28. DHYĀNA

D: What is meant by dhyāna?

A: Dhyāna is the state wherein the mind concentrates on just one object.

D: What is the main advantage of practising dhyāna?

A: If mental concentration is achieved by practice, the mind can then be turned towards Īśvara, and being thus purified, it can be directed towards the Ātman, which is formless and devoid of attributes. By doing this, one attains the state of nirvikalpa-samādhi, the culmination of dhyāna, wherein one realises the Truth.

D: Though meditation can do so much good, why is it very difficult to practise?

A: The difficulty in controlling the mind is indeed the reason.

D: How can the mind be controlled?

A: The Lord has said that practice and dispassion are the means.

D: What are the obstacles to get dhyāna?

A: Do you ask about obstacles during meditation or those arising at other times?

D: I am asking about the obstacles that prevent one from attaining samādhi during meditation.

A: The first among the obstacles is vikṣepa; that is, the mind wanders in all directions. This is the foremost obstacle. The second is the mind attaining a dull state. Of course, vikṣepa is absent. Even this is bad. If one attains an inert condition similar to sleep, one will not reach the Supreme state. Sakaṣāya is the third obstacle. This is a state wherein there is neither vikṣepa nor mental inertness. It gives a sort of happiness, but in it the seed of desire is not destroyed. This is unlike samādhi. One should carefully go beyond even this. Gauḍapādācārya has said:

(GK, III. 44)

(If the mind is in a state of torpor, it should be woken up. If it is dispersed amongst objects, it should be calmed down. If it is latent with the seed of desire, that condition should be recognised. One should not disturb the mind established in equipoise.)

D: How can we calm down the distracted mind?

A: We should turn the mind repeatedly to the object of meditation. With growth of dispassion, vikṣepa subsides. During meditation, the conviction that meditation alone is important should exist. The feeling that the form or sound being meditated upon is actually present is useful in focussing the mind.

D: What is to be done if the mind becomes dull or sleepy?

A: If a person is alert, he can discern that his mind is becoming passive and dull. By sensing the onset of torpor and awakening and focussing the mind, he can deal with dullness. The japa that is being done may be intensified. If this is done, the mind will become alert. But if, in spite of effort, the mind continues to drift into the state of torpor, it is advisable to take a small break, have a walk and then recommence dhyāna. On certain occasions, the mind should not be forced to meditate. If there is tiredness, it is advisable to commence dhyāna after a break. But, if indolence is the reason for the dullness, one should force the mind to continue with meditation.

D: Is it necessary to do japa during dhyāna?

A: While doing saguṇa-upāsanā, japa is very useful in the beginning. It helps the mind to be calm. As the mind locks on to the object of dhyāna, japa ceases of its own accord. Thus, there is often no need to stop japa wilfully.

D: How should meditation on a form be practised?

A: Techniques vary and different aspirants have to be instructed differently. A common code of instructions cannot be prescribed. I shall spell out one method. One can proceed with the notion that one’s iṣṭa-devatā (favourite deity) is seated in the lotus of one’s heart. If one finds it difficult to visualise and focus on the pertinent form of the Lord, one can take the aid of a picture of the deity. Japa should be done while looking at the picture. Then, after partially closing the eyes, one should try to meditate on the deity, with the idea that one is actually seeing the deity. The mind may focus for a while, without wandering. But once the mind starts wandering, one can open one’s eyes and look at the picture again. This can be followed by meditation, with the eyes partially closed. If the attempt is repeated in this manner, the form of the iṣṭa-devatā will remain in one’s mind, without the need for looking at the picture. This is one of the methods of practising meditation. Meditating on sound is another method. Maharṣi Patañjali prescribes the general rule:

(YS, I. 39)

(Or, by meditating on any desired, permitted object.)

The Guru determines the method that is best suited to his disciple.

D: Is it advisable to do meditation when one is not keeping good health?

A: That depends on the extent of ill health. Those who have considerably advanced in meditation will be able to meditate whenever they wish to. But those who are still in the beginning stages may be able to meditate only when they are keeping good health. Increasing the practice of meditation yields correspondingly better fruits. This does not, however, imply that one should sit so long as to strain the mind. Experts in meditation can concentrate for hours together. But if one who is not versed in meditation tries to sit for hours in dhyāna, only unpleasant memories will be generated. Besides, headache or some other pain may make its appearance.

D: How should nirguṇa-dhyāna (meditation on the Self devoid of attributes) be practised?

A: While doing nirguṇa-dhyāna, one need not take the aid of any divine form or japa. It is suited to those who have attained high levels in the practice of dhyāna. Meditation on that which is bereft of form and attributes is nirguṇa-dhyāna. It leads to nirvikalpa-samādhi, the highest state of meditation. No unique method exists for practising it. One of the methods for this is as follows. First, the rise and fall of thoughts should be just watched, with the conviction that there is no connection between oneself and the thoughts. Gradually, the thoughts automatically subside. Another method consists in directly putting a stop to all mental wandering and then firmly thinking, “I am pure consciousness and bliss.” During nirguṇa-dhyāna, awareness of the body is absent.

D: Why do some experience bodily jerks at times during meditation?

A: It normally means that the body is weak. It can also be due to the influence of the kuṇḍalinī-śakti. Meditation can be continued without worrying about minor jerks.

D: Where should meditation be performed?

A: In a calm and pure place.

D: Is it advisable to sit on some special seat?

A: Lord Kṛṣṇa says:

The seat recommended comprises a mat of kuśa grass, on which deerskin is spread, with a cloth being spread on the deerskin.

D: Many desire meditation sincerely but still are not able to do it properly. Why is it so?

A: It may seem that they greatly long for meditation, but is it actually so? No. Even a little analysis of the life of most people shows that they do not attach adequate importance to meditation. Sleep, food, office, examination, etc., get higher priority than meditation. If it is time for the office, that is the end of meditation. Further, even when they sit for meditation, they do not sit with the idea, “Let anything happen in this world. I need only meditation now.” This apart, meditation is difficult in this birth for those who have not practised it much in their previous births. By the same rule, those who had practised much meditation will now find dhyāna easy. Swimming is initially difficult. It becomes easy with practice. That is the case here also.

D: When one is seated for meditation, will the resolve, “I am not going to give room to any worry or worldly thought” be helpful?

A: Yes.

D: It stands to reason that he who has intense vairāgya should be easily able to forget the world when he sits for meditation. However, we see some persons with intense dispassion who are unable to meditate well. Will Acharyal clarify the reason for this?

A: Normally, dhyāna is easy for those who have intense dispassion. However, because of their not having duly practised mediation in their previous births, some deeply dispassionate ones may experience difficulty in achieving intense focus during meditation.

D: If one is defeated again and again when trying to meditate, will not one become disheartened and irritated?

A: Giving place to disheartenment or irritation is equivalent to one standing as an obstacle in one’s own way. Even to get a degree, one has to go to college and study for years. What then need be said about the effort required to achieve success in dhyāna, which is very subtle and far superior? Not only do people not put in the same effort as they do for obtaining a degree but they dare to say that they feel irritated and frustrated. You can see for yourself how fair this is. Maharṣi Patañjali has said in his Yogasūtra-s:

(It becomes firmly rooted when practised for a long time, without any break and with sincerity.)

If people could successfully accomplish dhyāna in days or a few months, the sage’s aphorism would be meaningless.

D: Even those who are able to get good meditation may experience fluctuations in their level of meditation. On certain days, their meditation is very good but on certain other occasions, it is unsatisfactory. What should be done to get good meditation always?

A: Ill health, unrestricted food, laziness, worries, desires, etc., remain as impediments to dhyāna. Therefore, if we strive and remove these obstacles, dhyāna will become steady. If the problem persists, then, without giving any room for worry, further efforts should be made. If meditation gets spoilt because of a particular powerful obstacle, one should, with the guidance of a Guru, remove it by a specifically directed effort. All this apart, advantage can be taken of the fact that the mind is naturally peaceful at certain times of the day, such as dawn and dusk.

D: Is dhyāna alone sufficient to control desires?

A: Those who attain the highest state of meditation, namely samādhi, can destroy desire through it. For others, meditation alone can be insufficient. Mental impressions are generated or strengthened when one thinks of or resorts to objects of desire while one is not in meditation. These tendencies tend to overpower those produced during meditation. Therefore, when one is not doing meditation, one should assiduously cultivate dispassion by the perception of faults in objects. Studying scriptural texts daily and contemplating on the ideas expressed therein help one to conquer desires. The company of sages is very helpful in curbing longings.

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❑ Discourses of Acharyal

Acharyal was endowed with a great felicity for meditation. He has said that He had practised a number of techniques, not out of necessity, but with a view to be of guidance to a wide variety of seekers. What follows is His teaching about meditation:

Dhyāna is the one-pointed fixation of the mind on the object of concentration. Bhagavatpāda, in His Gītā-bhaṣya, speaks of dhyāna, as the proximate means to Self realisation. Basically, dhyāna is of two types (1) saguṇa and (2) nirguṇa.

In saguṇa-dhyāna, one meditates on a form or sound while these are absent in nirguṇa-dhyāna. The final aim of dhyāna is to bring the spiritual aspirant face to face with the Truth. Saguṇa-dhyāna must be practised till one is competent to perform nirguṇa-dhyāna. This does not, however, preclude the possibility of one who is an adept in nirguṇa-dhyāna performing saguṇa-dhyāna. The actual method of spiritual discipline to be practised is to be decided only by the Guru and the procedure is likely to vary from person to person on account of differences in temperament, state of spiritual development, conditions and the like. This being the case it is not possible to describe a unique way of practising meditation.

One method of performing saguṇa-dhyāna, which is suitable to many, is concentration on one’s iṣṭa-devatā as seated in a red lotus in one’s heart. One should imagine the red-petalled lotus in full bloom with the iṣṭa-devatā seated in it in the manner described in the appropriate dhyāna-śloka. Concentrating one’s mind on the form of the iṣṭa-devatā one should perform japa.

Another method of performing saguṇa-dhyāna is to imagine the iṣṭa-devatā as seated in front of the sādhaka. To some this may be easier than concentrating on the iṣṭa-devatā in the heart. Another method is to meditate upon a jyotis (effulgence) in the space between the eyebrows, while performing nāma-japa. Meditation on Guru can also be practised.

These methods of meditation may be very difficult for some who are unable to mentally, clearly visualise their iṣṭa-devatā. For them, a simple method would be to sit in front of a picture of the iṣṭa-devatā, look at the picture and perform japa. Because of the presence of the picture, the difficulty in visualising the iṣṭa-devatā’s form is reduced. Japa may be done either audibly or with the lips moving but without sound coming out or mentally, the last one being the best. As one gains in concentration, one can begin to close his eyes for brief periods of time and visualise the iṣṭa-devatā as seen in the picture. With due practice, meditation can be performed without the aid of the picture. Saguṇa-dhyāna can also be done by concentrating one’s mind on the mantra alone, without taking recourse to the form of the iṣṭa-devatā.

Two types of difficulties are generally encountered when people practise saguṇa-dhyāna. These difficulties are (1) extraneous thoughts keep disturbing the meditation process and, (2) the aspirant feels sleepy. The inability to keep one’s mind fixed on the object of meditation is a difficulty which almost all sādhaka-s face. It is only an exceptionally few people who, on account of the great spiritual discipline practised in the previous births, that do not encounter this problem.

The method of tackling this problem consists in being vigilant at the time of meditation. If the mind wanders, it should be brought back to the object of meditation. In most cases, it is futile to attempt to simply force the mind to remain on the object of meditation. Therefore, as and when the mind goes out, one has no other choice but to watch its movement and bring it back. A slight aid is to hold one’s breath for a moment or two when one finds the mind going out. This will block the outward-going trend of the mind for that period or at least reduce the intensity of its outward-going tendency.

Another aid is to visualise the presence of the iṣṭa-devatā in whatever object the mind chooses to think about. By doing this, the mind is made to think of the iṣṭa-devatā. Uttering the japa with somewhat greater vigour also helps one in gaining control. If one notices the commencement of distraction, more than half the problem is solved as one can fixate the mind again on the object of meditation. In most cases people become aware that the mind has deviated from the object of concentration only after some time has elapsed. Vigilance, stressing on the mind about the transitory nature of external objects, and their inability to produce any happiness should be practised in order to hold the wandering mind. Perception of faults in the objects, towards which the mind runs, acts as a brake on the wandering mind. These are some aids to which one may take recourse to curb the wandering of the mind, but it must be borne in mind that these are, as it were, emergency measures adopted during the course of the meditation period.

In nirguṇa-dhyāna, one does not resort to any form or sound. Here, the mind is focussed on the Supreme Ātman which is beyond all name and form and which defies any positive conception. Nirguṇa-dhyāna leads to nirvikalpa-samādhi, the highest state of meditation, where one directly ‘experiences’ the Supreme reality.

Brahmacarya, complete faith in the Guru, bhakti, vairāgya and practice are all very necessary to achieve success in meditation.

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In some rare public discourses, Acharyal has dwelt on the procedures for saguṇa and nirguṇa dhyāna. Here is an excerpt from a speech delivered by Him at Chennai, in the year 1982, on nirguṇa-dhyāna:

Can nirguṇa-dhyāna be done? Yes, 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 eyes are seeing within.” Spontaneously, an effulgence will manifest. Unlike common illumination, it is generally blue-hued. At times it resembles moonlight. Feeling that the gaze is in-drawn, we should hold on to the thought, “I am pure consciousness” and realise consciousness as all pervasive. If we do so, the process will culminate in asamprajñata-samādhi. We can, by this method, attain asamprajñata-samādhi and thereby get realisation of the Self.

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