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krÉÉlÉxuÉÃmÉÇ DHYANA SWAROOPAM

The Nature of

“THE SANDEEPANY EXPERIENCE”

Reflections by TEXT GURUBHAKTANANDA

15

Sandeepany’s Course

List of All the Course Texts in Chronological Sequence:

Text TITLE OF TEXT Text TITLE OF TEXT No. No. 1 Panchakam 24 Chalisa 2 Tattwa Bodha 25 3 26 Advaita Makaranda 4 27 5 Manisha Panchakam 28 Bhagavad Geeta (Discourse -- ) 6 Forgive Me 29 7 Upadesha Sara 30 8 31 Mukunda Mala ( Text) 9 Dhanyashtakam 32 Tapovan Shatkam 10 Bodha Sara 33 The Mahavakyas, 5 11 Choodamani 34 12 Sara 35 Bhakti 13 Drig-Drishya Viveka 36 14 “Tat Twam Asi” – Chand Up 6 37 Jivan Sutrani (Tips for Happy Living) 15 Dhyana Swaroopam 38 16 “Bhoomaiva Sukham” Chand Up 7 39 Anubhuti (Meditation) 17 Manah Shodhanam 40 108 Names of Pujya Gurudev 18 “Nataka Deepa” – Panchadasi 10 41 19 Isavasya Upanishad 42 Dakshinamurty Ashtakam 20 43 Shad Darshanaah 21 “Sara Sangrah” – 44 Sootras 22 Vedanta Sara 45 Jivanmuktananda Lahari 23 + Geeta Dhyanam 46 Chinmaya Pledge

A NOTE ABOUT SANDEEPANY Sandeepany Sadhanalaya is an institution run by the in Powai, Mumbai, teaching a 2-year Vedanta Course. It has a very balanced daily programme of basic Samskrit, Vedic chanting, Vedanta study, Bhagavatam, Ramacharitmanas, , meditation, sports and fitness exercises, team-building outings, games and drama, celebration of all Hindu festivals, weekly Havan and Pooja, and Yoga activities. This series is an effort to promote the learning of Vedanta; it does not replace Course, but to inspire young people to spend two years of their life for an experience that is sure to make a far-reaching spiritual impact on their personal lives. Sandeepany is an all-round spiritual course that gives proper direction to the youth and to those approaching retirement. is in dire need of a band of systematically trained teachers or who can serve this Eternal .

– The Editor, 9th July 2017, Holy Gurpurnima Day

Om Namah Shivaaya! Text 15

krÉÉlÉxuÉÃmÉÇ DHYANA-SWAROOPAM “The Nature of Meditation”

Composed by Sri Swami Tejomayanandaji

Reflections by Swami Gurubhaktananda on the 8 Lectures delivered by Swamini Vimalanandaji Director-Acharyaji, Chinmaya Gardens, Coimbatore. to the 15th Batch Vedanta Course at Sandeepany Sadhanalaya, Powai, Mumbai April 18th – May 4th, 2012

Adi Shankaracharya Swami Sivananda Swami Tapovanji Swami Chinmayananda SERVE   GIVE  PURIFY  MEDITATE  REALISE Copyright & Author’s Details

Author: Swami Gurubhaktananda, ex Chaitanya, born Bipin R. Kapitan of Durban, South Africa. Residence: Rishikesh, Uttarakhand, . Email: [email protected]

© 2017 All Rights Reserved. Copyright held by Chinmaya International Foundation, Kerala.

About This Edition: Web Edition: 9th July 2017, Holy Guru Purnima Day Website: Chinmaya International Foundation: www.chinfo.org Series Title : The Sandeepany Experience Series Subject: Vedanta & supportive subsidiary texts.

Declaration by the Author: The material in this series is under inspiration of the Sandeepany Vedanta Course, but largely consists of the Author’s reflections on the Course. He is deeply indebted to the Chinmaya Mission for its excellent presentation of the Course by their renowned and dedicated Acharyas.

Personal Dedication

1. To my Parents, Smt Sharadaben & Sri Ratilalbhai Kapitan who inspired me to study in life, to stick to the path of and pursue the highest ideals; and swamped me with their abundant Love;

2. To Pujya Sri Swami Vimalanandaji Maharaj the President of the of Rishikesh, Uttarakhand, India, who constantly encouraged and supported this effort;

3. To Pujya Sri Swami Tejomayanandaji (Guruji) for his boundless vision and inspiration to create a vibrant organisation;

4. To Sri Swami Advayanandaji and Sri Swami Sharadanandaji my Acharyaji and Upa-Acharyaji at Sandeepany, who imparted their bountiful and with rare selfless Divine Love, just as the of yore would wish to see them do.

*****

krÉÉlÉxuÉÃmÉÇ DHYANA SWAROOPAM

“The Nature of Meditation”

FOR SAMSKRIT TEXT WITH SANDHEES Guide to Splitting Sandhees

Conventional Samskrit Format is used in the body of the book. Split-Sandhee Samskrit Format is given at the end of the book, for the benefit of beginners. Word-combinations (Sandhees) are highlighted in bold underline (as shown in the table below) to help indicate the splitting of words. This is an original feature. Purpose: To assist new students who are just finding their way in Samskrit to break up the words (Pada Chheda). It is not intended for those already proficient in Samskrit. How it Works: 1. Enables normal chanting. The bold underlined letters are Sandhees, not words, and are needed only to join words for correct chanting. 2. Indicates splitting of words. To determine the words on either side of the Sandhee, the following table may be used. [The table has been applied in the transliteration within the body of the book, where individual words are used.]

Add to End Add to Front SANDHEE of Prior Word of Posterior Word A (a) -AÉ- (aa) A (a) C (i) -D- (ee) C (i) E (u) -F- (oo) E (u) elongated vowel -"x- short vowel short vowel -x"- elongated vowel elongated vowel -"x" - elongated vowel

A (a) -L- (e) C (i) A (a) -Lå- (ai) L (e)

A (a) -AÉå- (o) E (u) A (a) -AÉæ- (au) Lå (ai)

AÈ (ah) -AÉå (o) unaffected C (i) -rÉç (y) unaffected E (u) -uÉç (v) unaffected È (h) -xÉç, -Uç, -zÉç unaffected

***** DHYANA SWAROOPAM “The Nature of Meditation”

CONTENTS: ______

The Meditation “Marketplace” 2 Introduction 3

Verse 1: Definition: Effortless Awareness 4

THE PRINCIPLE OF MEDITATION Verse 2: Meditation Not the Result of Action (Karma) 5 Verse 3: Meditation Not a Divine Feeling () 6 Verse 4: Meditation Not a Repetition () 8 Verse 5: Meditation – What It Is 9

THE PRELIMINARIES OF MEDITATION Verse 6: Introduction to ‘Practice’ of Meditation 10 Verse 7: Man is Action-Oriented 11 Verse 8: Meditation Only Appears as an Action 11 Verse 9: The Ceasing of All Activities 12 Verse 10: The Fruit of Meditation 13

Essential Resolves 14 Hints for meditation 15 Split-Sandhee Samskrit Format 16 Split-Sandhee English Transliterations 17

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1

THE MEDITATION “MARKETPLACE”

This article summarises Swamini’s opening lecture on the topic of meditation:

WE START BY CONSIDERING any commodity that is consumed by people anywhere in the world. Something has a utility value, for example, bathing soap. Everyone uses soap. It is a common item or commodity. Because there is such a great demand for it, someone decides to make it on a large scale and sell it to the public. From a generally available commodity it becomes a typical product obtainable in the marketplace, at a price. A long time ago one such soap was “Lux”. The name became very famous. Lux was sold throughout the world. The name was a brand; only the manufacturer had the right to sell soap under that name. The marketing department had to try to capture as much of the market as possible, and so they developed newer names that are more appealing. We had Soft-Lux, and then Super-Lux. Other related products began to be sold under the same name, because the name was famous. This is typical of the way any “PRODUCT” is developed. It is now no longer a general soap commodity, but a marketed product which has huge sales and large profits linked to it. The Americans have perfected the technique of bringing new products onto the market. People have been trained to buy ‘Corn Flakes’ rather than just ‘corn’, to buy ‘Gillette’ rather than just ‘shaving blades, and so on.

Meditation as a Product: The same thing has happened, for better or for worse, to the of meditation. With the huge demand worldwide for some means to relieve the stress in people, meditation is a much sought after practice. This makes it a perfect “Product” that can be marketed like any other product in the world. The very same pattern described above has come to the lot of meditation in today’s world, with America leading the world in branded forms of “Meditation” techniques. It is common in America to be asked, “What form of meditation are you into?” If there is no brand name to it, it does not attract any attention. Branded meditation forms are copyrighted. Sometimes a particular sequence of steps is copyrighted. In addition, companies specialize in many ‘accessories’ in meditation such as CD’s, special mats, meditation outfits, and meditation retreats, etc. In short, Meditation has become very good business in this world. In this context, it becomes very essential we have a means to see the original practice of meditation as apart from a meditation product. We need to get back to grassroot meditation and see it as a part of spiritual science, not linked to any commercial “bottom line” such as profits, size of following, number of disciples, etc. That is what is attempted in this book by Pujya Swami Tejomayananda, the Spiritual Head of Chinmaya Mission worldwide. Here, no product is being sold. The basic principles of meditation are explained in 10 simple verses to draw the seeker’s to the essential art of meditation, linked to the particular goal of spiritual perfection.

***** 2

krÉÉlÉxuÉÃmÉÇ DHYANA-SWAROOPAM

10 Verses by Swami Tejomayananda on

“The Nature of Meditation”

INTRODUCTION THE BASIC STEP IN WHICH knowledge about a spiritual science is conveyed to a seeker is called Sravana in Vedanta. Sravana is not just listening, but a transfer of knowledge from a teacher to a seeker, so that the latter is set aflame on the path of spiritual practice, the core element of which is Meditation. Sravana is followed by a lengthy process of or deep inner reflection on what has been ‘heard’ during Sravana. Manana itself is then followed by an intense period of practicing Nididhyasana or meditation, during which one makes the actual attempt to discover the about himself, his own True Nature. If Sravana is not done with full attention, sincerity, and intensity, then the subsequent steps will also not bear the fruit it promises. In Manana we try to make the knowledge we have ‘heard’ our very own. All doubts arising from a deep intellectual enquiry into the nature of Truth have to be cleared away. This requires great purity of mind as well as clarity of mind, termed Chit and Chit respectively. Thus the preparation for meditation is to do the Sadhana that is necessary to acquire these two essential qualities by which our meditation may bear fruit.

Basic Essentials in Meditation: 1. Meditation may be practised by beginners as well as by advanced seekers. There is a preliminary form and advanced forms. All can benefit from the practice of meditation., It is not exclusive for advanced seekers. In other words, meditation itself is a very useful Sadhana to develop purity and one-pointedness of mind. 2. Swamini, who had studied directly under Guruji when she took the Vedanta Course, described Guruji’s simplicity and humility in glowing terms. It was due to such sterling qualities in his nature that Guruji is able to convey so succinctly the essentials of meditation in just ten verses. She said it was not unusual for him to convey the most sublime truth about the practice after having said the most ridiculous joke! 3. Guruji’s Samskrit is very simple and easy to follow. He had great Medha – the ability to fix his mind on the essence of a subject. This gave him the concentrated ability to explain complex principles in simple terms. For instance, Guruji has written the essence of Bhakti in the in 18 concise verses – a remarkable feat indeed. 4. This text, too, is like that. It goes with great ease to the very root of the subject of meditation. And this is what makes this text so essential for anyone who wishes to know about meditation practice rather than about a meditation ‘product’.

***** 3

Verse 1: Definition: Effortless Awareness

krÉÉlÉÇ lÉÉqÉ xuÉÃmÉxrÉ, xÉWûeÉÇ pÉÉlÉqÉÑcrÉiÉå | lÉæiÉiMüqÉïÌuÉzÉåwÉÇ uÉÉ, xÉaÉÑhÉÉåmÉÉxÉlÉÇ eÉmÉÈ ||1||

1 dhyaanam naama swaroopasya, To define Meditation – “Of one’s true nature, 2 sahajam bhaanamuchyate; an effortless awareness” – that is what it is. 3 naitat-karma-vishesham vaa, It is not a particular action, nor is it 4 sagun’opaasanam japah. of the Lord with attributes, or chanting of His Name.

Definition of Meditation 1-2 The phrase “effortless awareness” gives the most precise definition for the practice of Meditation. That is exactly what it is in essence. The process by which we learn to own our true identity is called Meditation. (explained in v.5) 3-4 For clarity, it is also mentioned what it is not: A. Meditation is not any type of action. (explained in v.2) B. Nor is it a form of worship of the Lord with form or attributes. (explained in v.3) C. Nor is it a repetition of the Lord’s Name, which is called Japa. (explained in v.4) Thus it is not a Karma, Upasana or Japa. It is abiding in Satchidananda.,

A Story on False Identification Swamini recounted the story of a Mr Amthabhai. This man was having a problem of behaving as a rat. His wife, being very concerned with his behaviour, took him to a psychiatrist. The psychiatrist convinced him that he was not a rat. However, he rushed back to the psychiatrist within half an hour to ask, “Dr, I am convinced that I am not a rat, but does the cat also know this?” Deep at heart Mr Amthabhai was still a rat! An error in identification of exactly the same nature makes us feel we are the Body- rat. Like Mr Amtha, we may intellectually know that we are not the body, but at heart many of us would still behave as though we are nothing but the body. Our responses still show fear for the World-cat.

Example: Target-Shooting In the sport of target-shooting, we have a target and gun. What is the first thing we have to ensure? The gun has to be cleaned and in good condition. It has to be well-oiled and tested without bullets. When the mechanism has been checked out, the shooter can put the bullet in. Then, with a steady hand, he focuses on the target, and pulls the trigger. Once the trigger is pulled there is nothing that has to or can be done. Similarly, in meditation the practitioner has to follow the same steps: i) He has to clean himself internally. His mind needs to be prepared for the function it is about to be put to. ii) He has then to take a steady seat, without moving about, keeping a still position. All this comes under the external preparation or Bahir-Anga Sadhana. iii) Then the focusing is the Antar-Anga Sadhana or inner practice. 4

iv) Finally, he pulls the trigger - this is equivalent to Saakshaat Sadhana – this is the ‘direct means’ to attain the target. This is real Meditation.

The Plan of this Text In this text, the author discusses point iv) in the first 5 verses. This is the direct essence or Principle of Meditation. It is discussed from various angles. Then the next five verses go take us to the ‘Preliminaries’, which is termed the ‘practice’ of meditation. This considers steps i-iii as listed above. These comprise the Bahiranga and Antaranga , which the beginner has to do to prepare himself for the direct method of iv. In a nutshell, Meditation is all about ‘Being’ (step iv) and not about ‘Doing’ (steps i- iii). To differentiate these two , the former is used with a capital ‘M’.

How the Text Moves Ahead Now that the Principle has been separated from the Preliminaries in the very first verse, we can move on with no confusion in our mind. To relieve the reader of any bewilderment that this separation may have caused, he will be happy to know that both are considered in this text. Guruji acknowledges that the layman does have difficulty to go straight to the Principle, and therefore devotes half the text to the Preliminaries. For now, however, Guruji spends some time in clearing up the enormous misconceptions that have arisen with regard to the Principle of Meditation...

***** THE PRINCIPLE OF MEDITATION (Verses 2-5)

Verse 2: Meditation Not the Result of Action (Karma)

MüqÉÉåïimɳÉÇ TüsÉÇ SعÇ, lɵÉUÇ ÍpɳÉqÉÉiqÉlÉÈ | ÌlÉirÉÉåmÉsÉokÉÈ xuÉÉiqÉÉ ÌWû, xuÉÃmÉÇ krÉÉiÉÑUåuÉ xÉÈ ||2||

1 karm’otpannam phalam drishtam, The fruit born of action is i) the ‘seen’; it is 2 nashwaram bhinnam- aatmanah; ii) perishable, and iii) is different from oneself; 3 nity’opalabdhah swaatmaa hi, whereas the Self is ever-present 4 swaroopam dhyaatur- eva cha. and is the very nature of the meditator.

Firstly, we take up Karma or action, amongst the three things mentioned earlier as what Meditation is not. [This aspect has been covered in great detail in Text 7, Upadesh Sara]. Action is something to which almost everyone is addicted. We all tend to rely upon actions to obtain what we desire, even when it comes to Meditation.

The Characteristics of an Action:

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i) Drishtam: 1 All actions come under the category of ‘Seen’ (as described in Text 13, Drig-Drishya Viveka). Hence, there has to be a Seer who sees these actions who is subtler than them. The Seer is always beyond the Seen. ii) Nashwaram: 2a All actions are perishable. They have a beginning and an end. Their fruit is also perishable, that is, they can only bring a finite result. iii) Bhinnam: 2b All actions are in the realm of duality or separateness. They cannot be a part of the which is One without a second. Time and space separate us from the result of an action. Thus we are entirely in the realm of this world – to be precise we are in Samsara, which is “living in a manner that takes the unreality of this world to be real”. Everything in this world is characterized by multiplicity.

Apraaptasya and Praaptasya Praapti: Action: is classified as Apraaptasya Praapti. It is reaching out for something that is beyond us. For this we need right knowledge of the (external) means to obtain it, right effort (action), and the right period, i.e. sufficient time to perform the action and then wait for the results to fructify. The Self: 3-4 The opposite of this is Praaptasya Praapti, which is the attainment of something that is already within us, such as the Self, which is our very nature. We do not need to make any effort to get what we already have. Ignorance alone keeps us away from it. For example, we may be unaware of a necklace around our neck. No amount of searching outside is going to be of any help. The only thing needed is knowledge of it, no action is necessary to get the necklace. Illumination is of this type – knowledge of the Self is all that is necessary. Everything else is at best a preparation to receive this knowledge. From this it follows that meditation cannot be a Karma or action; neither can it be the result of an action. The sole thing we can DO is to prepare our mind. Even as a car has to be roadworthy, the mind has to be made “meditation-worthy”. That is the only purpose served by the various actions which are prescribed to us to prepare us for meditation.

Verse 3: Meditation Not a Divine Feeling (Upasana)

zÉÉx§ÉÉå£ü pÉÉuÉlÉÉ Sعå, mÉëÌiÉMåü iÉSÒmÉÉxÉlÉqÉç | krÉÉlÉÇ ÌuÉsɤÉhÉÇ iÉxqÉÉSè, rÉjÉÉjÉï¥ÉÉlÉÃmÉiÉÈ ||3||

1 shaastrokta bhaavanaa drishte, When a divine feeling is superimposed 2 pratike tad-upaasanam; on a physical idol, that is Upasana or worship; 3 dhyaanam vilakshanam tasmaad, meditation is different from that, 4 yathaartha jnaana roopatah. as it is knowledge of the true nature of the object.

This verse explains the second item which Meditation is not, i.e. how Meditation is different from worship, in which a form is used focus one’s mind on worship of .

The Principle of Idol-Worship 1-2 A stone, metal or clay may be used to make an idol. This is considered to represent God and is worshipped by superimposing the divine feelings on it. It is looked

6 upon as God Himself, not as a material object anymore. The reverence in which it is regarded is the essential characteristic of idol-worship. For this reason, do not even use the word idol-worship, making it very clear that this is strictly the worship only of God. In this verse, it must be noted that no criticism of the practice is being made. It is in fact greatly appreciated for the purpose it serves in the development of the right attitude towards God. All that is stated here is that it is not Meditation, which is another kind of practice altogether. This is an important point to remember. Upasana is not being criticized in this verse. The term ‘idol-worship’ has been used extensively mainly by people from other to ridicule this practice among Hindus. Their only motive to do this is to convert Hindus to their religion. There is no such term in Hinduism, as Hindus are not so-called ‘idol- worshippers’. Pujya Gurudev Swami Chinmayanandaji always stood out courageously to protect Hinduism from the vicious assaults made on it by self-motivated people of other religions who deride Hindus as “idol-worshippers”.

How Meditation Differs from Upasana: 3-4 In Meditation knowledge is necessary, knowledge of the true nature of our being or the Self. Nothing else is required. Since the Self is not an object that can be seen with the eyes, the knowledge of it is of a different order from that by which any external object is known. It requires specific qualities of the heart and mind to grasp the essentials of this knowledge. The specify these qualifications very clearly so that there is no doubt as to what this knowledge is. Only those who qualify themselves accordingly are in a position to understand and grasp this knowledge. Having understood it, they are then in a position to perform the necessary meditation to attain the direct experience of the truth to which the knowledge points. In this sense, meditation is not an action or a form of worship at all. Yet, these other forms are not in any way being criticized here. Although it is a principle in Vedanta that all superimpositions are delusions, the Hindu Shastras clearly classify delusions to be of two kinds: Samvadi and Asamvadi. The former are the type mentioned in this verse, which are helpful in leading one to the Truth. They are like the thorn which is used to pull out another thorn.

Differences Between Upasana and Meditation Then there is the following important difference between Upasana and Meditation: i) Upasana: is Uttara Kala Phalam: Upasana, being an action, brings results after a period of time. After doing the worship over a long period of time one gets the great results of Upasana. One has to worship sincerely, regularly, consistently and reverentially for a long period. ii) Meditation: is Sama Kala Phalam: Meditation, not being an action, the result is immediate. When knowledge of the Self dawns, the ‘object’ of meditation, the Self, is seen immediately. As Swamini says, “it is like seeing an object as soon as we open our eyes.” And finally, while in Upasana the instruments of body, and mind are used, in Meditation one is not using these at all but is simply abiding in the Self. This is if we take Meditation to mean what it is in essence.

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Verse 4: Meditation Not a Repetition (Japa)

AÉuÉiÉïlÉÉÌlÉ qÉl§ÉxrÉ, eÉmÉÉå uÉÉ‚üqÉï MüjrÉiÉå | xuÉÃmÉÉuÉÎxjÉÌiÉkrÉÉïlÉÇ, lÉæiÉSÉuÉ×̨ÉÃmÉMüqÉç ||4||

1 aavartanaani mantrasya, The continuous repetition of a 2 japo vaak-karma kathyate; i.e. Japa, is said to be an action of the speech; 3 swaroopa- avasthitir- dhyaanam, Meditation is abidance in the Self, 4 naitad- aavritti- roopakam. and not of the nature of the (above) repetition.

Now we come to the third category of what is not Meditation. We differentiate between Meditation and the practice of Japa which is repetition of the Name of the Lord. Once again we must remind ourselves that these distinctions are not made as a criticism but simply to pinpoint what Meditation truly is. By the exercise of saying what meditation is NOT, we get a clearer picture of what it is in essence.

Japa Sadhana: 1-2 Japa or the repetition of the Lord’s Name is a valid Sadhana prescribed by the Shastras to curb the restlessness of the mind. It has so many other benefits also as a result of this single, most important benefit. It is our restless mind that leads us deeply into bondage. By overcoming restlessness, many other obstacles in spiritual life are also overcome. This fact is recognized in this verse. There is another practice known as Nama Smarana which resembles Japa, but is technically different from it. In Nama Smarana, no rules apply. It is the remembrance of God’s Name as much as possible throughout the day. In Japa, there are set rules to be followed as per the scriptures. It is performed as a specific Sadhana for the specific result mentioned above. When the Lord’s Name is repeated with faith, with proper understanding of the purpose for which it is done, and by observing all the rules of discipline of body and mind that are given in the scriptures, then the result is a thousand-fold more than when it is done without following any rules. A Mantra is used for Japa, not just any name. The Mantra is a word that has the power to bring purity to the mind. It is a divine word selected for us by the sages. By using a Mantra that is approved by the scriptures or given by a realized Guru, the efficacy of the repetition to quickly bring the mind to a pure state is increased greatly. It is like an injection of Sattwa into our system! A senseless word does not do that. The repetition of a chosen word like a Mantra builds up great spiritual power in the person practicing it, whether he knows it or not.

Japa – the Easiest Sadhana for Purification Mantra chanting or Japa is a very easy Sadhana and has been highly acclaimed in the scriptures for the purpose of purifying our mind. However, because it is so simple, people tend not to have faith in its power. The general public wants something very unusual, exciting, entertaining, and so on, and so they cannot appreciate the value of a simple practice like Japa which comes to us so highly recommended by every .

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As Swamini said, “In Saguna (the realm of duality) we have no faith; in Nirguna (the non-dual state) we cannot remain; so we end up being in Avaguna, the state of having all the bad qualities!”

Silence & Meditation If Japa is not Meditation, is Silence? After a few months of repeating the Mantra and focusing on the sound, we can shift our focus to the silence between the words. This brings us at once to a deeper dimension within ourselves. Swamini gave a practical demonstration by making us look at our fingers stretched out in front. After a few minutes, we shifted our attention to the gaps in between the fingers. This had the effect of making us forget all about the fingers. In the same way, the silence is understood to be the basis of all sound. 3-4 However, the student will note that this focus on the silence during repetition is still not Meditation. In this practice we will be led to experience Jada , which is merely a silencing of the mind – a big step, indeed, but not a spiritually elevating one in itself. We will come out of such a concentration on silence still the same person. In Meditation on the meaning of the Mahavakyas of the , we are led to experience our true Self, a spiritually elevating experience, which transforms our outlook on life. No activity-based Sadhana can take the place of abiding in one’s Self, which is true Meditation. Abidance is the ultimate in Meditation.

In conclusion, we see that Meditation is not a repetition. It is a steady abidance in the Self. Because it is not an action, it is not something that can be repeated. As mentioned in the last verse comments, the ‘practice’ of meditation that is explained from verse 6 is not what is meant here. Here Meditation is taken in its purest sense – as the abidance in the Self. And there cannot be any repetition in that; it is either there or not there.

Verse 5: Meditation – What It Is

xuÉÃmÉÇ xÉΊSÉlÉlSÇ, ÌuÉeÉÉlÉlxuÉÉiqÉlÉÉå oÉÑkÉÈ | ÌiɸirÉåuÉÇ xÉSÉ rÉÉåaÉÏ, xuÉÃmÉåhÉæuÉ lÉÉlrÉjÉÉ ||5||

1 swaroopam satchidaanandam, Of the nature of “--Bliss” – 2 vijaanan- swaatmano budhah; realizing that to be his Self, the enlightened 3 tishthaty-evam sadaa yogee, remains always in that state, 4 swaroopen-aiva na-anyathaa. in his own true nature, and never otherwise.

After three examples of what Meditation is not, we now come to realize what it actually is. 1 The successful meditator is able to see the three spiritual characteristics in every object and overlook the name and form, the two material characteristics. Thus he see “Existence-Consciousness-Bliss” alone in all. 2 He identifies himself with these characteristics. They become him; it is not as though he is “seeing” them in everything. They are him, his own essential nature.

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3 Once the sage enters this state of consciousness, he never comes out of it. An illusion has been cleared in his entire being. He views life from a new perspective. 4 The old perspective has completely vanished from his experience. A question that usually interests us about is: Does the realized sage still have an ego-consciousness? The answer given to us by saints themselves is: “Yes, we do, but not the kind of Ego that people generally have. Ours is a ‘burnt-out’ Ego, as it were, which just enables us to live sensibly in the transactional world, but without any sense of doer-ship or enjoyer-ship. Our Ego is such that it does not incur any new upon us. Hence, our actions are like writing on the surface of water, leaving no trace behind.” Such an ego is termed Baadit , or ‘a falsified ego-sense’. It is a roasted seed that cannot germinate and produce new Karma.

***** THE PRELIMINARIES OF MEDITATION (Verses 6-10)

Up to here, the First Principles of the Science of Meditation were considered. Essentially this means a steady, unbroken state of firm abidance in the Self. It also specifically excludes actions, worship using idols, and repetition of the Name of the Lord. From this verse onwards we take a step backwards to explain the ‘Practice’ of meditation (note, the lower case is used) as is done by the majority of seekers. This may more correctly be termed preliminary meditation. As a ‘Practice’ it has all the appearance of being an action but it is not really an action, as we shall see.

Verse 6: Introduction to ‘Practice’ of Meditation

xuÉÃmÉå SØRûÌlɸÉrÉæ, rÉiÉliÉå xÉÉkÉMüÉ eÉlÉÉÈ | krÉÉlÉÉprÉÉxÉålÉ iÉxrÉæuÉ, ÍxÉ®ÉliÉÉå uÉhrÉïiÉåÅkÉÑlÉÉ ||6||

1 swaroope dridha- nishthaayai, In order to gain firm abidance in one’s nature, 2 yatante saadhakaa janaah; those who are seekers strive hard 3 dhyana- abhyaasena tasyaiva, in the ‘practice’ of meditation for that alone. 4 siddhaanto varnyate- ’dhunaa. The principle of the ‘practice’ is now explained:

1 Because we are not able to abide in the Self all at once, we need a preliminary practice to assist us to become steady in it. 2 The mind is like a car in motion in which the brakes have just been slammed. It does not stop at once, but over a distance. The mind of a person who has changed his lifestyle to meet the requirement of the spiritual journey, does not become quiet all at once, but gradually over a period of time. 3 The ‘Practice’ of meditation is applicable to such an aspirant. The overall objective, even in the ‘practice’ phase, is abidance in the Self. This has to be borne in mind. The two

10 levels of meditation are interlinked, like ice and water; they are not unconnected, like bird and cup. 4 Whether it is Karma, Upasana or Japa, the Principle of ‘practice’ of meditation is the same. Thus, the next three verses deal with just one thing – how to practise gradually stilling the body and mind consciously – not as in sleep!

Verse 7: Man is Action-Oriented

Ì¢ürÉÉzÉÏsÉÈ xÉSÉ eÉÏuÉÈ, xjÉÉiÉÑÇ zÉYlÉÉåÌiÉ lÉÉiqÉÌlÉ | AMüqÉïiÉxiÉiÉÈ mÉëÉå£üÉ, ÌuÉÍkÉkrÉÉïlÉxrÉ rÉÉåÌaÉÍpÉÈ ||7||

1 kriyaa- sheelah sadaa jeevah, Generally, man is action-oriented; 2 sthaatum shaknoti n- aatmani; and is unable to abide in the Self 3 akarmatas- tatah proktaa, without any action. For their sake, is prescribed 4 vidhir- dhyaanasya yogibhih. the ‘practice’ of meditation by the expert .

1 Kriya Sheela: “action-oriented”. Man by nature is action-oriented. He cannot help it, owing to the influence of numerous births of ignorant living, associating one’s Self with the body and mind complex. From birth we are only asked to ‘Do’ things, not just to ‘Be’ and enjoy our own company. 2 Therefore it is very hard for most people to go into the state of Self-abidance without prior development of some basic skills and purity of mind. 3-4 For such people this section is very helpful. It takes the student through school level and prepares him to enter the University of Meditation. This verse just states the problem basic to practically all seekers. The next verse deals with how the problem can be overcome.

Verse 8: Meditation Only Appears as an Action

Ì¢ürÉÉÃmÉÉ mÉëiÉÏrÉåiÉ, iÉjÉÉÌmÉ lÉ Ì¢ürÉÉ ÌuÉÍkÉÈ | xÉÇrÉqÉålÉ ½ÑmÉÉkÉÏlÉÉÇ, sÉÑmiÉÉxxÉÎliÉ cÉ iÉÎi¢ürÉÉÈ ||8||

1 kriyaa- roopaa prateeyeta, So, even though it appears as an action, 2 tatha- api na kriyaa vidhih; yet it is not really an action as such. 3 samyamena hy- upaadheenaam, Indeed, by the restraint of the body and mind, 4 luptaas- santi cha tat kriyaah. their activities come to a (gradual) standstill.

1 Kriyaa-Roopaa: “appears as action”. The practice as described under 3 below, appears to an action, but 2 when seen in the light of the result it produces, it is not really so. Applying the brakes in a motor car is a very good example to illustrate this. The pressing down of the brake pedal is an action; there is no denying that. But the effect of it is to bring the car gradually to a standstill wherein there is total cessation of action. We see that from a state of action, we had to use another action to eliminate the action. It is the same in the case of the ‘practice’ of meditation.

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3 The meditator is asked to sit absolutely still. This appears as if he is being asked to do something. The instructor says, “Close your eyes, relax the body. Feel your entire body becoming numb. Keep you spine erect. Do not move even a bit. Be still but relaxed. Focus on your .” And so on. Every instruction is telling the meditator to ‘do’ something. 4 But when we take a closer look at it, we find that he is actually not doing anything. Theoretically even doing nothing may be called an action, but it is a different kind of action altogether. By remaining still itself, much spiritual progress can be made. Without having to bother the mind with any other practice, keeping the body still will have a huge spin-off in benefits to the meditator. We may not grasp this until we actually begin to practice it. By stilling the body, we withdraw all from being diverted outwards. Every cell in the body may be imagined to be ‘dead’. No energy is burned except the bare minimum to keep life going. All surplus energy is then channelled to enhance the power of concentra- tion. Increased concentration is brought to bear on our awareness. A still body stills the mind also. The body and the mind are discovered to be inter-related. Where previously this may have only been a mental concept, now the person knows that it is practically true. The breath is also slowed down considerably. With practice of Vilakshanam or focusing on the flow of life-breath in and out of the body, further quietening of the mind occurs. This brings more concentration to bear on the meditation. We soon discover that all this change is taking place simply by a conscious effort to ‘do nothing’! What are the changes that occur due to stopping all activity of the body?

Verse 9: The Ceasing of All Activities

AÉxÉlÉålÉ aÉÌiÉsÉÑïmiÉÉ, rÉSåÎlSìrÉÌ¢ürÉÉxiÉjÉÉ | iÉSÉiqÉÉ cÉ xuÉrÉÇ pÉÉÌiÉ, xɨÉÉÃmÉͶÉSÉiqÉMüÈ ||9||

1 aasanena gatir- luptaa, By sitting in a posture, movement is stopped; 2 yad-endriya- kriyaas- tathaa; so also when the activities of the organs cease, 3 tad- aatmaa cha swayam bhaati, then the Self shines by Itself 4 sattaa- roopash- chidaatmakah. as its nature of pure Existence-Consciousness.

Two serial processes are described in this verse: 1 Keeping the body still means no physical movement of the body is permitted. 2 When the body is stilled, the mind’s thoughts can be observed more clearly. Slowly, they also cease. This is the first process, induced purely by stilling the body and remaining a witness of one’s mind. 3 When the mind is sufficiently stilled, then the important second process begins to happen – the Self shines by Itself! How does this happen? Was it not there before as well? Why is it shining only now? 4 These questions become self-answered, when it actually takes place on the quietening of the mind. It is the nature of the Self to shine always. The Self had always been shining, but its shine was clouded by our turbulent mind. A simple example will help us to understand this:

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Example of Flowing Stream: In a fast-flowing stream of water in which there is much surface activity, we cannot see the fish in the water. When the flow is reduced and the water surface gets stilled like the surface of a mirror, we can see clearly the fish inside. In the same way, the stilling of the body stills the mind, and that enables us to see in great detail what is inside our . All the subconscious thoughts and tendencies begin to surface. Meditators may have experienced that sometimes, out of the blue, a gush of desire arises and demands their attention. If the meditator is aware that such a gush is simply a temporary bubbling up of latent Vasanas or desires, then he can simply observe them as a witness and watch them die a natural death. Paying no attention to them is the best way to kill them. Giving them attention energises them and then they begin to trouble us more. In the stillness of meditation, we cannot act upon these thoughts, but it is possible that we allow them entry and entertain them in imagination. To unflinchingly remain as a witness of all thoughts is the effort needed by the meditator at this stage. Swamini described two possibilities of distraction of the mind. One is an external disturbance such as someone coming to call you out. The other, more common disturbance is from within, from our imagination or desire, when we are prompted to get up and fulfil a certain desire. Swamini explained how many people, during meditation, having made the mind still enough, fill up their “To Do” list during such quiet moments. Meditation time can be a perfect occasion to do this because all the incomplete tasks begin to surface when the mind is quiet.

Verse 10: The Fruit of Meditation

ÌuÉ¥ÉÉiÉÇ rÉålÉ uÉæ ÃmÉÇ, ÌlÉeÉÇ zÉÉliÉÇ xÉÑZÉÉiqÉMüqÉç | xÉuÉïjÉÉ uÉiÉïqÉÉlÉÉåÅÌmÉ, eÉaÉirÉÎxqÉ³É oÉkrÉiÉå ||10||

1 vijnaatam yena vai roopam, He, indeed, by whom is realized his own 2 nijam shaantam sukhaatmakam; Self, which is peaceful and full of bliss – 3 sarvathaa vartamaano- ‘pi, even though in all ways and circumstances 4 jagaty- asmin- na badhyate. he lives in this world, he is not bound by it.

This verse ends the brief yet very insightful treatise on the first principles as well as preliminaries of meditation. 1 The advanced meditator, Vijnaatam, is the one who begins to taste the fruit of meditation, which is realization of the Self. 2 Both the preliminary and the advanced stage brings its own fruit to the meditator: i) The preliminary approach brings a less stressful life, it enables one to have Shaantam, or more peace. Through peace of mind, he also becomes more efficient in all that he does. ii) The advanced meditator enjoys Sukhaatmakam, or overflowing Absolute Bliss.

3-4 In addition, the Self-realised meditator goes beyond the realm of Samsara. Although he still lives in the midst of Samsara, as everyone else does, he is unaffected by

13 worldliness. He remains free from all taint, and is not bound by it. He gets or Liberation from the cycle of births and deaths.

CONCLUSION: Sri Guruji has included the approach from the lay person’s perspective to obtain some guideline on living a less stressful life; and he has also covered it from the angle of the final goal of life, namely, complete abidance in the Self. In ten concise verses Sri Guruji has explained from basics what meditation is and what it is not. He has explained meditation as the goal of life as well as the Sadhana or means needed to get there. Swamini has also given us some tips that are useful to remember when we approach the ‘practice’ of meditation. She has rooted her comments on the primary principles and at the same time shown us the many other side issues that have arisen around meditation, issues which threaten to engulf the practice with an element of the bizarre, with curiosity, with all the trappings of marketing in this very commercial world, and also with all the peculiarities due to the eccentricities of people who take up this practice with various motives, both ignorant as well as self-serving. Meditation today is in danger of becoming “commercialized”. This is unfortunately unavoidable. Sincere seekers will be able to wade through all the hype that has surrounded it today, and access the basic Principle of the science, which holds the key to attaining the highest state that human life is capable of. A genuine article always survives the storms that attack it from all sources. As long as there is the spiritual urge in man; as long as man is in search of genuine peace and undecaying bliss – so long there will always be a place for Meditation, teachers of meditation and practitioners of this sacred practice among men.

ESSENTIAL RESOLVES During Meditation Practice

The meditator will do well to keep the following firm resolutions during this phase of his Sadhana: i) I will not move my body under any circumstances, even if a mosquito sits on my nose. ii) While I am sitting here, I do not belong to anybody, and nobody belongs to me. iii) At this moment, meditation is the most important thing in my life. Nothing else is of any concern to me. I give myself wholly to this practice. iv) I am a devotee of God. I have no other connection.

Om Tat Sat!

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HINTS FOR MEDITATION:

1. To get an hour of good meditation a day, we need to look at the other 23 hours very carefully. 2. We must have the humility to place ourselves at the of God. 3. We must understand that progress will come slowly. We must be patient. Persist with the practice, even if it is going to be to . This is the firm determination that must accompany our practice. 4. We must feel a sense of blessedness in having an opportunity to sit for meditation to make spiritual progress. 5. Usually the body is still only during sleep; the rest of the time it is busy with some activity or other. Thus, when we are still in meditation, the body can take it as a signal that it wants to sleep; so sleep will overpower us when we sit in meditation, purely because of past habit. Approached intelligently, this hurdle can be easily overcome. 6. Avoid all extremes in life once and for all. Excessive , excessive talking, excessive eating, excessive companionship, etc., should not be encouraged. 7. Do not feel that meditation is difficult and requires so many details to be checked. It is no big deal to go through a checklist. We do that without complaining in activities such as driving. We can make a regular check on the dials of our life as a matter of routine. 8. Food intake has to be watched carefully. Food greatly influences our mind. The rules for food may be found in related texts on that topic. The Gita gives a very good guide on Sattwic, Rajasic and Tamasic foods. 9. Our entertainment has to be simplified. The mind will need some diversion. We can entertain it through simple, innocuous means rather than giving in to movies, vulgarity, and other such means. To an aspirant, simply having a good sense of humour will entertain him sufficiently throughout the day! 10. When deep-seated Vasanas come to the surface they have to be handled with much tact and common sense. Simply forcing ourselves to give up these cravings may do more harm than good. We have to be careful not to go into denial over such desires. It is best to be practical about them, by knowing our capacity to remain dispassionate towards them. Since the mind has never been disciplined, it will revolt in the beginning when it is deprived of its usual supply of enjoyment. 11. Beware of doing meditation just for the sake of ‘feeling good’. This is a common reason why people turn to meditation. They just wish to get a ‘kick’ out of it. It becomes another kind of sensual pleasure which they pursue with the same attitude as they pursue sensual pleasure. Meditation is not meant to fulfil such needs; it has a deeper purpose than that. 12. Be content with what progress you are making through sincere, regular practice. We should not be expecting startling experiences to occur. used to say, “The spiritual life is not a circus”. Much of the progress occurs in the deeper layers of our personality and may not be known even to us. All Sadhana will bring progress, but it will be slow and mainly undramatic. There is no limelight here.

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DHANYASHTAKAM “The Nature of Meditation” by Sri Swami Tejomayananda

Split-Sandhee Samskrit Format (to Assist Beginners in Identifying the Words)

krÉÉlÉxuÉÃmÉÇ krÉÉlÉÇ lÉÉqÉ xuÉÃmÉxrÉ, xÉWûeÉÇ pÉÉlÉqÉç-EcrÉiÉå | lÉç-Lå-iÉiÉç MüqÉï-ÌuÉzÉåwÉÇ uÉÉ, xÉaÉÑhÉç-AÉå-mÉÉxÉlÉÇ eÉmÉÈ ||1||

MüqÉïç-AÉå-imɳÉÇ TüsÉÇ SعÇ, lɵÉUÇ ÍpɳÉÇ-AÉiqÉlÉÈ | ÌlÉirÉç-AÉå-mÉsÉokÉÈ xuÉÉiqÉÉ ÌWû, xuÉÃmÉÇ krÉÉiÉÑUç-LuÉ xÉÈ ||2|| zÉÉx§Éç-AÉå-£ü pÉÉuÉlÉÉ Sعå, mÉëÌiÉMåü iÉSè-EmÉÉxÉlÉqÉç | krÉÉlÉÇ ÌuÉsɤÉhÉÇ iÉxqÉÉSè, rÉjÉÉjÉï ¥ÉÉlÉ-ÃmÉiÉÈ ||3||

AÉuÉiÉïlÉÉÌlÉ qÉl§ÉxrÉ, eÉmÉç-AÉå uÉÉMçü-MüqÉï MüjrÉiÉå | xuÉÃmÉç-AÉ-uÉÎxjÉÌiÉUç- krÉÉlÉÇ, lÉç-Lå-iÉSè AÉuÉ×Ì¨É ÃmÉMüqÉç ||4|| xuÉÃmÉÇ xÉΊSÉlÉlSÇ, ÌuÉeÉÉlÉlÉç xuÉÉiqÉlÉç-AÉå oÉÑkÉÈ | ÌiɸiÉç-rÉç LuÉÇ xÉSÉ rÉÉåaÉÏ, xuÉÃmÉåhÉç-Lå-uÉ lÉç-AÉ-lrÉjÉÉ ||5|| xuÉÃmÉå SØRû- ÌlɸÉrÉæ, rÉiÉliÉå xÉÉkÉMüÉ eÉlÉÉÈ | krÉÉlÉç-AÉ-prÉÉxÉålÉ iÉxrÉç-Lå-uÉ, ÍxÉ®ÉliÉç-AÉå uÉhrÉïiÉå-ÅkÉÑlÉÉ ||6||

Ì¢ürÉÉ-zÉÏsÉÈ xÉSÉ eÉÏuÉÈ, xjÉÉiÉÑÇ zÉYlÉÉåÌiÉ lÉçÅ-AÉiqÉÌlÉ | AMüqÉïiÉxÉç-iÉiÉÈ mÉëÉå£üÉ, ÌuÉÍkÉUç-krÉÉlÉxrÉ rÉÉåÌaÉÍpÉÈ ||7||

Ì¢ürÉÉ-ÃmÉÉ mÉëiÉÏrÉåiÉ, iÉjÉÉ-ÅÌmÉ lÉ Ì¢ürÉÉ ÌuÉÍkÉÈ | xÉÇrÉqÉålÉ Wèû-rÉç EmÉÉkÉÏlÉÉÇ, sÉÑmiÉÉxÉç-xÉÎliÉ cÉ iÉiÉç Ì¢ürÉÉÈ ||8||

AÉxÉlÉålÉ aÉÌiÉUç- sÉÑmiÉÉ, rÉSèÅ-L-ÎlSìrÉ Ì¢ürÉÉxÉç-iÉjÉÉ | iÉSÉ-ÅÅiqÉÉ cÉ xuÉrÉÇ pÉÉÌiÉ, xɨÉÉ-ÃmÉzÉç-ÍcÉSÉiqÉMüÈ ||9||

ÌuÉ¥ÉÉiÉÇ rÉålÉ uÉæ ÃmÉÇ, ÌlÉeÉÇ zÉÉliÉÇ xÉÑZÉçÅ-AÉiqÉMüqÉç | xÉuÉïjÉÉ uÉiÉïqÉÉlÉç-AÉå ÅÌmÉ, eÉaÉiÉç-rÉç AÎxqÉlÉç lÉ oÉkrÉiÉå ||10||

Om Tat Sat! *****

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DHYANA SWAROOPAM “The Nature of Meditation” by Sri Swami Tejomayananda

Split-Sandhee English Transliterations

dhy¡nasvarÀpa¯ dhy¡na¯ n¡ma svarÀpasya, ¯ bh¡nam-ucyat£ | n-ai-tat karma-vi¾£½a¯ v¡, sagu³-µ-p¡sana¯ japa¦ ||1|| karm-µ-tpanna¯ ¯ d»½¿a¯, na¾vara¯ bhinna¯-¡tmana¦ | nity-µ-palabdha¦ sv¡tm¡ hi, svarÀpa¯ dhy¡tur-£va sa¦ ||2||

¾¡str-µ-kta bh¡van¡ d»½¿£, pratik£ tad-up¡sanam | dhy¡na¯ vilak½a³a¯ tasm¡d, yath¡rtha j²¡na-rÀpata¦ ||3||

¡vartan¡ni mantrasya, jap-µ v¡k-karma kathyat£ | svarÀp-¡-vasthitir- dhy¡na¯, n-ai-tad ¡v»tti rÀpakam ||4|| svarÀpa¯ saccid¡¯, vij¡nan sv¡tman-µ budha¦ | ti½¿hat-y £va¯ sad¡ yµg§, svarÀp£³-ai-va n-¡-nyath¡ ||5|| svarÀp£ d»¢ha- ni½¿h¡yai, yatant£ s¡dhak¡ jan¡¦ | dhy¡n-¡-bhy¡s£na tasy-ai-va, siddh¡nt-µ var³yat£-:'dhun¡ ||6|| kriy¡-¾§la¦ sad¡ j§va¦, sth¡tu¯ ¾aknµti n:'-¡tmani | akarmatas-tata¦ prµkt¡, vidhir-dhy¡nasya yµgibhi¦ ||7|| kriy¡-rÀp¡ prat§y£ta, tath¡-:'pi na kriy¡ vidhi¦ | sa¯yam£na h-y up¡dh§n¡¯, lupt¡s-santi ca tat kriy¡¦ ||8||

¡san£na gatir- lupt¡, yad:'-£-ndriya kriy¡s-tath¡ | tad¡-:':'tm¡ ca svaya¯ bh¡ti, satt¡-rÀpa¾-cid¡tmaka¦ ||9|| vij²¡ta¯ y£na vai rÀpa¯, nija¯ ¾¡nta¯ sukh:'-¡tmakam | sarvath¡ vartam¡n-µ :'pi, jagat-y asmin na badhyat£ ||10||

Om Tat Sat! *****

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