Pranayama during meditation

PRANAYAMA – Pranayama During Meditation

If you do concentration and meditation, Pranayama, comes by itself. The breath
becomes slower and slower. We will practice this Pranayama daily unconsciously.
When you are reading a sensational storybook or when you are solving a
mathematical problem, your mind is really very much absorbed in the subject-matter.
If you closely watch your breath on these occasions, you will find that the
breath has become very very slow. When you see a tragical story being enacted in
the theater or a film-show, when you hear a very sad striking news or some glad
tidings, when you shed tears either of joy or sorrow, or burst into laughter,
the breath is slackened—Pranayama comes by itself. In those Yogic students who
practice Sirshasana, pranayama comes by itself. It is obvious from these
examples that when the mind is deeply concentrated on any subject, the
respiration slows down or stops. Pranayama is being done automatically. Mind and
Prana are intimately connected. If you turn your attention to watch the breath
on those occasions, it will regain its normal state. Pranayama comes by itself
to those who are deeply absorbed in doing Japa, Dhyana or Brahma-Vichara
(enquiry of Atman).

Prana, mind and Virya (seminal energy) are under one Sambandha (connection). If you
can control the mind, Prana and Virya are controlled by themselves. If you can
control Prana, mind and Virya are controlled by themselves. If you control the
Virya by remaining as an Akhanda Brahmachari without emission of even a single
drop of semen for 12 years, mind and Prana are controlled by themselves. Just as
there is connection between wind and fire (light), so also there is connection
between Prana and mind. Wind fans the fire. Prana also fans the mind. If there
is no wind, fire or light gets steady. Hatha Yogins approach Brahman by
controlling Prana. Raja Yogins approach Brahman by controlling mind.

In this Pranayama you need not close the nostrils. Simply close the eyes if you
practice it in a sitting posture. Forget the body and concentrate. If you
practice this during walking, just feel minutely the movement of the air that is
inhaled and exhaled.

Pranayama While Walking

Walk with head up, shoulders back and with chest expanded. Inhale slowly through
both nostrils counting OM mentally 3 times, one count for each step. Then retain
the breath till you count 12 OMs. Then exhale slowly through both nostrils till
you count 6 OMs. Take the respiratory pause or rest after one Pranayama counting
12 OMs. If you find it difficult to count OM with each step, count OM without
having any concern with the steps.

Kapalabhati can also be done during walking. Those who are very busy can
practice the above Pranayama during their morning and evening walks. It is like
killing two birds with one stone. You will find it very pleasant to practice
Pranayama while walking in an open place, when delightful gentle breeze is
blowing. You will be invigorated and innervated quickly to a considerable
degree. Practice, feel and realize the marked, beneficial influence of this kind
of Pranayama. Those who walk briskly, repeating OM mentally or verbally do
practice natural Pranayama without any effort.

Pranayama in Savasana

Lie down on the back, quiet at ease, over a blanket. Keep the hands on the
ground by the side and legs straight. The heels should be kept together, but the
toes can remain a little apart. Relax all the muscles and the nerves. Those who
are very weak, can practice Pranayama in this pose while lying on the ground or
on a bedstead. Draw the breath slowly without making any noise, through both
nostrils. Retain the breath as long as you can do it with comfort. Then exhale
slowly through both nostrils. Repeat the process 12 times in the morning and 12
times in the evening. Chant OM mentally during the practice. If you like you can
practice the 'easy comfortable posture' also. This is a combined exercise of
Asana, Pranayama, meditation and rest. It gives rest not only to the body but
also for the mind. It gives relief, comfort and ease. This is very suitable for
aged people.

Rhythmical Breathing

The breathing in men and women is very irregular. In exhalation the Prana goes
out 16 digits and in inhalation only 12 digits, thus losing 4 digits. But if you
inhale for 16 digits as in exhalation then you will have rhythmical breathing.
Then the power Kundalini will be roused. By the practice of rhythmical breathing
you will enjoy real good rest. You can control the respiratory centre that is
situated in medulla oblongata and other nerves also, because the centre of
respiration has a sort of controlling effect on other nerves. He who has calm
nerves, has a calm mind also.

If the units of exhalation and inhalation are the same, you will have rhythmical
breathing. If you inhale till you count 6 OMs, exhale also till you count 6 OMs.
This is breathing in and out in a measured manner. This will harmonize the whole
system. This will harmonize the physical body, mind, Indriyas and will soothe
the tired nerves. You will experience full repose and calmness. All the bubbling
emotions will subside and the surging impulses will calm down.

There is another variety of modification of rhythmic breathing. Inhale slowly
through both nostrils for 4 OMs; retain the breath for 8 OMs (internal
Kumbhaka); exhale slowly through both nostrils for 4 OMs; and retain the breath
outside (external Kumbhaka) for 8 OMs.

Repeat the above process a number of times according to your strength and
capacity. You can gradually increase the duration of inhalation and exhalation
after some practice of 8 OMs and the period between breaths to 16 OMs. But never
try to increase the duration until you are sure that you have power and strength
to do so. You must experience joy and pleasure in doing the same. You should not
feel any undue strain. Pay considerable attention to keep up the rhythm.
Remember that the rhythm is more important than the length of breath. You must
feel the rhythm throughout your whole body. Practice will make you perfect.
Patience and perseverance are needed.


As soon as you get up from your bed in the early morning, do Japa and meditation.
 Then practice Asana and Pranayama.

 - Sri Swami Sivananda

Complete glossary can be found at:
http://www.sivananda.org/teachings/glossary/glossary.html

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Practice of Meditation

-By HH.Swami Sivananda

A baby's eyes are riveted on a flower or a butterfly. It keeps looking at the object with unwinking eyes, eyes full of wonder, for minutes together.

A mother calls her teenage daughter to go and have lunch, but there is no response. The call is repeated twice, thrice; still there is no response. The girl just does not hear, though her ears are very much open. Nor is she deaf. What could be the reason, then, for her not hearing? Her mind is immersed in a Sherlock Holmes or a Harold Robbins; her eyes are glued to the lines; her face is buried in the book.

In the dilapidated building of an elementary school, the class is on. The teacher explains something and then asks the children, "Did it enter?". There is an instant response from the backmost bench: "Only the tail has not entered yet!". The earnest voice belongs to a boy who has been all along intently watching the struggle of a rat to wriggle out of the class room through a hole in the wall. It has managed to squeeze in its body, but its tail is still not gone in. Perhaps the hole is blocked.

These are everyday examples of concentration. Attention, concentration, meditation-these are different degrees of the same process. It is fixing the mind on a single object or idea to the exclusion of everything else.

In his book, "Concentration and Meditation", holy Master Sivananda presents a most beautiful scene to illustrate what is meant by concentration. In this, Dronacharya tests the power of concentration of his students, the Pandavas. A basin of water is placed on the ground. Above, a clay bird is kept rotating. The archer hat to hit the bird by looking at its reflection in the water.

Drona: "O Yudhishthira, what do you see?"

Yudhishthira: "O Acharya (teacher), I see the bird to be aimed at, the tree on which it is sitting and yourself also."

Drona: "What do you see, Bhima?"

Bhima: "I see the bird, the tree, yourself, Nakula, Sahadeva, the tables and chairs, etc."

Drona: "What do you see, Nakula?"

Nakula: "I see the bird, the tree, yourself, Arjuna, Bhima, the garden, the streamlet, etc."

Drona: "What do you see, Sahadeva?"

Sahadeva: "I see the bird to be aimed at, yourself, Arjuna, Bhima, Yudhishthira, the horses, carriages, all the onlookers, several cows, etc."

Drona: "Now then, Arjuna, what do you see?"

Arjuna: "O Revered Guru! I see nothing but the bird to be aimed at."

That is concentration. Arjuna's is the power of concentration. Concentration, when developed, becomes meditation.

Yoga is an exact science. Asanas and Pranayama (Yoga postures and breathing exercises) perfect the body. Service and charity expand the heart. Prayer, Japa (repetition of the Lord's Name), Kirtan (singing devotional songs) and other devotional practices purify the mind and make it more subtle. The aspirant is now fully equipped for the last lap of the journey. It is the toughest part of the pilgrimage to God. It is full of darkness and the aspirant has to pierce this darkness with his purified mind. The purified mind is the most dependable weapon in the armoury of the spiritual aspirant.

The purified mind must be made to concentrate. Concentration is mental focussing. The mind can be focussed on a concrete object or an abstract idea. For a novice, concentration becomes easy if the object of concentration is concrete. Also, the beginner should choose a pleasing object on which to concentrate. Only thus can he prevent the mind from wandering away from the object of concentration. To start with, concentration can be practised on the flame of a candle, the tick-tick sound of a clock, the star in the sky, the picture of OM or the picture of one's lshta Devata (personal God). This should be followed by concentration on a suitable spiritual centre within the body. The Sadhak may concentrate with closed eyes on the space between is the eyebrows or on the tip of the nose. There is nothing which cannot be achieved by concentration.

Concentration should be followed by meditation. Meditation is nothing but protracted or sustained concentration. A scientist has to concentrate on a problem, on a given subject, on a riddle, to bring out the answer, to solve it. He has to think, think and think. Then only the answer flashes forth. Likewise, meditation is intense concentration, concerted concentration on the problem of life, on the problem of the inexplicable triad of God, man and the universe. While concentration becomes essential even to solve small problems in science, what to speak of the problem of life which has baffled humanity since time immemorial? The Sadhak (aspirant) who wants God must meditate, meditate and meditate.

Meditation can be practised on any image of the Lord. This is concrete meditation. After some practice, the aspirant will be able to visualise the form of the image even with closed eyes. Meditation can also be practised on abstract ideas and on various Vedantic formulae such as "I am Eternity", "I am Infinity" and so on.

Reading of profound scriptural texts like the Upanishads and the Brahma Sutras (revealed texts of the Hindus) requires intense concentration. Such reading itself is a mild form of meditation. It should be followed by contemplation on what was read. Repeated meditation on a single idea will bring out a wealth of knowledge on that idea.

While meditating on a particular object or idea, various extraneous thoughts will try to enter the mind of the aspirant and interfere with his meditation. The aspirant should ignore these extraneous thoughts, be indifferent to them and repeatedly try to concentrate on the object of his meditation. Gradually, the frequency of interruption will be reduced and a time will come when meditation will give uninterrupted peace and bliss.

Meditation is digging deep into the mine of truth and wisdom. Swamiji asks the Sadhak to meditate and bring put his own Gita and Upanishads. Says the Master: "There is no knowledge without meditation. An aspirant churns his own soul. Truth becomes manifest".

Meditation confers peace and strength. Sivananda affirms that half an hour's meditation is sufficient to enable the aspirant to smilingly pass through a whole week's life in this world of problems and misery.

Meditation must be regular. Whenever the Sattvic (a state of calmness and purity) mood manifests and divine thought-currents begin to flow, the aspirant must sit down for meditation. Brahmamuhurtha (period between 4 am and 6 am), says the Master, is the ideal time for meditation. Why? He gives the answer:

"There is Sattva in the atmosphere
In Brahmamuhurtha.
The atmosphere is calm
And the world is asleep.
The Raga-Dvesha (like-dislike) currents
Have not yet started flowing in your mind.
You are just returning from deep sleep
When you enjoyed bliss without objects;
You can then easily convince the mind
That real happiness is within.
Only Yogis, Jnanis (wise man) and sages are awake at this time.
You will be greatly benefited by their thought currents.
Never miss the Brahmamuhurtha even for a day."

It is not possible to meditate the whole day. Without variety, the mind, especially of a beginner, will get tired . It is necessary to guard against this possibility. It is important that the aspirant should be protected from the monotony of one-sided spiritual practice leading to reaction and a return to worldly activity with a vengeance. The beauty of divine life lies in the fact that the seriousness of meditation is tempered with the joy of Kirtan, the happiness and strength of service, the peace of Japa and the understanding of Svadhyaya (reading of scriptures).

In the books of Yoga, the great Rishis (sages) distinguish between Bahiranga Sadhana and Antaranga Sadhana. Bahiranga Sadhana is outer Yoga or spiritual practices designed to perfect the outer instruments of body and Prana (vital- energy). These are the ethical practices and the Yogasana and Pranayama exercises. Once the body is perfected and the Nadis or astral tubes are purified through Pranayama practices, the spiritual seeker attains fitness to start the inner Yoga or Antaranga Sadhana. This includes Pratyahara, Dharana and Dhyana-sense abstraction, concentration and meditation. The senses and the mind must be withdrawn from the sense objects and the mind must be focussed on the God within. This is inner Yoga. The outer Yoga practices are to prepare the aspirant to gain fitness to practise this inner Yoga.

Where the necessary preparation is inadequate or wanting, meditation cannot succeed. Simply sitting cross-legged and closing the eyes, thinking the same worldly thoughts and building castles in the air, or falling into a semi- sleep is not meditation. A person who wants to meditate must be free from disease and desire, from cares and worries. He must be free from love and hatred, and from like and dislike. He must be soaked in Vairagya (dispassion). He must be able to sit firmly for hours together in the same posture. His breathing must be slow and even. His stomach must be free from constipation, free from gas and very light. when these conditions are not satisfied, meditation will remain just a pipe dream.

While meditation in itself constitutes. a very powerful attack on ignorance, Swami Sivananda suggests that the spiritual aspirant should practise Vichar also. Vichar is enquiry into the real nature of things. Vichara results in Viveka or discrimination between the real and the unreal. It helps the aspirant to sift the true from the false. Swamiji asserts that without cogitation, Truth cannot be known or realised. Vichara sharpens the intellect and leads to the discernment of the Truth that lies behind the phenomenal universe.

How should the aspirant reflect? The Master shows the way: "Who am I? What is Brahman (God)? What is this Samsara (process of worldly life)? What is the goal of life? How to attain the goal? How to attain freedom from births and deaths? What is the Svarupa of Moksha (Essential nature of liberation)? Whence? Where? Whither? Thus should the aspirant of liberation ever enquire, seeking to achieve the purpose of life". The justification for this method of Vichara or enquiry is contained in the saying, "As you think, so you become". By constant reflection on the Reality behind the appearances, the seeker attains oneness with the Reality and becomes that Reality itself.

Enquiry opens the aspirant's eyes to new vistas of knowledge. It leads him steadily to Truth. For instance, if the aspirant starts the "Who am I?" enquiry, he will soon find that he cannot equate himself with any one of his sense organs like the nose, the eyes or the ears, because even without one or more of these, he can live and life can pulsate in his veins. So, he is not the body. Nor is he the mind, because even during the unconscious and the deep sleep states, when the mind ceases to function, he exists and his heart throbs. Then, what is this 'I' in everybody? Swami Sivananda declares that the real 'I' is none, else than Brahman or the Atman who is the motive force behind all existence. It is He who thinks through the mind, sees through the eyes, eats through the mouth, hears through the ears and so on He is the Witnessing Consciousness who dwells in all beings. When a person gets up from deep sleep and says, "I enjoyed a sound dreamless sleep", it is this Witnessing Consciousness which remembers the fact that the body and the mind rested in sound sleep. It cannot be otherwise. The mind which was virtually dead during the deep sleep state could . not itself have consciously enjoyed a sound slumber and remembered it. The enjoyer is the Atman. Swamiji repeatedly advises the spiritual seeker to identify himself with this Atman which is his real Self and not with his perishable body. Constant identification with the Atman or the Witnessing Consciousness in oneself is a shortcut to spiritual success. The aspirant who adopts this technique will soon rise above body consciousness.

The secret of spirituality lies in realising one's essential nature. It is not becoming something outside of oneself. It is not as if man and God are separate and that man should go to a God who is external to him and merge in that God. No. God is already there, everywhere, Within us and outside of us. The body and the mind in which man is encased are mere illusions of an ignorant mind. God only is. All else is not. All else is only appearance. This appearance is made possible by the functioning of the mind. Meditation and enquiry enable the aspirant to feel, to realise that he is, after all, Brahman and not a bundle of body and mind. When divine wisdom dawns, the Sadhak realises his innermost Being. And being is Brahman.

Man himself is God and the entirety of Sadhana (spiritual practices) is meant to enable man to realise his God-nature, to realise that the God he has been searching for is his own Self. Initially, Yoga Sadhana purifies the mind. Later on, the seeker uses this purified mind, to concentrate and meditate on the God within; and at the deepest point of meditation, the purified mind melts in the God within and is itself lost there, destroyed there. And only God remains. Being remains. God-consciousness remains. A telling analogy given in the Yoga texts is the dry twig used in kindling a fire, where the twig itself is ultimately consumed in the fire. The purified mind is like this twig. It helps to kindle the fire of God-consciousness within, and in the process, is itself destroyed in that fire. In Samadhi (superconscious state), the mind melts in Brahman as camphor melts in fire. The separate identity of the individual soul vanishes. Only Sat-Chit-Ananda (Existence- Consciousness-Bliss Absolute) prevails.

knr

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If God brings you to it, He will bring you through it.
Happy moments, praise God.
Difficult moments, seek God.
Quiet moments, worship God.
Painful moments, trust God.

  Every moment, thank God

How to do meditation?

Meditation—Your Only Duty

By

Sri Swami Sivananda

Introduction
Time for Meditation
Method of Meditation
Nama Rupam Na Te Na Me
Glory of Meditation

Introduction

Meditation is your only duty. You must realise the goal of your life: God-Realisation. Then only would your life be fruitful. There are several stages in the path to God-Realisation. Purification, concentration, reflection, meditation, illumination, identification, absorption and salvation. Through service you should purify yourself and then proceed through concentration, meditation, etc.; finally you reach the goal of Salvation.

Time for Meditation

You must do Brahma Vichara in Brahmamuhurtha. You must enquire "Who am I" in Brahmamuhurtha. Meditation performed for an hour in Brahmamuhurtha is equal to meditation performed for six hours during other periods of the day.

If you get up at 4 a.m. you will have time in the early morning for your prayers and meditation. You will charge yourself with Sattva. You will get strength to face the daily battle of life. Morning time is most suitable for meditation. The mind then is not filled with Raga-Dvesha as at other times. You can fill it with Sattva, through meditation, by recitation of Stotras and hymns, or of Slokas like "Ajo Nitya Sasvatoyam Puraano Na Hanyate Hanyamaane Shareere." You must ever dwell on these thoughts.

It is only for beginners: the instruction to meditate a little. You must meditate much. But you must increase the period gradually. Particularly retired people should meditate more. But, if I at once say, 'Meditate more'. beginners will be frightened. Therefore, I say Meditate a little' This is only to tempt people to meditate first of all.

Method of Meditation

The mind is duping you every moment. Therefore, wake up now at least and cultivate this discrimination through enquiry into the nature of the Self, through Satsanga, study and meditation.

Meditate on OM. 'Tad Japastadarthabhavanam'. OM is Satchidananda. OM is infinity. Om is perfection and freedom. Meditate on these divine attributes of Nirguna Brahman.

Meditate on the nature of the Self. 'I am Satchidananda—Existence-Knowledge-Bliss Absolute'. Meditate on divine qualities. If you are not able to practise this abstract meditation, then meditate on the Sun, the light, or the all-pervading ether or air. Meditate on the light that is shining in your heart; meditate on those dream pictures that you sometimes get. Meditate on the form of your Guru or Saints. Meditate on anything your mind likes best. Meditate on the form of your father, on his qualities.

Do common meditation for a few minutes. From that common meditation, you will know that real peace and bliss are within. Collect all the rays of your mind—Pratyagatmanam Ishat Avrita Chakshuh—repeat your Ishta Mantra; the mind should not move towards the sense-objects, there is no Vritti; Therefore, you enjoy perfect peace and bliss. Regularly practise such meditation.

Nama Rupam Na Te Na Me

Aham Atma Nirakara Sarvavyapi Svabhavata.

Again and again meditate on these formulae. They will give you strength. Even if you meditate once, it gives you some strength.

You are not the body composed of the five elements. Again and again remember this. Meditate on this. You must find the Atman through reflection and meditation. "Atman knows everything else; and knows itself, too." That is your real Svaroopa. There is no such object in this world.

Meditate and sing: 'Sivoham Sivoham Sivoham Soham. Satchidananda Svaroopoham.'

Practise Yoga Asanas and Pranayamas, which will purify the body and mind, remove all diseases and help in concentration and meditation.

You should get up in Brahmamuhurta and meditate. This is the best time for divine contemplation. The mind is calm. It is like a blank sheet of paper. You can mould it in any way you like. The worldly currents of Raga-Dvesha have not entered it at this time.

You can chant Om (long or Deergha Pranava) 10 or 12 times. When you so repeat Om all the Koshas will begin to vibrate harmoniously.

Meditate intensely, ceaselessly. It will be difficult to meditate ceaselessly in the beginning. Practise. You will grow in cheerfulness and joy. Increase the period of meditation. Gradually you will come to meditate ceaselessly, intensely.

Meditate on the abstract qualities like Existence, Knowledge and Bliss Absolute. Keep these thoughts always before your mind. This is the abstract background of thoughts. Or, you can meditate on the form of the Lord: Saguna Upasana. Mentally visualise the picture of the Lord. Now look at His Face, now at His Chakra, now at His Feet. The mind will not run.

The mind must not run out. If you try to find the mind on the Lord dwelling in the chambers of your heart you will be an introvert.

You can meditate on the Jyotis in the heart. You can meditate on the divine objects seen in dreams or visions. You can meditate on the form of a Saint who is free from Raga-Dvesha. 'Yatha Abhimatha Dhyaanaad vaa.' Or, meditate on anything you like best. An aspirant once approached his Guru and asked for instruction on meditation.

The Guru asked him to meditate on Lord Rama. The disciple said: I find it very difficult to meditate on Lord Rama.' 'Why?' 'Because I have got inordinate affection for my buffalo.' Then the Guru said: 'Then meditate on the picture of a buffalo.' The disciple sat in deep meditation. One, two, three days passed. The Guru called on the disciple to come out. The disciple said: 'I am not able to come out. I am myself a buffalo. I cannot pass through the door.' The Guru found out that the disciple had perfect concentration of mind. He then gave him the form of Lord Vishnu to meditate upon. Then the disciple entered into deep Samadhi.

There are many obstacles on the path. All these obstacles should be got over. Sleep always disturbs the aspirant. Take light food at night; dash cold water on the face when sleep tries to overpower you; stand up, and do Japa standing for some time; practise Bhastrika—these practices will drive off sleepiness during meditation. Chant OM 10 to 12 times. You will be fit for good concentration. You can keep a bright light in your meditation room. You can combine several of these methods; then success is assured. There is another novel method. Tie your tuft of hair to a nail on the wall with the help of a thread. Now meditate. If you feel drowsy, this nail will pull you up.

The moment you sit for meditation all sorts of evil ideas crop up in the mind. You need not be alarmed. You gave them a long rope till now; they have come to fight with you now, because you wish to annihilate them in toto. This is itself a sign of spiritual growth. If you are steady in your Sadhana, all these evil Samskaras will die by themselves. You will be established in meditation and Samadhi.

What are these knots or Granthis? Avidya, Kama and Karma. Original primordial ignorance is Avidya. On account of this ignorance, there arose desire—Kama. In that Pure Absolute, there is no desire. Through desire came action—Karma. Desire is imperfection. You try to seek your happiness in external things. When there is no imperfection, when there is no desire, you will enjoy the bliss of the Atman. If you can destroy these cravings and desires through regular meditation, then you can cut these Granthis in the twinkling of an eye.

You should meditate regularly at a particular hour of the day. Then the meditating mood will come by itself at that hour. Besides, you should keep up the meditative Bhava throughout the day, by gradual extension. Then you will be tranquil, peaceful, happy and balanced. You will be able to turn more work more efficiently.

Glory of Meditation

You have to meditate now. You have given a definite promise when you were in the womb that you will meditate and realise yourself. You have forgotten your promise. If you practise meditation regularly, a little sleep is quite sufficient. Meditation for a few minutes will give you good sleep later on; meditation itself will refresh you greatly. Keep up the current of meditation while at work also.

If the mind runs towards an object and craves for sense-enjoyment, tell it 'Wait, O Mind! I will give you the bliss of meditation. Please, therefore, O Desire, leave me now.' You can thus wean your mind away little by little. Once you get real peace and bliss by regular meditation in the early morning, then you will find it impossible to take the mind away from the lotus feet of the Lord, and you will not like to miss a day's meditation. Meditate now. Meditate a little now and see whether there is such ineffable peace in meditation or not. Close your eyes and meditate on Krishna, Rama, or Jesus, on OM, or your father, or whatever you like.

Chant Om. Taste the bliss of the inner Atman. You should be regular in meditation. Meditate in the early morning; have another sitting after bath; another in the evening; and one more before you go to bed.

If you are poor to have a separate meditation room, set apart one corner of the room you have for meditation.

Every day side by side, along with your duties, practise meditation. This is your foremost duty. This should not be neglected on any account. Get up at 4 a.m. Practise a little bit of meditation; a little of Kirtan; study of the Gita or other sacred scriptures; and introspection.

Spiritualise all your daily activities. This is very important. Meditating for half an hour in the morning and then doing all sorts of evil actions during the rest of the day will not help you; the Samskaras created by the morning meditation will be wiped out during the day. You must keep up the spiritual current throughout the day.

If you are regular in your meditation, all doubts and difficulties will vanish by themselves.

Om Tat sat ! Sivarpanamastu!!

 

knr

--
If God brings you to it, He will bring you through it.
Happy moments, praise God.
Difficult moments, seek God.
Quiet moments, worship God.
Painful moments, trust God.

 Every moment, thank God