How to Become spiritually Awakened

How To Become Spiritually Awakened

Swami Yatiswarananda Source: Vedanta Kesari, August 1965
Table of Contents Why Do We Not Make Progress?....................................3 When Concentration Becomes Beneficial........................ Worshi! of "od.......................................................# $s % "&r& 'ssential?..................................................( )ow *o P&rify +&r Minds..........................................,, What $s -a!a %nd Where $s +ne *o Meditate?..................,3 .ollow *he /ight Path0 Begin .rom *he Beginning............,1 "2$D'D M'D$*%*$+N.............................................,(

Sitting at the feet of the great disci!les of Bhaga3an Sri /amakrishna4 the religion that we learnt ta&ght &s not to 5e egocentric4 5&t to 5e dedicated to the ser3ice of the 6ord in man. Some words of Swami 7i3ekananda come to my mind al8 ways. .rom %merica he wrote4 and these were also the last lines in his re!ly to the Madras address4 9.irst let &s o&rsel3es 5e gods and then hel! others to 5e gods.9 Swami:i !&t this idea 5efore &s in another form0 each one of &s sho&ld lead o&r life in s&ch a way4 that we attain to o&r s!irit&al realisa8 tion4 freed from all 5onds. Not only that4 we m&st also 5e a5le to !romote the welfare of others. *he ideal is4 that in the innermost core of o&r 5eing4 we ha3e to realise the "od8 head; again4 we ha3e to e<!erience )im as manifest in all. +&t of this realisation of his ha3e come into e<istence all the 3ario&s forms of ser3ice of the /amakrishna Mo3ement0 Med8 ical Ser3ice4 'd&cational Ser3ice4 Preaching and P&5lication. *he ideal is to ser3e the Di3ine in others. -&st as we o&rsel3es try to 5e free we sho&ld also try to hel! others to 5e free. $ wo&ld like to read to yo& some !assages from the "os!el of Sri /amakrishna.
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Swami atiswarananda

% De3otee0 =Sir4 is it necessary to ha3e a "&r&?> Master0 =Yes4 many need a "&r&. B&t a man m&st ha3e faith in the "&r&9s words ... =+ne sho&ld constantly re!eat the name of "od. *he name of "od is highly effecti3e in the ?aliy&ga. *he !rac8 tice of Yoga is not !ossi5le in this age4 for the life of man de!ends on food. Cla! yo&r hands while re!eating "od9s name4 and the 5irds of yo&r sin will fly away. =+ne sho&ld always seek the com!any of holy men. *he nearer yo& a!!roach the "anges4 the cooler the 5ree@e will feel. %gain4 the nearer yo& go to a fire4 the hotter the air will feel. =B&t one cannot achie3e anything thro&gh la@iness and !rocrastination. Peo!le who desire worldly en:oyment say a5o&t s!irit&al !rogress0 AWell4 it will all ha!!en in time. We shall realise "od sometime or other.9 =$t is said that4 in the ?aliy&ga4 if a man can wee! for "od one day and one night4 he sees )im. =.eel !iB&ed at "od and say to )im0 AYo& ha3e created me. Now yo& m&st re3eal yo&rself to me.9 Whether yo& li3e in the world or elsewhere4 always fi< yo&r mind on "od. ="o forward. *he wood8c&tter4 following the instr&ctions of the holy man4 went forward and fo&nd in the forest sandalwood and mines of sil3er and gold; and going still farther4 he fo&nd diamonds and other !recio&s stones. =*he ignorant are like !eo!le li3ing in a ho&se with clay walls. *here is 3ery little light inside4 and they cannot see o&tside at all. B&t those who enter the world after attain8 ing the knowledge of "od are like !eo!le li3ing in a ho&se made of glass. .or them inside and o&tside are light. *hey can see things o&tside as well as inside.
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How to Become spiritually Awakened

=Nothing e<ists e<ce!t the +ne. *hat +ne is the S&!reme Brahman.>

Why Do We Not Make Progress?

%s in o&r worldly affairs so also in the world of the S!irit there m&st 5e systematic !ractice. We all m&st 5e a5le to !re!are o&rsel3es4 so that we may 5e in the !ro!er mood to follow the s!irit&al !ath. Many of yo& might know this story0 Sri /amakrishna had a great disci!le4 Saint D&rgacharan Nag 8 Naga Mahashaya as he &sed to 5e called. )is father was 3ery m&ch attached to him4 and again the old man &sed to do a lot of A-a!a9. +nce when he was told4 AYo&r father is a great de3otee94 Naga Mahashaya re!lied4 AWhat can he achie3e? )e is so m&ch attached to me. %n anchored 5oat does not mo3e9. *here is a story 5ehind this saying. Some dr&nkards4 one moonlit night4 took it into their heads to go on a 5oat ride. *hey went to the "hat4 hired a 5oat4 sat at the oars and star8 ted rowing. *hey rowed and rowed and rowed4 the whole night. 'arly in the morning4 when the effect of the drink was gone4 to their s&r!rise they fo&nd they had not mo3ed an inch. AWhat is the matter? What is the matterD9 they asked. *hey had forgotten to raise the anchor. $ hear constant com!laints from !eo!le4 AWe are doing o&r s!irit&al !ractice4 5&t we do not make any !rogress9. *he re!ly is here. %t the time of yo&r s!irit&al !ractice4 are yo& a5le4 at least to some e<tent4 to free yo&r mind from worldly matters and gi3e yo&r !&rified mind to "od? *hat is the !oint. We need training in all !aths. Some of yo& might ha3e read Swami 7i3ekananda9s -nana Yoga4 ?arma Yoga4 Bhakti Yoga and /a:a Yoga. Whate3er !ath one may follow4 one needs disci!line4 !ro!er training of the mind and creation of the !ro!er mood. $f the mind is trained and the mood is cre8 ated4 one can carry on one9s s!irit&al !ractice with great s&c8
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Swami atiswarananda

cess. +&r tro&5le is0 in worldly matters we may follow some method4 5&t in s!irit&al affairs we are like children. $ ha3e seen grown8&! !eo!le and 5ig officials talking like children. So an inner !ersonality is to 5e 5&ilt &!. Many of &s are !er8 sons 5&t ha3e no !ersonality. We are indi3id&als4 5&t ha3e no indi3id&ality. *hro&gh moral !ractice4 thro&gh f&lfilment of d&ties4 thro&gh reg&lar worshi!4 a s!irit&alised !ersonality is to 5e 5&ilt &!. $t is then that o&r s!irit&al !ractice 5ecomes fr&itf&l. +&r !rayers and meditation will !ro3e to 5e a so&rce of great 5lessing. $ re!eat4 in all the !aths4 in all of the Yo8 gas4 disci!lines are necessary. $f $ follow ?arma Yoga4 my mind m&st 5e com!arati3ely calm. $ m&st try to 5e detached from the things of the world and from the fr&its of my ?arma. $ m&st try to dedicate the work to "od. $f $ follow Bhakti Yoga4 $ m&st ha3e a great yearning for "od. $t is a s!ir8 it&al h&nger that cannot 5e a!!eased 5y anything in the world. *hro&gh !rayer4 thro&gh -a!a4 thro&gh meditation and &ltimately thro&gh Di3ine contact4 the s!irit&al seeker a!8 !eases this s!irit&al h&nger and finds Peace and Bliss in Di8 3ine realisation. Many want to follow -nana Yoga4 5&t the mind is to 5e trained so that it can follow the !ath of e<8 treme self8analysis 8 A$ am not the 5ody; $ am not the mind; $ am not the ego nor the senses; $ am the s!irit.9 +&r teachers of -nana Yoga say0 one m&st ha3e !erfect dis!assion for en8 :oyment4 dislike for any f&t&re life and !ower to discriminate 5etween the real and the &nreal. +ne m&st ha3e mental dis8 ci!line. +ne m&st ha3e infinite faith ESraddhaF in the S&8 !reme S!irit. +ne m&st 5e a5le to !ractise concentration.

When Concentration Becomes Beneficial

6et &s remem5er one !oint. Many !eo!le say4 A+hD $ am not a5le to !ractise concentration9. ?nowing the !ersons4 that their mind is not !&re eno&gh4 $ say to them A$t is good that yo& don9t ha3e concentration9. $f an im!&re mind gets concentrated4 it 5ecomes like a 5om5shell. %ren9t we con8

How to Become spiritually Awakened

centrated when we are angry4 when we are f&ll of hatred and :ealo&sy? *hat concentration is no good. $t is act&ally danger8 o&s. So an amo&nt of s!irit&al disci!line is necessary. $n the !ath of Yoga4 Patan:ali s!eaks of Yama and Niyama. Yo& ha3e to !ractise these disci!lines as m&ch as yo& can. +ne cannot 5e esta5lished in the s!irit&al life all of a s&dden. %himsa4 satya4 asteya4 5rahmacharya4 a!arigraha Enon8de8 !endance on others9 charityF are the first disci!lines; Niyama 8 which consists chiefly of Sa&cha E!&rity of 5ody and mindF4 Santosha EcontentmentF 8 has to 5e de3elo!ed. $f one is al8 ways gr&m5ling and com!laining4 can one with s&ch a mind4 e3er do anything s&ccessf&lly either in this world or in the world of the s!irit? No. We m&st ad:&st to the things in this world and try to im!ro3e o&rsel3es. Tapas0 *here sho&ld 5e an amo&nt of a&sterity in life. Witho&t rigo&r in s!irit&al !ractices4 each generation is 5e8 coming softer than the !re3io&s one. Nothing can 5e achie3ed 5y these soft !eo!le. Swadhyaya0 We st&dy 5ooks. Does anything enter o&r mindD We hear a lect&re and say it was wonderf&l; and when asked 9What did yo& hear?9 we wo&ld not 5e a5le to re!eat anything. *he words enter thro&gh one ear and !ass o&t thro&gh the other. *hey are not retained. Swadhyaya means to reflect on what yo& st&dy. Make it a !art of yo&r own. ASrota3yah90 .irst yo& hear or read4 then yo& ha3e to reflect on what yo& ha3e heard or read4 i.e. AManta3yah9. *hat is the way. When we are esta5lished in the moral !ath4 to some e<8 tent4 then we will s&rely get the 5enefit of s!irit&al disci!8 lines. Asana0 Yo& may sit like a stat&e for many ho&rs; what do yo& get? Pretty well nothing. %t least there sho&ld 5e s!ir8 it&al as!iration; then yo&r sitting !ost&re hel!s yo& in yo&r s!irit&al !ractice. Pranayama0 $n the !ractice of Pranayama yo& sto! yo&r
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5reath. What do yo& gain? $f it is merely a !hysical !he8 nomenon4 a foot5all 5ladder then m&st 5e a great Yogi. What do yo& get 5y it? Nothing 5y itself. B&t when the mind is greatly disci!lined4 when the mind is in a s!irit&al mood4 Pranayama hel!s one to rise to a higher !lane of conscio&s8 ness. Praytyahara is detachment. .rom e3erything the mind is to 5e detached. When yo& are attending to some work yo& 5anish all other tho&ghts and gi3e yo&r mind to that !artic&8 lar o5:ect. $f yo& fail to !ractise detachment yo& in3ite wor8 ries. When yo& go to slee!4 and think of too many things4 yo& don9t get slee!4 yo& s&ffer from insomnia and fall ill. *he mind is to 5e detached from all things at will. Similarly if yo& wish to meditate4 what sho&ld yo& do? De8 tach yo&r mind4 as m&ch as yo& can4 from the things of the world; e3en from the !ict&res4 the tho&ghts and the feelings that arise within yo&. B&t detachment sho&ld not create a 3ac&&m in yo&r mind. % 3acant mind will fall aslee!. Be wide awake. *ake the name of the 6ord and meditate on )im. *hen there wo&ld not 5e any fear of falling aslee!. $nstead the mind will rise to a higher !lane. Dharana0 .i< yo&r mind on some di3ine theme and that is Dharana. Dhyana0 .i< the mind on a holy word or on a holy 5lissf&l form 8 that is a ste! to attain to what is called Dhyana or contem!lation. Yo& remain a5sor5ed in Di3ine Conscio&sness and that leads to the higher state4 the s&!erconscio&s state. B&t 5efore we !roceed we will ask o&rsel3es a B&estion and that is 3ery 3ital. We identify o&rsel3es with the 5ody and think that we are men and women. We worshi! a certain Deity 8 Male or .emale. We 5egin o&r s!irit&al life that way4 and end also in that way; what do we gain? %t the 3ery 5egin8 ning of o&r s!irit&al life4 it is essential on o&r !art to 5e con8 scio&s that we are all so&ls. *he %tman4 the s!irit&al entity4
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How to Become spiritually Awakened

has 5ecome 5o&nd 5y ego4 5o&nd 5y the mind4 5o&nd 5y the senses4 5o&nd 5y the 5ody. *his %tman is to 5e freed.

Worship of God
What then is worshi! of "od? What is the conce!tion of "od? $n '&ro!e a de3otee said to me ASwami4 ne3er &tter the word ="od>. $t calls &! o&r childhood image4 3i@.4 there is one 5eyond the clo&ds4 in the )ea3en4 e3er eager to !&nish those who 5reak )is laws. $ cannot think of that.9 $ said4 A%ll right4 &se the word $shwara. $ &se the word Brahman.9 $f we wish to worshi! "od we m&st feel o&r nearness to )im. $n a way )e is the Creator4 the Protector and the Des8 troyer. )e takes things 5ack to )imself4 which we call des8 troying; 5&t )e is m&ch more than that4 )e is the So&l of o&r so&ls4 nearer than the nearest4 dearer than the dearest. )e comes to &s as .ather and Mother. )e comes to &s as the "&r& and )e comes to &s also as $sta De3ata 8 the deity chosen for worshi!. %ccording to the d&alistic 7edanta4 and most of &s sho&ld start as d&alists4 the so&l and the o3er8so&l 8 the %tman and Paramatman 8 are e3er connected. *hey are e3er in &nion; yet owing to the im!&rity of o&r mind4 we 5e8 come attached to the 6ord9s creation 5&t not to )im. % great Western !sychologist4 seeing the ways of ordinary religio&s !eo!le4 once remarked4 APeo!le do not want "od. *hey want to &se "odD9 *hey want to !ray to "od so that )e may grant all their !rayers and if )e does not grant these !rayers4 some 5ecome sce!tical and say =+h4 "od does not e<ist4 and e3en if )e e<ists4 )e is deaf4 )e is 5lind4 )e does not res!ond>. *hat kind of childish conce!tion is no good. %gain yo& want only the good "od4 as if )e has no other task 5&t to grant yo& 5oons. Yo& know4 Bhaga3an Sri /amakrishna worshi!!ed the S&8 !reme S!irit4 first in the form of ?ali4 a re!resentation of the Cosmic Process. Mother4 with one hand is creating; with an8
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Swami atiswarananda

other hand She is !rotecting; with the third hand She is des8 troying; and with the fo&rth hand She is holding the deca!it8 ated head. *his is the formal re!resentation of what one of the 2!anisadic seers said. *he disci!le asked the father A ad!i !i "!aga#o "ra!meti94 AMaster4 tell me a5o&t Brahman.9 %nd the father re!lied0 ABrahman is that o&t of which all things come into 5eing4 5y which all things li3e and &nto which all things go 5ack.9 $n o&r Bhakti Sastras we call it $shwara4 A"od94 and in 7edanta we call it Sat8Chit8%nanda. )e is $nfin8 ite '<istence4 )e is $nfinite Conscio&sness4 )e is $nfinite Bliss. )e dwells in o&r so&l and is the So&l of o&r so&ls. %gain we all dwell in )im. We m&st feel it4 at least )is nearness. B&t e3en if we cannot feel it4 we sho&ld try to de3elo! the conscio&s8 ness that )e is nearer than the nearest4 dearer than the dearest. What is it that o5str&cts this conscio&sness? +&r de8 sires stand in the way of this s!irit&al awareness. So let &s try to !&rify this mind. )ere yo& come across a 5ig !ro5lem. $t is the im!&re mind that r&ns after the things of the world. *he !&re mind nat&r8 ally reflects the glory of "od4 mo3es towards )im4 meditates on )im4 tries to feel )is Di3ine Presence4 6o3e and Bliss. )ow to !&rify the mind? .irst of all yo& m&st a3oid e3il tho&ghts4 e3il feelings4 e3il actions4 as m&ch as yo& can. 'ntertain good tho&ghts4 good feelings and !erform good actions. *hat is the first ste!. We sho&ld always 5ear in mind that we are all so&ls4 %tman. *his %tman has !&t on a h&man !ersonality4 with a 3iew to !lay a !art in the Cosmic drama of life. Whate3er 5e the !art that is assigned to &s4 that !art has to 5e !layed well; that means4 we ha3e to !erform the d&ties of life and work in a s!irit of detachment4 as a form of ser3ice to "od. B&t mere moral !ractice and the f&lfilment of d&ties are not eno&gh to !&rify the mind; we ha3e to meditate on )im4 !ray to )im who is the $nfinite So&rce of !&rity4 of ?nowledge4 de3otion4 com!assion4 6o3e and Bliss. )ere we come to the B&estion0 )ow to worshi! "od4 how
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How to Become spiritually Awakened

to !ray to )im? B&t the conce!tion of "od is too 3ast. $ gi3e an ill&stration0 We are like small 5&55les. *he ocean is too 5ig for o&r conce!tion. So what sho&ld we do? We find some mighty wa3es; let &s mo3e towards them4 attach o&rsel3es to them and in co&rse of time we ha3e an idea of the ocean it8 self. Similarly4 we start o&r s!irit&al :o&rney with one s&ch mo&ntain8like wa3e4 o&r $sta De3ata4 we :&st worshi! )im4 !ray to )im4 then we come to ha3e a 5roader conce!tion of life and a 5roader conce!tion of /eality. *he $sta De3ata tells &s 96ook here. $ may 5e a mighty wa3e4 yo& may 5e a small 5&55le. B&t all of &s ha3e got the infinite ocean 5ehind &s9. When the !ro!er time comes4 )e re3eals to &s the highest *r&th.
Is G!r! "ssential?

Now4 we read in the "os!el of Sri /amakrishna4 a de3otee asking4 ASir4 is a s!irit&al teacher necessary?9 Sri /amakrishna re!lied that it is necessary for many. $f there 5e some &niB&e so&ls4 5orn with di3ine conscio&sness4 who feel the Di3ine !resence e3en from their 3ery childhood4 they do not need a s!irit&al teacher4 5&t all others do need. +nce a de3otee asked o&r teacher Swami Brahmananda 8 and $ ha3e 5een telling many of yo& to read4 if yo& ha3e not done so4 $!e Spiritual $eac!ings o% Swami Bra!mananda 8 9Mahara:4 is a "&r& necessary?9 and the Swami smiled and said4 AMy 5oy4 e3en if yo& want to 5e a thief4 yo& need a teacher. )ow m&ch more sho&ld there 5e the necessity of a teacher when yo& want to know the highest tr&thD9 Yo& know there are gangs of !ick!ockets; they ha3e to !ass thro&gh a tremend8 o&s disci!line and training and then only one can 5e an e<8 !ert !ick!ocket. $n this connection4 $ wish to tell yo& a story0 "irishchandra "hosh4 the actor and dramatist and a great de3otee of Sri /a8 makrishna4 &sed to !ractise )omeo!athy in his old age. *ak8 ing the name of the Master he wo&ld gi3e medicine. )e had
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Swami atiswarananda

nat&rally tremendo&s int&ition to achie3e s&ccess in his way of treatment. +ne day an elderly and 3ery decent8looking gentleman was sitting 5y his side4 when a yo&ng man came and said4 ASir4 $ ha3e lost my wrist watch on my way9. *he other gentleman 5ecame inB&isiti3e and asked4 AWhen and where did yo& lose it?9 )e said4 ASir4 $ lost it at s&ch and s&ch an ho&r4 at s&ch and s&ch a !lace94 and the man said AYo& will get it 5ack9. )ow co&ld he gi3e the ass&rance? Beca&se4 the fine8looking gentleman was one of the leaders of the !ick8 !ockets4 one of their "&r&s. $ gi3e yo& another instance. Yo& want to learn %stronomy; yo& take a 5ook and try to &nderstand it; yo& get !recio&s nothingD B&t the %stronomer says something asto&nding. '3ery day yo& see the s&n rising and setting and here comes a man who says the s&n ne3er rises; the s&n ne3er sets; it is all d&e to the mo3ement of the earth. $f we 5elie3e o&r sense !erce!tion f&lly4 we do not !ay any heed to him. B&t if we do not4 we ha3e to go to him4 st&dy &nder him4 make e<!eri8 ments4 and then we really con3ince o&rsel3es what we ha3e seen is an ill&sion and it is :&st the tr&th that the s&n ne3er mo3es4 the earth mo3es. % s!irit&al teacher also comes and says something asto&nding. We are all conscio&s of o&r 5ody. We think we are all men and women 5&t the s!irit&al teacher says that we are the S!irit4 distinct from the 5ody and distinct from the mind and distinct from the ego. B&t if yo& think as many think4 A)e is a cheat94 6ord 5less yo&D B&t if yo& do&5t some8 times4 A%m $ this mass of flesh4 this mass of filth or is there something li3ing in me4 something li3ing in e3ery5ody?9 $f yo& start thinking like that4 yo&r s!irit&al life 5egins. $ go to a teacher who has 5een following the s!irit&al !ath all his life4 has attained ill&mination4 has come to !ossess a tremendo&s sym!athy4 lo3e4 com!assion and kindness. $ sit at his feet4 learn from him something of s!irit&al disci!lines and do my s!irit&al !ractices reg&larly. %s my mind 5ecomes !&rer and
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How to Become spiritually Awakened

!&rer4 $ get something in the domain of the s!irit and my $sta De3ata 5ecomes li3ing. $ feel within me a !resence that !er8 meates my 5eing4 a !resence that !ermeates e3ery5ody. $ will tell yo& a story. $n the 2!anisads we come across ANarada Sanatk&mara Sam3ada94 a disco&rse 5etween Narada and Sanatk&mara. Saints are not 5orn !erfect4 they ha3e to manifest their !erfection. *hro&gh sadhana they &nfold their !otentiality. Saints and sages do not dro! from the sky. Narada had his !eriod of tr&e st&dentshi!4 st&died all 5ranches of learning4 st&died the scri!t&res4 sciences and arts. B&t ha3ing mastered the s&5:ects4 he fo&nd something was lacking in him. )e had st&died many things 5&t had not known himself. We all are B&ite content to read and know of the o&ter world 5&t we forget to know e3en a 5it of o&rsel3es. $t is most &nscientific. % great Western !hysicist has said A*hat to which *r&th matters m&st ha3e a !lace in reality4 whate3er 5e the definition of reality9. Witho&t some knowledge a5o&t the s&5:ect4 ed&cation is incom!lete. +&r world is f&ll of half8ed&cated !eo!le4 of those who don9t know themsel3es4 who don9t know anything of the higher /eality4 5&t !ose to 5e teachers or sa3io&rs of the world. S&ch !ersons are a5o&t to destroy the world. Now4 let &s come 5ack to the anecdote0 ANarada felt =$ am not an %t8 ma3it>.9 )e felt a dee! !ain. )e says4 A So!am "!aga#o soc!ami 8 E$4 who ha3e not known the /eality in me4 am in great sorrowF. Please remo3e my sorrow. *ake this sorrow away from me. "i3e me !eace.9 *he "&r& listened to him with infinite tenderness4 took him ste! 5y ste!4 hel!ed him to ha3e a finer and finer mind and &ltimately re3ealed to him the *r&th. A o #ai "!uma tat suk!am nalpe suk!amasti . *hat alone which is infinite is 5liss. *here is no Bliss in the finite.9

#o$ To P!rify %!r Minds

+&r tro&5le is that o&r so&l longs for infinite :oy4 infinite lo3e4 infinite 5liss. B&t we want4 we try to find that in the fi8
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Swami atiswarananda

nite and if we don9t s&cceed we feel fr&strated. *he "&r& said4 A$f yo& want real :oy4 &n5o&nded :oy4 yo& ha3e to reach the $nfinite9. So the B&estion was0 What is meant 5y the $n8 finite? $t is that which is e3erywhere 8 a5o3e4 5elow4 to the right and to the left. B&t how to reach it? )ere the great an8 cient teacher Sanat8?&mara gi3es &s in a n&tshell the whole co&rse of s!irit&al disci!line. =.ood sho&ld 5e !&re. When food is !&re4 o&r nat&re 5ecomes !&re4 and when nat&re 5e8 comes !&re4 mind 5ecomes !&re4 and when the mind 5e8 comes !&re4 we remem5er o&r s!irit&al nat&re. "rad&ally we are esta5lished in s!irit&al conscio&sness and that is eman8 ci!ation. *hat is freedom when the Self8Conscio&sness EDi8 3ineF has dawned4 when we ha3e realised the $nfinite S!irit. +nce that is done4 one feels oneself one with the $nfinite S!irit4 and all 5onds dro! off.> 6et &s now try to &nderstand the meaning of a!ara EfoodF0 a!ara is what we take. Does it mean !&re food? P&re Satt3ic food? P&re 3egetarian food? )ow far does it hel!? $t hel!s a little; 5&t &nless yo& know how to !&rify the mind4 nothing ha!!ens. *here are !lenty of wicked !eo!le who are 3egetarians. What ty!e of 3egetarians are they? 6ord 5less themD Yo& feed a !oisono&s snake with the !&rest of milk. $t will man&fact&re !oison4 won9t it? So something of o&r !oisono&s nat&re is to 5e discarded. *here8 fore4 Shankara o5ser3es0 A%ll rightD yo& take !&re food4 5&t that is for the no&rishment of the 5ody. B&t the food that yo& take thro&gh the eye4 thro&gh the ear4 thro&gh the senses and the mind4 all that food also sho&ld 5e !&re. *hen4 yo&r nat&re 5ecomes !&re4 the s&5tle 5ody 5ecomes !&re4 and then comes ill&mination.9 Some of yo& might ha3e seen the three -a!anese mon8 keys; yo& know4 one monkey is closing 5oth the ears4 another 5oth the eyes and another the mo&th. D&ring my stay in '&ro!e4 in Swit@erland4 $ came across a stone car3ing on the 5each of the lake on which "ene3a is sit&ated. $t was in a small town. *here also there were the three monkeys4 5&t
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with this difference4 one had only one eye closed4 another had only one ear closed and the third had half of the mo&th closed. $ was taken a5ack for a moment. $ tho&ght0 AWhat is this?9 *hen came in a flash. $ &nderstood the meaning4 ADon9t see what is 5ad; see what is good. Don9t hear what is 5ad; hear what is good. Don9t say what is 5ad; say what is good.9 .irst $ tho&ght it was an original idea. *hen my mind t&rned to the 2!anisads. *here is a te<t4 a !eace chant0 A6et &s see what is =Bhadra> 8 good. 6et &s hear what is =Bhadra>. 6et &s sing the glory of the Di3ine S!irit.9 *hat is to 5e done. %nd4 when yo& ha3e done that4 to some e<tent4 the mind 5ecomes !&re. Make the 5est &se of yo&r 3ocal organ. Yo& may make 5ad &se of it saying some awf&l things. Don9t do it. *ake the name of the 6ord 8 any Name that a!!eals to yo&. Meditate on any as!ect that a!!eals to yo& with an amo&nt of de3o8 tion. %fter some time yo& will find4 yo&r mind is 5ecoming !&re. *he Di3ine Name4 the Di3ine .orm4 &!lifts yo&. 6ater on4 yo& may e3en ha3e a glim!se of yo&r $sta De3ata4 a glim!se e3en of the &ni3ersal S!irit.

What Is &apa nd Where Is %ne To Meditate?

*he $nfinite S!irit is there 5&t we cannot reach it. We m&st follow a !ath that hel!s &s to reach *hat4 higher and higher4 ste! 5y ste!. $ want to reach the snow8ca!!ed mo&n8 tains; can $ :&m! and reach it all at once? No. Swami Brah8 mananda says in his Spiritual $eac!ings0 AYo& want to reach the roof. Do yo& :&m! to the roof? No. $f yo& do4 yo& fall down and 5reak yo&r legs. "o ste! 5y ste!.9 So -a!a4 as the Master has 5een saying4 is one of the most efficient means. B&t -a!a is not to 5e done like a !arrot. %s yo& re!eat the Di8 3ine Name4 do the Art!a&B!a#ana. What is %rtha8Bha3ana? Dwelling on the meaning. .irst of all4 let &s think of the 6&8 mino&s4 Blissf&l .orm of the 6ord4 i.e. the $sta De3ata. *hen think of )im as an em5odiment of $nfinite P&rity4 ?nowledge4 De3otion4 Com!assion4 6o3e and Bliss. *hen think )e is no
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other than the Paramatman 8 the all8!er3ading S!irit dwelling in all 5eings. We are asked to meditate in the A6ot&s of the )eart9. Where is this )eart? $s it the !hysiological heart? We cannot do anything there. $t is the conscio&sness that is in the )eart4 the conscio&sness that !ermeates my entire 5ody and mind. $t is the conscio&sness of the %tman4 the conscio&sness of the Paramatman. We ha3e to meditate in this Chidakasa. We ha3e to think of o&rsel3es as the de3otee4 and think of the $sta De3ata as the manifestation of Paramatman. Swami Brahmananda &sed to tell &s4 =%s yo& do yo&r s!ir8 it&al !ractices4 yo& &nderstand what is meant 5y the word A)eart9. .irst yo& may think of it as the AMahakasa94 e<ternal s!ace; later4 yo& may think of it as the cosmo8mental world.> *he real heart is in the Chidakasa4 in the realm of !&re con8 scio&sness. $n that4 the so&l4 the &nit of conscio&sness4 is eternally &nited with the $nfinite S!irit. So yo& ha3e to med8 itate on the $sta De3ata in the inner world. $t is good to ha3e a !ict&re. "a@e at the !ict&re; watch the !ict&re. B&t it is m&ch 5etter to install yo&r !ict&re4 the )oly form4 in yo&r inner world. *hen yo& are not to de!end on anything o&tside. Whene3er yo& want4 look within where yo&r $sta De3ata is seated4 and !ray to )im. /e!eat )is Di8 3ine Name; meditate on )im; first4 it may 5e on )is .orm4 then on )is attri5&tes4 ne<t on )is infinite nat&re. *hat is how one is to !rogress. 6et &s go 5ack again to the Yoga a!horism of Patan:ali4 already referred to4 wherein he tells &s how to do :a!a. Now if $ re!eat the 6ord9s name and meditate on )im4 what will ha!!en to me? *he *eacher says4 =*hink of the meaning 8 the contents4 the connotation of the word.> What ha!!ens if we do that? +5stacles are remo3ed and new s!irit&al conscio&s8 ness awakens. Now with the hel! of -a!a and sim!le Dhyana4 o5stacles are remo3ed. Psychologists ha3e e<!lained this in a
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remarka5le way. We are always man&fact&ring worries and an<ieties4 always man&fact&ring e3il tho&ghts. *hese e3il tho&ghts sicken o&r mind and sicken o&r 5ody. *he more we think of holy tho&ghts4 the more we re!eat the holy harmoni8 o&s so&nd and the more we meditate on the 5lissf&l .orm of the 6ord4 the more the mind is set in a5&ndant harmony. $ll8 nesses4 self8created4 self8man&fact&red4 dro! off. *hen har8 mony is esta5lished in the mind *his harmony reflects itself on the 5ody. So4 to some e<tent !hysical health and mental health im!ro3e with the re!etition of the Di3ine Name and we come to know the !ower of the Di3ine Name. With the !ower of meditating on the holy .orm4 a new s!irit&al con8 scio&sness that was lying hidden4 that was !otential4 mani8 fests itself. *hen we disco3er that we are not :&st these !ersonalities 5&t we are all so&ls; and the $sta De3ata is no other than the Paramatman4 the so&rce of all Peace4 so&rce of all Bliss4 the so&rce of all 6o3e. S&ch is the !ower of the Di3ine Name. What is Dhyana? We talk of meditation. Yo& say A$ am med8 itating9. What are yo& meditating on? "oing on 5rooding o3er something or other? *hat is not what is im!lied 5y the word Dhyana. Dhyana is0 when as yo& think of the 6ord4 yo& 5e8 come a5sor5ed in the Di3ine tho&ght. B&t this a5sor!tion wo&ld not come all of a s&dden. *he -a!a we do is a ste! to8 wards that. /e!eat the Di3ine Name4 think of )im4 and the mind 5ecomes a little calm. '3en the so&nd dro!s off. Yo& can go on thinking of )im. *hen4 when "od or the $sta De3ata 5ecomes more real than the things of the world4 nat&rally the mind gets a5sor5ed and yo& grad&ally get a taste of the Di3ine Presence4 6o3e and Bliss. )e may come to &s in the form of the $sta De3ata; as the S&!reme S!irit4 as Sat8Chit8 %nanda4 i.e. $nfinite Conscio&sness4 $nfinite 6o3e4 $nfinite Bliss. *his is what ha!!ens if yo& &ndergo reg&lar s!irit&al !ractice. $n the "os!el of Sri /amakrishna4 the Master has said4 AYo&
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Swami atiswarananda

m&st ha3e s!irit&al yearning9. S!irit&al yearning is like h&n8 ger. When !eo!le ask me AWhy sho&ld $ meditate?9 $ say in re8 t&rn4 AWhy sho&ld yo&? Don9t do it.9 B&t if yo& had the yearning 5orn in yo&4 yo& wo&ld ha3e come to know what s!irit&al h&nger is. *hen yo& co&ld not 5&t think of "od4 yo& co&ld not 5&t !ray to )im4 yo& co&ld not 5&t take his Di3ine Name and think of )is glory. *his h&nger is to 5e awakened. *his h&nger is to 5e maintained. *hat 5ecomes !ossi5le if yo& do yo&r s!irit&al !ractice reg&larly. Yo& feed the 5ody with material food; yo& feed the mind thro&gh st&dy4 with tho&ghts. B&t yo& act&ally star3e the so&l in the midst of !lenty. Do yo& not feel star3ed? *he so&l yearns for the $nfin8 ite S!irit; it yearns to realise the Di3ine Presence4 6o3e and Bliss infinite4 and we do not satisfy the yearning. B&t when that is done4 a new life starts. *he Master has also said that holy com!any is necessary4 com!any of those who are following the s!irit&al !ath4 who hel! in strengthening &s in the s!irit&al !ath4 who reflect something of the Di3ine "lory4 which we also wish to realise. *hat is necessary.

'ollo$ The (ight Path) Begin 'rom The Beginning

%gain the Master said4 A+ne m&st follow the right !ath.9 S&!!ose $ am thrown in the wilderness. $f $ follow one !ath4 what ha!!ens? $ enter the wilderness more and more. $f $ fol8 low another !ath4 $ come o&t of it. $ am reminded of an %merican story. % motorist was dri3ing at 5reak8neck s!eed. )e wanted to reach a certain !lace. )e asked a school5oy who had st&died a little geogra!hy0 AMy son4 if $ go this way4 shall $ 5e a5le to reach the !lace?9 AYes Sir49 said the 5oy4 AYo& will reach it.9 A)ow far is it this way?9 asked the motorist. ASir4 yo& will ha3e to go CG4III miles49 re!lied the 5oy. A$f $ go the other way?9 A*hen only two miles9 was the answer. Do yo& follow the idea? By one !ath4 yo& ha3e to come ro&nd the world to reach the !lace. $f yo& go the other way :&st two
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miles. *hro&gh !ro!er mood4 thro&gh !ro!er attit&de4 if yo& follow the !ro!er directions yo& reach the goal soon4 !ro8 gress is B&ickened. % tremendo&s change takes !lace within yo&. B&t don9t try to B&icken yo&r ste!s too m&ch. "o slow4 5&t with determination4 along the right !ath. "rad&ally yo& shall reach the highest tr&th. B&t4 as $ said in that ill&stration of clim5ing the snow8ca!!ed mo&ntain4 !roceed ste! 5y ste!. So in o&r s!irit&al !ractice4 first comes APratima P&:a94 i.e. worshi!!ing the 6ord in some as!ect with the hel! of a form4 a sym5ol4 a !ict&re4 or an image. Ne<t4 the re!etition of the 6ord9s Name4 thinking of )im and singing of )is glory. 6ater on as $ said4 the mind gets a little a5sor5ed; yo& feel the Di3ine !resence. *hat is Dhyana4 and Dhyana leads to the highest goal4 the highest realisation. $n order to mo3e4 we sho&ld !roceed ste! 5y ste!. So the Master says4 A"o for8 ward4 ste! 5y ste!; from the sandalwood4 come to the sil3er mine4 come to the gold mine and then come to the diamond mine9. Similarly4 if we sincerely follow the s!irit&al !ath and 5egin from the 5eginning4 we will reach the *r&th. B&t4 if we 5egin from the end4 we reach nowhere. Some want to !rac8 tise %d3aita sadhana. $ tell them4 A$ know nothing of %d3aita sadhana0 go to some other teacher.9 B&t if yo& want to 5egin from the 5eginning4 $ can tell yo& something of it. So4 first of all4 5egin with the form8as!ect. $ ha3e 5ody conscio&sness4 $ am an em5odied 5eing. $ am a !erson amongst !ersons. )ow can $ think of the $nfinite S!irit? $ can9t. So let me 5egin as Mar&ti said. )an&man was asked 5y Sri /ama A)ow do yo& think of Me?9 )an&man said0 A6ord4 when $ consider myself as a !ersonality4 as an em5odied 5e8 ing4 $ think of myself as Yo&r ser3ant and Yo& as my Master; and 6ord4 when $ think4 $ am a so&l distinct from the 5ody and mind4 $ consider myself as a !art and Yo& as the whole. B&t at other moments4 my 6ord4 when $ rise a5o3e all limita8 tions $ think Yo& are myself and $ am *hyself.9 So let &s 5egin
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Swami atiswarananda

from the 5eginning. Sri /amakrishna is 3ery !ractical. )e s!eaks to &s of three ty!es of ananda E5lissF0 #is!ayananda i.e. the ananda that comes to &s thro&gh the contact of the senses with the sense o5:ects; "!a'anananda4 the ananda that comes to &s thro&gh 5ha:ana4 thro&gh -a!a4 thro&gh Dhyana; and then finally comes "ra!mananda as the res&lt of the realisation of the $n8 finite S!irit. $n s!irit&al life let &s ha3e as m&ch 5ha:an8 ananda as we can. $t is within the reach of all of &s. *he ananda that comes to &s thro&gh -a!a4 thro&gh Dhyana of the Blissf&l .orm of the 6ord 8 let &s ha3e that. %nd as we ha3e it4 let &s try to share this %nanda with o&r fellow s!irit&al seekers. *hat is why4 when de3otees with s&ch a s!irit&al o&tlook meet together4 they re!eat the 6ord9s Name4 sing )is glory. %t least for the time 5eing they forget the tro&5les of the world. *he mind is trans!orted to a higher !lane4 some8 thing of the ananda of the S&!reme Being4 something of the !eace of the S&!reme S!irit comes into o&r so&l4 5&t as $ said4 we sho&ld not sto! with that. +&r great teachers &sed to tell &s always4 Aas yo& ad3ance4 yo& hel! others to ad8 3ance.9 +ne who is ill&mined can alone 5e the real teacher; 5&t in order to 5e of ser3ice to others one need not 5e at the 5eginning f&lly ill&mined. Now4 $ may 5e a st&dent of a senior class and when teachers are lacking $ can take one of the lower classes4 $ can 5e of ser3ice to those who are in the lower class. 6et &s not wait for f&llest ill&mination. %t e3ery stage it is !ossi5le for &s to 5e of ser3ice to o&r fellow 5e8 ings. *he highest ideal4 as Swami 7i3ekananda has said4 is this0 .irst let &s o&rsel3es 5e gods and then hel! others to 5e gods. $f we ad3ance to some e<tent4 we can hel! others also to ad3ance. )ere comes the ideal0 A*o work for o&r own ill&8 mination and s!irit&al emanci!ation and at the same time to render ser3ice to others.9 %s we im!ro3e4 we also hel! others to im!ro3e. *here is a wonderf&l !rayer. We ha3e it in the
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How to Become spiritually Awakened

2ni3ersal Prayers0 ()et t!e wicked "ecome #irtuous and t!e #irtuous attain peace & tran*uillity+ , )et t!e peace%ul and tran*uil at& tain illumination and %reedom+ , )et t!e %ree !elp ot!ers to "ecome %ree+( 6et &s do it in o&r own h&m5le way. %s we do o&r s!irit&al !ractices4 as we !rogress in o&r s!irit&al !ath4 let &s try to 5e of ser3ice to others. So4 my own indi3id&al s!irit&al !rac8 tice and ser3ice to others 8 these are the two8fold ways which will hel! me to attain inner !&rity4 which will hel! me to attain Di3ine Presence4 Di3ine 6o3e4 Di3ine Bliss. *here is the whole of this ideal 5efore &s4 and let &s !roceed4 each one in one9s own way4 towards this tr&th4 ste! 5y ste!; let &s 5e s&re of e3ery inch of the gro&nd. %nd as we do o&r s!ir8 it&al !ractice4 let &s not 5e egocentric. 6et &s offer all the fr&its of o&r la5o&r to the S&!reme S!irit. Sri /amakrishna has said4 A$f we mo3e towards "od one ste!4 )e comes to8 wards &s ten ste!s9. $t is a fact to 5e realised in the world of S!irit. So !roceed. *he 6ord will !rotect yo&. *he 6ord will g&ide yo&. *he 6ord4 the S&!reme S!irit4 will fill yo&r heart with Di3ine Presence4 P&rity4 6o3e and Bliss.

G*ID"D M"DIT TI%N

-.ream"le/

6et &s all offer o&r sal&tations to the S&!reme S!irit4 who dwells in the hearts of &s all. )e is the S&!reme Princi!le of '<istence4 the S&!reme /eality4 the S&!reme 6ight and the S&!reme Self. +&t of this infinite4 all8!er3ading S!irit we all ha3e come into 5eing; in that we rest and &nto that we re8 t&rn. 6et &s for a few moments meditate on the $nfinite S!irit. 6et &s do it each in his own way. 6et &s try to feel something of the Di3ine Presence4 Di3ine 6o3e4 and Di3ine Bliss.
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Swami atiswarananda

JJJJJ
-.ost&meditation prayer/

May the %ll8!er3ading4 %ll8Blissf&l Di3ine S!irit4 the So&l of o&r so&ls !rotect &s all. May )e g&ide &s all. May )e no&r8 ish &s all. May )e 5less &s all. May the teachings that we learn 5ecome fr&itf&l and forcef&l thro&gh )is "race. May !eace and harmony dwell amongst &s all. +m Shantih4 +m Shantih4 +m Shantih. + 6ord4 all s!irit&al !aths are like streams leading to *hee4 the one ocean of '<istence4 Conscio&sness and Bliss. *ho& art o&r Mother. *ho& art o&r .ather. *ho& art o&r .riend. *ho& art o&r Comrade. *ho& art o&r ?nowledge. *ho& art o&r Wealth. *ho& art + 6ordD o&r all in all. .rom &nreality lead &s to /eality. .rom darkness lead &s to 6ight. .rom death4 lead &s to $mmortality and Bliss. /each &s thro&gh and thro&gh 8 + 6ordD May we find *hee in o&r heart of hearts; May we disco3er *hee in all o&r fel8 low85eings. May we lo3e *hee and ser3e *hee in all. May we th&s realise the highest goal of h&man life.
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