Meditation on Mahavakyas Mahavakyas are the sacred sentences of the Srutis. They are four in number: 1. ‘Prajnanam Brahma.’ 2. ‘Aham Brahma Asmi.’ 3. ‘Tat Tvam Asi.’ 4. ‘Ayam Atma Brahma.’ The first is in Aitareya Upanishad of Rig-Veda. The second is in Brihadaranyaka Upanishad of Yajur-Veda. The third is in Chhandogya Upanishad of Sama Veda. And the fourth is in Mandukya Upanishad of Atharvana Veda. The first is a Lakshana Vakya which gives a definition of Brahman and imparts Tatbodha-Jnana. The second is an Anubhava Vakya that gives Sakshi-Jnana. Third is Upadesha Vakya and bestows Siva Jnana. Guru instructs the disciple. Fourth is Sakshatkara Vakya which confers Brahma-Jnana. You can take any Mahavakya and meditate on it as you do on OM. Meditation on Aham Brahma Asmi: Constantly feel that you are the Suddha Sat-Chit-Ananda Vyapaka Atman (Pure, Existence Absolute, Knowledge Absolute, Bliss Absolute, All-Pervading Brahman), when you repeat mentally: “Aham Brahma Asmi.” Lip repetition will not produce much benefit. You must intensely feel from the subjective heart. Gradually, you will be taken to superconscious state through deep feeling. Sit in your Asana on a fourfold blanket. Face North or East and constantly feel: 1. Infinity I am. 2. Eternity I am. 3. Immortality I am. Meditation on Mahavakyas is tantamount to meditation on OM. You can take either ‘Aham Brahma Asmi’ or ‘Tat Tvam Asi’ Mahavakya, and meditate on its significance. Negate or throw out the Koshas yourself and identify with the one essence that lies behind them. Meditate. Purify your mind. Practise concentration in a solitary room. Then squeeze out the Upanishads and the Gita from your heart. Do not depend upon imperfect commentaries. If you are sincere, you will understand the real Sankalpa of the Rishis of the Upanishads and Lord Krishna, you will know what they really meant when they uttered those wise Slokas.Unfold the Divinity that is lurking in your heart by concentration and meditation. Do not waste your time. Do not waste your life. Negative Meditation “I am not the body. I am not the mind. I am Sat-Chit-Ananda Svarupa.” Meditate on the above ideas constantly. Feel you are the Sat-Chit-Ananda Svarupa always, all through twenty-four hours. Negate the body-idea. Incessant Sadhana is necessary to remove Deha-Adhyasa which is due to Anadi Samskaras (beginningless impressions). If you can go above the body-consciousness, if you can leave the body at will, three fourths of your Sadhana is over. There is a little balance only. Then, there remains only the drawing of the curtain, removal of the veil of Avidya. That can be done quite easily. Even when you move about, even when you are at work, always feel that you are all-pervading, infinite Brahman. This is important. Thinking, concentration and efforts to separate yourself from the body should go together. In negative meditation, the Jnani dwells in Suddha, Nirguna Brahman. He has no consciousness of the world. Positive Meditation 1. I am the All (Sarvatva) 2. I am in All (Sarvatmaka) Meditate on the above ideas. In this meditation, the body and the world are taken as Brahman. As expressions of Brahman they are included. It is highly preposterous to think that Brahman is by itself full of Ananda and that which is expressed out of Brahman is full of misery, pain and sorrow. Pessimism should be shunned. It is the Jiva Srishti that is at the bottom of all pain and misery. There is nothing wrong in Isvara Srishti. Isvara Srishti does not give the least pain. On the contrary, it is Kama, Krodha, idea of mine, thine, “I am the doer” etc., that cause all trouble. This is due to Ajnana which causes identification with the limited mind. Repeat the above idea mentally at all times. Feel you are the All. Feel that your Shakti is working in all bodies. Constantly dwell on these ideas: “The whole world is my body. All bodies are mine. All lives are mine. All pains are mine. All joys are mine.” Jealousy, anger, hatred, egoism all will vanish. In the Samadhi of positive meditation, the Jnani sees within himself the world as a movement of ideas. He is both Saguna and Nirguna.

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 the world does not exist, it has a relative existence. Atman is all-pervading, all-blissful, all-powerful, all-knowing, 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 Shakti. It is Atman in action. In Nirguna Atman, the Shakti is static. In Saguna, it is dynamic. 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 adjunct 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, wealth, 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 towards the goal. 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 (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 it. 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 activities, 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, otherwise the progress is slow; because, a few hours’ meditation on the idea that you are 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 the 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, pure and simple, in the morning and in the evening.

Saguna and Nirguna Meditation Compared Isa, Prasna, Katha, Tapaniya and other Upanishads elaborately treat the method of contemplation of Brahman, as devoid of qualities. Badarayana, in a chapter of Brahma-Sutras which deals with the nature of qualities of Brahman, mentions positive attributes like ‘joyful,’ ‘intelligent,’ etc., as well as negative attributes like ‘measureless,’ ‘colourless,’ etc. Both kinds of attributes are referred to the absolute and yet the contemplation of such a Brahman can be called Nirguna-Upasana or meditation on conditionless Brahman. The chief distinction between the contemplation of the conditioned (Saguna) and unconditioned (Nirguna) Brahman is that in the former the devotee looks upon it as really connected with those attributes, while in the latter, positive and negative qualities are not viewed as essentially connected with it, but as suggesting its absolute nature. Hence, joyful etc., do not enter into the essence of the contemplated Brahman but act as a gateway for grasping its true nature. In the contemplation of the conditioned Brahman, those and similar other properties form a part of the contemplation. The term Nirguna does not mean that Brahman is a negative concept, the Brahman is a non-entity or zero. It means that the qualities found here in limitation, are found illimitable in Brahman. It means that the attributes are Brahman’s essential nature or His Svarupa. It means that Brahman does not possess perishable qualities of matter like the blue colour of a cloth but possesses all auspicious qualities (Sarva-Kalyana-Gunas). Brahman is Nirguna-Guni. So also, by Nirakara, it does not mean that Brahman is formless. It means ‘He has not got a limited form as that of objects, but has a form unimaginable.’ What form can you attribute to infinity? Many have a crude idea of Brahman. They say “Brahman is a block of stone because He has no qualities. He is a regular void, a zero.” No. No. They are entirely mistaken. They have not made Sadvichara. They have various doubts. They have a gross intellect which is unfit for philosophical investigation (Vichara), discrimination, reflection, ratiocination, etc. They have not studied the infallible Upanishads, the right means of knowledge, the right source of wisdom which gives an accurate knowledge of Brahman. Upanishads are infallible, because they appeal to the reason of every thinker, every philosopher. They tally with the experiences of realisation. Hence they are infallible. Their authority is more valid than that of perception or inference. Brahman is extremely subtle. He is finer than a thousandth part of a point of a hair divided into a thousand parts. A subtle, calm, pure, sharp-pointed, clear and one-pointed Suddha Buddhi is needed for understanding and meditating on Brahman. They suffer from Samasya-Bhavana, doubts regarding the validity of the Upanishads, and the true nature of Brahman. They should purify the mind by selfless service, should study the Upanishads, should develop the four means of qualifications, should have constant Satsanga. Then, they will have intellectual conviction and intellectual grasp of Brahman. By Sravana, by Manana and by Nididhyasana they reach Brahman. This is the royal road. So, Brahman is full of auspicious Gunas. He is a lump of luminosity. He is Prajnana-Ghana. He is a solid mass of knowledge. He is really more solid than the Himalayas. Knowledge is more heavy and more concrete than a huge block of stone. In Saguna meditation, the devotee considers himself as entirely different from the object of worship. The worshipper makes a total, unreserved, ungrudging, self-surrender to the Lord. He respects, honours, adores the Lord and depends on Him for everything, for food, protection and his very existence. He looks always for help of any sort from the Ishta Devata. There is nothing independent for him. He is an instrument in the hands of the Lord. His hands, legs, senses, mind, Buddhi, physical body belong to the Lord. A devotee does not at all like the idea of Jnana or merging. He likes to have his separate entity as a servant and to serve, worship and love the Lord always. He does not like to become sugar as a Jnani, but like to taste sugar and eat sugar. This method of worship is one of contraction. Suppose there is a circle. You have a position in the centre. You contract yourself to a point and merge in the circumference. This is Saguna meditation. This is suitable for people of emotional temperament. Vast majority of persons are fit for this line of worship only. In Nirguna meditation, the aspirant takes himself as Brahman. He denies and sublates the false adjuncts or fictitious environments as egoism, mind and body. He depends upon himself and upon himself alone. The aspirant asserts boldly. He reflects, reasons out, investigates, discriminates and meditates on the Self. He does not want to taste sugar but wants to become a solid mass of sugar itself. He wants merging. He likes to be identical with Brahman. This method is one of expansion of lower self. Suppose there is a circle. You have a position in the centre. You so expand by Sadhana to a very great extent that you occupy the whole circle, and envelop the circumference. This method of meditation is suitable for persons of fine intellect, bold understanding, strong and accurate reasoning and powerful will. Only a microscopic minority of persons is fit for this line of meditation. It is comparatively easy to meditate on ‘Aham Brahma Asmi’ when you are seated in a steady posture in a solitary closed room. But it is very, very difficult to keep up this idea amidst crowded surroundings, while the body moves. If you meditate for one hour and feel that you are Brahman, and if you feel for the remaining twenty-three hours that you are the body, the Sadhana cannot produce the desired result. So, at all times, you must try to keep up the idea that you are Brahman. This is very, very important.A worldly mind needs thorough overhauling and a complete psychological transformation. Concentration and meditation bring about

Meditation on “Soham” “Soham” means “He I am” or “I am He”, “I am Brahman.” “Sah” means “He.” “Aham” means “I.” This is the greatest of all Mantras. This is the Mantra of Paramahamsa Sannyasins. This is an Abheda-Bodha-Vakya which signifies the identity of Jiva or the individual soul and Brahman, the Supreme Self. This Mantra comes in the Isavasya Upanishad: “Sohamasmi.” Soham is only OM. Delete the consonants S and H. You get OM. Soham is modified Pranava or OM. Some like ‘Soham’ better than ‘OM.’ Because they find it convenient and easy to associate it or mix it with the breath. Further there is no effort in doing Japa of this Mantra. If you simply concentrate on the breath, if you simply watch the breath, that is quite sufficient. Meditation on ‘Soham’ is same as meditation on OM. Some repeat a compound Mantra “Hamsah Soham-Soham Hamsah.” Before you practise Soham Dhyana or meditation on “Soham” you must practise the Neti-Neti (not this, not this) doctrine. You must negate or deny the body and the other Koshas by repeating “Naham Idam Sariram”-“Aham Etat Na.” “I am not this body, mind or Prana. I am He, I am He-Soham, Soham!” Repeat this Mantra mentally. You should feel with all your heart and soul that you are the All-pervading, Omnipotent, All-blissful Soul or Brahman. This is important. Then only the full benefits of meditation or Japa of this Mantra will be realised by you. Mere mechanical repetition will not help you much. It has its own benefits. But maximum benefits can only be realised in feeling. Feeling is Self-realisation. If intellect tries to feel, “I am Brahman, I am Omnipotent” and the Chitta tries to feel, “I am a clerk in the chief court; I am weak; I am helpless. What shall I do for money for my daughter’s marriage? I am afraid the judge will fine me,” realisation is not possible. You must destroy all wrong Samskaras or impressions, all false imaginations, all weaknesses, all superstitions and all vain fears. Even if you are in the jaws of a tiger, you must powerfully roar-“Soham, Soham, Soham, I am not this body!” Then only you are a real Vedantin. Even if you have nothing to eat, even if you are in the roll of unemployment, you must say with great force and power, “Soham, Soham.” You have been spoiled by the mind and by Avidya (ignorance). It is Avidya, it is mind that has brought one to this limitation through identification with this body. Pierce the veil of ignorance. Tear the five sheaths. Remove the curtain of Avidya or nescience, which is a great nuisance. Rest in your own essential Satchidananda Svarupa through the force of Meditation on `Soham’ Mantra! The Jiva or the individual soul is repeating this Mantra 21,600 times within 24 hours. Even during sleep the Soham-repetition goes on by itself. Watch the breath very carefully and you will know this. When you inhale the breath, the sound ‘So’ is produced. When you exhale, ‘Ham’ is produced. This is termed Ajapa-Mantra because this is done without moving the lips along with the breath. Repeat ‘So’ mentally when you inhale, ‘Ham’ mentally when you exhale. Practise this for two hours in the morning and evening. If you can repeat for 10 hours, it is all the more good. You must practise meditation for full 24 hours when you advance on the path. Study Hamsa Upanishad. You will find real rest during meditation. There is no necessity for sleep. The repetition of the compound Mantra “Hamsah Soham -Soham Hamsah,” creates a deeper impression. The late famous Sri Sheshadri Swami of Tiruvannamalai used to repeat this compound Mantra. When he moved alone in the streets and bazaar he repeated this Mantra. He meditated on this compound Mantra. We say ‘God is Love-Love is God.’ Similarly repetition of ‘Hamsah Sham-Soham Hamsah,’ gives more force. This intensifies the force of the Mantra. The aspirant gets more internal strength from the Atman or the Soul-force. His conviction grows stronger. This sort of repetition corresponds to the repetition of the Mahavakya, “Aham Brahma Asmi. Brahmaivahamasmi-I am Brahman. Brahman am I.” “Anal Haq” of the Sufi-Fakirs corresponds to Soham of the Paramahamsa-Sannyasins. Guru Nanak highly extols this Mantra. Your duration of life is counted really by so many ‘Soham’ breaths in the light of Yoga. It is not really made up of so many years. By the practice of Pranayama, you save the Soham-breaths and thus can prolong your life. In the beginning of your practice, simply watch the breath every now and then. Meditate for one hour in a closed room on Soham with Bhava and meaning. You can watch the breath with silent Soham-repetition while sitting, standing, eating, talking, bathing, etc. This is an easy method of concentration. Soham is the breath of life. OM is the Soul of breath. Eliminate ‘Ha’ and substitute ‘I.’ Soham will become ‘So I am.’ If you concentrate on the breath you will notice that the breath is gradually becoming very, very slow when concentration becomes deep. Gradually the repetition of Soham will drop when there is deep concentration. The mind will become very calm. You will enjoy. Ultimately you will become one with the Supreme Self.

Meditation on Om OM (Pranava) is a ferry-boat for men who have fallen into the never-ending ocean of mundane life. Many have crossed this ocean of Samsara with the help of this ferry-boat. You can also do so if you will meditate constantly on OM with Bhava and meaning and realise the Self. OM is the only symbol for the Immortal, All-pervading Self or Atman. Think of OM to the exclusion of everything else. Shut out all mundane thoughts. They may again and again recur. Again and again generate thoughts of the pure Self. Associate ideas of purity, perfection, freedom, knowledge, immortality, eternity, infinity, etc., with OM. Repeat OM mentally. Om is everything. Om is the name or symbol of God, Isvara or Brahman. OM is your real name. OM covers all the threefold experiences of man. OM stands for all the phenomenal worlds. From OM this sense-universe has been projected. The world exists in OM and dissolves in OM (AUM). “A” represents the physical plane, “U” represents the mental plane and astral planes, the world of spirits, all heavens, “M” represents the deep sleep state, and all that is unknown even in your wakeful state, all that is beyond the reach of the intellect. Om represents all. OM is the basis of your life, thought and intelligence. All words which denote the objects are centred in OM. Hence the world has come from OM, rests in OM and dissolves in OM. OM is the symbol of Brahman or the Supreme Being. Meditate on OM. When you think or meditate on OM, you will have to think of Brahman, the thing signified by the symbol. Association with OM is to become one with the thing signified. “Tad-japas-tadartha-bhavanam.” Try to identify yourself with the All-blissful Self when you think or meditate or chant OM and negate the five Kosas as illusory adjuncts created by Maya. You have to take the symbol OM as Sat-Chit-Ananda Brahman or Atman. This is the meaning. During meditation, you should feel that you are all purity, all light, all-pervading existence, etc. Meditate on the Self daily. Think you are different from mind and body. Feel “I am Sat-Chit-Ananda Atman-I am all-pervading consciousness.” This is the Vedantic meditation. Meditate on OM till you attain Samadhi. If your mind gets distracted by Rajas and Tamas, practise Dharana (concentration) and Dhyana (meditation) again and again. “Having made one’s body or the lower self, the lower fire-stick, and Pranava (OM) the upper, by the friction of continued practice (Abhyasa) of meditation one should see God (Atman) hidden within.” -Svetasvatara Upanishad. O Rama, you are now living in the Himalayas. Be in tune with the Nature’s Lord. The lofty peaks will whisper to you the secret of life eternal. The gurgling streams around you will sing the song of Omkara to you. Fix your mind in Pranava-Dhvani and enter into sublime communion easily. Nature will reveal to you her closely guarded secrets. Take lessons from her. Feel your unity or oneness with the snow-clad peaks, the glaciers, the refreshing Himalayan breeze, the rays of the sun, the blue sky, the glittering stars, etc. May you all rest in the non-dual Brahman and taste the nectar of immortality. May you all reach the fourth state of bliss (Turiya) by analysing the experiences of the waking, dream and deep sleep states. May you all have a comprehensive understanding of Omkara or Pranava and the Amatra. May you all enter the soundless OM by transcending the sounds A, U and M. May you all meditate on OM and attain the goal of life, the ultimate Reality, Sat-Chit-Ananda Brahman. May this OM guide you. May this OM be your centre, ideal and goal. May the secret and truth of Mandukya Upanishand be upon you all, OM OM OM!!