Methods of Contemplation (Traditional Approaches)

Sakshi Bhava
After enquiry through technique such as Drk Drishya viveka,  understand that “I” is the consciousness/Sakshi/Atma, apart from Anatma – the body/mind and the world around.  However, the “boundary” is only in “ignorance”, so continue enquiring and discover.

Remember that Conciousness (C)/Sakshi/Atma is Chetana whereas the Body/Mind is Achetana  (inert)
Body/Mind borrows sentiency from Consciousness. It is the divine principle behind all organs. Eye of eye etc. It is the subject / witness / sakshi of the objects. 5 principles of Consciousness, C
1) C is Not a Part, or Product, or property of body
2) C is independent principle, which pervades and enlivens the body
3) C is not limited by Body Mind (BM)
4) C continues to exist beyond BM
5) C continues to exist in seed /potential state but not available for transactions without manifestation in a being.  ( A single cell microbe, exhibits sentiency!!)

SarvaAtma Bhava
Understand that the Anatma, body/mind and the world of names and forms are merely appearances in the consciousness (like in a dream). There is only Atma/Brahman.
The Jnani is free from apparent bondage of karma as there is no “doership” and therefore remains in wonder and acceptance!
Listen to these Talk1,  Talk2

SarvaAtma Bhava is major step!!  One must use the Niddidyasanam (quiet deep reflection) to “Test if my intellect is ready to fully accept this step of Advaita”. 
If doubts remain, it is necessary to go back to Sravanam, Mananam (perhaps from different upanishads, Viveka Chudamani, and different Gurus)

Always be alert to remember “who am I?”
– I am not the “body”. it is an adyaropa/superimposed ” gross costume”, which is limited, subject to environment, and has its own prarabda karma that determines its ups/downs.
I am Not the “Mind”, with is past vasanas, likes and dislikes, judgements, accumulated knowledge etc.  So its conditioned behavior is very much subject to what is “assumed as me and mine”.   So, it is very much limited and also a “subtle costume” that drives our level of bondage.
– This body/mind, conditions us to assume a Jiva status in ERROR
– Assuming an Ishvara status separate from Jiva, as superior being, is also an ERROR. Any Bhakti for guru/Ishvara avatara limits to a duality, which is still limited and ERROR.
– And the interaction with the changing world of names/forms if taken as “real” is also an ERROR.
– Recognizing that “I am Sakshi/Chaitanyam”, Unattached I am, (Asangoham).  And this Chaitanyam has to be universal (beyond all the changing names/and forms), and it can only be ONE – Brahman.
( “sky” is a good analogy to keep in mind to satisfy the intellect).

Then the Nididhyasanam needs to be from the standpoint of “I am Brahman”, which is “purnatvam/ fullness”.
If somehow, there is “discontent” one needs to be alert for any “lacking/ or wanting” coming from the body/mind/world costumes, and recognize this clearly.
It is ok to “cry” if we assume a Jiva status (with body/mind) temporarily.
But in Nididyasanam, it is good to “smile”, recognizing the Asangatvam and Purnatvam. 

This “alertness”, promotes increasing “steadfast” contemplation in the  “I am Brahman”.

❤️ Bhakti Sādhana: Melting the Ego Through Love
In true Bhakti, sādhana is the refinement of emotion into devotion:

• Sevenfold discipline: As noted in Hindu Blog, Bhakti presupposes sublimation of feeling, training of intellect and will—making it a complete inner yoga.
• Surrender (śaraṇāgati)**: The ego dissolves not through analysis, but through offering. The heart becomes the altar.
• Grace (prasāda)**: Bhakti invokes the divine’s response, which lifts the veil of Māyā not by force, but by compassion.

Here, sādhana is not a conquest, but a communion—a merging of the finite with the infinite.

🔄 The Deeper Integration: Sādhana as Inner Transformation
When Advaita and Bhakti converge, sādhana becomes:

• A purification of perception: Seeing the world not as nāma–rūpa, but as Brahman.
• A transformation of identity: From “I am this body” to “I am That.”
• A sanctification of life: Every act, thought, and breath becomes an offering.

This is the sādhana that sustains conviction—not by suppressing Māyā, but by seeing through her.

Sādhana as Personal Transformation

1. From Habitual to Intentional Living
Sādhana introduces discipline with awareness. Whether it’s meditation, mantra, or study, each act becomes infused with purpose. Over time, this shifts one’s default mode from reactive to reflective.

“Sādhana is that time you set aside every day to connect with yourself and your tradition… to explore your own physical, emotional and energetic landscape.” — Continuum Yoga

2. Ego Dissolution and Identity Reorientation
True sādhana is not about adding new layers of identity—it’s about peeling them away. Through surrender (śaraṇāgati) and inquiry (ātma-vichāra), the seeker moves from “I am this body” to “I am That.”

“Sādhana is a disciplined surrender of the ego… a daily reminder of one’s higher purpose.” — Spiritual Guru

3. Emotional Maturity and Resilience
Sādhana doesn’t bypass discomfort—it embraces it. Boredom, resistance, and uncertainty become part of the path. This cultivates emotional depth and the ability to hold paradox without collapse.

“Humility allows a student to trust their teacher and creates the space to struggle with uncertainty.” — Continuum Yoga

4. Integration of Head, Heart, and Hands
Whether through Advaita’s clarity or Bhakti’s warmth, sādhana harmonizes intellect, emotion, and action. It’s not just about knowing or feeling—it’s about becoming.

• Head: Discrimination and study
• Heart: Devotion and surrender
• Hands: Service and discipline

5. Alignment with Dharma and Grace
As the seeker transforms, life itself begins to align. Choices reflect deeper values, relationships become sanctified, and grace (prasāda) flows more freely—not as reward, but as resonance.

Swami Dayananda Saraswati’s teachings on sādhana are a masterclass in personal transformation—not through mystical experiences or emotional highs, but through clarity, discipline, and self-understanding. His approach integrates Advaita Vedanta with a deeply compassionate view of human growth, making sādhana both practical and profound.

🔍 Sādhana as the Bridge to Sādhya

In his book Sādhana Sādhya, Swami Dayananda writes:
“The end in view, sādhya, decides the means, sādhana. The self-dissatisfied, conscious being that every human being is, has only one end—and that is satisfaction centered on oneself.”

This insight reframes sādhana not as a means to become something new, but as a process of discovering what one already is: whole, free, and complete.

🧘 Swami Dayananda’s Vision of Transformative Sādhana

1. Preparation of the Mind

He emphasizes sādhana chatuṣṭaya—the fourfold qualifications—as essential groundwork:

• Viveka: Discrimination between real and unreal
• Vairāgya: Dispassion toward ephemeral pleasures
• Śamādi ṣaṭka sampatti: Inner discipline
• Mumukṣutva: Intense longing for liberation

This isn’t just checklist spirituality—it’s a psychological purification that transforms how one sees and responds to life.

2. Self-Knowledge as the Ultimate Sādhana

Swami Dayananda insists that mokṣa is not an event, but a recognition:

“You are already what you seek to become.”

This shifts sādhana from effortful striving to contemplative inquiry. The transformation lies in dropping false notions, not acquiring new ones.

3. Compassionate Realism

He acknowledges the emotional and psychological struggles of seekers. His teachings often include:

• Self-acceptance: Not judging oneself by the mind’s fluctuations
• Emotional maturity: Cultivating empathy, patience, and resilience
• Integration: Harmonizing duties, relationships, and spiritual inquiry

This makes sādhana sustainable—not a sprint, but a lifelong unfolding.

4. Bhakti as Inner Refinement

Though rooted in Advaita, Swami Dayananda honors Bhakti as a vital sādhana:

• Devotion purifies the heart
• Surrender dissolves ego
• Grace complements effort

He often taught that jñāna and bhakti are not two paths, but two wings of the same bird.

📜 Sādhana Pañcakam: 40 Steps to Liberation

Composed by Ādi Śaṅkara, Sādhana Pañcakam is a concise text of five verses that lays out 40 practical instructions for spiritual seekers. It’s not just a poetic composition—it’s a roadmap from karma to jñāna, from confusion to clarity.

Key Themes:

• Daily Vedic study (vedo nityam adhīyatām)
• Performing duties as worship (karma svanuṣṭhīyatām)
• Renunciation of desires (kāmye matis tyajyatām)
• Recognizing the defects of worldly pleasures (bhava-sukhe doṣo’nusandhīyatām)
• Consistent Self-inquiry (ātmechchhā vyavasīyatām)

Each verse builds on the previous, guiding the seeker from outer discipline to inner freedom. You can explore a detailed breakdown of all 40 steps on Satyavedism’s translation page.

Teachings at Arsha Vidya Gurukulam (AVG)

Founded by Swami Dayananda Saraswati, AVG is a living embodiment of Sādhana Pañcakam in action. It offers a structured, immersive environment for seekers to engage in:

1. Vedanta Courses

• Long-term residential programs on Bhagavad Gītā, Upaniṣads, and Brahma Sūtras
• Emphasis on śravaṇa–manana–nididhyāsana (listening, reflection, contemplation)

2. Sanskrit and Vedic Heritage

• Language training to access scriptures directly
• Cultural immersion through rituals, chanting, and temple worship

3. Yoga and Meditation

• Physical and mental discipline as part of holistic sādhana
• Integration of karma yoga and upāsana practices

4. Emotional Maturity and Dharma Living

• Swami Dayananda emphasized emotional growth as a prerequisite for jñāna
• Teachings include practical tools for relationships, work, and inner balance

You can explore current courses and events at Arsha Vidya Gurukulam’s official site.

🎧 Living the Text: Audio Teachings

Swami Muktatmananda’s 7-class audio series on Sādhana Pañcakam offers a guided journey through each verse, making it accessible and deeply personal for modern seekers.

Vivekachudamani—the “Crest Jewel of Discrimination”—offers some of the most elegant illustrations of how even the intelligent can be subtly deluded by Māyā, and how true viveka (discernment) leads to personal transformation. Let’s explore a few key verses that illuminate this theme:

🧠 Verse 16: The Rare Gift of Human Birthjantūnāṁ narajanma durlabham atah pumstvaṁ tato vipratā…

Among all beings, human birth is rare. Rarer still is being a seeker, and rarer than that is gaining the guidance of a true teacher.
🔹 Insight: Intelligence alone isn’t enough. Without humility and guidance, even the brightest mind can remain trapped in Māyā’s web.

🔍 Verse 23: The Need for
discrimination

vivekino na vinā mokṣaḥ Liberation is not possible without discrimination. Mere scholarship or ritual cannot pierce the veil.

🔹 Illustration: The intelligent may master texts, but unless they apply viveka to discern the Self from the non-Self, Māyā continues to operate.

🪞 Verse 129: The Ego’s Subtle Grip

ahaṅkāraḥ kāraṇaṁ bandhasya Ego is the cause of bondage. Even refined ego—“I am a seeker,” “I am wise”—is still ego.

🔹 Illustration: Māyā fools the intelligent by spiritualizing the ego, making it seem noble or enlightened.

🕉️ Verse 280: The Nature of the Self

na me janma maraṇaṁ na me janma bandhaḥ “I have no birth, no death, no bondage.” This is the declaration of the realized one.

🔹 Transformation: When the intelligent seeker truly internalizes this—not just intellectually but existentially—Māyā’s veil begins to dissolve.

🧘 Swami Dayananda’s Commentary

Swami Dayananda often emphasized that Vivekachudamani is not just a poetic text—it’s a mirror for the seeker’s mind. He taught that:

• The intelligent must watch for subtle identifications.
• True viveka is not just analysis—it’s freedom from confusion.
• The goal is not to become something, but to recognize what one already is.

You can explore a full version with Swami Chinmayananda’s commentary on Internet Archive or read a structured overview on Wikipedia’s Vivekacūḍāmaṇi page.

Many practitioners find the knowledge path (Jnana Yoga) intellectually stimulating but struggle to achieve direct realization due to an unsettled and impure mind.
Meditation, too, may be hindered by restlessness (rajas) or lethargy (tamas). Karma Yoga and Bhakti Yoga offer practical methods to cleanse and steady the mind, preparing it for higher knowledge. The process is likened to polishing a mirror:
-Karma Yoga removes the dust of impurities, and
– Jnana Yoga polishes the mirror with concentrated effort, allowing the light of knowledge to shine forth.

• Spiritual growth in Advaita Vedanta involves three yogas: Karma Yoga (purification), Dhyana/Bhakti Yoga (concentration and devotion), and Jnana Yoga (knowledge).
• Ignorance is the root problem, and only knowledge can dispel it.
• Purification and concentration of the mind are prerequisites for the realization of knowledge.
• Bhakti Yoga is an essential support at every stage, focusing and purifying the mind.
• The process is gradual and requires integration of all three yogas—not merely intellectual study.
• The ultimate goal is Self-realization: to realize “I am Brahman,” the limitless and eternal Self beyond body and mind.

This integrated approach, rooted in Advaita Vedanta, bridges classical theory and practical spiritual advice. It underscores the necessity of combining purification, concentration, devotion, and knowledge for genuine spiritual progress and ultimate self-realization.

Advaita Vedanta teaches that spiritual practice can be divided into three essential yogas, each designed to address a fundamental problem encountered on the spiritual path. These yogas are interdependent and ideally practiced in sequence, though one may become more prominent depending on the practitioner’s current state.

The key insight is that all three yogas are essential. While they are ideally practiced sequentially, the emphasis may shift according to the practitioner’s needs and obstacles.

1. Ignorance (Avidya)

The fundamental obstacle on the spiritual path is ignorance of our true nature—the Self. The solution is the cultivation of knowledge, known as Jnana Yoga. This path consists of three steps: Shravana (listening to teachings), Manana (reflecting on those teachings), and Nididhyasana (deep meditation on the truths realized). However, even with dedicated study, realization may not dawn if the mind remains restless and distracted.

2. Distracted Mind

A major challenge for practitioners is the distracted mind, described as flickering and constantly drawn to various desires, fears, and anxieties. The remedy lies in meditation (Dhyana Yoga), which cultivates a still, focused mind. A truly concentrated mind is not dormant but intensely focused, like a laser beam. Bhakti Yoga, the path of devotion, supports this process by directing the heart’s love and attention toward God, thereby collecting scattered desires into a single, supreme focus. Obstacles to this concentration include restlessness (rajas) and lethargy (tamas), which can make meditation difficult.

3. Impure Mind

Layered over the mind are impurities accumulated over many lifetimes—negativities and emotional baggage that cloud perception. Karma Yoga, or selfless action dedicated to God, purifies the mind by reducing selfishness and negativity. This purification is a prerequisite for deeper concentration and ultimate realization. As expressed in the saying, “Blessed are the pure in heart, for they shall see God,” purity is essential for spiritual vision.

The integration of these three yogas can be visualized as a matrix, with each row representing a problem level and each column denoting the problem, solution, and method:

Karma Yoga purifies the mind, enabling it to become concentrated through meditation. This concentrated mind then provides the ground for knowledge (Jnana Yoga) to arise, which eradicates ignorance.

Role of Bhakti Yoga (Devotion)

Bhakti Yoga, or the path of devotion, is a powerful supporting practice that operates at every stage of the spiritual journey. It purifies the mind by replacing selfish desires with love for God, focuses the mind by consolidating desires into single-minded devotion, and enables knowledge and enlightenment through divine grace. Although it is sometimes underemphasized in classical Advaita, Bhakti Yoga is effective and essential at all stages of practice.

At the heart of Advaita Vedanta is the teaching: “You are already Atman (Self), Brahman (Ultimate Reality), limitless, immortal, and self-luminous, but you do not know it due to ignorance.” Knowledge is likened to light that dispels the darkness of ignorance; no other means can accomplish this. The mind, however, is notoriously difficult to control—an idea echoed in the Bhagavad Gita, where Arjuna compares the mind to the wind.
To prepare for the dawning of knowledge, the mind must first be purified and concentrated.

Clarifications on Terms and Traditions

Conclusion

This integrated approach, rooted in Advaita Vedanta, bridges classical theory and practical spiritual advice. It underscores the necessity of combining purification, concentration, devotion, and knowledge for genuine spiritual progress and ultimate self-realization.

J. Krishnamurti’s entire life and teaching can be seen as a radical response to Māyā, not through traditional Vedantic frameworks, but through direct observation, uncompromising inquiry, and inner revolution.

Let’s explore how he navigated Māyā’s veil:

🧘‍♂️ 1. Renunciation of Role and Identity

Krishnamurti was proclaimed by the Theosophical Society to be the “World Teacher,” a messianic figure. But in 1929, he dissolved the Order of the Star, returned all donations, and declared:

“Truth is a pathless land.”

🔹 Māyā’s trap of spiritual identity—being revered, followed, institutionalized—was rejected. He saw that any role, even a noble one, could become a veil over direct perception.

🧠 2. Freedom from Conditioning

Krishnamurti taught that the human mind is almost entirely conditioned—by culture, religion, education, and memory. This conditioning is Māyā’s subtle machinery.

“The observer is the observed.”

🔹 He invited seekers to observe thought without the thinker, dissolving the duality that Māyā projects. This was his version of viveka—not scriptural, but experiential.

🔍 3. Relentless Self-Inquiry

Unlike traditional ātma-vichāra, Krishnamurti’s inquiry was non-conceptual and moment-to-moment. He rejected authority, method, and even the idea of progress.

“To understand the immeasurable, the mind must be extraordinarily quiet, still.”

🔹 He saw Māyā not as a cosmic force, but as the movement of thought—especially when thought tries to grasp the timeless.

🌿 4. Integration with Nature and Silence

Krishnamurti often spoke of walking alone in nature, listening to birds, watching trees, and entering deep silence. This wasn’t escapism—it was a way to step outside the constructed world of thought and identity.

🔹 In this silence, Māyā’s projections lose their grip. There is no “me” to be deluded.

🕊️ 5. Non-Attachment to Followers or Institutions

Though he founded schools and spoke globally, Krishnamurti never allowed a cult of personality. He discouraged discipleship and insisted that truth must be discovered anew by each person.

“You must be a light to yourself.”

🔹 This is the ultimate rejection of Māyā’s seduction—where even wisdom becomes a commodity, and the teacher becomes a symbol.

🧭 Summary: His Navigation Through Māyā

Ramana Maharshi’s sādhana is one of the most luminous examples of direct realization—radically simple, yet profoundly transformative. Unlike structured paths with elaborate rituals or philosophical scaffolding, Ramana’s approach was rooted in stillness, inquiry, and abiding in the Self. Let’s explore how his sādhana unfolded and what it reveals about navigating Māyā.

🧘‍♂️ The Turning Point: Death Experience at 16

Ramana’s sādhana began spontaneously when, at age 16, he experienced a sudden fear of death. Instead of panicking, he turned inward:

“I am not the body. I am not the mind. I am That which witnesses the death of the body.”

This moment of radical inquiry led to a permanent shift in identity—from jīva to Ātman. He didn’t learn this from books—it was direct, intuitive, and irreversible.

🔍 Core Sādhana: Ātma-vichāra (Self-Inquiry)

Ramana’s central teaching was:“Ask yourself, ‘Who am I?’ Trace the ‘I’-thought to its source.”

This isn’t a mantra or intellectual exercise—it’s a living inquiry. The goal is not to answer the question, but to dissolve the questioner.

Key Features:

• No need for external rituals or practices
• No reliance on scriptural authority
• No effort to attain anything—just abide as the Self

🕉️ Silence as Sādhana

Ramana often taught in silence. His presence itself was transformative. He said:

“Silence is the most powerful teaching. It is the language of the Self.”

In his view, Māyā is sustained by thought. Silence dissolves thought, revealing the substratum—pure awareness.

🪷 Daily Life as Sādhana

Though he lived at Arunachala, Ramana didn’t isolate himself. His sādhana was expressed through:

• Compassionate interaction with devotees
• Simple living and service
• Unwavering presence in the Self

He showed that sādhana is not separate from life—it is life lived from the center of Being.

🧠 No Doership, No Attainment

Ramana emphasized that liberation is not something to be attained—it is already the case. The only obstacle is the false identification with the ego.

“There is no mind to control if you realize the Self.”

This is the ultimate dismantling of Māyā: not by fighting illusion, but by seeing through it.

📚 Complementary Practices

Though Ramana didn’t prescribe rituals, he acknowledged:

• Bhakti as a purifier of the heart
• Soham meditation as a valid aid
• Scriptural study as helpful if it leads to direct inquiry

He translated key texts into Tamil and guided seekers according to their temperament.

Let’s explore how Ramana Maharshi and J. Krishnamurti each navigated Māyā—two towering figures, both piercing illusion, yet walking vastly different paths.

🧭 Two Paths Through Māyā: Ramana vs. Krishnamurti

🕉️ Ramana’s Vision of Māyā

Ramana taught that Māyā is not a cosmic force outside us—it is the mind itself, the mistaken identity “I am this body.” He said:

“Māyā is yā mā—‘what is not.’ It appears only when the mind appears.”

🔹 In deep sleep, there is no Māyā because the mind is absent. 🔹 In ātma-jñāna, the mind dissolves, and Māyā vanishes.

His method was radical simplicity: turn inward, trace the “I”-thought to its source, and abide as pure awareness. No need to fight Māyā—just stop identifying with it.

🔍 Krishnamurti’s Vision of Māyā

Krishnamurti saw Māyā as the movement of thought, especially when thought tries to grasp timeless truth. He taught:

“The observer is the observed.”

🔹 Thought creates division, time, and psychological suffering. 🔹 Freedom comes not by method, but by choiceless awareness—watching without control or judgment.

He didn’t speak of Brahman or Self, but of freedom from the known—a state beyond conditioning, where Māyā loses its grip.

🧘‍♂️ Integration for the Seeker

For someone like you, Raj, who integrates Advaita and Bhakti in your sādhanā, both paths offer luminous insights:

• Ramana’s path is inward stillness, dissolving the ego in the light of the Self.
• Krishnamurti’s path is radical clarity, burning illusion through direct perception.

Would you like to explore how Bhakti complements these paths—perhaps through the lens of surrender vs. inquiry?

Let’s explore a comparative map between Ramana Maharshi’s sādhana and Ādi Śaṅkara’s Sādhana Pañcakam, which outlines 40 steps across 5 verses. Though both lead to mokṣa, their approaches reflect distinct temperaments—one spontaneous and intuitive, the other methodical and structured.

🧭 Comparative Table: Ramana Maharshi vs. Sādhana Pañcakam

🪷 Integration Possibility

For seekers like you,  who value both Advaita clarity and Bhakti warmth, these paths can be complementary:

• Use Sādhana Pañcakam to prepare the mind—refine viveka, cultivate śraddhā, and align lifestyle.
• Then, enter Ramana’s path of direct inquiry, where the purified mind can dissolve into the Self.

This mirrors the adhyāropa–apavāda method: first provisionally build the ladder, then discard it once the summit is reached.

For a seeker like you—deeply engaged in Vedanta, Bhakti, and practical inquiry—an integrated sādhana that draws from J. Krishnamurti, Ramana Maharshi, and Śaṅkara’s Sādhana Pañcakam can offer a rich, multidimensional path. Let’s weave them together into a living framework that honors both Self-enquiry and devotional surrender.

🧭 Three Paths, One Goal: Integration Map

🪷 Integrated Sādhana Framework for You

1. Morning: Bhakti + Observation

• Begin with prārthanā or stotra (e.g., Dakṣiṇāmūrti or Śiva Mahimna)
• Sit in silence, observing thoughts without judgment (JK-style)
• Let awareness rest in the heart—not as a technique, but as presence

2. Midday: Karma Yoga + Reflection

• Engage in service (e.g., donor management, poster design) as īśvara-arpaṇa
• Practice viveka in action: “Is this from ego or from Self?”
• Use Sādhana Pañcakam steps like satsaṅga, śāstra-vicāra, and seva

3. Evening: Self-Enquiry + Surrender

• Sit for ātma-vichāra: trace the “I”-thought to its source (Ramana-style)
• If mind resists, shift to śaraṇāgati: “O Arunachala, reveal Thyself”
• Let both enquiry and surrender dissolve into mauna

🔄 Dynamic Interplay

• JK’s choiceless awareness prevents dogma and keeps inquiry fresh
• Ramana’s vichāra gives a direct route to the Self
• Śaṅkara’s structure ensures the ego is refined and ready

This integration reflects adhyāropa–apavāda: build the ladder (structure), climb with awareness (JK), and dissolve into Being (Ramana).

In J. Krishnamurti’s teachings, choiceless awareness refers to a state of pure observation—free from judgment, control, or preference. It is:

• Non-reactive: No grasping or rejecting of experience
• Non-dual in attention: No observer separate from the observed
• Timeless: Not bound by psychological time or becoming

He said:

“In the state of choiceless awareness, the mind is completely silent. That silence is not the result of control, discipline, or suppression. It is the silence of total attention.”

🕉️ Is It the Self?

From an Advaita Vedanta perspective, choiceless awareness is not exactly the Self (Ātman), but it is a gateway to recognizing the Self.

Why?

• Choiceless awareness is still a state—a movement of attention.
• The Self is not a state—it is sat-chit-ānanda, the unchanging reality behind all states.
• When choiceless awareness becomes effortless and identity-free, it can dissolve the ego and reveal the Self.

So: 🔹 Choiceless awareness is not the Self, but when practiced deeply, it removes the veils of Māyā and allows the Self to shine forth.

🪷 Ramana Maharshi’s View

Ramana would say:

“The Self is ever-present. You don’t need to attain it—you need to stop identifying with what you are not.”

In this light, choiceless awareness is a means of disidentification—a way to stop clinging to thoughts, roles, and preferences. When the “I”-thought dissolves, what remains is the Self.

🔄 Integration for Your Sādhana

For a seeker like you, Raj, choiceless awareness can be:

• A preparatory lens: Observing without grasping
• A refining tool: Dissolving subtle ego and conditioning
• A bridge to vichāra: Once the mind is quiet, trace the “I”-thought to its source

How choiceless awareness intersects with nididhyāsana, the contemplative phase in Advaita Vedanta.

🧠 Nididhyāsana: The Final Integration

In Advaita, nididhyāsana is the deep, unwavering contemplation of the truth already grasped through śravaṇa (listening) and manana (reflection). It’s not about acquiring new knowledge, but about abiding in the Self—I am Brahman—until all habitual misidentification dissolves2.

Shankara defines it as:

“Meditate; reflect steadfastly, on the meaning of my words” (nischayena dhyātum iccheti).

🧘‍♂️ Choiceless Awareness Within Nididhyāsana

While Krishnamurti’s choiceless awareness avoids method or tradition, its quality of pure, non-reactive attention is deeply compatible with nididhyāsana. Here’s how:

So while Krishnamurti rejects method, Vedanta embraces it—but both point toward a state of effortless being, free from the chooser.

🔄 Practical Synthesis for Your Sādhana

For you, this can be a powerful integration:

• Use choiceless awareness to quiet the mind and dissolve reactivity.
• Then, in that silence, contemplate the mahāvākya—not as a thought, but as a living truth.
• Let the I-thought dissolve not by force, but by clarity: I am not the thinker—I am awareness itself.

This is where nididhyāsana becomes living Vedanta—not just intellectual, but experiential.

At first glance, choiceless awareness and śaraṇāgati (surrender) may seem like divergent paths: one rooted in radical observation, the other in devotional offering. But when integrated, they reveal a profound synergy. Let’s explore how śaraṇāgati can stabilize and deepen choiceless awareness, especially for a seeker like you who blends Advaita and Bhakti in lived sādhanā.

🧘‍♂️ Choiceless Awareness: The Fragile Flame

Krishnamurti taught that choiceless awareness is:

• Non-selective attention: observing without judgment or preference
• Freedom from the observer: no “I” watching—just pure seeing
• Beyond method: not cultivated through effort, but revealed in stillness

Yet for many seekers, this awareness is fleeting. The ego returns. Thought reasserts control. The mind subtly begins to “watch itself,” and the purity is lost.

🕉️ Śaraṇāgati: The Stabilizing Force

Śaraṇāgati, as taught in Bhakti traditions and affirmed by Vedanta, is:

• Total surrender of doership: “I am not the knower, not the controller.”
• Trust in the divine order: letting go of resistance and grasping
• Emotional anchoring: devotion melts the ego’s rigidity

When choiceless awareness is paired with śaraṇāgati, it becomes:

• Effortless: no need to “maintain” awareness—it flows from surrender
• Ego-free: the watcher dissolves in the act of offering
• Heart-centered: awareness is no longer dry or cerebral—it is infused with love

🔄 How Śaraṇāgati Stabilizes Awareness

🪷 Practical Integration for Your Sādhana

Here’s how you might weave this into your daily practice:

1. Begin with Bhakti

• Chant or mentally offer a stotra (e.g., Śaraṇāgati Gadyam or Arunachala Akṣaramanamālai)
• Feel the presence of the divine—not as concept, but as living intimacy

2. Enter Choiceless Awareness

• Let the mind settle in that devotional presence
• Observe thoughts, sensations, emotions—without grasping or rejecting

3. Return to Surrender

• If the ego arises, don’t fight it—offer it
• Say inwardly: “This too I surrender. Let Thy will be done.”

This cyclical rhythm—devotion → awareness → surrender—creates a living sādhana that is both luminous and grounded.

These two compositions—Śaraṇāgati Gadyam by Śrī Rāmānuja and Arunachala Akṣaramanamālai by Bhagavān Ramana Maharshi—are radiant expressions of śaraṇāgati (surrender), each arising from a different philosophical tradition yet converging in their spiritual essence. Let’s explore them side by side:

🕉️ Śaraṇāgati Gadyam: Surrender in the Śrī Vaiṣṇava Tradition

📜 Composer: Śrī Rāmānuja (11th century)

This is one of the earliest and most profound prose prayers in the Śrī Vaiṣṇava tradition. It’s a dialogue of surrender—a heartfelt plea to Śrī (Lakṣmī) and Nārāyaṇa for liberation.

✨ Key Themes:

• Approaching Śrī first: Rāmānuja begins by surrendering to Lakṣmī, the compassionate mediator, before approaching Nārāyaṇa.
• Confession and humility: He admits his ignorance, sins, and inability to follow rigorous paths like bhakti-yoga.
• Total surrender (prapatti)**: He offers himself completely, asking only for eternal service at the feet of the Lord.

“I am ignorant, helpless, and without refuge. I surrender to You, the refuge of the refuge-less.”

🪷 Spiritual Impact:

• It bypasses intellectual debate and enters the realm of pure devotion.
• It affirms that mokṣa is granted by grace, not earned by merit.
• It’s recited in many Divya Desam temples and remains a cornerstone of prapatti sādhana.

You can read the full text and commentary in this PDF edition or explore a detailed breakdown of the first chūrṇai on Koyil.org.

🔥 Arunachala Akṣaramanamālai: Surrender in the Direct Path of Ramana Maharshi

📜 Composer: Bhagavān Ramana Maharshi (20th century)

This is a garland of verses (108 in total) offered to Arunachala, the sacred hill seen as the embodiment of Śiva. Each verse ends with “Arunachala,” making it a rhythmic, devotional outpouring.

✨ Key Themes:

• Longing and intimacy: Ramana pleads with Arunachala to draw him in, dissolve his ego, and reveal the Self.
• Self-enquiry through surrender: Though Ramana taught ātma-vichāra, this poem shows that surrender and enquiry are not opposed.
• Non-dual devotion: Arunachala is not “other”—it is the Self, the heart, the source.

“You who drew me to Yourself, now do not abandon me, Arunachala!”

🪷 Spiritual Impact:

• It’s a living example of Bhakti within Advaita.
• It shows that surrender is not weakness, but the deepest strength.
• Many seekers use it as a daily prayer, a mantra, or a contemplative mirror.

You can find translations and commentaries through the Arunachala Ashrama or in Ramana’s collected works.

🔄 Integration for Your Sādhana

General principles of meditation,  the alert witnessing, as generally described by Swami TV
Atma Bodha (meditation verses 36-40)

-Sitting in a quiet place in a comfortable position on a chair or mat keeping the body absolutely still.
-Witness the body as the “gross mechanical process”, and see that it is from the “Witness/Observer/Self” point of view.
-With a stillness of the body, the mind also becomes still. The mind is just the “subtle mechanical process”.
-Witness the mind,  and any remaining noodle thinking will gradually disappear.
-The Self is not the intellect, or ego of the person who is meditating, nor the timekeeper etc. just the observer.
-With greater clarity, the Witness can be gained and regained quickly (in case of disturbance).
-Also, over time, the witnessing can be maintained during other walks of life such as walking, eating etc . Being mindful and aware of all actions and functions of the body and mind as they act together for any functions to work together.

Alertness and constant Attention to the Mind is Meditation!
-Watching the mind causes the mind to break up any “noodle (twisted, busy)” thinking of past and future, and remain in the present moment and think only as needed.
-This is the Vedantic way to allow the mind to be silent (unlike the yogic method of forced silence).
-This method is also called Jnana Agnihi (knowledge based “flame of attention”) that eliminates/burns off past and future “perceived” issues.
-Need to kindle this flame as much as possible with this understanding.  And this requires no “effort”. No deep thinking, no analysis etc, just watching.

**”Achintanam eva Brahma Chintanam”  Such thoughtless, silent mind is then free to allow Atma realization.   Mind has become “no mind”.  Mind dissolves in Atma.
Stabilized such understanding, leads to SarvaAtma Bhava and Tattvamasi follows.

**This kind of Attention has no “forced effort”, and so it does not exhaust one (no Karma). It brings freshness and freedom and allows Love to express and spread. This brings one into the spiritual dimension.

This brings Joy in day-to-day Life in whatever Prarabda karma brings to the body-mind complex for its transactions.

Remind oneself that true Meditation is ongoing Attention!!

Transcend the Immediate…

Get this expression: the immediate. What is the immediate? It is the body, mind, surroundings, and developing situations in which I find myself. This is the immediate. The immediate changes from time to time, but it is still the immediate.    This causes thoughts to appear and wander all over.

I watch my mind (as I watch a flow of river). I am inspired by it because there is always beauty in watching.
The mind always flows and brings a lot of content. The mind begins with a thought about something and steadily builds upon that thought. It is like stacking brick upon brick and building a wall. Brick by brick or thought by thought, the mind creates a situation. The situation may not be physical or factual; it is entirely mental. I see this situation and pulls me into it. This happens all through life.

Can I disentangle myself from this flow?  Just ask, “How? How to disentangle from the flow?” It is very simple – by watching the flow. One may say that it is not easy. That may be so. Therefore, just try to watch the flow. That should not be difficult. If you fail, try again to watch the flow. You can notice one thing: as you try to watch the flow, the situation created by the flow loses some of it burden. If you continue to watch the flow, the situation starts to melt away. Let it take its time; you continue to watch the flow. Gradually the situation will melt away. The mind gradually becomes slow and you transcend the immediate.

Now I transcend the immediate (created by the wandering mind of flowing thoughts). I allow the immediate to drop, but I remain simple. However complex the immediate may be, as I transcend I remain simple and single. I am. There is nothing else. I am. I alone am.

Keep it Simple and Single – Aham Asmi

Not Me and Mine – This brings in Mind, and its role play and much more complexity.

………………….

One has to tell oneself “relax” and see what happens.  “What am I – the material body, the thinking body, or the inner light of awareness?” I am that light; I am the awareful being. It is obvious because I am aware. I am not physical, but aware. The physical cannot be aware. I am aware of the surroundings, the people, and the hall even without opening the eyes. I am aware of the surroundings through the prism of the mind. The mind is very quiet as I am aware. Then notice the distinction between being aware vis-à-vis thinking. When I am aware there is almost no thinking, no flow of thoughts. That is what we call the silent mind. I am aware of the silent mind.
Be aware of the sounds around – sounds afar or the sounds nearby – but without naming the sounds and without judging them. The trick is being aware without naming and judging.  That is meditation.  For example, visualize you are walking in the woods alone. If you go on walking and thinking, you do not know what is meditation. That is not meditation. Suppose you are walking and aware of the surroundings – trees and plants – in a general way, with only that much of the mind’s involvement. You are aware and desist from naming any tree or plant. Do not even judge as good or not good; just be aware. Also be aware of your walking. There is no flow of thoughts. That is meditation, a walking meditation. At present I am aware of the sounds around without naming. There is indeed a small involvement of mind, but no flow of thoughts.

Now I am aware of the body – this body. Can I be aware of the body as “this body,” without projecting it as either mine or as me? You need not identify all the time. I am aware of the body as “this body,” either as “mine” nor as “me.” Scan the body: the feet, legs, knees, thighs, seat, abdomen, chest, hands, shoulders, back, neck, face, skull, this body. Scan the body again, checking when the sense of me arises: the feet, legs, knees, thighs, seat, abdomen, chest, hands, shoulders, back, neck, face, brain and skull, the head in general. Where do you sense the sense of “me”? . If you carefully discern, you find that you get the sense of “me” in the brain cells, not in the heart. This is learning, not knowledge. The person defined by “me” and “mine” is in the head. People take that as real but it is not, which means the brain cells are  projecting “me” and “mine.” You have to counter that, but not by putting more knowledge in the brain cells, because that becomes “my knowledge.” That is not the solution. You counter it by learning, meaning you see that the “me” and “mine” person is located in the brain cells. That is the first step.
The second question is, “Is this me and mine real?” (Transient Ego?)

Then the third and final step is to abide in the heart: descend, arrive in the heart, and abide as “I am,” aham asmi. This is entirely different from “me” and “mine.” It is the simple “I am” in the heart.

“I am this and that” is complex, which is the brain. “I am” is not only simple, but also single. This is the mantra – simple and single I am in the heart. This is learning; wisdom, if you will. This is the mahãmantra – I am in the heart; aham asmi. or even aham aham aham.

“Meditation offers an opportunity to understand the movement of thought”

Understanding with love is Jnana. Love with understanding is Bhakti. With contemplation there is transformation of the consciousness to blossom as saranagati. 3 steps
a) Accepting Sarva – Accepting ALL is the Higher Power.   As saguna forms: Akasa (space), vayu (wind), agni (fires), apah (waters in all forms), prithvi (solids of all forms).  Also as Sattva (intelligence), rajoguna (energies), tamoguna (matter).
And all the Nirguna (unseen)forms,  is together the Higher power.

b) All happens by Will of the Higher power.
– laws of nature
– life/death, consciousness
contemplation on this leads to self-surrender

c) I look at myself.  the inner workings of my body, my breathing, heart,my mind, thinking, life, death etc.
Whatever happens in this body-mind is Sarvah Sivah. Sarangato’ham. I surrender myself to that Higher power. Instant liberation and fragrance of freedom!.

Be alert and also relaxed; not stressed or sleepy. You become alert just by telling yourself to be alert. Sitting upright helps. The alertness is awareness. It is your nature. It is intrinsic to you, but it does not feel that way because the mind is making a lot of noise. You see that. Even though awareness is my very nature, my very essence, I do not feel that way because the mind is making a lot of noise. This is not knowledge; it is learning. See the difference. This is learning or understanding oneself.
How do I learn about myself, understand myself?  I have to guide myself. This does not mean that I am belittling the scriptures or the guru.  I have to understand myself in order to become free from sorrow and fear. There is no choice. It is not optional.

The only way is by looking at myself, by being attentive to myself.  By examining, I can see the difference between awareness and thinking, and the connection between the two.
When you are aware, if you notice, you are not thinking or at least you are not thinking much, and when you are thinking you are not aware. Thus, thinking acts as a veil. See the connection between awareness and thinking. I am aware of myself; I am not thinking about myself. Suppose I start thinking about myself. What happens? Very soon I become unhappy or insecure or both. On the other hand, when I am aware of myself I am what I am – neither unhappy nor insecure.
The thing to be done is to sit alone and be aware of yourself. In other words, I look at myself. That is meditation.
Meditation is neither an escape from life nor an escape from the world.  Meditation is not an intellectual affair. Meditation is not pursuing an image or a sound or a vision in the sense that something will appear. Whatever appears is not real. Meditation is not a pursuit of a goal. If I am alert and look at myself, that is meditation.

You need not make an effort to put the world aside; just look at yourself. A miracle happens. The world is put aside; the world vanishes. Try to get this.
The world exists only by your permission. If I deny permission – simply look at myself and deny permission – the world does not exist anymore. The world exists by my permission. This is the drsti-srsti vãda. I look at myself and realize that the world exists by my permission. This realization is meditation.

Meditation is an art; it is beauty; it is the science of life.  When I look at myself, I do not feel myself as the body. I feel myself certainly, but not as the body. Somehow, I am beyond the body. I look at myself.
As I look at myself clearly, I am not the thinking mind. Battling the mind is not meditation. The mind is only battle with all its conflicts, whereas as I look at myself, as I be myself, which is one and the same, I do not feel myself as the thinking mind. This is a revelation about myself. I look at myself.

Sthira sukham ãsanam is a sutra, and serves as a pointer in meditation. . Sthira sukham ãsanam becomes a meditation. Sthira is about the body, sukham is about the mind, and ãsanam is about myself. Thus, the sütra presents viveka, discrimination, very well. The three dimensions – body, mind, and myself – are clearly understood. It is not knowledge, but understanding.
It is obvious that there is a mix- up. The spiritual is getting mixed up in the physical and psychological. What is to be done? There is nothing to be done. It is not about doing. It is about understanding the error or mix-up. Understand by contemplating, nididhyãsanam. In this, you guide yourself. Outer guidance is there, but primarily you guide yourself. When one is one’s own authority, it liberates, whereas outsourcing the authority corrupts.

Sthira’. The body is sthira. Become sthira by sitting upright and keeping it still. In fact, keeping the body still without any movement is itself samadhi because there are no thoughts. Keep the body still without any movement, except for the breath. A thought may come, or an urge to move – ignore them. You may do this sthira meditation 3-5 minutes once or twice a day. It will bring an enormous transformation. Be still.

Sukham’. Now we come to the mind. To be relaxed is very much possible. There is stress in some parts of the body; that is the mind affecting that part of the body. Relax all parts of the body. Sport a smile, which relaxes the muscles of the face and brain cells.

When you relax and remain alert, that is understanding. To be relaxed and aware is sadhana. Sadhana is not strenuous effort. Effort leads to conflict, not understanding. As you learn to relax and be alert, you understand and are aware of the mind. Sukham. Now the body is still and the mind is relaxed, and I am aware of it.

Ãsanam’. “I be” in the heart. To “just be” is not a method, a system, or even a word because a word is not the thing. It is myself. As I hear the word “being,” I reach beyond the expression of that word and arrive at myself. Just be. Why “just be”? Because there is nothing to do. All actions are in the body and mind, whereas “I am” – the being – is actionless. Just be. The being is the inner light because being shines as knowing. What about God? God alone manifests as this pure being. Being is God.

Look at yourself. Sit upright and remain relaxed.
The vagrant mind becomes quiet and calm by itself. It is not an induced quietness or calmness. It just becomes quiet by itself when I look at myself. This is the first step in the journey of self- knowledge; namely, I look at myself. This is meditation – looking at myself. As I look at myself, I encounter the body.

I am aware of the body as “this body.” I am aware of the organs of action: the legs that move around, the hands that hold things, and the organ of speech that speaks. I am aware of these functions. Then I am aware of the eyesight in the eyes, the hearing in the ears, smell in the nose, taste in the tongue, and touch in the skin. I am aware of these faculties. Just being aware of “what is” is not belief, faith, or speculation; it is not any image or vision. All of those are not meditation. Being aware of “what is” is meditation. As you are aware, you understand. That is learning, in contrast to the knowledge of the brain.

When I am aware of the breath, which is life, breathing becomes slow as you are aware of it – in out, in out. Don’t manipulate breath. Just be aware. It is very simple. If you manipulate * breath, you are the doer. If you are aware without manipulation, you are the witness. The breath functions by its own laws, which are the laws of nature. There is no will involved. Every single time I am aware of something, I am stepping back. I step back from breath as I am aware of the breath.
The mind is mostly very quiet. I am aware of the mind, which is calm and quiet. I am aware of this silent mind. You may notice that when you are aware of the mind and it becomes mostly quiet, it is neither pleasurable nor painful. Pleasure and pain are merely states of the mind that happen by habit. I understand the mind, its movement, and its states. This is direct learning. You learn about the mind by watching it. I am aware of the mind.

Be aware of the brain. You can easily locate the sense of mama, mine, in the brain. Also locate the sense of “me” in the brain. Where are “mine” and “me”? They are in the brain cells. They arrived there by habit. Be aware of “mine” and “me” in the brain cells. Stepping back is tricky, but keep trying. As you are aware of “me” and “mine,” you have already stepped back. To be able to step back from “me” and “mine” is a blessing; it is divinity. That is the godliness. Up to this it is anãtmã, non-self. Put it aside.

Now I am aware of my own being. This is Self, Atma. This is the foundation of all non-self – the basis or the base or the Ground. How to be aware of my own being? Just be. “I be” as I am aware of my own being. I am aware of my own being as “I be”; aham aham aham.

What is meditation? Flowering of thought into awareness is meditation. Flowering of thought into attention is meditation. When you are attentive to the movement of thought, it slows down and even vanishes. That attentiveness is meditation. Then how can you separate it from daily living? You cannot.
When you pay attention to a raindrop falling on the ground, it is meditation. When you pay attention to the body and its condition, it is meditation. When you pay attention to the words of the speaker, it is meditation. Attention is meditation.

Meditation is not a particular doing; rather it is the being. Because meditation is not a doing, it cannot be means to an end. It is both the means and the end. It is the being in which means and end merge.

Relaxed attention, relaxed awareness is meditation. The inner being, which is the relaxed awareness, is meditation. Not only is there a lot of confusion about meditation, it is important to note what is not meditation.
If you enclose yourself in a dark room, is that meditation? When you come out of that kind of meditation, you will go back into the world the way you were before – jealous or happy or greedy and so on. It is only isolating yourself from the world for a short while.
Pursuit of an image or a form of God or a particular power center is an activity of thought, an activity of the believing mind. It is not meditation. After all, an image cannot be the Truth. When you drop such pursuit by understanding, you have taken the first step towards meditation.
Pursuit of a vision is not meditation. Image is in the present and vision is in the future. Both are not meditation because visions are many and are projections of thought. Dropping such pursuits is a step towards meditation.
Pursuit of happiness is not meditation. It creates duality between you and happiness.

In the context of nididhyãsana (Vedantic meditation), even a silent chant is not meditation. It is karma. It is likely to make thought mechanical and becomes a routine.
Sitting in a given posture and engaging in mental activity is not meditation. It is physical, superficial. Meditation cannot be separate from daily life, daily living. Separating meditation from daily living and making it isolation, self- enclosure, pursuit of an image, vision, God, or happiness, and then becoming a worldly person again at the end of that exercise is an everlasting play. Be aware of that game.
Be attentive in life. That is meditation.

Looking at myself is a miracle because as I look at myself, the world vanishes.  If I withhold permission, the world cannot touch me. That is the miracle of looking at myself.
Learn to relax as you look at yourself. The idea is to remain alert and relaxed and look at yourself. Sadhana is not struggling to know more. The secret of sãdhana is to look at yourself, stop struggling, relax, and understand yourself by looking at yourself.

To look at myself is a miracle because as I look at myself, the mind remains quiet. The thinking process has come to a standstill all by itself. That is samadhi. It is effortless, and that is the miracle. As I look at myself, I remain alert effortlessly. I look at myself – ãtmanaiva ãtmãnam pasyet.

Visualize a light shining by itself. Visualize the sun shining by itself. These are the outer lights. When you look at yourself, are you not the inner light, the âtma-jyoti. As I look at myself, I am one with that inner light. As I look at myself, I am connected to that inner light, the light in the heart. Looking at yourself is the same as being with yourself because being is the same as shining – being shines.
Look at yourself. That is meditation; anywhere, anytime. The whole world can wait. Look at yourself.

“Truth – “the unknown,’ which is not an object of thought, cannot be contained in the mind,”

I am relaxed and looking at myself. That is the way to understand myself. As I look at myself, first I encounter the body. Make it a mantra. Idam sariram. this body. That prevents intuitive identification.
Then comes the subtler aspect of looking at myself, namely, looking at the mind.  It appears silent when you watch it, but the moment your guard is down, it starts its machinations. That is what this mind is – ever spinning and controlling life just for its fantasies. That is what the mind does, but it is silent when I watch with alertness.

Like “watching” from a bank the flow of a river and its, content in which you not involved in the flow or in the content and you remain unaffected  by avoiding all judgment and labelling. That is called “watching.”

Similarly, I “watch” the mind in order to understand its movement; not condemning or justifying, certainly not identifying. Often, some incident of the past, which is part of the memory, arrives into the flow of the mind like a wave. I become alert, but then I should not identify with it. Then only there can be alertness. Identification with this wave of memory leads to either pleasure or pain. You seek the pleasure of the past, which is a mistake because pleasure comes with pain. Therefore, as the memory comes like a wave, stop identifying with it. Do not try to seek pleasure from it, even when it is pleasurable. Remain alert and watchful. When the wave is painful, watch it with all its pain. There should be no condemnation or effort to stop it. That leads to struggle, since the wave has arrived already. Therefore, watch it. Every time the wave arrives, watch with patience. The wave comes again and you watch it again. That is not repetition; it is patience. Be certain that by patience, you will eventually become free from the torture of the past. Watch with patience. There is no other way to avoid the problem of the past. Watch with patience.

Then, consider again the content of the flow of the mind. The mind always tries to peep into the future. Understand one thing clearly: the future is utterly unpredictable in the way the word “predictable” is understood. I look at this attitude of the mind to peep into the future, and I advise the mind, “O mind, allow the future to reveal itself. Do not try to peep at the other side of the wall. Leave the future alone. Do not peep into the psychological future. Enjoy the uncertainty of the future. Enjoy the unpredictability of the future. O mind, become wise. Enjoy the glorious uncertainty of the future.”

I try to watch the content of the mind in order to understand the movement of the mind, and that is meditation. Watching and thereby understanding the mind is meditation.

[A poem based on Swami Tattvavidanandaji s
guided meditation on The Presence]
O Mind! What espiest thou beyond the rolling meadows, in the wide green valley afar?
Oh! Look, Sire! A breath-taking spectacle of lush beautiful trees, laden with blossoms of myriad hues.
Hmm. Name and form alone in thy focus, I gather.
O mine eyes! What captures thy sight when they set upon yon trees?
Not leaves, flowers and the like, Sire. Sense I naught but the Presence, the being, luminosity reigning in all quarters.
Furthermore, Sire:
In yonder magnificent mountain peaks, sense I majestic Presence;
In the enchanting full moon, diffusing her lunar radiance, sense I cool Presence;
In the blazing disc, racing across the firmament, sense I dazzling Presence;
In the unfathomable deep blue ocean, sense I tremendous Presence;
And likewise, Sire, I sense the Presence:
under the feet when upon the sea of soft sand; on the face, cradled by gently whispering breeze; before the eyes perceiving the vast expanding horizon; in the vista of the astounding immensity all around.
Yes, Sire. The Presence alone shines in all varied names and forms.
Spoken well are thy words, my child; profound and precise.
Yes, indeed. The Presence I sense, with the sense of touch,
Hence ever aware am I of the Presence, all through waking moments. ,
And gazing inward, into mine heart, a sensation I feel, pulsating as aham aham, I am I am.
What might it be, I ponder. Nay, it is not my heart throb.
Ah! Behold! Tis Life, expressing as sensation. That Life, the Presence is I am. Lo! I sense nothing but my Self.
Thence, is not the Presence within the same as that without, inasmuch as the supreme Presence, the being underlying all names and forms, alone ‘is’—sat the being shining as cit the knowing—the Stillness within.

Swamini Srividyananda

Regularity: It’s crucial to meditate every day, even if it feels mechanical or you’re not fully engaged. The act of not surrendering to the mind’s desire to skip meditation is important. Martin Luther’s example of praying for two hours on busy days highlights the commitment to regularity. Swami recommends meditating at least twice a day, in the early morning and evening.

Meditate every day, even if it feels mechanical or you lack desire. Consistency prevents surrendering to the mind’s resistance

Regular Time: Meditating at a fixed time daily helps habituate the mind, making it easier to settle down and enter deeper states of meditation over time. This consistent routine becomes a powerful asset, even if it initially feels mechanical. Examples of monks maintaining their meditation routines even in hospitals illustrate the power of this habit.

Practice meditation at a fixed time daily. This habituates the mind to quieten down and makes deeper meditation more effortless over time.

Fixed Place: Designate a specific, sacred space for meditation, whether it’s an entire room or just a corner. This place accumulates positive vibrations over time, becoming a haven for peace and inwardness.

Cleaning Up the Mind: This involves “starving the negative and feeding the positive”. The analogy of the two wolves (dark and light) in our nature is used: the one you feed is the one that grows stronger. Instead of directly confronting negative thoughts or emotions, which can strengthen them, it’s more effective to replace them with positive influences. Surround yourself with spiritual music, lectures, pictures of deities, and inspiring life stories.

This involves “starving the negative and feeding the positive”. Instead of directly confronting negative thoughts, replace them with positive influences like spiritual music, lectures, and inspiring stories.

Avoid Bad Company: Be mindful of the influence of your social circle, including online interactions. Seek out like-minded individuals or spiritual content (books, talks, movies) to create a “holy company”. It’s sometimes necessary to withdraw from social situations that feed negative aspects of the mind.

Be mindful of your social influences, including online interactions. Seek out like-minded people or spiritual content and reduce engagement with those that feed negativity.

Asceticism: A degree of self-restraint from excessive consumerism and worldly engagements is beneficial. While not about being a “spoiled sport,” it’s about reducing the pursuit of constant external gratification (latest gadgets, vacations, fine dining) to focus on inner growth. If there’s a significant gap between what you truly desire (spirituality) and what you are doing in life, it’s a sign to take immediate action.

Practice a degree of self-restraint from excessive consumerism and worldly pursuits. This helps shift focus from external gratification to inner spiritual growth.

Quietness Before Meditation: Avoid jumping directly into meditation after intense activities like using phones or social media. Allow for a period of quiet preparation before sitting.

Feeling of Detachment and Eternity During Meditation: When you sit for meditation, cultivate a feeling of detachment from worldly roles and relationships. Imagine the world has disappeared, and it’s just “I and my Lord”. This approach helps in making the mind vast and peaceful.

Yearning: The most crucial condition for spirituality is genuine yearning or longing for God realization. Even if this yearning isn’t strong, try to simulate it by imagining what it feels like, drawing inspiration from vivid descriptions in the lives of saints.

Contact with an Enlightened Person: Coming into contact with a truly enlightened person, even once, can make the reality of God and spiritual realization profound and undeniable. This experience can set you on an irreversible path of spiritual progress.