PRACTICE OF YOGA BY SWAMI SIVANANDA (MESSAGE 14)
(`Danger of Mixing' now resumes...)
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Back to the point. In the world, there are minds in various stages of growth. There are people of diverse mentalities. There is multiplicity of minds. There are two sets of currents, attraction and repulsion in the mind. When you mix with people of different mentality, you are naturally attracted towards some and repelled by others. Secondly, there is the jealousy-current also. When you see other persons who are in the possession of higher virtues, etc., you will be naturally affected during your earlier stages of Abhyasa. These hostile currents are unfavourable, as they disturb the peace of mind. So meditation will suffer. Further when you mix, you will have to talk much. You. will be forced to talk. That means wastage of energy. All energies must be very carefully conserved by a Sadhaka. All the doors must be entirely shut out, through complete Pratyahara. Thirdly, if you do not know how to protect yourself, your valuable Prana will pass away to other persons. Your magnetic aura, your mental aura, your Pranic aura will pass to other weak persons. This is termed as vampirism. There will be considerable loss of Prana. You must know the process of protecting yourself by developing an aural shell. A young mango nursery has to be fenced properly in the beginning. A small fire started by the collection of few dried leaves or bits of straw will doubtless be extinguished if you suddenly introduce a big log of wood in the fire. You are like the mango nursery or like the small fire in Sadhana stage. How can you withstand against the hostile currents of the world? What you have gained in five years through hard practice will be irrecoverably lost in a month by promiscuous mixing with worldlings. Several persons have complained to me that they have lost the power of concentration by mixing and they cannot attain the same state they had during the seclusion.
You should not enter the world before five or six years of seclusion. You must test how you fare when you enter the world. If you are not a bit affected, if you can keep the constant balance of mind, if you can rest in the Atman, you can move in the world. Otherwise wait for some time more in seclusion and continue Sadhana.
There is no harm in your mixing with a congenial person who is also devoted to meditation, study and other spiritual pursuits, for one hour daily, and in whose company you notice pleasure and elevation of thought. You can discuss on various abstruse and philosophical points. You will find this useful. You can be in the company of higher, spiritual personages who enter into Samadhi. Their company is highly beneficial. Instinct will speak aloud from within that such and such company is elevating and such and such company is depressing. If you find that the company of a certain person gives even the least depression, shun him the very moment.
I know of several persons who have had a terrible downfall from their spiritual heights, owing to indiscriminate and promiscuous mixing. They have entered the world hastily without testing. They have been reduced to a level worse than a worldly man. Old, evil Samskaras are only waiting for an opportunity to crush you down. All the old Vasanas return and attack you with a tremendous force. The cravings become accentuated and intensified during the period of downfall. You will find it difficult to rise again.
Always protect your Samskaras. Do not allow them to be obliterated. It is difficult to regain what is lost. Exercise Vichara and Viveka always. Utilise your will to resist evil influences. Ever control the Indriyas. Have perfect Vairagya. Dull type of Vairagya is of no use. It must be sharp and sharper too. If you allow the senses to run riot, Viveka and the spiritual Samskaras will be annihilated. Live in seclusion. Do not mix. Observe Mauna. You can be quite safe. You will be far away from the danger-zone. When you have become a Siddha, enter the world and give spiritual uplift to the humanity.
Sri Aurobindo Ghosh had shut himself up in one room in Pondicherry for many years. He had never come out for a walk outside even for a single day. This is truth. This is not exaggeration. His brother Sri Bharinder, M.A., a developed Yogi also had shut himself up in a room for some years. Mahatma Krishna Ashram is in seclusion with Kaashtha Mauna, in Dharali village near Gangotri since many years. Lord Buddha shut himself up in Uruvala forest for six years. Lord Jesus Christ was in seclusion for eighteen years (the missing period). Swami Rama Tirtha had seclusion in Brahmapuri near Rishikesh for a couple of years. Why not you also become a Jesus or Buddha of world-wide celebrity?
Everything should be done slowly. It is very, very difficult for a man who was in the world to shut himself up now completely in the room and observe Mauna also. It is very painful and troublesome for a beginner. He. should slowly train himself. He should gradually train the mind by observing Mauna once a week and remaining in the room for certain number of hours. He should have walk in the evening along the Ganga or along the seaside or any suitable place. For a Sadhu, fresh air, invigorating cold baths, evening stroll, moderate exercise are very essential. He cannot afford to have milk, ghee, etc., and he has to depend upon help from Nature in a variety of ways. All throughout the Sadhana-period, strong common-sense should be used. After a period of two or three years, you will be able to remain alone in a closed room all throughout the day. Because, you now know the process of Manana (reflection) and Nididhyasana (profound meditation). You can spend six hours in meditation and six hours in Svadhyaya. The mind has now properly adjusted to the new life. There will be no trouble. You will be highly delighted to remain alone always. You do not like to be disturbed even for a day. You do not want to lose the peace and bliss of solitude. Now you depend on the Atman within for your help, strength and happiness and not without. You are now fully aware that all knowledge comes from within. You are now a changed being. You have a changed psychology. Worldly-minded persons cannot properly comprehend your metamorphosed nature.
Pratipaksha-Bhavana
Evil tendencies are very deeply imbedded in our nature. They require the most heroic efforts to dislodge them and the only way to dislodge them is to replace them by higher mental states and opposite good tendencies. A bad habit of thought or action is more easily eradicated by supplanting it with a good habit—one that is directly opposed to the habit which you desire to get rid of. To tear out a bad habit by the roots requires almost superhuman strength of will, but to crowd it out by nursing a good habit in its place is far easier and seems to be nature's plan. The good habit will gradually crowd the bad one until it cannot exist, and then after a final struggle, it will expire. This is the easiest way to kill out undesirable habits and traits. Evil thinking and evil actions can be counteracted by sublime thinking and virtuous actions.
Love is eternal and natural. Hatred is temporary and is a Vikara or unnatural modification. Courage is eternal and natural. Courage is a virtue. Fear is temporary and is an unnatural modification. Daya is a virtue. It is eternal and natural. Ghrina or weak pity is an unnatural modification. Hatred should be checked by raising an opposite wave of love. Always look into the good points or bright side of a man. Train the mind slowly in this direction by repeated efforts. You may fail fifty times, but you will succeed in the fifty-first attempt. It is sure and doubtless. The natural tendency of a Rajasic mind is to find out the defects or weak points of a man, to raise a wave of deep hatred, to criticise, blame and condemn, to fight and quarrel. Sattvic nature will always look into the bright side of a man, ignore the Doshas (defects), bear the ridicule of the cavillers, sceptics and scandal-mongerers, excuse, forgive, pity, and sympathise with others.
When a woman is quarrelling with her husband, her child falls down in her lap. She kisses the child and forgets the dispute. She laughs heartily. The presence of her child has raised an opposite modification of love to counteract the evil effects of anger and hatred. Similarly, all bad tendencies and Vasanas can be completely eradicated by the cultivation of opposite, positive virtues. Just as a gardener plants in his garden various kinds of flowers by proper efforts and care, we can also grow in our heart various virtues which are indispensably requisite for spiritual growth. We will have to watch every month as to how far these qualities have been developed. All old bad qualities will try their level best to resist eviction; they will try to persist and recur, to re-enter the system. We must always be on the alert. In the long run, we can have complete self-mastery. Combat desire through Vichara, control of senses, renunciation of thought, Sivoham Bhavana. There is no desire in Brahman. Do not plan. Do not make false imaginations. Do not build castles in the air like Alnaschar. Do not attempt to fulfil the desires. Destroy all emotions. The desires will dwindle and die by themselves. Control anger by Kshama, by developing universal love and feeling of unity. Where is the second person on whom to exhibit anger? It is all ignorance. "Ekam eva advitiyam: One only without a second." Have these thoughts constantly in your mind.
Destroy Lobha by spontaneous charity and liberality (Udarata). Annihilate egoism by 'Aham Brahmasmi' Bhavana. There is nothing but Brahman. Crush self-conceit through humility. Remove pride by Nishkama Karma. Destroy fear by developing courage, by feeling of unity, by Sivoham Bhavana. Destroy passions by Tapas. Purify the emotions through Maitri, Karuna and Arjava. Drive out jealousy by Mudita. Develop your will-power by driving desires, by Titiksha and strong patience. Acquire peace by Sattvic contentment, Santosha, Vichara, Satsanga strong patience, Sannyasa and Samadhi.
CHAPTER NINE
MEDITATION PART ONE
AUXILIARIES
Places for Meditation
The world will not suit you for meditation. There are many disturbing causes. The environments are not elevating. Your friends are your worst enemies. They take away all your time through vain talks. It is inevitable. You are puzzled. You are worried. Then you try to get out of the environments. To save time, money and wanderings, I shall mention some good places. You can select one of these places. The place must be of a temperate climate and must suit you during summer, rainy season and winter. You must stick to one place for three years with firm determination. As all places combine some advantages and disadvantages, you will have to select that place which has more advantages and less disadvantages. Everything is relative in this world. You can hardly get a place that can satisfy you from all viewpoints. It is an impossibility. You must not shift when you get some inconvenience. You must put up with it. There is no benefit in frequent wanderings. Do not compare one place with another. Maya tempts you in various ways. Use your Viveka and reason. Mussoorie will appear to you most charming when you are at Simla. Simla will appear more delightful when you are at Mussoorie. Do not believe the mind and senses any more. Enough, enough of their tricks. No more. Be on the watch, to guard yourself from sense-deceptions and temptations.
First, I suggest Rishikesh and Swargashram. They are wonderful places for meditation. They are admirably adapted. Charm and spiritual influence are simply marvellous. You can put up your cottage. Uttarakasi, Brahmapuri, Garuda Chetty and Nilakanth near Rishikesh are other nice places. Almora and Nainital are also good. Any village on the banks of Ganga, Narmada, Yamuna is beautiful. Kullu valley and Champa valley in Kashmir are quite suitable. If you want a cave-life, go in for Vasishtha-Guha, fourteen miles from Rishikesh. It is a beautiful cave, where Swami Rama Tirtha lived for some time. Milk is available from the neighbouring village. Ram Guha in Brahmapuri near Rishikesh is another good and charming place. You can get dry rations for fifteen days from Kali Kamlivalla's Kshetra. Bamrughi Guha, near Tehri, Himalayas, is a good cave. You will find many villages near Tehri for contemplation.
Murali Dhar has built a fine, Pukka Kutir with a fine garden. You can have this also. Mount Abu is a beautiful cool place. Cool places are needed for meditation. The brain gets tired very soon in a hot place. In a cool place, you can meditate all twenty-four hours. You will not feel exhaustion. Maharajas of Alwar and Limbdi have built nice caves in Mount Abu and arranged food and other conveniences for good, educated Sadhus only. Lakshman-jhula is another good place. There is ample space for erection of new cottages. Brahmavarta, near Kanpur is a suitable place. There are many good places seven miles beyond Mathura on the banks of Yamuna. Uttarakasi has beautiful, spiritual vibratory conditions. You can stay in a solitary place called Lakshesvar.
Brahmamuhurta
O aspirant! Get up at Brahmamuhurta. Do not fail at any cost. Brahmamuhurta is the morning period from 3.30 to 6.00. It is very favourable for meditation. The mind is quite refreshed after good sleep. It is quite calm and serene. There is a preponderance of Sattva in the system. In the atmosphere also, Sattva predominates at this hour. In the winter, it is not necessary that you should have a cold bath. A mental bath will suffice. Answer the calls of nature. Cleanse the teeth. Wash the face. Dash cold water on the face and on top of the head. Sit in Padma Asana or Siddha Asana. Try to climb to the heights of Brahman with vibrations. Even if you are, not in the habit of getting up early, have an alarm timepiece. Once the habit is established, there is no difficulty. The subconscious mind or Chitta becomes a willing servant of the will. If you are subject to chronic constipation you can drink some cold water, say one tumblerful, as soon as you get up, after cleansing the teeth. This is the Ushapana treatment in the science of Hatha Yoga. This will give a good motion. Persons of hard guts can use Triphala water. Soak 2 Harads (myroballum), 2 Amalakas and 2 Thandrikkais in half a tumblerful of cold water at night. Drink the water in the morning after washing the teeth.
Meditation Room
Every one of you should have a separate room for meditation. This is a sine qua non. Place your Ishta Devata in the room. Keep in the room also a few philosophical books such as the Bhagavad Gita, the Yoga-Vasishtha, 12 classical Upanishads and the Vivekachudamani. Do not allow anybody to enter the room—even your wife, children or friends. You also should enter the room after a bath. Burn incense and camphor as offering to the Ishta Devata twice daily—morning and evening. Practise meditation in the room in the morning 4 to 5 and at night 8 to 9 systematically. Whenever you feel depressed, enter the room. Study the books for half an hour. Silence the thoughts. Still the mind. Think of the auspicious qualities of God—Santam, Sivam, Subham, Sundaram, Kantam, etc. Repeat the Mantra "Om Santih Santih Santih" several times. You will be doubtless immediately invigorated. Practise. Try. Feel. Experience. Do much. Talk little. Make it a point to sit at least for half an hour daily in the room although you have pressure of work. Where there is a will, there is a way. If you have this kind of practice systematically, you will find a better Mussoorie, Ooty, Darjeeling or Simla in your meditation room. You need not go for a change. Realise what I say. Do not waste the time. Avoid all idle talks. Time is all money. Do not waste even a single second. Very few know the value of time and life. Remember the death-warrant from Yamaraj always.
Time for Meditation
At the commencement, have two sittings only, once in the morning 4 to 5 and at night 6 to 8. After six months or one year, according to your mental calibre, you can have three sittings, with a third sitting in the afternoon 4 to 5. In the Ashram of Sri Aurobindo at Pondicherry, Yogic students have three sittings. You can increase the period of concentration to two hours at each sitting. In summer, it is rather irksome and difficult owing to perspiration. So, have only two sittings during summer. The loss can be made up in winter. Winter is very favourable for meditation. You will find Rishikesh, Swargashram admirably suitable for contemplative purposes. Winter and early part of spring are the best seasons for beginners to commence meditation. In winter, the mind is not tired at all. You can meditate even for 24 hours without the least exhaustion. That is the reason why Sadhus select Rishikesh for meditation in winter. The period of meditation should be gradually increased with caution. The meditation should not be by fits and starts. It should be well regulated and steady. You must use always your commonsense and reason all throughout the Sadhana period. You should ascend the summit of Yoga gradually, slowly, stage by stage, step by step. You must not give up the practice even for a few days.
How Many Hours to Meditate
To start with, you can meditate for half an hour in the morning, 4 to 4.30 and for half an hour at night 8 to 8.30. Morning time is the best for meditation. The mind is refreshed after sound sleep. Further, Sattva predominates in the system as in the surrounding atmosphere. In the Yoga-Vasishtha, Sri Vasishtha says: "O Rama, give 1/4 mind for meditation in the beginning; 1/4 mind for recreation; 1/4 mind for study; 1/4 mind for service of Guru. Then 3/4 mind for meditation; 1/8 for recreation; 3/8 mind for study; 1/8 mind for service of Guru." Here recreation means acts like washing, cleaning, etc. It does not mean Golf play or Rugby. This recreation is meant for relaxation of mind or diversion of mind after concentration and meditation. Otherwise the mind feels tired and refuses to work. Then give 1/2 mind for meditation; 1/2 mind for study. Increase the time of meditation gradually. After two months, increase the period to one hour, each time, 4 to 5 a.m. and 8 to 9 p.m. After a year, increase the time to 1 1/2 hours in the morning and 1 1/2 hours at night. In the third year two hours in the morning and two hours in the evening; in the fourth year three hours in the morning and three hours at night. This is for the vast majority of persons. An earnest Sadhaka with strong vitality and subtle intellect can meditate for six hours in the first year of his Sadhana. You must study congenial books as the Upanishads, the Yoga-Vasishtha, the Gita, the Vivekachudamani, the Avadhuta-Gita along with meditation. Such study is elevating. Six hours' study and six hours' meditation is very beneficial. That is Sri Aurobindo's method. That is his brother Sri Barinder's method. That is Swami Advaitanandaji's method. That is my method also. This will eventually push you on to Nididhyasana for twenty-four hours.
Three Instrumental Causes
Some say that meditation,—series of thoughts on the same object called Prasamkhyana,—is the required instrumental cause. It corresponds to Nididhyasana which consists in the unbroken flow of ideas with respect to Brahman. Vedic text declares that a man sees Brahman by the unceasing flow of thoughts, i.e., meditation. Badarayana has proved in the Brahma-Sutras that meditation is the instrument by which the conditioned Brahman is realised. The rule holds good in the realisation of the unconditioned Brahman. Meditation of Brahman is based upon Vedantic texts which are admitted to be the means of right knowledge—either carefully comprehended or casually perused, and consequently the knowledge of Brahman which follows from it is the result of the operation of the means of right knowledge. Meditation is based upon the thorough comprehension of the Vedantic texts.
Others maintain that meditation by itself is not the instrumental cause, for it being a perpetual stream of ideas flowing from mind is unable to grasp the thing when cut off from its source. Mere mind, too, is not the instrument, for without the streams of ideas it is incompetent to environ the object of knowledge. Thus mind, accompanied by an unceasing flow of ideas of Brahman, is the required instrumental cause. A Vedic text also corroborates this theory: "This minute Self is to be known by means of mind which is made sharp by meditation."
A third view is that the great sentence: "Tat Tvam Asi—Thou art That" is the instrumental cause. Fixity of mind is undoubtedly required for the realisation of Brahman. But this requirement does not prove the sole instrumentality of mind, for however fixed the mind may be, Brahman will not be revealed unless the mind is directed in the path described by the Vedantic sentence. The direct instrument is therefore that great sentence to which substantial service is rendered by mind and meditation. Thus there is a kind of unity in difference of opinions, i.e., all are at one that the great Vedantic text, mind and meditation help one another in the realisation of Brahman.—Siddhanta Lesha
Meditation and Action
Man consists of Atman, mind and body. The Atman has two aspects—changeless and changing. The latter is called the world and the former God. World also is nothing but God in manifestation. God in movement is the world. Not that it does not exist. It has a relative existence.
The Atman is all-pervading, all-blissful, all-powerful, all-knowledge, eternally perfect and pure. It assumes these names and forms called the world (Nama-Rupa-Jagat) of its own free-will. There is no desire, because there is no outside object. This will is called Sakti. It is the Atman in action. In Nirguna Atman, the Sakti is static. In Saguna Atman, it is dynamic. The Atman has no desire, because It is perfect, and because there is nothing which is objective to the Atman. Desire implies attraction which presupposes imperfection. It is the very negation of will which is decision for action from within. The Atman wills and the universe comes into being. The will of the Atman upholds and governs the universe. Human beings are driven hither and thither by egoism, desires and fears due to identification with the limiting adjuncts of mind and body. This idea of limitation is called egoism.
The realisation of oneness in all existences, manifested and unmanifested, is the goal of human life. This unity already exists. We have forgotten it through ignorance. The removal of this veil of ignorance—the idea that we are confined within the mind and the body—is our chief effort in Sadhana. It logically follows that to realise unity, we must give up diversity. We must constantly keep up the idea that we are all-pervading, all-powerful, etc. There is no room here for desire because in unity there is no emotional attraction, but steady, persistent, calm, eternal bliss. Desire for liberation is terminological inexactitude. Liberation means attainment of the state of infinity. It already exists. It is our real nature. There can be no desire for a thing which is your very nature. All desires for progeny and wealth, for happiness in this world or in the next and lastly even the desire for liberation should be completely annihilated and all actions guided by pure and disinterested will.
This Sadhana,—the constant attempt to feel that you are the All—can be practised or rather ought to be practised in the midst of intense activity. That is the central teaching of the Gita. It stands to reason also, because God is both Saguna and Nirguna, with form and without form. Let the mind and the body work-. Feel that you are above them, their controlling witness. Do not identify yourself with the Adhara or the support (for mind and body), even when it is employed in activity. Of course meditation in the beginning has to be resorted to. Only an exceptionally strong-willed man can dispense with its necessity. For ordinary human beings, it is an indispensable necessity. In meditation, the Adhara is steady. So the Sadhana, the effort to feel unity is comparatively easy. In the midst of activity, this effort is difficult. Karma Yoga is more difficult than pure Jnana Yoga. We must, however, keep up the practice at all times. That is absolutely essential as otherwise the progress is slow; because, a few hours' meditation on the idea of the All and identification with mind and body for a greater portion of the day do not bring about rapid or substantial advance.
It is much better to associate some word-symbol, OM, with the idea. From time immemorial, this symbol has been used for expressing the idea of unity. So the best method is to repeat this word OM and meditate on its meaning at all times. But we must set apart some hours for meditation morning and evening.
The Atman is eternally free. The mind and body are in bondage. As long as we are guided by mental attractions and repulsions, we are the slaves of fate or divine will. But, when we completely free ourselves from their clutches and realise our oneness with the Atman, we are free. In Self-knowledge, our will and the divine will become one. Until then, we are certainly bound by fate.
But in proportion as we rise above the mind and body, our will becomes stronger and free and manifests greater and greater divinity.
Elementals
BHUTA KOTI—BHUTA GANAS
Sometimes, these elementals appear during meditation. They are strange figures, some with long teeth, some with big faces, some with big bellies, some with faces on the belly, some with faces on the head. They are inhabitants of the Bhu-Loka. They are Bhutas. They are supposed to be the attendants of Lord Siva. They have terrifying forms. They do not cause any harm at all. They simply appear on the stage. They come to test your strength and courage. They can do nothing. They cannot stand before a pure and ethical aspirant. Repetition of OM will throw them at a distance. You must be fearless. A coward is absolutely unfit for the spiritual line. Develop courage by constantly feeling that you are the Atman. Deny and negate the body-idea. Practise Nididhyasana always, all through the day and night. That is the secret. That is the key. That is the master-key to open the treasury of Sat-Chit-Ananda. That is the cornerstone of the edifice of bliss. That is the pillar of the mansion of Ananda.
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(`Danger of Mixing' now resumes...)
-----------------------------------------------
Back to the point. In the world, there are minds in various stages of growth. There are people of diverse mentalities. There is multiplicity of minds. There are two sets of currents, attraction and repulsion in the mind. When you mix with people of different mentality, you are naturally attracted towards some and repelled by others. Secondly, there is the jealousy-current also. When you see other persons who are in the possession of higher virtues, etc., you will be naturally affected during your earlier stages of Abhyasa. These hostile currents are unfavourable, as they disturb the peace of mind. So meditation will suffer. Further when you mix, you will have to talk much. You. will be forced to talk. That means wastage of energy. All energies must be very carefully conserved by a Sadhaka. All the doors must be entirely shut out, through complete Pratyahara. Thirdly, if you do not know how to protect yourself, your valuable Prana will pass away to other persons. Your magnetic aura, your mental aura, your Pranic aura will pass to other weak persons. This is termed as vampirism. There will be considerable loss of Prana. You must know the process of protecting yourself by developing an aural shell. A young mango nursery has to be fenced properly in the beginning. A small fire started by the collection of few dried leaves or bits of straw will doubtless be extinguished if you suddenly introduce a big log of wood in the fire. You are like the mango nursery or like the small fire in Sadhana stage. How can you withstand against the hostile currents of the world? What you have gained in five years through hard practice will be irrecoverably lost in a month by promiscuous mixing with worldlings. Several persons have complained to me that they have lost the power of concentration by mixing and they cannot attain the same state they had during the seclusion.
You should not enter the world before five or six years of seclusion. You must test how you fare when you enter the world. If you are not a bit affected, if you can keep the constant balance of mind, if you can rest in the Atman, you can move in the world. Otherwise wait for some time more in seclusion and continue Sadhana.
There is no harm in your mixing with a congenial person who is also devoted to meditation, study and other spiritual pursuits, for one hour daily, and in whose company you notice pleasure and elevation of thought. You can discuss on various abstruse and philosophical points. You will find this useful. You can be in the company of higher, spiritual personages who enter into Samadhi. Their company is highly beneficial. Instinct will speak aloud from within that such and such company is elevating and such and such company is depressing. If you find that the company of a certain person gives even the least depression, shun him the very moment.
I know of several persons who have had a terrible downfall from their spiritual heights, owing to indiscriminate and promiscuous mixing. They have entered the world hastily without testing. They have been reduced to a level worse than a worldly man. Old, evil Samskaras are only waiting for an opportunity to crush you down. All the old Vasanas return and attack you with a tremendous force. The cravings become accentuated and intensified during the period of downfall. You will find it difficult to rise again.
Always protect your Samskaras. Do not allow them to be obliterated. It is difficult to regain what is lost. Exercise Vichara and Viveka always. Utilise your will to resist evil influences. Ever control the Indriyas. Have perfect Vairagya. Dull type of Vairagya is of no use. It must be sharp and sharper too. If you allow the senses to run riot, Viveka and the spiritual Samskaras will be annihilated. Live in seclusion. Do not mix. Observe Mauna. You can be quite safe. You will be far away from the danger-zone. When you have become a Siddha, enter the world and give spiritual uplift to the humanity.
Sri Aurobindo Ghosh had shut himself up in one room in Pondicherry for many years. He had never come out for a walk outside even for a single day. This is truth. This is not exaggeration. His brother Sri Bharinder, M.A., a developed Yogi also had shut himself up in a room for some years. Mahatma Krishna Ashram is in seclusion with Kaashtha Mauna, in Dharali village near Gangotri since many years. Lord Buddha shut himself up in Uruvala forest for six years. Lord Jesus Christ was in seclusion for eighteen years (the missing period). Swami Rama Tirtha had seclusion in Brahmapuri near Rishikesh for a couple of years. Why not you also become a Jesus or Buddha of world-wide celebrity?
Everything should be done slowly. It is very, very difficult for a man who was in the world to shut himself up now completely in the room and observe Mauna also. It is very painful and troublesome for a beginner. He. should slowly train himself. He should gradually train the mind by observing Mauna once a week and remaining in the room for certain number of hours. He should have walk in the evening along the Ganga or along the seaside or any suitable place. For a Sadhu, fresh air, invigorating cold baths, evening stroll, moderate exercise are very essential. He cannot afford to have milk, ghee, etc., and he has to depend upon help from Nature in a variety of ways. All throughout the Sadhana-period, strong common-sense should be used. After a period of two or three years, you will be able to remain alone in a closed room all throughout the day. Because, you now know the process of Manana (reflection) and Nididhyasana (profound meditation). You can spend six hours in meditation and six hours in Svadhyaya. The mind has now properly adjusted to the new life. There will be no trouble. You will be highly delighted to remain alone always. You do not like to be disturbed even for a day. You do not want to lose the peace and bliss of solitude. Now you depend on the Atman within for your help, strength and happiness and not without. You are now fully aware that all knowledge comes from within. You are now a changed being. You have a changed psychology. Worldly-minded persons cannot properly comprehend your metamorphosed nature.
Pratipaksha-Bhavana
Evil tendencies are very deeply imbedded in our nature. They require the most heroic efforts to dislodge them and the only way to dislodge them is to replace them by higher mental states and opposite good tendencies. A bad habit of thought or action is more easily eradicated by supplanting it with a good habit—one that is directly opposed to the habit which you desire to get rid of. To tear out a bad habit by the roots requires almost superhuman strength of will, but to crowd it out by nursing a good habit in its place is far easier and seems to be nature's plan. The good habit will gradually crowd the bad one until it cannot exist, and then after a final struggle, it will expire. This is the easiest way to kill out undesirable habits and traits. Evil thinking and evil actions can be counteracted by sublime thinking and virtuous actions.
Love is eternal and natural. Hatred is temporary and is a Vikara or unnatural modification. Courage is eternal and natural. Courage is a virtue. Fear is temporary and is an unnatural modification. Daya is a virtue. It is eternal and natural. Ghrina or weak pity is an unnatural modification. Hatred should be checked by raising an opposite wave of love. Always look into the good points or bright side of a man. Train the mind slowly in this direction by repeated efforts. You may fail fifty times, but you will succeed in the fifty-first attempt. It is sure and doubtless. The natural tendency of a Rajasic mind is to find out the defects or weak points of a man, to raise a wave of deep hatred, to criticise, blame and condemn, to fight and quarrel. Sattvic nature will always look into the bright side of a man, ignore the Doshas (defects), bear the ridicule of the cavillers, sceptics and scandal-mongerers, excuse, forgive, pity, and sympathise with others.
When a woman is quarrelling with her husband, her child falls down in her lap. She kisses the child and forgets the dispute. She laughs heartily. The presence of her child has raised an opposite modification of love to counteract the evil effects of anger and hatred. Similarly, all bad tendencies and Vasanas can be completely eradicated by the cultivation of opposite, positive virtues. Just as a gardener plants in his garden various kinds of flowers by proper efforts and care, we can also grow in our heart various virtues which are indispensably requisite for spiritual growth. We will have to watch every month as to how far these qualities have been developed. All old bad qualities will try their level best to resist eviction; they will try to persist and recur, to re-enter the system. We must always be on the alert. In the long run, we can have complete self-mastery. Combat desire through Vichara, control of senses, renunciation of thought, Sivoham Bhavana. There is no desire in Brahman. Do not plan. Do not make false imaginations. Do not build castles in the air like Alnaschar. Do not attempt to fulfil the desires. Destroy all emotions. The desires will dwindle and die by themselves. Control anger by Kshama, by developing universal love and feeling of unity. Where is the second person on whom to exhibit anger? It is all ignorance. "Ekam eva advitiyam: One only without a second." Have these thoughts constantly in your mind.
Destroy Lobha by spontaneous charity and liberality (Udarata). Annihilate egoism by 'Aham Brahmasmi' Bhavana. There is nothing but Brahman. Crush self-conceit through humility. Remove pride by Nishkama Karma. Destroy fear by developing courage, by feeling of unity, by Sivoham Bhavana. Destroy passions by Tapas. Purify the emotions through Maitri, Karuna and Arjava. Drive out jealousy by Mudita. Develop your will-power by driving desires, by Titiksha and strong patience. Acquire peace by Sattvic contentment, Santosha, Vichara, Satsanga strong patience, Sannyasa and Samadhi.
CHAPTER NINE
MEDITATION PART ONE
AUXILIARIES
Places for Meditation
The world will not suit you for meditation. There are many disturbing causes. The environments are not elevating. Your friends are your worst enemies. They take away all your time through vain talks. It is inevitable. You are puzzled. You are worried. Then you try to get out of the environments. To save time, money and wanderings, I shall mention some good places. You can select one of these places. The place must be of a temperate climate and must suit you during summer, rainy season and winter. You must stick to one place for three years with firm determination. As all places combine some advantages and disadvantages, you will have to select that place which has more advantages and less disadvantages. Everything is relative in this world. You can hardly get a place that can satisfy you from all viewpoints. It is an impossibility. You must not shift when you get some inconvenience. You must put up with it. There is no benefit in frequent wanderings. Do not compare one place with another. Maya tempts you in various ways. Use your Viveka and reason. Mussoorie will appear to you most charming when you are at Simla. Simla will appear more delightful when you are at Mussoorie. Do not believe the mind and senses any more. Enough, enough of their tricks. No more. Be on the watch, to guard yourself from sense-deceptions and temptations.
First, I suggest Rishikesh and Swargashram. They are wonderful places for meditation. They are admirably adapted. Charm and spiritual influence are simply marvellous. You can put up your cottage. Uttarakasi, Brahmapuri, Garuda Chetty and Nilakanth near Rishikesh are other nice places. Almora and Nainital are also good. Any village on the banks of Ganga, Narmada, Yamuna is beautiful. Kullu valley and Champa valley in Kashmir are quite suitable. If you want a cave-life, go in for Vasishtha-Guha, fourteen miles from Rishikesh. It is a beautiful cave, where Swami Rama Tirtha lived for some time. Milk is available from the neighbouring village. Ram Guha in Brahmapuri near Rishikesh is another good and charming place. You can get dry rations for fifteen days from Kali Kamlivalla's Kshetra. Bamrughi Guha, near Tehri, Himalayas, is a good cave. You will find many villages near Tehri for contemplation.
Murali Dhar has built a fine, Pukka Kutir with a fine garden. You can have this also. Mount Abu is a beautiful cool place. Cool places are needed for meditation. The brain gets tired very soon in a hot place. In a cool place, you can meditate all twenty-four hours. You will not feel exhaustion. Maharajas of Alwar and Limbdi have built nice caves in Mount Abu and arranged food and other conveniences for good, educated Sadhus only. Lakshman-jhula is another good place. There is ample space for erection of new cottages. Brahmavarta, near Kanpur is a suitable place. There are many good places seven miles beyond Mathura on the banks of Yamuna. Uttarakasi has beautiful, spiritual vibratory conditions. You can stay in a solitary place called Lakshesvar.
Brahmamuhurta
O aspirant! Get up at Brahmamuhurta. Do not fail at any cost. Brahmamuhurta is the morning period from 3.30 to 6.00. It is very favourable for meditation. The mind is quite refreshed after good sleep. It is quite calm and serene. There is a preponderance of Sattva in the system. In the atmosphere also, Sattva predominates at this hour. In the winter, it is not necessary that you should have a cold bath. A mental bath will suffice. Answer the calls of nature. Cleanse the teeth. Wash the face. Dash cold water on the face and on top of the head. Sit in Padma Asana or Siddha Asana. Try to climb to the heights of Brahman with vibrations. Even if you are, not in the habit of getting up early, have an alarm timepiece. Once the habit is established, there is no difficulty. The subconscious mind or Chitta becomes a willing servant of the will. If you are subject to chronic constipation you can drink some cold water, say one tumblerful, as soon as you get up, after cleansing the teeth. This is the Ushapana treatment in the science of Hatha Yoga. This will give a good motion. Persons of hard guts can use Triphala water. Soak 2 Harads (myroballum), 2 Amalakas and 2 Thandrikkais in half a tumblerful of cold water at night. Drink the water in the morning after washing the teeth.
Meditation Room
Every one of you should have a separate room for meditation. This is a sine qua non. Place your Ishta Devata in the room. Keep in the room also a few philosophical books such as the Bhagavad Gita, the Yoga-Vasishtha, 12 classical Upanishads and the Vivekachudamani. Do not allow anybody to enter the room—even your wife, children or friends. You also should enter the room after a bath. Burn incense and camphor as offering to the Ishta Devata twice daily—morning and evening. Practise meditation in the room in the morning 4 to 5 and at night 8 to 9 systematically. Whenever you feel depressed, enter the room. Study the books for half an hour. Silence the thoughts. Still the mind. Think of the auspicious qualities of God—Santam, Sivam, Subham, Sundaram, Kantam, etc. Repeat the Mantra "Om Santih Santih Santih" several times. You will be doubtless immediately invigorated. Practise. Try. Feel. Experience. Do much. Talk little. Make it a point to sit at least for half an hour daily in the room although you have pressure of work. Where there is a will, there is a way. If you have this kind of practice systematically, you will find a better Mussoorie, Ooty, Darjeeling or Simla in your meditation room. You need not go for a change. Realise what I say. Do not waste the time. Avoid all idle talks. Time is all money. Do not waste even a single second. Very few know the value of time and life. Remember the death-warrant from Yamaraj always.
Time for Meditation
At the commencement, have two sittings only, once in the morning 4 to 5 and at night 6 to 8. After six months or one year, according to your mental calibre, you can have three sittings, with a third sitting in the afternoon 4 to 5. In the Ashram of Sri Aurobindo at Pondicherry, Yogic students have three sittings. You can increase the period of concentration to two hours at each sitting. In summer, it is rather irksome and difficult owing to perspiration. So, have only two sittings during summer. The loss can be made up in winter. Winter is very favourable for meditation. You will find Rishikesh, Swargashram admirably suitable for contemplative purposes. Winter and early part of spring are the best seasons for beginners to commence meditation. In winter, the mind is not tired at all. You can meditate even for 24 hours without the least exhaustion. That is the reason why Sadhus select Rishikesh for meditation in winter. The period of meditation should be gradually increased with caution. The meditation should not be by fits and starts. It should be well regulated and steady. You must use always your commonsense and reason all throughout the Sadhana period. You should ascend the summit of Yoga gradually, slowly, stage by stage, step by step. You must not give up the practice even for a few days.
How Many Hours to Meditate
To start with, you can meditate for half an hour in the morning, 4 to 4.30 and for half an hour at night 8 to 8.30. Morning time is the best for meditation. The mind is refreshed after sound sleep. Further, Sattva predominates in the system as in the surrounding atmosphere. In the Yoga-Vasishtha, Sri Vasishtha says: "O Rama, give 1/4 mind for meditation in the beginning; 1/4 mind for recreation; 1/4 mind for study; 1/4 mind for service of Guru. Then 3/4 mind for meditation; 1/8 for recreation; 3/8 mind for study; 1/8 mind for service of Guru." Here recreation means acts like washing, cleaning, etc. It does not mean Golf play or Rugby. This recreation is meant for relaxation of mind or diversion of mind after concentration and meditation. Otherwise the mind feels tired and refuses to work. Then give 1/2 mind for meditation; 1/2 mind for study. Increase the time of meditation gradually. After two months, increase the period to one hour, each time, 4 to 5 a.m. and 8 to 9 p.m. After a year, increase the time to 1 1/2 hours in the morning and 1 1/2 hours at night. In the third year two hours in the morning and two hours in the evening; in the fourth year three hours in the morning and three hours at night. This is for the vast majority of persons. An earnest Sadhaka with strong vitality and subtle intellect can meditate for six hours in the first year of his Sadhana. You must study congenial books as the Upanishads, the Yoga-Vasishtha, the Gita, the Vivekachudamani, the Avadhuta-Gita along with meditation. Such study is elevating. Six hours' study and six hours' meditation is very beneficial. That is Sri Aurobindo's method. That is his brother Sri Barinder's method. That is Swami Advaitanandaji's method. That is my method also. This will eventually push you on to Nididhyasana for twenty-four hours.
Three Instrumental Causes
Some say that meditation,—series of thoughts on the same object called Prasamkhyana,—is the required instrumental cause. It corresponds to Nididhyasana which consists in the unbroken flow of ideas with respect to Brahman. Vedic text declares that a man sees Brahman by the unceasing flow of thoughts, i.e., meditation. Badarayana has proved in the Brahma-Sutras that meditation is the instrument by which the conditioned Brahman is realised. The rule holds good in the realisation of the unconditioned Brahman. Meditation of Brahman is based upon Vedantic texts which are admitted to be the means of right knowledge—either carefully comprehended or casually perused, and consequently the knowledge of Brahman which follows from it is the result of the operation of the means of right knowledge. Meditation is based upon the thorough comprehension of the Vedantic texts.
Others maintain that meditation by itself is not the instrumental cause, for it being a perpetual stream of ideas flowing from mind is unable to grasp the thing when cut off from its source. Mere mind, too, is not the instrument, for without the streams of ideas it is incompetent to environ the object of knowledge. Thus mind, accompanied by an unceasing flow of ideas of Brahman, is the required instrumental cause. A Vedic text also corroborates this theory: "This minute Self is to be known by means of mind which is made sharp by meditation."
A third view is that the great sentence: "Tat Tvam Asi—Thou art That" is the instrumental cause. Fixity of mind is undoubtedly required for the realisation of Brahman. But this requirement does not prove the sole instrumentality of mind, for however fixed the mind may be, Brahman will not be revealed unless the mind is directed in the path described by the Vedantic sentence. The direct instrument is therefore that great sentence to which substantial service is rendered by mind and meditation. Thus there is a kind of unity in difference of opinions, i.e., all are at one that the great Vedantic text, mind and meditation help one another in the realisation of Brahman.—Siddhanta Lesha
Meditation and Action
Man consists of Atman, mind and body. The Atman has two aspects—changeless and changing. The latter is called the world and the former God. World also is nothing but God in manifestation. God in movement is the world. Not that it does not exist. It has a relative existence.
The Atman is all-pervading, all-blissful, all-powerful, all-knowledge, eternally perfect and pure. It assumes these names and forms called the world (Nama-Rupa-Jagat) of its own free-will. There is no desire, because there is no outside object. This will is called Sakti. It is the Atman in action. In Nirguna Atman, the Sakti is static. In Saguna Atman, it is dynamic. The Atman has no desire, because It is perfect, and because there is nothing which is objective to the Atman. Desire implies attraction which presupposes imperfection. It is the very negation of will which is decision for action from within. The Atman wills and the universe comes into being. The will of the Atman upholds and governs the universe. Human beings are driven hither and thither by egoism, desires and fears due to identification with the limiting adjuncts of mind and body. This idea of limitation is called egoism.
The realisation of oneness in all existences, manifested and unmanifested, is the goal of human life. This unity already exists. We have forgotten it through ignorance. The removal of this veil of ignorance—the idea that we are confined within the mind and the body—is our chief effort in Sadhana. It logically follows that to realise unity, we must give up diversity. We must constantly keep up the idea that we are all-pervading, all-powerful, etc. There is no room here for desire because in unity there is no emotional attraction, but steady, persistent, calm, eternal bliss. Desire for liberation is terminological inexactitude. Liberation means attainment of the state of infinity. It already exists. It is our real nature. There can be no desire for a thing which is your very nature. All desires for progeny and wealth, for happiness in this world or in the next and lastly even the desire for liberation should be completely annihilated and all actions guided by pure and disinterested will.
This Sadhana,—the constant attempt to feel that you are the All—can be practised or rather ought to be practised in the midst of intense activity. That is the central teaching of the Gita. It stands to reason also, because God is both Saguna and Nirguna, with form and without form. Let the mind and the body work-. Feel that you are above them, their controlling witness. Do not identify yourself with the Adhara or the support (for mind and body), even when it is employed in activity. Of course meditation in the beginning has to be resorted to. Only an exceptionally strong-willed man can dispense with its necessity. For ordinary human beings, it is an indispensable necessity. In meditation, the Adhara is steady. So the Sadhana, the effort to feel unity is comparatively easy. In the midst of activity, this effort is difficult. Karma Yoga is more difficult than pure Jnana Yoga. We must, however, keep up the practice at all times. That is absolutely essential as otherwise the progress is slow; because, a few hours' meditation on the idea of the All and identification with mind and body for a greater portion of the day do not bring about rapid or substantial advance.
It is much better to associate some word-symbol, OM, with the idea. From time immemorial, this symbol has been used for expressing the idea of unity. So the best method is to repeat this word OM and meditate on its meaning at all times. But we must set apart some hours for meditation morning and evening.
The Atman is eternally free. The mind and body are in bondage. As long as we are guided by mental attractions and repulsions, we are the slaves of fate or divine will. But, when we completely free ourselves from their clutches and realise our oneness with the Atman, we are free. In Self-knowledge, our will and the divine will become one. Until then, we are certainly bound by fate.
But in proportion as we rise above the mind and body, our will becomes stronger and free and manifests greater and greater divinity.
Elementals
BHUTA KOTI—BHUTA GANAS
Sometimes, these elementals appear during meditation. They are strange figures, some with long teeth, some with big faces, some with big bellies, some with faces on the belly, some with faces on the head. They are inhabitants of the Bhu-Loka. They are Bhutas. They are supposed to be the attendants of Lord Siva. They have terrifying forms. They do not cause any harm at all. They simply appear on the stage. They come to test your strength and courage. They can do nothing. They cannot stand before a pure and ethical aspirant. Repetition of OM will throw them at a distance. You must be fearless. A coward is absolutely unfit for the spiritual line. Develop courage by constantly feeling that you are the Atman. Deny and negate the body-idea. Practise Nididhyasana always, all through the day and night. That is the secret. That is the key. That is the master-key to open the treasury of Sat-Chit-Ananda. That is the cornerstone of the edifice of bliss. That is the pillar of the mansion of Ananda.
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