Hari OM
Study of the scriptures augmented with frequent listening to the learned exponents and a few direct contacts with the authoritative Masters is found to be very helpful in the beginning. This regular study of the Upaniṣads, the Bhagavad-gītā, and other such spiritual literature is called svādhyāya.
Repetition of a sacred word (mantra), with or without the help of a rosary or beads (mālā), continuously fixing our mind on the divine and spiritual suggestions of the ‘mystic word’ is called japa. This technique keeps the mind uplifted, away from the world of objects and their distracting fascinations, on to the reviving climb to the final spiritual illumination. The mind becomes quiet and gets more and more introverted.
When the thoughts have been nourished by study (svādhyāya) and rendered quiet and peaceful by japa, to rest this hushed mind at the altar of the Self in a joyous mood of choiceless contemplation is meditation (dhyānam).
The great Ācārya Śaṅkara advises, ʻAfter listening, study and japa, practise meditation. After emerging from meditation, engage in listening, study and japa. After japa, meditate again. At the end of the meditation, pursue japa. One who is thus well trained with japa and meditation, on such a steady seeker the supreme Auspiciousness (Para-Śiva-Parameśvara) showers His graceʼ.
While listening (śravaṇam), we only participate in spiritual life. When we study (svādhyāya), we get involved in the ideas to which we listen. In japa, our involvement deepens, and in meditation, we come to get ourselves totally committed to the ideal, which is the goal of all spiritual seekers.
These sādhanās minimise the mental agitations, thus weakening the impenetrable thought barrier between our sense of ego and our divine status as the infinite Consciousness – our essential nature.
Repetition of a sacred word (mantra), with or without the help of a rosary or beads (mālā), continuously fixing our mind on the divine and spiritual suggestions of the ‘mystic word’ is called japa. This technique keeps the mind uplifted, away from the world of objects and their distracting fascinations, on to the reviving climb to the final spiritual illumination. The mind becomes quiet and gets more and more introverted.
When the thoughts have been nourished by study (svādhyāya) and rendered quiet and peaceful by japa, to rest this hushed mind at the altar of the Self in a joyous mood of choiceless contemplation is meditation (dhyānam).
The great Ācārya Śaṅkara advises, ʻAfter listening, study and japa, practise meditation. After emerging from meditation, engage in listening, study and japa. After japa, meditate again. At the end of the meditation, pursue japa. One who is thus well trained with japa and meditation, on such a steady seeker the supreme Auspiciousness (Para-Śiva-Parameśvara) showers His graceʼ.
While listening (śravaṇam), we only participate in spiritual life. When we study (svādhyāya), we get involved in the ideas to which we listen. In japa, our involvement deepens, and in meditation, we come to get ourselves totally committed to the ideal, which is the goal of all spiritual seekers.
These sādhanās minimise the mental agitations, thus weakening the impenetrable thought barrier between our sense of ego and our divine status as the infinite Consciousness – our essential nature.
Thanks for this. Quite informative.
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