Soham meditation cannot be conducted properly unless mind
and organs are properly reined in. Many superfluous thoughts distract us as we
try to meditate on Soham (I am that – Brahman). Instead of experiencing Pure Bliss,
the mind keeps wandering in meditation. Some old, long-forgotten topics manifest
themselves ironically when we try to meditate.
Many internal conflicts and dualistic thoughts arise as we strive to
establish focus. Soham practice starts only after Shama-Dama are deeply
ingrained. Internal conflicts are resolved only when subconscious desires (Vāsanā,
वासना) are eradicated. We
should convince the mind of the counter-productive nature of desires. As the
mind gets released from subconscious desires (Vāsanā), it gets ready for the realization
of ‘Pure Bliss of Ātman’.
Spiritual practice is not meant to be a struggle. Before
actually commencing the practice of Soham meditation, all conflicts should be
resolved. It is important to quickly discriminate between ‘favorable’ and ‘adverse’
when faced with conflicting thoughts, and discard the adverse thoughts. Unflinching
resolve is needed to not let any adverse thought crop-up during Soham practice.
It is an arduous task to make a firm resolution, fight obstructions and stick
to the resolution. We may feel helpless and distressed at times. But we should
extensively think and resolve the obstructing issues only once. Otherwise, Soham
meditation may not be possible even after practicing for many years. If we are
unable to meditate, we may get torn between worldly life and spiritual life
again. We may delusively feel that there is no happiness in the spiritual path,
and the old worldly life was a better choice. We may reminisce about old days
when we could freely enjoy sense pleasures. Many seekers come to such feeble,
vulnerable state due to vague understanding of spiritual practices. The mind
and organs keep meandering for years. The entire life is spent in just
struggling to put a leash on them.
Not even a
tinge of happiness is possible in such life full of struggle. No honest seeker wants
to face conflicts during Soham meditation. The worldly life is distressful by
design. We get fascinated by sense pleasures that give transient happiness. Consequently,
we get caught into the infinite loop of ‘newer pleasures and their fulfillment’.
To attain complete control over mind and organs, subconscious desires (Vāsanā, वासना) need to be eradicated. For
that, the old imprints on the
mind (Sañskāra, संस्कार) need
to be wiped out, and new spiritual thoughts need to be engraved on the mind. The deeds (Karma, कर्म) in past births lead to desires in
this birth. Unfulfilled desires in this birth lead to the next birth. This is a
vicious cycle. Unfulfilled desires keep upsurging constantly. We should firmly
deal with them the moment they become dominant. The intellect should also
evolve and mature greatly with the help of texts from sages, seers, Sadguru and
Upanishads. Only then the seeker is eligible to proceed further. The mind is a
crucial factor in this process. St. Tukārām says –
Thode āhe
thode āhe | Chitta sahāyya jhāliya ||
(थोडे आहे थोडे आहे | चित्त सहाय्य जालिया)
- 'Very little effort is required once mind
becomes conducive to spiritual practices.'
The mind needs to be wired
appropriately to create new imprints on the intellect. Chitta (चित्त) is a facet of Antahkaraṇa that is
responsible for clinging tightly (Avadharaṇa,
अवधारण) to what it
likes. So, when Chitta willingly clings
to something, it is extremely difficult to separate it from that object. As seekers,
we should train the Chitta to hold on to Pure Bliss, which pervades everything
in the universe. Pure Bliss is attributeless and formless (Nirguna and
Nirakara) Brahman. To empower the Chitta to cling to Brahman, both Chitta and
mind need to be trained properly. By default, Chitta tends to get attached to sense
pleasures. To mandate the Chitta to hold exclusively to the ‘Pure Bliss of
Brahman’, the intellect needs to ‘decide’ to choose ‘Pure Bliss’ over other
sense pleasures. For that, we need wipe out age-old imprints that reside in the
intellect with the help of the mind. The mind is a fascinating organ. In a way,
it is a double-sided weapon. The verse below aptly describes the nature of the
mind.
Mana eva
manushyāṇam kāraṇam bandhamokshayoḥ ||
(मन एव मनुष्याणां कारणं बंधमोक्षयोः ||)
- ‘The mind
is responsible for both bondage and liberation of a human-being.’
Organs cannot be called as ‘actionless’
(Nishkriya, निष्क्रिय), since they perform actions.
Organs are subservient to the mind, so they are passive executors of actions.
Organs can be trained to enjoy only those sense objects that are conducive for
spiritual pursuit. E.g. ‘eyes’ see a form. ‘Ears’ hear words. If eyes see the idols
of Lord Rama (or any other deity), and mouth chants the Mañtra (Nama) of Rama
persistently, then the organs will get attached to Lord Rama. We will
eventually be able to see every person, every object as a manifestation of Rama.
We will lovingly talk to everyone as if we are speaking to Lord Rama. We will
feel a continuous internal connection with Rama while doing everyday chores.
For that, other ‘names and forms’ which are ingrained in our psyche, need to be
laboriously wiped out. If the mind and organs are trained in this manner, the subconscious
desires (Vāsanā, वासना) will
be gradually eradicated. New adverse desires will not be imprinted on the mind,
and old imprints will be effaced. This is the crux of authentic spiritual
studies. If subconscious desires are not getting debilitated, it indicates that
the resolve about Moksha is not firmly established yet.
Vedic doctrrine is meant for those who have a genuine wish
to tread the path of spirituality. The conduct that is disapproved by
scriptures, saints, Sadguru and the God is called as ‘forbidden conduct’ (Nishiddha
karma, निषिद्ध कर्म). Some people
even justify their forbidden actions as ‘righteous’. They should not even be
called as seekers. They aren’t
concerned with Vedānta in any way.
A genuine seeker is able to analyze his erroneous conduct.
In the first (lowest) stage, a seeker does not even recognize his erroneous conduct.
In the second stage, the seeker learns to accept his mistakes after they occur.
In the third stage, he becomes aware beforehand that he is about to perform erroneous
actions. He controls his organs with conscious efforts and keeps away from erroneous
behavior. In the fourth and final stage of progress, Shama-Dama are fully
attained, and there is no possibility of erroneous actions.
Samarth Rāmdās
says –
Anudini
anutāpe tāplo Rāmarāyā (अनुदिनी
अनुतापे तापलो रामराया)
- ‘Oh Lord
Rama, I am repenting and suffering everyday.’
Samarth is
representing ordinary seekers who repetitively perform forbidden actions and
repent on their behavior. But we are not meant to repent all our lives. Clean
and flawless behavior needs to be purposefully acquired, so there is no scope
for repentance. Soham practice can be stabilized only when we have no regrets.
The unwavering state of Chitta that is needed for Soham meditation can be
attained only with regular practice. Seekers who try to correct their erroneous
behavior are forgiven by the God. Lord Krishna says in Bhagvad-Gitā -
Api
chetsudurāchāro bhajate māṃ ananyabhāk |
Sādhureva
sa mañthavyaḥ samyak vyavasito hi saḥ || (9-30)
(अपि चेत्सुदुराचारो भजते मामनन्यभाक् ।
साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः||)
- ‘One who seeks shelter of Lord Krishna with genuine
repentance after committing even the most detestable actions, is to be
considered saintly.’
Lord Krishna has Himself assumed the responsibility for
well-being of a remorseful seeker. However, one should not behave in atrocious
manner afterwards. A sincere seeker can
be called as saintly (sādhu) when he starts exclusively worshipping the God
without any deviation. Consistent practice of Shama-Dama can surely lead us to be
a sage as preached in this verse.
Samarth
Rāmdas Swāmi says –
Sāvadh
sākshepi āṇi daksha | Tayā tatkālachi Moksha ||
(सावध साक्षेपी आणि दक्ष | तया तत्काळचि मोक्ष)
- ‘One who
is alert, consistent and vigilant will immediately attain Moksha.’
He assures that one who genuinely
seeks Moksha will ‘instantly’ get it. ‘Being alert, consistent and vigilant’ in
spiritual practice are the three prerequisites. The seeker should be
persistently contemplative in nature. Sadguru and spiritual texts guide the
seeker to contemplate in the right direction. Lord Krishna has preached
Bhagvad-Gitā for the same reason. St. Kabir, Dnyāneshwar, Tulsidas, Samarth,
Tukārām guide us with utmost love, compassion and empathy. They provide us with
authentic and precise thought-process about the God, scriptures and spiritual
practices. They have written profound texts to assist us in all situations. They
make seemingly arduous task easy for us to execute. Sadguru provides customized
guidance to each seeker by evaluating his aptitude and capability. There is no
discord amongst all of them.
We see many musical instruments, but all of them play only
the basic seven notes of music and their variations. They don’t play anything
extraneous. There is an implicit harmony when they play. Likewise, if we follow
the congruous guidance of saints, sages, Sadguru and scriptures, it will save
us from debacle and help us progress on spiritual path. When we are ready with
the prerequisites mentioned above, Pure Bliss of Atman can be realized.
When Supreme, Pure Bliss is experienced at-least once, we get motivated to
proceed even further. Faith in spiritual path gets strengthened. All we need is
resilience and patience to sustain till we reach here. Shama-Dama stop being
troublesome after this stage.
|| Hari Om||
adaghbcb
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