Dhyana Vahini

People have to be doing some _Karma_ (Action) or other from the moment of waking to the moment of sleeping, that is to say, from birth to death. They cannot sit quiet without doing action. Whoever he be, he has no means of avoiding this predicament! But each one has to understand clearly which kind of action he has to be engaged in. There are only two types: (1) Visaya karmas (sensory or binding actions) and (2) Sreyo karmas (actions that liberate). Still, the Visaya karmas (actions that bind) have increased beyond control, and as a result, sorrow and confusion have increased. Through these, no happiness and peace of mind can be gained. On the other hand, the Sreyo karmas (actions that liberate) yield progressive joy and auspiciousness, with each single act. They give Atma-ananda (bliss to the soul) and are not concerned with mere external joy! Though the acts may be external, the attraction is all towards the internal. This is the right path, the true path.

Actions that bind include all activity in relation to exterior objects. Such actions are usually resorted to with a desire for the result. This craving for the results leads one to the morass of Ahankara and Mamakara (‘I’ and ‘Mine’) and the demons of lust and greed. If one follows this path, there will be sudden flares, as when ghee (clarified butter) is poured in the sacrificial fire! Assigning priority to Visaya (sense objects) is the same as assigning importance to visha (poison)! Therefore, while engaged in those activities and in those sense objects, if one has no interest in the result or consequence, then, not only can one be victorious over the feelings of ‘I’ and ‘Mine’ and greed and lust, he can also be far away from all such traits. He will never be troubled by such traits. Sreyo karma (Liberating action) is Pavitra (Pure), Nirmala (Faultless), nishswartha (Unselfish) and Nischaya (Unswerving). Its characteristic is the importance given to the idea of Niskama karma (Action without any desire of the fruits thereof), which was elaborated in the Bhagavad-Gita. The practice of this discipline involves the development of Satya (Truth), Dharma (Righteousness), Shanti (Peace) and Prema (Love). While on this path, if one also takes up the discipline of remembering the name of the Lord, where else can he acquire more joy and bliss? It will give the fullest satisfaction.

If everyone treads this holy path, the Lord Himself will bestow on each, all that is needed, all that is deserved, and all that will give peace of mind. Offer everything to the Lord without any desire for the result; that indeed yields full joy; that is indeed the easiest. While it is very difficult to speak untruth and act against Dharma, it is very easy to utter the truth and walk on the path of Dharma. It is a very pleasant task to speak out the thing just as it is; one need not spend a moment of thought upon it. To speak of what is not, one has to create the non-existent! That plunges one into fear and fantasy, in an atmosphere of restlessness and worry.

So, instead of following Visaya karma (sensory actions that bind) which offers all such troubles and complications, follow S_reyo_ karma (actions that liberate), the Atmananda Marga (path of Atmic bliss) which is Satya (True), Nitya (Eternal) and Pavitra (Holy).

The best means for following the path of Atmic bliss is Dhyanam (Meditation). Today, men with new-fangled ideas argue about how meditation is to be done and, even, why it should be done. But, they do not know either its taste or its purity. That is why there is so much argumentation and cynical laughter. My present intention is to instruct such people. Therefore, I am telling this.

See! Everyone in the world has the nature of behaving and acting in two different ways, one outside and another, inside. This is known to all, though generally, men do not show this out, publicly. Just as people lose even the little joy that they have, worrying over the factions they may have in their family, so too people lose their internal peace, when they are pursued by various physical obstacles and troubles.

For an example to illustrate this, take the instance of a cart. It cannot move by itself, isn’t it? It can move only when two bullocks are yoked to it. And the cart can move safely only when those bullocks are trained in the task of drawing carts, and when they are used to the road through which they have to pass. Instead, if they are ignorant of the process of drawing carts, if they have not walked on the road taken, if they have never stepped out of their shed, and if they have always only moved round and round the post to which they have been tied, in their own mire, the journey cannot proceed! And, the cart, too, will face danger!

So also, the cart of Antah-karanas [inner instruments or the collective name for the Manas (Mind), Buddhi (Intellect), Chitta (collection of notions, tendencies, ideas and memories) and Ahamkaram (sense of ego)] cannot move of itself; it must be attached to the externally related bullocks, the Buddhi (Intellect) and the Manas (Mind). Then only can the cart move forward, following the bullocks’ tread. So, earlier than the journey, the bullocks — intellect and mind — should be conversant with the road to the village that the inner senses are eager to reach. They must be trained to proceed in that direction. If this is done, the journey will be easy and safe. Instead of this, if the draught bullocks of Buddhi and Manas have no knowledge of the roads of Satya (Truth), Dharma (Righteousness), Shanti (Peace) and Prema (Love), and if they have never once trodden that path, the cart and the Antah-karanas themselves might come to grief! Even if they are prodded to proceed, they will only drag the cart to the familiar post and the accustomed mire, of confusion, injustice, cruelty, indiscipline and falsehood! What then of the journey? And, when is the arrival to the destination be?

Therefore, Buddhi (Intellect) and Manas (Mind) have to be taught the art of drawing the cart and moving steadily along the road. This has to be done by Japam (Repetition of the Lord’s name) and Dhyanam (Meditation). Man is suffering despair and defeat on account of the waywardness and unsteadiness of the Antah-karanas (Inner senses), which itself is the result of his inability to control and guide the bullocks of intelligence and mind, unused as they are to meditation and repetition of the Divine name to the extent of not even stepping along that path! At such a time, the conflicting desires infecting the mind of man have to be quenched and controlled. The mind has to be focussed in one direction. Man must walk determinedly, using all his effort, towards and for the purpose of the aim and achievement he has set before himself. If this is done, no force can pull him back; he can attain the position which is his due.

With the goal or vision fixed on the Paramatma (Supreme Atma, God), plunge the wayward mind—which is fleeing in all directions, in the contemplation of the name of the Lord. The effect of this will be like concentrating the rays of the sun through a piece of magnifying glass. The rays converge and develop the power of a flame to burn and consume. So too, when the waves of intellect and the feelings of mind get one-pointedness through the converging lens of Atma, they acquire Atmasakti (the power of Atma) and manifest as the Sarvesvara jyothi (Universal Divine splendour) which can scorch evil and illumine joy.

Everyone is able to gain success in his profession or occupation only through Ekagrata (one-pointed attention, concentration). Even the pettiest of tasks needs for its fulfilment, the quality of Ekagrata. And even the toughest problem yields, before unswerving endeavour. Man is endowed with unlimited powers. Not a single one is without it! But the road is missed, since he is unaware of this truth. To gain the awareness of this power, he must join the company of the holy, he must strive in Sadhana (Spiritual discipline), and he must practise Japam (the repetition of the Divine name) and Dhyanam (Meditation). Of what avail is it, even though you have each item of provision in plenty, when you do not know the method of cooking them into palatable food? Similarly, man has in himself all the provisions needed for his upkeep and progress, but, he discards them lightly, and leaves them unused, because he is ignorant of the process of benefiting from them. Man must seek to see and understand the Shakti (Universal Power), the One without a Second, which is the basis of all the multifarious manifestations of Name and Form in the world around him. The mind flies at a tangent all the time. Dhyanam (Meditation) is the process by which it is trained to acquire Ekagrata (one-pointed attention, concentration).

As a result of such sacred meditation on the Paramatma (God), the mind will withdraw from sense objects and the sensory world. At that time, the Buddhi (Intellect) must assert its authority and command the Manas (Mind) not to entertain any feeling, except the thought of the Paramatma who is the Fundamental Basis. When its basic truth is known, the mind will not be deluded by the evanescent, the untrue, and the sorrowful; it will, on the other hand, welcome the blossoming of joy, happiness, welfare and truth; and it will not be affected by sorrow and grief. For, Prakriti (Nature) and the Prana (Life-force) are indestructible. Isn’t it? And so, everything which is the product of the mingling of these two has a new value inherent in it. In the same manner, man’s life also assumes a new splendour when he attains Saksatkaram (Vision and Realisation) of the Supreme Reality who is the form of Satchidananda (Being-Awareness-Bliss), through Manas and Buddhi, purified and transformed by means of Dhyanam (Meditation). The taste of the fruit is evident, when we see the whole of it is eaten, with no portion left behind. So too, when the taste of meditation is once discovered, man will discard all doubt and discussion thereon, and engage himself fully in it and attain bliss. Therefore, begin Dhyanam, each one of you, from today; nay, even from this moment!

Dhyanam (Meditation) should be performed enthusiastically, with full faith and care, and strictly according to the disciplines laid down. If it is so done, it will bestow not only all happiness and all victory but, even the Saksatkaram (Vision and Realisation of the Lord). This is bound with the Vedanta Sastra (knowledge of the Self) and also with the Prakriti Sastra (Science of the Nature). These two are different, in only one respect. The scientists of Nature are immersed in the objects of life; the philosophers of Vedanta are immersed in the basic Truth of life. And, man is bound to both these! Isn’t it? Nature is related to Visaya (Sense objects); Vedanta is related to Svarupa (True Self). If man desires to transform his life, internal as well as external, into one of splendour, meditation is the best Sadhana (Spiritual discipline) among the means of Karma (Action) that he can adopt.

The manner of doing meditation: The place for meditation should be a little elevated from the ground, that is to say, an inch or two higher. Place a mat of Darbha grass (a matty, long grass grown in India) on it, spread a deerskin on the mat, and have a thin white cloth laid on the skin. Upon this seat, one should sit adopting the Padmasana (Lotus posture). The right foot must be above the left, and the left foot above the right. Both legs must be touching the Asana (seat). The fingers of the hand must be in close touch with each other, and the hands should be placed in front. The eyes must be either half-open or fully closed. Then, by means of mental massage, each and every part of the body, the neck, the shoulders, the hands, the chest, the stomach and its folds, the fingers, the back, the thighs, the knees, the calves and the feet should be relaxed. After this, one has to absorb in one’s own favourite Name and Form of God, with Om added. When this is being done, there should be no mental wanderings; the mind must be stable and quiet. No thought of past events, no trace of anger or hatred, and no memory of sorrow or worries should be allowed to interfere. Even if they intrude, they should not be considered at all; to counteract them, one must entertain thoughts which will feed one’s enthusiasm for meditation. Of course, this may appear difficult, at first. The best time for such meditation is the quiet hours before dawn, between 3 and 5 a.m. One can awake, say, at 4 a.m. First of all, sleep has to be subdued. This is very necessary. In order to keep the hours unchanged, one can set the alarm clock at 4 a.m. and rise. Even then, if sleep continues to bother, its effect can be overcome by means of a bath in cool water. Not that it is essential to bathe; it is needed, only when sleep gives much trouble.

If, in this manner, the path of Dhyanam (Meditation) is rigorously followed, it is possible for one to win the grace of the Lord, very quickly.