THE YOGA (VIBHUTI BADA SUTRAS)

 

                                  

                                         YOGA SUTRAS

                        SUTRA 7

                            TRAYAM-ANTAR-ANGAM PURVEBHYAH

                   THESE THREE, THE INNER LIMBS, ARE DISTINCT FROM THE ONES MENTIONED BEFORE.

                      SUTRA 8

                 TAD API BAHIR-ANGAM NIRBIJASYA

                THESE THREE ARE THE OUTER LIMBS OF NIRBIJA, THE SEEDLESS SAMADHI.

                     SUTRA 9

 

                      VYUTTHANA-NIRODHA-SAMSKARAYOR ABHIBHAVA-

                    PRADURBHAVAU NIRODHA-KSANA CITTA-ANVAYO NIRODHA-

                    PARINAMAH

                       WHEN EMERGENCE OR EXTROVERSION IS OVERPOWERED BY THE QUALITY OF RESTRAINT, THERE OCCURS A MOMENT OF INTROVERSION. THIS IS THE RESULT OF RESTRAIN.

                    SUTRA 10

                     TASYA PRASANTA VAHITA SAMSKARAT

                 THE MIND THEN DISCOVERS THE QUALITY OF THE MIND WHEN THERE IS A CALM FLOW.

                   SUTRA 11

                   SARVARTHATA EKAGRATAYOH KSAYA-UDAYAU CITTASYA

                   SAMADHI-PARINAMAH

                     WHEN ALL OBJECTIVITY IS ENDED AND ONE-POINTEDNESS ARISES, MODIFICATION (OF THE MIND) LEADS TO SAMADHI.

                 SUTRA 12

                 TATAH PUNAH SANTO-UDITAU TULYA- PRATYAYAU CITTASYA-

               EKAGRATA-PARINAMAH

                   SO AGAIN WHEN THERE IS EQUALITY OF INTROVERSION AND EXTROVERSION BETWEEN THE RISING OF THOUGHTS AND QUIETNESS, THE RESULT IS ONE-POINTEDNESS OF THE CHITTA, MIND.

                   THIS CAN INTERPRETED IN PRACTICAL YOGIC TERMS AS THE QUALISING OF THE INGOING AND OUTGOING BREATH, RESULTING IN BALANCING OF THE PRANA IN THE IDA NADI ON THE LEFT AND IN THE PINGALA NADI ON THE RIGHT.

  

                  SUTRA 13

                          ETENA BHUTA INDRIYESU DHARMA-LAKSANA-AVASTHA

                          PARINAMA VYA KHYATAH

                      THE STATE OF THE MIND AND SENSES, AND THE NATURE OF THE MIND AND ELEMENTS AND THEIR ENGAGEMENT WITH EACH OTHER ARE EXPLAINED AND UNDERSTOOD.

                 SUTRA 14

                    SANTA-UDITA-AVYAPADESYA-DHARMA-ANUPATI DHARMI

                THIS MEANS THAT THE YOGI REFERRED TO AS THE HOLDER OF DHARMA, RECOGNIZES THE DHARMA OR CHARACTERISTICS OF HIS MIND, WHETHER IT IS QUIETENED OR ACTIVE OR IN-BETWEEN.

                 SUTRA 15

                 KRAMAA-ANYATVANI PARINAMA-ANYATEVE HETUH

                THE TRANSFORMATION TAKES PLACE IN SUCCESSION IN BETWEEN THESE STATES, CAUSING THE DIFFERENCE IN STATES.

WHY WE ARE USING VIBHUTI ?

 

                     

                          THE TRADITIONAL THIRD EYE

                                         VIBHUTI PADA

                       TRADITIONALLY, THE THIRD PADA IS USED THE SO-CALLED SUPER-NORMAL POWERS, BUT INTERESTINGLY NOWHERE IN THE BODY OF THE CHAPTER IS THE WORD VIBHUTI USED.

                        THESE SUPERNATURAL POWERS ARE ATTAINED BY THE ACCOMPLISHED YOGI BY ATTENTION, MEDITATION AND SAMADHI ON THE OBJECT OR OBJECTIVE.

                    BESIDES DISCUSSION ON THE SUPERNATURAL, THIS CHAPTER CONTAINS SIGNIFICANT INFORMATION.

                    ETYMOLOGICALLY, THE WORD VIBHUTI FROM THE PRE-FIX VI, THE VERB BHU, AND THE SUFFIX TI COULD ALSO MEAN "THAT WHICH EXPANSIVE". IT COULD, THEREFORE, ALSO MEAN THE EXPANSIVE CONSCIOUSNESS.

 

                    NOW IN THIS CONTEXT, SUTRA 50 IS SIGNIFICANT - AND IT FROM DISPASSION TOWARDS EVEN THESE POWERS, IN THE VERY DESTRUCTION OF THE SEED OF DESIRE FOR POWERS, THAT KAIVALYAM OR A STATE OF ULTIMATE ENLIGHTENMENT EVENTUALLY ARISES.

                   SUTRA 1

                       DESA-BANDHAS CITTASYA DHARANA

                   HOLDING THE MIND TO ONE LOCATION IS CALLED DHARANA, 

                    ONE POINTEDNESS.

                      CONCENTRATION, OR RATHER ATTENTION IS TO HOLD THE MIND IN ONE PLACE, WITHOUT LETTING IT GET DISTRACTED.

                         SUTRA 2

                       TATRA PRATYAYA-EKA-TANATA DHYANAM

                       EXTENDING OF THIS INTENTION IS MEDITATION.

                   CONTINUING THIS ONE-POINTED, DISTRACTION-LESS ATTENTION FOR SOME TIME IS CALLED DHYANAM, LOOSELY TRANSLATED AS MEDITATION.

                       SUTRA 3

                     TAD EVA-ARTHA-MATRA-NIRBHASAM SVARUPA-SUNYAM-

                      IVA- SAMADHIH

              THE MEANING ALONE SHINES, EMPTY OF FORM AND THAT IS VERILY, 

             SAMADHI

                THIS CAN BE INTERPRETED IN TWO WAYS.

                 1.  WHEN THE ONE-POINTED ATTENTION STRETCHES INTO MEDITATION, AND IS REACHED AFTER A CERTAIN DEPTH, THE MEDITATOR IS NOT AWARE OF INDIVIDUAL EXISTENCE AND ONLY MEDITATION REMAINS, EMPTY OF EVEN THE OBJECT THAT IS MEDITATED UPON.

                 2. THROUGH MEDITATION, ONE BECOMES AWARE THAT ALL OBJECTS AND EVEN STATES OF MIND ARE THERE ONLY FOR REALISING THE INNER SELF CALLED THE PURUSHA. WHEN THIS AWARENESS ARISES, ITS CALLED SAMADHI.

                  SUTRA 4

                  TRAYAM-EKATRA SAMYAMAH

                  THE THREE STATES IN UNITY- ATTENTION, MEDITATION AND SAMADHI- ARE CALLED SAMYAMA.

                        SUTRA 5

                        TAJ JAYAT PRAJNA LOKAH

                 WITH THE MASTERY OF THAT, WISDOM SHINES FORTH IN ITS 

                 ENTIRELY.

                   SUTRA 6

                   TASYA BHUMISU VINIYOGAH

                              

                    THIS IS APPLIED IN STAGES.

                      WHICH MEANS, DHARANA, DHYANA AND SAMADHI SHOULD BE APPLIED STEP-BY-STEP.

                     STEP 7

                     TRAYAM-ANTAR-ANGAM PURVEBHYAH

                    THESE THREE, THE INNER LIMBS, ARE DISTINCT FROM THE ONES MENTIONED BEFORE.

THE STEP-BY-STEP YOGA (SADHANA PADA)

 

          

                               THE PRACTICAL SECTIONS OF 

                                        YOGA SUTRAS

                       THIS IS THE PRACTICAL SECTION OF THE YOGA SUTRAS. IT DEALS WITH THE CLASSICAL ASHTANGA OR EIGHT-LIMBED YOGA, A STEP-BY-STEP PRACTICE MANUAL. HOWEVER, THE PREVIOUS CHAPTER ON THE SAMADHI PADA, THOUGH BY AND LARGE PHILOSOPHICAL, PSYCHOLOGICAL AND METAPHYSICAL, IS BY NO MEANS STRICTLY THEORETICAL.

                   A CLOSE STUDY WOULD SHOW THAT THE SAMADHI PADA ALSO DEALS WITH PRACTICAL EXERCISES LIKE THE "REPETITION OF AUM" AND THE QUALISING OF THE 'INHALATION AND EXHALATION' AMONG OTHER PRACTICAL TIPS. NEVERTHELESS, IT DOES LAY GREATER EMPHASIS ON THE PSYCHOLOGICAL AND METAPHYSICAL UNDERSTANDING OF YOGA, WITHOUT GRASPING THESE IMPORTANT ASPECTS, THE PRACTICAL STEPS WOULD BE MEANINGLESS, BECAUSE THEORY IS MERELY A STEPPING STONE TO PRACTICE.

                     SWAMI VIVEKANANDA'S COMMENTARY ON THE YOGA SUTRAS, CALLED RAJA YOGA, IS INTERESTING AND RELEVANT TO OUR STUDY.

                     COMMENTING ON THE FIRST SUTRA OF SADHANA PADA, HE SAYS THOSE SAMADHIS WITH WHICH WE ENDED OUT LAST CHAPTER ARE VERY DIFFICULT TO ATTAIN, SO WE MUST TAKE THESE UP SLOWLY. THE FIRST STEP, THE PRELIMINARY STEP, IS CALLED KRIYA YOGA. LITERALLY, THIS MEANS WORK, WORKING TOWARDS YOGA.

                       WITH THIS INTRODUCTION, WE'LL MOVE ON TO THE FIRST 

                      SUTRA OF PART 2.

                SUTRA 1

                      TAPAH-SVADHYAYA-ISWAVA-PRANIDHANANI KRIYA YOGAH

         

                    AUSTERITY, SELF-STUDY, AND DECLARATION TO ISHWARA 

                      ATE KRIYA YOGA.

                 THE WORD TAPA IS INTERESTING. IT LITERALLY MEANS "MAKE HOT" OR PRODUCE CREATIVE HEAT'. THE SYNONYMS ARE 'AUSTERITY' AND 'SELF-DISCIPLINE'.

                 IT IS ALSO UNDERSTOOD THAT THE CONTROL OF OUR URGE TO UNDULGE IN SEX-BRAHMACHARYA-BUILDS UP INNER HEAT. I CAN VOUCH FOR THIS. MILAREPA, THE TIBETAN YOGIS IS SAID TO HAVE SAT AMIDST THE SNOWS OF THE HIMALAYAS WITH JUST A COTTON LOINCLOTH, AND GENERATED HEAT ENOUGH TO MELT THE SNOW BY THE PRACTICE OF TUMMO, A CERTAIN YOGIC EXERCISE. MY PERSONAL TEACHER, SRI MAHESHWARNATH BABAJI WAS AN EXPERT IN THIS PRACTICE AND WALKED BAREFOOT EVEN ON THE GANGOTRI GLACIER.

                    SWADHYAYA IS THE SELF-STUDY OF THOSE TEXTS THAT PROVIDE AN INSIGHT INTO THE PRACTICES THAT TAKE ONE TO THE SUPERCONSCIOUS STATE. THIS STATE .THIS STATE IS NOT TO BE CONFUSED WITH TEXTS THAT ARE STILL IN THE REALM OF THEORETICALLY ESTABLISHING THE CONCEPT OF SUPERCONSCIOUS EXPERIENCE THAT LEADS TO KAIVALYA OR FREEDOM.

                        THE YOGI AT THIS STAGE OF HIS JOURNEY IS UNDERSTOOD TO HAVE LEFT ALL ARGUMENTS BEHIND AND WOULD HAVE ADVANCED TO HAVE LEFT ALL ARGUMENTS BEHIND AND WOULD HAVE ADVANCED TO THE CORE OF THAT PRACTICE THAT LEADS TO IMMEDIATE FREEDOM AND PEACE.

                      THE BHAGAVAD GITA SAYS, 'UPANISHADATSU BRAHMA VIDAYAYAAM YOGA SHASTRAE', ACKNOWLEDGING THAT THE TRUTH - BRAHMA VIDYA- UNDERSTOOD BY STUDYING THE UPANISHADS NEEDS YOGA SHASTRA TO BE REALISED AND EXPERIENCED BY THE STUDENT.

                    ISHWARYA PRANIDHANANI - DEDICATION TO ISHWARA SHOULD BE UNDERSTOOD WITH REFERENCE TO THE FIRST CHAPTER, WHERE AN ELABORATE DISCUSSION ON THE YOGIC CONCEPT OF ISHWARA HAS ALREADY BEEN TAKEN UP.

                   SUFFICE IT TO STATE THAT IN PATANJALI'S DARSHANA, ISHWARA IS NOWHERE ASSOCIATED WITH A CREATOR GOD OR A CONTROLLER GOD AND REPRESENTS THE SUM-TOTAL OF ALL KNOWLEDGE THAT HAS BEEN IN EXISTENCE FROM TIME IMMEMORIAL, AND THEREFORE, IS THE PRIMORDIAL TEACHER OF ALL SPIRITUAL UNDERSTANDING.

                 THE CLOSEST ONE CAN GET TO IN ATTEMPTING TO DEFINE PATANJALI'S ISHWARA IS THE CONCEPT OF PURUSHA, ESPECIALLY THE PRIMORDIAL PURUSHA IN SANKHYA, WHICH IS AN AETHEISTIC PHILOSOPHY AND FROM WHICH THE YOGA DARSHANA HAS BORROWED MOST OF ITS TERMS AND CONCEPTS.

                      WHEN THE YOGI REACHES THE CULMINATION OF THE YOGIC PROCESS AND ATTAINS NIRVIKALPA SAMADHI, THEN THE PURE CONSCIOUSNESS CALLED PURUSHA ALONE SHINES FORTH.

                     IT IS FROM THIS CONCEPT THAT DEDICATION TO ISHWARYA HAS ALSO BEEN INTERPRETED AS A DEDICATED YOGI WHO HAS, BY REALISATION, ASCENDED TO THE STATUS OF ISHWARA.

                    BUT THIS CONCEPT IS OFTEN MISINTERPRETED AND EXPLOITED BY CHARLATANS WHO DEMAND ABJECT SURRENDER FROM THEIR FOLLOWERS AND MAKE THEM UTTERLY DEPENDENT ON THEM.

                  THE TERM KRIYA YOGAH HERE, DOES NOT REFER TO ANY PARTICULAR SCHOOL OF YOGA, BUT SIGNIFIES THE NEED TO WORK (KRIYA) IN ONE'S YOGIC PRACTICES.

WHAT IS THE MEANING OF YOUR KNOWLEDGE?

 

              * SHLOKA (MUNDAKA UPANISHAD, SECTION 1)

                       SAUNAKO HA VAI MAHASALO ANGIRASAM VIDHIVAD

                       UPASANNAH PAPRACCHA, KASMIN NU BHAGAVO VIJNATE

                       SARVAM IDAM VIJNATAM BHAVATI ITI

                   SAUNAKA, THE GREAT HOUSEHOLDER DULY APPROACHED SAGE ANGIRAS AND ASKED, THROUGH WHAT BEING KNOWN, VENERABLE SIR, DOES ALL THIS BECOME KNOWN? ANGIRAS SAYS:

                  SHLOKA 4

                  TASAMI SA HO VACA, DVE VIDYE VEDITANYE ITI HA SMA YAD

                   BRAHMAVIDO VADANTI,

                   PARA CAIVAPARA CA

                   TWO KINDS OF KNOWLEDGE ARE TO BE KNOWN AS INDEED THE KNOWERS OF BRAHMAN DECLARE - THE HIGHER AS WELL AS THE LOWER.

                SHLOKA 5

               TATRAPARA RIG-VEDO YAJUR-VEDAH SAMA-VEDA ATHARVA-

               VEDAH SIKSA KALPO VYAKARANAM NIRUKTAIN CHANDO

                JYOTISAM - ITI

               ATHA PARA YAYA TAD AKSARAM ADHIGAMYATE

                     OF THESE, THE LOWER IS THE RIG VEDA, THE YAJUR VEDA AND THE SAMA VEDA, THE ATHARVA VEDA, PHONETICS, RITUAL, GRAMMER, AND ETYMOLOGY, METRICS AND ASTROLOGY. AND THE HIGHER IS THAT BY WHICH THE UNECAYING IS APPREHENDED.

                       THIS IS NOT A CALL TO ABANDON THE VEDAS. SAGE ANGIRAS DECLARES THAT THE KNOWLEDGE OF VEDA, EVEN IF IT DOES NOT LEAD TO THE HIGHER TRUTH, IS STILL CONSIDERED LOWER KNOWLEDGE. BY UNDERSTANDING THE VEDAS WITH CLARITY - UPANISHAD BEING PART OF THE VEDAS- ONE UNDERSTANDS THAT THE ACCUMULATION OF MERE THEORETICAL KNOWLEDGE IS OF NO USE, BUT MAY ACTUALLY ACT AS A BARRIER TO UNDERSTANDING THE TRUTH. IT THIS IS NOT GRASPED, EVEN THE VEDAS BECOME LOWER KNOWLEDGE.

                   NOW, KNOWLEDGE AND MEMORY, WHICH PATANJALI SAYS ARE THE LAST OBSTRUCTIONS OR COVERINGS THAT VEIL THE EXPERIENCE OF SAVIKALPA SAMADHI, WHERE THE PURUSHA SHINES FORTH IN BLISSFUL SOLITUDE, ARE DISCUSSED IN ANOTHER UPANISHAD. IT WOULD BE WORTHWHILE LOOKING INTO IT BEFORE MOVING INTO THE NEXT SECTION OF THE YOGA SUTRAS CALLED THE SADHANA PADA OR SECTION ON PRACTICE. IN THE ISHWASYA UPANISHAD, SHLOKA 9 MAKES A RATHER  CONFUSING STATEMENT WHICH HAS OFTEN LEFT THE SCHOLARLY CONFOUNDED.

                    

                    ANDHAM TAMAH PRAVISANTI YE VIDYAMUPASATE

                   TATO BHUYA IVA TE TAMYO YA U VIDYAYAM RATAH

                       INTO BLINDIN DARKNESS ENTER WHO WORSHIP IGNORANCE AND THOSE WHO DELIGHT IN KNOWLEDGE ENTER INTO STILL GREATER KNEES AS IT WERE.

                        THE FIRST PART : "INTO BLINDING DARKNESS ENTER THOSE WHO WORSHIP IGNORANCE WOULD BE WELCOME BY ALL THOSE WHO LIKE TO THINK THEY ARE NOT IGNORANT BUT ARE FULL OF KNOWLEDGE. BUT THE SECOND PART, AND THOSE WHO DELIGHT IN KNOWLEDGE ENTER INTO STILL GREATER "DARKNESS", WOULD SHOCK THE VOTARIES OF KNOWLEDGE AND SCHOLARSHIP, WHO ARE ACCORDING TO THE MUNDAKA UPANISHAD, STILL PURSUING LOWER KNOWLEDGE.

                   THE FIRST PART OF THE SHLOKA  ALSO MEANS THAT THE IGNORANT GO ABOUT UNDER THE ILLUSION THAT THEY ARE KNOWLEDGEABLE AS FAR AS THE ULTIMATE TRUTH IS CONCERNED. THIS IS AGAIN REFERED TO IN THE PART OF THE SHLOKA WHICH DISCUSSES HIGHER AND LOWER KNOWLEDGE.

                  AMONG THE OTHER REASON IS THE FACT THAT THOSE WHO MERELY POSSESS BOOKISH KNOWLEDGE OFTEN SWELL WITH PRIDE, WHICH MAKES THEM BLIND TO THE UNDERSTANDING OF THE ULTIMATE TRUTH.

                  ONE OF THE LAST IMPURITIES THAT STICK TO THE  MIND AND WHICH NEES TO BE SCRUPULOUSLY WASHED AWAY BEFORE THE MIND ATTAINS SAMADHI AND RESTS  IN THE PURUSHA, AS THE YOGA DARSHANA NAMES THE TRUTH, IS PRIDE IN NAME AND FAME. THOSE WHO WORSHIP KNOWLEDGE AND ARE PUFFED UP IN PRIDE END UP WORSHIPPING THEMSELVES.

                   THE SECOND PART OF THE SHLOKA WAS EXPLAINED TO ME BY SRI MAHESHWARNATH BABAJI, MY GURU.

                 BABAJI : WHEN YOU WANT TO UNDERSTAND SOMETHING,

                WHAT DO YOU DO?

                 DISCIPLE : I LOOK AT IT, FEEL IT AND READ ABOUT  IT AND SAY, " I NOW HAVE KNOWLEDGE ABOUT IT".

                  BABAJI : SO, YOU STORE YOUR KNOWLEDGE IN YOUR MEMORY AND WHEN YOU SAY YOU HAVE KNOWLEDGE ABOUT IT, IT SIMPLY MEANS THAT YOU CA AT ANY TIME RECOVER THE MEMORY OF IT AND SAY, "YES, I KNOW IT",

                DISCIPLE : YES, BABAJI.

                BABAJI : SO YOUR KNOWLEDGE IS ACTUALLY SOMETHING STORED 

                 IN YOUR MEMORY.

               DISCIPLE : YES.

               BABAJI : SO ALL KNOWLEDGE IS MEMORY. ALL MEMORY IS IN THE PAST. THE VERY WORD, 'MEMORY' MEANS REMEMBRANCE AND REMEMBERANCE IS FROM THE PAST. SO IF ALL KNOWLEDGE IS MEMORY, ALL KNOWLEDGE IN THE PAST.

                 DISICIPLE : COME TO THINK OF IT, YES.

                   BABAJI : BUT, TRUTH, MY DEAR BOY, CANNOT BE IN THE PAST. IT IS ALWAYS THE PRESENT, RIGHT NOW, NOT SOMETHING STORED IN THE MEMORY AND RECALLED. THE ISHVARYA UPANISHAD DECLARES, 'ISHAVASYAM IDAM SARVA'. NOTE THE WORD 'IDAM, HERE AND NOW'.

                   IF YOU WORSHIP KNOWLEDGE, MY BOY, YOU ARE EXPERIENCING THE PAST AND ENTERING BLINDING DARKNESS. THE TRUTH IS NOW. SEE IT?

                   DISCIPLE : I SEE IT . CLEARLY. MAY I TOUCH YOUR FEET?

                     BABAJI : YOU MAY.

   

HOW TO GET THE SPIRITUAL TRUTH (SUTRAS)

 

                 SUTRA 35

                         VISAYAVATI VA PRAVRITTIR UTPANNA MANASAH STHITI-

                         NIBANDHANI

                            OR A STEADY BRINGING TOGETHER OF THE ORGAN CALLED THE MIND HAPPENS IN COMPLETE INVOLVEMENT WITH A STATE.

                        OR A STEADY BRINGING TOGETHER OF THE ORGAN CALLED THE MIND HAPPEN IN COMPLETE INVOLVEMENT WITH A STATE.

                         IN OTHER WORDS, BY GIVING COMPLETE ATTENTION TO AN ACTIVITY, WHICH COULD EVEN BE A SENSE ACTIVITY, FOR EXAMPLE, A DANCE, MUSIC, OR DRAMA, ESPECIALLY OF THE CLASSICAL VARIETY, WHERE EMOTIONS AND RHYTHM ALSO COME INTO PLAY, THE MIND IS IN AN UNDISTRACTED STATE AND IMMERSED IN BLISS.

                      IN FACT, INDIAN AND WESTERN CLASSICAL MUSIC IS DESIGNED TO IMMERSE THE MIND IN RHYTHMIC SOUNDS AND PATTERNS, WHICH TAKE ONE TO HEIGHTS OF SPIRITUAL AWARENSS. GREAT SINGERS, DANCERS, ACTORS, PAINTERS AND OTHER CREATIVE INDIVIDUALS WILL VOUCH FOR THIS FACT.

SUTRA 36

                  VISOKA VA JYOTISMATI

                    OR BY MEDITATION ON PURE LIGHT, SORROWLESSNESS IS ATTAINED.

                      WHEN ONE MEDITATES ON A LIGHT, WHICH IS INTERNAL, THE MIND CEASES TO BE AGITATED AND ATTINS TRANQUILLITY. IN PRACTICAL MEDITATION, IF ONE KNOCKS THE CENTRE BETWEEN THE EYEBROW A FEW TIMES AND FIXES ATTENTION ON THE CENTRE CALLED AJNA WITH THE EYES CLOSED, BY AND BY, A BLUE LIGHT APPEARS.

                     MEDITIATING ON THAT LIGHT, ONE ATTAINS TRANQUILLITY AND ENJOYS THE BLISS OF TOTAL CALMNESS THAT SETS IN LIKE A GENTLE BREEZE.

                      IN FACT, THERE ARE SCHOOLS OF MEDITATION THAT DO JUST THAT AND NOTHING MORE.

                   SUTRA 37

                   VITARAGA VISAYAM VA CITTAM

                  OR THE CONDITION OF THE MIND WHICH IS FREE FROM ATTACHMENT.

                THE YOGI WHO SEES THE FUTILITY OF BEING OBSESSED WITH SOMETHING WHICH IS NOT PERMANENT RIDS HIMSELF OR HERSELF FROM MENTAL SLAVERY AND BECOMES FREE AND LIGHT-MINDED.

                 IT IS POSSIBLE TO WORK, LOVE AND SERVE OTHERS IN THIS WORLD, WITHOUT BEING OBSESSED, SAYS THE KARMA YOGI. AS ONE ADVANCES IN THIS WAY OF LIFE, THE UN-OBSESSED FREE MIND ACQUIRES THE CAPACITY TO THINK CLEARLY WITHOUT PREJUDICE AND CONSERVE ENERGY, WHICH IS USUALLY LOST IN OBSESSIVE THOUGHT AND ACTION. ONE IS THEN ABLE TO ACCESS A TREMENDOUS SOURCE OF ENERGY WITHIN THE SELF THAT WORKS FOR THE BETTERMENT OF BOTH ONESELF AND THE WORLD, IN A SPIRIT OF SELFLESS LOVE AND COMPASSION. TO PUT IT SIMPLY, THE YOGI LIVES A BEAUTIFUL FREE LIFE WITHOUT BEING BOGGED DOWN BY OBSESSSIONS.

            SUTRA 38

                    SVAPNA-NIDRA JNANALAMBANAM VA

                  OR RESTS ON THE UNDERSTANDING OF DREAM AND  DEEP SLEEP.

               SEEING THAT DREAMS WHEN ACTUALLY DREAMT, ARE AS REAL AS THE WAKING STATE, THE YOGI LEANRS TO LIVE IN PEACE AND ENJOY THE DREAM EXPERIENCE, KNOWING FULLY WELL THAT IN THE WAKING STATE, THE DREAM EXPERIENCE VANISHES.

                ALSO IN DEEP SLEEP, THE YOGI LEARNS TO REST AND REJUVENATE THE MIND AS HE OR SHE IS ALREADY FREE FROM ATTACHMENT AND OBSESSION. SUCH A DEEP SLEEP, WHICH IS BOTH CURATIVE AND BLISSFUL, REJUVENATES ALL THE CELLS OF THE BODY, ESPECIALLY THE BRAIN CELLS.

                  SUTRA 39

 

                  YATHA-ABHIMATA-DHYANAD-VA

            OR BY THE DESIRE TO MEDITATE.

                             EQUIPPED WITH THE DIFFERENT FORMS OF MEDITATION, THE YOGI LONGS TO BE IMMERSED IN MEDITATION AND ENJOY THE BLISS OF AN UNDISTRACTED MIND.

                    SUTRA 40

                      PARAMANU-PARAMA-MAHATTVANTO SYA VASIKARAH

               THE MASTERING OF MEDITATION CAN BE APPLIED FROM THE SMALLEST TO THE GREATEST,

                       THE EXPERT MEDITATOR CAN APPLY HIS SKILLS IN ONE-POINTEDNESS TO UNDERSTAND ANYTHING FROM THE SMALLES TO THE GREATEST, FROM ORDINARY THINGS TO THE UNIVERSAL TRUTH.

                  SUTRA 41

                    KSINA-VRTTER-ABHIJATASY-EVA MANER-GRAHITR-GRAHANA-

                    GRAHYESU TATSTHA-TADANJANATA SAMAPATTIH

                SUCH A MIND WITH MINIMUM FLUCTUATIONS IS LIKE A CLEAR, TRANSPARENT JEWEL AND ASSUMES THE COLOURS OF THE OBJECTS NEAR IT, AND THUS UNITES THE (ONE WHO) GRASPS (THE THING) GRASPED AND THE ACT OF GRASPING.

HOW TO REMOVE OBSTACLES AND FINDING TRUTH (SAMADHI PADA)

 

                

                          HOW TO FINDING THE TRUTH 

                                    OF OUR LIFE

                   THE PRACTICE OF TECHNIQUE LIKE CHANTING OF AUM REMOVES OBSTACLES, ONE BY ONE, AND THE MIND ATTAINS  TRANQUILLITY. AS A RESULT, THE INNER SOURCE OF UNIVERSAL POWER AND ALMOST INFINITE ENERGY IS MANIFESTED.

                  SUTRA 30

                       VYADHI-STYANA-SAM'SAYA-ALASYA-AVIRATI-BHRANTI-

                       DHARSANA-ALABDHA-BHUMIKA-ANAVASTHIRATVAM CITTA-

                      VIKSEPAS TE'NTTERAYAH

                  THESE OBSTACLES AND DISTRACTIONS ARE SICKNESS, DULLNESS, DOUBT, CARELESSNESS, LAZINESS, SOME ADDICTIONS, FALSE VIEWS, NON-ATTAINMENT OF A SPIRITUAL STAGE AND INSTABILITY.

                 SUTRA 31

                       DUHKHA-DAURMANASYANGAM-EJAYATVA-SVASA-PRAVASA

                       VIKSEPA-SAHABHUVAH

                   A DISSATISFIED, DESPAIRING BODY AND UNSTEADY INHALATION AND EXHALATION ACCOMPANY AND DISTRACTIONS.

                      WHAT IS TO BE SPEACIALLY NOTED IS THAT ACCORDING TO PATANJALI, A DESPAIRING AND DISSATISFIED PERSON'S INHALATION AND EXHALATION ARE UNSTEADY. IN ORDER TO COUNTERACT THE DISSATISFACTION AND DESPAIR, THE PRACTICE ARE LISTED ONE AFTER ANOTHER.

                      SUTRA 32

                     TAT-PRATISEDHARTHAM EKA-TATTVABHYASAI

                   

         FOR THE PURPOSE OF  COUNTERACTING THEM, THERE IS THE PRACTICE OF SINGLE-POINTEDNESS.

                      SUTRA 33

                   MAITRI-KARUNA-MUDITOPESANAM SUKHA-DUHKHA-

                   PUNIYAPUNYA-VISAYANAM BHAVANATAS CITTA 

                   PRASADANAM

                      PURIFICATION OF THE M IND CAN BE BROUGHT ABOUT BY CULTIVATION OF FRIENDLINESS, COMPASSION, HAPPINESS AND EQUANIMITY (NOT ONLY IN CONDITIONS OF PLEASURE BUT EVEN IN CONDITIONS OF DISSATISFACTION) RECOGNITION AND NON-RECOGNITION OF MERIT.

                     THE KEY TENETS OF THE SCIENCE 

                            OF PATANJALI'S YOGA ARE

               ❤   1. THAT THE BODY AND  MIND INFLUENCE EACH OTHER MUTUALLY. THE DIFFERENT POSTURES CALLED ASANAS (EXPLAINED IN THE NEXT CHAPTER) INFLUENCE THE MIND BY ENSURING A HEALTHY BODY. AND MORE IMPORTANTLY, THEY REGULATE THE FUNCTIONING OF THE ENDOCRINE GLANDS THAT SECRETE SEROTONIN, DOPAMINE AND OTHER NEUTRANSMITTERS THAT GREATLY INFLUENCE OUR MOODS AND CONTRIBUTE TO THE FEEL-GOOD FACTOR.

               ❤  2.  THAT THE MIND WHEN FREE OF DISTRACTIONS AND IMPURITIES EXPERIENCES PURE, UNMODIFIED CONSCIOUSNESS CALLED THE PURUSHA, WHICH IS SUPRA-BLISSFUL AND BEYON ALL CONDITIONING.

              ❤   3.  THAT BY CONSCIOUSLY CULTIVATING FRIENDLINESS, COMPASSION AND EQUANIMITY, THE MIND BECOMES TRANQUIL IN THE MIDST OF ALL CIRCUMSTANCES. HERE, FRIENDLINESS AND COMPASSION ARE NOT MORAL PRECEPTS, BUT ACTIVE PRACTICAL  METHODS BY WHICH THE MIND TURNS TRANQUIL.

                  ONE'S BEHAVIOUR IN DAY-TO-DAY LIFE IS, THEREFORE, SELF-MONITORED AND ADAPTED TO BRING ABOUT INNER CHANGE. THIS CAN BE DEFINED AS OUTER AND INNER MINDFULNESS. YOGA RESTS ON THE PRINCIPLE THAT AS BOTH ARE INTER-RELATED, THEY ARE EFFECTIVE PRACTICAL TECHNIQUES TO BRING ABOUT A STEP-BY-STEP TRANSFORMATION.

                     HERE IS A PRACTICAL EXAMPLE. STAND BEFORE A MIRROR. OBSERVE THE EXPRESSION ON YOUR FACE. DOES IT LOOK DULL, GAUNT, SAD, ANGRY? WELL, FORCE YOURSELF TO SMILE. THINK OF A FUNNY JOKE OR JUST BRING ABOUT AN ARTIFICIAL EXPRESSION OF SMILING WIDELY OR LAUGHING AT SOMETHING, PERHAPS JUST AT YOUR OWN COMIC FACE. WHEN YOU ARE ACTUALLY HAPPY, THE BRAIN ACTIVATES THE FACIAL MUSCLES TO BRING ABOUT A SMILING OR LAUGHING EXPRESSION.

                IT WORKS BOTH WAYS. WHEN YOU CHANGE YOUR EXPRESSION DELIBERATELY, THE MESSAGE GOES TO THE BRAIN THAT THE FACIAL MUSCLES ARE IN SMILE MODE AND THE BRAIN LINKS IT TO THE PLEASURE OR HAPPINESS CENTRE AND LO! HAPPINESS IS GENERATED AND IS AGAIN TRANSMITTED TO THE FACIAL MUSCLE, AND YOU SMILE GENUINELY.

                THERE ARE OTHER METHODS TO PULL ONE OUT OF MISERABLE, SAD STATES. NOTE SUTRA 31, WHICH EXPLAINS THAT A DESPAIRING AND DISSATISFIED PERSON'S INHALATION AND EXHALATION ARE UNSTEADY.

                SUTRA 34

                      PRACHCHARDANA-VIDHARANABHYAM VA PRANASYA

                   ONE OF THE METHODS TO RESTORE BALANCE AND TRANQUILITY IS BY EXPLULSION AND RETENTION OF BREATH. PRANAYAMA OR THE COORDINATION OF BREATH WILL BE DISCUSSED IN DETAIL IN THE CHAPTER ON THE EIGHT PARTS OF YOGA. ASHTANGA.

                    A SIMPLE METHOD WHICH CAN BE DISCUSSED HERE IS WHAT IS CALLED THE HAMSA TECHNIQUE.

                  SIT IN A COMFORTABLE POSTURE, ERECT IF POSSIBLE, AND CLOSING YOUR EYES, PAY ATTENTION TO YOUR INHALATION AND EXHALATION WITHOUT ATTEMTPTING TO CONTROL THE RHYTHM IN ANY MANNER. WHEN YOU INHALE, MENTALLY CHANT THE SOUND "HAM" (HUM) AND WHEN YOU EXHALE, CHANT 'SA' . AFTER A WHILE, YOU FEEL LIKE GIVING A DEEP SIGH. THIS IS A SIGN THAT THE MEDITATION IS DEPENTING AND THE MIND IS SLOWLY BUT STEADILY FREEING ITSELF OF DISTRACTIONS AND SETTLING DOWN IN PEACE AND TRANQUILLITY.

                    THE TECHNIQUE IS SIMILAR TO VIPASSANA BREATHING WHERE HAMSA IS NOT CHANTED, BUT IMPORTANCE IS PLACED ON BEING AWARE OF THE BREATHING.

THE VEDIC SHLOKAS

 

                   SHLOKAS 5

                    ESA SARVESVARAH ESA SARVAJNAH, ESO'NTARYAMI, 

                    ESA YONIH SARVASYA PRABHAVAPYAYAU HI BHUTANAM

                   WHERE ONE, BEING FAST ASLEEP,  DOES NOT DESIRE ANY DESIRE 

                   WHATSOEVER AND DOES NOT SEE ANY DREAM, THAT IS DEEP'

                   SLEEP. THE THIRD QUARTER IS PRAGNA, WHOSE SPHERE IS THE

                   STATE OF DEEP SLEEP, WHO HAS BECOME ONE, VARILY A MASS

                   OF COGNITION, WHO IS FULL OF BLISS, WHO ENJOYS BLISS, WHOSE  

                    FACE IS THOUGHT.
                    

           SO, IN THE STATE OF DEEP SLEEP, WHERE THE DIVERSITY OF COGNITION OF OUTSIDE OBJECTS AND INSIDE DREAMS HAVE CEASED AND CONSCIOUSNESS REVERTS TO ITS UNITY, THE SELF, THEN IS IN A STATE OF BLISS, EXPERIENCING BLISS NOT THROUGH INDULGENCE, WHICH DEPENDS ON SENSE OBJECTS, BUT ABSORBED IN ITS OWN INTRINSIC BLISSFULNESS, ALONE AND INDEPENDENT.

                       SHLOKAS 6

                  ANTAH-PRAJNAM, NA BAHIS PRAJNAM, NOBHAYATAH-

                  PRAJNAM

                  NA PRAJNANA-GHANAM, NA PRAJNAM, NAPRAJNAM,

                 ADRSTAM, AVYAVAHARAYAM, AGRAHYAM, ALAKSANAM,

                 ACINTYAM, AVYAPADESYAM, EKATMA-PRATYAYA-

                 SARAM, PRAPANCOPASAMAM, SANTAM, SIVAM, ADVAITAM,

                CATURTHAM MANYANTE, SA ATMA, SA VIJNEYAH

                   THIS IS THE LORD OF ALL, THIS IS THE KNOWER OF ALL, THIS IS THE INNER CONTROLLER, THIS IS THE SOURCE OF ALL, THIS IS THE BEGINNING AND END OF ALL BEINGS.

                      GAUDAPADA IS HIS KARIKA SAYS, "EKA EVA TRIDHA SMRTHA" . IT IS THE ONE ALONE WHO IS KNOWN IN THE THREE STATES.

                   THEREFORE, NOW THE QUESTIONS ARISE:

                  1. SO IF THE SELF IS IN THE BLISSFUL STATE OF DEEP SLEEP, IN THAT STATE ARE WE NOT AWARE OF BLISS, AS WE ARE IN A STATE OF UNCONSCIOUSNESS?

                 2. AND , IS THIS THE END? IN WHICH CASE, WHICH IS THE FOURTH QUARTER? A,U AND M SEEM TO HAVE BEEN EXPLAINED. IS THERE SOMETHING MORE?

                       BEFORE ATTEMPTING TO ANSWER THESE QUESTIONS, WE SHOULD MOVE TO THE NEXT SHLOKA.

        SHLOKAS 7 

 

                          SO YAM ATMADHYAKSARAM

                       AUMKARO' DHIMATRAM PADA MATRA

                       MATRAS CA PADA AKARA UKARA MAKARA ITI

                     TURIYA IS NOT THAT WHICH COGNISES THE INTERNAL OBJECTS NOR THE EXTERNAL OBJECTS, NOR A MASS OF CONGNITION YET NON-COGNITIVE. IT IS UNSEEN, INCAPABLE OF BEING SPOKEN OF, UNPALPABLE, WITHOUT ANY DISTINCTIVE MARKS, UNTHINKABLE, UNNAMABLE, THE ESSENCE OF THE KNOWLEDGE OF THE ONE SELF, THAT INTO WHICH THE WORD IS RESOLVED, THE PEACEFUL, BENIGN, NON-DUAL, SUCH THEY THINK, IS THE FOURTH QUARTER. THAT IS THE SELF: THAT IS TO BE KNOWN.

                       NO WONDER BUDDHA CALLED IT SHUNYA, ZERO, NO - THING AND GAUDAPADA, THE GREAT COMMENTATOR WAS BELIEVED TO HAVE BEEN A BUDDHIST.

                        NOW TO RETURN TO THE QUESTIONS :

                    1. ONE SEEMS TO BE UNAWARE OF THE BLISS OF THE SELF IN A DEEP SLEEP, BUT SURELY THERE MUST HAVE BEEN SOMEONE WHO WAS AWARE OF THIS BLISS WHEN ONE WAKES UP FROM A DEEP SLEEP, FOR THERE IS ALWAYS A REMEMBRANCE OF THE BLISSFULNESS. THE USUAL EXPRESSION WHEN WE WAKE UP FROM A DEEP, DREAMLESS SLEEP IS, "O! WHAT A BLISSFUL SLEEP". THIS BLISS LINGERS ON, AND ONE IS LIKELY TO TURN AROUND AND GO BACK TO SLEEP IN AN ATTEMPT TO RECAPTURE THE BLISS, EVEN WHEN THE WAKE-UP ALARM HAS RUNG MANY TIMES.

                    SO SUSHUPTI OR DEEP SLEEP, THE STATE IN WHICH ONE REVELS IN THE BLISS OF THE SELF, EVEN IF ONLY TEMPORARILY, AND BECAUSE OF WHICH, ONE IS REJUVENATED AND READY FOR THE DAY, IS NATURE'S INDICATOR OF THE PRESENCE OF THE SUPREME SELF. THIS SELF NUDGES ONE ON TO FIGURE OUT IF ONE CAN EXPERIENCE THE BLISSFUL SELF WHILE BEING FULLY CONSCIOUS, AT A TIME WHEN EVERYTHING ELSE CONFORMS TO THE DEEP SLEEP STATE.

                      IF, AND THE YOGIS SAY IT IS POSSIBLE, SUCH A STATE CAN BE REALISED, THAT WILL BE THE SUPREMELY BLISSFUL AND SUPERCONSCIOUS STATE CALLED TURIYA, THE LAST QUARTER OF THE PRANAVA, WHICH THE YOGA DARSHANA CALLS KAIVALYA.