MEDITATION
Yoga Meditation
Yoga means to yoke or unite, as in uniting the individual consciousness with the Absolute Consciousness, Brahman. This state is achieved when the mind is subdued, allowing one’s perception to go beyond the thinking mind to the True Self, which is Being-Awareness-Bliss.
Wisdom of the Sages
"Yoga is controlling the fluctuations of the mind. Then, the Seer abides in Its true nature. At other times, the Seer resembles the mind's fluctuations."
Yoga Sūtras of Patañjali. I. 2-4
Yoga Sūtras of Patañjali. I. 2-4
“The Supreme Reality cannot be understood in terms of direction, time, or space and, being without distinction, It cannot be indicated or described in words; but, It can be perceived within when one’s mind is free of thought-constructs. Then, the essence of the Absolute is experienced as the bliss of one’s own Self, a state whose form is fullness.”
Vijñāna Bhairava. 14-15
Vijñāna Bhairava. 14-15
“Little by little, with intellect held firmly, one should become still and not think of anything, fixing his mind in the Self.”
Bhagavad Gītā. VI. 25
Bhagavad Gītā. VI. 25
Samādhi
Mediation should be practiced to achieve a state of concentration known as samādhi. Samādhi is a state of consciousness characterized by mental stillness coupled with awareness. When the mind, which is usually in constant flux, becomes still, one is able to perceive their true nature, which is beyond the mind. Therefore, samādhi not only refers to the state of full concentration, but also to the state of consciousness that results from a still mind. In other words, samādhi is both absorption concentration and awareness of Self.
One of the best methods for attaining samādhi is meditation on the breath. The breath carries life force (prāṇa) and is a bridge between the physical and subtle bodies. The breath is not an object, per se, but a process; therefore, meditation on the breath or mindfulness of breathing is a form of present moment awareness. Mindfulness of breathing can also be an effective means of self-enquiry, leading to direct knowledge of the nature of the body and mind and to the realization that they are not self. Concentration on the breath naturally slows the breathing process and relaxes the body, which, in itself, aids concentration and quiets the mind. As the mind becomes focused on the whole breathing process, the breath becomes very subtle. Eventually, the breath becomes a mental object. Continued concentration on that object leads to samādhi.
In samādhi one experiences the bliss of the Self. This experience of bliss increases the desire for Self-realization and decreases the desire for objective experience. With continued experience of samādhi the focus shifts from concentration on the breath to meditation on one’s own consciousness, witnessing the mind absorbed in the breath object. In other words, one goes from being mindful of the breath, to being mindful of breath awareness, to being mindful of awareness itself. At this point, the seeker realizes that they are that same unchanging awareness of consciousness and that awareness has always been present, witnessing the ego/mind complex all along. They now have direct knowledge of their True Nature, which is Being-Awareness-Bliss.
One of the best methods for attaining samādhi is meditation on the breath. The breath carries life force (prāṇa) and is a bridge between the physical and subtle bodies. The breath is not an object, per se, but a process; therefore, meditation on the breath or mindfulness of breathing is a form of present moment awareness. Mindfulness of breathing can also be an effective means of self-enquiry, leading to direct knowledge of the nature of the body and mind and to the realization that they are not self. Concentration on the breath naturally slows the breathing process and relaxes the body, which, in itself, aids concentration and quiets the mind. As the mind becomes focused on the whole breathing process, the breath becomes very subtle. Eventually, the breath becomes a mental object. Continued concentration on that object leads to samādhi.
In samādhi one experiences the bliss of the Self. This experience of bliss increases the desire for Self-realization and decreases the desire for objective experience. With continued experience of samādhi the focus shifts from concentration on the breath to meditation on one’s own consciousness, witnessing the mind absorbed in the breath object. In other words, one goes from being mindful of the breath, to being mindful of breath awareness, to being mindful of awareness itself. At this point, the seeker realizes that they are that same unchanging awareness of consciousness and that awareness has always been present, witnessing the ego/mind complex all along. They now have direct knowledge of their True Nature, which is Being-Awareness-Bliss.
Wisdom of The Sages
“Meditation is the application of a pure mind to a single object…The nature of meditative concentration is Samādhi.”
Abhidharma Kosabhasya of Vasubandhu
Abhidharma Kosabhasya of Vasubandhu
“When only that object (of meditation) appears in the mind, as if one is devoid of the thought of self, that is samādhi.”
Yoga Sūtras of Patañjali. III.3
Yoga Sūtras of Patañjali. III.3
“Samādhi or concentration is the highest stage of meditation. It is the best form of calmness of mind. There cannot be any subtler concentration than that…. Meditation losing consciousness of self is samādhi. In plain language, when the self is forgotten and the difference between the self and object is effaced, such concentration of the mind on the object is called samādhi.”
Swami Hariharananda Aranya, Yoga Philosophy of Patañjali. 252
Swami Hariharananda Aranya, Yoga Philosophy of Patañjali. 252
“Just as salt dissolves in water and becomes one with it, so, in samādhi, mind and Self become one. When the breath becomes subtle and the mind is absorbed, both become one in samādhi. The union of the individual self (jīvātman) with the Divine Self (Paramātman) when thoughts cease is samādhi.”
Svatmarama, Haṭhayoga Pradīpaka. IV. 5-7
Svatmarama, Haṭhayoga Pradīpaka. IV. 5-7
“Questioner: ‘All teachers advise to meditate. What is the purpose of meditation?’
"Maharaja: ‘We know the outer world of sensations and actions, but of our inner world of thoughts and feelings we know very little. The primary purpose of meditation is to become conscious of, and familiar with, our inner life. The ultimate purpose is to reach the source of life and consciousness.’”
“Questioner: ‘What is the use of a quiet mind?’
"Maharaja: ‘When the mind is quiet, we come to know ourselves as the pure witness. We withdraw from the experience and its experiencer and stand apart in pure awareness, which is between and beyond the two. The personality, based on self-identification, on imagining oneself to be something: ‘I am this, I am that,’ continues, but only as a part of the objective world. Its identification with the witness snaps.’”
Nisargadatta Maharaj, I am That.
"Maharaja: ‘We know the outer world of sensations and actions, but of our inner world of thoughts and feelings we know very little. The primary purpose of meditation is to become conscious of, and familiar with, our inner life. The ultimate purpose is to reach the source of life and consciousness.’”
“Questioner: ‘What is the use of a quiet mind?’
"Maharaja: ‘When the mind is quiet, we come to know ourselves as the pure witness. We withdraw from the experience and its experiencer and stand apart in pure awareness, which is between and beyond the two. The personality, based on self-identification, on imagining oneself to be something: ‘I am this, I am that,’ continues, but only as a part of the objective world. Its identification with the witness snaps.’”
Nisargadatta Maharaj, I am That.
“In meditation, concentration, and contemplation, what we have to do is only not to think of anything, but to be still. Then we shall be in our natural state. This natural state is given many names – mokṣa (liberation), jñāna (knowledge), ātma (Self), etc.”
Sri Ramana Maharshi in reply to a question on spiritual practice from D.S. Sarma
Sri Ramana Maharshi in reply to a question on spiritual practice from D.S. Sarma
“In samādhi, the wise experience the fullness of Brahman in the heart as the nature of pure bliss and everlasting awareness, unparalleled, unlimited, eternal, free, and unattached; That is indivisible and free of distinction, like infinite space."
Śaṅkara, Vivekacūḍāmaṇi. 409
Śaṅkara, Vivekacūḍāmaṇi. 409
Types of Samādhi
There are several types of samādhi concentration, which are given different names depending on their characteristics; however, the two main categories of samādhi are Savikalpa, with vikalpa, and Nirvikalpa, without vikalpa. Vikalpa is a difference in perception, a distinction. In Savikalpa Samādhi, the meditator uses an object to control the mind. Effort is required to keep the mind focused on that object and there is a sense of difference between the Seer and seeing, between the mind and Self. Savikalpa Samādhi may be accompanied with thought, bliss, I-consciousness, and other factors.
In Nirvikalpa Samādhi, there is no object of meditation as the meditator is completely absorbed in the bliss of the Self. The sense of difference between Seer and seeing is absent and little, if any, effort is needed to maintain this state as the mental fluctuations are either non-existent or not a distraction. Nirvikalpa is the absence of duality. In Nirvikalpa Samādhi the meditator is one with Brahman; therefore, Nirvikalpa Samādhi is the state of Self-recognition.
In Nirvikalpa Samādhi, there is no object of meditation as the meditator is completely absorbed in the bliss of the Self. The sense of difference between Seer and seeing is absent and little, if any, effort is needed to maintain this state as the mental fluctuations are either non-existent or not a distraction. Nirvikalpa is the absence of duality. In Nirvikalpa Samādhi the meditator is one with Brahman; therefore, Nirvikalpa Samādhi is the state of Self-recognition.
Wisdom of The Sages
“Samādhi with object is accompanied with thought, perception, bliss, and I-sense.
“The other type (of Samādhi) is preceded by the practice of arresting mental activity; it contains a residue of latent impressions”.
Yoga Sūtras of Patañjali. I. 17, 18
“The other type (of Samādhi) is preceded by the practice of arresting mental activity; it contains a residue of latent impressions”.
Yoga Sūtras of Patañjali. I. 17, 18
“By this (Nirvikalpa) Samādhi the knot of all subliminal impressions is completely destroyed and karma ends; one’s True Nature shines effortlessly within and without, everywhere and always.”
Śaṅkara, Vivekacūḍāmaṇi. 364
Śaṅkara, Vivekacūḍāmaṇi. 364
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