Japa (chanting) & Meditation procedure

1. Chanting the name of the Lord/mantra/hyms is a good way to increase Bhakthi (devotion) and inundate oneself with divine vibrations. It can be performed before meditation.

2. Those intending to do Japa (chanting) should carry it out before Bandha, Nadhi Shodhana & Pranayama. This will help align the mind towards God whilst Yogic practice. Thus chanting can be made a preliminary method of developing vibrations of Bhakthi in the mind before Yogic practice.

3. Meditation is the term used to denote the three successive processes by which one merges one's consciousness into the universal consciousness of the Parabrahman (Almighty). The 3 processes being:

1. Dharana (concentration meditation)
2. Dhyana (contemplation meditation)
3. Samadhi (super-consciousness within the Almighty where the sense of individual identity and the awareness of oneself as separate ceases to exist and dissolves into the Almighty during the meditative process)

Chanting is not meditation, for meditation is a process that occurs at a much more deeper level and finally reaches the deepest level possible. Chanting occurs at the gross, mental level for it involves the use of the mind, while meditation finally goes beyond the mind. Unless the person transcends the mind, Samadhi is not attained. Unless awareness of oneself as the Ahamkara (ego) or the sense of separate identity is abolished, the final stage of Samadhi or merger into the Almighty is not attained. This cannot be attained by chanting alone as it occurs at a more superficial level. It can only be attained when 'Shunyata' (void of mind) is achieved in Samadhi. Hence those wishing to chant a mantra use it before the start of Yogic practice as prayer to God.

4. Correct method of performing meditation for liberation:- After completing Asana, Bandha, Nadi Shodhana and Pranayama (before Sunrise or Sunset), one first sits in the Padmasana, Sidhasana (these 2 are most preferred) or any other Asana which ensures that the lower back, spine, neck and head are in a straight line. Then one assumes the 'Gnyana mudra' (or 'Chin mudra' with the palm up) and places the hands on the side of the thigh near the knee with the palms facing the sky (see: http://sacred-earth.typepad.com/yoga/2008/07/mudras-for-pranayama.html), closes the eyes and starts to meditate.

The mind is fist focused on the 'Thrikuti' (spot between the eyebrows) denoting the 'Ajna' chakra. It is then made free from all thoughts other than that of the Nirguna Brahman (formless Almighty). HE is thought of as being invisible, formless, colorless and shapeless of the nature of empty space and pervading everywhere. Upon closing one's eyes and concentrating at the Thrikuti, the blank empty space that results (often black in beginners) is thought of as representing the Nirguna Brahman (Almighty) filling the infinite cosmos extending to infinity.

I. One first concentrates on HIM using this concept and visualization. Here the mind strays out into the world further to distractions by worldly thoughts. The meditator strives and brings it back to concentrate on the Brahman. This tug of war continues for some time and each time, the aspirant pulls the mind back to the Almighty. This constitutes  'Dharana'.

II. After a few minutes (or longer) when the force of external thoughts has reduced, the thought of the formless Almighty increases in magnitude. The incidence of worldly thought reduces but still occasionally occurs. The aspirant perseveres to completely root out all thoughts other than that of the formless Brahman. He strives to fill the mind only with contemplation of this formless Almighty who is of the nature of all knowledge and bliss. Who is all knowing, all powerful and all containing. One reminds himself that the entire Universe of empty space is within this formless Almighty, has come from HIM and dissolves into HIM. That there is nothing beyond HIM and everything is within HIM. With much practice, the mind gets established in this concept of thought of the formless Almighty in the nature of empty space and does not waver or stray out. Breathing reduces in intensity and frequency. This is called  Dhyana . It might take many months or even years for a person to reach this stage depending on his evolutionary spiritual level and density of Samskaras (impressions).

III. Upon achieving mastery over the second stage of Dhyana to a degree where the mind is firmly rooted in the thought of the Brahman during contemplation and maintains this state of uninterrupted and undistracted Dhyana, the meditator now goes a step further and starts to strive at associating the concept of himself as no different from the concept of the Nirguna Brahman. He reminds himself that he, the Atman (soul) is really the Brahman (Almighty) itself and nothing else when stripped of the physical body, mind and ego. It is like a drop of sea water reminding itself that it is really a part of the mighty ocean and not different. The drop now wants to lose its individual and separate identity and merge with the ocean, whereupon it experiences being the ocean.

When this concept is kept at the back of the mind and 'Dhyaana' practiced for a sufficiently long period, the mind starts to dissociate itself from the body. There is no thought (except for the thought "I am meditating on the Supreme") but only awareness of pure I-ness devoid of all other thought. This is called Sasmita Savikalpa Samadhi where external awareness lessens and one is engrossed in pure I-ness or pure egoism. Breathing becomes even less frequent than in Dhyana. The mind itself is the 'Pratyaya' (seed of meditation.) This state is maintained through conscious effort. One mistakes this I-ness itself to be the Atman at this stage, an assumption which is incorrect, for the Atman is illuminating the 'Asmita' or I-ness and I-ness being the ego is not the Atman who is a witness. Practice of this Samadhi of I-ness for a long period of time extending to many months or years with unbroken Brahmacharya leads to 'Nirbija' or 'Nirvikalpa' Samadhi (The Samadhi totally bereft of mind and breath called 'Unmani') which on mastery culminates finally in 'Kaivalya' (liberation through self-realization).

5. In a cold country, one can try replacing skin cream with a natural oil of coconut or olive, applied atop a layer of pure milk cream (after bathing, apply the cream of milk on skin first and then oil). Soap should not be used for bathing if this procedure is to bear results as soap removes the natural oil film on skin. Also, one should not bathe in excessively hot water as this too removes the natural oil film and makes the skin dry. Bath water can be warm but not very hot.

6. A mild Shampoo can be used to wash oiled hair. This does not toxify the system as few drops are used and quickly rinsed away without leaving it on hair for long. Oiling the scalp is beneficial in releasing heat immaterial of whether one has head hair or not. One should try staying natural and let whatever hair grows to grow, be it of the beard or head. If the head is bald, then so be it, this is also the decision of the Almighty and the Yogi accepts it.

7. Unbroken Brahmacharya, a mildly spiced & pure vegetarian diet, the practice of Asana, Nadi Shodhana, Bandha, Pranayama and meditation, all these eventually purify the system to a degree where bad odor stops manifesting within the body of the Yogi. Decay and debilitation within, caused by loss of Veerya (semen) is the cause of bad odor in the sweat, mouth and skin. The Yogi gets free from all these eventually, resulting in odorless sweat of a small volume being generated. Even bath-soap becomes unnecessary. Brisk rubbing of the body with water suffices and yet the body remains fresh and fragrant when one reaches this stage.

8. All artificial cosmetics and applications are prohibited because:-

* They enter the skin, body and toxify the system and the process of purification being undertaken through Yoga and Brahmacharya gets impeded at the physical level.

* These contain stimulating essences which arouse one's passion and lead to a sensual state of mind.

* Constant application leads to dependence and makes them a part of living. This dependence makes one less self-reliant, self-sufficient and less independent of that which is Asath (unreal). One begins to associate one's sense of happiness and confidence on the application of these products which are Asath (unreal) and not on ones's own self (Atman). Also, the use of such products strengthens body consciousness by diverting the mind towards beautification of the body; while in reality, the Yogi is intent on a contrary purpose - To become independent of body consciousness and become conscious of himself as the Atman (soul). He is striving to realize that this body is Asath (false), while focusing on bodily beautification takes his mind into the realm of the unreal. This is contrary to the aim of Yoga which is aimed to make man "Content in the self, by the self".

ॐ तत् सत्
(That Supreme being is the absolute truth)