Dhyana Vahini

People are engaged in various forms of endeavors in this world, but the most important of these is Atmanubhava Krsi (Cultivation of Spiritual Experiences). All efforts or endeavors are based on Atma Krsi (Inclination towards the Self). It is the king of all. The king makes laws, but all those are only for his subjects, and he is above and beyond them. So too, all rules and laws, all distinctions of right and wrong, of sin and virtue, of joy and sorrow related to Prakriti (Nature) do not affect Atma but, affect only the Jivi (Individual Being) who attaches importance to the inexperienced Manas (mind) and Buddhi (intellect). So, cultivation of spiritual experience, which is pure, unwavering and selfless, is like a mother to all. So, hearkening to the Atma is like the son hearkening to the mother. Everyone is competent to have that experience; in fact, it is everyone’s right to have it. That is why the Adhyatmika Sadhana (Spiritual Discipline) is being treated by Me as so important.

Adhyatmika (Spiritual) means that which is related to Atma or Brahman. Sadhana means ‘to learn’. So, learning the Atma-vidya (Self-knowledge) or Brahma-vidya (Knowledge of the Brahman) is to be considered as the objective by every student, that is to say, by every human being.

Such students have to earn some primary qualifications. Then only do they deserve the status of studentship. They are: Vivekam (Discrimination), Vairagya (Renunciation), and Sad sampatti, i.e., the six qualities that constitute a good character. Aspirants who have these three can attain the Atma, certainly, confidently and without much difficulty.

Paramatma (Highest Atma, God) too has six chief characteristics: Paripurna Jnanam (Complete Wisdom), Vairagya (Renunciation), Saundarya (Gracefulness and Attractiveness in behavior and appearance), Aishvarya (Fullest splendor of Power), Kirti (Undiminished Fame), and Sri (Superhuman Power). The One with such Guna Svarupa (Virtuous characteristics) has Sat (Full Existence), Chit (Full Knowledge), and Ananda (Full Bliss) as His Svabhava (Nature). These are nothing related to some beings like Bhutas, Pretas, Pisachas (Hobgoblins, Spirits and Ghosts) but related to the sacred species, human beings. So, all humanity has a right to realise and enjoy these virtuous characteristics and this nature. It is its ordained duty. The travail and turmoil of the world today are due to man not performing this ordained duty.

The reason for this is, the common man is acting in daily life quite contrary to the dictates of the Dharma of the Grhastha (Householder). They do not follow the path laid down by Sastras (Scriptures) and by Manusmriti (Laws of Manu). They do not have an iota of truthfulness with them, Truth which is the most holy virtue. So, indulging in such kinds of misdeeds and by leading a primitive type of life, they lose courage at the slightest upset, develop a lack of interest and give up the adventure of life. The reason for this is, not performing their ordained duties in the way they are supposed to be performed. If only they perform their duties properly, then they would not develop a lack of interest and take to Sanyasa (Renunciation) and seek caves in the Himalayas for escape. Each one can realise the Lord, in each one’s Dharmic life itself, i.e., by acting to the dictates of the Dharma of a householder.

Daiva chintana (Contemplation of the Lord) must proceed in unison with the Dharmic life. To lead a Dharmic life, there is no need for worldly status, scholarship, or vanity. They only lead people away from Dharmic life. It is only through this Dharmic life that the mind and the intellect can be controlled, Atma Krsi (Inclination towards the Self) can be cultivated, and then the Icchashakti (Will-power) can be developed.

A good character is essential for the realisation of the Atma; that is to say, all evil propensities have to be uprooted. Just as the army becomes dispirited and surrenders when the commander falls, so the army of evil qualities will surrender its arms as soon as their commander, Ahamkaram (Egotism), is destroyed. These evil qualities are all natives of the realm of Krodha (Anger), so if that region is entirely devastated, the soldiers can no longer survive. This is the best path to follow. Even if this alone is accomplished, it is enough, as there will not be any evil qualities. What can commander Egotism achieve, without a single soldier to march under his orders? In fact, the commander relies purely on the strength of the soldiers to initiate war. So, when there are no soldiers, there is no commander as well. So, all efforts must be directed to destroy the realm of anger so that no commander can venture to let loose the hounds of war. Let each Sadhaka (Spiritual aspirant) preserve his Manorajyam (region of mind in peace), by putting a stop to the rise of these soldiers and this commander, and by joining hands with good qualities. Let each spiritual aspirant always experience your ruler, the Atma!

The destruction of the Manovrittis (modifications and agitations of the mind) is the condition precedent to getting an audience with that ruler. His durbar hall has eight doors, which one has to pass through for destructing the Manovrittis and having an audience with Him. Those eight doors are: Yama (abstinence from evil-doing), Niyama (various observances), Asana (Postures), Pranayama (breath-control), Pratyahara (restraining the sense organs), Dharana (concentration), Dhyanam (meditation), and Samadhi (Complete Absorption). When the Manovrittis are destructed by following these eight disciplines, the Icchashakti (Will-power) can easily be developed thereafter. The Ichchha (Will) is the Svabhava (nature) of the Lord; it is also referred to as the Lord’s ordinance. The Lord, by mere Willing, can accomplish anything immediately and easily. But man cannot realise his will as soon as he entertains it. The power of the Will is the deciding factor in both these cases. In man, the Will is not so overpoweringly strong; when he achieves that power, he gets it equal to the power of the Lord. That is the meaning of Laya, Merger. Such merger is made possible through Dhyana Marga (Path of Meditation).

Of the Astanga Sadhanas (Eight-fold disciplines or the eight doors) mentioned above, Dhyanam (Meditation) is the seventh and Samadhi (complete absorption or super-consciousness) is the eighth. That means, the step immediately after Dhyanam is Samadhi. So, Dhyanam is the royal road to Samadhi, to experience the ruler, the Atma.

Some people use ‘korika’ (wish) and ‘Ichchha’ (Will) as if there was no difference between the two. This is very wrong. There is a vast difference between them. ‘Wish’ is determination to obtain something with passion or craving or attachment. ‘Will’ is determination to obtain something devoid of passion or craving. Both are based on the moral culture of the individual. However, if the Atma Krsi is attained first, the will and the wish can be sublimated according to Atmic point of view. But, without Atma Krsi, if the Will and moral cultures are only considered, then there is every possibility for the Mano vasanas (innate tendencies of the mind) to get mixed up with what is willed and wished for.

The lower step can be seen from the higher step, not the higher step from the lower. So, one should strive to go step by step, higher and higher, that is to say, first to go with the Atma Krsi (Inclination towards the Self) followed by Ichchha Krsi (development of the Will-power) and third, Naitika Krsi (inclination towards Morality_)_; then, Atmananda (enjoyment of the bliss of the Atma) becomes quite easy and natural.

When the baby is unable to walk, the mother encourages it to toddle a few steps at a time at home first and then, it is allowed to go on the road. Instead, if it is put on the high road first, how can it learn? Besides, what of the dangers of the road? So also, first the internal path is refined; then the external path becomes easy without much difficulty. Merely, putting efforts on the external path of morals will not be deep-seated, without the basis of internal uplift. That is why, in My teachings, the internal uplift is being treated as so important.

When one is devoid of Korikalu (Wishes) and Vasanas (innate tendencies); then the Manovrttis (modifications and agitations of the mind) will subside by themselves. Understanding this clearly, the spiritual aspirant must not give way to any dispiritedness, despondency, or feeling of failure or doubt in Sadhana. He must be patient and bear things with fortitude. The aspirant must, therefore, firstly develop within himself enthusiasm, faith, activeness, and joy. Keeping constantly before him the Great Big Result of his effort, he must boldly discard all difficulties and temptations. Since these difficulties and temptations are but short-lived, they can be overcome with ease, with a little patience. If the aspirant is not vigilant and patient, all the success he has achieved till then will melt away in an unguarded moment.

The great Sadhakas (Spiritual aspirants), Yogis, and Sanyasins (Renunciants) reached their respective high positions with the help of a ladder. The steps of the ladder are: Savitarka (accompanied by inquiries); Nirvitarka (devoid of options or alternatives); Savichara (with inner reflection); Nirvichara (without inner reflection); Sammata (approved, accepted), etc.

The knowledge of the world is not real knowledge. When the world itself is Mithya (merely an appearance), how can the knowledge of the world be real? Atma-jnanam (Knowledge of the eternal Absolute, knowledge of the Atma) within is the true knowledge. That is acquired by the path of Dhyanam (Meditation). Just as fire reduces the sapless leaves to ashes in a flash, the fire of Dhyanam and Yoga will reduce to ashes the sapless activities of the Manas (Mind). Immediately thereafter, Nija-jnanam (Real knowledge) will flash; it will shine with undiminished effulgence; its light will never go out. There is no end for Nija-jnanam. For those established in this real knowledge, there is no past, there is no future; all ages are to them, in the present, in the actual moment of experience. One has to make necessary efforts in order to have such experience and power.

Just as some soap or soap-nut powder is necessary to make this external body clean, to clean the interior, i.e., Manas (Mind), Japam (repetition of the Divine name), Dhyanam (Meditation), Smarana (Remembrance), etc., are needed. Just as food and drink are needed to keep the body strong, contemplation of the Lord is needed to give strength to the mind.

So long as the waves are agitating the surface of the water well, the bottom cannot be seen. Similarly, when the waves of desires agitate the waters of the mind, how can one see the Atma, which is at its base? Those who want to see the Atma at the base must calm the waves of desires on the surface that makes the mind run hither and thither. In order to steady the mind by calming the waves of desires, feed the mind with the food of contemplation of the Divine Atma and clean it with the tools such as Dhyana Sadhana (Path of Meditation); without cleaning and feeding, purity and strength cannot be attained. When there is no purity and strength, the vision of Atma becomes a distant thing to man, and Ashanti (unrest) establishes itself firmly.