Three external Meditations

Drik Drisya Viveka 7  

Verse 27

Hridiva bahyadese'pi yasmin kasmimsca vastuni ।

Samadhiradyaḥ sanmatraat namarupaprithakkrtih ॥ 27॥

The first kind of Samadhi is possible with the help of any external object as it is

with the help of an internal object. In that Samadhi the name and form (of external objects) are separated from what is Pure Existence (Brahman).

In earlier verses 24,25 and 26 the three internal meditations were discussed. Now in this and next two verses the three external meditations are discussed. We shall see now the first of these three namely external-object-associated-Savikalpa-samadhi.   This meditation is associated with objects outside.  In the internal meditation, the thought was first focussed on and from the thought, Sakshi present in the thought was arrived at and focussed on. Similarly, in this external meditation any external object can be taken as an aid, and from the object, one has to go to  its ‘isness’ i.e Brahman as pure Existence (asthi), negating the  nama, rupam.  In internal meditation, one is separating thought and Consciousness whereas in external meditation, one is separating an object and Existence.  Here Existence is taken up for meditation because Consciousness though present everywhere is recognizable in one’s own body only. External meditation has to be practised with eyes open and it is a training of the mind to behold the Satyam instead of the mithya in objects. Here it is suggested that it is better for meditation if one chooses an object for which one does not have like or dislike.

Verse 28

Akhandaikarasam vastu satchidanandalakshanam ।

Iti avicchinna chinteyam samadhirmadhyamo bhavet ॥ 28॥

The entity which is (always) of the same nature and unlimited (by time, space etc.) and which is characterised by Existence-Consciousness-Bliss, is verily Brahman. Such uninterrupted contemplation is called the middle type of meditation (Savikalpaka samadhi associated with word).

In this verse second of the three external meditations namely external-word-associated-Savikalpa-samadhi is discussed.  This meditation is similar to the one described in Sloka 25. The only difference is that here the auto-suggestion is associated with an external (objective) idea whereas in Sloka 25 the auto-suggestion is associated with an internal (subjective) idea. The phrase used in this verse is an example of the auto-suggestion that could be used to help one to focus on Brahman in the outer world as the underlying Realty. The three qualities in any object that represent Brahman are the focus of attention here, namely Sat-Chit-Ananda. This meditation can be done with open eyes in the midst of peaceful nature.

Verse 29

Stabdheebhavah rasaasvadaat triteeyah purvavanmatah ।

Etaih samadhibhih shadbhirnayet kaalam nirantaram ॥ 29॥

The total stillness within due to the experience of Bliss is the third kind as described previously.  In the practise of these six meditations one should engage himself at all times.

In this verse the third of the three external meditations, namely external-Nirvikalpa-samadhi is discussed.  In the Nirvikalpa state the subject-object division is not felt because the conscious mind is not prominent. Like the worry that happens without one’s will, the Brahmakara-vritti “I am Brahman”  happens without the meditator’s will or effort.  As in the internal meditation, in the external meditation also, the culmination is the nirvikalpa-samādhi after the two savikalpa-samādhis. The natural absorption of the mind on the Brahmakara-vritti takes place because of the enjoyment of Vedantic meditation.  In this verse, the word stabdheebhava means the absorption of the mind in Vedantic thoughts alone while remaining immobilized or not getting distracted with respect to worldly thoughts.  The word rasavada in this verse means claiming the original ananda, Athmananda as one’s ananda.  The original ananda never changes irrespective of the conditions of the mind that produce varying degrees of experiential ananda.  When it is mentioned that there is the experience of Bliss, this should be understood as including the other two qualities as well, namely, Existence and Consciousness. For these three are inseparable. They are not three separate qualities. The feeling of being the total Existence is itself the experience of Bliss.  One feels total oneness with all creation. He feels that he is that same Brahman that is expressed everywhere in everything. This is absolute Oneness with the Divine.  So we can say Nirvikalpa Samadhi is absorption in the absolute state that is free of all thoughts and attributes. Maya cannot delude one who has reached this pinnacle of Non-duality. Then the author advises that one should be engaged in this samadhi-abhyasa continuously until it becomes sahaja-samadhi meaning that these Vedantic thoughts are behind him all the time in and through all the worldly transactions. With this verse, the author concludes the description of all the six samadhis.

Verse 30

Dehabhimane galite vijnate paramatmani ।

Yatra yatra mano yati tatra tatra samadhayah ॥ 30॥

When identification with the body disappears and the Supreme Self is realized, to whatever object the mind is directed, there one experiences samadhi.

This verse underscores the objective of the practice of meditation i.e.shedding “false identification with the body” with the understanding that one is not the body with Consciousness but one is the Consciousness with an incidental body.  As a result of the constant practice of Samadhis described in the previous verses, this understanding becomes natural and spontaneous and the practitioner realises Brahman everywhere.  Then one claims the Athma more, disclaiming the body.  As Athma is claimed more and more, the notion that I am the body drops. For establishment in Athma presupposes giving up the identification with the body. That notion ‘I am the body’ existed because of ignorance, and as the ignorance goes away, the body identification goes and he blossoms into a Jnani.  As the Jnani’s   dis-identification with the body is at the cognitive level and not at the physical level, a Jnani will go through biological pleasures or pains caused by prarabdha but the Jnani will not have worries caused by the body-identification. The Jnani, whose understanding is clear, is in sahaja-samadhi, which means that he remembers the teaching “Brahma satyaṃ; jagat mithya; Aham Brahmaiva napara” all the time and this constant remembrance comes natural to him. For him no more sadhana is required, but he may choose to do the sadhanas. Wherever his mind goes, whatever be the experience, he is in either internal or external samadhi.  He does not lose sight of sat in the external perceptions and chit in the internal perceptions, with the understanding that he is that limitless sat and chit.

Verse 31

Bhidyate hridayagranthis chidyante sarvasamsayah ।

Kshiyante chasya karmani tasmin drishte paraavare ॥ 31॥

The knots of the heart are cut, all doubts are resolved, and all his Karmas get exhausted, when the vision of Him who is high and low takes place.

This verse from Mundaka Upanishad (2-2-9) describes the benefits that arise out of Realizing Brahman through successful practice of the six meditations outlined earlier.  With the clear understanding that Brahman alone appears in the form of both the Karana Isvara and the Karya Jiva, the knot, the ignorance or desire in the mind that binds one to the body, gets destroyed.  All doubts also are destroyed in the wake of this firm understanding. All the results of actions in the form of punyam and papam are also annihilated as Sanchita is destroyed and agāmi is avoided since Jnani’s actions do not produce punyam or papam due to the absence of Karthrutva bhava in his actions. Prarabdha-karma is present, no doubt, but the Jnani’s approach towards their effect is from the Athma angle only and so does not affect him mentally with the result they are as good as non-existent for him.  Mundaka Upanishad reiterates these benefits again through a later assertion “Anyone who knows that supreme Brahman becomes Brahman indeed” (Brahma veda Brahmaiva Bhavathi (Mundaka up. 3-2-9)).  Brahman is denoted here by the term Paraavare which means one who is High and Low as He is everywhere and everthing, high as a Creator and low as created as well.

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