Meditation Talks2(Chidananda 103)

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Meditation Talks(Chidananda102)

 

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SRI CHIDANANDA ASHTOTTARASATA NAMAVALI(108 Holy Names of Swami Chidananda) (Chidananda 101)

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SAMADHI(Med 90)

SAMADHI(Med 90)

Swami Chidananda

The yogi attains a state in which through the intensity of concentration, he acquires the ability to hold the mind perfectly still. That state is called ‘Samadhi’. It is a state of deep inward absorption when the mind is perfectly collected and calm, samyak dharana. This state of holding the mind perfectly is samadhi. Through constant practice and through perfect establishment in vairagya, we reach a stage of deep absorption, and this deep intense absorption is called samadhi. Samadhi is the eighth stage in Raja Yoga. It is only a stage in Yoga. Samadhi itself is not Realisation. It does not mean that a person who has attained samadhi is a realised sage. He has to proceed further. This state of perfect absorption need not necessarily be a state of transcendental Illumination. As you go on persisting on this practice of samadhi, you will attain Illumination. It takes you to the highest state of superconsciousness and transcendental Illumination where you get the final Liberation. When you rise higher, even the consciousness of your being lapses into the experience of Cosmic Consciousness. That is perfection of spiritual realisation.

Samadhi is not peculiar to Raja Yoga alone. Jnanis speak of Advaita nirvikalpa samadhi. Hatha-yogis have got their samadhi through the union of prana and apana, and forcing it through sushumna. Devotees refer to as going into bhava-samadhi. The jnanis meditate upon the nameless and formless, transcendental Atman. And it is the totally impersonal samadhi that is attained by him. There is not the least trace of the meditator’s personality.  The meditator’s personality is completely wiped out. In the process, the knower, the object of knowledge and the process of knowing, this triad is eliminated. When there is no knower, there is no question of knowing. There is only one thing is left: Whatever is That alone exists. This highest transcendental Experience is Existence-Absolute. They call it Advaita nirvikalpa samadhi, where the knower, object of knowledge and the knowing process lapse into a transcendental Experience, which cannot be described. Because who is there to describe It? When you break a pot filled with water, the reflection of the sun in the water of the pot gets absorbed in the sun. Similarly, when there is perfection of divine life, the personality of the devotee is completely absorbed in the Lord.

In Bhakti Yoga this nirvikalpa samadhi comes as a result of darshan (glimpse) of the Lord. The devotee when comes face to face with his Ideal, then the process of dissolution of his personality starts. Gradually, his personality becomes thinned out and ultimately the Ideal alone remains. They call it ‘Sayujya’.

When one reaches the ultimate Realisation in the depth of samadhi, he is free once and for all. There is no pain or suffering, and no craving. He reaches a state of plentitude where is there is no more desire.

MEDITATION(Med 89)

MEDITATION(Med 89)
Swami Chidananda)

Meditation is that ultimate process, when one has laid the foundation of spiritual life, when one has overcome the constant pull of the senses and has become master of the senses. In that condition of perfect sense-control and self-restraint, and conquest of desires and mastery of one’s passions, in that condition of enlightenment, inner stability and equipoise, one begins to gather oneself and move towards the Reality. The ingathering of the totality of your being, and the centralising of this ingathered power in one specific self-chosen direction is the object of meditation, when this ingathered and in-directed, continued, unbroken movement succeeds, you are in a state of meditation. It is the successful, continuous movement in a self-chosen direction of the totality of your being.

Meditation requires the being to be firmly and perfectly grounded in virtue, the spiritual qualities, which are the building blocks of the structure, which ultimately attain the pinnacle of meditation. Meditation is the upper point of the pyramid, which is grounded in virtue. Meditation is an interior process. The senses always keep your entire psyche in an exteriorized condition. Unless you control your senses, the psyche can never be ingathered. Next comes the calming of the mind – its desires, passions, ambitions, attachments and the constant cravings that keeps the mind always flux and ferment. This process of attaining a certain amount of absolute quiescence of mind takes many years.

There should be unified aspirations for that ultimate Goal. There will be no other ambitions, no other desires, no other attachment, no other passions and cravings. The mind will be in a state of total ingatheredness and unity. This mind alone, which has now been rendered subtle by giving up gross sensual desires, and by renunciation, attains a state of purity.

Mind is very subtle matter. When it is filled with earthly tendencies, passions and greeds, it is full of tamas and rajas, and it becomes more gross due to restlessness, selfish desires and activities. When these have been transcended and to a certain extent mastered, then mind attains a state of purity and subtleness. In that state off subtle purity, mind assumes an upward direction. Only such a mind, which is rendered subtle by absolute purity and virtue, sense-control and elimination of desires and passions, becomes the instrument of Atman, the Reality. Such total transformation in your interior by bringing the mind into that state of subtleness and purity is absolutely necessary to initiate the process of meditation inside. A subtle pure mind, completely still and calm, and totally inward, is the instrument for meditation. With that mind alone one can meditate.

Swami

THE PROCESS OF MEDITATION(MED 88)

THE PROCESS OF MEDITATION(MED 88)
Swami Chidananda

Glorious immortal Atman! Meditation is the noblest exercise of the supreme blessedness of human birth. It is the exercise of the deepest part of your being. Meditation is emptying yourself of all the deepest part of your being. Meditation is emptying ourselves of all that is non-God and filling the mind with God. A continuous and unbroken flow of loving God-thought is the very essence of meditation. It is a state of mind, when the entire mind is filled with God and God alone, nothing else besides God.

I always remember the saying that an empty mind is devil’s workshop. Anything can come into the mind when it is empty. Uttering a half-truth is more dangerous than a hundred per cent falsehood. So, to those people who seem to have grasped the meaning of the process of meditation and who completely ignore the true process, I repeat: “Meditation is filling the mind with God-thought.” And therefore, it means emptying the mind of all that is non-Atman, non-Divine. It is only a part of the process. The actual process is to fill the mind with God. God-awareness is always there. If you empty the mind, a void is not created, because the mind is filled with God. And where He is, the world cannot be. It is said, “Where there is the Supreme, there is no desire for the world.” God says, “I am a jealous Master. I will not tolerate the presence of anyone else in that place which is meant for Me.” The heart of the individual is the royal throne of God, and if there are other things there, He says, “No, it is not ready for Me to come.” So, meditation is emptying ourselves of all that is non-God and filling the mind with God.

You should start the day with a prayer; “O Lord, I come with love before Thee to the altar. I seek to humbly offer myself to Thee. Raise my consciousness to the realm of Thy great Divine nature. May You be pleased to lift me unto Yourself. I pray that the clamour of the senses may not intrude upon this solemn moment. I want to think of You and You alone. I want to be completely absorbed in Thee.”

Do not try to subdue the mind. Do not try to forcefully evict the thoughts. Do not use force. You should not waste your energy in a negative process. Do not think of the thoughts. If other thoughts arise in the mind, do not be concerned, just ignore them and hold tight to the Divine. Just say, “No matter what you do, I shall think of the Lord.” If the mind begins to fall away from the divine idea, chant Om, Om, Om . . . The mind takes the form of that idea upon which it dwells with love during in-gathered attention and concentration.

I pray to the Divine that He may bless you all with wonderful concentration of mind and success in deep meditation.

THE NATURE OF MEDITATION(Med 87)

THE NATURE OF MEDITATION(Med 87)
Swami Chidananda

Blessed children of Light and Immortality! Our life is meant to be a constant opening of ourselves unto the Divine. Life is a process of stilling our nature, a constant process of turning away from the perception of non-self, a continuous process of rejecting the call of the non-eternal upon our being, and a resolute, persistent and insistent opening of ourselves to the Eternal. Our entire life is meant to be an attempt to turn away from the unreal and move towards the Real, an attempt to reject rising up from this plane of mortality to the recognition of the immortal nature of the Self within.

And meditation is the same process intensified in a systematic and deliberate way, channelised at a specific time. Meditation is intensified living in the Spirit, and our entire life is a diffused flow of our spiritual quest. Meditation is a recharging of life-battery in an intense manner. Meditation should be the spiritualising force for all our life – for all our thoughts, feelings, ideas, sentiments and aspirations – for all our dealings with the world.

Meditation is not some isolated act that you do in life, and which has no bearing on your life. The desire nature of the mind and the object-ward movement of the senses are the inherent tendencies of lower self. Your true being is as a river rushing towards the ocean. There should be no separation between your meditation and the rest of your day-to-day life living. Where life and meditation go hand in hand, the calmness of meditation flows through the life.

When you sit for meditation, you should allow a certain time for the momentum of the external life to calm down. Let the thoughts subside; then gently lift up the mind. The chanting of Divine Name, of Divine mantras, produce wonderful spiritual vibrations, which help to lift the mind up into a state of subtle awareness of the Divine.

The process of stilling the mind brings you to a state, where the mind is rid of all multifarious objects and is just centered on the God within. And even as from the far horizon of the eastern ocean the orb of sun rises up into that indescribable vastness, your concept of that Being rises in the vastness of the ocean of the ocean of pure Being. And as though the ocean itself has turned into a wave – no different from itself, not separate from it, being the same and yet appear for the time being a wave pattern – you invoke upon this Ocean of pure Being, gently, the appearance of your particular concept of God.

OBSTACLES IN MEDITATION(Med 86)

OBSTACLES IN MEDITATION(Med 86)
Swami chidananda

One dire enemy of meditation is sleep. The moment you try to stop all the activity of the mind and the mind becomes inactive, it cannot remain awake for ever, sleep will come. Knowing this difficulty, Patanjali Maharshi has very wisely prescribed that in the beginning stages of your sadhana practice, you should have some object as your focal point of concentration. And gradually, make the area of concentration smaller and smaller till the mind is left with only a single vritti, to the exclusion of all other vrittis. Then, ultimately, when you reach the stage of nirvikalpa samadhi, even this vritti will subside. Until then, that single vritti becomes your greatest help, your greatest avalamban (support) for your mind. But for it, you will lapse into sleep.

Another great obstacle is memory, because it is not under your control. When you do not want to remember past things, all of them will come up; they will keep disturbing you when you do not want them. In that state of empty mind, all vrittis and memories start coming and imagination starts working havoc.

Another subtle disturbance is the onslaught of hidden desires – desires which you never thought were there. Worst still is the unconscious ambition within the mind. Your ambition can take endless shape. You may think that you are meditating, but you might have gone to a different realm where you begin to imagine this and that – building castles in the air, manorajya. The most mysterious portion of it is that you do not know that you are doing it! The thing at the back of castle building is hidden desires, which you do not know. Certain enjoyments are against spiritual life. When the help of consciousness is withdrawn, they try to come in. In the realm of meditation, they work havoc in the aspirant who does not take extra care to keep them at bay.

They have to be overcome by a number of methods. The salient one are prayer to God, an earnest surrender to the guru, and practice of the Divine Name, (along with) abhyasa (unremitting effort) and vairagya (dispassion). Divine Name is a powerful spiritual force, which can destroy all obstacles, and forces that oppose the aspirant in the inward path of meditation and Yoga. The power of the Name cannot be easily realised unless one keeps faith in it and goes on practising it through proper bhava. If your abhyasa is always supported by vairagya, you will be able to overcome the obstacles of sleep, memory, imagination and ambition.

PRACTICE OF MEDITATION.(Med 85)

PRACTICE OF MEDITATION.(Med 85)

Swami Chidananda

Concentration brings us to the threshold of Yoga proper. Whatever may be the faith, whatever may be the external details of spiritual life, the central process which ultimately all seekers are gradually trained to do is meditation. That is, detaching and attaching – detaching one’s consciousness from the awareness of the world of names and forms, and attaching it to the inner Ideal, the ultimate Reality. It is the switching off the senses from the instinctive perception of the external world, and the switching on the inner faculty of the pure mind upon the Ideal to be attained. This is the ultimate way through which the seeker has to enter the supermundane realm.

The spiritual concentration is based on the denial of the individualistic personality by affirming: “I am not this body. I do not belong to this perishable world. I am ever-free, ever-perfect spiritual entity.” Here the seeker tries to concentrate on the internal source of his Being. It is totally inward and spiritual. Try to tell yourself and feel that there is no universe, neither the sun nor the moon. There is nothing. Efface the universe from your thoughts. You alone are. Now, slowly begin to negate your personality – the head, face, limbs, etc. Then what is there? When you feel that there is absolutely nothing, slowly bring in the thought that the Lord alone is. Then you fill your mind with your particular conception of God as taught by your guru. If you are a vedantin, feel that there is only one vast expanse of limitless Existence, unfathomable Peace and infinite Bliss. There is nothing else.

These twofold things – negating the entire world and even your personality, and asserting positively only the presence of Supreme Being – are powerful helps. The more you practise these, the easier it becomes to immediately get into the mood of meditation. When there is no thought of the world at all, and the entire consciousness is filled with the one thought of the Supreme Being, then start the meditation. Concentration is one per cent a question of theory and ninety-nine per cent a question of practice. Daily practice alone will help you. Abhyasa is the keyword to success in concentration. Continuing of the current of meditation through out the waking, dream and sleep states, keep up a link of meditation even while a certain portion of the mind goes on doing ordinary work. This method is called ‘Brahma-abhyasa’ or ‘Brahma-chintan’.

Meditation, Some Practical Hints(Med 84)

Meditation, Some Practical Hints(Med 84)

Swami Chidananda

In meditation, it is very important to have proper foundation prepared by first of all being established in virtue, and in self-restraint, control of senses, and in dispassion (vairagya). If these preliminaries are properly attended to, and if man’s physical and moral nature are properly trained and purified, he becomes a man of self-control, a man who has overcome desires, then it becomes easier to concentrate the mind upon higher subtle object.

I shall give you some hints for successful concentration: As far as possible, try to have fixed time. That is a great help, because, all things in this universe have a tendency to follow a certain rhythm. Things move according to a certain cycle. By following a regular and fixed timing for meditation, the mind tends to go into meditative mood easily at those hours. By fixing the time, the quality of concentration and meditation improves.

You should not only have a regular timing to set up this cycle of mood in the mind, but you should also have a fixed place. If the place is changed constantly, the mind will feel disturbed. The ideal thing is to have a separate meditation room where no one enters and where you also do not enter except for meditation. If you keep a room solely for meditation, the entire atmosphere of that room becomes surcharged with the vibrations of meditation. If to have a separate room may not be possible, then you should set apart at least one corner of a room where you do nothing except meditation.

Any asana in which you can sit for a long time for meditation should be selected. Some external aids to be taken are:

If the place is kept very pleasant by keeping fresh flowers and burning incense, it will put your mind into a meditative mood. Generally, fragrant smoke and pleasing flowers put the mind into a pleasant frame, and there will not be any distraction. The mind becomes indrawn. When you sit for meditation, in the beginning you just sit quiet. First of all get into a mood of calmness. Then try to bring about a sort of channelisation of the thought-flow. Each individual will find that certain things will make the mind think of God. Any elevating chant in any language may help you. It should be the same for all days. Mantra-japa is a great help to concentration. Mantras are names pregnant with divine ideas.

Hints for Concentration(MED 83)

Hints for Concentration(MED 83)

Seeker: “When I try to concentrate, the mind wanders. What is the best remedy for this?”

Swamiji: “You have got the greatest authority giving you the simple yet perfect remedy. It is one of the chief obstacles to meditation.  It is vikshepa shakti, a manifestation of Maya. Arjuna puts this problem before Krishna: “The mind is very flickering and oscillating; and to fix it on the lakshya (target) is as difficult as to tie the wind” (Gita 6-34). And Krishna admits: “Undoubtedly, it is very difficult to control the mind.” The method suggested by the Lord is “It can be conquered by vairagya and abhyasa” (Gita 6.35). Vairagya is dispassion for all objects of this world and the other world. Abhyasa is continuous, unbroken practice, carried on over a long period.

These two things are the outcome of a wonderful analysis of why vikshepa takes place, why does the mind wander about. Usually the mind fixes itself up wherever there is attachment. Man wants pleasure and happiness; and he thinks he can get this in the external world of name and form. Therefore, various objects keep attracting the mind; and the mind runs from one object of attachment to another in a continuous succession.

First, it is a wrong conception that there is pleasure in objects. For this ‘vichara’ is the cure. Vichara makes the mind slowly learn that pleasure is not outside. Then he says to the mind: “There is infinite Bliss within. Turn inward.” Vichara points out to the mind that the whole world is full of pain. One anna (1/16 rupee) of pleasure is mixed with fifteen annas of pain; and this pleasure is bhranti-sukh (illusory happiness) only, like the pleasure derived from scratching the eczema. A dog bites a bone and hurts itself. Blood oozes from its palate. It imagines that the blood comes from the bone and is happy. Is this real happiness? Vichara gives dosha-drishti (seeing the ultimate defects) in sensual objects. As a result of vichara the mind is made to flow inward. A sort of dispassion arises towards objects. Fixing it inside becomes easier. Vairagya is the negative portion; abhyasa is the positive portion. If you go on with your practise, it is absolutely certain that one day the accumulated result of this method will keep the mind absolutely fixed upon the lakshya. Purna-dhyana will come and it will lead you to Atma-sakshatkara. Pranayama is also a great help. Another important point is develop intense love for the lakshya.

Once the turning inward is there, the mind must be habituated to get fixed upon any particular lakshya chosen by him through abhyasa. Bahirmukhi vritti (the tendency of moving outward) is part and parcel of the mind. It must be counteracted and it can be done only by positive practice.

(Reply by Swami Chidananda)

PRACTICE OF DHARANA(Med 82)

Dharana

Dharana or concentration means holding the mind fixed at one point, at one place, and keeping it held for sufficient length of time. If you are able to withdraw the mind and fix it upon a focal point within, and if you are able to keep the mind fixed like that for a period of 12 mantras, it is counted as one concentration. The yogic time calculation is usually stated in mantras and a mantra may be taken as a second. If you can keep the mind steady without moving, without any contrary thought coming in, and without moving away from the object of concentration for a period of 12 mantras, it is regarded as one dharana. Go on practising dharana so that it becomes longer and longer. By continuous practice, if you are able to keep the mind focussed upon one single point without moving here and there for 144 seconds or a period of 12 dharanas, then this continuous unbroken concentration of mind for 144 seconds without break is termed as dhyana. And 12 continuous, unbroken meditations make one samadhi. There should be only one thought, only one vritti, ekakara vritti. Thus, meditation means continuous concentration of the mind upon one idea to the exclusion of all other ideas. Go on practising until the samadhi itself becomes deeper and deeper, and more and more intense, and the body is not felt. This is yogabhyasa.

Concentration is a question of persisting, persevering endeavour. It does not become fruitful in a day. It is not a process which gives result overnight. It is only when one is perfectly convinced and firm in one’s faith about the ultimate nature of Realisation, that one can go through the hard and dry process of concentration. Together with some negative safeguards which we have to take in order that concentration may become steady and successful, they teach us various methods to make this dry process of concentration as interesting as possible.

Try to think what is most pleasing too you and upon which the mind likes to get fixed spontaneously. Concentration is always pleasant to the bhakta (devotee), because to think of his beloved is pleasant. Whereas, a vedantin has to invoke waves of inspiration, such as: “I am indescribable Bliss, Joy”, he tries to fill himself with that sort of elevation.

It is a question of mental training. Various devices have to be adopted by the seeker – concentrating on sound of Om or a mantra, repeating the mantra - so that at no point the mind stops concentration. If the mind refuses to concentrate, then give up, and read some book or do some kirtan. When the mood comes again, do concentration

Swami Chidananda.

W21/8

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PRACTICE OF DHARANA(Med 82)

Swami  Chidananda

For successful dharana or concentration two things are necessary: (1) the mind should be subtle; and (2) the mind be pure, or in yogic terminology, the mind must be sattvic – sattva and purity are synonymous. If there

If there are gross sensual thoughts, thoughts of love and anger, jealousy and envy, vengefulness, the mind is gross. If there is always concentration on eating, drinking and enjoying, cinema and radio, then the mind is gross. If the mind is always thinks of objects and worldly things, gossip, scandal and newspaper, then the mind is gross, it is not subtle.

The mind must be sattvic. Only sattvic thoughts sattvic feelings, sattvic ideas must be there in the mind – all should be sattvic. He should carefully avoid anything that is rajasic or tamasic, because a mind influenced by rajas or tamas ceases to be a fit instrument for meditation.

If you do not have dispassion, the mind persists in being attached to various things. The ultimate enemy of concentration is lack of vairagya. Lord Krishna has said: “It is, no doubt, very difficult to control the mind; but it is possible through persistent endeavour, and by being established in vairagya. (Bhagavad-Gita, 6-35). You must give up desires and attachments, and develop dispassion. Vairagya is your safeguard. By unceasing endeavour, you must constantly try to keep yourself established in a perfect state of vairagya, which comes through constant discrimination.

One thing you must try, as much as, possible, is to avoid contacts in your daily life, which make the mind outgoing and stimulate desires. Do not have attachment to anybody. Do not keep contacts with worldly people. Have contacts with holy people, saintly people and true aspirants. Be in place where the scenery is spiritual. Herein comes the need for isolation.

Diet which is sattvic in quality is always the most conductive to Yoga. The daily diet should not be such that will upset your concentration. One common universal cause of diet upsetting concentration is overeating and immoderation. There are some foodstuffs, which cause wind (vayu). Wind upsets the  prana. Prana is thrown out of balance if there is wind in the system. Therefore, sadhaka should take great care. Be careful about the external environment. Make the mind introvert. Concentration is one per cent a question of theory and ninety-nine per cent a question of practice. Abhyasa is the keyword to success in concentration. Daily practice alone will help you.

DHARANA(Med 81)

DHARANA(Med 81)

Swami Chidananda

Dharana or concentration means holding the mind fixed at one point, at one place, and keeping it held for sufficient length of time. If you are able to withdraw the mind and fix it upon a focal point within, and if you are able to keep the mind fixed like that for a period of 12 mantras, it is counted as one concentration. The yogic time calculation is usually stated in mantras and a mantra may be taken as a second. If you can keep the mind steady without moving, without any contrary thought coming in, and without moving away from the object of concentration for a period of 12 mantras, it is regarded as one dharana. Go on practising dharana so that it becomes longer and longer. By continuous practice, if you are able to keep the mind focussed upon one single point without moving here and there for 144 seconds or a period of 12 dharanas, then this continuous unbroken concentration of mind for 144 seconds without break is termed as dhyana. And 12 continuous, unbroken meditations make one samadhi. There should be only one thought, only one vritti, ekakara vritti. Thus, meditation means continuous concentration of the mind upon one idea to the exclusion of all other ideas. Go on practising until the samadhi itself becomes deeper and deeper, and more and more intense, and the body is not felt. This is yogabhyasa.

Concentration is a question of persisting, persevering endeavour. It does not become fruitful in a day. It is not a process which gives result overnight. It is only when one is perfectly convinced and firm in one’s faith about the ultimate nature of Realisation, that one can go through the hard and dry process of concentration. Together with some negative safeguards which we have to take in order that concentration may become steady and successful, they teach us various methods to make this dry process of concentration as interesting as possible.

Try to think what is most pleasing too you and upon which the mind likes to get fixed spontaneously. Concentration is always pleasant to the bhakta (devotee), because to think of his beloved is pleasant. Whereas, a vedantin has to invoke waves of inspiration, such as: “I am indescribable Bliss, Joy”, he tries to fill himself with that sort of elevation.

It is a question of mental training. Various devices have to be adopted by the seeker – concentrating on sound of Om or a mantra, repeating the mantra - so that at no point the mind stops concentration. If the mind refuses to concentrate, then give up, and read some book or do some kirtan. When the mood comes again, do concentration

PHASES OF PRATYAHAR(Med 80)

PHASES OF PRATYAHAR(Med 80)
Swami  Chidananda

Pratyahara has a number of specific phases.

1. First is withdrawing the senses from the sense-objects. But it is possible only for a person involved in complete seclusion. But it is not possible for the vast majority of people. For the vast majority of people who have sense-objects around them, this disengagement is not possible; and the withdrawal of the senses from the sense-objects is possible only at the time of meditation. For the rest of the time, they are very much involved in the sense-objects and the first withdrawal is not possible.
2. The second withdrawal: The withdrawal of the sense centre in the brain from the actual sense. Let the eye see, but you do not involve yourself in the process of seeing. It is with reference to this withdrawal that both in the Upanishads and in the Gospel of Christ, it is said that the ultimate realisation is possible only for those seekers who even though having eyes do not see, even though having ears, do not hear. Such a person is blind even though having eyes, deaf even though having ears. Even though he lives in the world, yet he makes himself dead to the world by refusing to allow his inner perception centres to cooperate with the outer organs of the senses. He succeeds in detaching the inner perceiving centres from the sense organs.
3.  The third withdrawal: But then, if somehow or other an impression is made on the inner perceiving centre, then let your mind say: “Yes, I see this; but I have nothing to do with it.” This withdrawal involves detachment of the mind; it involves the severing of the mind’s link with the act of perception.
4.  The forth withdrawal: In the beginning stages of sadhana, the mind becomes involved, because the mind is still in a state of desire and craving, asha-trishna. In that case, the awakened intellect, the shuddha buddhi or jagrat buddhi – which is now his best friend because it is vichara-yukta and vivekatmaka – comes to his rescue. So the sadhaka who is endowed with this discriminating intellect now steps back and becomes only the detached witnessing consciousness. This is the withdrawal of the ego or the discriminating, awakened “I”. For this withdrawal, constant exercise of enquiry and discrimination are indispensable. They are also part of it.

In short, pratyahara is the process of withdrawing yourself from Prakriti in the form of the external world of sense-objects – an overall process of the Purusha trying to disintegrate from the Prakriti – once and for all. So, that is the special place that pratyahara occupies in relation to the ultimate Liberation of the Purusha from Prakriti.

PRACTICE OF PRATYAHAR(Med 79)

PRACTICE OF PRATYAHAR(Med 79)
Swami CHIDANANDA

Majority of yogis may be in a city surrounding with their own families to look after, business to attend to, or service to be done. In their case, pratyahara cannot be an unhampered and undisturbed process of abhyasa, completely cut off from the objective universe and  its all distractions, they have  to practise pratyahara in  the  midst of their daily activities. For them, pratyahara has to become a way of life.

You must learn how to practise withdrawal even when you are right in the midst of lots of things, people and activities. You must learn the art of inner detachment even in the midst of activity, the art of how not allow the  external objects  to go right deep into your consciousness even if they pass before the eyes like a kaleidoscope or a cinema. Detach the mind. Let it have some other background, some other focal point, even in the midst of vyavahara. The yogi should carry on unbroken God-thought, unbroken God-remembrance within himself, always, always.

Mahatma Gandhi made a Gujarati translation of Srimad Bhagavad Gita and gave it the name “Anasakti Yoga – The Yoga of Detachment”. He said that this was the message of Gita: In the midst of the world, be detached from the world like the lotus in a lake, unaffected and uncontaminated by water. You are involved and occupied in various activities. Why? Because it is your kartavya karma. Yet, in the midst of it all, know that you have nothing to do with it all. You are in a crowd, and yet, you are alone. You should learn to give only a part of the mind to external vyavahara, only that much of mind as is absolutely essential and necessary, keeping the rest in God-thought.

There is another aspect to it. Supposing, the impression has already entered the mind. All right. Detach the ego and doership from the mind. Say: “No. I refuse to get dragged into this, I refuse to associate myself with it, I stand apart from it. I am only a witness of it. I am the witness-consciousness. I am not interested in it. I am not the mind.” So, disconnect your link with the mind. Be a dispassionate, unaffected, unattached witness-consciousness.

Arjuna was told in the midst of the war that he was to be completely detached, he was to be established in God-remembrance. “Mamanusmara yudhya cha – remember Me constantly and fulfil your duty” (8.7). Even in the midst of the most intense and dynamically active life, one should be in a state of Yoga inside – “Yogashtah kuru karmanih.”

Pratyahara contd(Med 78)

Pratyahara contd(Med 78)
Swami Chidananda
Mind is the instrument for the attainment of the supreme fruit of Yoga. Mind that is filled with impurity is an obstacle to Yoga; but that very same mind, when it becomes refined, when the mala (impurity) is removed, when the faculty of oscillation (vikshepa) is arrested, it becomes the means of Yoga.
If the mind is linked with the sense-objects, the senses go to the objects. When the mind is reposed in your ideal, it keeps the mind always busy, and the temptations do not draw it out. Even when things impinge upon the senses, the senses do not convey them to the mind. A man may see, but he may not look. A man may hear, but he may not listen. He touches but does not feel. This way the contact of mind is gradually cut off. The mind then becomes withdrawn into itself, where it is given a background upon which it can rest, and that background is your ideal. The background that is given to the mind makes the mind introverted and the senses lose their urge to move towards their objects. A withdrawal is effected and the withdrawal prepares the mind for concentration. Before fixing the mind you have to gather it from other objects. This process of gathering the mind is called ‘Pratyahara’. The rays of the mind are cetralised and brought together. Pratyahara is roughly translated as withdrawal.
From this purpose, you remove the senses form the sense-objects. Herein comes the need for isolation, because you do not find so many objects. At one stroke you lessen the flow of senses towards objects by going into seclusion.
Pratyahara straddles both the outer world of sense objects, and inner world of the mind and its thinking process. One would expect that the objects out of sight would be out of mind also, but they are not. They are very much in the mind; they come up from within. Why? Because you have been constantly taking the impressions of those objects into your mind. When you sit for you’re your daily dhyana, the mind begins to roam into various directions and think of numerous objects. You have to be firm. As and when the mind goes out towards external thoughts, you have to bring it back again, and direct it towards the object of meditation. As day after day you go on making this abhyasa of pratyahara, your mind gets the habit of inwardness. Then the objects do not have the power to draw out the senses.

Pratyahara(Med 77)

Pratyahara(Med 77)

Swami Chidananda

Beloved immortal Atman! Blessed children of the Divine!

Pratyahara or the controlling of the mind and the senses, and trying to make the mind go inward is not an easy joke; it is a stupendous task. How difficult it is and how much effort is necessary that it has been compared to reversing the Ganga and making it flow towards its source, Gangotri. So, pratyahara, making the outgoing mind inward is a real task. But a yogi is not perturbed because he says, “I can do it. I know I have to succeed in doing it. I shall succeed in doing it. And one day everything will be under my control.” This constant state of determination inside is tapasya.

Tapasya is constant determination when being confronted with the opposite negative, asuric side. The essence of tapasya is the determination: “I will never allow negative to overcome me. I will never give up, I will never accept defeat.” If this is present, he is a yogi, a tapasvi, a sannyasin. He is a person of great inner and outer cleanliness and purity. He has no defeatist mentality. He is positive, all determination and dogged perseverance. Why? Because his strength comes from two sources:

Svadhyaya: He daily draws inspiration, courage and fresh energy from svadhyaya of thrilling inspiring ideas. They are positive ideas full of spiritual force. With these spiritual instruction and spiritual strength every day, he is freshened, he is invigorated.

Ishvara-pranidhana: The second source is Ishvara-pranidhana: “I am always abiding in God, so I lack nothing. I have the infinite resources, the inexhaustible strength of God at my back. So how can I ever lack energy of force to succeed in my quest? Never. I have the infinite resources of god always with me, always at my back, because I always live with Him, I abide in Him. He is my support, my strength.”

And thus, Ishvara-pranidhana is placing you in the Divine always, living in the Divine, and always being aware that the Divine is within you and you are in the Divine. These are all transformers of the interior of the yogi even at the very beginning of the great yoga pilgrimage, yoga quest.

God bless you! Gurudev’s teachings grant you this positive state of atma-vishvas (confidence), and may you constantly with diligence, cultivate this success mentality. “Uddhared-atmanat-atmanam – Let a man rise himself by his own self” [Gita 6.5]. It will pay you infinite dividends. May God’s grace and Gurudev’s guru-kripa and your atma-vishvas, right state of mind, grant you the supreme Goal of Liberation and Divine perfection in this very birth!

THE NECESSITY OF INTROSPECTION(Med.76)

THE NECESSITY OF INTROSPECTION(Med.76)
Swami Chidananda)

Radiant immortal Atman! Beloved and blessed children of the Divine!

Sense objects are deceptive. They are endowed with a false glitter and indescribable power of deluding the mind, attracting it, enmeshing it and then enslaving it. Lord Krishna warns in the Gita that they are sources of pain, not sources of happiness. Ashtavakra Gita tell us “Vishayan vishavat tyaja –Shun sense-objects like poison” [1.2]. So we should try to be careful; and if sense-objects attract us say “no”.  We will use our will power and discrimination. We will try to look into the defects of the sense-objects. It is possible to be in a state where these temptations and danger do not exist. For one who has no desire for sense-objects, they do not constitute a temptation. For example, those in whose life the drinking of liquor has never been a factor are never tempted to drink liquor.

But then, not only you have to be cautious about things outside, but also you have to be aware and cautious about things right within you. They can torment you; they can make you suffer. Desires make the mind restless until they are fulfilled. When they are fulfilled, they make the craving still stronger. These desires are not from outside you; they are from within yourself.

Discretion being better part of valour, it is usually possible to escape from things outside you. But how can you avoid things that emanate from within you? You cannot run away from yourself. More harm can be done to yourself by yourself than by all the objects of the external world put together. Hence you will have to engage yourself in an inner discipline, inner transformation.

Think about it. You are at the mercy of the things, which come from within. And if you are not able to clearly recognise their presence within you, you cannot deal with them. How can you deal with an unknown, unseen adversary? They have to be brought to the surface.

That is why Guru Maharaj Swami Sivanandaji said: “Sit alone, turn your mind inward, introspect, do self-examination, analyse the inner contents.” This is indispensable; otherwise you will not know yourself. You will be dismayed by seeing within yourself qualities, which you cannot stand in others. Suddenly you humbly experience they are there right within you. It is a chastening experience. They have been there for decades, from your birth, may be from another birth. One day’s, one week’s introspection will reveal nothing. If you practise with determination, if you persevere in this sadhana, you will be rewarded with a lot of revelation about yourself. Then only you are in a position to bring about the desired change.

It is this sadhana that makes other forms of sadhana effective and fruitful. If you do it sincerely, then day by day, you will become better and better, your inside will be purer and purer. Then victory is yours. May God bless you and may the grace and benedictions of Gurudev enable you to be successful in this all-important inner sadhana!

Transcend The Mind(Med 75)

Swami chidananda

Transcend the Mind

Mind is the main obstacle that is holding you back from that ultimate state of Pure Consciousness. Therefore, mind has to be transcended. Patanjali starts with his first premise: “Yoga is the absolute cessation of all mind function.” Because of its function, we know its existence.  When it ceases to function, then it really does not exist. Mind is a bundle of vrittis (modifications of the mind) and desires. When it is moving, it is there; when no more moving there is no mind. It must cease to exist.

But the actual discipline of Yoga Science depends entirely upon the mind to do all the various types of practices: the withdrawing of the mind and adhering to truthfulness and nonviolence; studying the scriptures or svadhyaya; and prayer and surrender. So everything is being done by the mind from outer things and fixing it upon the inner focal point, and then going on into the state of meditation. You go into still higher, subtler states of consciousness. Ultimately all these states are transcended and the mind ceases to function, and you go beyond mind and reach a state of absolute Pure Consciousness. In that state of Pure Consciousness, mind is put to rest.

Mind is necessary to think of your error, and to get rid of your error. It is a very, very mysterious, inexplicable situation: mind has caused all the problems, yet you have to make use of this very mind to bring about a solution to the problem. Through reasoning, careful discrimination and keen Vedantic understanding, mind can take you up to a certain point. It is the mind that has to know that this state is not the real state. Mind has to discriminate between this state and the Absolute State. But when you begin to rise up higher and higher states of Truth, there comes a point where mind has taken you up to a certain height as far as it can reach. When you reach that point you are, as it were, on a ladder placed against a building in order to get to the flat concrete roof. If you still hold onto the mind, you will never reach beyond it. If you still hold onto the ladder, you will never attain the roof. You will have to abandon the ladder and jump onto the roof. The ladder served its purpose to make the roof accessible but in order to get to the roof; you have to leave the ladder. Therefore, up to that stage mind has been your help; but having reached that stage, now the mind is the main obstacle.

In the state of quiescence, it looks as though you have already achieved. But then you have still not achieved, because the latent impressions and tendencies are there. Therefore, a yogi has to go on practising samadhi again and again, till that samadhi becomes so deep, so intense, so continuous, so unbroken that the fire of Illumination bursts forth.

Selection for Meditation(Med 74)

Selection for Meditation Swami Sivananda Part 1 There are different kinds of meditation. A particular kind is best suited to a particular mind. The kind of meditation varies according to taste, temperament, capacity and type of mind of the individual. A devotee meditates on his tutelary deity or Ishta Devata. A Raja Yogi meditates on the special Purusha or Isvara who is not touched by the afflictions, desires and Karmas. A Hatha Yogi meditates on the Chakras and their presiding deities. A Jnani meditates on his Self or Atman. You will have to find out yourself the kind of meditation that is suitable for you. If you are not able to do this, you will have to consult a teacher or preceptor who has attained Self-realisation. He will be able to know the nature of your mind and the correct method of meditation for you. The mind assumes the form of the object it cognises. Then only perception is possible. A Bhakta constantly meditates on the form of his tutelary deity or Ishta Devata. The mind is always takes the form of the Deity. When he is established in his meditation, when he attains the stage of Para Bhakti or supreme devotion, he sees his Ishta Devata only everywhere. Then names and forms vanish. A devotee of Lord Krishna sees Lord Krishna only everywhere and experiences the state described in the Gita "Vaasudevah Sarvam Iti-Everything is Vaasudeva (Krishna) only." A Jnani or a Vedanti sees his own Self or Atman everywhere. The world of names and forms vanishes from his view. He experiences the utterances of the seers of the Upanishads: "Sarvam Khalvidam Brahma-all indeed is Brahman." Meditation is of two main kinds, viz., Saguna (concrete) meditation and Nirguna (abstract) meditation. In concrete meditation the Yogic student concentrates on the form of the Lord Krishna, Rama, Siva, Hari, Gayatri or Sri Devi. In abstract meditation he concentrates the whole energy of the mind on one idea of God or Atman and avoids comparisons of memories and all other ideas. The one idea fills the whole mind. When you see the concrete figure of Lord Krishna with open eyes and meditate, it is the concrete form of meditation. When you reflect over the image of Lord Krishna by closing your eyes, it is also concrete form of meditation but it is more abstract. When you meditate on the infinite, abstract light it is still more abstract meditation. The former two types belong to Saguna form of meditation, the latter to Nirguna form. Even in Nirguna meditation there is a concrete form in the beginning for fixing the mind. Later on, this form vanishes and the meditator and the meditated become one. Saguna meditation is meditation on a Murty or form of the Lord. This is a concrete form of meditation for people of devotional temperament. This is meditation with Gunas or attributes of God. Repeat the name of the Lord or pure OM. Think of His attributes, Omniscience, Omnipotence, Omnipresence, etc. Your mind will be filled with purity. Enthrone the Lord in the lotus of your heart amidst a blazing light. Mentally think of His feet, legs, chest, head, hands and the ornaments and dress and again come to His feet. Again and again repeat this process. Part 2 Imagine that there is a fine garden with lovely flowers. In one corner there are beautiful cabbage-roses. In the second corner there is the "lady of the night." In the third corner there are Champaka flowers and in the fourth, jasmine. First meditate on jasmine. Then take the mind to the rose. Then to the "lady of the night" and finally to the Champaka. Again rotate the mind as above. Do this again and again for 15 minutes. Gross meditation like this will prepare the mind to finer abstract meditation on subtle ideas. Have the figure 'OM' in front of you. Concentrate on this. Do Trataka also with open eyes (steady gazing without winking, till tears flow profusely). This is both Saguna and Nirguna meditation (with and without attributes). Keep a picture of OM in your meditation-room. You can do Puja for this symbol of Brahman. Burn incense, etc., and offer flowers. This suits the modern educated persons. This is abstract meditation on Nirguna Brahman. Repeat OM mentally with Bhava (feeling). Associate the ideas of Sat-Chit-Ananda, Purity, Perfection, "All-Joy I am," "All Bliss I am." There is no world. There is neither body nor mind. There is only one Chaitanya (pure consciousness). I am that pure Consciousness. This is Nirguna meditation (without attributes). Meditation on Mahavakyas is tantamount to meditation on OM. You can take up either "Aham Brahma Asmi-I am Brahman" or "Tat Tvam Asi-That thou art." These are the Mahavakyas or the great sentences of the Upanishads. Meditate on their significance. Deny or negate or throw out the Koshas and identify with the one essence that lies behind them. Meditate. Purify your mind. Practise concentration in a solitary room. Then squeeze out the Upanishads and the Gita from your heart. Do not depend upon imperfect commentaries. If you are sincere, you will understand the real Sankalpas (thoughts) of the Rishis of the Upanishads and Lord Krishna, what they really meant when they uttered those wise Slokas (verses) in scriptures. Unfold the Divinity that is lurking in your heart by concentration and meditation. Do not waste your time. Do not waste your life. Meditate. Meditate. Do not lose even a single minute. Meditation will remove all the miseries of life. That is the only way. Meditation is the enemy of the mind. It brings about Manonasa or the annihilation of the mind. Meditation is of two kinds, viz., concrete and abstract. If you meditate on any picture of a concrete object, it is concrete meditation. If you meditate on an abstract idea, or any quality (such as mercy, tolerance), it is abstract meditation. A beginner should practise concrete meditation. For some, abstract meditation is more easy than concrete meditation. The aspirant can take up the practice of meditation after he is well up in Pratyahara (abstraction of Indriyas) and concentration. If the Indriyas are turbulent, if the mind cannot be fixed on one point, no meditation is possible even within hundreds of years. One should go stage by stage and step by step. The mind should be withdrawn again and again to the point when it runs. One should reduce his wants and renounce all sorts of wild, vain desires of the mind. A desireless man only can sit quiet and practise meditation. Sattvic, light diet and Brahmacharya are the prerequisites for the practice of meditation. Consciousness is of two kinds, viz., focussing consciousness and marginal consciousness. When you concentrate on Trikuti, the space midway between the two eyebrows, your focussing consciousness is on the Trikuti. When some flies sit on your left hand during meditation, you drive them with your right hand. When you become conscious of the flies, it is called marginal consciousness. A seed which has remained in fire for a second will not undoubtedly sprout into leaves even though sown in a fertile soil. Even so, a mind that does meditation for some time but runs towards sensual objects on account of unsteadiness will not bring in the full fruits of Yoga. Part 3 Meditation in Different Paths Meditation is of two kinds, viz., concrete meditation and abstract meditation. Meditation follows concentration. The Samadhi becomes Sahaja or natural through long practice of Nididhyasana and not through Pranayama or any Hatha Yogic practice. A Raja Yogi enters into the meditative mood deliberately by practising Yama, Niyama, Asana, Pranayama, Pratyahara and Dharana. A Bhakta enters into the meditative mood by cultivating pure love for God. A Vedantin or a Jnana Yogi enters into the meditative mood by acquiring the four means, hearing the Srutis and reflecting on what he has heard. A Hatha Yogi enters into the meditative mood by practising deep and constant Pranayama. Meditate on the form of Lord Hari with four hands, or Lord Krishna with flute in hand or Lord Rama with bow and arrow in hands. This is concrete or gross meditation (Sthula Dhyana). Meditate on silence or peace or Santi. This is abstract or subtle meditation (Sukshma Dhyana). Meditate: "I am an embodiment of silence or peace." This is Vedantic Nirguna Meditation or Ahamgraha Upasana. Meditate on bliss or Ananda. This is also abstract meditation. Choose any type of meditation according to your temperament, taste, capacity or disposition and reach the goal of life in this birth. Dhyana (meditation) is of two kinds viz., Japa-Sahita Dhyana, i.e., meditation attended or associated with Japa, and Japa-Rahita Dhyana, i.e., meditation without any Japa or pure meditation only. When you repeat: "Om Namo Narayanaya" mentally or verbally, it is mere Japa. When you repeat the Mantra and at the same time you meditate on the form of Hari with conch, discus, mace, lotus, yellow cloth (Pitambara), armlets, bracelets, etc., it is Japa-Sahita Dhyana. When you progress in meditation the Japa will drop by itself. You will have meditation only. This will constitute Japa-Rahita Dhyana. Just as the light is burning within the hurricane lamp so also the divine flame is burning from time immemorial in the lamp of your heart. Close your eyes, merge yourself within the divine flame. Plunge deep in the chambers of your heart. Meditate on this divine flame and become a flame of God. Withdraw the Indriyas from the objects. Propitiate the Lord by your Supreme Tapas. Meditate on Lord Hari, get into the dazzling divine car and reach the supreme abode of Vishnu. O friends, wake up, sleep no more. Meditate. It is Brahma-Muhurta now. Open the gate of the temple of the Lord in your heart with the key of love. Hear the music of the soul. Sing the song of Prema to your Beloved. Play the melody of the Infinite. Melt your mind in His contemplation. Unite with Him. Immerse yourself in the ocean of Love and Bliss. Part 4 These are the signs that indicate that you are growing in meditation and approaching God. You will have no attraction for the world. The sensual objects will no longer tempt you. You will become desireless, fearless, I-less, and mine-less. Deha- Adhyasa or attachment to the body will gradually dwindle. You will not entertain the ideas, "She is my wife," "He is my son," "This is my house." You will feel that all are the manifestations of the Lord. You will behold God in every object. The body and mind will become light. You will always be cheerful and happy. The name of the Lord will always be on your lips. The mind will be ever fixed on the lotus-feet of the Lord. The mind will be ever producing the image of the Lord. It will be ever seeing the picture of the Lord. You will actually feel that Sattva or purity, light, bliss and knowledge are ever flowing from the Lord to you and filling up your heart. The ultimate goal of human aspiration, according to Patanjali Maharshi, the founder of Raja Yoga Philosophy, is not union with or absorption in God, but the absolute isolation (Kaivalya) of the Soul from matter. Make the mind calm. Steady the intellect. Still the senses. Now you will enter into deep meditation. Be vigilant. The Rajas may try to rush in. Whip the invader ruthlessly and again attain serenity. In Yoga the vision is directed inside. The outgoing senses and the mind are restrained by the Yogi by ceaseless practice. The Yogi controls the Vrittis or the waves of the mind and eventually rests in Asamprajnata Samadhi or seedless Samadhi. He encounters great difficulties in controlling the Vrittis. The waves of the ocean are nothing when compared with the waves of the mind-ocean. The very vigilant undaunted Yogi is in the seaman or the captain of this body-steamer that is tossed about in the terrible ocean of Samsara. He stops the mental waves through ceaseless concentration of mind (Dharana) and meditation (Dhyana) and eventually reaches the other shore of fearlessness and immortality. When you reach the spiritual summit or thoughtlessness, you will reach the abode of Immortality and eternal peace and supreme bliss. Rama! Start your homeward journey. March boldly in the spiritual path. Be not afraid of difficulties. Be bold. Ascend peak after peak. Cross the deep ravines of subtle Moha and pride that comes in your way. Take a long jump and cross the mystic frontier of war. Enter now into the infinite domain of pure bliss and highest knowledge. Regain your old pristine, divine glory. Rest in your Sat-Chit-Ananda Svarupa. Part 5 Understand and realise the nature and power of thoughts. Curb the base thoughts by entertaining sublime thoughts. Transcend the sublime thoughts also and enter into a thoughtless state. Identify yourself with pure consciousness. Even an exceedingly sinful man, when he meditates on the immutable Atman even for a moment, becomes an ascetic of great purity. Fire is generated in sacrifice by rubbing two pieces of wood (Arani). Even so the fire of wisdom is generated by meditation on the Supreme Self. The mind is disciplined in the beginning by fixing it on a concrete object or symbol. When it is rendered steady and subtle, it can be fixed later, on an abstract idea such as "Aham Brahma Asmi." Meditate always: 'I am pure consciousness. I am Sat-Chit-Ananda Brahman. I am the immutable self-effulgent, immortal Self. I am the silent witness of the three states, viz., waking state, dream state, deep sleep state. I am distinct from the body, mind, Prana and the senses. I am distinct from the five sheaths.' You will attain Self-realisation. You will have knowledge of the Self (Brahma-Jnana). A Yati (anchorite) should always meditate on the Bhava which is experienced just before sleep and at the termination of the waking state by which only he is freed and by none else. This is the only prop (Alambana) to get at the real Nissankalpa or Nirdvandva state. A desire arises in the mind. It is gratified. Another desire arises. In the interval between two desires, there is perfect stillness of mind. The mind is free from Sankalpas and love and hate during this interval. There is perfect peace during the interval or Sandhi between two Vrittis of the mind. When the mind is concentrated on Brahman (Supreme Self), it becomes one with Brahman like camphor with the flame or salt with water or water with milk. Mind melts in Brahman. Mind becomes of the nature of Brahman. Then there is no duality. The meditator becomes Brahman. This is the state of Kaivalya. This microcosm and macrocosm-the three Gods Brahma, Vishnu and Siva-are contained in OM. All the Vedas and the six Darshanas are contained in OM. OM is everything. OM is Brahman. Meditate on OM with meaning and Bhava. Know the Brahman and be free. You will have to pass through six stages of meditation and finally you will enter into perfect Nirvikalpa Samadhi or superconscious state. Form-perception will totally vanish. There is neither meditation nor the meditated now. The meditator and the meditated have become one. You will now attain the highest knowledge and eternal supreme peace. This is the final beatitude of life. You are an enlightened sage or the illumined Jivanmukta now. You are liberated while living. Hence you are called a Jivanmukta. You are absolutely free from pain, sorrow, fear, doubt and delusion. You have become identical with Brahman. The bubble has become the ocean. The river has joined the ocean and has become the ocean. All differences and distinctions will totally vanish. You will now experience: "I am the Immortal Self. All indeed is Brahman. There is nothing but Brahman." Try to continue the Akhanda Brahmic feeling. Soar high. Keep that state as long as you can. Get established in That. Have Sahaja Avastha (natural Brahmic feeling) always. This must be your aim and endeavour now.

Concentration Tests(Med 73)

Swami Sivananda

Tiruvalluvar, a Tamil Saint of South India, one day put on the head of his wife a shallow plate containing water, and asked her to move along a procession of dance, music and variety of plays, with instructions that her head would be cut off, if a single drop of water should fall to the ground. The procession started from the front door of the grand temple of Srirangam, Trichinopoly. Tiruvalluvar's wife accompanied the procession with the plate of water on the head. Her whole Prana, full mind, complete heart, her full being, were all perfectly centred on the plate of water. The procession marched through the 4 streets 3 times and at last terminated at the front gate wherefrom it had commenced. The woman managed to bring back the plate of water in entirely without allowing a single drop to fall on the ground. Tiruvalluvar asked his wife "O Sarasvati Devi, did you hear the band, the music and play of the flute that accompanied the procession?" She said, "No." "Did you see the fire-works?" She said, "No." "Where was the mind, then?" She said, "My Lord, it was all on the plate of water. I knew nothing, nothing. I heard nothing, nothing. I saw nothing, nothing. I thought nothing, nothing. I had one strong concentrated idea of the plate of water only."
"Now look here, Sarasvati, that must be the condition of your mind during meditation also. It is termed Ekagrata, one-pointedness. There must be undivided attention, undivided energy, everything being centred upon God. Then only you will see God. You will dwell in God."
Story of Arjuna
(DEXTEROUS ARCHERY)
(Drona tested the power of concentration of the Pandavas. A basin of water was placed on the ground. A bird was being rotated above. The archer should shoot at the bird by looking at the reflection in the water.)
Drona: "O Yudhishthira, what do you see?"
Yudhishthira: "O Acharya, I see the bird to be aimed at, the tree on which the bird is sitting and I see yourself also."
Drona: "What do you see, Bhima?"
Bhima: "I see the bird, the tree, yourself, Nakula, Sahadeva, the tables and chairs, etc."
Drona: What do you see, Nakula?"
Nakula: "I see, the bird, the tree, yourself, Arjuna, Bhima, the garden, the streamlet, etc."
Drona: "What do you see, Sahadeva?"
Sahadeva: "I see the bird to be aimed at, yourself, Arjuna, Bhima, Yudhishthira, the horses, carriages, all the lookers on, several cows, etc."
Drona: "Now then, Arjuna, what do you see?"
Arjuna: "O Revered Guru! I see nothing but the bird to be aimed at."
You must have the one-pointed (Ekagrata) concentration of Arjuna for purposes of meditation by removing Vikshepa (tossing of the mind) through Upasana of Yoga. Trataka and Pranayama are other aids to develop concentration.
Suka Deva
Sri Suka Deva, son of Sri Vyasa, was not satisfied with the answers given by his father to his certain philosophical questions. Sri Vyasa sent his son to Raja Janaka of Mithila.
Suka Deva was waiting at the gate of the palace of Janaka for three days without taking any food. Janaka wanted to test Suka Deva whether he had balanced mind and equal vision. After three days Suka Deva was taken to the harem and given palatable dishes and dainties. Several ladies served him. He was neither depressed by his being kept at the gate without food and attendance nor elated by the royal treatment within the harem. He had the same balanced mind on the two different occasions.
Then Janaka wanted to test Suka Deva's power of concentration. He gave him a cup which contained oil to the very brim and asked him to take this cup round the Mithila city and bring it back without allowing a drop to fall on the ground. Janaka arranged for musical and dancing parties all round the city.
Suka Deva took the cup in his hand and brought it back without allowing even a drop of oil to fall on the ground, as he had intense concentration and abstraction of the senses. He was not a bit attracted by external sounds and objects, as he was well-established in Pratyahara. His mind was ever fixed on the cup of oil.
You must have the same power of concentration as that of Suka Deva.
The Arrow-Maker
An arrow-maker was very busy in making the arrows. He was wholly absorbed in his work. He had intense concentration. Once a king and his party passed in front of his workshop. As his mind was wholly absorbed in his work, he did not notice at all the party of the king and his retinue. You must be endowed with the same power of concentration at that of the arrow-maker.
Lord Dattatreya learnt concentration of mind from the arrow-maker. He took him as one of his Gurus.
Having controlled the breath and practised firmness in seat, you should, like the archer, take your aim, fix or centre the mind on the Supreme Self. The mind should be entirely absorbed in the object of contemplation. Having your mind entirely absorbed in the Atman, you will not see anything else at that time, inside or outside, just as the arrow-maker with his mind absorbed in making the arrow did not see the king passing by his side.
Napoleon Bonaparte
Napoleon Bonaparte was a man of great concentration. His success was all due to the power of concentration. He suffered from various diseases such as epileptic fits, brody cardia or slowness of heart's action, etc. But for these maladies, he would have proved still more wonderful and powerful. He could sleep at any time he liked. He would snore the very moment he retired to bed. He would get up to the very hour, nay to the very second. This is a kind of Siddhi. He had, as it were, different pigeon-holes in the brain, just as they have in post offices, pigeon holes for sorting letters. He had no Vikshepa, or shilly- shallying. He had highly developed Ekagra Chitta, one-pointed mind, of a Yogi. He could draw, as it were, any single thought, from the brain pigeon hole, dwell on it as long as he liked, and could shove it back when finished. He would sleep very soundly at night amidst busy war, would never worry a bit at night. This was all due to his power of concentration. He never acquired these powers either by Trataka practice or "target shooting." He was a born Siddha in one sense-Yoga Bhrashta, fallen from Yoga practices during the previous birth.
Law of Association
When you go for an evening walk to Lawrence Garden, you meet daily two college boys. Henry and Thomas. One day you see Henry only. Thomas does not turn up. As soon as you see Henry, the image of Thomas comes in your mind through the law of association.
When you think of river Ganga, you may think of Yamuna and Godavari. When you think of rose, you may think of Jasmine. When you think of apple you may think of mango. This is the law of association.
You can develop your memory through association of ideas and objects. "Pav" means quarter in Hindi language. Keep the letter image P-A-V in your mind. You can remember easily the three limbs of Navavidha Bhakti, viz., Padasevana, Archana and Vandana, which begin with the letters P-A-V. Similarly you can link various ideas in your mind through letter images and word images. Those who have cultivated this habit in this birth are endowed with very good, retentive memory.
If you can carefully watch the mind-wanderings, you will find that there is an intimate connection between one idea and another though the mind wildly wanders about like an unchained monkey. The law of association operates always though the links are broken. The mind may think of a book, then the bookstall wherefrom Mr. John purchased it, then the friend whom he met at the railway station when he was purchasing the book, then of the railways and of the directors of the railways who lived in London. The thought of London may bring in the idea of skating. From skating it may jump to Alps. It may think of pine trees, sanatorium and open air treatment. The thought of a pine tree will bring in the remembrance of Almora in India and its vicinity where pine trees grow. The thought of Almora will bring in the thought of Swami Vivekananda who founded the Advaita Ashram at Mayavati near Almora. It may entertain some Divine ideas of concentration and meditation, and of Advaita Brahman. Then suddenly it may drop into sensual grooves. It may think of the prostitutes in Almora. It will entertain lustful thoughts.
All these will take place within the twinkling of an eye. The mind works and moves in a tremendous speed that is impossible to imagine. It catches one object and fabricates one idea and through association, it leaves this object and this idea and jumps to another object and another idea. There is a sort of concentration all throughout its wanderings, though the concentration is not a continuous one.

 

(courtesy: All the above73 posts by Swami  Sivananda ,DLS site)