THIS POST IS CONTINUED FROM PART 61, BELOW--
NONE OF THE SO CALLED ANCIENT CIVILIZATIONS OF THE PLANET HAVE LEFT BEHIND ANYTHING OF CEREBRAL VALUE IN WRITING-- ABSOLUTELY NOTHING !!
80% OF OUR VEDAS ( SAMHITAS/ BRAHMANAS/ ARANYAKAS/ UPANSIHADS) HAVE BEEN STOLEN / DESTROYED BY THE WHITE INVADER.
THE JEALOUS WHITE MAN POST DATED OUR ANCIENT WORKS PENNED DOWN IN 5000 BC, TO SUIT THEIR UNDERSTANDING OF BIG BANG DATED AT A RIDICULOUS 4004 BC.
IN THIS INTERNET AGE, IT IS PAY BACK TIME !
THE WORLD SHALL KNOW THE GLORY OF ANCIENT INDIA !!
CHECK OUT THE SOUND OF PATANJALIs YOGA SUTRAS PENNED DOWN 7000 YEARS AGO, WHEN THE REST OF THE WORLD WERE RUNNING AROUND NAKED DOING GRUNT GRUNT
CHAPTER I- SAMADHI PADA- CONTEMPLATION
tada drashtuh svaroope avasthanam
vrittayah pangchatayyah klishta aklishtah
viparyayo mithyajnanam atadroopapratishtham
shabdajnaananupati vastushoonyo vikalpah
tatra sthitau yatno abhyasah
sa tu dirghakalanairantaryasatkarasevito dridha-bhoomih
drishtanushravikavishayavitrishnnasy vashikarasamjna vairagyam
viramapratyayabhyasapoorvah sanskarashesho anyah
mridumadhyadhimatratvat tatopi visheshah
kleshakarmavipakashayairaparamrishtah purushavishesh eeshvarah
tatra niratishayan sarvajntvabijam
sa poorvesham api guruh kalenanavachchhedat
tasya vachakah prannavah
prachchhardanavidharanabhyan va prannasya
vishayavati va pravrittirutpanna manasah sthitinibandhini
vishoka va jyotishmati
vitaragavishayan va chittam
paramanu paramamahattvantosya vashikarah
tatra shabdarthajnanavikalpaih sankeerna savitarka samapattih
etayaiva savichara nirvichara cha sookshmavishaya vyakhyata
ta eva sabijah samadhih
rtanbhara tatr prajna
shrutanumanaprajnabhyam anyavishayaa vishesharthatvat
tajjah sanskaro nyasanskarapratibandhi
tasyapi nirodhe sarvanirodhannirbijah samadhih
CHAPTER II - SADHANA PADA-- PRACTISE
avidya kshetram uttareshanprasuptatanuvichchhinnodaranam
svarasavahi vidushopi tatharoodho bhiniveshah
te pratiprasavaheyah sookshmah
sati moole tadvipako jatyayurbhogah
te hladaparitapafalah punyapunyahetutvat
parinamatapasanskaraduhkhairgunnavritti -virodhaccha duhkham eva sarvan vivekinah
heyan duhkham anagatam
drashtridrishyayoh sanyogo heyahetuh
prakashakriyasthitishilan bhootendriyatmakanbhogapavargarthan drishyam
drashta drishimatrah shuddhopi pratyayanupashyah
tadarth eva drishyasyatma
kritarthan prati nashtam apyanashtantadanyasadharannatvat
svasvamishaktyoh svaroopopalabdhihetuh sanyogah
tadabhavat sanyogabhavo hanan taddrisheh kaivalyam
tasya saptadhaa prantabhoomih prajna
yogangganushthanad ashuddhikshaye jnanadiptira vivekakhyateh
vitarkaa hinsadayah kritakaritanumoditalobhakrodhamohapoorvakamridumadhyadhimatra duhkhajnananantafala itipratipakshabhavanam
ahimsapratishthayam tatsannidhau vairatyagah
shauchat svanggajugupsa parairasansargah
santoshad anuttamah sukhalabhah
tasmin sati shvasaprashvasayorgativichchhedah pranayamah
bahyabhyantarastambhavrittihdeshakalasankhyabhih paridrishto dirghasookshmah
dharanasu ch yojnata manasah
svasvavishayasanprayoge chittasy svaroopanukarivendriyanan pratyaharah
CHAPTER III – VIBHOOTI PADA - MANIFESTATION
tatra pratyayaikatanata dhyanam
tad evarthamatranirbhasan svaroopashoonyam iva samadhih
trayam ekatra sanyamah
tasya bhoomishu viniyogah
trayam antaranggan poorvebhyah
tad api bahiranggan nirbijasy
tasya prashantavahita sanskarat
tatah punah shantoditau tulyapratyayauchittasyaikagrataparinamah
etena bhootendriyeshu dharmalakshanavasthaparinama vyakhyatah
kramanyatvan parinamanyatve hetuh
shabdarthapratyayanam itaretaradhyasat sankarahtatpravibhagasanyamat sarvabhootarutajnanam
na cha tat salambanan,tasyavishayibhootatvat
kayaroopasanyamat tadgrahyashaktistambhe chakshuhprakashasanprayogentardhanam
sopakraman nirupakraman cha karma tatsanyamad aparantajnanam,
bhuvanajnanan soorye sanyamat
pratibhad va sarvam
sattvapurushayoratyantasankeernnayohpratyayavishesho bhogah pararthatvat
tatah pratibhashravannavedanadarshasvadavarta jayante
te samadhavupasargaa vyutthane siddhayah
bandhakarannashaithilyat pracharasanvedanach chchittasya parashariraveshah
shrotrakashayoh sanbandhasanyamad divyan shrotram
bahirakalpita vrittirmahavideha tatahprakashavarannakshayah
tato manojavitvan vikarannabhavah pradhanajayashch
sattvapurushanyatakhyatimatrasysarvabhavadhishthatritvam sarvajnatritvan cha
tadvairajnadapi doshabijakshaye kaivalyam
sthanyupanimantrane sanggasmayakarannanpunah anishtaprasanggat
kshannatatkramayoh sanyamadavivekajam jnanam
tarakan sarvavishayan sarvathavishayam akramancheti vivekajan jnanam
sattvapurushayoh shuddhisamye kaivalyam iti
CHAPTER IV-- KAIVALYA PADA -- LIBERATION
nimittam aprayojakan prakritinan varannabhedastutatah kshetrikavat
pravrittibhede prayojakam chittam ekam anekesham
tatra dhyanajam anashayam
karmashuklakrishnnam yoginah trividham itaresham
jatideshakalavyavahitanam apyanantaryamsmritisanskarayoh ekaroopatvat
tasam anaditvam chashisho nityatvat
hetufalashrayalambanaih sangrihitatvad eshamabhave tadabhavah
te vyaktasookshma gunatmanah
vastusamye chittabhedat tayorvibhaktah panthah
taduparagapekshatvat chittasya vastu jnatajnatam
na tat svabhasandrishyatvat
chittantaradrishye buddhibuddheratiprasanggah smritisankarashcha
drashtridrishyoparaktan chittan sarvartham
tadasankhyeyavasanachitram api pararthan sanhatyakaritvat
tada vivekanimnan kaivalyapragbharan chittam
tachchhidreshu pratyayantarani sanskarebhyah
hanam esham kleshavaduktam
prasankhyanepyakusidasy sarvathavivekakhyaterdharmameghah samadhih
tada sarvavarannamalapetasyjnanasyaanantyajgyeyam alpam
tatah kritarthanan parinamakramapari samaptirgunanam
kshannapratiyogi parinamaparantanigrarhyah kramah
purusharthashoonyanan gunanan pratiprasavahkaivalyan, svaroopapratishtha va chitishaktireti
3.04-- trayam ekatra samyama
These three together - dharana, dhyana and samadhi - make up integration or samyama. In samyama the three are a single thread, evolving from uninterrupted attention to samadhi.
The word “samyama” is comprised of two parts: sam, meaning “together,” and yama, meaning “discipline.”. It is the tool used to reach the subtler levels of non-attachment. A sharp tool of discrimination used for deep introspection, it uncovers our true nature. The finest discrimination eventually leads to liberation, which then allows us to move past our ignorance and ego. The only prerequisit for this practice is to have some inner silence when we sit for meditation. The nervous system also goes to silence with the mind, and our metabolism slows way down. The yogi loses does NOT get a hop even if Miss World does a naked lapdance . Semen retention is a piece of cake –this is NOT the way Gandhi did it using naked teenage girls under the same blanket and mutual enemas.
Kachrawaal is slipping into Paranoid Schizophrenia boosted by faalthu EGO —Samayama will do him a world of good. I wish him well-- show some fuckin' LEVEL HEADED behavior after your 12 day Vipassana session.
Surprise us, Khujliwaal !
Remember "CM of Delhi" is a very small post !!
Surprise us, Khujliwaal !
Remember "CM of Delhi" is a very small post !!
Samyama is the greatest synthesis of human consciousness, the smooth seamless synthesis of three: dharana, dhyan, samadhi. Samyama, is a state of immobility, and a samyami is one who represses his passions and stays motionless. The following analogy illustrates the organic relationship between dharana, dhyana and samadhi. When one contemplates a diamond, one at first sees with great clarity the gem itself. Gradually one becomes aware of the light glowing from its centre. As awareness of the light grows, awareness of the stone as an object diminishes. Then there is only brightness, no source, no object. When the light is everywhere, that is samadhi. Dharana brings stability in mind, dhyana develops maturity in intelligence and samadhi acts to disperse the consciousness. Dharana, dhyana and samadhi intermingle to become samyama, or integration. The intermingling of mind, intelligence and consciousness is samyama of the three. The vision of the seer is equivalent to nirbija samadhi. Advanced Yogis can reach this state by mere yoga nidra -- tip of forefinger meeting thumb. A yogi who is can do samyama defeats all 'cognitive obscurations' ( kleshas). Samyama means perfect control of the mind. Here it is a technical name for three inseparable processes of Dharana, Dhyana and Samadhi taken collectively. Samyama is the state of resting in deep inner silence (samadhi), along with the ability to pick up a thought (focus/dharana) and let it go inward (meditation/dhyana). If thoughts are coming, we just let them go without entertaining them. In samyama practice we do not entertain the mantra either. We start by not favoring anything but being easy in our silence, however much silence we have from our just completed meditation session, and naturally present in us from our months or years of daily meditation. This is the starting point for samyama — silence. The only prerequisite for doing samyama practice is having some inner silence. Because releasing into silence puts us in touch with our inner stillness, beyond the reflections and reactions of surface thinking. We suddenly have “broadband access” to our deepest levels of will and awareness, if only we will stay out of our own way by allowing our awareness to rest in silence, after we have released the thought or feeling, using the samyama technique. This can be difficult at first for a raw yogi aspirant, but with practice and faith (trusting the process and the answers that come up from this stillness) it gets easier and more natural.Samyama is a practice by which the yogi can gain tremendous knowledge and power. It can be applied with a focus on any one object at a time. When it is practiced on an object, the yogi practicing samyama is able to dive deep and find the truest knowledge of the object. The yogi should begin by focusing on tangible objects, then refining their practice as they shift to subtler objects. Regular practice of samyama will firm a yogi’s knowledge of samadhi, making it more natural and lucid. Don’t make the LUST emotion stronger by thinking about it, we just bring it up and before the mind can grab it and make it a full-fledged story, we drop it into stillness.
3.05 ---tajjayat prajnaalokah
From mastery of samyama comes the light of awareness and insight.
When mastery of integration (samyama) is achieved, the splendour of wisdom and insight shines brilliantly, harmonising the known with the knowable and revealing the soul. Awareness and cognition become firmer and sharper by direct spiritual perception. Ordinarily, human intelligence flutters from object to object and from place to place, making it impossible to interpenetrate fully into any one thing. In samyama, the knower comes closer and closer to the known and, unifying in it, loses his separateness. When one has succeeded in making this Samyama, all powers come under his control. Samyama should be first applied to gross things, when when you begin to get knowledge of the gross, slowly, by stages, it should be brought to finer things. Through the mastery of that three-part process of samyama, the light of knowledge, transcendental insight, or higher consciousness (prajna) dawns, illumines, flashes, or is visible. Prajña is used to refer to the highest and purest form of wisdom, intelligence and understanding. Pragya is the state of wisdom which is higher than the knowledge obtained by reasoning and inference. The Sanskrit word Praja is the combination of "प्र (pra-)" which prefix means – before, forward, fulfiller, and used as the intensifier but rarely as a separate word and "ज्ञ (jna)" which means - knowing or familiar with. The third chapter of the Aitareya Upanishad teaches – तत्प्रज्ञानेत्रम् प्रज्ञाने प्रतिष्ठितं प्रज्ञानेत्रो लोकः प्रज्ञानं ब्रह्म (III.i.3) that all that exist, all phenomena cosmic and psychical, are rooted in Prajna i.e. Consciousness, and Consciousness is Brahman. The main theme of Kaushitaki Upanishad is that without Prajaā the senses do not work, which is knowledge, for by knowledge one sees clearly; Prajñā is Brahman and all things are rooted in Brahman. Prana is Prajna, self-consciousness. It is Prajna that takes possession of Speech, and by speech one obtains words; takes possession of the nose, and one obtains odours; takes possession of the eye, and one obtains all forms; takes possession of the ear, and one obtains all sounds; takes possession of the tongue, and one obtains all tastes of food; takes possession of the hands, and one obtains all actions; takes possession of the body, and one obtains pleasure and pain; takes possession of the organ, one obtains happiness, joy and offspring; takes possession of the feet, one obtains all movements and takes possession of mind, and one obtains all thoughts, without Prajñā, no thoughts succeed. The Vedantasara tells us that Brahman is to be thought of as being Nirguna, without attributes; Brahman is the sole reality, everything else is Anatman, non-existence and non-knowledge., Prajna (प्राज्ञ) – अस्य ज्ञात्वमस्पष्टोपाधितयानतिप्रकाशकत्वात् ||४४|| Intelligence in its invisible form refers to Brahman – आनन्दभुक् चेतोमुखः प्राज्ञः ("Prājña, the enjoyer of bliss, with Consciousness for its aid" (Mandukya Upanishad 5)), the all-knowing reality, in its visible form it is the parviscient Jiva which is able to differentiate itself from Ishvara – सता सोम्य तदा सम्पन्नो भवति ("Then (in dreamless sleep), my dear, he (Jiva) becomes one with Existence (Ishvara) " (Chandogya Upanishad VI.viii.1)).
3.06 --- tasya bhoomishu viniyogah
Samyama can be applied in various spheres to derive its usefulness.
Patanjali explains that this insight and wisdom needs to be decently circularised in various spheres of one's life. One who has not mastered the lower stages cannot attain the higher, nor can he jump the intermediate stages. If eash stage is followed in turn, one becomes familiarised with them by degrees, and full insight develops. This sutra affirms that no one can expect success or mastery without regular practice, and also warns one not to jump to higher stages of practice without first establishing a firm foundation through the primary steps of yoga. Patanjali does not mention kundalini, but speaks of the energy of nature flowing abundantly in a yogi . Kundalini is a neologism. This energy of nature (prakrti shakti) was originally known as agni or fire. Later yogis called this fire kundalini (the coiled one) as its conduit in the body is coiled 3.5 times at the base of the spine. It is, however, clear that many who undergo an overpowering experience of fusion with the universal consciousness reap, through their unpreparedness, more pain than benefit. To the lucky, healthy few, such an experience can serve as an incite to begin a true spiritual search, but to many others it can bring ruthless physical and psychological disorders. The eightfold path, although it may appear mystical to the uninitiated, is ultimately a path of spiritual evolution whose motto might well be 'safety first'. The foundation must be secure, as Patanjali emphasises when he places yama and niyama first, and when he marks an explicit step up between asana and pranayama. Yoga is the teacher of yoga. The power of yoga manifests through yoga alone. He who does not become careless, negligent or inattentive, he alone rests in yoga and enjoys yoga. 'Yogena yogojhatavya yogo yogatpravartate yo pramattastu yogena sa yogo ramate dram.' That three-part process of samyama is gradually applied to the finer planes, states, or stages of practice. The finer states naturally come forward: When the practice of samyama is applied to the finer states, the subtler aspects naturally reveal themselves during the deeper practices. It does not necessarily mean that you will know the details of those ahead of time. Rather, the inner journey itself reveals the subtler aspects. Stages are usually not skipped: Typically, the stages are experienced one after the other, as they reveal themselves, without skipping any of the stages of subtle experience along the way. We need not experience all the stages: Even though the subtle states naturally come forward in a systematic order, it is not essential that we seek out and experience each and every one of the stages. Samyama may not be needed on all of the stages because proficiency might be attained through the gift of grace. Samyama may be applied in various spheres to derive its usefulness. It must be applied stage by stage. Samyama must be developed gradually. That three-part process of samyama is gradually applied to the finer planes, states, or stages of practice. This is a note of warning not to attempt to go too fast.
3.07 --- trayam antaranggan poorvebhyah
These three aspects of yoga are internal, compared to the former five.
Compared to the former five aspects of yoga, it may he seen that dharana, dhyana and samadhi are more subtle, internal, intimate and subjective practices. The first five, which deal with the seen or cognisable sheaths, are called the external quest. Yama purifies the organs of action; niyama, the senses of perception; asana cleanses the physical and organic aspects of the body; pranayama stops wastage of energy and increases stamina; pratyahara cleanses the mind. More intimately, dharana develops and sharpens intelligence, dhyana purifies consciousness and samadhi leads consciousness towards the soul. These three are directly involved in the subtle sheaths of mind, intelligence and consciousness, and are very close to the spiritual heart. They directly affect the spiritual path, and are therefore called the inner quest, or sabtja samadhi, because the sadhaka now has one-pointed consciousness. In samadhi pada, Patanjali explained that truth-bearing wisdom (rtambhara prajna) is the threshold between sabtja and nirbija samadhis. Here he describes samyama as the penultimate step towards nirbija samadhi. In the next sutra Patanjali explains that samyama is external to nirbija samadhi, and then proceeds, in 111.9-16, to interpenetrate the transformations in the very substance of the consciousness, leading one to experience its finest state, which appears to be subtler than samyama. Outer awareness falls away: When asana (postures), pranayama (breath/prana), senses (pratyahara) are seen to be external, they have been left behind, and fall away from awareness. This is much like the way the external world seems to vanish for us when we are intimately involved with our body and breath awareness practices. It is as if the body, breath, and senses no longer exist for us; we have gone beyond them, now truly entering into the mind field. The mind field is now perceived in a very different way, compared to the noisy, monkey mind when earlier trying to just sit still. Concentration, meditation, and samadhi are intimate: When asana, pranayama, and pratyahara (body, breath, senses) fall away, or are left behind, then concentration (dharana), meditation (dhyana), and samadhi are seen as quite intimate or internal. The boundary line between out there and in here has significantly shifted; we are now ready to explore the subtler realities, and to begin the process of setting those aside as well (vairagya, non-attachment, 1.15-1.16), still seeking the eternal Self at the core of our being (1.3). These three [dharana, dhyana and samadhi] are more internal than the preceding five limbs. These three are more direct aids to experience than the five limbs previously described. These three are nearer than those that precede. Before these we had the Pranayama, the Asana, the Yama and Niyama; these are external parts of these three— Dharana, Dhyana, and Samadhi. Yet these latter even are external to the seedless Samadhi. When a man has attained to them he may attain to omniscience and omnipresence, but that would not be salvation. These three would not make the mind Nirvikalpa, changeless, but would leave the seeds for getting bodies again; only when the seeds are, as the Yogi says, “fried,” do they lose the possibility of producing further plants. These powers cannot fry the seed Antarangam has nothing to do with sexology as some Tamil Agama TV channels are propagating
3.08 --- tad api bahiranggan nirbijasy
Similarly, samyama is external when compared to seedless (nirbija) samadhi.
Even this perfection of dharana, dhyana and samadhi appears external to one who has experienced the seedless samadhi, the direct vision of the soul. Citta is divided into five states: 1. ksipta, a mental force, which is scattered, in a state of disarray and neglect 2. mudha, a foolish and dull state 3. viksipta, agitated and distracted, neither marshalled nor controlled 4. ekagra, a state of one-pointed attention 5. niruddha, where everything is restrained, for the sadhaka to reach the threshold of kaivalya. As samyama is dependent on a support or a form, it is called 'external' compared to nirbija samadhi. Once the vehicles of nature (body, organs of action, senses of perception, mind, intelligence, reason and consciousness) cease to function, the soul (atman) shines forth, and the sadhaka dwells in kaivalya and not on its threshold. Sleep comes naturally when mental activities cease without effort. In the same manner, perfection in sabtja samadhi takes one towards the seedless state of samadhi or kaivalya, as smoothly as falling asleep. The soul surfaces of its own accord.All eight rungs of the Yoga Sutras come to be seen as external practices, when considered in relation to nirbija samadhi. The state where the mind has no impressions of any sort and nothing is beyond its reach [nirbijah samadhi] is more intricate than the state of directing the mind towards an object [samadhi]. However, these three practices are external, and not intimate compared to nirbija samadhi, which is samadhi that has no object, nor even a seed object on which there is concentration.
3.09 --- vyutthananirodhasanskarayorabhibhavapradurbhavau nirodhakshannachittanvayo
Study of the silent moments between rising and restraining subliminal impressions is the transformation of consciousness towards restraint (nirodha parinamah).
Transformation by restraint of consciousness is achieved by study of the silent moments that occur between the rising of impressions and one's impulse to hold them back, and between the restraining impulse and the resurgence of thought. Sensory involvement leads to attachment, desire, frustration and anger. These usher in disorientation, and the eventual decay of one's true intelligence. Through the combined techniques and resources of yama, niyama, asana, pranayama and pratyahara one learns control. These are all external means of restraining consciousness, whether one focuses on God, or the breath, or in an asana by learning to direct and disseminate consciousness. All this learning develops in the relationship between subject and object. It is relatively simple because it is a relative, dual process. Cutting one's ties to sense objects within one's own consciousness carries immensely more weight than any severance from outside objects; if this was not so, a prisoner in solitary confinement would be halfway to being a yogi. Through the inner quest, the inner aspects of desire, attraction and aversion are brought to an end. Nirodha parinama is associated with the method used in meditation, when dharana loses its sharpness of attention on the object, and intelligence itself is brought into focus. In dharana and nirodha parinama, observation is a dynamic initiative. Through nirodha parinama, transformation by restraint or suppression, the consciousness learns to calm its own fluctuations and distractions, deliberate and non-deliberate. The method consists of noticing, then conquering and finally enlarging those subliminal pauses of silence that occur between rising and restraining thoughts and vice versa. As long as one impression is replaced by a counter-impression, consciousness rises up against it. This state is called vyutthana citta, or vyutthana samskara (rising impressions). Restraining the rising waves of consciousness and overcoming these impressions is nirodha citta or nirodha samskara. The precious psychological moments of intermission (nirodhaksana) where there is stillness and silence needs to be prolonged into extra-chronological moments of consciousness, without beginning or end. The key to understanding this wheel of mutations in consciousness is to be found in the breath. Between each inbreath and outbreath, one experiences the cessation of breath for a split second. Without this gap, one cannot inhale or exhale. This interval between each breath has another advantage - it allows the heart and lungs to rest. This rest period is called 'savasana' of the heart and lungs. The yogis who had discovered pranayama called this natural space kumbhaka, and advised humans to prolong its duration. So, there are four movements in each breath - inhalation, pause, exhalation and pause. Consciousness, too, has four movements - rising consciousness, a quiet state of consciousness, restraining consciousness and a quiet state of consciousness.Inhalation actually generates thought-waves, while exhalation helps to restrain them . The pauses between breaths, which take place after inhalation and exhalation are akin to the intervals between each rising and restraining thought. The mutation of breath and mutation of consciousness are thus identical, because both are silent periods for the physiological and intellectual body. They are moments of void in which a sense of emptiness is felt. Sadhakas are advised by Patanjali to transform this sense of emptiness into a dynamic whole, as single-pointed attention to no-pointed attentiveness This will become the second mode - samadhi pannama. In this process one often loses awareness on account of suppression and distraction. Having understood these silent intervals, one has to prolong them, as one prolongs breath retention, so that there is no room for generation or restraint of thoughts (Lord Krishna says in the Gita that 'What is night for other beings, is day for an awakened yogi and what is night for a yogi is day for others' (11.69) This sutra conveys the same idea. When generating thoughts and their restraint keep the seeker awake, it is day for him, but night for the seer. When the seer is awake in the prolonged spaces between rising and restraining thought, it is day for him, but night for the seeker. To understand this more clearly, one can imagine the body as a lake. The mind floats on its surface, but the seer is hidden at the bottom. This is darkness for the seer. Yoga practice causes the mind to sink and the seer to float. This is day for the seer. Just as one feels refreshed after a sound sleep, the seer's consciousness is refreshed as he utilises this prolonged pause for rejuvenation and recuperation. But at first, it is difficult to educate the consciousness to restrain each rising thought. It is against the thought current (pratipaksa) and hence induces restlessness, while the movement from restraint towards rising thought is with the current (paksa), and brings restfulness. To transform the consciousness into a pure sattvic state of dynamic silence, one must learn by repeated effort to prolong the intermissions . If no impressions are allowed to intrude, the consciousness will remain fresh, and rest in its own abode. This is ekagrata pannama. Consciousness has three dharmic characteristics - to wander, to be restrained and to remain silent. The silent state must be transformed into a dynamic but single state of awareness. Patanjali warns that in restraint old impressions may re-emerge - the sadhaka must train to react instantly to such appearances and cut them off in their source. Each act of restraint re-establishes a state of restfulness. This is dharma pannama. When a serene flow of tranquillity is maintained without interruption, then samadhi pari-qatna and laksana pannama begin. During this phase the sadhaka may become trammeled in a spiritual desert. At this point he must persevere to reach oneness with the soul and abide in that state (avastha pannama) eternally. This final goal is reached through ekagrata pannama. Letting go of the audience: Imagine that you are in a lecture hall several minutes before the speaker has come to give his talk. All of the people are standing around the lecture hall, and the room is filled with a loud rumble of the collective voices of many conversations. You are watching this, taking it all in, with your mind pulling your senses here and there. Then, the speaker enters the hall, walks to the podium, and begins to speak. Two things happen simultaneously: your attention moves away from all of the other people, while at the same time, your attention becomes directed towards the speaker. Mastery over transitions: The transition away from the people in the audience is somewhat like nirodhah parinima (the transition of suspension), and the companion transition of attention moving towards the speaker is somewhat like samadhi parinima (the transition to absorption. When the attention repeatedly remains with the speaker, this is somewhat like ekagra parinima (the transition where the same absorption repeatedly arises and subsides.. It is the mastery over that process of transition itself that the Yogi is seeking. If you have mastery over these processes of transition, then you have mastery over all of the thought patterns, which might otherwise control your mind, thoughts, actions, and speech. There is a convergence with the transitions: The samskaras or deep impressions naturally arise through a transition phase between inactive and active. Those samskaras also naturally return from the active phase to the inactive. When there is a convergence (anyaya) of the attention with the rising and falling transitions, a high degree of mastery comes. This is an extremely subtle process of samyama .
The impressions which normally arise are made to disappear by the appearance of suppressive efforts, which in turn create new mental modifications. The moment of conjunction of mind and new modifications is nirodha parinama. Study of the silent moments between rising and restraining subliminal impressions is the transformation of consciousness towards restraint (nirodhaparinamah).
When the vision of the lower samadhi is suppressed by an act of conscious control, so that there are no longer any thoughts or visions in the mind, that is the achievement of control of the thought-waves of the mind. The mind is capable of having two states based on two distinct tendencies. These are distraction and attention. At any one moment, however, only one state prevails, and this state influences the individual's behavior, attitudes, and expressions. That high level of mastery called nirodhah-parinamah occurs in the moment when there is a convergence of the rising tendency of deep impressions, the subsiding tendency, and the attention of the mind field itself. Vritti' means literally a 'whirlpool'. It is a thought-wave in the lake of Chitta. Modification of the mind is known as 'Parinama.' Why do Vrittis arise from the Chitta? Because of the Samskaras or Vasanas. If you annihilate all Vasanas or desires, all Vrittis will subside by themselves. If all the Vrittis subside, the mind becomes calm, serene and silent. Then alone you will enjoy peace and bliss. Therefore all happiness lies within. You will have to get it through control of mind and not by CHOPPING OFF YOUR OWN BALLS for semen retention. Manas is Sankalpa-vikalpatmaka (willing and doubting). It thinks: whether to go to a place or not; whether to do this or not; whether this is good or bad. The mind is of doubting nature. It is the Buddhi or the light that determines one way or other. Buddhi is Nischayatmaka. It is the determining faculty. The mind, intellect and egoism are various process in the mind-stuff. Ahamkara is the self-asserting principle. It does the function of Abhimana. It creates Mamata or mineness. EGO is the root cause for all human sufferings. All Vrittis hang on this one Vritti, Aham Vritti. It is the root cause for human ignorance. Nirodha. It means restraint or suppression. By suppressing the modifications of the mind-stuff or restraining of the thought-waves, a man obtains Yoga. Chitta Vritti Nirodha is the path of Raja Yoga. Suppression of thought waves is easily said. But it is very difficult indeed to practice
3.10 --- tasya prashantavahita sanskarat
The restraint of rising impressions brings about an undisturbed flow of tranquillity.
By maintaining perfect awareness in the intervals between rising and restraining impressions, steadiness becomes effortless and natural. Then the stream of tranquillity flows without any ripples in consciousness.By adept, repeated efforts, consciousness is transformed, cultured, refined and polished. It produces freedom from all forms of fluctuations, so that undisturbed peace can flow. As each drop of water aids to form a lake, so one must continue to prolong each tranquil pause between rising and restraining impressions. An expert of abhyasa and vairagya keeps himself steady, so that calmness can flow uninterruptedly. Thus he released from all previous impressions of consciousness.
The words used by Patanjali for the state of tranquillity constitute atia prasadanam, adhyatma prasadanam, svarasa vahini and ananla samapattih. When agitated, consciousness is brought to an undisturbed state; it is citta prasadanam (favourable disposition of citta). When sorrows are subdued, it is svarasa vahini (flow of the soul's fragrance). When exertion in search of the soul ceases, it is ananla samapattih (assuming the original and eternal form). Expertise in meditation is adhyatma prasadanam (manifestation of the light of the soul). All convey a similar meaning - that the seeker and the sought are one; that the seeker is the seer. That high level of mastery called nirodhah-parinamah occurs in the moment of transition when there is a convergence of the rising tendency of deep impressions, the subsiding tendency, and the attention of the mind field itself. The steady flow of this state (nirodhah-parinamah) continues by the creation of deep impressions (samskaras) from doing the practice. Nirodha parinama is an advanced stage in a yogi's spiritual journey. In this stage, the mind is liberated and no longer influenced by thought-waves, or citta vritti. The state of nirodha parinama is considered to be a transformational state because as the citta vritti cease, the mind is freed to connect with the moment as it appears. Reaching a state of nirodha parinama takeS a lot of practice and concerted, continual effort. It requires the yogi to have the power to command and restrain their own mind. When they are in this state, the yogi can immediately recognize any samskaras that accumulate and be in control. The flow of nirodha parinama becomes steady through habit. The restraint of rising impressions brings about an undisturbed flow of tranquility. When this suppression of thought-waves becomes continuous, the mind's flow is calm. By constant and uninterrupted practice the mind can remain in a state of attention for a long time. The steady flow of this state (nirodhah-parinamah) continues by the creation of deep impressions (samskaras) from doing the practice. Nirodha parinama bringS about a free flow of peace, tranquility and spontaneous freeing of the mind, unencumbered by thought waves. Nirodha parinama is the first state of the three parinamas, or great transformations, which together bring the complete liberation of the mind
3.11 --- sarvarthataikagratayoh kshayodayau chittasya samadhiparinamah
The weakening of dissipated attention and the rise of one-pointed attention in the citta is the transformation towards samadhi.
Consciousness wavers between multi-faceted and one-pointed attention. When one-pointed attention is established, multi-faceted attention disappears; when one-pointed attention fades, consciousness is scattered. Observing these alternations and learning to hold unwaveringly to single-pointed attention is the second phase of the transformation - samadhi parinama. Citta has two properties - dispersiveness (sarvarthata citta) and one-pointedness (ekagrata citta), with which it can direct its attention externally or internally. It can unite these two powers into one, to move towards spiritual absorption. Citta assumes the form of any object seen, observed or thought of. It can spread itself as much as it wishes to. When it spreads, it is multi-faceted; when it remains steadily focused, it is one-pointed. When it is scattered, distraction and restlessness sets in. This restlessness can be curbed, but nothing which exists can be destroyed; it can only be transformed, made to disappear or fade by thoughtful attention, enabling the stream of conscious restfulness to flow unwaveringly. In this manner, consciousness is influenced by its own action. It forms the habit of absorbing in a single thought, which prepares one for spiritual absorption. This type of attention, samadhi parinama, stabilises the state of restfulness. In nirodha parinama, the issuing of thought-waves is restrained and quietened. In samadhi parinama, the intervals between the emergence and the restraint of thoughts and vice versa are studied. From this study issues a stillness which leads to silence. One should know that stillness is rigidity and silence is passive and meditative. In the state of silence, the fragrance of the soul emerges as the centre of attention. This is ekagrata paririama. The mind alternates between the possibility of intense concentration and a state where alternative objects can attract attention.
The mastery called samadhi-parinamah is the transition whereby the tendency to all-pointedness subsides, while the tendency to one-pointedness arises. The state of all-pointedness refers to the tendency of the mind to be drawn in countless different directions. In the state of samadhi-parinamah being described, this tendency towards all-pointedness subsides. It does not mean that those countless objects themselves go away, as they are not destroyed. What it does mean is that the inclination of the mind towards this stance of all-pointedness subsides. In other words, it is only one thing that is subsiding, and that is the tendency towards the endless diversity presented to the mind. The state of one-pointedness refers to the tendency of the mind to concentrate or focus on a single point. If you observe your own mental functioning, you can easily see both tendencies. The mind tends both to the diversity of all-pointedness, as well as to one -pointedness. We all experience both of these tendencies in daily life. Here in this sutra, it is this one-pointedness that is arising. Here, in the high state of samadhi-parinamah, there is witnessing of this transition into samadhi, whereby the all-pointedness subsides, and the one-pointedness arises. It is innate nature of the mind to be attentive to all the things at the same time. One-pointedness is also the nature of the same mind. This is the anatomy of the mind. The mind has to be trained and tamed. This weakening of distractive nature of the mind is the sadhana. Strengthening of the force of one pointedness is a prerogative of sadhana. This taming is a skilful art and should never be forceful and sudden. It has to be gradual. This journey from many-pointedness to one-pointedness is the crux of mental transformation. The process has to be handled very delicately and effortlessly. That is the real mastery over the mind. We are aware of many things, since awareness from one thought/object shifts to another thought/object. But at a single given moment and time the awareness is of only one thought/object. But the shifting is so fast that it appears that the mind is unbridled and disperse. This fastness has to be replaced with slowness and gradually let not the awareness shift from the single object. Finally, the innate unmanifested quality to shift will be eliminated. This subtle transformation is termed as Samadhi Parinama. Nirodha Parinama is the awareness of the interval between two thoughts and Samadhi Parinama is the awareness of the quietitude. Cultivating one-pointedness infers holding the mind on a single object and vise versa. There are various types of transformations, such as nirodha parinama, samadhi parinama, ekagrata parinama, dharma parinama, lakshana parinama and avastha parinama. These are the terms used by Patanjali to indicate the types or kinds of transformation which the mind passes through in its processes of concentration, meditation and samadhi – which is samyama.
3.12 --- tatah punah shantoditau tulyapratyayau chittasyaikagrataparinamah
When rising and falling thought processes are in balance, one-pointed consciousness comes forth.
Maintenance of awarenesss with keen intensity from one-pointed attention to no-pointed attentiveness is ekagrata parinama. Even in this focus on the property of citta alone, the sensitivity of attention may be intense or light. To preserve a steady, uninterrupted flow and intensity of attention in citta is the third phase of transformation. Occasionally, consciousness is thoughtfully silent, but then it suddenly spirts out into vivacious activity. In a split second, this activity may be controlled and balance regained. This control needs effort, and effort calls for time. By skillful practice, the depth of silence, which at first appears only in fleets, is made to interpenetrate and fill the entire citta. Then the feeling of time disappears. Past and future are reabsorbed into the timeless. Mind and time are interdependent. As the moments of the mind come to an end, so does time. Citta and the seer (atman) are the two sharp edges of a blade. In one-pointed attention (ekagrata samskara) the energies of the seeker and the seer become one. When the state of restraint is reached (nirodha samskara), glimpses of silence are nurtured and fill the consciousness (samadhi samskara). Then the third phase of ekagrata samskara should be practised. Here, the consciousness which was dependent on external objects moves inwards to infuse the seedless seat of the soul. In. 3/9-12 Patanjali explains the three levels of transformation of consciousness in sequential order - nirodha, samadhi and finally ekagrata. Ekagrata, as explained earlier, has two meanings. One is concentration on a given object - at this external level it bears the same meaning as dharana. The other is 'one without a second' - i.e., the soul. This level of transformation of consciousness is the highest. Patanjali thus states his meaning as - ekagrata parinama is the final phase of the transformation in which consciousness is uplifted to the level of the soul, and is one with it. The mastery called ekagrata-parinamah is the transition whereby the same one-pointedness arises and subsides sequentially. Rising and subsiding of the same one-pointedness: In the last sutra, it was described that all-pointedness subsided and one-pointedness arose. Now, in this sutra, the subject is where that one-pointedness subsides, only to arise again. The many-pointedness is not there, only the cycling and recycling of the one-pointedness. It is this transition that is being witnessed. Three transitions: Thus, we are referring to three forms of transition in sutras 3.9-3.12. The first one related to the transition of the mastery of thought patterns itself. The second related to the transitioning rise of one-pointedness of mind, along with the subsiding of the many-pointedness. The third (in the current sutra) relates to the transition of the repeated rising and subsiding of the same one-pointedness. Mastery over transitions: Once again, this witnessing and mastery over transitions themselves gives mastery over the underlying thought patterns and processes themselves. In other words, master the transitions, and you master the thought process; master the thought process, and you can go beyond, ultimately to experience the center of consciousness .
When the subsiding past and rising present images are identical, there is ekagrata parinama (one-pointedness). The mind becomes one-pointed when similar thought-waves arise in succession without any gaps between them. The mind reaches a stage where the link with the object is consistent and continuous. The distractions cease to appear. The mastery called ekagrata-parinamah is the transition whereby the same one-pointedness arises and subsides sequentially. The various likes and dislikes in the mind are vrittis. It is the urge that is felt inside the mind itself which propels it towards something outside, whether it is a physical object or a conceptual notion. This urge within is an impediment. An ekagrata vritti is not normally present in the mind. It has to be brought about; it has to be introduced by effort. This is samyama; this is, precisely, yoga. The ekagrata vritti is the healthful tendency of the mind, the power with which it keeps the organism of the mind intact and prevents any kind of depletion of energy. The integrating force, which is the ekagrata vritti, will not allow the leaking out of mental energy in respect of objects outside. It blocks all the passages of sense and the tendency of the mind. But these tendencies are also powerful enough, so they try to break through the fortress which has been built by the ekagrata vritti, and then, somehow or other, try to get out, just as prisoners can run out of the jail in spite of the great guard that is kept around them. Ekagrata is intent pursuit of one object, close and undisturbed attention.Yoga emphasises regular practice (Abhyasa) meditation and self-imposed discipline to acquire ekagrata. Dharana converges on a particular concept or object. In the state of ekagrata there is clarity and right direction: yoga begins with ekagrata and culminates in nirodha, a consciousness free of movement. Dharana gives the ability to see one’s own mind, one starts looking inwards deeply. If ekagrata is lost the full power of intention to achieve goals to be achieved is lost. Intentions afflicted by doubts, fears and reactive thoughts break and diffuse the energy of intentions.The mind which is the cause of Sankalpa ('notion')-Vikalpa ('alternative') must be controlled, it must be bound. Ekagrata assists in keeping one’s own mind bound and still.
3.13 --- etena bhootendriyeshu dharmalakshanavastha parinama vyakhyatah
Through these three phases, cultured consciousness is transformed from its potential state (dharma) towards further refinement (laksana) and the pinnacle of refinement (avastha). In this way, the transformation of elements, senses and mind takes place.
The three stages of transformation elucidated in III.9-12 affect the entire being - organs, senses, body and mind, and bring about a stable, sound state of consciousness. Both purusa and prakrti are eternal. Purusa remains perpetually changeless. Prakrti goes on ceaselessly changing, due to the interaction between its own gunas of sattva, rajas and tamas. Earth, water, fire, air and ether; their counterparts smell, taste, sight, touch and sound; the senses of perception and organs of action; mind, intelligence, consciousness and ego are all parts of nature. Ego, consciousness and intelligence are sensitive and elusive. They pile up experiences of objects perceived through the senses of perception, organs of action and mind. These experiences differ according to their relation to circumstances. In this way, consciousness is throttled by the qualities of nature. It is also linked with time, because it fluctuates with thoughts of past, present and future. By disciplined study and effort, experiences are observed to move qualitatively towards the best. Through study one realises that consciousness has four dispositions or attributes. The first, when avidya is predominant, is its wandering nature - vyutthana samskara. The dawning power of discrimination leads to the second tendency - restraint, nirodha samskara, dharma pannama. The effect of restraint is the flow of tranquillity (prasanta vahita samskara), experienced between vyutthana and nirodha samskaras. This gives rise to the third tendency - laksana parinama. The effort to lengthen this silent intermission brings the sadhaka to the pinnacle of emancipation (avastha pannama) - the fourth or final attribute of consciousness. When consciousness loses all these tendencies and becomes contemplative, it rests in the seer. This affects the behavioural patterns in the body, senses and mind, which also remain peaceful. Consciousness becomes pensive. This wholly peaceful state is ekagrata parinama. By thoughtful action, consciousness traces the source of its attributes, moves towards it, and is dissolves in that. At that moment, body, senses and mind are devoid of evolution and dissolution, of birth and death. This is viveka khyati. The sadhaka transforms himself to an exhilarated state (dharma parinama), develops awareness of perfection (laksana parinama) and maintains himself, without losing the acquired perfection (avastha parinama). Dharma parinama is the knowledge of prakrti and purusa; laksana parinama is the way one makes use of them; and avastha parinama is steadily maintaining them, once they have been purified of trial and error, in the established state. In this process the elements, organs of action, senses of perception and mind are transformed; purusa is recognised and understood. All these transformations are stabilised, and the changing states in body, mind and ego come to a conclusion, enabling the sadhaka to rest in the eternal undying purusa. The search terminates and dichotomy between the seeker and the sought ends as the seer realises that he alone was the seeker, seeking his own form - svarupa. From now on, he drinks the nectar of his own self-generating pure fragrance. These three phases of conscious transformation culminate in tranquillity. Awareness flows peacefully, and virtue arises as dharma parinama. This is the true character of intelligence and consciousness. Now, the sadhaka is highly sophisticated and civilized. This is laksana parinama. Maintaining this qualitative state of conscious progression towards the pinnacle is avastha parinama.
Through these three phases, cultured consciousness is transformed from its potential state (dharma) towards further refinement (laksana) and the zenith of refinement (avastha). In this way, the transformation of elements, senses an mind takes place. In this state, it passes beyond the three kinds of changes which take place in subtle or gross matter, and in the organs: change of form, change of time and change of condition. As it has been established that the mind has different states [corresponding to which there arose different attitudes, possibilities, and behavior patterns in the individual] it can also be said that such changes can occur in all the objects of perception and in the senses. These changes can be at different levels and influenced by external forces such as time or our intelligence. Parinama is a Sanskrit term describing transformation or change, on both a philosophical and practical level. Patanjali outlined six kinds of parinama: nirodha parinama (the suppression of the vrittis), samadhi parinama (development of samadhi), ekagrata parinama (one-pointed transformation), dharma parinama (transformation of appearance), lakshana (transformation of character) and avastha parinama (transformation of condition). Both Samkhya and yoga schools of Hinduism believe that everything is a projection of something that has already been present or hidden. That is also why these schools of thought believe that the world has materialized out of the world that existed in a hidden way before. This is called the "Parinama Vada," the transformation theory. With reference to the Antahkarana, the Dharma that operates at the present moment is Dharma Parinama. With reference to what has passed and to that which is yet to come, it is Lakshana Parinama. If the present Dharma increases or decreases, it is Avastha Parinama. Thus the three kinds of Parinama occur in the Bhutas and Indriyas also. The mind assumes various forms. This is one kind of Parinama with reference to form. When the change becomes manifest in relation to some time, past, present or future, it is called Lakshana Parinama. When after this the particular property ripens into maturity or decay, it is called Avastha Parinama. The mind passes into various states. It is also Avastha Parinama.
3.14 --- shantoditavyapadeshyadharmanupati dharmi
The substratum is that which continues to exist and maintain its characteristic quality in all states, whether manifest, latent, or subdued.
The integral characteristic quality of nature (mula-prakrti) has three properties - pacified or calmed (santa), manifested (udita) or latent (avyapadesa). They appear indistinctly or clearly, according to one's intellectual development. The substratum of nature remains the same for all time, though transformations take place. The moulding of consciousness takes place owing to the changes in the gunas of nature. Patanjali explains the three phases of consciousness as rising, being restrained and the pauses between the two. In III.10, he describes these pauses as tranquil consciousness. If these pauses are prolonged, all pointedness and one-pointedness meet, and there is no room for rising or subsiding of thoughts Sutra 12 explains that maintaining these quiet moments gives rise to a balanced state of consciousness, which is described in III. 13 as a cultured and harmonious state. Rising and restraining thoughts are the inclinations (dharma) of the citta, and the tranquil state is its characteristic quality (dharmi). The rising citta is felt in the sensory body. Citta then appears at the external level as bahirahga citta. Watching the movement of rising thoughts is an external or bahirahga sadhana. The delicate restraint of rising thoughts moves citta inwards from the peripheral body - this is inner or antarahga sadhana. Stabilising the tranquillity that takes place in the intervals is innermost or antaratma sadhana - that state is considered to be an auspicious moment of consciousness. It is like re-discovering the dust, which existed before the pot. Consciousness has three phases - external, internal and innermost. As one traces and retraces these, their relevance can be noticed to an individual's practices of asana, pranayama and meditation, in which consciousness moves from the skin inwards, and each cell and fibre is infused with the tranquillity of the seer.
Today, everyone is aware of constant 'stress and strain' in life. These aspects of consciousness which confuses life are by no means new to mankind. Patanjali's word vyutthana, used to designate the 'emergence of rising thought', is equivalent to the appearance of 'stress'. Nirodha, 'restraint of rising thought' is equivalent to the 'strain' of trying to control that stress. Striking the balance between the two is called 'relaxation' (santi citta). Restraining of rising thought is against the current (pratipaksa). Hence restraint is strain. A person who has undergone childhood is santa, because that childhood stage has passed and is over. As one stands at the threshold of youth, he is in the present or udita state. In course of time, one moves towards old age, which is yet to come - this is avyapadesya, old age which is still in an unmanifested form and indistinct. But the person remains the same through all these changes. That unchanging person is dharmi. Likewise, milk is the property which separates into curds and whey, or changes into butter. It is the same with dust, which is formed into clay to make a jar. The dust stands for the past, the clay for the present, the jar for the future. Thus every change from the source move in time as past, present and future. In II.18, the properties of nature are explained as luminosity (prakasa), vibrancy (kriya) and inertia (sthithi). By the use of these qualities, one may be entangled in a mixture of pleasure and pain, or go beyond them to unalloyed bliss.
The properties of nature exist for the purpose of one's evolution and involution. Consciousness, being a part of nature, is bound by the spokes of the wheel of time. If an aspirer sows the right seed through knowledge and discrimination (viveka) and develops consciousness, he reaps the fruit of self-realisation through ekagrata. He becomes the force which severalises between the hidden properties and the transformations of nature. He recognises his true, pure state of existence which is changeless and virtuous. This is the fruit earned through the astute effort of sadhana. The import of this sutra can be used to practical advantage while practising asana, pranayama or meditation. If one observes the various scattered cells dust lying latent in the body, and charge them so that they adhere (lump of clay), one can feel the inner unity and transform body, breath and consciousness into designs in the form of different asanas and pranayamas, as the potter moulds his clay into a variety of shapes.
In asana, if the energy of the body is reconciled to a 'point zero', while in a state of tension, one accomplishes exactness. The same can be applied to the intake of breath, its distribution or discharge in pranayama, and in meditation. The combining of single-pointed attention with all-pointed attention at the core of one's being is the essence of this sutra. 'Point zero' designates the point of balance and harmony at which one can unlock and liberate the problematic confusion of matter and emotion. It also expresses the importance of finding the exact centre of the meeting points of vertical extension and horizontal expansion in body, breath and consciousness. It is the substratum (Prakriti) that by nature goes through latent, uprising and unmanifested phases. The substrata is that which continues to exist and maintain its characteristic quality in all states, whether manifest, latent, or subdued. A compound object has attributes and is subject to change, either past, present or yet to be manifested.
A substance contains all its characteristics and, depending on the particular form it takes, those characteristics conforming to that form will be apparent. But whatever the form, whatever the characteristics exhibited, there exists a base that comprises all characteristics. Some have appeared in the past, some are currently apparent, and others may reveal themselves in the future.There is an unmanifest, indescribable substratum or existence that is common or contained within all of the other forms or qualities.There is an unmanifest, indescribable substratum or existence that is common or contained within all of the other forms or qualities. Find the substratum: The point of witnessing all of those subtle processes is to find that substratum, the object underneath, that is common to all, is continuously existent within them all, and unchanging in any of them. This is a further refinement of the process described throughout Yoga of witnessing and setting aside that which is not the eternal, indivisible reality of our true nature that we are seeking. After everything else is eliminated, we experience the true Self .
3.15 --- kramanyatvan parinamanyatve hetuh
Successive sequential changes bring about the distinctive changes in the consciousness.
Differences in changes in consciousness are caused by the changing order of sequences in the method of practice. According to the sequence of practice, distinct transformations take place. The earthenware pot instance and look at the clay dust as the first principle of evolution, will help one understand the property (dharma) contained in it, the lump of pliable clay which embodies the qualitative mark (laksana), and the jar which culminates the process and which represents the evolved state (avastha). Only by following a certain sequence of actions can one turn earth into pottery. This is harmonious and organic growth. In yogic practice a regular sequence must also be followed. The sadkaka first acquires restraint in consciousness (nirodha parinama) in order to experience tranquillity (samadhi parinama). Then he proceeds towards the 'one without a second', the seer (ekagrata parinama). Only then does he become a fulfilled yogi (krtarthan). Though consciousness may be considered partially to exist outside time, the work needed to transform that consciousness definitely exists inside the framework of time. It may well be that there is an evolutionary 'tilt' to the cosmos by which all things incline to evolve for the better in the long run. But one cannot count on that, and so some amount of individual effort is necessary, especially as the world itself, the only known theatre of action for this evolutionary drama, is now in danger from man's excesses of pollution, greed and war. Such was not the case in Patanjali's times, yet he saw fit to furnish the future with an exact evolutionary map, so that one's advance might be orderly and expeditious. There is a logic to the involutionary spiritual journey, just as there is in the growth of a plant from seed, to stem, to bud, to flower, to fruit. The original, pure consciousness which one traces through Patanjali's method is the seed of transformation in oneself. One's own self is the maker of one's own spiritual destiny. The importance of structure and sequence can be shown in the instance of language-learning. If one starts out to learn a language without structured tuition, one may or may not learn it. It is a 'hit or miss' process. But if one seeks to learn in a structured way, there is a definite order of procedure. One starts with the present tense of the verbs 'to be' and 'to have' and certain basic nouns and prepositions. To start with complex grammatical forms would be idiotic and self-defeating. The structure of evolution and progress in all things has its own inner logic and harmony. This is sequence, or krama. Change in the sequence of the characteristics is the cause for the different appearances of results, consequences, or effects. There is a natural flow or transformation in all levels of nature, whether in gross or subtle planes of reality. These transitions are the foundations of the principle of cause yielding effect. Some of these are known at the surface level by all of us. The subtler transitions are known to the Yogis. One of the foundation principles of Yoga is non-attachment . This is a process that evolves in stages, and that here, in this section we are talking about extremely subtle processes. Though the processes are subtle, the principles are the same. You witness, notice an underlying reality, and let go of the more surface attachment. A particular form comes from the sequence of states: Imagine that you are able to meditate so quietly that you recognize that all of the objects of your attachment were simply a result of a change of sequence in states. For example, clay turns into pot (while remaining clay), and then, eventually turns back into clay. So it is with all of the objects, whether objects in the external world, or object in the mind. It is all a matter of changing form, or the sequence in which those forms are seen. Gradually, the unchanging truth is revealed, underneath all of the apparent change in successions of transformations of that uniform oneness. By changing the order or sequence of change, characteristics that are of one pattern can be modified to a different pattern. Change in the sequence of the characteristics is the cause for the different appearances of results, consequences, or effects.
THIS POST IS NOW CONTINUED TO PART 63 , BELOW-
THIS POST IS NOW CONTINUED TO PART 63 , BELOW-
CAPT AJIT VADAKAYIL