081-Raja Dhiiraja Yoga First Lesson.txt
Dharmadeva
Namaskar, in memory of our dear brother Ac. Cidghanananda Avt. Originally
published in Pranam magazine in 1977 and written by Dadaji.
ANANDA MARGA MEDITATION - RAJA DHIRAJA YOGA (THE MOST SUBLIME AND KINGLY
TANTRA YOGA)
This article explain some of the subtleties of Ananda Marga meditation.
PART 1: FIRST LESSON (IISHVARA PRANIDHANA)
The first lesson of Tantra Yoga is known as Iishvara Pran'idha'na. In
Iishvara Pran'idha'na, in the first phase three factors are very, very
important: Mantra Diipanii (withdrawal), Mantra A'gha't (repetition of the
mantra), and Mantra Caetanya (ideation on the meaning of the mantra). In
this process the principle of one's conversion of subjectivity into
objectivity is applied. Oneness with objectivity results in oneness with
subjectivity. Mind is a most restless thinking entity, and the existence of
mind is due to the expression of "I"-ness. This "I"- ness remains scattered
all over a person's body and mind. So, first of all, the withdrawal of mind
from objective physicality and then the expansion of the mind are taken into
account.
It is a must to withdraw the mind from objective physicalities, because a
scattered mind has neither the strength nor the capacity to achieve
anything. When the mind is withdrawn from the objective physicality, it
remains within the limits of the body, but even then it has not been
withdrawn totally; it is still scattered through all parts of the body.
Hence, it first has to be withdrawn from the body, too, by concentrating it
in a point. This giving of a point is a most essential factor, because when
the scattered mind gets concentrated in a point it gains in strength and
power. Secondly, the point must be in that part of the body which is
dominated by the sentient force. This is simply because the static and the
mutative forces are the causes of restlessness, sleep, and drowsiness, and
the sentient force is the cause of stillness and peace. Hence the mind is
given a point in the sentient part of the body on which to focus. This
"I"-ness, once it has been seated at this point, is now to ideate on the
Infinite Entity to convert itself into that. Hence this most sublime idea
is given to it.
The withdrawal of mind from matter, from objective physicality, is known as
Bhu'ta Shuddi - Bhu'ta means "five factors" and Shuddi means "purity" - and
therefore it means the withdrawal of the mind from the external vibrations
of the five fundamental factors. Then the "I"-ness is systematically
withdrawn from each portion of the body and is given a suitable point. This
giving of the suitable point is known as A'sana Shuddi. A'sana Shuddi
means that the mind is situated at a pure seat. Just as a person makes a
temple or mosque neat and clean and pure for worship, so the mind, in a
natural way, is focused at the purest place wherefrom it can ideate on the
Lord. Here it must be born in mind that the point which is given must touch
the controlling nucleus of all three parts of the mind, viz., the conscious,
the subconscious, and the unconscious - otherwise, complete control of the
mind will not be possible. This is simply because this point is the nucleus
of the mind, and thus controls the mind just as the sun, as the nucleus of
the solar system, controls the solar system. So this controlling point
must be taken into consideration.
The more people are able to withdraw, the more will they be able to link
themselves into the domain of divine bliss. People often fail to withdraw
or to take time to withdraw, and this is one of the vital reasons that they
are not able to feel bliss in sadhana. So this withdrawal from objective
physicality is known as Mantra Diipanii. A Mantra is a holy word, charged
spiritually by a realized soul. Diipanii means light or touch. So the
withdrawal enlightens one's mind and thereby aids in both Mantra A'gha't
(repetition of the Mantra) and Mantra Caetanya (ideation on the meaning of
the Mantra). The awareness of the mantra and the repeated forcing of the
Mantra uncurls the serpentine. A sa'dhaka must, therefore, devote
considerable time to withdrawal in order to master the successive steps of
repetition and ideation.
By doing more of the Shuddhis, the other techniques are greatly facilitated.
Suppose a spiritualist practices meditation for half an hour. S/he ought to
ideally spend at least fifteen minutes in withdrawal. (The practical
technique of withdrawal is taught personally by any A'carya of A'nanda
Marga.) But this withdrawal is not complete by fixing the mind in a
suitable point alone; after this, one must also withdraw from the ideas and
varieties of thoughts that are passing through the mind. And to achieve
this end, the same technique is sufficient. Thus, withdrawal has three
steps: withdrawal from the external world, the body, and the thoughts.
Then comes Mantra A'gha't and Mantra Caetanya.
Mantra A'gha't is of three kinds: Speaking loudly (which is known as
va'casika in Sanskrit) is the first. Secondly, there is whispering where
the words are not clearly audible. This is know as upan'su in Sanskrit.
The last and best kind of repetition is psychic repetition. This psychic
repetition, however, does not come under the category of Japakriya
(repetition); rather, it is in the category of Dha'ran'a' and Dhya'na
(concentration and meditation). This is because by repeating psychically
one tries to establish parallelism between the word itself and its meaning.
One wants to get into the ideation of the Mantra. This kind of repetition
at the suitable point (cakra) creates Mantra A'gha't and is then followed by
Mantra Caetanya, which is full awareness of the meaning of the mantra. If
one does not include Mantra Caetanya, the mantra cannot be effective, and
one is instead just like a parrot repeating words it cannot understand.
This Mantra Caetanya of an Is't'a Siddha Mantra is of vital importance.
Hence it is rightly said in the Kularnava Tantra that a mantra without
Caetanya is nothing but a general word which cannot yield positive results.
It is just like an ordinary word.
This Mantra Caetanya has two aspects: First, the Sadguru has charged it
with power. Secondly, it is taken with the awareness of its meaning.
Therefore, Mantra Caetanya are collectively able to arouse kula
kun'd'alinii, the spiritual potential (kula kun'd'alinii means coiled
serpentine), which normally resides in the lowest cakra or psychic center.
This spiritual potential, also known as the Jiivabhava (unit existence) or
the force of fundamental negativity, is seated at the lowest portion of the
spine of every person and varies from individual to individual, depending
upon how much it has been awakened. This Jiivabhava, in some individuals,
has come into close contact with the Infinite Cosmic Entity through
spiritual practices and service; it has, therefore, taken on subtler and
more sublime qualities. In other individuals, their Jiivabhavas have
different qualities because their Kun'd'aliniis are unawakened. Hence, the
Kun'd'aliniis of all people are not one and the same. Now, the Kun'd'alinii
remains seated at the base of the spine. This base is known as Kula and the
person who raises this Kun'd'alinii from Kula is known as Kulaguru. Kula
generally means family, but here it does not mean family in the common
sense. It is the base of the spine and the Sadguru can arouse it. Hence
the Sadguru is also known as the Kulaguru: The Preceptor who is able to
arouse all Kun'd'aliniis.
Iishvara Pran'idha'na, however, is not finished here. It also includes
within itself the moral principles (Yama and Niyama) and psycho-physical
exercises, known as a'sanas. Following the moral guidelines helps one in
the withdrawal of the mind; otherwise one may suffer from guilty conscience
and his/her withdrawal will be disturbed by the subsequently imbalanced
state of mind. Yama and Niyama are the base for spiritual practices, and
spiritual progress in turn helps to raise the Kun'd'alinii which thereby
strengthens the moral code. So morality and spiritual practice are
interdependent. Morality, however, is just the base and not the end.
A'sanas are also included in the first lesson. These yogic a'sanas are not
just ordinary exercises; rather, they are subtler in their effects, and
influence both the mental state as well as the physical due to their effects
on the glands. Analyzing the different psychic tendencies of human beings,
different a'sanas have been prescribed. Seeing the particular posture and
benefit, the particular name of each a'sana has been given. Mayura'sana
(peacock pose) is done, for example, like a peacock. By doing this posture,
one can be able to digest even a snake like the peacock does, but this is
not the reason to do the pose. This a'sana helps a great deal in digestion,
and any heaviness of the body or in the stomach can be removed by the
practice of this a'sana. Gomukha'sana is a posture where one assumes a
shape similar to that of a cow's head, so it is known as the "cow's head"
posture. It brings about the kind of gentleness that we generally find in a
cow, and so on like this with many of the a'sanas. All the a'sanas have
been researched by seers and are a very vital part of Hatha Yoga. Generally
the psychic exercises such as meditation cannot alone bring purity of both
body and mind quickly of and by themselves. So a'sanas are given so that
the glands and nerves are regulated and made balanced by their practice.
A'sanas by themselves cannot give realization, because they remain confined
to physicality and to some extent the psychic sphere: that is, a'sanas
primarily purify the Anamaya Kos'a. This annamaya kos'a or physical body is
susceptible to impurity, i.e. dominance by mutative and static principles.
A'sanas regulate the secretions of the glands, and because of the balanced
secretion from the glands, the mind is not overpowered by the propensities
(vrttis). Hence, for controlling the vrttis, a'sanas play a vital role.
All physical postures are variations of one a'sana or another. There are
innumerable a'sanas, but in our system there are 40 - 50 main exercises that
have been selected. As these a'sanas are not just crude exercises but
subtle movements, there are certain rules prescribed so that one can derive
the maximum benefit from them. In the absence of following these rules,
however, one may invite harm and disease because they are so powerful in
their effects. Moreover, to insure that they are practiced correctly, it is
preferable for one to get personal instruction. The A'caryas of A'nanda
Marga teach these a'sanas in the proper way.
Body and mind may both be purified by meditation alone, but in that case it
will take much longer and the aspirant may lose patience and leave the path.
Along with practicing a'sanas there is also the need for sentient diet, i.e.
vegetarian food, as it has a definite effect on the formation of both the
physical and mental bodies. Therefore, without being vegetarian it is not
good to practice a'sanas except for just a few specific ones taught by the
A'carya.
The first lesson, if done perfectly, can lead a person to Savikalpa
Sama'dhi. Here one feels oneness with the Cosmic Mind and experiences
divine bliss, and all the fetters (hatred, doubt, fear, shame, censure,
sense of family prestige, vanity of culture, and false sense of prestige)
and the six enemies (desire/passion, anger, greed, attachment, vanity/pride,
and back biting/envy) of one's mind are controlled. The culmination of the
first lesson is the pinnacle of sentient force, and under this sentient
force all of the static and mutative forces remain controlled. As such they
are not able to disturb the mind. It is difficult to describe in writing
the state of mind of this attainment. In short, it can only be said that
the mind is completely steeled: it remains internally unaffected, through
externally it may seem to be affected. The first lesson can lead a person
to Savikalpa Sama'dhi, but the Sadguru then, for the sake of the disciple,
keeps the door of occult powers closed. This is because if one exhibits
those powers the more exalted state of Nirvikalpa may get disturbed. In the
first lesson of Tantra Yoga's Raja Dhiraja Yoga system which we now have
discussed, the Is't'a Mantras have been given by the Lord Krs'n'a, Bhairava,
(the son of Shiva), and by Lord Shiva himself. Different mantras are given
to different people according to their reactive momenta (sam'ska'ras).
However, these matters are known specifically only to the A'caryas and it is
thus prohibited to reveal them here.