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!!

Vedantic Contemplation Dive deep into the heart by withdrawing the mind from the sensual objects. Kill this illusory little “I” and know “I am He (Soham).” Just as the drop of water loses its name and form and joins the sea, so also the Jiva gets himself merged in the Supreme Soul and loses his own name and form. If you are a very busy man and if you lead a travelling life always, you need not have a special room and a special time for meditation. Do “Soham” Japa and Dhyana along with the breath. This is very easy. Or you can associate Rama Mantra also with the breath. Then every moment of breath will become a prayer and a meditation. Remember “Soham” or “Rama.” Feel His presence everywhere. This will suffice. If the mind constantly dwells on sensual objects, the conception of the reality of the universe will surely increase. If the mind ceaselessly thinks of Atman, the world appears like a dream. Free yourself from the base thoughts of the mind, the various useless Sankalpas (imaginations). Make ceaseless enquiry of Atman. Mark the word “ceaseless.” This is important. Then only there will be the dawn of spiritual knowledge. In Vedanta or the path of Jnana, the terms “Manana” (reflection) and “Nididhyasana” are very frequently used. Manana is Vijatiya Vritti-Tiraskara (driving away all the thoughts of worldly objects), and Svajatiya-Vritti-Pravaha (increasing the thought-currents of God or Brahman like a steady stream). Nididhyasana is deep intense contemplation. It is Anatma- Vritti-Nirodha or Atmakara-Vritti-Sthiti. The mind is perfectly established in the Absolute. No worldly thought will intrude now. The contemplation is like a steady flow of oil (Tailadharavat). In the beginning when you are a neophyte, you can close your eyes to remove the distraction of mind, as you are very weak. But later on you must meditate with eyes open, even during walking. You must keep your balance of mind at all times. Otherwise there is no hope of perfection. Be always contemplating on the non-existence of this phenomenal world. Atman only exists. All the visible things are Maya. Maya will vanish through Jnana, or meditation on Atman. One should exert himself to get rid of Maya. Maya havocs through the mind. Destruction of the mind means the annihilation of the Maya. Meditation is the only way of conquering Maya. It is the actions of the mind that are truly termed Karmas. True liberation results from the disenthronement of the mind. Those who have freed themselves from the fluctuation of their minds come into possession of the Supreme Nishtha (meditation). Should the mind be purged of all its impurities, then it will become very calm and all the worldly delusions attendant on its births and deaths will be soon destroyed. If you place a big mirror in front of a dog and keep some bread in front, the dog at once barks by looking at its reflection in the mirror. It foolishly imagines that there is another dog. Even so, man sees his own reflection only, through his mind-mirror, in all the people but foolishly imagines like the dog that they are all different from him and fights on account of hatred and jealousy. “There is no world. There is neither body nor the mind. There is only One Chaitanya (Pure Consciousness). I am that Pure Consciousness.” This is Nirguna meditation (without attributes). In Nididhyasana (meditation) you will have to develop the Svajatiya-Vritti-Pravaha. Make the thoughts of Brahman or Divine presence flow like inundation or flood. Do Vijatiya- Vritti-Tiraskara. Renounce the thoughts of objects. Drive them away with the whip of Viveka and Vichara. There is struggle in the beginning. It is trying indeed. But later on as you grow stronger and stronger and as you grow in purity and Brahma- Chintana, Sadhana becomes easy. You rejoice in the life of unity. You get strength from Atman. Inner strength grows when all the Vishaya-Vrittis are thinned out and the mind becomes one-pointed (Ekagra). Try to identify yourself with the eternal, immortal, ever pure Atman that resides in the chambers of your heart. Think and feel always: I am the ever-pure Atman. This one thought will remove all troubles and fanciful thoughts. The mind wants to delude you. Start this anti-current of thoughts. The mind will lurk like a thief. Vedantic Meditation This is only Nirguna meditation. Meditate on the following formulae:- I am the all OM OM OM I am All in all OM OM OM I am the Immortal Self in All OM OM OM I am the living Truth OM OM OM I am the living Reality OM OM OM I am the Witness of the three states (Aham Sakshi, Avasthatraya-Sakshi) OM OM OM I am Light of lights (Nirakara Jyotis-Svarupoham) OM OM OM I am Sun of suns OM OM OM I am Existence, Knowledge, Bliss Absolute (Sat-Chit-Ananda-Svarupoham) OM OM OM Even in Nirakara (formless) Vedantic meditation of Advaitins there will be an abstract mental image in the beginning of Sadhana. The abstract image will vanish eventually. When you meditate or assert, negate the three bodies and identify yourself with the indwelling Essence. Deny the names and forms. Do not mistake either the physical body or the mind, the Prana, the intellect or the Indriyas for the pure Eternal Atman. The highest Self is entirely distinct from these illusory vehicles or Mayaic products. Remember this point well. Meditate on the above ideas and bring the Bhava during work also. You can take up any one of the above formulae according to your taste. Bring back the mind to the point again and again if the mind wanders. You can rotate the mind from one formula to another if the mind wanders, and finally fix it on one formula only, when the mind has become steady. The mind will become now like the steady flame of a lamp in a windless place. The one formula also will drop by itself. You will rest in your own

Meditation on Ideas This is meditation on Nirguna Brahman. This is Ahamgraha Upasana. This is meditation on OM. This is meditation on an abstract idea. Sit in Padmasana. Repeat OM mentally. Keep the meaning of OM always in the mind. Feel that you are the All-pervading, Infinite Light. Feel that you are the “Suddha-Sat-Chit-Ananda, Vyapaka Atman, Nitya Suddha Buddha Mukta, eternally free Brahman.” Feel you are Chaitanya. Feel that you are the “Akhanda Paripurna, Ekarasa, Santa, Infinite, Eternal, Unchanging Existence.” Every atom, every molecule, every nerve, vein, artery should powerfully vibrate with these ideas. Lip repetition of OM will not produce much benefit. It should be through heart, head and soul. Your whole soul should feel that you are the subtle, all-pervading Intelligence. This feeling should be kept up continuously. Negate the body-idea when you repeat OM mentally. When you chant OM, feel: Infinity I am OM OM OM All Light I am OM OM OM All Joy I am OM OM OM All Glory I am OM OM OM All Power I am OM OM OM All Knowledge I am OM OM OM All Ananda I am OM OM OM Meditate on the above ideas constantly. Constant effort with zeal and enthusiasm is indispensable. Repeat mentally the above ideas incessantly. You will realise. You will have Atma-Darshan within two or three years. Will and Manana are two important factors which play a conspicuous part in Nirguna meditation or Vedantic Sadhana. Manana is preceded by Sravana or hearing of Srutis and followed by Nididhyasana of a constant nature with zeal and enthusiasm. Nididhyasana is profound meditation. Sakshatkara or Aparoksha realisation follows Nididhyasana. Just as the drop of water when dropped on a hot iron is absorbed by the hot iron, so also the mind and the Abhasa Chaitanya (reflected consciousness) become absorbed in Brahman. The balance left is Chinmatra or Chaitanya Matra (Consiciousness-Absolute). Sravana, Manana and Nididhyasana of the Vedantic Sadhana correspond to Dharana, Dhyana and Samadhi of Raja Yoga of Patanjali Maharshi. By worship and meditation or Japa of Mantras, the mind is actually shaped into the form of the object of worship and is made pure for the time being through the purity of the object (namely, Ishta Devata). By continual practice (Abhyasa), the mind becomes full of the object to the exclusion of all else, steady in its purity and does not wander into impurity. So long as the mind exists it must have an object and the object of Sadhana is to present it with a pure one. The sound repeatedly and harmoniously uttered in Japa of Mantra must create or project into perception the corresponding thing, Devata. The Mantras gather creative momentum by repetition through the force of Samskaras. In Samadhi, the mind loses its own consciousness and becomes identified with the object of meditation (Tadakara Tadrupa). The meditator and meditated, the worshipper and worshipped, the thinker and the thought become one. The subject and the object, Aham and Idam (I and this), Drik and Drisya (seer and seen), the experiencer and the experienced become one. Prakasa and Vimarsa get blended into one. Unity, identity, homogeneity, oneness, sameness refer to Nirvikalpa Samadhi. There are two kinds of Nirvikalpa Samadhi, viz., one in which the Jnani sees the whole world within himself as a movement of ideas, as a mode of being or a mode of his own existence, like Brahman, by resting in Brahman (Svarupa Visranti). Brahman sees the world within Himself as His own Sankalpa or Vivarta. So does a Jnani also. This is the highest state of realisation as in the case of Lord Krishna, Lord Dattatreya, Sri Sankara, Jnanadev and others. Sarvabhutastham atmanam Sarvabhutani chatmani Ikshate yogayuktatma Sarvatra samadarsanah “The self, harmonised by Yoga, seeth the Self abiding in all beings, all beings in the Self; everywhere he seeth the same.” (Gita VI-29). But in the case of the man who has no realisation, he sees the world as something outside, different and independent. This is due to Avidya. In the second variety, the world vanishes from view and the Jnani rests on Suddha Nirguna Brahman, according to Rajju-Sarpa Nyaya (analogy of snake in the rope). When a Raja Yogi gives up his Savikalpa Samadhi, he meets the Jnani in Nirguna Brahman through Brahmakara Vritti. There is a living universal Power or Intelligence that underlies at the back of all these names and forms. Meditate on this Power or Intelligence which is formless. This will form an elementary Nirguna meditation without any form. This will lead to the realisation of the Absolute, Nirguna, Nirakara consciousness eventually. Sit in Padmasana. Concentrate on the air. This will lead to the realisation of the nameless and formless Brahman, the one living Truth. Imagine that there is a Parama, Ananta, Akhanda Jyotis (Supreme, Infinite effulgence) hidden behind all the phenomena with an effulgence that is tantamount to the blaze of crores of suns. Meditate on that. This is also another form of Nirguna meditation. Concentrate and meditate on the expansive sky. This is also another kind of Nirguna, Nirakara meditation. By the previous methods in concentration the mind will stop thinking of finite forms. It will slowly begin to melt in the ocean of Peace, as it is deprived of its contents, viz., forms of various sorts. It will become subtler and subtler also. Nirguna meditation is abstract meditation on Nirguna Brahman. Repeat OM mentally with Bhava (feeling). Associate the ideas of Sat-Chit-Ananda-Purity, Perfection, “All Joy I am: All Bliss I am: I am Svarupa: Asangoham-I am unattached: Kevaloham-I am alone: Akhanda-Eka-Rasa- Chinmatroham.”

Saguna Meditation Meditation on Ishta Devatas This is meditation on a Murty, either Lord Krishna, Rama, Siva or Devi. This is a concrete form of meditation for people of Bhakti-Marga. This is meditation with Gunas, attributes of God. Repeat His name also. Think of His attributes, omniscience, omnipotence, omnipresence, etc. Your mind will be filled with purity. Lord Krishna’s picture with flute in hand and Lord Vishnu’s picture with conch, discus, mace and lotus are excellent ones of concrete meditation. Enthrone Him in the lotus of your heart amidst blazing light. Mentally think of His lotus-feet, yellow silk robe, necklace set with Kaustubha gem, earrings, crown, bracelets, conch, discus, mace and lotus, and then again come back to His feet. Again and again repeat the process. Saguna meditation is meditation on a form. Select any Murty you like best, either Siva, Vishnu, Rama or Krishna, according to your inclination or taste. Or follow the directions of your Guru. He will select for you the Ishta Devata or tutelary deity which will guide you. An archer first aims at grosser and bigger objects. Then takes up medium objects. Finally he shoots at finer and subtle objects. Even so, one should take to Saguna meditation to start with and when the mind is trained and disciplined well, he can have Nirakara, Nirguna meditation. Saguna meditation is meditation on a concrete object. Nirguna meditation is meditation on an abstract idea. Saguna Upasana removes Vikshepa. For three or six months, practise Trataka on any picture. After six months’ practice of Trataka, meditate on the mental picture of the Murty from half to two hours only in the Trikuti (space between the two eyebrows). See and feel that the Ishta Devata is present in every object in the universe. When you meditate, mentally repeat the Mantra of the Devata. Think of the attributes of the deity, such as omnipotence, omniscience, etc. Feel that Sattvic qualities from the deity flow towards you. Feel that you possess this Sattvic Bhavana. You will have Darsana of your Ishta Devata in one or two years, if you are sincere in your Sadhana. Follow this plan. This will help concentration. Move the mind on the various parts of the Murty. Take for instance the picture of Lord Vishnu with four hands and meditate as follows. The practice of Trataka is of great use in this Saguna meditation. “Dhyeyah sada savitrimandalamadhyavarti Narayanah sarasijasanasannivishtah Keyuravan makarakundalavan Kiriti Hari hiranmayavapur-dhritasankhachakrah.” “Sankhachakragadapane Dvarakanilayachyuta.” “Meditate always on Narayana seated in the Asana of lotus-flower in the midst of a lustrous sun in the lotus of heart or in Trikuti with golden armlets set with diamond, with earrings, with golden crown set with diamond, with golden necklace set with Kaustubha gem and with golden colour, with discus, conch, mace and lotus-flower in four hands-that indestructible Achyuta of Dvaraka.” During meditation, move the mind on the various parts of Vishnu. See the various parts of Vishnu. See with the mind His feet first, then legs, then His yellow silk cloth, then His golden Hara set with diamond, Kaustubha gem, etc., on the breast, then the earrings, Makara Kundalas, then the face, then the crown on the head, then the discus on the right upper hand, then the conch on the upper left hand, then the mace on the lower right hand, then the lotus-flower on the left lower hand. This is the order. Then come down to the feet and start again to the upper parts. By this method the mind will not run towards objects. First meditate on Virat-Purusha. Then take up Saguna meditation. Lastly have Nirguna meditation. Meditation on Virat Purusha Sit in Padma or Siddha Asana in your meditation room and meditate on the following thoughts for half an hour daily. This is a gross form of meditation for six months. 1. Heaven is His head. 2. Earth is His foot. 3. Quarters are His hands. 4. Sun and moon are His eyes. 5. Fire is His mouth. 6. Dharma is His back. 7. Grass and herbs are His hairs. 8. Mountains are His bones. 9. Sea is His bladder. 10. Rivers are His arteries and veins. The mind will expand now. Afterwards take to Saguna meditation on a form of God such as Rama, Krishna or Siva. Have this kind of meditation for a year. Then have recourse to Nirguna meditation on Brahman. By the practice of these various methods, the mind becomes a fit instrument to take up abstract meditation on an abstract idea. Meditation on Gayatri Gayatri is the “Blessed Mother” of the Vedas. It is a symbol of God, the Lord of created beings. Japa of Gayatri Mantra produces Chitta-Suddhi without which you can do nothing, nothing in spiritual line. You can never effect an iota of spiritual progress. Gayatri is an effective universal prayer. This is also known as Brahma Gayatri. Om Bhur Bhuvah Svah; Tat Savitur Varenyam Bhargo Devasya Dheemahi; Dhiyo Yo Nah Prachodayat. Om – Para Brahman Bhur – Bhu-Loka (Physical plane) Bhuvah – Antariksha-Loka (Astral plane) Svah – Svarga-Loka (Celestial plane) Tat – Brahman; Paramatman Savitur – Isvara; Creator Varenyam – Fit to be worshipped Bhargo – Remover of sins and ignorance; Glory Devasya – Of the shining one Dhimahi – We meditate Dhiyo – Intellects; Buddhis Yo – Which; Who Nah – Our Prachodayat – Enlighten “Let us meditate on Isvara and His Glory, Who has created this universe, Who is fit to be worshipped, Who is the remover of all sins and ignorance. May He enlighten our Buddhis (intellects).” Retire into the meditation room after bath just before sunrise. Sit in your Asana and repeat the Mantra mentally as many times as you can, but not less than 108 times and constantly feel that you are receiving light, purity and wisdom from Gayatri. Concentrate on the meaning of the Gayatri. This is important. Have your gaze at the Trikuti, the place between the two eyebrows.

Preliminary Meditation Meditation on a Rose Dharana or concentration is fixing of the mind on a concrete object or on an abstract idea. Meditation follows concentration. Meditation is an unbroken, uninterrupted or incessant flow of ideas of the object that is being concentrated upon. Concrete meditation on an object is necessary for an untrained mind in the beginning. Sit in Padma, Siddha or Sukha Asana in a room set apart only for meditation and meditate on the colour, form, the various parts of rose such as petals, stalk, pollen, etc., on the various kinds of roses, as white rose, yellow rose, red rose, cabbage rose, on the various preparations as rose water, rose syrup, scents as Otto de Rose, essence of rose, confections as Gulkand, etc., of the diverse uses of rose as rose water for cleaning the eyes in ophthalmia, Gulkand as a laxative in constipation, the flowers and garlands for worship of God and for wearing, etc., on the various virtuous properties such as its cooling effect on the system, its carminative properties, the price of rose and garlands of roses, the places where they are found in abundance and various other items connected with rose. You must exclude any other foreign thought associated with other objects. By this concrete method the mind becomes fit for abstract meditation. Practise for half an hour daily in the morning at 5 a.m. for a month. Meditation on a Buffalo Krishna Chaitanya, a Brahmachari in Omkar Ashram on the banks of the holy Narmada, went to Rama Acharya and prayed to him to teach him the method of meditation. Rama Acharya said to Krishna, “O Krishna, meditate on Lord Krishna having crossed legs and flute in hand, located in the midst of a big sun in the lotus of your heart and repeat mentally the famous Krishna Mantra: ‘Om Namo Bhagavate Vaasudevaya’.” Krishna Chaitanya said, “Guruji, I am quite dull-headed. I cannot do this. This is too difficult for me. The Mantra is very, very long. Kindly suggest an easy method.” Rama Acharya said, “O Krishna Chaitanya! Do not be afraid. I will tell you an easy way. Hearken. Place a beautiful, small brass idol of Sri Krishna in front of you. Sit in Padmasana. Look at this idol, hands, legs, etc., with attention. Do not look at any other object.” Krishna replied, “O Guruji, this is still more difficult. Sitting with crossed legs will give severe pain in the hips and the knees. If I think of the pain I cannot look at the idol. I have to sit steadily, look with attention and mark carefully the various parts. I cannot do more than one action at a time and I cannot remember more than two things at a time. O Guruji Maharaj, kindly show me a very, very easy way.” Rama Acharya said, “O Chaitanya, place the photo of your father in front of you. Sit in front of the photo in any way you like. Simply look at the figure for a short time.” Krishna Chaitanya replied, “O Guru, my protector, this is also difficult, because I am very much afraid of my father. He is a terrible man. He used to beat me severely. I tremble the very moment I think of his form. My legs quiver. This will never suit me. I should say, this method is more difficult than the previous ones. I pray, Guruji, kindly suggest a very, very simple method this time. I will surely follow.” Rama Acharya said, “O Krishna, tell me now, which thing do you like best?” Krishna replied, “O Guruji, I have tended a buffalo in my house. I have taken plenty of milk, curd and ghee from that buffalo. I like it best of all. I constantly remember this.” Rama Acharya said, “Krishna, now go to this room, lock the door. Sit in a corner on a mat and constantly think and meditate on this buffalo only to the exclusion of all other objects. Do not think of anything else. Do this presently.” Now Krishna Chaitanya was very much pleased. With a gay, cheerful mind he went inside the room, followed the instructions of the Guru implicitly and began to meditate on the buffalo with one-pointed mind intensely. He did not get up from the seat for three days continuously. He forgot all about his food. He was unconscious of his body and surroundings. He was deeply absorbed in the form of the buffalo. Rama Acharya came on the third day to the room of Krishna to see his condition and found Krishna absorbed in meditation. With a loud voice the Guru called out, “O Krishna, how do you feel? Come outside and take your food.” Krishna replied, “O Guruji, I am very grateful to you. I am in deep meditation now. I cannot come out now. I am very big. Horns have grown out of my head. I cannot get out of the small door. I like the buffalo very much. I have become buffalo myself.” Rama Acharya found out that Krishna’s mind had attained Ekagrata and was quite fit for attaining Samadhi. Rama Acharya said, “O Krishna, you are not a buffalo. Now change your meditation. Forget the form of the buffalo (Nama and Rupa) and meditate on the underlying essence of the buffalo, Sat-Chit-Ananda, which is your real nature.” Krishna Chaitanya changed his method, adhered to Guru’s instructions and attained Kaivalya Mukti, the goal of life. The above story goes to illustrate that meditation on any object which the mind likes best, is very easy. Patanjali Maharshi suggests various methods for meditation as: “Meditate on the Effulgent One in the Lotus of the heart who is beyond sorrow. Meditate on the heart that has given up all attachment to sense-objects. Meditate on the knowledge that comes in sleep.” And lastly he has introduced the Sutra No. 39: “Yathabhimatadhyanadva-Meditate on anything that appeals to you as good.” It will be easy to concentrate on a

Selection for Meditation There are different kinds of meditation. A particular kind is best suited to a particular mind. The kind of meditation varies according to taste, temperament, capacity and type of mind of the individual. A devotee meditates on his tutelary deity or Ishta Devata. A Raja Yogi meditates on the special Purusha or Isvara who is not touched by the afflictions, desires and Karmas. A Hatha Yogi meditates on the Chakras and their presiding deities. A Jnani meditates on his Self or Atman. You will have to find out yourself the kind of meditation that is suitable for you. If you are not able to do this, you will have to consult a teacher or preceptor who has attained Self-realisation. He will be able to know the nature of your mind and the correct method of meditation for you. The mind assumes the form of the object it cognises. Then only perception is possible. A Bhakta constantly meditates on the form of his tutelary deity or Ishta Devata. The mind is always takes the form of the Deity. When he is established in his meditation, when he attains the stage of Para Bhakti or supreme devotion, he sees his Ishta Devata only everywhere. Then names and forms vanish. A devotee of Lord Krishna sees Lord Krishna only everywhere and experiences the state described in the Gita “Vaasudevah Sarvam Iti-Everything is Vaasudeva (Krishna) only.” A Jnani or a Vedanti sees his own Self or Atman everywhere. The world of names and forms vanishes from his view. He experiences the utterances of the seers of the Upanishads: “Sarvam Khalvidam Brahma-all indeed is Brahman.” Meditation is of two main kinds, viz., Saguna (concrete) meditation and Nirguna (abstract) meditation. In concrete meditation the Yogic student concentrates on the form of the Lord Krishna, Rama, Siva, Hari, Gayatri or Sri Devi. In abstract meditation he concentrates the whole energy of the mind on one idea of God or Atman and avoids comparisons of memories and all other ideas. The one idea fills the whole mind. When you see the concrete figure of Lord Krishna with open eyes and meditate, it is the concrete form of meditation. When you reflect over the image of Lord Krishna by closing your eyes, it is also concrete form of meditation but it is more abstract. When you meditate on the infinite, abstract light it is still more abstract meditation. The former two types belong to Saguna form of meditation, the latter to Nirguna form. Even in Nirguna meditation there is a concrete form in the beginning for fixing the mind. Later on, this form vanishes and the meditator and the meditated become one. Saguna meditation is meditation on a Murty or form of the Lord. This is a concrete form of meditation for people of devotional temperament. This is meditation with Gunas or attributes of God. Repeat the name of the Lord or pure OM. Think of His attributes, Omniscience, Omnipotence, Omnipresence, etc. Your mind will be filled with purity. Enthrone the Lord in the lotus of your heart amidst a blazing light. Mentally think of His feet, legs, chest, head, hands and the ornaments and dress and again come to His feet. Again and again repeat this process. Imagine that there is a fine garden with lovely flowers. In one corner there are beautiful cabbage-roses. In the second corner there is the “lady of the night.” In the third corner there are Champaka flowers and in the fourth, jasmine. First meditate on jasmine. Then take the mind to the rose. Then to the “lady of the night” and finally to the Champaka. Again rotate the mind as above. Do this again and again for 15 minutes. Gross meditation like this will prepare the mind to finer abstract meditation on subtle ideas. Have the figure ‘OM’ in front of you. Concentrate on this. Do Trataka also with open eyes (steady gazing without winking, till tears flow profusely). This is both Saguna and Nirguna meditation (with and without attributes). Keep a picture of OM in your meditation-room. You can do Puja for this symbol of Brahman. Burn incense, etc., and offer flowers. This suits the modern educated persons. This is abstract meditation on Nirguna Brahman. Repeat OM mentally with Bhava (feeling). Associate the ideas of Sat-Chit-Ananda, Purity, Perfection, “All-Joy I am,” “All Bliss I am.” There is no world. There is neither body nor mind. There is only one Chaitanya (pure consciousness). I am that pure Consciousness. This is Nirguna meditation (without attributes). Meditation on Mahavakyas is tantamount to meditation on OM. You can take up either “Aham Brahma Asmi-I am Brahman” or “Tat Tvam Asi-That thou art.” These are the Mahavakyas or the great sentences of the Upanishads. Meditate on their significance. Deny or negate or throw out the Koshas 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 Sankalpas (thoughts) of the Rishis of the Upanishads and Lord Krishna, what they really meant when they uttered those wise Slokas (verses) in scriptures. Unfold the Divinity that is lurking in your heart by concentration and meditation. Do not waste your time. Do not waste your life. Meditate. Meditate. Do not lose even a single minute. Meditation will remove all the miseries of life. That is the only way. Meditation is the enemy of the mind. It brings about Manonasa or the annihilation of the mind. Meditation is of two kinds, viz., concrete and abstract. If you meditate on any picture of a concrete object, it is concrete meditation. If you meditate on an abstract idea, or any quality (such as mercy, tolerance), it is abstract meditation. A beginner should practise concrete meditation. For some, abstract meditation is more easy than concrete meditation. The aspirant can take up the practice