WHAT IS DESIRE ?

 

                                            THE DESIRE 

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                           THERE IS CONNECTIVENESS IN DESIRE, EVEN THOUGH SEPARATED BY SPEICES, SPACE AND TIME, THERE BEING IDENTIFICATION OF MEMORY AND IMPRESSIONS.

                        EXPERIENCES BECOMING FINE BECOME IMPRESSIONS. IMPRESSIONS REVIVIFIED BECOME MEMORY. THE WORD MEMORY HERE INCLUDES UNCONSIOUS CO-ORDINATION OF PAST EXPERIENCE, REDUCED  TO IMPRESSIONS, WITH PRESENT CONSCIOUS ACTION. IN EACH BODY THE GROUP OF IMPRESSIONS ACQUIRED IN A SIMILAR BODY ONLY WILL BECOME THE CAUSE OF ACTION IN THAT BODY. THE EXPERIENCES OF DISSIMILAR BODIES WILL HE HELD IN ABEYANCE. EACH BODY WILL ACT AS IF IT WERE A DECENDANT OF A SERIES OF BODIES OF THAT SPECIES ONLY, THUS, CONSECUTIVENESS OF DESIRES WILL NOT BE BROKEN.

                      THIRST FOR HAPPINESS BEING ETERNAL, DESIRES ARE WITHOUT BEGINNING.

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                    ALL EXPERIENCE IS PRECEDED BY DESIRE FOR BECOMING HAPPY. THERE WAS NO BEGINNING OF EXPERIENCE, AS EACH FRESH EXPERIENCE S BUILT UPON THE TENDENCY GENERATED BY PAST EXPERIENCE, THEREFORE DESIRE IS WITHOUT BEGINNING.

                        BEING HELP TOGETHER BY CAUSE, EFFECT, SUPPORT, AND OBJECTS, IN THE ABSENCE OF THESE IS ITS ABSENCE.

                    THESE DESIRES ARE HELD TOGETHER BY CAUSE AND EFFECT, IF A DESIRE HAS BEEN RAISED IT DOES NOT DIE WITHOUT PRODUCING ITS EFFECT. IF A DESIRE HAS BEEN RAISED IT DOES NOT DIE WITHOUT PRODUCING ITS EFFECT. THEN AGAIN, THE MIND-STUFF IS THE GREAT STOREHOUSE, THE SUPPORT OF ALL PAST DESIRES, REDUCED TO SAMSKARA FORM, UNTIL THEY HAVE WORKED THEMSELVES OUT THEY WILL NOT DIE. MOREOVER, SO LONG AS THE SENSE RECEIVE THE EXTERNAL OBJECTS FRESH DESIRES WILL ARISE. IF IT BE POSSIBLE TO GET RID OF THESE, THEN ALONE DESIRES WILL VANISH.

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                     THE PAST AND FUTURE EXIST IN THEIR OWN NATURE, QUALITIES HAVING DIFFENT WAYS.

                      THEY ARE MANIFESTED OR FINE, BEING OF THE NATURE OF GUNAS.

                        THE GUNAS ARE THREE SUBSTANCES, SATTVA, RAJAS, AND TAMAS, WHOSE GROSS STATE IS THE SENSIBLE UNIVERSE. PAST AND FUTURE ARISE FROM THE DIFFERENT MODES OF MANIFESTATION OF THESE GUNAS.

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                       THE UNITY IN THINGS IS FROM THE UNITY IN CHANGES. THOUGH THERE ARE THREE SUBSTANCES THEIR CHANGES BEING CO-ORDINATED ALL OBJECTS HAVE THEIR UNITY.

             THE OBJECT BEING THE SAME, PERCEPTION AND DESIRE VARY ACCORDING TO THE VARIOUS MINDS.

                THINGS ARE KNOWN OR UNKNOWN TO THE MIND, BEING DE-PENDENT ON THE COLOURING WHICH THEY GIVE TO THE MIND.

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                         THE STATES OF THE MIND ARE ALWAYS KNOWN BECAUSE THE LORD OF THE MIND IS UNCHANGEABLE.

                             THE WHOLE GIST OF THIS THEORY IS THAT THE UNIVERSE IS BOTH MENTAL AND MATERIAL. AND BOTH THE MENTAL AND MATERIAL WORLDS ARE IN A CONTINOUS STATE OF FLUX. WHAT IS THIS BOOK?

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                         IT IS A COMBINATION OF MOLECULES IN CONSTANT CHANGE. ONE LOT IS GOING OUT, AND ANOTHER COMING IN, IT IS A WHIRLPOOL, BUT WHAT MAKES THE UNITY? WHAT MAKES IT THE SAME BOOK? THE CHANGES ARE RHYTHMICAL, IN HARMONIOUS ORDER THEY ARE SENDING IMPRESSIONS TO MY MIND, AND THESE PIECED TOGETHER MAKE A CONTINOUS PICTURE, ALTHOUGH THEY PARTS ARE CONTINOUSLY. THE MIND AND BODY ARE LIKE TWO LAYERS IN THE SAME SUBSTANCE, MOVING AT DIFFERENT RATES OF SPEED. RELATIVELY, MOVING AT DIFFERENT RATES OF SPEED . RELATIVELY, ONE BEING SLOWER AND THE OTHER QUIKER, WE CAN DISTINGUISH BETWEEN THE TWO MOTIONS.

THE DIFFERENCE BETWEEN A GOOD DEED AND A BAD DEEDS!

 

                      

                       A GOOD DEED AND A RESULT

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                  THE CHANGE INTO ANOTHER SPECIES IS BY THE FILLING IN OF NATURE.

 

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                              PATANJALI HAS ADVANCED THE PROPOSITION THAT THESE POWERS COME BY FIRST, SOMETIMES BY CHEMICAL MEANS, OF THEY MAY BE GOT BY MORTIFICATION AND HE HAS ADMITTED THAT THIS BODY CAN BE KEPT FOR ANY LENGTH OF TIME. NOW HE GOES ON TO STATE WHICH IS THE CAUSE OF THE CHANGE OF THE BODY INTO ANOTHER SPECIES, WHICH HE SAYS IS BY THE FILLING IN OF NATURE. IN THE NEXT APHORISM HE WILL EXPLAIN THIS.

                       GOOD DEEDS, ETC., ARE NOT THE DIRECT CAUSES IN THE TRANSFORMATION OF NATURE, BUT THEY ACT AS BREAKERS OF OBSTANCLES TO THE COURSE OF WATER, WHICH THEN RUNS DOWN BY ITS OWN NATURE.

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                       WHEN A FARMER IS IRRIGATING HIS FIELD THE WATER IS ALREADY IN THE CANALS, ONLY THERE ARE GATES WHICH KEEP THE WATER IN . THE FARMER OPENS THESE GATES, AND THE WATER FLOWS IN BY ITSELF, BY THE LAW OF GRAVITATION. SO, ALL HUMAN PROGRESS AND POWER ARE ALREADY IN EVERYTHING, THIS PERFECTION IS EVERY MAN'S NATURE, ONLY IT IS BARRED IN AND PREVENTED FROM TAKING ITS PROPER COURSE. IF ANYONE CAN TAKE THE BAR OFF IN RUSHES NATURE. THEN THE MAN ATTAINS THE POWER WHICH ARE HIS ALREADY. THOSE WE CALLED WICKED BECOME SAINTS, AS SOON AS THE BAR IS BROKEN AND NATURE RUSHES IN. IT IS NAATURE THAT IS DRIVING US TOWARDS PERFECTION, AND EVENTUALLY SHE WILL BRING EVERYONE THERE. ALL THESE PRACTICES AND STRUGGLES TO BECOME RELIGIOUS ARE ONLY NEGATIVE WORK TO TAKE OFF THE BARS, AND OPEN THE DOORS TO THAT PERFECTION WHICH IS OUR BIRTHRIGHT,OUR NATURE.

                      FROM EGOISM ALONE PROCEED THE CREATED MINDS.

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                       THE THEORY OF KARMA IS THAT WE SUFFER FOR OUR GOOD OR BAD DEEDS, AND THE WHOLE SCOPE OF PHILOSOPHY IS TO APPROACH THE GLORY OF MAN. ALL THE SCRIPTURES SING THE GLORY OF MAN, OF THE SOUL, AND THEN, WITH THE SAME BREATH, THEY PREACH THIS KARMA. A GOOD DEED BRINGS SUCH A RESULT, AND BAD DEED SUCH A RESULT, BUT, IF THE SOUL CAN BE ACTED UPON BY A GOOD OR A BAD DEED IT AMOUNTS TO NOTHING. BAD DEEDS PUT A BART TO THE MANIFESTATION OF OUR NATURE, OF THE PURUSHA, AND GOOD DEEDS TAKE THE OBSTACLES OFF, AND ITS GLORY BECOMES MANIFEST. BUT THE PURUSHA ITSELF IS NEVER CHANGED. WHATEVER YOU DO NEVER DESTROYES YOUR OWN GLORY, YOUR OWN NATURE, BECAUSE THE SOULS CANNOT BE ACTED UPON BY ANYTHING, ONLY A VEIL IS SPREAD BEFORE IT, HIDING ITS PERFECTION.

                    THOUGH THE ACTIVITIES OF THE DIFFERENT CREATED MIND ARE VARIOUS, THE ONE ORIGINAL  MIND IS THE CONTROLLER OF THEM ALL.

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                        THESE DIFFERENT MINDS, WHICH WILL ACT IN THESE DIFFERENT BODIES, ARE CALLED MADE-MINDS, AND THE BODIES MADE-BODES, THAT IS, MANUFACTURED BODIES AND MINDS. MATTER AND MIND ARE LIKE TWO INEXHAUSTIBLE STOREHOUSES. WHEN YOU HAVE BECOME A YOGI YOU HAVE LEARNED THE SECRET OF THEIR CONTROL. IT WAS YOURS ALL THE TIME, BUT YOU HAD FORGOTTEN IT.

                             WHEN YOU BECOME A YOGI YOU RECOLLECT IT. THEN YOU CAN DO ANYTHING WITH IT, MANIPULATE IT ANY WAY YOU LIKE. THE MATERIAL OUT OF WHICH THAT MANUFACTURED MIND IS CREATED IS THE   VERY SAME MATERIAL WHICH IS USED AS THE MACROCOSM. IT IS NOT THAT MIND IS ONE THING AND MATTER ANOTHER, BUT THEY ARE DIFFERENT EXISTENCE OF THE SAME THING. ASMITA, EGOISM, IS THE MATERIAL, THE FINE STATE OF EXISTENCE OUT OF WHICH THESE MADE-MINDS AND MADE-BODIES OF THE YOGI WILL BE MANUFACTURED. THEREFORE, WHEN THE YOGI WILL BE MANUFACTURED. THEREFORE, WHEN THE YOGI HAS FOUND THE SECRET OF THESE ENERGIES OF NATURE HE CAN MANUFACTURE ANY NUMBER OF BODIES, OR MINDS, BUT THEY WILL BE MANUFACTURES OUT OF THE SUBSTANCE KNOWN AS EGOISM.

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                           AMONG THE VARIOUS CHITTAS THAT WHICH IS ATTAINED BY SAMADHI IS DESIRELESS.

                          AMONG ALL THE VARIOUS MINDS THAT WE SEE IN VARIOUS MEN, ONLY THAT MIND WHICH HAS ATTAINED TO SAMADHI, PERFECT CONCENTRATION, IS TEH HIGHEST. A MAN WHO HAS ATTAINED CERTAIN POWERS THROUGH MEDICINES, OR THROUGH WORDS, OR THROUGH MORTIFICATIONS, STILL HAS DESIRES, BUT THAT MAN WHO HAS ATTAINED TO SAMADHI THROUGH CONCENTRATION IS ALONE FREE FROM ALL DESIRES.

SATTVA AND PURUSHA (YOGA)

 

                                           SAMYAMA (THE YOGA)

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                      BY MAKING SAMYAMA ON A PARTICLE OF TIME AND ITS MULTIPLEW COMES DISCRIMINATION.

                       HOW ARE WE TO AVOID ALL THESE THINGS, THESE DEVAS, AND HEAVENS, AND POWERS? BY DISCRIMINATION, BY KNOWING GOOD FROM EVIL. THEREFORE A SAMYAMA IS GIVEN BY WHICH THE POWER OF DISCRIMINATION CAN BEST STRENGTHENED. THIS IS BY MAKING SAMYAMA ON A PARTICLE OF TIME.

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                 THOSE WHICH CANNOT BE DIFFERENTIATED BY SPECIES, SIGN AND PLACE, EVEN THEY WILL BE DISCRIMINATED BY THE ABOVE SAMYAMA.

                   THE MISERY THAT WE SUFFER COMES FROM IGNORANCE, FROM NON-DISCRIMINATION BETWEEN THE REAL AND THE UNREAL. WE ALL TAKE THE BAD FOR THE GOOD, THE DREAM FOR THE REALITY. SOUL IS THE ONLY REALITY, AND WE HAVE FORGOTTEN IT. BODY IS AN UNREAL DREAM, AND WE THINK WE ARE ALL BODIES. THIS NON-DISCRIMINATION IS THE CAUSE OF MISERY, AND IT IS CAUSED BY IGNORANCE. WHEN DISCRIMINATION COMES IT BRINGS STRENGTH, AND THEN ALONE CAN WE AVOID ALL THESE VARIOUS IDEAS OF BODY, HEAVENS, AND GODS AND DEVAS. THIS IGNORANCE ARISES THROUGH DIFFERENTIATING BY SPECIES, SIGN OR PLACE. FOR INSTANCE, TAKE A COW. THE COW IS DIFFERENTIATED FROM THE DOG, AS SPECIES.

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                        EVEN WITH THE COWS ALONE HOW DO WE MAKE THE DISTINCTION BETWEEN ONE COW AND ANOTHER? BY SINGS. IF TWO OBJECTS ONE COW AND ANOTHER? BY SIGNS. IF TWO OBJECTS ARE EXACTLY SIMILAR THEY CAN BE DISTINGUISHED IF THEY ARE IN DIFFERENT PLACES. WHEN OBJECTS ARE SO MIXED UP THAT EVEN THESE DIFFERENTIATE WILL NOT HELP US, THE POWER OF DISCRIMINATION ACQUIRED BY THE ABOVE-MENTIONED PRACTICE WILL GIVE US THE ABILITY TO DISTINGUISH THEM.

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                   THE HIGHEST PHILOSOPHY OF THE YOGIS IS BASED UPON THIS FACT, THAT PURUSA IS PURE AND PERFECT, AND IS THE ONLY "SIMPLE" THAT EXISTS IN THIS UNIVERSE. THE BODY AND MIND ARE COMPOUNDS, AND YET WE ARE EVER IDENTIFYING THAT THE DISTINCTION HAS BEEN ATTAINED, MAN SEES THAT EVERYTHING IN THIS WORLD, MENTAL AND PHYSICAL, IS A COMPOUND, AND AS SUCH, CANNOT BE THE PURUSHA.

                         THE SAVING KNOWLEDGE IS THAT KNOWLEDGE OF DISCRIMINATION WHICH COVERS ALL OBJECTS, ALL MEANS.

                       SAVING, BECAUSE THE KNOWLEDGE TAKES THE YOGI ACROSS THE OCEAN OF BIRTH AND DEATH. THE WHOLE OF PRAKRITI IN ALL ITS STATES, SUBTLE AND GROSS, IS WITHIN THE GRASP OF THIS KNOWLEDGE. THERE IS NO SUCCESSION IN PERFECTION BY THIS KNOWLEDGE. IT TAKES IN ALL THINGS SIMULTANEOUSLY, AT A GLANCE.

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                       BY THE SIMILARLY OF PURITY BETWEEN AND SATTVA AND THE PURUSHA COMES KAIVALYA.

                      WHEN THE SIMILARITY OF PURITY BETWEEN THE SATTVA AND THE PURUSHA COMES KAIVALYA.

                       WHEN THE SOUL REALISES THAT IS DEPENDS ON NOTHING IN THE UNIVERSE, FROM GOD TO THE LOWEST ATOM, THAT IT IS CALLED KAIVALYA (ISOLATION) AND PERFECTION. IT IS ATTAINED WHEN THIS MIXTURE OF PURITY AND IMPURITY CALLED MIND HAS BEEN MADE AS PURE AS THE PURUSHA ITSELF, THEN THE SATTVA, THE MIND, REFLECTS ONLY THE UNQUALIFIED OF PURITY, WHICH IS THE PURUSHA.

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.