Book Code: ES133
Paperback: 319 pages
Book Dimensions: 8.5 x 5.5 x 0.50 inches
Shipping Weight: 380 grams
Table of Contents
|Samadhi in Six Months||(19)|
|Samadhi According to the Upanishads||(20)|
|Onward and Godward||(28)|
|Chapter I : SADHANA||35|
|Chapter II : YOGA||49|
|1. What Is Yoga?||49|
|2. Who Is a Yogi?||55|
|3. Different Paths in Yoga||57|
Chapter III: MIND AND ITS MYSTERIES
|1. Mind and Its Nature||60|
|2. Power of Thought||73|
|4. Mind and Food||83|
|5. Desires-The Cause for Bondage||85|
Chapter IV : CONTROL OF MIND
|1. Purification of Mind||96|
|2. Control of Indriyas||102|
|3. Tongue (Organ of Speech)||106|
|4. Mouna (Vow of Silence)||108|
|5. Conquest of Mind||110|
Chapter V : EVIL QUALITIES
|4. Hatred and Jealousy||128|
|5. How to Eradicate Evil Qualities||131|
Chapter VI : DIVINE QUALITIES
|4. Courage Strength||160|
|8. Love and Mercy||169|
Chapter VII : PRANAYAMA
|1. Practice of Pranayama||172|
|2. Hints on Pranayama||176|
|3. Special Instructions||178|
Chapter VIII : PRATYAHARA
|Chapter IX : DHARANA||185|
|Chapter X : DHYANA||192|
|2. Meditation in Different Paths||197|
|3. Meditation on Om||202|
|4. Meditation – Benefits and Experiences||204|
|5. Obstacles in Meditation||210|
|6. Seclusion and Meditation||227|
Chapter XI : SIDDHIS
|2. Kundalini Yoga||239|
Chapter XII : SAMADHI
|1. Raja Yoga Samadhi||248|
|2. Bhakti Yoga Samadhi||254|
|3. Jnana Yoga Samadhi||255|
SLEEP AND SAMADHI
THUS AWAKENS SWAMI SIVANANDA
Appendix : A STATEMENT ON YOGA
Dedicated to All Yogins
Who Enjoy the
Supreme Bliss of
It was in the year 1934 that a small pamphlet “Samadhi in Six Months” was written by Sri Swamiji Maharaj and printed and published at Madras. This booklet had a very warm reception and many enquiries poured in for a deeper understanding of the Ancient Secret contained in the Yoga Sastras. The subject was however touched upon in most of the later writings of the Swamiji, but still the revered author cherished a desire to bring out a profounder work on this subject. This work is thus the direct outcome of such a Sankalpa, and its appeal should be far-reaching in giving such Sadhakas, as are fit to enter the portals of the Blissful Union, many direct hints and instructions on practical experiences, and point out the way to the desired illumination.
In placing this book before all thirsty aspirants and seekers of Samadhi, we feel that a thorough understanding of the subject, after a perusal of the other writings of the Swamiji along with sincere spiritual practices and with the grace of the Guru and God, will surely lead them to the summum bonum of existence.
–THE DIVINE LIFE SOCIETY
8th November, 1943.
Samadhi is blissful union with the Supreme Self. It leads to the direct intuitive realisation of the infinite.
It is an inner divine experience which is beyond the reach of speech and mind.
You will have to realise this yourself through deep meditation. The senses, the mind and the intellect cease functioning. There is neither time nor causation here.
May you rest in Samadhi.
WHAT IS SAMADHI?
Mind and breath are like milk and water. Raja Yoga is control of mind. He who wants to become a perfect Yogi and to experience the wonderful Samadhi must control mind and breath. He must continuously practise Yoga and observe the rules. He must thoroughly overcome the five Tattvas.
Restraint of the mind (Nirodha) leads to Jnana. Nirodha is the culmination of Sankhya and Yoga. It is Nirodha which underlies all the Sadhanas or spiritual exercises. Restraint of the mind is the essence of all worship. This is Jnana and Dhyana. The highest end is attained by restraint of the mind. The mind should be completely restrained from the objects. The mind should be restrained till it attains dissolution in the heart.
Atman or Brahman is your immortal Self. It is the only blazing reality. If you know this Atman only you can attain perfection. Perfection can be yours in this very life. Atman is to be recognised, to be known as your innermost being through Samadhi. If you know this Atman, which is the Ultimate Reality, which is Perfection, then only your life becomes useful and real existence. The knower of the Atman, the inner perfection, crosses all sorrows and becomes free. If you do not know this Atman, then there is great loss for you.
Samadhi is not a mere emotional enthusiasm or an exhilaration of feeling. It is the direct unique intuitive experience of Truth or Absolute Consciousness or the Ultimate Reality. It is beyond all feeling, throbbing and thrill. There is perfect awareness in Samadhi which is beyond expression and feeling. The aspirant rests in his centre now–the goal of his search and realises the absolute freedom, independence and perfection.
Just as a man who anxiously seeks the means of escape from the midst of a burning house, so also the aspirant should have a burning desire to free himself from the fire of Samsara. Then only he will be able to enter into deep meditation and Samadhi.
The mind becomes the very Brahman, when it is purified and brought into Samadhi state. In Samadhi there is no perception of duality, which is the cause for fear. Avidya is absent in Samadhi.
Samadhi installs you in the Atman. Through Samadhi the finite self is absorbed in the Infinite or Absolute Consciousness. In Samadhi there is no mental tension. There is perfect stillness or perfect poise. There is total mental inhibition. Samadhi follows meditation. Deep meditation is Samadhi. The mind that is endowed with a finished discipline in intensive contemplation can enter into Nirvikalpa Samadhi.
In Samadhi the mind withdraws from its natural or habitual occupation and gets itself fixed upon the Atman which is not touched by the mind. The mind does not at all function in Samadhi. It gets absorbed in Brahman. If you can consciously induce a state like deep sleep, it is no longer deep sleep, but it is Samadhi. It is sleepless sleep wherein the senses and the mind entirely cease their functioning, and the veil of ignorance is destroyed by the fire of knowledge. The aspirant enjoys perfect joy of freedom and infinite, supra-cosmic, vast experiences and the supreme silence of the Imperishable.
In Samadhi the purified mind withdraws itself from the external objects, looks within and concentrates on the Innermost Self or the Atman. It resolves itself in the Atman, its source, and becomes Atman itself. It takes the form of Atman, just as camphor becomes the fire itself. Knowledge of Brahman or Atman is real experience and not mere knowing. To know Brahman is to become Brahman “Brahmavid Brahmaiva bhavati”–this is the emphatic declaration of the Upanishads.
In Samadhi there is revelation or insight or intuition. The Jnana Chakshus or Divya Chakshus is opened. The third eye of wisdom opens by itself when the Brahmakara Vritti is raised. The sage born of Samadhi-experience gets established in his own Self. He is endowed with cosmic vision and transcendental divine knowledge.
As long as you are in Samadhi Nishtha there is only Brahman or the Absolute. Nirantara Samadhi does not mean sitting blind-folded but the renunciation of attachment to the body and regarding individual soul and supreme Soul as one and knowing that the practitioner himself is Paramatman and acting upon this knowledge. Samadhi means the annihilation or absorption of the mind. Wherever he goes, he beholds the one Self everywhere. Neither self-abnegation nor Self-knowledge is enough but the co-existence of both self-abnegation and Self-knowledge constitutes Nirantara Samadhi. Self-knowledge is Brahma-Nishtha. He who has acquired this has no body.
The state in which the mind remains free from sensations is Mukti. Vishaya means the function of the senses. Therefore the state of the mind remaining unconnected with the senses or with the mind’s own functions or actions, viz., hopes, fears, etc., is Mukti. Mind without mingling with Brahman cannot be disconnected with sensations. Mind becomes one with Brahman. This is Mukti. This is the state of Nirvishaya.
Individual soul becomes Supreme Soul. This is Mukti. Just as salt mingled with water becomes water, so mind mingled with Brahman ultimately becomes Brahman Itself. When the mind becomes Brahman, this world which is the creation of the mind also melts away in Brahman and becomes Brahman Itself. Therefore, All this is Brahman will come home only to him who has practised this Nishtha.
According to Vedanta, annihilation of Avidya or ignorance leads to Samadhi. According to Patanjali Rishi, the aspirant attains Samadhi by removing the hold of Prakriti by practice and discipline.
The Vedanti enjoys the eternal bliss and natural easiness of Sahaja Samadhi. He remains as a Sakshi or silent witness. He does not make any serious attempt to control the psychic stream or thought-current. He raises the Brahmakara Vritti by meditating on the significance of “Tat Tvam Asi” Mahavakya. The Chitta is modified in the form of Brahmakara Vritti. All other modifications are withdrawn. This Vritti annihilates the ignorance and dies by itself and Brahman shines out as the aspirant realises his identity. When the Vritti is continuous, the highest form of Samadhi, i.e., Nirvikalpa Samadhi is attained. When it is intermittent, the sage attains Savikalpa Samadhi.
The Samadhi in the Jnani is effortless and spontaneous. “Yatra yatra mano yaati tatra tatra samadhayah”–wherever the mind goes, there it experiences Samadhi. He rests in Samadhi always. There is no ‘In Samadhi’ and ‘Out of Samadhi’ for a sage. He experiences Samadhi always without any effort. Hence it is called Sahajavastha or Sahaja Samadhi. He enjoys freedom, bliss and peace, in all moments of his life. He drinks the nectar of immortality in this very life.
Yogic Samadhi is analytical and discriminative. In this Samadhi greater stress is laid upon the discrimination between the Prakriti and the Purusha. In Jnana Samadhi, no discrimination is needed. Brahmakara Vritti, raised by an attempt to become identical with the Supreme Self or Brahma Chintana, destroys Avidya and dies by itself.
OBSTACLES IN SAMADHI
Be courageous friends! You will come across various obstacles when you endeavour to control the mind and enter into Samadhi. You will have to conquer Laya (mental inactivity), Vikshepa – (distractions), Kashaya (passion) and Sukharaga (taste for pleasure).
Laya or mental inactivity is a state which is equivalent to deep sleep. This is as much a source of evil as passion.
Wake up the mind in Laya. Even though you have conquered over Laya and distraction by repeated practice, by Vairagya, and Jnanabhyasa or Brahma Chintana, yet the mind will not enter into a state of perfect balance or serenity. It will be in an intermediate stage. The mind is still not freed from Raga or attachment which is the seed of all its activity in the direction of external objects. There is still lurking passion or hidden Vasanas or Kashaya. You will have to restrain the mind again and again by Vichara and do rigorous meditation and practice of Samprajnata or Savikalpa Samadhi. Finally you must rest yourself in Asamprajnata or seedless Samadhi (Nirbija Samadhi).
You are not able to enter into Samadhi, because you are not able to practise meditation. You are not able to do profound meditation, because you are not able to fix the mind steadily or concentrate. You are not able to concentrate properly, because you are not able to practise Pratyahara or the withdrawal of the senses from the objects thoroughly. You are not able to practise Pratyahara thoroughly, because you have not obtained mastery over Asanas and Prana through Pranayama and you are not established in Yama and Niyama, which are the foundation of Yoga.
The aspirant who wants to attain Samadhi should have patience like that of the bird Tittibha which tried to empty the ocean with its beak. Once he makes a firm resolve, gods will come to his help in the same way that Garuda came to the help of Tittibha. Help invariably comes from all beings in a righteous act. Even the monkeys and squirrels helped Rama to rescue Sita. He who is endowed with self-control, courage, prowess, fortitude, patience and perseverance, strength and skill, can achieve anything. You should never give up your attempt even if you face insurmountable difficulties.
Whenever desires trouble you, try to attain Vairagya by looking into the defects of sensual life. Cultivate dispassion or indifference to sensual pleasures. Think that enjoyment produces pain and various troubles and everything is perishable. Withdraw the mind again and again from the objects and fix it on the Immortal Self or the picture of the Lord. When the mind attains a state of equanimity, when it is freed from distraction and Laya, do not disturb it.
You must wean the mind from the pleasure of Savikalpa Samadhi which is called Rasasvada. Rasasvada also is an obstacle. This prevents the aspirant from attaining the Nirvikalpa Samadhi. Some aspirants get false contentment from attaining this happiness and stop their Sadhana. They do not attempt to attain the Nirvikalpa state.
The Sage Uddalaka was not able to master Samadhi which leads one into the blissful realm of Reality, because the monkey-mind jumped speedily from one branch to another of sensual objects. He seated himself in Padmasana and uttered Pranava (Om) with high sounding intonation. Then he started his meditation.
He forcibly controlled his mind. With great difficulty he separated the senses from the objects. He disassociated himself completely from all external objects. He closed the avenues of the body. He fixed his mind in the heart. His mind was freed from all the Vikshepas. He destroyed all thoughts of objects just as a warrior kills with his sword his foes who rise against him again and again.
He saw before him a radiant light. He dispelled Moha. He passed through the stage of darkness, light, sleep and Moha. He eventually reached the stage of Nirvikalpa Samadhi and enjoyed perfect calmness. After six months, he woke from his Samadhi. He would spend in one sitting days, months and even years in deep Samadhi and then wake up.
HOW THE YOGI COMES DOWN FROM SAMADHI
Sikhidhvaja entered into Nirvikalpa Samadhi. He was as immovable as a pillar in Nirvikalpa Samadhi. His wife (Queen Chudalai) made a lion’s roar. This did not wake him up from the Samadhi. Then she tossed him up and down. The body fell down but he was not brought down to his consciousness. Then she concentrated her mind and found one thing in her Yogic vision that there was some residue of Sattva in his heart which indicated to her that there was intelligence yet animating the body.
Like flowers and fruits latent in a seed, a residue of Sattva, the cause of intelligence rests always in the heart of one who is in Samadhi. Then she entered into the subtle body of the king and caused that part of it which had the residue of pure Sattva in it to vibrate. Then she returned to her own body and chanted the Sama Veda songs. Then Sikhidhvaja came back to his external consciousness. It is only through the residue of Sattva that Jivanmuktas are awakened to an external perception of objects.
Prahlada seated himself in Nirvikalpa Samadhi for five thousand years. Lord Hari caused his Panchajanya to be sounded in order to intimate Prahlada of His arrival. Prahlada slowly recovered consciousness on the physical plane. He opened his eyes slowly. Prana and Apana began to percolate all throughout the Nadis. In the twinkling of an eye, the mind became gross, and his eyes, mind and Prana, and body began to glow with life with their respective functions.
In the case of Jivanmuktas the pure Vasanas exist like a burnt seed. They will never be reproductive of rebirth. These pure Vasanas, are associated with Sattva Guna and Atmic Dhyana. They exist in Jivanmuktas like Vasana in deep sleep. Even after the lapse of a thousand years, so long as the body is in existence, the pure Vasanas will be latent in the heart of Jivanmuktas and will melt away gradually. It is only through these pure Vasanas that Jivanmuktas are awakened to perception of the external world.
O Man! You are surrounded by the wild fire of Samsara and the three fires. You are travelling in the dire forest of Moha. The tiger-mind is threatening to devour you. You are captured by the thieves, the six dacoits–Arishadvarga, viz., lust, anger, greed, etc. You are stung by the snake, Asa or desire. Find out the means of escape at once. Approach a spiritual preceptor. Serve him with faith and devotion. Get from him spiritual instructions. Follow them to the very letter. Free yourself from the thraldom of mind and matter by entering into Nirvikalpa Samadhi.
At one time, in one of my unusual journeys out of Ananda Kutir, a well dressed gentleman sitting by my side in the railway compartment held out a sheet of newspaper to me and said: “Swamiji, do you know this Swami? He recently held a demonstration of Samadhi. He buried himself underground in a box for full forty-two days, and came out only on the 43rd day, after the lid of the box was opened. All this happened in the presence of the Collector, Professors of University, Doctors and others.” I personally had not seen a newspaper these two decades. But the matter was so interesting as to grip the mind of any intelligent thinker or even of a scientist. I then looked into the face of the inquirer and said: “Well, it is no true Samadhi. It is only Jada Samadhi; the Sadhu must have come to know of some Himalayan herb and must have tested its effect on him on many a previous occasion. For Samadhi is not a state to be demonstrated and cannot be demonstrated also. Men who have purified their heart, men who are extremely devoted to God alone can enter into that highest state of Yoga and such persons do not demonstrate it before the public.” But, the co-traveller did not seem to lose his curiosity.
At another time, some aspirants held out before me a noted Weekly of India and pointed out to me the picture of a South Indian who demonstrated Samadhi for about 24 hours or so burying himself underground.
I desire to write about another humorous instance of a youngster who came to me for Sadhana. One day, he closed all the doors of his Kutir, sat inside in an ordinary Asana, and went on doing Trataka, concentration and meditation on Lord Narayana’s picture. His breath automatically passed up the lower cavities of the lungs and the Sadhaka was seen sitting like a log of wood for over 24 hours. His absence at the Ashram-kitchen and in the premises created some suspicion and the Ashramites thought it wise to break open the doors of his Kutir when all other methods to open the doors failed and no amount of shouting could wake him up from the sleep. On opening the door he was found sitting with slight movement of breath about the nostrils, his eye-lids flickering now and then, his glottis moving up and down every few seconds. No amount of noise or shouting could wake up the youngster and his whole body looked benumbed except for the above signs of life. I then suggested to one of the Ashramites to press the bridge between the eye-brows a little down, so that his concentration might be lowered. This had its desired effect. The breathing became regular, the subject opened his eyes and like a Rip Van Winkle he glanced at all the corners of the room. In his daily activities, I could hardly find a tinge of Sat-Chit-Ananda aspect either in his talk, or in his ways, or in his manners. This instance, I am forced to quote here, to make the reader understand that this youngster too can start demonstrations for a few hours by getting himself buried in a box.
Sometimes the man enters into a cataleptic state, a state of suspended animation during which all the normal indications of life are suspended. The unconscious body is laid on the sharp edges of two scythe blades, one at his shoulders and the other beneath his ankles. Then a large block of stone weighing more than a hundredweight is placed on the top of him and pounded to pieces with a sledge hammer. When the body is removed there is no sign of a cut or bruise. Sometimes arrows are struck through his body just above the heart until they protrude at the opposite side. His throat is pierced with a knife and his chest is pierced by a dagger. When the weapons are withdrawn, there is no sign of a wound. He is able to make the wounds bleed or stop bleeding at will. Such amazing feats may cause wonder in the spectators. But such feats have nothing to do with real Yoga. It is not a sign to indicate that the Yogi has reached the highest peak of perfection or realisation. A real Yogi can do such marvellous feats but generally pseudo-Yogis perform such feats through jugglery. A real Yogi will never come forward to demonstrate such feats in public.
At one time some Sannyasins in Benares took into their mind to test a Yogin. They had heard of him as one who had been into Samadhi and knowing the Sastras themselves that the knower of Brahman knows everything, they went to test him. The Yogin rightly stood the test. The Sannyasins asked him to show the way of making a shoe. The Yogin showed them the method of stitching by biting the thread, etc., and rightly demonstrated the way of a shoe-maker. It should be remembered here that the Yogin was not a shoe-maker himself in his Purvashram, nor can it be said that he had observed the method of repairing a shoe so minutely. They asked him, “What is the taste of faecal matter?” He replied, “It tastes like onion.” Then they took a herb from the forest and asked him its name, use, etc. He at once gave them a right answer. These instances I would not have quoted here but to prove that one who has truly entered into Samadhi has the knowledge of all subjects and that too in detail. He knows all languages and can talk in any language. He understands any language. He knows all sciences. “Kasminnu Bhagavo vijnate sarvamidam vijnatam bhavati–What is that O Bhagavan, which being known, all this becomes known?” He should also know the past, present and the future, for he has transcended the three states, and the fourth state–the Turiya–also he has seen.
Samadhi is the highest fruit of Yoga. Through self-purification, through eradication of all evil habits and Samskaras, through the cultivation of good and virtuous qualities, through the practice of Yama and Niyama, Asanas, regulated Pranayama Pratyahara, Dharana and Dhyana, resembling the steady flame of the candle, a pious Sadhaka tries to have a glimpse of Samadhi, which through repeated attempts becomes a daily occurrence to him, and then he gradually begins to feel an inner joy to devote the early morning hours to drink its ambrosial sweetness and then comes down to the common plane to do his normal duties. When he thus advances, he prolongs his life too with it. And when he feels that he has lived enough on this plane, he desires himself to enter into it once for all never to return back to the living abode of mortals. His breath gets stuck into the nerves of the brain (Brahmarandhra) and the body becomes completely lifeless. Left to itself, the body gradually decays. That is why, it is the usual custom in some parts of the country to strike the head of a Sannyasin with coconut and break the skull before the body is buried in a mausoleum. For it is commonly believed and a fact too that Sannyasins practised Samadhi and their final passing away is termed as entering into Maha Samadhi or Highest Samadhi.
The reader must bear in mind that Samadhi is the culminating point in the spiritual quest of man. Just as the wealth of the mines of Golconda cannot be assessed, the spiritual wealth of this supreme state too cannot be assessed by anybody. It is a state by entering which daily the fortunate Sadhaka tries to get into it more and more. It is the Akshaya state, the state of deathlessness.
My aim in writing the following pages and presenting them under the title “Samadhi Yoga” is to clearly place before the students, spiritual aspirants and other hundreds of readers, the true import of Samadhi and to open their eyes to the hypnotic snares laid unawares by the much advertised Samadhists.
Wishing you all divine access into this Treasure House of Celestial Knowledge.
Gathering his mind, the Yogi should retire to a mountain-cave, a temple or a secluded room. He should not associate with anything through mind, speech and action; for accumulation of and association with things cause misery to Yogis. He should cultivate indifference towards everything. He should be regular about his diet. Worldly gain should cause him no pleasure, nor worldly loss any sorrow. He should look upon one with an equal eye, both who censures him and one who bows before him. Whether good is happening to anybody or evil, he should not reflect. When there is gain he should not be besides himself with joy, nor should he worry when there is loss. He should look upon all beings with an equal eye and should remain unattached like the air. He who thus keeps his mind in health, works for others, cultivates an equal eye towards everything and everybody and lives for six months a regular disciplined life, can realise Brahman and attain Brahmanhood (Nirvikalpa Samadhi) himself.
- Samadhi is that state of pure consciousness, the supreme blissful state, free from the triads (the meditator, meditated and meditation). It is the state where the Jivatma becomes one with the Paramatma.
- The Chitta or mind that is steady like the flame of a lamp in a windless place, which has given up the idea of meditator and meditation and which constantly dwells in the Dhyeya Vastu or Brahman, is Samadhi.
- The mind, when it is free from thoughts, desires and motion, merges in the supreme Brahman. (This state is Samadhi).
- When through knowledge of the Self which is seated within one’s heart, he attains Vijnana or direct realisation and when the body-idea is completely eradicated and when peace is attained, in that state the Vrittis, mind and intellect, are destroyed. (This state of destruction of mind is Samadhi).
- Having controlled the Prana and Apana during Kumbhaka with the gaze steadily fixed at the tip of the nose, performing the Shanmukha Mudra with the fingers of the two hands, the mind merges itself in the sound of Pranava or OM.
- After the dribbling of nectar, like the milk from the cow’s udder, the group of senses becomes calm by withdrawal and then results Manonasa (destruction of the mind). (This is Yoga Samadhi).
- When the five organs of knowledge are at rest together with the mind and when the intellect ceases functioning or becomes calm that they (the seers) call the highest state.
- When all Sankalpas (desires) of the mind become calm, when the mind is neither waking nor sleeping, when it is motionless and calm like a stone, the highest Brahmic state of Samadhi is attained.
- When the Prana moves in the middle (the Sushumna, leaving both the Ida and Pingala) the mind becomes steady. Perfect state of tranquillity of the mind is the Brahmic state of Samadhi called Manonmani.
- The Jivanmukta attains Sarupamanonasa which leaves behind a slight trace of ego. But for a Videhamukta there is complete destruction of the ego, sleep and all sins. He attains Arupamanonasa.
- When the Chitta or mind is free from all flickering desires when the mind is destroyed, the peaceful state ensues which is like unto Sushupti or deep sleep while (the Yogi is) awake.
- That state is neither waking nor dreaming on account of the absence of Sankalpas or desires. It is not also Sushupti or sleep because of the absence of inertness there.
- Knowledge of Sattva or Brahman which is like the fire which burns up the grass of Vasanas (desires) is indicated by the word Samadhi and not the state of inertia or mere silence.
- The complete eradication of Vrittis caused by the destruction of thoughts by generating the Brahmakara Vritti or meditation on Brahman is called Samadhi.
- When the currents of Raga-Dvesha attain a feeble state by the knowledge that Brahman is not any of the objects seen or heard of, the steadiness in the knowledge of Brahman is strengthened by the practice of knowledge and dispassion and this state (Nishtha) is known as Samadhi.
- “I am the Supreme Brahman; I am Brahman alone,” when this one thought remains to the exclusion of all other thoughts, it is called Samadhi.
- The rising of the knowledge of the identity of Jivatman and Paramatman and the complete forgetfulness of meditation (Triputi) is called Samadhi.
- O wise man! The sages understand Samadhi to be that state of supreme intelligence or pure consciousness attained by the self-controlled, satiated Chitta, which points out the way to the knowledge of Brahman.
- The state of the mind which is devoid of changing thoughts, free from egoism and which does not follow the course of the pairs of opposites heat and cold, pleasure and pain etc., is Samadhi. The steady position of the Merudanda (spine) is also indicated by Samadhi.
- The state of steadiness of the mind, free from all craving for sensual enjoyment, free from the ideas of sensual enjoyment, free from the ideas of acquiring and giving up, that state of fullness of the mind is called Samadhi.
- The merging of the mind into the Atman like salt put in water is called Samadhi.
- Destruction of all Sankalpas and knowledge of the sameness of Jiva and Brahman without the least difference is called Samadhi.
- Devoid of Vrittis, devoid of mind and intellect, devoid of decay, devoid of all changes, is the state of Samadhi.
- The steady flow of Brahmakara Vritti, devoid of egoism which asserts “I am this body. I am the mind, etc.,” caused by the practice of meditation is called Samprajnata Samadhi.
- The Samadhi wherein there is destruction of Vasanas or Vrittis of the mind and which brings face to face the enjoyment of the Supreme blissful state is termed Asamprajnata Samadhi–dear to the Yogins!
- Leaving aside all the objects, consisting of names and forms by the direct realisation of the bliss of the Atman, the mind becomes steady like a flame in a windless place. This is Nirvikalpa Samadhi.
- The light of consciousness lighted up by the steady flow of Antarmukha Vritti (fixing the mind on the Atman) is the Samadhi practised by sages wherein all desires drop away by themselves.
- Samadhi is that real state of direct realisation of the supreme Self which is all auspiciousness which is all-full, all-pervading and fills the above, below and the intervening spaces.
Thus end the indicative verses on Samadhi.
Blessed Immortal Atman,
Om Namo Narayanaya.
Seek and find.
Feel and Realise.
Assert and Affirm.
Aspire and Inspire.
Move Forward and Godward.
Discern and Discriminate.
Evolve and Expand.
Enquire and Discover.
May God bless You.
Thy Own Atman,
* * *
Adorable Immortal Atman,
Om Namo Narayanaya.
Rely on God.
Turn towards God.
Meditate on God.
Dwell in God.
See God in all.
Repeat the Name of God.
May Lord bless you, with Prem and Om
Thy Own Atman,
* * *
Glorious Immortal Atman,
Om Namo Narayanaya.
Calm the mind.
Watch the Mind.
Purify the Mind.
Discipline the Mind.
Coax the Mind.
Subjugate the Mind.
Analyse the Mind.
Thin out the Mind.
May Lord Bless You, with Prem and Om
Thy Own Atman,
* * *
Adorable Immortal Atman,
Om Namo Narayanaya.
Control your emotions.
Still the Mind.
Rest in Atman.
May Lord Bless You, with Prem and Om
Thy Own Atman,
Keep yourself calm and unruffled.
Be regular in your prayer,
Religious study and meditation.
Gain strength and confidence
Through self-reliance, self-effort
And faith in God.
Live in harmony with others.
Love solitude and detachment.
Return good for evil,
(While not encouraging evil).
Observe, think and learn.
March onward, forward, Godward.
BACK TO THE SOURCE
Whence did you come?
Whither will you go?
What for do you live?
Know the always so.
Know the ever so.
Return to your source,
The eternal abode
Of peace and perfection,
The supreme consciousness
That pervades all.
Meditate and enter the Silence.
The one becomes many,
And many return to one.
Lead the divine life
Of truth, love and purity.
Avoid extremes, all excesses.
Be moderate, self-controlled.
Be rich through contentment.
Inquire, reflect, meditate.
LESS AND MORE
Preach less, practise more.
Ask less, give more.
Talk less, pray more.
Indulge less, pray more.
Hate less, love more.
Judge less, understand more.
Condemn less, appreciate more.
Constrict less, expand more.
Worry less, smile more.
Cavil less, praise more.
Eat less, feed more.
Sit less, serve more.
LOVE AND SERVICE
Truth is love.
Love is service.
Service purifies, expands.
Service unifies, enriches.
Love ennobles, elevates.
Service is love expressed.
Service springs from compassion.
Love and service prepare you
For the dawn of knowledge
Through inquiry and meditation.
ONE AND THE MANY
There is one behind the many,
Many emanating from the one.
God is one, the world His form.
Religion is one, diverse its facets.
Goal is one, various the ways.
Humanity is one,
In different names and forms.
Many are the colours,
But all merging in white.
Find the one in many
And the many in one.