venatic analysis of meditations and prayers
A *Vedantic analysis of meditations and prayers* involves exploring how
these practices align with the *core teachings of Vedanta*, particularly
its views on the Self (Ātman), Brahman (the ultimate reality), and
liberation (mokṣa). This analysis can be broken into several layers:
purpose, method, ontology (what is real), and progression toward
Self-realization.
------------------------------
* What Is Vedanta? *
*Vedānta* ("end of the Vedas") is a school of Hindu philosophy based on the
*Upanishads*, *Bhagavad Gītā*, and *Brahma Sūtras*. Its central ideas:
- *Brahman*: The ultimate, formless, infinite reality
- *Ātman*: The true self, which is identical to Brahman
- *Māyā*: The illusion or ignorance that veils this unity
- *Mokṣa*: Liberation, the realization of non-duality (Advaita)
------------------------------
*Meditation (Dhyāna) in Vedanta*
*🔹** Purpose*
In Vedanta, meditation isn't ultimately for calming the mind or gaining
psychic powers (as in some Yoga schools). It's a means to:
- *Prepare the mind* (chitta-shuddhi) for knowledge (jñāna)
- *Internalize scriptural teachings* (nididhyāsana)
- *Dissolve the false identity* with body/mind
- *Realize the non-dual Self (ātman = brahman)*
*🔹** Types of Meditation in Vedanta*
*Type*
*Description*
*Vedantic Role*
*Upāsanā*
Devotional meditation on forms (e.g., Īśvara, deities)
Prepares mind for subtle inquiry (jñāna-yoga)
Puja is ritualistic worship of a deity, while Upasana is a devotional
practice directed towards self-realization.
To do upasana, or spiritual devotion and meditation, you must first choose
a specific deity or spiritual focus, gather necessary materials for a
simple puja or meditation setup, purify yourself by bathing and mentally
praying, and then engage in a spiritual practice such as chanting mantras,
meditating on the chosen deity, or reading sacred texts like the Gayatri
mantra or Ashtothram. Consistency and dedication are key, and in some
traditions, a guru's guidance is beneficial, though not always mandatory.
*Saguṇa dhyāna*
Meditation on Brahman with attributes (e.g., Om, forms of God)
Saguna Dhyana is a form of meditation practiced in yoga and Hindu
traditions that involves concentrating on a divine form, idol, image, or
symbol to focus the mind. The practice requires devotion and visualization
of a deity, guru, or sacred object, often accompanied by breath control and
chanting mantras to deepen concentration and cultivate feelings of
reverence and surrender to the Divine.
For bhaktas (devotees), leads to inner purification
*Nirguṇa dhyāna*
Meditation on attributeless Brahman (“I am That”)
Nirguna dhyana is an advanced meditative practice in Hinduism and Advaita
Vedanta, focused on the formless, attribute-less reality (Nirguna Brahman).
It involves meditating on abstract concepts like pure consciousness,
emptiness, or the universal self, ultimately leading to non-dual union
(Samadhi) by identifying the meditator with the ultimate reality itself.
This contrasts with Saguna dhyana, which involves focusing on a deity or
symbol.
Pure Vedantic contemplation; central in Advaita
*Neti-Neti (Not this, not this)*
Discrimination between real/unreal
Sometimes during dhyana (meditation), things don’t unfold as smoothly as
we’d like. The breath may remain restless, the body refuses to settle, and
the mind continues its habitual wandering. In such moments, the subtle
movements of prana—the life force—seem to keep the system agitated. It’s as
though the very thing that carries life within us also prevents us from
fully resting in that silent space beyond all activity.
This is where the practice of mental chanting, especially neti neti,
reveals its quiet power. “Not this, not this”—a simple phrase, yet profound
in its effect. Mentally repeating it, not with strain but with sincerity,
helps cut through the unnecessary. Every thought that arises, every feeling
that pulls attention, every story or identity that surfaces—neti neti
gently negates them. Not with violence, but with wisdom. Not this… not this…
I have come to see neti neti as a bridge—especially when keval kumbhak, the
spontaneous suspension of breath, has not yet taken over. In those rare and
beautiful moments when prana itself becomes still and the breath ceases
naturally, no effort is needed. There is no gap to fill. The Self reveals
itself effortlessly. Silence becomes solid. Awareness shines by itself,
needing no reminder, no pointer.
But this depth is not always available. The body and mind often carry
momentum. In such cases, neti neti becomes more than just a mantra—it
becomes a companion. A whisper in the background reminding me of what I
truly am not, so that what I truly am can gradually become clearer. When
breath is not restful, when energy is still moving, the mind tends to seek
content, to latch onto something—anything. This is where neti neti becomes
a gentle replacement, a redirection away from identification, toward
detachment, and eventually toward presence.
A meditative method of inquiry
*Aham Brahmāsmi (I am Brahman)*
Affirmation-based meditation
Nididhyāsana (deep internalization of mahāvākyas)
*Aham Brahmasmi is a Sanskrit mantra from the Advaita tradition, typically
translated as “I am Brahman”. It is one of the four principle Mahavakyas,
or "Great Sayings" from the ancient Hindu text, The Upanishads. Aham
Brahmasmi is used within Hindu and yoga philosophy to refer to the unity of
Atman (the individual self or soul) with Brahman (universal consciousness
or the Absolute).*
*The direct translation of this term stems from three Sanskrit roots:*
*Aham, meaning "I"*
*Brahma, a name for the Hindu creator god which can also be translated as
"divine" or "sacred"*
*Asmi, meaning "am".*
*As such, another translation of Aham Brahmasmi is ‘I am divine,’ or ‘I am
sacred,’ thereby reflecting an understanding of one’s connection with a
Higher Self.*
* Stages of Meditative Knowledge in Vedanta*
1. *Śravaṇa* – Hearing the truth (through scripture and teacher)
2. *Manana* – Reflecting on the truth (logical questioning)
3. *Nididhyāsana* – Meditating on the truth to remove lingering doubts
❝ Meditation in Vedanta is not just silence — it is *clarity of Being*,
free from mental identification. ❞
------------------------------
* Prayer in Vedanta*
*🔹** Does Vedanta Accept Prayer?*
Yes — especially in its *preparatory stages*. While Advaita Vedanta is
ultimately non-dualistic and doesn’t posit a separate God, it
acknowledges *Īśvara
(God as creator and sustainer)* as a valid concept *within the realm of
duality (vyāvahārika satya)*.
*🔹** Why Pray in Vedanta?*
- To purify the ego (chitta-shuddhi)
- To surrender doership and receive grace (prasāda-buddhi)
- To align the intellect with dharma
- To cultivate humility and gratitude
- As a step toward deeper enquiry
Prayer is considered part of *karma-yoga* — acting with devotion, without
attachment to results.
❝ Even prayer to a personal God is ultimately a stepping-stone to realizing
that *God, Self, and Brahman are One*. ❞
*🔹** Forms of Prayer in Vedanta*
- *Stotra* (hymns): e.g., Vishnu Sahasranama, Dakshinamurti Stotram
- *Japa* (mantra repetition): e.g., Om Namo Bhagavate, Om Namah Shivaya
- *Puṣpāñjali / offerings*: devotional expression
- *Silent surrender / prayer of the heart*
------------------------------
* Scriptural Backing*
*🔸** Bhagavad Gītā*
- *Chapter 6* – Meditation and mind control
- *Chapter 12* – Bhakti Yoga: Forms of devotion and prayer
- *Chapter 13–15* – Self-realization and the role of sattva
“The yogi is greater than ascetics… greater than the learned. Therefore, be
a yogi.” — *Gita 6.46*
*🔸** Upanishads*
- *Māṇḍūkya Upanishad* – Pure consciousness as turiya (witness)
- *Bṛhadāraṇyaka* – Neti Neti, meditation on the Self
- *Muṇḍaka* – Describes those who go from ritual to knowledge
“He who sees all beings in the Self, and the Self in all beings, never
turns away.” — *Isha Upanishad*
------------------------------
* Vedantic View: From Dual to Non-dual*
*Stage*
*Practice*
*Vedantic Understanding*
*Duality (Dvaita)*
Prayer to God, meditation on form
Īśvara and jīva seen as separate
*Qualified Non-duality (Viśiṣṭādvaita)*
Surrender to personal God (e.g., Vishnu)
God is whole, jīva is part
*Non-duality (Advaita)*
Meditation on formless Brahman
Realization: *Aham Brahmāsmi* — I am Brahman
*Prayer and meditation begin in duality, but dissolve into unity.*
Hence the roads are different to compare the mundane acts of humans in
earth K Rajaram IRS 28925
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