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Sunday, June 1, 2025

Step-by-Step Meditation (Dhyāna) as per Srimad Bhagavatam

(with full detail and direct scriptural references)

Here is a very detailed, step-by-step explanation of what to do with eyes closed during meditation, strictly as described in Srimad Bhagavatam—especially focusing on the practice of dhyāna (meditation) on Krishna or Vishnu’s form. All steps are based only on direct, cited verses and passages from Canto 2, Chapter 2 and Canto 3, Chapter 28 (Kapiladeva’s teachings to Devahuti).

1. Preparation Before Closing the Eyes

Sit in a clean, quiet place in a comfortable, steady posture (SB 2.1.40–41; 3.28.4, 9).
Practice breath control and withdraw the senses from external objects (SB 3.28.8).

Firmly resolve to focus only on the Supreme Lord in your heart, with humility and devotion (SB 3.28.4–5).

2. What is Meditation? (Srimad Bhagavatam's Definition)

Meditation (Dhyāna) in the Bhagavatam means deeply focusing the mind on the Supreme Lord (primarily Lord Krishna or His Vishnu forms), to purify the mind and realize the Lord within one’s heart.

“One should meditate upon the Supreme Person as the one who knows everything, as He who is the oldest, who is the controller, who is smaller than the smallest, who is the maintainer of everything, who is beyond all material conception, who is inconceivable, and who is always a person.”
— Canto 2, Chapter 2, Verse 8 (2.2.8)

3. How to Sit for Meditation

Srimad Bhagavatam describes the meditation posture:

“In a clean place, he should establish a firm seat, neither too high nor too low, made of kusa grass, covered with a deerskin and cloth. Sitting on it, he should sit in a proper posture and practice controlling the mind and senses, and concentrate the mind on the Lord.”
— Canto 2, Chapter 1, Verse 40–41 (2.1.40-41)
(Also reflected in 3.28.9–11, where Kapila Muni instructs Devahuti)

Step-by-Step Posture Instructions:

Find a clean, quiet place (2.1.40)
Make a seat: Use kusa grass, a deerskin, and a cloth layered (2.1.40)
Sit with back, neck, and head straight (3.28.9)
Keep body steady and relaxed
Hands and feet: Sit cross-legged, palms resting on knees (3.28.9)
Eyes: Half-closed or looking at the tip of the nose (3.28.9, also in Bhagavad Gita 6.13)

4. Best Time of Day for Meditation

“Early in the morning, before sunrise, after bathing and finishing all duties, one should sit down to meditate.”
— Canto 3, Chapter 28, Verse 4 (3.28.4)

Summary:

Brahma-muhurta (about 1.5 hours before sunrise) is ideal.
Must be after bathing and other morning duties (3.28.4)

5. How to Prepare the Environment

Key environmental instructions:

Choose a solitary, clean place (2.1.40, 3.28.1–3)
Keep it peaceful, away from distractions
Seat must not be too high or too low (2.1.40, 3.28.8)

“One should go to a secluded and sacred place and seat himself in a firm posture…”
— Canto 3, Chapter 28, Verse 1 (3.28.1)

6. How to Start Meditation – Preparation Steps

Step-by-Step Preparation (Cited):

Finish morning duties and bathe (3.28.4)
Sit in the prescribed posture (2.1.40-41, 3.28.9–11)
Practice breath control (pranayama):
- Inhale slowly, retain, exhale slowly (3.28.8)
- Repeat until mind is calm
“The yogi should practice control of breath… so that the mind becomes steady and free from distractions.”
— Canto 3, Chapter 28, Verse 8 (3.28.8)
Withdraw senses from external objects (pratyahara) (3.28.8)

7. Begin Meditation: Focus on the Lord’s Form, From Feet Upwards

Srimad Bhagavatam prescribes visualizing the Lord’s form one part at a time, from the feet to the face:

A. Meditate on the Lotus Feet

“One should first of all concentrate his mind on the Lord’s lotus feet, which are adorned with marks such as the thunderbolt, goad, banner, and lotus. The Lord’s feet are splendid like the whorl of a lotus.”
— SB 3.28.21, also SB 2.2.13

Visualize: The Lord’s feet are soft, pinkish, and marked with auspicious symbols—thunderbolt, goad, banner, and lotus.
Feel: These feet are the shelter of all beings and grant fearlessness. Meditate on their beauty and auspiciousness.

B. Meditate on the Lord’s Calves and Thighs

“Then the devotee should meditate upon the Lord’s calves, which are the corridors for the goddess of fortune to walk, and then the Lord’s knees, which are shaped like the round fruit of the lotus.”
— SB 3.28.22, 2.2.14

Visualize: The strong, graceful calves, the beautifully shaped knees like lotus fruits, and the thighs like the trunks of elephants, smooth and shining.

C. Meditate on the Lord’s Waist and Navel

“Next, meditate upon the Lord’s loins, which are covered with yellow cloth and marked by a golden line, and His deep navel, which resembles a whirlpool.”
— SB 3.28.23, 2.2.14

Visualize: His yellow silk cloth (pitambara) and a golden line at His waist. The navel is deep, like a whorl of a lotus, from which the universe is born.

D. Meditate on the Lord’s Chest

“The devotee should meditate on the Lord’s chest, which is broad and decorated with the Srivatsa mark and the Kaustubha gem, as well as garlands of fresh forest flowers.”
— SB 3.28.24–25, 2.2.15

Visualize:
- The Srivatsa mark: a curl of white hair, sign of Lakshmi’s residence.
- The Kaustubha jewel: radiant and glorious, shining on His chest.
- Garland of wild forest flowers, glowing and fragrant.
Feel: This is the abode of the goddess of fortune (Lakshmi).

E. Meditate on the Lord’s Arms and Hands

“Then one should meditate upon the Lord’s arms, which are long and strong and adorned with armlets and bracelets. In His four hands, He holds the conch, discus, mace, and lotus.”
— SB 3.28.26–27, 2.2.16

Visualize:
- Strong, graceful arms.
- Golden armlets and bracelets.
- Each hand holds:
  - Conch (Shankha)
  - Discus (Chakra)
  - Mace (Gada)
  - Lotus flower (Padma)

F. Meditate on the Lord’s Neck, Face, and Features

“The Lord’s neck is beautifully shaped and decorated with jewels. His cheeks are brilliant, and His ears are decorated with earrings shaped like sharks.”
— SB 3.28.28–29, 2.2.17

Visualize:
- Neck adorned with pearl and jewel necklaces.
- Shining cheeks and kind, gentle smile.
- Earrings (makara-kundala) shaped like sharks.

G. Meditate on the Lord’s Face

“His face is attractive and pleasing, with a gentle smile, His nose is high and sharp, and His eyes are reddish and wide, like lotus petals. His eyebrows are beautiful and black. His forehead is decorated with sandalwood tilak.”
— SB 3.28.30–32, 2.2.17

Visualize:
- His smiling lips, radiating compassion and joy.
- Large, lotus-like eyes, filled with mercy.
- Eyebrows are curved and graceful.
- Forehead is broad, with tilak (mark of auspiciousness).
- Hair is dark, curly, sometimes decorated with peacock feathers.
Feel: The Lord’s face fills the devotee with bliss.

“One should fix his mind on the smiling face of the Lord, who is the source of all benedictions.”
— SB 3.28.32

8. Meditate on the Complete Form

“After thus meditating on the limbs of the Lord’s transcendental body one after another, the devotee should fix his mind on the Lord’s entire form, concentrating all mental functions on Him alone.”
— SB 3.28.34

Visualize: The complete, beautiful, effulgent form of Krishna or Vishnu, sitting or standing within your heart, smiling, filled with kindness, blessing all beings.

9. Maintain the Meditation

If the mind wanders, as it naturally does, gently bring it back to the Lord’s form.

“Whenever the mind, due to its fickle and restless nature, wanders away from meditation, one should bring it back under the control of the self and again concentrate on the Supreme Person.”
— SB 3.28.40

10. Fill the Heart with Devotion and Gratitude

While meditating, let your heart be filled with love, reverence, and gratitude for the Lord’s mercy.
Offer your mind and heart to Him, praying for His shelter.

11. Conclude the Meditation

After some time, withdraw your focus gently, offer prayers or a simple thank you in your heart, and slowly open your eyes.

Summary Table (with References)

Step	Action	Reference
1. Posture & Breath	Sit steady, control breath, withdraw senses	2.1.40–41, 3.28.8
2. Feet	Meditate on the Lord’s lotus feet (symbols, softness)	2.2.13, 3.28.21
3. Calves & Thighs	Visualize calves, knees, thighs	2.2.14, 3.28.22
4. Waist & Navel	Yellow cloth, golden line, deep navel	2.2.14, 3.28.23
5. Chest	Srivatsa, Kaustubha, garlands	2.2.15, 3.28.24–25
6. Arms & Hands	Long arms, armlets, holds conch, discus, mace, lotus	2.2.16, 3.28.26–27
7. Neck, Face, Features	Neck with jewels, smiling face, lotus eyes, earrings, tilak	2.2.17, 3.28.28–32
8. Full Form	The whole radiant form in the heart	3.28.34
9. Steadiness	If mind wanders, gently bring it back to the Lord’s form	3.28.40
10. Devotion & End	Fill with devotion, gratitude, offer prayers, conclude gently	3.28.36, 3.28.40

Exact Scriptural Descriptions for Visualization

You may wish to read the exact verses from Srimad Bhagavatam Canto 3, Chapter 28, Verses 21–32 as you meditate, or visualize each part according to those descriptions.

Key Points (All Directly from Srimad Bhagavatam)

Meditate part by part, feet to face (padākrama-dhyāna), then the whole form.
Focus on all divine features described.
If mind wanders, gently bring it back.
Fill with devotion, not mechanical attention.
Practice daily, especially early morning (brahma-muhurta).

References

Canto 2, Chapter 2, Verses 8–17: Object and method of meditation
https://vedabase.io/en/library/sb/2/2/
Canto 3, Chapter 28, Verses 1–40: Step-by-step meditation (Kapila’s yoga)
https://vedabase.io/en/library/sb/3/28/
See also: 11.14.35–38 for summary of dhyana in devotional context

Four Lenses, One Lord: A Simple Walk Through Vaishnav Sampradayas and Pushtimarg

When people talk about the “four Vaishnav sampradayas,” they’re really talking about four classic ways of understanding the same Divine Person – Bhagavan Narayana/Krishna. You can think of them like four different lenses on the same beautiful view: each one brings out a slightly different mood of love, devotion, and relationship with the Lord.

Pushtimarg, the path of grace taught by Shri Vallabhacharya, is one of these major Vaishnav traditions. It has its own unique way of seeing Krishna, this world, and our place in His lila, while standing side-by-side with the other sampradayas. All four offer complete, authentic paths of bhakti; Pushtimarg is simply one distinct style within this larger Vaishnav family.

Shri Ramanujacharya and the Sri Sampradaya: One Divine with Real, Loving Parts

Shri Ramanujacharya (11th–12th century CE) is the main acharya of the Sri (Lakshmi) Sampradaya. Born in Tamil Nadu, he grew up in a strong temple tradition with deep Vedic study. Stories from his life show him as compassionate and bold: for example, he is said to have shared sacred mantras openly so more people could benefit, even though he was warned not to. His heart leaned toward including people rather than excluding them.

Philosophy: Vishishtadvaita – “qualified non-dualism.”

There is one Supreme Being: Narayana (Vishnu), with infinite auspicious qualities. All souls and the entire universe are real parts/aspects of Him, like the body is to the soul. We are distinct from God, but completely dependent on Him and inseparable from Him.

For Shri Ramanujacharya, the world is not something to run away from. It is real and created by God, and it can be used for worship and service. Liberation (moksha) happens through loving devotion and total surrender (prapatti) to Narayana, with the compassionate grace of Sri (Lakshmi). The mood is one of reverent, affectionate service to a supremely lovable and majestic Lord.

Shri Madhvacharya and the Brahma Sampradaya: Clear Difference, Deep Devotion

Shri Madhvacharya (13th century CE), founder of the Brahma Sampradaya, was born in coastal Karnataka near present-day Udupi. He is remembered as a powerful thinker and debater, traveling widely and establishing mathas (monastic centers) that are active even today. His personality is often described as direct, disciplined, and very clear in logic.

Philosophy: Dvaita – “dualism.”

God (Vishnu), individual souls, and matter are eternally distinct realities. There are permanent differences: between God and soul, soul and soul, God and matter, soul and matter, and between different forms of matter. The world is fully real. Maya is not a fake illusion but a real divine power. Souls never become one with God; even in liberation they remain distinct devotees, lovingly serving the Lord.

Devotion here is deeply respectful. The mood is: “You are the eternal Lord, I am Your eternal sevak (servant).” The clarity of difference is not negative; it supports a very strong sense of humility, dependence, and devotion.

Shri Nimbarkacharya and the Kumara Sampradaya: Like Sun and Rays

Shri Nimbarkacharya is the key acharya of the Kumara Sampradaya. His exact historical dates are debated, but he is usually placed around the early medieval period, associated with North India. Tradition portrays him as a deeply devotional teacher, especially focused on Radha-Krishna bhakti.

Philosophy: Dvaitadvaita – “dualistic non-dualism.”

God is like the sun. Souls and the world are like the rays of that sun. Rays are not separate from the sun – they are its light and energy. But we can still talk about rays and the sun as distinct. Everything is ultimately one in essence with Brahman (Radha-Krishna). Yet souls and the world are also distinct and dependent expressions of that Brahman.

For Shri Nimbarkacharya, the world and souls are both real. Their unity with God and their difference from God are both true at the same time. The school emphasizes sweet, intimate bhakti to Radha-Krishna, often in very tender emotional moods. It offers a beautiful balance between oneness and difference.

Shri Vallabhacharya, the Rudra Sampradaya, and Pushtimarg: Everything as Krishna’s Play

The Rudra Sampradaya is linked traditionally to Shri Vishnuswami, but today it is especially known through Shri Vallabhacharya (1479–1531 CE) and the Pushtimarg tradition.

Shri Vallabhacharya was born into a Telugu Brahmin family, traditionally connected with Champaran (in today’s Chhattisgarh). From a young age, he was known for extraordinary scriptural knowledge. He traveled widely across India, engaging with many scholars, and had a profound connection with Shrinathji, a form of Krishna.

His life reflects the spirit of Pushtimarg: walking from place to place, staying with devotees, keeping a simple external life but a very intense inner connection with Krishna. He did not insist that everyone become a renunciant. Instead, he showed how a householder can live a deep spiritual life through loving seva (service) at home.

Philosophy: Shuddhadvaita – “pure non-dualism.”

There is only one ultimate reality: Shri Krishna. The world is not something separate from Krishna, and not a false illusion. The entire universe and all souls are real, direct manifestations of Krishna’s being.

There is no independent, deceiving maya that creates a “fake” world. This very world is seen as Krishna’s lila – His divine play. The issue is not that the world is unreal; the issue is that we forget it belongs to Him.

Pushtimarg means “path of grace”:

The main driver of spiritual growth is Krishna’s grace (pushti). Devotees offer intimate seva to Krishna – especially in His child form (Bal-Krishna) – decorating Him, cooking for Him, singing for Him, arranging His day like a beloved family member. This path is very friendly to householders: you can have a job, family, responsibilities, and still center your life around Thakurji’s seva.

In a modern metaphor, without comparing higher or lower:

It is like seeing the entire universe as one huge, sacred “live stream” of Krishna’s presence. You do not need to log out of life; you are invited to recognize that everyday life itself can be transformed into seva, once you remember that everything is actually His.

Pushtimarg does not deny the value of other Vaishnav paths. Instead, it offers its own unique emphasis: the world as Krishna’s real playground, the devotee as a lovingly chosen participant in that play, and grace as the main force that carries the soul.

Different Emphases, Same Divine Center

All four acharyas – Shri Ramanujacharya, Shri Madhvacharya, Shri Nimbarkacharya, and Shri Vallabhacharya – speak about the same supreme Lord. The differences are mostly about: How they describe the relationship between God, soul, and world. How they interpret maya. What kind of emotional “mood” and practice they highlight.

A helpful way (without ranking them) is to see them as different devotional lenses:

Shri Ramanujacharya: one Divine Person with real, inseparable, loving parts (souls + world).

Shri Madhvacharya: clear difference between Lord and soul; deep, respectful devotion to a supremely independent Vishnu.

Shri Nimbarkacharya: sun-and-rays vision; both oneness and difference held together, especially in Radha-Krishna bhakti.

Shri Vallabhacharya: pure non-dualism where everything is Krishna’s own real manifestation; world as lila; grace and seva at the center.

Pushtimarg, in this family of traditions, offers a special comfort to people who want to live fully in the world – with career, family, responsibilities – while seeing all of that as Krishna’s joyous play, not as a distraction from Him.

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