Meditation

The Practice of Meditation

by Sri N.Ananthanarayanan

(Reproduced by kind permission of Swami Padmanabhananda, the Divine Life Society)

A baby's eyes are riveted on a flower or a butterfly. It keeps looking at the object with unwinking eyes, eyes full of wonder, for minutes together.

A mother calls her teenage daughter to go and have lunch, but there is no response. The call is repeated twice, thrice; still there is no response. The girl just does not hear, though her ears are very much open. Nor is she deaf. What could be the reason, then, for her not hearing? Her mind is immersed in a Sherlock Holmes or a Harold Robbins; her eyes are glued to the lines; her face is buried in the book.

In the dilapidated building of an elementary school, the class is on. The teacher explains something and then asks the children, "Did it enter?". There is an instant response from the backmost bench: "Only the tail has not entered yet!". The earnest voice belongs to a boy who has been all along intently watching the struggle of a rat to wriggle out of the class room through a hole in the wall. It has managed to squeeze in its body, but its tail is still not gone in. Perhaps the hole is blocked.

These are everyday examples of concentration. Attention, concentration, meditation-these are different degrees of the same process. It is fixing the mind on a single object or idea to the exclusion of everything else.

In his book, "Concentration and Meditation", holy Master Sivananda presents a most beautiful scene to illustrate what is meant by concentration. In this, Dronacharya tests the power of concentration of his students, the Pandavas. A basin of water is placed on the ground. Above, a clay bird is kept rotating. The archer hat to hit the bird by looking at its reflection in the water.

Drona: "O Yudhishthira, what do you see?"

Yudhishthira: "O Acharya (teacher), I see the bird to be aimed at, the tree on which it is sitting and yourself also."

Drona: "What do you see, Bhima?"

Bhima: "I see the bird, the tree, yourself, Nakula, Sahadeva, the tables and chairs, etc."

Drona: "What do you see, Nakula?"

Nakula: "I see the bird, the tree, yourself, Arjuna, Bhima, the garden, the streamlet, etc."

Drona: "What do you see, Sahadeva?"

Sahadeva: "I see the bird to be aimed at, yourself, Arjuna, Bhima, Yudhishthira, the horses, carriages, all the onlookers, several cows, etc."

Drona: "Now then, Arjuna, what do you see?"

Arjuna: "O Revered Guru! I see nothing but the bird to be aimed at."

That is concentration. Arjuna's is the power of concentration. Concentration, when developed, becomes meditation.

Yoga is an exact science. Asanas and Pranayama (Yoga postures and breathing exercises) perfect the body. Service and charity expand the heart. Prayer, Japa (repetition of the Lord’s Name), Kirtan (singing devotional songs) and other devotional practices purify the mind and make it more subtle. The aspirant is now fully equipped for the last lap of the journey. It is the toughest part of the pilgrimage to God. It is full of darkness and the aspirant has to pierce this darkness with his purified mind. The purified mind is the most dependable weapon in the armoury of the spiritual aspirant.

The purified mind must be made to concentrate. Concentration is mental focussing. The mind can be focussed on a concrete object or an abstract idea. For a novice, concentration becomes easy if the object of concentration is concrete. Also, the beginner should choose a pleasing object on which to concentrate. Only thus can he prevent the mind from wandering away from the object of concentration. To start with, concentration can be practised on the flame of a candle, the tick-tick sound of a clock, the star in the sky, the picture of OM or the picture of one's lshta Devata (personal God). This should be followed by concentration on a suitable spiritual centre within the body. The Sadhak may concentrate with closed eyes on the space between is the eyebrows or on the tip of the nose. There is nothing which cannot be achieved by concentration.

Concentration should be followed by meditation. Meditation is nothing but protracted or sustained concentration. A scientist has to concentrate on a problem, on a given subject, on a riddle, to bring out the answer, to solve it. He has to think, think and think. Then only the answer flashes forth. Likewise, meditation is intense concentration, concerted concentration on the problem of life, on the problem of the inexplicable triad of God, man and the universe. While concentration becomes essential even to solve small problems in science, what to speak of the problem of life which has baffled humanity since time immemorial? The Sadhak (aspirant) who wants God must meditate, meditate and meditate.

Meditation can be practised on any image of the Lord. This is concrete meditation. After some practice, the aspirant will be able to visualise the form of the image even with closed eyes. Meditation can also be practised on abstract ideas and on various Vedantic formulae such as "I am Eternity", "I am Infinity" and so on.

Reading of profound scriptural texts like the Upanishads and the Brahma Sutras (revealed texts of the Hindus) requires intense concentration. Such reading itself is a mild form of meditation. It should be followed by contemplation on what was read. Repeated meditation on a single idea will bring out a wealth of knowledge on that idea.

While meditating on a particular object or idea, various extraneous thoughts will try to enter the mind of the aspirant and interfere with his meditation. The aspirant should ignore these extraneous thoughts, be indifferent to them and repeatedly try to concentrate on the object of his meditation. Gradually, the frequency of interruption will be reduced and a time will come when meditation will give uninterrupted peace and bliss.

Meditation is digging deep into the mine of truth and wisdom. Swamiji asks the Sadhak to meditate and bring put his own Gita and Upanishads. Says the Master: "There is no knowledge without meditation. An aspirant churns his own soul. Truth becomes manifest".

Meditation confers peace and strength. Sivananda affirms that half an hour's meditation is sufficient to enable the aspirant to smilingly pass through a whole week's life in this world of problems and misery.

Meditation must be regular. Whenever the Sattvic (a state of calmness and purity) mood manifests and divine thought-currents begin to flow, the aspirant must sit down for meditation. Brahmamuhurtha (period between 4 am and 6 am), says the Master, is the ideal time for meditation. Why? He gives the answer:

    "There is Sattva in the atmosphere

    In Brahmamuhurtha.

    The atmosphere is calm

    And the world is asleep.

    The Raga-Dvesha (like-dislike) currents

    Have not yet started flowing in your mind.

    You are just returning from deep sleep

    When you enjoyed bliss without objects;

    You can then easily convince the mind

    That real happiness is within.

    Only Yogis, Jnanis (wise man) and sages are awake at this time.

    You will be greatly benefited by their thought currents.

    Never miss the Brahmamuhurtha even for a day."

It is not possible to meditate the whole day. Without variety, the mind, especially of a beginner, will get tired . It is necessary to guard against this possibility. It is important that the aspirant should be protected from the monotony of one-sided spiritual practice leading to reaction and a return to worldly activity with a vengeance. The beauty of divine life lies in the fact that the seriousness of meditation is tempered with the joy of Kirtan, the happiness and strength of service, the peace of Japa and the understanding of Svadhyaya (reading of scriptures).

In the books of Yoga, the great Rishis (sages) distinguish between Bahiranga Sadhana and Antaranga Sadhana. Bahiranga Sadhana is outer Yoga or spiritual practices designed to perfect the outer instruments of body and Prana (vital- energy). These are the ethical practices and the Yogasana and Pranayama exercises. Once the body is perfected and the Nadis or astral tubes are purified through Pranayama practices, the spiritual seeker attains fitness to start the inner Yoga or Antaranga Sadhana. This includes Pratyahara, Dharana and Dhyana-sense abstraction, concentration and meditation. The senses and the mind must be withdrawn from the sense objects and the mind must be focussed on the God within. This is inner Yoga. The outer Yoga practices are to prepare the aspirant to gain fitness to practise this inner Yoga.

Where the necessary preparation is inadequate or wanting, meditation cannot succeed. Simply sitting cross-legged and closing the eyes, thinking the same worldly thoughts and building castles in the air, or falling into a semi- sleep is not meditation. A person who wants to meditate must be free from disease and desire, from cares and worries. He must be free from love and hatred, and from like and dislike. He must be soaked in Vairagya (dispassion). He must be able to sit firmly for hours together in the same posture. His breathing must be slow and even. His stomach must be free from constipation, free from gas and very light. when these conditions are not satisfied, meditation will remain just a pipe dream.

While meditation in itself constitutes. a very powerful attack on ignorance, Swami Sivananda suggests that the spiritual aspirant should practise Vichar also. Vichar is enquiry into the real nature of things. Vichara results in Viveka or discrimination between the real and the unreal. It helps the aspirant to sift the true from the false. Swamiji asserts that without cogitation, Truth cannot be known or realised. Vichara sharpens the intellect and leads to the discernment of the Truth that lies behind the phenomenal universe.

How should the aspirant reflect? The Master shows the way: "Who am I? What is Brahman (God)? What is this Samsara (process of worldly life)? What is the goal of life? How to attain the goal? How to attain freedom from births and deaths? What is the Svarupa of Moksha (Essential nature of liberation)? Whence? Where? Whither? Thus should the aspirant of liberation ever enquire, seeking to achieve the purpose of life". The justification for this method of Vichara or enquiry is contained in the saying, "As you think, so you become". By constant reflection on the Reality behind the appearances, the seeker attains oneness with the Reality and becomes that Reality itself.

Enquiry opens the aspirant's eyes to new vistas of knowledge. It leads him steadily to Truth. For instance, if the aspirant starts the "Who am I?" enquiry, he will soon find that he cannot equate himself with any one of his sense organs like the nose, the eyes or the ears, because even without one or more of these, he can live and life can pulsate in his veins. So, he is not the body. Nor is he the mind, because even during the unconscious and the deep sleep states, when the mind ceases to function, he exists and his heart throbs. Then, what is this 'I' in everybody? Swami Sivananda declares that the real 'I' is none, else than Brahman or the Atman who is the motive force behind all existence. It is He who thinks through the mind, sees through the eyes, eats through the mouth, hears through the ears and so on He is the Witnessing Consciousness who dwells in all beings. When a person gets up from deep sleep and says, "I enjoyed a sound dreamless sleep", it is this Witnessing Consciousness which remembers the fact that the body and the mind rested in sound sleep. It cannot be otherwise. The mind which was virtually dead during the deep sleep state could . not itself have consciously enjoyed a sound slumber and remembered it. The enjoyer is the Atman. Swamiji repeatedly advises the spiritual seeker to identify himself with this Atman which is his real Self and not with his perishable body. Constant identification with the Atman or the Witnessing Consciousness in oneself is a shortcut to spiritual success. The aspirant who adopts this technique will soon rise above body consciousness.

The secret of spirituality lies in realising one's essential nature. It is not becoming something outside of oneself. It is not as if man and God are separate and that man should go to a God who is external to him and merge in that God. No. God is already there, everywhere, Within us and outside of us. The body and the mind in which man is encased are mere illusions of an ignorant mind. God only is. All else is not. All else is only appearance. This appearance is made possible by the functioning of the mind. Meditation and enquiry enable the aspirant to feel, to realise that he is, after all, Brahman and not a bundle of body and mind. When divine wisdom dawns, the Sadhak realises his innermost Being. And being is Brahman.

Man himself is God and the entirety of Sadhana (spiritual practices) is meant to enable man to realise his God-nature, to realise that the God he has been searching for is his own Self. Initially, Yoga Sadhana purifies the mind. Later on, the seeker uses this purified mind, to concentrate and meditate on the God within; and at the deepest point of meditation, the purified mind melts in the God within and is itself lost there, destroyed there. And only God remains. Being remains. God-consciousness remains. A telling analogy given in the Yoga texts is the dry twig used in kindling a fire, where the twig itself is ultimately consumed in the fire. The purified mind is like this twig. It helps to kindle the fire of God-consciousness within, and in the process, is itself destroyed in that fire. In Samadhi (superconscious state), the mind melts in Brahman as camphor melts in fire. The separate identity of the individual soul vanishes. Only Sat-Chit-Ananda (Existence- Consciousness-Bliss Absolute) prevails.

The Basis of Success

The Basis of Success in all Human Endeavours

By
Sri Swami Chidananda

(Reproduced by kind permission of Swami Padmanabhananda, the Divine Life Society)

Introduction

I want to bring to you a little message that holds the central secrets of success in attaining the goal of life. As a matter of fact, it contains the basis of success in all human endeavours, no matter in which area it might be. An effort will succeed if these secrets are utilised—even if the effort is pointed in the wrong direction. If you want to become the Al Capone of the underworld and shine as the Number One Crook, if you apply this method you are bound to succeed! If you apply it in any direction, it will give you success. However, we are more concerned about using this to find success in our spiritual life than we are in becoming Number One Crook!

Two great laws are at the back of this secret, and the first one is: What you think, that you become. This is a universal law. You should always ceaselessly affirm that which you want to become, and then one day you will end up becoming that. This law is inevitable and nothing can hold it back. The second great law is: Persistent effort in any one direction overcomes all obstacles. No obstacle can withstand the assault of persistent effort. That is why in the Srimad Bhagavad Gita, when Arjuna tells Krishna that it is impossible to control the mind, Krishna replies that if one keeps on persisting in this effort, one will overcome, and the mind will be subdued. Persistence overcomes all obstacles and ultimately reaches its goal. Whatever it is you are pursuing, you will get it with persistent effort.

 

What You Think, That You Become

 The first law is once again: what you think, that you become. Think you are good for nothing, and you become good for nothing. But, how could you really be good for nothing? It is an insult to God to think that you are good for nothing. Maybe your goodness is temporarily covered up, but it is in fact there. If you think that you have got the potential for everything beautiful, then you will become that. Think like God, and you will become like God. Think like a sinner, and you will become like that. Think that you are unhealthy and weak, and you will always be in a mess regarding health. Think that you are full of health and strength, and you will end up becoming healthy. Because you are thinking that way, those conditions become actualised.

This is the law that Vedanta invokes in its approach. It rejects the assumption that you are only this conglomeration of flesh, bones and organs. It asserts that you are the Atman—ever-pure, ever-perfect and divine. At any stage, if there is a wave of anger or jealousy, you assert that you are not this anger or jealousy. You have nothing to do with it, for you are the Atman, which is always full of peace, joy and light. Reject the different conditions of mind and intellect, and affirm your all-full divine spiritual nature.

If you are always fearful of things, you will attract to yourself conditions of fear. Have firm trust in God, and all conditions will correct themselves. They come and then they go when you do not respond to them. You do not allow them to hold onto you, because you have made yourself a centre of faith and fearlessness. This great law very much governs your entire life. Invoke this law and think of what you want to become. "I am the Atman; I am a child of God; I am shining with divine radiant spirit."

These thoughts should occupy your mind day and night, waking, dreaming and sleeping. We must affirm this truth by repeating it, visualising it in our mind, writing it down, and by practising it. We must try to bring this feeling into our daily lives—even in the midst of the most adverse conditions. You must persist in being what you are. This great law is the secret of success in your spiritual life. This practice requires no previous background, so start right now from where you are. One day success and fulfilment will be yours.

 

The Law of Persistence

The second great law is, once again, that persistent effort overcomes all obstacles. As an example, I could describe a situation found at the public water taps in rural India. The entire locality has to fetch its water only from that one tap, because there is no proper water supply in most parts of the country. Sometimes these taps go out of order and cannot be completely closed, and the faucet keeps dripping on the granite stone, and a hole is made in the stone just from the accumulated effect of these drops of water!

There is another phenomenon observed with the wells used in India. When the rope is used to pull the bucket up out of a well, the rope rubs against a granite slab that serves as the wall of the well. After a few years, the constant rubbing of the rope causes a groove to be formed in the granite. Taking this as an example, one can say that nothing can withstand the power of persistent effort. No matter how difficult or how slow the process seems, don’t despair, and be sure to keep on persisting. Bondage does not easily give way, but one must continuously keep trying to get free of it. One day it will give way.

Long, long ago in ancient India the forest-dwelling sages had to make a fire sacrifice every day. They did not have matches, so the only way to have fire available whenever they wanted it was to have the fire burning twenty-four hours a day. However, on very special occasions they did not make use of this ordinary fire, and a new fire needed to be started and used specifically for that purpose. To start the fire, they used a block of heavy wood with a slight circular depression in the middle. A peg was rubbed against the wood, and as they persisted in the rubbing, slowly heat was produced at the point of contact. They had cotton or dried fibres of plants or wood bark and kept it close to the heat, and at some point the fuel suddenly caught fire. It might have taken an hour and a half to light the fire, but through that effort the sacred fire was created. Even so, just as persistent effort ultimately brought forth fire where it did not exist, persistent effort in your spiritual life will bring forth illumination where it might not have been before. Similarly, if you are looking for water, you must start digging and keep on digging, and eventually you will get water.

These are examples given by the great teachers to put heart into the seeker. In spiritual sadhana, persistent effort overcomes all obstacles standing in the way and ultimately secures its ends. There is nothing that persistent effort cannot bring to you. To prove this point, the stories of the Puranas abound with narrations of numerous instances in the past where seemingly impossible things were achieved through sheer force of persistence. One great classical example was the story of a certain sage who lost his entire family in a tragic circumstance, and the funeral rites were never performed for them. Many generations afterwards, this fact was brought to the attention of one young man of that family line. Their ashes had been scattered in some region, but the celestial River Ganges needed to pass over these ashes in order to purify them.

This young man resolved to bring the Ganges down to earth, and to do so he renounced everything and started doing penance. He persisted so long that ultimately the gods had to yield, and they asked the Ganges to descend and honour his request. One further obstacle though was that the descent might destroy the earth, so through more of the young man’s penance, Lord Siva consented to take the immense flow of the river on his own head. Yet, for various other reasons the young man had to do even more penance to finally fulfil his goal. His name, Bhagiratha, has become a byword for great persistence and extraordinary effort.