UNDERSTANDING MEDITATION. PART 5.

The process of meditation also depends upon the condition of the physical body, as body and mind are interdependent. Meditation is a process by which the conscious mind is rested for a certain period of time. Mind normally takes rest only during deep sleep. In the initial stage of sleep, mind continues to be active at the subconscious level. Dreams arise from sub-conscious mind. When sub-conscious mind is active, conscious mind takes rest. When conscious mind is active, sub-conscious mind does not act. Conscious mind is the normal objective mind. Sub-conscious mind is the place where the impressions or vasanas of our thoughts and actions are stored. These impressions become important as they affect the karmic account embedded in the soul. These impressions have to be pure. Even if the conscious mind is controlled, it is difficult to control the sub-conscious mind which is stronger and deeper than the conscious mind. It is only the sub-conscious mind that manifests as dreams. When our conscious mind is controlled, we are almost there with the Divine. But mind can be mastered or controlled only by practice. First, the sensory inputs to the mind should be disconnected and second the mind should be allowed to explore the source of creation, the Brahman or God. The essential requirement for mastering the mind is knowledge. Vedanta refers to six types of knowledge. They are perception, inference, description, comparison, assumption and intuition. These types of knowledge are like many rivers flowing into the same ocean. The source and quality of knowledge differs like the waters of different rivers. But, ultimately they all provide knowledge that is required to know the Brahman. Probably each one of these types can quieten the mind in their own way. In spirituality, the level of one’s consciousness is important because only the purest level of consciousness can destroy one’s ego and endorses the thought process to pursue spirituality. Most of us fail in spirituality mainly because of our limited understanding of spirituality. Meditation alone is not going to help us in making progress in spirituality. Mediation is one of the tools. Meditation makes an attempt to unplug the link between mind and the body, so that the mind could function independent of the body. When the connection between the mind and the body is snapped, sensory inputs to the mind are stopped. The first transformation to spirituality happens here. When mind and body are delinked, the pleasure and pain are not felt. Pleasure and pain cause afflictions only on the physical body and realized through the mind. Ramana Maharishi was operated upon without anaesthesia and he never felt the pain of surgery.

Mind is the most powerful instrument and can be compared to an atom. Both are very subtle in nature and highly potent. Consciously resting such a mind is undoubtedly an incomprehensible act. We are trying to achieve this with the help of meditation, the only tool that is available to us to control the mind. If mind is to be controlled, first thoughts are to be controlled. Thoughts arise out of desires and actions (past, present and future) and are related to objects. Thoughts are subtler than mind and cannot be totally eliminated from the mind, but the mind can be made thoughtless or stilled for a few moments. In those stilled moments, God is realized. In the beginning stage, mind cannot be made thoughtless with ease. Instead, we have to develop a powerful thought process, different from our mundane thoughts. How to activate this thought process? We have to visualise a form of Divinity. In the initial stages of meditation, an image of the deity is a necessity. The favourite image of the deity is to be repeatedly visualised and fixed in the sub-conscious mind. There is no rule for visualisation. It is not necessary that one should visualize a deity as per dhyan verses. Visualising the deity in a human form is the ideal way to begin with. Probably a painting or a sculpture or an idol is the right object. Focus the attention on this object repeatedly. Look (stare is the right word) at the object for some time without winking, if possible. Winking or no winking, staring at the object is more important. Observe the object very closely. Close the eyes now and try to recollect the object. Recollect all the minute details of the object. Once this is practiced, the object will get fixed into the conscious mind by persistent practice. From the conscious mind the impressions of the object get stored in the subconscious mind. After sometime, the object is not necessary, as the object gets transferred from the physical plane to the mental plane. There will be a stage when one can recollect the object whenever needed using the conscious mind from the hidden depths of sub-conscious mind. Even during sleep, one is able to retrieve this object in the form of a dream, as the impression of the object is already stored in the subconscious mind.

One can reminiscent the object perfectly, only if all other thoughts are subdued. When the mind is absorbed in the object, all other thoughts are automatically subdued. This is the process of meditation. In this process there are three constituents. One is the person who meditates known as the meditator, second is the object on which the meditator meditates and the third is the process of meditation by which the meditator tries to visualise the object of meditation. They are known as the seer, seen and seeing or knower, known and the process of knowing. By persistent practice, the meditator is able to visualise the exact replica of the object in his mind, thereby driving out all other thoughts. This is the beginning of meditative practice. In the initial stages of meditation, if one tries to meditate on the formless form of the Brahman, he may not be able to achieve substantial progress. Spiritual progress should be gradual and steady and requires a strong meditation.

VIJNANA BHAIRAVA - PART 8.

Part 8. Verses 34 – 35


Verse: 34. Skill: 11.

One has to concentrate within the skull by disconnecting his consciousness from the external world. He should keep his eyes closed. Bhairava uses the word ‘kapala’ in this verse. Kapala means the skull bone or cranium and the brain is situated inside the cranial cavity. The gland of divinity, the pineal gland is situated here just behind the third eye. If one practices to fix his consciousness inside the skull, the pineal gland gets activated paving the way for the higher level of spirituality. If consciousness is fixed within the cranium, ajna chakra and sahasrara automatically get opened one after another. During this process, if one is able to visualize a bright light, the pineal gland gets activated much faster as it responds to light. The word kapala means the union of Shiva and Shakthi. Their cosmic union takes place in sahasrara, leading to enlightenment.

There are two important aspects in this verse. The first one is concentrating within the cranium and the second one is closing the eyes. Concentrating on the cranium or fixing one’s awareness inside the cranium is to activate the spiritual eye. Once the spiritual eye is activated, sahasrara automatically gets opened establishing a direct link between the self and the cosmos. Closure of eyes is recommended to disconnect external world, making the consciousness as pure as possible. Eyes should be closed as mildly as possible and pressure applied on the eyes could affect the optic nerves. If one trains his biological eyes to look within through the third eye, his consciousness gets purified. Purification of consciousness means, elimination of all thoughts by fixing his consciousness on the self-illuminating Brahman or Bhairava within.

Verse: 35. Skill: 12.

Currently Shiva teaches on kundalini meditation. After having taught about the awareness on cranium, Shiva proceeds to explain about the sushumna or the spinal cord. He uses the word ‘madhya-nadi’. There is a central canal in the spinal cord through which Para-Shakthi, in the form of subtle kundalini energy moves up and down. Shiva means this central canal as ‘madhya-nadi’. This nadi or canal is compared to a fibre of a lotus stalk that is extremely subtle. The entire spinal cord is to be concentrated to activate it. Activation of sushumna means that individual consciousness is being taken over by the divine consciousness. If this change in the perception of consciousness does not take place, it signals that the sushumna is not activated. Bhairava is revealed by Para-Shakthi during this process. In this stage there is absolutely nothing, no mantras, no consciousness, literally nothingness except Bhairava and Bhairava alone. The individual consciousness stands merged with the Supreme consciousness, the Absolute.

The important aspect in this verse is the level of concentration on the subtle canal of the spinal cord. If one is able to fix his concentration on this subtle canal, rest unfolds on its own. In spirituality, the level of concentration is very important. If one could develop the ability to concentrate, he can make significant progress in spirituality.

KARMA AND SOUL. PART I

We have been discussing about karma under various articles. The concept of karma as understood by us so for is that the karma is sum total of all our actions, births after births and embedded in the soul. Soul gets a physical body to unfold its karmic afflictions. At the end of the present body, karmic account is either credited or debited not only with the net result of our actions, but also individual thoughts and actions, during this period. Karma is always related to rebirth. Brhadaranyaka Upanishad (III.ii.12) asks “When this man dies, what is that that does not leave him?” This question can be answered in two ways. The first answer could be that everything leaves him and disintegrates. The physical body that existed earlier consumed either to the fire or to the earth making the annihilation of the body complete. The Upanishad itself answers this question in the next verse by saying that a man in known either by his good or bad actions. Therefore, it becomes apparent that one’s actions have direct relevance to his behaviour. Every action performed by a man during his life time is recorded in his soul in the form of karmas. This can be compared to the black box of an aircraft. Again a soul cannot decide on its own but it is bound by the Divine law called “Law of Karmas”. Soul acts on the basis of results of moral efficacy of individual actions. Moral is important because, mere evil thoughts are more than enough to cause serious ramifications on an already inflicted soul. This is based on the fact that everyman at some point of time not only develops malign thoughts, but also nurtures it. This is the main reason that differentiates an ordinary man from a yogi.

When somebody is dying, his activities both voluntary and involuntary cease to function one after another. Again, there is a reference in Brhadaranyaka Upanishad for this (IV.iv.2). It says that the gross body gets united with the subtle body. ‘Through the brightened top the self (soul) departs, either through the eye or through the head or through any other part of the body (the soul is believed to exit a body through any one of the nine holes known as’ nava-dvara’). When the soul departs from the body, other vital forces and organs follow one after another thereby making the annihilation of the body complete. Now the man becomes a body, he becomes it. The next verse says about rebirth. The impressions of the past birth take hold of another body in the form of a soul, as per the quality of the impressions. The impressions or vasanas affect the quality of the soul. The quality of the impressions depends upon the good or bad actions influenced by either good or bad thoughts. There are only two possibilities for the soul. It has the capacity to enter into another physical body that could be in any form or shape, may be after a period of quiescence or instantaneously. There is no differentiation between a human soul and an animal soul or an insect soul or a plant soul, etc. For all living species, soul is the same. The other option for the soul is to merge with the Brahman and cease to exist forever. The latter option is the topic of discussion of all the Upanishads. In a nutshell the quality of a soul depends upon its karmic account. Karmic account accrues due to desires and attachments, which are the products of mind. Mind is the single factor that is solely responsible for karmic account that decides the quality of the soul. The quality of the soul is responsible for pains and pleasures in this birth.

There are contradictory opinions about the respite for the soul. Some think that a soul takes rest between two births and the resting place depends upon its karmic account. The resting places are called heaven and hell. Others are of the opinion that the souls wander in the ether or akash till it takes another form. Others believe that a soul hibernates in the cosmos for a period of time and gets activated when the time is ripe for it to get into another body. There are so many theories and most of these theories depend upon one’s belief, largely influenced by religion. The Upanishad again asks “Do you know how people diverge after death? Do you know how they return to this world?” This question has already been answered above. There are only two possibilities. One is to born again which is the case with majority of the souls and another is merger with the Brahman not to be reborn again and the number is minuscule and literally negligible. We will continue to analyse this most intriguing subject.

LALITHA SAHASRANAMAM 663 - 667.

Aja-jetri (663)

‘Aja’ means ignorance and ‘jetri’ means victory. She has overcome ignorance. After all, She is the embodiment of knowledge and where is the question of ignorance in Her?

Shvetashvatara Upanishad (IV.5) uses the word ‘aja’ frequently. It says “Nature creates creatures like Her (which means all the living beings are represented by Her). They are made up of fire, water and earth. An ignorant man is drawn towards the sense world and happily remains there. But a knowledgeable man from his earlier experience rejects the world of senses.” Therefore, knowledge means the ability to discriminate between good and bad. This capacity to discriminate is known as knowledge. This nama says that She helps Her devotees to gain this knowledge.

The above Upanishad also says that aja is a state without manifestation, possibly indicating the stage of ‘avyakta’ (nama 398).

Loga-yatra-vidhayini (664)

The three acts of God are referred as ‘loga-yatra’ which means the journey of the world. A physical body begins its journey into this world by birth, nourished by the act of sustenance and destroyed by death. This happens continuously. A sole born in a form today enters another form after the death of the physical body. This process continues. There are exceptional souls that are not reborn. This nama says that She is responsible for this cycle of birth-death-rebirth.

Ekakini (665)

She is alone. All the three acts of Divine creation, sustenance and dissolution are done by Her all alone. Brhadaranyaka Upanishad says (I.iv.2) ‘If there is nothing else except me, what I am afraid of.’ This is the advantage of being alone. Fear is a major impediment in spiritual progress.

Chandogya Upanishad (VI.ii.1) says “ekam eva advitiyam” which means ‘the one without a second’. Before the manifestation of the universe, creation was in the form of ‘avyakta’ without a second. She exists without anyone else co-existing with Her. This can be viewed from another angle as well. All the living beings in this universe are nothing but the reflections of the Brahman, who is all alone. The fact of Brahman being all alone is discussed in all Upanishads.

Katha Upanishad says (II.ii.9) ‘The same Self is in every living being that are different in forms. Due to our ignorance we consider every living being as different’.

Rik Veda (I.164.46) says ‘ekam sad vipra bahudha vadanty’ which means ‘learned call One by many names’.

Vishnu Sahasranamam nama 725 is ‘ekaha’ which conveys the same meaning.

This nama says that the entire administration of the universe is being carried out exclusively by Her. She need not consult another person for any of Her acts. The question may now arise about other deities that are spoken of in this Sahasranamam. They merely follow up the work initiated by Her. There is difference between decision and implementation. She decides and others implement.

Bhumarupa (666)

Bhuma means the Brahman. She is in the form of Brahman. Having discussed the qualities of the Brahman in the previous namas, once again Vak Devis confirm Her as the Brahman.

Brahman Sutra I.iii.8 says “Bhuman” which means infinite. There is no difference between Brahman and Bhuma.

Chandogya Upanishad (VII.23) says “Yah vai bhuma, tat sukham” which means that which is infinite that is happiness. The Upanishad further says “there is no happiness in the finite and happiness is only in the infinite. But one must try to understand the nature of That infinite.” For understanding the infinite only meditation coupled with self enquiry alone helps.

Kurma purana says that one energy, the wife of Shiva becomes many through limitation and She does the entire acts in His presence like a play. Limitation means limiting factors of size, shape, form, qualities that are applicable to all living beings. No living species can ever cross the prescribed limitations. Limitlessness or infinity is the quality of the Brahman.

Nirdvaita (667)

She is without duality. Dvaitam means two, which means dualism. There are three types of vedantic schools. The first one is ‘dvaita’, the second one is ‘vishistadvaita’ or qualified non-dualism and the third one is ‘advaita’ or non-dualism. Broadly there are three ways of realising the Supreme Self. In duality or dvaita God, soul and cosmos are considered as different. In non-dualism (nir-dvaita) or a-dvaita God, soul and cosmos are the same and soul is not different from God. Souls appear as different because of maya. In vishistadvaita or qualified non-dualism accepts God, soul and cosmos and the latter two depend upon God for existence. If God is not there, soul and cosmos are not there.

This nama says that She is the Brahman without duality, which was earlier confirmed in nama 665. Brahman is the single important factor in advaita.

AN EXCELLENT QUESTION ON KARMA

The following thought provoking question was received recently. This is a very interesting question and needs an elaborate clarification. This will be taken up for discussion shortly under the title “Karma and Soul”.

Question:

"Is karma accumulating from our past births and present birth? Does it mean that if our karma is good, we tend to be good and if our karmic account is bad, we also tend to be bad? Do our pleasure and pain depend upon the karmas accumulated over the previous births? God has made every human and every human has good and bad in him. Is it right to say that if our karmas are good we would be good and if our karmas are bad we would be bad? Is our past karma reflected in today’s life? If we are seen as good by others is it due to God and the deeds that we do are due to Him? What I don't understand is that if everything is done by God, where is the question of "I”? When there is nothing called as “I” and when for every action and reaction God is acting through us, then where does "I" or “me" come into picture? Where is the question of “I" or “my" karma, with actions and reactions through me, when I don’t see any specific karma that is done by me without Him? When God only does everything, then where is the question of my karma, my actions or deeds either good or bad?

There is nothing called "I", "ME", "MYSELF". It is something like directing a film where something good and bad have to be there as everything is relative. So, in the same way in this world every human can't be created uniformly both mentally and physically. So GOD creates people with different features and He makes things happen. Everything is predetermined, whether it is Loving GOD or Hating GOD and there is nothing called as "My" karma. GOD acts and reacts through us as part of His scripts and the script would never change. If everyone wants to be a leader, then who would be the follower and if everyone wants to be a hero, who would be a villain? One can’t be a hero without a villain, so God created every one for some purpose.

So whether it is KARMA accumulation or our good and bad deeds, well, everything is GOD, right? If whatever I have written above is correct, then there is no use of thinking that tomorrow would be good or bad and no use of praying for our fate. As God is doing everything within everyone, no one can change our fate. If we think that someone can change our fate by talking to God, it is just maya, a coincidence. So there is nothing "I" "my" Karma, as GOD only does that being inside us, right?"

UNDERSTANDING MEDITATION. PART 4.

While in the process of acquiring knowledge on meditation, let us simultaneously begin some practice. The important factors for meditation are observation of breath and posture. The discussion on vijnana Bhairava is based on breath and concentration. There is a definite distinction between kundalini meditation and ordinary mediation. If one practices regular meditation, kundalini will ascend automatically, chakra after chakra. In the initial stages of mediation, observation of breath is important. Generally when we breathe in, our stomach also goes in and when we breathe out our stomach expands. Though there is no connection between stomach and breath, due to the movement of diaphragm, abdominal area expands and contracts. Diaphragm is a flat muscle that separates the thoracic and abdominal cavities. It is situated just below the lungs and supports them. When we breathe in, the lungs expand pushing the diaphragm down. When the diaphragm moves down to accommodate the expanded lungs, the abdominal area is expanded to accommodate the diaphragm. During exhalation, the lungs are contracted to expel the entire air inside. When the stomach is pulled in during exhalation, the diaphragm moves up making the lungs to constrict, enabling them to expel the entire air within. The air that we breathe in should reach the end points of the lungs called alveoli, the primary gas exchange units of the lungs. Oxygen is sent to the blood through the surrounding network of capillaries of alveoli, and carbon dioxide is absorbed from the body by the reverse route. Based upon this medical definition, deep inhalation and exhalation is advised.

Let us now observe our normal breathing. If a palm is kept on the abdominal area, we can observe our way of breathing. Our palm should move out while inhaling and should move in while exhaling, synchronising with the movement of the abdominal area. If we are not breathing as above, we have to practice the right way of breathing, which is also known as yogic breathing. We can take any comfortable posture, sitting, standing or even lying down in supine position. At this point, we have to fix our consciousness only on the breathing and not on the posture. Inhale deeply to fill the lungs. While inhaling, push the diaphragm down, which automatically makes the abdominal area to bloat. Please do not hold the breath. Now exhale by pushing up the diaphragm. Alternatively, the stomach can be pulled in, which makes the diaphragm to move up. When this is practiced regularly our normal breathing itself changes to yogic breathing. It is not necessary that deep breathing should be practiced always. Deep breathing should be practiced only in empty stomach, preferably in the morning or late in the evening. When someone is tired and feels exhausted, deep breathing helps. During deep breathing, brain gets adequate oxygen supply.

Please practice this: During our routine life, we pay cash for various purposes, like purchasing grocery, fruits and vegetables or to a cab driver or any other services. While making the payment, pray for a moment that the person who receives money from us should prosper well along with his family, both monetarily and physically. A whole hearted prayer like this not only makes the other person to prosper, but also makes us to prosper as well. We can also feel the real happiness within, a sort of cloud nine situation.

BHAGAVAD GITA. CHPATER V. 1-3.

Gita Series 61. Chapter V. Verses 1 – 3.

Chapter V is known as “karma-sanyasa-yoga” and has 29 verses. Krishna repeatedly highlighted the importance of karma yoga or yoga of actions in the previous chapters. Karma yoga means performing actions without attaching importance to the fruits of actions.

A brief note on ‘sanyasa’: A sanyasi should be beyond religion. But such sanyasis are very rare and probably may not even exist today. In the present day world sanyasis are associated with some religion or other. A true sanyasi should have mastery over the self. He is not controlled by his mind but he controls his mind. There are four types of sanyasis. They are renouncement due to dispassionateness, renouncement for seeking knowledge, renouncement as a result of knowledge gained leading to dispassion and fourth category of those who have opted for renunciation due to worldly experience. The most important factor in renunciation is that one has to consider himself as physically dead. There are many rituals to make a man as a sanyasi. The rituals are so deeply rooted in our system that even for becoming a sanyasi, one has to undergo the process of many rituals. Our minds are so much accustomed to these rituals, as we presume that the movement of our souls largely depend upon the funeral rites to the body. As per eschatology, entry of a soul to other worlds such as heaven and hell is conditional and based on ethical nature of a soul. That is why karmas attain great significance. What Krishna talks here is a true sanyasi and not the one who lives in luxury. Luxury and sanyas are the extreme opposites.

Chapter V opens with a question from Arjuna addressed to the Lord. “You proclaim Sankhya yoga and then karma yoga. Which of these is conducive to my welfare?” Krishna answers. “Both lead to liberation and are conducive to your goodness. Of the two, karma yoga (yoga of action) is superior to sankhya yoga (yoga of knowledge). The karma yogi who neither hates nor aspires should be considered as ‘nitya sanyasi’ (the exact words used by Krishna which means ever renounced) because he is free from dualities and is easily liberated from bondage.”

Arjuna’s doubt appears to be genuine as Krishna advocated both Sankhya yoga and karma yoga. Chapter II dealt with Sankhya yoga or the yoga of knowledge. Krishna dwelt elaborately through 72 verses on knowledge. It is not the ordinary knowledge that Krishna expounded, but the knowledge to realize the Self. This is known as the highest knowledge. Only through the highest form of knowledge, one can realize the Brahman. It is the knowledge that leads one to make an affirmation “I am That” or “Aham Brahmasmi”. Krishna dealt with the difference between soul and body. In chapter III He elaborated on karma yoga through 43 verses. Here He explained about performing one’s prescribed actions. In Chapter IV jnana-karma-sanyasa-yoga, He discussed the combined effects of knowledge and action coupled with renunciation. In Chapter V, He discusses only sanyasi yoga or the yoga of renunciation. Since Krishna explained the yogas one after another, Arjuna a jnani by his merit got confused and seeks clarification from the Lord. Krishna has so far, not advised Arjuna to renounce the world, instead he asked Arjuna to renounce only the fruits of actions. Krishna also made Arjuna to understand the difference between the body and the soul.

Krishna would not have said that both karma yoga and jnana yoga are good for one’s betterment, unless He had known their importance for enlightenment and final liberation of the soul. But between the two, Krishna recommends karma yoga, basically because, the world is sustained only by actions. A karmayogi acts but surrenders the fruits of his actions to God. If ownership of an action is not surrendered to the Brahman, the doer is affected by karmas leading to further cycles of birth and death. Let us take an example. First example is a yogi who sits in a cave attuned with the Brahman forever. The next example is a man performing actions that are necessary for the sustenance of the world and its people and remaining unconcerned with the results of his actions, by surrendering the effects of his actions to the Brahman. The yogi is self centred and because of his actions humanity is not benefited. But in the case of this man, he not only performs actions that benefit the humanity but also teaches spirituality with the sole intention of making the humanity to realize its Creator. He makes an honest attempt to alleviate the sufferings of humanity by providing them with requisite knowledge to avoid future births or at least to reduce their karmic afflictions. If everyone resides either in caves, forests or mountains a situation will arise, where the absence of spiritual masters would be felt. Shirking one’s responsibility is not encouraged by God. At the same time, God wants everybody to stay connected to Him. But our ego plays its spoilsport that makes us to take credit for our actions.

The one who goes on doing his job without getting attached to the results of his actions is called ‘nitya sanyasi’ which means perpetually renounced. He lives his normal worldly life. He has children, he earns money, he teaches others, he works for the welfare of society, but he is not concerned with the results of his actions. He teaches spirituality, but he is not concerned with one's progress. At the same time if someone has doubts, he clarifies. He works for his employer, but not concerned with his promotions. But he will accept promotion when offered. Such a man is not afflicted by dualities or opposites. For every action performed, there can be only two results – favourable and unfavourable. Even if the result is unfavourable to him he is not concerned and continues to do his actions in the name of God. He knows that the cause for his actions is not his body but the Divine will. He becomes egoless. His soul is not reborn to undergo pleasure and pain, but gets liberated eternally to merge with the Brahman. He is the real spiritual master. He need not even teach. If one follows his actions, the follower traverses the path of spirituality in the right direction.

VIJNANA BHAIRAVA - PART 7.

Part 7. Verses 31 – 33.

Verse 31: Skill 8.

Having filled the whole body with pranic energy (the energy generated by prana or breath when it enters the body), it removes thoughts from the mind. Mind can be freed from thoughts for a moment or even longer when one’s concentration is fixed on ajna chakra or the third eye. But this is possible only if the breath is suspended during that moment. Suspending the breath does not mean holding the breath called kumbhaka. Suspension means sudden stoppage of the breath for a moment or more, irrespective of inhalation or exhalation happening. When concentration is fixed on the ajna chakra, exactly at the same time suspend the process of breathing, synchronising it with the process of concentration. During this synchronisation process, the pranic energy gets converted into the energy of consciousness, wherein Bhairava is realized. The converted energy of consciousness moves above the sahasrara to the fourth stage of consciousness known as ‘turiya’ stage. This means one’s consciousness moves out of the body as turiya is 12" above the top of the head. This is possible only when point of attention is fixed on ajna chakra accompanied with suspended breathing. Rest of the process happens automatically.

Verse 32: Skill 9.

One has to meditate on the five tanmatras as void. Tanmatras are sensory perceptions. The five tanmatras are sound, touch, sight, taste and smell. They are subtle in nature and are the products of sensory organs that originated from the five basic elements. For example, smell is realized through nose whose origin is element air. These tanmatras being subtle in nature cause deep influence on the mind. Subtle is always more powerful than gross. We are able to see the sun in its gross form. But we are not able to see its subtle form, its rays. Rays that are subtle in nature are more powerful than the sun itself, though the latter is only a product of the former. It is always better to think positively than dwelling on the negativities. Thoughts (subtle) are more powerful than actions (gross). Thinking bad of somebody causes more karmic affliction than physically hurting him. Subtle state of soul is more powerful than the gross form of the body. Without the influence of the sensory perceptions, the mind cannot function. Man cannot make a living without an active mind. Too much of sensory influence on the mind causes addiction. Bhairava says that one should fix his concentration on these tanmatras as void. In other words, the effect of the senses should be nullified by visualising that the effect of the senses such as sound, touch, etc (tanmatras) on the mind, is nothing. This is also known as shunya meditation where consciousness stands disconnected from tanmatras. In fact, Patanjali yogasutra begins by referring to this verse by saying that controlling impulses lead to conquering of the mind. Bhairava is realized in this inviolable void. To put it in simple terms, ignore tanmatras and this do-not-care attitude makes your longing for Bhairava firmer.

Verse 33: Skill 10.

Concentration is the focal point of entire Vjnana Bhairava. Patanjali calls this as dharana. If one fixes his awareness on anything, be it shunya (void), a wall or a worthy person, the energy that is generated from that level of consciousness (awareness) merges into Bhairava. This verse refers to three centres – void, wall and a worthy person. If we analyse these three, void is nothingness, no subject and no object; only nothingness or emptiness. The second one is wall, a lifeless object and the third one is a person in his gross form. Fixing consciousness on an object establishes a two way communication between the subject (the practitioner) and the object. When one fixes his awareness on an ignorant man, he also becomes ignorant. When one fixes his consciousness on the Brahman, he also becomes Brahman. These references mean nothingness, immovable and movable. There cannot be anything beyond these three. The object of concentration is not so important, as the quality of concentration. Only when the quality of the concentration is high, two way communication is established, otherwise it remains as one way only. This skill is categorised under ‘saktopaya’, where the mind is in the process of awakening.

Shiva Sutras mention about three stages of mind – anavopaya (rested mind), saktopaya (awakened mind) and sambhavopaya (dissolved mind). This will be further elucidated during our discussion on Shiva Sutras.

UNDERSTANDING MEDITATION. PART 3.

Conceptualising an object is possible only with the help of our mind. Krishna Himself says (Bhagavad Gita VI.34) that “mind is very unsteady, turbulent, tenacious and powerful therefore I consider it as difficult to control as the wind.” As long we are associated with desires, it is not possible to master the mind. It is incorrect to say that in a secluded place, mind can be controlled. As long as thoughts are associated with the mind, no effective control can be exercised over the mind, irrespective of the surroundings. The best way to control the mind is to get away from the desires, but desire is our habituation and to get away from it is a tumultuous job. Mind cannot remain without thoughts. Even in the thoughtless stage of mind, it remains connected to the highest level of consciousness, in the form of light. But if the mind is trained to concentrate on an object, it forgets other afflictions it receives through sensory organs. To process a thought, sensory organs provide the necessary stimulations to the mind. Perception is not possible without an object as otherwise the mind would start wandering towards the stimulations received from the sensory organs. An effective process of meditation withdraws the mind from sensory stimulations. But at the same time, the mind cannot be made functionless. It needs to be active for its effective functioning. Stilling the mind will be discussed much later in this series. Instead of making the mind to focus on diverse objects, we can train the mind to focus and concentrate on a single object. Concentrating and focusing the mind on a single object is known as meditation.

Logical conclusion to meditation is to realise the formless form of the Divine and stay connected with it. But, this cannot be the beginning of meditation, as the mind needs to be trained and tuned gradually to focus on a formless form. All along, the mind was associated with forms and the transformation to the formless form cannot happen that easily. It is therefore important that the training for meditation be commenced with a conceptualised object. The initial stage of spirituality is associated with rituals. Rituals are surely a necessity to lay a strong foundation for spirituality. Rituals culminate in mantra recitation, popularly known as ‘mantra japa’. During rituals both the body and the mind are active. But in the mantra japa, body is rested and only the mind is active by repeating the mantra for a prescribed number of times. In the initial stages of mantra japa one uses rosary beads, when concentration is more on the beads than on the mantra. At one stage, the mind tells us that the beads are not necessary and we dispense with the rosary beads and start reciting the mantra without counting, concentrating more on the mantra. The effectiveness of the mantra begins only at this point and till now it was only a training period for the mind to get itself familiarized with the mantra. After sometime, mind questions the necessity of the mantra as the mind finds it difficult to concentrate on the mantra as it now becomes engrossed in conceptualising the form associated with the mantra. For every mantra, there is a dhyan verse that describes the form of the deity for whom the mantra is recited. This dhyan verse is very important in visualising the deity. For example, the dhyan verse says that the deity has four arms, Her complexion is crimson, She is sitting on a lotus flower, etc. The purpose of the dhyan verse is to help the practitioner to visualize the deity in the manner described in dhyan verse. Life is infused to this form with the power of mantra. This deity becomes the object of meditation. It is only the ability of the mind that visualises the concerned deity, as the mind does not have previous experience of the deity, as no such form exists in flesh and blood. Now we have to train our mind to concentrate and focus on this conceptualised object. While pursuing the path of spirituality with sincerity and dedication, substantial progress is automatically achieved. If one does not feel the progress, it is a clear indication that he is not following the right path. The progress is to happen from the corporeal plane to the mental plane, where mind takes over from the body.

UNDERSTANDING MEDITATION. PART 2.

In our routine life, we come across three states of consciousness. They are awake, dream and deep sleep. Awake is the stage where we carry out all our actions with the help of our senses. In this stage our consciousness is fully active and alert. Dream stage is where dreams unfold when the awareness or consciousness of the mind is not fully rested. In the third stage of deep sleep, our mind is fully rested and our level of consciousness is zero and this level can be explained as the state of unconsciousness as during this stage, we are not aware of anything and the mind is rested and becomes inactive totally. Mind is an exclusive property of mankind and it is subtle and yet the most powerful instrument in human life. Consciousness can be explained as an alert cognitive state in which you are aware of yourself and your situation. Cognitive state is the psychological result of perception and learning and reasoning which in simple term is known as knowledge. Based upon these definitions, consciousness can now be explained as the alert state of mind influenced by knowledge. Consciousness is the universal energy endowed with immense power capable of transcending the factor of time. Without consciousness, life is not possible. Therefore, consciousness is an essential component of existence. Meditation is a process that mainly deals with manipulating the level of consciousness. The level of consciousness can be modified only with the help of knowledge. In our normal life, we have only the mundane level of consciousness. The mundane level of consciousness can be evolved to higher levels with the help of knowledge during the process of mediation. Meditation is a process that happens only in the arena of the mind.

Meditation not only helps spiritually, but also plays a positive role in working environment. It changes one’s attitude towards life. It removes all negative elements in life, primarily negative thoughts that are responsible for failures. It transforms a pessimistic person as an optimist. Optimism gives rise to positive attitudes and positive affirmations. If mind is bombarded with positive thoughts and positive affirmations, mind has no option but to turn itself as a positive influencing factor. When a mundane mind or negative mind turns into a positive mind, everything that happens around that person becomes positive. It is only the mind that becomes primarily responsible for experiencing the pleasure or pain that unfolds as per one’s karmic account. One cannot get away from the influence of his karma. But, if the mind is well trained, tamed and brought under our control, it does not feel the difference between pleasure and pain. A well trained mind does not get influenced by the sufferings or otherwise that the body undergoes. If the mind is able to disassociate itself from frequent sensory influences, it signifies that the mind is being brought under control. During the process of meditation, the mind is made thoughtless by focusing on a single object. Focusing on an object becomes an absolute necessity in the initial stages of meditation as the mind needs something to concentrate, otherwise mind will digress. The first step is to make the object of meditation perfect. Conceptualising an object is important as we progress in the process of meditation we establish a connection with the object.

LALITHA SAHASRANAMAM 657 - 662.

Yugandhara (657)

‘yuga’ means a time period. The existence of the universe is divided into four time periods. Several years form a yuga. The four yugas are satya yuga (also known as krta yuga), treta yuga, dvapara yuga and kali yuga. Each yuga said to consist of millions of years forming a cycle and the total period of all yugas is 4.32 million years. At the end of this cycle, maha-pralaya or the great dissolution (annihilation) takes place and the next cycle of creation begins. She is the controller of this cycle of time.

The word ‘yugam’ also means yoke or a connection between two objects of the same group or a pair. In this context it can be said that She connects Shiva and Herself. This goes to prove the fact either Shiva or Shakthi as an independent entity cannot function without this yoke.

Icchashakthi-jnanashakthi-kriyashakthi-svarupini (658)

She is in the form of three energies – the energy of will, the energy of wisdom and the energy of action. These energies form a part of “Trishika”. Trishika (tri + ishika) means analysis of three. Tri means three and ishika means ‘Ishvari’, the power, abiding in divine consciousness. She is the controller of all triads in the process of creation. For example, the three acts of the Brahman, creation, sustenance and dissolution. Though She is said to be Ishvari of creation, etc, She is not different from Shiva. The supreme divine consciousness on the point of expansion according to Her inherent nature is iccha Shakthi. The actual process of expansion is jnana Shakthi and the process of diversity leading to creation of the universe is kriya Shakthi. The One who is the possessor of all three shakthis or energies is known as ‘para-shakthi’ or the Supreme energy.

Tantraloka (III.111) says that when kriya Shakthi is accomplished in the phases represented by iccha Shakthi and jnana Shakthi, in the inner manifestation, the Supreme Reality of Shiva is realized.

Sarvadhara (659)

She supports everything in this universe or everything rests on Her. She supports the universe with the aid of three energies discussed in the previous nama. She is in the form of both gross matters and subtle matters (Her subtlest form is kundalini). All that exists between these two extremes are supported by Her. She has the will to support, She has the knowledge to support and She supports with Her actions (creation, sustenance and dissolution).

Supratishta (660)

She is the foundation of all existence. This nama signifies that without Her will, knowledge and action none can exist. Foundation is deeper than support. Krishna says (Gita VIII.20, 21) “Beyond this Unmanifest, there is yet another unmanifest Existence, that Supreme Divine Person, who does not perish even though all beings perish. The same Unmanifest which has been spoken of as the Indestructible is also called the supreme goal; that again is My supreme abode, attaining which, they return not to this mortal world.”

Sadasad-rupa-dharini (661)

She is in the form of sat and a-sat. Sat means permanent and a-sat means not permanent. There is nothing permanent except the Brahman, therefore Brahman is sat. All are impermanent except the Brahman and therefore the universe with all its existence is a-sat. She is in the form of both permanent and impermanent or existent and non-existent. Impermanency is the product of permanency.

Taittiriya Upanishad (II.vii) says “At first there was no world. There was only Brahman. The world was then in Brahman, who was unmanifested. The world, with all its names and forms then manifested itself.” The exact wording of the Upanishad is ‘Idam agre asat vai asit’.

Chanddogya Upanishad (VI.ii.2) asks “What proof is there for this that from nothing something has emerged? Before this universe came into existence, there was only one existence without a second.”

Sage Patanjali also says (I.9) “Verbal delusion follows from words having no corresponding reality.”

This nama says that ‘a-sat’ came into being from ‘sat’ or the universe came into existence from the Brahman. If the Brahman is known as Shiva, then the universe is known as Shakthi. There is no difference between Shiva and Shakthi (refer nama 999). Impermanency follows permanency or ‘a-sat’ follows ‘sat’. Sat and a-sat coexist. If they do not co-exist, then there is neither Brahman nor universe. Sat and asat are human perception but in reality they are not different. Asat is the mirror image of sat.

Ashtamurthi (662)

She is eight fold. Both Shiva and Shakthi are eight fold. Eight forms of Shiva are Bhavan, Sharvan, Ishanan, Pashupathi, Rudran, Ugran, Bhiman and Mahaan. Shakthi’s eight forms are known through Brahmi, Maheshvari, Kowmari, Vaishnavai, Varahi, Mahendri, Chamunda and Mahalakshmi. It is said that a soul is divided into eight categories based on the quality of the soul. If soul is embedded with more karmas it is not considered as pure and the soul with least karmic account is considered as the purest. The purest form of the soul is not born in the earth, but born as angels or super human forms. Taking these as the two extremes, the eight forms of the soul are classified as follows. 1. Soul or jiva, 2. inner self or antaratman, 3. Supreme Self or Paramatman, 4. untainted-atman or nirmaltman, 5. pure self or shuddhatman, 6. knowledgeable self or jnanatman, 7. great self or mahatman,8. basic self or bhutatman.

The five basic elements and sun, moon and soul are considered as the eight types of bodies. The authors of this Sahasranamam are eight Vak Devis.

Krishna says in Bhagavad Gita (VII.4 and 5) “Earth, water, fire, air, ether, mind, reason and ego constitute my eightfold. This indeed is My lower nature.” When Krishna says lower nature, naturally there has to be a higher nature which is known as the Supreme Consciousness or the Brahman.

Based on the principle of omnipresent nature of the Brahman, whatever form of existence is the beingness of the Brahman only. These eight dimensional forms or attributes merge together to form the Brahman. It would be wise to say that these eight dimensional forms originated from the Brahman and each of the eight forms of Shiva or Shakthi represents an aspect of the Brahman. Be it multidimensional or non-dimensional, every part of existence is Her form only, which is conformity of Her omnipresence nature.

VIJNANA BHAIRAVA - PART 6.

Part 6. Verses 28 – 30

Verse 28: Skill 5.

It is a well known fact that prana or vital force of life known as kundalini rests in perineum, where muladhara chakra is situated. Kundalini, the subtlest form of prana energy is situated in muladhara chakra. Kundalini can be made to ascend only by means of consciousness. Certain other methods may also be necessary like ‘bhandhas’ and ‘mudras’. All this has been elaborately discussed in the discussion on ‘Kundalini’. When one fixes concentration on any object, the object becomes highly energised. If one fixes his consciousness on the base chakra, kundalini begins to leave its place of domicile to reach higher chakras. When it reaches higher chakras Self-realization happens, or in other words Bhairava is realized. When kundalini ascends, it appears like a lightning that is full of vibrant energy. It is not necessary that kundalini should ascend chakra after chakra. In some exceptional cases, it ascends like a rocket from muladhara straight to sahasrara. The realisation happens at sahasrara. In this verse Bhairava says that one should merely concentrate on muladhara. Rest of the process of realization unfolds automatically.

Verse 29: Skill 6.

In the earlier verse Shiva said that one should concentrate on muladhara and the rest of the process of realizing Bhairava happens at sahasrara. In this verse, Shiva says that the self illuminating kundalini should be meditated from lower chakras towards the higher chakras. From muladhara it goes to naval chakra, heart chakra, third eye to culminate at sahasrara where the realization happens. The divine yoga (yoga means union) takes place here by the union of Shakthi and Shiva. Kundalini is considered as feminine energy and Shiva as the static masculine energy. Shiva sutras say that Shakthi is ‘vimarsha’ and Shiva is ‘prakasha’. This has already been discussed in this site and will be discussed more elaborately while discussing Shiva Sutras.

There is distinct difference between verse 28 and verse 29. Verse 28 speaks about kundalini blasting in a fraction of second to reach sahasrara. Verse 29 discusses about kundalini ascending one chakra after another. If kundalini blasts happens, it could lead to certain complications. It is possible that one could become unconscious for long. The other possibility is that that one could become insane. For a scenario referred in verse 28, one should prepare his body to withstand the impact of the blast, though it is not possible to know the timing of such blast. Such blast happens only if one has good karmic account. Verse 29 mentions about normal kundalini practice.

The most important point of realising the Self is the third eye or ajna chakra. The pineal gland that is behind the third eye chakra can also be called as the gland of divinity. Recent scientific studies have said that the pineal gland responds to light. The pineal gland can be said to be the location of soul and this soul gets connected to the cosmos through an orifice in sahasrara. This connection is established through a subtle illuminative cord known as ‘silver cord’. If one is able to concentrate on the third eye by inwardly focussing the biological eyes on the third eye (pineal gland), kundalini becomes manifest with all the potential energy. A fully activated ajna chakra transforms visualised affirmations into reality. Here, he will not aspire for material prosperity, as he is gradually distancing himself from desires, bondage and attachments. However, he continues to live a normal life by partaking in normal activities.

Verse 30: Skill 7.

In the previous verses, Bhairava had spoken about realising Him. Now He explains the methods of being with Him. There are twelve focal points and each of these points is identified with a Sanskrit vowel. The study based on the vowels becomes too elaborate and hence dispensed with in this discussion. Only practical applications have been taken for discussions. These focal points are located in different parts of human body. These areas roughly represent the chakras (psychic- mystical centres). Following are the twelve centres. 1. Organs of procreation (marginally away from the perineum). 2. Muladhara chakra. 3. Svadishtan chakra. 4. Manipuraka chakra or naval chakra. 5. Heart chakra or anahat. 6. Visudhi chakra or throat chakra. 7. Palate (through a cavity in the upper palate, the kundalini moves upwards.) 8. The third eye or ajna chakra. 9. Lalata, the central point of the forehead. (This is above the ajna chakra.) 10. Brahmarandra, an orifice at the top of the head. The area in which this orifice is situated is sahasrara. 11. Shakthi, the out of body energy. This exists outside the gross body and finally 12. Vyapini. This is where the spiritual journey ends. At this stage, the man is not different from the Supreme Creator, Shiva or Bhairava. When one is able to fix his consciousness on these twelve places by moving his kundalini from perineum and merging it with the cosmos that exists outside gross body, he merges with Shiva, the Supreme. This happens in fifth stage of consciousness known as turyatita. The procedure for awakening and moving the kundalini has already been dealt with in an elaborate manner.

Most of the terms used here have already been discussed. Please use the search engine ‘manblunder search’ at the top of this site to know more details.

UNDERSTANDING MEDITATION. PART 1.

Meditation can be explained as psychological process by which mind is trained to concentrate on an object. The quality of concentration is more important than the object of concentration. Meditation is a unique form of consciousness and is not merely degrees of state of relaxation. Meditation has more to do with awareness or consciousness as it often called, than with mind relaxation. It is not merely a spiritual process, but is the logical culmination of human birth. No one can commence meditation without acquiring adequate knowledge and expertise. An object for meditation is a basic necessity in the initial stages, though in the later stages when one could develop the higher form of consciousness, the object can be dispensed with. When the knowledge becomes more profound, the level of consciousness increases. Attainment of knowledge gets reflected not only in one’s mental perception, but also in one’s actions. Ultimately the level of consciousness alone that matters as the highest form of consciousness is God Himself. Meditation is a process by which mundane level of consciousness that exists in our day to day life is processed by energy waves generated through meditation. A typical example can be drawn to fire made out of logs. The quality of the flame depends upon the kind of log that is used to conflagrate the fire. If logs are dry, it gives rise to soot-less flame. If logs are wet, the fire produces soot. In both the cases, only logs are used to produce flame and the resultant fire is also the same, but the quality of fire is different. An ignorant man considers both as fire, but a man with knowledge is able to discriminate between two types of fire based on the quality of the flame. In the same way the result of meditation depends upon the quality of meditator. Quality of the meditator depends upon one’s ability to pull all the actions of the mind to focus on an object.

In this series “UNDERSTANDING MEDITATION” the process of meditation will be discussed comprehensively. The discussion will be divided into three broad categories – theory, practice and result. More than the practice, knowledge about meditation and understanding its intricacies and manoeuvring it is of utmost importance than the practice. Practice without knowledge leads nowhere. Meditation has nothing to do with renunciation. Meditation is not a process of compromising one’s individual identity, but is a process of redefining one’s identity. Meditation process unfolds in the domain of mind. Mind is a powerful insidious tool of mankind that is the cause for either pleasure or pain or both. Through the process of meditation it is not possible to blackout or still the mind. One cannot effectively survive without a fully functional mind. If mind ceases to function one becomes insane. An effective meditation honestly makes repeated attempts to refine the mind from its mundane function. A fully refined mind becomes the Creator. This refinement does not happen immediately. It is a gradual process that depends upon one’s ceaseless practice and allegiance. During the process of effective meditation one’s ignorance is removed, illusion destroyed and Ultimate Reality is understood. Ultimate Reality is nothing but the conscious union of meditator and the object of meditation, through the process of meditation. Meditation is the only way to realize the Reality, by gradual processing and seasoning of the mind.

This is what Krishna says in Bhagavad Gita VI.35. “The mind is no doubt restless and difficult to curb. But it can be brought under control by repeated practice.” In the next verse He says “Yoga is difficult of achievement for one whose mind is not subdued by him. However if one has the mind under his control and is ceaselessly striving, it can be easily attained through practice. Such is My conviction.” There are two factors at this point of time that are extremely important to make a beginning. One is the knowledge about meditation and its process. The second one is perseverance and faith. As far as this series is concerned, it will first make an honest attempt to elucidate the theoretical aspect of meditation, which is called knowledge, an absolute necessity to make a coherent beginning. This will be followed by practical aspects and finally the analysis of the resultant bliss.

BHAGAVAD GITA. CHAPTER IV. 40 - 42.

Gita series 60. Chapter IV. Verses 40 – 42.

Having described the benefits of faith in the Brahman and having discussed about the benefits of attaining the highest knowledge, Krishna now reprimands the one who does not have faith and says “The one who is devoid of knowledge, dedication and faith does not gain spiritual knowledge and ultimately perishes. The one who is sceptical, neither attains this world nor the world beyond and never remains happy.” After having reprimanded the sceptical, Krishna continues to highlight the benefits of karma yoga. “The one who has surrendered the entire  benefits of karma yoga in favour of God and who does not foster any doubts because of his knowledge and keeps his mind under his control is not affected by his karmas. Therefore Arjuna, trounce all your doubts bobbed up out of ignorance with the sword of knowledge. Establish yourself in karma yoga and get ready for the battle.”

Having spoken at length about karma yoga and its benefits, Krishna reprimands those who are ignorant. For spiritual evolution, knowledge, commitment and faith are necessary. Knowledge here means the knowledge about the Spirit, the Brahman. Without understanding the Brahman, commitment and belief are of no use. By ignorant Krishna refers to the effect of maya. It is due to the effect of maya, one is afflicted with delusion that self (the gross body encompassing the soul) is different from the Self (the Brahman). Knowledge of the Brahman is the basic necessity for spirituality. If this knowledge is not attained, one continues to dwell in ritualistic worships thereby wasting major part of this human birth. Knowledge alone leads to spiritual quest. Only this quest had made Buddha to renounce. Katha Upanishad (I.iii.14) calls people thus “Oh Men! Arise, awake! Learn about Self from men of knowledge.” Second aspect of divinity is perseverance. Spirituality is a gradual process and the results are not attained immediately. One has to patiently wait for the day of his enlightenment. Body and mind have to undergo gradual transformation, which becomes possible only by practicing meditation. Meditation is not just relaxation. Relaxation of mind and body is the basic necessity for mediation. Meditation is a process that leads to perpetual colligation between the Creator and the created. Dedicated practice of meditation coupled with faith helps to achieve substantial progress in spirituality. Faith leads to positive affirmations, which in turn lead to production of positive energy. Because of this, everything turns positive for him. On the other hand, if one does not have faith, negative thoughts are generated leading to negative energies. Negative vibrations do not allow positive things to happen to him. When one faces only negative things in life, he becomes frustrated and happiness eludes him. Negative vibes induce him to perform evil actions, the results of which get embedded in his soul that manifest in subsequent births. Therefore, faith becomes an important factor in spirituality. Faith healing is based on this concept. The one who does not pursue spiritual path to realize his Creator is considered as a brain dead man. He continues to exist only physically.

Krishna, having reprimanded the ignorant now proceeds to explain further benefits of karma yoga. The one who surrenders the entire benefits arising out of his actions to the Brahman is not affected by karmic effects arising out of his actions. His soul does not get embedded with karmic afflictions. The effects of karmas are transferred to the soul, only if one has ego that takes credit for the fruits of actions. Surrendering the fruits of actions to the Brahman is not as simple as it is understood. Fruits of actions can be surrendered only by firm thought process. This happens only if one has acquired enough knowledge about the Brahman. This supreme knowledge clears all his spiritual doubts. When one makes substantial progress spiritually, he gets too many doubts many of them could be trivial. Guru’s necessity is required here. This kind of knowledge can be attained not by reading and understanding scriptures, but by internal exploration and looking within. Ultimately, the internal exploration alone can lead to Self-realization. If the mind is trained to explore within, it automatically disconnects itself from the extraneous matters. Now the mind comes under his control. When the mind is influenced by senses, it is not willing to obey his master, as it derives great pleasure in getting associated with the objects causing sensory attractions. Krishna concludes this chapter by saying that gaining knowledge is the only way to get rid of ignorance. Knowledge drives away all evil forces because knowledge enables the mind to discriminate between good and bad. Ignorance is to be destroyed with a sharp edged sword called knowledge. Doubts arise because of ignorance. Having explained in detail about the benefits of pursuing the karma yoga, Krishna asks Arjuna to follow the principles of karma yoga and take part in the battle.

Chapter IV concluded. The next chapter deals with yoga of action and knowledge called ‘karma-sanyasa-yoga’.

LALITHA SAHASRANAMAM 651-656.

Vijnatri (651)

She is the knower. She knows all. Knowing it all is an exclusive quality of the Brahman. Brhadaranyaka Upanishad (II.iv.14) explains this. “Through what should one know That, owing to which all this is known. Through what, should one know the Knower?” Here That and Knower mean the Brahman. A Self-realised person could discriminate between Real from unreal’. There remains only the subject, which is Absolute and without a second. She is that Absolute form, an embodiment of knowledge.

Vedyavarjita (652)

She has nothing to know, again a quality of the Brahman. She is omniscient. This is an affirmation to the previous nama.

Yogini (653)

She is the in the form of yoga. Yoga means the union of Self and self. She stands united with Shiva. Yoga is the process of harmonising body, mind and soul with an intent to free the soul from bondage that leads to its final liberation. Final liberation of the soul is also known as emancipation, salvation, etc.

This nama could also be referring to the yoginis who preside over the nine ‘avaranas’ (roundabouts) of Sri Chakra.

Yogini also refers to a particular time-effect in Indian astrology.

Yoginis like Dakini control seven chakras of the cerebro-spinal system that has already been discussed in this sahasranamam (‘introduction to yoginis’ and in namas 475 to 534)

Yogada (654)

She bestows yoga on Her devotees. The desire for yoga (union of soul with God) arises because of Her grace.

Yogya (655)

She can be attained by yoga. She is yoga Herself, She is the giver of yoga and can be attained by yoga. Shvetashvatara Upanishad (I.12) says that one has to know the Brahman residing within and affirms that there is nothing higher than the knowledge that is required to know the Brahman. The enjoyer (653), the object of enjoinment (655) and the provider of enjoyment (654) are all Brahman.

Krishna says (Bhagavad Gita VI.23) “That state called yoga, which is free from the contract of sorrow, should be known and should be resolutely practiced with an unwearied mind.”

Sage Patanjali says in his yoga sutra (I.2) “Yoga is the control of the urges, modifications or tendencies that arise out of the mind stuff.”

Krishna explains yoga in Bhagavad Gita in an elaborate manner.

Yogananda (656)

She is in the form of bliss that is attained through yoga. She attains bliss when She attains Shiva. We derive bliss when we attain Her. Till the stage of bliss two different objects are required and if one transcends bliss, there exists only One, no second. It is said that the stage of deep sleep is the typical example of bliss, where one is totally disconnected from the external world. Internally the mind alone ceases to function and all other biological organs continue to function. This stage is known as ‘yoga+ananda’ or yogananda. Nrisimha avatar of Vishnu is also known as ‘yoganandar’.

Yogananda is the combination of ‘ayoga+nanda’. Ayoga means without attachment. Brhadaranyaka Upanishad III.ix.26 says ‘It is imperceptible, for It is never perceived. It is imperishable, because It never decays. It is unattached, because It is never attached.’ Nanda refers to the river Ganges. Nanda also refers to Her birth to Nandagopan (Srimad Bhagavatam). River Sarasvati at the foot of Himalayas is also known as Nanda. Nanda also refers to certain lunar days. Nanda also means happiness. Then the nama means that She remains in the state of bliss without any attachment. This could also mean that one can attain the state of bliss if one remains unattached to the materialistic world.

VIJNANA BHAIRAVA - PART 5.

Part 5. Verses 24-27.

Now Bhairava answers Bhairavi by expounding 112 types of pragmatic and proficient skills through concentration. From now on, each verse deals with one skill. Wherever possible, Sanskrit terms have been dispensed with to make the understanding easier. It is not necessary that one should follow all the 112 skills. One can choose any one or more of the skills that suit him best. For making a choice, one should understand all the 112 types of awareness.

Verse 24 – skill 1.

During normal breathing, breath goes in (inhalation) and goes out (exhalation). Inhalation is the process where the breath enters our body through trachea to the lobes of the lungs and reaches the end points of the lobes. These end points meet the heart and the diaphragm. Visualise this point. Medically this area is known as cariodphrenic pleural sinuses. The air that we breathe in goes up to this point making an impact on the heart and the diaphragm. The movement of the diaphragm helps kundalini to ascend. At the end of inhalation the air stands still for a fraction of a second before it makes a U turn ( in fact it is V turn, as we do not get a point in U) to commence its exhalation process. Once the process of exhalation is complete and before the commencement of the process of inhalation, the air stands still for a fraction of a second before it commences its inhalation process. Normally inhalation begins 12 inches from the tip of nose. Observe this stillness of breath, the state of breathlessness. This may not be possible immediately, but persistent practice this becomes possible to realize this two stillness points. When these points of stillness are realized, one realizes the state of Bhairava. In other words, Self realisation happens. It is to be distinctly remembered that God or the Brahman is the highest level of consciousness.

Verse 25 – skill 2.

This skill is the continuation of the previous one. At the end of inhalation and before the commencement of exhalation and after that momentary stillness, the breath takes a U turn and commences its exhalation process. Observe this exact point of V turn, the point where the return (exhalation) begins. There Bhairava is realized within in this point. If one is able to concentrate on the points that Bhairava mentions, such awareness cleanses the path of kundalini, the central canal of the spinal cord. The cleansing happens due to the vibratory effect of the awareness.

Verse 26 – skill 3.

This skill activates the sushumna nadi or the central canal of the spinal cord. This skill involves in knowing the point of fusion of in-breath and out-breath. This fusion happens around the point of return that has been discussed in skill 2. This point of fusion is where neither inhalation nor exhalation happens. While fixing awareness here, the entire intellection ceases to function as awareness is fixed on the point of fusion and not on the worldly connections. The awareness becomes so minute that his thoughts are disconnected and he becomes thoughtless. His consciousness is fixed inwardly and his external connection through senses is sealed. During this process, sushumna becomes activated. In skill 2, sushumna is cleansed by mere concentration. In this skill, sushumna is activated by the stage of thoughtlessness (nir-vkalpa). In this stage, one realizes Bhairava.

Verse 27 – skill 4.

When inhalation is made, exhalation does not happen immediately and when exhalation is made inhalation does not happen immediately. Either breath is retained for a moment or one is without breath for a moment. It is called ‘kumbhaka’. Breath is the source of energy for the body to survive and hence it is called ‘prana’ the vital energy. Without prana the physical body cannot continue to exist. Prana is the vital force. On many occasions one could have noticed that he could have momentarily entered the state of death out of fear when his breath stops for a moment. When someone is flying and the aircraft develops serious technical snag, he becomes breathless when hears the announcement made by the commander. Though he continues to exist, his consciousness for a moment becomes un-conscious. He becomes unaware of himself and the surroundings. He becomes thoughtless. For effective functioning of the mind, pranic energy is required. When the required supply of prana is suspended, the mind also becomes thoughtless. During the stage of thoughtlessness, the individual self ceases to exist due to lack of prana and merges into Bhairava. The ignorance of duality paves way for the knowledge of Reality. This skill does not refer to forced holding of breath (kumbhaka). When this skill is practiced in the stage of thoughtlessness, Bhairava is realized. It happens on its own.

BHAGAVAD GITA. CHAPTER IV. 35 - 39.

Gita series 59. Chapter IV verses 35-39

“Having thus obtained the supreme knowledge, you will not again be subjected to delusion. When you have attained that kind of knowledge, first you will see the entire universe within you and then in Me. Even if you are the worst sinner, yet you will be able to cross the sea of sin by using that Knowledge as boat. Arjuna! Like blazing fire turns the logs into ashes, the fire of Knowledge turns all actions into ashes. There is no purifier like Knowledge in this earth. One who has purified his heart by persistent practice of karma yoga automatically realizes the Self (within) in course of time. The one who has mastered his senses by devoted to his Knowledge in absolute faith, attains that Knowledge. Having thus known the Truth, he immediately attains supreme peace (Self realization).”

In the previous verses (Gita series 58), Krishna stressed the importance of Supreme knowledge that is required to realize the Self. Only a living master can lead one into the right spiritual path. Voracious reading could lead to confusion and misapprehension. The master or guru teaches his disciple about the Brahman. If a guru himself continues to dwell on rituals, how can he lead his disciple to Self-realization? Therefore, the role of guru assumes significance. If one is able to attain the true knowledge, he becomes devoid of delusion. What is true knowledge? True knowledge is that knowledge which makes one realise that what is perceived is all Brahman. Delusion leads to duality. Duality means comprehending a second, apart from the Brahman. Truth or Knowledge is non-duality which advocates omnipresence nature of God and at last he realizes that Self is not different from self (God is not different from the self). If one is afflicted with delusion or maya, because he had not attained the necessary knowledge to realize the Brahman, he is subjected to pleasure and pain. Delusion makes one feel the dichotomies. Dichotomies, though continue to exist, a Self-realized person does not take cognisance of the opposites. It is the Supreme knowledge that makes to him to believe that everything is God given and pre-determined. He knows that whatever happens to him is due to his karmic afflictions. Isha Upanishad verse 7 explains this thus “When a person knows that he himself has become everything and he knows the oneness of things, how can he hate or love anything?” ‘Seeing the universe within you’ means the Self-realization within. Krishna further says ‘and then in Me’ indicating that He is that Brahman. Self-realisation happens in two stages. First, looking within for the source of creation and the second stage is the affirmation that the Brahman, the original source is within. Self-realisation happens decisively and the process is not reversed.

Even if one is the worst sinner, if he has realized the Self within, then he is absolved of his entire sins. Assuming that the sins committed by him are the size of a sea, he can easily cross the sea of sins using his knowledge as the ship. But without acquiring the necessary knowledge, he continues to dwell on his karmas and the emancipation evades him. He feels the dualities or opposites such as pleasure and pain. Dualities drag a person further down from the path of spirituality and make him suffer from attachments, desires, sensory afflictions, etc. Unfortunately if such a situation unfolds, he can never get away from the effects of karmas and is born again and again. But, if one acquires the necessary knowledge to realize the Brahman, all his actions are obliterated, like logs put into a fire turning into ash. From the ash, the burnt object cannot be retrieved. Once the effects of karmas are burnt, they can never resurrect. Karmas of past and present are burnt, leaving nothing in karmic account. Unless karmic account becomes zero, future births can never be avoided. The Brahman has no role to play in removing one’s karmas. They are not removed by prayers and rituals. They can be removed only by unconditional surrender to Him. The thought of unconditional surrender arises only if one attains the Supreme Knowledge. Only meditation helps, nothing else. That is why Krishna says that Knowledge is the best purifier. Krishna refers to mental or internal purification. Spirituality does not bother about exterior. When the mind gets rid of desires and attachments, mind becomes purified. If one is able to get rid of one’s ego, rest of the process of realisation happens automatically. No more efforts are needed and no practice is required. Ego-less thought, processes the balance. The mind can be purified only by following the principles of karma yoga, discussed in the earlier chapters. Karma yoga means continuously performing prescribed actions without attachments to the fruits of such actions. A typical example of karma yogi is the nature of a person helping a poor student to pursue his education by sacrificing his week end parties. Week end party surely is a luxury for him, than helping a poor boy to pursue his studies. For him, Self-realization happens automatically, without any additional efforts.

Such a situation arises only for a person who has mastered his senses. Mastering senses does not mean getting rid of everything or staying away from everything. Conquering senses is a misnomer. Senses can never be conquered. They can be mastered. If somebody shouts, we hear that shout. Unless one’s hearing is impaired, one hears that shout. Mastering the senses means that one is not distracted by that shout. He will still hear that shout, but the sound does not distract him. For him sound and silence (dualities or opposites) are the same. This is possible only if one has the highest form of knowledge that has been discussed above. It is not enough if one has attained that kind of knowledge, but he has to repose faith in that knowledge. He has to believe that his knowledge is the supreme and will lead to Self-realization. Lack of faith is the greatest hindrance to spiritual progression. If all these combinations work together, he attains the bliss and moves closer to the Brahman. Truth here means “I am That” or “I am Brahman”. There is no second to the Brahman and all that pervades the universe are the reflection of the Brahman, causing an affirmation that That Brahman is Me.

LALITHA SAHASRANAMAM 645- 650.

Sarva-vedanta-samvedya (645)


She is known through Vedanta. Vedanta literally means ‘the highest knowledge’. Vedas are the source of highest knowledge. Vedas are classified into four categories. They are mantras, brahmana, aranyaka and Upanishads. Mantras are collection of Vedic hymns. Brahmana deals with Vedic rituals or sacrifices. Aranyaka is the combination of rituals and study of atman or Brahman. Finally, the Upanishads. They are the monument of spirituality. Vedas lead to spirituality from gross level to subtle level. Since Upanishads provide the highest knowledge, the knowledge about the Brahman, they are known as Vedanta. There are several Upanishads and studying all of them is a time consuming process. This led sage Vyasa to write Brahma Sutras, which is the condensed form of Upanishads, without diluting their teachings.

Krishna says in Bhagavad Gita XV.15 “I am the only object worth knowing through Vedas. I alone am the father of Vedanta and knower of the Vedas too.”

This nama says that She can be realised through Vedanta (Upanishads). In other words, Her true form can be realized only through Vedanta that provides the subtle knowledge required to realise the Brahman.

Satya-ananda-svarupini (646)

She is in the form of truth (satya) and eternal happiness (ananda). The eternal happiness cannot be attained without knowing the truth. Truth leads to eternal happiness. To attain bliss, truth cannot be overlooked. Here truth means the philosophy of advaita or non-dualism which leads to the Brahman. Taittiriya Upanishad says (II.vi) “Brahman manifested itself as all things around us, those who know Brahman call it “Truth”. Therefore Truth means the Brahman, the one and the only one that exists all across the universe in the form of different objects. If this truth is realized, it leads to ‘ananda’, the happiness.

This nama also refers to Her eternity, the unequalled nature of the Brahman, ‘sat-cit-ananda’. When one progresses spiritually, first he realizes bliss (ananda), before realising the Brahman.

Lopamudrarchita (647)

Lopamudra is the wife of sage Agastya. This nama says that She is worshipped by Lopamudra.

The following scene is narrated in Lalitha Trisati purvabag. When Hayagriva was reluctant to share Trisati with sage Agastya due to the restrictions imposed by Lalithamigai, She appeared along with Shiva before Hayagriva and asked him to initiate sage Agastya into Trisati. She said “Trisati recited by both of us (Shakthi and Shiva) is known as ‘sarva-purtikari’ (completion of everything). By reciting this, all unfinished karmas are fulfilled (leading to liberation). You can initiate this to Agastya, whose wife worships me with great devotion.” Such was the devotion of Lopamudra to Lalithambigai. Lopamudra worshipped Her with Her panchadasi mantra. A reference can be made to nama 238.

Lila-klpta-brahmanda-mandala (648)

She handles creation of the universe with ease, as if it is a sport. She framed rules and regulations for the three acts, creation, sustenance and death. The divine law is the ‘law of karma’. Since She is not transgressing the law framed by Her, She finds Her job easy. A reference can be made to nama 281.

Adrshya (649)

She is invisible. She cannot be seen through biological eyes or any other senses. She can only be realized in consciousness, as She is so subtle (kamakala and kundalini) and is beyond visual perception. Brhadaranyaka Upanishad (III.iv.2) explains this situation. ‘You cannot see that is the witness of vision.’ Vision is an act involving objects. But it does not reveal the inner Self that pervades it. Her form can only be realized through meditation.

Drshyarahita (650)

She transcends visibility. This is an extension of the previous nama. It can also be said that the previous nama refers to Her kamakala form and this nama refers to Her kundalini form. She is in the form of supreme knowledge that is beyond comprehension.

TWIN MENTAL STATES - YOGA VASISHTA

The following is the conversation between Lord Rama and his Guru sage Vasishta. This is found in an ancient scripture ‘Yoga-Vasishta’.

Lord Rama asks sage Vasishta “How is it we do not find in Jivan-mukta’s (Self-realized person) body with such higher physical powers as walking in the sky, etc?” (The question is why they are not exhibiting their siddhis).

The great Vasishta replies “Those who do not have higher knowledge are afflicted by bondage. They use herbs, mantras and skills and develop such siddhis. But these siddhis do not legitimately belong to jnanis as they do not have time to concentrate on these siddhis. They are attuned to the Brahman and make efforts to further increase their spiritual knowledge. They have no desires at all. They are the one who have conquered maya. Siddhis are nothing but maya. Those who have conquered maya will never sink in it again. Siddhis that were obtained through medicines and mantras will not give liberation.”

Rama asks another question. “Why do yogis live for such a long period?”

Vasishta answers. “They move along with their prana. If they do not want to move their prana, they remain like a rock. They are able to control their prana and live as long as they like. By controlling the movement of prana, they are able to control their mind as well. Death can happen only if they will. They live on spiritual dhatu (substance) that is never expelled. Only they are Self-realized persons.”

Rama seeks another clarification. “If one is able to discriminate, his mind is absorbed in Reality. Then where the four qualities benevolence, contentment, compassion and disinclination abide?”

Vasishta answers again: “Destruction of mind happens in two stages, form and formless. The destruction of form-mind happens in ‘jivan-mukti’ stage. (‘Jivan-mukta’ is explained as ‘a man liberated in life is one whose ignorance has been destroyed by the realization of the Brahman in ‘nir-vikalpa samadhi’, but still a trace of ignorance (a-jnana) may remain up to the complete enjoyment of the consequences of actions done and producing results (this is known as prarabdha karma: the impressions of the past births that are bearing fruits in the present birth). With the complete enjoyment of the fruits of such actions, a man becomes liberated completely and ceases to be associated with anybody. When a man is liberated, he can discriminate between good deeds and bad deeds. However, he continues to perform good deeds only for the welfare of the people). The destruction of formless-mind happens in ‘videha-mukti’ stage. (Videha-mukti is explained as the final liberation when a soul, at the time of death of the physical body merges with the Brahman. The soul ceases to exist forever). The form-mind is the cause for pains. When form-mind is annihilated, bliss is realized. You should annihilate the mind so that it does not rear its head again. Identifying itself (mind) with the attributes of matter, it is not able to cognize Reality and hence groans with pain. The mind is jiva (soul). This mind, ever longing for pleasure and pain, is the seed of all maya. Jnanis say that the mind is destroyed only when a person learns to look all alike. His mind is in the state of equanimity and is not affected by pleasure or pain. Whoever remains unconcerned even in the midst of enormous wealth, extreme poverty, death, illusions and extreme intelligence, such men can be said to have their minds annihilated. The removal of avidya (ignorance), which is the mind itself, tends to its destruction and produces ripe spiritual intelligence (the highest level of knowledge that is required to realize the Brahman). Such a mind which does not subject itself to obnoxious rebirths through the pure impressions associated with the four qualities (benevolence, contentment, compassion and disinclination) pertains to jivan-mukatas. Thus, forms are destroyed in a hibernating mind. It is in this mind that the above mentioned four qualities will grow like a full blown lotus.”

“The destruction of formless mind is moulded by videka-muktas. Kaivalya (a term used in samkhya yoga. It means the existence of purusha (soul) in essence. In Samkhya philosophy, purusha (soul) and prakriti (Nature) are distinguished from one another. (This subject has been elaborately discussed earlier). The knowledge of this distinction is responsible for the attainment of kaivalya or liberation (death). Kaivalya means ‘moksha’ or ‘mukti’ which is the final liberation. Kaivalya in a disembodied state can be attained only when satva (one of the three gunas) which originates the above four qualities also perishes. There is no other way to destroy this formless-mind. The Brahmic state is that which is devoid of opposites (dualities such as light and darkness). It is the asylum for those who have mastery over the phenomena like, akash, air, etc. They have akash in their body and live in eternal bliss without pain. They are the true saints Rama and they have annihilated their mind forever.”