Swami Tejomayananda

Many of us are familiar with the dictionary definitions of words such as listening, reflection, meditation, concentration and contemplation. However, these words take on a much deeper meaning when studied from a spiritual perspective. In this article I will try to define them from that standpoint so that they can be reflected upon properly. The Upanishads are the scriptures that point out the highest knowledge, which is the realization of the Self. It is said that first we must listen to the scriptures from a competent teacher. Secondly, we should reflect upon the teachings and then meditate on them. Let us now closely examine some of these words.

Attentive Listening

The word listening or sravanam does not mean only hearing with our ears. It is also a means to determine the main theme of the scripture. Suppose, we say that we have listened to the Upanishads several times but do not have any idea what they contain, then what good is that listening? So according to Vedanta, true listening means to determine the subject matter of the Upanishads, which is that, the individual self is the Infinite Reality. In a state of ignorance we think that we are finite individuals, but we need to realize that we are not individuals but the Infinite Reality. In listening, the teachwhat er and the scriptures play an important role because we just have to follow the teacher is expounding.

Reflection

Through listening, the initial question about what the scriptures teach has been clarified. It is only then, that, there is a possibility of having doubt and questions. Now questions may arise such as, “How can that Brahman be me, I am such a finite individual?” Then reflection or mananam is recommended. One very important aspect of reflection is that it should be accompanied by logic and reasoning, and that reasoning must also be founded on the scriptures, otherwise it is meaningless.

While studying the scriptures we come across many statements. For instance, there is no happiness in the objects of sense pleasures. This has to be properly reflected upon. If happiness was inherent in a particular object then all people would become happy by enjoying that object, but we know that, this is not the case. Sugar is sweet, its nature is sweetness. So regardless of likes or dislikes anyone tasting sugar will find it sweet. Arriving at the conclusion that happiness is not in the objects, like sweetness is in sugar, is true reflection. Therefore, the answer to the question, ‘Why should I run after material objects?”’must come logically. The scripture makes a statement, but it has to be clarified through logic and finally confirmed through our own experience. It is only when our questions are answered logically that we can confirm that our reflection has been correct.

Vedanta says that we are not the body. Right away we doubt the statement and then begin to reason, ‘I am the seer, the knower and the owner, but I know that the knower or owner of a thing are different from the thing itself.’ So far the logic is clear and we agree. Then we continue, ‘If am different from the body, how can I have birth or death? Birth and death belong to the body and I am not the body? Being different from the body I cannot have birth and death.’ Therefore, even if the body is suffering due to an illness we should be able to watch our body objectively. We may be crying in pain but we should be able to watch the pain as well as the crying. Thus when we reflect properly there is no need to get immersed in grief. After logical thinking and understanding the truth in the statements of the scriptures, we must make changes in our life accordingly, then only reflection is said to be complete and worthwhile. Examine the desires and actions that make your mind more and more extrovert. Ask yourself, “Do my actions create love for God or lead me away from Him?” If they create more love for God then it is right and good karma. Thus perform the kind of actions that take you closer to dispassion, devotion and longing for true knowledge. Reflection will bestow a clear understanding and then the path is easy. Clear thinking will bring joy.

Meditation, Concentration and Contemplation.

Thus far we have seen the purpose of listening and reflection. Once our doubts are clarified with the help of reasoning; we need to abide in this knowledge and verify it for ourselves. Actually if sravanam and mananam are done properly, automatic verification will be there. To gain abidance in that knowledge and to verify it for ourselves, is the purpose of meditation. The resolution of all doubts is essential before meditation, for at this point we want to see it for ourselves and abide in the Truth. It is in meditation only that the awareness of the knowledge is brought to the mind again and again. Now there is awareness of the Truth and one abides in it. This is how it differs from reflection. If we have many questions while meditating then we are not ready for meditation because we are not abiding in the knowledge.

Many people practice concentration, thinking that it is meditation. The ability to concentrate is helpful and necessary but it is not the same as meditation. Concentration is a single-pointed focus of the mind. It can be on any external object, on an image, sound, form or anything for that matter. We may concentrate on our work; studies or whatever we choose. It requires our exclusive attention and can become a mechanical process on any external object. But in meditation there is constant awareness of the Self, and this awareness does not disappear while performing action. The Self is not an object of the world, it is the Truth; it is the very substratum. Being aware of self is meditation.

It is contemplation that helps us abide in that awareness. We can take a mantra from an Upanishad or a statement from the Bhagawad Gita and just see the truth and beauty of those words. This is called contemplation. The mind is no longer questioning, we only see the truth of the words, then the mind gets absorbed in the awareness.

To give a grosser example; silence is all-pervading, but we are not aware of it. To bring that silence to our awareness we can make a noise and say, “silence.” It is only then that we notice it, but silence was already there. For example, when the humming of an air-conditioner suddenly stops, we immediately become aware of the silence. In the same way, contemplation is not making any noise. Contemplation is reciting the mantra and seeing the meaning behind it. When we become absorbed in the Self, the effort to see the meaning behind the mantra drops and everything is then Brahman, including the chanting. That is called meditation.

Thus we have seen how terms such as reflection, contemplation, concentration and meditation take on a much deeper meaning when studied from a spiritual perspective. This can help clear misconceptions for sincere seekers on their journey towards the realization of the Truth.