The Key Stone in Sadhana

The Key Stone in Sadhana

Sri Swami Sivananda

The Key Stone in Sadhana

Having checked all other operations of the mind, bring it to bear upon a single point. This gathering together and bringing to bear upon of a force at a given point on any object, idea or act, forms the process of concentration. The concentrated application of a force makes for maximum results with minimum time and effort.

This law is equally applicable to man in all branches of his life’s activities. With the utmost concentrated and careful attention the surgeon executes minute operations. The deepest absorption marks the mental state of the technician, the engineer, the architect or the expert painter, engaged in drawing the minute details of a plan, chart or sketch where accuracy is of paramount importance. A like concentration is displayed by the skilled Swiss workman that fashions the delicate parts of watches and other scientific instruments. Thus in every art and science.

The tremendous power that any force develops when collected and directed through a given point is fully recognised. This is seen in the rush of the water at the sluices of dams, in the impelling power of steam from a railway boiler. As the sunlight when passed through a lens emerges as a single fiery ray of intense power, the whole mind attains a single-pointedness through Dharana. Now experience has shown that interest and attention of the mind is attracted by three distinct means viz., sound, vision (physical or mental) and imagination or idea. The Yogi enters into deep meditation by concentrating his mind upon the mystic inner sound of Pranava. This is the Anahata Nada which becomes audible when the inner sheaths are perfectly purified and harmony established; or again a Mantra is repeated in a harmonious tone and the mind is concentrated on the continuous unbroken sound. A concrete form of any aspect of the deity or the syllable OM is chosen for fixing the mind. The rational and Vedantic type fills the mind with some sublime idea or formula upon which the mind is made to dwell intensely and continuously.

During concentration the mind becomes calm, serene and steady. The various rays of the mind are collected and focussed on the object of meditation. The mind is centred on the Lakshya. There will be no tossing of the mind. One idea occupies the mind. The whole energy of the mind is concentrated on that one idea. The senses become still. They do not function. When there is deep concentration, there is no consciousness of the body and surroundings. He who has good concentration can visualise the picture of the Lord very clearly within the twinkling of the eye.

Manorajya (building castles in the air) is not concentration. It is wild jumping of the mind in the air. Do not mistake Manorajya for concentration or meditation. Check this habit of the mind through introspection and self-analysis.

Meditation in Different Paths

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 Ishvara 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 own Self or Atman. You yourself will have to find out 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 the mind and the correct method of meditation for you.

A Raja Yogi enters into the meditative mood deliberately by practising Yama, Niyama, Asana, Pranayama, Pratyahara and Dharana. A Bhakta enters into the meditative mood by cultivating pure love for God. A Vedantin or a Jnana Yogi enters into the meditative mood by acquiring the four means and hearing the Srutis and reflecting on what he has heard. A Hatha Yogi enters into the meditative mood by practising deep and constant Pranayama.

Regular meditation opens the avenues of intuitional knowledge, makes the mind calm and steady, awakens an ecstatic feeling and brings the Yogic student in contact with the source or the Supreme Purusha. If there are doubts, they are all cleared by themselves when you march on the path of Dhyana Yoga steadily. You will yourself feel the way to place your footstep on the next rung of the spiritual ladder. A mysterious inner voice will guide you. Hear this attentively.

When you enter into deep meditation, you will easily rise above consciousness of your body and surroundings. You will have equanimity of mind. You will not be easily distracted. There will be stoppage of up-going and down-going sensation. The consciousness of egoism will also gradually vanish. You will experience inexplicable joy and indescribable happiness. Gradually reasoning and reflection also will cease.

When you enter the silence through deep meditation, the world outside and all your troubles will drop away. You will enjoy supreme peace. In this silence is supreme light. In this silence is undecaying bliss. In this silence is real strength and joy. The entire system is renewed and invigorated in the depths of Dhyana.

Faith (Shraddha) or confidence is the power of Yoga. Power (Veerya) for the concentration of mind, memory (Smriti) for contemplation, Prajna, discernment, for the direct perception brought about by meditation becomes the means for the attainment of Samadhi, the final limb of Yoga.

The Factor of Grace

But the final leap across the barrier of relativity piercing the evil between the individual and the Absolute is ultimately a question of Divine Grace. Surrender draws down grace. The individual becomes one with the cosmic will through surrender. Grace makes the surrender complete. Without grace perfect union is not possible. Surrender and grace are interrelated. Grace removes all obstacles, snares and pitfalls of the spiritual path.

The Bhakta gets Bhava Samadhi and Mahabhava. He enjoys the warm embrace of the Divine. He attains Divine Aishvarya. All the spiritual wealth of the Lord belongs to him. He is endowed with divine vision or Divya Chakshu. He is endowed with Divya (lustrous) subtle body and Divya (divine) senses. He does not like to have complete absorption or merging in the Lord. He wants to remain himself separate in front of Him and taste the divine honey of Prema. The absorption in the Lord comes to him temporarily in the intensity of his love and experience in the beginning though he does not like it. He attains similarity with God. He is God-like in the beginning. Eventually he attains Sayujya or Oneness.

Samadhi and Deep Sleep

The difference between the non-dual resting and the profound slumber consists in the merging of the mental function in ignorance in the latter and the merging of the same function in the extremely tangible Brahman in the former; the felicity of the latter is enveloped in ignorance, while the blissfulness of Brahman perceived in the former is entirely devoid of covering.

Just as the fire is absorbed into its source when the fuel is burnt out, so also is the mind absorbed into its source, the Atman, when all Sankalpas or thoughts are annihilated. Then only one attains Kaivalya or the state of Absolute Independence. All thoughts cannot be destroyed in a day. The process of destruction of mental modifications is a difficult and long one. You should not give up the practice of destroying the thoughts half-way, when you come across some difficulties or stumbling blocks. Your first attempt should be the reduction of thoughts.

Reduce your wants and desires first. All thoughts will decrease. Gradually all thoughts will be extirpated. Thoughts are like the waves of the ocean. They are countless. You may become desperate in the beginning. Some thoughts will subside, while some others will gush out like a stream. The same old thoughts that were once suppressed may again show their faces after some time. Never become despondent on any account at any stage of the practice. You will surely get inner spiritual strength. You are bound to succeed in the end. All the Yogis of yore had to encounter the same difficulties that you are experiencing now.

-The Destiny of Man