Do's and Don'ts During Vedantic Meditation and Dhyana/Nididhyasana Technique (49)

Summary:

Lesson 49 points out do's and don'ts during Vedantic meditation, and how to manage unceasing bombardment of thoughts/emotions in the mind. What exactly is to be meditated upon? Dhyana Meditation technique in 4 steps. Shravana, Manana and Nididhyasana revision. Remove doubts about what exactly? Problem of Habits overshadowing Self-Knowledge.

Source: Bhagavad Gita, Chapter 6, verse 24, 25, 26


Bhagavad Gita Chapter 6, Verse 24 / 25:

saṅkalpa-prabhavān kāmān tyaktvā sarvān aśeṣataḥ ।
manasā eva indriya-grāmam viniyamya samantataḥ ॥ 6-24॥
Giving up totally all desires, which are born of thought, completely withdrawing the group of sense organs and organs of action by the mind alone…

śanaiḥ śanaiḥ uparamet buddhyā dhṛti-gṛhītayā ।
ātma-saṃstham manaḥ kṛtvā na kiñcit api cintayet ॥ 6-25॥
…with the intellect endowed with perseverance, may one slowly resolve the mind (in ātmā). Making the mind abide in the self, may one not think of anything else.

In these verses, Lord Krishna discusses the concept of yoga as dissociation from suffering and the identification with the body-mind complex. The focus is on withdrawing the mind and senses, and abiding in the self (Ātma).

1) Dissociation from Desires (Saṅkalpa-Prabhavān Kāmān Tyaktvā)

  • Understanding Saṅkalpa: Saṅkalpa refers to a mental resolve or intention, often manifesting as a thought like “May this be for me.” It is the precursor to desires, as it sets the stage for desires to form. Sankalpa is the root of all desires because it is the initial thought that, when nurtured, grows into a full-fledged desire.
  • Complete Renunciation: To renounce desires, one must address the sankalpa itself. This involves recognizing the thought as it arises and consciously choosing not to give it attention or importance. By doing so, the thought does not gain strength and transform into a desire. This practice requires mindfulness and the ability to observe one's thoughts.
  • Practical Steps: When a thought arises, pause and reflect on its nature. Ask yourself if this thought aligns with your higher goals or spiritual aspirations. If not, consciously redirect your focus to something more aligned with your values, such as a scriptural teaching or a positive affirmation. This redirection helps in weakening the sankalpa.

2) Managing Thoughts (Saṅkalpa-Prabhavān)

  • Thought Management: Thoughts are like ripples in a lake; they start small but can grow with attention. To manage thoughts effectively, one must be vigilant in recognizing them early. Future anxieties or plans often begin as small thoughts that gain momentum with focus.
  • Emotion Management in Meditation: Even pleasant experiences in meditation should be objectified, as they belong to the mind alone and are part of anātma. Gaudapada ācārya in the Māṇḍūkya Kārikā calls the enjoyment of pleasantness in meditation an obstacle, known as rasā-svādaḥ (perception of pleasure),
  • Diverting the Mind: As soon as a concerning thought arises, divert your mind to scriptural teachings or positive affirmations

3) Withdrawal of the Senses (Manasaivendriyagrāmaṁ Viniyamya)

  • Mind-Controlled Withdrawal: The senses are naturally drawn to their objects, but through the mind's discrimination, they can be withdrawn. This involves consciously choosing not to engage with sensory stimuli that distract.
  • Meditative Focus: In meditation, focus on a single object or thought, such as the breath or a mantra. When the senses are drawn outward, gently bring them back to the object of focus. This practice strengthens the mind's ability to concentrate.

4) Abiding in the Self (Ātma-Saṁsthaṁ Manaḥ Kṛtvā)

  • Mind in Atma: The goal is to make the mind abide in the self (Atma), which is pure consciousness. This involves understanding that the mind, thoughts, and objects of perception are all manifestations of consciousness.  In otherwords reflect on this cognitively. For example, “These thoughts are known because I (atma) am watching them”.
  • Nature of Atma: Ātma is the seer, hearer, and knower, but not the seen, heard, or known. It is consciousness itself, free from attributes. Recognizing this helps in shifting the focus from external objects to the self.
  • Practical Steps: Engage in self-inquiry by asking, “What is the nature of the self?” This inquiry helps in turning the mind inward and recognizing its true nature as consciousness. 

5) The Practice of Contemplation (Na Kiñcid Api Cintayet)

  • Focus on Oneness: Contemplation involves recognizing the non-separation of knower (subject), known (object), and knowledge (your mind that's doing this inquiry). Their nature is Consciousness appearing as three different things.

6) Meditation Process in 4 Steps:

  • Step 1: Turn away mind from gross objects in mind.
    • How? Remind “All belongs to Ishvara. Nothing here belongs to me. I'm only a guest in Ishvara‘s universe. The world and family actually doesn't need me. I need it”. The moment you own up to this fact, attachment loses power.
  • Step 2: Dismiss each 5 koshas one by one, as anatma
    • Body is gross. Mind is subtle > Mind is gross. Intellect is subtle. > Intellect is gross. Consciousness is subtle.
    • Think about each kosha and how it expresses in your life.
  • Step 3: Withdraw the mind further by help of inquiry
    • How to withdraw mind from anatma?
      • By the intellect alone which has Vedantic teaching behind it. Bring thoughts such as: I am neither the mind, nor the experiences of the mind. Before thoughts arrive, I AM. When thoughts arrive, I AM. After thoughts ends, I AM. Thus, I AM the unchanging consciousness, witness of every thought.
  • Step 4: Entertain thoughts of your nature
    • How does mind abide on Atma?
      1. How mind is NOT to abide on atma:
        • When say pen is resting on desk, we know that pen at some point was NOT resting on desk. We can't say this between mind and atma.  Because everything in creation already rests on Atma (all pervading consciousness). Meaning, noone needs to bring mind onto Ātma. Because like space, Atman is already everywhere. 
      2. How mind is to ABIDE on atma:
        • Thoughts are being entertained regarding nature of Self. What kind of thoughts? 
          • I am of the nature of Consciousness. I pervade the body-mind as Consciousness. I enliven the BMI (Body-Mind-Intellect) as Consciousness. The BMI are only medium for my experience. And this medium can arrive/depart. Without this medium, I won't experience the world. But even without the medium, I continue to exist.
        • Thoughts centered on atma are called: akhanda-akara-vrtti (meaning thoughts that are true to nature of self, without creating images of self in your mind).
        • Vedanta Classes: Even online zoom class is form of concentration/meditation. Because mind for at least 1.5 hours is given opportunity to think of atma-related thoughts. Sureśvarācārya, one of Ādī Śaṅkara disciples said: “One does not have to sit separately in meditation. Because repeated śravaṇam (teaching) itself is a form of meditation.”

Bhagavad Gita Chapter 6, Verse 26:

yato yato niścarati manaścañcalamasthiram|
tatastato niyamyaitadātmanyeva vaśaṃ nayet ||

One should bring back this fickle unsteady mind under the control of oneself by restraining from those (objects) due to which (the mind) goes out.

In this verse, Lord Krishna provides guidance on how to manage the naturally restless and fickle mind, especially during meditation and contemplation.

1) Understanding the Restless Mind

  • Nature of the Mind: The mind is inherently restless and extroverted, prone to wandering due to various sense objects (“yataḥ yataḥ“). This is a universal problem, as even Arjuna later complains to Krishna about his mind being like a monkey (6.34). Krishna reassures him that everyone's mind is restless to varying degrees.
  • Example of Distraction: The mind can easily stray from its focus. For instance, hearing a car horn might lead to a chain of thoughts about past experiences with cars, ultimately diverting attention from Ātma-dhyānam (meditation on the self) to car-dhyānam (meditation on cars).

2) The Problem of Attachment

  • Ownership and Obsession: Attachment and obsession arise from a sense of ownership, which agitates the mind both in life and meditation. This is illustrated by the story of Jaḍa Bharata from the Bhāgavatam, who became so attached to a deer that he was reborn as one.
    • Story:
      • Jaḍa Bharata, originally a wise and just king named Bharata, renounced his kingdom to pursue spiritual enlightenment in the forest. There, he encountered a pregnant deer that, in panic, gave birth mid-air while leaping across a river, leading to the mother's death. Compassionately, Bharata rescued and cared for the fawn, but over time, he became deeply attached to it, allowing his thoughts to revolve around the deer's well-being, which distracted him from his meditation and spiritual practices. At his death, his mind was so absorbed in thoughts of the deer that he was reborn as a deer in his next life. However, due to his previous spiritual pursuits, he retained the memory of his past life and realized the consequences of his attachment. Living near a hermitage, he continued his spiritual journey, and in his subsequent human birth as Jaḍa Bharata, he remained detached from worldly concerns, living as if indifferent to avoid forming attachments and focusing solely on his spiritual path.
      • This story illustrates how even noble acts can lead to bondage, and emphasizes the importance of objectivity.

3) The Solution: Detachment and Redirection

  • Withdrawing the Mind: The key is to withdraw the mind from objects by reminding oneself, “Nothing belongs to me, thus nothing is worthy of being obsessed over.” This involves converting personal ownership into “functional ownership,” recognizing that everything is temporarily owned for the sake of functioning in this impermanent life.
  • Perspective of Gifts: Remember that everything is a temporary gift from Ishvara, meant to aid spiritual growth. Avoid falling in love or becoming overly attached to anything. 

4) Practical Application

  • Affirmation of Detachment: Regularly affirm, “O Lord, everything is yours.” This helps in cultivating a sense of detachment and gratitude, reducing the mind's tendency to cling to objects and experiences.
  • Bringing the Mind Back: After withdrawing the mind from distractions, bring it back to Ātma (the self). This practice involves gently redirecting focus to the teachings and the understanding of oneself as consciousness.

5) Integrating Śravaṇa, Manana, and Nididhyāsana: A Process for Managing the Habituated Mind

The journey of managing the restless and judgmental mind is not a one-time effort but an ongoing process that integrates the practices of Sravana, Manana, and Nididhyasana

1) The Role of Śravaṇa (Listening to the Teachings) and Manana (Thinking About What You're Listening To)

    • Foundation of Self-Knowledge: Self-knowledge arises during Shravana, the systematic study of Vedanta, where the guru presents teachings as a verbal mirror. If the teachings are presented correctly and the listener has a defect-free mind, the knowledge “I am the Self” takes place.
    • Metaphor of the Mirror: Just as a clean and correctly placed mirror provides a clear reflection, the teachings of Vedanta, when properly understood, reflect the true nature of the self.
    • Resolving Doubts through Manana: Manana involves reasoning to remove doubts about Vedantic teachings, such as Brahman is the substratum of the world” and Brahman is none other than myself.”  Since doubts belong to the intellect, they are resolved through reasoning.

2) The Purpose of Nididhyāsana

    • Beyond Knowledge to Benefit: Nididhyasana is not for acquiring new knowledge but for enjoying the benefits of Self-Knowledge. It addresses the gap between knowing the teachings and experiencing their promised benefits, such as freedom from emotional disturbances.
    • Habitual Thinking as a Block: The block between knowledge and its benefits is our habitual ways of thinking and perceiving ourselves as merely physical, emotional, and intellectual beings. These habits are ingrained from endless births and need to be addressed.

3) Overcoming Habitual Responses

    • Changing Language and Thought: Language reflects our thinking. By consciously changing how we describe situations, such as calling a problem “Ishvara‘s effects” we can alter our habitual thought patterns. This is known as abibhavaḥ, where problems are not solved but dissolved by a new perspective.

4) The Concept of Abibhavaḥ

    • Metaphor of the Stars and Sun: Just as stars are present but overshadowed by the sun's light during the day, Vedanta provides a new vision that overshadows ego's problems. Problems become insignificant in light of the newfound perception of oneself.
    • Practical Examples: Family or financial issues remain, but they become insignificant against the backdrop of Vedantic understanding. The usual dichotomy of success or failure is replaced by the understanding of karma-phalam (fruits of actions).

5) The Vedantin's Transformation

    • Change in Perception and Response: The change of a Vedantin is in the way of perception and response, which is illustrated by it's fullness in Krishna‘s peace (smile). And this smile is talked about in verse 27.
  •  

Keywords: abhibhava, abhibhuta, acarya, adi Shankara, ajnana, akhanda akara vritti, ananda, anatma, atma, atman, atmasamsam, bhagavan, bhagavatam, bhagavatham, brahmasmi, buddhya, dhyana, dhyanam, gita, gramam, jada bharata, jivo, jnanam, jnani, kama, kaman tyaktva, karika, kincid, kosa, kosha, krtva, manah, manascancalam, Mandukya, mithya, moksha, napara, naparah, nididhyasanam, nihsamsaya, nihsamshaya, nirguna, niscarati, paramatma, prabhavan, rasa svada, samadhi, samsaric, shravanam, sravana, Sureshwaracharya, svarupa, svarupam, upanishads, vedantic, vedantin

Credit for help in Bhagavad Gita teaching is given to Swami Paramarthananda

Recorded 14 May, 2019

 

10 Comments

  1. Hey Andre, in Vedantic meditation, we don’t want to be caught in experiences whether pleasant or not, but rather stand as witness to those experiences.

    But isn’t this witness still reflected consciousness? Shouldn’t we identify with consciousness beyond that, Brahman? Isn’t reflected consciousness or sakshi the witness consciousness. While Brahman stands alone incapable of witnessing since there is nothing apart from it to witness?

    1. Dear Rov,

      ===========
      Shouldn’t we identify with consciousness beyond that, Brahman?
      ===========

      Just a slight correction:

      Identifying with what you already are right now, is logically impossible.

      Hence we are not identifying with Brahman, rather, we are removing notions in the mind that makes it seems as if, I am not Brahman this very moment.

      ===========
      we don’t want to be caught in experiences whether pleasant or not, but rather stand as witness to those experiences.
      ===========

      This is a statement used early in the teaching. The mind is busy-busy with ancient voice of diminishment. “I am small. I am separate. etc”.

      So first step, tame the mind. Becomes alert (witness) every behavior, every word that comes out of body/mouth.

      So yes, it’s the mind (reflected consciousness) that’s doing the witnessing of all the mind-stuff.

      Context is always important Rov.

      “Witness” in mind-purification-stage, means: Mindfulness/alertness. Yes, it’s all anatma, but required to remove ignorance.

      “Witness” in reference to Brahman, means: Atman (the unchanging, ever-present, Awareness/Brahman that’s self-evident to all Jiva’s as “I AM”).

      Let’s not mix up Brahman and Atman. Sakshi/witness is ONLY USED in reference to Atman; never for Brahman.

      Lastly, this topic will be discussed from hundred+ more angles through the videos, seeing you’re in 49 now.

  2. Thanks Andre I will keep watching but have another question.

    If I am not claiming ownership of body/mind, and stand as witness. Is this witness sakshi?

    How do I discriminate between sakshi and Brahman if I am not already body/mind?

    1. Dear RoV.

      Sākṣī refers to Brahman perceiving (sounds, tastes, smells, feelings, sights) through the RoV body-mind instrument.

      Thus sākṣī is not different from Brahman. As both of them refer to the constant-Awareness-principle.

      Brahman = Awareness-principle from standpoint of WHOLE.
      Sākṣī = Awareness-principle from standpoint of one-single-INDIVIDUAL.

      Example, Andre is Aware. RoV is Aware.

      In other words…

      In presence of Awareness (I am), there is knowledge of Andre-experience.

      In present of Awareness (I am), there is knowledge of RoV-experience.

      In other words…

      From Andre-body-mind standpoint, there is Awareness of Andre-thoughts-emotions.

      From RoV-body-mind standpoint, there is Awareness of RoV-thoughts-emotions.

      Who are you? The Awareness-principle that is Aware-ing 8 billion human-body-minds on earth. Including trillions of insects/animals. RoV body-mind is just one of those 8 billion that you (Sākṣī/Brahman) are Aware-ing.

      You (Sākṣī/Brahman) are also Aware-ing Andre’s body-mind.

      You (Sākṣī/Brahman) have also been Aware-ing RoV’s body-mind yesterday. And will continue to give it Awareness tomorrow.

      Therefore answer….

      =====
      If I am NOT claiming ownership of body/mind, and stand as witness. Is this witness sakshi?
      =====

      You are that which needs no confirmation from anyone. Because your Awareness is already self-evident to yourself, because you ARE that very Awareness (self/sakshi/atman/brahman).

      Lastly, this is expanded many times more using many models that are yet to be seen up to video 170+. Attempt to digest small chunks at a time. Trust the program to establish total knowledge, certainty and wonderful way to incorporate this into every day living.

  3. Many thanks. I have started rewatching from the beginning. My life has already changed so much from this knowledge. Thank you so much for answering my questions. I’ll have more soon 🙂

  4. Thank you!
    1 – Is being ‘aware’ that I am Brahman, and being a ‘witness’ of the ‘human self’ (duality) as we live our every day human life in actuality, meditation?
    2 – Does one need to sit down and experience (duality) meditation even if one lives in full awareness that I am not the body and the mind, and I am the universe/all pervading consciousness experiencing life in a form – Nirguna experiencing Saguna?
    3 – “I am the universe experiencing life” has been a huge revelation to me in the last few years, since I woke up to this thought/words quite a few times around 3am quite a few mornings. I sense (if I may call it so) that every day.
    4 – The only thought, if I may call it that, – “I am all that there is” – is another huge realization that has sealed Advaita for me.

    Gratitude!

    1. Hi Nimi.

      ==========
      1 – Is being ‘aware’ that I am Brahman, and being a ‘witness’ of the ‘human self’ (duality) as we live our every day human life in actuality, meditation?
      ==========

      Everyone is helplessly aware. Ignorant or not. Even 1 + 1 needed to be taught. But being conscious, is the only effortless principle. The very consciousness is the final reality (brahman). And since you’re conscious of these words, means brahman is already available.

      However, at beginning, mind wants to turn this ordinary helpless consciousness into some object (image, feeling, future event, meditation, samadhi, kundalini raising, etc).

      Thus for such mind, meditation is prescribed. So we say things like “Be aware of being aware”. Or meditate on the knower of the silence.

      ===========
      2 – Does one need to sit down and experience (duality) meditation even if one lives in full awareness that I am not the body and the mind, and I am the universe/all pervading consciousness experiencing life in a form – Nirguna experiencing Saguna?
      ===========

      What is one seeking? A shift in perspective that’s aligned with the truth. And where does the shift happen? In the mind. Therefore, Vedanta continues feeding the mind with right knowledge (per Vedas), that continues shifting one’s perspective about themselves, worlds, everything.

      So on one hand, yes, one is already free. But on the other hand, the mind is still interfering with it’s old past notions. For that reason, one continues to sit down, meditate and contemplate on reality in light of this knowledge.

      And slowly-slowly, clarity ensues.

      ==============
      3 – “I am the universe experiencing life” has been a huge revelation to me in the last few years, since I woke up to this thought/words quite a few times around 3am quite a few mornings. I sense (if I may call it so) that every day.
      ==============

      In Vedanta, the universe is another object of knowledge known to You; the conscious being. Vedanta says, “You are consciousness in whose presence all objects become known and unknown”.

      In presence of I, thought of universe comes.
      In presence of I, thought of universe is forgotten.
      In presence of I, life is taking place. For where is there life without a conscious I to give it light.
      Yet, I am, I am, I am… all throughout… always available… recognizing the endless comings and goings of various experiences, feelings and thoughts belonging to this short-lived-body-mind.

      ===============
      4 – The only thought, if I may call it that, – “I am all that there is” – is another huge realization that has sealed Advaita for me.
      ===============

      Correct. Further, that statement has much depth that’s touched on in last 5 chapters.

  5. Hi Andre,

    I haven’t finished this video, but before I forget, I’d like to ask two questions:

    1. In meditation or ND, we are supposed to meditate on the characteristics of Atma Swarupa. I agree. Constant repetition will trigger the autopilot to repeat the characteristics in the background. I agree. Does triggering the autopilot help us to have the last thought about Atma before abandoning our body? Is it to focus our last thought on Atma (in addition to be in Sathya and NOT in Mithya), and not to be reborn again, that the prescription of constant integrated awareness on Atma Swarupa prescribed in the ND ?

    2. Revision of the Dhyana meditation technique AND Sravana, manana, nididhyasana (ND) has helped me a lot in transforming my worldly personality traits into Vedantic ones. However, at this stage, I feel that God’s grace (Love of God) is an essential factor, a very important factor, that will enable a Vedantic student to maintain his Vedantic personality (free from anxiety, fear and sorrow). Don’t you think this is the case? I suppose that in this stage, God’s grace, to help overcome life’s problems (or to diminish the potency of problems) is automatic in this stage of ND? If an auto pilot can trigger in our system while meditating, why should not an auto pilot of God’s grace (God’s love) trigger from the other side. After all we are ONE without a SECOND. What do you think?

    Thank you very much André for your continued help during this saga of Vedantic living.

    1. ================
      1. In meditation or ND, we are supposed to meditate on the characteristics of Atma Swarupa. I agree. Constant repetition will trigger the autopilot to repeat the characteristics in the background. I agree.
      ================

      During closed eyes meditation, you have different options. There’s no one final method:

      a) Can think about satya-mithya relationship between objects. See how everything resolves into final sat. EG: Tree > molecles > atoms > particles > time/space > intelligence (Ishvara) > Atma (known to you know as self-evident I am)

      b) See how IShvara relates in your life. EG: Just ability to meditate and think, is made possible by Ishvara’s psychological/physiological order. Think about your parents, which are nothing but manifestation of Ishvara. They are helplessly who they are, no more then you are helplessly who you are. If you could transform at push of a button, you would. If we can’t even do that to our own self, what to say of those who we expect to change/be different. Then think about how you parents are sculpted by their parents. All the way back to your FIRST parent, your FIRST mom/dad… which is Ishvara. This is all about relating with Ishvara.

      c) Let unconscious pain come up, whatever suppressed feelings are lurking. Ask Lord to let it come up. And when it does, ask Lord to help release it, to help free you from it.

      ================
      Does triggering the autopilot help us to have the last thought about Atma before abandoning our body?
      ================

      However you lived for majority of life, is the kind of things you’ll naturally have on your mind close to physical death. So it’s not something we choose only at time of death. But a natural expression of how you spent your time on earth. Thus no need to worry about this.

      ==============
      2) Don’t you think this is the case? I suppose that in this stage, God’s grace, to help overcome life’s problems (or to diminish the potency of problems) is automatic in this stage of ND?
      ==============

      God’s grace is earned. Sometimes it’s as if it’s nowhere to be seen. Other times, you realize how far you’ve come.

      It can’t be sped up. All you can do is continue exactly as you’re doing. I said in class once, for me, takes about 10 years to see any real tangible results from work on oneself.

      Prayer continues. Studies continue. Thinking about what is being said, continues. It’s all part of ND. How long? Until last breath.

  6. Thank you Andre for this wonderful video, in particular the review of the dhyana meditation technique for developing a Vedantic personality is not only interesting but a reality to be practised.

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