Q: The mantras can take one to a state of inner silence. Once they have achieved this purpose, why should we go on repeating them?
There are different kinds of silence. If the mind stops in a silence that is similar to deep sleep, you should know that this is not the ultimate silence. If you remain in this state without continuing your meditation, no benefit will come to you. When this state comes it is better to continue your meditation on the Self.
Q: How can one tell whether on is experiencing that sleep-like silence instead of the true silence?
If, after coming-out of the silence, one immediately takes the body as 'I', one has not been experiencing the true silence. In the pursuit of inner silence, one should not enter laya [temporary suspension of all mental faculties]
For example, a man does some work; then he feels tired and takes some rest; afterwards he starts the work again. The silence should not beef this type. That is, if the mind is just temporarily taking some rest, you will not experience the real silence. A complete absence of thoughts does not necessarily mean that one is experience the silence of the Self.
If there is a sense of freshness and clarity in the silence, if one's awareness shines in such a way that one feels joyful and utterly peaceful, this is more likely to be the real silence. If this awareness, this wakefulness, is not there, it is better to continue with japa and dhyana.
Let me give you another example: a man meditates in Bhagavan's old hall. He sits there for one hour. Afterwards he thinks to himself, 'I sat and meditated for one hour'. This is not nishtha [being established in the Self] because the 'I' was there thinking 'I am sitting; I am meditating'. If you have any awareness that you are sitting or meditating, you are not experiencing the Self, you are experiencing the ego.
There are different kinds of silence. If the mind stops in a silence that is similar to deep sleep, you should know that this is not the ultimate silence. If you remain in this state without continuing your meditation, no benefit will come to you. When this state comes it is better to continue your meditation on the Self.
Q: How can one tell whether on is experiencing that sleep-like silence instead of the true silence?
If, after coming-out of the silence, one immediately takes the body as 'I', one has not been experiencing the true silence. In the pursuit of inner silence, one should not enter laya [temporary suspension of all mental faculties]
For example, a man does some work; then he feels tired and takes some rest; afterwards he starts the work again. The silence should not beef this type. That is, if the mind is just temporarily taking some rest, you will not experience the real silence. A complete absence of thoughts does not necessarily mean that one is experience the silence of the Self.
If there is a sense of freshness and clarity in the silence, if one's awareness shines in such a way that one feels joyful and utterly peaceful, this is more likely to be the real silence. If this awareness, this wakefulness, is not there, it is better to continue with japa and dhyana.
Let me give you another example: a man meditates in Bhagavan's old hall. He sits there for one hour. Afterwards he thinks to himself, 'I sat and meditated for one hour'. This is not nishtha [being established in the Self] because the 'I' was there thinking 'I am sitting; I am meditating'. If you have any awareness that you are sitting or meditating, you are not experiencing the Self, you are experiencing the ego.
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