UPANYASA

DHYANAM

Karma (Action), Bhakti (Devotion) and Jnanam (Knowledge) constitute the triad of means to attain the Highest. Amongst these, Upasana (contemplation) is subsumed by Bhakti. We shall not be analysing Karma. What is Upasana? Bhagavatpadal has clearly elucidated this in the introductory portion of His commentary on the Chandogya Upanishad. Upasana is an attribute of the mind. Jnanam too is a quality of the faculty of thinking . Such being the case, what is the distinction between them? Even for contemplation, some knowledge is obligatory. For instance, we meditate on the divine Goddess. When we do so, awareness about Her arises. This is so since contemplation cannot subsist sans understanding. It is on account of this that the query regarding the difference between Jnanam and Upasana arose. Taking the superficial stance of identity, Bhagavatpadal asked:

The import is, " What then distinguishes the realisation of the non-dual Self from contemplation?"

He replied:

There are numerous differences between knowledge of the non-dual Self and contemplation. The Atma is actionless. Still, the scripturally enunciated hexad of "Karakas" comprising doership as, "I act", instrumentality of the form, "I am an instrument for the activity" and substantiveness such as, "Actions arise in me" are superimposed on the Self. Actually these are not present in the Atma. That is why it was said that they are erroneously superimposed on the Atma. Is there any analogy? Where light is inadequate, a rope may appear as a snake. Similar is the case here. Advaita Jnanam or knowledge of the non-dual Self negates the hexad of 'Karakas', consisting of doership, etc., as also activity, result and so on which are imagined on the Self as a snake on a rope.

If such be the case what is meant by contemplation?

This is Bhagavatpadal's reply. Let us assume that an object is not of a particular kind. Still, it is possible to think of it as being so. Is there any utility in contemplating thus? Yes, for a great fruit accrues. How should the cogitation be? The answer is "Yatha Shastram" or "it should be as indicated in the Shastra".

For example, the Shastra says:

The mind is bounded while Brahman is bereft of all delimiting factors. In spite of this, the above cited Sastric passage contains the injunction that one should meditate upon such a mind as Brahman. By doing so, good results follow. Such contemplation does not, however, constitute valid cognition. In this connection it is said:

The mind is an insignificant support. Ignoring it and meditating on the exalted entity, Brahman, is termed 'Sampat' (affluence). The Sastra contains elaboration on Pratika Upasana (meditation on an image). In accordance with this, we worship a Saligrama as Vishnu. Our organ of sight reveals a Saligrama to be a stone. Still, we think of it as Vishnu. Doing so is termed 'Pratika Upasana'. Likewise, 'Anga Avabaddha Upasana' is also spoken of. During a particular Yajna there is the need to chant a specific Sama Vedic hymn. That Sama Vedic hymn has five parts and, in tune with each component, a special mental attitude has to be cultivated. Doing so is an instance of 'Anga Avabaddha Upasana'. Why should this be done? While the performance of a sacrifice yields a fruit, such contemplation showers enhanced effects.

By such considerations, the existence of distinction between Upasana and Jnanam becomes clear. In spite of this, contemplation constitutes a means of acquiring knowledge. Hence it is in man's interest to resort to some meditation and attain everlasting good. We have seen that the performance of cogitation is important. But can it be practised? The reply is contained in the Yoga Shastra. Therein the states of the mind are classified under five heads. Kshipta (distracted), Moodha (dull), Vikshipta (partly dispersed), Ekagra (focussed) and Niruddha (restrained) are the planes. Once the fifth stage, Niruddha, is attained nothing remains to be obtained.

Though five levels have been enunciated, we commonly encounter Kshipta. Regarding this plane, the Yoga Shastra says:

(The mind, cognitive of objects, is termed Chitta.)

Normally the mind constantly thinks of some object or other. In the Jagrat (waking) and Svapna (dream) states, the duration for which the mind is calm is very small. Hence Kshipta predominates in them.

The next cited plane is Moodha. The mind is inclined to it during sleep and sloth. On par with Kshipta, Moodha does not permit realisation of the Supreme. Hence, our ancients have said that we should purify our minds at least to some extent. The mind, that is rendered partly limpid is in the plane Vikshipta. Since distraction is slightly present, the state is termed Vikshipta. Such a mind is capable of partly focussing on what it wishes to concentrate upon. However, disturbing thoughts do arise. We try to meditate but our concentration is interrupted by recollection of office affairs. In spite of that, we put in repeated efforts. This state is superior to Kshipta and Moodha but is unfit to confer knowledge of the Highest. The reason is inadequacy of focus to achieve the target. A mind in the Vikshipta plane meditates on some days but wanders much on other days.

What is the stage conducive to realisation? "Ekagra" constitutes the reply. In the Kaivalya Upanishad we have:

(Before proceeding it is necessary for us to introduce some preliminaries.)

Ambal has been eulogised as:

(She is well worshipped by those of introverted minds.)

(She is difficult of attainment by those whose minds are turned towards external objects.)

Likewise, Bhagavan should be meditated upon with an indrawn mind. In this connection an incident relating to My Acharyal (Sri Chandrasekhara Bharathi Mahaswamigal) comes to mind.

Prior to His taking Sanyasa His temperament was in accordance with that prescribed by Sri Krishna in the Gita as:

(By the force of one's practice in a previous birth, one is dragged, even helplessly, along the path of perfection.)

Every Pradhosha, He used to sit at the foot of a pillar. There, in accordance with the specifications in the Shiva Manasa Puja, such as:

(O God! I conceive for you a seat studded with precious stones... )

He used to mentally offer God, with a one-pointed mind, Asanam (seat), Arghyam (sanctified water), Padyam (water for washing the feet), etc., and then worship with Naivedyam (food offering), Neerajanam (waving of lamps) and Mantra Pushpam (placement of flowers, preceded by suitable Vedic chanting). This was His wont. His mind used to be locked onto the Puja. He has Himself spoken to me in this regard. This serves as an illustration for the Ekagra state (one-pointedness).

With this background we will now take up the Kaivalya Upanishad passage cited earlier. When we perform contemplation on the Supreme as possessed of qualities, it is particularly beneficial to meditate on the Lord with His Shakti, as specified in:

(The Supreme Lord, the consort of Uma)

Since He is the Lord of the entire cosmos, He has the appellation, 'Prabhum' (Lord). The next qualification mentioned is 'Trilochanam' (Three-eyed). Ishwara has three eyes. Dhyanam itself is the third organ of sight. To reveal this, He has a triad of eyes. Another attribute is 'Neelakantam'. Bhagavan saved the world when a great calamity had arisen. (A fearful poison arose when the ocean of milk was being churned. Ishwara came to the rescue and put it into His mouth.) The strange feature was:

(You neither swallowed nor spat out the poison.)

Further,

(O Great One! How was the fiery poison, which induced fear in all the Devas, looked upon by You. Did You place it in Your palm taking it to be a ripe black berry? Did You savour it in Your tongue as a divine medicine? O Shambu! Did you place it in your neck as a black ornament? Answer me.)

Thus did Bhagavatpadal eulogise Neelakanta. The story is as follows:

Once the Devas and Asuras began to churn the milky ocean. Just as a conclusion is reached in a major debate after involvement in secondary points, a deadly poison emerged in the initial stages of the churning. None knew how to handle the situation. A great flame stemmed from the poison. The Lord appeared on the scene and held it in His throat. According to the Puranas, worlds exist within and outside Ishwara. Had Shiva ejected the poison, the external universe would have been annihilated, while if He had swallowed it the cosmos within would be destroyed. That is why He retained the poison in His throat.

runs the verse. The appellation Neelakanta points to the fact that He comes to our succour the moment we think of Him.

He who meditates as described attains the effulgent Supreme Lord who is the cause world and is beyond all darkness.

In accordance with this utterance, once God is attained, rebirth ceases. In the earlier cited Kaivalya Upanishad verse, it was said:

This means "the sage, having meditated..." What is the Dhyanam (meditation) spoken of ? We have seen earlier that it is impossible to focus the mind when it is in the planes Kshipta, Moodha and Vikshipta. To concentrate,it must be raised to the Ekagra plane. Ekagra is commonly defined as:

(Dhyanam is the continuous flow of similar thoughts to the exclusion of those which are dissimilar.)

The husband was not at home. His wife was very attached to him. She kept thinking of him. How did she contemplate on him? An answer is contained in the play Shakuntala. Why did Durvasa curse Shakuntala? Because Shakuntala was engrossed in the thought of her spouse, she did not notice Durvasa. "Let him, thinking of whom you ignored me who was in front of you, forget you", cursed Durvasa. In like manner, if the mind is focussed, then even an object in front of one is not seen.

This is what is meant by the phrase:

(Exclusion of other thoughts)

When there is awareness of the Lord's form, no other cognition is present. On seeing His picture and imbibing it in the mind, contrary mental activity is absent. The Sastras declare this to be:

(The continuous flow of thoughts having the same content and the rejection of distractions.) This constitutes Dhyanam.

The exalted stage of Upasana is termed Yoga. We shall now see some details of Yoga. Maharishi Patanjali says in his Yoga Sutras:

The restraint of Chitta Vrittis (mental activities ) is termed Yoga. It means Samadhi. Samadhi is of two types, Samprajnata Samadhi and Asamprajnata Samadhi. Samprajnata Samadhi is associated with Ekagra or one-pointed condition of the mind. The Niruddha or restrained mental state corresponds to Asamprajnata Samadhi. First we shall take up Samprajnata Samadhi for analysis. When some object is used to fix the mind, Samprajnata Yoga accrues. Such one-pointed fixation has a special characteristic. Before going into this, 'Triputi Bhanam' must be recognised. The awareness of the Jnanam, Jneyam and Jnata is 'Triputi Bhanam'. Jnanam is knowledge. Jneyam is the object comprehended while the knower is Jnata.

During conversation, we do not touch our chests to ascertain whether we exist or not. The conviction, "I exist", is always present. Even if it is not explicitly manifest, this awareness is present continually in a subtle fashion. From this we can infer that the Atma is self-effulgent. In the presence of knowledge, objects are cognised. Hence Jnanam has the Jneyam for its field. During Dhyanam, there is the awareness, "I am meditating". During meditation on Ishwara the awareness, "I exist" and "I am meditating on God" are present, at least to a very slight degree. The acme of concentration, which is accompanied by such Triputi Bhanam, is Samprajnata Samadhi.

Niruddha is transcendent of the Ekagra state. In it, the 'Triputi Bhanam', such as "I am knowing" is absent and there is just pure cognition of what is meditated upon. This is called Asamprajnata Samadhi. We can understand it by direct experience. What is the difference between deep sleep and Asamprajnata Samadhi? In the former, only ignorance is present while in the latter the object of focus shines forth but not the feeling, "The object is perceived". That is to say, the 'Anuvyavasaya' spoken of in the Tarka Shastra is absent.

What is restraint of mental functioning (which constitutes Yoga)? There is nothing like absolute cessation of the activity of the mind wherein the Atma as also objects are excluded. When the mind abandons all other mentation and holds an object, (such as Atma) Yoga arises. We meditate upon Ishwara with such a mind. During the performance of Japa, the mind can be in the Ekagra but not in the Niruddha state. When Japa is done, there is awareness of the words and their import. If the chanting of Mantras like the Pranava and the Gayathri accompany meditation, the focus is called 'Shabda Anuviddham' (pierced by sound). Sometimes, we lock the mind on some divine form alone. Such concentration is called 'Rupa Anuviddham' (pierced by form). Here the query stems, "Can both these be discarded and the Nirguna (attributeless Self) be meditated upon?". The answer is in the affirmative.

Nirguna Dhyanam (meditation on the attributeless Atma) can yield Jnanam . But can it yield Samadhi? It can. However, it must be borne in mind that Jnanam and Dhyanam are not one and the same. By the excellence of concentration a clear awareness, preceded by realisation of Brahman, dawns. This is a knowledge. Once vivid insight is aroused further effort at concentration is not essential for the realisation remains steady. If, however, one focusses the mind with the resolve, "I must concentrate", then one is practising Dhyanam. Till clear awareness arises, effort is needed. Thereafter the Self is seen spontaneously. Abidance in it constitutes Asamprajnata Samadhi. We must remain in Asamprajnata Samadhi and get direct knowledge of Brahman. Once that is done, everything is abandoned in accordance with the statement:

(Yogis, who have restrained their minds by the practice of concentration, perceive the effulgence of the Supreme that is bereft of qualities and activity.)

If this state cannot be achieved, the mind can be kept in the Ekagra state and focussed on the Self. This indeed constitutes Upasana.

If Upasana is to fructify, Yamas and Niyamas (which will be taken up a little later) are essential. Without these, if someone were to say, "I am meditating" or "With a restrained mind I constantly remain in Asamprajnata Samadhi", then the words must be regarded as hollow. Will anyone believe a hut dweller who says, "I possess a crore of rupees"? To produce conviction he must live in a suitable abode. What are these Yamas and Niyamas?

It is said:

(Abstinence from injury, truthfulness, absence of stealth, continence and avoidance of possessions constitute the Yamas or restraints.)

The fruit of Ahimsa (abstinence from causing pain) is:

(In the presence of one established in non-injury, even inimical creatures abandon hostility.)

Ahimsa and establishment in Ahimsa are different. Abstinence from injury is the feeling, "In my life, I will cause pain only when it is inevitable. Else I shall injure none". If there is the conviction, "At no time will any creature suffer on my account" and one acts accordingly then there is Ahimsa Pratishta (establishment in non-injury). In the Puranas we read of mutually inimical creatures peacefully coexisting in the proximity of sages established in Ahimsa. Since the harmlessness of the sages was unwavering they had developed the capacity of radiating peace. We cannot lay claims to such an achievement . The reason is that even if, in the course of some action, a little pain is caused, we think, "It is sufficient if the task is completed". Only if we get establishment in Ahimsa, can realisation of Supreme dawn. It is this realisation that has been specified as "Tamasah Parastat" in the earlier cited Kaivalya Upanishad verse.

Many, however crave for material ends when they meditate. Even for such goals, a degree of non-violence is a sine qua non.

Only when one observes abstinence from injury can one contemplate on God.

If one were to ingest medicines but ignore dietary regulations then the efficacy of the treatment will be lost. Likewise, for our endeavours to achieve the Highest to fructify, Ahimsa must be practised.

The next Yama listed is veracity. Though many lay claims to be truthful, a person who completely avoids falsehood is rare to come across. In this connection the following humorous episode comes to mind:

A man who claimed, "I speak no lies", went to a court to act as a witness. When the judge ordered him to utter only the truth, the man retorted, "As long as life is present in my hand I shall not deviate from the truth". The judge understood the statement to mean that the witness would observe veracity as long as he was alive. The evidence given was, however, a pack of lies. When he was confronted with the promise, the man defended himself saying, "It is true that I resolved to speak the truth as long as life was present. That is why I brought a live worm with me. On the proclivity to utter falsehood being aroused, I squeezed the worm to death and proceeded to say what I wished. Since life was extinct, I did not violate my oath".

This is not veracity at all. Words should not be phrased in such a manner, that some other meaning is conveyed. Deliberate equivocal statements merely constitute sophistry. Such specious but fallacious usage must be eschewed.

The next restraint to be observed is Asteyam. One should not covet another's property and misappropriation, be it mental, verbal or physical, is a sin. To tell someone, "I seek to steal", is verbal stealth. "None is there to observe me. Hence I shall steal", such thoughts come under the head mental theft. 'Stealth is sinful' is a universal maxim. Physical misappropriation is regarded as vile because punishment is meted out by the law taking its course. However, verbal and mental covetousness are seldom thought of as producing demerit. The Sastras point out that these too come under no different category. When the triad of misappropriations is avoided, special purity and power accrue. "Are we inclined to steal?", is a possible question.

If we find a handkerchief lying on the road, we do not bother to steal it. But when see a ring or earring, we are tempted. A man observes abstinence from theft if he exhibits the same indifference towards a gold ring as he does towards a handkerchief. On the contrary, if one is disinterested in a common object but covetous of precious objects, one does not practise Asteyam. The fruit of this virtue is:

The sense is that he who is established in Asteyam becomes the possessor of all precious stones.

(Brahmacharyam is another Yama. The result of practising it is)

By firmness in Brahmacharyam great competence is had. Brahmacharyam is the restraint of the senses and it is enjoined in the scriptures. Can a householder observe continence or not? Rishi Apastamba's words throw light on the issue. He says that for a married man, begetting progeny is Dharma. Once a male child is born, is it necessary to procreate more children? This question is raised and the answer is given as:

While begetting the first son is Dharma, thereafter Dharma is not the sole initiating factor for having children. Hence a householder can also be continent if he is suitably restrained.

The last of the Yamas ordained by Maharishi Patanjali is Aparigraha. None should aspire for what belongs to another. There was a person named Ayachita Bhattacharya (he who never begs from others). He never used to solicit anything but whatever was offered, he readily accepted. A friend humorously advised him, "This is insufficient. You must become Aparigraha Bhattacharya (he who accepts nothing)". Normally we have the tendency of keeping whatever is given to us. Often we refrain from seeking from others because we are doubtful of the outcome of our request. The correct stance is that even when a donor presses, we should be ready to decline the gift. For Sanyasis, Aparigraha is a vow. An ascetic is permitted to have only a Danda (holy staff), Kamandalu (water pot) and saffron robes. Likewise, if a family man keeps only those possessions that are essential for him, he is practising Aparigraha.

The demons Shumbha and Nishumbha prided themselves of being great monarchs. They held the view:

(We are fit to enjoy all the jewels found in this world.)

On seeing Ambal, they told Her, "We are qualified to enjoy all gems and You are a gem amongst women. Hence it behoves You to belong to us". The divine Mother replied, "It is true that you are enjoyers of jewels. There is also some justice in your saying that I am a gem amongst women and, as such, should be yours. But I have taken a vow.

Since I have some egoism I have resolved that he who humbles My pride and

vanquishes Me in battle shall marry Me".

Shumbha and Nishumbha felt :

"We are the enjoyers of all precious gems". Feeling that Ambal was a gem because She was

(A gem amongst women, with graceful limbs), they sought to possess Her.

If such mentality is permitted, it will never constitute Aparigraha. "I shall not seek to acquire anything more than what is needed for me" — such should be our attitude. Till now we have been analysing Yamas. Next, we shall take up Niyamas or observances. These are defined as:

(Purity, contentment, austerity, study and dedication to Ishwara are the Niyamas.)

Shoucham or purity is an observance. It is said :

(External cleanliness stems from the employment of water and mud.)

Mud has the property of removing dirt when it is used with water. Clay and all sorts of sand must not be employed. Such specifications have been made by our ancients when talking about Shoucham.

Next comes Santosha or contentment. A man of defiled mind cannot remain seated doing nothing even for five minutes for his mind keeps wandering. That is why it is said that satiation is needed.

(A twice-born one, who is discontented, suffers destruction.)

For a Brahmin, satisfaction is a great wealth. If one is contented with whatever one has, then one experiences great mental tranquility.

Tapas means observances of vows. It is said:

(There is no greater penance than fasting.)

Not eating on Ekadasi days is a form of austerity. Likewise the study and exposition of one's branch of the Vedas is Tapas.

The last of the Niyamas is 'Ishwara Pranidhanam' or surrender to God. We should fix our minds on Ishwara and meditate on Him. Great merit accrues if, having observed the other Yamas and Niyamas, we do so. Firm focus of the mind on God constitutes Dhyanam or Upasana.

One may go about boasting, "I have been initiated into the Shodashakshari, Panchadashakshari, Panchakshari, Bala and Gayathri Mantras". If, however, one does not have Yamas and Niyamas to one's credit, then one's performance of Japa merely by rolling a rosary and that too occasionally, will not constitute Upasana. Only if a man contemplates in the prescribed manner will he get worldly as also other worldly benefits. This topic has been clearly elucidated by Bhagavan in the Bhavad Gita.

The word 'Atmanam' means Antahkaranam or the inner instrument (consisting of the storehouse of impressions, thinking faculty, faculty of determination and egoism). 'Yunjati' signifies focussing of the Antahkaranam and contemplating. Some meditate in public meetings and seek to get the appellation, 'a great Yogishwara'. We should not be like that. The Lord says, 'Ekaki' or one living in solitude. We should resort to a lonely place for meditating. This is specified in 'Rahasi Sthitah'. The mind should be under control and likewise the body should be held under check. The reason is that the regulation of the body helps to restrain the mind. The Lords says, 'Yatachittatma' or 'With the body and mind under control'. To show that desires, such as, "I want this; I long for that", must be curbed, it is said, 'Nirasheeh Aparigrahah' (without longings and possessions).

Next it is said:

The place must be conducive for meditation. In the TarkaSastra, initially a fallacious reason regarding purity is adduced. It is said:

A conch-shell forms a part of a creature and, on account of its sanctity, is used in daily Puja. A human skull is also a part of a living entity. Hence it too must be regarded as pure. On this ground some ask, "Why should I bathe when I touch a bone?" To reveal that the reason cited earlier is false, the answer is given as

(Because of its being prohibited by the Sastra.)

The scriptures declare that when one touches a human bone,

(One must bathe wearing one's clothing.)

On coming in contact with an ordinary dry bone, a normal bath is sufficient. But if one contacts a dead man's bones to which flesh is sticking, then one must bathe with one's full attire. Hence, only that which is declared by the scriptures to be clean must be regarded as such. Temples, summits of mountains, banks of the rivers, Puja rooms in one's house, etc., are considered holy.

Nowadays people say that whatever is adequately clean is pure. It is not. Sastric sanction is essential. Saliva is impure but not the mouth which contains it. When it is within the mouth it is not unclean but it is to be regarded as dirty when it is spat out. (No reason can be adduced except scriptural assertion.) Hence, for contemplating we must go to spots declared pure by our Sastras. The Lord says:

This contains the injunction that an aspirant must use his own Asanam or seat for prayer. The implicit prohibition is that others' Asanams must not be employed. Nowadays many utilise the Asanams of other people, as in the case of common usage of chairs. Using the Asanam of another is, however, not pure. In like manner, a man should use his own Kamandalu. In fact our ancient holy ones employed only their water pots. This does not mean that they held a disparaging attitude towards their fellow beings. Even from the standpoint of hygiene, reasons can be adduced but that is beyond the scope of the present discussion. This is because someone can raise the unwarranted objection, 'Even when the prayer mat of another is utilised, no diseases are generated". To curb such endless queries, the Sastras close the topic by just saying that certain things are impure.

Presently, people use other people's clothing. About fifty years ago, this was not the practice. The exception was that, when a cloth was given by a holy one, it was regarded as sacrosanct and worn on auspicious occasions. This would get passed on from generation to generation. The Lord goes on to say:

Where should one sit while doing Dhyanam? The employment of a large table is not recommended. Likewise, squatting on the bare floor is also prohibited, for the dampness and coldness too can cause problems. If the seat is very high, then there is a danger that we might fall off in the Samadhi state. That is why the Lord said:

"The seat must be neither too high nor too low". No fault will accrue if one spreads a mat of Darbha grass, places deer skin on it and finally uses a cloth on the skin. Sri Krishna indicates:

(Darbha, deer skin and cloth spread one over the other.)

This seat confers peace of mind. The Darbha mat prevents the influence of dampness, while deer skin affords additional protection. The beneficial effect is enhanced by the cloth on which one sits. What should one do after sitting on such an Asanam? The Lord replies:

The senses must not be allowed to wander hither and thither. The mind and senses must be under our control. Likewise, the body should be held motionless. If bodily movements are permitted, mental equipoise cannot be had.

The head, the neck and the body should be erect. Sri Krishna is described as one curved in three places. If a meditator were to adopt a similar posture, it will appear as if he is posing for a photograph.

'Nasikagram' does not imply that we must focus our attention on the tip of the nose. Doing so will not constitute the desired meditation. Just as the eyes are motionless when they gaze at the tip of the nose, likewise the eyes must not move during meditation. To specify this, the interpretation is:

(As if beholding the tip of the nose.)

Next:

The meaning is that one must have a calm mind and must be fearless and observant of the vow of Brahmacharyam.

Having restrained the mind, the Yogi must be 'Mat-Parah'. If we, on observing another, get the desire to contemplate and do so for a couple of days, then it cannot be termed as true meditation (in which one is 'Mat-Parah'.)

(He for whom I (Ishwara) am the highest is 'Mat-Parah'.) What is the fruit of all this?

"The self controlled Yogi, by regular restraint of the mind, attains peace, culminating in liberation, and characterised by the attainment of My state" — this is Sri Krishna's reply.

Thus, by meditating on Ishwara we should at least get Samprajnata Samadhi. Some wish to transcend the Saguna aspect of the Supreme and to proceed to the Nirguna aspect. They ask, "Can Nirguna Dhyanam be done?" It can be performed. How should it be done? Initially one should look at a light for a few moments. When one does so, worldly concerns are forgotten. Even the thought, "I am forgetting" will be absent. At that juncture, the eyes should be closed. Next one should feel, "The pair of eyes are seeing within". Spontaneously, an effulgence will manifest. Unlike common illumination, it is generally blue-hued. At times it resembles moon light. Feeling that the gaze is indrawn, we should hold on to the thought, "I am pure consciousness" and realise consciousness as all-pervasive. If we do so, the process will terminate in Asamprajnata Samadhi. We can, by this method, attain Asamprajnata Samadhi and thereby get realisation of the Self.

If one wishes to attain Samprajnata Samadhi, one must close the eyes and concentrate on God's form. As one goes on practising, a time comes when it seems as if the deity meditated upon has come before one. Even with eyes open, the divine form can be beheld. This is called 'Devata Sakshatkara' or direct perception of God. When this stage is reached, if a query stems in the mind, the solution too is got. The reply is indeed the word of Ishwara. A man in such a state can uplift himself and also others. Though there may be some delay in achieving this target, it can be attained.

(He attains peace, culminating in liberation, and achieves My abode.)

Motivated by this utterance of Sri Krishna, we perform meditation. By practising concentration after duly observing the preliminaries, we can attain the highest good.