THIS POST IS CONTINUED FROM PART 52 , BELOW-
NONE OF THE SO CALLED ANCIENT CIVILIZATIONS OF THE PLANET HAVE LEFT BEHIND ANYTHING OF CEREBRAL VALUE IN WRITING-- ABSOLUTELY NOTHING !!
80% OF OUR VEDAS ( SAMHITAS/ BRAHMANAS/ ARANYAKAS/ UPANSIHADS) HAVE BEEN STOLEN / DESTROYED BY THE WHITE INVADER.
THE JEALOUS WHITE MAN POST DATED OUR ANCIENT WORKS PENNED DOWN IN 5000 BC, TO SUIT THEIR UNDERSTANDING OF BIG BANG DATED AT A RIDICULOUS 4004 BC.
IN THIS INTERNET AGE, IT IS PAY BACK TIME !
THE WORLD SHALL KNOW THE GLORY OF ANCIENT INDIA !!
CHECK OUT THE SOUND OF PATANJALIs YOGA SUTRAS PENNED DOWN 7000 YEARS AGO, WHEN THE REST OF THE WORLD WERE RUNNING AROUND NAKED DOING GRUNT GRUNT
CHAPTER I- SAMADHI PADA- CONTEMPLATION
tada drashtuh svaroope avasthanam
vrittayah pangchatayyah klishta aklishtah
viparyayo mithyajnanam atadroopapratishtham
shabdajnaananupati vastushoonyo vikalpah
tatra sthitau yatno abhyasah
sa tu dirghakalanairantaryasatkarasevito dridha-bhoomih
drishtanushravikavishayavitrishnnasy vashikarasamjna vairagyam
viramapratyayabhyasapoorvah sanskarashesho anyah
mridumadhyadhimatratvat tatopi visheshah
kleshakarmavipakashayairaparamrishtah purushavishesh eeshvarah
tatra niratishayan sarvajntvabijam
sa poorvesham api guruh kalenanavachchhedat
tasya vachakah prannavah
prachchhardanavidharanabhyan va prannasya
vishayavati va pravrittirutpanna manasah sthitinibandhini
vishoka va jyotishmati
vitaragavishayan va chittam
paramanu paramamahattvantosya vashikarah
tatra shabdarthajnanavikalpaih sankeerna savitarka samapattih
etayaiva savichara nirvichara cha sookshmavishaya vyakhyata
ta eva sabijah samadhih
rtanbhara tatr prajna
shrutanumanaprajnabhyam anyavishayaa vishesharthatvat
tajjah sanskaro nyasanskarapratibandhi
tasyapi nirodhe sarvanirodhannirbijah samadhih
CHAPTER II - SADHANA PADA-- PRACTISE
avidya kshetram uttareshanprasuptatanuvichchhinnodaranam
svarasavahi vidushopi tatharoodho bhiniveshah
te pratiprasavaheyah sookshmah
sati moole tadvipako jatyayurbhogah
te hladaparitapafalah punyapunyahetutvat
parinamatapasanskaraduhkhairgunnavritti -virodhaccha duhkham eva sarvan vivekinah
heyan duhkham anagatam
drashtridrishyayoh sanyogo heyahetuh
prakashakriyasthitishilan bhootendriyatmakanbhogapavargarthan drishyam
drashta drishimatrah shuddhopi pratyayanupashyah
tadarth eva drishyasyatma
kritarthan prati nashtam apyanashtantadanyasadharannatvat
svasvamishaktyoh svaroopopalabdhihetuh sanyogah
tadabhavat sanyogabhavo hanan taddrisheh kaivalyam
tasya saptadhaa prantabhoomih prajna
yogangganushthanad ashuddhikshaye jnanadiptira vivekakhyateh
vitarkaa hinsadayah kritakaritanumoditalobhakrodhamohapoorvakamridumadhyadhimatra duhkhajnananantafala itipratipakshabhavanam
ahimsapratishthayam tatsannidhau vairatyagah
shauchat svanggajugupsa parairasansargah
santoshad anuttamah sukhalabhah
tasmin sati shvasaprashvasayorgativichchhedah pranayamah
bahyabhyantarastambhavrittihdeshakalasankhyabhih paridrishto dirghasookshmah
dharanasu ch yojnata manasah
svasvavishayasanprayoge chittasy svaroopanukarivendriyanan pratyaharah
CHAPTER III – VIBHOOTI PADA - MANIFESTATION
tatra pratyayaikatanata dhyanam
tad evarthamatranirbhasan svaroopashoonyam iva samadhih
trayam ekatra sanyamah
tasya bhoomishu viniyogah
trayam antaranggan poorvebhyah
tad api bahiranggan nirbijasy
tasya prashantavahita sanskarat
tatah punah shantoditau tulyapratyayauchittasyaikagrataparinamah
etena bhootendriyeshu dharmalakshanavasthaparinama vyakhyatah
kramanyatvan parinamanyatve hetuh
shabdarthapratyayanam itaretaradhyasat sankarahtatpravibhagasanyamat sarvabhootarutajnanam
na cha tat salambanan,tasyavishayibhootatvat
kayaroopasanyamat tadgrahyashaktistambhe chakshuhprakashasanprayogentardhanam
sopakraman nirupakraman cha karma tatsanyamad aparantajnanam,
bhuvanajnanan soorye sanyamat
pratibhad va sarvam
sattvapurushayoratyantasankeernnayohpratyayavishesho bhogah pararthatvat
tatah pratibhashravannavedanadarshasvadavarta jayante
te samadhavupasargaa vyutthane siddhayah
bandhakarannashaithilyat pracharasanvedanach chchittasya parashariraveshah
shrotrakashayoh sanbandhasanyamad divyan shrotram
bahirakalpita vrittirmahavideha tatahprakashavarannakshayah
tato manojavitvan vikarannabhavah pradhanajayashch
sattvapurushanyatakhyatimatrasysarvabhavadhishthatritvam sarvajnatritvan cha
tadvairajnadapi doshabijakshaye kaivalyam
sthanyupanimantrane sanggasmayakarannanpunah anishtaprasanggat
kshannatatkramayoh sanyamadavivekajam jnanam
tarakan sarvavishayan sarvathavishayam akramancheti vivekajan jnanam
sattvapurushayoh shuddhisamye kaivalyam iti
CHAPTER IV-- KAIVALYA PADA -- LIBERATION
nimittam aprayojakan prakritinan varannabhedastutatah kshetrikavat
pravrittibhede prayojakam chittam ekam anekesham
tatra dhyanajam anashayam
karmashuklakrishnnam yoginah trividham itaresham
jatideshakalavyavahitanam apyanantaryamsmritisanskarayoh ekaroopatvat
tasam anaditvam chashisho nityatvat
hetufalashrayalambanaih sangrihitatvad eshamabhave tadabhavah
te vyaktasookshma gunatmanah
vastusamye chittabhedat tayorvibhaktah panthah
taduparagapekshatvat chittasya vastu jnatajnatam
na tat svabhasandrishyatvat
chittantaradrishye buddhibuddheratiprasanggah smritisankarashcha
drashtridrishyoparaktan chittan sarvartham
tadasankhyeyavasanachitram api pararthan sanhatyakaritvat
tada vivekanimnan kaivalyapragbharan chittam
tachchhidreshu pratyayantarani sanskarebhyah
hanam esham kleshavaduktam
prasankhyanepyakusidasy sarvathavivekakhyaterdharmameghah samadhih
tada sarvavarannamalapetasyjnanasyaanantyajgyeyam alpam
tatah kritarthanan parinamakramapari samaptirgunanam
kshannapratiyogi parinamaparantanigrarhyah kramah
purusharthashoonyanan gunanan pratiprasavahkaivalyan, svaroopapratishtha va chitishaktireti
The Yoga Sutras were penned down in 5000 BC by Maharishis Patanjali-- 196 Sanskrit sutras (aphorisms). Patanjali divided his Yoga Sutras into four chapters.
HALFWITS WHO READ THE SRUTI VERSES OF THE VEDAS ( SAMHITA -FIRST PART OUT OF FOUR PARTS ) RANTED THAT THE SANSKRIT VERSES ARE NONSENSE.
WELL, THESE VERSES ARE FOR SONIC MAGIC AND THE MEANING OF WORDS JUST PUT YOU IN A GRATEFUL DISPOSITION FOR THE MAGIC TO HAPPEN .
WE INDIANS WERE NOT IDIOTS TO PASS THESE VERSES DOWN ORALLY FOR 300 CENTURIES BEFORE WE PENNED IT DOWN 70 CENTURIES AGO . .
THE SRUTI PART TWO ( BRAHMANAS ) THREE (ARANYAKAS ) AND FOUR (UPANISHADS ) RATTLED THE WORLD -- WHEN THE WHOLE WORLD WAS DOING GRUNT GRUNT FOR LANGUAGE - HERE WAS A CIVILIZATION IN FULL CEREBRAL BLOOM.
HALFWITS WHO READ THE SRUTI VERSES OF THE VEDAS ( SAMHITA -FIRST PART OUT OF FOUR PARTS ) RANTED THAT THE SANSKRIT VERSES ARE NONSENSE.
WELL, THESE VERSES ARE FOR SONIC MAGIC AND THE MEANING OF WORDS JUST PUT YOU IN A GRATEFUL DISPOSITION FOR THE MAGIC TO HAPPEN .
WE INDIANS WERE NOT IDIOTS TO PASS THESE VERSES DOWN ORALLY FOR 300 CENTURIES BEFORE WE PENNED IT DOWN 70 CENTURIES AGO . .
THE SRUTI PART TWO ( BRAHMANAS ) THREE (ARANYAKAS ) AND FOUR (UPANISHADS ) RATTLED THE WORLD -- WHEN THE WHOLE WORLD WAS DOING GRUNT GRUNT FOR LANGUAGE - HERE WAS A CIVILIZATION IN FULL CEREBRAL BLOOM.
1.32— tatpratishedhartham ekatattvabhyasah
Adherence to single-minded effort prevents these impediments
To remove the thirteen obstructions and thwart their reappearance, several specific methods have been distinguished. But absolute surrender to God is beyond the abilities of most ordinary men and women, who are still entangled in pleasure and pain, joy and sorrow, success and failure. Meditation undoubtedly helps to minimise the mental agitations of such people. But in order to conquer all the obstacles to Self-Realisation, all the eight stages of yoga must be followed. Only when body, mind and intelligence are fully sanctified is it possible to submit whole-heartedly to God, without awaiting any return. This is a surrender of the highest order, beyond the capacity of the average individual. In brief the eight limbs, or steps to yoga, are as follows: Yama : Universal morality, Niyama : Personal observances, Asanas : Body postures, Pranayama : Breathing exercises, and control of prana, Pratyahara : Control of the senses, Dharana : Concentration and cultivating inner perceptual awareness, Dhyana : Devotion, Meditation on the Divine, Samadhi : Union with the Divine. These eight steps of yoga indicate a logical pathway that leads to the attainment of physical, ethical, emotional, and psycho-spiritual health. Yoga does not seek to change the individual; rather, it allows the natural state of total health and integration in each of us to become a reality.
1.33— maitreekarunamuditopekshanan sukhaduhkhapunyapunyavishayanan bhavanatashchittaprasadanam
By cultivating friendliness towards happiness and compassion towards misery, gladness towards virtue and indifference towards vice, the mind becomes pure.
Citta viksepa is a current of distressed thoughts running like a river. In citta prasadana, graceful diffusion, the turbulent flow is dammed up and consciousness imbues serenely like a lake. If the citta is caught in the mesh of the senses, and the sadhaka fails to cultivate friendliness, compassion, delight and equanimity, sorrow and unhappiness develops within his heart. This sutra asks one to be rejoiced with the happiness, to be empathetic to the sorrowful, friendly to the virtuous, and unsympathetic to those who continue to live in vice, despite endeavours to change them. This mental adjustment ramps up social as well as individual health. In addition to cultivating these qualities, one should follow the social virtues oiyama for the well-being of society as a whole. This approach to life keeps the mind of the sadhaka tranquil and pure. These attitudes of the mind towards the different subjects that come before it will make the mind peaceful. Each time we suppress hatred, or a feeling of anger, it is so much good energy stored up in our favour; that piece of energy will be converting into the higher powers.
1.34— prachchhardanavidharanabhyan va prannasya
Optionally, mental equanimity may be gained by the even expulsion and retention of energy.
Prana is not exactly breath. It is the name for the energy that is in the universe. Whatever you see in the universe, whatever moves or works, or has life, is a manifestation of this Prana. Throwing out and restraining the Prana is what is called Pranayama. He means that you simply throw the air out, and draw it in, and hold it for some time, (pranayama ) the mind will become calmer. The vitality of the breath is the Prana. By this process of breathing we can control all the various motions in the body, and the various nerve currents that are running through the body. Pranayama— where you exhale twice as long as inhale— it is more about dumping old experiences rather than mere oxygenation of blood and producing Nitric oxide by MMMMMM. Breathe in the new , breathe out the old. Pranayama—inhale and exhale with awareness— long exhales with the sound of mmmm. Humming boosts level of nitric oxide—this in turn ups the oxygen intake by 98%, the biggest secret . Ordinary breath is a mere 4%. It is amazing Nitric oxide was discovered by Indian yogis 11000 years ago. For re-inventing this a Nobel prize was given 2 decades ago. Nitric oxide is necessary for- 1. Destruction of viruses, parasitic organisms, and malignant cells in the airways and lungs by inactivating their respiratory chain enzymes. 2. Regulation of binding - release of O2 to hemoglobin. 3. Vasodilation of arteries and arterioles (regulation of blood flow or perfusion of tissues). 4. Inhibitory effects of inflammation in blood vessels. 5. Hormonal effects. Nitric oxide influences secretion of hormones from several glands (adrenaline, pancreatic enzymes, and gonadotropin-releasing hormone) 6. Neurotransmission. Memory, sleeping, learning, feeling pain, and many other processes are possible only with NO present (for transmission of neuronal signals). Obviously, during mouth breathing it is not possible to utilize one's own nitric oxide which is produced in the sinuses.When there is lack of oxygen in your blood , you living to a small percentage of your potential. The power of breathing lies in its relationship with your energy source. The mind is intimately connected to your breathing. Deep breathing triggers the lymph, your body’s sewage system which will give your cells more efficiency. It keeps the blood fully oxygenated. Breathe in the ration 1/4/2. The physical aspect of lack of oxygen in the body is not as important as the mental and spiritual aspect. Stress, fear and anxiety causes muscles to contract and blood vessels to constrict. When blood cannot be transported freely through the body to provide oxygen, and antibodies and to carry away and dispose toxic wastes, illness sets in. Mind is non material , but it works in partnership with communicator molecules. With every thought mind moves atoms of hydrogen, carbon , oxygen and other particles in the brain . Knowing the connection between breath and consciousness, the ancient yogis devised PRANAYAMA to stabilise energy and consciousness. All that vibrates in this universe is the cosmic personality and prime mover Prana, potent in all living beings and non-living beings --- heat, light, gravity, magnetism, vigor , power , vitality,life, spirit. When a man is contented and happy , he has more Prana inside him. Anxiety vanishes entirely when you are one with the rest of the universe. When your mind is disturbed the fundamental energy Prana leaks . Pranayama just reverses the process. Yoga says that longevity depends on slow diaphragmic breathing. Fluctuations of mind are controlled and hence Pranayama prepares you for meditation.
1.35— vishayavati va pravrittirutpanna manasah sthitinibandhini
Or activity of the higher senses causes mental steadiness.
One may equally attain an exhilarated state of consciousness by becoming entirely engulfed, with dedication and devotion, in an object of interest. The deity in a temple is just a tool. The practice of contemplating upon an object is the basis of mental stability. Total absorption in the object brings about direct perception of its essence. This sutra demonstrates how to develop awareness and sensitivity in intelligence. If a man whose mind is disturbed wants to take up Dharana practices of Yoga, yet doubts the truth of them, he will have his doubts set at rest, when, after a little practice, these things come to him. Dharaṇa may be translated as "holding steady", "concentration" or "single focus". The prior limb Pratyahara involves withdrawing the senses from external phenomena. Dharaṇa builds further upon this by refining it further to ekagrata or ekagra chitta, that is single-pointed concentration and focus, which is in this context cognate with Samatha. Dharaṇa is the initial step of deep concentrative meditation, where the object being focused upon is held in the mind without consciousness wavering from it. As the seer becomes more advanced, dwelling in the subsequent stage of Dhyāna, consciousness of the act of meditation disappears, and only the consciousness of being/existing and the object of concentration register (in the mind). In the final stage of Samādhi, the ego-mind also dissolves, and the seer becomes one with the object. Generally, the object of concentration is God, or the Self, which is seen as an expression of God. Having controlled the Prana through Pranayama and the Indriyas through Pratyahara, you should try to fix the mind on something. In Dharana you will have only one Vritti or wave in the mind-lake. The mind assumes the form of only one object. All other operations of the mind are suspended or stopped. Dharana can be done only if you are free from the distractions of mind. Concentration without purity is of no use. There are some occultists who have concentration. But they do not have good character. This is the reason why they do not make any progress in the spiritual path. Ethical perfection is of paramount importance. The mind can be fixed easily on any pleasing object-the reason why we have a choice of ishta devata.
1.36- - vishoka va jyotishmati
Or the state of sorrowless Light.
Here, the concentration is on the innermost nucleus of the heart, where alone the sorrowless, effulgent light luminescences. That is the seat of the soul. The mind is guided in such a way that it becomes absorbed, and imbues towards its source. Movements in the form of thoughts in the mind are the waves, and citta, or the seat of consciousness, is the ocean. The sadhaka must learn to keep the citta motionless and thoughtfully silent, without creating waves of thought. This effort of stilling and silencing the citta brings forth the sorrow less effulgent light of the soul. The last stage of meditation is the abandoning of any sense of satisfaction, pain, or serenity because any inclination to a good or bad state of mind has disappeared. The meditator thus enters a state of supreme purity, indifference to everything, and pure consciousness. Meditation abstracts the self from conscious thought, and frees the mind from feelings that cause stress and suffering. It fosters creative intelligence, raise consciousness, and enables fuller use to be made of mental potential. During meditation thinking is separated from perceiving, so that the individual can stand apart from the emotional self. Mysticism provides an escape from a life of uninspired existence. It magnifies man and gives him a destiny to fulfill.
1.37- - vitaragavishayan va chittam
Or the mind taking as an object of concentration those sages who are freed of compulsion.
If the sadhaka ponders on the serene, pure state of such divine souls and follows their practices, he earns confidence, achieves firmness and develops a desireless state of mind. Similarly, one can also contemplate each stage of an asana or each movement of breath in order to bring the citta to a state of desirelessness. If consciousness is kept free from desire, it becomes chaste. Mere withdrawal from the world does not in itself achieve this aim. The body of the “realized man” or Jivan Mukt like Adi Shankaracharya continues to exist until his karmas and prarabdhas ( greater responsibility ) has worked itself out, and then his mortal coil falls away on his own free will , and he attains Moksha. A Jivanmukt saint who has burnt his EGO is NOT cremated in Hinduism. He is buried in a sitting meditative pose. You cannot be deemed a Jivanmukta unless you have the noble qualities for it. Such people have sterling virtues like conscience, lack of ego, gratitude , lack of desires- selfishness- greed- jealousy- anger- and fear, unlimited compassion, respect for universal laws, raised consciousness and humility. He who is the same in honour and disgrace and the same to friends and foes, who has given up all undertakings, he is said to having gone beyond all modes. (Bhagavat Gita 14, 22-25.). A Jivanmukta has reached the imperishable Turiya state. It means “consciousness minus thinking” . It represents supreme consciousness free from material influence . . In Turiya there is the absolute awareness. It is the experience of ultimate reality and truth. In Turiya, the self does not think, feel, or do, but rather observes thought, emotion, and action capable of truly understanding the totality of the universe. Turiya has no limits and no endpoint. It is infinitely transcendent, which means its potential is forever expanding. You are now a unique individual and you are a vital part of a larger universal life force that transcends everything on earth.. Reality and truth become more clearly defined, allowing you to perceive that which lies above, below, and beyond the human experience. This utterly quiet, peaceful and blissful state is the ultimate aim of all spiritual activity this highest state is not affected by Maya The Waker, The Dreamer, The Deep Sleeper and The Observer. You experience detachment and joy . Turiya Consciousness is the ultimate goal of spirituality for here you know what freedom is all about. Turiya is regarded as synonymous with videhamukti, liberation without a body A saint is a very ordinary guy.. A sage is the extraordinary being. A sage does not dream, because he has no polarity. He’s just a witness. In Hindusim your physical body is just like clothes or a snake skin. On death you just change your body to another one.
A Jivanmukta is a sage who is liberated from bondage even while living with a body. . He has delight in the Self, he sports in the Self, he has company with the Self, he has bliss in the Self. He is autonomous. He has unlimited freedom. The Jivanmukta does not feel the necessity for abiding by what brings pleasure to the physical body. The palm of the hand is his bowl, the earth is his bed, the sky is his clothing. He has reached the climax of perfection and the whole universe is a part of his body. The forces of the universe are his friends, not his enemies . The sage does not care for public criticism. He keeps a cool mind even when he is abused or assaulted.
1.38- - svapnanidrajnanalambanan va
Or depending on the knowledge of dreams and sleep.
Four stages of consciousness : consciousness plus thinking is waking, consciousness minus thinking is turiya, unconsciousness plus thinking is dreaming, unconsciousness minus thinking is sleep. The semi-circle of OM symbolizes Maya and separates the dot from the other three curves. It is the illusion of Maya that prevents us from the realization of this highest state of bliss. The semi-circle is open at the top and does not touch the dot. This means that this highest state is not affected by Maya. Maya only affects the manifested phenomenon. In Turiya thoughts subside and one becomes increasingly more awake; the mind settles down and consciousness itself becomes primary. Mediators describe this as pure consciousness or unbounded awareness. One sees the entire world and all things within it as part of oneself, and oneself part of all. Turiya is a state of transcendence, the result of arduous meditation. There can be no consciousness without passage through intense pain. The Upanishads equates this experience with enlightenment. We ordinary people lack contact with our fourth state of consciousness, and so we fail to live up to our potential as human beings. This utterly quiet, peaceful and blissful state is the ultimate aim of all spiritual activity this highest state is not affected by Maya The Waker, The Dreamer, The Deep Sleeper and The Observer. Turiya is freedom from the limitation of the other states . You experience detachment and joy . Turiya Consciousness is the ultimate goal of spirituality for here you know what freedom is all about.
1.39- - yathabhimatadhyanad va
Or, by meditating on any desired object conducive to steadiness of consciousness.
The purpose of meditation in modern times is to destress, to stop the destructive mind chatter, for some time in a day,-- to STILL the mind. he brain must not be allowed to pump in destructive F&F ( fight & flight ) chemicals into your body, which will shorten your life. The reason why people remain mired in negativity is because of the beliefs they have inherited over time. Beliefs are subconscious . We can use our conscious mind to observe ,to introspect and dip into the subconscious where our beliefs are embedded , in order to eliminate it. You can meditate, to rewrite these negative programmes that cause you misery. During meditation thinking is separated from perceiving, so that the individual can stand apart from the emotional self. Indians use meditation to purify the mind and gain insight. There is self observation and introspection ( which animals cannot do ). This does not mean any wicked subject, but anything good that you like, any place that you like best, any scenery that you like best, any idea that you like best, anything that will concentrate the mind. The ultimate method is to choose an object beneficial to meditation, not one which is externally pleasing, but auspicious and spiritually enriching. By practising this simple method of one-pointed attention, the sadhaka gradually develops the act of contemplation.. Patanjali advises followers to trace the seed of that core, the living spirit that interpenetrates everything from the most infinitesimal particle to the infinitely greatest. This is the most difficult subject to meditate upon.
1.40- - paramanu paramamahattvantosya vashikarah
The mastery of one in Union extends from the finest atomic particle to the greatest infinity.
The level of consciousness in you depends on the amount of energy it is capable of storing. By projecting your intention and changing your brain vibration > 40 Hz Gamma through altering the state of your consciousness , you can develop psychic powers. When you use psychic power you tap into the level of the universe, where individuality does not exist. At this level each of us is a part of a universal and cosmic consciousness where we are connected as though held together by invisible threads. This interconnectedness means that every thing we do or think affects everything and everyone else. All atoms in the entire universe are capable of mind reading and communicating with other atoms. There is a consciousness in every molecule of matter. Most people never raise their consciousness much above that of the animal and the spark of divinity within them remains dormant the whole of their lives. Animals express consciousness through instinct. Self awareness or reflective thought is the difference between animals and humans. Our consciousness is expressed energetically through coherence and interactions of electromagnetic fields. Consciousness is a form of electromagnetic energy which with focused thought and intent can achieve extraordinary things.The sadhaka is not only liberated from all disturbances of the mind; he has also repressed his consciousness and mastered his passions. His consciousness reaches a height of transparency in which it develops the power of interpenetrating objects from the minutest atoms to the impressive cosmos. This sutra describes how the ordinary mind is metamorphosed into a super-mind, is able to imbue the limitless regions of space, and the deepest regions within. The mind, by this practice, easily contemplates the most minute thing, as well as the biggest thing.
1.41— ksheennavritterabhijatasyev manergrahitrigrahannagrahyeshu tatsthatadangjanatasamapattih
When the agitations of the mind are under control, the mind becomes like a transparent crystal and has the power of becoming whatever form is presented- knower, act of knowing, or what is known.
Whenever a yogi meditates he can keep out all other thought; he becomes identified with that on which he mediates; when he meditates he is like a piece of crystal; before flowers the crystal becomes almost identified with flowers. If the flower is red, the crystal looks red, or if the flower is blue , the crystal looks blue. With refinement, the consciousness becomes exceedingly sensitive, choiceless, untainted and chaste. The perceiver, the instrument of perception and the Perceived object, evidently reflected, are nothing but the seer. Like an object reflected immaculately on a clean mirror, the perceiver, the perceived and the instrument are reflected as one. This transparent reflecting quality of consciousness is termed samapatti, which means assumption of the original form of the seer. Patanjali's description of samapatti emphasises the subtle distinction between yoga, samadhi and samapatti. Yoga is the utilisation of the means to attain samadhi. Samadhi is profound meditation and total absorption. Samapatti is the equilibrised state of mind of the seer who, having attained samadhi, radiates his own pure state. Yoga and samadhi, in other words, can be looked upon as practices; samapatti stands for the state towards which they lead. When all the fluctuations of mind's sattvic, rajasic and tamasic nature reaches a culmination, mind quits to gather and convey information, and cilia is like the placid, clear water of a calm lake. It transforms itself to the level of the seer, and reflects its transparency without refraction. Like a transparent jewel, it becomes at once the knower, the instrument of knowing and the object known. Thus the sadhaka experiences the true state of the soul. Samapatti is enshrined in abhijatamani, which means faultless jewel. Citta is now a faultless jewel. By yogic discipline and contemplation, the sadhaka develops these intuitive qualities of transparency and honesty and realises the faultless quality of consciousness. Through it, he becomes the seer and emanates rays of wisdom through his words, thoughts and actions.
1.42— tatra shabdarthajnanavikalpaih sankeerna savitarka samapattih
At this stage, called savitarka samapatti, the word, meaning and content are blended, and become special knowledge.
Sampathi is similar to Samadhi . Samāpatti stands for correct (samyag) acquisition (āpatti) of Truth. It is a form of alaukika-pratyakṣa (extraordinary perception) forming thus a legitimate part of the perceptual (pratyakṣa]] instruments of adequate knowledge (pramāṇa). In the Yoga Sutras of Patanjali, samapatti is discussed as the universal form of the Yoga called samprajñāta-samadhi, or savikalpa samadhi, followed by asamprajñāta-samadhi, or nirvikalpa samadhi. It has as its prerequisite the annihilation of all (non-sattvic) modifications (vṛtti) of consciousness (citta). Savitarka meditation relates to concentration on a gross object while still accompanied with other activities of the mind. It involves the co-mingling of three things: the object itself, the word or name we give to the object, and knowledge related to the object. There are many different gross objects on which one might meditate at the Savitarka level. In the refined state of consciousness, words and their meanings are simultaneously and tunefully coalesced with understanding, so that consciousness becomes enwrapped in a new kind of knowledge. This is savitarka samapatti. When you contemplate the whole universe as if it is in space and time, it is the lowest samadhi – savitarka. When you are struggling to obviate the interference of space and time and attack the universe as it is in itself, without any kind of association of space and time, that is nirvitarka samadhi, a higher state. Sound here means vibration; meaning, the nerve currents which conduct it; and knowledge, reaction. All the various meditations we have had so far, Patanjali calls Savitarka (meditations with reasoning). Later on he will give us higher and higher Dhyanas. In these that are called “with reasoning,” we keep the duality of subject and object, which results from the mixture of word, meaning, and knowledge. There is first the external vibration, the word; this, carried inward by the sense currents, is the meaning. After that there comes areactionary wave in the Chitta, which is knowledge, but the mixture of these three makeup what we call knowledge. In all the meditations up to this we get this mixture as object of meditation. The next Samadhi is higher.
1.43— smritiparishuddhau svaroopashoonyevarthamatranirbhasa nirvitarka
In nirvitarka samapatti, the difference between memory and intellectual illumination is disclosed; memory is cleansed and consciousness shines without reflection.
Nirvitarka is concentration on a gross object in which there are no longer any extraneous gross level activities in the mind because of the memory having been purified. Notice that with Savitarka, there was not only meditation on the object, but also there were the other thought streams in the mind, though these were not distracting due to vairagya (non-attachment). Here, in Nirvitarka, these thought patterns have subsided. When memory is completely purged and purified, mind too is purified. Both discontinue to function as distinct entities; a no-mind state is experienced, and consciousness alone expresses itself, shining untarnished without reflection of external objects. Memory is the recapitulation of past thoughts and experiences. It is the storehouse of past impressions. Its knowledge is reflected knowledge. The sadhaka should be aware that memory has incredible impact on intelligence. By tenacity in yoga practices and persistent self-discipline, new experiences come to light. These new experiences, liberated from the memories of the past, are fresh, direct and subjective; they wipe out what is remembered. Then memory ceases to function as a separate entity. It either unites with consciousness or takes a secondary position, giving prevalence to new experiences and bringing precision in intelligence. For an average person memory is a past mind. For the enlightened man, memory is a present mind. As memory is purged, intelligence becomes illuminative and moves closer to the seer, losing its identity.Even for the unripened mind, there is a right and a wrong use of memory. It is not for recapitulating bliss, but for establishing a support of experience as a source for further accurate action and perception. In asana, for instance, one commences with trial and error. The fruits of these experiments are graded by the discriminating intelligence and stored in the memory. As one progresses, trial and error decreases, and correct perception increases. So memory provides foresight against error. Awareness, with discrimination and memory, breaks down bad habits, which are reiterated actions based on incorrect perception, and replaces them with their opposite. In this process the brain must be ingenious, not mechanical. The mechanical brain questions only the external occurrences, bringing objective knowledge. The creative brain questions the inner and outer, bringing subjective and spiritual knowledge. When awareness is associated with intelligence, honesty comes into being; when brain and body proceed in harmony, integrity prevails. In all this lengthy process of tapas, memory supports the building-up process. When memory works perfectly, it becomes one with the intelligence. When the sound comes, the senses vibrate, and the wave rises in reaction; they follow so closely upon one another that there is no discerning one from the other; when this meditation has been practiced for a long time, memory, the receptacle of all impressions, becomes purified, and wwe are able clearly to distinguish them from one another. This is called “Nirvitarka,” concentration without reasoning.
1.44— etayaiva savichara nirvichara cha sookshmavishaya vyakhyata
The contemplation of subtle aspects is similarly explained as deliberate (savicara samapatti) or non-deliberate (nirvicara samapatti).
Beyond both Savitarka and Nirvitarka is Savichara. With Savichara, the gross thoughts (Vitarkas) have subsided, but there are still subtle thought patterns, which are called Vichara. Savitarka Samapatti and Savichara Samapatti are similar processes, though one is on gross thoughts, while the other relates to subtle thoughts. Nirvichara is concentration in which there are no longer any extraneous gross or subtle activities in the mind. This purity of mind comes through the processes of meditation and non-attachment. In Nirvichara Samapatti, the engrossed mind completely takes on the coloring of the subtle object of meditation, much like a pure crystal will take on the coloring of whatever color it is near. With increasing mastery of Nirvichara, the eternal Self begins to shine for the aspirant. Transformation of the consciousness by contemplation on subtle objects like the ego (ahamkara), intelligence (buddhi) or the equivalent of the elements (sound, touch, sight, taste and smell), or the qualities of luminosity, vibrancy and dormancy of nature, conditioned by space, time and causation, is savicara samapatti. Without these reflections it becomes nirvicara samapatti. In nirvicara samapatti, the sadhaka experiences a state without verbal deliberation. All the subtle objects reflected in savicara are eliminated. He is free from memory, free from past experiences, devoid of all past impressions. This new state of contemplation is without cause and effect, place or time. The inexpressible states of pure bliss (ananda) and pure self (sasmita) rise to the surface and are experienced by the sadhaka.
1.45— sookshmavishayatvan chalinggaparyavasanam
The subtlest level of nature (prakrti) is consciousness. When consciousness dissolves in nature, it loses all marks and becomes pure.
The gross objects are only the elements, and everything manufactured out of them. The fine objects begin with the Tanmatras or fine particles. The organs, the mind, egoism, the mind-stuff (the cause of all manifestion) the equilibrium state of Sattva, Rajas and Tamas materials—called Pradhana (chief), Prakrti (nature), or Avyakta (unmanifest), are all included within the category of fine objects. The Purusa (the Soul) alone is excepted from this definition. By exploring the understated particles of nature, the consciousness attains its destination. It is a state of complete termination of the fluctuations of the mind. That is the subtle, infinitesimal intelligence (mahat) of nature (prakrti). Prakrti and pradhana original or natural form of anything, nature; alihga, un-manifested form . . .. .Prakrti Pradhana primary or original matter, the first evolved source of the material world, that which is placed or set before, chief or principal thing (these are all liable to change, while the soul (purusa) is changeless) . The subtlest of the infinitesimal principles of nature is the cosmic intelligence (mahat), which in an individual is transformed as the 'I' in a forceful, minute form, called asmita or the small self. Though the Self does not change, the small self brings about changes in a human being due to the influence of nature's qualities. The body is made up of the particles oi prakrti - from its outermost sheath, the body, to its innermost core, the deep Self. When the individual self, the 'I' is quieted down by yogic practices, prakrti has reached its end and unites with the Self. This is subjective experience, or subjective knowledge. The sadhaka attains purity in buddki and ahamkara, the infinitesimal source or summit of nature, mula-prakrti. Here, the sadhaka has reached the juncture of Self-Realisation.
1.46— ta eva sabijah samadhih
These constitute seeded contemplations.
The states of samadhi described in the previous sutras are dependent on a support or seed, and are termed sabija. The savitarka, nirvitarka, savicara, nirvicara, sananda and sasmita satnadhis are known as sabija (seeded or with seed) satnadhis. Beyond both Savitarka and Nirvitarka is Savichara. With Savichara, the gross thoughts (Vitarkas) have subsided, but there are still subtle thought patterns, which are called Vichara. Savitarka Samapatti and Savichara Samapatti are similar processes, though one is on gross thoughts, while the other relates to subtle thoughts. Nirvichara is concentration in which there are no longer any extraneous gross or subtle activities in the mind. This purity of mind comes through the processes of meditation and non-attachment. In Nirvichara Samapatti, the engrossed mind completely takes on the coloring of the subtle object of meditation, much like a pure crystal will take on the coloring of whatever color it is near. With increasing mastery of Nirvichara, the eternal Self begins to shine for the aspirant. All the states of samapatti described in 1.17-19 and 1.42-45 are seeded satnadhis. All these satnadhis are dependent on an object which includes the intelligence (buddhi) and the I principle (asmita). Their seed is the nucleus of the being, the only seedless seat in individuals. Asmita is a very fine level of individuality or ego, meaning the way thought impressions become colored by I-am-ness, so as to mistakenly think that this thought pattern or memory is related to me. Meditation on Asmita gradually reveals the individuality, standing alone, underneath all of the attractions, aversions, and fears. It is remarkable to note that the six samapattis mentioned so far belong to the functions of the brain. The source of analysis (savitarka) or absence of analysis (nirvitarka) is the frontal brain. For investigation and examination (savicara) or absence of them (nirvicara), the source is the back brain. The source of joy (ananda) is the base of the brain, and of individuality (asmita), the top of the brain. Through the disciplines of yoga, the sadhaka transforms his attention from the gross to the subtle. When he reaches the summit of nature, the brain being a part of nature, he attains precision in controlling the modes of consciousness. He is able to stop all functions of the brain, deliberate and non-deliberate, at will. That is why it is termed samadhi with seed. Whatever is dependent on nature for contemplation is seeded samapatti. The contemplation of the seer, who is the source of all seeds, is without support. Though both seer and nature are eternal, nature is changeable while the seer remains the same, irreversible, not dependent upon any support except his own self. That is why contemplation of the seer is seedless or supportless (mrbija) samadhi. Similar to the petals of a lotus, which blossom forth as the sun rises, and closes as it sets, the petals of the brain retreat from the fringe to its source, its stem, or bud, and all its functions stop. This is commonly called asamprajnata samadhi. It is the threshold between sabija and mrbija samadhi. If the sadhaka remains on the threshold, he barely subdues the elements. If he falls back, he is caught in pleasures and pains. If he crosses over, he achieves freedom and beatitude.
1.47— nirvicharavaisharadye adhyatmaprasadah
From proficiency in nirvicara samapatti comes transparency. Sattva or luminosity flows undisturbed, kindling the spiritual light of the self.
In the state of nirvichara where deliberate argumentation, analysis, etc. cease, the logical function of the mind comes to an end and there is no deduction or induction process any longer – there is only direct visualisation. Here, the peace of the Self manifests itself. Where does it manifest itself? In the luminous condition attained through the meditation known as nirvichara. Prasadah is peace, serenity, tranquillity – complete self-absorption free from all distractions and rajasic agitation. The concentration “without reasoning” being purified, the Chitta becomes firmly fixed. When intelligence and consciousness, the substance of man, remains non-reflective, profound and unconditioned, the vehicles of the soul - the anatomical body, the organs of action, the senses of perception, the mind, intelligence and consciousness - are illuminated. Knowledge and understanding of the real state of the soul manifest in luminosity. Present is the reality. The past is finished, and the future doesn’t exist. When the Kundalini rises she elongates those thoughts and establishes in the center where there is complete thoughtless awareness. And spiritually you grow in that thoughtless awareness which we call as Nirvichara Samadhi.
1.48— rtanbhara tatr prajna
Therein is the faculty of supreme wisdom.
1.49— shrutanumanaprajnabhyam anyavishayaa vishesharthatvat
The wisdom obtained in the higher states of consciousness is different from that obtained by inference and testimony as it refers to particulars.
Truth-bearing knowledge is first-hand, intuitive knowledge. This wisdom is acquired by the means of insight. It is an exceptional, direct knowledge arising from the soul, not from the perception of the senses or from the ordinary understanding. Hence, it has an unusual property of its own. The knowledge that springs from one's inner self is intuitive knowledge. It is also known as 'listening to the inner voice'. The sadhaka may be judged to be of a mature and cultured mind; his perceptions have an independent soundness requiring no verification from other sources. An ordinary man possesses free will in the sense that he experiences choice and must find his way by discrimination. The enlightened sadhaka, having left duality behind him, experiences only his own will, which surpasses the vacillations of choice. This is the intelligence of sattva in sattva. The idea is that we have to get our knowledge of ordinary objects by direct perception, and by inference therefrom, and from testimony of people who are competent. By “people who are competent,” the Yogis always mean the Rishis, or the Seers of the thoughts recorded in the Scriptures—the Vedas. According to them, the only proof of the Scriptures is that they were the testimony of competent persons, yet they say the Scriptures cannot take us to realisation. We can read all the Vedas, and yet will not realise anything, but when we practise their teachings, then we attain to that state which realises what the Scriptures say, which penetrates where reason cannot go, and where the testimony of others cannot avail. This is what is meant by this aphorism, that realization is real religion, and all the rest is only preparation—hearing lectures, or reading books, or reasoning, is merely preparing the ground; it is not religion. Intellectual assent, and intellectual dissent are not religion. The central idea of the Yogis is that just as we come in direct contact with the objects of the senses, so religion can be directly perceived in a far more intense sense. The truths of religion, as God and Soul, cannot be perceived by the external senses. I cannot see God with my eyes, nor can I touch Him with my hands, and we also know that neither can we reason beyond the senses. The whole scope of realisation, is beyond Newtonic sense perception. The Yogis say that man can go beyond his direct sense perception, and beyond his reason also. Man has in him the faculty, the power, of transcending his intellect even, and that power is in every being, every creature. By the practice of Yoga that power is aroused, and then man transcends the ordinary limits of reason, and directly perceives things which are beyond all reason. In Indian yoga, intuition is the single greatest tool .Intuition is soul guidance or the inner voice. Intuition helps you stay in the present, like what is advocated in the Bhagavat Gita. It has little to do with predicting the future. All the human senses are channels for intuition and every cell can be an antenna to receive information. Intuition is a gift of crisis--- It tells you the right thing to do when you don't have time to figure it all out. Intuits are able to see possibilities and alternatives that aren’t immediately apparent. Your inner knowing comes from first your instincts, second your intellect, and third from your intuition. Intuition is not pseudo-science . It is an essential psychological function like thinking, feeling and sensing. The divining power of intuition comes from our inner self. It arises from very rapid processing of bits of information that are stored in our subconscious. Intuition thinks in terms of metaphor, feelings, pictures, and the spatial whole and doesn't fit neatly into the cause-and-effect model. Your intuition will not force you to do things that are truly wrong for yourself or other people in contradiction with the laws of the universe. Intuition is listening to the inner voice or heeding the promptings from within. Intuition is a ability to cut through the thickness of surface reality. Your sub-conscious which operates a dozen times faster than your conscious mind has picked up on signals that your conscious mind has not yet processed. We function through partial information, and intuition gives us an overview, a whole sense of things. The divining power of intuition comes from our inner self-- very rapid processing of bits of information that are stored in our subconscious. We cannot command our gut feeling to use it at will. It just surfaces spontaneously when certain circumstances are present. Intuitive insights suddenly appear as ideas or feelings. Intuitive decisions are NOT guesswork . Intuition has an important role to play in decision making . Intuition is not limited to opinions but can encompass the ability to know valid solutions to problems. Intuition usually shows up in the areas where you have passion and talent. By logic that we prove, by intuition we discover. Intuition is a sudden and inexplicable knowing. It lies at the roots of spontaneity, humor, creativity, inspiration, and even genius. Intuition has its own unique language for communicating with you through touch, sight, taste, sound, and smell. As you pay attention to your senses, you’ll begin to understand the “vocabulary” of your intuition. Mental static and EGO can get in the way of tapping into intuition. Intuition bubbles up from within and can be overwhelmed by old mental or emotional "tapes" . Intuition gone wild becomes “jumping to conclusions”. By going too far out on a limb , you risk misinterpreting the situation and start harming others. Intuition should not be overused. So what exactly is intuition? It is the messages from your unconscious mind making contact with your consciousness. . The uncanny ability to detect patterns in the world around us, and to extrapolate larger truths . Use it always, never ignore it. By listening to what our heart and soul tells us to do - and then doing it - we can take ourselves anywhere we have ever dreamed of going. Your consciousness only uses a tiny proportion of your brainpower and your intuition accesses the residual power and communicates to your consciousness the bank of wisdom and knowledge it has available. This is done subtly through thoughts, feelings, sensations, images, sounds or any combination of them. Just as animals have a natural survival instinct so humans are born with the natural ability to be intuitive; your human instinct. Intuitive insights motivate us to grow closer to the creative source, thereby igniting our own creative spark and expression, which is the essence of our true self. When you feel excited about something, that's a hint about what to pursue. Decisions are made in the mind—choices are made in the gut. Choices come from your essence and attunement to your higher self.
1.50— tajjah sanskaro nyasanskarapratibandhi
A new life begins with this truth-bearing light. Previous impressions are left behind and new ones are prevented.
When the power of the intellect springs from passionate insight, that insight neutralises all previous residues of action, movement and impression. Vritti (whirlpool, thought-wave) arises in the mind-ocean. It operates for sometime. Then it sinks below the threshold of normal consciousness. From the surface of the conscious mind wherein it was uppermost for some time, it sinks down deep into the region of the subconscious mind (Chitta). There, it continues to be a subliminal action and becomes a Samskara (impression). A conscious action-whether cognitive, affective or conative-assumes a potential and hidden (Sukshma and Avyakta) form just below the threshold of consciousness. This is termed a Samskara. The Samskaras (impressions) are embedded in the subconscious mind or Chitta. The past is preserved even to the minutest detail. Even a bit is never lost. When the fine Samskaras come up to the surface of the conscious mind back again as a big wave, when the past Vritti comes back to the surface of the conscious mind again by recollection, it is called memory or Smriti. No memory is possible without the help of Samskara. A Samskara of an experience is formed or developed in the Chitta at the very moment that the mind is experiencing something. There is no gap between the present experience and the formation of a Samskara in the subconscious mind. A specific experience leaves a specific Samskara. The memory of this specific experience springs from that particular Samskara only, which was formed out of that particular experience. New samskaras may continue to come forth due to the vacillations of the mind, and this may obstruct real knowledge. These mental impressions must be supervened upon by the power of discrimination, and then all doubts fade away. When doubts are cleared, the sadhaka has to dispose off even this discriminative knowledge. The new illuminating wisdom is free from doubts and discriminations; it blazes forth, a shimmering beacon of knowledge. The only way of attaining to that super-consciousness is by concentration, and we have also seen that what hinder the mind from concentration are the past Samskaras, impressions. Brain is not capable of distinguishing between reality and memory—the same neurons are sparked when we see something as when we merely remember it. Brain cannot distinguish between an image of experience and one of vivid imagination. When a person is in coma , anastesia, narco serum, shock, seizure or sleeping—the subconscious minds are wide open. Anything that will be said in their presence will be accepted by the spirit which will begin carrying it out. Any passing comment or trivial statements can have a devastating effect on our subconscious mind because it is not argumentative or analytical. It accepts all statements directly on the face value. Even prayers and beliefs are positive signals which we give to our subconscious mind as something acceptable and true. The subconscious mind cannot tell the difference between a real experience and one that you vividly imagine. You can fool it or condition it. The subconscious mind does not think—it is only a store house of our experience. It has no sense of time. It cannot differentiate between positive and negative input. It cannot tell the difference between real and imagines experience. The conscious mind can be engaged 100% in talking or deep thinking while the subconscious keeps the car on the road. The conscious and subconscious minds are connected through a filter. So we cant read the contents of our subconscious mind. Subconscious, mental activities within an individual proceed without his awareness. Dreams and slips of the tongue are concealed examples of unconscious content too threatening to be confronted directly. When the situation demands we are able to use the subconscious memory to the full extent—but only in relation to the specific problem. The conscious mind has limited memory. The subconscious mind has unlimited memory. Subconscious mind never sleeps even in a coma. the Subconscious has a tendency to accept what it imagines as real. Every experience we have ever had is impressed somewhere in the electrochemical cells in our brain. The brain records every thing—every thing senses by our 5 senses—and it is imprinted in the brain cells for ever. Whenever something reactivates those cells we get a mental picture duplicating the original experience. The picture in our mind has an impact on every cell in our bodies. Thinking is not an action of the mind , but an action of our entire body. Tell your subconscious what you want repeatedly and it will produce it. You can call this visualization or intention. The subconscious has a perfect memory. Every thing you have experienced using your 5 senses is part of the permanent memory of the subconscious mind, which never sleeps The subconscious mind acts on old beliefs stored over a lifetime. Many of those beliefs you may have accepted without thinking. Or you may have absorbed them when you were too young to exercise choice. Subconscious mind has a memory of 100 trillion images, all our experiences, emotions and feelings are stored as an image or a sound in a digitised manner . Data that cannot be recalled are retained in the subconscious. A person may be unconscious of ever having been locked in a closet as a child, yet under hypnosis he may recall the experience vividly. Negative suggestions with growing children gets rooted in their subconscious mind and is reflected later in their behavior. During hypnosis –our conscious mind goes into a trance and suggestions are given directly to the subconscious mind, which cannot argue but accepts the suggestion at its face value. We do self hypnosis unknowingly several times an a day while doing our day to day activities. This is how our body learns to relax otherwise we would die of stress at a very early age. Any monotonous sequence of events make it boring for the brain and eventually it starts producing a hormone called Serotin which induces a drowsy state of mind. There are samakaras of past life on the soul which causes phobias in current life. They can be dissolved by meditation . A child is born with his Samskaras. A child is born with his past experiences transmuted into mental and moral tendencies and powers. By experiences, pleasant and painful, man gathers materials and builds them into mental and moral faculties. The aim of a Sadhaka is to fry out or burn or obliterate all these Samskaras through Nirbija Samadhi. Sadhana consists in wiping out the Samskaras. Jnani is without Samskaras. They are fried out by Jnana. No doubt, the force of the Samskaras remains in the Antahkarana. But they are harmless. They will not bind the Jnani.
1.51— tasyapi nirodhe sarvanirodhannirbijah samadhih
When that new light of wisdom is also relinquished, seedless samadhi dawns.
The sadhaka must learn to hold back even this new impression of truth-bearing light. When both old and new impressions are dissolved, a state of seedless enlightenment arises, in which all illusions and delusions cease. This is nirbija samadhi - the state of absolute identity with the seer. Even this distinctive knowledge of insight (1.50) has to be checked, curbed and moderated. Then, as rivers cease to have their individual existence on uniting with the sea, all volitions and impressions of the unconscious, subconscious, conscious and super-conscious mind cease to exist. All these rivers of consciousness unify with the ocean of the seer. Nirbija samadhi is the conquering of the citta where the root mind is one with the seer. As all invading thoughts are brought to an end by practice and detachment, the soul is freed from the pinions of earthly vehicles - the body, senses, mind, intelligence and consciousness. The seer is in the amanaskatva state. When citta is dependent on an object, idea or symbol, the state is called sabija samadhi. In nirbija samadhi, citta dissolves and no deposit of impressions remain. All residual impressions, the thinking faculty and the feelings of 'T' are extinguished without trace and become universal. The soul alone manifests and rages without form, in immaculate clarity. You remember that our goal is to perceive the Soul iself. We cannot perceive the Soul because it has got mingled up with nature, with the mind, with the body. The most ignorant man thinks his body is the Soul. Samskaras cover the Soul. The real nature of the Soul is not perceived until all the waves have subsided; so, first, Patanjali teaches us the meaning of these waves; secondly, the best way to repress them; and thirdly, how to make one wave so strong as to suppress all other waves, fire eating fire as it were. Red Adiar put out large oil rig fires by using the same medium ( not water , it wont work ) --- he produced a second HUGE fire which he could control by remote, it just ate up the smaller oil rig fire-- and then he put it off by remote. The truths of life are congruent till a laxman rekha-- after that the reverse happens-- When only one wave remains, it will be easy to suppress that also, and when that is gone, this Samadhi of concentration is called seedless; it leaves nothing, and the Soul is manifested just as It is, in Its own glory. Soul cannot be born, It cannot die, It is immortal, indestructible, the Ever-living Essence of intelligence. It is a part of the mother field of brahmAn.
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CAPT AJIT VADAKAYIL