"Karmayoga does not mean ceaseless pursuit of karma. It truly consists in the Yoga orientation and discipline given to the buddhi and the mind. Constant preservation and application of Yogabuddhi while doing any work, alone makes one a Karmayogin."

The Guiding force of Narayanashrama Tapovanam & Center for Inner Resources Development

Swami Bhoomananda Tirtha

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Harih Om Tat Sat. Jai Guru.

Yesterday ‘M’ came to me and said “Swamiji, I am doing meditation one hour in the morning and one hour in the evening. The meditation is alright. I have a vibration in my body. Mind is quite peaceful. But it is only that. I am not progressing further.”

So I told him, “What are you expecting in meditation?” The most fundamental factor in spiritual life is non-expectation. Even in the meditative sādhanā that you perform you should not have any expectation at all. This norm of not having any expectation has got far deeper spiritual and philosophical significance which one may not be able to know for many years even.

By meditation, what are you trying to achieve? Ultimately it is self-realization. What is meant by realization of the self? Realization of whatever you are. So, in self realization, is there anything like a goal? No. Because it is only discovering and realizing what you are! You don’t have to remake yourself, reach anywhere, get anything, nothing! In that context, this non-expectation is everything of meditation.

Why are you expecting that something will come or something will not come? Just like breadth is going on, heart beat is going on, everything in life will go on.

The other day I was discussing an important verse from Bhagavad Gita. To some extent I will discuss it now.

प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् ।
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ।।
praśānta-manasaṁ hy-enaṁ yoginaṁ sukham-uttamam |
upaiti śānta-rajasaṁ brahma-bhūtam-akalmaṣam ||
(Bhagavad Gita 6.27)

 

In the sixth chapter of Bhagavad Gita, Krishna discusses two levels of meditation. In the first level, he refers to how to prepare an āsana for you, how to make the body erect etc.

In the second level, he speaks only of the mind and the intelligence. Make use of the will that you have and let the intelligence be firmly held by the will.

.. बुद्ध्या धृतिगृहीतया ।
आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत् ।। ६.२५ ।।
.. buddhyā dhṛti-gṛhītayā |
ātma-saṁsthaṁ manaḥ kṛtvā na kiñcid-api cintayet || 6.25 ||
(Bhagavad Gita 6.25)

 

This is how he concludes the statement.

All that you have to do is the mind that is issuing forth for one reason or the other in the form of thoughts and allied factors, you have to dissuade the mind and withdraw the mind and withdraw the mind and focus it on its own essence.

So what is the process of meditation? Sit in a place, dissuade the mind, make it recede, make it recede, make it recede, make it recede, until at last you find no more recession to be made. One has to know what it is! It will take time!

When by this practice, praśānta-manasaṁ hy-enaṁ, when the mind becomes peaceful… ‘M’ you were saying “I am peaceful.” When the mind becomes peaceful, yoginaṁ sukham-uttamam śānta-rajasaṁ akalmaṣam sukham upaiti, then when the mind becomes peaceful, in that peacefulness itself is the uttama-sukha. It is not a created or an interactional sukha. It is a sukha that is welling forth from the mind and its nature itself.

Brahma-bhūtam, the mind becomes Brahman. Akalmaṣam, it becomes taintless. Such a sukha, upaiti means automatically comes to the mind, the mind doesn’t have to seek it. It is a qualitative transformation of the mind that is sought and gained by meditation.

And in that qualitative transformation or qualitative enrichment, this expectation is the one great hurdle. You don’t have to look for the self because you are the self. You don’t have to say “I will realize the self.” The self is not even to be realized, it is already there. You are that. Do you realize your body or the body is already there? In the same manner, the presence in the body which makes you feel the presence of the body…. What did I say? Just like you don’t realize your body, you don’t have to realize it, it is there, in the same manner, there is something besides the body which makes you feel the body. That is also equally there. Just like you don’t have to realize your body additionally, you know it, in the same manner you don’t have to realize the self also because you are already that.

Now such a self, what is it that we have to do? We don’t have to do anything! That is what he said “na kiñcid-api cintayet.” Do not think. Is not expectation a thought process? So actual meditation is a crucible in which the mind becomes more and more, more and more, more and more reformed, refined, subtler and subtler until at last like a smokeless flame of a lamp, the mind itself starts blazing, glowing with all the peace and joy that you are looking for. It is not a product besides the mind that comes and reveals there.

praśānta-manasaṁ hy-enaṁ yoginaṁ sukham-uttamam |
upaiti śānta-rajasaṁ brahma-bhūtam-akalmaṣam ||

 

All these are words you should contemplate upon. That is why I always say our scriptures and scriptural pronouncements are incomparable. Every word when properly taken up and understood, it is not a word, it is not an idea, it is far more than that. It is a possession that you get, it is a treasure that you get, it is revealed before you.

So let the mind become peaceful, more and more peaceful, until at last you are able to understand that the uttama-sukha which generally emerges when the rajo-guna subsides, śānta-rajasaṁ, when all the taints and dross completely leave the mind, that kind of an uttama-sukha. That sukha doesn’t come from a second factor. It does not come from a process. It does not come from an action or a reaction or an interaction.

What is this mind after all? It is consciousness, consciousness. That consciousness is what makes you sleep, makes you dream, makes you wakeful. Meditation is an effort during the wakeful hours. But in that meditation, no wakeful effects and interactions and reactions will be there. So the wakeful mind will practically be not the wakeful mind but the self mind or the spiritual mind. When does it become spiritual? When uttama-sukha, taintless sukha, śānta-rajas-sukha, automatically comes to you. It doesn’t have to seek you.

‘M’ and all the others, will you remember what I talk? After years of meditation, what you find is meditation is not necessary. What is required is purity of the mind. The purity climaxed by non-expectation in the true sense.

That “I am meditating. I have to achieve something. Today’s meditation was favourable. Yesterday’s was not. How will it be tomorrow?” Why are you worried? By meditating, the self is not going to be additional self. By not meditating, the consciousness is not going to be minus something. By sleeping, you are not plus. By waking you are not minus and by dreaming you are not anything further. You will sleep, you will dream, you will wake up. The wakefulness is not going to tarnish you, the dream is not going to taint you, the sleep is not going to embellish you. Each comes only to go, they maybe mutual and complementary between themselves! They are mutual and complementary to themselves! But in them, by them, the self is neither embellished nor depressed.

What do you think of a knowledge and a recognition of this kind? What do you think of such an individual who feels that “I have nothing to get or to lose. The world cannot give me a plus or inflict a minus on me. Like the seasons, like the revolution of the earth and maybe all the other celestial bodies, I am also subject to many vagaries of life, vagaries of nature. These vagaries do not disturb the axis of the universe, the pivot of the universe. Similarly the self, the pivot in my personality, it does not undergo any kind of a fluctuation, transformation, enrichment, embellishment, depression, delight or anything. All these are conditions produced by the embodiment, association with the body.

Body has a number of changes. We become weak by activity, we need sleep. We become hungry, we have to take food, provide nourishment, many things are there necessary. All these are peripherally there, bodily there, self-ly nothing is there. What do you think of a knowledge, a seatedness of this kind?

You have come here to get the knowledge, not anything else! This is a knowledge institution. We are discussing Brahmavidya here. Maybe ultimately we two or three alone will be there. All the others will go away because they will expect something, expect something. Expect what?

siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate
(Bhagavad Gita 2.48)

 

You should not aim at even the siddhi in meditation or you should not be obsessed by asiddhi in meditation. Just like siddhi and asiddhi are there for other interactions, for meditation also siddhi and asiddhi are applicable.

So when you are able to meditate and sit in such a relaxed manner as a result of which you don’t expect anything from meditation. Like a maharaja sitting on the throne, relaxed, you must be able to sit relaxed in your meditation. If you can get that kind of a relaxation for which no expectation of any kind is a precursory, that is the point where you are tending to become a self-realized person, not by looking at meditation as a means to an end. “I am not getting the end, I am not getting the end”. That means by meditation also you are disturbing yourself.

So true meditation is the more and more you approach it, the more and more you understand it. So remember this verse, what does it mean.

praśānta-manasaṁ hy-enaṁ yoginaṁ sukham-uttamam |
upaiti śānta-rajasaṁ brahma-bhūtam-akalmaṣam ||

 

“Swamiji I am meditating. I have no expectation at all. I don’t want even self-realization. I don’t want even God. I don’t want even moksha. But I meditate. Even meditation is not so much a rigid practice or discipline with me. Just like the body rests in sleep, I put the body in sleepless rest. And I feel so happy and relaxed.”

You will find the whole body oozing with a kind of a knowledge experience. Every cell will become vibrant with a wonderful experience. Normally we experience other things. We experience a thought, we experience a reaction, an emotion, a doubt, a discovery. Here, none of these things kritrmās will be there, akrtrmānanda. When all this artificial and cooking-up process ends, you have a realization, a relaxation from head to foot, a gentle flame burning in the whole of your personality. It doesn’t have a visual brilliance. But it is palpable; you experience it without any visual brilliance. You are not experiencing it with a skill like an outside object. But there will be an experiential flame blazing, blazing, blazing in you. The body will shine or be known in that. Tameva bhāntam anubhāti sarvam. That flame being there, the rest is known. It is this subtle understanding, ‘M’, that you should aim at. You may not understand what I say now but you will have to so go ahead with no expectation.

Harih Om Tat Sat. Jai Guru. Jai Guru.

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