Yog MEDITATION

MEDITATION

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PRACTICAL LESSONS
IN
YOGA
By
SRI SWAMI SIVANANDA

Meditation follows concentration. Concentration merges into meditation. Concentration is
holding the mind on to some particular object. An unbroken flow of knowledge in that subject is
meditation. Meditation is regular flow of thought with regard to the object of concentration.
Meditation opens the door of the mind to intuitive knowledge and many powers.

You can get

whatever you want through meditation. During meditation all worldly thoughts are shut out from
the mind. Meditation is called Dhyana in Sanskrit and is the seventh step in the Yogic ladder.
In Lesson VII you were advised to keep a separate room for practicing Pranayama, isn’t it
so? Well, the same room will also serve the purpose of meditation. In fact, one room will be quite
sufficient for all spiritual practices—Asanas, Pranayama, Japa,27 Kirtan,28 concentration,
meditation, and so forth. The room should be regarded as a temple of God. You should not allow
anybody into the room. You should enter the room with a pious and reverent mind. Thoughts of
jealousy, lust, greed and anger should not be entertained within the four walls of the room. All
worldly talks, also should not be indulged in there. For every word that is uttered, every thought that
is cherished and every deed that is done is not lost; they are reflected on the subtle layers of ether
encircling the room where they are done and hence affect the mind invariably.
Decorate the room with inspiring pictures of great Saints, Sages, Prophets and World
Teachers. In a prominent place in the room keep a beautiful photo of your tutelary Deity
(Ishta-Devata), either Lord Jesus, Lord Krishna, Lord Siva or Devi. Let the Deity face the East or
North. Spread your Asana (seat) in front of the Deity. Keep some religious and philosophical books
such as the Bhagavad-Gita, the Upanishads, the Vedanta-Sutras, the Ramayana, the
Yoga-Vasishtha, the Bible, etc., by your side. Wash your face, hands and legs before you enter the
room. Burn a piece of camphor and light some scented sticks immediately after entering the room.
Sit on the Asana in front of the Deity and repeat the Name of the Lord or sing some devotional
hymns. Then take to the practice of concentration and meditation.
Of course, even if you wander from pole to pole, you cannot get an ideal place that will
satisfy you from every standpoint. Every place has some advantages and some disadvantages as
well. So you should select a place that is more advantageous than others. Having once hit upon a
place, you must stick to it till the last. You must not think of changing the place, when some
difficulty stares you in the face. You must put up with the difficulty by all means. Rishikesh
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PRACTICAL LESSONS IN YOGA
27 Twirling the beads along with the repetition of a Mantra.
28 Singing the Names of the Lord or other devotional songs.
(Himalayas), Haridwar, Uttarkashi, Badrinarayan, Gangotri, Mount Kailas, Brindavan, Varanasi,
Nasik and Ayodhya are all excellent places for meditation in India.
The best and the most congenial time for the practice of meditation is unquestionably the
Brahmamuhurta i.e., from 4 to 6 a.m. That is the time when the mind is quite refreshed after an
agreeable slumber, when the mind is calm and comparatively pure. It is like a clean blank sheet of
paper. Only such a mind can be moulded into whatever shape you like. Moreover, the atmosphere
also is charged with purity and goodness at this time.
In the beginning you can meditate twice daily, from 4 to 5 in the morning and 7 to 8 at night.
As you advance in your practices, you can increase the duration of each sitting little by little using
your commonsense and discretion, and also have a third sitting either in the morning between 10
and 11 or in the evening between 4 and 5.
In the Yoga-Vasishtha you will find: “The right course to be adopted by one who is in his
novitiate is this: Two parts of the mind must be filled with the objects of Enjoyment, one part with
Philosophy and the remaining part with Devotion to the teacher. Having advanced a little, he should
fill one part of the mind with the objects of Enjoyment, two parts with Devotion to the teacher and
the remaining one with getting an insight into the meaning of Philosophy. When one has attained
proficiency, he should everyday fill two parts of his mind with Philosophy and supreme
Renunciation, and the remaining two parts with Meditation and devoted Service to the Guru.” This
will eventually lead you on to meditation for twenty-four hours.
Sitting on your favourite meditative pose and keeping the head, neck and trunk erect, close
your eyes and gently concentrate on either the tip of the nose, space between the eyebrows, the
heart-lotus or the crown of the head. When once you have selected one centre of concentration,
stick to it till the last with leech-like tenacity. Never change it. Thus, if you have chosen to
concentrate on the heart-lotus after having tried the other centres, stick to the heart-lotus alone.
Then only you can expect rapid advancement.
Meditation is of two kinds viz., Saguna (with Gunas or qualities) meditation and Nirguna
(without Gunas or qualities) meditation. Meditation on Lord Krishna, Lord Siva, Lord Rama or
Lord Jesus is Saguna meditation. It is meditation with form and attributes. The Name of the Lord is
also simultaneously repeated. This is the method of the Bhaktas. Meditation on the reality of the
Self is Nirguna meditation. This is the method of the Vedantins. Meditation on Om, Soham,
Sivoham, Aham Brahma Asmi and Tat Tvam Asi is Nirguna meditation.
Put an iron rod in the blazing furnace. It becomes red like fire. Remove it from the fire. It
loses its red colour. If you want to keep it always red, you must keep it always in fire. Even so, if you
want to keep the mind charged with the fire of Brahmic Wisdom, you must keep it always in contact
with the Brahmic Fire of Knowledge through constant and intense meditation. You must, in other
words, keep up an unceasing flow of Brahmic Consciousness.
Meditation is the most powerful mental and nervine tonic. The holy vibrations penetrate all
the cells of the body and cure the various diseases that human flesh is heir to. Those who regularly
meditate save the doctor’s bills. The powerful soothing waves that arise during meditation exercise
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MEDITATION
a benign influence on the mind, nerves, organs and cells of the body. The divine energy freely flows
like the flow of oil from one vessel to another, from the Feet of the Lord to the different systems of
the practitioner.
If you meditate for half an hour, you will be able to face the daily battle of life with peace
and spiritual strength for one week through the force of meditation. Such is the beneficial effect of
meditation. As you have to move with different minds of peculiar nature, get the requisite strength
and peace from meditation and be free from worry and trouble.
The wise cut asunder the knot of egoism by the sharp sword of constant meditation. Then
dawns supreme Knowledge of the Self or full Illumination or Self-realisation. The liberated sage
has neither doubt nor delusion. All bonds of Karma (action) are rent asunder. Therefore be ever
engaged in meditation. This is the master-key to open the realms of eternal Bliss. It may be
disgusting and tiring in the beginning, because the mind will be running away from the point
(Lakshya) every now and then. But after sometime it will be focussed in the centre. You will be
immersed in Divine Bliss.
Regular meditation opens up the avenues of intuitional knowledge, makes the mind calm
and steady, awakens an ecstatic feeling, and brings the Yogic student in contact with the Supreme
Purusha. If there are doubts, they are all cleared by themselves, when you march on the path of
Dhyana-Yoga (meditation) steadily. You will yourself feel the way to place your footstep in the
next higher rung of the Yogic ladder. A mysterious inner voice will guide you. Hear thou this
attentively, O Yogananda!
When you get a flash of illumination, do not be frightened. It will be a new experience of
immense joy. Do not turn back. Do not give up meditation. Do not stop there. You will have to
advance still further. This is only a glimpse of truth. This is not the whole experience. This is not the
highest realisation. This is only a new platform. Try to ascend further. Reach the Bhuma or the
Infinite. Now alone you are proof against all temptations. You will drink deep the nectar of
Immortality. This is the acme or final stage. You can take eternal rest now. You need not meditate
any further. This is the final goal.
You have within yourself tremendous powers and latent faculties of which you have really
never had any conception. You must awaken these dormant powers and faculties by the practice of
meditation and Yoga. You must develop your will and control your senses and mind. You must
purify yourself and practice regular meditation. Then only you can become a Superman or
God-man.
There is no such thing as miracle or Siddhi. Ordinary man is quite ignorant of higher
spiritual things. He is sunk in oblivion. He is shut up from higher transcendental knowledge. So he
calls some extraordinary event a miracle. But for a Yogi who understands things in the light of
Yogas there is no such thing as miracle. Just as a villager is astonished at the sight of an aeroplane or
a talkie for the first time, so also a man of the world is stunned when he sees an extraordinary
spectacle for the first time.
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PRACTICAL LESSONS IN YOGA
Every human being has within himself various potentialities and capacities. He is a
magazine of power and knowledge. As he evolves, he unfolds new powers, new faculties, new
qualities. Now he can change his environments and influence others. He can subdue other minds.
He can conquer internal and external nature. He can enter into super-conscious state.
In a dark room if a pot containing a lamp inside it, is broken, the darkness of the room is
dispelled and you see light everywhere in the room. Even so, if the body-pot is broken through
constant meditation on the Self, i.e., if you destroy ignorance (Avidya) and its effects such as
identification with the body, and rise above body-consciousness, you will cognise the supreme light
of the Atman everywhere.
Just as the water in the pot that is placed in the ocean becomes one with the waters of the
ocean, when the pot is broken, so also when the body-pot is broken by meditation on the Atman, the
individual soul becomes one with the Supreme Soul.
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 into the chambers of your heart. Meditate on this Divine Flame and become one
with the Flame of God.
If the wick within the lamp is small the light will also be small. If the wick is big, the light
also will be powerful. Similarly, if the Jiva (individual soul) is pure, if he practices meditation, the
manifestation or expression of the Self will be powerful. He will radiate a big light. If he is
unregenerate and impure, he will be like a burnt-up charcoal. The bigger the wick, the greater the
light. Likewise, the purer the soul, the greater the expression.
If the magnet is powerful, it will influence the iron fillings even when they are placed at a
distance. Even so, if the Yogi is an advanced person, he will have greater influence over the persons
with whom he comes in contact. He can exert his influence on persons even when they live in
distant places.
The fire of meditation annihilates all foulness due to vice. Then suddenly there comes
Knowledge of Self or Divine Wisdom which directly lends to Mukti or final emancipation.
During meditation note how long you can shut out all worldly thoughts. Watch your mind.
If it is for twenty minutes, try to increase the period to thirty minutes and so on. Fill the mind with
thoughts of God again and again.
In meditation do not strain your eyes. Do not strain the brain. Do not struggle or wrestle with
the mind. Relax. Gently allow the divine thoughts to flow. Steadily think of the Lakshya (point of
meditation). Do not voluntarily and violently drive away the intruding thoughts. Have sublime
Sattvic thoughts. The vicious thoughts will by themselves vanish.
If there is much strain in your meditation, reduce the duration of each sitting for a few days.
Do light meditation only. When you have regained the normal tone, again increase the period. Use
your common-sense throughout your Sadhana. I always reiterate on this point
“Though men should perform Tapas standing on one leg for a period of 1,000 years, it will
not in the least, be equal to one-sixteenth part of Dhyana-Yoga (meditation).” Pingala-Upanishad.
Those who meditate for four or five hours at a stretch can have two meditative poses.
Sometimes the blood accumulates in one part of the legs or thighs and so gives a little trouble. After
two hours change the pose. Or stretch the legs at full length and lean against a wall or pillow. Keep
the spine erect. This is the most comfortable Asana. Or join two chairs. Sit in one chair and stretch
the legs on another chair. This is another contrivance.
You must daily increase your Vairagya, meditation and Sattvic virtues such as patience,
perseverance, mercy, love, forgiveness, etc. Vairagya and good qualities help meditation.
Meditation increases the Sattvic qualities.
Considerable changes take place in the mind, brain and the nervous system by the practice
of meditation. New nerve-currents, new vibrations, new avenues, new grooves, new cells, new
channels are formed. The whole mind and the nervous system are remodelled. You will have a new
heart, a new mind, new sensations, new feelings, new mode of thinking and acting and a new view
of the universe (as God in manifestation).
During meditation you will get into rapture or ecstasy. It is of five kinds viz., the lesser thrill,
momentary rapture, flooding rapture, transporting rapture, and all-pervading rapture. The lesser
thrill will raise the hairs of the body (like the goose-skin). The momentary rapture is like the
productions of lightning moment by moment. Like waves breaking on the seashore, the flooding
rapture descends rapidly on the body and breaks. Transporting rapture is strong and lifts the body up
to the extent of launching it into the air. When the all-pervading rapture arises, the whole body is
completely surcharged and blown like a full bladder.
“Whatever he (the Yogic practitioner) sees with his eyes, let him consider as Atman.
Whatever he hears with his ears, let him consider as Atman. Whatever he smells with his nose, let
him consider as Atman. Whatever he tastes with his tongue, let him consider as Atman. Whatever
the Yogi touches with his skin, let him consider as Atman. The Yogi should thus unwearied gratify
his organs of sense for a period of one Yama (3 hours) every day with great effort. The various
wonderful powers are attained by the Yogi, such as clairvoyance, clairaudience, ability to transport
himself to great distances within a moment, great power of speech, ability to take any form, ability
to become invisible, and the transmutation of iron into gold, when the former is smeared over with
his excretion.” Yogatattva-Upanishad.
Just as a very skilful archer in shooting at a bird is aware of the way in which he takes his
steps, holds the bow, the bow-string, and the arrow at the time when he pierces the bird, thus
“standing in this position, holding thus the bow, thus the bow-string, and thus the arrow. I pierce the
bird,” and ever afterwards would not fail to fulfil these conditions that he might pierce the bird, even
so the aspirant should note the conditions such as suitable food, thus “eating this kind of food,
following such a person, in such a dwelling in this mode, at this time, I attained to this meditation
and Samadhi.”
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PRACTICAL LESSONS IN YOGA
As a clever cook in serving his master notes the kind of food that his master relishes and
henceforward serves it and gets gain, so the aspirant too notes the conditions such as nourishment,
etc., at the moment of attaining meditation and Samadhi and in fulfilling them gets ecstasy again
and again.
Leading a virtuous life is not by itself sufficient for God-realisation. Concentration of mind
is absolutely necessary. A good virtuous life only prepares the mind as a fit instrument for
concentration and meditation. It is concentration and meditation that eventually lead to
Sell-realisation or God-realisation.
“A Yogi should always avoid fear, anger, laziness, too much sleep or waking and too much
food and fasting. If the above rule he well and strictly practiced each day, spiritual wisdom will
arise of itself in three months without doubt. In four months, he sees the Devatas; in five months, he
knows (or becomes) Brahmanishtha; and in six months, he attains Kaivalya at will. There is no
doubt.” Amritananda-Upanishad.
During meditation some of the visions that you see are your own materialised thoughts
while some others are real objective visions. In meditation new grooves are formed in the brain and
the mind moves upwards in the new spiritual grooves. In meditation and concentration you will
have to train the mind in a variety of ways. Then only the gross mind will become subtle.
When you first practice meditation, lights of various colours such as red, white, blue, green
and a mixture of red and green, etc., will appear in the forehead. These are Tanmatric (elemental)
lights. Every element has got its own colour. Water has white colour. Fire has red colour. Air has
green colour. Ether has blue colour. So the colourful lights are due to these Tattvas (elements) only.
Some times you may see a big blazing sun or moon or lightning in front of the forehead. Do
not mind these. Shun them. Try to dive deep into the source of these lights.
Sometimes Devatas, Nitya Siddhas (eternally perfected Yogins) and Amarapurushas
(immortal beings) will appear in meditation. Receive them all with due honour. Bow down before
them. Get advice from them. Do not be frightened. They appear before you to give you all spiritual
help and encouragement.29
“Having made Atman as the lower Arani (sacrificial wood) and the Pranava as the upper
Arani, one should see the God in secret through the practice of churning which is Dhyana
(meditation).” Dhyanabindu-Upanishad.
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29 For further particulars vide my book “Practice of Yoga”.
Exercises
I
Place a picture of Lord Jesus in front of you. Sit in your favourite meditative pose.
Concentrate gently with open eyes on the picture till tears trickle down your cheeks. Rotate the
mind on the cross, on the chest, long hairs, beautiful beard, round eyes, and the various other limbs
of his body; the fine spiritual aura emanating from his head, and so on. Think of his divine attributes
such as love, magnanimity, mercy and forbearance. Think of the various phases of his interesting
life and the “miracles” he performed and the various “extraordinary” powers he possessed. Then
close your eyes and try to visualise the picture. Repeat the same process again and again.
II
Place a picture of Lord Hari in front of you. Sit again in your meditative posture.
Concentrate gently on the picture till you shed tears. Rotate the mind on His feet, legs, yellow silken
robes, golden garland set with diamonds, Koustubha gem, etc., on the chest, the earrings, then the
face, the crown of the head, the disc oh the right upper hand, the conch on the left upper hand, the
mace on the right lower hand, and the lotus-flower on the left lower hand. Then close the eyes and
try to visualise the picture. Repeat the same process again and again.
III
Keep a picture of Lord Krishna with flute in hands in front of you. Sit in your meditative
pose and gently concentrate on the picture till you shed tears. Think of His feet adorned with
anklets, yellow garment, various ornaments round His neck, the necklace set with the Koustubha
gem, the long garland of beautiful flowers of various colours, ear-rings, crown set with precious
jewels of priceless value, dark and long hairs, sparkling eyes, the Tilaka30 on the forehead, the
magnetic aura round His head, long hands adorned with bracelets and armlets, and the flute in the
hands ready to be played upon. Then close your eyes and visualise the picture. Repeat the same
process again and again.
IV
This is one kind of meditation for beginners. Sit on Padmasana in your meditation room.
Close your eyes. Meditate on the effulgence in the sun, or the splendour in the moon or the glory in
the stars.
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PRACTICAL LESSONS IN YOGA
30 Mark or symbol made with sandalwood or ungent.
V
Meditate on the magnanimity of the ocean and its infinite nature. Then compare the ocean to
the Infinite Brahman, and the waves, foams and ice-bergs to the various names and forms. Identify
yourself with the ocean. Become silent. Expand. Expand.
VI
This is another kind of meditation. Meditate on the Himalayas. Imagine that the Ganga
takes its origin in the icy regions of Gangotri near Uttarakasi, flows through Rishikesh. Haridwar,
Benares, and then enters into the Bay of Bengal near Gangasagar. Himalayas, Ganga and the
sea—these three thoughts only should occupy your mind. First take your mind to the icy regions of
Gangotri. Then along the Ganga and finally to the sea. Rotate the mind in this manner for 10
minutes.
VII
There is a living Universal Power that underlies all these names and forms. Meditate on this
Power which is formless. This will terminate in the realisation of the Absolute, Nirguna, Nirakara
(formless) Consciousness eventually.
VIII
Sit on Padmasana. Close your eyes. Gaze steadily on the formless air only. Concentrate on
the air. Meditate on the all-pervading nature of the air. This will lead to the realisation of the
nameless and formless Brahman, the One Living Truth.
IX
Sit on your meditative pose. Close your eyes. Imagine that there is a supreme, infinite
effulgence hidden behind all these names and forms which is tantamount to the effulgence of crores
of suns put together. This is another form of Nirguna meditation.
X
Concentrate and meditate on the expansive blue sky. This is another kind of Nirguna
meditation. By the previous methods of concentration the mind will cease thinking of finite forms.
It will slowly begin to melt in the ocean of Peace, as it is deprived of its contents. The mind will
become subtler and subtler.
XI
Have the picture of OM in front of you. Concentrate gently on this picture with open eyes till
tears flow profusely. Associate the ideas of eternity, infinity, immortality, etc., when you think of
OM. The humming of bees, the sweet notes of the nightingale, the seven tunes in music, and all
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MEDITATION
sounds are emanating from OM only. OM is the essence of the Vedas. Imagine that OM is the bow,
the mind is the arrow and Brahman (God) is the target. Aim at the target with great care and then,
like the arrow becomes one with the target, you will become one with Brahman. The short accent of
OM burns all sins, the long accent gives Moksha, and the elongated accent bestows all psychic
powers (Siddhis). He who chants and meditates upon this monosyllable OM chants and meditates
upon all the Scriptures of the world.
XII
Sit on Padmasana or Siddhasana in your meditation room. Watch the flow of breath. You
will hear the sound “SOHAM”, So during inhalation and ham during exhalation. SOHAM means I
AM HE. The breath is reminding you of your identity with the Supreme Soul. You are
unconsciously repeating Soham 21,600 times daily at the rate of 15 Sohams per minute. Associate
the ideas of Existence, Knowledge, Bliss, Absolute, Purity, Peace, Perfection, Love, etc., along
with Soham. Negate the body while repeating the Mantra and identify yourself with the Atman or
the Supreme Soul.
XIII
Uddhava asked Lord Krishna: “O Lotus-eyed! How to meditate on Thee! Tell me what is
the nature of that meditation and what it is?” To which Lord Krishna replied: “Be seated on the
Asana that is neither high nor low, with your body erect and in an easy posture. Place your hands on
the lap. Fix your gaze on the tip of the nose (in order to fix the mind). Purify the tracks of Prana by
Puraka, Kumbhaka and Rechaka, and then again in the reverse way i.e., first breathe in by the left
nostril with the right nostril closed by the tip of the thumb, then close the left nostril by the tips of the
ring finger and the little finger and retain the breath in both the nostrils. Then remove the tip of the
thumb and breathe out through the right nostril. Reverse the process by breathing in through the
right nostril, then retaining the breath in both the nostrils and letting out the breath through the left
nostril. Practise this Pranayama gradually with your senses controlled.
“Aum” with the sound of a bell, extends all over, from Muladhara31 upwards. Raise the
“Aum” in the heart by means of Prana (twelve fingers upwards) as if it were the thread of a
lotus-stalk. There let Bindu (the fifteenth vowel sound) be added to it. Thus practice Pranayama
accompanied by the Pranava reciting the latter ten times. Continue the practice, three times a day,
and within a month you shall be able to control the vital air. The lotus of the heart has its stalk
upwards and the flower downwards, facing below (and it is also closed, like the inflorescence with
bracts of the banana Sridhara). Meditate on it, however, as facing upwards and full-blown, with
eight petals and with the pericap. On the pericap, think of the sun, the moon, and fire one after
another. First meditate on all the limbs. Then let the mind withdraw the senses from their objects.
Then draw the concentrated mind completely towards Me, by means of Buddhi (intellect). Then
give up all other limbs and concentrate on one thing only, My smiling face. Do not meditate on
anything else. Then withdraw the concentrated mind from that and fix it on the Akasa (ether). Give
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PRACTICAL LESSONS IN YOGA
31 See Lesson XI.
up that also and being fixed in Me (as Brahman) think of nothing at all. You shall see Me in Atman,
as identical with all Atmans, even as light is identical with another light. The delusions about
objects, knowledge and action shall then completely disappear. This is a beautiful exercise for
meditation prescribed by Lord Krishna Himself in the Bhagavata Purana.
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