Mahavakyas: The Great Contemplations

Sanskrit:English:

1.Brahma satyam jagan mithyaBrahman is real; the world is unreal

2.Ekam evadvitiyam brahmaBrahman is one, without a second

3.Prajnanam brahmanBrahman is the supreme knowledge

4.Tat tvam asiThat is what you are

5.Ayam atma brahmaAtman and brahman are the same

6.Aham brahmasmiI am brahman

7.Sarvam khalvidam brahmaAll of this is brahman

(Click on the Mahavakyas above or scroll down)(To help learn the Mahavakyas, you canhighlight and print the table above.)

or click here for an endless loopSee alsotheses web pages:UpanishadsFour complementary practicesYoga, Vedanta, TantraMandukya UpanishadFour Means and Six VirtuesSix Schools of Indian PhilosophyVedantic MeditationSelf-Inquiry and Its PracticeSong of the Self (Atma Shatkam)Contemplation on the Mahavakyasgradually reveals their truthin direct experience.

IntroductionThe Great Utterances: TheMahavakyasare the Great Sentences of Advaita Vedanta and Jnana Yoga, and are contained in theUpanishads.Mahais Great, andVakyasare sentences, or utterances for contemplation. They provide perspective and insights that tie the texts together in a cohesive whole.The contemplations on theMahavakyasalso blend well with the practices of yoga meditation, prayer, and mantra, which arecompanion practicesin Yoga. The pinnacle of the wisdom and practices of the ancient sages is contained in the terse twelve verses of theMandukya Upanishad, which outlines the philosophy and practices of the OM mantra.See also these articles:Song of the Self (Atma Shatkam)Mandukya UpanishadThese make the wisdom more accessible: SevenMahavakyasare described below. By focusing on these sevenMahavakyas, the rest of the principles of self-exploration described in Vedanta and the Upanishads are more easily accessible.Included with the descriptions below are suggestions onwhat to dowith these sevenMahavakyas.Validation in the inner laboratory: To truly understand the meaning of theMahavakyasit is necessary to practice contemplation and meditation in your own inner laboratory of stillness and silence. It means doing a lot of self observation, including thefour functions of mind. You may find it useful to learn both the Sanskrit and the English of theMahavakyas. They are not practiced as blind faith beliefs, but rather are reflected on, so that their meaning is validated in direct experience.Start by hearing the insights described: Some methods of contemplation give you a principle, a word, on which to reflect, but give no clues of the insights that will come. For example, if you contemplate on the wordTruth, that is very broad, and may have many meanings. It might take a long time to even come to a core principle. Sometimes, in school or elsewhere, you have probably seen a study guide that has a list of questions that also includes the answers, in a Q&A format. With theMahavakyas, it is somewhat like that, in that theMahavakyasprovide the answers, already written down. You still have to do the contemplations, but the journey is much more direct.Direct experience, not mere belief: In contemplating theMahavakyas, it is not a matter of merely accepting that the statements are true. In the oral teachings of the sages, it is said that you should never merelybelievewhat you are told or what you read in a book. Rather, it is suggested that you should check it out for yourself in the inner laboratory of direct experience.It also seems true that, while ultimate oneness is the same for all, there is also a coloring of cultural and religious influences that determine the way in which different people will experience the early, or unfolding stages of insight.Dig deep into the wellof only a few such Mahavakyas.

Dig deep in only a few wells: It can appear that exploring only a few sentences, like these seven, is a mere beginning point, and that one must subsequently learn hundreds or thousands of other sentences. This is definitely not the case. Although in academic circles one may do complex intellectual analysis of many scholarly commentaries, comparing and contrasting viewpoints, the seeker of direct experience digs deep into the well of only a few such contemplations. In the monastic traditions of the swami order, a monk may contemplate exclusively on a singleMahavakyaor maybe several of them. The practice bears fruit by deeply going into one, or a few, rather than memorizing many, or doing only intellectual analysis of the many.Over and over and over:The passionately dedicated practitioner will contemplate on one or more of theMahavakyasrepeatedly, often, over a long period of time. Mind gradually comes to have a greater understanding, and then becomes still as the contemplation shifts from an observing, reflective process into a deep contemplative meditation. Reflection transforms into insight, which again transforms into the direct experience of the underlying truth or reality of theMahavakya.Companion practices: In the oral tradition of the Himalayan sages, theYoga Sutras, Vedanta, and internal Tantraare companions on the journey to Self-Realization. The practices of the Yoga Sutras stabilize and clear the clouded mind. The Vedanta practices form a philosophical basis and means for discovering the underlying unity of the different aspects of our being. Internal Tantra provides the means for awakening the spiritual energy, so that the absolute, unchanging reality at our core is realized.Mahavakyas are at the heart of Vedanta: These seven principles below are practices at the heart of the Vedanta part of the triad.Actually, all of these emerged out of the one source of teachings, and now appear to be three separate practices.The higher understanding and direct experience comes from person-to-person listening (written and oral), followed by deep reflection, contemplation, and deep contemplative meditation.Advaita or Non-Dual Reality:It is popular to speak of Advaita as if it were a brand name of spirituality. It is not. Advaita is exactly what it says, Advaita, which means non-duality, not-two. If this little planet were to fall into the sun and burn up, there would no longer be any religionists or philosophers, but that which truly "is" still "is." Advaita is exactly what it says it is, Advaita, not-two, which stands alone. Any suggestion that there are things such as Hindu Advaita or Buddhist Advaita or Anything-Else Advaita are games of the mind. To transcend all of the levels of false identity so as to "Be" that Reality of Advaita is the Knowledge or Jnana that is sought. It is only the most sincere and longing of aspirants who seek and Know this in direct experience. For others, it is merely an arena of philosophical and religious debate. For those who Know, Advaita stands alone.Who am I?It has become very popular in recent years to criticize the practice ofMahavakyas, suggesting instead that one simply ask "Who am I?" and then reject any response which arises from within (other than "I am That!)? It is commonly suggested that one NOT contemplate any of the phrases such as "Aham Brahmasmi" ("I am Brahman, the Absolute Reality"). Such suggestions to NOT practiceMahavakyaspresuppose the incorrect opinion that contemplation onMahavakyasis only a mere mental process, missing the fact that theMahavakyaleads one to deep silence wherein the reality is experienced directly. Contemplation on theMahavakyasis not mere chanting of mantras or reprogramming the mind with affirmations as if one were trying to inculcate an alternative belief system. It moves in stages, culminating in the highest of direct experience of the meaning of theMahavakyas. Contemplation on theMahavakyasand the question "Who am I?" are not in conflict with one another. Rather, they go hand in hand, in a systematic, unified practice.Stages of Yoga Vedanta Meditation and ContemplationSwami RamaMeditation and contemplation are two different techniques, yet they are complementary to each other. Meditation is a definite method of training oneself on all levels body, breath, conscious mind, and unconscious mind while contemplation builds a definite philosophy. Without the support of a solid philosophy, the method of meditation does not lead to higher dimensions of consciousness.Contemplation makes one aware of the existence of the Reality, but Reality can be experienced only through the higher techniques of meditation. In the Vedanta system, meditation and contemplation are both used. When an aspirant tires of meditation because of lack of endurance, then he contemplates on the mahavakyas [great contemplations] and studies those scriptures that are helpful in the path of Self-realization and enlightenment. Contemplation, vichara, complements the Vedantic way of meditation, dhyana.In Vedanta philosophy, there is a definite method used for contemplation. Ordinarily, the mind remains busy in self-dialogue, entangled in the web of its thought patterns. Because of desires, feelings, and emotions, unmanageable conflicts are created in one's mental life. But the Vedanta way of contemplating transforms the entire personality of the aspirant, for the statements, mahavakyas, imparted by the preceptor create a dynamic change in the values of his life. These statements are compact, condensed, and abstruse srutis and cannot be understood without the help of a preceptor who is fully knowledgeable of the scriptures and these terse texts. Only a realized teacher can impart the profundity of such knowledge in a lucid language.The thoughts, feelings, and desires which were once important to the aspirant lose their value, for he has only one goal to attain. The glory of contemplation brings a dynamic transformation to the internal states of the aspirant. This seems to be very necessary, because that which creates a barrier or becomes an obstacle for students loses its strength due to the power of contemplation, which transforms all his internal states.First, an aspirant attentively listens to the sayings of the Upanishads from a preceptor who is Brahman-conscious all the time.In the second step, he practices vichara (contemplation), which means that he goes to the depths of the great sayings and determines to practice them with mind, action, and speech.One-pointed devotion, full determination, and dedication lead him to the higher step called nididhyasana. Here he acquires comprehensive knowledge of the Ultimate Truth. But he has not yet attained the final step of consciousness that leads him to the direct realization of the one self-existent Truth without second.The highest state of contemplation is called saksatkara. In this state, perception and conceptualization are in complete agreement, and all the doubts from all levels of understanding vanish forever. At this height of knowledge, truth reveals itself to the aspirant, and perfect realization is accomplished, "I am Atman I am Brahman." This state of advaita is attained by the process of contemplation. Meditation plays an entirely different role and helps the aspirant make his mind one-pointed, inward, and steady.Steadiness and stillness are practiced from the very beginning in this meditational method. The method of sitting, the method of breathing, the method of concentration, and the method of allowing a concentrated mind to flow uninterruptedly are subsequent steps that help the aspirant to expand his capacity so that he can contemplate without distraction.

topMeaning of the wordbrahmanRoot of the word: The wordbrahmancomes from the rootbrhaorbrhi, which means knowledge, expansion, and all-pervasiveness. It is that existence which alone exists, and in which there is the appearance of the entire universe.Not subject to change:Brahmanmeans the absolute reality, that which is eternal, and not subject to death, decay, or decomposition. In English, we speak of omnipresence or oneness. This is the principle of the wordbrahman.Not a proper name:Brahmanis not a proper name, but a Sanskrit word that denotes that oneness, the non-dual reality, the substratum underneath all of the many names and forms of the universe.Brahmanis somewhat like the difference between the wordocean, and the specific ocean calledPacific Ocean. The wordbrahmanis likeocean, notPacific Ocean.Brahman is not a name of God. These contemplations neither promote nor oppose any particular religious concept of God.Immanance and transcendence: One may also choose to think ofbrahmanin theological terms, though that is not necessary.Within that perspective, the scholars speak of two principles:immanenceandtranscendence.Immanenceis described as the divinity existing in, and extending into all parts of the created world. In that sense, theMahavakyascan be read as suggesting there is no object that does not contain, or is not part of that creation.It's really indescribable, as it is beyond form: However one chooses to hold the wordbrahman, it is very useful to remember thatbrahmanis often described as indescribable. For convenience sake, it is said thatbrahmanis the nature of existence, consciousness, and bliss, though admitting that these words, too, are inadequate.Seek direct experience: The real meaning comes only in direct experience resulting from contemplation and yoga meditation.top1. Brahma satyam jagan mithyaBrahman is real; the world is unreal(The absolute is real; the world is unreal or only relatively real)Brahman is real: The way in whichbrahmanisrealis like saying that the clay in a pot is real, or the gold in a bracelet is real (metaphorically speaking). The idea is that first there was clay and gold, and when those changed form, there now appears to be a pot and a bracelet.The world is unreal: However, when the pot is broken, or the bracelet is melted, there is once again only clay and gold. It is in that sense that the pot and the bracelet arenot real; they come and go from manifestation. They are not asrealas are the clay and the gold. (Remember that these are metaphors, and that obviously, we could also say that clay and gold also come and go, such as when planets are born and die from the nuclear fire of suns. Also, note that using the English wordsrealandunrealfor the Sanskrit wordssatyamandmithya, are not perfect, but they are the best we have to work with.)Something is more real than the temporary: In saying thattheworld is unreal, it means to say that literally everything we experience in the external world is, like the pot and the bracelet, in a process of coming, being, and going (so too with all of the objects of the subtle realm). If theMahavakyastopped there, this might appear to be a negative, or depressing comment. But it does not stop there. It makes the added comment that this absolute reality is, in a sense, morerealthan the temporary appearances.Two points: Thus, theMahavakyadoes two major things: Reminder of the temporary: First, it serves as a reminder of the temporary nature of the worldly objects. Reminder of the eternal: Second, it serves as a reminder that there is an eternal nature, that is not subject to change.An invitation to know:In these reminders there is an invitation to come to know, in direct experience, the existence, consciousness, and bliss that is this eternal essence of our being.Don't stop living in the world: When practicing contemplation with this, and the otherMahavakyas, it is important tonotallow the reflection thatthe world is unrealto stop you from doing your actions in the external world. To think that the world isunreal, and therefore we need not do anything is a grave mistake. The realization of theunrealityof the world and therealityof the essence behind the world brings freedom, not bondage or lethargy.1. Brahma satyam jagan mithyaBrahman is real; the world is unreal(The absolute is real; the world is unreal or only relatively real)What to do:The purpose of contemplation and yoga meditation exercises is to attain Self-realization, or enlightenment, which has to do with knowing or experiencing the deepest, eternal aspect of our own being. By working with thisMahavakya, one increasingly sees the difference between what is temporary and what is eternal. Be mindful of the passing objects: One way to work with thisMahavakya, is to simply be mindful of the world around you. Gradually, gently, and lovingly observe the countless objects that are ever in a process of coming and going. Remember the eternal: Allow yourself to also remember the eternal nature that is always there, enjoying the beauty of how this process ebbs and flows through that unchanging, eternal essence.Be mindful of your own temporary and eternal: As you witness the external world in this way, allow your attention to shift to your own physical, energetic, and mental makeup. Gradually comes the insight that these more surface aspects are also temporary, and in a sense, are alsounreal, or onlyrelativelyreal. It increasingly allows the mind to see that there is an eternal aspect of our being, and that this is actually the source of the mind itself. The mind comes to see that it must, itself, let go, so as to experience the eternal that is within.Practice this at daily meditation time: By observing the world in this way, it is then easier to do the same kind of silent observation and contemplation while sitting in the stillness of your meditation time. Over time, the depth of the insights increase, as an inner expansion comes.

The different Mahavakyas work together: In practice, theMahavakyaswork together. This becomes evident by exploring the others, such as the ones that follow below.top2. Ekam evadvitiyam brahmaBrahman is one, without a second(There is one absolute reality, without any secondary parts)No object is truly independent: As our attention goes from object to object, image to image, we keep finding that those objects and images are only relatively real (as discussed above). Gradually, we come to see that no object exists independently frombrahman, the whole. Hence, it is said there is one,without a second. Wherever we look, whatever we think or feel, try as we will, we can find nosecondobject or part.Everything is seen as a manifestation of something else.The objects are made of the same stuff: To speak of one, without a second, is like thinking of thousands of pots or bracelets made from clay or gold. As you look at each of the pots and bracelets, one at a time, you conclude that this pot, and this bracelet is not separate from the whole field of clay and gold. Suddenly you come to the insight that there is not a single pot that is separate from clay, and there is not a single bracelet separate from gold. In other words, you see that there is one field, without a second object, or simply stated, there isone, without a second.Once again, this can also be viewed in a theological way, whereinimmanence(versustranscendence) means the divinity existing in, and extending into all parts all parts of the created world. Thus, there is no object that does not contain, or is not part of that creation.2. Ekam evadvitiyam brahmaBrahman is one, without a second(There is one absolute reality, without any secondary parts)What to do:Keep exploring the latter part of the sentence, the part of beingwithout a second. Consciously look at the objects of the world, and the thoughts that arise in the mind. Observe whether it has independent existence and permanence. It is like asking,"Does this object or thought exist on its own? Does it stay in this form, or does it go away? Is it, therefore a second object in comparison to the whole?" Try to find asecondobject: One practice is to repeatedly look for somesecondobject, which has independent existence from the whole, frombrahman. You'll find there is none: The aspirant will repeatedly find that there isnosecond object, which has independent existence, but that all objects derive from someother, like the pots from clay, or bracelets from gold.This brings the increasing awareness of underlying wholeness.See the beauty of oneness in diversity: If this is approached as a mere philosophical opinion, if we merelybelievethe principle, then the deep insight that comes from exploration will be missed. Each time that some new object or thought is seen tonotbe asecondin relation to the whole, the personal realization of the truth of the principle will become deeper and more profound. We come to see the beauty in this, to see the joy of wholeness, of the unity within the diversity. The interrelationship between theMahavakyaswill also become clearer.

top3. Prajnanam brahmanBrahman is the supreme knowledge(Knowing the absolute reality is the supreme knowledge)(from Aitareya Upanishad of Rig Veda)Knowledge out of which other knowledge arises: There are many types of knowledge one can attain. However, they all stem from, or are a part of, a higher knowledge. There is one exception, and that is the absolute knowledge, which is the highest. It is called absolute because it is not stemming from something else. Supreme knowledge is the ground out of which the diversity of knowledge and experience grows. The plant, though appearing separate, is made of the stuff of the ground.Many metaphors for higher knowledge: It is just about impossible to write words describing this notion ofsupremeknowledge, which is part of the reason that there are so many different descriptions given by many people. Thus, we use metaphor after metaphor trying to capture and communicate the essence of the meaning. ThisMahavakyais saying that as you climb the ladder of knowledge, this higher knowledge is to be found at the level ofbrahman, the oneness of universal consciousness.Reflect on lower knowledge to find the higher: Reflecting on lower knowledge might give some idea. The knowledge of how to ride a bicycle is a form of knowledge, but it is based on the higher knowledge of how to move your body. The knowledge of complex mathematics is based on the higher, more foundational, prerequisite knowledge that allows the thinking process itself. When you see a person that you recognize as your friend, there was first an ability to see and conceptualize, which is a higher knowledge.Find the foundation: Intuitively, you come to see that there is consciousness, or whatever term you would like to use, that is higher, more foundational, or prerequisite to the lower knowledge in all of its other forms. The highest rung of the ladder is called supreme knowledge,prajna, and this is said to be one and the same withbrahman, the oneness.Knowing is not mere intellectualizing: It is extremely important to note here, that this isnota process of intellectualizing.Knowledgerefers toknowingorawareness, not just a linear, cognitive thinking process. The knowledge here, is more like the knowledge of recognizing an object as atree, than the process of adding up a list of numbers. There is simply no more straightforward way of saying it, than to say it is a matter ofknowingthe tree.Knowing applies to both head and heart people: Also, it is not that some people areintellectual, orheadpeople, while others areemotional, orheartpeople. While these differences between people might be real, thisMahavakyais talking about a universal principle that applies to all people. The practices themselves are applicable to all people, whether inclined towards theheador theheart, though different people will quite naturally have different experiences leading to the same ultimate realizations.3. Prajnanam brahmanBrahman is the supreme knowledge(Knowing the absolute reality is the supreme knowledge)What to do:In trying to reflect on the nature of supreme knowledge, the eternal substratum of all other knowledge, the mind will present many memories, images, impressions, thoughts, sensations, and emotions. All of these are some form of knowledge, that's for sure. However, they are not the highest knowledge.Ask yourself if a knowledge is lower or higher: Simply allow these thought patterns to arise. Then ask yourself, "Is this the higher knowledge?" Repeatedly you will find that the answer isno, that it isnotthe higher, but is a lower form of knowledge.Remember there is higher knowledge: This kind of reflection leaves a quietness in which the intuition of the existence of the higher knowledge starts to come. The intuition deepens with practice. This quietness is not one of lethargy or laziness, but rather of clarity and openness. It brings a smile to the face and to the heart, as the field of knowing gradually expands towards the wisdom of theMahavakya.

top4. Tat tvam asiThat is what you are(That absolute reality is the essence of what you really are)(from Chandogya Upanishad of Sama Veda)That is what YOU are: ThisMahavakyais stated as if one person is speaking to the other, saying, "That is what you are!" when referring to brahman. The person speaking is the teacher, and person being spoken to is the student.It is YOU at the deepest level: Imagine that the teacher has explained to you all of the aboveMahavakyas, that you had reflected on these, and that you started to have some sense of the meaning of the oneness calledbrahman. Imagine that the teacher then pointed a finger at you and explained, "Thatbrahman, that oneness, is who you really are, at the deepest level of your being!"It is like telling a wave in the ocean that it IS the ocean.

You are the person underneath the personality: Often, we hold on to our personal identities, such as being from this or that family, organization, or country. We take on the identity of our roles in our jobs or in our families, such as father or mother, sister or brother, son or daughter. Or, we come to believe that who we are, is our personality traits that have developed through living. We forget our true nature, that is underneath all of these only relative identities.We continue our duties, holding identities loosely: The realization of thisMahavakya,Tat tvam asi, leads us to see that the relative identities are not who we really are. It does not mean that we drop our duties in the world, or stop acting in service of other people because of this realization. Rather, we become ever more free to hold those identities loosely, while increasingly being able to act in the loving service of others, independent of attachment to our false identities.4. Tat tvam asiThat is what you are(That absolute reality is the essence of what you really are)What to do:As if talking to yourself, direct your attention inward, possibly towards the heart center. Say to yourself, "That is who you are!"Point a finger at yourself: You might want to even point your index finger at your own chest, the place from where you experience, "I am."As you hold in awareness the essence of the truth that thisbrahman, thisoneness, is who youreallyare, also observe how you can gently let go of the false identities, seeing that they are only temporary and relativelyme.Say to yourself, "That is who you are":When reflecting on the otherMahavakyas, such asbrahman is the supreme knowledge, then shift the observation from that truth, directing attention to your own inner being and say, "Tat tvam asi; That you are!"Remember the inner feeling: Notice the inner feeling that comes from the statement and the realization of your spiritual nature, rather than your more surface level of mental or physical identity.

top5. Ayam atma brahmaAtman and Brahman are the same(The individual Self is one and the same with the absolute)(from Mandukya Upanishad of Atharva Veda)The wave and the ocean are one: Is the wave separate from the ocean? Not really, but sometimes we lose sight of that. Imagine that you are standing by the ocean, watching the vastness of the ocean. Imagine that a really big wave starts to come ashore, and that your attention comes to this one wave. You intently notice it, becoming absorbed in the crashing of the surf, and the feel of the salt spray. In that moment, you are only aware of the immensity of this one wave. The ocean itself is forgotten during that time. Then, an instant later, you recall with an inner "Aha!", that the wave and the ocean are one and the same. Atmanrefers to that pure, perfect, eternal spark of consciousness that is the deepest, central core of our being. Brahmanrefers to theonenessof the manifest and unmanifest universe.It is like saying thatatmanis a wave, andbrahmanis the ocean. The insight ofAyam atma brahmais that the wave and the ocean are one and the same.Atman seems to be here, and brahman there: Notice how the statementAyam atma brahma(Atman and Brahman are the same) is framed as if you are a separate observer of bothAtmanandBrahman. It is like standing at the beach, looking out at both the wave and the ocean, and declaring that the wave an the ocean are one. You are observing from a witnessing stance, outside of both of them .Notice how this perspective contrasts withAham brahmasmi(I am Brahman), which declares that "I am!", an inner experience, rather than from an observing standpoint (like being on the beach).Different perspectives for the underlying reality: In this way, each of theMahavakyasgives a different perspective of the same underlying Reality. Gradually, they are seen as mirror reflections of the sameAbsolute Reality. That integrated flash of insight touches on the true meaning of the wordbrahman.It is like gaining differentpoints of viewfrom differentviewing points. Together, they converge in a complete understanding.5. Ayam atma brahmaAtman and Brahman are the same(The individual Self is one and the same with the absolute)What to do:Sit quietly and reflect on the inner core of your being, such as by placing your attention in the space between the breasts, the heart center.Be aware of your center: Don't visualize anything, but allow your awareness to touch the feeling aspect of the center of your being. Or, if you like to visualize internally, imagine a tiny spark of light that represents the eternal essence your own self, theatman. Hold this attention for a few seconds or minutes.Shift to awareness of the universe: Then, shift your attention in such a way that you are imagining the breadth of the entire manifest and unmanifest universe, the gross, subtle, and causal realms. Imagine the oneness that permeates all, and is all. Do this in a way that you are aware of the essence in which all exists, like being aware of the gold or the clay described above.Then be aware of both as separate: Then, allow your attention to holdboththe awareness of the spark that isatmanand the universal essence that isbrahman. Be aware ofatmanalso being within that oneness ofbrahman. Allow this to bring insight and peace. You might want to internally think the words of theMahavakya,"Ayam atma brahma; atman and brahman are the same."Be aware of both as one: It is a beautiful practice to do the same thing in relation to other people. Think of the people who are closest to you, including family, friends, and coworkers. Allow yourself to notice the surface levels of their actions and speech, their physical features, and their personalities. Be aware of the subtle aspects of their makeup, and of the spark of the eternal that is the center of their consciousness. Be aware of how that spark,atman, is one with the oneness,brahman.Different insights from different Mahavakyas: Notice the different insights and feelingsbetween theMahavakyas. The insight fromTat tvam asi(That is who you are) is experienced differently fromAyam atma brahma(This individual Self is one with the absolute). The two simply feel different internally, yet they work together, describing the same fundamental truth about about who we are. By experiencing the separate vantage points, the whole is more completely experienced.

top6. Aham brahmasmiI am Brahman(Who I really am, is that absolute reality.)(from Brihadaranyaka Upanishad of Yajur Veda)If a gold bracelet could speak: Imagine two possibilities of what a gold bracelet might say, if it could speak. It might say one of these two things:1. "I am abracelet!"2. "I amgold!"Bracelet is temporary: Which is more true, more everlasting? We might be tempted to say that #1 is more accurate, in thatbraceletseems more encompassing, being both bracelet and gold at the same time. However, thebraceletaspect is not eternal. It is temporary. It is only a matter of the particular shape in which the gold was molded. Isbraceletwhat itreallyis?Gold is everlasting: What is always true, is #2, that "I am gold," everlasting, ever pure, and not subject to death, decay, and decomposition.(One might argue that gold is not everlasting either, but in the metaphor, gold is being only used as an example.)Bracelet is gold; I am gold: Note that this metaphor may sound similar to the ones above, regarding the impermanence of a bracelet and the permanence of the gold (metaphorically speaking). This is not the case. The realization that, "I am gold!" or "I am brahman!" is aninternalexperience compared to the statement, "The bracelet is gold!" (which sounds like the braceletover there).The two insights are separate, though they also come to be the same.Similarly, it is very different to realize, in direct experience, "I am brahman!" than one of the statements such as, "Brahman alone is real!": Out there: "Brahman alone is real!" seems to be about the worldout there.It is a valid perspective. In here: "I am brahman!" is an inner declaration of who I am,in here.This is also a valid perspecive.Truth comes in the stillness of intuitive flash: The truth of aMahavakyacomes through intuitive flash, that is progressively deeper as one practices. It is not merely an intellectual process, as it might appear to be by explaining the gold metaphor. The metaphors are used as a means of explaining the principle, but this is not the end of the process. In a sense, such explanations are only the beginning of the process. The key is in the still, silent reflection in the inner workshop of contemplation and yoga meditation.After thinking, let go into contemplative insight:The initial insights come somewhat like the creative process when you are trying to solve some problem in daily life. You think and think, and then finally let go into silence. Then, suddenly, the creative idea just pops out, giving you the solution to your problem. The contemplation on theMahavakyasis somewhat like that at first. Later, it goes into deeper meditation.Insight comes within your own context: One may experience himself or herself as being like the gold or the clay, or like a wave in an ocean of bliss, that realizes the wave is also the ocean. With all these metaphors used only as tools of explanation, the insight of each person will come in the context of their own culture and religion, and will not seem foreign or unnatural. One's religious values are not violated, but rather, are affirmed.6. Aham brahmasmiI am Brahman(Who I really am, is that absolute reality.)What to do:Reflect on the oneness, orbrahman, and the meaning, as suggested in the practices above. Allow your attention to focus on the insights from those Mahavakyas, such asBrahman is one, without a second.Literally ask questions of yourself: Ask yourself, internally, "Who am I? Am I this body, or do I have a body? Am I this breath, or is this breath just flowing? Am I this mind, or is this mind a manifestation of some deeper truth? Who am I,really? WhoamI?"Make your own declarations: Inside the chamber of your own being, declare to yourself,"I am brahman. I am not only a wave, I am made of ocean. I am ocean!"Allow the truth of the statements to expand.Be sure to practice such affirmations only if you have reflected on them, and find truth in them. This is not about selling yourself, but on affirming what you know.In daily life, when sitting, or resting: As you do these contemplations, you might be right in the middle of your daily life. Or, you might be sitting straight in a formal yoga meditation posture. Or, you might be resting comfortably in a chair, on a sofa, or lying down in a relaxed position. There is a great diversity of settings in which you can do this type of contemplation.

top7. Sarvam khalvidam brahmaAll of this is Brahman(All of this, including me, is that absolute reality)The various insights are revealed: Gradually, one comes to understand and increasingly experience the deeper aspects of the otherMahavakyas(the six described above): Brahman is real; the world is unreal. Brahman is one, without a second. Brahman is the supreme knowledge. That is what you are. Atman and brahman are the same. I am brahman.They sing a song together: As one comes to experience the truth of the individualMahavakyas, it seems they come together in a song, that cries out in joy, "All of this is brahman!"As was said in the beginning, it is a process that comes from person-to-person listening (written and oral), followed by deep reflection, contemplation, and meditation.

(Perspective on "Sarvam khalvidam brahma")Realization comes in stages: First, there is cognitive understanding of the meaning. Second, intuition rolls down, revealing deeper meanings. Finally, it is as if the one doing the practice travels upwards to merge in the direct experience, even though there was never any division in the first place.7. Sarvam khalvidam brahmaAll of this is Brahman(All of this, including me, is that absolute reality)What to do:Allow your awareness to try to encompass, at one time, the entire manifest and unmanifest universe, the objects and people in the world around you, as well as your own body and mind. Hold these together, as one whole, and reflect on the words,"All of this is brahman! All of this is one!"This builds on the other practices, and expands in its experience.Mind is set aside in an explosion of awareness: Eventually, in the depth of meditation and contemplation, the entire mind is set aside in an explosion of awareness, in which the truth of theMahavakyascomes forward, and is seen to have been there all along, ever still, waiting to be discovered in direct experience.

Four traditional MahavakyasFour of the Mahavakyas above are most traditional to Vedanta. Some 1200 years ago Adi Shankaracharya assigned one Mahavakya to one of four monastic teaching centers or mutts in India.MahavakyaSourceMutt/Center

Prajnanam brahmanBrahman is supreme knowledgeAitareya Upanishad3.3, of Rig VedaPuri/GovardhanaEast

Tat tvam asiThat is what you areChandogya Upanishad6.8.7, of Sama Veda,Kaivalya UpanishadDwaraka/Sarada/GujratWest

Ayam atma brahmaAtman and brahmanare the sameMandukya Upanishad1.2, of Atharva VedaJyoti/BadrinathNorth

Aham brahmasmiI am brahmanBrihadaranyaka Upanishad1.4.10, of Yajur Veda,Mahanarayana UpanishadSringeri/MysoreSouth

Integrating and ConvergingFourComplementary Practicesby Swami Jnaneshvara BharatiSwamiJ.com

By practicing each of the practices ofMeditation, Contemplation, Prayer, and Mantra,these four converge into a unified force ofclarity, will, focus, and surrender.

Contents of this web page:MeditationContemplationPrayerMantraConverging the practicesChoose the better of two approaches: Some spiritual traditions or individual teachers may deal with only one or two of the four types of practices. Others, such as the path of Yoga meditation, take a more holistic approach and suggest that one integrate and balanceall fourof the practices.Two Approaches to these Four Practices

Practice oneORthe other:Practice oneANDthe other:

Meditation OR Contemplation OR Prayer OR Mantra Meditation AND Contemplation AND Prayer AND Mantra

Do all of the practices: Yoga meditation of the Himalayas suggests trainingallof thelevelsof our being (senses, body, breath, mind), and utilizes a variety of attitude, physical and breathing practices as a foundation. It also teaches one that there is great benefit from doing not only one, butallof thepracticesof Meditation, Contemplation, Prayer, and Mantra.Follow your predisposition: However, these are not "one size fits all" recommendations, but recognize the predisposition, culture, and religion of individual aspirants. These personal traits are the guidelines by which one chooses the objects of focus for Meditation, the nature of the Contemplations, the emphasis of Prayer, and the specific Mantras.Seek the true meaning of Yoga: Yoga means "union," to re-integrate all of the aspects of our being, that were never really divided in the first place.Thus, it is quite beneficial to work with all levels of our being, and to utilize the full range of practices, adapted to individual needs. To deal with all levels, through such a full range of practices is the true meaning of Yoga.The four work as a team: As these practices of Meditation, Contemplation, Prayer, and Mantra progress to their subtler stages, they become increasingly powerful as a team, moving one to the height of spiritual awakening.See alsothe article:Bindu: Pinnacle of Yoga, Vedanta and Tantra

topMeditation

Meditation evolves: Meditation evolves in stages, regardless of what object of focus is used, such as breath, a visualized image, an internal point of focus, or a religious symbol.There are severalcategories or stagesin Yoga meditation. Gross objects: Yoga meditation may start with concentration on identifiable objects or words, Subtle objects: Then shift to their non-objective form, such as the light or sound which constructs the object, Bliss: Then lead to the subtler, joy-producing essence or meaning of the object, or I-ness: Move still deeper into being-ness or existence itself.Meditation moves inward:Yoga meditationis systematic, moving inward from gross, to subtle, to subtler, and to subtle-most. Attention moves progressively inward, from the most external to the very core of our being.As attention follows the object inward, the awareness of the grosser aspects of the object fall away, as if being shed, while the deeper essence reveals itself.Mental stance isfollowing: The mental stance of Meditation is one offollowingthe object of meditation, like a bird following a flying insect with unwavering concentration. It is as if the object arose from a deep place, and that by focusing on that object, our attention can follow it back to the source from which it arose.[Words used interchangeably: It is important to note that many traditions and authors use the words "Meditation" and "Contemplation" interchangeably. If we are aware of this, then we can easily see the context of the way the words are being used in different ways. With that clarity, we do not become confused by the terminology. Here, we are using the two words from the approach of Yoga and Vedanta.]See also the index of Meditation articles:Meditation IndextopContemplation

Contemplation evolves: Contemplation also evolves through stages, whether it is a reflection on a universal principle such as, "Truth is in Oneness," an inner question such as, "Who am I?" or on an inspiring verse from the sacred texts of one's religion.In the Himalayan tradition, one of the focuses of Contemplation is on theMahavakyas, or Great Contemplations. Thought: Contemplation may start with a verbal thought process, Reflection: Deepen to quiet reflection, Intuition: Later bring intuitive wisdom, and Knowing: Then lead to a formless knowing.Contemplation moves inward: Contemplation moves from gross, to subtle, to subtler, and to subtle-most. As attention moves progressively inward, the more external, gross, verbal way of thinking recedes, leading us to the very core of our intuitive being.Mental stance is ofinviting: The mental stance of Contemplation is like when you have lost some personal object, such as a key or a pair of glasses. You look and think, look and think, but do not find. Finally, you come to stillness, while your eyes quit roaming, and your mind quits thinking. There is a mental stance of openness, of invitation for the memory to simply arise, as if you were inviting it by saying, "Come....".It is the stance of stillness after the invitation that is Contemplation. topPrayer

Prayer evolves: Prayer also evolves through stages, although the specific words and focus of the Prayers might be different for people of different cultures and religions. Repetition: Prayer may start by being repetitive and standardized in a traditional way, Relationship: Then shift more to a verbal and spontaneous inner relationship, Feeling: Then develop to a deeper, non-verbal feeling of love and devotion, and Communion: Then transform into a still deeper communion.Prayer moves inward: Prayer moves from gross, to subtle, to subtler, and to subtle-most. Prayer moves progressively inward, from the most external to the very core of our being, as Prayers such as for strength, or help with going inward, or for spiritual awakening, gradually come to fruition.Mental stance is ofanticipation: The mental stance of Prayer is one of anticipation.There is a "Me" and an "Other," and there is a draw, a longing for them to come into presence together. There is a calling forward, an appeal between the heart and the beloved.See also the articles:Prayer and ContemplationPrayer for Strength and WisdomtopMantra

Mantra evolves: Mantra also evolves through stages, whether the Mantra is of a particular religious significance, such as a short phrase, is of a spiritual language such as Sanskrit, or is a seed syllable not of any particular religion or language.Mantra usage deepens with practice: Spoken: At first it may be spoken externally or internally, Heard: Later heard or attended to internally, Feeling: Still later experienced as a syllable-less feeling, or Pervasive awareness: Finally experienced as a pervasive awareness that leads to its source.Manta moves inward: Mantra moves from gross, to subtle, to subtler, and to subtle-most. Mantra moves progressively inward, from the most external to the very core of our being.Mental stance is of following: The higher mental stance of Mantra is one offollowing, as if by aligning attention to the Mantra, it will lead one into the Silence from which it arose. The stance is somewhat like listening to the sound of faint, distant music in a forest, where you become physically still, as you strain your attention to identify the source of the sound.See also the index of Mantra articles:Mantras IndextopConverging

Integrate the four: As each of the practices deepen in their own special ways, Meditation, Contemplation, Prayer, and Mantra integrate with one another in a dance of the heart and an orchestra of their individuality and synergy. Meditationobjects are experienced more in their essence rather than being seen or thought of in gross, material ways. Contemplationbrings intuition that is non-verbal, non-visual, and non-auditory. It is pure knowing that begins to come. Prayermoves from repeating standardized, oral Prayers, past verbal dialogue with the Divine, to silent communion. Mantratransitions from speaking syllables, to listening, to feeling, to constant awareness, to soundless sound.The four begin to merge: The practices of Meditation, Contemplation, Prayer, and Mantra begin to merge into one another. What at first seemed like very different practices are now seeming to be only most subtly differentiated.Two forces work together: The two stances of experience coming forward (the coming forward of intuition in Contemplation, and of divinity in Prayer), and of attention following inward (the following inward of Meditation and Mantra) combine in their intensity. Together, the practices form two synergistic forces: 1) a powerful magnetism thatpulls onefurther inward towards the Absolute Reality, as 2) the Absolute Reality seems tocome forwardat the same time.The four converge into one: Finally, as Meditation, Contemplation, Prayer, and Mantra each reach their subtler stages, they converge into one laser like force-field of concentrated awareness, which then pierces the final barrier into the Realization of the Self, the Absolute Reality.Samahitam: The state of deep, inner Silence from which the higher knowledge (Paravidya) begins to come, is called Samahitam. It is the final launching pad, or jumping off place for the direct experience of the Absolute Reality

The Three Streams ofYoga*, Vedanta, and Tantraby Swami Jnaneshvara BharatiSwamiJ.com

Complementary practices: In thetradition of the Himalayan masters,Yoga,Vedanta, andTantracomplement one another, leading one systematically along the path to Self-realization. The aspirant clears the mind through the practice of Yoga meditation as codified in theYoga SutrasofPatanjali, does self-enquiry ofVedanta, and then breaks through the final barrier withTantra, experiencing the heights ofkundalini awakening.

Brief descriptions: While these philosophies and practices are vast, the following brief descriptions will give an idea of the nature of each, and how they work together. Then, these can be expanded upon through further studies and practice.See alsothese articles:Bindu: Pinnacle of the Three Streams Yoga, Vedanta and TantraSix schools of Indian philosophyDualism and non-dualismThe Three Streams:

1st: Yoga2nd: Vedanta3rd: Tantra

Stabilizing and clearing the clouded mind, first by meditation on attitudes of lovingness, compassion, supportiveness, and acceptance.Cultivating the qualities such as non-harming, truthfulness, non-stealing, purity, contentment, self-study and surrender.Meditation to reduce the colorings (kleshas) of ignorance, ego, attachment, aversions and fear.Cultivating razor-sharp discrimination to systematically move inward in a process of concentration, meditation and deep absorption.Seeking to know Purusha, pure consciousness as separate from Prakriti, the subtlest material and all of its evolutes, which include the levels of mind and matter.Witnessing the four functions of mind: manas, the coordinator of actions and sensation; chitta, the storage bank; ahamkara, which allows "I" to interact with objects; buddhi, which is the higher faculty of knowing, deciding, adjudging, and discriminating.Exploring in contemplative meditation the three levels: waking, dreaming, deep sleep; conscious, unconscious, subconscious; gross, subtle, causal.Directly contemplating on the center of consciousness, seeking to experientially go into the heart of the question, "Who am I?"Seeking to know the Atman, the center of consciousness, which is ultimately found to be qualitatively the same essence as Brahman, the Absolute.Balancing the internal energies of the chakras and the flows on the two sides of the body, ida and pingala, sun and moon, ha and tha of hatha yoga.Opening the central stream of energy, sushumna, the subtle counterpart of the physical spine. Allowing the latent energy to awaken, flowing upward in this channel, so as to reach the point from which it originally emerged.Deep reflection and meditation on tripura, the one who lives in the three cities (tri=three; pura=city) of conscious, unconscious, subconscious, and waking, dreaming and sleeping.Seeking to know the pre-existing union of Shiva and Shakti, which are the latent and active aspects of manifestation, sometimes called masculine and feminine.

Finally, seeking to know in direct experience that which is beyond all of these words, names, and forms, where each of these "systems" converge into one pre-existing whole, which has been called for convenience sat-chit-ananda, existence-knowingness-bliss, although actually indescribable. That direct experience is found when consciousness recedes up the sushumna channel (central channel of the subtle spine) in a process called kundalini-awakening, withdrawing into the brahma nadi, the finest channel leading to sahasrara, the crown chakra. Along the journey of receding, all experiencescollapse, so to speak, into apointfrom which all experiences arose in the first place. That point is calledBindu, which meansPointorDot, and is sometimes likened to aPearl, and is often related to the principle of aSeed. TheBinduis near the end of the subtlest aspect of mind itself, after which one travels beyond or transcends the mind and its contents. It is near the end of time, space, and causation, and is the doorway to the Absolute. To understand this principle is extremely useful, if not essential to Advanced Meditation.See alsothe articles:Bindu: Pinnacle of Yoga, Vedanta and TantraKundalini Awakening

1st Stream: YogaYoga, as described byPatanjali, is preparation or foundation practice, and is codified (arranged or systematized) in thefour chaptersof theYoga Sutras. The wordcodifiedis commonly used because the Yoga science was recorded by Patanjali over 2000 years ago, although the science itself was not new, having been known for thousands of years before that time.Patanjalicodified Yoga into 196 sutras (literallythreads) outlining the path of Yoga (Sometimes divided into 194, 195, 196, or 197 sutras).Yoga deals head-on with the obstacle of the mind and how to purify that mind so that it is an aid on the inner journey. It presumes that the seeker has done the preparatory work to be able to do these practices. Yoga science rests on the twin principles of cultivating practices (Abhyasa) that bring stable tranquility and non-attachment (Vairagya) (Yoga Sutras1.12-1.16). Yoga focuses on discriminating, in meditation, between consciousness (Purusha) and matter (Prakriti) at all of it's levels (Yoga Sutras3.4-3.6). In that way, one comes to know the pure consciousness in it's own being (Yoga Sutras1.3,3.56).Yoga is also known asRaja Yoga, or theRoyal Yoga, in that it encompasses the other Yogas. It is also known asAshtanga Yoga, referring to theeight rungs or limbsdescribed in theYoga Sutras.Ashtameanseight;Angameanslimbsorrungs. (It is important to note that the phraseAshtanga Yogahas recently become known as a system of physical postures, which was never the ancient intent of this name).See alsothe articles:Yoga SutrasPurusha and Sankhya PhilosophyModern versus Traditional YogaYoga Sutras book reviews2nd Stream: VedantaVedantaprovides a contemplative means of self-enquiry and exploration. Vedanta is expressed in theUpanishads, estimated to have been written in the period from the fifth to tenth centuries BCE, although the principles had been taught orally for a very long period prior to that; some say by thousands of years more.Thecontemplative style of Vedanta meditationsuggested by the Himalayan sages is compatible with the meditation of theYoga Sutras. The self-enquiry is coupled with the inner reflection on contemplative statements calledMahavakyas, as well as reflection on, and witnessing of theFour functions of mindand exploring the three states of waking, dreaming and deep sleep so as to experience the consciousness that permeates all of those three levels, and which is symbolized by theOm Mantra.Of particular importance is the introspection of the waking, dreaming, and deep sleeplevels of consciousness, which have as their counterparts the gross, subtle, and causal planes of reality. It means examining not only the conscious, but also the unconscious and subconscious levels of mind, so that these can ultimately be transcended. These levels are most succinctly summarized in theMandukya Upanishad, which deals with the levels of the meaning of theOM Mantra.Vedanta is expressed in theUpanishads, estimated to have been written in the period from the fifth to tenth centuries BCE, although the principles had been taught orally for a very long period prior to that; some say by thousands of years more.To be able to successfully do the inner explorations and contemplations, it is necessary that the mind has been reasonably purified or stabilized. Then the fruits of the self-enquiry will come. Otherwise, the practices can merely lead to anxiety.See alsothe articles:UpanishadsMandukya UpanishadMahavakyas / contemplationsOM & 7 levels of consciousnessVedantic MeditationLevels & dimensions of consciousnessFour functions of mindFive koshas or sheaths3rd Stream: TantraTantradeals with the energy systems of our being, going directly to the heart of consciousness. It emphasizes the creative aspect of consciousness (shakti), and following that creative aspect back to it's source.That consciousness is known asTripura, the one who lives in the three cities of waking, dreaming and deep sleep (tri means three; pura means city).

There arethree schools of Tantra, of which the deepest, or subtlest isSamaya, a purely internal form of Tantra Yoga whose sole goal is spiritual liberation or enlightenment. It deals with the higher energy centers, up to the energy center at the top of the head, the crown chakra.In the tradition of the Himalayan masters, it is this higher Tantra Yoga that is emphasized, and it rests of the solid foundation of the practices of purifying and self-reflection of Yoga and Vedanta.See alsothe articles:Schools of TantraKundalini AwakeningShakti and KundaliniSecret of Shiva and ShaktiIn search of the sourceFor a very long time, many people, from many countries, from all of the major religions have traveled to the Himalayas in search of the wisdom and methods of the ancient sages. Occasionally, that wisdom or some part of it is found, assimilated, repackaged under a new name, and presented to the people of the world, of a particular culture, or from within a particular religious context.However, when one asks what is the source of that perennial wisdom, or more accurately, how can one gain a foothold into that wisdom and practice, where does one turn? What system, philosophy, or texts might one study that captures the core teachings of those ancient sages of the Himalayas?And, more importantly, what methods might one practice?It is out of that perennial fountain that these schools of Yoga, Vedanta, and Tantra practice have sprung. It is not a matter of the ancient wisdom being a composite of Yoga, Vedanta, and Tantra, like some cut-and-paste job. Rather, the tradition of the Himalayan sages is the source out of which these three, and others have emerged. They are the outpouring of that original fountain.If we want to find our way back to the original fountain, to be guided by that source, one of the ways to do so is by studying and practicing those three (Yoga, Vedanta, and Tantra), while remembering the existence and centrality of the original fountain.Even the Himalayan sages of today do not just practice one or the other of Yoga, Vedanta, and Tantra. Rather, they are fully integrated into a whole, much like three major strands of a sturdy rope work together. To study and practice this way is the way of theHimalayan tradition

Bindu: Pinnacle of the Three Streamsof Yoga, Vedanta and TantraPiercing the Pearl of Non-Dual Wisdomby Swami Jnaneshvara Bharati

This article is available in print:

By understanding theendof the journey,it is much easier to understand andpractice the steps along the way.

Symbols of the Bindu, Dot, or PointUnderstanding theendof the journey:BindumeansPointorDot, is sometimes likened to aPearl, and is often related to the principle of aSeed. This is not just a poetic choice of words or philosophy. There literally is a stage of Yoga Meditation in which all experiencescollapse, so to speak, into apointfrom which all experiences arose in the first place. TheBinduis near the end of the subtlest aspect of mind itself, after which one travels beyond or transcends the mind and its contents. It is near the end of time, space, and causation, and is the doorway to the Absolute. To understand this principle is extremely useful, if not essential to Advanced Meditation.Convergence of practices:Awareness of the nature ofBinduhelps tremendously in seeing how all of the various practices are complementary, not contradictory, with each, in its own way, leading in the direction of theBindu. TheBinduis the convergence point of Meditation, Contemplation, Prayer, and Mantra, and is part of the mystical, esoteric aspect of many, if not most religions and meditative traditions. The experience ofBinduis an actual, internally experienced reality, which is the convergence point of the highest principles and practices of Yoga, Vedanta, and Tantra. Seeking to experience and then transcend theBinduserves as an organizing principle and focal point for all of those spiritual or yogic practices that are intended to lead one to direct experience.Indexof this article:Three Streams1st Stream: YogaExercise 1Exercise 22nd Stream: VedantaExercise 3Exercise 43rd Stream: TantraExercise 5Exercise 6See alsothese articles:Yoga, Vedanta, TantraMeditation, Contemplation, Prayer, MantraMysticism, Yoga, and ReligionOM Mantra and Seven Levels of ConsciousnessSeven Methods of Practice with OM MantraTwo Harmonious Directions in LifeAll other Yoga practices can beseenas support or preparation leading towardBindu, this higher convergence point.Thus, it is an organizing principle for all practices.

Other practices are support for this convergence: By understanding the convergence point (Bindu) of these practices (Yoga, Vedanta, Tantra), all of the other practices of Yoga and Meditation (Karma, Hatha, Bhakti, Jnana, Kundalini, Laya and Kriya Yogas) can be done in the context of their beingsupportstructures orpreparationfor the higher practices, experiences, and revelations.This simplifies the other articles on SwamiJ.com: By keeping in mind this highest perspective on theBindu(the convergence point), all of the other articles on SwamiJ.com (as well as many other writings) can be understood more clearly. Each of those articles, in its own way,pointsin the direction of theBindu. Otherwise, it can seem rather confusing at times. By remembering the focal point ofBindu, it is easier to explore the depth of all of the practices, while not getting lost along the way.TheBinduis literally and directlyexperienced, pierced, and transcendedin Advanced Meditation.

The guru or teacher within: This point of convergence works in conjunction with Guru Chakra (Jnana Chakra), which is the center for the shakti diksha (initiation) that opens the conduit to the teacher or guru within. While this is a universal process, it is also the channel used for the direct, internal transmissions of wisdom and experience given by thetraditionof the Himalayan masters. Guru Chakra is also explained further below in this article.For those who read thelastpage of a bookfirst.

Reading the last page first:These teachings and trainings on this highest perspective are for those people who insist on reading the last page of a book first. Such people are not satisfied with incomplete representations of Yoga and Meditation, such as those limited to physical fitness, stress management, or medical treatment. They want to see the big picture of Beginning, Intermediate, and Advanced Meditation with a clear vision of the path and the means of attaining the final goal. While delving into explanations of the depth of Advanced Yoga Meditation, the focus of this article is on the very practical and down to earth.See alsothe Advanced section (lower right) of the article:Beginning, Intermediate, and Advanced MeditationKeeping it simple: A funny thing happens with Meditation--it is both very complex and utterly simple at the same time. Both the Beginning and Advanced stages have their own forms of simplicity to the process.It is the middle ground, the Intermediate stages, where it can get confusing. In the very Beginning one simply sits, does a few basic practices, and experiences some degree of peace of mind. It seems pretty simple. Then, we start learning about philosophy and many other practices; it gets complicated, or so it seems.The good news is that at the Advanced end of the spectrum, we return to simplicity, but of a much higher order. We come to see that all material objects are madeonlyof fundamental elements of earth, water, fire, air, and space (and the more primal elements or gunas of sattvas, rajas, and tamas). We come to see beyond the vastcontentsof mind, to the fact that theinstrumentsof mind and senses are not really so complex after all.Soon, we come to see that all of the complexity comes down to a few simple principles, which merge into theBinduor point of convergence. We come to see that the point ofconvergenceis one and the same with the original point ofdivergence. Pretty simple. Not easy to do, but simple.Leaving something out:While we are speaking of a simplicity to this process of experiencing the convergence at theBindu, it is useful to keep in mind that whenever we try to explain this in simple terms, we quite naturally leave out some other parts of the explanations. If we know this, and keep this in mind when we are looking for the simplicity, then we can have the benefits of that straightforward view, while keeping it in the proper context of the sometimes more complex whole.Once again, see alsothe article for perspective on this:Beginning, Intermediate, and Advanced MeditationRemembering theBindu, theMustard Seed,is a focal point and organizing principlefor all of the other practicesof Yoga and Meditation.This makes the entire journey much morestraightforward and understandable.

Symbols of theBindu:The point of divergence and convergence is calledBindu, which meansPointorDot, and is also related to aSeed. The Sanskrit root ofBinduisto break throughorto burst through. The symbol has been used in a variety of ways, including the following:The Dot as a symbol:The Point or Dot has been widely used as a symbol for the way in which the unity or unmanifest coexists at all times and places with the gross, external, or manifest worlds.

Cross:The Point or Dot has also been used as a symbol of unity emerging through four lines to form the appearance of two lines crossing. The journey inward is merging back into the point.

Yin-Yang:The Dot shows two fundamental forces of static and active, with the seed of one permeating the other, manifesting as the symbolic 10,000 things, while ever remaining one.

Dot and Crescent:The Point and the Crescent is an ancient symbol of the unmanifest point and the manifest reality, later seen as a five pointed star and crescent.

Light and a Tunnel:People having near-death experiences may report seeing light at the end of a Tunnel. The Tunnel is the subtle channel called Brahma Nadi and the light emerges fromBindu.

Hub of a Wheel:The ever still Hub of the Wheel symbolizes the Self (Atman) and the spokes are theFour Functions of Mind(Manas, Chitta, Ahamkara, Buddhi) engaging the outer world.

OM Mantra:The dot at the top of theOMsymbolizes Turiya, the Absolute Reality, or Pure Consciousness. OM is suggested in both the Yoga Sutras and Vedanta. (Described in greater detail below)

Sri Yantra:The highest, most advanced symbol of Tantra has a Dot orBinduin the center, which also symbolizes this point of divergence and convergence. (Explained further below)

Mustard Seed: The mustard seed has been widely used as a symbol of the smallest point, out of which the largest emerges, and to which that largest returns. (Discussed below)

[Note: These descriptions ofBinduand various symbols are not attempts to universalize the world religions and meditative traditions, which may have quite different practices and views of reality, particularly in the exoteric faces of religion. However, there is a seemingly universal human experience of theBinduitself on the inner journey, just as the inner experiences of light and sound seem to be common and universal. While the reality is universal, the way ofinterpretingthe experience ofBindumay be different for people of different cultures and religions. See also the article,Mysticism, Yoga, and Religion.]

Binduand the Mustard Seed: Here are a few interesting examples of the mustard seed being used as a symbol of seeking experience of the smallest point, out of which the largest emerges, and to which that largest returns:"Atman [Self], residing in the lotus of the heart--is smaller than a grain of paddy, than a barley corn, than amustard seed, than a grain of millet or than the kernel of a grain of millet. This, my Atman residing in the lotus of the heart is greater than the earth, greater than the sky, greater than heaven, greater than all these worlds. (Chandogya Upanishad)"The one I call holy does not cling to pleasures, like water on a lotus leaf or amustard seedon the point of a needle. (Dhammapada)"Seek first the kingdom..." (Matthew) "The kingdom of heaven is like amustard seed, which a man took and planted in his field. Though it is the smallest of all your seeds, yet when it grows, it is the largest..." (Matthew)"The gate of liberation is narrow, less than one-tenth of amustard seed. The mind has become as big as an elephant; how can it pass through this gate? If one meets such a True Guru, by His Pleasure, He shows His Mercy. Then, the gate of liberation becomes wide open, and the soul easily passes through." (Guru Granth Sahib)Binduisbeyondthe senses and thoughts:It is very important to understand that the actualBinduis far beyond the senses and thoughts in the conventional sense of thinking processes involving strings of words, images, or other such impressions. This means transcending not only the senses as operating through thephysicalorgans, but also theinnerormentalexperience of sensation. For example, one not only closes the eyes, but also goes beyond all manner of inner visualization. When attention on all of the Gross and Subtle objects and processescollapses, so to speak, and thus, moves inward towards theBindu, there is a convergence on a point, which is the finer meaning of one-pointedness of mind. There may be an extremely intense awareness of the nature of pure sound and light, but this is very different from what we experience bymentalvisualization or imagination. The journey to theBindustarts to become the experience of thesourceof light (Jyotir Bindu / Tejo Bindu) and thesourceof sound (Nada Bindu), as well as being thesource out of whichother sensation, mental processes, and the instruments of mentation emerge.Earlier and later stages of practice:In the earlier stages of Meditation and Contemplation, inner sensory experiences and mental processes are intentionally explored so as to attenuate the colorings of attachment, aversion and fear (for example, see Yoga Sutras2.1-2.9). It is later, building on this solid foundation of purifying and balancing the mind, that the aspirant seeks to transcend these experiences so as to enter the inner cave with the intent of encountering and piercing theBindu. By being aware that the inner thoughts and sensing eitherareorare notpresent at the different stages of Meditation and Contemplation, the process is predictable, comfortable and not confusing. There is a true art in finding the times, the moments when it is just right to seek to enter the stillness, darkness, and silence so as to pursue theBindu. Like all arts, it refines with practice.Integrating with your regular practices:It is not the goal or intent of this article to significantly alter or replace your existing method of Meditation or other practices. Rather, it is to describe the nature ofBindu, and how this is a convergence point that is a unifying force for a variety of practices, as well as an experienced stage in the inner journey. Whatever your current focal point of Meditation, whether breath, mantra, sensation, stream of insights, deity, visualized image, or any other form of Meditation, you will hopefully find that some of the focus here on the nature ofBinduwill serve that practice, which you are already doing. Please read the rest of the article in that light.Three Streams: Yoga, Vedanta, TantraBinduis the convergence:While theBindu, Mustard Seed, Dot or Point are widely used symbols, the focus here is on the convergence ofBinduin the three streams of Yoga, Vedanta, and Tantra. In particular, it focuses on the convergence point of the highest principles and practices of Raja Yoga as codified in the Yoga Sutras, Advaita Vedanta as summarized in the Mandukya Upanishad, and the highest Tantra, which is Samaya (Internal) Tantra and Sri Vidya. These are briefly outlined below, and then further described in the remainder of the article:Yoga:Meditation on OM Mantra is recommended in the Yoga Sutras (1.23-1.29) as a direct means of removing the obstacles to Self-Realization and to that Realization itself. As noted above, theBinduat the top of the OM symbolizes Turiya, the Absolute Reality, Purusha or Pure Consciousness that is to be realized.Vedanta:Contemplation on the four levels symbolized by OM Mantra is at the very heart of Vedanta practice leading to Self-Realization, the pinnacle of which is outlined in the Mandukya Upanishad. Here again, theBinduat the top of the OM symbolizes Turiya, the Absolute Reality, Purusha or Pure Consciousness that is to be realized.Tantra:Meditation in Tantra is on the convergence of all energies, with the highest of those inner practices being in Samaya Tantra and Sri Vidya, which is represented by the Sri Yantra. TheBinduat the center of the Sri Yantra symbolizes the final union of Shiva and Shakti (the static and active), the Absolute Reality that is to be realized.See alsothe article:Yoga, Vedanta, and TantraEach stream leads to the convergence calledBindu:Each of these three streams of Yoga, Vedanta, and Tantra leads to the convergence point calledBindu. To the sages of theHimalayan tradition, these three streamsconvergeto form the most direct route back to the Reality from which all of the streams have firstemerged.

The lower curverepresents the Gross, Conscious, and Waking state level, calledVaishvanara.The center curverepresents the Subtle, Unconscious, and Dreaming level, calledTaijasa.The upper curverepresents the Causal, Subconscious, and Deep Sleep level, calledPrajna.The dot, point, orBindurepresents the fourth state, the absolute consciousness, which encompasses, permeates, andisthe other three, and is calledTuriya.The arcbelow the dot symbolizes the separateness of this fourth state, standing above, though ever remaining part of the other three.The four levels symbolized in OM Mantra are universal:It is extremely important to understand that the levels of consciousness mapped out by the OM Mantra symbol are universal and not just within the domain of any particular traditions, lineages, schools of Meditation, or religions. While one might argue that the visual symbol of OM Mantra has this kind of exclusive relationship (though it really doesn't), these three levels and the fourth, theBindu, do exist in reality, entirely independent of the symbol itself. It doesn't matter whether youdoordo not"believe in" the OM Mantra.The fact of the matter is that therereally areGross, Subtle, and Causal planes, along with the Absolute beyond (the four parts of OM), regardless of what symbol or names you use to describe them, though different people might describe these somewhat differently.The fact is that therereally areConscious, Unconscious, and Subconscious levels of functioning, and the Consciousness permeating them (the four parts of OM), though people might also describe these somewhat differently.The fact is that therereally arestates of Waking, Dreaming, Deep Sleep, and Turiya, the Fourth (the four parts of OM), or some other term to acknowledge that beyond the first three states.Noneof these require "belief" in the visual symbol of OM, chanting its vibration, or remembering its sound. The underlying realities are still there. What is most important to know is that the shortest route to Self-Realization is directly through these few levels of reality. Most people will settle for experiencing only the first two levels, that of theGrossworld (Vaishvanara) and theSubtleplane (Taijasa). Very few are interested enough or motivated enough to know theCausalplane (Prajna) or to seek the direct experience of the Pure Consciousness, the Absolute that is theFourthstate (Turiya) symbolized by the Dot orBinduon the OM symbol. For the few who are so inspired, the path is directly inward to the core of his or her Being. It is the path of the Saints and Sages.See alsothese articles:OM Mantra and the 7 Levels of ConsciousnessLevels and Domains of ConsciousnessSelf Behind the CanvasRealization Beyond the Subtle and Causal PlanesTheBinduof Sri Yantra is also universal:It is very useful to be mindful of the commonly reported experience of people having near-death experiences and the reports of people from a wide range of Meditation and other spiritual practices. In each of these ways, there have been numerous reports of seeinglight at the end of a tunnel. This does not require following any particular religion, spiritual teachings, or Meditation methods. People having such experiences may have no such Meditation practices in their lives and may not be followers of any religion. Yet, the same experience is reported. This is so because of the fact that the descriptions are ofSubtleandCausalbody anatomical realities, rather than being opinions stemming from mere belief systems (though some people are obviously operating more from belief rather than experience). To say that there is a tunnel with a source of light at the end is more like the statement that all people have lungs and a stomach than it is like a statement that falls in the domain of religiousbelief; it is a factual reality. Though the Sri Yantra is discussed in greater detail below, it is important to note that theBinduin the center is symbolic of the source of that point of light as it is viewed when looking through the energy channel (tunnel) leading to it. It doesn't matter whether onedoesordoes not"believe in" the Sri Yantra or Tantra. The symbolized reality is exactly that, a reality, regardless of whether or not theBinduhas yet been consciously experienced.Beyond the Rat Cage:In theGrossandSubtlerealms (which are mapped out on the OM Mantra symbol) there is no end to the interplay of time, space, and causation. While this never ending activity is part of the beauty of thesemanifestedworlds, it is also the trap (SeeYoga Sutra 2.5 on Avidya). It is common for people to say that Meditation is an ongoingprocess, which has no final goal, as one encounters experience after experience. However, this is true only for those who choose to remain in the relatively shallow waters of theGrossandSubtleplanes, where there are countless combinations and permutations of objects and events, perceptions and conceptions. There are very few who seek to go beyond all of this activity in theGrossandSubtle, to theCausalandAbsolutefrom which all of this emerges and into which it returns. For the few who do, Truth or Reality is found. It is to be found on the other side of theBindu, through an experience known asPiercingtheBindu(Bindu vedhana). All of the other practices lead one in the direction of this. It happens at the end of the mind, through what one may call God, grace, guru, shakti, or luck, depending on one's perspective. It is the job of the aspirant to do all of the preparation practices, while beingever mindfulof the convergence point toward which he or she is headed. To understand this is to have a higher understanding of the principle and practice known as surrender.See alsothese pages for more info on these Four Levels:Index of Articles on LevelsOM and the Seven Levels of ConsciousnessLevels and Dimensions of Consciousness1st Stream:YogaOM Mantra and the Yoga Sutras:It has been widely acknowledged that one of the finest summaries of the entire process of Yoga is the Yoga Sutras, which contains some 196 sutras (verses, or literally,threads). Contained within the Yoga Sutras is the instruction that one of the most direct routes to Self-Realization is through the use of the OM Mantra. Those sutras on OM also explain that thekeyis to focus on themeaningof the OM Mantra, not to just sit around mindlessly chattering or jabbering the mantra like a parrot (although, even that will train the mind in one-pointedness, which is useful).See alsothese articles on the Yoga Sutras:Index of articles on the Yoga SutrasYoga Sutras Summary PageOM Mantra and the Yoga Sutras (1.23-1.29)Binduand the symbol of OM Mantra:One of the most useful principles is that the dot orBinduat the top of the symbol represents the doorway to the final goal of Yoga. Yoga meansunion, and theBinduis the symbol of that union. To remember this visual principle alone can be of tremendous help in keeping all of the many practices of Yoga in a simple light, while still acknowledging that the meaning of the OM Mantra is profoundly deep. (It is useful to keep in mind that there is not universal agreement about the meaning and use of OM Mantra, as seems to be the case with virtually all yogic or spiritual principles and practices.)

Exploring and transcending the Subtle:Remember that we are here talking aboutBindu, which isbeyond boththe Gross and Subtle processes. It isbeyondthe withdrawal of the senses and all of the imagery or thought patterns that might be seen or heard ineitherthe Gross or Subtle realms. This is not to say that exploring these processes is bad, or should not be done. It is just that this is not the subject of discussion withBindu. In fact, much of Yoga has to do with encountering the many thought impressions of the Conscious and Unconscious mind. A brief review ofChapter 3of the Yoga Sutras will reveal many of the subtleties that are encountered, including the energy flows called Vayus and the five elements of earth, water, fire, air, and space. All of these are preliminary practices that might ultimately lead one to encounter, pierce, and transcend theBindu, so as to realize the Truth or Absolute beyond. Remember, OM Mantra was introduced in the earlier stages of the Yoga Sutras as a direct route through the various levels (Yoga Sutras1.23-1.29). In this way, all of those exploratory practices can easily be seen as support or preparation practices for the realization of That beyond theBindu.OM Mantra is a direct means in Yoga Sutras:Meditation on OM Mantra is recommended in the Yoga Sutras (1.23-1.29) as adirectmeans of removing the obstacles to Self-Realization and to that Realization itself. As noted above, theBinduat the top of the OM symbolizes Turiya, the Absolute Reality, Purusha or Pure Consciousness that is to be realized.Yoga Sutras 1.23-1.29:From a special process of devotion and letting go into the creative source from which we emerged (ishvara pranidhana), the coming of samadhi is imminent. That creative source (ishvara) is a particular consciousness (purusha) that is unaffected by colorings (kleshas), actions (karmas), or results of those actions that happen when latent impressions stir and cause those actions. In that pure consciousness (ishvara) the seed of omniscience has reached its highest development and cannot be exceeded. From that consciousness (ishvara) the ancient-most teachers were taught, since it is not limited by the constraint of time.The sacred word designating this creative source is the sound OM, called pranava. This sound is remembered with deep feeling for the meaning of what it represents. From that remembering comes the realization of the individual Self and the removal of obstacles.(SeeYoga Sutras 1.23-1.29)Practical exercise with OM Mantra:Below is a practical exercise you can do to get a feel for the principle of concentrating on a point. However, we first need to explain several stabilizing Meditations from the Yoga Sutras. Then, the exercise itself is presented and explained. These practices are from Yoga Sutras 1.33-1.40.See alsothis article on practices with OM Mantra:Seven Methods of Practice with OM MantraTen stabilizing Meditations are recommended:The science of Yoga is a complete Meditation system. In thelaterstages, one systematically explores the nature of his or her own construction so as to discriminate (viveka) between that which is false identity or not-self and that which is the True Self (Atman, Purusha, etc.). However, the Yoga Sutras recommends ten specific Meditations that arefirstdone to clear and stabilize the mind (Yoga Sutras1.33-1.39). Once this has happened to some degree, then the deeper, subtler Meditations can be done. Those ten Meditations include:Four Attitudes:Meditation on the four attitudes of friendliness or love, compassion, gladness or supportiveness, and acceptance or neutrality.Five Alternatives:The remaining five Meditations are on breath awareness, sensation, inner luminosity, Contemplation on a stable mind, and focusing on the stream of the mind.Tenth option on whatever is pleasing:There is also a tenth suggestion given, which is to meditate on whatever one finds pleasing so as to stabilize the mind. This allows tremendous diversity and flexible within Yoga Meditation. Once again, this Meditation is done for stability and clearing so that the later self-exploration can be done.Developing the ability to focus on thesmallestand thelargestis a sign that the mind is under control.(Yoga Sutra1.40)

Skill of focusing on the smallest and the largest:It is pointed out in the Yoga Sutras that the measure of a mind being under control is the ability to be aware of either the smallest or the largest (Yoga Sutra1.40). The exercise below touches on this process of meditating on a small point, transitioning from a larger object. This helps train the mind in theskillof one-pointedness, askillthat can then be used in ever deeper levels of Meditation.Yoga Sutra 1.40:When, through such practices (as previously described in1.33-1.39), the mind develops the power of becoming stable on the smallest size object as well as on the largest, then the mind truly comes under control. (Yoga Sutra1.40)Exercise #1Meditation on the Smallest:This exercise gives a feeling of what it is like to have the awareness focus on a very small space as compared to a larger. The smallest point used in this exercise is not theBinduitself, but is a small point, the size of a mustard seed. Cultivating the skill of focusing in this way is quite useful in being able to do the concentration that eventually reveals the actualBindu. In the exercise, attention is brought to the first of those nine Meditations from Yoga Sutras1.33-1.39described above. Then attention is brought to a mustard-seed-size point in the space of the heart center. One after the other, attention is brought to each of those nine practices from Yoga Sutras1.33-1.39and that mustard-seed-size point.The lengthy descriptions might make these exercises sound difficult or complex. They are not. They are really quite simple and straightforward; it just takes understanding what to do, and this comes by reading and experimenting. Then, the insights come.First:Sit comfortably, with your head, neck and trunk aligned, with your eyes closed, as if prepared for your regular Meditation.Friendliness and love:Think of some person you know who is very friendly and loving. Allow your own feelings offriendlinessandlovetowards this person to be there in the field of mind. Allow your love for this one person to expand to a feeling of universal love itself. Do this for a minute or so.Mustard seed:Then shift your attention to the space of the emotional heart, the space between the breasts, letting go of the Meditation above. Allow your attention to be on a very smallpoint, which is the size of a mustard seed. You may or may not see this with your inner eye. As the memory of the person fades, concentration intensifies on this point. Allow the sound of OM to silently drift through the inner mind, with thesilence(symbolized by theBindu) after the A, U, and M,merginginto the point.Compassion:Gently let go of the point and allow attention to expand, remembering some person who is not feeling well, such as one who is physically ill. Hold that person in your mind, and intentionally allow feelings ofcompassionto arise. Meditate on that feeling ofcompassionitself, expanding beyond the one person. Do this for a minute, or as long as it takes to get absorbed in the experience.Mustard seed:Gently let go of that feeling and return to the mustard-seed-size space in the heart center. Meditate on thatpointfor a while, in thesilenceafter the OM.Beneficence and gladness:Again expand attention, but now to a person who is virtuous or benevolent. Cultivate and meditate on your own feelings ofbeneficenceandgladnessfor that person. Meditate on that feeling or attitude in an expansive, universal way.Mustard seed:Again return gently to the heart, noticing how it feels to concentrate on thatpointonce again, allowing thesilenceafter OM tomergeinto the point.Acceptance or neutrality:Similarly imagine a person you think of as bad or evil, and meditate on your own feelings ofacceptanceorneutrality(accepting the reality, not approving of the behavior). Allow this to expand to a broader spirit of acceptance, meditating on this attitude.Mustard seed:Return to the point at the heart, with OM merging into silence.Breath:Be aware of thefeelof theflowof breath in the nostrils, and how that breath expands and contracts. Especially allow the exhalation to be a littleslowerthan usual. Do this for a minute or so.Mustard seed:Return to the point at the heart, allowing OM to go to silence.Sensing:Meditate on the process ofsensation, collectively on the ability itself to see with the inner eye, to hear within, to smell, to taste, and to touch. It does not matter whether you actually, literally experience these. It is the effort that is important to the exercise.Mustard seed:Gently bring attention once again to the point at the heart.Luminosity:Imagine aluminosityin the inner realm, whether