There was a group of three middle-aged Andhras on a visit to Sri Bhagavan. One of them kneeled and asked: I am performing , namely basti, dhauti, neti, etc. I find a blood vessel hardened in the ankle. Is it a result of Yoga?
M.: The blood-vessel would have hardened under any circumstances. It does not trouble you as much now as it would otherwise. is a cleansing process. It also helps peace of mind, after leading you to .
D.: May I do ? Is it useful?
M.: is an aid for the control of mind. Only you should not stop with prānāyāma. You must proceed further to pratyāhāra, dhārana, dhyāna and . Full results are reaped finally.
Another of the group asked: How are lust, anger, acquisitiveness, confusion, pride and jealousy overcome?
M.: By .
D.: What is ?
M.: is holding on to a single thought and putting off all other thoughts.
D.: What is to be meditated upon?
M.: Anything that you prefer.
D.: Siva, Vishnu, and Gāyatri are said to be equally efficacious. Which should I meditate upon?
M.: Anyone you like best. They are all equal in their effect. But you should stick to one.
D.: How to meditate?
M.: Concentrate on that one whom you like best. If a single thought prevails, all other thoughts are put off and finally eradicated. So long as diversity prevails there are bad thoughts. When the object of love prevails only good thoughts hold the field. Therefore hold on to one thought only. is the chief practice.
A little later Sri Bhagavan continued:
means fight. As soon as you begin meditation other thoughts will crowd together, gather force and try to sink the single thought to which you try to hold. The good thought must gradually gain strength by repeated practice. After it has grown strong the other thoughts will be put to flight. This is the battle royal always taking place in meditation.
One wants to rid oneself of misery. It requires peace of mind, which means absence of perturbation owing to all kinds of thoughts. Peace of mind is brought about by alone.
D.: What is the need then for ?
M.: is meant for one who cannot directly control the thoughts. It serves as a brake to a car. But one should not stop with it, as I said before, but must proceed to pratyāhāra, dhārana and . After the fruition of dhyāna, the mind will come under control even in the absence of prānāyāmā. The āsanas (postures) help prānāyāma, which helps dhyāna in its turn, and peace of mind results. Here is the purpose of .
Later Sri Bhagavan continued:
When is well established it cannot be given up. It will go on automatically even when you are engaged in work, play or enjoyment. It will persist in sleep too. Dhyāna must become so deep-rooted that it will be natural to one.
D.: What rite or action is necessary for the development of ?
M.: is itself the action, the rite and the effort. It is the most intense and potent of all. No other effort is necessary.
D.: Is not necessary?
M.: Is not vāk (speech)? Why is necessary for it? If dhyāna is gained there is no need for anything else.
D.: Is not a vow of silence helpful?
M.: A vow is only a vow. It may help to some extent. But what is the good of keeping the mouth closed and letting the mind run riot. If the mind be engaged in dhyāna, where is the need for speech?
Nothing is as good as . Should one take to action with a vow of silence, where is the good of the vow?
D.: What is ?
M.: I have been saying it for so long. What is ? Jnāna means realisation of the Truth. It is done by . Dhyāna helps you to hold on to Truth to the exclusion of all thoughts.
D.: Why are there so many Gods mentioned?
M.: The body is only one. Still, how many functions are performed by it? The source of all the functions is only one. It is in the same way with the Gods also.
D.: Why does a man suffer misery?
M.: Misery is due to multifarious thoughts. If the thoughts are unified and centred on a single item there is no misery, but happiness is the result. Then, even the thought, “I do something” is absent; nor will there be an eye on the fruit of action.