Fourth Stage

Fourth Stage

Young aspirants, because of old habit, used to sleep in the winter cold till sunrise or till 6 or 7 in the morning. They must not waste their precious life in sleeping in the Brahmamuhurta, between 4 and 6 in the early morning. That period is highly favourable for deep meditation. The atmosphere also is charged with Sattvic vibrations. Without much effort one can have wonderful concentration at this period.

From my Kutir, I used to chant aloud several times the Mantras: “OM OM OM, SHYAM SHYAM SHYAM, RADHESHYAM RADHESHYAM RADHESHYAM” and thus made my students get up early for prayers and meditation. This had no effect on the Tamasic type of aspirants. I arranged their night meals before sunset. That enabled some to get up early morning. It is only those who load the stomach heavily at night that find it difficult to get up early in the morning.

In the beginning stages of Sadhana, even if people meditate alone in a room, they get up in the morning only to see that they were overpowered by sleep, and sleep the whole period in a sitting posture. This gave me an idea of a common prayer and meditation during Brahmamuhurta. One student would ring the bell in front of every Kutir and collect the aspirants in a common place for the collective Sadhana. I joined the group daily for some months and years.

PRAYER AND STUDY CLASSES

The function started with prayers to Lord Ganesha, Guru Stotra and Mahamantra Kirtans. One student would read a Chapter of the Gita and explain the meaning of one Sloka. Another student gave some short hints on concentration and meditation. In the end, I spoke for half an hour on attaining quick spiritual progress and suggested various methods for destroying the evil tendencies of the mind and controlling the turbulent senses. I laid great emphasis on ethical perfection. The function came to an end with the chanting of ten Santi Mantras in chorus. The students kept up the divine consciousness even during their work in the day.

Some students lived in Brahmananda Ashram, a furlong away from my Kutir. On many occasions I paid surprise visits to the Kutirs at 4 a.m., and chanted OM several times and made them get up for prayers. I did not compel all the students to join the common meditation. I permitted them to have their own Sadhana in their own Kutirs. Thus I paid all my attention to the spiritual uplift of my students. Even now many students who attended in those days the common prayer and meditation say how they were inspired by my short speeches on Sadhana.

In the evening also I organised a “Study Class” between 3 and 4. I asked one student to read a Chapter from any of my books. On the next day I used to put questions on the important points. I trained the aspirants in a variety of ways. They all specialised in chanting the Mantras of the scriptures, conducting Kirtans, delivering short lectures. I asked one student to put questions and others to answer them. In the evening class, I introduced Likhita-Japa and in the early morning, Trataka and other Yoga exercises. During the day, they should all prepare essays on Yoga and philosophy and write about their own experiences. Even today when school boys and young children come to the Ashram, I teach them a few short sentences in English and ask them to deliver a powerful lecture. Many have learnt my English Kirtans, like “Eat a little.”

I trained my students in organisational work, typing, maintaining proper accounts managing the affairs of the Society and in attending to the devotees, visitors and the sick. Thus even in the early stages, the Yoga-Vedanta Forest University was vigorously in its working.

ATTENTION TO VISITORS

When visitors came to me, instead of talking to them on their family affairs, I asked them to forget the past and sing Kirtans with me. I taught them music, Bhajan, Kirtan and philosophy. Even today when devotees come to the Ashram, I prescribe a book for their study and on the next day, I ask them questions. I clear all their doubts and give helpful suggestions for the removal of their troubles and obstacles.

They all feel happy in receiving my personal attention. The systematic work done at this sacred centre in the Himalayas on the banks of the Ganga, attracted thousands of seekers after Truth from all distant places in India and other countries. The Divine Life Society, the Yoga-Vedanta Forest University and the Sivananda Ashram became “watch-words” for all aspirants. Similar work is now organised systematically in various centres with the formation of Branches of the University, The Divine Life Society, Sivananda Ashram and Sivananda School of Yoga.

I pay much attention to the diet of the aspirants at the Ashram. Here they have enough to keep themselves quite fit-not for luxury or craving of the senses, but helpful items for progressing in Sadhana.

I introduced saltless diet on Sundays, simple boiled potatoes and bread on Ekadasi days or only milk and fruits for some students. I started the work with a dozen students.

In a short period, a large number of devotees came to me during holidays from Delhi, Madras, Calcutta and other cities in India. Then I introduced a Collective Sadhana-a special programme with the important items of Sadhana-a kind of Spiritual Conference on the practical side of Yoga. This took the shape of Sadhana Weeks during Easter and Christmas holidays. And now this has become a regular feature during the last twenty years.

Various Branches of the Divine Life Society in India organised similar Conferences with the routine of the Sadhana Week at the Ashram. They invite great men to deliver lectures during these Conferences. They print several leaflets, pamphlets and books for free distribution on the occasion. Thus there is a dynamic work for spiritual awakening all over the world.

Fourth Stage – Realization, Inner Freedom, and Perfect Spiritual Maturity

Fourth Stage is the mature condition of spiritual life where the seeker becomes deeply established in wisdom, purity, devotion, and inner freedom. In the earlier phases, there may be struggle, doubt, effort, discipline, and repeated correction of the mind. But in this advanced state, the inner life becomes steady, peaceful, and filled with clear understanding.

At this level, spiritual practice is no longer only a routine. Prayer, meditation, self-inquiry, service, and remembrance of the Divine become natural movements of the heart. The seeker does not practice merely because of fear, rule, or outer pressure. They practice because the soul has tasted the joy of inner silence and the peace of higher truth.

Fourth Stage represents a deep shift from effortful seeking to stable abidance. The mind is no longer pulled strongly by every desire, attraction, praise, insult, pleasure, or pain. Old impressions may still appear faintly, but they do not rule the seeker as before. Discrimination has become strong, and the heart has become purified through long practice.

In this state, the seeker clearly understands the temporary nature of the world. Wealth, beauty, success, comfort, name, fame, and relationships are seen as passing appearances. This does not create coldness or hatred. Instead, it creates balance. The seeker lives with love and responsibility, but without blind attachment and restless dependence.

Fourth Stage brings a steady awareness of the witnessing self. The body acts, the senses function, the mind thinks, and life continues with its duties and movements. Yet inwardly, the seeker knows, “I am not merely this body or mind. I am the witness of all experiences.” This knowledge gives deep peace even in changing circumstances.

Ego becomes very weak in this mature condition. The seeker does not seek praise, recognition, position, or superiority. They do not display spirituality for respect. Their humility is natural, not artificial. They may serve quietly, speak gently, and live simply. Real greatness hides itself in simplicity, compassion, and inner steadiness.

Devotion also becomes deeper. Prayer is no longer only asking for help. It becomes love, surrender, gratitude, and union with the Divine will. The seeker accepts life with faith and sees divine guidance even in difficulty. Joy and sorrow, gain and loss, success and failure are received as lessons on the path.

Fourth Stage is marked by freedom from unnecessary fear. Fear comes from attachment to body, possessions, reputation, and future results. When the seeker rests in the eternal self, fear loses much of its strength. Even death is understood as a change belonging to the body, not to the true self.

The mind becomes peaceful because desire is reduced. Earlier, the mind may have run after countless objects, thinking that happiness was outside. Now the seeker understands that true peace comes from within. Contentment becomes natural. Simplicity becomes joyful. Silence becomes nourishing. Solitude becomes friendly rather than frightening.

Compassion grows strongly in this state. The seeker sees the same divine presence in all beings. They do not hate, condemn, or look down upon others. They understand that everyone is struggling according to their ignorance, tendencies, and circumstances. This vision creates patience, forgiveness, and universal love.

Fourth Stage does not mean inactivity. A realized or mature seeker may still work, teach, serve, guide, write, travel, or help society. But action is no longer driven by selfish desire. Work becomes worship. Service becomes spontaneous. Duty becomes offering. The individual feels like an instrument of the Divine.

Such a seeker remains balanced in praise and blame. If praised, they do not become proud. If criticized, they do not collapse. Their peace does not depend fully on public opinion. They have discovered an inner center that is deeper than approval and rejection. This is a sign of true spiritual strength.

The practice of meditation becomes very subtle here. Instead of struggling with the mind, the seeker rests more naturally in awareness. Thoughts may arise, but they are seen as passing waves. Emotions may appear, but they do not disturb the depth of inner silence. The witness remains clear and steady.

Fourth Stage is also a state of living wisdom. Knowledge is no longer only in books, memory, or speech. It shines through conduct. The seeker becomes truthful, gentle, fearless, self-controlled, compassionate, and detached. Their life itself becomes a teaching for others.

In the end, Fourth Stage is the flowering of spiritual practice into realization, peace, and freedom. It is the state where ignorance becomes weak, ego becomes thin, devotion becomes deep, and self-knowledge becomes steady. Through purity, meditation, discrimination, surrender, service, and divine grace, the seeker reaches this mature state and lives with wisdom, love, and liberation.

The Benevolent master