Shri Shri Shri Shivabalayogi Maharaj Life & Spiritual

Ministration
9.
Dhyana
Preliminaries to the Practice of Dhyana
Introduction
Sri Sri Sri Shivabalayogi Maharaj initiates and guides sadhakas essentially on the path
of “Dhyana Yoga.” In the perception of most people Dhyana is a mysterious and
esoteric path, which they regard with awe and reverence, but which they nevertheless
consider to be beyond their ken and understanding. This, in turn, makes them hesitant
and reluctant to undertake the practice of Dhyana. Even among those who are
persuaded to take to Dhyana, there exist many doubts and misunderstandings, which
are compounded by pretentious and confusing statements by people who though
themselves quite ignorant, yet pose as advanced sadhakas and pseudo gurus,
purporting to teach others when in fact they only add to their confusion.
The purpose of this chapter, therefore, is to clear such doubts and misunderstandings,
and to provide a guide with the help of which earnest sadhakas can do abhyas
(practice) of dhyana; the contents of this chapter are based on the teachings and
guidance imparted by Sri Swamji from time to time. However, it needs to be stressed
that only aspects of general applicability have been covered; advanced sadhakas, who
seek personal guidance, should refer their problems direct to Sri Swamiji.
The contents of this chapter are essentially practical guidelines for dhyana; no attempt
has been made to setout any basic underlying theory or philosophy. This is as it should
be because, whereas in other yogas theory guides practice, in Dhyana Yoga practice
unfolds theory and a sadhaka acquires automatic understanding of spiritual matters and
the deepest spiritual truths as he progresses in his dhyana.

Dhyana Diksha (Initiation into Dhyana)

Aspirants who wish to take Dhyana Diksha are made to sit facing Sri Swamiji. All
present are then asked to close their eyes and a disciple, after receiving Sri Swamiji’s
blessing, touches each aspirant on the spot between the eyebrows, which is known as
the Bhrikuti, and instructs him to concentrate his sight and mind at that spot. The
aspirants are then required to do dhyana in the presence of Sri Swamiji for
approximately one hour. Through the touch given between the eyebrows prior to the
commencement of dhyana, and by his look of Grace during the dhyana which follows,
Sri Swamiji imparts spiritual power to the aspirant which will be of great value and
assistance to him in his future sadhana and his further practice of dhyana.
It is the recorded experience of many thousands who have received diksha from Sri
Swamiji in this manner, that they have been blessed with some form of spiritual
experience during the period of dhyana following the Dhyana Diksha; this experience
can take many forms, e.g., seeing of colours, or having a vision of light, or, in the case
of many advanced aspirants, having a vision of their Ishta Dev. In fact, failure to see
any vision during the Dhyana Diksha is primarily due to some shortcoming in the
aspirant; either there is lack of faith (many come not as genuine aspirants but primarily
to test Swamiji’s powers); or the aspirant is unable to still his eyeballs and gaze steadily
at the root of the eyebrows; or his mind is diverted by thoughts or worries and he is
unable to achieve ‘ekagratha,’ i.e., concentration or one pointedness of mind; or he is
fidgety and moves his body or opens his eyes, thereby breaking his
concentration. Undoubtedly, those who have had no previous practice or training in
dhyana will inadvertently make, one or more of these mistakes and hence are unlikely
to get any very vivid experience.
On the other hand those who can successfully concentrate their sight and mind at the
Bhrikuti during the Dhyana Diksha, will certainly be vouchsafed a spiritual
experience; this will usually come as a momentary flash sometime towards the close of
the one hour dhyana period. But, whether they get a spiritual experience or not, almost
every aspirant experiences a deep feeling of peace during the dhyana which in itself is a
clear indicator of the spiritual benefit and power of the diksha given by Sri Swamiji.
As it is generally customary to give a mantra during diksha, many aspirants are curious
to know why Sri Swamiji docs not give ‘mantra diksha.’ There are two reasons; firstly,
as will be discussed later, a mantra is not necessary for doing dhyana when one follows
the technique of dhyana as taught by Sri Swamiji; secondly, in the case of those
aspirants whose personal inclinations and other factors require the imparting of a
mantra for the furtherance of their sadhana, the correct mantra will be spontaneously
and automatically manifested to them during their normal practice of dhyana.

Use of Vibhuti
At the conclusion of the dhyana diksha, the sadhaka is given some vibhuti which has
been blessed by Sri Swamiji. This vibhuti must at all times be regarded as very sacred;
if it is accidently spilt on the ground or defiled in any other way, it will lose its
potency. Before commencing the practice of dhyana, the sadhaka must first do puja to
this vibhuti with incense and coconut. Thereafter, the sadhaka must apply a tikka of this
vibhuti at the spot between the eyebrows, whenever he sits for dhyana.

Time for Dhyana

Dhyana may be done any time of the day or night. However, Sri Swamiji advises that
the sadhaka must do a minimum of one hour’s dhyana at any one sitting. The reasons
for this stipulation are obvious. A sadhaka will find that during the early stages of his
practice, almost the entire period of one hour — often more — will be required to still the
sight and mind and to concentrate them at the Bhrikuti. Also, as will be explained
subsequently, dhyana proper does not commence till such time as this stillness and
concentration of sight and mind have been achieved. Therefore, merely sitting with
eyes closed for half an hour or so, and then getting up thinking that one has done the
required dhyana for the day, is only deceiving oneself. In fact the basic criteria for fixing
the minimum period of dhyana should not be just the time factor of one or more
hours; it should be based on the time required by the sadhaka to achieve ‘Ekagratha’
and, thereafter, to remain in the state of dhyana, as described subsequently, for at least
15 to 30 minutes. This being the case, the sadhaka himself is the best judge of the time
that he requires to achieve this.
Those who wish to seriously pursue the practice of dhyana, must increase the period of
dhyana gradually, with the aim of doing at least 10-12 hours dhyana daily; more if
possible. This 10-12 hours need not be in one stretch; it can be broken up into periods
of 2-4 hours, depending on the capacity of the sadhaka. In this context it needs to be
stressed that the sadhaka should not forcibly sit for dhyana for long periods; the
increase in the period of dhyana should be a natural process, in keeping with the
development of his dhyana practice.
The early hours of the morning, and the hour of dusk are the best times of the day to do
dhyana as the mind is naturally calm and composed during these periods. However,
those who cannot, for any reason, do dhyana at these times, may choose any other
time that suits their convenience. But whatever time they may choose, it is very
desirable that sadhakas do dhyana at a fixed time every day. Cultivation of such a habit
will assist them in their sadhana because, just as one feels hungry at one’s regular meal
time, so also will one feel a natural urge and inclination to do dhyana at the habitual
dhyana time.
Even more important than having proper, fixed timings for dhyana, is the need for
regularity in practice. To illustrate the harm that irregularity in sadhana can do, if a
sadhaka misses out one day in his dhyana practice, it will take him seven to ten days to
make up the set-back caused to his progress by that single day’s irregularity.

Place of Dhyana
Dhyana should be done in a secluded spot or a quiet room where there is no
disturbance or distraction caused by people coming in, or going out, or talking in the
vicinity. The room should also be darkened to the extent possible as this is helpful for
the practice of dhyana.

Asana
We next come to the question of the correct ‘asana’ or posture to adopt while doing
dhyana. In this regard it is preferable that the sadhaka adopts either the ‘Padma
Asana,’ or the ‘Siddha Asana,’ or the ‘Veer Asana,’ during his dhyana
practice. However, if he finds these asanas difficult, he may adopt any asana or
posture that he finds easy or comfortable. The main points to keep in mind regarding
asana are:—
(a) The spine should be kept erect.
(b) The weight of the body should be evenly distributed on the underside of the thighs
and buttocks; if the weight is kept too far back then the main burden will be borne by the
spine, as a consequence of which the sadhaka will tire quickly.
(c) The body must be completely relaxed and at ease; if any part of the body is kept
artificially stretched and taut, this will lead to early tiring of the concerned muscles,
which in turn will lead to cramps and pains in that part of the body.
(d) The face must be held level or even lifted slightly upwards; it should never be
allowed to droop downwards.
If the face is allowed to droop down, then it becomes difficult to retain concentration of
the sight and mind and there will be a tendency to fall asleep. If, due to fatigue,
muscular pain or other reasons, a sadhaka cannot retain a steady posture, he may
change his asana and continue dhyana. However, he must be careful not to break the
concentration of his sight and mind at the Bhrikuti, particularly the sight, during the
process of changing the asana.

Physical Fitness and Diet

It goes without saying that unless a sadhaka is in sound health, he cannot hope to
undertake dhyana because bodily ailments will distract the mind and prevent
concentration. In case of illness, a sadhaka should take sacred vibhuti, mixed with
water and the illness will be cured.
Prolonged sadhana requires bodily strength and energy. Hence it is essential that a
sadhaka takes a nutritious and balanced diet, in moderate quantities. Dhyana should
preferably be done on an empty or light stomach as an overloaded or full stomach tends
to make a sadhaka mentally and physically sluggish.
For those who practice dhyana for long hours, it is desirable that when they terminate
their dhyana, they should drink a glass of milk or partake of some other light
repast; thereafter, they should rest for a while before resuming other work.
Once the foregoing essential preliminaries have been grasped, the sadhaka should
commence serious practice of dhyana. To do this it is first necessary to clearly
understand the basic ‘Technique of doing dhyana.

The Technique of Dhyana

Lakshaya: Aim or Purpose of Dhyana
When a person embarks on any quest he must, from the start, know what he is seeking,
else he is likely to falter or go astray. Similarly, dhyana can only be practiced
purposefully when the sadhaka is clear from the very start as to what he should strive to
attain. In other words, he must be clear about the ‘Lakshaya’ or aim of dhyana. It is
because of misunderstanding or confused thinking on this basic aspect that sadhakas
wander off into incorrect practices and, consequently, go astray in their sadhana.
All our scriptures declare that the mind is the cause of our bondage and that ‘Manonash’
or destruction of the mind is Mukti (release from bondage). If we try to analyse this
mind we find that the mind is nothing but a bundle of thoughts; if we can successfully
eliminate the thought waves of the mind then, like a lamp that is extinguished for want of
oil, the mind, as we know it; will subside and die and we will attain realisation of the
Atman, which is our real and eternal nature.
The aim or purpose of dhyana, therefore, is to achieve the destruction of the mind by
controlling the ‘Mano Vrittis,’ i.e., the thought waves of the mind. In essence, what is
implied is that the sadhaka, during dhyana, should aim at stilling the mind by eliminating
all thoughts; when thought is thus eliminated, only Chit or Pure Awareness
remains; once this state of Pure Awareness is attained, the sadhaka should strive to
focus his entire mind on this residual Awareness, and keep it steadily poised in this
state, unobstructed by even the faintest trace of thought. By continuously holding onto
this state the mind will die and Atman Sakshatkara or Self-Realisation will arise of its
own accord.

The Technique of Dhyana

Having clarified our mind on what we must strive to achieve, we must now concern
ourselves with how this is to be achieved; in other words we must now study the method
or technique of dhyana. In order to facilitate a clearer understanding, the whole process
of dhyana has been explained step by step in the paragraphs that follow. In this context
the reader needs to be cautioned that though the technique of dhyana has been broken
up into distinct and separate stages, this has been done primarily to enable a better
understanding of the entire process. When putting this technique into practice tile
sadhaka will find that many of these different aspects merge together and occur
simultaneously, which is as it should be; he need make no effort to compartmentalize
each stage.

Steadying the Vision

When commencing dhyana, the sadhaka must first still the movement of his eyeballs by
fixing his gaze on the ‘Bhrikuti’ (the space between the eyebrows). The novitiate usually
makes the mistake of trying to still the sight by looking forcibly inwards; this causes
strain to the muscles of the eyeballs, resulting in fatigue of these muscles. As a
consequence, instead of being stilled, the eyeballs start quivering involuntarily and if the
sadhaka persists in this practice, he is likely to develop a headache. This is obviously
wrong. The process of stilling the sight should be a gradual and natural process
wherein the sadhaka continues to gaze steadily at the Bhrikuti, without any strain
whatsoever, until he can hold his vision steady at that spot, without allowing the
eyeballs or the eyelids to flicker; this is a very important preliminary as, unless the
sadhaka has mastered this aspect, further progress in dhyana is not possible. Initially,
the sadhaka may take 15-20 minutes to achieve this steadiness of vision. Later, if he
continues practicing regularly, he will start receiving help in this stilling process by the
development of the Divine Power given by Sri Swamiji during the initiation. Initially, the
development and manifestation of this power will be felt as heaviness of the
eyelids; gradually, as this power develops with practice, the sadhaka will find that as
soon as he sits for dhyana, this power takes hold and almost forcibly as it were, the
vision is concentrated at the Bhrikuti and held steady there.

Stilling the Mind

It is the nature of the mind to flow out through the brain and the sense organs, thus
becoming aware of the world of names and forms. As a first step, therefore, this
outward flow of the mind, in myriad thought forms, is to be checked, and the mind made
‘Ekagratha,’ i.e., one pointed. This is done by concentrating the entire mind on the
Bhrikuti and, thereafter, not allowing even a single thought to arise; even such a basic
thought as “I am doing dhyana” must not be allowed to crop up.

Concentration on Chit
When the sight and the mind have been stilled, and the pure state of ‘Ekagratha’ is
achieved, all names, forms and thoughts will fade away and only Chit, i.e., Pure
Consciousness will remain. This Chit has no concrete form that can be grasped by the
mind; it is the Residual Awareness of Existence, of ‘Aham’ (I am) that remains when all
thought forms have been eliminated. When the sadhaka achieves this state, it will be
something like gazing into vacancy; initially, this may appear like gazing at a blank wall
of darkness; later, this darkness will give way to light and it will appear like gazing into a
lighted crystal or a blazing mass of light.

Commencement of Dhyana.
It is only when the state of ‘Ekagratha’ or concentration on Pure Chit is achieved, by
concentrating the sight and the mind at the Bhrikuti, that actual dhyana commences; all
else that precedes the attainment of this state is only a prelude to dhyana; this
preliminary process and must not be mistaken for dhyana. Having attained the state of
‘Ekagratha’ on Pure Chit, the Sadhaka must then attempt to retain that state, unbroken
by even a single thought wave. To put it into correct perspective then, dhyana is the
effort made by the sadhaka to continue to abide in the state of Pure Chit; the
excellence of the practice of dhyana lies in not allowing even a single ‘vritti’ or mental
concept to disturb this state of Pure Awareness of Being; even the idea that he is doing
dhyana should not be present in his mind.
When the sadhaka thus attempts to keep his mind steady and poised on Pure Chit,
various thought waves, impelled by ‘Purva Samskar’ (inherent tendencies), will try to
rise and disturb the even flow of his mind. The sadhaka must remain vigilant and alert
and as soon as each thought crops up, it must be gently brushed aside and the calm
flow of the mind retained. The mind, during dhyana, should remain still and unflickering
“like a lamp in a windless place” and the calm flow of the mind should remain unbroken
like a “continuous flow of oil”.

The Guru’s Grace

The technique of dhyana described above is an attempt to explain, step by step, the
process of dhyana. However, by ‘Purna Shamagathi’ (self surrender) at the feet of the
Guru, and by unswerving ‘abhyas’ (practice) of dhyana, the power given by Sri Swamiji
at the time of Diksha begins to develop in the sadhaka. When that happens, he will find
that the entire preliminary process leading to attainment of the state of dhyana is
automatically accomplished by this power. All that the sadhaka has to do then is to
make the mind quiescent, and to surrender to this power; then this power or shakti
takes over, concentrates the sight and mind on the Bhrikuti and holds it there. If a
sadhaka feels agitation of the mind, flickering of the eyesight or tightness or pain near
the eyes or forehead, he will find that these symptoms are due to his unconsciously
resisting the functioning of this Shakti by fleeting thoughts; the moment these thoughts
are stilled and the mind becomes quiescent again, these symptoms disappear and the
Shakti resumes its automatic process of concentrating the sight and mind on the
Bhrikuti; such is the beneficient effect of the Guru’s Grace.

Some Problems and Misconceptions Common to Beginners

Turbulence of the Mind
It is the unvaried experience of those who take to dhyana for the first time that as soon
as they sit for dhyana, all sorts of thoughts arise and they find it almost impossible to
control the mind. They should not be worried or discouraged by this phenomenon,
because dhyana can be likened to the churning up of the vast ocean of ‘vasanas’ (latent
tendencies), which have accumulated from beginningless time; unless these vasanas
are destroyed, the Atman cannot be realised. In order to accomplish this, the practice
of dhyana throws up these ‘vasanas’ in the form of an endless stream of thoughts; as
each thought is quelled or controlled, the related ‘vasanas’ get destroyed. Since he
does not know or understand this, a sadhaka faced with this problem in the preliminary
stages of his sadhana, invariably thinks that this is a problem peculiar to him alone and
hence feels discouraged and dejected on this account. Therefore, he is usually
surprised and relieved to learn that this is the universal experience of every sadhaka
when he starts on the path of dhyana. Whereas it may be a source of solace to know
that turbulence of the mind is a common problem for all beginners, it still does not help
the sadhaka to control his wayward thoughts; in fact it appears to be an impossible task
and sadhakas despair of ever being able to gain mastery over their minds. Therefore,
the question of how the mind should be controlled is a recurring theme in all our
scriptures. In this context, two well known questions and answers on this subject may
be quoted. The first, taken from the Yoga Vasishta, is the question put by Sri Rama to
Vasishta Maha Muni: “O Guru! Is it not possible to control the mind? One may sooner
drink up the oceans or lift up Mount Meru or swallow flaming fire than control the
mind.” To this Vasishta replies: “Oh Rama, ‘though the mind is hard to control yet it
must be subdued by ‘Vairagya’ (Dispassion) and effort (practice) even at the cost of
wringing your hands, clenching your teeth and holding down the senses and limbs; it
must be controlled by will power.” In the second example taken from the Bhagavad
Gita, a similar question is put by Arjuna to Sri Krishna:—
Chanchaalm hi manah Krishna
Pramaathi balavat drishdam
Tasyaham nigraham manye
Vaayoriva sudushkaram (Gita 6:34)
“For, Krishna the mind is very unsteady, turbulent, tenacious and powerful;
therefore, I consider it as difficult to control it as the wind.”
And Sri Krishna replies:—
Asamshayam maha baho
Mano duni graham chalam
Abhyasen tu Kounteya
Vairaagyenacha grihaate (Gita 6:35)
 “The mind is restless no doubt and difficult to subdue Arjuna
but it can be brought under control by constant practice (Abhysa) and by
exercising dispassion (Vairagya).”
From the foregoing examples it can be seen that even such great personages as Sri
Rama and Arjuna were afflicted by turbulence and restlessness of mind which should
make it amply clear that it is an universal malady. And from the replies given by
Vasishta and Sri Krishna, it should be equally clear that there are no short cuts to
controlling the mind. For, as per the advice given by Vasishta to Sri Rama and by Sri
Krishna to Arjuna, the two infallible remedies are cultivating ‘Vairagya’ and undertaking
constant ‘Abhyas’; by resolute adherence to these two guiding principles, the earnest
sadhaka will gradually gain control over his mind; of this there need be no doubt.
Notwithstanding all his resolution and efforts, there will be days when the mind will be
more agitated than normal and the sadhaka will find it difficult to control his surging
thoughts by the normal processes of dhyana. On such occasions there is little point in
forcibly trying to continue dhyana; the agitation of mind caused by the onrush of
thoughts must first be subdued and the mind made calm: only then can dhyana be
attempted again. Though a number of methods are prescribed for this purpose, the
most efficacious is ‘Pranayam’ or breath control. It is an infallible rule that when the
mind is controlled, the breath is controlled and, conversely, when the breath is
controlled the mind becomes controlled. Therefore, by doing ‘Pranayam’ for a few
minutes, as the breath becomes calm and regular, the mind will also calm down. In this
context it is emphasized that only the very simplest form of pranayam should be
practised, for a period of 5 to 10 minutes only, and as soon as the mind becomes calm,
pranayam should be discontinued and normal dhyana started; otherwise, unless
pranayam is done under the guidance of a qualified teacher, it can lead to harm. A
simpler and almost equally effective method is to mentally watch the inhaling and
exhaling motion of the breath within the nostrils: this will result in breathing becoming
calm and regular and will in turn lead to calming the mind.
If, in spite of all efforts to calm it, the mind still continues to be agitated, then the
sadhaka should continue his dhyana, leave his seat and read some scriptural or other
holy book, or listen to (or himself do) bhajans and kirtan, or do mental japam. When the
agitation of the mind subsides, then he should sit for dhyana again.

Steadying the Sight and Concentrating the Mind

The process of steadying the sight and concentrating the mind is often misunderstood
and wrongly applied by beginners. As explained in the ‘technique’ of dhyana, no force
should be applied in concentrating the vision at the ‘Bhrikuti’, and once the vision has
been steadied, it must be held there. Most beginners forget this and, after a few
minutes, their eyeballs become unsteady and start flitting about again. This must be
guarded against as, unless the vision is steady, there can be no progress in dhyana.
Similarly, many beginners make the mistake of trying to achieve concentration of mind
by physical effort such as knitting the eyebrows, or looking forcefully at the Bhrikuti
etc.; such practices will only result in fatigue and pain in the facial muscles and, if
persisted in for any length of time, the sadhaka is likely to develop headache. In this
context it needs to be remembered that concentration of the mind is a purely mental
process and no physical act is involved. In the same way, the injunction that one should
“dive deep” within during dhyana is often misinterpreted to mean trying to make the
mind see deep within the physical body or to try and make it sink deep into the internal
recesses of the body. In fact, diving deep within means making the ‘bahir-mukhi’ or
outward turned mind ‘antar-mukhi’ or inward turned. It is the habit of thought that
makes the mind ‘bahir-mukhi’. Hence the degree to which the mind can be made
‘antar-mukhi’, depends solely on the extent to which a sadhaka is successful in
eliminating other thoughts; as the thoughts are stilled, the mind gradually and of its own
accord sinks back to its source, the Hridayam (spiritual heart). Therefore, making the
mind “dive deep” in reality implies making it sink back to the Hridayam by freeing it from
the tyranny of thought.

Japa and Concentration on Ishta during Dhyana

Even though it is explained at the time of initiation that whereas one may do ‘Japa’ prior
to or after dhyana, no japa should be done during dhyana, the import of this instruction
is rarely understood; sadhakas continue to do japa during dhyana, or try to concentrate
their mind on their Ishta Deva or on Swamiji as their Guru. This must be avoided
because doing of japa or mental picturisation of the Ishta or Guru are also only thoughts
and if persisted in, will obstruct progress in dhyana. Therefore, these methods may be
used in the initial stages to calm the mind, but once this has been achieved, japa or
concentration on the Ishta Deva should be discontinued and the sadhaka should aim at
keeping his mind concentrated only on ‘Chit’.

The Mental Eye and Mental Ear

It is also not realized by many that apart from the external eye and the external ear, all
of us have a mental eye and a mental ear. Because of these mental organs, even if
external sights and sounds are cut off, the sadhaka’s dhyana will be obstructed by
mental pictures conjured up by the mental eye and by sounds and speech conjured up
by the mental ear, whereby the sadhaka conducts mental conversations with his mental
images. Hence the importance of concentrating the sight at the ‘Brikuti’; if the mental
sight is kept concentrated on the Bhrikuti, it will not be able to create mental pictures,
and in the absence of these pictures, there will be no scope for mental speech either.

Progress During the Initial Stages

It will thus be seen that a sadhaka who sets out on the ‘dhyana marga’ will be prone to
make many mistakes and will have to face some initial hurdles, but if he persists in his
practice and resolutely overcomes these hurdles by the methods indicated, he will soon
find his path smooth and he will start progressing in his sadhana. In the very early
stages, as control of mind is gained, the sadhaka will start attaining periods of
thoughtlessness: these periods will normally last for just a few seconds and then,
because the sadhaka’s alertness slackens, thoughts will shoot up again. The only
answer, of course, is to regain control of the mind; no matter where and how frequently
the restless and wayward mind may stray, it must be brought back, made still and again
concentrated on the Bhrikuti. Thus during the initial stages of tile sadhana, the periods
of actual dhyana, which implies those periods when the mind and sight are completely
stilled and fully concentrated, may be achieved for only a minute or so during the entire
one hour or more devoted to the practice of dhyana. However, as dhyana practice
continues, the length of the period for which the mind can be held still, as also the
frequency of such periods, will both increase. This alone is the measure of progress in
one’s dhyana.

Obstructions to Dhyana
Sleep
During dhyana the mind, impelled by the vasanas, tends to drift into reverie; when this is
prevented and the mind rendered thoughtless, the sadhaka involuntarily drifts into
sleep. The only way to prevent this is for the sadhaka to strive to retain awareness
during dhyana. If, however, the impulse to sleep is over-powering, it is best to let nature
take its course and go to sleep, and to sleep on until the mind and the system attain
satiety. Once such satiety is achieved, the urge to sleep will not obstruct dhyana, at
least for sometime.

Bliss of Manolaya
When thought is extinguished, the sadhaka experiences the state of Manolaya or
subsidence of the mind. This state of ‘laya’ brings peace of mind, as a result of which
the sadhaka experiences a feeling of joy or bliss. Many sadhakas mistakenly assume
that they have attained the goal when they experience ‘Manolaya’ and are content to
abide in this stale. However, the goal of dhyana is not merely to attain ‘Manolaya’, but
to attain ‘Manonasha’, i.e., total destruction of the mind, and a sadhaka must press on
with his dhyana until this is achieved.

Shunya or Void
Another common cause for doubt and anxiety occurs when thoughts have been
extinguished and the sadhaka comes up against a seemingly impenetrable wall of
blankness, which is referred to in the scriptures as Shunya or Void. In almost all books
dealing with ‘Nirgunopasana’, we find the disciple questioning his Guru on this
phenomenon of there being nothing left when thought is extinguished, resulting in the
experience of Shunya or void; the disciple is consequently perplexed and does not
know how to proceed further in his sadhana. In order to resolve this doubt the Guru
explains to the disciple that the void is not self manifest; there has to be some one who
perceives that void; He who is the witness of this void is the Atman only and hence the
disciple is advised by the Guru to seek Him who is the witness of the void. Explaining
this same point Sri Ramana Maharishi said, “First one sees the Atman as objects; then
one sees the Atman as void; finally, one sees the Atman as Atman: only in this last
case there is no seeing because seeing is being.”

Mistaking Somnolence for Dhyana

Some sadhakas allow their mind to drift into a passive state of somnolence and imagine
that they are immersed in deep dhyana. This is just another example of the delusive
tricks that the mind plays when it is subjected to the discipline of dhyana. In this context
it needs to be emphasised that dhyana is anything but somnolence; on the contrary,
dhyana involves an intense activity of the entire mind to keep it steadily poised and
concentrated on ‘chit’; the mind during dhyana can be likened to a spinning top which,
though apparently stationary, is revolving at top speed.

The Influence of the Three Gunas

A Sadhaka who practices dhyana regularly will notice that at times the mind is peaceful
and calm and dhyana is easy; at other times he will find dhyana obstructed by
excessive thoughts or just plain lassitude. This is because the mind is subject to the
continuous influence of the three Gunas, viz, ‘Satwa’, ‘Rajas’ and ‘Tamas’. At anyone
time, one or the other of these three’ Gunas’ holds sway over the mind and the moods
and mental condition of the sadhaka are determined accordingly. Thus, when ‘Satwa’
prevails, dispassion, peace, calmness of mind etc. manifest; when ‘Rajas’ prevails
strong desires, lust, anger, greed, fear, driving ambition etc. manifest: when Tamas
prevails laziness, confusion, dullness of mind etc. manifest. From the foregoing
description of the three Gunas it is obvious that a sadhaka should try and cultivate the
‘Satwa Guna’ as this Guna is most beneficial for his sadhana. To do this, he must
overcome ‘Tamas’ by cultivating ‘Rajas’; he must subdue ‘Rajas’ by cultivating ‘Satwa’;
and when ‘Satwa’ prevails, he must take advantage of the favourable conditions that it
brings by increasing the intensity of his sadhana. As the sadhaka makes progress in
dhyana, he will find that the prevalence of the Satwa Guna will increase and,
correspondingly, the prevalence of the Rajo and Tamo Gunas will decrease. Helpful as
this may be, the sadhaka nevertheless needs to remember that he cannot be wholly
free from the influence of the three Gunas till such time as he has not attained the final
goal of Atman Gyan (self realisation). By acquiring this understanding of the influence
and function of the three Gunas, a Sadhaka will also be able to understand the sudden
and apparently inexplicable fluctuations in his mental state and he will not, thereafter, be
puzzled or depressed by the contrary modes of mind produced by Rajas and Tamas.

The Baneful Influence of the Tamo Guna

In the Yoga Sutras of Patanjali it is stated that: “Sickness, mental laziness, doubt, lack
of enthusiasm, sloth, craving for sense pleasures, false perception, despair caused by
failure to concentrate and unsteadiness in concentration: these distractions are the
obstacles to knowledge. These distractions are accompanied by grief, despondency,
trembling of the body and irregular breathing.” (Chapter 1: Sutras 30, 31) From the
indications given here almost all the distractions listed by Patanjali come under the
category of ‘Tamas’. The sloth or mental lassitude induced by Tamas is indeed the
greatest enemy of the sadhaka. When a sadhaka first embarks upon the spiritual life,
he does so with great faith and enthusiasm. During the first few months, under the
impetus of this initial inspiration, the sadhaka makes good progress; he finds sadhana
easy and pleasurable, and he is filled with peace and joy. However, it is very necessary
for him to know right from the start that this inspired mood will not last long. As the
other ‘Gunas’ come into play, he is likely to relapse into his former state; there will be
periods of dryness and doubt, necessitating hard struggle. He will probably feel that he
is unfit for a spiritual life and will be tempted to give it up. But a sadhaka must never
give way to such feelings of despair; these are prompted by ‘Tamas’. If he continues
resolutely in his sadhana, such dark moods of doubt and despair will pass and he will
be able to continue with redoubled vigour. With each such struggle, he will take a major
stride forward.

Heated Brain and Headaches

Some Sadhakas complain of a heated brain and or headaches during dhyana. These
may either be caused by incorrect application of the technique of dhyana or they may
be due to a subconscious resistance of the mind and body to the unaccustomed
discipline of dhyana. The answer in such cases is to avoid physical and mental strain;
relax, particularly mentally, and dhyana will become easy. Instead of trying to forcibly
concentrate the mind, the sadhaka should aim to keep the mind steady by gently
warding off intruding thoughts as they arise, but without causing mental strain.

Attainments through Dhyana Sadhana

Progress in Dhyana
Once the sadhaka has gained proficiency in keeping his sight and mind steady, he will
reach a stage of calm abidance in pure Chit. When once the mind reaches this state of
steadiness, it should be left undisturbed; nothing should be thought of; the mind should
be made to rest in its pristine state. When thus the mind is kept continuously poised in
dhyana, it will become extinct, for “just as a fire is automatically extinguished if not fed
with fuel, so does the mind become extinct of not fed with thoughts.” (Devikalottra).
Sadhakas usually feel, and often complain, that they are making no progress. That is
because, in spite of long years of practice, they do not find in themselves any external
manifestations indicative of progress. However, it needs to be remembered in this
context that the changes being brought In the sadhaka are internal and hence not
evident to the sadhaka himself; only the Guru knows and can discern the actual
progress made. There are, nevertheless, certain indicators which act like sign posts to
reassure the sadhaka that he is on the right track and is progressing; these are:—
(a) Development of the power given by Sri Swamiji
(b) Visions
(c) Powers
(d) Manifestation of Spiritual Currents
(e) Rise of the “Kundalini Shakti”
(f) Experience of ananda (bliss)
It needs to be stressed though that it is highly unlikely that every sadhaka will
experience all the above manifestations; a sadhaka will usually experience one or more
of the above manifestations, and in varying degrees, according to his own personal
inclinations and mental attitudes. There is no absolute rule in this regard, nor is it
essential for a sadhaka’s progress to experience all the above manifestations. Hence a
sadhaka must not lose heart just because he is not having any of these experiences; It
merely means that he does not need them and can progress without them.

Development of Power given during Diksha.

This aspect has been dealt with earlier also, but it needs to be elaborated a bit more at
this stage. After receiving initiation, as the sadhaka continues his practice, he will find
that the Divine Power given by Sri Swamiji at the time of dhyana will begin to gradually
grow within him. Externally, it will first be felt in the form of heaviness of the eyelids at
the time of dhyana; later, as it grows stronger by continued practice, it will manifest
itself in the form of a strong and compelling pull, drawing the sight and mind towards the
Bhrikuti. In fact, the manifestation of this power at times becomes so strong that, to an
onlooker, the sadhaka’s face appears to undergo contortions under its influence, though
the sadhaka himself is usually unaware of this fact. Once this power develops, all that
the sadhaka has to do is to submit to it and not resist it in any way; he will find that this
power on its own will draw the sadhaka’s sight and mind to the Bhrikuti and hold them
there. As mentioned earlier also, if a sadhaka finds his eyeballs flickering, or feels
tightness or pain around the eyes and forehead, or experiences an uncomfortable strain
on the mind, he will find that these are merely warning signals that he is unconsciously
resisting the working of this power by allowing thoughts to play his mind; the moment
he controls his thoughts and makes the mind quiet again, the power resumes its work
unhindered and these stress signals disappear. As this power increases with practice,
the sadhaka will find it progressively easier to concentrate his sight and mind, and he
will be able to sit for dhyana for longer hours.

Visions
Visions are about the most misunderstood aspect of dhyana. Sadhakas talk to older
devotees, hear them speak of their varied visions, and thereby conclude that visions are
the sole indicators of progress; in fact, many sadhakas treat visions as the be-all and
end-all of dhyana. These wrong notions need to be dispelled. Regarding visions, Sri
Swamiji has repeatedly stressed that visions are not an essential feature of dhyana and
the fact that a sadhaka sees no visions should be no cause for
despondency. Undoubtedly, during the earlier stages of dhyana, seeing of visions is a
great source of encouragement and gives a tremendous filip to a sadhaka’s endeavour,
enthusiasm and progress. However, during the more advanced stages, a sadhaka has
to transcend these visions in order to make further progress and, at this stage, the
habitual desire for seeing visions acts as a brake and an obstacle as the sadhaka is
merely satisfied if he sees a vision and has no will or inclination to transcend them and
proceed further. Hence Sri Swamiji vouchsafes visions only to those who he feels
require such aids for their further progress in dhyana; this again is determined by the
personal proclivities of the sadhaka such as whether he is attracted by the personal or
impersonal aspect of God, whether he yearns for visions etc. If Sri Swamiji finds that a
sadhaka can carry on dhyana without the need for visions, then such a sadhaka may
not get any visions at all.
Be that as it may, it is important to remember that visions, if they have to come, will
come at their own time and of their own accord. This point is being stressed because
many sadhakas fall into the error trying to “will” visions. This is wrong, because such
attempts at trying to force visions by “willing” them only disturbs the natural tenor of the
dhyana and often obstructs a vision that might have come, had the sadhaka let dhyana
take its natural course. And, when in spite of such yearning and intense effort no vision
results, (and it will not for the reason stated earlier), the sadhaka feels despondent and
frustrated. It cannot be overstressed that a vision, when it has to come, will come
spontaneously and of its own accord; it cannot be willed by the sadhaka, however how
hard he tries; in fact, such willing may lead to mental hallucinations and may cause him
harm.
Again, in the context of visions, a sadhaka needs to be cautioned that he must never
allow himself to forget the basic aim of dhyana, which is to concentrate the sight and
mind at the Bhrikuti and keep the mind free of thought and poised in Pure Awareness or
Chit. When lights or visions arise during dhyana and flit across the mind, he must not
allow himself to be carried away by them and try to follow them with his eyes; he should
see them if they come within the orbit of his steadied vision, or else he should let them
pass. He will find that if he tries to follow a vision as it flits across his mind, he will not
only lose his concentration but the vision will also fade away; if he keeps his sight and
mind steadily concentrated on the Bhrikuti, the vision will also steady itself and remain
within the orbit of his sight. These visions come in a flash, last a few second and then
disappear.

Powers
Like visions, powers are another attainment keenly sought after by sadhakas,
particularly the uninitiated. In fact, there are many who take to dhyana not because of a
desire to attain spiritual benefit and realisation, but primarily because of their desire to
attain powers; this craving is excited and further whetted by the stories they hear and
the accounts they read of the various extra-ordinary powers attained by different
disciples of Sri Swamiji. It will not be out of place, therefore, to caution the sincere
seeker in this regard.
Whereas visions are a help to the sadhaka in his spiritual progress, powers are of no
help whatsoever; in fact they constitute a major stumbling block. When a sadhaka
attains any extra-ordinary power, there is always a temptation to exhibit it; such
exhibition leads to adulation from the ignorant populace who generally confuse miracle
mongering with spirituality. Such popular adulation inevitably gives an unwelcome
boost to the sadhaka’s ego, which in turn prevents any further spiritual
progress. Sooner or later, the sadhaka who possesses these powers is tempted to use
them for selfish purposes, and this leads to a headlong fall from the spiritual path; such
unfortunate sadhakas not only lose the powers that they once possessed, but with them
they also lose their spiritual discernment and end up far worse than what they were
when they first set out on the spiritual path. Powers, therefore, are to be shunned like
poison.
Sri Swamiji constantly warns sadhakas against the dangers inherent in the attainment
and misuse of powers. But the fact is that various powers come to a sadhaka unasked
and unsolicited, during the course of his sadhana; not necessarily to all, but certainly to
many. Should this happen, the sadhaka should on no account exhibit or use these
powers; he should, instead, pray ardently to Sri Swamiji to take these powers away
from him. If he is sincere in his supplications, Sri Swamiji will withdraw these powers, or
at least they will lose their capacity to harm the sadhaka’s spiritual progress.
Sri Swamiji also cautions that during dhyana many forms of Devas and Devis will
appear before the sadhaka and tempt him by granting him various boons. On such
occasions, the sadhaka should never ask for any powers or any material benefit; he
should, instead, ask only for bhakti and dhyana siddhi.
Sri Swamiji does, however, make exceptions in the case of spiritually matured and
advanced disciples; to them he grants certain powers so that they can do ‘Jana Seva’
and help other sadhakas in their spiritual progress. However, in the case of these
chosen disciples there is no danger of misuse as their ego has been eliminated and
they have no personal desires. Whatever powers Sri Swamiji grants them, they use for
the benefit of others, strictly in accordance with his directions.

Spiritual Currents
As dhyana progresses, spiritual currents will start manifesting themselves in the
sadhaka’s body. These are occasioned by the stirring into wakefulness and subsequent
movements of the Kundalini Shakti. These currents will be felt in varying intensities in
different parts of the body; their frequency and manifestation are unpredictable. They
occur of their own accord and at varying intervals. These currents are helpful to the
sadhaka both physically and spiritually, for they cure physical ailments, improve health,
give the sadhaka energy fur continuing his dhyana, eliminate worries and calm the
mind.

Rise of the Kundalini Shakti

According to the ‘Yoga Shastras’, a vast reservoir of spiritual energy is located at the
base of the spine; this is known as the ‘Kundalini Shakti’ which, literally translated,
means: ‘coiled up energy’. During the course of a sadhaka’s spiritual practices, this
spiritual energy which is lying coiled up and dormant, is stirred up into wakefulness and
moves up along a spiritual channel known as the’ Sushumna Nadi’, which corresponds
to the location of the spinal column, to the Sahasrara or thousand petalled lotus said to
be located at the crown of the head. On this upward journey, the ‘Kundalini Shakti
‘passes through six ‘Chakras’ or centres of spiritual consciousness which are:—
1. The ‘Muladhara Chakra’, which is located at the base of the spine.
2. The ‘Swadhisthana Chakra’, which is located along the spine, approximately
opposite the genital organs.
3. The ‘Manipura Chakra’, which is located along the spine, approximately opposite
the navel.
4. The ‘Anhata”Chakru’, which is located along the spine approximately in line with the
heart.
5. The ‘Visuddhi Chakra’, which is located along the spine, at the base of the neck, in
the rear.
6. The ‘Ajna Chakra’, which is located in the central cavity where the vertical line
connecting the crown of the head to the soft palate joins the horizontal line connecting
the two ears.
As the Kundalini Shakti travels upwards through these ‘Chakras’ the sadhaka will have
experiences and encounter obstacles peculiar to each Chakra; these are given in some
detail below.

Muladhara Chakra
The mind of a worldly person is said to dwell in the three lower centres or chakras; the
mind does not manifest any spiritual aspirations and is normally obsessed by desires of
a material and worldly nature. However, once the Kundalini Shakti is awakened as a
result of Diksha and Dhyana, the following indications become manifest:-
a) Indications: There will be a keen desire to do more and more dhyana.
b) Experiences: A sadhaka may obtain a vision of his Ishta Deva during Dhyana.
c) Obstacles: The sadhaka may be afflicted with various bodily ailments but such
ailments will not hamper his dhyana. Such ailments can be cured by Sri Swamiji’s
‘ashirvad’ and by use of vibhuti given by Sri Swamiji.

Swadhisthana Chakra
a) Indications: When the Kundalini is in this Chakra the mind becomes very agitated
(Chanchal). A sadhaka feels restless and usually roams from place to place. He also
feels excessively hungry.
b) Experiences: The experiences he may have been having earlier disappear and
though he yearns to have experiences, his yearning is not fulfilled. This causes
depression of mind.
c) Obstacles: The mind is agitated and disturbed; the sadhaka feels depressed and is
tormented by excessive craving for food. These obstacles are to be overcome by
persistence and regularity in dhyana, and by increasing the time spent on dhyana to the
maximum possible.

Manipura Chakra
a) Indications: Sadhaka starts experiencing samadhi and soon reaches a stage
when, as soon as he sits for dhyana, he goes into samadhi.
b) Experiences: Powers begin to manifest themselves such as ability to materialise at
a distant place.
c) Obstacles: As soon as a sadhaka gets up from dhyana, he is tempted to tryout his
powers and if he yields to this temptation, he is soon misled into trying to show off the
powers he has acquired. As a consequence of this his ego gains strength and,
correspondingly, his ‘Bhakti’ or devotion to God and his Guru diminishes. In order to
overcome this obstacle the sadhaka should refrain from exhibiting his powers.

Anhata Chakra
a) Indications: The sadhaka acquires ‘Yoga Siddhi’ or ‘Vachan Siddhi’, i.e. whatever
he says comes true or is fulfilled.
b) Experiences: The sadhaka acquires the power to roam about in his ‘Sukshuma
Sharir” or astral body wheresoever he wills.
c) Obstacles: As additional powers manifest, the sadhaka’s ‘Ahankara’ (pride, self
importance) greatly increases so much so that he forgets that it is by the Guru’s grace
alone that he has attained this present state. The sadhaka goes around boasting and
showing off and, at times, may even go to the extent of deriding his Guru. As the saying
goes, ‘Pride goes before a fall’, and sure enough this pride and egoism that he develops
lead to his downfall. The only answer of course, is to shun these powers like poison
and to pray sincerely to the Guru for his ‘Ashirwad’ so that he (the sadhaka) docs not
fall prey to egoism and pride.

Visudhi Chakra
a) Indication: The sadhaka experiences deep and blissful samadhi.
b) Experiences: The sadhaka sees divine light and has darshan of his Ishta Deva in
dhyana. He attains the power to go anywhere he likes in his ‘Sukshuma Sharir”
including other ‘Lokas’ or planes of existence such as ‘Deva Loka’, ‘Mrityu Loka’, etc.
c) Obstacles: There are no obstacles experienced at this stage.

Ajna Chakra
a) Indications and Experiences: The sadhaka experiences deep samadhi and strong
currents. The sadhaka obtains vision of the Atman, but there is still a trace of
individually left. As Sri Ramakrishna puts it, “It is like a light in a lantern; one feels one
could touch the light but cannot, because of the obstructing pane of glass”.
b) Obstacles: It is at this stage that the sadhaka is tested and, consequently,
undergoes his ordeal by fire. Patanjali also cautions the Sadhaka thus: “When tempted
by the invisible beings in high places let the Yogi feel neither allured nor flattered; for he
is in danger of being caught once more by ignorance.” (Chapter 3: Sutra 52). The
“Invisible beings in high places” mentioned here are the ‘Devis’ and ‘Devatas’ who tempt
the sadhaka with various heavenly allurements and enjoyments and try to deflect him
from his path. The sadhaka succumbs to these temptation then he falls from the path
and becomes a ‘Yoga Bhrasta’; in case of a fall, there is also danger of mental
disease. Hence, this is the stage when the greatest help is required from the Guru; it is
only by the Guru’s ‘Ashirwad’ (blessings) and his raksha (protection) that the sadhaka
can hope to steer a safe course through the powerful temptations to which he is
subjected. Even in the lives of divine incarnations we read about this period of testing;
e.g. Jesus being tempted by Satan in the wilderness; or Buddha being tempted by the
Devil Mara just before he gained the final illumination.

The Sahasrara
If the sadhaka successfully resists the various temptations and sticks resolutely to the
Yogic path, the Kundalini finally rises to the seventh plane, The thousand petalled lotus
in the crown of the head known as the Sahasrara. When this happens, the sadhaka
passes into Nirvikalpa Samadhi and experiences Atman Sakshatkara.

Samadhi
The only difference between fully matured dhyana and samadhi is that the state of
dhyana is attained by effort and is kept up by effort; samadhi is a state of effortless
abidance in the Atman. Samadhi, like everything else in dhyana, cannot be induced by
the sadhaka by an act of will. It comes automatically, of its own accord, when the
sadhaka has acquired the requisite state of maturity in his dhyana. While doing dhyana,
he will effortlessly pass into samadhi; this initial samadhi may last for half an hour or
more; then the vasanas, which are still active, will pull his mind down from samadhi
again. As the sadhaka continues his dhyana in the proper manner, such samadhi will
become more frequent.
Samadhi is of three kinds:—
 a) Savikalpa Samadhi.
b) Nirvikalpa Samadhi.
c) Sahaja Nirvikalpa Samadhi.

Savikalpa Samadhi
In the advanced state of dhyana, the mind turns away from objectivity to subjectivity
and, when that happens, Savikalpa Samadhi ensues. During this samadhi, the mind is
resolved in its origin, the ‘Hridayam’ or heart and the sadhaka is sunk in deep peace
and bliss, without the least ripple of thought. However, the sadhaka still retains
consciousness of his identity and hence the feeling continues to persist that he, the
subject, is doing dhyana and the Atman is the object of his dhyana. As he is aware of
this differentiation, he has to make an effort to hold on to this state of Savikalpa
Samadhi.

Nirvikalpa Samadhi
By continuously holding on to Savikalpa Samadhi, the sadhaka eventually experiences
Nirvikalpa Samadhi. In this state the mind sinks into and is resolved into the
Atman; there is not the least trace of ‘I’ or separate identity; in fact there is no
knowledge apart from the awareness of blissful existence. In connection with Nirvikalpa
Samadhi, it is stated in the ‘Viveka Chudamani’ that: “When the mind is purified by
sadhana, one passes from Savikalpa to Nirvikalpa Samadhi; this in turn leads to the
direct realisation of the Atman. This Nirvikalpa Samadhi destroys all vasanas, and
severs the Chit-Jada Granthi; thereafter, everything is seen as a manifestation of the
Atman only; The difference of you, I, this, that etc. disappears.”
Once Nirvikalpa Samadhi is attained, further effort by the sadhaka is neither necessary
nor possible. Effort is only possible up to and including the stage of Savikalpa
Samadhi; once Nirvikalpa Samadhi is attained, the sadhaka is no longer aware of his
‘I’, i.e. of his existence as a separate individual, and hence there is no one left to make
any further effort. At this stage, some higher power takes over and leads the sadhaka
on until the final realisation.

Sahaja Nirvikalpa Samadhi

Sahaja Samadhi is remaining in the primal, pure, natural state without effort. This is the
highest state and the goal of all Yogis. The sadhaka no longer sees himself as an
individual but is in conscious identity with the Param-Atman. There is now no more
need for him to do dhyana or any other sadhana. Though he may engage in normal
day to day activities, he no longer identifies himself with these activities but treats them
as a dreamer treats a dream experience. In fact, in the Sahaja state, the Yogi is aware
only of the Atman; it is a continuous experience of oneness: “Ekoha, Dwityo Nasti.”

Tapas
There are many ardent sadhakas who repeatedly request Sri Swamiji to initiate them
into ‘Tapas.’ Such Sadhakas obviously do not comprehend the true meaning and nature
of Tapas. The difference between normal dhyana and Tapas is that during dhyana the
sadhaka is conscious of the body; Tapas implies being immersed in samadhi during
which the sadhaka is not at all conscious of his body and his surroundings; whereas
dhyana is intermittent and is interrupted by thoughts, Tapas is continuous like the flow
of oil. From this it will be apparent that only that sadhaka is fit for undertaking Tapas
who has reached the samadhi stage, and who is capable of holding onto his samadhi
for long periods. Obviously, therefore, a sadhaka cannot undertake Tapas merely by
his having a wish to do so; it is only by practice of dhyana over a period of time that the
mind is purified and prepared for samadhi and Tapas; the duration of this preparatory
period depends on the spiritual maturity of the individual and the amount of time and
effort he devotes to the practice of dhyana.
Initially, Tapas follows a six hour cycle. Beginning from midnight, the sadhaka will be
immersed in samadhi for about 5 or 5 1/2 hours; at 0500-0530 hours his eyes will
automatically open and he will emerge from the state of Samadhi; this will be repeated
at 1100-1130 hours, at 1700-1730 hours and at 2300-2330 hours. When the sadhaka
emerges from samadhi, he should drink some water. He should then take light
nourishment which should be restricted to only milk and fruits; in case preferred, ‘Lassi’
(diluted curds) may be taken instead of milk. After this light repast, the sadhaka should
sleep for about 10 minutes to digest the milk and fruits he has consumed. Thereafter,
he may walk around within the house or ashram compound if he likes. This rest period
between samadhi should be restricted to 30 minutes to 1 hour. During the midnight rest
period, the sadhaka should have his daily bath; after his bath, he should rest for one
hour. As the intensity of Tapas increases, the sadhaka will remain immersed in
samadhi for longer and longer periods until during the advanced stages, he will be in
continuous samadhi for all the 24 hours, except for an one hour break at midnight when
he can take his bath and partake of some light refreshment of milk and fruit. The
sadhaka must continue his Tapas until, by ‘Guru Kripa’ he obtains Sakshatkara and is
instructed by his Guru to rise and discontinue his Tapas. If the sadhaka leaves off
Tapas without ‘Guru Agya’ (Guru’s permission), he will face difficulties and he will have
to come back to his Guru in order to complete his sadhana.

Sakshatkara
The state of Sakshatkara, of course, can never be described because it is beyond mind
and speech. However, there are various indications given in the scriptures and in the
descriptions left to us by the great sages who have attained this final state.
The great Sages say that “to remain always as the Pure Atman is sakshatkara or
realisation.” Elaborating this, Sage Vasishta has said in ‘Yoga Vasishta’: “Just as the
mind in a stone remains quiet and modeless, so also like the interior of the stone to
remain unmoded and thought free, but not in slumber nor aware of duality, is to be fixed
as the Real Atman.”
Sri Shankaracharya has said: “ Just as in the ignorant state unmindful of the identity of
the Atman with Brahman, one truly believes one self to be the body, so also after
knowledge, to be free from the illusion of’ the body, being the Atman, and becoming
unaware of the body, undoubtingly and unmistakably and always to experience the
Atman as the Sat-Chit-Ananda identical with Brahman is called Sakshatkara.”
Talking about the experience at the time of obtaining Sakshatkara, Sri Ramana
Maharshi has said: “Realisation is called ‘Vritti Jnana’. You can feel yourself one with
the one that exists; the whole body becomes a mere power, a force current, your life
becomes a needle drawn to a huge mass of magnet and as you go deeper you become
a mere centre and not even that, you become mere consciousness. There are no
thoughts and cares any longer; they are shattered at the threshold; it is an inundation;
you are a mere straw; you are swallowed alive; but it is very delightful, for you become
the very thing that swallows you. This is the union of ‘Jiva’ with ‘Brahman’, the loss of
the ego in the real Atman, the destruction of ignorance, the attainment of Truth.”
Sri Swamiji, when questioned about Sakshatkara, has been somewhat reticent about
this final and culminating aspect of dhyana. As he explains it, this is something that has
to be experienced and cannot be put into words. That apart, even if an attempt is made
to convey the nature of this experience, by suitable hints and examples, only very
advanced sadhakas would be able to understand it. Therefore Sri Swamiji feels that
details about Sakshatkara should only be given once sadhakas have acquired a deeper
understanding of dhyana; these details may, perhaps, be included in a later edition of
this book, or in a new book when it is written; for the present, Sri Swamiji has confined
his remarks to clarifying the nature of experience at the time of Sakshatkara. According
to Sri Swamiji, this experience will depend on the spiritual propensity of individual
sadhakas; thus, those sadhakas who are inclined towards the ‘Nirguna Bhava’
(devotion to the Attributeless Absolute), will obtain ‘Atman Sakshatkara’ on the
successful completion of their dhyana practices; those who are inclined towards the
‘Saguna Bhava’ (devotion to God with Attributes) will obtain Sakshatkara of their ‘Ishta
Deva’ instead. In the same context he has further clarified that there is no essential
difference in these two forms of Sakshatkara; for it is the same Atman that manifests
either as pure Atman, or appears in the form of the Ishta Deva.
In conclusion, it needs to be emphasized and stressed that Sakshatkara can never be
obtained by a sadhaka merely by personal endeavour. Sakshatkara is essentially the
result of the Grace of God, who comes in the form of the Guru, to bless and bestow
realisation and ‘mukti’ on the Yogi who has striven hard and ceaselessly on the path of
Union with God. This must never be forgotten.