SANATANA DHARMA , HINDUISM EXHUMED AND RESURRECTED, PART 61 - CAPT AJIT VADAKAYIL

THIS POST IS CONTINUED FROM PART 60, BELOW---

http://ajitvadakayil.blogspot.in/2016/08/sanatana-dharma-hinduism-exhumed-and.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  PATANJALIs YOGA 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

3.02 - - - tatra pratyayaikatanata dhyanam

A balanced, continuous flow of attention directed towards the same point or region is meditation (dhyana). 

The distinguishable feature of meditation (dhyana) is the sustenance of a continual flow of attention on a fixed point or region, without interference or interruption. In dhyana, psychological and chronological time come to a standstill as the mind observes its own behaviour. The strength of attention in the field of consciousness neither alters nor vacillates, remaining as stable, smooth and constant as oil being poured from a jug. Upholding the same strength of awareness, the attentive awareness moves from one-pointed concentration to no-pointed attentiveness. The dissimilarity between dharana and dhyana is that dharana is more concerned with the elimination of fluctuating thought-waves in order to achieve single-pointed concentration; in dhyana, the emphasis is on the maintenance of steady and profound contemplative observation. Ekatanata connotes an unbroken flow of contact between the sadhaka's consciousness and his sadhana. It can thus be seen that dhyana may be achieved in both asana and pranayama. In asana, there is a centrifugal movement of consciousness to the frontiers of the body, whether stretched vertically, horizontally or circumferentially, and a centripetal movement as the whole body is brought into single focus. If attention is steadily maintained in this manner, meditation takes place. Likewise, in pranayama, the flow of in- or out- breath is considerately measured and sustained, resulting in complete involvement with the self. During retention, when the breath, cells of the torso, consciousness and soul are brought into unison, meditation happens. In short, when attention, reflection and contemplation in action and observation are steadily sustained, dharana evolves into dhyana. The key term in this verse is pratayaya. Pratayaya,  is an auxiliary cause, as distinguished from a direct cause (hetu). A seed, for example, is a direct cause of a plant, while sunshine, water, and earth are auxiliary causes of a plant. Mind is an inseparable part of the human being. It is distinct from brain, nervous system; it is distinct from all other physical organs, it is distinct from Pranic Force behind body activities. The mind is distinct from all these systems but at the same time, it is closely associated with all these systems of the body. Mind is very difficult to access directly but all these systems are relatively easier to access. So mind can be accessed through these systems.People have not been clear about dharana and dhyana. Both are not the same. Dharana is the contact, and dhyana is the connection. Dharana, which means "holding on", is the focusing and holding one's awareness to one object for a long period of time. Dhyana is contemplating, reflecting on whatever Dharana has focused on. Dharana must precede dhyana, because the mind needs focusing on a particular object before a connection can be made.. People frequently confuse concentration with meditation. In concentration, there is a subject and an object. You, the subject, are concentrating on a the bindu of Sri yantra  candle, or an image of ishtadevata  or the tip of your nose. These are objects of concentration. In meditation, the object disappears. The subject disappears. All becomes one. Rather than focusing on a mantra, you and the mantra become one. In meditation, all borders, boundaries, and separation between ourselves and the universe begin to disappear. We begin to realize the inherent oneness of all beings and all of creation. Dhyana is contemplation. If the concentration was on one object, Dhyana is non-judgmental, non-presumptuous observation of that object. Dhyana is uninterrupted train of thought, current of cognition, flow of awareness.   In Patanjali's Raja Yoga, dhyana is "a refined meditative practice" a "deeper concentration of the mind", which is taken up after preceding exercises such as mastering pranayama (breath control) and dharana (mental focus). Dhyana is integrally related to Dharana, one leads to other. Dharana is a state of mind, Dhyana the process of mind. Dhyana is distinct from Dharana in that the meditator becomes actively engaged with its focus.   4000 years ago, Adi Shankaracharya, in his commentary on Yoga Sutras, distinguishes Dhyana from Dharana, by explaining Dhyana as the yoga state when there is only the "stream of continuous thought about the object, uninterrupted by other thoughts of different kind for the same object"; Dharana, states Shankara, is focussed on one object, but aware of its many aspects and ideas about the same object. Shankara gives the example of a yogin in a state of dharana on morning sun may be aware of its brilliance, color and orbit; the yogin in dhyana state contemplates on sun's orbit alone for example, without being interrupted by its color, brilliance or other related ideas. Dhyana is the continuous flow of the same thought or image of the object of meditation, without being distracted by any other thought.  When the mind has been trained to remain fixed on a certain internal or external location, there comes to it the power of flowing in an unbroken current, as it were, towards that point, this state is called Dhyana. While Dharana was the stage in yoga where the yogi held one's awareness to one object for a long period of time, Dhyana is concentrated meditation where he contemplates without interruption the object of meditation, beyond any memory of ego or anything else. Dhyana is distinct from Dharana, in that the yogi contemplates on the object of meditation and the object's aspects only, free from distractions, with his mind during Dhyana. With practice, the process of Dhyana awakens self-awareness.. Let me jump the gun a bit-- when one has so intensified the power of dhyana as to be able to reject the external part of perception and remain meditating only on the internal part, the meaning, that state is called Samadhi. Patanjali distinguishes between Dharana which is effortful focusing of attention, Dhyana which is easy continuous one-pointedness, and Samadhi which is absorption, ecstasy, contemplation. A person who begins meditation practice, usually practices Dharana. With practice he is able to gain ease in which he learns how to contemplate in a sharply focussed fashion, and then "he is able more and more easily to give uninterrupted attention to the meditation object; that is to say, he attains Dhyana". With further practice, the yogi "ceases being detachedly vigilant" and enters "a state of fusion with the meditation object" which is Samadhi. Dhyana is contemplating, reflecting on whatever Dharana has focused on. Dhyana Yoga is the union of the individual self with the universal self. Yogic science does not demarcate where the body starts and the mind begins, but approaches both as a single, integrated entity. . If the concentration was on one object, Dhyana is non-judgmental, non-presumptuous observation of that object. If the focus was on a concept/idea, Dhyana is contemplating that concept/idea in all its aspects, forms and consequences. Dhyana is uninterrupted train of thought, current of cognition, flow of awareness. Contemplation is of three kinds: material (sthula dhyana), luminous (jyotir-dhyana) and subtle (sukshma-dhyana). (a) In "material contemplation", the image of a deity is thought of. (b) In "luminous contemplation", the radiance of Divinity or of Nature (Prakriti) is pondered. (c) In "subtle contemplation", the mind is concentrated on the point-limit (bindu) where the unmanifest becomes manifest, or on the basic coiled energy, kundalini. Contemplation is of two kinds, either on a perceptible form (sa-rupa) or without a perceptible form (a-rupa). Contemplation without a perceptible form is beyond the grasp of words and mind, it belongs to the unmanifest, is all-pervading and cannot be pointed to as 'this' or 'that'. It is only through a long process of identification that yogis can cognize it. 'Dhyana is the study of deep concentration, calmness and tranquility of the mind. It is the study of attaining complete control over ones mind. Meditation takes the consciousness beyond conscious, sub conscious and unconscious states to super consciousness. We all know that our mind is fickle, like a butterfly, which always flies from here and there and does not wait at one place for long. But the speed of our mind is far more than the butterfly or it is greater than the speed of light. Mind can recollect past experiences, keeps thinking about the future and experiences the present with all its might and we do not have any control over our minds journey. Mind has no physical existence. Existence of the mind can't be denied. The nature of the mind is to move from one point to another continuously. The mind has tremendous speed.. Mind doesn't remain stable at any particular point or any object. It keeps moving all the time. Mind runs after the objects it likes but runs away from the objects that it dislikes.You have already studied that the mind is essential in the process of acquiring knowledge. For example when you are listening to a speaker in lecture, you learn through your ears. But if your mind is not concentrating on the lecture then you won't understand anything there. As the mind is unstable, you cannot concentrate on lecture. So to learn what the speaker is telling, you must establish control over your mind and force it to listen to the lecture. Then only you'll be able to acquire knowledge. Hence you have to control movements of mind and make it stable whenever you want, as per your requirements. But this is the most difficult part because of unstable nature of mind. This process of making mind stable is called concentration.. If you want to remember a particular event, you will have to concentrate your mind till you remember that event. Only then, one can get what he wants. But controlling mind is the most difficult task. Efforts are being continuously made to find out the ways and means to establish control over mind. Meditation is one of the very effective ways to control the mind. This control can't be achieved in short period.  Meditation is a systematically designed technique to achieve this step by step.In Dhyana Yoga, it is important to remember three things:  one-pointedness of mind – controlling its movements; setting bounds to one’s life to help achieve this – doing actions after weighing and measuring them; and state of level-headedness or evenness of vision – having the nobility to think in terms of the whole world.  A true yoga teacher is not one who merely instructs verbal cues or gives theoretical knowledge, but also one who guides and teaches mentally, spiritually and physically.  The very basic of a yoga class is adjustments and lifestyle intervention, if a teacher does not engages in such, he is just a mundane physical instructor.  Dhyana ensures that one does not grow with ego, the sense of self and feeling of being superior, no matter how much achievement you unlock. Practicing Dhyana Yoga allows the practitioner to calm his mind and allow him to look in the outside world without distractions. In doing so, he is able to reach a heightened level of awareness. Dhyana will help us to gain awareness of the happenings and ensure that we ultimately reach true bliss, but not indulge in momentary pleasures.  Dhyana involves concentration upon a point of focus with the intention of knowing the truth about it. During dharana the mind is moving in one direction like a quiet river-nothing else is happening. In dhyana, one becomes involved with a particular thing - a link is established between self and object. In other words, you perceive a particular object and at the same time continuously communicate with it.  Each time the mind evades you, runs here and there and you bring it back, that is called concentration. Concentration is trying to fix the mind on one thing. Meditation is when you have tried and are successful.   To focus the attention to one point will not result in insight or realization. One must identify and become "one with" the object of contemplation, in order to know for certain the truth about it. In dhyana, the consciousness of the practitioner is in one flow; it is no longer fixed on one subject as in dharana. Vedanta holds that, since the universal divine Self dwells within the heart, the way to experience and recognize divinity is to turn one's attention inward in a process of contemplative meditation. Adi Shankaracharya  dedicates an extensive chapter on meditation, in his commentary on the Brahma-sutras. The mind is like a lake, and stones that are dropped into it (or winds) raise waves. Those waves do not let us see who we are. (...) The waters must be calmed. If one remains quite, eventually the winds that ruffle the water will give up, and then one knows who one is. God is constantly within us, but the mind obscures that fact with agitated waves of worldly desires. Meditation quiets those waves (Bhagavad Gita V.28). 

There are different forms of Dhyana Yoga. The aim is to withdraw all senses from various objects of interest and focus on one object. Dhyana Yoga produces a state of tranquility. Its objective is to cleanse the subconscious, develop concentration, clear the mind, and bring about various stages of unified communion with God. The most important aspect for a successful meditation practice is regularity. The best time for practice is early morning. The great yogis recommend we practice during Brahmamuhurta, or the hours between 4 and 6 am. Find a quiet undisturbed place in your house to meditate and set up an inspiring and vibrationally uplifting meditation space or altar. If possible you should try to find a place that no one else will disturb -It is common practice to set on the altar some photos of your main deity, or the Om symbol.  Many people cover the altar with a pleasing colour cloth and keep there fresh flowers, incense, oil lamp, and one or several deity figures. To be able to meditate well you have to be able to sit comfortably. Try to find a good, comfortable cross-legged posture. Your posture should be very steady and easy to maintain. The back should be straight to balance  the spirit level inyour inner ear cochlea. and the whole body should be as relaxed as possible. Generally you should keep your hands on the knees or folded together in front of the body to help preserve energy. Try not to move. Keep your eyes closed unless you are practicing tratak (steady gazing). At this point it can be helpful to repeat the mantra OM several times, at first out loud and then gradually mentally. It will help to calm the mind in preparation for the remaining steps. Now that you are comfortably in your steady posture in your meditation space, you should make a sankalpa, or resolve, commanding the mind to be quiet for a specific length of time – this will give a powerful instruction to the subconscious mind. The resolve could be, ‘I will keep my mind quiet for 20 minutes’, or ‘I will meditate 15 minutes’. Whatever you choose for your sankalpa be sure to finish the resolve to give strength to the mind and set up a good pattern for your practice. It is important at this stage not to force the mind to be still. If you try to force it too much it will rebel, making your practice even more difficult. Be patient and persevere.. Work with your mind, not against it. Try to be a witness of the extraneous thoughts, not being affected by them, but letting them go by as though you are just watching and not engaging with them. This stage can be very difficult, but with proper patience and diligence can be overcome. Calm the bubbling emotions, sentiments, instincts and impulses through silent meditation. Once your mind starts to calm down you should select a focal point, or lakshya, to concentrate on. This is usually either the place between the eyebrows (ajna chakra), or in the heart center in the middle of the chest (anahata chakra). Center your mind in that point, concentrating all of your prana (energy) and attention at that place. As an aid to concentration, it can be helpful to envision in your lakshya a bright white light or your main deity, or OM symbol or the Bindu of Sri Yantra. Usually people will choose the space between the eyebrows and more emotional people will choose the heart center. Once you determine your focal point you should never change it.  The last step is to concentrate on a mantra. This becomes your main object of concentration. Everything else should just be in the background of your mind. Keep repeating the mantra until you become totally immersed in it. You should coordinate the correct repetition of the mantra on the inhale, and the correct repetition of the mantra on the exhale. Some people don't have a mantra, and it is acceptable for them to use the universal mantra OM. In dharana, the mind is put through various rigors of trainings to restrain its waywardness and to refine its awareness to the ultimate degree of ‘one-pointedness’. Achieving this state is an ‘active process’ that requires much effort. But it is precisely when this ‘one-pointedness’ of mind ceases to be an ‘active effort’ and then just ‘happens naturally’, without any effort, that we have achieved the state of meditation.… notice that I refer to meditation as a ‘state’ (of being, or of mind), and not a techinique that we ‘practice’. So dhyana, as far as it can be described with words, is an unbroken stream of concentration, whereby very little ‘sense of self’ remains. At this level, it becomes increasingly more difficult to use words and the reasoning, conscious mind to describe the experiences of yoga. After all, the state of meditation, by its very nature transcends our material human experience and everything that is related to it. We could say that meditation (dhyana), is concentration (dharana) taken to ‘perfection’ — In other words, a meditative state is the natural result of ‘perfect concentration’. So it is prolonged concentration, then, that leads the sadhaka into this ‘spontaneous’ and ‘free-flowing’ meditative state, whereby nothing but the object of concentration fills the mental space; and whereby the observer and the observed merge into one. We could also say that it is the occasional appearance of ‘distractions in the mind’ that constitutes the essential difference between dharana and dhyana.  Meditation is an exalted state of being which is produced by a moral and ethical, pure lifestyle; control of the body and breath through Asana and Pranayama; transcendence of and freedom from the imprisonment of the senses in Pratyahara. Practices of Dharana, exercises in concentrating and focusing the mind must be perfected. Only then is one able to even speak of meditation, let alone experience it. Prayer is NOT meditation. The former is a petition to  God, and the other is a detached observation of one's own mind, and its processes. In the modern world, meditation is used as a non-religious technique for relaxation and stress reduction for long-term psychological improvements. Meditation is done to purify the mind and gain insight.  It 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. The spiritual aims are peace of mind, wisdom, and, ultimately, a state of enlightenment or self-realization.  It is a  form of natural healing, and helps people cope with  anxiety, depression, and drug dependence. The attention is focused on monitoring the breath, and noting thoughts crossing the mind, without any judgement or attempt at control, but as a silent and detached witness.  If the mind throws up distractions, the meditator returns to simply observing the breath each time the distraction happens.  A relaxed and unhurried attitude is important, since slowing down and observing the mind to see how it works is central to the philosophy behind meditation. Using the mantra technique, the meditator concentrates on a mantra  to banish intrusive thoughts and thus achieve progressively quieter levels of thinking until thought itself is transcended. The subtle vitalizing frequencies of mantras activate psychic energies and awaken our intuitive faculties.  Sonic frequencies interact with our cellular vibration levels and assist in maintaining a healthy resonant frequency in our bodies. Mantras still the activity of thought and helps you find a deeper level of consciousness. Meditation brings peace and allows us to raise our vibrational level.  Digestion grounds us. Hence eat only after  the meditation session.  Eating engages the body’s digestive system , thus returning the body’s vibrational level back to normal. During meditation thinking is separated from perceiving, so that the individual can stand apart from the emotional self.  The reason why people remain mired in negativity is because of the beliefs they have inherited over time. Beliefs are subconscious. We act in the way we do because we are not aware of our beliefs and the feelings that these beliefs generate. That is why it is important to obeserve yourself and look within. We can do it. That is why we are different from animals. 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. To be a mystic or a seer is not the same thing as being a spectator on the fence.  Mysticism provides an escape from a life of uninspired existence. It magnifies man and gives him a hope and destiny to fulfill. In the modern era the road to holiness necessarily passes through the world of action. A Mystic who is not of supreme service to the Society -- AINT NO MYSTIC AT ALL.  -- Meditation is an exercise of the mind. What physical exercise is to the body, meditation is to the mind. Silencing the body is easy, but silencing the mind is difficult in this modern age. Silencing is about grace, harmony and tranquility. Exhaustion is NOT tranquility. In the modern age people get stressed, and they need to still the mind--the chattering monkey, which remains entangled in the past and the imagined future, but never in the present.  Meditation is about holding your mind to the present. It is the search for inner strength. It is NOT a drill. It has to be done with grace. Your mind cant keep going round and round in circles, etching a deep groove and make the subject deep rooted. Beware of the spiritually arrogant, such persons cant be proper Gurus. A person stops thinking either when he is dead or when he has realised. When your ego powered mind is chattering like a monkey or the angry sea, you miss the truth. Truth can be communicated only in silence. For this deep silence you need to have harmony between the mind, body and soul. The aim of every form of meditation is to still the mind, or you cant purify it and get rid of deep rooted negativities , which affect your health and even give you severe migraines.  Meditation is a surgical operation of your subconscious mind to remove and discard negativity / ego and improve tolerance, grace and kindness.  Yoga uses the awareness of breath method. The meditator sees the cosmos as nothing but the tiniest packet of quantum energy. It makes you a watcher and a witness. Such a person cannot be an egoist. The art of observing is to help you feel separate from all that you are clinging to. For a layman-- you are stressed when your hands feel cold, your heart rate, breathing, and muscle tension increases. The result is that your immune system goes for a toss and you get depressed or burnt out.. Depression is a weird feeling of loss . Meditation teaches you to look inwards, with awareness , withing yourself and know the true nature of all sensations, and loosen the stranglehold of habits and vices.. he scans his own body and sees where the stress and tension is. He just witnesses , he does not react. His mind does not control him, rather he controls his mind. It is a universal remedy for all universal ills. Find a quiet place to sit for 15 minutes. place where you can sit comfortably, undisturbed, for at least 20 minutes. Background noises like the sound of a car horn or a ticking clock should not be considered hindrances, and in fact can be legitimate objects of mindfulness. Don't wear earplugs .  Wear loose clothing  and be bare feet. Sit with your back and head held straight. You may sit on the floor or in a chair. Keep your eyes closed. If you must move, notice how and why you are moving.  Simply be mindful of in-and-out breathing. You may feel that your breathing is too short, too long, too gentle or too heavy. Do not try to control it. Stop judging. Just let it be, let it settle by itself as you watch.  It is the process of watching which is the meditation, not what you are watching.  When you become distracted, gently refocus your attention on your breathing. Keep watching. Just breathe... As the abdomen rises, observe the motion from beginning to end with your mind. When the abdomen falls, do the same. That's it. Just keep watching the rising-falling movements. You don't have to do anything to them. Just know the movements without judging or describing them.  Restrict your attention to what is occurring in the immediate present moment. Don't think about the past or future— don't think about anything at all. Let go of worries, concerns, and memories. Empty your mind of everything except the movements occurring right now. But don't think about the motions; just know them.In insight meditation the aim is not to think, but only to know. As the abdomen expands, say the word "rising" in your mind. When it contracts, say "falling." Continue to note rising, falling, rising, falling, from one moment to the next. Ninety-percent of your attention should be on the actual movement instead of on the label. The aim in meditation is to know the object itself, not the word.  The abdomen should not be visualized. You only have to know the movements. Be sure to breathe naturally; don't try to control the breath in any way. A mental note identifies the object in general but not in detail. For example, when a sound pulls your attention away, label it "hearing" instead of car horn," "voices" or "barking dog." If an unpleasant sensation arises, note "pain " or "feeling" instead of "knee pain" or "my back pain." Then return your attention to the primary object. When aware of a fragrance, say the mental note "smelling" for a moment or two. You don't have to identify the scent. The motto is: "Focus and forget it," or "know and let go."Healing is NOT a physical process, rather it is mental. Mind can wipe mistakes off the DNA blueprint and destroy any disease that has disturbed the design. DNA's ability to repair itself is affected adversely when a person is in depression. Meditation experiences silence, and is devoid of drives, wishes, fears , thoughts and emotions. Afterwards when the mind returns to its usual level of consciousness, it has acquired some freedom to move.. Grace and peace are the hallmarks of a healthy non-delusional mind in a healthy body.. The happiness is stable.There is NO medicine for jealousy, fear, greed and other toxic negativity.  Only Yoga can save. Although there is a notable separation between dharana (concentration) and dhyana (meditation) in yogic philosophy, there is also an intimate connection between the two. The ancient Vedic  Indian psychology has a  fourfold scale, which represents the degrees of the ladder of being by which man climbs back to the source, the absolute divine. The change, from “here” to “there,”  is not an uneventful process at all.  There come dry periods, deviations, violent alterations, and temptations. If there are raptures and azure heavens, there are anaconda agonies and absolute abandonments, howling hot deserts and “dark cold nights of the soul” to go through. Streaming tears of joy, horripilation (bristling of the hair), stigmata (bodily marks or pains), and parapsychological phenomena have been known to develop. The first stage of meditation  achieves detachment from sensual desires and impure states of mind through analysis and reflection and thereby attains an emotional state of satisfaction and joy. In the second stage, intellectual activities are abated to a complete inner serenity; the mind is in a state of “one-pointedness” or concentration, joy, and pleasantness. In the third stage, every emotion, including joy, has disappeared, leaving the meditator indifferent to everything while remaining completely conscious. The fourth stage 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. There were no bounds to the magical powers that can be attained by great Hindu ascetics and yogis  teaching the suppression of all activity of mind, body, and will in order that the self may realize its distinction from them and attain liberation.

“Whatever great thing is known to men is known through meditation … the whole earth, middle space, the heaven, waters and even mountains are engaged in Dhyana”. ~ Chandogya Upanishad 5000 BC

3.03--   tad evarthamatranirbhasan svaroopashoonyam iva samadhih

When the object of meditation engrosses the meditator, appearing as the subject, self-awareness is lost. This is samadhi.

When the attentive flow of consciousness fuses with the object of meditation, the consciousness of the meditator, the subject, appears to be dissolved in the object. This union of subject and object becomes samadhi. When the object of contemplation shines forth without the interference of one's own consciousness, dhyana flows into samadhi.  When a musician loses himself and is completely enwrapped in his music, or an inventor makes his discoveries when devoid of ego, or a painter surpasses himself with colour, shade and brush, they glimpse samadhi. So it is with the yogi - when his object of contemplation becomes himself, devoid of himself, he experiences samadhi. The dissimilarity is that the artist or musician arrives at this state by effort, and cannot sustain it; while the yogi, remaining devoid of ego, experiences it as natural, continuous and effortless. Therefore it is difficult for an artist to instill his vision of the sublime, which is associated with the performance and realisation of a particular art form, into his common daily existence. For the yogi, however, whose 'art' is formless and whose goal has no physical expression like a painting, a book or a symphony, the fragrance of samadhi imbues every aspect of his 'normal' behaviour, activities and state of being. 

Uninterrupted flow of attention dissolves the rip between the object seen and the seer who sees it. Consciousness appears to have ceased, and to have reached a state of silence. It is devoid of 'I', and unites into the core of the being in an unfathomed state of serenity. In samadhi, awareness of place vanishes and one ceases to experience space and time. When the object of meditation engulfs the meditator, appearing as the subject, self-awareness is lost. This is samadhi. 

These verses in the video below  were penned by Adi Shankaracharya 4000 years ago at the age of  eight.  

He was the last of the 12 strand DNA NIL junk – king sized pineal gland maharishis.  

Adi Shankaracharya is beyond prizes from mere 2 strand DNA , 97% junk, shriveled / calcified pineal gland  mortals like me - 

--still I shall give him the VADAKAYIL PRIZE.  

The world is a rich place because of the great soul.

Capt. Ajit VadakayilAugust 2, 2016 at 8:21 PM

ADI SHANKARACHARYA ( 2000 BC ) GETS THE VADAKAYIL PRIZE.   THIS PRIZE IS NOT WORTH A GREAT SOUL LIKE HIM--    STILL LET IT BE !

HERE IS THE THE LIST OF MAHA MERUS WHO FOOLED THE WORLD , WHOM I HAVE TRASHED INTO THE GARBAGE BIN OF THE PLANET.

GARBAGE BUCKET LIST:

1) BERTRAND RUSSEL
2) ROMILA THAPAR
3) IRFAN HABIB
4) NOAM CHOMSKY
5) RAMCHANDRA GUHA
6) SHELDON POLLOCK
7) SIGMUND FREUD
8) GEORG WILHELM HEGEL
9) AMARTYA SEN
10) WENDY DONIGER
11) FREIDRICH WILHELM NIETZSCHE
12) IMMANUEL KANT
13 ) BARUCH SPINOZA
14) ALBERT EINSTEIN
15) ISAAC NEWTON
16) GUGLEILMO MARCONI
17) CHARLES DARWIN
18) KARL MARX
19) MAX WEBER
20) THOMAS ALVA EDISON
20) FIBONACCI

NOTE: MENTAL MIDGETS LIKE ROMILA THAPAR , IRFAN HABIB , RAMACHANDRA GUHA, SHELDON POLLOCK, WENDY DONIGER MUST BE THANKFUL THAT THEY ARE INCLUDED AMONG A LIST OF CEREBRAL GIANTS

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HERE ARE PEOPLE WHO MADE A DENT IN THE UNIVERSE— THEY GET THE "VADAKAYIL PRIZE". THIS IS NOT A VESTED “NOBEL PRIZE “

1) NIKOLA TESLA
2) DIMITRI MENDELEYEEV
3) IE IRODOV
4) ARYABHATTA
5) SRINIVASAN RAMANUJAN
6) CHANAKYA
7) ADI SHANKARACHARYA

capt ajit vadakayil
..

Mano Buddhi Ahankara Chitta Ninaham

Nacha Shrotra Jihve Na Cha Ghrana Netre

Nacha Vyoma Bhoomir Na Tejo Na Vayu

Chidananda Rupa Shivoham Shivoham

Na Cha Prana Samjno Na Vai Pancha Vayu

Na Va Saptadhatur Na Va Pancha Koshah

Na Vak Pani Padau Na Chopastha Payu

Chidananda Rupa Shivoham Shivoham

Na Me Dvesha Ragau Na Me Lobha Mohau

Mado Naiva Me Naiva Matsarya Bhavah

Na Dharmo Na Chartho Na Kamo Na Mokshah

Chidananda Rupa Shivoham Shivoham

Na Punyam Na Papam Na Saukhyam Na Dukham

Na Mantro Na Teertham Na Vedo Na Yajnaha

Aham Bhojanam Naiva Bhojyam Na Bhokta

Chidananda Rupa Shivoham Shivoham

Na Me Mrityu Shanka Na Me Jati Bhedah

Pita Naiva Me Naiva Mata Na Janma

Na Bandhur Na Mitram Gurur Naiva Shishyah

Chidananda Rupa Shivoham Shivoham

Aham Nirvikalpo Nirakara Roopaha

Vibhur Vyapya Sarvatra Sarvendriyanam

Sada Me Samatvam Na Muktir Na Bandhah

Chidananda Rupa Shivoham Shivoham

I am not this mind, nor intellect, ego or consciousness,

Nor the Gyāna Indriyas or the Tattvas.

My form is pure consiousness and absolute bliss

I am CHIDĀNANDA RŪPA SHIVA, the Supreme Self.

I am neither the five Prānas nor the seven Dhātus,

Nor the five Koshas, nor this bundle of Karmas

I am CHIDĀNANDA RŪPA SHIVA, the Supreme Self.

In me exists neither attachment nor duality,

Neither greed nor jealousy, neither hate nor anger.

I have nothing to do with the illusion of the ego,

And also I am not bound by the four laws of the Purushārtha

I am CHIDĀNANDA RŪPA SHIVA, the Supreme Self.

I have neither sin nor virtue, nothing to do with either happiness or sorrow,

Or with Mantras, pilgrimages, the Vedas or ceremonies

I am neither the food, nor the one nourished, nor the enjoyer

I am CHIDĀNANDA RŪPA SHIVA, the Supreme Self.

I am the Ātmā, immortal and unborn

Time, space and death have no power over me

I have neither father nor mother, neither relatives nor friends

No Guru and no student

I am CHIDĀNANDA RŪPA SHIVA, the Supreme Self.

I am desireless and formless.

I exist in all living beings

I am not bound, nor require liberation

My form is truth, consciousness and bliss

I am CHIDĀNANDA RŪPA SHIVA, the Supreme Self.

Today , I will format Sanatana Dharma.  

I am shooting down all nonsense about Samadhi which FAKE gurus have peddled over the years .  

Why is Sabarimala this planets no 1 pilgrimage ? 

Because it gave pilgrims who observed Makaravilakku , samadhi-- albeit a fleeting experience .   

Modern scientists cant explain this priceless feeling-( ONLY FOR THOSE WHO DID THE 41 DAY VRAT )  

It is akin to spiritual ecstasy in which consciousness leaves the body , while soaked in an ocean of consciousness .  

All it took was about 9 seconds of PURE AWARENESS beyond the clutches of the mind-- between the second and third flash.   

In samadhi, the process of concentration, the object of concentration, and the mind that is trying to concentrate or meditate all have become one. 

The little gap between two thoughts is nothing but Pure Awareness.

http://ajitvadakayil.blogspot.in/2013/01/sabarimala-makaravilakku-three-light.html

IMPORTANT:   SAMADHI  BY KUNDALINI RAISE , AND SUBSEQUENT MOKSHA ,   IS OBTAINED ONLY BY PEOPLE WHOSE KARMIC BAGGAGE IS VERY LITTLE AND APPROACHING ZERO.    

BEWARE OF ROGUE GURUS WHO  SNATCH SPIRITUAL POWER ,  THE IGNORANT FAKES WHO COME ON  BENAMI TV  GHADI GHADI ,  WHO CRAVE THE LIMELIGHT,   WHO SET FAALTHU GUINNESS BOOK OF WORLD RECORDS ,  WHO PROPAGATE ROTHSCHILDs FAKE CHITPAVAN JEW GODS OF PANDHARPUR,  WHO SPEAK AT UN / FREEMASON SEMINARS , OPPORTUNISTIC BASTARDS WEARING JESUS CHRIST TYPE ROBES  WHO SAY ANAL SEX BETWEEN MEN VERY GOOD ( SO THAT ZIONIST JEWS WILL OPEN MORE BRANCHES FOR THEM AROUND THE WORLD AND GIVE THEM PUBLICITY IN ROTHSCHILDs MEDIA )  ,  WHO STAY IN 5 STAR HOTELS --

NOWADAYS MENTALLY SICK PEOPLE ARE CLAIMING TO HAVE RAISED THEIR KUNDALINI AND OBTAINED SAMADHI.     WHEN SUCH  MAD PEOPLE WITHOUT EGO ( BECAUSE THEY ARE MAD ) DIE , THEIR GREEDY AND EVIL FOLLOWERS CONVERT THEM INTO GODS  AND START CULTS , WITH POLITICAL AND COLLEGIUM  JUDICIARY  SUPPORT.   BIG FOREIGN  MONEY IS INVOLVED . 

In Samadhi, there is neither Dhyana nor Dhyata (neither meditation nor meditator). The meditator and meditated, the thinker and the thought, the worshipper and the worshipped become one or identical.. Samādhi is the highest state of consciousness that a human can reach in life. It is the goal of our spiritual journey on earth. Samadhi is the blissful return to our Divine origin. When the thousand-petalled Lotus of the Sahasrara Chakra opens and the Jivatma dissolves within it, the goal of its long, experience-rich journey is reached, and its lifelong thirst for the “nectar of immortality” (Amrita) is quenched. There is no longer any individuality. Consciousness and self-awareness continue to exist, but not in the previous duality of “that is mine” and “that is yours”. The person lives on, but from now on the inner Self remains with the Supreme Self. This means the end of all problems and pain, the end of suffering, of rebirth and death. The liberated one lives on the earth in eternal happiness and joy, and when the body is renounced the consciousness dissolves completely in the Divine Self. As in sleep, physical sensations such as heat, cold, hunger, thirst, etc., are strongly diminished in Samadhi. The state of Samadhi, however, is in no way detrimental to the body. The atma is at all times connected to the body, and is a witness to everything that occurs. Therefore, at any time one can return to “normal consciousness” just as one instantly awakens from a dream if touched or spoken to. Samadhi is the Supreme Consciousness in which knower, knowledge and object of knowledge unite. A peaceful nature, all-understanding goodness, purity, splendour and a quiet dignity radiate from a God-Realised soul. When all the “seeds” of the Vasanas (desires, wishes) have been roasted and burnt in the “fire of Yoga” can they no longer sprout. Only then does the door to liberation open to the aspirant. Because from then on one’s actions produce no new Samskaras in one’s consciousness, and therefore no more effects for subsequent lives. With the dissolution of the ego – when the distinction of “my I” and “your I” no longer exist – the Sanchitkarma ((Karma from earlier lives) also dissolves. He is so much established in that state of spiritual consciousness or awareness that even while he is moving and acting, he still remains in that state of inner awareness. He has no use for Guinness book of world records , dye for hair /beard , or faalthu limelight on TV.  They no longer identify with body, mind, senses, emotions, qualities, worldly position or profession. Their inner bliss is unshakable. The last chains of Karma dissolve, and all associated attachments vanish. They discover the entire Universe within and also identify the Self with the Cosmos.  Nirvikalpa Samadhi means "free from all sorts of modifications and imaginations." The mind completely melts in BrahmAn. A sudden stroke of mystic illumination puts an end to all the empirical existence altogether and the very idea or remembrance of such a thing as this world or the narrow individuality of the spirit in this world absolutely leaves the Self.  When you enter into nirvikalpa samadhi, however, you not only feel bliss, but actually grow into that bliss.  You see the universe as a tiny dot inside your vast heart. When the yogi can: (1) sustain focus on the pratyaya for an extended period of time, and (2) minimize his or her self-consciousness during the practice, then dhyana transforms into samadhi. In this fashion then, the yogi becomes fused with the pratyaya. Patanjali compares this to placing a transparent jewel on a colored surface: the jewel takes on the color of the surface. Similarly, in samadhi, the consciousness of the yogi fuses with the object of thought, the pratyaya. The pratyaya is like the colored surface, and the yogi's consciousness is like the transparent jewel. Samadhi is a spiritual state of consciousness. When the object of meditation engulfs the meditator, appearing as the subject, self-awareness is lost. When, in meditation, the true nature of the object shines forth, not distorted by the mind of the perceiver, that is absorption (samadhi).  In samadhi the mind becomes still. It is a state of being totally aware of the present moment

THIS POST IS NOW CONTINUED TO PART 62, BELOW--

http://ajitvadakayil.blogspot.in/2016/08/sanatana-dharma-hinduism-exhumed-and_5.html

CAPT AJIT VADAKAYIL
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