Dhyana and Yoga (Part 6)

(Part 2)(Part 3)(Part 4)(Part 5)(Part 6)

Process of Dhyana and General Results


Article from "Four Essays in Suddha Raja Yoga" - Published by Sri Janardana, The Third initiatory Authority of Suddha Dharma Mandalam

8. Process of Dhyana

Let us now find out the process of Dhyana itself, which is conducted in the Manas. It consists in collecting the dissipated, variegated, opposed and other thoughts and integrate them mentally into the One All-Source - Brahm and, having done so, maintain it in that state for a time within one's possibility without applying any force and allowing those thoughts so collected to, glide back to their original state of variousness, and repeat this process slowly, surely, and also, incessantly until a state of Laya or fusion happens therein.

To a beginner, this process will be tiresome and even provoking He may even find it simply impossible, because when the direction of the generally outgoing Manas is sought to be turned within, it naturally revolts; and hence the Lord’s dictum sani sanihi uparamet - by slow degrees quieted, is well worth bearing in mind by those who would resort to it. This quieting of the Manas can be efficiently done only through a previous assimilation of synthetic knowledge – Buddhya dhriti visuddhaya. With this knowledge where one resorts to Dhyana, the initial difficulties are easily overcome, the application becomes easy, and the aspirant becomes enthusiastic also. In Dhyana, however, you are not required to think, but you are to frequently recollect the idea that the entirety of seem and unseen factors of life in their totality without any exception whatsoever has emanated from the One-Great-All Source and ultimately gets converged therein. In doing so a mental picture of the said One-Source, either as a Saguna-form or Nirguna-form or Suddha-form has to be visualized in terms of explanations already given, which picturing depends on the nature of the individual and also his aim. It does not matter what form it is, so long the idea behind the form in respect of its being the Ultimate Origin is there. Generally speaking, the Saguna-form will present itself to most men, and the beginners would do well to seek this form only, to start with, in spite of whatever learning they might have acquired about other forms. The Nirguna, and Suddha form being more subtle and intense types of Divinity, may be taken up with good results afterward as one advances

To many, even the educated not expecting, given to musings on ideas of their, own heated imagination, and who hold on to the grotesque conception of the highest form of Divinity as merely an Idea, this stress on form behind the idea may appear unconvincing and to others this may even appear as a sort of auto-suggestion. But they cannot be helped. It is only with the advance of practice in earnestness, and a determination to realize that the truth will become known. Even as the tallest giant of material life is but a child of spirituality, so also the tallest spiritual giant is but a baby of the transcendent truths of Suddha-Brahm.

The practice of reducing many into one and vice versa is beautifully expressed in the Gita yada bhoota prithak bhavan ekatwamanupasyati tada evacha vistaram Brahma sampadyate tata - when the aspirant perceives, the many as focused in one, as also emanating and radiating thence he then understands Brahm. Brahm is the highest state to be realized. The mental practice of equating the one into many and vice versa goes by the technical name of Pranayama, which was dealt with in the previous chapter. Dhyana commences when as a result of such practice the state of fusion is attained in the Manas, termed Laya. As a result of such attainment, the Brahmic vibhooties are visioned; such visioning being technically known as Sakshatkara or the contacting of the form meditated upon. This contacting will be only momentary at first but increases in duration with the advance of practice. It may be stated that this is the starting point of Brahmasampadyate - brahmic touch-, commencing with its Saguna aspect as Samsaratman or Sagunatman or Jivatman in its ideal state as Rama or Krishna, and then to Nirguna aspect as Saskshi or witness of the size of one's own thumb angushta matra purusha, and then onward to an endless approximation of Brahm, the contacting of Suddhatman or Satchidanandaroopa, ensuring to the aspirant-disciple thereby, a status in the Divine Hierarchy or Suddha Dharma Mandalam of which Bhagavan Sri. Narayana is the Supreme Director.

General Results of Dhyana

Many and far-reaching are the benefits that accrue to those given to the right type of meditation, and of those the foremost is vehicular purification - bhutasuddhi, that is to say the atomic structure of our mortal vehicles become more and more refined so as to become increasingly responsive to higher forces - such responsiveness generating bliss. Man achieves longevity of life. He becomes loved by one and all and as a result, becomes supreme His physical energies are increased, as also his, mental and. Intellectual powers. He gets youthful appearance, an all-comprehensive perception, and all those beatitudes, which are attendant with divine functioning. He also achieves without doubt the memories of past lives, and in short, fulfillments of all aspirations are engendered in one given to meditative practice

The Hierarchs of the World processes Brahma, Vishnu and Maheshwara, and also others have attained the high status of adept ship in respect of their respective functioning; solely through the means of Dhyana-Yoga. Through Dhyana alone, they are able to initiate necessary measures effectively for the weal, of the worlds, and also are able to sustain, indefinitely their creative functioning.

Men of great eminence, given to meditative practices are able to contact Brahma- Shakti, the one, eternal, and ever lasting source of power and energy. So that, meditation, whether it is of a Saguna or Nirguna or Suddha types, is the sole means of high and all-auspiciousness to the Yogis Devotees, and, Sages, as well. To the Devotees, God realization results to the Sages and Philanthropists the, great peace accrues, to those that are engaged in the vast world-process, liberation comes thereby, the Gnanis attain eternal bliss, the Yogis easily get into the state of Samadhi, while to the Vedantins, the recognition of Brahmic nature results. In fact, meditation is the only and proper means by which men, become capable to realize the great Purusharthas of dharma, Artha, Kama, Moksha and Prapti already referred to.

Hence, it is exhorted that one and all should have recourse to Dhyana, and realize the excellent benefits accrued thereby through, proper study, with a legitimate ideation engendered as a result of such study, and-by engaging in suitable actions accordingly these three being necessary requisites for successful meditation.

May the Ishwara in seated in the heart of one and all, urge and lead them all through Suddha-Dhyana and Suddha-Yoga to that Great Realization - SUDDHA-BRAHM.