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.
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(`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.
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