Dhyana Vahini

For man, there are two kinds of states in this world. They are: Hita (Pleasant) and Ahita (Unpleasant). Whether the state is pleasant or unpleasant depends upon one’s innermost attitude or outlook. See how the same object becomes pleasant once and unpleasant on another occasion! The thing welcomed with great fondness at one time becomes hateful at another time, and there is not the desire even to see it. The condition of the mind at those times is the cause to ween so. It is therefore necessary for everyone to train the mind to be pleasant always. The waters of a river leap from the mountains, fall into the valleys, and rush through the gorges; besides, tributaries join it at various stages, and the waters become turbid and unclean. So too, in the flood of human life, speed and power increase and decrease.

These ups and downs might happen any moment during life. No one can escape these; they may come at the beginning of life or at the end or perhaps in the middle. So, what man has to firmly convince himself is, that life is necessarily full of ups and downs, and that, far from being afraid and worried over these, he should welcome them as adding to his experience. He should not only feel like this, but he should be happy and glad, whatever happens to him! Then, all troubles, whatever their nature, will pass away lightly and quickly. Even for this attitude, the condition of the mind is the cause.

Every minute, from inside and outside, many promptings and temptings arise and accumulate in man. He cannot attend to all these at the same time. So, he fixes his attention on the most important among them only. This is called Avadhana (Attentiveness). Attention is absolutely needed to grasp any subject well in this world. Purposefully directing attention on a desired subject and fixing it there is Chittaikagrata (One-pointedness of the mind). For this also the condition of the mind is the cause. Both Avadhana and Chittaikagrata being the Varana and Karyam (Varana - enclosure that cuts off all distractions; Karyam - result. That means, cutting off all distractions results in one-pointedness) help to focus effort on any selected task.

Chittaikagrata is essential for all. It is the foundation of all activities of man. It is needed not only for Dhyanam (Meditation), but even for worldly affairs and ordinary living. Whatever be the task one is engaged in, if one does it with Chittaikagrata, he will develop both self-confidence and self-respect, for they are the result of the Manahsankalpam (Mental resolve). The resolve of the mind may lean on either the bad or the good. Intentions may therefore be either Suddha (Pure) or Asuddha (Impure). Avadhana (Concentrated Attention) must be employed to keep the mind attached only to good promptings. Success or failure in the good task depends upon the Ekagrata (One-pointedness attention, concentration).

Ekagrata (One-pointedness) will increase power and skill. But it cannot be won without conquering the worldly cravings that distract the mind. This one-pointedness, this conquest of the mind, is acquired by the exercise of meditation.

There are two types of men, one set on accusing themselves as sinners and the other flattering themselves as great. Both these types of men are being worried by their own mental aberrations! What they both need is mental satisfaction, and this can be achieved by meditation. Through meditation, understanding will expand.

For this, a person should develop a true Abhiruchi (Inclination or Interest) towards Dhyanam (Meditation). This inclination becomes a Samvedana (perception or experience) and prompts Chittaikagrata (One-pointedness of mind). Even this Samvedana can be pleasant or unpleasant. For example, one may yearn to hear music. Why? He has developed interest in music. This Samvedana is pleasant to him as he derives joy therefrom.

Let us take another example. Some may have Samvedana to see the dead bodies of near relatives and derive sorrow therefrom! Even the looks at that moment will be entirely emotional. So, whatever kind these interests are, they drive their respective ‘Attention’ (i.e., Avadhana). So, the Abhiruchi or the interest, has the strength to inspire attention or Avadhana. In fact, ‘interest’ is but dormant ‘attention’, ‘attention’ is but ‘interest’ in action. Interest and Attention are inextricably linked to each other like a word and its meaning.

The increase or decrease of Attention depends on the increase and decrease of Interest. Ekagrata (One-Pointedness) is needed for all this, and meditation is the source of this one-pointedness.

It is through meditation alone that great personages and Rishis (Sages) have controlled their mental activities and directed them towards the Satvika (Pure) path and established themselves at all times in contemplation of the Lord, and finally succeeded in achieving union with the Godhead. First, Interest, then the Attention, these induce Chittaikagrata (One-pointedness of mind), and through the Chittaikagrata, the conquest of the mind. Conquest of the mind is the object of meditation.

Aspiring for a pleasant state of mind, man must give up the craving for material comfort and the attachment to sense-objects. He must discard the false fears, the absurd desires, the sorrows, the worries, and the artificial pleasures that now fill his mind. That is to say, he must teach the mind to discriminate, and train himself to realise that everything is as illusory as the ghost in the well! Everyone has a need for this Abhyasa (self-training). This Abhyasa is the solution for all problems in the life of every individual and it can be obtained only through Dhyanam.

It is possible through meditation to bring into memory the paradise which is one’s empire, discarding as a dream and a delusion the transitory creations of the mind. By engaging oneself in meditation, systematically, and calmly, meditation can be made effective and tranquil. Thus, the road towards the highest experience is laid. While progressing, a new eruka shakti (power of understanding) dawns in mind, clear and unruffled. When the heights of meditation are reached, this eruka shakti becomes so strong that one’s lower nature is destroyed and burned to ashes! Then, only “Self” remains!

The entire creation is a delusion of the mind! One alone IS. Satya (Truth), Bhagawan (the Lord), Satchidananda (Being-Awareness-Bliss), Paramatma (the Highest Atma), Shivoham (ONE is the Self) - all become the ONE. 

Satya (Truth) is so subtle, and so soothing. Once that is reached, there is no meditation and no meditator; all merge into One. That is the Sasvata Tejomaya Anubhavam (Eternal Illumined Experience).

Exulting within himself with the self-awareness of “Suddha eruka (I am the Pure Knowledge)”, the Jnani (wise one) in the state of quietude and steadiness will be aware only of his Atma-anubhavam (Atmic experience of bliss). That is the goal that bestows bliss, the Divine fruit of immortality. Attaining this transcendent experience in the Yoga Samadhi (Complete Absorption in Yogic meditation), the Yogi finishes his meditation and moves among men resplendent with Divinity! In him, the Vedas find fulfilment. He is transformed into a pure being. Meditation alone has the capacity to make a person transcend the vicissitudes of time and space, and make him ever the same equanimous individual in all situations.

Once the Jivi (Individual) is on the way towards the goal, he will derive full contentment from himself and discover within himself, the source of bliss. The cravings and ambitions, the delusions and falsehoods, and the cruel tendencies and antics which were worrying the individual till then, all vanish. Since the Atma pervades all, equally and steadily, the individual also loses the “Ahamkaram (I-ness)” and gets immersed in its inherent Divine status. Such a person is the real Mahatma (Great Soul); he is said to be Jivan-mukta (Liberated while living). Paripurnam (Fullness) is Ananda (Bliss); Bliss is Shanti (Peace). God in the true nature is Fullness, Bliss, and Peace.

Those who do not give up the Vichara-marga (path of self-enquiry) receive the grace of the Lord, and they also realise the Atma. They will always be seeking the Eternal Truth that lies behind the dream-like illusions of this world.

Control the Jnanaindriyas (the senses of knowledge) which run helter-skelter; then, the origins of the disease would be destroyed. Keep a watch over the mind and its gymnastics; dam up the mad flood of thoughts. To diminish the wanderings of your thoughts, repeat the name of the Lord; that will keep out your sorrows and troubles. With the effacement of the mind, Jnana (Spiritual wisdom) dawns. He alone is said to be a man of accomplishment, who has succeeded in this. Sadhaka (Spiritual aspirant) must first learn the art of the “inward sight”, the “vision directed inwards”, and take his attention away from the exterior. You have heard so far little about the inner world, but Divine life is nothing but this method of “inward living”. Just as the baby, after learning to watch and understand, tries to toddle here and there at home, so also the Sadhaka (Spiritual aspirant) must first learn to toddle in the inner world and understand it.

A healthy baby in the cradle waves its arms and legs in glee, watching the lamp on the wall, and lisps in joy. Similarly, the spiritual aspirant also, healthy in body, mind, and soul, though lying in the cradle of worldly life and carrying out his duties, must watch the inner world and clap his hands ceaselessly in great glee at that inner joy. This has to be done. Every thought, word, and deed of his has to proceed from the full Prajna - Consciousness of knowledge.

Direct your Buddhi (Intelligence) to dwell constantly in the inner world! This is known as Antar vimarsha (Inner enquiry), and even for this enquiry, Dhyanam (Meditation) is the most important tool. 

Into this inner realm, the spiritual aspirant can enter through the gate of Atma-vimarsha (Self-enquiry). That gate accords welcome to every enthusiastic Sadhaka (Spiritual aspirant) endowed with humility and devotion, into the highest and holiest status possible in life.