Three internal Meditations

Drik Drisya Viveka 6  

We have seen in earlier verses that the veiling power of Maya I.e. Avarana Sakthi at the micro and macro level can be overcome through Self-knowledge i.e. Athmavidya only.  The Self-knowledge can be gained through the study of sastras under the guidance of a proper guru and the knowledge so acquired has to be made doubt-free through the process of mananam and such doubt free knowledge has to be internalised through the process of nitidyasanam i.e. Vedantic meditation to get the desired benefit.  The definition of nitidyasanam, Vedantic meditation, is dwelling upon the teaching intently by providing quality time.  Sitting meditation, taking care of the physical posture is also a form of meditation, which is called samadhi-abhyasa.  Samadhi-abhyasa is exclusively giving some time for dwelling on the teaching, during which time one should deliberately withdraw from all transactions, and deliberately distancing from all the ahankara roles, one should invoke one’s athmasvarupam.  In the next nine verses from verses 22 to 31, the author is describing six types of samadhi-abhyasa. They are:

1. antara-drisya-anuviddha-Savikalpa-samadhi,  internal-object-associated-Savikalpa-samadhi

2. antara-sabda-anuviddha-Savikalpa-samadhi,  internal-word-associated-Savikalpa-samadhi

3. antara-Nirvikalpa-samadhi,  internal-Nirvikalpa-samadhi

4. bahya-drisya-anuviddha-Savikalpa-samadhi, external-object-associated-Savikalpa-samadhi

5. bahya-sabda-anuviddha-Savikalpa-samadhi,  external-word-associated-Savikalpa-samadhi

6. bahya-Nirvikalpa-samadhi, external-Nirvikalpa-samadhi.

With this brief introduction, let us continue to the next verse no.22.

Verse 22

Upekshya namarupe dve sacchidaanandatatparah ।

Samadhim sarvada kuryaat hridaye vaa athava bahih ॥ 22॥

Becoming indifferent to both name and form (nama-rupa), 

and devoted to the Brahman, one should always practice 

meditation both in the heart and outside.

This verse serves as an introduction to the topic of meditation by explaining  the  process  of meditation. It has been explained in verse 20  that every entity has the five characteristics; Asthi, Bhathi,Priyam, Nama and Rupam.  Of these, the first three belong  to Brahman i.e. Asthi, Bhathi, and Priyam are Brahma-rupam, and are uniformly everywhere without any change or modification.  The other two i.e. Nama and Rupam belong to the world only and are always changing and abound in variety.  This mixture of changeless Asthi, Bhathi, Priyam and changing Nama, Rupam is to be meditated  upon focussing on the changeless feature and ignoring the changing feature. The practice of meditation has two sides to it: the first is the internal process of concentrating on one’s true Self as Brahman in the heart; and the second is to carry out the same process in the outer world of names and forms and distinguish Brahman within all Creation.  This is emphasised by asking one to be indifferent to the name and form of every object, and being devoted to the essential qualities in all objects, namely, Asthi, Bhathi, Priyam that is Brahman.

Verse 23

Savikalpo nirvikalpah samadhirdvividho hridi ।

Dṛisyasabdanuvedhena savikalpah punardvidha ॥ 23॥

The practice of meditation (samadhi) within the heart  is of two kinds; Savikalpa (with duality) and Nirvikalpa (without duality).  Savikapa samadhi is again of two kinds; associated with a cognizable object (seen) and or with sound (words).

This verse describes the samadhi abhyas in the internal category. This meditation is

of two kinds; Savikalpa samadhi and Nirvikalpa samadhi. Where support like objects

or words are used by one initially to focus concentration and then one shifts the

focus to Brahman is called Savikalpa samadhi.  Where the focus is on Brahman

straigtaway without  any aid or support  is called Nirvikalpa samadhi.  In other words

in Savikalpa  samadhi one concentrates one’s mind on Brahman without completely

losing such distinctions as the knower, knowledge and the known and in Nirvikalpa

samadhi one makes oneself free from all thought of distinctions, as the knower,

knowledge and the known. Savikalpa samadhi is the initial step in the practice of

samadhi abhyasa.  The Savikalpa samadhi itself is of two kinds, one associated with

an object, and the other associated with the Vedantic words, as Sakshi, Satyam,

Nityam, Adhistanam, etc., that indicate Brahman.  Savikalpa samadhi is also referred

to as meditation in duality while Nirvikalpa samadhi is referred to as non-dual

meditation.

Verse 24

Kamadyaschittaga drisyastat Sakshitvena chetanam ।

Dhyayeddrisyaanuviddho'yaṃ samadhih savikalpakah ॥ 24॥

Thoughts like desires, etc, arising in the mind are to be treated as the cognizable objects (Seen); one should meditate on Consciousness as their witness. This is called Savikalpa Samadhi associated with (cognizable) objects.

This verse describes 1^st of the six types of meditations described in the introduction, namely internal-object-associated-Savikalpa-samadhi.  As this is an internal meditation, the meditator keeps the focus within the heart and begins meditation on thoughts that arise in the mind as objects and  then shifts the focus gradually to the Sakshi, the Consciousness principle that lends sentiency to insentient thoughts that arise in the mind and finally to ‘I the Sakshi’ i.e. first focus on thoughts, then shift to Sakshi and then to ‘I’ as Sakshi.  Focussing upon the Sakshi is nothing but entertaining thoughts regarding Sakshi.   Entertaining thoughts such as ‘the Sakshi is the ultimate Seer and the Sakshi is the illuminator’ is the meditation or focussing on the Sakshi.  This is also called “Sakshee-Bhava” Savikalpa samadhi.

Verse 25

Asangah sacchidanandah svaprabho dvaitavarjitah ।

Asmiti sabdaviddho'yam samadhih savikalpakah ॥ 25॥

“I am unattached Satchidananda, self-shining and free from duality”. Samadhi, associated with these words, is called “Savikalpa samadhi with sound (words)”.

This verse describes 2^nd  of the six types of meditations described in the introduction, namely internal-word-associated-Savikalpa-samadhi’  This is also internal meditation as the previous one with the difference that instead of focussing on the objects, one focuses on an autosuggestion – with words – which leads one to the Brahman.  Repeated practice of bringing the attention away from the thoughts to Sakshi, capacity to remain with the Sakshi, without being distracted by the thoughts is cultivated.  Having established the mind in Sakshi, the various other aspects of the Sakshi are dwelled upon, the final feature being that that Sakshi is ‘I am’.  Thoughts are used in the previous meditation to arrive at the Sakshi.  In this meditation, the features of the Sakshi are focussed on. When the mind is relatively free from various thought-forms, the meditator can move on to this type.  With the upsurge of thoughts not present to disturb him, one can now make use of a suggestion like the one given in the verse. The statement  “I am unattached Satchidananda, self-shining and free from duality”  is to be repeated slowly in the mind with great conviction.  One may also use some other Mantras for auto-suggestions to bring back one’s mind again and again to focus on the Self, whenever the attention tries to drift away. The phrase ‘chidanandarupah sivo'ham sivo'ham’ in the Nirvanashatkam verse is an excellent Sakshi meditation phrase.  This meditation is also called “Shabda Viddhah” Savikalpa samadhi

Verse 26

Svanubhutirasavesaddrisyasabdavupekshya tu ।

Nirvikalpah samadhih syannivaatasthita dipavat ॥ 26॥

The Nirvikalpa Samadhi is that in which the mind becomes steady like the (unflickering flame of a) light kept in a place free from wind and in which one becomes indifferent to both objects and sounds on account of his complete absorption in the blissful experience  (of the realization) of the Self.

This verse describes 3^rd of the six types of meditations described in the introduction, namely internal-Nirvikalpa-samadhi.   The meditator slides naturally into this type of meditation as he gets more and more absorbed in the experience of the Self.   The mental thoughts associated with the internal-object-associated-Savikalpa-samadhi   and the auto-suggestion used in internal-word-associated-Savikalpa-samadhi’ are gradually done away with as one enters deep meditation.  This is like one making an effort to sleep through repetition of auto-suggestion “ I am going to sleep” and falling off to sleep naturally in that process when the repetition stops on its own without any effort.  The main difference between the earlier Savikalpa states and this Nirvikalpa state is that here no effort is required anymore. It is an effortless abidance in the Self, the state of perfect Self-realisation.  This is made possible through the constant practice of the Savikalpa samadhi when mind becomes free from all distractions which is the result of attachment to sense-objects.  The beautiful simile given here to illustrate the steadiness of concentration is from the Bhagavad Gita  (6–19) -a flame in a windless place.

Yathaa deepo nivaatastho nengate sopamaa smritaa;

Yogino yatachittasya yunjato yogamaatmanah.

“As a lamp kept in a windless place does not flicker”- such is the simile thought of for the controlled mind of yogi who is absorbed in yoga of the Self.

The Nirvikalpa samadhi is the highest kind of concentration in which the practitioner realises his real Self and experiences the highest Bliss.  Vikalpa means division in the form of pramata-pramanam-prameyam.  Nirvikalpa means the division-less state of mind exactly similar to the deep sleep state. It seems to be similar to deep sleep, as in deep sleep duality is not experienced but it is not, as in deep sleep Ajjnana -vritti is present in the sub-conscious, but in this meditation the Brahmakara-vritti  ‘I am Brahman’ is present in the sub-conscious.

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Asthi, Bhathi, Priyam.

Drik Drisya Viveka 5

Verse 18

Tatha sargabrahmanoscha bhedam avritya thishtathi ।

Ya sakthistadvasadbrahma vikrutatvena bhasate ॥ 18॥

Similarly, the Creation and Reality distinction remains veiled; and due to the influence of this veiling power, Brahman appears as though It is undergoing modifications.

In this verse the focus shifts to the Macrocosm.   This verse discusses about superimposition as between universe and Brahman instead of Jiva and Sakshi in the previous verse.  As Sakshi, through false identification, appears to have become the Jiva, so also Brahman under the influence of Avarana Sakthi, comes to be identified with the external universe. When one looks at the world there seems to be one entity but there are actually two entities, Brahman and the world. The world and Brahman are mixed together.  Because of this mix-up one thinks that the world is substantial and the changes of the nama-rupa are transferred to the changeless Brahman  The difference between the non-substantial world, which is hollow nama-rupa, and the substantial Brahman, which is the substance, is not known to us because the Avarana Sakthi  covers that difference  Because of this superimposition the non-changing, attributeless Brahman falsely appears as the changing one with the six attributes; birth, existence, growth, change, decay and annihilation. This discussion is continued in the next verse as well.

Verse 19 

Atra api avrtinaasena vibhathi brahmasargayoh ।

Bhedastayorvikarah syat sarge na brahmani kvacit ॥ 19॥

In this case also, by the destruction of the veil, the Brahman-Creation distinction is made clear. Of the two, the modification exists in Creation, never in the Brahman.

As in verse 17 for the Microcosm, so too with this verse for the Macrocosm.  To get over the veil of Avarana Sakthi, one needs to equip oneself with the knowledge of the Self, Athma Vidya or Self-knowledge.  With Self-knowledge one understands the clear distinction between Brahman, the Creator and world, the Creation.  Brahman is satyam, free from attributes and suffers no change at any time.  World is mithya nama-rupa and without substance resting on Brahman that lends it substance.  The apparent identity of both is fostered by the Avarana Sakthi of Maya taking advantage of one’s Ajjnanam, ignorance of Self-knowledge.   When Ajjnanam is destroyed by Jnanam, Self-knowledge, the blinding veil of Avarana Sakthi falls off.  This process of overcoming the veiling power in this context is called Tat-pada-viveka while the one employed in verse 17 is called  Tvam-pada- viveka, where Tat stands for Brahman and Tvam stands for Jiva.

Verse 20

Asthi bhathi priyam rupam nama chetyamsapanchakam ।

Aadyatrayam brahmarupam jagadrupam tato dvayam ॥ 20॥

“It is, it shines, it is dear, it has form, and a name” – are the five aspects (of every entity).  The first three belong to Brahman; the latter two belong to the world.

Asthi denotes “Isness” or Existence I,e, Sat

Bhathi denotes “awareness” or Consciousness i.e. Chit

Priyam denotes “dearness” or liking i.e. Aananda

These three together i.e “Sat Chit Aananda”, constitute Brahman.

Nama denotes the name that everything and everyone in the creation is associated with.

Rupam: denotes form, this not only refers to the physical form but also refers to any property associated with objects and individuals in creation

Every entity has the above five characteristics, viz., Asthi, Bhathi,Priyam, Nama and Rupam.  Of these, the first three belong  to Brahman i.e. Ashti, bhathi, and priyam are Brahma-rupam, and are uniformly everywhere without any change or modification.  The other two i.e. Nama and Rupam belong to the world only and are always changing and abound in variety. One does not notice the brahma-rupam, which is the truth but fall in love with the variety, which is the untruth as untruth is attractive. A wise person is one who knows that the first three belong to Brahman and the last two is the work of Maya and with this wisdom enjoys the unstable mithya world without losing sight of its instability and mithyatvam.  We can say that the message of this verse is:  “Brahman is uniformly present in everything in creation, whether it is in objects or living beings". This message is explained further in the next verse.

Verse 21

Kha vayu agni jalorveeshu deva tiryang naradishu ।

abhinnaah sacchidanandaah bhidyate rupanamaani ॥ 21॥

In space, air, fire, water and earth; in deities, animals, man and all others; Existence, Knowledge and Bliss is no different; only their names and forms differ.

Brahman i.e.Sat-Chit-Ananda is equally present in all the insentient things of the world and also in the sentient beings.  In the verse, the insentient things are referred to by the five elements; space, air, fire water and earth, which constitute the building blocks making up the whole of creation.  The sentient beings are referred to by three grades of beings, the superior celestials, the inferior animals and the intermediate human beings: celestials, beings born with predominantly good karma; animals, beings born with predominantly bad karma; humans, beings in between these two, having a mixed karma of good and bad almost in equal proportion.  Within each of these categories there are an infinite variety of species, races, colours, etc.  In all of them, the characteristics of Brahman are uniformly present as the same, as Brahman  is the unchangeable substratum of everything created. In other words although Brahman is equally present in all beings, due to an infinite number of differences in the subtle and gross body make-up, they all manifest Brahman in a whole range of multiple ways.  In all of Creation, the two characteristics of Creation nama and rupa are different  and this difference in nama-rupa make all the things and beings appear different.  This verse reinforces the message that while satyam Brahman is unchangeable and constant in all objects and beings, the mithya creation as nama-rupa varies and differs and only when Avarana Sakthi of Maya is destroyed through Self-knowledge one can differentiate between satyam and mithya and not mix them up and be caught in the mire of samsara.

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The two powers of Maya

Drik Drisya Viveka 4

Verse 13

Saktidvayam hi mayaya vikshepavrtirupakam ।

Vikshepasaktirlingadibrahmandantam jagat srijet ॥13॥  

Indeed, Maya has two powers; of the nature of projecting and of veiling.  The projecting power creates everything (world); beginning from the subtle body (the experiencer) to the total universe (the experienced).

Maya is the illusory power of Brahman, the Supreme. There are two aspects to Maya’s power. They are the veiling power and the projecting power.  At the time of creation, at the level of Iswara, Brahman with Maya manifest, only the projecting power operates and projects the entire universe.  There are two parts to what is projected by Maya – the subtle and the gross. The entire subtle body (mind, intellect, ego, prana, sense organs) comprises the ‘experiencer’ of creation.  The total gross universe comprises the ‘experienced’ in creation.

Verse 14

Srshtirnama brahmarupe sacchidanandavastuni ।

Abdhau phenadivat sarvanamarupaprasarana ॥ 14॥

The manifesting of all names and forms in Brahman, the entity that is Existence-Consciousness-Bliss, like the foams etc. in the ocean is called creation

In this verse there is a shift from microcosm to macrocosm, individual to the whole universe i.e. from seer and seen to Brahman and universe. The universe is described as a manifestation of names and forms only.  This manifestation is due to the projecting power of Maya which is potential in Brahman from the causal standpoint.  Both names and forms are mere forms of thought only as can be understood by the analysis of names and forms experienced in dream, which are nothing but the projections of the mind.  Brahman is here defined as Existence-Consciousness-Bliss which is not Its attribute but Its inherent nature.  In this verse it is pointed out that the names and forms that make up the external world are related to Brahman, like the foams, waves and bubbles in the ocean to the ocean. Foams, waves, bubbles etc. are not separate from the ocean, because all these are made of the same stuff as water. But they are not identical with the ocean, because one can always make a distinction between the ocean and the foam etc.  From the causal standpoint, Brahman is both the material and efficient cause of the universe.  The origin of the universe is the unfolding of Brahman through Its inscrutable power, called Maya.  As the ocean appears in the form of foams, waves etc. so also Brahman appears in the form of the world of names and forms. 

Verse 15

Antardrikdrisyayorbhedaṃ bahisca brahmasargayoh ।

Avrnotyapara saktih sa samsarasya karanam ॥ 15॥

The distinctions between the Seer and the seen within, and between Brahman and Creation without, is veiled by the other power, the Veiling Power, which is the cause of Samsara.

After discussing the projecting power of Maya, Vikshepa Sakthi, in the previous two verses, the author takes up the study of the other power of Maya, Veiling power or Avarana Sakthi, in this verse. This is the very root of the spiritual delusion that besets mankind.  This verse addresses the basic identity crisis human beings experience by discussing what is veiled from what.  The veiling is described to take place at the same two levels as the projecting: i.e. microcosmic and macrocosmic; within and outside.  Due to the Viksepa Sakthi, the universe and I, the Jiva, have manifested.  The universe is a mixture of Brahman and nama-rupa.  Brahman is satyam and nama-rupa is mithya. So the universe is a mix of satyam plus mithya, In the same way Jiva is also a mix of satyam plus mithya as body and mind are mithya and Sakshi is satyam. But due to Avarana sakthi, the other power of maya,the distinction between sathyam part and mithya part is covered and Jiva, lacking the sathya-mithya viveka, mistakes mithya to be real due to Avarana Sakthi of Maya,  and leans on mithya world for security and experiences sorrow when unwanted things come and wanted things go. Not knowing mithya from satyaṃ is the cause of samsara and as a result one does not get permanent peace and happiness.

Verse 16

Sakshinah purato bhati lingam dehena samyutam ।

Chiticchayasamaveshat jivah syad vyavahaarikah ॥ 16॥

The subtle body (Lingam) which exists in close proximity to the Witness (Sakshi)

identifying itself with the gross body becomes the embodied empirical self, due to  the influence of reflection of Consciousness.

This verse explains Samsara as the cause of two mistakes, one at the internal subjective level and the other at the external objective level.  At the internal level one does not know that one’s Real Self is Sakshi and mistakenly feels insecure, identifying with body-mind complex.  At the external level one mistakenly believes that the world is Real and seeks support and security from impermanent people. possessions, power etc. and this mistake causes Samsara.  Jiva is called here “empirical embodied Self”. i.e. the empirical embodied Self, Jiva, is Athma (Sakshi) + Chidabasa (reflected Consciousness, called here as Chit chaya) +subtle body (lingam) +gross body.  Jiva with his real identity as imperishable Athma veiled by Avarana Sakthi of Maya imagines the perishable mithya body-mind complex as Self and seeking support and security from impermanent mithya world suffers Samsara

Verse 17

Asya jivatvam aropat sakshini api avabhasate ।

Avritau tu vinastayam bhede bhate'payati tat ॥ 17॥

The Jivahood of the Jiva, due to superimposition appears transferred onto the Witnessing Self also.  But when the veiling is destroyed (by knowledge), the difference (between Jiva and Self) is revealed and that (false notion) gets removed.

Because of the ignorance of the fact that one is the Sakshi and the body-mind complex is an object different from one, one identifies with the body-mind complex and thinks and behaves as though he is the body-mind complex.  This total identification leads to the status of a Samsari. The Saṃsara problem of the body-mind complex is wrongly superimposed on the Sakshi even though one as Sakshi does not have those problems. This is called dharma-adhyasa, transference of the properties of one object on to another object.  There is no solving the problem but only dissolving the problem by knowledge (Athma Vidya).  When the ignorant Jiva acquires Self-knowledge he gets over the veiling power of Maya.  When the veiling power of Maya is nullified, the identification with the mind and body is gone though the mind and body continues. With the identification gone, the transference of Samsara also goes away.

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Ego and Thoughts

Drik Drisya Viveka 3

Verse 10

Ahankaralaye suptau bhaveddeho'py acetanaḥ ।

Ahankaravikasardhah svapnah sarvastu jaagarah ॥ 10॥

When the Ego disappears in deep sleep, the body also becomes unconscious; the Ego is in its semi-manifest state in dream; it is fully manifest in the waking state.

In this work the word Ego is used where normally the word “Mind” is used in other Vedanta texts.  This is done in order to emphasise the role played by the Ego in entrapping the Jiva into this Samsaric delusion.  In the state of deep sleep the body becomes unconscious as Ego does not identify itself with body and merges itself in the causal ignorance which is characterised by the non-apprehension of empirical objects. As the result of past karma is not noticed then one becomes unconscious of one’s body in that state. In this state of deep sleep there is no perception of duality.

In the waking state the ego experiences the gross external objects by means of its internal organs. The ego and the non-ego which constitute the entire world of experience are both cognized in the waking state. Therefore the full manifestation of the Ego happens only in the waking condition.  In the dream state the Ego does not perceive any object external to itself. The seer, the objects seen and the act of seeing which constitute the dream experiences are only the mental modifications of the Ego.  In dream it is the mind alone of the sleeper which appears both as the ego and the non-ego. The dream experiences, though they appear during the dream state as outside the body of the seer, are only modifications of the mind from the standpoint of the waking state. Therefore from the waking standpoint the dream state is only a partial manifestation of the Ego.

Verse 11

Antahkaranavrttischa chitih chaya ikyamagataa ।

Vasanah kalpayet svapne bodhe akshairvishayan bahih ॥ 11॥

The thought modifications of the inner equipment, by their identity with reflected Consciousness, project impressions in the dream state and, in waking, objects outside with the eyes.

This verse discusses the vrittis i.e. thought modifications in three avasthas, Jagrat, swapna and sushupthi i.e. waking, dream and deep sleep states just as the previous verse discussed the role of Ego in these three states.  There is no mention of deep sleep in this verse as thoughts are almost zero in that state and there is no consciousness of the inner equipment i.e. mind,intellect, chitha and ego, and no experiences in this state,   In the dream state, the thoughts are generated by the semi-conscious mind from one’s own past experiences registered in memory. Out of the activated vasanas, a subjective universe is projected. These vasanas are registered in the memory in the waking state, some recently, and some in the distant past including previous births and creations. Thus the dream experience is created by the thought part of the semi-conscious mind.   In the waking state, the thoughts go out through the sense-organs like the light beam from a flash light and illumine the external world. The mind material is the ‘light source’ and the thought,vṛtti, is the ‘light beam’. Five such vṛttis come out through the five sense-organs and whatever is in the field of these vṛttis is registered and experienced by the mind and thus the objective external world is experienced. The external world is experienced only because of vṛttis.  Vṛttis are responsible for the subjective world in dream and the objective external world in waking.  The thought part of the mind also functions by its association with Reflected Consciousness, Thought associated with the Reflected Consciousness registers the absence of experience in deep sleep, activates the vasanas in dream projecting an internal world of experience, and in waking, projects an external world of experience with the help of the sense-organs.  We should remember here that that one’s experienced world of pleasure and pain is the world of Iswara’s creation transformed into the world of one’s own creation under the influence of one’s thoughts of Ahamkara and Mamakara.

Verse 12

Mano'hankṛtyupadanaṃ lingamekam jadatmakam ।

Avasthatrayamanveti jayate mriyate tatha ॥ 12॥

Constituted of mind and ego, the one insentient subtle body, goes through the three states; it is born and it dies.

The words ‘mind and ego’ represent the two kinds of thoughts seen in verse 6 earlier.  The ‘Characteristics of Thought’ is the subject matter of this verse. Firstly, thoughts dwell in the Antahkarana, i.e. Mind and Ego, where Mind stands for the mind, intellect and memory. Thoughts are thus very much the essence of the subtle body equipment within us. The subtle body which is the parent body of mind-thought part is called Lingam in this verse. The subtle body consists of the five organs of knowledge, five organs of action, five-fold physiological systems called prana along with the mind and thought. All these together constitute one unit as subtle body and the subtle body is inert by itself but becomes sentient with its association with Reflected Consciousness. So the subtle body as well has the three states of experience; waking, dream and deep sleep. Besides the three states of experience, the subtle body has also birth and death. But subtle body’s birth and death is different from that of gross body. The subtle body packs up and leaves the gross body at the time of death of physical body. Then it goes to its new body (the next birth) and unpacks all its components into that body to continue existing through that body which can be called birth in a new body. The death of subtle body occurs truly and verily only when all the karmas it carries get exhausted in Videhamukthi.

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