EIGHT - Blessed be the Name of the Lord
Question: “Experience shows me that the practice of mantra japa is a central aspect of sadhana, at one time or another, for the majority of those following Sanatana Dharma. Further understanding of Bhagavan affirms that his teaching accentuated the foundations of this eternal religion. However, I have been lead to believe that the teachings of Bhagavan regarding japa state that this practice was prescribed only for those of weak (lacking maturity) minds. Is this assumption true?”
A common misunderstanding regarding the teachings of Sri Ramana Maharshi is the belief that he never advised his disciples to take to a practice that involved mantra japa (continuous repetition of one of many ‘sound formulas’ representing a Name of God). The truth is that such advice was given, though rarely, and even given to some of those in the innermost circle. In the memoirs of one of Bhagavan’s close disciples such an occurrence is recorded:
“Though Bhagavan rarely gave out mantras, when he did, he generally recommended “Siva, Siva’. Muruganar himself was given this mantra by Bhagavan, as were several other devotees including Annamalai Swami, the brother of Rangan (who was one of Bhagavan’s childhood friends), and an unknown harijan.” 1
Muruganar continues, making special note of Bhagavan’s teachings regarding the use of mantras:
“Through grace, Padam (Muruganar’s epithet for Bhagavan) ensures that there is never any danger to those who remain in their heart, meditating ‘Sivaya Nama’.”
“The mantra ‘Sivaya Nama” on which you meditate will reveal itself within your heart to be your father and mother.”
(In this verse the father implies Siva, who is Sat [being], while the mother denotes Sakti, who is Chit [consciousness].)
“The mind that does japa, ‘Siva, Siva,’ will later automatically lose itself in ajapa (samadhi).” 2
The Joy of Perseverance
“When it is said that this practice of meditation (with or without the use of japa) and samadhi is persistent, it is of two types, disciplinary and pervasive. Disciplinary means that you have chosen a time in the morning or evening to do the practice. The morning hours are considered best because you are rested from sleep, and the world around you is also at rest. In meditation we are leading our selves to a state of quietude by conscious movement. In sleep we are being led by the unconscious. Sleep can give a feeling of refreshment, but it cannot give our thought vitality. Philosophically, the stages toward enlightenment are the progressive movement toward the stage where the ego is not dominating you. The final enlightenment is the burning down of the ego entirely.
The pervasive type of practice is the most important. The revelations of yoga that were achieved while practicing privately in the recesses of your heart must be applied in your daily life! The strength and beauty and rapture of focused attention that one experiences in meditation becomes even more wondrous when applied in everything one does.
A sense of joy will pervade the life of one who applies this yogic concentration in the actions of everyday life. Others will not only perceive this joy, it will uplift them. This uplifting of humanity is the prime characteristic of one whose life is one of service to God. Maintaining this mental focus within, during outward activities, also produces a stream of unimaginable peace. This profound peace is undreamt of for it is the peace wherein the ego is transcended, even though you are active in daily life.
How will you know it? Even when you are insulted, you will not feel at a loss, because you are not dominated by the ego personality. You are never shaken when put into difficult circumstances. You have experienced dhyana and samadhi at a deeper level of your personality. The goal is that by practicing meditation and samadhi in a disciplinary way, you direct that experience to permeate your life.” 3
According to Patanjali, the lowest stages of samadhi rest on the support of the control of the senses. One must remember that the definition of samadhi comes from the root ‘dha’ which prefixes ‘sam’ and ‘ah’ that means ‘to gather together and keep in one place, in a very skillful, controlled and thorough way.’
When concentration is directed, focused and absorbed in one place, and remains there for a prolonged period of time, the simplest state of samadhi is said to occur. Although this is of the lowest type of samadhi, it is a significant achievement. At this stage the disturbances within the physical body, though active, are being overcome even though body-consciousness has not been transcended. It is like the state of molecules of water that are passing between the stages of liquid into gaseous form. The freedom of the gaseous stage is being experienced while still within the presence of the liquid state. The key is that the mental focus is directed to the gaseous presence, and only that.
“The distinctive feature of samadhi is that it is a movement of higher consciousness centered in one or another mental state beginning with the lower mental realm, where there are active disturbances present, from both within and without, and ending with the Atma (essence of Being or soul). This is a permanent state of purity free from all disturbance or thought. In every case the mind is cut off from the physical world and thus consciousness is free from the burden and interference of the physical brain. In the lower stages of samadhi the mind, though cut off from the world, is completely concentrated and still under the control of the will.” 4
The Limitations of Words
Some say that Bhagavan never spoke about any of the lower stages of samadhi which Patanjali states as those preliminary to the ‘seedless’ (without any possibility of disturbance) nirvikalpa state. Though this belief is fundamentally untrue, there are grounds that would seem to give this statement validity.
Throughout the more than 50 years of Bhagavan’s active guidance of the hearts and souls of the thousands who came before him, he never postured himself as a philosopher. He never philosophized or preached to the masses. His very life demonstrated his attainment. His silent abidance in Truth and Purity was his most eloquent doctrine. When devotees came to Bhagavan with doubts and questions, he revealed the highest Truth regarding the subject placed before him. A close study of the core teachings that were recorded both during and after his physical lifetime would reveal that he directed his questioners towards the attainment that suited their temperaments and natures.
The majority of the recorded teachings of Bhagavan regarding samadhi that have come into print, were invoked by questions from learned pundits and devotees of attainment. It is mainly due to this fact that the majority of discussions regarding samadhi centered on the highest states of meditative absorption. Regardless of this fact, Bhagavan never veered away from the traditional scriptural teachings of the Rishis and Sages of India’s eternal religion. Rather, his teaching accentuated them! Quite simply, the misunderstanding mentioned has come into being from the terminology Bhagavan used.
Patanjali refers to samadhi with differentiation between the subject, object and knowledge (disturbances) as the lower stages that lead up to the very highest states of savikalpa, nirvikalpa and finally sahaja samadhi. Bhagavan spoke in the same vein, though using a different method of description. When Patanjali refers to meditative absorption with disturbances as the lower samadhi, Bhagavan’s terminology differed only by not using the word ‘lower’ but rather stated that the samadhi with disturbances was the savikalpa state. This is merely a matter of semantic preference, and not a differentiation of definition. A clear example of this is seen as Mr. Cohen is questioning Bhagavan:
Mr. C.: “May I have a clear idea, Bhagavan, of the difference between Savikalpa and Nirvikalpa?”
Bhagavan: “Holding on to the Supreme State is samadhi. When it is with effort due to mental disturbances, it is Savikalpa, when the disturbances are absent, it is Nirvikalpa. Remaining permanently in the primal state is Sahaja. Like Nirvilalpa, there is an internal as well as an external Savikalpa, depending on whether the disturbing thoughts are from the outside or from inside.” 5
The aspirant after spiritual truth should always adhere to the essential tenet of the practice, which is to never only seek a description of what any attainment is, rather always strive for the experience of what the attainment does!
The significant effects of this process of mental absorption that actually produce the needed transformation occur in the subtle realms of the unconscious mind. The impressions created from concentrated absorption (samadhi) work to cleanse the subtle impurities and vasanas (latent habitual tendencies from the one’s early life, or past lives) of these realms that lay beyond our normal perception.
“The achievement of successful eradication of subtle impurities rests on the foundation of the three-fold process of concentration, meditation and absorption (samadhi).
Thus, Patanjali states:
“When these three- concentration, meditation and absorption- are brought to bear upon one subject, they are called samyama.”
Samyama is simply a convenient technical term that describes the three-fold process by which the true nature of an object is known.”
“Through the mastery of samyama comes the light of knowledge.”
“It must be applied stage by stage, for the practice of samyama leads to the lower samadhi.”
“When, in meditation, the true nature of the object shines forth, not disturbed by the mind of the perceiver, that is absorption (samadhi).”
“Patanjali warns us not to go too fast. It is no use attempting meditation before we have mastered concentration. It is no use trying to concentrate upon subtle objects until we are able to concentrate upon gross ones. Any attempt to take short cuts to knowledge of this kind is exceedingly dangerous. For experience through these short cuts, so obtained, can bring no lasting spiritual benefits. On the contrary, they are generally followed by a relapse into complete agnosticism and despair.”
“These kinds of samadhi are said to be “with seed”.”
“That is, seeds of desires and attachment may still remain within the mind, even though perfect concentration has been achieved. These seeds of desire are dangerous, for they will lead one towards attachment and impurity.” 6
At all times we must remain vigilantly aware that the nature of seeds are to sprout. The seeds of desire are of the most resilient type, for they can remain viable even in ground (the mind) laid fallow through meditation that successfully developed aversion to the lower life of the senses. They can come to life, even after years of dormancy, from the watering of our subconscious tendencies that remain intact. Though consciously we may feel real dispassion (vairagya) for desires that degrade our minds, subconsciously we can be ‘driven’ to seek satisfaction of harmful desires even against our conscious will. Shakespeare spoke in a famous sonnet of this human tendency to oscillate between worldly attraction and aversion which propels us through lifetimes of ‘spiritual madness’:
Enjoy’d no sooner but despised straight;
Past reason hunted; and no sooner had,
Past reason hated, as a swallowed bait
On purpose laid to make the taker mad…
The strength of the foundation of samyama comes from our abhyas (repeated practice), vairagya (non-attachment and dispassion) and vichara (reflective enquiry) which were paramount during our assent towards these lower states of samadhi. If our concentration and meditation were not accompanied by vairagya, our ignorance would remain and prevent us from achieving the goal of higher samadhi.
The Stability of Sobriety
Though our persistent practice may have brought us to the threshold of liberation, the aspirant must never feel they he has risen to such heights that it is unlikely he can fall back into bondage. The high state of “seedless” samadhi (nirvikalpa) demands a further and even more intense spiritual effort.
“Admittedly, it is impossible to have a concrete idea of these higher planes without their description being in the most general and vague manner. It must be understood that at no time can one attempt to describe the experiences of these stages of samadhi. An attempt is merely made to give a very simple ‘road map’ showing only that these realms exist. If one wants to know what these higher planes are like, one must go there and see it for oneself.
In reality concerning spiritual progress and purification, what these stages are like is not at all the issue. The achievement involves what these experiences produce. They effectively create impressions within the unconscious levels of the mind that first diminish and then dissolve the vasanas that obstruct our assent to higher life. Simply speaking, we are changing our fate by changing habits of both our external as well as our internal life. By decreasing and then hopefully dismantling the habits that disperse our minds, we lessen the burden of the samskaras (latent tendencies from the past) that produce them. As these burdens of ‘karma’ are reduced we begin to experience the ananda (joy) of freedom from the slavery of the ego. The greater the skill of effort, the greater the degree of the freedom (peace). It must be thoroughly understood that if the ordinary desires of the mind have not been eliminated by sublimation, but only curbed or suppressed, it is impossible to practice samadhi.” 7
A famous Buddhist monk, Ajahn Chah, of the Thai Forest Tradition once said:
“If you let go a little, you get a little peace. If you let go a lot, you get a lot of peace. If you let go completely, you get complete peace (samadhi).”
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1. Padamalai, Teachings of Sri Ramana Maharshi Recorded by Muruganar, Avadhuta Foundation 2004, p. 224 - 225.
2. Ibid.
3. This section includes quotes that are from a talk by Swami Jyotirmayananda, Yoga Research Foundation, Miami Florida, USA, www.yrf.org.
4. The Science of Yoga, I. K. Taimni, The Theosophical Publishing House 1961.
5. Guru Ramana, S.S. Cohen, Sri Ramanashramam 2006, p. 91.
6. Patanjali Yoga Sutras, Swami Prabhavananda, Sri Ramakrishna Math, Section III sutras 3-6, (quotes include his commentary in italics.)
7. The Science of Yoga, I.K.Taimni, The Theosophical Publishing House 1961.
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