Nididhyāsana – Vedāntic Meditation by Ira Schepetin – Les Editions le Refuge du Rishi et la Revue Aditi

Meditation, in its various forms, has been a subject of profound discussion and practice in India and across the world for countless centuries. The term “meditation” encompasses a wide range of practices. In some traditions, it involves the repetition of a mantra; in others, it involves visualization, where one concentrates on the form of specific deities in intricate detail. In Zen meditation, for instance, practitioners are initially asked to observe and count their breaths. As they advance, the practice shifts to cultivating pure presence and effortless awareness, transcending the focus on the breath.

Similarly, in Dzogchen, a school of Buddhism, the meditator is instructed to simply observe the rise and fall of mental phenomena without attachment.

In the Yoga Sūtras of Patañjali, we find a type of meditation where the yogī focuses on a single object, excluding all other thoughts for long periods, a state referred to as savikalpa-samādhi. A more advanced and ultimate state in the Sūtras is nirvikalpa-samādhi, where all mental modifications cease entirely. While these are diverse forms of meditation, they all fall under the general category of meditation or contemplation.

In the Vedāntic tradition, many forms of meditation are also discussed, and practitioners are encouraged to engage in them. A common Sanskrit term for a particular type of meditation is generally referred to as upāsanā. For example, in the Bhagavad Gītā, one finds a form of meditation called vibhūti-upāsanā, in which the practitioner is asked to see all the glorious things in the world as manifestations of the infinite glory of the Supreme Being. Another, more challenging form of upāsanā taught in the Gītā is viśvarūpa-upāsanā, where the practitioner is encouraged to view the entire universe as the manifestation of the Supreme. One important distinction to be made regarding these forms of meditation is that they all require individual effort. This is known in Sanskrit terminology as kartru-tantra sādhanas –– practices solely dependent on the effort of the practitioner or agent. While these practices are beneficial in purifying and introverting the mind, rendering it more subtle and calm, according to Vedānta, they cannot eliminate the root of ignorance, which is the fundamental misidentification of the Self with the body and mind — often referred to as the notion “I am the doer.”

In contrast to all of the above types of meditations, the Vedāntic meditation known as Nididhyāsana is a unique contemplative practice. It is not dependent on individual effort in the same way as kartru-tantra sādhanas. This meditation is called Nididhyāsana in the Bṛhadāraṇyaka Upaniṣad (2.4.5), and its purpose is to directly realize the Truth of the Self. It is a direct contemplation on the Self, and also referred to as adhyātma-yoga in the Kaṭha Upaniṣad (2.12) and Śvetāśvatara Upaniṣad (2.15), and as mano-nigraha-yoga, the yoga of controlling the mind, in Śrī Gauḍapādācārya’s Māṇḍūkya Kārikā (3.42). In the Bhagavad Gītā (VI.18), it is referred to as dhyāna-yoga –– the yoga of merging the mind into the Self.

What distinguishes Vedāntic meditation from all other practices and meditations is that, for those who have heard the Vedāntic teachings concerning the nature of the Self and desire to have the direct experience of that Self — because merely listening to the teachings does not result in direct experience — this unique Vedāntic meditation is taught. The knowledge that arises from this meditation is not solely dependent on the practitioner’s effort. The correct knowledge of anything is not dependent on one’s effort or choice, but on the nature of the thing to be known. This is referred to in Sanskrit as vastu-tantra jñāna — knowledge that is dependent on the object. While it is true that, in order to have the knowledge of anything, the mind must perform an action, nevertheless, the knowledge that arises is not dependent on the agent or the mind but is solely dependent on the nature of the thing to be known. Just as one cannot choose to perceive fire as cold, Self-knowledge must be in accordance with the facts. In this case, the knowledge of the Self is an insight that directly arises from this meditation called Nididhyāsana, just like placing one’s hand into fire results in the direct experience of heat.

The question arises: How is this Vedāntic meditation to be performed? In the initial stages, for the beginner (Bhagavad Gītā 6.11-14), the practitioner is advised to find a quiet and clean place to sit comfortably in a posture conducive to an alert mind. The regulation of breath is also recommended for calming and introverting the mind. These are preliminary steps, after which the practitioner can engage in Nididhyāsana in its primary sense.

The Bhagavad Gītā (6.24–6.27) provides a detailed description of this type of meditation. It should be noted that when we begin this meditation, we must first become fully aware of how completely we are identified with the gross body, and how whatever happens to the body is considered to be happening to the self. From this starting point, the practitioner is instructed to slowly and methodically withdraw the mind from gross objects — not only external objects but also the body itself. This withdrawal is not to be done abruptly but with the aid of a discerning intellect that can distinguish between what is changing and what is unchanging, what is gross and what is subtler, what is object and what is subject.

The word in the Gītā verse (VI.24), uparamet (“one should withdraw”), does not mean merely disregarding the outer objects or ignoring them, but rather merging and falsifying them in the light of a more subtle and pervasive experience, which will ultimately culminate in recognizing all phenomena – from outer objects to the ego – as depending for their existence on Consciousness. For example, outer objects are known through the senses, and thus, the senses can be said to pervade the objects. Therefore, the objects are considered to have their existence rooted in the senses themselves. Without the senses, the objects including the body have no existence. In this way, through a process of discriminative wisdom, and not merely imagination, the practitioner gradually merges the gross into the subtle, the pervaded into the pervader, the known into the knower. At this stage the objects and the body are the known and the senses are the knower.

The next stage involves recognizing that the senses have no existence apart from the mind. It is the mind that knows the senses, pervades the senses, and is subtler than the senses. This recognition is considered to be the merging of the senses into the mind.

As we progress, we must recognize that the mind itself is known by something subtler — the buddhi, the intellect. The intellect can be said to be the knower of the mind, as it is the faculty by which all things are determined. In this way, the mind is said to have merged into the intellect.

The next step is to observe through introspection that the intellect is known by something even subtler — the ahaṅkāra, the ego or sense of individuality. We all say, « I know », « I have decided », « I discriminate ». This sense of « I » is subtler, more pervasive, and is often regarded as the true knower. However, in Vedānta, even this ego is pointed out as being witnessed by something deeper: the most pervasive, unchanging Knower that never appears or disappears. This is referred to as the sākṣi, the Witnessing Consciousness, which is the ultimate Knower of the ego, the intellect, the mind, the senses, and the body.

Through this gradual discernment, one comes to realize that the Witnessing Consciousness is the all-pervading reality that lends existence to all that appears. This Consciousness is our true nature, our true Self — changeless, non-dual, and beyond time and space. This is the culmination of Nididhyāsana, where one realizes directly, not just theoretically, but in one’s own experience, that the true Self is the absolute, non-dual Reality, Brahman.

It should be evident that this type of meditation is not easy for someone who is not adequately prepared. In the Bhagavad Gītā, Arjuna expresses his concern by using the analogy that practicing this form of meditation is as difficult as trying to control the wind (BG VI.34).

There are several references in Vedāntic literature that briefly mention remedies for the obstacles to this practice. While, in truth, this type of Vedāntic meditation should be learned from a teacher who has practiced and mastered it, some guidance can still be found in the texts on how to overcome these obstacles. For example, when Arjuna tells Kṛṣṇa that the practice is too difficult because he finds the mind exceedingly hard to control, Kṛṣṇa agrees but responds by saying, “through proper repeated practice and the cultivation of dispassion, with perseverance, the mind can be brought under control” (BG VI.35).

A more extensive list of obstacles to the practice of Nididhyāsana and their remedies can be found in Gauḍapāda’s Kārikā. The first obstacle, known as vikṣepa, refers to the distraction that occurs when the mind wanders outward, thinking about worldly matters and desiring the enjoyment of external objects. This tendency for the mind to be agitated and extroverted is a common hindrance in Nididhyāsana. The recommended remedy for this defect is vairāgya, or non-attachment. Vairāgya is of two kinds. First, one should consistently observe that everything in the world is non-eternal, impermanent, and therefore in the final analysis unsatisfactory. By continually recognizing this fact, even while engaging with worldly things, one gradually reduces the intensity of craving for them. However, it should be noted that this form of dispassion is only partial; it is similar to what Buddhists and other philosophical schools have taught. In Vedānta, there is a second, more complete type of dispassion that can be attained and imparted to the student.

This second form of vairāgya teaches that the entire phenomenon of duality is nothing more than a false appearance. The true reality of the universe is the Self, which is mistakenly perceived as the world. The Self is non-dual, unborn, and absolute, even while appearing as the universe. Thus, the true reality is always unborn. From the standpoint of this non-dual Reality, there is, in truth, no world at all. This is the Vedāntic teaching that should be remembered by the practitioner of Nididhyāsana. Gauḍapāda states this in Māṇḍūkya Kārikā 3.43: “Remembering that everything is unsatisfactory, one should abandon the pursuit of enjoying desirable things. By remembering that everything is the unborn Self, the practitioner sees that nothing has birth.” It is the second part of this verse that truly cultivates profound detachment in the mind and provides the capacity to overcome vikṣepa, distraction.

The second obstacle that may arise for the practitioner of Nididhyāsana is tamas, or lethargy, which causes the intellect to become dull, tired, and eventually merge into deep sleep. This state of mental inertia can be a significant hindrance to the practice. Gauḍapāda’s recommendation to overcome this defect is to keep the mind alert and engaged in the process of proper discrimination. Additionally the practitioner should observe certain disciplines and regulations related to diet, work, rest, and sleep. By following these outer disciplines, one can effectively minimize the influence of tamas and keep the mind sharp and sattvic.

The third obstacle mentioned by Gauḍapāda is known as sākṣāya. While practicing Nididhyāsana, the mind may sometimes come to a standstill. It neither turns outward nor falls into sleep, and it is not actively engaged in the process of discrimination. This condition is referred to as the “seed form of vikṣepa”, known in Sanskrit as sākṣāya. In this state, the mind is poised to wander outward as soon as the practitioner’s attention lapses, even momentarily. To overcome this obstacle, one must make repeated efforts to bring the mind back to the practice of discrimination.

The fourth obstacle is called rasāvāda. During Nididhyāsana, the mind may become absorbed in the contemplation of the Self and, as a result, experience a type of bliss or pleasure. However, this bliss can become a hindrance if the practitioner becomes attached to the enjoyment of it. The enjoyment of this mental bliss is referred to as rasāvāda. Here, the word rasa means pleasure, and avāda refers to the enjoyment of it. To overcome this obstacle, one must apply a sharp process of discernment. The practitioner should recognize that this bliss is merely a reflection of the inherent bliss of the Self in the mind due to the mind’s concentration. One should realize that, as the Self, one is the Witness of this type of pleasure. The Self is non-dual, and in the Self, there is no division between the experience of pleasure, the object that causes the pleasure, or the one who enjoys it. The Self is the nature of non-dual bliss, which is most evident in deep sleep, where all division ceases. The pleasure experienced in Nididhyāsana appears and disappears, and is therefore only a fleeting appearance within the true bliss of the Self. By realizing this, one can overcome the obstacle of rasāvāda.

These obstacles and their remedies have been discussed in the Bhagavad Gītā. The two main remedies are abhyāsa, constant practice and the development of vairāgya, detachment. Constant practice entails observing qualities such as humility, patience, and control of the mind, which are listed in BG XIII.7-11. One must also practice the process of discernment with a concentrated mind, as described in BG XVIII.51. Vairāgya, or detachment, is to be cultivated as explained in Gauḍapāda’s Kārikā (3.43): “Always remembering that all is suffering, one should cast off desires and enjoyments. Always remembering that all is unborn, they do not see the born.” By following these two practices of abhyāsa and vairāgya, one can gradually overcome all obstacles to Nididhyāsana and reach the final realization of the non-dual Self.

Bibliography: