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MIND According to Vedanta
Our physical, intellectual, aesthetic or moral developments are not possible without
cultivation of the mind
1. Mind, According to Vedanta
Mind, according to Vedanta, is distinct f rom the physical body on the one hand, and the spiritual Self on the other. It is an
object of knowledge and cognition. The knower is distinct f rom the mind because that knower visualises the mind and
observes the mind.
Vedanta stresses development of the mind, because lif es development implies development of the mind. Physical,
intellectual, aesthetic and moral development are not possible without cultivation of the mind. Mind is the source of
f reedom, as also bondage. Our joy and suf f ering, wisdom and f olly, strength and weakness, depend much on the
condition of the mind.
As the mind is an object of knowledge, consciousness is not intrinsic in the mind. Consciousness is intrinsic in the
knower. The knower is self -aware, self -evident. The mind is an object of knowledge, just as a chair. Naturally, the mind
is devoid of consciousness. Vedanta says mind is dark, material, and devoid of consciousness.
Seat of Perception
Mind is the seat of internal perception. Just as you perceive external objects, you can perceive internal f acts; watch
within to see if you like something. You can perceive likes and dislikes, hopes and f ears, joys and sorrows. Just
like external perception, internal perception is also a criterion of existence. Your likes and dislikes, hopes and f ears, joys
and sorrows are real to you.
Vedanta recognises the f unctions of the mind--cognition, f eeling, willing--as primary f unctions. It is not the mind that
f eels, imagines, wills, hopes, or f ears; it is the light of consciousness that enables the mind to behave this way. Vedanta
has analysed the cognitive aspect of the mind and identif ies its f our states: deliberation (manas), determination (buddhi),
egoism (ahamkara), and recollection (citta). The f our f unctions represent f our dif f erent states of the mind.
Just as perceptions leave impressions on the mind through cognitive organs, the experiences through the organs of
action leave indelible impressions on the mind.
The mind is a huge storehouse f or all these impressions, which create your disposition, tendencies, and become the
source of your memory, likes and dislikes. These impressions live within you as subtle f orces.
Vedanta emphasises that the mind stores impressions in two f orms--conscious and unconscious. There is also the
superconscious state. Unconscious is below ego consciousness and conscious is within the range of ego
consciousness. The superconscious state is beyond the range of ego consciousness. Ordinarily, you are within the
range of this ego consciousness, and there are a good deal of impressions below this range.
Vedanta stresses the cultivation and development of the conscious mind. It is through the conscious mind that you have
to overcome the unconscious. You have nothing to f ear f rom the unconscious because the unconscious works
mechanically. But the conscious mind has self -determination. Through the conscious mind you can overcome the
unconscious. Wrong tendencies within have to be weakened by constant ef f ort.
Vedanta suggests practices f or development of the mind. One process is self -discipline. It is alignment of your emotional
lif e with rational lif e, directing of all your energies to the realisation of the ideal. This is not suppressing something; you
are just changing your actions to those which you recognise as right.
Meditate on Real Self
Vedanta suggests another course of development called meditation. You can meditate on anything, but Vedanta
suggests that you meditate particularly on your real Self , spiritual Self , which belongs to the Supreme Spirit, whom you
call God. This meditation will heighten your self -consciousness and you become pure, stronger, wiser and happier.
This practice develops your power of introspection. You can clearly see the workings of the mind, and, the unconscious
impressions thwarting your progress. You become self -aware, and self -awareness is the secret of control of the mind
and the body. At once you gain the power to dominate this psychophysical system.
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Vedanta has analysed the human mind and has assigned its exact place in the human personality. At the same time,
Vedanta has prescribed courses f or development of the mind. Prevention is better than cure. Curative methods alone will
not do. Preventive methods have to be adopted. When this is done, control over the mind is won.
2. How to Purify the Mind
Mans material, intellectual, aesthetic, moral, and spiritual progress depends on development of the mind. It is ones
greatest f riend as well as the worst enemy. The greatest obstacles to minds development are impurities of the mind.
They do not inhere in the mind, but adhere to it. The human mind, however impure it may appear to be, is essentially made
of the purest material.
Vedanta dif f erentiates between mind and the real Self . The mind is the f inest of all material substances, and is pure.
Because of that, the mind has the capacity to manif est knowledge to radiate consciousness.
Impurities cause restlessness of the mind. They are obstacles to minds development. Unless the mind is pure to a certain
extent at least, it cannot be calm. Unless it is calm, you cannot concentrate on any subject, and cannot gain any
knowledge. It is through the mind that you know whatever you know.
Impurities exist in gross and subtle f orms, on the surf ace and also at the bottom of the mind. Patanjali identif ies f ive kinds
of impurities: (1) Ignorance: You do not know the truth, and you are always interested in untruth. You do not know the
real, and you are interested in the unreal. This is basic ignorance. In addition, you do not know your true nature, your
relationship with the Supreme Being, and you have (2) egoism identif ication of the real Self with the non-self . You
identif y yourself with the psychophysical system, which is not the real you. You become identif ied more or less with this
physical universe. This mistaken identif ication brings on (3) attachment, (4) aversion, and (5) inf atuation with the world.
The impurities that dwell in the human mind mostly are gross emotions, generally called passions. Lust, greed, anger,
jealousy, hatred--these are the grossest impurities that unsettle the mind. They distort judgement; blur your vision. You
should try to get rid of them, and cultivate virtues that are their opposites.
Evil Thoughts
There are also evil thoughts. Even when passions do not prevail within, you may still think of them. These thoughts have
to be conquered by f eeding the mind with noble thoughts. If you f eed the mind with rich and healthy f ood, it will gain
noble thoughts, strength, knowledge and peace.
There are other impurities that cloud the mind, such as prejudice, misconception and superstition. These should be
overcome by cultivating right knowledge. Use your power of discrimination to see things f rom the right viewpoint.
Doubts are also impurities, as well as cares and worries and f ears. These depend more on our imagination than on the
actual reading of the situation.
In Subconscious Mind
Even when these impurities do not prevail in the conscious mind, they live in your subconscious mind as subtle f orces.
They may manif est themselves in the conscious mind any time. These f orces are called samskaras, impressions. They
live within us in three f orms: latent f orm, overpowered f orm, and attenuated f orm. Our memories, tendencies and desires
originate in these impressions.
3. The Mind and the Soul
The physical body, mind and soul are distinct components of the human personality. According to Vedanta, the mind is
antahkarana, inner instrument f or internal perception. We perceive happiness, f ear, hope, pride, hatred and other
emotions through the mind, the inner instrument. Just as an external object, a chair f or example, is a reality, your
happiness, hope, f ear, and pride, are also realities.
The mind is necessary not only f or internal perception, but f or external perception too. We do not simply receive
perceptions, we evaluate things intellectually, morally and aesthetically by the mind, which is distinct f rom the physical
system.
The mind is not the very centre of the human personality. There is another f actor, called Soul, Atman, or Self. Western
thought does not dif f erentiate the soul f rom the mind. In Hindu psychology, the Self is always dif f erentiated f rom the
mind, because the mind is not the real experiencer or perceiver of mental phenomenon.
Patanjali says that mind is not the Self because mind is the observed; the Self is the observer. Observation implies an
observer. Experience implies an experiencer. That which is the ultimate experiencer, through which everything is seen
and observed, cannot be observed by anything else. There is one ultimate observer of all observation and experience.
That is Self - consciousness, the very basis of thought. It cannot be an object of thought or cognition. Consciousness,
the Self , is the very basis of cognition. It cannot be objectif ied.
Pure Consciousness
There is one unchanging, abiding Self , and that Self , being essentially the knower, the experiencer, is of the nature of
Pure Consciousness: Self -shining, self -luminous, the Light of all lights. There is a light beyond the light of the senses,
beyond the light of the mind. That is the light of the Self , unchanging, which is distinct f rom this ego. There is one Self
that is beyond all changing conditions, external and internal. That Self has been associated with the psychophysical
system, which is so mixed up that it does not realise the Self as it really is. When you realise the Self , you know you are
absolutely f ree, pure and immortal.
You must recognise you are the ruler of the psychophysical system. You became a slave of this system because you
identif ied with it. The moment you know you are distinct f rom the body and mind, you are divine in nature, ever
associated with the Divine Being. When the Divine Being asserts itself in this psychophysical system, the whole system
will be in order. Gradually, darkness will leave you, and you will realise your unity with the Divine Being.
4. The Mind and Its Ways
The mind is the cause of bondage and also of f reedom. If the mind is well cared f or, trained and developed, it becomes
the way to f reedom. If uncared f or, untrained and undeveloped, then one remains in bondage. Our outer achievements
are but a manif estation of our inner attainments. It is because of the superiority of the mind that humanity is superior to
other living creatures. What is the nature of this mind? How can we manipulate it?
According to Vedanta, the mind occupies an intermediate position between the knowing Self and the body. This physical
body is not the whole of human personality. Within it dwells the Self , and that Self is the centre of human personality.
That central principle in human personality coordinates all f unctions of the organs and integrates the physical and mental
f actors into a coherent whole.
Despite changing f unctions, this knowing Self dwelling within the body sees, hears, smells, tastes, thinks and
determines; it is the doer and the knowing Self , the knower within. The knower is always distinct f rom what is known.
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Consciousness as its essence belongs to the knower, never to the known. Like light and darkness, they are of contrary
nature, so one cannot be identif ied with the other.
The mind is also responsible f or action. Behind the organs of perception, behind the organs of action, there is another
f actor--mind: The power of introspection.
Mind has many dif f erent f unctions, the principal of which are cognition, volition, and emotion. According to Vedanta,
cognition is basic: It underlies volition and emotion. One cannot f eel or will without cognition. Unless you know the object
that you desire to have, you cannot be attached to it.
The mind is associated with each perception, but its f unction does not end at that point. There is another reason why
Vedanta acknowledges the existence of mind as a distinct principle: mind cannot be explained away just as a process, a
state, or an attribute. It is a substance to which these processes and attributes belong.
It is mind and mind alone that can dif f erentiate between good and pleasant. It is the buddhi, the determinative f unction of
the mind that has the capacity to judge the pros and cons of things and f ind that which is most desirable.
In most individuals there is a cleavage between rational and emotional natures. Moral lif e depends on bridging the gap
between rationality and emotions. Reason says something is wrong, yet our emotions do not heed this warning.
Vedanta accords priority to reason: Without right decision, there cannot be right action. Will must be guided by reason.
But reason will not develop unless the mind is purif ied to a certain extent. In most human beings, reason is not well
developed, while the emotions are already developed, and they pull you here and there. In the beginning, the only course
is to depend on authority. Persons with superior reasoning power will have to make the decisions. Until human beings
develop reason, you cannot leave them to their own judgement.
Both volition and emotion should be guided by reason. In the early years, reason will not develop because the mind has
to be purif ied to a certain extent by observing moral principles. Emotions need the guidance of reason. They are right or
wrong, according to the direction in which they move. That very desire f or sense objects that causes delusion, bondage
and suf f ering, changes into divine love and leads to liberation, peace, and blessedness perpetual when turned
Godward.
Reason has vision, but cannot act; emotion can act but has no vision. If reason rides on the shoulders of emotion, they
can get along very well. Emotions make lif e zestf ul. Devoid of love or f ellow f eeling or regard, great achievements
through reason and volition alone are but mechanical perf ormances. Intellect can enlighten the way, but cannot give
inspiration, which comes f rom the heart. What man needs is a combination of head and heart.
5. The Mind and the Senses
The mind and the f ive senses are important components of the human personality, because all our knowledge depends
on them. The senses are the f aculties of the f ive bodily organs. We have the f aculties of hearing, sight, smell, taste and
touch due to the respective sense organs.
Each sense organ is responsible f or a particular kind of knowledge of the external world, while the mind is responsible
f or each and every kind of knowledge. Whether you use your perceptual knowledge of the external world, or internal
perception, inf erence or intuitive knowledge, you have to use your mind. Our knowledge, happiness, success in this lif e
depend on the use we make of these important f actors of our personality. The senses are our good f riends if we use
them rightly, and turn deadly f oes otherwise.
How do sense organs f unction? According to the Vedantic view, the eyes and the ears perceive the objects where
they are. The organ of touch perceives things when in actual contact; the organ of taste can experience its object only
when in actual contact. The organ of smell can smell things at a distance. The organ of touch has no particular location. It
is all over the body. Whatever may be the process of sense perception, each sense organ has a particular f unction.
The mind has various f unctions not observable by the senses. But it is not just a bundle of f unctions or sensations. It is
antahkarana, internal instrument. We perceive two orders of existence: The external, objective order of things, and the
internal, subtle order of f acts. Just as external perception is a criterion of reality, so is internal perception.
The mind has a more important f unction. It is dynamic. It is not of the nature of spirit, nor is it exactly of the nature of the
body. It occupies an intermediate position between the body and the Self . Anything that is not of the nature of spirit, not
self -luminous, without consciousness as its very essence must be classif ied with matter. But it is of a dif f erent type of
matter than this physical body. It is a dif f erent principle, it has dif f erent f unctions. Because both mind and body are of a
material nature, they can inf luence one another. Though mind is of a material nature, it can ref lect the consciousness of
spirit.
The mind, being made of ref ined matter, can ref lect the light of the spirit better than the body and the senses. Because of
that, the mind has a consciousness that becomes aglow with the light of the spirit. Every sense f unction is a f orm of
cognition. The principle of consciousness underlies the senses. That principle of consciousness is transf erred to the
senses through the mind f rom the spirit, because true spirit alone has consciousness as its very essence.
Storehouse of Impressions
Another important f unction of the mind is to store all impressions of our experiences and activities, f rom childhood to the
present. Anything you see, hear, eat, or any action you perf orm leave indelible impressions on the mind. Even your
thinking imagining, f eeling, and every f unction of the mind leaves an impression.
Neither the senses nor the mind is the actual perceiver. The real perceiver is beyond the senses and the mind. The real
experiencer, perceiver, is distinct f rom all senses and the mind. Just as external objects f all into the category of the
observed, so do your mental f ear, joy, love or hatred. You can observe the f unctions of the mind because you are
distinct f rom the mind. The mind is not the seer. The real you is the seer.
6. The Mind and Its Control
Controlling the mind is a universal human problem. About 5,000 years ago, Arjuna approached Sri Krishna with the same
problem. Control is obtained by detaching the mind f rom all that is temporal, and f ixing it upon the Supreme Being. You
have to f ix the mind on the higher Reality every day.
Anyone who wants to live properly should know what he lives f or. He should seek something noble, even as the mind
wants to move toward lower levels. He must practise control of the entire psychophysical body to direct it to a higher
ideal. This way of lif e leads to self -control.
Self-control
Self -control means the power to distinguish the real Self f rom non-Self , to distinguish this knowing Self , the knower,
f rom all that is known. Vedanta says that you have to know what you are and assert yourself as you really are. When
you distinguish yourself f rom this non-Self --the psychophysical organism, you will be able to control the body, mind, and
organs.
Until the mind is purif ied enough, the power of reasoning does not exist. Now, how does one purif y the mind by clearing
undesirable emotions, such as anger, jealousy, hatred, malice, f ear, lust, and greed? Bef ore the powers of reasoning
and will are developed, your emotions lead you astray. This is everybodys problem.
Vedanta says a child develops his emotional nature long bef ore he develops his power of reason and power of volition.
Bef ore knowing the distinction between pleasant and good, he is drawn by what is pleasant. Unf ortunately, pleasant
of ten appears as good. The great battle a person has to f ight in this lif e is to separate the attractive f rom the really good.
It is the duty of adults to control the younger generation until they develop the power of discrimination. Until a person
develops right understanding, moral lif e does not come naturally. But when he can control his emotions, he becomes
moral on his own initiative. Until then moral lif e must be mandatory.
7. Waking, Dreaming, and Deep Sleep
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7. Waking, Dreaming, and Deep Sleep
Every human being experiences daily the three states of waking, dreaming, and deep sleep, an analysis of which reveal
his real nature. The light of consciousness, which is the very nature of the spiritual Self , is self -luminous and self -
aware. Being self -luminous, it is very pure and ever bright, without the least trace of darkness. By studying the three
states--wake, dream, and deep sleep--we f ind that man has an inner being that is pure, shining, changeless and
constant.
In the waking state, the physical body establishes contact of the inner Self with the outside world. It is the medium of the
waking experience; consciousness is very closely associated with this physical body in the waking state. All the organs
of perception are active, ever ready to cognize this objective universe. The f ive organs of action are also ready to
operate.
In the dream state, the mind is very active. It is part of the subtle body, which comprises primarily the f ive organs of
action, and the f ive organs of perception. The external organs of perception and organs of action are not the real
organs: Their subtle counterparts are real.
The subtle body is the storehouse of all the impressions we gather during our waking hours. Whatever we perceive by
external organs of perception and organs of action leave an impression on the mind. The subtle body, the principal
f actor of which is the mind, is painted with these impressions, which are very potent. They create our tendencies, our
habits; our likes and dislikes; they also live within us as the seed f orces that create a new situation f or reaping the f ruits
of our deeds and experiences.
Dreams are caused, Sankara points out, by desires and tendencies. Behind these desires and tendencies are the
impressions stored in the mind. They are the material f or dream imagery. A person may also have some prophetic vision
in a dream. Even mathematical problems and scientif ic problems have been solved in dreams. A person may be raised to
a very high spiritual level in a dream.
In Deep Sleep
In deep sleep a person loses consciousness. He no longer has any mental f unctions, no thought, no idea, no f eeling, no
imagination, no memory of any kind. All variations of the mind are completely hushed; all the f ears and worries subside.
There is complete darkness in the mind, unspecif ied ignorance. You do not know anything.
In the waking state you have specif ied ignorance, you know that you do not know this or that. In deep sleep, all the
f eatures of the mind enter into a state of homogeneity covered by unspecif ied darkness; even the ego-consciousness
drops altogether. A mother does not know she is a mother. You are completely relaxed. You enter a state of complete
naturalness. Every day, during the 24 hours, you have to get rid of this ego-idea to have complete rest. Then, when you
get up, this ego-idea again works upon you, and cares and worries and the sense of responsibilities come.
Throughout these ever-changing experiences, there is one abiding self . There is a continuity underlying all these varying
experiences, and that is the real Self of each and every individual. That Self is immortal; that Self is self -existent. If you
analyse the waking, dreaming, and deep sleep states, you f ind that there is a Self underlying all these experiences.
The spiritual self --not connected with this body, not intrinsically connected even with the mind--that real self , the
witness, the observer of even the deep sleep state, that is always there. It is That which actually sees through the
eyes, hears through the ears, works through the hands. You f orget your very self and identif y yourself with that which
you are not; that is the cause of all your bondage and suf f ering.
Vedanta has analysed these three experiences to discover the real nature of a human being. The conclusion is this:
Your real Self is untarnished by all these changing conditions. Everything in this world changes, but there is one thing
that is constant in you, and that constant f actor is the real you. This is ever shining, pure, f ree, immortal, and self -
existent. That Self , which is self -revealing, which you cannot doubt even, is the real Being of each and every individual.
That Self is the manif estation of the Supreme Being. You reach the soul of the universe by reaching that very Soul.
Light of the Self
The Ultimate Reality sees everything by its own light. It is through the light of the self that we see everything. The actual
light is in the pure spiritual Self , which is self -aware; That spiritual Self has its own light and that light comes through the
mind, through the eyes; and that light of consciousness coming through the mind and the eyes illuminates this light. This
light reveals all things to you. In the waking state, your consciousness moves through the mind and through the eyes
illuminate everything. Behind all light, there is the light of consciousness which is considered to be the Light of all lights.
8. Samadhi or Superconscious Experience
Here is an experience called samadhi, or transcendental experience, which is not easy to attain. Rare individuals attain it
af ter long preparation. This is the only kind of experience that liberates a man f rom all bondage that satisf ies completely
mans deep longing f or eternal lif e, f or complete peace and blessedness. None of the three everyday experiences--
waking, dreaming, or deep sleep--can give us this f reedom.
Man is proud of this waking experience. He is f ully conscious of this external world, his mind f unctions, his volition and
reason are active. His f ive sense organs are active. He can hear, see, taste, smell and touch things. The organs of
action are also f unctioning. All his achievements in any sphere of human activity have been done through the exercise of
volition and reasoning power in the waking state. However, man cannot overcome the play of birth, growth, decay, and
death.
Lif e continues to be a drama of smiles and tears, of love and hatred, of success and f ailure, of honour and dishonour. In
this regard, human knowledge has not gone very f ar. Sense perception cannot reveal to you the truth behind this sense
world. Yet, it is on the reality beyond this sense world that ethical idealism and metaphysical conceptions exist. Reason
cannot take us to that realm. Until we reach that realm, until we know the Truth, we cannot be f ree.
Some give up the ef f ort because it is impossible to attain, some believe the best policy is to squeeze out all the juice f rom
lif e. But the human mind does not agree. No, I am not meant f or death. Deep within my heart there is a cry f or total
f reedom f rom all bondage. Can that be satisf ied? Mystics in the world have declared that there is a way to attain that
Truth; there is a way to conquer death; there is a way to attain peace that passeth understanding, the peace that this
world cannot give you.
Transcendental Experience
Just as our waking experience, dream experience, and sleep experience are f acts, there is transcendental experience
of the Supreme Reality, beyond sense perception, beyond even intellectual comprehension. How can man attain that?
The Upanishads say it comes through deep meditation. But it does require some preparation.
The mind should be purif ied and the understanding made clear, to make deep meditation possible. The mind f ails to
comprehend That, which is beyond the range of the mind. Yet that Supreme Reality, self -ef f ulgent, can be realised
through deep meditation when the mind is purif ied, through the purif ication of the understanding.
In sense perception, we have direct experience of things because our mind comes in contact with the object. Sense
perception is capable of revealing to us only what is here and now, which cannot take us very f ar. Inf erential
knowledge has f arther range, but it is not immediate, not direct.
In Samadhi, there is also a mental mode, and there is also contact of the mental mode with the object known. What is
samadhi? We have called it superconscious experience, and it can also be called transcendental experience. This is the
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samadhi? We have called it superconscious experience, and it can also be called transcendental experience. This is the
realization of God, direct experience of the Ultimate Reality. This phenomenal world is held by one eternal, changeless
Supreme Being who answers to our conception of perf ection in every way.
This samadhi is dif f erent f rom the ecstatic visions many have in religious lif e. You can hear some strange sounds, see
visions, light or some f igure that brings some knowledge to you. You may even see a f orm of God. These ecstatic
experiences or visions are not to be included in the kind of samadhi to be explained in this article.
Direct Experience
In Samadhi, there is direct experience of God. God is not apart f rom anything. He is always described in Vedanta
literature as the Supreme Self , the all pervading reality, which penetrates everything, and which is itself not penetrated
by anything..
We generally conceive consciousness as state of mind, but consciousness in its essential nature is not a state of mind.
What we call the conscious state of mind is simply an expression of the essential consciousness, Supreme through
some modif ication of the mind. Ultimate Reality is self -existent, self -shining. It is real to Itself , real on its own authority.
God is the self -existent, self -luminous Supreme Spirit that is pure awareness and the essence of everything. God is the
reality that makes everything real. All f orms and names appear and disappear on the common background of that Reality.
Where shall I f ind God? Right within the heart, as the Soul of your soul. To f ind God, you meditate on the Supreme
Consciousness, one inf inite ocean of consciousness, pure Spirit. Try to meditate on your spiritual self and you see a
self -ef f ulgent, inf inite ocean behind the self . Try to f ix your mind on that Reality. The more the mind becomes
concentrated, the more it takes on the f orm of that Truth.
In the case of internal perception, the mental mode is always in contact with the object of knowledge. You know your
f eelings within your heart through your inner perception. Just as you perceive external objects, you perceive the inner
states, and these internal states are directly known.
Two Kinds of Samadhi
There are two kinds of samadhi. In one state there is some gap between the meditator and the object of meditation. The
ego says: I meditate. I meditate on God. Then this I, this individual consciousness, becomes so united with the
Supreme Consciousness that there is distinction, but not separation. A person f eels his intrinsic relationship with the
Supreme Being. This samadhi is called savikalpa samadhi.
It is the perception of the personal God, but this does not necessarily mean God with f orm. At this stage, the mind
becomes united with the Supreme Being and the ego also naturally merges, but still it does not completely drop. A person
realises his deepest relationship with God; but relationship always implies some kind of distinction between the related.
There is a deeper state when this I consciousness completely drops, is completely lost, as it were, in the Ocean of
Consciousness. This is called nirvikalpa samadhi. When this individual consciousness becomes one with the inf inite
consciousness, there is no distinction between the worshipper and the object of worship, and only one undivided,
undiversif ied, inf inite, pure consciousness shines. I know God, I experience God, this also does not exist.
In both the stages of samadhi, the mind becomes completely tranquil and transparent and is correlated with the Reality.
In one case there is I consciousness, and in the other, there is no I consciousness.
Going into Light
When a person enters the transcendental state of samadhi, instead of going into darkness and ignorance, he goes into
Light, the Light that is responsible f or the manif estation of everything at every moment. He becomes illumined and all
trace of ignorance is removed. He is a transf ormed person, completely f ree f rom the bondage of this lif e. He is beyond
birth, growth, decay, and death, hunger and thirst, heat and cold, pain and pleasure.
Superconscious experience is the f ourth kind of experience as distinct f rom waking, dream and deep sleep. You have to
purif y your understanding by moral discipline, dutif ulness, truth, sincerity, honesty, and then you see this world in all its
nakedness. If you discipline yourself , exercise your will, exercise your reason and go yond will and reason. Meditate
and go beyond the ego-consciousness to the transcendental state. It is the f ourth kind of experience alone that unlocks
the spiritual treasure to you f orever. All the great mystics of the world declare that such an experience brings supreme
satisf action.
9. Meditation: Its Purpose and Practice
The supreme purpose of meditation is to reach the highest goal of lif e, direct perception of the Supreme Being, to attain
illumination, the light of God-consciousness, which makes human beings f ree f rom all suf f ering, weakness and
imperf ection. This goal cannot be reached simply by study of the scriptures or philosophical speculation. It is the actual
perception of God, seeing God directly, that removes f rom the heart of humanity the basic ignorance f rom which arises
egoism and all our weaknesses.
The Upanishads say: When that Supreme Being, immanent and transcendent, is realised, is seen, then all knots of the
heart are cut asunder, all doubts are dispelled, the deposit of past karma is also eliminated, and man attains f reedom in
every sense. No other spiritual discipline can lead us to this goal. Moral observances and humanitarian deeds can
prepare the mind to a great extent f or the practice of meditation. But no other spiritual practice can bring you as close to
God as meditation.
Role of Japa
When the mind is detached, devotion to the Lord grows. Japa is very important f or the development of detachment. If a
person repeats it and tries to understand the meaning, the reality signif ied by this word, if he contemplates the meaning,
and repeats this name, he will perceive the real nature of the Self . He will no longer identif y himself only with this
psychophysical system.
What are these obstructions? They appear in the f orm of distractions: Mental lethargy, doubt, f ear, restlessness,
instability. You try to reach a mental state but you cannot remain there; you slide back. When you repeat the sacred
word or f ormula, the seed word, particularly, all kinds of mental ailments and physical ailments are removed. When these
obstructions are removed, the mind gets settled more and more. Meditation is the hardest spiritual practice because it is
the f inal lesson in spiritual lif e and discipline.
At present, you may think the goal is very, very high, that you are gaining nothing f rom this practice of meditation. But
you gain with each step you practise. When the mind is purif ied to a great extent, you will not starve along the way to
the goal. As you become detached f rom temporal values, and you have love f or God, you will be f ree f rom cares and
worries to a great extent.
Purpose of Asanas
You will need some physical posture--asana, when you prepare f or and practise meditation. The main reason is to keep
the body at ease and poised, not stif f . The backbone should be straight, and the head and the back should be in one
vertical line. Then all the important organs f unction correctly. The body becomes steady; its resistance can be reduced to
a minimum.
In meditation, some symbol is necessary, because we cannot set the mind on the subtle truth, or the abstract reality. Any
object, word or personal f orm can be a symbol. The sacred word can be used as a visual or audible symbol. When you
visualise the word Om as radiant, that can serve as the visible symbol. In this case the mental ear and the mental eye
are both captured. Anything luminous can represent divine consciousness. A f lame that does not f licker, kept in a
windless place, can also be visualised as a symbol of divinity. These are impersonal symbols.
Personal Symbol
One can also select some personal symbol. There is a great advantage in choosing a personal f orm: You establish some
relationship between the deity and yourself , the worshipper. There is reciprocity in that case. You can choose the f orm
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relationship between the deity and yourself , the worshipper. There is reciprocity in that case. You can choose the f orm
of Krishna, or Rama, Siva, or Kali--whatever answers to your conception of the highest ideal.
A person has to cultivate devotion to God by the various methods given f or the practice of meditation, and practise
meditation every day. When the mind is purif ied, there is true insight within us. By practice of meditation we gain, not only
spiritually, but also in a worldly way.

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