy and bliss to the student in response to his thoughts. He is bathed in the powerful current of magnetism. The stream of spiritual electricity flows steadily from the preceptor to his disciple, just as oil flows from one vessel to another. The student can draw grace from his teacher in proportion to the degree of his faith. Whenever the student sincerely meditates upon his teacher, the teacher also actually feels that a current of prayer or sublime thoughts proceeds from his student and touches his heart. He who has the inner astral sight can clearly visualise a thin line of bright light between the disciple and the teacher, which is caused by the movement of the vibration of Sattvic thoughts in the ocean of Chitta.

****************************************

PRACTICE OF YOGA BY SWAMI SIVANANDA (MESSAGE 14)

PRACTICE OF YOGA BY SWAMI SIVANANDA (MESSAGE 14)

(`Danger of Mixing' now resumes...)
-----------------------------------------------

Back to the point. In the world, there are minds in various stages of growth. There are people of diverse mentalities. There is multiplicity of minds. There are two sets of currents, attraction and repulsion in the mind. When you mix with people of different mentality, you are naturally attracted towards some and repelled by others. Secondly, there is the jealousy-current also. When you see other persons who are in the possession of higher virtues, etc., you will be naturally affected during your earlier stages of Abhyasa. These hostile currents are unfavourable, as they disturb the peace of mind. So meditation will suffer. Further when you mix, you will have to talk much. You. will be forced to talk. That means wastage of energy. All energies must be very carefully conserved by a Sadhaka. All the doors must be entirely shut out, through complete Pratyahara. Thirdly, if you do not know how to protect yourself, your valuable Prana will pass away to other persons. Your magnetic aura, your mental aura, your Pranic aura will pass to other weak persons. This is termed as vampirism. There will be considerable loss of Prana. You must know the process of protecting yourself by developing an aural shell. A young mango nursery has to be fenced properly in the beginning. A small fire started by the collection of few dried leaves or bits of straw will doubtless be extinguished if you suddenly introduce a big log of wood in the fire. You are like the mango nursery or like the small fire in Sadhana stage. How can you withstand against the hostile currents of the world? What you have gained in five years through hard practice will be irrecoverably lost in a month by promiscuous mixing with worldlings. Several persons have complained to me that they have lost the power of concentration by mixing and they cannot attain the same state they had during the seclusion.

You should not enter the world before five or six years of seclusion. You must test how you fare when you enter the world. If you are not a bit affected, if you can keep the constant balance of mind, if you can rest in the Atman, you can move in the world. Otherwise wait for some time more in seclusion and continue Sadhana.

There is no harm in your mixing with a congenial person who is also devoted to meditation, study and other spiritual pursuits, for one hour daily, and in whose company you notice pleasure and elevation of thought. You can discuss on various abstruse and philosophical points. You will find this useful. You can be in the company of higher, spiritual personages who enter into Samadhi. Their company is highly beneficial. Instinct will speak aloud from within that such and such company is elevating and such and such company is depressing. If you find that the company of a certain person gives even the least depression, shun him the very moment.

I know of several persons who have had a terrible downfall from their spiritual heights, owing to indiscriminate and promiscuous mixing. They have entered the world hastily without testing. They have been reduced to a level worse than a worldly man. Old, evil Samskaras are only waiting for an opportunity to crush you down. All the old Vasanas return and attack you with a tremendous force. The cravings become accentuated and intensified during the period of downfall. You will find it difficult to rise again.

Always protect your Samskaras. Do not allow them to be obliterated. It is difficult to regain what is lost. Exercise Vichara and Viveka always. Utilise your will to resist evil influences. Ever control the Indriyas. Have perfect Vairagya. Dull type of Vairagya is of no use. It must be sharp and sharper too. If you allow the senses to run riot, Viveka and the spiritual Samskaras will be annihilated. Live in seclusion. Do not mix. Observe Mauna. You can be quite safe. You will be far away from the danger-zone. When you have become a Siddha, enter the world and give spiritual uplift to the humanity.

Sri Aurobindo Ghosh had shut himself up in one room in Pondicherry for many years. He had never come out for a walk outside even for a single day. This is truth. This is not exaggeration. His brother Sri Bharinder, M.A., a developed Yogi also had shut himself up in a room for some years. Mahatma Krishna Ashram is in seclusion with Kaashtha Mauna, in Dharali village near Gangotri since many years. Lord Buddha shut himself up in Uruvala forest for six years. Lord Jesus Christ was in seclusion for eighteen years (the missing period). Swami Rama Tirtha had seclusion in Brahmapuri near Rishikesh for a couple of years. Why not you also become a Jesus or Buddha of world-wide celebrity?

Everything should be done slowly. It is very, very difficult for a man who was in the world to shut himself up now completely in the room and observe Mauna also. It is very painful and troublesome for a beginner. He. should slowly train himself. He should gradually train the mind by observing Mauna once a week and remaining in the room for certain number of hours. He should have walk in the evening along the Ganga or along the seaside or any suitable place. For a Sadhu, fresh air, invigorating cold baths, evening stroll, moderate exercise are very essential. He cannot afford to have milk, ghee, etc., and he has to depend upon help from Nature in a variety of ways. All throughout the Sadhana-period, strong common-sense should be used. After a period of two or three years, you will be able to remain alone in a closed room all throughout the day. Because, you now know the process of Manana (reflection) and Nididhyasana (profound meditation). You can spend six hours in meditation and six hours in Svadhyaya. The mind has now properly adjusted to the new life. There will be no trouble. You will be highly delighted to remain alone always. You do not like to be disturbed even for a day. You do not want to lose the peace and bliss of solitude. Now you depend on the Atman within for your help, strength and happiness and not without. You are now fully aware that all knowledge comes from within. You are now a changed being. You have a changed psychology. Worldly-minded persons cannot properly comprehend your metamorphosed nature.

Pratipaksha-Bhavana

Evil tendencies are very deeply imbedded in our nature. They require the most heroic efforts to dislodge them and the only way to dislodge them is to replace them by higher mental states and opposite good tendencies. A bad habit of thought or action is more easily eradicated by supplanting it with a good habit—one that is directly opposed to the habit which you desire to get rid of. To tear out a bad habit by the roots requires almost superhuman strength of will, but to crowd it out by nursing a good habit in its place is far easier and seems to be nature's plan. The good habit will gradually crowd the bad one until it cannot exist, and then after a final struggle, it will expire. This is the easiest way to kill out undesirable habits and traits. Evil thinking and evil actions can be counteracted by sublime thinking and virtuous actions.

Love is eternal and natural. Hatred is temporary and is a Vikara or unnatural modification. Courage is eternal and natural. Courage is a virtue. Fear is temporary and is an unnatural modification. Daya is a virtue. It is eternal and natural. Ghrina or weak pity is an unnatural modification. Hatred should be checked by raising an opposite wave of love. Always look into the good points or bright side of a man. Train the mind slowly in this direction by repeated efforts. You may fail fifty times, but you will succeed in the fifty-first attempt. It is sure and doubtless. The natural tendency of a Rajasic mind is to find out the defects or weak points of a man, to raise a wave of deep hatred, to criticise, blame and condemn, to fight and quarrel. Sattvic nature will always look into the bright side of a man, ignore the Doshas (defects), bear the ridicule of the cavillers, sceptics and scandal-mongerers, excuse, forgive, pity, and sympathise with others.

When a woman is quarrelling with her husband, her child falls down in her lap. She kisses the child and forgets the dispute. She laughs heartily. The presence of her child has raised an opposite modification of love to counteract the evil effects of anger and hatred. Similarly, all bad tendencies and Vasanas can be completely eradicated by the cultivation of opposite, positive virtues. Just as a gardener plants in his garden various kinds of flowers by proper efforts and care, we can also grow in our heart various virtues which are indispensably requisite for spiritual growth. We will have to watch every month as to how far these qualities have been developed. All old bad qualities will try their level best to resist eviction; they will try to persist and recur, to re-enter the system. We must always be on the alert. In the long run, we can have complete self-mastery. Combat desire through Vichara, control of senses, renunciation of thought, Sivoham Bhavana. There is no desire in Brahman. Do not plan. Do not make false imaginations. Do not build castles in the air like Alnaschar. Do not attempt to fulfil the desires. Destroy all emotions. The desires will dwindle and die by themselves. Control anger by Kshama, by developing universal love and feeling of unity. Where is the second person on whom to exhibit anger? It is all ignorance. "Ekam eva advitiyam: One only without a second." Have these thoughts constantly in your mind.

Destroy Lobha by spontaneous charity and liberality (Udarata). Annihilate egoism by 'Aham Brahmasmi' Bhavana. There is nothing but Brahman. Crush self-conceit through humility. Remove pride by Nishkama Karma. Destroy fear by developing courage, by feeling of unity, by Sivoham Bhavana. Destroy passions by Tapas. Purify the emotions through Maitri, Karuna and Arjava. Drive out jealousy by Mudita. Develop your will-power by driving desires, by Titiksha and strong patience. Acquire peace by Sattvic contentment, Santosha, Vichara, Satsanga strong patience, Sannyasa and Samadhi.

CHAPTER NINE
MEDITATION PART ONE

AUXILIARIES 

Places for Meditation

The world will not suit you for meditation. There are many disturbing causes. The environments are not elevating. Your friends are your worst enemies. They take away all your time through vain talks. It is inevitable. You are puzzled. You are worried. Then you try to get out of the environments. To save time, money and wanderings, I shall mention some good places. You can select one of these places. The place must be of a temperate climate and must suit you during summer, rainy season and winter. You must stick to one place for three years with firm determination. As all places combine some advantages and disadvantages, you will have to select that place which has more advantages and less disadvantages. Everything is relative in this world. You can hardly get a place that can satisfy you from all viewpoints. It is an impossibility. You must not shift when you get some inconvenience. You must put up with it. There is no benefit in frequent wanderings. Do not compare one place with another. Maya tempts you in various ways. Use your Viveka and reason. Mussoorie will appear to you most charming when you are at Simla. Simla will appear more delightful when you are at Mussoorie. Do not believe the mind and senses any more. Enough, enough of their tricks. No more. Be on the watch, to guard yourself from sense-deceptions and temptations.

First, I suggest Rishikesh and Swargashram. They are wonderful places for meditation. They are admirably adapted. Charm and spiritual influence are simply marvellous. You can put up your cottage. Uttarakasi, Brahmapuri, Garuda Chetty and Nilakanth near Rishikesh are other nice places. Almora and Nainital are also good. Any village on the banks of Ganga, Narmada, Yamuna is beautiful. Kullu valley and Champa valley in Kashmir are quite suitable. If you want a cave-life, go in for Vasishtha-Guha, fourteen miles from Rishikesh. It is a beautiful cave, where Swami Rama Tirtha lived for some time. Milk is available from the neighbouring village. Ram Guha in Brahmapuri near Rishikesh is another good and charming place. You can get dry rations for fifteen days from Kali Kamlivalla's Kshetra. Bamrughi Guha, near Tehri, Himalayas, is a good cave. You will find many villages near Tehri for contemplation.

Murali Dhar has built a fine, Pukka Kutir with a fine garden. You can have this also. Mount Abu is a beautiful cool place. Cool places are needed for meditation. The brain gets tired very soon in a hot place. In a cool place, you can meditate all twenty-four hours. You will not feel exhaustion. Maharajas of Alwar and Limbdi have built nice caves in Mount Abu and arranged food and other conveniences for good, educated Sadhus only. Lakshman-jhula is another good place. There is ample space for erection of new cottages. Brahmavarta, near Kanpur is a suitable place. There are many good places seven miles beyond Mathura on the banks of Yamuna. Uttarakasi has beautiful, spiritual vibratory conditions. You can stay in a solitary place called Lakshesvar.

Brahmamuhurta

O aspirant! Get up at Brahmamuhurta. Do not fail at any cost. Brahmamuhurta is the morning period from 3.30 to 6.00. It is very favourable for meditation. The mind is quite refreshed after good sleep. It is quite calm and serene. There is a preponderance of Sattva in the system. In the atmosphere also, Sattva predominates at this hour. In the winter, it is not necessary that you should have a cold bath. A mental bath will suffice. Answer the calls of nature. Cleanse the teeth. Wash the face. Dash cold water on the face and on top of the head. Sit in Padma Asana or Siddha Asana. Try to climb to the heights of Brahman with vibrations. Even if you are, not in the habit of getting up early, have an alarm timepiece. Once the habit is established, there is no difficulty. The subconscious mind or Chitta becomes a willing servant of the will. If you are subject to chronic constipation you can drink some cold water, say one tumblerful, as soon as you get up, after cleansing the teeth. This is the Ushapana treatment in the science of Hatha Yoga. This will give a good motion. Persons of hard guts can use Triphala water. Soak 2 Harads (myroballum), 2 Amalakas and 2 Thandrikkais in half a tumblerful of cold water at night. Drink the water in the morning after washing the teeth.

Meditation Room

Every one of you should have a separate room for meditation. This is a sine qua non. Place your Ishta Devata in the room. Keep in the room also a few philosophical books such as the Bhagavad Gita, the Yoga-Vasishtha, 12 classical Upanishads and the Vivekachudamani. Do not allow anybody to enter the room—even your wife, children or friends. You also should enter the room after a bath. Burn incense and camphor as offering to the Ishta Devata twice daily—morning and evening. Practise meditation in the room in the morning 4 to 5 and at night 8 to 9 systematically. Whenever you feel depressed, enter the room. Study the books for half an hour. Silence the thoughts. Still the mind. Think of the auspicious qualities of God—Santam, Sivam, Subham, Sundaram, Kantam, etc. Repeat the Mantra "Om Santih Santih Santih" several times. You will be doubtless immediately invigorated. Practise. Try. Feel. Experience. Do much. Talk little. Make it a point to sit at least for half an hour daily in the room although you have pressure of work. Where there is a will, there is a way. If you have this kind of practice systematically, you will find a better Mussoorie, Ooty, Darjeeling or Simla in your meditation room. You need not go for a change. Realise what I say. Do not waste the time. Avoid all idle talks. Time is all money. Do not waste even a single second. Very few know the value of time and life. Remember the death-warrant from Yamaraj always.

Time for Meditation

At the commencement, have two sittings only, once in the morning 4 to 5 and at night 6 to 8. After six months or one year, according to your mental calibre, you can have three sittings, with a third sitting in the afternoon 4 to 5. In the Ashram of Sri Aurobindo at Pondicherry, Yogic students have three sittings. You can increase the period of concentration to two hours at each sitting. In summer, it is rather irksome and difficult owing to perspiration. So, have only two sittings during summer. The loss can be made up in winter. Winter is very favourable for meditation. You will find Rishikesh, Swargashram admirably suitable for contemplative purposes. Winter and early part of spring are the best seasons for beginners to commence meditation. In winter, the mind is not tired at all. You can meditate even for 24 hours without the least exhaustion. That is the reason why Sadhus select Rishikesh for meditation in winter. The period of meditation should be gradually increased with caution. The meditation should not be by fits and starts. It should be well regulated and steady. You must use always your commonsense and reason all throughout the Sadhana period. You should ascend the summit of Yoga gradually, slowly, stage by stage, step by step. You must not give up the practice even for a few days.

How Many Hours to Meditate

To start with, you can meditate for half an hour in the morning, 4 to 4.30 and for half an hour at night 8 to 8.30. Morning time is the best for meditation. The mind is refreshed after sound sleep. Further, Sattva predominates in the system as in the surrounding atmosphere. In the Yoga-Vasishtha, Sri Vasishtha says: "O Rama, give 1/4 mind for meditation in the beginning; 1/4 mind for recreation; 1/4 mind for study; 1/4 mind for service of Guru. Then 3/4 mind for meditation; 1/8 for recreation; 3/8 mind for study; 1/8 mind for service of Guru." Here recreation means acts like washing, cleaning, etc. It does not mean Golf play or Rugby. This recreation is meant for relaxation of mind or diversion of mind after concentration and meditation. Otherwise the mind feels tired and refuses to work. Then give 1/2 mind for meditation; 1/2 mind for study. Increase the time of meditation gradually. After two months, increase the period to one hour, each time, 4 to 5 a.m. and 8 to 9 p.m. After a year, increase the time to 1 1/2 hours in the morning and 1 1/2 hours at night. In the third year two hours in the morning and two hours in the evening; in the fourth year three hours in the morning and three hours at night. This is for the vast majority of persons. An earnest Sadhaka with strong vitality and subtle intellect can meditate for six hours in the first year of his Sadhana. You must study congenial books as the Upanishads, the Yoga-Vasishtha, the Gita, the Vivekachudamani, the Avadhuta-Gita along with meditation. Such study is elevating. Six hours' study and six hours' meditation is very beneficial. That is Sri Aurobindo's method. That is his brother Sri Barinder's method. That is Swami Advaitanandaji's method. That is my method also. This will eventually push you on to Nididhyasana for twenty-four hours.

Three Instrumental Causes

Some say that meditation,—series of thoughts on the same object called Prasamkhyana,—is the required instrumental cause. It corresponds to Nididhyasana which consists in the unbroken flow of ideas with respect to Brahman. Vedic text declares that a man sees Brahman by the unceasing flow of thoughts, i.e., meditation. Badarayana has proved in the Brahma-Sutras that meditation is the instrument by which the conditioned Brahman is realised. The rule holds good in the realisation of the unconditioned Brahman. Meditation of Brahman is based upon Vedantic texts which are admitted to be the means of right knowledge—either carefully comprehended or casually perused, and consequently the knowledge of Brahman which follows from it is the result of the operation of the means of right knowledge. Meditation is based upon the thorough comprehension of the Vedantic texts.

Others maintain that meditation by itself is not the instrumental cause, for it being a perpetual stream of ideas flowing from mind is unable to grasp the thing when cut off from its source. Mere mind, too, is not the instrument, for without the streams of ideas it is incompetent to environ the object of knowledge. Thus mind, accompanied by an unceasing flow of ideas of Brahman, is the required instrumental cause. A Vedic text also corroborates this theory: "This minute Self is to be known by means of mind which is made sharp by meditation."

A third view is that the great sentence: "Tat Tvam Asi—Thou art That" is the instrumental cause. Fixity of mind is undoubtedly required for the realisation of Brahman. But this requirement does not prove the sole instrumentality of mind, for however fixed the mind may be, Brahman will not be revealed unless the mind is directed in the path described by the Vedantic sentence. The direct instrument is therefore that great sentence to which substantial service is rendered by mind and meditation. Thus there is a kind of unity in difference of opinions, i.e., all are at one that the great Vedantic text, mind and meditation help one another in the realisation of Brahman.—Siddhanta Lesha

Meditation and Action

Man consists of Atman, mind and body. The Atman has two aspects—changeless and changing. The latter is called the world and the former God. World also is nothing but God in manifestation. God in movement is the world. Not that it does not exist. It has a relative existence.

The Atman is all-pervading, all-blissful, all-powerful, all-knowledge, eternally perfect and pure. It assumes these names and forms called the world (Nama-Rupa-Jagat) of its own free-will. There is no desire, because there is no outside object. This will is called Sakti. It is the Atman in action. In Nirguna Atman, the Sakti is static. In Saguna Atman, it is dynamic. The Atman has no desire, because It is perfect, and because there is nothing which is objective to the Atman. Desire implies attraction which presupposes imperfection. It is the very negation of will which is decision for action from within. The Atman wills and the universe comes into being. The will of the Atman upholds and governs the universe. Human beings are driven hither and thither by egoism, desires and fears due to identification with the limiting adjuncts of mind and body. This idea of limitation is called egoism.

The realisation of oneness in all existences, manifested and unmanifested, is the goal of human life. This unity already exists. We have forgotten it through ignorance. The removal of this veil of ignorance—the idea that we are confined within the mind and the body—is our chief effort in Sadhana. It logically follows that to realise unity, we must give up diversity. We must constantly keep up the idea that we are all-pervading, all-powerful, etc. There is no room here for desire because in unity there is no emotional attraction, but steady, persistent, calm, eternal bliss. Desire for liberation is terminological inexactitude. Liberation means attainment of the state of infinity. It already exists. It is our real nature. There can be no desire for a thing which is your very nature. All desires for progeny and wealth, for happiness in this world or in the next and lastly even the desire for liberation should be completely annihilated and all actions guided by pure and disinterested will.

This Sadhana,—the constant attempt to feel that you are the All—can be practised or rather ought to be practised in the midst of intense activity. That is the central teaching of the Gita. It stands to reason also, because God is both Saguna and Nirguna, with form and without form. Let the mind and the body work-. Feel that you are above them, their controlling witness. Do not identify yourself with the Adhara or the support (for mind and body), even when it is employed in activity. Of course meditation in the beginning has to be resorted to. Only an exceptionally strong-willed man can dispense with its necessity. For ordinary human beings, it is an indispensable necessity. In meditation, the Adhara is steady. So the Sadhana, the effort to feel unity is comparatively easy. In the midst of activity, this effort is difficult. Karma Yoga is more difficult than pure Jnana Yoga. We must, however, keep up the practice at all times. That is absolutely essential as otherwise the progress is slow; because, a few hours' meditation on the idea of the All and identification with mind and body for a greater portion of the day do not bring about rapid or substantial advance.

It is much better to associate some word-symbol, OM, with the idea. From time immemorial, this symbol has been used for expressing the idea of unity. So the best method is to repeat this word OM and meditate on its meaning at all times. But we must set apart some hours for meditation morning and evening.

The Atman is eternally free. The mind and body are in bondage. As long as we are guided by mental attractions and repulsions, we are the slaves of fate or divine will. But, when we completely free ourselves from their clutches and realise our oneness with the Atman, we are free. In Self-knowledge, our will and the divine will become one. Until then, we are certainly bound by fate.

But in proportion as we rise above the mind and body, our will becomes stronger and free and manifests greater and greater divinity.

Elementals

BHUTA KOTI—BHUTA GANAS

Sometimes, these elementals appear during meditation. They are strange figures, some with long teeth, some with big faces, some with big bellies, some with faces on the belly, some with faces on the head. They are inhabitants of the Bhu-Loka. They are Bhutas. They are supposed to be the attendants of Lord Siva. They have terrifying forms. They do not cause any harm at all. They simply appear on the stage. They come to test your strength and courage. They can do nothing. They cannot stand before a pure and ethical aspirant. Repetition of OM will throw them at a distance. You must be fearless. A coward is absolutely unfit for the spiritual line. Develop courage by constantly feeling that you are the Atman. Deny and negate the body-idea. Practise Nididhyasana always, all through the day and night. That is the secret. That is the key. That is the master-key to open the treasury of Sat-Chit-Ananda. That is the cornerstone of the edifice of bliss. That is the pillar of the mansion of Ananda.

****************************************