Meditation
on Mahavakyas
Mahavakyas are the sacred sentences of the Srutis. They are four in
number:
1. 'Prajnanam Brahma.' – Consciousness is Brahman (Aitareya
Upanishad of Rig-Veda)
2. 'Aham Brahma Asmi.' – I am Brahman (Brihadaranyaka
Upanishad of Yajur-Veda)
3. 'Tat Tvam Asi.'- That Thou Art (Chhandogya
Upanishad of Sama Veda)
4. 'Ayam Atma Brahma.' – This Atman is Brahman (Mandukya
Upanishad of Atharvana Veda)
The first is a Lakshana Vakya which gives a definition of Brahman and
imparts Tatbodha-Jnana. The second is an Anubhava Vakya that gives
Sakshi-Jnana. Third is Upadesha Vakya and bestows Siva Jnana. Guru instructs
the disciple. Fourth is Sakshatkara Vakya which confers Brahma-Jnana. You can
take any Mahavakya and meditate on it as you do on OM.
Meditation on Aham Brahma Asmi: Constantly feel that you are the
Suddha Sat-Chit-Ananda Vyapaka Atman (Pure, Existence Absolute, Knowledge
Absolute, Bliss Absolute, All-Pervading Brahman), when you repeat mentally:
"Aham Brahma Asmi." Lip repetition will not produce much benefit. You
must intensely feel from the subjective heart. Gradually, you will be taken to
superconscious state through deep feeling.
Sit in your Asana on a fourfold blanket. Face North or East and
constantly feel:
1. Infinity I am.
2. Eternity I am.
3. Immortality I am.
Meditation on Mahavakyas is tantamount to meditation on OM. You can
take either 'Aham Brahma Asmi' or 'Tat Tvam Asi' Mahavakya, and meditate on its
significance. Negate or throw out the Koshas yourself and identify with the one
essence that lies behind them.
Meditate. Purify your mind. Practise concentration in a solitary room.
Then squeeze out the Upanishads and the Gita from your heart. Do not depend
upon imperfect commentaries. If you are sincere, you will understand the real
Sankalpa of the Rishis of the Upanishads and Lord Krishna, you will know what
they really meant when they uttered those wise Slokas.
Unfold the Divinity that is lurking in your heart by concentration and
meditation. Do not waste your time. Do not waste your life.
Negative Meditation
"I am not the body. I am not the mind. I am Sat-Chit-Ananda
Svarupa." Meditate on the above ideas constantly. Feel you are the
Sat-Chit-Ananda Svarupa always, all through twenty-four hours. Negate the
body-idea. Incessant Sadhana is necessary to remove Deha-Adhyasa which is due
to Anadi Samskaras (beginningless impressions). If you can go above the
body-consciousness, if you can leave the body at will, three fourths of your
Sadhana is over. There is a little balance only. Then, there remains only the
drawing of the curtain, removal of the veil of Avidya. That can be done quite
easily. Even when you move about, even when you are at work, always feel that
you are all-pervading, infinite Brahman. This is important. Thinking,
concentration and efforts to separate yourself from the body should go
together. In negative meditation, the Jnani dwells in Suddha, Nirguna Brahman.
He has no consciousness of the world.
Positive Meditation
1. I am the All (Sarvatva)
2. I am in All (Sarvatmaka)
Meditate on the above ideas. In this meditation, the body and the
world are taken as Brahman. As expressions of Brahman they are included. It is
highly preposterous to think that Brahman is by itself full of Ananda and that
which is expressed out of Brahman is full of misery, pain and sorrow. Pessimism
should be shunned. It is the Jiva Srishti that is at the bottom of all pain and
misery. There is nothing wrong in Isvara Srishti. Isvara Srishti does not give
the least pain. On the contrary, it is Kama, Krodha, idea of mine, thine,
"I am the doer" etc., that cause all trouble. This is due to Ajnana
which causes identification with the limited mind.
Repeat the above idea mentally at all times. Feel you are the All.
Feel that your Shakti is working in all bodies. Constantly dwell on these
ideas: "The whole world is my body. All bodies are mine. All lives are
mine. All pains are mine. All joys are mine." Jealousy, anger, hatred,
egoism all will vanish. In the Samadhi of positive meditation, the Jnani sees
within himself the world as a movement of ideas. He is both Saguna and Nirguna.
Excerpts from:
Meditation
on Mahavakyas by Sri Swami
Sivananda
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