Evolution of love

Perfect-Silence

Akhanda Mouna

Ma has submitted that...

"In family life, some people keep 'Akhanda Mouna'. Some remember God, but most people do
nothing. In 24 hours time, one should keep aside sometime exclusively for God. If a specific time is
fixed, it helps in developing the habit of discipline and punctuality. Years ago, in 1933-34, this body
had talked about a period of 10 minutes. In Dehradun, This body had said that if you consider this
body your own, please give 10 minutes. If you do not, then This body asks you for 10 minutes
silence as alms. You must keep the same time daily. This very moment then becomes the perfect
maxim, take care so that it is not interrupted. If it is not done, one should not hope for the complete
illumination of the Akhanda and the united whole. The minimum you need to do is to restrain your
speech.
"Whether at home, or in office, in kitchen or in hospital or on tour, whatever the situation, keep
your silence there. Many have accepted this and have kept their promise with utmost sincerity so
much so that even at the burning ghat, they have not broken their rule.”
"Remember your God. Here, there is no talk of any caste or community. Muslim, Parsi, Christian,
Hindu, whether Indian or foreigner, can all do this Akhanda silence. This is one way of self-
realization. The rule is only for this time period."
“Whether in the bathroom, whether you have your shoes on, whether on the move, there is no
question of sacredness since God is pure and sacred forever. Even if you remember him in these
situations, there is no chance of His name becoming unholy, impure. If one sticks to this, he may
feel like increasing the time period in due course. By the grace of God, remembering Him for this
period can turn into a constant remembrance. How it will happen, with His grace nobody knows."
During the Savitri Mahayagna in 1948, Ma had instructed that there should be daily Mouna at
Kashi ashram between quarter to nine and nine o'clock in the evening. She had said wherever one
is, even if busy at that time, one should observe silence unfailingly.
Three sounds of a conch shell began this 15 minutes silence, later another sound of the conch shell
signals the end. This tradition is going on in all ashrams of Sri Ma and also in some households of
Ma's devotees.
Mass mouna helps one increase his spiritual powers. Ma says, “if you do not time it between 8.45
pm to 9 pm, do it at any other time at your convenience. But once you decide the time you should
not change it. The habit of remembering Him will grow out of these 15 minutes. It should not be
broken or curtailed. Gradually, one becomes capable of observing silence for 24 hours. If you have
a time fixed for it, improve your habit and sense of discipline. With habit you are able to keep up
the time.”
'Dhyan' (Meditation)
"Dhyan is just the medium to get the grace of God. God is self-illumined". To meditate is different
from spontaneous meditation. During persistent efforts for meditation, a time comes when it begins
spontaneously.
While explaining the nuances of Dhyan depending on the right to understand, it is different. Ma
says, in normal course, begin your Dhyan from the Divine feet, then moving slowly up to the
Divine head. Then with inverse dhyan you start with the head and come back to Sri Charan (Divine
feet), and wherever your heart pines, stick to that place. If the Guru asks you to meditate on any one
chakra of the shatchakra, then its different. Ma has said, “thedhyan of different images of these chakras evolve different perceptions and ecstasies."
Ma says "The movement of heart and soul is in two ways - one outwardly that is worldward and the
other inward. This introversion takes the shape of meditation but it is a very difficult process. If one
is able to have a glimpse of Almighty in the normal course then his worldly inclinations slowly
wither away. If that does not happen, then this creates an insensate meditation and may manifest in
some disease. That is why this body advises you to continue with Japa. In that case chances of
occurrence of such disease is less and it helps the sadhak to meditate in a most natural way. Japa
and dhyan can go together.”
"Like, watering the base of a plant reaches its roots, our body's roots lie in our brain while the heart
forms the stem. Water the base and it will reach the roots. Guru is omnipresent. He is everywhere,
in everything in all forms. He is the soul of all souls. One should meditate with each breath on the
one in mind who has been placed at your heart by Guru or Ishta."
Sri Ma says, there are many types of Japa Dhyan.
"There is one type like Brund Pyasa (thirst of a foetus embyo) in which the person's hands are
involved in work, the mind and heart, however, is pining for meditation. He is not uneasy, doing his
work but simultaneously the urge for Dhyan is present like the thirst for water. Some people
experience such an urge for Dhyan and meditation while being engaged in his routine chores."
There is another stage where one cannot help Japa-meditation, when a person does not like to do
any work. Not that the thought of his usual work responsibility does not arise in his mind but he
does not feel inclined towards it. This thought comes to his mind amidst meditation, but the Sadhak
does not have the energy to leave Dhyan for his normal work.
Beside these two situations, there is another,third situation in which the Sadhak is so much
absorbed in Dhyan Jap that he is quite oblivious of his worldly responsibilities.”
Ma further explains:
"Some Sadhaks may or may not have their physical senses while meditating. But he should remain
awake. He needs to exist with a purpose, whether it is self-realization or idol-worship. What
happens with this purposeful existence? The way to supreme light opens up; this is perpetual.
"The asanas orient towards meditation. However, if someone is able to meditate effectively, even
otherwise also then he does not need asanas. If his attention is diverted to his body or the asanas,
what is the benefit? The real aim is to concentrate the mind towards Him."
"Initially, you have to start with, sitting on the asana. In other words asanas reflect the state of your
mind. However, once the asana japa begins, proper asana is naturally evolved. As the meditation
gets concentrated so the asana.”
“When one actually gets in touch with real meditation, obstacles are cleared. Worldly talks become
uninteresting and futile. Instead comes wisdom and right thinking. Firstly, the obstacles were
worldly matters amidst which the Sadhak grew restless. Now, he moves between the levels of
enlightenment. As he moves away from worldly matters, so he moves closer to God. And then, only
the God remains, nothing else."
During Dhyan, some people see images in an aura. The Chinmoy Vigraha (Image personifying
consciousness or knowledge) is also sometime seen.
Japa
Ma regards Mantra Japa and meditation on Guru and Ishta as all the same because the name and the
named is the same. Therefore, start your Japa with the mantra given by your Guru. While doing
Japa, meditate, at the image or picture as instructed by your Guru.Ma further elucidated, while doing Japa the quest for meaning is one school of thought. The second
is japa while meditating on Ishta or the Mantra, and Japa with thoughts about the forms of syllables
make the third means. All these are scriptural truths. The image which is in the form of syllables
should be concentrated upon while doing Japa with special emphasis on clear words. Further,
control your breath delightfully doing Japa with each breath to get the Illumination of your 'Ishta'.
Only a single aim and total devotion paves the way for the complete illumination. Ma related a
tale....
One person went to a seer and prayed for refuge and mantra Diksha. Guruji said, "Let the time
come." The person, however, kept coming to the Guru with the same request. One day, the Guru
got angry and said, "Go and do Japa of Gopia Nandan." The man had total faith in the Guru. Hence,
he went home and began uninterrupted Japa. Day in, day out he continued with his japa. No meals,
no diversion. One of his family members, who were all stressed about his Japa, suggested that he
would act as substitute for the disciple and continue Japa while the latter had his meals.
The substitute had no faith in japa. Therefore when the disciple returned after his meals, the
substitute, in an emotional outburst, said, "Take back your Ghanta Nandan."
Now, instead of Gopia Nandan, the Japa of Ghanta Nandan went on as Akhanda Japa. As a result of
this, the throne of Radha Krishna was shaken. Ultimately, God gave him the much desired
darshan." This was the result of total faith.
Ma said, "one should satisfy himself bathing in the sea despite the high waves and salty water."
Ma further said, "some people try to synchronise Japa with their breathing. But it is actually a
combination of breath, mind and Mantra. Breathing as usual, the mantra is also being pronounced,
but the mind is elsewhere. However, attachment of a portion of the mind has enabled
synchronisation of breathing and mantra. If the effort is with full concentration the time for
illumination becomes imminent.”
On several occasions, it becomes difficult to do simultaneous Japa and derive the meaning of
mantras being pronounced. Therefore, Japa is to be done only after understanding the meaning of
mantra which is to be pronounced simultaneously. Continue your Japa, considering the Mantra as
the Guru or the image of Ishta. Sometime, while doing Japa, you feel as if you are drinking nectar.
The 'Naam' being pronounced, is not dry, it is nectar. Then comes a stage when you ask yourself,
what is more elegant than Naam?
The previous stage is suggestive of tasting nectar while the next stage is suggestive of not only the
unparalleled taste of nectar but even comparison of Naam with the best things in the world. There is
another stage, neither the taste of nectar nor the quest for comparison, only ecstasy - a stage of
complete fulfillment.
Ma said, "like different flowers are offered for different pujas; there are different mantras and even
different strings of beads. It is necessary to count the beads, but when Japa comes spontaneously,
there is no need to count. Effortless, spontaneous Japa and Japa as a result of endeavour are
different from each other. For spontaneous Japa, one must exercise the Kriyas that 'encircle' the
Naam or Beej mantra. All this and Japa must be done privately. "While doing Japa, the Mantra's
real image is illuminated - this is called Mantra Chaitanya".
"There is talk of different Malas (string of beads) viz. Monmala, Karmala etc. While repeating the
beads the same string of beads turn into Monmala. Sometimes while doing so you do not even
know when the string has fallen. However, that does not hamper the Japa which continues uninterrupted".