Eternal Mala

Hari OM

Application - that is what 'Workings-days' are about!

The Mukundamala of King Kulashekhara is the focus, currently, as we seek to raise our devotion.

Today, we complete the text. The three remaining shlokas follow the traditional pattern; honouring the one has been the focus of the text, acknowledging the means by which we can best demonstrate our connection and the salutary verse to the author of the text.

]Irsagrtr'!gsIkra

sartariktcaémUtRye

ÉaeigÉaegzynIyzaiyne

Maxvay mxuiviÖ;e nm>.39.

AyaCym³eymyatyamm!

ApaCym]YymduÉRr< me,

ASTyev paweyimt> àya[e

ïIk&:[namam&tÉagxeym!.40.

ySy iàyaE ïutxraE kivlaekvIraE

imÇe iÖjNmvr pÒzravÉUtam!,

tenaMbuja] cr[aMbuj;q!pden

ra}a k&ta k&itiry< kulzeore[.41.

Salutations to Maadhava, who is reclining on Adi Shesha, who is the slayer of the demon Madhu, and whose most beautiful form is like the blue sky, where the drops sprinkled upon His body by the waves of the milky ocean shine like stars.

I need not beg for it; I need not buy it; it does not become stale; it need not be cooked; it does not diminish; it is not difficult to carry. There is food that I have with me for my further journey from here. It is the nectarine name of Shri Krishna!

This composition was by king Kulashekhara who is the bee that hovers over the lotus feet of Shri Krishna of the lotus-eyes and who had two dear friends named Padma and Shara, who were best among braahmanas and were exalted poets with good memory.

Here, the description of the subject of this text, Lord Vishnu, is given. Not as a human form, but as the Universal Being. Slayer of ego and doership (demon Madhu), His form is that of the cosmos. The milky ocean is none other than our own galaxy as it appears in the night sky. How beautiful is this, the nature of "God".

When we make our appeal to the Higher for assistance and guidance, we are praying. It is the very food of spiritual nurture. Forget not to raise your hands, folded in supplication, and simply call the name dearest to you, your own 'pet name' for the Higher. If you do not have one, then take up the cry for Lord Krishna, or Yeshu, or Allah - know that 'HE' is but Higher Energy, waiting for you to tap into it.

Finally, let us thank our king-guru for presenting such lyrical descriptions and guidance of a practical nature.

OM. Shanti. Shanti. Shanti.

Keep Tabs

Hari OM

Application - that is what 'Workings-days' are about!

The Mukundamala of King Kulashekhara is the focus, currently, as we seek to raise our devotion.

The author, that king of ancient years, brings us back to the practicalities of praise.

zÇuCDedEkmÙ< sklmupin;ÖaKysMpUJymÙ<

s<saraeÄarmÙ< smupicttmSs‡inyaR[mÙm!,

svREñyREkmÙ< VysnÉujgs<d:qsÙa[mÙ<

ijþ ïIk&;[mÙ< jp jp stt< jNmsa)LymÙm!.24.

Shatru-chcchedaika-mantram sakalam-upanishad-vaakya-sampuujya-mantram

Samsaarottaara-mantram samupachita-tamas-sangha-niryaana-mantram,

Sarvaishvaryaika-mantram vyasana-bhujaga-sandashta-santraana-mantram

Jihve shriikRshna-mantram japa japa satatam janma-saaphalya-mantram ||24||

Oh tongue, please chant always the mantra 'Sri Krishna' that can give complete fulfilment of life. This mantra can destroy all the enemies, it is praised by statements of all Upanishads; it can lift one from the ocean of worldly existence; it is the mantra that can completely remove all darkness (ignorance) accumulated (over many lives); it can give great prosperity and can save even when bitten by the 'snake' of afflictions.

We all know our mind to be a monkey, do we not?! Even great sages will practice japa, and many will still use a mala to do this. Indeed, japa is the perfect activity of bhakta for a jnaani, for it forms the very basis of meditation. We MUST have a tool to keep our mind from distracting itself with all sorts of nonsense.

When we are at work, the mind is focused on the tasks there… (isn't it…?!) When we are dealing with family, our mind must focus there. Then we come to being with ourselves and the mind is generally let off the leash. It can land us all sorts of imaginings, dreams of the impossible, creating scenarios, rerunning events. You name it the mind will get into it. Japa is likened to the net put up for catching birds; it keeps the thoughts drilled to the one point of focus. In the case of this verse, the focal point is Shri Krishna. You may choose any form of the Higher which suits you. Remember, even the great masters maintained a practice of this nature. Never take for granted the control of your mind.

Mantras have power. Much emphasis is given to them in Santana Dharma. It is not that they are 'spells' - yet if you experience a prolonged period of focus on any mantra, you do begin to appreciate the energy it creates and develop and instinct for the present you may not have previously had. How so?

We tend to take language as only a means of communicating. But that communication is something beyond the mere words if we pay attention. This is felt quite easily if we have someone talk to us in such a manner that we feel abused. "Idiot! - Fool!" - Thief!" All of us have felt badly at some point in our lives in response to such words or accusations. Our egos rise and fall according to praise or condemnation. The words are nothing but a collection of letters, but we attach greater or lesser importance to them and allow them to affect us for all sorts of reasons. It is true, too, that the manner of delivery affects how we receive the words. A mother smiling and saying playfully, 'oh you are a fool!' will have much less damaging an effect than a boss at work yelling it in the office.

Mantras, then, are imbued with a resonance which intensifies the meaning of the bundling of letters. The grammar in Sanskrit is also complex and adds its own value to the mantra. This is why the king can say, here, that the simple mantra of "Shri Krishna" repeated well and with focus, can build a wall of security about us and help to lift us spiritually. It can cure us of the ills of our karma and, above all, rein in that monkey!

In and Out

Hari OM

'Text-days' are for delving into the words and theory of Advaita Vedanta.

We now explore the Sri Adi Shankara text, "SadaachaaraH". To obtain your own copy, click here.

The most natural thing for a living being is to breathe. It is essential, in fact. We are inclined to think that it happens by default - but actually, it is a function of the parasympathetic system of the body and, therefore, we have control over it. This means we can work with our breath to improve our physical condition and even our mental state to a degree. Is there, then, a spiritual practice which enhances our philosophical well-being in a similar manner? One which can become second nature to us and nourish all corners of our being?

svRÇ àai[na< dehe jpae _avit svRda,

h<s sae=himit }aTva svRbNxEivRmuCyte.10.

Sarvatra praaninaam dehe japo bhavati sarvadaa,

Hamsa so'hamiti jnaatvaa sarvabandhairvimuchyate ||10||

The japa "I am That, That I am" happens at all times in all (bodies of) beings. Having known thus, one becomes liberated from all bondages.

It has been mentioned before, but here now under the guidance of the ultimate Guru, Shankaraachaarya, we are told that japa is a supreme technique for carrying us through life and to the final Truth. This is the 'breath' of all Vedantins! There are many mantras or names of the Higher which can be used - but equally, stating an identification with the Truth we seek is powerful, and that is what is advised here. Japa, remember, is the repetition of a single mantra - recall the purpose of a mala.

With the right instruments and sufficient resources (yantra), the proper procedure and skill (tantra) and the mental application and knowledge (mantra), anything can be achieved. In fact, mantra has the power to produce the yantra and activate both it and tantra.

We saw last week the repetition of the Gayatri mantra is a particular part of sandhyaa. However, what is being said here is that japa can stand independently of prayer practice. It can, indeed, be practiced continually - any who undertake regular practice will find that, eventually, japa never leaves and in any moments where the mind is not being employed in daily tasks, it falls naturally back to the japa of the day - just as breathing is natural. The mala can get us started in the day, the mind will typically take it up ongoing, if we put sufficient focus on the early days of practice. (It must never become 'rote' though - at all times in japa, be focused upon it.) Counting your japa by the auspicious groupings of 11, 27, 54 or 108 and multiples thereof, is how to begin, but constant practice does not necessarily require counting unless there is a specific purpose (such as a prayer for health or for charity and so forth). HOW we chant can take three forms.

VAACHIKA; verbal japa. Chanting aloud, with proper intonation and clear pronunciation. This is the most commonly applied as it is also the easiest to monitor and we are less likely to lose focus. In early days of practice, this is recommended.

UPAANSHU; chanting doesn't have to be audible to any others if you are at work, just ensure your lips are moving, and you are breathing out the words. This is upaanshu - silent japa. It requires somewhat more concentration.

MAANASIKA; this is when the mantra is repeated only at the mental level - if using this, the expectation is that each word and letter is meditated upon as it is recited. It is the most challenging form of mantra and would not be carried out at work, necessarily, but could certainly be applied when travelling to and from, or in breaks. This is the technique most applicable before entering full meditation also.

Japa is a tool for all, a spiritual practice that anybody can do under any circumstances. If one has not been given or taught correct chcchandas (metre) for a mantra, then stick to the names of the Lord. NOTE - regardless of your religious identification, you CAN exercise japa. Indeed, the Catholic rosary is likely to have been inspired by the japa of the sub-continent. Simply call upon the saint or Christ or Abraham or Allah in a constant repetition of the name. This is japa, and it will yield physical, mental, emotional and spiritual results. This verse just read, though, offers us something just a bit more deep and meaningful again than the three versions of japa mentioned.

By providing the very mantra that he has, Shankara-ji is actually bringing us to a breath focus. In the Sanskrit, this mantra works beautifully with the breathing cycle. 

In breath = hamsa so; out breath = aham iti. Easy!

In doing this, we are reinforcing the connectedness of All and japa becomes as natural as breathing, ever present, ever life-giving and under our control. Program the mind to this and japa will indeed be always with you - even in times when the mind is dull, or we fall asleep. Regular practice, with faith and devotion, will make a mark upon our entire being.

Garland Your Life

Hari OM

Application - that is what 'Workings-days' are about!

What makes of one a devotee? It is not merely that one reads predominantly from one literature or another. It is the application of what one learns, as well as the acknowledgement and surrender to that which is gained and to those from whom we learn it. One can be a devotee of any particular subject - though, in the case of popular culture, the term has become 'fanatic'  a.k.a. 'fan'. Indeed, many forget that the term 'fan' originated from 'fanatic'. To be called fanatic about something tends to sound and feel somewhat over-dramatic. To be called a devotee would, perhaps, be more comfortable.

There are differences between the devotee and the fan, however. The devotee is generally of quiet temperament, attentive, and in offering to the object of devotion, burns their ego. The fan can be rather demonstrative, attention-seeking and if at all they give to the object of devotion, it is purely in the hope of being noticed and thus building their ego. They are two sides of the same situation, as it were.

In spiritual practice, the two types can exist. The 'fan' types are those who flock to be seen at the churches, synagogues, mosques. Not simply attending, note, but 'to be seen'. Commitment to a daily practice of the philosophy is likely to be patchy at best.

Love is the underlying factor of both conditions. For the fan, it is a lust for the object of devotion, bordering on obsession. They can become exhausted and lose the drive to continue their focus after some time - particularly if they do not receive the attention they think they ought to be getting in return.  For the devotee, it is all-consuming but energising also. There is no demand or expectation placed upon the object of devotion. It is Love for Love's sake. The fan will be concerned about how they 'look' in their devotion; the devotee worries not about appearance. That is not to say they are careless, but that it just is not their focus. Love for life when extended beyond matter identification, becomes something much higher and more profound. In the case of spirituality, it becomes Love for the Self.

"This eternal Self in all living beings is Me", says Shri Krishna in chapter ten of the Bhagavad Gita. In recognising this level of Love, an attachment to something beyond our limited physical existence, and looking to spend time with That, we become a devotee and seek to become one with That. Not in the fan(atical), hysterical sense, but through active study, application and discipline.

Devotion requires that we carry in our hearts and minds at all times, something of that to which we are devoted. This is why there are hymns and poems and prayers, et cetera. They help us keep focus.

One such ode to devotion is the Mukundamala of King Kulashekhara, who was also a saint. Mukunda is one of the names of Lord Krishna, and a mala is a garland. Therefore, we have a garland of verses giving praise to the Lord. Through these verses, we can learn something more of what it is to be a devotee. Thus, for the next few months here on Workings-day, we shall 'work' at improving our devotion. As a guide and support for this, the text is available for your purchase if you so choose.

Vairaagya Veritas

Hari OM

Application - that is what 'Workings-days' are about!

The text under study is BHAJA GOVINDAM, song of despair of time-wasting, by Sri Adi Shankaraachaarya.

The eighteenth stanza is attributed to Sri Subodha, another of the senior disciples of Shankara-ji.

surmiNdrtémUlinvas>

zYya _aUtlmijn< vas>,

svRpir¢h_aaegTyag>

kSy suo< n kraeit ivrag>.18.

Sura-mandaritaru-muulana-vaasaH

Shayyaa bhuutalamajinam vaasaH,

Sarva-parigraha-bhoga-tyaagaH

Kasya sukham na karoti viraagaH ||18||

Sheltering in temples, under some trees,

Sleeping on the naked ground, wearing a deerskin;

Renouncing all idea of possession and thirsting to enjoy…

To whom will not dispassion bring happiness?.

One who is hypocritical can appear to be doing these things, as has been brought forth in earlier verses. Now though, it is put forward that those who perform these tapas - austerities - with right mind and intention of releasing worldly connection can only expect to indeed find a level of contentment which passeth all understanding.

Everyone can point to the other man who, it seems, is happier than they are and put a measure on it according to worth; but the only one who has the courage to declare - and truly feel - that he is himself happy is the one who has relinquished the passions and hungers for the world. He alone is really rich who has no more any use for the finite joys of this ephemeral world. There may be no home or shelter for such a one, causing him or her to seek comfort in sacred spaces; the clothing may be little more than rags and barely more than a walking stick and a mala may be owned - yet such a one is self-sufficient, holding an inner contentment which cannot be matched.

If we renounce externally, but do not address the desires and longing which arise within us, we will forever be held back in sorrow at what we do not have, holding an attachment to the external regardless of the illusion of renunciation. For it to be true, we must have full vairaagya - renunciation within our very being - to gain the contented joy spoken of by the sages.

Indeed, one can be a great and true vairaagi even whilst working in the world and even while living in a comfortable home. It is the state of mind and the intention of life which is the purpose being pointed out here. No matter how much one has, if one has true vairaagya it all becomes only oil to the wheels of life and if it is not there the vairaagi is indifferent to the fact, for the goal is not physical splendour, it is inner glory.

Swerving Obstacles

Hari Om

Monday is AUM-day; in search of meditation

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

How is your saadhana coming along? Sitting here at "AV-central", one can only view the reader numbers and guess that some form of practice is taking place - or at least the intention of it. Were this a 'live study' group, each would be talking about the experience, the frustrations, the issues which arise and each would be helping and encouraging the other when resolve weakens or vaasanas come to trip us up. Remember that you can use the contacts box over here if you wish to gain personal insight on a doubt or question you have - or write a comment and share it with all the other readers here… because experience shows that if one person is having a problem with, say, holding the mala, almost certainly there will be two or three others with the same issue. Sharing spreads the burden and the responses are optimised. Whilst saadhana must be done alone, do not feel alone in your saadhana!

Let us continue looking at some of the stuff which can cause hurdles.

A key difficulty for japists - and it would be fair to say that virtually every meditator has experienced this at least once in their practice! - is sleep. It arrives by stealth, mainly to those who are successfully pacifying the mind. Particularly in early stages of this discipline this will happen, because the pacified brain, till now, has understood that if not being employed then it is supposed to switch off altogether! The learner driver initially has no problem because there is so much involved in remembering all the things required to be a fully licensed car operator. Once the driving becomes more instinctive, more 'automated' and the limbs appear to do the driving unbidden, it has been known for attention to switch away from the road, or switch off into a kind of numbness. Such complacency, particularly in the inexperienced, can result in accidents or certainly incidents of concern. Later, if we are skilled, we can do the driving safely and efficiently, but still enjoy the ride, taking in the view and observing things previously unnoticed. Similarly, japa requires mechanical attention at first, then we can lapse into a false sense of security that we have the rhythm and flow and the mind may wander onto the ironing awaiting us after… or switch off. Spiritual 'accident'! Be disciplined. Just as you would never drive a car (would you?) under the influence of any substance or at a time when most fatigued, so it is that one ought to take up japa only when ready and fresh.

Another thing which can occur, more after than during japa, is poor temper. It can arise from within the japa if the mind is not coming to attention and is, instead, wandering off to the daily worries and chores awaiting. The japist can become very self-critical and frustrated and unless good at self-monitoring, the frustration will come out as sour words or throwing of things later in the day. Similarly, as mentioned above, fatigue means we let go of self-control.  Discipline requires energy and when we are at low energy, we can slip. Old angers and jealousies will rise to the surface, either during practice, or later in the day and perhaps causing hurt to others. Come to recognise these are vaasanas bubbling up, watch them, let them flow past and then pull on the reins of self-discipline once more.

Every 'work' has its own level of energy and stamina and spiritual practices are no different. Spiritual engagement is such a subtle thing that, despite all these guidances, cannot truly be 'taught'… just as an appreciation of a work of art cannot be fully provided. Pointers can be given, general observations made which would be common to all viewers - but then the fullest meaning to each individual can only rest with those individuals. The experience can only ever be their own. Thus it is with any yoga-marg. There are common things and then there are the subtleties only the practitioner can find for themselves, through diligent adherence to what can be taught.

A japist's attemp is always to fix the mind on one thing - the Divine, the Higher Beingness. Ability to do this will vary according to various factors, but dedication is key. Such dedication will be rewarded with an easy ability to meditate, just as the driver can become experienced and drive in any vehicle and all conditions. Meditation becomes natural, second nature, and the mind is tamed. Japa, then, is a healthy and effective tool for meditation when taken up with serious intent.

Get Going

Hari Om

Monday is AUM-day; in search of meditation.

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

By now, if you are reading this, it is hoped you are already starting practice. It may be worth mentioning that another way to count is to have 108 beads loose in a bowl and another bowl to the side. A bead may be picked up and rolled as the mantra is recited then dropped into the other bowl. They would ideally be placed on the altar at waist to chest height. This method, though, is better for use in pujas and can be a tad distracting when working towards meditation. It is a place to start though.

Now then… mantras. A mantra can be considered as a verbal symbol. It may consist of a single word (AUM) or several words/syllables. You will have gathered by now that Sanskrit is, apart from much else, a very tonal language, therefore it sits well in rhythms and pitches. In many ways it is closer to things like plain chant in the Western tradition that it is to straight prayers, which are generally only spoken and do not have any requirement of voice pitch or beat. In the Western focus, there is a tendency to perceive God as 'other' to which we must make supplication for boons, whilst in the East it is that the 'me' who is chanting or praying has become separated and is seeking to unify with the Divine once more. When praying or chanting in the West, the words are all from individuals and, although reference may be made to scripture, rarely contain actual scripture within them. In the Sanskrit tradition, all chants/prayers which are classified as 'mantra' arise directly from shaastra. Nothing of the individual using them is permitted to taint the word-symbols.

In the Western tradition the focus tends to be an attempt to bring God to ourselves; in the Eastern, it is that we seek to rise to God.

This is why the mantras are often personalised for the shishya by the Guru. There are many mantras which do not require 'permission' to use, though; given mantras are for advanced and fully-focused saadhakas. The key thing is, there is a method of reaching to the Higher for everyone, for every temperament and for every walk of life. For those who struggle with focus, the use of murti, cross or crescent form is useful, until such time as practice permits the seeker to at last meditate upon the formless.

All mantras are available to be seen within the shaastras, but it is when we change the usage (as we do in japa for example), the emphasis and pertinence of the words takes on a different 'chemistry', as it were. Much is made, in some circles, about 'Guru initiation' - this is fine in its place, but do not be put off japa or meditation practice simply because you are not yet in the presence of a true mahatma! Begin now! Delay not! Be the flower attempting to reach out to the sun in order for your petals to open… when truly available, the 'pollinator' will arrive to ensure your progress. There are plenty of mantras which can be taken up by the novice. This has been written about before (click here for post). ...indeed japa and mantras, including Gaayatri have been discussed prior; with each text and review of the procedures and techniques, however, we can either correct our current practice, or find that we learn something new. Never fall into the trap of thinking 'oh I know all this…'! Repetition and review is the essential part of learning.

Till now, also, many of you who are starting this strange new spiritual technique will have been focusing on the act itself, less than the connection it can afford with the Higher. This is perfectly normal. Important to remember, though, as you progress with practice, that the aasana, the beads, the Iishta devata even the japa itself are but 'levers'. They are tools to aid the process of tuning the mind to the Divine. Let not the actions become the only thing happening in japa meditation. Be warned, it is all too easy to fall into habit and 'lip service'. Chanting can become automatic whilst monkey mind is off playing elsewhere!!!

Japa must be an all-out, full and intense exercise in focus on one thing and one thing only. Brahman/Yeshu/Om. Pour your whole being into the exercise. Permit no distraction within. The ironing and washing up must not become the excuse for failure in focus.

SAADHANA

Take aasana, settle praana, lift the mala and call upon the Divine. If you have not already done so, select a mantra with which you are comfortable (see that link above) and get started! Remember, rather do little and often, than make big attempts only when you think you have time. One mala done daily will have more benefit long-term. Set yourself that goal this week - rise fifteen minutes earlier, bathe, sit and roll one mala with fully dedicated focus on the chosen mantra. Don't forget to log your own progress and observations in the little note book.

Furthermore, do not forget to review all previous writings on the subject; use the labels host on sidebar for 'mantra', 'japa' and so on; some posts will be available in more than one label, but some will be dedicated. Build your memory and the wider picture. Review, review, review - do, do, do!

Rolling The Beads

Hari Om

Monday is AUM-day; in search of meditation.

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

Be sure to review last week's post. Is there now a dedicated saadhana space in your home? Have you practiced aasana? The breathing and settling? Of course, it is not impossible to proceed exactly as you wish to and ignore all the evidence and guidance of the teacher, and there will still be some benefit in terms of karmic 'points' and sense of well-being. However, it is the simple case that as much as you put in, only so much you can get out. The closer you get to the discipline advised, the more likely you are to gain fullest benefit, and that too sooner rather than later.

Let us pick up the instruction. It was left at the sitting in preparation and doing the settling and regulating the breathing. Clear all mental clutter and distraction...

This having been done to your satisfaction, it is time to begin chanting your chosen Iishta-mantra as indicated last week also. Do this slowly and steadily and fill it with intent and all the Love you can muster. In this way you are invoking the bhakti element of the practice. As the rhythm builds, pick up the mala. Remember that Meru is the head bead and represents God/Brahman/Om, so it is not used as such in the japa. It serves as a marker as the mala is turned - but also can be thought of as the whole from which we move away in our incarnation and then return to through right action and experience. Thus we select the first immediate bead next to Meru. Note that the right hand alone is to be used for japa. Whilst in current times we have strong hygienic practices and the notion of a 'toilet' hand is not so much necessary now, it is still a matter of respect to observe the tradition.

Settle the mala first bead on the first joint of the middle finger, keeping the forefinger ('ego') pointed away. It is held in place with the thumb and Meru lies just below the thumb as we begin. The thumb will roll the bead as the mantra is repeated and then pull the bead down and thumb moves immediately to next bead where again the mantra is recited. This is continued until Meru appears, showing that 108 chants have occurred. If doing more than one mala, do not cross Meru, but instead, bring the thumb and middle finger together to form a loop, shake the mala onto the thumb, bring middle in under the mala and slip it back onto that finger, the thumb reaching for the first bead after Meru once more. The mala has thus been reversed and at no time do we cross the Meru. There are those who prefer to use the ring finger, keeping the thumb closed to it in loop and using the middle as the rotator. Same method is used for switching past Meru. Practice a little of both for a while and find which is most natural for yourself.

The forefinger (or 'index') is considered the 'ego' representative because it is the most used in language; it tends to come out when we want our point of view to be taken seriously, it gets shaken if we are irate, it gets pointed if we are being critical or accusative. In short, it emphasises our self-identity as well as enforcing the fact that we perceive 'other'. The aim of japa is to find unity and not exaggerate duality. Therefore be sure to keep forefinger away from mala. Remember also that the mala ought not to touch the floor. Ideally you will have adopted the 'heart centre' method, keeping the elbow bent hand level with the upper chest - if your aasana is fully balanced, this will not be difficult at all.

It is to be expected that if you have never used any form of mala or rosary before, this will feel strange and even clumsy at first. Keep at it!

SAADHANA

Incorporate the mala into daily practice now. The keyword here is 'practice' in the fullest sense. This is just the beginning - or a renewal after long absence perhaps. Any exercise requires that we build up our stamina within it. Do only one mala each session this week in order to get the body and mind used to the idea. If you find things are going very well, then by all means practice the mala switch and do a second. Do not overdo things though. Japa must never become rote, or so repetitive that it becomes a chore as a result. Japa built well becomes a 'sweet', a little reward to ourselves for getting other things in order.

Develop Dedication

Hari Om

Monday is AUM-day; in search of meditation.

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

The setting of thought-image with word was our discussion last week, in order to demonstrate how interlinked the two are.  Thus the intellectual part of japa - the jnaana - is that of focus upon the words of mantra and creating the associated image. What of the devotional - bhakti - aspect?

Well, similarly, it is repetition which sets the seal. Unless we are Realised in Love, we tend as mere mortals to not automatically love something. It takes time to build love. We have to give some thought to love. Clearly, this is made easier by the continued presence of the object to be loved. We can always have our heart open for our immediate family, but the further removed our uncles or cousins are, the less likely we are to sincerely and deeply express love for them. It is not that we don't have it; but out of sight out of mind and, therefore, more tenuous the love. This speaks to the need to spend daily time with japa to make it a saadhana you first love to do and then that it transforms to love for that at which it is aimed. Constantly repeating the names of the Lord, in a dedicated and unselfish manner, we find that the chanting then stays with us even when we are not focused, just as the love and memory of our family do, throughout the day; always in the back of our mind as a motivation for our work.

It is always the repetition of thinking which seals the attachment to anything.

That which is Supreme Reality can only be reached through pure meditation. This has been proven over centuries by all mahatmas who have gone before us. However, the vast majority of us are incapable of the very deep and meaningful separation of our egos which is required to attain that goal. We require 'crutches' to aid our journey up that particular mountainside! Japa is a most valuable tool. Without the training and taming of the mind into a single point of focus, any attempts at meditation will find us wingless, as it were, flying around to all sorts of imagined landing strips. Meditation is keeping the mind hitched to one post and one post alone. Japa is the best training tool we have for this.

How to start?

To coin a phrase… just do it! With anything in life, the only way to accomplish something is to involve oneself in it. Watching videos of swimming, reading about the strokes and breathing techniques, even buying the flotation devices and goggles, will in no way help us until we actually plunge into the water. Only by being in the water, by extending our limbs and flapping them about, albeit most ungainly at first, do we start to learn in the fullest sense of the word. Experience alone is the teacher. Experience only comes by starting on something.

Okay. There are accoutrements, the floats and goggles of japa, to have on hand. What are they? First and foremost, the japa mala. You will recall from earlier posts that this is the 'rosary' of 108 beads. Most commonly available and affordable are those of sandalwood or tulsi. It is possible to make one's own mala, but all beads ought to be of same size and knot placed in between each bead. The Meru (the 'head' bead) must be of larger size. If purchasing a mala (see below), be sure to place it on the 'altar' for a day and dedicate it your heart's work. Be aware also, wrist malas are available (27 beads - one quarter mala), which are useful for ongoing practice in the day, but for purpose of dedicated saadhana, the full mala is much preferable.

Mention of 'altar' was made just now. This is next in 'equipment'; it implies of course that you have a dedicated space - or even if lucky a whole room - in which to sit for daily practice. It ought to be a spot that cannot become overwhelmed by daily living. If you do not have the luxury of that spare room, perhaps a corner of the bedroom which will not be cluttered or receive heavy footfall.

Make the space conducive by having a raised platform or shelf upon which you can place an image for your focus - this is the 'altar'. It can be a murti of your chosen Lord, or it can be an image of the OM symbol - it can be as simple as a large candle with a steady flame. Something to lead the eye to a single focus is what is required. Your aasana (seat) ought to be at eye-level with centre of the focal point - or at the feet of the murti. We have discussed aasana a few times before - review basics here. In aasana, go through the settling of the body, relaxing each part; set the breathing pattern, easy and even; gaze upon the point of your focus. If using a murti, starting at the feet, work your way up the body of your Iishta-devataa, admiring his or her shape, elegance of hands, glory of hair, beauty of face and depth of eye. Gaze into those eyes with only the name of that Iishta in your mind… "Rama, Rama, Rama… Laxmi, Laxmi, Laxmi… Yeshu, Yeshu, Yeshu..." They are your beloved, you are besotted. If you are using OM, trace its curves with your eyes, landing finally on the anu - the point sitting in the chandra (curve). Gaze into it, imagine the space within it and let only AUM be your thought at this time. If using a candle, start from the base and work up to the flame, then gaze at the point between wick and flame. Know that what appears empty is in fact filled with enormous energy. AUM is still the favoured chant for this tool or you may still opt for the name of a favoured Iishta.

The mala may now be taken from the altar. We shall investigate this more next week.

SAADHANA

If you have not till now set out a spot in your home for dedicated spiritual practice, make that an aim for this week. Practice sitting in aasana; remember, the body must never feel strained, but also must never be slouched; held correctly relaxation is automatic yet discipline remains. Obtain a mala and dedicate it. Most outlets which promote yoga will have malas for sale; but for a pure product, this page at CM Publications is recommended.

Practice, Practice, Practice

Hari Om

Monday is AUM-day; in search of meditation.

The text being referenced for the next few weeks is "The Art Of Contemplation". Obtaining the booklet for yourself would be a good move. Use it as your prompt, your guide - even as a note book; don't fear to scribble points for yourself within the pages! The exercises might be looked at separately; but there is a 'step-ways' progression, so best to begin at the beginning!

Morning prayers, Jagadeeshwara Mandir
Sandeepany Sadhanalaya, CM. Powai Mumbai

Recapping, last two weeks we have explored the importance of balancing both knowledge and devotion (jnaana and bhakti) for a the fullest spiritual expression. There will always be a pull for one or the other as a preference, but we must also overcome preference as it can have us fall into habit, creating comfort zones, even building barriers and perhaps arrogance. Knowledge is the essential component of moving to the Higher Element, but it is nothing if not given purpose through devotion. Dry knowledge may provide inner peace, but will lack joy. Pure devotion is joy devoid of peace. Both must work together to reach the Unity.

Important to note that jnaana and bhakti are sequential; they cannot be practised at one and the same time. Devotion will require action of some description and the engagement of thought for that, whereas Knowledge (Contemplation) requires the opposite. The devotional aspect in contemplation is the use of mala, the chanting of mantra. These must be left behind, however, to move into meditation to contemplate fully on the Self.

EXERCISE 6.

Those who are newer to this kind of spiritual practice, must pay heed to the process. The steps of saadhana have been laid down over millennia by many, many who have travelled the path before us. Just as with any study we undertake on any subject, there is an essential 'baby steps' component, then a 'learn to walk' component, followed by a 'toddle' component… and so on. Success only comes with regular and determined practice. Eating once a week is not sufficient nourishment for the body. A Sunday sit-down at the piano, will not a maestro make. Little and often and with regularity of time and place is the key.

Do your meditation before going out to work or starting the chores. This may entail getting up half an hour earlier than you have till now. What will start to happen, for the serious student, it that naturally there will be an earlier bedtime to compensate. The self-discipline becomes self-managing in a surprisingly short time. We remember the 'early to rise and early to bed' adage and begin to see and feel the wisdom of it. As has been said, the mind can get bruised and agitated throughout daily life, but as much as anything this comes back to ourselves and how we manage (or don't) the situations presented to us. In holding onto ego and brushing our vanity, even the most innocent of things can seem like an imposition and attack upon our little selves.

In the seat of meditation, forgiveness of all those perceived offences is imperative; equally so is the recognition of one's own part in them. Forgive others, then beg forgiveness in return. Allow mental prostration to take place, before others, before your chosen Lord and before the Higher Element you have yet to see. Find the deep devotion and Love within you as you allow all the pain to dissolve.

This is how the spiritual student, the saadhaka, brings about the transformation of the inner being at al levels, physical, mental and intellectual. If you are not ready for change within yourself, your time is wasted in attempting the spiritual path. There must be commitment to that change within. Regularity, sincerity, Love, forgiveness. Cultivate these with a passion and Bliss will be yours. 

What to Chant?

Hari OM

Monday is AUM-day; in search of meditation.

Meditation & Life, with Sw. Chinmayananda (Gurudev).

We are now exploring the writings of Gurudev on our focus subject of Meditation. The book is a thorough treatment of the subject and extends to over 170 pages of closely printed text. No attempt is intended, here, to present the text in its entirety. However, important paragraphs and quotes will be given, within a summary of each section. You are encouraged to use the links on sidebar to obtain a copy for yourselves from CM publications. Please remember that each of the posts under this title is part of a thought flow and it is important to go back and read the previous post in order to refresh and review the context.

Japa Yoga… Mantras

A mantra is a word-symbol/s expressing a particular view of God and/or the universe. When we first learn writing, our scrawls are undisciplined and wayward until such time as we have practiced sufficiently to control the instrument through which the writing is being expressed (the hand); likewise, we must learn to control the wayward and undisciplined mind until it works according to the bidding of the intellect and makes a much neater job of its proper task - inquiry into The Meaning of Life. As writing cannot happen without pencil or pen as the contact of focus upon the page, mantras are provided as a contact of focus for the mind. There is much made of the power and secrecy of mantras; at very advanced levels there are certainly some powerful 'forumlae'; but just as in physics or chemistry we can learn the basic formulas without fear of any mountains falling or lava boiling. All that can happen is only ever positive when we invoke the Higher power in this manner. For the Western mind, the closest thing is prayer - but the prayer, to become 'japa', must be repeated over and over with full heart and mind focus, intent upon the meaning of the words and with as little expectation as we can manage… allowing room for the unexpected.

Thus, the first clue is given; if you are of the Christian faith, you may wish to use the Lord's Prayer as your mantra. Say it through once for each bead of your mala. If you prefer something shorter, simply call upon the Lord of you're heart, Yeshu Christ, perhaps in "Beloved Jesus, raise me I pray, Amen." The amen is equivalent to OM and also to namaH (prostrations).  If you are of no particular faith but are following meditation for peace and calmness in the turbulent world, something of the order of "May peace flow from me, may peace flow through me."

For those who are prepared to feel the energy provided by use of the Sanskrit tradition some of the following may be worth trying. In these early days of practice, by all means practice with one per week and take note of the effect upon you. When the one which fits best for you arrives - you will know it…

Vedantic Mantras (meditations upon the Formless);

Tat tvamasi - that thou art

Aham Brahmaasmi - I am Brahman

Ayam atmaa brahma - this Self is Brahman

Shivohum, shivohum - I am Shiva (auspiciousness)

Tadeva satyam tat Brahma - That alone is the Truth, That is Brahman

Aanandohum, aanandohum - I and Bliss, I am bliss

HamsaH soham, soham HamsaH - I am He, He am I

Puranic Mantras (meditation upon form);

Om namo Naaraayanaaya

Om Sri Raama, jaya Raama, jaya jaya Raama

Om namaH Shivaaya

Om Sri Sankukhyaaya namaH

Om Sri Raamachandraaya namaH

Om Sri Lakshmyai namaH

CAUTIONS

There must be some. 

• While doing japa that, despite an obvious physical aspect (posture, breath, bead-rolling, diety…), the japa itself is of the mental plane and is to be raised still higher. That action itself is not the japa - japa is the intense focus and a sincere effort to integrate the antaH kaarana.
• This seeming simple yoga must not be over-practiced. Attempting to ski when you can barely walk is likely to land you with broken limbs (disillusionment)! Begin with just one mala per day and keep it at that till you feel there is definite ease of focus. Then go up to two - note that this requires further discipline. Continue to build slowly and steadily. It is not the number x108 like a competition - it is the quality of the practice which will make the progress.
• Beware falling into 'habit' - that is to say complacency in the process, allowing the thoughts to spill forth again as the fingers and the tongue do the work unmonitored! This is not a multi-tasking opportunity.
• Beware being lulled into stupor - again, repetition can be mesmeric and if one is not fully alert, there will be a tendency to let the hand and head loll into slumber.
• Keep one small part of the brain monitoring the body for posture and strain. Even as the japa continues to be focused, it is possible to readjust for correct and easy sitting. Do not break the chant.
• At first, setting up your environment and space,  particularly if living with family or friends, can be a challenge. However, part of this process is to bring others round to understanding that, whilst they may not at all wish to undertake such practice, they ought to permit and respect your time for japa and devotional activity. This may, perhaps, require the usual human technique of negotiation whereby you allow them something, but that is fine and up to the individual.
• Japa is only as effective as the way in which it is practiced; small and regular will beat once a week marathons hands down!
• Release all idea of profit; that is to say, have no expectation of any kind of gain from japa practice. There are those who perform it for kudos among peers, or with hope of Lord giving something material in return and so forth. Have no expectation; expect the unexpected.
• Prostration (touching feet of teachers, elders, respected persons) must not be about what is expected - in Indian society there has been a tendency to misuse pranaams. Rather, this ought to be a spontaneous and genuine genuflection to the object of respect and devotion. It is not merely a physical dropping to the floor; it is a mental dropping of the ego. In order to prostrate we must wholly accept that we are the lesser to that which is receiving our pranaams.
• It is by this sublimation of the ego in order to allow The Other to flood us that we can raise our spiritual selves.

VIP... Very Important Post!

Hari OM

Monday is AUM-day; in search of meditation.

Meditation & Life, with Sw. Chinmayananda (Gurudev).

We are now exploring the writings of Gurudev on our focus subject of Meditation. The book is a thorough treatment of the subject and extends to over 170 pages of closely printed text. No attempt is intended, here, to present the text in its entirety. However, important paragraphs and quotes will be given, within a summary of each section. You are encouraged to use the links on sidebar to obtain a copy for yourselves from CM publications. Please remember that each of the posts under this title is part of a thought flow and it is important to go back and read the previous post in order to refresh and review the context.

Japa Yoga.

The preparatory tool of mental training given by the Rsis is that of japa yoga; continuous chanting of a mantra or Lord's names. Japa, performed well, brings about a sustained focus. Indeed, in terms of single-pointedness, japa may be considered rather more effective than going straight into the transcendental form of meditation. A japa-conditioned mind, highly controlled thoughts, is free to fly to unimaginable heights in the meditation which follows it. Japa trains the mind to fix on a single line of thinking. We cannot utter a word without a corresponding image/form rising up to accompany it - neither can we see form, without its accompanying descriptive word or words. Repeat the word 'pen' - automatically, it can seem instantaneous, the object associated with the word came to mind, is it not? There is no avoidance of this for the mind. It is in having observed this fact that the Great Seers devised a technique to give the mind a form and associated words to which it must anchor itself in order to change direction.

Love cannot be generated without an association; the level of love depends on our connection with the object/trigger for that love. Our love for our parents or children is present due to our prolonged exposure to same; whilst for a distant relative is likely to be less ardent.  Japa performed with intensity of purpose and repetition of the name of the 'object' (Self/God) builds the required devotion and desire for more of its company. Meditation is keeping the mind hitched to one line of thinking to the complete exclusion of all other thought-currents for a prolonged period of time. One must fall in Love with it. To build that attachment, japa is invaluable. "Japa yoga is a very effective mental discipline for spiritual progress. In recent history there is the instance of the esteemed teacher, Sri Samartha Ramdas, who perfected himself through the japa yoga of Sri Rama mantra. Lord Krishna Himself says in the Gita, 'I am, among the yogas, japa yoga.'"

Procedure.

Designate a special room or area in your home/garden for your spiritual practice. Place an image or statue of the Lord of your heart (or an OM symbol - or for those who are without this type of focus, perhaps write and decorate the word 'love' of 'peace' to use as the focal point). This image ought to be at a comfortable height compared to your seated position, such that the base/Lord's feet) are level with your eyes, without any flexure of the neck. Spread a rug or stable cushion if you are using the traditional aasana, or the chair you have chosen for this task which permits a posture suitable for the task (see last week's AUM-day post), then by all means, if you wish, light a lamp or candle if this assists in creating the environment which assists you. Have your mala (rosary) of 108 beads by your right hand. [AV-blog; regular readers will recall the post on malas last year - please review.]

Taking up aasana, settling and working some breaths [again, please review last year's post on praana], raise your eyes to the Lord's face, body, legs, feet; mentally prostrate there (surrender the ego), then raise your gaze slowly back up the form(if using non-deity focus tool, still work from top to bottom, acknowledging the form and what it represents).

Close your eyes. Feel the presence of the Higher and now have the image etched on your mental plane. This visualisation of the Lord/Higher ought to occur within your "Love Heart… said to be the right side of your physical heart (behind sternum). This is the spiritual centre from which you must meditate.

Repeat your chosen mantra (more on this soon) a few times, slowly, steadily and with Love. Invoke your devotion. Take up the mala now and search for Meru - the 'off' bead. Remember, right hand only please. Holding the mala, bring the ring or middle finger together, with the first bead of the mala held firmly. The ring finger is the preferred method, as it reduces the chance of the forefinger falling onto the beads. That finger is considered to represent the little ego-self… think on this, it is used for pointing, either to desired objects or in reprimand or to accuse; it is like a sword on our hands, having the wordless ability to dice or splice! This finger must never touch the mala, but ought, if you can manage it, to be pointed always to the sky/heaven showing the direction of the thoughts. [AV-blog; this is why many japists use a bag with a hole specially made to push the forefinger through, the mala inside.] You may have seem some who perform japa with the mala hand resting on their knee. Provided the mala never touches the floor (i.e. stays on the legs or prayer mat), this is acceptable; however it is not as disciplined or as correct as the traditional method of holding the mala level with the 'love heart'. If you bend your elbow so that the hand is level with it, this effectively achieved and places no undue strain on the arm.

Now, from the first bead onwards, as you work each bead through with the thumb, (and here it is made easier, if the middle finger has been left free to assist rotation), repeat your mantra. Do not proceed to the next bead until the mantra is completed for the bead you are on. This is not a hundred yard sprint. Continue for the 108. You will feel Meru arrive. Do not cross - to do so is said to be putting yourself over the head of the Higher! Instead, you must turn the mala round and proceed 'back' around the 108 beads. To turn the mala takes a little practice and the other hand must not be used. Holding that last bead with the middle finger (if you have used this for the count, then at this point slip the mala onto ring finger anyway), move the thumb under to grab that bead with the middle finger, bring all fingers clear of the mala and twist the bead - Meru will now be pointing safely into the palm and you can proceed with chanting…. Note that this must be done fluidly - there is no actual break in chanting. The chanting, you will have found, takes on a rhythm whereby there is a breath break between beads and this permits the reverse rotation to occur seamlessly.

Yes it takes practice if you have never used a mala/rosary before… but it will not be long before you come to appreciate the powerful tool that it is.

SAADHANA
(thought this had been forgotten?..!) Ensure you review the previous japa posts with the label button and look at where you might set up your 'sacred space'. Never delay the start of such practice with explanations/ xcuses/justifications as to why you can't do the thing - rather find the reasons that you must do it.

...tbc...

As Written

Hari OM

Application - that is what 'Workings-days' are about!

We are now undertaking basic technical discourse on Vedanta. The text forming the basis of these posts is 'Kindle Life'. Please do reread previous posts using the labels 'Workings-days' or 'Kindle Life'.

Ch. 28 गायत्री मन्त्र /gaayatrii maantra (cont'd).

There are many parts of daily life which can be ordered according to shruti, (truly, Sanskrit literature is the most comprehensive manual for living you could ever find!), but of course daily worship, called सन्ध्या  कर्म /sandhyaa karma, is given most attention. One of the prayers which are prescribed and not to be missed, is the repetition of the Great Gaayatrii Mantra.

the body is purified by water
the mind is purified by truth
knowledge, practice and spirit are
purified by intellect and knowledge.

Historically, it was used to keep the mind 'tidy' after the ravages of daily living and the random unawareness of sleep. One of the great scriptures, the मनुस्मृति /ManusmRti, says "...in the early dawn by doing this japa standing, one ends all sins committed during the night and by doing the japa in the evening while sitting, one ends one's sins committed during the day." Sin, here, means the agitations created in our mental life by our own negative actions and the tendency to repeat the same. Such 'habits' leave impressions on the mind and these become sealed as vaasanas - the internal tendencies carried from life to life.

After that period in history, the importance of Gaayatrii grew somewhat and came to hold the importance it currently has; 'importance' in the sense that it was raised on a pedestal and some ritualistic behaviours grew around it - this is a thing which happens in many spiritual matters; they are brought down, given material importance instead, without there really being any supporting evidence in the scriptures that this is required. It demonstrates that mankind requires a level of ritual in order to feel that s/he is performing worship - making worship a separate thing from daily living. This fall into materialistic spirituality was also when other things got twisted and misconstrued; such as the social divisions. In this case, there came about an idea that the Gaayatrii was not to be chanted without the जनौ /janau (holy thread worn on the body of the Brahmins… ie that only this strata of society were permitted to chant it). This is also when the Pranava (OM) and the व्याहृताः /vyaahRtis (other sacred tones/words) were added to the chanting. Thus we find ॐ भूर् भुवः स्वः /OM bhuur, bhuvaH svaH, giving a fourth paada to the mantra. Sometimes, also, an additional OM is added before the mantra proper. This was, as explained last week, in order to permit the eight syllables, if the end syllable is held as one and not split inti 'ni' and 'am'.

There are two sandhyaas in a day. The word means the blending of and night, therefore, dawn and dusk. In the ancient literature we do not find any importance given to midday worship.  The Rsis appear only to insist upon morning and evening prayer. The concept of midday worship, then, may well have been adopted from practices observed by the Islamic faith, which encroached quite early in Indian history. In terms of the morning and evening, it is generally advised that the most 'auspicious' times (those times when the body mind and intellect are most likely to reap the best benefit) is between 4:30 and 5 am (which is referred to as /Brahma-muhuurta) and later, between 6 and 7 pm. ManusmRti is, again, very helpful in its direction.

"After getting up from bed, after answering the calls of nature, purifying yourself competely, disallowing the mind to wander hither and tither, sincerely perform the morning japa standing on your feet and repeating the mantra very slowly. Perform this morning worship till the sun rises above the horizon and for the evening worship, do the japa till the stars emerge." (ManuS. 2/101)

In those early days, this sandhyaa karma was not as elaborate as it has tended to become since the days of सूत्राः आगमाः /suutras and aagamas (commentaries and doctrines = man's interpretations and assumptions). The original instruction was to chant the mantra at dawn standing in water and facing the sun, holding water in the folded palms and at then end of each recitation, that water is to be offered to the Lord - ie allowed to run from the hands. As this happens, the sadhaka utters /asaavaadityo Brahma (this sun is Brahman) and makes a circular stepping motion around his or herself as reverence to the Lord Sun/Brahman, who is nothing but the Self within us. Generally, the Gaayatrii is chanted a minimum of ten times; however, according to one's faith, convenience and devotion, it may be chanted any number of times - a classic and auspicious number is the 108 of a sacred mala. If you find that you have time space for only one Gaayatrii practice in a day, then make it the morning.

The mind and the body are the sources of our activity in the world; mind and body have likes, dislikes, emotions, lusts, cravings and so on. They bring out from us a host of animal instincts which can conquer and destroy the spiritual essence within us - the Brahman, the Sun within us. The essential brillinace of the human intellect becomes clouded by this onslaught… the Gaayatrii japa pours oil on these stormy waters and acts as a filter, permitting the intellect to understand it can rise above all the nonsense.

SELF focus, not self focus is the purpose of this practice.

Some more on the history and background to this mantra next week, after which there will be instruction in practice.