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.
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.
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1 comment:
wow...this is one of the most informative blogs i ve come across. thanks a lot for sharing your knowledge.
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