Dhyana Vahini

Those who are Jivan-muktas (Liberated ones while living) are like lighthouses that point out the way to ships caught in blinding darkness in mid-ocean. The spiritual lighthouses show the way to those who struggle helplessly to find out the way in the pitch darkness of ignorance.

All are present in the womb of one Lord. Just as many varieties of fish and other minute creatures move about inside a big pond, multitudes of human beings move about in the sea, called the Lord. This is indeed a very scary scene. Some are undeveloped, some underdeveloped; they swim around, greedy and selfish. In the midst of this crowd of ignorant beings, there are a few highly developed Jivan-muktas (Realised souls), Jnanis (Wise ones), and Yogis (Ascetics). Since these latter are mixed up with the ignorant crowd, it becomes difficult to distinguish the wise from the others. A microscope is necessary to identify the red corpuscles in the blood; similarly, we need a special microscope to find out who is wise. That microscope is Dhyanam (Meditation).

It is really a source of amazement, this Srishti (Creation), and the wonder with which it is filled. But, considering present conditions, there are very few who show the path of Light. So, instead of following this person and that, and taking devious roads and getting lost, it is best to place full faith in the Lord Himself and rely on Him as the only mother, father, Guru, and guide. Then, you will never lose the right path. He will never direct you to the wrong path. To gain firm faith and experience in such a sacred concept, one must take to Dhyanam (Meditation); that is the one and only means. It is enough if the name and form of the Lord is meditated upon with Prema (Love) and with Vishwasam (Faith), and you can choose the name and the form that you like most.

For this spiritual discipline, you must cultivate the quality of being always joyful, with a smile on your face. This will give you a good distinction. People will also like you more. And, so, the Lord too will have joy on seeing you. Therefore, practice meditation with Nishkapata prayatnam (Sincere attempt), Nirmala svabhavam (Pure attitude), Vinayam (Humility), and Vidheyam (Obedience).

Then you can attain without fail whatever you strive for. Do not lose temper, in any situation; do not lose courage, in any contingency. Respect everyone, whatever their status. Then, Sarvajana Samana Prema (the quality of Universal Love) will develop in you. As a result, Dhyanam (Meditation) will progress without disturbance.

For the cure of illness without resort to drugs, Dhyanam (Meditation) is the only remedy. Even the capacity to listen to the inner directive will increase, and by means of following that powerful inner directive, illness, however serious, can be overcome.

In every word uttered by man, there are two kinds of senses or powers of words: the literal and the indicative meanings. The Upanisats take up the second. For example, the word Veda-Svarupa does not mean the obvious - the form of Veda. Upanisat clarifies and elaborates its innate meaning as Brahman. One important thing which is to be noted is, that it is possible and desirable to utilise the full power of words, through softness and sweetness. If one is anxious to see God in every object, the sweetness of the word will be of immense help. Sir, Master, Lord: in these words, lie the secret of much affection and regard; through these and such words, how happy you can make others and how light your minds will become! When meditation is carried on in that happy and joyful mind, how quickly can Ekagrata (Concentration) be attained!

Instead, if you use in conversation, words that blame others and despise them, you become the target for blame in your turn, and your mind gets agitated by the effect of both; and if you wish to sit in meditation in such an agitated mood, the objective of meditation cannot be realized; moreover, it amounts to demeaning the practice of meditation. Therefore, if you really wish to be happy through meditation, you must, as a preliminary to the process, be engaged either in joyful conversation or happy thoughts or memories. Sweet and soft conversation helps Dhyanam (Meditation) a great deal. Man must cultivate such virtues. Even after man leaves his body, his virtues remain in the world. Good conduct is the true strength and glory of man; character alone is the power. Use your virtues and character to attain the Sakshatkaram (Realization of the Lord). Hold fast to that goal! When you are on this path, you must have contentment, whatever the gain or loss, or state. This is very essential. Contentment breeds happiness. A contented mind is like an endless festival. The mind worried by desire will have no rest. With that worried mind, concentration is impossible. Desire is the fire in your frame (i.e., body); it gradually reduces you to ashes. Contentment is the effective drug, an antidote to destroy desire. Just as a bath in the cool waters of a stream refreshes a traveler, exhausted and perspiring in the burning heat of day, the man suffering from the scorching fire of greed will be refreshed by bathing in the pellucid waters of contentment.

One should have the desire only for Moksha-margam, the path of Realization. One should not dedicate one’s life for the mean desires of the world. Dedicate all to the Lord; that is genuine contentment. This results in acquiring Shanti (Peace of mind), Santosham (Genuine joy), and Vicharana (Power of enquiry). Sakshatkaram (Realization of the Lord) is also possible then.

To acquire any of these, i.e., Shanti, Santosam, and Vicharana, Smarana (remembrance of the Lord’s name) and Dhyanam (Meditation) are the only means. They alone can give you that power. Nowhere else can you get them; nowhere else will you get them. More than all, if you possess Santosham, the other two will be added to you. Therefore, nothing is more profitable than Trpti (Contentment). It is a treasure richer than the three worlds. The contented person can experience Bhagavat vibhutulu (indescribable Divine Glory). He is more joyful than the wish-bestowing cow, Kamadhenu, and the wish-bestowing tree, Kalpataru. He can immerse within himself and discover Sthira Ananda (permanent bliss) therein. Do not strive for physical joy, discarding such permanent joy of inner calm and contentment.

Do not get attached to this evanescent body; utilize the body as an implement. Consider yourself as different from this destructible body, created out of the conjunction of the five elements. Know yourself as the indestructible Atma that pervades everything. Just as the house in which you dwell is distinct and separate from you, so is the body which covers you for a while due to Ajnanam (Ignorance). The body is the root cause of all this grief, all this calamity, and all this slavery. Understand this well! Make the body obey your will; never bow down to it and follow its whims. Be prepared to cast it away; resolve to control it and keep it under strict control. You have to deal with the body carefully; you have to train it with great attention.

Though all that was said above is in fact related to the Atma, some activities have to be undertaken externally by everyone for its sake. As mentioned above, use the body as an implement, as a boat to cross the stream of life. Until the other bank is reached, or, in other words, until the ultimate Truth is attained, you must take care to see that it is fit enough, not damaged or broken or leaky. Let not the boat fall to pieces; be on the lookout for the signs. That is to say, moderate quantities of nutritional and pure quality food at the correct times and disciplined physical activities for the body, these should not be given up. Such regular efforts when directed to the spiritual, becomes the discipline of the body. This is what is referred to as Dhyanam (Meditation), Smarana (remembrance of the Divine name), Puja (ritual worship), and Bhajan (devotional singing). When these disciplines are practiced, as well as after the practices, you must be joyful and not gloomy. This should not be forgotten. You should not get tired or dejected. If, however, you get tired, then you can, after finishing the spiritual practices, eat a few groundnut kernels or kaskas seeds or almond seeds soaked overnight in water. These will cool the body and endow it with strength.

Thus, every man must develop the virtue of Trpti (Contentment), through Dhyana Sadhana (the practice of meditation). Trpti (Contentment) is a Satvika (pure) quality; it will not transform you into an idler — no, not at all. It will, on the other hand, permit the mind to travel toward the Lord; it will grant peace. It will also hinder unessential activities, which have selfishness as their aim. The contented man will be fully Satvika (Pure); he will lead an inner life, in communion with the Atma. He can do any work, without rest and without boredom. The waves of the mind, which sway in many directions, get a single aim. Rsis (Sages), Bhiksus (Religious mendicants), and Yogis (Ascetics) of the past realized the goal of life, by means of freedom from grief or anxiety that came to them through contentment. Trpti (Contentment) gives all Sadhakas (Spiritual aspirants) the enthusiasm and the vigour necessary for treading the path that leads to Saksatkaram (Realization of God). It makes the aspirant become unaware of the difficulties present in that path. It is because of these qualities that the aspirant treats as poisonous all the impermanent things of this life; he discards them as trash. Through Trpti (Contentment), Vivekam (Discrimination), Vairagya (Renunciation), and Vicharana shakti (Power of Enquiry) can be strengthened. See the story of Meera, who is an example of such experiences. Understand well, the stories of Radha, Jayadeva, and Gauranga. They will teach you the truth.