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(hymns) for ten minutes as soon as you sit for meditation. This will elevate the mind. The mind can
be easily withdrawn from the worldly objects. Then stop this kind of thinking also and fix the mind
on one idea only by repeated and strenuous efforts. Then Nishtha will ensue.
In Nididhyasana (meditation), you will have to develop the Svajatiya-Vritti-Pravaha. Make
the thoughts of Brahman or Divine Presence flow like inundation or flood. Do
Vijatiya-Vritti-Tiraskara. Renounce the thoughts of objects. Drive them away with the whip of
Viveka and Vichara. There is struggle in the beginning. It is trying indeed. But, later on, as you will
grow stronger and stronger and as you grow in purity, Brahma-Chintana becomes easy. You rejoice
in the life of unity. You get strength from Atman. Inner strength grows when all the Vishaya Vrittis
are thinned out and the mind becomes one-pointed (Ekagra).
When you start a fire, you heap up some straw, pieces of paper, thin pieces of wood. The fire
gets extinguished quickly. You blow it again several times through the mouth of the blow-pipe.
After some time it becomes a small conflagration. You can hardly extinguish it now even with great
efforts. Even so, in the beginning of meditation in neophytes, they fall down from meditation in
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their old grooves. They will have to lift up their minds again and again and fix on the Lakshya.
When the meditation becomes deep and steady, they get established in God eventually. Then the
meditation becomes Sahaja (natural). It becomes habitual. Use the blow-pipe of Tivra Vairagya and
intense meditation to kindle the fire of meditation.
During meditation, note how long you can shut out all worldly thoughts. Watch the mind
very carefully. If it is for twenty minutes, try to increase the period to thirty or forty minutes and so
on. Fill the mind with the thoughts of God again and again.
Allow the one Brahmic idea to flow gently and continuously. Constantly think of God. The
mind should always move towards God. Fasten the mind with a fine silk thread to the lotus feet of
Lord Siva or Hari. Drive out foreign or extraneous (worldly) ideas gently. Try to keep up the
Brahmakara Vritti by repeating OM or Aham Brahmasmi mentally very often. The idea of
infinity, the idea of an ocean of light, the idea of all-knowledge and all-Ananda should accompany
the mental repetition of OM. If the mind wanders, repeat verbally six times the long (Dhirga)
Pranava with 3 Matras. This process will remove the Vikshepa and all other obstacles.
When you begin to sweep a room that was kept closed for six months, various kinds of dirt
come out from the corners of the room. Similarly, during meditation, under pressure of Yoga,
through the Grace of God, various kinds of impurities float about on the surface of the mind.
Bravely remove them one by one by suitable methods and counter-virtues with patience and
strenuous efforts. The old vicious Samskaras revenge when you try to suppress them. Do not be
afraid. They lose their strength after some time. You have to tame the mind just as you tame a wild
elephant or a tiger. Do not indulge in vicious thoughts which serve as food for the mind. Make the
mind Antarmukha (self-introspective). Substitute good, virtuous, sublime thoughts. Feed the mind
with ennobling aspirations and ideals. Old vicious Samskaras will be gradually thinned out and
eventually obliterated. Now the Brahmakara Vritti will dawn. Coupled with Brahma-Jnana, this is
the destroyer of Avidya. Allow the Brahmakara Vritti to flow steadily like Tailadhara (continuous
flow of oil). Now Niratisayananda (infinite bliss) will flow. At this state, the whole universe will
appear as Sat-Chit-Ananda only. This thought also will die. You will then enter Sahajananda state
(Advaita-Avastharupa Samadhi).
SOME USEFUL HINTS
In meditation, do not strain the eyes. Do not strain the brain. Do not struggle or wrestle with
the mind. It is a serious mistake. Many neophytes commit this grave error. That is the reason why
they get easily tired soon. They get headache and they have to get up very often to pass urine during
the course of meditation owing to the irritation set up in the micturition centre in the spinal cord.
Make no violent effort to control the mind. Do not wrestle with it with force. It is a mistake
to do so. But, rather allow it for a while and let it run and exhaust its efforts. The mind will jump now
like an untrained monkey first. Gradually, it will slow down. Then you can fix the mind on your
Lakshya either on a concrete form or on an abstract idea.
Get up at 4 a.m. (Brahma Muhurta). Sit comfortably in the Padma, Siddha, Sukha or
Svastika Asana. Keep the head, neck and trunk in one straight line. Relax the muscles, nerves and
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brain. Calm the objective mind. Close the eyes. Do not struggle with the mind. Do not voluntarily
and violently drive away intruding thoughts. Gently allow the divine thoughts to flow. Steadily
think of the Lakshya (point of meditation). Have sublime, Sattvic thoughts. Vicious thoughts will,
by themselves, vanish.
Even if the mind runs outside during your practice in meditation, do not bother. Allow it to
run. Slowly try to bring it to your Lakshya (centre). By repeated practice, the mind will be finally
focussed in your heart, in the Atman, the Indweller of your hearts, the final goal of life. In the
beginning, the mind may run out 80 times. Within six months, it may run 70 times; within a year, it
may run 50 times; within 2 years, it may run 30 times; within 5 years, it will be completely fixed in
the Divine Consciousness. Then, it will not run out at all even if you try your level best to bring it
out, like the wandering bull, which was in the habit of running to gardens of different landlords for
eating grass, but which now eats fresh gram and extract of cotton seeds in its own resting place.
If there is much strain in meditation, reduce the number of hours for a few days. Do light
meditation only. When you have regained the normal tone, again increase the period. Use your
common-sense all throughout Sadhana. I always reiterate on this point.
Those who meditate for four or five hours at one stretch can have two Asanas, either Padma
and Vajra or Siddha and Vajra, in the beginning. Sometimes, the blood accumulates in one part of
the legs or thighs and gives a little trouble. After two hours, change the Asana from Padma or
Siddha Asana to Vajrasana or stretch the legs at full length. Lean against a wall or a pillow. Keep the
spine erect. This is the most comfortable Asana. Join two chairs. Sit on one chair and stretch the legs [ Pobierz całość w formacie PDF ]

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