A Note on Meditation:

By Ved Kovid, Durgadas
(R.A.P, Yoga & Ayurveda Teacher)
 

(c) Ved Kovid, Durgadas / Arogya Ayurvedic Health Ltd.
All Rights Reserved. 


 

“Happiness and misery are due to contact with the Self (Atman), mind and senses, but when the mind is steadily concentrated on the Self, both cease to exist, due to non-initiation and a supernatural power comes forth from the person. This state is known as Yoga by the seers” 
-Charaka Samhita, Sharirasthana, I.137
 
 

Saturday (Shaniwar) is a great day for meditation, relaxation and inner pursuits, related to Saturn (Shani), the karmic planet and dispenser. He brings us and our longings inwards not outwards, representing the inner flow of our karmas.

There is a saying in Hindi, 'jaise karni, waise bharni', which basically translates as "what goes around comes around" - representing the law of karana (cause) and karya (effect), such as Shanidev or Saturn represents for us karmically.

This also applies to meditations, as such were based traditionally upon our karmas, which shape our physical bodies, biology and also psyche:

“According to past karmas (actions), form arises from form and mind from mind. Whatever difference is seen in the physique and psyche is caused by rajas (passion) and tamas (darkness, ignorance) as well as the past karmas.” -Charaka Samhita, Sharirasthana, II.36

“The gross body is formed from ones past-life activities (purva-karmas) out of the gross elements (bhutas) formed by the union of the subtle elements  with each other and is the medium of experience for the Soul. That is the waking state in which it perceives gross objects.” -Vivekachudamani, 88.

Genetic (atmaja) imbalances passed on through the ovum or sperm through mother or mother in Ayurveda are said to have their root-cause in past-life deeds or karmic (karmaja) causes, such as deformities to the body (which can also be produced, says Charaka the ancient Ayurvedic Seer by alcohol, exercise or diet of the mother). But the reason we are born in the current bodies with hereditary disorders is due to karmic causes (Charaka Samhita, Nidanasthana, VII.10; VII.19-20).

Meditations however should be specific as per our psychology and biology. Certain meditation systems and techniques can actually have short-term positive, but long-term negative effects, as they can be drying (such as formless meditations) and cause severe disturbances to vata or wind in the body, especially as one gets older (towards 60 years and over) or in cold and dry environments, which can include stress, anxiety, severe depression and even manifest in disorders as Parkinsonism.

The system of Yoga and Ayurveda both knew specific mantras, breathing techniques, meditational images suitable to each individual, less one get lost in various (lower) levels of the mind. In both sciences also, meditation was a later practice after one had mastered shuddhi (purity) over the body, mind and senses and calmed these by several years of preliminary "mental training" techniques that involved, dharana (gazing to make the mind steady), poojas and other rituals that act as mental training for the mind. It is quite different to today's pasteurised systems of of simply sitting down and learning a meditation technique without side-effects or what is right for us. This can have short-term positive but long-term destructive effects as per Ayurveda and Yoga.

Transforming the mind through *specific* mantras, poojas (offerings, thus use of devatas), planetary energies as per our charts (thus working with our karma) and implementing pratyaharas (withdrawals) from aspects of foods, mental impressions etc. that are toxic to our mind and body, self-study of the ancient texts (shastras), non-violence, purity, developing stillness of our body (asana), specific pranayamas (breathing techniques) along with their respective mantras and meditations etc. are all preliminaries before meditation proper.

The niyama in Yoga, Ishvara-pranidhana that means surrender and devotion to the divinity comes in here. Before higher limbs of Yoga - even before the primary limb of keeping the body still (asana) which precedes pranayama or breathing techniques to purify the body-mind of impurities, the primary steps must be taken. Ishvara-pranidhana is the highest niyama or observance in Yoga and constitutes devotion to the personal Devata or deity (Ishata-devata) through mantras, poojas or offerings and such and cultivating bhakti or devotion on a daily basis, as well as graha-pranidhana or devotions to the planetary deities relative to our charts and behind our biological, mental and other afflictions, reflecting the karma of this life (known as prarabdha karma). Traditionally, Yogis and sadhaks or spiritual aspirants perform these, along with tapas (spiritual austerities, such as observation of vratas or fast on sacred dates or specific days) and also swadhyaya or study of the sacred texts and expanding one's knowledge of the system of Yoga on a daily basis.

These rituals, such as poojas also help purify and transform the panchamahabhutas or five great elements around us (viz. space, air, fire, water and earth) and also act as a prana-shodhana kriya or technique to purify our Prana or life-force and oxygen and thereby mental channels within us, before we can try other higher steps, as noted, such as posture (asana) and breathing techniques (pranayama), before going in for pratyahara or withdrawal from toxic impressions and senses and dharana or training the mind to be focused before dhyana or meditation. There is
hence much to consider than simply walking into a classroom or studio and trying to do meditation! 

The preliminary niyamas such as shaucha (purity) also have to be adhered to before even Ishvara-pranidhana, which include dehika shaucha (purity of the body) - meaning adopting a sattvic diet and lifestyle and avoiding unwanted impressions as well as manasika shaucha or purity of the mind by abstaining from unwanted discussions, negative thoughts and impressions through words, mental thoughts and media impressions.

The various devotional offerings however, especially pranidhana or surrender (namas) to the deities have a powerful effect in negating the ahamkara or ego and cultivate a deeper sense of vairagya or detachment within us, helping with these also.

Ayurvedic classics also describe these. Charaka Samhita (Sutrasthana, XI.46, 54) states  such therapies and rituals are keep the mind freed of unwholesome objects for the mind and hence their employment in treatment (mano-nigraha - attempts to subdue the mind). Charaka thus states that opposite therapies (rituals and specific meditations) according to the mental disorder (Sutrasthana, XI.46) and thus one’s psychological typing as per Ayurveda and Yoga should be adopted, showing such as psychological tools for also providing detachment of the mind before meditation and also healing of psychological unrest, meditational disorders etc.

It is quite a science, not a simplistic system as many groups, organisations and even Gurus have turned it into!

Ayurveda and Yoga also understand there are several levels of the mind one can become entrapped in, within the 14 major "chakras" and 4 levels of the mind (which give us 12 main levels in addition). These have both physical and also subtle levels and layers, with their own delusions - some even dangerous or negative (asuric) we can become entrapped in through meditation, if our mind, senses etc. are not purified first.

Humans generally dwell in the root-chakra (muladhara) consciousness relating to earth, which is just above the lower chakras representing greed, violence, jealousy etc, which humans are thus most susceptible t, located in their vicinity. Even many advanced Yogis have become subject to their delusions, as many darshanas or spiritual visions come from these asura-chakra realms (asuralokas), which sometimes even given the impression one is seeing a great saint, light or even deity or sense of false enlightenment (mithya-nirvana). We must remember, from the gross-earthly human state, anything outside this can be perceived as an "altered state" of consciousness, which is simply in Yoga, one of the several levels of the astral or causal body and their levels, not the Atman or Self.

This is why traditionally many kavacha or protection rituals to strengthen the mind-consciousness were done to avoid such negative influences, or they might cause severe derangements. This also includes specific mantras, meditations and other rituals that go along with mantras, breathing techniques and such.

Kularnava Tantra and others state:


"A Yogic breathing technique (pranayama) devoid of sacred chanting (japa) and meditation (dhyana) is sterile." 

"One who chants mantras without taking precautions such as specific rituals is harassed by all sorts of obstacles, like a deer by a lion"

 

For some, these dangers can also mean some kind of psychological derangement or opening up to energies that are dangerous and can produce forms of insanity as Schizophrenia (especially people with weak Moon-Minds or Rahu - a shadowy influenced astrologically and thus karmically). They can also make us vulnerable to negative astral energies that can invade the pranic sheath and manifest as physical diseases such as those that invade or attack the ojas or life-force (as cancer).

This can also be true of modern occult practices such as channeling and Tarot or Divination also. One of my own teachers, Pandit Vamadeva Shastri, has himself noted in his book, "The Oracle of Rama", based on the Ramacharitamanas of the 15th Century Saint, Tulsidas thus:


"...not all oracles come from a place of spiritual knowledge or connection with the Divine (though this depends on the state of the mind of the person interpreting the oracle). Some oracles may reflect lower cosmic powers, lesser gods, or inferior spirits, and therefore can disturb or mislead us, though they may provide more accurate information on some matters." (Preface, p. xii).

One of India's greatest modern Yogis, reformers and Vedic scholars, Sri Aurobindo also stated in his Letters on Yoga about various visions in meditation:


"Visions come from all planes and are of all kinds and different values. Some are of very great value and importance, others are a play of the mind or vital and are good only for their own special purpose, others are formations of the mind and vital plane some of which may have truth, while others are false and misleading, or they may be a sort of artistry of that plane." 

India's greatest modern Saint, Sri Ramana Maharishi once stated, when a devotee asked him about siddhis (mystic powers of Yoga) as a sign of realisation, in true fashion, considering them of materialistic and thus lesser value and not signs of enlightenment:

"A hypnotist can suddenly render himself invisible. Is is therefore a Sage?"


While the sacred traditions of India as the greater system of Yoga and Ayurveda warn us against these, the modern-day has pasteurised and simplified these systems into a "uniform" one, neglecting these age-old specifics, which are there for a reason! Yoga tells us that we must be very careful what energies we open ourselves up to, by mantras and meditations - especially by novices!

Great systems and philosophies as Advaita Vedanta (non-dualistic Vedanta) have also been somewhat misunderstood and taken superficially. Realisation of the Supreme Nirguna-Brahman (attributeless Supreme) took even powerful advanced Yogis several years in India to attain, implementing the above techniques and also much bhakti (devotion), usually around sacred sites (tirthas) and in traditional lineages. Here, we must remember both Sri Ramana Maharishi and Sri Ramakrishna were born as Brahmins (traditionaly Hindu priestly castes), performed powerful rituals, were great bhaktas and lived in very sacred and powerful ancient sites!

Even the great ancient reformer of Advaita Vedanta, Adi Shankaracharya (c.500BCE) was a Brahmin from Kerala, India and reformed the six forms of Hindu deities along with the pancha-yatana pooja or ritualistic system used in India to this day. Along with this, he composed several devotional stotras or hymns and works such as Saundarya Lahiri, which are highly Tantric, meditational and devotional in tone. Buddhism traditionally also has it's specific rituals, techniques and deities for the mind, such as in Vajrayana schools in Tibetan Buddhism, which also understood these aspects along with Ayurvedic Bhutavidya or Psychology.

Want to learn Traditional Meditation?

For those living in Christchurch, NZ Durgadas can teach you specific and traditional techniques for meditation and specific for you alone with personal Ayurvedic and Yogic guidance. Simply Contact Us.


Buy the Book!

To learn more about Meditation and how specific mantras, rituals etc. effect the Psycho-Physical complex, the science of aksharas (Sanskit syllables) behind them on the mind, effects of rituals, planets and levels of the mind and Ayurvedic psychology, see Durgadas' book:

 "Exploring Mantric Ayurveda: Secrets and Insights of Mantra-Yoga and Healing"