THE YOGA (EGO)

 

                        THE PERCEPTION OF EGO

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                      EGOISM IS THE IDENFICATION OF THE SEER WITH THE INSTRUMENT OF SEEING.

                           THE SEER IS REALLY THE SELF, THE PURE ONE, THE EVER HOLY, THE INFINITE, THE IMMORTAL. THAT IS THE SELF OF MAN. AND WHAT ARE THE INSTRUMENTS? THE CHITTA, OR MIND-STUFF, THE BUDDHI, DETERMINATIVE FACULTY, THE MANAS, OR MIND, AND THE INDRIYANI, OR SENSE ORGANS. THESE ARE THE INSTRUMENTS FOR HIM TO SEE THE EXTERNAL WORLD, AND THE IDENTIFICATION OF THE SELF WITH THE INSTRUMENTS IS WHAT IS CALLED THE IGNORANCE OF EGOISM. WE SAY "I AM THE MIND, I AM THOUGHT, I AM  ANGRY, OR I AM HAPPY". HOW CAN WE BE ANGRY, AND HOW CAN WE HATE? WE SHOULD IDENTIFY OURSELVES WITH THE SELF, THAT CANNOT CHANGE. IF IT IS UNCHANGEABLE, HOW CAN IT BE ONE MOMENT HAPPY, AND ONE MOMENT UNHAPPY? IT IS FORMLESS, INFINITE, OMNIPRESENT.

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                      WHAT CAN CHANGE IT? BEYOND ALL LAW. WHAT AN AFFECT IT? NOTHING IN THE UNIVERSE CAN PRODUCE AN EFFECT ON IT, YET, THROUGH IGNORANCE, WE IDENTIFY OURSELVES WITH THE MIND-STUFF, AND THINK WE FEEL PLEASURE OR PAIN.

                       SUKHANUSHAYI RAAGAH

                      ATTACHMENT IS THAT WHICH DWELLS ON PLEASURE.

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                         WE FIND PLEASURE IN CERTAIN THINGS, AND THE MIND. LIKE A CURRENT, FLOWS TOWARDS THEM, AND THAT, FOLLOWING THE PLEASURE CENTRE, AS IT WERE, IS ATTACHMENT. WE ARE NEVER ATTACHED TO ANYONE IN WHOM WE DO NOT FIND PLEASURE. WE FIND PLEASURE IN VERY QUEER THINGS SOMETIMES, BUT THE DEFINITION IS JUST THE SAME, WHEREVER WE FIND PLEASURE, THERE WE ARE ATTACHED.

                       DUHKHANUSHAYI DVESHAH

                AVERSION IS THAT WHICH DWELLS ON PAIN.

                             THAT , WHICH GIVES US PAIN WE IMMEDIATELY SEEK TO GET AWAY FROM.

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                     FOLLOWING THROUGH ITS OWN NATURE, AND ESTABLISHED EVEN IN THE LEARNED, IS THE CLINGING TO LIFE.

                      THIS CLINGING TO LIFE YOU SEE MANIFESTED  IN EVERY ANIMAL, AND UPON IT MANY ATTEMPTS HAVE BEEN MADE TO BUILD THE THEORY OF A FUTURE LIFE, BECAUSE MEN LIKE THEIR LIVES SO MUCH THAT THEY DESIRE A FUTURE LIFE ALSO.

                         WHAT IS THIS CLINGING TO LIFE?

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                  WE HAVE SEEN THAT IT HAS BECOME INSTINCTIVE. IN THE PSYCHOLOGICAL LANGUAGE OF YOGA IF HAS BECOME SAMSKARAS. THE SAMSKARAS, FIND AND HIDDEN, ARE SLEEPING IN THE CHITTA. ALL THESE PAST EXPERIENCES OF DEATH, ALL THAT WHICH WE CALL INSTINCT, IS EXPERIENCE BECOME SUB-CONSCIOUS. IT  LIVES IN THE CHTTA, AND IS NOT INACTIVE, BUT IS WORKING UNDERNEATH. THESE CHITTA VRTTIS, THESE MIND-WAVES, WHICH ARE GROSS, WE CAN APPRECIATE AND FEEL, THEY CAN BE MORE EASILY CONTROLLED, BUT WHAT ABOUT THESE FINER INSTINCTS? HOW CAN THEY BE CONTROLLED? WHEN I AM ANGRY MY WHOLE MIND HAS BECOME A HUGE WAVE OF ANGER. FEEL IT, SEE IT, HANDLE IT, CAN EASILY MANIPULATE IT, CAN FIGHT WITH IT, BUT I SHALL NOT SUCCEED PERFECTLY IN THE FIGHT UNTIL I CAN GET DOWN BELOW. A MAN SAYS SOMETHING VERY HARSH TO ME, AND I BEGIN TO FEEL THAT I AM GETTING HEATED, AND HE GOES ON UNTIL I AM PERFECTLY ANGRY, AND FORGET MYSELF, IDENTIFY MYSELF WITH ANGER.

                      WHEN HE FIRST BEGAN TO ABUSE ME I STILL THOUGHT " I AM GOING TO BE ANGRY". ANGER WAS ONE THING AND I WAS ANOTHER, BUT WHEN I BECAME ANGRY, I WAS ANGER. THESE FEELINGS HAVE TO BE CONTROLLED IN THE GERM, THE ROOT, IN THEIR FINE FORMS, BEFORE EVEN WE HAVE BECOME CONSCIOUS THAT THEY ARE ACTING ON US.

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                    WITH THE VAST MAJORITY OF MANKING THE FINE STATES OF THESE PASSIONS ARE NOT EVEN KNOWN, THE STATE WHEN THEY ARE SLOWLY COMING FROM BENEATH CONSCIOUSNESS. WHEN A BUBBLE IS RISING FROM THE BOTTOM OF THE LAKE WE DO NOT SEE IT, OR EVEN WHEN IT IS NEARLY COME TO THE SURFACE, IT IS ONLY WHEN IT BURSTS AND MAKES A RIPPLE THAT WE KNOW IT IS THERE. WE SHALL ONLY BE SUCCESSFUL IN GRAPPLING WITH THE WAVES WHEN WE CAN GET HOLD OF THEM IN THIER FINE CASUES, AND UNTIL YOU CAN GET HOLD OF THEM, AND SUBDUE THEM BEFORE ANY BECOME GROSS, THERE IS NO HOPE OF CONQUERING ANY PASSION PERFECTLY. TO CONTROL OUR PASSIONS WE HAVE TO CONTROL THEM AT THEIR VERY ROOTS, THEN ALONE SHALL WE BE ABLE TO BURN OUT THEIR VERY SEED. AS FRIED SEEDS THROWN INTO THE GROUND WILL NEVER COME UP, SO THESE PASSIONS WILL NEVER ARISE.

YOGA SUTRAS AND ITS USES

 

                           

                                THE YOGA SUTRAS 

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                     ❤ VRITTIRNIDRA ❤

                           SLEEP IS A VRITTI WHICH EMBRACES THE FEELING OF                                       VOIDNESS.

                              THE NEXT CLASS OF VRTTIS IS CALLED SLEEP AND DREAM. WHEN WE AWAKE WE KNOW THAT WE HAVE BEEN SLEEPING. WE CAN ONLY HAVE MEMORY OF PERCEPTION. THAT WHICH WE DO NOT PERCEIVE WE NEVER CAN HAVE ANY MEMORY OF. EVERY REACTION IS A WAVE IN THE LAKE. NOW, IF DURING SLEEP, THE MIND HAS NO WAVES, IT WOULD HAVE NO PERCEPTIONS, POSITIVE OR NEGATIVE, AND, THEREFORE, WE WOULD NOT REMEMBER THEM. THE VERY REASON OF OUR REMEMBERING SLEEP IS THAT DURING SLEEP THERE WAS A CERTAIN CLASS OF WAVES IN THE MIND. MEMORY IS ANOTHE CLASS OF VRTTIS, WHICH IS CALLED SMRTI.

                         ❤    SMRITIH  ❤

                          MEMORY IS WHEN THE (VRTTIS OF) PERCEIVED SUBJECTS DO NOT SLIP AWAY (AND THROUGH IMPRESSIONS COME BACK TO CONSCIOUSNESS).

 

                             MEMORY CAN BE CAUSED BY THE PREVIOUS THREE. FOR INSTANCE, YOU HEAR A WORD. THAT WORD IS LIKE A STONE THROWN INTO THE LAKE OF THE CHITTA, IT CAUSES A RIPPLE, AND THAT RIPPLE ROUSES A SERIES OF RIPPLES, THIS IS MEMORY. SO IN SLEEP. WHEN THE PARTICULAR KIND OF RIPPLE CALLED SLEEP THROWS THE CHITTA INTO RIPPLE OF MEMORY IT IS CALLED A DREAM. DREAM IS ANOTHER FORM OF THE RIPPLE WHICH IN THE WAKING STATE IS CALLED MEMORY.

                      ❤   TANNIRODHAH ❤

                              THEIR CONTROL IS BY PRACTICE AND NON-ATTACHMENT.

                           THE MIND, TO HAVE THIS NON-ATTACHMENT, MUST BE CLEAR, GOOD AND RATIONAL. WHY SHOULD WE PRACTICE? BECAUSE EACH ACTION IS LIKE THE PULSATIONS QUIVERING OVER THE SURFACE OF THE LAKE. THE VIBRATION DIES OUT, AND WHAT IS LEFT? THE SAMSHARAS, THE IMPRESSIONS. WHEN A LARGE NUMBER OF THESE IMPRESSIONS IS LEFT ON THE MIND THEY COALESCE, AND BECOME A HABIT. IT IS SAID "HABIT IS SECOND NATURE", IT IS FIRST NATURE ALSO, AND THE WHOLE NATURE OF MAN, EVERYTHING THAT WE ARE, IS THE RESULT OF HABIT. THAT GIVES US CONSOLATION, BECAUSE, IF IT IS ONLY HABIT, WE CAN MAKE AND UNMAKE IT AND ANY TIME. 

                        THE SAMSHARA IS LEFT BY THESE VIBRATIONS PASSION OUT OF OUR MIND, EACH ONE OF THEM LEAVING ITS RESULT. OUR CHARACTER IS THE SUM-TOTAL OF THESE MARKS, AND ACCORDING AS SOME PARTICULAR WAVE PREVAILS ONE TAKES THAT TONE. IF GOOD PREVAIL ONE BECOMES GOOD, IF WICKEDNESS ONE WICKED, IF JOYFULNESS ONE BECOMES HAPPY. THE ONLY REMEDY FOR BAD HABITS IS COUNTER HABITS, ALL THE BAD HABITS THAT HAVE LEFT THEIR IMPRESSIONS ARE TO BE CONTROLLED BY GOOD HABITS. GO ON DOING GOOD, THINKING HOLY THOUGHTS CONTINUOUSLY, THAT IS THE ONLY WAY TO SUPPRESS BASE IMPRESSIONS. 

                          NEVER SAY ANY MAN IS HOPELESS, BECAUSE HE ONLY REPRESENTS A CHARACTER, A BUNDLES OF HABITS, AND THESE CAN BE CHECKED BY NEW AND BETTER ONES. CHARACTER IS REPEATED HABITS, AND REPEATED HABITS ALONE CAN REFORM CHARACTER.

                           ❤ YATNO ABHYASAH ❤

                         CONTINUOUS STRUGGLE TO KEEP THEM (THE VRTTIS) PERFECTLY RESTRAINED IS PRACTICE.

                     WHAT IS THIS PRACTICE? THE ATTEMPT TO RESTRAIN THE MIND IN THE CHITTA FORM, TO PREVENT ITS GOING OUT INTO WAVES.

                      ❤ DRIDHA-BHOOMIH ❤

                      ITS GROUND BECOMES FIRM BY LONG, CONSTANT EFFORTS WITH GREAT LOVE (FOR THE END TO BE ATTAINED)

                      RESTRAINT DOES NOT COME IN ONE DAY, BUT BY LONG CONTINUED PRACTICE.

THE SUPERCONSCIOUS MIND (PERCEPTION)

                    THE SUPERCONSCIOUSNESS (YOGA)

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                         PRATYAKSHANUMANAGAMAH PRAMANANI

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             DIRECT PERCETION, INFERENCE, AND COMPETENT EVIDENCE, ARE PROOFS.

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                                       WHEN TWO OF OUR PERCEPTIONS DO NOT CONTRADICT EACH OTHER WE CALL IT PROOF. I HEAR SOMETHING, AND, IF IT CONTRADICTS SOMETHING ALREADY PERCEIVED, I BEGIN TO FIGHT IT OUT, AND DO NOT BELIEVE IT. THERE ARE ALSO THREE KINDS OF PROOF. DIRECT PERCEPTION, PRATYAKSHAM, WHATEVER WE SEE AND FEEL, IS PROOF, IF THERE HAS BEEN NOTHING TO DELUDE THE SENSES. I  SEE THE WORLD, THAT IS SUFFICIENT PROOF THAT IT EXISTS. SECONDLY, ANUMANA, IFERENCE, YOU SEE SING, AND FROM THE SIGN YOU COME TO THE THING SIGNIFIED. THIRDLY, APTAVAKYAM, THE DIRECT PERCEPTION OF THE YOGI, OF THOSE WHO HAVE SEEN THE TRUTH. WE ARE ALL OF US STRUGGLING TOWARDS KNOWLEDGE, BUT YOU AND I HAVE TO STRUGGLE HARD, AND COME TO KNOWLEDGE THROUGH A LONG TEDIOUS PROCESS OF REASONING, BUT THE YOGI, THE PURE ONE, HAS GONE BEYOND ALL THIS.

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                        BEFORE HIS MIND, THE PAST, THE PRESENT, AND THE FUTURE, ARE ALIKE ONE BOOK FOR HIM TO READ, HE DOES NOT REQUIRE TO GO THROUGH ALL THIS TEDIOUS PROCESS, AND HIS WORDS ARE PROOFS, BECAUSE HE SEES KNOWLEDGE IN HIMSELF, HE IS THE OMNISCIENT ONE. THESE, FOR INSTANCE, ARE THE AUTHORS OF THE SACRED SCRIPTURES, THEREFORE THE SCRIPTURES ARE PROOF, AND , IF ANY SUCH PERSONS ARE LIVING NOW, THEIR WORDS WILL BE PROOF. OTHERS PHILOSOPHERS GO INTO LONG DISCUSSIONS ABOUT THIS APTA, AND THEY SAY, WHAT IS THE PROOF THAT THIS IS TRUTH? THE PROOF IS BECAUSE THEY SEE IT, BECAUSE WHATEVER I SEE IS PROOF, AND WHATEVER YOU SEE IS PROOF, IF IT DOES NOT CONTRADICT ANY PAST KNOWLEDGE.

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                                     IF A MAN SAYS "I HAVE SEEN A VISION", AND TELLS ME THAT I HAVE NO RIGHT TO SEE IT, I BELIEVE HIM NOT. EVERYONE MUST HAVE THE POWER TO SEE IT FOR HIMSELF. NO ONE WHO SEELS HIS  KNOWLEDGE IS AN APTA. ALL THESE CONDITIONS MUST BE FULLFILLED. YOU MUST FIRST SEE THAT THE MAN IS PURE, AND THAT HE HAS NO SELFISH MOTIVE, THAT HE HAS NO THIRST FOR GAIN OR FAME. SECONDLY, HE MUST SHOW THAT HE IS SUPER-CONSCIOUS. THIRDLY, HE MUST HAVE GIVEN US SOMETHING THAT WE CANNOT GET FROM OUR SENSES, AND WHICH IS FOR BENEFIT OF THE WORLD. AND WE MUST SEE THAT IT DOES NOT CONTRADICT OTHER TRUTHS, IF IT CONTRADICTS OTHER SCIENTIFIC TRUTHS REJECT IT AT ONCE. FOURTHLY, THE MAN SHOULD NEVER BE SINGULAR, HE SHOULD ONLY REPRESENT WHAT ALL MEN CAN ATTAIN. 

                             THE THREE SORTS OF PROOF, ARE, THEN, DIRECT SENSE PERCEPTION , INFERENCE, AND THE WORDS OF AN APTA. I CANNOT TRANSLATE THIS WORD INTO ENGLISH. IT IS NOT THE WORD INSPIRED, BECAUSE THAT COMES FROM OUTSIDE, WHILE THIS COME FROM HIMSELF. THE LITERAL MEANING IS "ATTAINED".

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                        INDISCRIMINATION IS FALSE KNOWLEDGE NOT ESTABLISHED IN REAL NATURE.

                           THE NEXT CLASS OF VRITTIS THAT ARISE IS MISTAKING THE ONE THING FOR ANOTHER, AS A PIEACE OF MOTHER-OF-PEARL IS TAKEN FOR  PIEACEFOR SILVER.

                          VERBAL DELUSION FOLLOWS FROM WORDS HAVING NO (CORRESPONDING) REALITY.

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                        THERE IS ANOTHER CLASS OF VRITTIS CALLED VIKALPA. A WORD IS UTTERED, AND WE DO NOT WAIT TO CONSIDER ITS MEANING, WE JUMP TO A CONCLUSION IMMEDIATELY. IT IS THE SIGN OF WEAKNESS OF THE CHITTA. NOW YOU CAN UNDERSTAND THE THEORY OF RESTRAINT. THE WEAKER THE MAN THE LESS HE HAS OF RESTRAINT. CONSIDER YOURSELVES ALWAYS IN THAT WAY. WHEN YOU ARE GOING TO BE ANGRY OR MISERABLE, REASON IT OUT, HOW IT IS THAT SOME NEWS THAT HAS COME TO YOU IS THROWING YOUR MIND INTO VRTTIS.

THE YOGA (MIND STUFF)

 

                    SAMADHI PADA CONCENTRATION

                                      AND ITS USES

   

                             ATHA YOGANUSHANAM

                              NOW CONCENTRATION IS EXPLAINED.

                        YOGASHCHITTAVRITTINIRODHAH

                      YOGA IS RESTRAINING THE MIND-STUFF (CHITTA) FROM TAKING VARIOUS FORMS (VRITTIS)

                            A GOOD DEAL OF EXPLANATION IS NECESSARY HERE. WE HAVE TO UNDERSTAND WHAT CHITTA IS, AND WHAT ARE THESE VRITTIS.I HAVE THIS EYE. EYES DO NOT SEE. TAKE AWAY THE BRAIN CENTRE WHICH IS IN THE HEAD, THE EYES WILL STILL BE THERE, THE RETINAE COMPLETE, AND ALSO THE PICTURE, AND YET THE EYES WILL NOT SEE. SO THE EYES ARE ONLY A SECONDARY INSTRUMENT, NOT THE ORGAN OF VISION. THE ORGAN OF VISION IS IN THE NERVE CENTRE OF THE BRAIN. THE TWO EYES WILL NOT BE SUFFICIENT ALONE. SOMETIMES A MAN IS ASLEEP WITH HIS OPEN EYES. THE LIGHT IS THERE AND THE PICTURE IS THERE, BUT A THIRD THING IS NECESSARY, MIND MUST BE JOINED TO THE ORGAN. THE EYE IS THE EXTERNAL INSTRUMENT, WE NEED ALSO THE BRAIN CENTRE AND THE AGENCY OF THE MIND. CARRIAGES ROLL DOWN A STREE AND YOU DO NOT HEAR THEM. WHY? BECAUSE YOUR MIND HAS NOT ATTACHED ITSELF TO THE ORGAN OF HEARING. 

                              FIRST THERE IS THE INSTRUMENT, THEN THERE IS THE ORGAN, AND THIRD, THE MIND ATTACHMENT TO THESE TWO. THE MIND TAKES THE IMPRESSION FARTHER IN, AND PRESENT IT TO THE DETERMINATIVE FACULTY - BUDDHI - WHICH REACTS. ALONG WITH THIS REACTION FLASHES THE IDEA OF EGOISM. THEN THIS MIXTURE OF ACTION AND REACTION IS PRESENTED TO THE PURUSA, THE REAL SOUL, WHO PERCEIVES AN OBJECT IN THIS MIXTURE. THE ORGAN (INDRIYAS), TOGETHER WITH THE MIND (MANAS), THE DETERMINATIVE FACULTY (BUDDHI) AND EGOISM (AHAMKARA), FORM THE GROUP CALLED THE ANTAHKARANA (THE INTERNAL INSTRUMENT), CALLED CHITTA.

                         THE WAVES OF THOUGHT IN THE CHITTA ARE CALLED VRITTI "THE WHIRLPOOL" IS THE LITERAL TRANSLATION) WHAT IS THOUGHT? THOUGHT IS FORCE, AS IS GRAVITATION OR REPULSION. IT IS ABSORBED FROM THE INFINITE CALLED CHITTA TAKES HOLD OF THAT FORCES, AND, WHEN IT PASSES OUT AT THE OTHER END IT IS CALLED THOUGHT. THIS FORCE IS SUPPLIED TO US THROUGH FOOD, AND OUT OF THAT FOOD THE BODY OBTAINS THE POWER OF MOTION, ETC. OTHERS, THE FINER FORCES, IT THROWS OUT IN WHAT WE CALL THOUGHT. 

                     NATURALLY WE SEE THAT THE MIND IS NOT INTELLIGENT, YET IT APPEARS TO BE INTELLIGENT. WHY? BECAUSE THE INTELLIGENT SOUL IS BEHIND IT. YOU ARE THE ONLY SENTIENT BEING, MIND IS ONLY THE INSTRUMENT THROUGH WHICH YOU CATCH THE EXTERNAL WORLD. IT IS THE SUGGESTION THAT GIVES A BLOW TO THE MIND, AND THE MIND GIVES OUT THE REACTION. IF A STONE IS THROWN INTO THE WATER THE WATER IS THROWN AGAINST IT IN THE FORM OF WAVES. THE REAL UNIVERSE IS THE OCCASION OF THE REACTION OF THE MIND. A BOOK FORM, OR AN ELEPHANT FORM, OR A MAN FORM, IS NOT OUTSIDE, ALL THAT WE KNOW IS OUR MENTAL REACTION FROM THE OUTER SUGGESTION. MATTER IS THE "PERMANENT POSSIBILITY OF SENSATION" , SAID JOHN STUART MILL. IT IS ONLY THE SUGGESTION THAT IS OUTSIDE . TAKE OYSTER FOR EXAMPLE. YOU KNOW HOW PEARLS ARE MADE. A GRAIN OF SAND OR SOMETHING GETS INSIDE AND BEGINS TO IRRITATE IT, AND THE OYSTER THROWS A SORT OF ENAMELING AROUND THE SAND, AND THIS MAKES THE PEARL.

                         THIS WHOLE UNIVERSE IS OUR OWN ENAMEL, SO TO SAY, AND THE REAL UNIVERSE IS THE GRAIN OF SAND.THE ORDINARY MAN WILL NEVER UNDERSTAND IT, BECAUSE, WHEN HE TRIES TO, HE THROWS OUT AN ENAMEL, AND SEES ONLY HIS OWN ENAMEL. NOW WE UNDERSTAND WHAT IS MEANT BY THESE VRITTIS. THE REAL MAN IS BEHIND THE MIND, AND THE MIND IS THE INSTRUMENT IN HIS HANDS, AND IT IS HIS INTELLIGENCE THAT IS PERCOLATING THROUGH IT. IT IS ONLY WHEN YOU STAND BEHIND IT THAT IT BECOMES INTELLIGENT. WHEN MAN GIVES IT UP IT FALLS TO PEACES, AND IS NOTHING. SO YOU UNDERTAND WHAT IS MEANT BY CHITTA. IT IS MIND-STUFF, AND VRTTIS ARE THE WAVES AND RIPPLES RISING IN IT WHEN EXTERNAL CAUSES IMPINGE ON IT. THESE VRTTIS ARE OUR WHOLE UNIVERSE.