SANATANA DHARMA , HINDUISM EXHUMED AND RESURRECTED, PART 52 - CAPT AJIT VADAKAYIL

THIS POST IS A CONTINUATION OF PART 51 , BELOW-

http://ajitvadakayil.blogspot.in/2016/07/sanatana-dharma-hinduism-exhumed-and_17.html

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  PATANJALI SUTRAS PENNED DOWN 7000 YEARS AGO, WHEN THE REST OF THE WORLD WERE RUNNING AROUND NAKED DOING GRUNT GRUNT

http://ajitvadakayil.blogspot.in/2015/01/yoga-only-complete-exercise.html

http://ajitvadakayil.blogspot.in/2015/01/yoga-only-complete-exercise-part-2-capt.html

CHAPTER I-  SAMADHI PADA-   CONTEMPLATION

atha yoganushasanam

yogashchittavrittinirodhah

tada drashtuh svaroope avasthanam

vrittisaroopyam itaratra

vrittayah pangchatayyah klishta aklishtah

pramannaviparyayavikalpanidrasmritayah

pratyakshanumanagamah pramanani

viparyayo mithyajnanam atadroopapratishtham

shabdajnaananupati vastushoonyo vikalpah

abhavapratyayalambana vrittirnidra

anubhootavishayasanpramoshah smritih

abhyasavairagyabhyan tannirodhah

tatra sthitau yatno abhyasah

sa tu dirghakalanairantaryasatkarasevito dridha-bhoomih

drishtanushravikavishayavitrishnnasy vashikarasamjna vairagyam

tatparan purushakhyatergunnavaitrishnyam

vitarkavicharanandasmitaroopanugamatsanprajnatah

viramapratyayabhyasapoorvah sanskarashesho anyah

bhavapratyayo videhaprakritilayanam

shraddhaviryasmritisamadhiprajnapoorvaka itaresham

tivrasanveganam aasannah

mridumadhyadhimatratvat tatopi visheshah

eeshvarapranidhanad va

kleshakarmavipakashayairaparamrishtah purushavishesh eeshvarah 

tatra niratishayan sarvajntvabijam 

sa poorvesham api guruh kalenanavachchhedat

tasya vachakah prannavah

tajjapastadarthabhavanam 

tatah pratyakchetanadhigamopyantarayabhavashch

vyadhistyanasanshayapramadalasyaviratibhrantidarshanalabdhabhoomikatvanavasthitatvanichittavikshepastentarayah

duhkhadaurmanasyanggamejayatvashvasaprashvaavikshepasahabhuvah

tatpratishedhartham ekatattvabhyasah

maitreekarunamuditopekshanansukhaduhkhapunyapunyavishayananbhavanatashchittaprasadanam

prachchhardanavidharanabhyan va prannasya

vishayavati va pravrittirutpanna manasah sthitinibandhini

vishoka va jyotishmati

vitaragavishayan va chittam

svapnanidrajnanalambanan va

yathabhimatadhyanad va

paramanu paramamahattvantosya vashikarah

ksheennavritterabhijatasyevmanergrahitrigrahannagrahyeshutatsthatadangjanatasamapattih

tatra shabdarthajnanavikalpaih sankeerna savitarka samapattih

smritiparishuddhausvaroopashoonyevarthamatranirbhasa nirvitarka

etayaiva savichara nirvichara cha sookshmavishaya vyakhyata 

sookshmavishayatvan chalinggaparyavasanam

ta eva sabijah samadhih

nirvicharavaisharadye adhyatmaprasadah

rtanbhara tatr prajna

shrutanumanaprajnabhyam anyavishayaa vishesharthatvat

tajjah sanskaro nyasanskarapratibandhi

tasyapi nirodhe sarvanirodhannirbijah samadhih

CHAPTER II - SADHANA PADA-- PRACTISE

tapahsvadhyayeshvarapranidhanani kriyayogah

samadhibhavanarthah kleshatanookaranarthashch

avidyasmitaragadveshabhiniveshah kleshaah

avidya kshetram uttareshanprasuptatanuvichchhinnodaranam 

anityashuchiduhkhanatmasunityashuchisukhatmakhyatiravidya

drigdarshanashaktyorekatmatevasmita

sukhanushayi raagah

duhkhanushayi dveshah

svarasavahi vidushopi tatharoodho bhiniveshah

te pratiprasavaheyah sookshmah

dhyanaheyastadvrittayah

kleshamoolah karmashayodrishtadrishtajanmavedaniyah

sati moole tadvipako jatyayurbhogah

te hladaparitapafalah punyapunyahetutvat

parinamatapasanskaraduhkhairgunnavritti -virodhaccha duhkham eva sarvan vivekinah

heyan duhkham anagatam

drashtridrishyayoh sanyogo heyahetuh

prakashakriyasthitishilan bhootendriyatmakanbhogapavargarthan drishyam

visheshavisheshalinggamatralinggani gunnaparvani

drashta drishimatrah shuddhopi pratyayanupashyah

tadarth eva drishyasyatma

kritarthan prati nashtam apyanashtantadanyasadharannatvat

svasvamishaktyoh svaroopopalabdhihetuh sanyogah

tasya heturavidya

tadabhavat sanyogabhavo hanan taddrisheh kaivalyam

vivekakhyatiraviplava hanopayah

tasya saptadhaa prantabhoomih prajna

yogangganushthanad ashuddhikshaye jnanadiptira vivekakhyateh

yamaniyamasanapranayamapratyaharadharanadhyanasamadhayo-a-shtava anggani

ahinsasatyasteyabrahmacharyaparigraha yamah

jatideshakalasamayanavachchhinnahsarvabhauma mahavratam

shauchasantoshatapahsvadhyayeshvarapranidhanani niyamah

vitarkabadhane pratipakshabhavanam

vitarkaa hinsadayah kritakaritanumoditalobhakrodhamohapoorvakamridumadhyadhimatra duhkhajnananantafala itipratipakshabhavanam

ahimsapratishthayam tatsannidhau vairatyagah

satyapratishthayam kriyafalashrayatvam

asteyapratishthayam sarvaratnopasthanam

brahmacharyapratishthayam viryalabhah

aparigrahasthairye janmakathantasanbodhah

shauchat svanggajugupsa parairasansargah

sattvashuddhisaumanasyaikagryendriyajayatmadarshanayojnatvani cha

santoshad anuttamah sukhalabhah

kayendriyasiddhirashuddhikshayat tapasah

svadhyayad ishtadevatasanprayogah

samadhisiddhirishvarapranidhanat

sthirasukham aasanam

prayatnashaithilyanantasamapattibhyam

tato dvandvanabhighatah

tasmin sati shvasaprashvasayorgativichchhedah pranayamah

bahyabhyantarastambhavrittihdeshakalasankhyabhih paridrishto dirghasookshmah

bahyabhyantaravishayakshepi chaturthah

dharanasu ch yojnata manasah

svasvavishayasanprayoge chittasy svaroopanukarivendriyanan pratyaharah

CHAPTER III – VIBHOOTI PADA - MANIFESTATION 

deshabandhashchittasya dharana

tatra pratyayaikatanata dhyanam

tad evarthamatranirbhasan svaroopashoonyam iva samadhih

trayam ekatra sanyamah

tajjayat prajnaalokah

tasya bhoomishu viniyogah

trayam antaranggan poorvebhyah

tad api bahiranggan nirbijasy

vyutthananirodhasanskarayorabhibhavapradurbhavaunirodhakshannachittanvayo nirodhaparinamah

tasya prashantavahita sanskarat

sarvarthataikagratayoh

kshayodayau chittasyasamadhiparinamah

tatah punah shantoditau tulyapratyayauchittasyaikagrataparinamah

etena bhootendriyeshu dharmalakshanavasthaparinama vyakhyatah

shantoditavyapadeshyadharmanupati dharmi

kramanyatvan parinamanyatve hetuh

parinamatrayasanyamadatitanagatajnanam

shabdarthapratyayanam itaretaradhyasat sankarahtatpravibhagasanyamat sarvabhootarutajnanam

sanskarasakshatkaranat poorvajatijnanam

pratyayasy parachittajnanam

na cha tat salambanan,tasyavishayibhootatvat

kayaroopasanyamat tadgrahyashaktistambhe chakshuhprakashasanprayogentardhanam

etena shabdadyantardhanamuktam

sopakraman nirupakraman cha karma tatsanyamad aparantajnanam, 

arishtebhyo va

maitryadishu balani

baleshu hastibaladini

pravrittyalokanyasat sookshmavyavahitaviprakrishtajnanam

bhuvanajnanan soorye sanyamat

chandre taravyoohajnanam

dhruve tadgatijnanam

nabhichakre kayavyoohajnanam

kanthakoope kshutpipasanivrittih

koormanadyan sthairyam

moordhajyotishi siddhadarshanam

pratibhad va sarvam

hridaye chittasanvit

sattvapurushayoratyantasankeernnayohpratyayavishesho bhogah pararthatvat

svarthasanyamat purushajnanam

tatah pratibhashravannavedanadarshasvadavarta jayante

te samadhavupasargaa vyutthane siddhayah

bandhakarannashaithilyat pracharasanvedanach chchittasya parashariraveshah

udanajayajjalapangkakantakadishvasangg utkrantishch

samanajayat prajvalanam

shrotrakashayoh sanbandhasanyamad divyan shrotram

kayakashayoh sanbandhasanyamalaghutoolasamapatteshchakashagamanam

bahirakalpita vrittirmahavideha tatahprakashavarannakshayah

sthoolasvaroopasookshmanvayarthavattvasamyamadbhootajayah

tatoanimadipradurbhavah kayasanpattaddharmanabhighatashch

roopalavanyabalavajrasanhananatvani kayasanpat

grahannasvaroopasmitanvayarthavattvasanyamad indriyajayah

tato manojavitvan vikarannabhavah pradhanajayashch

sattvapurushanyatakhyatimatrasysarvabhavadhishthatritvam sarvajnatritvan cha

tadvairajnadapi doshabijakshaye kaivalyam

sthanyupanimantrane sanggasmayakarannanpunah anishtaprasanggat

kshannatatkramayoh sanyamadavivekajam jnanam

jatilakshannadeshairanyataanavachchhedattulyayostatah pratipattih

tarakan sarvavishayan sarvathavishayam akramancheti vivekajan jnanam

sattvapurushayoh shuddhisamye kaivalyam iti

CHAPTER IV--  KAIVALYA PADA --  LIBERATION

janmaushadhimantratapahsamadhijah siddhayah

jatyantaraparinamah prakrityapoorat

nimittam aprayojakan prakritinan varannabhedastutatah kshetrikavat

nirmannachittanyasmitamatrat

pravrittibhede prayojakam chittam ekam anekesham

tatra dhyanajam anashayam

karmashuklakrishnnam yoginah trividham itaresham

tatastadvipakanugunanam evabhivyaktirvasananam

jatideshakalavyavahitanam apyanantaryamsmritisanskarayoh ekaroopatvat

tasam anaditvam chashisho nityatvat

hetufalashrayalambanaih sangrihitatvad eshamabhave tadabhavah

atitanagatan svaroopatostyadhvabhedad

te vyaktasookshma gunatmanah

parinamaikatvad vastutattvam

vastusamye chittabhedat tayorvibhaktah panthah 

taduparagapekshatvat chittasya vastu jnatajnatam

sada jnatashchittavrittayastatprabhohpurushasyaparinamitvat

na tat svabhasandrishyatvat

ekasamaye chobhayanavadharannam

chittantaradrishye buddhibuddheratiprasanggah smritisankarashcha

chiterapratisankramayastadakarapattausvabuddhisanvedanam

drashtridrishyoparaktan chittan sarvartham

tadasankhyeyavasanachitram api pararthan sanhatyakaritvat

visheshadarshin aatmabhavabhavanavinivrittih

tada vivekanimnan kaivalyapragbharan chittam

tachchhidreshu pratyayantarani sanskarebhyah

hanam esham kleshavaduktam

prasankhyanepyakusidasy sarvathavivekakhyaterdharmameghah samadhih

tatah kleshakarmanivrittih

tada sarvavarannamalapetasyjnanasyaanantyajgyeyam alpam

tatah kritarthanan parinamakramapari samaptirgunanam

kshannapratiyogi parinamaparantanigrarhyah kramah

purusharthashoonyanan gunanan pratiprasavahkaivalyan, svaroopapratishtha va chitishaktireti

YOGA IS THE PATH TO KAIVALYA

The yogi, who has attained kaivalya, as an entity who has gained independence from all bondages and achieved the absolute true consciousness or ritambhara prajna

"Kaivalya is the very nature of the self, the supreme state (paramam padam). It is without parts and is stainless. It is the direct intuition of the Real-existence, intelligence and bliss. it is devoid of birth, existence, destruction, recognition, and experience. This is called knowledge." Yogatattva Upanishad (16-18) 5000 BC

Kaivalya is freedom from the mind and modifications of the mind

Kaivalya ( liberation) comes when the Gunas (qualities), devoid of motive, become latent.   Or the power of consciousness gets established in its own nature.

When the soul realises that it is absolutely independent and it does not depend on anything else in this world, this highest knowledge, Kaivalya  comes in.   

The soul feels that it is ever free, unchanging, immortal, beginningless, endless, infinite, beyond time, space and causation, full of bliss, peace and knowledge.

By attaining Kaivalya, the yogi attains everything and nothing more remains.

I NOW WRITE THE FOLLOWING BECAUSE THE WEST THINKS YOGA IS PHYSICAL EXERCISE.  

THEIR SHALLOW MINDS CANNOT FATHOM THE DEPTH OF YOGA.

EVANGLELISTS OF SINGLE HOLY BOOKS RECITE A VERSE AND THEN SPEAK RIDICULOUS BULLSHIT ( LOWEST CEREBRAL PLANE ) FOR HOURS --- THINGS WHICH HAS ABSOLUTELY NO CONNECTION WITH THE VERSE RECITED.

THESE ARE THE MENTAL MIDGETS WHO CALL ANCIENT INDIANS HEATHEN SAVAGES  

1.01 atha yoganushasanam

Now, an exposition of  YOGA .

The disciplines of integration are here. Patanjali analyses the components of consciousness

1.02 yogashchittavrittinirodhah

Yoga restrains the mind-stuff (Chitta) from taking various forms (Vrttis). 

Yoga is about restraining the thought-streams natural to the mind.  Yoga restrains fluctuations of the consciousness. Yoga is the art and science of mental discipline , to make the mind cultured and mature. Chitta is the subtlest form of cosmic intelligence ( mahat ) .The eyes are only a secondary instrument, not the organ of vision. The organ of vision is in the nerve centre of the brain. Sometimes a man is asleep  with his eyes open. The light is there and the picture is there, but a third thing is necessary; mind must be joined to the organ. The mind takes the impression farther in, and presents it to the determinative faculty—Buddhi—which reacts. Along with this reaction flashes the idea of egoism. Then this mixture of action and reaction is presented to the Purusa, the real Soul, who perceives an object in this mixture. The organs (Indriyas), together with the mind (Manas), the determinative faculty (Buddhi) and egoism (Ahamkara), form the group called the Antahkarana (the internal instrument). They are but various processes in the mind-stuff, called Chitta ( consciousness ) . The waves of thought in the Chitta ( mindstuff )  are called Vrtti ( the whirlpool). The bottom of the lake we cannot see, because its surface is covered with ripples. It is only possible when the rippled have subsided, and the water is calm, for us to catch a glimpse of the bottom. If the water is muddy, the bottom will not be seen; if the water is agitated all the time, the bottom will not be seen. If the water is clear, and there are no waves, we shall see the bottom. That bottom of the lake is our own true Self; the lake is the Chitta, and the waves are the Vrttis. Again, this mind is in three states; one is darkness, which is called Tamas, just as in brutes and idiots; it only acts to injure others. No other idea comes into that state of mind. Then there is the active state of mind, Rajas, whose chief motives are power and  njoyment. “I will be powerful and rule others.” Then, at last, when the waves cease, and the water of the lake  becomes clear, there is the state called Sattva, serenity, calmness. It is not inactive, but rather intensely active. It is the greatest manifestation of power to be calm. It is easy to be active. Let the reins go, and the horses will drag you down. Anyone can do that, but he who can stop the plunging horses is the strong man. Which requires the greater strength, letting go, or restraining? The calm man is not the man who is dull. You must not mistake Sattva for dullness, or laziness. The calm man is the one who has restraint of these waves. Activity is the  anifestation of the lower strength, calmness of the superior strength. To restrain it, and to checkthis outward tendency  is the first step in Yoga, because only in this way can the Chitta get into its proper course. Although this Chitta is in every animal, from the lowest to the highest, it is only in the conscious human form that we find intellect, and until the mind-stuff can take the form of intellect it is not possible for it to return through all these steps, and liberate the soul. Immediate salvation is impossible for the non conscious animal ( who cant pass the colour/ mirror test )  although they have mind, because their Chitta cannot as yet take that form which we call intellect. Chitta manifests itself in all these different forms - scattering, darkening, weakening, and concentrating. These are the four states in which the mind-stuff manifests itself. First a scattered form, is activity. Its tendency is to manifest in the form of pleasure or of pain. Then the dull form is darkness, the only tendency of which is to injure others. The commentator says the first form is natural to the Devas, the angels, and the second is the demoniacal form. The Ekagra, the concentrated form of the Chitta, is what brings us to Samadhi. The sadhaka’s aim is to bring consciousness to a state of purity and transclusence. Antakharana ( conscience ) unifies ahamkara ( ego ) and antaratma ( soul ) by a common thread. Yoga stops mind chatter ( fluctuating thought ). Stillness is dharana ( concentration ) and silence is dhyana ( meditaion ) Restraining the fluctuations of the mind is the goal ( samadhi ). Yoga is both the means and the end.

1.03 tada drashtuh svaroope avasthanam  

Then the seer dwells in his own true unmodified splendour.

As soon as the waves have stopped, and the lake has become quiet, we see the ground below the lake. So with the mind; when it is calm, we see what our own nature is. When the waves of consciousness are stilled , they can longer distort the true expressions of the soul. Revealed in his own nature , the radiant seer abides in his own grandeur. In this state wisdom dawns clear. The vision of the soul radiates without any activity on the part of chitta . Once realized , the soul abides in its own seat.

1.04 - vritti saroopyam itaratra

At other times the seer is identified with the fluctuating thoughtstreams 

When someone blames you , you go into a state of sorrow.  This is a modification, Vrtti, and you identify yourself with it - the result is misery.  Noone should be able to make you feel guilty without your own consent.  The natural tendency of consciousness is to become involved with the object seen.  No human cries ( sheds tears ) unless out of selfishness – the person identifies himself with the sorrow. When the soul does not radiate its own glory it is a sign that the thinking faculty has manifested itself n place of the soul. Imprint of objects is transmitted to chitta through senses of perception. Chitta absorbs these impressions and is modified by them . The soul is in fog. Chitta becomes murky and causes changes in behavior and mood as it identifies itself with objects seen.We are aware of the internal facet of chitta only when it speaks with the voice of conscience. Yoga aims at restraining the senses of ensnarement , cleansing the fogged lens of chitta , until it transmits only the light of the soul.

1.05- vrittayah pangchatayyah klishta aklishtah

The thought-streams are five-fold,  cognizable or non-cognizable , painful or not painful.

Pain may be hidden in the non-painful state and vice versa. When consciousness take the lead the seeds of change is not in the seer. Cognizable pains are anhillated by yoga.  Incognizable pains are prevented from rising to the state of cognition by freedom from vasanas ( desires ), non attachment ( vairagya ) and of course by yogic sadhana.

1.06-  pramannaviparyayavikalpanidrasmritayah

They are caused by correct knowledge , illusion , delusion, sleep and memory

Consciousness has five qualitative types of intelligence.- mudha ( stupid ), ksipta ( distracted ), viksipta ( agitated ), ekagra ( focused ) and niruddha ( restrained ). Hence fluctuations are also classified in five categories. Wrong perception (viparyaya ) are gathered by the senses of perception and they influence the mind—like the six blind men and the elephant . Fancyful knowledge ( vikalpya )causes the mind to live in an imaginary state . Memory helps one recollect the right experiences at right time for right understanding. Consciousness is empty in sleep . In sleep we experience a quiet state of mind (manolaya ) Correct knowledge is direct knowledge from the core of the being. It is intuitive , hence pure and beyond the field of intellect.  Direct knowledge leads man to a state of consciousness called amanaskatva (liberation ).

1.07-  pratyakshanumanagamah pramanani

Direct perception, inference, and competent evidence, are proofs.

Correct knowledge is based on three kinds of evidence - direct perception, correct inference or deduction, and testimony from authoritative sacred SRUTI scriptures or men of great ethos SMRITI.  Initially, individual perception should be ascertained by rational logic, and then checked to correspond to traditional or scriptural wisdom. This process necessitates the enlightened intelligence, or buddhi. Intellect is subtler than mind.    It is concerned with the knowledge of acts and the analysing ability, and becomes noticeable only through its monolithic quality, intelligence, which is closer to consciousness rather than to the mind or thought process. The real guru is the pure intellect within. The purified and aspiring mind is the disciple. The quality of intelligence is inherent but inactive, so one's primary step must be to awaken it. The practice of asana brings intelligence to the surface of the cellular body through stretching and to the physiological body by holding the pose. Once aroused, intelligence can unwrap its vibrant aspect, its ability to tell apart.  When discrimination has been cultivated and intelligence is full and dazzling, ego retreats  .  But spiritual intelligence, which stands for true wisdom, gets through only when discrimination ends. Wisdom does not function in dichotomy. It recognises only oneness. It does not abandon the wrong, it perceives only the right.  Just as the totally pure citta, free from sensory entrapments, gravitates towards the atman, so, once intelligence has accomplished the highest knowledge of nature, it is attracted inwards towards the soul Aptavakyam, is the direct perception of the Yogi, of those who have seen the truth. We are all of us struggling towards knowledge, but you and I have to struggle hard, and come to knowledge through a long tedious process of reasoning, but the Yogi, the pure one, has gone beyond all this.  Any new discovery of truth does not contradict the past truth, but fits into it.   Truth must have a possibility of verification. If a man says “I have seen a vision,” and tells me that I have no right to see it, I believe him not. Everyone must have the power to see it for himself. No one who patents and sells his spiritual knowledge is an Apta.  An apta ( realized yogi ) is  pure, and that he has no selfish motive; that he has no thirst for gain or fame. Have you seen our modern FAKE gurus? They crave the limelight . Even if they donate a rupee these selfish evil men want to squeeze something out of it. Apta Vakyas – the words of seers and Yogis who have realised and have given their emphatic declaration in the Upanishads – Yo Vai Bhuma Tat Sukham; Na Alpe Sukham Asti-  Chandogya Upanishad 7.23.1 5000 BC (The Infinite is the satisfying happiness. In the finite no happiness). You can get that Supreme Bliss only in that transcendental Bhuma which is not conditioned by time, space and causation.  But man is deluded into thinking that he can obtain bliss from the objects

1.08-  viparyayo mithyajnanam atadroopapratishtham

Illusory or flawed knowledge is based on non-fact or the non-real.

Illusory knowledge is based on the misrepresentation of reality. Incorrect understanding and mistaken conceptions contaminates the consciousness. This blocks the sadhaka in his efforts to go through the seer, and may give rise to a dual or split personality.

1.09-  shabdajnaananupati vastushoonyo vikalpah

Verbal knowledge devoid of substance or reality is fancy or imagination.

There is another class of Vrttis called Vikalpa.  A word is uttered, and we do not wait to consider its meaning; we jump to a faalthu conclusion immediately. It is the sign of weakness of the Chitta.   The weaker the man the less he has of restraint. .Vikalpa, a vague and uncertain knowledge have no substantial basis, and which does not correspond to reality.  If vikalpa is brought down to the level of factual knowledge by examination, trial, error, and discrimination, it can arouse a craving for correct or true knowledge, and delusion can be transformed into vision and discovery..

1.10- abhavapratyayalambana vrittirnidra

Deep sleep is the modification of the mind which has for its substratum nothingness.

The next class of Vrttis is called sleep and dream. Sleep is a state in which all activities of thought and feeling come to a close. During sleep, the senses of perception repose in the mind - the mind in the consciousness and the consciousness in the being. Sleep constitutes three kinds  . In deep sleep, these four types of knowledge are absent - the senses of perception discontinue to function because their king, the mind, is at rest. This is abhava, a state of nihility, a feeling of emptiness.  Sleep furnishes one a glimpse of the seer, but only murkily, because the light of discrimination, viveka, is befogged.    Simulation of this state of sleep when one is awake and aware is named samadhi, in which the seer witnesses his own form. When you meditate your brain goes from Beta 25 Hz to Alpha 12 Hz and then to Theta 7 Hz. Delta is the slowest of all 5 brain frequencies- others being , alpha, beta, theta and gamma . Your brain goes into the delta range of 1 to 3 Hz range during deep non REM dreamless sleep. You also go to this range when you are knocked unconscious in a boxing bout, or if you are given anesthesia in the hospital. Masters of meditation and the ancient Indian rishis could go into this range easily ( Samadhi ) and still be conscious and aware . During this delta range the brain is at the lowest frequency but at the highest amplitude.Theta brain waves are associated with " subconscious mind " -- while delta is connected with " unconscious mind ".   Beginners of meditation can go only to alpha and theta. The lesser ancient Vedic rishis took Soma , a potent drug stronger than LSD to go into the delta range for terrific intuition . Maharishis with 12 strand dNA and a king sized pineal gland did NOT need soma. They could tap into " universal knowledge " ( the mind beyond our own or the collective unconscious)

1.11- -anubhootavishayasanpramoshah smritih

Memory is not allowing mental impressions to escape.

  

Memory is a modification of consciousness allowing one to recapitulate past experiences. Memory is the collection of the modulations and impressions of accurate knowledge, perverse knowledge, illusory knowledge and sleep. As perception changes, memory too may vary, but when correctly used, it enables one to recall experiences in their true, unspoiled state. This ability is the groundwork of the practice of discrimination.  The five properties of consciousness can be equated with the five fluctuations of consciousness - dullness with nidra, negligence with viparyaya, agitation with vikalpa, one-pointed ness with smrti and self-discipline or control with pramana.   Dream is a form of ripple which in the waking state is called memory.

1.12 - -abhyasavairagyabhyan tannirodhah

Practice and detachment are the means to still the movements of consciousness.    

The mind, to have this non-attachment, must be clear, good and rational.   Each action is like the pulsations quivering over the surface of the lake. The vibration dies out, and what is left? The Samskaras, the impressions. When a large number of these impressions is left on the mind they coalesce, and become a habit. It is said “habit is second nature;” it is first nature also, and the whole nature of man; everything that we are, is the result of habit. The Samskara is left by these vibrations passing out of our mind, each one of them leaving its result. Our character is the sum-total of these marks, and according as some particular wave prevails one takes that tone. Our sould has impressions of the past life too, which present itself as phobias All the bad habits that have left their impressions are to be controlled by good habits. Go on doing good, thinking holy thoughts continuously; that is the only way to suppress base impressions. Never say any man is hopeless, because he only represents a character, a bundle of habits, and these can be checked by new and better ones. Character is repeated habits,and repeated habits alone can reform character. Mental strength must be garnered, to achieve detachment and freedom from desires. Abhyasa expresses the sense of mechanical repetition, while anusthana connotes devotion, dedication and a religious attitude. Repeated effort made with an in-depth understanding of the art and philosophy of yoga and with perfect communion of body, mind and soul is not a mechanical practice, but a religious and spiritual one. Practice is the path of evolution - detachment and renunciation the path of involution. Practice is demanded in all the eight limbs of yoga. Evolutionary practice is the forward march towards discovery of the Self, necessitating yama, niyama, asana and pranayama. The involutionary path of renunciation necessitates pratyahara, dharana, dhyana and samadhi. This inward journey disengages the consciousness from external objects. To be proficient in yoga, yama and niyama must be observed carefully all through the yogic sadhana. This is abhyasa. The casting away of ideas and actions which obstruct progress in sadhana is named vairagya. As it is known, consciousness becomes involved with the objects perceived, and identifies with them, taking the seer with it. Then the seer becomes subordinate to the vacillating mind. . Vairagya is a practice through which the sadhaka learns to be liberated from desires and passions and to encourage non-attachment to things, which holds back his pursuit of union with the soul.

1.13 - -tatra sthitau yatno abhyasah

Practice is the unfaltering effort to still these fluctuations.

Practice is the effort to quieten the fluctuations in the consciousness and then to move towards silencing it - to accomplish a constant, balanced, tranquil state of mind.    In order to free the mind from fluctuations and vacillations and to reach a state of stability, the sadhaka is advised to intensely practise all the yogic principles, from yama to dhyana. These encompass every discipline - moral, ethical, physical, mental, intellectual and spiritual. Being in the zone is a state of mind—where you are free of thinking and negative emotions. Such people are beyond the boundaries of human ego, and feel that they are part of something larger, where the laws of the physical world cease to exist, transcending the condition of being human. All trust their instincts and intuition to do the right thing at the right time, without reasoning or analysing. The game comes to you and not you going to the game. Arjun saw only the eye of the fish, at Draupadi swayamvar —at that time the activity in the neocortex ceases and there is no thinking. The cerebellum takes over at that point. When the frontal lobe is activated you have focus, clarity, decisiveness, concentration, pro activeness and individuality.

1.14 - -sa tu dirghakalanairantaryasatkarasevito dridha-bhoomih

Long, uninterrupted, alert practice is the firm establishment for restraining the fluctuations.

Restraint does not come in one day, but by long continued practice. Insightful wisdom is acquired through unfaltering, dedicated, attentive practice, and non-attachment through applied restraint. However, success may bloat the sadhak's ego, and he should be careful not to become a victim of intellectual pride, which may drag him away from enlightenment. He must use his own discrimination, so that humility replaces pride and spiritual wisdom dawns. Knowing how to be in the flow, gives athletes the winning edge. Sports psychology is all about knowing how to trigger this state. You know what has to be done, and you are doing it. You are engaged by the challenge , but NOT overwhelmed. You find a good match between the demands of the situation and your own innate ability.

1.15 - - drishtanushravikavishayavitrishnnasy vashikara samjna vairagyam

Desirelessness towards the seen and the unseen gives the consciousness of mastery.

A bird cannot fly with one wing.  It requires two wings to fly. To reach the highest spiritual goal, the two wings of yoga, abhyasa ( practice ) and vairagya (dispassion ) are mandatory. Non-attachment and detachment must be learned through willpower. They consist of learning to be free from yearnings - not only for worldly, but also heavenly pleasures. Citta is taught to stay impassive towards thoughts of craving and passion, and to remain in a state of pure consciousness, free of all objects and free even from the qualities of sattva, rajas and lamas. The mind is regarded by the sages as the 11th sense. The eyes, ears, nose, tongue and skin are the five senses of perception. Arms, legs, mouth, reproductive and excretory organs are the five organs of action. These are the external senses; mind is an internal sense organ. There are five stages in vairagya - 1.Releasing the senses from enjoyment of their objects, and controlling them, is yatamana. As it is not possible to control all the senses at a time, one should endeavour to control them one by one to attain domination over them all. 2.By thoughtful control, one burns away the desires which blocks citta's movement towards the soul. This is vyatireka. 3.When the five senses of perception and five organs of action have been detached away from contact with objects, the faintest desires remain in a causal state and are felt only in the mind - this is known as ekendriya. The mind wants to play a dual role - to satisfy the desires of the senses, and also to experience Self-Realisation. Once the senses have been stilled, the mind moves with one-pointed effort towards Soul Realisation. 4.     Vasikara is achieved when one has gotten over all hungrinesses, and has developed stolidity to all types of attachment, non-attachment and detachment. All eleven senses have been subdued. 5.     From these develops paravairagya, the highest form of renunciation - it is free from the qualities of sattva, rajas and lamas. On coming upon this state, the sadhaka ceases to be concerned with himself, or with others who remain caught in the entanglement of pleasures. Often one comes across renounced people who get caught in the pleasures and comforts of life and neglect their sadhana. One should learn from such examples and guard themselves, so that one develops firmness in one's own sadhana. We observe that the mind runs toward the objects of its attachment, toward the direction it has been habituated to running in the past. The elimination of attachment eradicates the unnecessary wanderings of the mind. The things that used to afford you delight before give you displeasure now. That is a sign of Vairagya. As soon as Vairagya arises in the mind, it opens the gate of Divine Wisdom. No true and lasting satisfaction comes from the enjoyment of worldly pleasures. Yet, people rush headlong towards objects, even when they know full well that the objects they are trying to seize are unreal and that the world in which they live is fraught with miseries of all sorts. This is Maya. When the mind rests in Atma then the only Nitya-Tripti, or eternal satisfaction comes. Attachment is the first child of Maya. The whole Lila of brahmAn Lord is being kept up by the force of attachment only. Vairagya does not mean abandoning social duties and responsibilities of life. It does not mean detachment from the world. It does not mean a life in  solitary caves. That man who has perfect mental detachment while remaining in the world is a hero indeed. A dispassionate man has a different mind altogether. He identifies himself every moment of his life with the witnessing consciousness that is present in pleasure and in pain, in joy and in sorrow, in censure and in praise, in honour and in dishonour, in all states of life. He stands adamantine as a peak amid a turbulent storm, as a spectator of this wonderful world show. He is not a bit affected by these pleasant and painful experiences. He learns several valuable lessons from them. He has, in other words, no attraction for pleasant objects and repulsion for painful ones. Nor is he afraid of pain. He knows quite well that pain helps a lot in his spiritual progress and evolution, in his long journey towards the Goal. He stands convinced that pain is the best teacher in the world. If you develop keen Vairagya, if you subdue your senses, and shun all enjoyments and pleasures of this worthless world, mixed as they are with pain, sin, fear, craving, miseries, disease, old age and death then nothing can really tempt you in this world. You will become proof against all temptations. You will have eternal peace, and infinite joy. You have no use for lust. Abhyās means practice, or a concerted and persistent effort to change an old habit or develop a new one. The term vairāgya appears three times in the Bhagavad Gita (6.35, 13.8, 18.52) where it is recommended as a key means for bringing control to the restless mind.

श्रीभगवानुवाच |

असंशयं महाबाहो मनो दुर्निग्रहं चलम् |

अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते || 35||

śhrī bhagavān uvācha

asanśhayaṁ mahā-bāho mano durnigrahaṁ chalam

abhyāsena tu kaunteya vairāgyeṇa cha gṛihyate

BG 6.35: Lord Krishna said: O mighty-armed son of Kunti, what you say is correct; the mind is indeed very difficult to restrain. But by practice and detachment, it can be controlled.

1.16--tatparan purushakhyatergunnavaitrishnyam

The ultimate renunciation is when one transcends the qualities of nature and perceives the soul.

The whole of nature consists of three qualities; one is called Tamas, another Rajas and the third Sattva. These three qualities manifest themselves in the physical world as attraction / creation, repulsion / destruction , and control/ mediation ( done by Brahma/ Vishnu/ Shiva ) . Everything that is in nature, all these manifestations, are combinations and recombinations of these three forces. This is the bedrock of Dvaita Vedanta—dance of opposites controlled by a mediator ( preserver ) . If through abhyasa one can activate and purify one's energy, through vairagya one can disinvolve oneself from involvement in even the subtlest manifestations of the phenomenal world. The creation of energy alone, without control or restraint, cannot lead to freedom. Here, one sees the unfolding of nature from its noumenal (alihga) state into the lihga state, through mahat; then from the non-specific (aviiesa) phenomena, including ahamkara, ego or 'I-consciousness' to the manifest (visesa) expressions of nature, which forms the foundation of one's experience of everyday reality. The reverse or involutionary process, which is the path of yoga, can be seen as the ascension of a ladder. Abhyasa furnishes one the necessary impulse for the rise; by vairagya one draws up the ladder behind them. When that mental desire has faded away, years later, the body cells may spontaneously rekindle attachment. This sutra relates to the ultimate freedom achieved through paravairagya - here phenomenal nature ceases to exist, as the gunas are transcended, drawn back into their noumenal root. By transcending the gunas, one unlocks that which binds one to nature. When this is achieved in all the involvements, the soul is fully perceived. The consciousness has now, by the power of wisdom, gained everything that had to be acquired, and tossed away everything that had to be discarded. The sadhaka is liberated from all bondage; there is no feeling of birth and death. Kaivalya is accomplished. This is the effect of the twin disciplines of abhyasa and vairagya, through which the sadhaka turns wise and free, untarnished by the influence of citta. Prasahkhyana, means 'highest knowledge', purusakhyati, means 'perception of the soul'.

1.17—vitarkavicharanandasmitaroopanugamat Sanprajnatah

Cognitive meditation is accompanied by reasoning, discrimination, bliss and the sense of 'I am.'

Four types of awareness develop through practice and detachment.  Absorption of the consciousness, achieved through engrossment in conjecture, inference and analytical study; synthesis, consideration and discrimination; bliss or elation; and a state of pure being, make up samprajnata samadhi.  Samprajnata samadhi consists of vitarka, engrossment in analysis, vicar - engrossment in reasoning, ananda - experiencing a state of bliss, and asmita - experiencing the state of 'I'. Vitarka is an act of involvement by calculated thinking and study, which leads to the ultimate point or root cause. It is an attempt to differentiate the cause from the effect, a process of astute experimental research from the gross to the subtle. Intellectual analysis, vitarka samprajnataIt is further divided into deliberation, savitarka and non-deliberation, nirvitarka. Vicara stands for differentiating knowledge. It is a process of investigation, reflection and consideration through which the straying conjectural brain is silenced and the sadhaka develops mental depth, acuteness, refinement and subtlety. Vicara too is sub-divided into reasoning, savicara and non-reasoning, nirvicara. As the growing body of experience conveys maturity, fulfilment is reached and a state of ecstasy, ananda, results, liberating the sadhaka from the mechanism of study, investigation and fulfilment and leading him to dwell in the self alone. This state is called asmita riipa samprajnata samadhi. Therefore, all six gradations of sabija samadhi (samadhi with support or seed) - savitarka, nirvitarka, savicara, nirvicara, ananda and asmita - are explained. There is a 7th stage of samadhi, virama pratyaya, so called asamprajhdta samadhi, and an 8th, called dharma megha or nirbija samadhi. As external objects are vulnerable to change, deliberation might not be pure. One should go from the fringe to the source. Vicara is beyond vitarka, ananda is beyond vitarka and vicara, and asmita is beyond vitarka, vicara and ananda. This is the steady progress from the gross body towards the subtle mind, and from the subtle mind towards the source, the nucleus of being. Savitarka and nirvitarka samadhi belong to the function of the brain, and are achieved by rumination on gross elements and objects cognisable through the senses. Savicara and nirvicara samadhi belong to the territory of the mind and are achieved by contemplation of subtle elements, and ananda belongs to the territory of mature intelligence. Ananda must be assigned not to the senses, but to pure wisdom. Contemplation by the self of the self helps shed ego.. It is assumed that the front of the brain is the analytical part (savitarka), while the back of the brain is the old, reasoning area (savicara). The base of the brain is the seat of ananda, and the crown of the head of the individual self, asmita. Sabija samadhi is accomplished by drawing these four facets of the brain towards its stem. When this synchronisation has been attained, a passing state of quietness, manolaya, is experienced. Then, from the stem of the brain, consciousness is made to fall towards the source mind, the seat of the heart. Here it unites into a mindless, beginningless, endless state of being - amanas-katva, or nirbija samadhi (samadhi without seed or support). It is the conquest of the spirit. In between sabija and nirbija samadhis, Patanjali traces an intervening state, virama pratyaya, which others call asamprajnata samadhi. It is a spiritual plateau (manolaya), a passing state or a resting place before one dives into nirbija samadhi. Through practice and renunciation each and every part of human - the skin, the cells, the breath, the motions of thought, intelligence and reason become acquainted with the self. This is known as samprajnata samadhi. The sadhaka's intelligence spreads equally within and around his body, similar to the surface of a lake without ripples. Then he perceives things clearly. In this samprajnata samadhi or contemplation, the disparity between the seer and the seen stays on. For instance, the performance of an asana, or movements of breath pranayama at the outset, these are done at a physical level. As understanding intensifies, the body is imbued internally, its movements are connected with the intelligence, and the asana is apprehended as a single unit for all directions - front to back, top to bottom, side to side. It is absorbed and withheld by the body's intelligence for the soul to perceive. One learns that one's body is the bow, the asana is the arrow, and the target is the soul. When the asana is perfected, the target is hit - the field and the knower of the field are unified. The logic and reasoning of the asana are gratified, the sadhaka, having lost the consciousness of the asana and of his body, is one with himself. His asana, his breath, his effort and his very being are one with the millions of cells in his body. He has accomplished sasmita - the auspicious state of asmita. Patanjali generally addresses at several levels at once, therefore it is not unreasonable to explain vitarka, vicara, ananda and asmita in relation to asana.  As one's asanas mature, he or she reaches a stage when skin-consciousness proceeds towards the centre of being, and the centre radiates towards the fringe. Movement is both centripetal and centrifugal. This integrity fetches bliss - ananda. Eventually, when the conscious mechanism by which one considers and performs asana comes to an end, the process reaches a resting point. The asana then rests only in the inner self which is in poise - the only support is asmita. This Samadhi is divided into two varieties. One is called the Samprajnata, and the other the Asamprajnata. The Samprajnata is of four varieites. In this Samadhi come all the powers of controlling nature. The first variety is called the Savitarka, when the mind meditates upon an object again and again, by isolating it from other objects.  Knowledge is power, and as soon as we begin to know a thing we get power over it; so also, when the mind begins to meditate on the different elements it gains power over them. That sort of meditation where the external gross elements are the objects is called Savitarka. Tarka means question, Savitarka with-question. , in the very same meditation, when one struggles to take the elements out of time and space, and think of them as they are, it is called Nirvitarka, without-question. When the meditation goes a step higher, and takes the Tanmatras as its object, and thinks of them as in time and space, it is called Savichara, with-discrimination, and when the same meditation gets beyond time and space, and thinks of the fine elements as they are, it is called Nirvichara, without-discrimination. The next step is when the elements are given up, either as gross or as fine, and the object of meditation is the interior organ, the thinking organ, and when the thinking organ is thought of as bereft of the qualities of activity, and of dullness, it is then called Sanandam, the blissful Samadhi. In that Samadhi, when we are thinking of the mind as the object of meditation, before we have reached the state which takes us beyond the mind even, when it has become very ripe and concentrated, when all ideas of the gross materials, or fine materials, have been given up, and the only object is the mind as it is, when the Sattva state only of the Ego remains, but differentiated from all other objects, this is called Asmita Samadhi, and the man who has attained to this has attained to what is called in the Vedas “bereft of body.” He can think of himself as without his gross body; but he will have to think of himself as with a fine body. Those that in this state get merged in nature without attaining the goal are called Prakrtilayas, but those who do not even stop at any enjoyments, reach the goal, which is freedom.The higher spiritual knowledge of super consciousness is manifested by:•        Revelation, Recognition, Reflection, Realization. Samadhi is super conscious state - an eighth limb of Asthanga Yoga system of epistemology as the final destination- appears to have multiple stages in progression like:   Savitarka,  Nirvitarka,  Savikalpa,  Nirvikalpa and eventually Sahaja state.  Merging in Reality and remaining unaware of the world is Nirvikalpa Samadhi ( Nirbija Samadhi).. (The mind is alive but merged in light, like a bucket with rope lowered into a well that can be drawn out again).   In Raja Yoga, nirvikalpa samadhi is a synonym for Asamprajnata Samadhi, the highest stage of samadhi. Nirvikalpa samādhi, absorption without self-consciousness, is a mergence of the mental activity (cittavṛtti) in the Self, to such a degree, or in such a way, that the distinction (vikalpa) of knower, act of knowing, and object known becomes dissolved — as waves vanish in water, and as foam vanishes into the sea.    Without seeds or Samskaras -all the seeds or impressions are burnt by the fire of knowledge--all the Samskaras and Vasanas which bring on rebirths are totally freed up. All Vrittis or mental modifications that arise from the mind-lake come under restraint. The five afflictions, viz., Avidya (ignorance), Asmita (egoism), Raga-dvesha (love and hatred) and Abhinivesha (clinging to life) are destroyed and the bonds of Karma are annihilated . It gives Moksha (deliverance from the wheel of births and deaths). With the advent of the knowledge of the Self, ignorance vanishes. With the disappearance of the root-cause, viz., ignorance, egoism, etc., also disappear. When you enter into nirvikalpa samadhi, the first thing you feel is that your heart is larger than the universe itself. Ordinarily you see the world around you, and the universe seems infinitely larger than you are. But this is because the world and the universe are perceived by the limited mind. When you are in nirvikalpa samadhi, you see the universe as a tiny dot inside your vast heart. In nirvikalpa samadhi there is infinite bliss. Nirvikalpa samadhi is the highest samadhi . One cannot operate in the world while in that state of consciousness.  Nirvikalpa Samadhi is the culmination of all practices that are Spiritual. Nirvikalpa Samadhi is the perfect flowering of a Human Being. After attaining the state of Nirvikalpa Samadhi, one can disseminate the Cosmic wisdom to one and all. One becomes the authorized representative of BrahmAn (the Creator) on Earth. Truth and only truth is what you hear from such a learned one. In the stage of Nirvikalpa Samadhi one feels so nearer to God the Creator ... all else becomes secondary and loses meaning. Some may be willing to part with whatever they have ... All that for a darshan (glimpse) of brahmAn. Nirvikalpa means "free from all sorts of modifications and imaginations." The mind completely melts in Brahman. In Nirvikalpa samadhi there is no thought, no idea, nothing whatsoever. All is tranquility, or you can say tranquillity’s flood. Here nature’s dance comes to an end.  It lasts a few days, and then one has to come down. When one comes down,  one forgets his own name ... Remaining in the primal, pure natural state without effort is Sahaja Nirvikalpa Samadhi.( the mind is dead , resolved into the Self, like a river discharged into the ocean - its identity lost - and which can never be re-directed from the ocean, once discharged into it). When Alexander the Great came to India . his soldiers were totally psyched to see sages in deep states of Samadi, with cobras clambering all over them attracted by the vibes. The battle was lost there itself.

1.18-- viramapratyayabhyasapoorvah sanskarashesho anyah

There is another meditation which is attained by the practice of alert mental suspension until only subtle impressions remain.

Patanjali suggests another state of samadhi in between sabija samadhi and nirbija samadhi, but does not name it. It is experienced with the termination of all functions of the brain, leaving behind only the residual merits, or samskaras, of good practices. In this state one is liberated from passions, wants and appetites. The word used for this state is 'virama pratyaya'. In it, the sadhaka rests in a highly evolved state in which the intelligence is silent. The moment one loses the feeling of 'I', one is in this state of virama pratyaya, which is neither negative nor positive. It is a state of suspended animation in the consciousness. Patanjali refers to this state as a different type of samadhi (anyah). It is not deliberate but natural. In deliberate or samprajnata samadhi, the intelligence dissolves, but the sense of self stays on. The samskaras of good practices remain and all other fluctuations terminate. This state becomes a plateau, from which the aspirer may climb further up the spiritual ladder. As it is only a passing state, one must take care that stagnation does not set in - it should not be taken as the ultimate. One should then, in fact, step up one's sadhana to attain the state of the absolute, nirbija samadhi. Those who remain in virama pratyaya not only conquer the elements of nature, but merge in them, while others live without a physical body .You can remain in that state for a long period without the awareness of their bodies, but emerged later to reach nirbija samadhi. Such sadhakas are called prakrtilayas (laya = merged in nature) or videhins (existing without a body). Virama pratyaya is a perilous state. It may bind the sadhaka forever, or it may uplift him. Patanjali advises in that those who have reached virama pratyaya should not stop there, but should escalate their efforts with faith and courage, memory and contemplative awareness. This is the perfect superconscious Asamprajnata Samadhi, the state which gives us freedom. It is very difficult to attain, although its method seems very easy. Its method is to hold the mind as the object, and whenever through comes, to strike it down, allowing no thought to come into the mind, thus making it an entire vacuum. When we can really do this, in that moment we shall attain liberation. . When this state, Asamprajnata, super-consciousness, is reached, the Samadhi becomes seedlessIn that sort of concentration when there is consciousness, where the mind has succeeded only in quelling the waves in the Chitta and holding them down, they are still there in the form of tendencies, and these tendencies (or seeds) will become waves again, when the time comes. But when you have destroyed all these tendencies, almost destroyed the mind, then it has become seedless, there are no more seeds in the mind out of which to manufacture again and again this plant of life, this ceaseless round of birth and death. Asamprajnata Samadhi brings Kaivalya (liberation )- the mind is  perfectly steady. All Samskaras are fried up. There is perfect awareness. This is a stage where a Yogi gets the highest knowledge. There is Prajna or pure consciousness. This is the state like ocean without waves. When there is Ekagrata, Samprajnata Samadhi is possible. Asamprajnata Samadhi is possible when there is perfect Nirodha of mind. Para Vairagya brings complete rest to the mind. All Vrittis stop. In Samprajnata Samadhi there is only a partial inhibition of mental functions. Asamprajnata Samadhi destroys the impressions of all antecedent mental functions, and even goes so far as to tide over even Prarabdha. A Yogi has no Prarabdha at all. The mind having no object to grasp, becomes as it were, non-existent. This is Nirbija or Niralambana Samadhi.

1.19— bhavapratyayo videhaprakritilayanam

In this state, one may experience bodilessness, or become merged in unitive consciousness


In this samadhi, which is balanced between labija and nirbija samadhi, the sadhaka is liberated from all fluctuations, but subliminal impressions, samskaras, bounce to life the moment he comes out of that state.  Some evolved entities become absorbed in the elements of nature. Caught in the mesh of bodiless feeling, or unifying in nature, they forget to climb to the topmost rung of the spiritual ladder, and fail to reach nirbija samadhi. The sadhaka, having reached a state of isolation but not emancipation, must come out of it if he does not wish to lose the path of kaivalya. One whose soul moves without a body is a videhin.. Levitation is NOT about the human body floating up, but an out of body flight experience. This experience is the conquering of the principles or tattvas of nature - prakrtijaya. The turiya consciousness is the transcendental Reality. It is not a form of Samadhi in the accurate sense of the term. When an individual soul establishes permanent and constant union with Supreme Being, we say that he is enjoying the Turiya consciousness. Here the seeker reaches the absolute height of evolution. The soul now has the highest frequency of brahmAn, the mother field.  Patanjali defines sleep as a state in which all thoughts and feelings are temporarily suspended, and the senses, mind, intellect and consciousness rest in the being. In dreamless sleep, there is absence of everything. If an average person, when awake, recalls the state of dreamless sleep, he glimpses a non-physical state of existence (videha) and also the state of unifying with nature (prakrtilaya).. Sleep is a natural condition of consciousness; samadhi is a super-conscious state. In deep sleep one is dead to world but Samadhi one has added dimension of being awakened to Brahman while being metaphorically dead to world. If deep sleep is undifferentiated darkness then Samadhi is undifferentiated illumination. In sleep, everything is inert, tamasic; in samadhi everything is luminous, untainted by the gunas.

1.20—shraddhaviryasmritisamadhiprajnapoorvaka itaresham

For others, clarity is preceded by faith, energy, memory and discrimination of the real.

Highly evolved souls have the power to differentiate between isolation and emancipation. They are neither elated by their conquest of the elements, nor delighted at their ability to move unreservedly without their bodies. Sraddha should not be understood just as faith. It also expresses mental and intellectual firmness. (The next word, virya, stands for gallantry and power, in the sense of physical and nervine strength.) Interestingly, Patanjali's first use of the word sraddha is unambiguous, in order to encourage the sadhaka to step up his sadhana in order to reach the highest goal. The natural trust of the aspirer is confirmed by revelation and transformed into the faith, which imbues the consciousness of practicians in any field of art, science and philosophy. If trust is instinctive, faith is intuitional.

1.21— tivrasanveganam aasannah

Success is speeded for the extremely energetic and intense in practice.

Samadhi is within his bounds, who is honest and pure at heart, enthusiastic, intense and tremendously energetic. He quickly reaches the highest goal of yoga, assisted also by his residual compiled virtues. However, sometimes even an ardent aspirer may become mild or average, slow or moderate, in his practice. In the Siva Samhita, chapter v. 16, aspirers are categorised as feeble (mrdu), moderate (madhyama), sharp in understanding and vigorous (adhimatra), and possessing massive energy and supreme enthusiasm (adhimatratama). The last, the highest, is alone able to cross beyond the ocean of the manifest world

1.22— mridumadhyadhimatratvat tatopi visheshah

There is further distinction on account of the mild, moderate or intense means employed.

Sadhakas are of different levels of eagerness and intensity. For them, the goal is time-bound, depending upon their level. These types can be further sub-divided. For instance, a keen sadhaka can be feebly, moderately or intensely keen. Similar subdivisions can be made of the average and faint kinds. The goal of yoga is near or far, depending upon one's eagerness and one's efforts. There are nine types of yogis who are highly evolved and whose parameters of intelligence are far beyond ordinary human standards. They are of an ascending order of intensity. Paravairagya (supreme detachment) is for those who are clear of head and pure of heart, valiant and extremely energetic (adhimatrataman or uvra samvegin). For these, the goal is imminent; for others, it is time-bound.

1.23— eeshvarapranidhanad va

Or, the citta may be controlled by profound meditation upon God and total surrender to Him.

To contemplate on God, to give up one's self to Him, is to bring everything face to face with God. Pranidhana is the giving up of everything - one's ego, all good and virtuous actions, pains and pleasures, joys and sorrows, elations and depressions to the Universal Soul. By giving up the aspirer's ego is obliterated, and the grace of the Lord pours down upon him like torrential rain.    Devotion toward God, solely motivated by the sincere, loving desire to please God, by following the laws of the universe , rather than the hope of divine reward or the fear of divine punishment.

The Bhagavata Purana teaches nine primary forms of bhakti, as explained by Prahlada:  (1) śravaṇa ("listening" to the scriptural stories of Krishna and his companions), (2) kīrtana ("praising"; this usually refers to ecstatic group singing), (3) visnoh smaraṇa ("remembering" or fixing the mind on Vishnu), (4) pāda-sevana (rendering service), (5) arcana (worshiping an image), (6) vandana (paying homage), (7) dāsya (servitude), (8) sākhya (friendship), and (9) ātma-nivedana (complete surrender of the self). (From Bhagavata Purana, 7.5.23-24.) The profound worship based on the high ideals of philosophy and spirituality, prompted by divine love. The Bhagavad Gita stresses that love and innocent pure intentions are the most powerful motive forces in a devotee's spiritual life. Through prayer, worship and ritual he surrenders himself to God, channelling and transmuting his emotions into unconditional love or devotion

1.24— kleshakarmavipakashayairaparamrishtah purushavishesh eeshvarah

God is the Supreme Being, totally liberated from conflicts, unaffected by afflictions, actions and untouched by cause and effect.

God is an exceptional, unequalled Entity (purusa), who is eternally free from afflictions and unmoved by actions and their reactions, or by their residual.   Isvara is the Supreme Soul, the Lord of all and master of everything. He is unswayed by klesas (afflictions), insensible to the fruits of actions, abiding undisturbed in His own Being. He is everlastingly free and always supreme.   Human beings experience twinge before attaining emancipation, but God is always unmoved by pain and pleasure, sorrow and joy, melancholy and elation. God is ever free, but man has to wash off all his subliminal impressions before actualising freedom.  There is a disparity between purusa (individual soul) and purusa visesa (Universal Soul). As God is discretely dissimilar from the individual soul, He is called Isvara. According to the Vedas, Isvara is the Creator of the universe. Seeing that the universe is harmonious, it must be the manifestation of one will. 

1.25 - - tatra niratishayan sarvajntvabijam

 In God, the seed of omniscience is unsurpassed.

Knowledge is only a germ in man, but you will have to think of infinite knowledge around it, so that the very nature of your constitution shows us that there is unlimited knowledge, and the Yogis call that unlimited knowledge God.  In Him rests the unparalleled, unmatchable source of all knowledge. He is the core of omniscience, omnipresence and omnipotence. In God abides all creation. He is eternal and one. He is Himself the seed of all knowledge, the seed of omniscience, while the yogi achieves infinite knowledge, but not the seed of that knowledge.

1.26 - - sa poorvesham api guruh kalenanavachchhedat

God is the first, foremost and absolute guru, unconditioned by time.

Although the capacity to know is inside us, it must be called out, and that calling out of knowledge can only be got, a Yogi maintains, through another knowledge. Dead, insentient matter, never calls out knowledge. God is the Teacher of all teachers, because these teachers, however great they may have been—gods or angels—were all bound and limited by time, and God is not limited by time.. The very fact thatman has a little knowledge, shows that God has unlimited knowledge. There is something in man which evolves out of him; all knowledge is in man, but certain environments are necessary to call it out.  This spiritual Purusa, the Supreme Spirit, is the first and foremost teacher, neither bound nor conditioned by place, space or time. He is all and all is He.

1.27 - - Tasya vacakah pranavah

He is represented by the sacred syllable aum, called pranava.

BrahmAn is represented in OM. OM is a sanctified King mantra- called pranava, which signifies eulogising the divine and accomplishment of divinity. The sign of OM is the sign of Hinduism. OM is the first and foremost of all mantras. Mantra is the sound body of consciousness. OM is considered as the sound of Cosmic Energy and contains all the sounds in itself.  As per the Vedas OM is the sound of light. The impersonal essence and source of all being is known as hiranya garbha (golden womb). It is also known as Brahman, who is inside each heart. . The spiritual efficacy of Om is heard, not by the ears but by the heart . OM surcharges the innermost being of man with vibrations of the highest reality. The human ear can discern only a very narrow band between 20 Hz to 20000 Hz. The rest in inaudible. This is why NO cosmic sound can be heard by the human ear. These cosmic sounds were heard by rishis in their spiritual trances which broadened their sense spectrums. However our brain can register the vibrations. Diviners use OM resonance to find water in arid areas. the spiritual efficacy of OM is NOT on the gross sound, but on the subtle sound which is heard by the heart and uttered by the mind. Uttering of Om is identifying oneself with the cosmic resonance the efficacy of the mantric power of Om emanates not only from its sound vibrations, but also from the inner attitude of the speaker-- his spiritual purity and his freedom from worldliness.  The earth vibrates at 7.83 Hz and so does OM. The primordal vibrations of atoms and molecules is thus represented by OM .Chanting OM produces a sonorous vibration like the buzz of a mighty transformer. The vibrations produce scalar waves which calms the mind. The MMMM humming boosts the production of magic molecule Nitric oxide in the body. Chanting OM stimulated your Vagus nerve which releases anti-ageing neuro-trasnsmitters.. It helps regenerate your organs and cells by activating stem cells.  This was known to Indians and documented 7000 years ago. Every mantra starts and ends with OM. OM opens up quantum tunneling, where the wormholes do NOT have a restriction of speed of light. Chanting OM raises your vibration to a higher consciousness, and it clears the channel for intuition. Resonances of earth, ie, 7.83, 14, 20, 26, 33, 39 and 45 Hertz of earth. 7.83 hz being the strongest of all, OM or Schumann frequency.

1.28 - - tajjapastadarthabhavanam

The mantra aum is to be repeated constantly, with feeling, realising its full significance.

Constant, venerating repetition of the pranava aum, with reflection on its meaning and the feeling it arouses, helps the seer to reach the highest state in yoga. Efficacy of OM is in the unheard longitudinal wave ( 7.83 hertz ) which affects the heart chakra.  Words, meaning and feeling are interwoven. As words are eternal, so are meaning and feeling.. The mantra aim is considered the Sabda Brahman (Word of God, or Universal Sound) to be known with the organs of perception and action, mind, intelligence and consciousness.  OM is derived from the Sri Yantra with a numerical value of 108. The Sri yantra is holographic, a shiva-shakti representation ,  in that every bit of it contains all of it.  Sri Yantra is the pictoral representation of OM. ,  All Hindu rudraksha malas contain 108 beads. "OM is this imperishable Word.   OM is the universe, and this is the exposition OM.  The past, present and the future, all that was, all that is, all that will be is OM.  Likewise all else that may exist  beyond the bounds of time, that, too, is OM."  ( Verse 1- Mandulya Upanishad 5000 BC ). How many of you have ever bothered to examine a beehive.  Can you believe that the perfect hexagon is created by OM ( 7.83 hertz harmonic )  — just a SHABDA BRAHMAN vibration emitted by the bees. Shabda Brahman ( sound ) is a great morphogenetic organizing force without which no matter can be formed. When a Shiva’s damaru is vibrated, it produces dissimilar sounds which are fused together by resonance to create one sound.  Modern science calls this BINAURAL beats. The sound thus produced symbolizes Nada, the cosmic sound of AUM of 7.83 hertz  which can be heard during deep meditation.   According to Hindu scriptures, Nada is the source of creation. The human range is on average from 20 to 20,000 Hz. If 300 Hz is played in one ear and 306 hz is played in the other ear via stereo headphones the binaural frequency will be 6 hertz .  7.83 Hz This is Schumann’s resonance frequency or earth’s heart beat or frequency of Hindu king mantra OM frequency - a sound which cannot be heard by the ears( unless it is a harmonic ) but can be heard by the heart. OM is the primordial throb of the universe.  It is the sound form of Atma (Consciousness). 
- Maitri Upanishad 5000 BC. OM surcharges the innermost being of man with vibrations of the highest reality. The earth vibrates at 7.83 Hz and so does OM. The primordal vibrations of atoms and molecules is thus represented by OM. ince life began, the Earth has been surrounding and protecting all living things with a natural frequency pulsation of 7.83 HZ—the ancient Indian 12 starnd maharishis called OM. Alpha brain Frequency of 7.83 HZ on the EEG,  is also known popularly as Schumann’s Resonance .  These frequencies start at 7.8 Hz and progress by approximately 5.9 Hz. (7.8, 13.7, 19.6, 25.5, 31.4, 37.3, and 43.2 Hz.). Resonances of earth, ie, 7.83,  13.7, 19.6, 25.5, 31.4, 37.3 and 43.2 Hertz of earth. We all know 7.83 hz being the strongest of all, OM or Schumann frequency .. Ohm- 7.83Hz. Gam - 13.7Hz--Hleem - 19.6Hz--Hreem - 25.5Hz--Kleem - 31.4Hz--Krowm - 37.3Hz--Sreem - 43.2Hz.. 7.83 HZ or the ALPHA frequency  is the gateway that leads into deeper states of consciousness. The frequency of the living Earth, the “Schumann Resonance” of 7.83 HZ is the lowest common denominator of psychic activity repeatedly observed by EEG and EKG observations. I am the syllable OM...I am the sacred monosyllable...Among words, I am the monosyllable Om—Bhagawat Gita –Lord Krishna 4000 BC. "The goal which all the Vedas declare, which all austerities aim at, and which men desire when they lead the life of continence … is OM.  This syllable Om is indeed Brahman.  Whosoever knows this syllable obtains all that he desires.  This is the best support; this is the highest support.  Whosoever knows this support is adored in the world of Brahma."  - Katha Upanishad I- 5000 BC. OM is the first mantra in the 4 Vedas and the 108 Upanishads. OM is the first mantra and is the sound body of consciousness.  OM contains all the sounds in itself. OM is the four states of consciousness, as per Patanjali Yoga:----.OM is the waking state or jagrat. Beta brain wave.  OM is the dreaming state or svapna.  REM sleep state. OM is the deep sleep state or sushupti. (dream-less deep sleep state , the delta brain wave). Om is the transcendental state or turiya. (beyond all the states) , the fourth has been called nirvana. Four stages:  consciousness plus thinking is waking, consciousness minus thinking is turiya, unconsciousness plus thinking is dreaming, unconsciousness minus thinking is sleep. “Om ityetadaksharam idam sarvam, tasyopavyakhyanam bhutam bhavat bhavishyaditi sarvam omkara eva.”-  Mandukya  Upanishad -5000 BC.. “The Imperishable is OM, and it is 'all this'.   All this, whatever is visible, whatever is cognisable, whatever can come within the purview of sense-perception, inference or verbal testimony, whatever can be comprehended under the single term, creation all this is OM.”. A cosmic creative vibration (called sphota or explosion) arises between Shiva and Shakti called Nada. This Nada then gets consolidated into Shabda Brahman (differentiated sound energy), the universal cosmic resonance, symbolized by OM.   From this arises cosmic intelligence that is responsible for the creation.  The Taithiriya Upanishad says that "with OM, Brahma begins creation."   It means the whole creation comes out of sound. unheard cosmic sounds, the symphony of Shabda-Brahman, was heard by the 12 stranded Vedic Maharishis in their spiritual trances and is enshrined in the Upanishads as the syllable.  OM is the quintessence, the seed-syllable of the universe.  Mantra is the sound-body of consciousness.   Our 7000 year old Vedas say that matter is created from vibrations. If every sound on this cosmos and planet earth were simultaneously recorded, there would be only one single sound OM. Every second 200 lightening strikes occur somewhere on earth in order to keep re establishing electrical balance between the earth and the ionosphere.  These lightening strikes energize the 'flute' and vibrate the resonating cavity.  The 'flute' vibrates waves that bounce off the ionosphere and then off the earth, back and forth. The resulting 'song' incorporates information from the ionosphere which reflects the universe and information about everything that occurs on earth.  Usually this 'music' is described in terms of its beat or frequency.  The beat frequency is called the Schumann Resonance of 7.83 Hz ( OM ) . The spiritual efficacy of OM is based not on the gross sound, but on the subtle sound, which is heard, not by the ears but by the heart, which is uttered not by the mouth but by the mind.  OM is the quintessence, the seed-syllable (bija mantra) of the universe, the universal force of the all-embracing consciousness.

1.29 - - tatah pratyakchetanadhigamopyantarayabhavashch

Meditation on God with the repetition of aum removes obstacles to the mastery of the inner self.

The first manifestation of this repetition and thinking of OM will be that the introspective power will be manifested more and more, and all the mental and physical obstacles will begin to vanish. The repetition of the pranava mantra with feeling and understanding of its meaning leads to the discovery of the Self, and helps remove hindrances to Self-Realisation.  When experience, the instruments of experience and the object experienced are interwoven, the soul manifests itself without the interference of any hindrances.  Constant, venerating repetition of the pranava aum, with reflection on its meaning and the feeling it evokes, helps the seer to reach the highest state in yoga. You must know that these thought were picked off the aakasha by seers .

1.30—vyadhistyanasanshayapramadalasyaviratibhrantidar shanalabdhabhoomikatvanavasthitatvani chittavikshepastentarayah

Disease, inertia, doubt, lack of enthusiasm, laziness, sensuality, mind-wandering, missing the point.  falling away from the state when obtained  - these distractions of the mind are the obstacles.

  

This sutra delineates the nine obstacles or deterrents, which hinders progress and deflects the aspirer's consciousness.  Unhealthy persons cannot be Yogis. Mental laziness makes us lose all lively interest in the subject, without which there will neither be the will nor the energy to practice. Doubts will arise in the mind about the truth of the science, however strong one’s intellectual conviction may be, until certain peculiar psychic experiences come, as hearing, or seeing, at a distance, etc. These glimpses strengthen the mind and make the student persevere. Falling away when attained. Some says or weeks when you are practising the mind will be calm and easily concentrated, and you will find yourself progressing fast. All of a sudden the progress will stop one day, and you will find yourself, as it were, stranded. Persevere. All progress proceeds by rise and fall.

1.31— duhkhadaurmanasyanggamejayatvashvasaprashvaa  vikshepasahabhuvah

Sorrow, despair, unsteadiness of the body and irregular breathing further distracts the citta.

There are four more causes of distraction - sorrow, despair or evil disposition, tremble of the body and irregular or laboured breathing (  hyperventilation taught by fake gurus ).  These cause further distractions which excites the mind and consciousness. These hindrances are of three kinds - self-inflicted (adhyatmika), imbalances of elements in the body (adhibhautika) and problems arising from fate, e.g. genetic defects (adhidaivika). They need to be fought and curbed through yogic disciplines. Concentration will bring perfect repose to mind and body every time it is practised. When the practice has been misdirected, or not enough controlled, these disturbances come. Repetition of Om and self-surrender to the Lord will strengthen the mind, and bring fresh energy. The nervous shakings will come to almost everyone. Do not mind them at all, but keep on practising. Practice will cure them, and make the seat firm.

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