Meditation

Swami Bhuteshananda

Swami Bhuteshananda was the twelfth President of the Ramakrishna Math and the Ramakrishna Mission. These teachings on meditation have been extracted and compiled from his talks by Swami Ritananda and have been translated from original Bengali.

We meditate on Sri Ramakrishna. Different people have different conceptions about Thakur. It is natural because he is full of diversities. The more we evolve spiritually, clearer becomes our ideal. The ideal gets evolved. For example, when we see a house from a distance, it appears hazy, as an outline. The more we get near it, the more it goes on becoming clearer and clearer.

Many ask, 'Is it not enough to stare at the picture of Thakur? Why is it necessary to close the eyes?' The reason is, though it seems that we are gazing at the photograph of Thakur, along with it we are also seeing other things. The sight gets diversified away in different directions. The sight does not always remain fixed at the same place. Many try to concentrate their vision on a point. But the focus on a point does not remain still for long. That is why eyes should be closed. The external distractions are avoided by closing the eyes. Then the endeavour should be only to eliminate the internal distractions. Both internal and external distracting factors remain if we keep eyes open. Therefore, naturally, distractions get reduced to a considerable extent if one meditates with closed eyes. The internal distractions are eliminated by persistent meditation. Meditation means negation and abolition of thoughts other than those of the object of meditation and keeping only those that are related to it. In perfect meditation, the meditator, meditating object and the process of meditation become one. The mind does not exist at that time. Because mind means constant cogitation--sankalpa-vikalpa--that is restlessness. When the mind is absolutely quiet, it is as if non-existent. That is why it is said that the three become one.

Another thing, the real nature (sattva) of the Ishta is to be remembered during meditation. For example, we are now meditating upon the picture of Thakur in samadhi. The whole of it is not arising always in the mind. When the meditation becomes deep then we will see his facial expressions, the extent of his deeply indrawn sight. In other words, we too will dive deep into the depths of his real nature. Now, apparently, looking at the picture of Thakur, we will not understand the extent of the depth, where his consciousness has merged. But as we dive deeper in our meditation, we shall be able to contemplate more and more the real nature of Thakur.

Meditation and japa are not very different. Actually, both are the same. Performing japa with a concentrated mind is verily meditation. That is why while doing japa it is advised to meditate upon the figure of Thakur. And what we mean by meditation is contemplating upon the figure of Thakur. We try to keep in mind the picture of Thakur in the sitting posture. Truly speaking meditation does not mean thinking about an image alone. Meditation means contemplating on the Lord's nature (tattvachintana), meditating upon His real nature (swarupachintana). The real nature (swarupa) of Thakur is to be thought about during meditation. But swarupachintana is neither gunachintana (remembering his qualities) nor leelachintan (remembering his divine play on earth). It is verily the tattvachintana or swarupachintana. It means meditation upon That 'He' whose divine sport (leela) or qualities (guna) we contemplate. We shall be able to understand this when our mind becomes purer and subtler. Now our mind can only appreciate gross things. So we are capable of doing leelachintana or gunachintana. But the mind will be able to grasp subtler and subtler ideas as it grows purer and purer. Then it will be possible to meditate upon Thakur's tattva or real nature.

For example, let us consider the seated meditating posture of Thakur. Thakur has himself said, 'This picture depicts a very high state of Yoga.' Do we understand anything of it? Why don't we? Because it is necessary to become a yogi for understanding a high state of yoga. We are not yogis, so we don't understand this. But one thing we can understand by meditating on the picture in depth, by observing it carefully, by thinking of it--though it is entirely my personal view and feeling, I am telling what I myself feel about it--that that is a deep indrawn state of Thakur. Eyes are almost closed. As if the universe has completely got dissolved. There is not the slightest trace of outward consciousness. What an extremely indrawn state! As if he is completely submerged somewhere. No worldly consciousness. In this state, what Thakur is thinking or in which he is submerged--we too should think about during meditation. Besides, this can be thought that he who incarnated as Rama or as Krishna in the past for the welfare of the world, the same 'He' with the help of the power of Maya has come down in the form of Sri Ramakrishna in this age. Meditate like this. At one place in the Shivamahimnah stotram it is said addressing Shiva, 'You are verily that Being which the Yogis contemplate during meditation'.

The meaning of that shloka is, 'Thou art indeed that indescribable Truth which the yogis realize through meditation on the self, by controlling the breath according to scriptural directions, and realising which they shed tears of thrilling joy and swim as it were in the pool of nectar, enjoying inner bliss.'

During meditation it will be observed that thoughts are continuously flowing in the mind. It is hardly possible to make mind free of thoughts. And the wonder is that we too flow along with the current of thoughts. After a long time, we come back to awareness and say, 'What the hell was I thinking about!' That means I was not alert. I too was following in the direction in which the mind was pulling me. If we observe the mind or gradually examine it, then it can no longer drag us. We gain a control over it. The mind cannot overpower us. We can control it.

I often think about another characteristic of the mind. The same mind can be divided into two. One is the seer, the other is the seen. That is to say one is the seer-mind and another is the seen-mind. When the seer-mind examines the seen-mind, then it is not possible to get drifted away by the thoughts of the mind. That is why Swamiji has instructed, 'Do not start meditating immediately after sitting on the asana. Observe the mind for some time. Observe what it is doing. You will see that gradually the flickerings of mind will stop. The mind will be concentrated. Then meditate.' That is why I was mentioning that it is very difficult to make the mind absolutely free from thoughts. Many believe that by obliterating the thoughts completely man will turn into dead matter. No, man can never become matter (jada). By obliterating thoughts or by making the mind free from thought waves (vrittis), one will attain to the state of samadhi. In three states the mind does not work: in fainting, deep sleep and samadhi. Mind ceases to work in deep sleep naturally; in fainting unnaturally and in samadhi it stops working as a result of sadhana.

Dhyana and nididhyasana are not synonyms. Dhyana (meditation) means deletion of unwanted thoughts and a flow or continuity of similar thoughts. And nididhyasana is a state without any vritti, a state of peace. In Mundakopanishad it is said:

Pranavo dhanuh sharohyatma
brahma tad lakshyamuchhyate;
Apramattena veddhavyam
sharavat tanmayo bhavet.

Pranava (Om) is the bow. Arrow is the atman. Here atman implies jivatman (individual soul). 'Brahma tad lakshyam uchyate'. Brahman alone is the target. Apramattena veddhavyam--it is to be hit unerringly. This apramattena--is verily meditation (dhyana). And sharavat tanmayo--becoming steady after hitting the target of Brahman--that is verily nididhyasana. It is necessary to remain cautious there too. That is why it is said--sharavat tanmayo--staying there with great steadiness, not having any further reason for distraction, fall or slip.

Mahapurush Maharaj (Swami Shivananda) had said once: One should not meditate in moonlight. Because under it's spell a different type of mood is created in the mind. A tendency towards enjoyment is evoked. Open field, mountain, bank of a river are the places broadly recommended for meditation. Sea-shore is not suitable. There is always a high wind. Places without the least breeze, too, are not favourable for meditation. A cave is favourable for meditation. 'That's why the yogi meditates living in a cave.'

Raja Maharaj (Swami Brahmananda) has said, 'Different places are favourable for meditation at different times.' That should also be considered. There is also sthanamahatmya (i.e., speciality of certain places). A high mountain is suitable for meditation. We have noticed that Puri is favourable for bhajan and kirtan, not for meditation. A mood for bhajan and kirtan arises there.

There is a difference between imagination and meditation. Imagination means to think about some unreal object which does not exist. And in meditation we believe in the existence of that object. We believe that the object of meditation exists. Though now we are trying to meditate with the help of imagination, still it is not merely an imagination. It is imagination to think of some unreal object which has no existence in a real sense. As for example 'imagining a garden in the sky.' It has no real existence. It is merely an imagination. It is impossible for a garden to exist in the sky. But we do not disbelieve in the existence of the object of meditation.

It is observed that people often fall asleep during meditation. Sleep is a great enemy and an obstacle to yoga. It may be advisable to splash water on the eyes and sit again. It may work for some time. The reason for feeling sleepy is that the mind is forcibly withdrawn from the objects in which it generally roams about, but if it cannot be held on to the object of meditation after getting it weaned from those objects, it merges into sleep for not getting anything to sustain itself. The method of getting over this is to try always to remain aware and alert. What else can be done other than that?

The sleep which sets in after sitting for meditation happens due to the influence of tamas (tamoguna). It happens due to two reasons. First, bodily tiredness or listlessness and secondly, lack of interest in japa and meditation. In the first case, if the body becomes tired and lethargic, it is necessary to take proper rest. The necessary amount of rest or sleep for the body is to be given. Rather it is better to get up a bit late from bed if by doing so one may get good meditation. That is, if there is no overt tiredness. Still these things depend upon one's mental and physical constitution. One should do what is convenient and befitting. The second is lack of interest. If there is no interest, mind falls asleep. The reason for not getting interest in japa and meditation is, we are not well aware of the goal or the ideal. And so we don't get any taste in it. So the mind falls asleep.

If there is intense yearning for the object we are meditating upon and a deep and strong desire to get Him, then shall we be careless? As Thakur said, pearls and jewellery are hidden in the next room. Knowing this, can the thief sleep quietly in the adjoining room? No, he cannot. Until he enters the next room by breaking the wall and gets possession of the wealth, he will not be at peace. Similarly, if we know that He is in our hearts and we must get Him, then can we be careless? Can we sleep? We get lukewarm only due to want of yearning. Therefore one should always try to be alert and wide awake. By repeated endeavour it becomes a habit and samskaras or impressions are formed. We too used to sit for meditation again after a short stroll when we used to feel sleepy. Many ask, 'If we feel sleepy, can we do japa while strolling?' That may be done. By that sleep may be driven away, but meditation is not achieved. Meditation means all the senses are withdrawn from their respective objects and activities. The mind alone will then stick to the object of meditation. Meditation is not achieved by walking.

The real thing is, whatever time we meditate, we should try to do it with proper bhava (feeling and mental attitude). Whatsoever time we devote to it will be really beneficial if we do it with right mental attitude. It is not possible to examine one's own self until the mind is calm and quiet. Mind cannot be analysed otherwise.

In the Kathopanisad it is said:

The Purusa, the indwelling Self, of the size of a thumb, is ever seated in the hearts of men. One should unerringly separate Him from one's body like a stalk from the Munja grass. Him one should know as pure and immortal.

If the central stalk of grass is separated from the covering leaves by forceful and sudden pull, it will break. That delicate stalk must be separated very carefully and slowly. Similarly the atman (Self) is to be separated from the body etc. which are non-self. Here it is told to separate the soul. In the same way during meditation the mind must be withdrawn from everything other than the object of meditation, and then fixed on the desired object.

In the Gita also it is said:
Shanaih shanairuparamed
buddhya dhritigrihitaya;
Atmasanstham manah kritva
na kinchidapi chintayet.

The words used here are shanai, shanai, that means very slowly. Because we are striving for Samadhi. Mind must necessarily be quietened for attaining that coveted state. It is essential that the mind must be quietened to be able to meditate. When the mind becomes quiet, its effect will be produced on the whole life. Words and deeds--everything--will become peaceful, serene. Life will become peaceful, character too will become pleasing and mellowed. Character will imbibe softness. Restlessness will not do. Those who perform kirtan, dance and jump excessively while playing on drum and cymbals. A meditator does not like this. In Sri Ramakrishna's life both these aspects can be seen well manifested. How ecstatically he used to dance! Not only those who used to dance and sing with him, but even the listeners used to perspire (due to excessive exertion). Again at other times he would say, 'Now I don't like much activity.' This is his peaceful mood. His aim was to demonstrate the fullest manifestation of all moods. Hence he manifested both the moods.

One of the obstacles to yoga is laya or oblivion. It is said in Mandukya Karika:

If the mind becomes inactive in a state of oblivion, awaken it again. If it is distracted, bring it back to the state of tranquillity. (In the intermediary state) know the mind containing within it desires in potential form. If the mind has attained to the state of equilibrium, then do not disturb it again.

The actual meaning of laya is that the object of meditation suddenly disappears from the mind of the aspirant as he is meditating. The mind remains awake but the object of meditation is absent. Then the aspirant has to again try to bring the object of meditation under the vision or purview of the mind. And for ordinary people like us, laya means sleep. Mind falls asleep. We have to struggle to keep it awake.

The next obstacle is vikshepa or restlessness. This happens to everyone--everyone knows about it. In this, mind thinks of objects other than the object of meditation. In this case, one has to try to concentrate the mind again on the object of meditation. Kashaya means to be coloured. If the mind is coloured by sense-pleasures or the desire for enjoyment, it will be attracted towards those objects. If the mind is attracted towards the sense objects due to desire for enjoyment, let it remain alert and be aware of it. It is said in this shloka: know the mind containing within it desires...sakashayam vijaniyat.

There is one more obstacle: rasaswada--enjoying the bliss arising out of spiritual practice. The sadhaka progresses a little, gets a mere drop of bliss out of spiritual practice, and starts enjoying it. But mind has to be disciplined and told that the goal, the ideal is still far away. Take for example Sri Ramakrishna's parable of the woodcutter who was advised to go forward more and more. And when the mind has attained equilibrium, then don't disturb it again. That means one must try to keep the mind at the higher level to which it has ascended.

But then, we have nothing to feel depressed about. Whatever little noble effort we make, will not go in vain however little it might be. It remains stored up. If we stretch one little step towards the ideal, the distance does get less by that much. At least that much is stored. However, it is also true that unless we get intense yearning in our mind whatever we do is of no avail. Does that mean that we must give up all effort? No. As long as we don't get that type of intense yearning, we must go on struggling. Our slightest effort is not lost, will not be lost. It will remain accumulated. When in the future we shall get blows, difficulties and counter-blows, then this small but noble effort which we have put in, will save us. However little the effort might be, none of the noble endeavours must be forgotten. Its remembrance at the time of difficulty and adversity gives strength to the mind, gives mental strength. One must remember the early attraction for God, spirit of dispassion, and the endeavours one had put in during one's early days. Then we shall feel, 'Oh, what a state of mind I had then! What attraction for the ideal, what dispassion I had!'