The Amnesia of Self-Identity
The science of meditation has its applicability in day to day life as well as in the pursuit of spiritual enlightenment. Attempts to increase the efficacy of meditation are richly rewarded in any field of its application. The meditative quality of mind helps man in proper utilization of available resources as well as in acquiring that which is needed. Likewise, in spiritual pursuits, meditation works in two ways. It makes aware the individual about his present spiritual status and latent paranormal capabilities and at the same time, it acts as a catalyst in hastening the process of achieving the objective.
We have, in a way, become indifferent to our own identity (as soul), to the special significance of having been blessed with a human form and to the very purpose of human life. We are hardly aware of our true primordial identity, nor do we ever think about the relevance of God in human life or the purpose for which God has made man superior to other living beings on earth. In spite of being the most superior creation of God on earth, man is today wandering in the labyrinths of illusions, groping in the darkness to find a way out to peace and happiness. In this peculiar self-forgetfulness, man has forgotten about his own identity – that he is inseparably related to the Divine Source. Man often forgets about persons, places, things and events but is it not strange to forget about one’s own identity? This amnesia is, however, a case of mistaken identity. Man identifies himself exclusively in terms of his body. He considers the interests and necessities of his body as those of his ‘self’ whereas the body and mind are merely two wheels of locomotion provided by nature to the ‘self’ for operating the vehicle of life. It is an enigma that the individual never thinks about the driver of the vehicle, which is his soul. We often casually mention about the body and mind being separate entities as our tools but hardly ever truly perceive it. Even if this rare perception takes place, the impression is very fleeting and faint. Had this state been factually understood and the separate existence of the real self-soul and its instruments body and mind, properly experienced, the welfare of the real self would have received due priority. In the present state of oblivion, the ‘real self’ is totally neglected. The vehicle (body) is being decorated with gold and silver whereas the driver (soul) is left moving about naked and ignored. The vehicle is being stuffed with delicacies and its owner the real “I” is dying of starvation. In this way the master is working for the comforts of the attendants and has become totally indifferent towards his own responsibilities. It is a peculiar situation. We fail to recognize the real “I”. If we had the conviction that we, the real “I” (soul) in us is intimately related to omnipotent, omniscient, omnipresent God, we would not have had any problems in life whatsoever.
The purpose of meditation is to make the individual free from his existing problems, which have arisen because of confusion created by the amnesia of identity of real self and its role in human life. We are behaving like the child who, while going towards home to meet the mother, gets so distracted by a carnival on the way, that it forgets not only about the destination but also his own name and address. It may sound strange, but today we are behaving like a traveller, who after having lost the identity card and ticket, having forgotten even his name and address, is sitting in a corner bewildered, not knowing wherefrom he has come and whereto he is going. This is a peculiar situation. Being a patient of amnesia? How can a rational, intelligent person looking efficiently after his business in the world, be regarded as amnestic? But can one deny it? The reason for all our suffering in the wilderness of ignorance is that while we know the root cause of our plight but are not prepared to take resolute action to disentangle ourselves from the snares of our self-created bondage and walk back to our true Home – the Divine Realm.
God as the Role Model
In each activity man progressively attempts to achieve excellence. The sum and total of all human endeavor is thus meant to attain progressive perfection, which can only be reached by acquiring an elevated divine status in life. The Role Model for acquiring this perfection is God. In order to elevate the status of the soul to that of Divinity, it is necessary for the devotee to focus on the attributes of God during meditation. Let us see how it is carried out.
Before erecting structures, their layouts, blue prints and models are prepared. The architects, construction engineers and workers proceed to work with the help of these plans and in course of time the building comes into existence. The endeavors of spiritual Sadhana are meant for manifestation of divinity in man. In order to conceptualize the; ‘structure of divinity’, God is chosen as the ‘Role Model’, having specific attributes. Devotees of various faiths in the world have one concept or the other of God. They choose a symbol to give a form to this concept. It could be an idol, photograph or some fairy figure bedecked with ornamentations symbolizing divine attributes, a crucifix, an altar, a sacred object or structure or a natural object like the sun, the moon or even a piece of rock. Visualizing all attributes of God in this symbol, the devotee concentrates there, in order to achieve the same level of awareness to achieve the same ideals. In each faith, God is believed to have certain qualities, modes of action and inherent characteristics for interacting with His creation. The devotee tries to attain maximum identification with these attributes. This is the essence of meditation. In course of life, man comes across many distressing, disturbing events creating acute stress. On such occasions one loses equanimity and becomes incapable of thinking, speaking or acting with equanimity and wisdom. Compelled by the situation, one acts erratically and is forced to face the consequences. It is said that calamities do not befall singly. Each difficult situation brings with it a host of new problems. A disturbed mind is a clear indication of the ensuing loss, since stress induces a chain of irrational thoughts, words and actions which are bound to create many new problems. At times prolonged state of stress disturbs physical and mental health and may even induce a person to commit suicide or murder.
A Sure Remedy for Psychic Disorders
There is no other process known to man for changing an imbalanced state of mind into a balanced one than the technique of concentration by meditation. Mind is often a helpless victim of various types of turbulence like anger, grief, sensuality, revenge and remorse and this condition is prone to harm one’s own self or others. A constantly troubled mind, in course of time, becomes cynic or deranged. In such a state, man is neither able to see things in their true perspective nor is he able to make correct judgments. The solution for releasing mind from turbulence and make it accustomed to equanimity lies in meditation. It is the process of collecting disarrayed currents of thoughts and concentrating them on a particular target. Practice of meditation frees the mind from purposeless wanderings and channelizes its energy in a focussed way on inner exploration of Self. This is what one does during Sadhana while meditating on a deity or some other symbolical representation of God. The aim of meditation is to quiet the mind and purge it of its tendency, controlling the mind by preventing it to fall an easy victim to the onslaughts of lust, grief, blinding rage, undue haste, persistent strong desires for new acquisitions etc. After subjugating its turbulence, mind can be easily persuaded to work for noble pursuits. There is a popular saying that the one who has a control over their own mind is capable of controlling the world. Meditation is the most effective method for quieting and controlling the mind.
As mentioned earlier, the benefits accruing from meditation are twofold: spiritual as well as worldly. With mediation one learns the art of single-pointed concentration, which elevates the level of efficiency in any assignment and opens the right avenues for success. In the realm of spirituality, the same focusing becomes a powerful medium for a wide-ranging development of paranormal powers and ultimately communion with God.
Dhyan Yoga for Communion with God
The objective of meditation in Dhyan Yoga is to re-establish the eternal relationship of man with his Creator and make him aware of his true Self. The dormant memory, revised through meditation, reminds man about his eternal link with God and he becomes free of the miseries of the world, like the person who has been awakened from a dreadful dream. The enlightenment makes us realize that we have been behaving like a child lost in a fair or as a psychically deranged person who has forgotten about his own identity. On account of this forgetfulness of one’s relationship with the omnipotent God, man feels abandoned and fearful and makes those interacting with him unhappy. Having forgotten “Who we are?,” we are living in a pitiable condition like a lion in a herd of sheep and becoming a cause for consternation and displeasure for our Creator the Supreme Mother. Revival of memory of the forgotten relationship with God and ‘recognition of Self’ – these are the two objectives of meditation in Dhyan Yoga. In course of meditation, one remembers the Creator as well as contemplates on one’s true identity as part of the Supreme Being. While meditating, the devotee is reminded of the oneness of the individual self and the Omnipresent Supreme Self and realizes that the celestial Being, from whom man has in a way, severed link because of worldly delusions, is his Supreme Mother and well-wisher. There also comes the realization that this Supreme Mother is the most powerful entity, sucking from the breast of which man gets divine nourishment. That She is the Kamdhenu or Kalpa Vriksha of scriptures which grant every wish. Having established contact with Divinity after coming closer to It, nothing remains to be considered as “want”, “grief” or “misery”. Dhyan Yoga helps us in achieving this objective. Evidently, man can never think of a higher purpose than awareness of his Real Self. Branches of the tree beneath which Lord Buddha had achieved awareness of self were distributed all over the world in the hope that the consecrated tree would be grown everywhere to enable the masses to aspire for the same benediction. Faith notwithstanding, it is difficult to conceive that enlightenment occurs simply by squatting beneath a tree. On the other hand, Dhyan Yoga could be considered metaphorically, as the Kalpa Vriksha (the wish fulfilling tree of Heaven) which confers the boon of Self-realization on a dedicated devotee and elevates him to the level of angel.
Harnessing the Powers of Mind
Mind is like a wild elephant, which has to be tamed with the help of trained elephants. A harnessed mind works like a trained elephant. Meditation is the rope, which prevents it from running amok, and thus making it sufficiently subdued so that its strength and services could be used for human good. Mind has a tendency to become attracted towards profane downgrading activities. Like water, it tends to flow downwards (inclined to regressive tendencies). For uplifting water a lift-pump, pull or lever is required. Most of our natural, God-given powers are wasted in downgrading, retrogressive tendencies. Meditation serves as the device for reversing this common tendency and utilizing the mind for noble objectives.
Acquiring power is no great achievement. It is also necessary to prevent it from being squandered and wasted in meaningless counterproductive pursuits. Let us consider a few examples.
On account of solar heat, enormous quantity of water keeps on evaporating as water vapor. A lot of water goes in the air in course of cooking in the kitchen. But does it produce any energy? On the other hand, a limited quantity of water conserved in a reservoir and channelized through a tube operates the machinery of a steam engine producing energy capable of moving a loaded locomotive at great speeds.
Similarly, a heap of explosive material, if lighted would burn down in a moment, producing only a flash of light and lot of smoke. On the other hand, a very small amount of the same explosive, when lighted by a spark in the barrel of a weapon, shoots in the desired direction with tremendous velocity, dragging along with it a lot of steel and wipes out the target. This is an example of the difference between the futility of energy produced by directionless endeavours and fruitfulness of energy generated by concentrated effort and concentratedly used for a particular objective.
Sun rays fall daily on vast expanses creating some light and heat, but if the same sunlight is concentrated with the help of magnifying glass, it can produce the devastating inferno of a jungle fire.
Miracles of Concentration
It is thus evident that physical and chemical energies can be made useful by conservation and concentrated propulsion in a given direction. The same law is applicable to the subtle energies inherent in a human being. If when these are conserved and channelized, many benefits accrue. Human mind is a powerhouse of great capacity. It continuously generates and transmits high power energy currents, but they become feeble and are dispersed in the infinite space around us. If some how these currents could be focused and deployed for a particular objective, miraculous results can be expected. Miraculous power of concentration is seen working in all walks of life. Artists in action perform many extraordinary feats, which are not so much because of their physical strength as of the concentration the performer displays. For examples in a circus feats like riding a one-wheeled cycle, rope-walking, trapeze, throwing up and catching a chain of articles in succession one at a time, which enchant the spectators are only results of making a few organs of body work in harmony by cultivating concentration, through persistent practice.
There is that well-known incident in the epic Mahabharata about the wedding of princess Draupadi. In course of the wedding-competition (Swayamver), the qualifying husband had to fulfill the condition of hitting the eye of a model of fish rotating over a tank filled with water, by shooting the arrow while looking at its reflection down below in the water tank. This exercise of concentration was a part of the practice, which the trainer (Guru) Dronacharya had subjected his disciples too much earlier. Hanging a model of the bird high above, he would ask each disciple to describe the target. While others gave details of the bird and its surroundings, Arjun was the only one who said that he was seeing only the eye of the bird. Such was his power of concentration, which helped him in proving his worth as the deserving groom for the princess.
There are extraordinary potentials on concentration. Its utility is seen daily in facets of life. Only those accountants, who have a practice of concentration, succeed in maintaining proper accounts and preparing correct balance sheets. Others, though well educated, face problems of corrections and re-corrections. Concentration is also the most essential prerequisite for scientific research and discoveries.
There is a well known incident from the life of Indian political doyen Lokamanya Balgangadhar Tilak. His thumb was to be operated upon but he declined to undertake anaesthesia. To the utter surprise of the surgeon, he quietly engrossed himself into reading the Gita and went through the surgery without showing any signs of pain and discomfiture. It is an established fact that prolonged contemplation on a particular person, environment or object creates a deep impression and change in the very personality of the person. Willing or forced concentration on a particular subject mould the thinking process of man.
Controlling the Subconscious
There are innumerable characteristics and potentialities hidden in the microcosm of the human system. These are reflected in variety of talents. A human being has ten sensory organs (five Karamendriyas and five Gyanendriyas) namely: hands, feet, orifices for reproduction and defecation, tongue, skin, nose, ears and eyes. Of these, the tongue is a double sense organ – Karamendriya as organ of speech and Gyanendriya as organ of taste. The ten sensory organs are like the hat of the conjurer, out of which, he produces miracles. Unfortunately, these God-given capabilities are not being used constructively. When it becomes possible to check them from going astray in meaningless activities, the energy embedded therein can be prevented from dissipating and can be fruitfully projected in the desired direction ensuring success and achievement. Indian spirituality classifies mind as the eleventh sensory organ (Indriya). It has infinite potentialities. Research on the workings of mind shows that it works through four faculties. The conscious mind consists of ‘Manas’ and ‘Buddhi’ and the sub-conscious of ‘Chitta’ and ‘Ahankar’. ‘Manas’ is the field for the growth of desires, longings and aspirations. ‘Buddhi’ is the discriminative faculty of mind which takes decisions and where thoughts germinate. It is the workshop for deliberations, contemplations and for taking decisions according to norms of civility, social requirements, religion, duty and for finding ways and means for action. The deepest levels of mind operate in its ‘Chitta; and Ahankar’. In ‘Chitta’ are stored traits, habits instictive behaviours and the individual character of the person acquired in course of past lives. The intellectual faculty of mind (Buddhi) has no control over this past record. That is why traits, habits, inclinations and nature-characteristics of an individual cannot be easily changed by appealing to the normal logical faculty of mind. Persuasion or coercion rarely succeed in changing the nature of an individual or his inclination towards criminality or addiction to drugs. Here comes the role of spiritual practices like Jap and meditation. Likewise, it is spiritual Sadhana only which can transform the ‘Ahankar’ of an individual, which is the primary attribute of the soul by which a person habitually identifies one’s own self as fortunate or unfortunate, virtuous or sinner, foolish or intelligent, rich or poor, irrespective of social milieu.
In course of life man uses the ‘Manas’ and ‘Buddhi’ faculties partially. ‘Chitta’ and ‘Ahankar’ which are a many times more powerful than the conscious mind, lie unused in a dormant state. The subconscious is treated with indifference. With the help of Jap and meditation when it becomes possible to use ‘Chitta’ and ‘Ahankar’ to the same extent as ‘Manas’ and ‘Buddhi’, one can acquire a many times more power of deliberation, wisdom and ‘Bhooma’ than a worldly-wise intellectual, and can ultimately acquire the status of a seer (Tatvadrasta).
Concentration is the expertise of preventing dispersion of mental energies, their conservation and utilization for the objective of self-evolution. In spiritual parlance the process is called ‘Manonigraha’ or ‘Chitta-nirodha’. The word ‘Dhyan’ (Meditation) is frequently referred to in the process of Yoga. It is nothing but expertise in concentration. Apparently it may appear as a minor achievement, but it has great implications. Success in developing this expertise enables man to concentrate his energies and achieve miraculous results by channelizing his energies.
Concentration is the Key to Harnessing the Powers of Mind
It is a well-known principle of physics that when a great force is transmitted from a larger area to a smaller area it multiplies manifold (a corollary of hydraulic pressure in Pascal’s Law) acquiring momentum for propulsion to greater distance or depths. This principle is made use of in the structure of nails, sewing needles and drilling bits for wood, rocks and metals. The penetrating ends are made pointed as against the larger top where force is applied. The power of concentration in meditation works on the same principle. It helps man to reach deeper levels of the being for tapping the hidden capabilities, which are many times more efficacious than those being used in daily living. The upper crust of earth appears rather valueless with its dust and barren rocks, but just below the surface appear the groundwater useful for drinking, irrigation and industry. Further down in the depth are found valuable chemicals, minerals and precious stones, gas and oil. These deeper levels are approachable with the help of sharp-edged, pointed, drilling bits only. Likewise, for tapping the powers lying in a dormant state within the self and those spread over the cosmos in abundance, one needs concentration of mental energies through meditation and transform the non- descript, monotonous life into one full of extra-ordinary potentialities and achievements in terms of enlightened intellect, wisdom, fame and talents.
Mesmerism and hypnotism are also miracles of concentration of mind. The practitioner practices to collect and focus the determinative power of will on the subject. The magic of the force so generated is used to make the hypnotized person work according to the will of the hypnotist. The process can also be utilized for bringing about lasting changes in the psyche of the person and for introducing a renewed vitality in the subject. The oriental science of bio-energy (Pran Vidya) utilizes such techniques in treatment of critical physical and mental ailments. The foregoing is nothing but miracles of mental concentration. The objective of Dhyan Yoga is to develop an expertise in concentrating the dispersed energy of the mind by contemplation on a particular subject. The more one succeeds in this effort, the greater becomes the force of penetration in the deeper levels of mind. Then, like sonar-sensing missile guided towards the target, a meditative mind strikes directly at the subject without much effort. Concentration produces miracles in all fields of life. In the field of spirituality mediation helps in speedy progress with affluence in acquisition of superhuman para-normal capabilities. On the other-hand, in achieving the desired goals, the force produced by meditation is always fruitful, producing good results.
Cultivating single-mindedness means coherently, focussing the incoherent and dispersed flow of thought waves. A dam constructed across a seasonal rivulet produces a large reservoir of water capable of irrigating vast terrains through canals. The same rivulet, otherwise, meanders erratically overflowing the banks and creating havoc with flood. The thought- waves being produced in human mind are no less than the energy generated in a large powerhouse. While a powerhouse has limited capacity of power generation and serves a small area around the establishment, the generator of thought-force in human mind is a far more sophisticated equipment. Its production capacity is flexible. Today, its area of influence could be one’s own family, relatives and friends but tomorrow by spiritual enlightenment it may expand enormously to cover the entire world. The transmission lines of a power generating station are made to carry certain voltage of electricity. On the other hand, the enormous thought generating capacity of the mind can become so powerful as to produce and transmit energy (i.e. influence) surpassing boundaries of one’s personal environment and society and covering the whole globe.
Sakar and Nirakar Upasana
On account of its extraordinary potentialities, meditation has also been used for achieving the highest objectives of life like establishing communion with God or for achieving the ultimate material goal in life. Meditation constitutes an integral part of all systems of worship, though the method may differ from faith to faith. In spirituality, two types of meditation are in vogue. In one, the focal point of meditation has a form (Sakar Upasana) whereas in the other, it has no particular deity (Nirakar Upasana). However, basically both techniques use a symbol, since concentrating on a large source of light such as Sun or on a small illuminated point, both tantamount to meditating on a form. The only difference is that in the Nirakar Upasana the form is not in the shape of a human being or an idol. For spiritual meditation it is necessary to visualize the ultimate objective i.e. God as a presence who otherwise cannot be defined in terms of physical attributes. Other sensory techniques of meditation such as Nad Yoga (Meditation on sound), Sparsh Yoga are erroneously regarded as belonging to the class of “without form” (Nirakar Upasana). In Nad Yoga the meditator attempts to concentrate on the sound of a blowing conch, a ringing bell or produced by stringed instrument, and the form of the instrument producing the sound too inadvertently crosses the mind. Similarly, in Gandh Yoga, one cannot meditate exclusively on the aroma of a flower without thinking about the flower. In course of meditation, therefore, one cannot escape thinking about the form. The physiology of mind is such that it gives a form even to concepts, which are, considered abstract. The contemplation of a research scientist, is, for instance, considered abstract. Nevertheless, in his mind there are always visuals of his entire laboratory and hectic activities of experiments. The only difference is that instead of actually working in the physical world, he is busy in conducting experiments conceptually (virtually). Let us not get entangled in fruitless discussions about the relative merits and demerits of the two types of meditation and keep in mind the actual objective, which is introspection (Atma Chintan).
The Necessity of Symbols
For success in mediation, the intellectual level (IQ) of the individual must be above average. Until mind has been made accustomed to total involvement by deep study, ability by practice to react to tender emotions, it would not be possible to meditate effectively. An emotionally underdeveloped mind reacts only to sensory stimulations through ears and eyes. It is not possible for such an individual to have minute perception and deliberation, which are the hallmarks of poets and scientists. That is why for achieving the objectives of worship i.e. bringing the worshipper emotionally closer to divinity (Upasana) the devotee is advised to choose a visible idol according to his emotional appeal.
An entrant to a new field of knowledge is always a novice irrespective of his level of qualification or experience in other subjects. A successful advocate may be an expert in legal affairs, but for learning a craft he will have to begin like a student in the Kindergarten. This principle is applicable in spiritual practices as well. Whatever be the level of expertise in other fields, each aspirant enters the field of spirituality like an apprentice. Hence, the beginner finds it easier to learn meditation with the help of symbols of worship (idols). The process is similar to laying of reinforced cement and concrete slabs in a building. Until the cementing material becomes strong enough to stand on its own, erecting temporary columns underneath is essential but as soon as it becomes strong the supports are withdrawn. Supports are necessary in the initial stages to stabilize a new structure and protect it from collapsing till it can stand on its own. Idols or symbols are, therefore, unavoidable in the initial stages of Sadhana. Even those not believing in idolatry, take the help of symbols in some way or the other. While praying (Namaz) the Mohammedans face the Kaba, which is the symbol representing the power of God. In other faiths too, a source of light such as the sun is used on the same basis. In advanced stage of Dhyan Yoga, for activating the dormant serpentine power of Kundalini at the base of the spine, and thereby acquiring paranormal capabilities through the subtle centers of celestial energy within, the meditator focusses the force of will on those centers (Chakras) of the body. The aforementioned too are, therefore, the types of meditation in which a form is conceptualized.
Meditation Is More than Concentration
In meditation, however, mere concentration on an object does not serve the purpose. A complete engrossment in that is also required. The follower of Sakar Upasana (Meditating on a form) would strive to have a deep perception of close proximity to the object of meditation (Ishtdev). This feeling of closeness must be of the highest level of fervour, like that of passionately embracing a lover. Alternatively, any other form of deep intimate relationship like that between an infant child and its parent could be chosen. Perception of such personal intimate relationship brings one progressively closer to Divinity. Here the role of rituals has its own utility. Intimacy and living faith are expressed by emotional, verbal and physical actions.
The nine types of worships (Navdha Bhakti) referred to in the scriptures conceptualize similar reciprocation of gifts or interactions. The aim is to reach the depths of emotional reciprocity through the medium of a symbol (idol, crucifix, holy structure, holy book etc.) The reciprocation should be such as to generate a feeling of strong personal intimacy between the devotee and the Deity. Considering everything that belongs to or is related to self (of devotee) be it, physical actions, intellectual endeavours, emotions or property, as belonging to the Deity, the devotee thinks that all of it is for Him and because of Him and therefore he/she (the devotee) is only acting on his behest merely as a trustee and servant in His service. In this way, all things and actions can be used for carrying out His will.
Total Surrender Is the Key to Success in Sadhana
The only purpose of meditation in spiritual Sadhana is to develop a feeling of oneness with God. Hence mere concentration on a form does not serve the objective. The devotee is also required to strengthen the resolution to utilize the totality of his/her existence i.e. physical, mental and causal bodies, in the service of God. In other words, he/she resolves to work, think and feel only for God, by dedicating oneself totally to Divine Will. This totality of surrender naturally includes utilization of personal resources i.e. physical, mental and emotional capabilities and earnings there from in the service of the Divine.
An unqualified surrender means putting an end to one’s own personal, worldly, aspirations and gladly consenting to the Will of God, by accepting high ideals as the guiding principles of life.
The devotee progressively feels the working of Divine grace in the form of assurance and protection at every step in life, as his surrender becomes more and more sincere. It may be conceptualized in many ways. In ‘Sakar’ mode of meditation, the meditator is permitted a freedom to think of any pleasant scenario of interaction with God and get engrossed therein according to one’s taste and temperament. The limits of concentration must, however, remain confined to conceptual interaction between the devotee and Deity (Ishtdev). In course of meditation, worldly desires should not be permitted to create obstructions. The fulfillment of concentration in meditation, which is understood as void (Shunyavastha), transcendental state of Yog Nidra or a state of communion is the most exalted state of meditation. The state of meditation, in which the mind remains focussed on a specific point, without any distraction whatsoever, is known as Turiyavastha or Samadhi in parlance of spirituality. For a beginner it is impossible to attain this and therefore, one should not be over eager about it. The practical aspect of meditation simply involves a high order of emotional interaction between devotee and God. The devotee surrenders his totality of resources and aspiration to God and in return finds an access to the totality of His attributes (i.e. omnipotence, omniscience, and omnipresence). Divine grace is perceived as bliss, vigour and vitality. Whether or not one has been blessed by God’s grace can be judged by introspecting whether one is finding an upsurge in ardent zeal for zestful action to promote noble ideals and an unshakable faith and peace within.
God Can Never Be Seen With Eyes of Flesh
God can not be seen in some physical form in waking hours or while dreaming. Nor does God appear in some odd manifestation of light. Any such perception is to be taken simply as a figment of imagination. God exists only as cosmic consciousness, which cannot have a shape or form. How can then it be seen visually? Let it be understood that Divinity enters in life only as excellence in thoughts, words and deeds. The one and only proof of having achieved communion with God is development of an irresistible urge towards idealistic aspirations and experience of profound happiness while working for their fulfilment.
Nirakar Upasana
For ‘Nirakar Meditation’, more or less everywhere in the world the Sun is chosen as the medium. In course of meditation, the devotee invokes Savita (the cosmic energy operating in animate and inanimate systems of stars and planet) by conceptualizing it as the golden rays of rising Sun permeating the body, mind and inner-self and manifesting as nobility, acts of virtue and wisdom in life. The blissful experience of communion of the soul with the Cosmic Super Soul may be experienced by taking recourse to one of the following imageries. The meditator may consider the inner-self as the herbs being oblate in the burning fire of the “Yagya Kunda” thereby losing one’s personal identity and becoming a part of the whole. He/she may contemplate as being a muddy rivulet getting purified on joining the mainstream of the holy Ganga, representing the Creator, or as a drop of water losing its identity in the immensity of the ocean, symbolizing Almighty. One may think of being a spark becoming invisible in the brilliance of Sun, as “Arghya” evaporating into the immensity of space; or as a moth sacrificing itself into a flame. Much such virtual imagery can be used in this technique of meditation.
It must be kept in view that though concentration is significant for meditation; it is not synonymous with the latter. Let there be no confusion on this account. Practice gradually builds up concentration and it takes time. It is futile to be over anxious for attaining high degree of concentration in a short time. If the objective of life as communion with God is constantly kept in view, the flow of thought during meditation becomes unidirectional and this itself serves the purpose.
Sakar Upasana
In course of Dhyan, achieving concentration of mind on one point comes at a very advanced stage of practice. Initially, in the ‘Sakar’ mode of meditation the meditator is required to take the help of a form or symbol (idols). Those practicing Nirakar Upasana also take recourse to some symbol or the other, such as the Sun or conceptualize hearing various types of sounds through Nad Yoga. In this way though concentration appears to be practised through a form or sound, a little consideration would show that there is ample dispersion of waves of thoughts in both techniques. In Sakar Mode (Meditation on a form) when a chose deity (Ishtdev) is taken, the mind has the freedom to wander about over a vast field, conceptualizing the parts of its body, clothing, ornamentation, weapons held, seat, carriages etc. For instance, if the object of meditation chosen as Ishtdev is Shiva, while meditating on Him the devotee has the freedom to keep the thoughts wandering between the moon on the head, the fount of holy Ganga, the embracing serpents, the tiger skin-worn on the waist, the garland of skulls around the neck and on Nandi, the mount of Shiva . Where does it mean concentrating on one point? Now let us take the case of Nirakar mode of Mediation. While meditating on the Sun, the devotee perceives permeation of solar radiation in the body through the multitude of pores or receiving cosmic consciousness through various types of sounds in Nad Yoga. In this way when the mind is given the freedom to roam about and have a variety of experiences, the question of concentration does not arise.
As a matter of fact, what is commonly understood as concentration is the process of preventing thoughts from running amok at will and confining them to the chosen object of focus.
Coherence in Thoughts
Mind has a natural tendency to roam randomly. Meditation is the repetitive process of refocussing the thoughts again and again on the object of meditation. This is a time consuming process. Full concentration is achieved when the state of awareness known as Samadhi is achieved after prolonged practice, which one should not be in a haste to acquire.
Let us understand it clearly that full concentration cannot normally be acquired in the initial stages of meditation. Devotees are sometimes found in ecstasy, even in tears, because of intense feelings of love, separation or intimacy experienced for their beloved deity. It is impossible for a person to concentrate and at the same time be in such a high surcharged emotional state. Well known devotees of the stature of Meera, Surdas, Chaitanaya and Ramakrishna Paramhansa achieved their ultimate objective by virtue of their emotional fervour and not by concentration. Had concentration been the principal prerequisite, the devotional ecstasy overpowering the devotee’s day and night as expressions of exaltation, tears, and dance would have become a great hindrance in achieving the objective. But it did not.
Here it is not our purpose to underrate the significance of concentration in meditation. Nor we are considering it as irrelevant or unimportant. The utility of concentration is unquestionable. Nevertheless, the prevailing misconception must be removed that while praying, concentration is an absolute necessity, that meditation is simply one-pointedness of mind and this alone is the indication of success. Instead of having such an erroneous impression, one should know that the purpose is to restrain the tendencies of mind from wandering (Chitta Vritti Nirodh) and not the mind itself (Chitta Nirodh). What we require is unidirectional and coherent (Ek Disha) thoughts. Once it has been achieved, it should be assumed that the right background for meditation has been created.
God Is Beyond Mental Comprehension
It is impossible for the finite human intellect to comprehend Divine Infinitude. Nor is there any necessity for it. The immensity of the cosmos is beyond human comprehension. Types and functions of forces of nature would differ from planet to planet. How can one understand, in totality, the living systems of the cosmos, when on this very earth we are groping to know a little about the vastly differing bio-systems of the innumerable species of plants and animals? We can never comprehend the totality of Cosmic Consciousness (Brahma Chetna) which is related to human existence (Manvi Chetna) and which we address as God (Ishwar or Parmeshwar). It is That which interacts with us and reflects in our happiness and self-evolution. Hence for Sadhana it has been considered adequate to interact with this partial, global extent of the Cosmic Consciousness. This ought to be the focal point of our devotion and worship.
The Concept of Deities
God is the source and fountainhead of all forms of energy: physical, chemical, biological, mental, emotional etc. At times, in order to acquire a particular attribute or energy of God, the devotee posits the same in a deity, idol or structure (e.g. attributes of education, knowledge, culture and fine arts are posited in the deity known as Saraswati, wealth and prosperity as Lakshmi etc.) It is, however, to be clearly understood that, these are emanations of the Supreme Divine.
At times, the devotee may feel the necessity of acquiring some subtle powers from God and for this purpose may choose to interact with Him/Her partially, taking a particular deity as the symbol. Nevertheless, on the basis of personal experience, the writer of this book can assure the devotees that worshipping God the Supreme Divine (Samagra Brahma ) is all inclusive Sadhana par-excellence bestowing on the Sadhak all divine gifts unasked i.e. knowledge, wisdom, bliss, prosperity, vigour, health etc.
In Sakar Upasanas the Sadhak may start meditating in the form of a small brilliant star, as bright as the Sun. With development of concentration in meditation the round mass of light comes closer and becomes bigger and brighter. During meditation, the picture or idol of Gayatri Mata should be visualised minutely, lovingly and repeatedly along with its each and every part and it should be firmly established in the mind in such a way that the sadhak may be able to formulate a mental glimpse within the round mass of light. In due course of time a beautiful, enchanting loving image of Gayatri Mata can be visualised by the Sadhak.
Just as a person sitting in the Sun feels warmath, the contemplated proximity of the Divine Mother in the form of mass of light suffuses Sadhak’s mind, his inner-self and his entire body with divine light. Just as iron when put in fire, becomes red hot so also when the Sadhak retains the brilliance of Gayatri within himself during meditation, he becomes one with the Almighty Goddess, radiant with Brahma-tej. The impurities, sins etc. of Sadhak’s soul are burnt out in this light. He feels himself God-like, pure, fearless, pious and detached. Just as a person under the influence of evil spirit acts according to the will of the latter, so also after establishing Gayatri within himself, the thoughts, actions, behaviour, feelings, tastes, desires, inspirations of the Sadhak are oriented towards selflessness and universal good.
There is no sense in the argument that how Gayatri may be worshipped as Mother, when masculine words have been used in Gayatri Mantra. It should be understood that divine power is all pervasive and formless and it is not gender-specific. Both masculine and feminine words are used for fire, air, light etc. The famous sanskrit couplet which is a prayer to God says, “Oh God! You are mother, you are father” (Twameva Mata Cha Pita Twameva). Savita may be called masculine but its power Savitri is feminine. These symbolic descriptions in the scriptures should not be dragged in the controversy of God being male or female. Woman (Mother) has been given eminence over man and hence Gayatri has been visualised in Mother’s form.
For Worship Choose One Deity (Isht) Only
Devotees tend to decorate the place of worship with photographs and idols of a variety of deities under the erroneous impression, that by keeping some relationship with each of them, multiple benefits would accrue simultaneously. Such a practice, though useful in social interactions in this world, proves to be counter- productive in spirituality. It causes distraction in the unidirectionality of thoughts in meditation. Focalization of faith and conviction (Nishtha) in Ishta are essential pre-requisites Upasana. Dispersion of thoughts and faith should be resolutely avoided.
Enlightenment from Savita
My own experience confirms that meditation on an exclusive form is richly rewarding. The most suitable way for meditation is to take ‘Savita’ (The cosmic energy in Sun) as the representative of God. Seeking enlightenment by meditating on light suits both Sakar and Nirakar schools of meditation. All faiths in the world recognize the significance of light in meditation in one way or the other since light dispels darkness, which stands of ignorance. All theists, to whatever faith they may subscribe, would have no hesitation in considering light as the visual representation of Cosmic consciousness. In this way we may consider light as the universal symbol of worship (lightening lamps, candles, burning fire and lighting incense sticks during worship serves this purpose).
Gayatri Mantra is the means for invocation of Savita, the Cosmic Consciousness. In other words, this Mantra is the interface between man and God. The omnipresent cosmic energy is received all over this planet through the Sun and is the sustained of all biological systems on earth. Hence, it is quite logical to consider the Sun as the universally visible symbol of God (Ishta) for meditation.
If the Sun is taken as the deity (Ishta) for Sadhana, each of the three constituents of human existence namely physical, mental and emotional can integrally interact with Savita. Physically, the solar radiations purify and invigorate the body. In the rays of the Sun, which sustain all living systems of the world without any bias, one finds a parallelism with the aspirations expressed in Gayatri Mantra for self-evolution as righteousness in thoughts and actions. Emotionally the Sun (a representative of the Creator) being the causative entity and sustained of life, is comparable to mother, whose love for the infant knows no bounds. In this way, while meditating on the Sun one can interact with totality of physical-mental-emotional components of one’s existence and invigorate all of them. On the other hand, meditation on the Sun through Gayatri Mantra integrates both Sakar and Nirakar modes of worship. Experience affirms that for a high level of meditation, Savita as the early morning rising Sun is the best symbol (Ishta).
God is considered as “An ensemble of absolute existence (Sat), absolute knowledge (Chit) and absolute bliss (Anand).” The following considerations would show, how by meditating on the Sun, the devotee can interact with these true attributes of God.
When in course of meditation, the devotee concentrates on His attribute of light as source of enlightenment considering Him as the most sincere well-wisher (Sustainer of existence or life) he/ she interacts with God’s attributes of Sat (Absolute existence) and Chit (Absolute knowledge). However, in order to have a deep perception of His attribute of Absolute bliss it is better to conceptualize Him as “Beauty Personified” (Ras-roop). In other words, the meditator is required to become ecstatic with the beauty of the Ishta. Beauty is the only source of lasting happiness. Isn’t it said that “A thing is beauty is a joy for ever”. That is why the scriptures describe God as Rasovaisah i.e. He is that perception which produces joy from everything beautiful. We suffer from discontentment, purposelessness and monotony in life since we do not see the omnipresent beauty in His creation. Everything created by Him and all systems being managed by Him are superbly beautiful and are sources of everlasting joy.
In human body, the mind is regarded as the center for communicating with the all-pervasive attributes of God. Mind is the seat of creativity (Brahma) and the powerhouse for sustenance (Vishnu) and discipline (Shiva). Scriptures, compare it with the thousand petalled lotus i.e. the seat of Brahma (Creative attribute of God), the Ksheer Sagar where Vishnu (Sustained of cosmos) rests and Kailash Abode of Shiva (Cosmic regulator) lives. Hence through mind only can the devotee interact with absolute bliss of God. Yogis in India have devised a specific posture of meditation called Khechri Mudra (Where the tongue is turned upon itself and its tip touches the back of the roof) with which the devotee invokes the bliss from God. For this very purpose this exercise has been associated with Jap and meditation in worship.
A meditator may conceptualize divine attributes being absorbed through light entering millions of pores in the body independently or along with the process of Jap. However, because of the specific position of the tongue in Khechri Mudra, Jap cannot be carried out together with the above type of meditation. Hence, meditation on absorption of divine energy in the body is to be taken up as an independent process.
Proper understanding of the ideology of meditation and its appropriate technique help us overcome many obstacles in our worldly and spiritual progress. In view of its importance in Sadhana, spiritual seekers must incorporate regular meditation in their daily routine of worship.
Source: JAP-TAP-DHYAN The Triple Path of Sadhana
