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By subhash, on July 30th, 2010 एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता॥४४॥
etayaiva savicārā nirvicārā ca sūkṣma-viṣaya vyākhyātā ॥44॥
etayaiva = by this alone; savichaaraa = samadhi involving reflection; nirvichaaraa = samadhi not involving ‘vichara’; cha = and; sUkShmaviShayaa = involving subtle objects; vyaakhyaataa = is described or explained
Aranya
"By this (foregoing) the Savichara and Nirvichara engrossments, whose objects are subtle, are also explained"
When the concentration on the subtle elements is conditioned by time, space and causation, it is called "savichara" samapatti. When the concentration is not affected by any mutation due to time or space, it is called "nirvichara". When there is any verbal reflection on the object, it becomes "savichara".
In "savichara" samadhi, the reflection is on the object as a complete unit. However, it involves the use of ‘memory’ for its reflection. In "nirvichara", the memory element is completely absent. Only the illumination of the subtle element, dissociated from any reflective thought, but associated with the latent impression of this type of samapatti only, is present in the mind.
Taimni
"By this (what has been said in the two previous sutras) Samadhis of Savichara, Nirvichara and subtler stages (1-17) have also been explained"
In this sutra Patanjali simply states that the mental processes in ‘savichara, nirvichara’ and higher states of samadhi are identical to those found in the ‘savitarka, nirvitarka’ samadhi. As we learned in sutra 1.17, ‘savichara’ involves concentration on subtle objects. The process of perceiving material objects is done through the faculty of the five senses. But at higher spiritual planes, perception takes place through a single entity called ‘pratibha’ which performs the functions of all five sense-organs. These higher faculties can overcome the limitations of the intellect in getting to know an object in its true reality.
Samapatti Examples
Savitarka: take the sun as the gross object of contemplation. Even though the mind has the sun alone as the object, its characteristics like "it is round", "it is far away", "it is very bright" etc. are also cognized.
Nirvitarka: While concentrating on the sun, only its luminosity will be realized, shutting out all other characteristics. The mind becomes unaware even of itself, e.g. "I am meditating on the sun". In this type of contemplation, the yogi sees all gross objects purely as a combination of sense elements – light, touch, taste etc. This may lead to the yogi achieving the state of ‘vairagya’ (detachment).
Savichara: While contemplating on the sun, the yogi calms the mind and the senses and focuses on the light "tanmatra" – the subtle sense element related to sight. In this case, the samadhi is conditioned by words, objects and their knowledge and affected by time, space and causation. Also, all pleasure and pain etc associated with such objects disappears. Other subtle elements like the ego, intellect and the pure I-sense can also be used as objects of meditation.
Nirvichara: In this case, the mind is full only of the object without any association with verbal concepts and without an idea of time and space.
Discussion
In Savitarka samadhi, our perception is colored by our memory as well as space-time limitations. Some of the famous visual illusions can be used to illustrate some of these concepts. In the picture above, the two parallel lines are the same length; however, the upper line appears to be shorter than the other one. In Savitarka, even though our mind is completely filled with this image, but due to awareness of space and other objects surrounding the horizontal line, we misjudge the actual length of the lines. A similar example is depicted in the second picture below.
When we migrate to Nirvitarka samadhi, we are able to focus entirely on the horizontal lines without any interference from the other lines. That way, we are able to know that they are the same length.
During our discussion, we came upon a few other expressions which are used in modern literature on psychology and have a meaning quite similar to Samadhi.
Gestalt
Gestalt is a German word and has the following connotation:
"A physical, biological, psychological, or symbolic configuration or pattern of elements so unified as a whole that its properties cannot be derived from a simple summation of its parts. "
"Essence or shape of an entity’s complete form"
"The whole is greater than the sum of the parts"
Grok
The word "grok" was used in the book "stranger in a strange land" by Robert A. Heinlein. Its meaning is almost identical with the concept of "nirvitarka" or "nirvichara" samadhi as described in the sturas above.
"Grok means to understand so thoroughly that the observer becomes a part of the observed—to merge, blend, intermarry, lose identity in group experience. It means almost everything that we mean by religion, philosophy, and science "
By subhash, on June 29th, 2010 Sutra 1.43
[Discussion on this sutra continued during the meetings on 6/19/10 and 6/26/10]
स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का॥४३॥
smr̥ti-pariśuddhau svarūpa-śūnyeva-arthamātra-nirbhāsā nirvitarkā ॥43॥
smRutiparishuddhau svarUpashUnyevaarthamAtranirbhaasaa nirvitrakaa
smRuti = memory; parishuddhau = on clarification; svarUpa = own form or essential nature; shUnya = devoid of; iva = as if; artha = real meaning; mAtra = only; nirbhaasaa = shining, appearing as; nirvitrakaa = samadhi characterized by absence of Vitarka
Discussion (cont.)
Since some of the members had missed the previous discussion on the sutra, and also we had a couple of new members, we decided to re-read the commentary by Aranya and continue with the discussion.
Vyasa, in his commentary, makes a reference to those who believe that all objects experienced are unreal, insubstantial or false. We felt that this reference is to some concepts in Buddhism and also possibly to Advaita Vedanta where all material objects are considered ‘unreal’. Vyasa states that if we were to follow this line of thinking, then all knowledge would be false and we would have access to no object of meditation. Because we are able to bring into focus an object from the material word, we are able to understand its true nature through the process of meditation and samadhi as explained in this sutra.
An interesting observation is made by Sw. Satyananda (of Bihar School of Yoga) in his commentary. Because the memory has been purified before reaching the state of ‘nirvitarka’ samadhi, a yogi loses any connection with the memory temporarily. As such, there may not be any impression of the ‘nirvitarka’ samadhi left in the memory and the experience can not be recalled at a later time. Connection with the memory may still be available for people who have reached a very high state of consciousness.
Sutra 1.44
एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता॥४४॥
etayaiva savicārā nirvicārā ca sūkṣma-viṣaya vyākhyātā ॥44॥
etayaiva savichaaraa nirvichaaraa cha sUkShmaviShayaa vyaakhyaataa
etayaiva = by this alone; savichaaraa = samadhi involving reflection; nirvichaaraa = samadhi not involving ‘vichara’; cha = and; sUkShmaviShayaa = involving subtle objects; vyaakhyaataa = is described or explained
Taimni
"By this (what has been said in the two previous sutras) Samadhis of Savichara, Nirvichara and subtler stages (1-17) have also been explained"
In this sutra Patanjali simply states that the mental processes in ‘savichara, nirvichara’ and higher states of samadhi are identical to those found in the ‘savitarka, nirvitarka’ samadhi. As we learned in sutra 1.17, ‘savichara’ involves concentration on subtle objects. The process of perceiving material objects is done through the faculty of the five senses. But at higher spiritual planes, perception takes place through a single entity called ‘pratibha’ which performs the functions of all five sense-organs. These higher faculties can overcome the limitations of the intellect in getting to know an object in its true reality.
By subhash, on May 25th, 2010 स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का॥४३॥
smr̥ti-pariśuddhau svarūpa-śūnyeva-arthamātra-nirbhāsā nirvitarkā ॥43॥
smRuti = memory; parishuddhau = on clarification; svarUpa = own form or essential nature; shUnya = devoid of; iva = as if; artha = real meaning; mAtra = only; nirbhaasaa = shining, appearing as; nirvitrakaa = samadhi characterized by absence of Vitarka
Taimni
"On the clarification of memory, when the mind loses its essential nature (subjectivity), as it were, and the real knowledge of the object alone shines (through the mind), Nirvitarka Samadhi is attained."
While in Savitarka Samadhi, the modification of yogi’s mind (vritti) comes under the category of ‘smriti’ (memory). This vritti is a reproduction in the mind of something that has been experienced before. The term ‘smriti parishuddhau’ in the sutra refers to purifying this memory in the mind. In this state, the mind loses its own ‘subjectivity’ and hence is termed ‘swarupa shunya’ (devoid of its own subjectivity) in the sutra. As a result of this purification, the object of concentration shines through in its true essence, without the confusion of ‘shabda, artha, jnana’ (word, its essence and its general knowledge) mentioned in the previous sutra. This state of the mind is defined as ‘nirvitarka’ (without vitarka) in the sutra.
After the attainment of Nirvitarka Samadhi, the "purusha" gets involved in bringing about the further stages of samadhi as explained in the remaining sutras of this chapter. Purusha’s involvement is needed because in nirvitarka, the lower mind has completely fused with the object of concentration. This view is a departure from the philosophy of Samkhya according to which ‘purusha’ is merely a ‘drashta’ (a spectator) and not a participant in any activity.
Aranya
"When the memory is purified, the mind appears to be devoid of its own nature (i.e. of reflective consciousness) and only the object (on which it is contemplating) remains illuminated. This kind of engrossment is called Nirvitarka Samapatti."
In "nirvitarka samapatti", a state in which the mind is free from verbal thinking, the true nature of the object contemplated upon is revealed. It is a state with true perception where the other modes of "pramana" (right knowledge) – inference and testimony, which are themselves based on direct perception – are absent.
Based on direct perception, knowledge of an object is stored in the memory along with its name. By practice, however, it is possible to think of the object without its name. This is called ‘purifying the memory’ and represents true knowledge of an object. Words may represent non-existing things. For example, in the expression, "time is beginningless and endless", there is no possibility of direct perception of time or its nature. Similarly, "Brahman is real and of the nature of consciousness" merely uses words which cannot be perceived or help in realizing Brahman. Only the knowledge gained without the use of words and being the nature of the object is the true knowledge.
"Swarupa shunya" (devoid of its own nature) in the sutra implies that the notion, ‘I am the knower’ or ‘I know’ is not there any more – only the object remains. In contrast, we saw that in ‘savitarka samadhi’ the knowledge is mixed with the words denoting the object. In ‘nirvitarka’, even if words are uttered, they appear only as pure sound, without any associated meaning. In ‘nirvitarka’ the complete assemblage of all the associated characteristics becomes available without association of the name.
Discussion
Let us take an ‘apple’ as an example of a gross object of meditation. The name ‘apple’ represents the ‘shabda’ or the word. Its color (red), shape (roundish), smell (sweet), texture (soft), taste (sweet and sour) etc all represent the common knowledge ‘jnana’ associated with an apple. The ‘artha’ or the true essence of an apple could refer to its subtle taste or smell (without a name) or some other characteristic like its nutritional value etc. In ‘savitarka samadhi’, all these names and various characteristics of an apple will remain in the mind. Even though there is no other ‘object’ in the mind, the mind goes back and forth among these ‘shabda’, ‘artha’ and ‘jnana’ for the apple. In ‘nirvitarka’ samadhi, the mind becomes completely devoid of any names or any other characteristic which can be recalled from memory. The mind in this samadhi is totally absorbed in any one of the essential qualities of the apple only with no verbal association.
Vyasa, in his commentary, makes a reference to those who believe that all objects experienced are unreal, insubstantial or false. We felt that this reference is to some concepts in Buddhism and also possibly to Advaita Vedanta where all material objects are considered ‘unreal’. Vyasa states that if we were to follow this line of thinking, then all knowledge would be false and we would have access to no object of meditation. Because we are able to bring into focus an object from the material word, we are able to understand its true nature through the process of meditation and samadhi as explained in this sutra.
An interesting observation is made by Sw. Satyananda (of Bihar School of Yoga) in his commentary. Because the memory has been purified before reaching the state of ‘nirvitarka’ samadhi, a yogi loses any connection with the memory temporarily. As such, there may not be any impression of the ‘nirvitarka’ samadhi left in the memory and the experience can not be recalled at a later time. Connection with the memory may still be available for people who have reached a very high state of consciousness.
By subhash, on May 13th, 2010 Sutra 1.42
[Discussion on this sutra continued during the meeting on 5/8/10]
तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः॥४२॥
tatra śabdārtha-jñāna-vikalpaiḥ saṁkīrṇā savitarkā samāpattiḥ ॥42॥
tatra = there; shabda = word; Artha = real meaning; j~jAna = ordinary knowledge; vikalpaiH = alternating between different alternatives due to confusion; saMkIrNaa = mixed up; savitarkaa = a state of samadhi characterized by vitarka (gross object); samaapattiH = absorption
Taimni
"Savitarka Samadhi is that in which knowledge based only on words, real
knowledge and ordinary knowledge based on sense perception or reasoning are present
in a mixed state and the mind alternates between them."
Sutras 1.42-1.51 discuss various aspects of ‘samadhi’. The word Samadhi does not represent a specific state of mind but a range of super-conscious states of mind which lead to ‘kaivalya’. Attainment of Samadhi can lead a yogi into higher realms of consciousness.
Sutra 1.17 explained four stages of samadhi, called ‘samprajnata samadhi’, each operating at progressively subtler levels. These are also called ‘sabija’ (with seed) samadhi. For example, we need to peel off several layers of matter before we can get to the seed of a fruit. In the same manner we have to perform ‘samyama’ (sutra 3.4) on an object (seed) by traversing different layers of consciousness before we can realize the essence (seed) of that object. Chapter 3 deals extensively with the subject of ‘samyama’ and what the various ‘vibhutis’ (powers) are that can be achieved. Some general conclusions that can be drawn from a study of various objects of concentration as explained in Chapter 3 are:
- If two things are related as cause and effect then by performing Samyama on the effect it is possible to have knowledge of the underlying cause or vice versa, as for example in III-16.
- If certain phenomena leave an impression on any medium it is possible to come into touch with the phenomena by reviving the impressions through Samyama as for example in III-18.
- If a particular principle in nature finds expression in a particular phenomenon then by performing Samyama on the phenomenon, it is possible to know directly the underlying principle, as for example in III-28 or III-29.
- If a particular object is the expression of an archetype then by performing Samyama on the object it is possible to have direct knowledge of the archetype as for example in III-30.
- If a particular centre in the body is an organ of a higher vehicle, faculty etc. then by performing Samyama on the centre direct contact is established with the vehicle, faculty etc. as for example in III-33 or III-35.
- If a thing exists in several degrees of subtlety, one derived from the other in a series, then by performing Samyama on the outermost or least subtle form it is possible to gain knowledge of all the forms, step by step, as for example in 111-45.
These examples show that ‘samyama’ in ‘sabija samadhi’ really implies passing from external (gross) layers to the internal ‘subtle’ layers until one can reach the ‘divine mind’. To reach the deepest layer of consciousness, the divine consciousness, one has to go past the seed and reach the state of ‘nirbija samadhi’ (seedless).
In the sutra 1.42, three characteristics of an object are mentioned – shabda (word), artha (true knowledge) and jnana (ordinary knowledge) and the confusion that exists among these three states while trying to meditate on the object. Let us look at a ‘rose’, a gross object, for example. Here shabda refers to the name ‘rose’, artha refers to the true essence of the rose and jnana to the common understanding of a rose based on the five sensory inputs and the past impressions of roses in the mind. By doing ‘samyama’ on the object, as explained in sutra 1.41, the pure and real knowledge of the object will shine through as one is able to clearly separate out the three characteristics.
Aranya
"The Engrossment, In Which There Is The Mixture Of Word, Its Meaning (i.e. The Object) And Its Knowledge, Is Known As Savitarka Samapatti."
When meditating on a ‘cow’, for example, when there is mingling of the word (cow), the object meant (the animal itself) and the idea of the cow, it is called Savitarka Samapatti. Even though the three – shabda, artha and jnana, are distinct entities, there exists a confusion in the mind and the mind has a sense of ‘sameness’ among the three.
Discussion
Some examples of the objects of concentration as given by Taimni are:
- Cause and effect: In Samkhya, the concept of "satkaryavada" is used to explain cause and effect. According to this philosophy, an effect is always inherent in the cause in a potential form. Given the right conditions, the effect will manifest. At the highest level, the "moola prakriti" or the unmanifest prakriti is cause of this creation which is the effect. A common example from daily life is milk and yogurt. In this case, the effect "yogurt" is inherent in the cause "milk".
- Impressions (samskaras): We can look at "anger" as an example of an impression left in our sub-conscious. If we meditate on this impression, we may be able to go deep into the cause (s) that resulted in anger and thus handle similar situations more effectively in future.
- Principle in Nature: Newton came upon the theory of gravitational force. People had seen apples falling from trees from times immemorial. However, it was Newton, who was able to "meditate" on this phenomenon deep enough to come up with his famous theory.
- Archetype: Anger can once again be taken as an example of an archetype as an emotion universally present in all human beings.
Taimni mentions "divine mind" as the subtlest of internal layers. He has not defined the term in his commentary. However, our understanding is that the divine mind is the pure intellect or the pure intuitive wisdom which is not influenced by the ego. Once you reach that stage, you are in close proximity of understanding the reality of "purusha".
By subhash, on April 1st, 2010 Sutra 1.40
परमाणु परममहत्त्वान्तोऽस्य वशीकारः॥४०॥
paramāṇu parama-mahattva-anto-‘sya vaśīkāraḥ ॥40॥
paramaaNu = the smallest atom; parama + mahattvaantaH = extending up to the greatest – infinity; asya = his (yogi’s); vashIkaaraH = mastery.
Taimni
"His mastery extends from the finest atom to the greatest infinity"
In this sutra, Patanjali refers to the powers that a yogi can attain through the practice of yoga. The subject of yogic powers (siddhis) is dealt with in great detail in Chapter 3 (Vibhuti Pada).
Aranya
"When the mind develops the power of stabilising on the smallest size as well as on the greatest one, then the mind comes under control."
Meditating between the two extremes of the minutest (like an atom) and the infinitely great, the mind acquires the power of holding on to any object it desires. This represents stability and perfect mastery of the mind (‘vasikara’). We can look upon ‘tanmatra’ (the five internal sense elements) as the minute atom of gross elements like sound etc. How this is perfect mastery is achieved is presented in the following sutra.
Discussion
Some commentators have indicated that the infinite could mean ‘akasha’ or space/ether which further could imply the cosmic physical space or the vast expanse of the internal space of consciousness. The smallest could mean not just minute in physical size but getting deeper into the essence of any object. An example of how one can get a deeper meaning out of a mundane observation is provided by Newton’s theory of gravitation. Falling objects are observed by everybody and are taken for granted. It was Newton who was able to attach a deeper significance to a falling object and thus was able to come up with the gravitational theory which has become one of the most significant findings of science in recent times.Â
Sutra 1.41
क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनतासमापत्तिः॥४१॥
kṣīṇa-vr̥tter-abhijātasy-eva maṇer-grahītr̥-grahaṇa-grāhyeṣu tatstha-tadañjanatā samāpattiḥ ॥41॥
kShINavRutteH = of the one whose fluctuations of the mind have been attenuated; abhijAtasya = of the well-polished; iva = like; maNeH = of the gem; grahItRu = perceiver; grahaNa = perception; grAhyeShu = (and) perceived objects; tatstha = on which it rests; tada~jjanatA = taking the color/form of that; samApattiH= fusion
Taimni
“In the case of one whose Citta-Vrttis have been almost annihilated, fusion or entire absorption in one another of the cognizer, cognition and cognized is brought about as in the case of a transparent jewel (resting on a coloured surface).”
In order to understand this sutra, we need to understand the underlying philosophy upon which it is based. According to this philosophy, the material universe is manifested as a result of progressive condensation of consciousness. At the highest level is pure consciousness which is purely subjective. At lower levels of manifestation, there exists a subjective-objective relationship between the higher and lowers layers. Each layer is ‘objective’ to the parent layer and ‘subjective’ for the child layers. In essence, then, there are three entities which are referred to in this sutra as grahitra, grahana, and grahya which can be translated as perceiver (subjective), perceived (objective) and perception (process of manifestation). Realizing that in this process, One has become three, it is easy to see how these three can merge back into a single entity. The fusion of these three entities leads to the experience of samadhi.
The simile given in the sutra refers to a crystal in relation to a colored paper. The purer the crystal, stronger is its fusion with the color of the paper. In a crystal which is free from any impurities, the fusion of the crystal and the color of the paper is complete and the two are indistinguishable. It is the same with the mind which has various tendencies, and samskaras as its ‘impurities’. To purify the mind, Patanjali has proposed the Yamas, Niyamas, and Vairagya. Further cleansing is done through the practice of Asana, Pranayama and Pratyahara. Finally, all the mental images can be controlled through the practice of Dharana, Dhyana and Samadhi.
In Sabija samadhi, even though other defects have been eliminated, the seed still remains. To arrive at the whole truth, even this seed has to be given up in Nirbija samadhi. That is the reality of pure consciousness or Purusha.
The word ‘kshina’ in the sutra implies ‘attenuated’ or ‘weakened’ not ‘annihilated’. This again refers to the ‘sabija samadhi’ where the seed still remains.
Aranya
(discussed 4/10/10)
"When the fluctuations of the mind are weakened, the mind appears to take on the features of the object of meditation-whether it be the cogniser (Grahita), the instrument of cognition (Grahana) or the object cognised (Grahya)-as does a transparent jewel, and this identification is called Samapatti or engrossment."
Aranya
"Weakened fluctuation" refers to the state of the mind when all modifications but one have disappeared. As an example, a clear crystal influenced by the color of an adjacent article appears to be tinged by it. Similarly the mind engrossed in an object (cognizer, cognized, cognition) appears to take on its nature. The cognized object can be subtle or gross. The means of cognition refers to the organs of the body. The cognizer refers to the Empiric Self. This absorption of the mind is called "samapatti".
The state of ‘samapatti’ is arrived at when the mind is made one-pointed using any of the techniques described in the previous sutras. In subsequent sutras, four different types of samapatti have been described:
- Savitarka – concentration on gross objects with the help of words. Cognized objects include gross external objects like animals, pot, flower etc, five gross elements, Instruments of cognition include organs of perception (ear, nose etc), organs of action (hands, feet etc), and the five pranas. Here, while talking of Sabija (with seed) samadhi, the cognizer is not the Purusha.
- Savichara – concentration on subtle objects with the help of words (five subtle elements like sound, color etc; internal organs including intellect, ego and memories; the cognizer or the pure I-sense)
- Nirvitarka – concentration on gross objects without the help of words
- Nirvichara – concentration on subtle objects without the help of words, on bliss or on pure I-sense
Discussion
For this sutra, like in a few of the previous sutras, we noted that Taimni and Aranya have interpreted the sutra differently. According to Taimni, in the state of ‘samapatti’, a fusion of the perceiver, perception and the perceived takes place. That is, they lose their individual identity. This fusion takes place in all stages of ‘samapatti’ as defined above. As per Aranya, based on Vyasa’s commentary, ‘samapatti’ means the absorption of the mind in any one of the three entities – perceiver, perceived and perception. This is defined with reference to the four stages of ‘samapatti’ as stated above. I read the commentary by Swami Veda Bharati who essentially presents the same interpretation as Aranya.
By subhash, on March 18th, 2010 Sutra 1.38
स्वप्ननिद्राज्ञानालम्बनं वा॥३८॥
svapna-nidrā jñāna-ālambanam vā ॥38॥(sutra 1.38)
svapna=dream; nidraa=sleep; jnaana=knowledge; alambanaM=support; vaa=or
Taimni
"Also (the mind) depending upon the knowledge derived from dreams or
dreamless sleep (will acquire steadiness)."
Nidra (deep sleep) and swapna (dream) refer to subtler vehicles into which the consciousness passes during sleep. Only partial contact is maintained with the physical body to enable it to carry on its normal physiological activities. Even though we all get into this state, only a few with psychic abilities can bring back a vague knowledge of their experience in that state. For a normal person, only chaotic dream images are produced as a result of interaction between the images in the mind during dream state and those received through the subtler vehicle. In the case of deep sleep, even higher subtler planes are encountered and the brain becomes empty. Only the mind stays active at a higher plane. Through proper training and practice, it is possible to bring back memories from the higher planes of dream and deep sleep states into the brain. These images are not chaotic and the knowledge can actually be carried over to the waking sate. It is this knowledge that is referred to in this sutra and contemplating on it is helpful in bringing the mind to a steady state.
Aranya
"Or by taking as the object of meditation the images of dreams or the state of dreamless sleep (the mind of the Yogin gets stabilised)."
In dream, external knowledge is shut out and ideas in the mind appear as vivid. People with certain disposition can actually contemplate upon these vivified images. This can be done in three ways:
- To form a mental image of the object and think of it as real
- With practice, in dream also one is aware that one is dreaming. One can contemplate upon the desired object in dream and can continue this focus even on waking up.
- When a good feeling or idea is felt in dream, on waking up the same feeling should be contemplated upon
In deep sleep, both mental and external objects are obscured by Tamas and a hazy idea of inactivity remains. Contemplating on this hazy image, steadiness of the mind can be achieved.
Discussion
Taimni, as we have seen before, is heavily influenced by his occult background. His interpretation of consciousness residing at subtler planes during dream and sleep states obviously represents that influence. On reading some of the other commentaries (from the book by Veda Bharati), I did not find any such reference subtler, higher planes during sleep. For the most part, the commentators mention that a ‘sadhaka’ who is on a spiritual path is likely to have dreams of an uplifting or spiritual nature. They recommend using memory of such dreams as objects of contemplation to achieve steadiness of the mind. It is also clear that not everyone has the ability to bring back such distinct uplifting images from their dreams since most dreams seem chaotic and disjointed. Only people with special ability can use this technique effectively.
We talked about lucid or vivid dreams where the dreamer is actually aware that he or she is dreaming. Even though in dreams, physical laws do not apply (for example, one can walk through a wall or can fly without wings), in vivid dreams such laws begin to take effect. It is possible to use images from such vivid dreams as objects for contemplation. A mention was made of Andrea Rock who is a famous researcher in the field of dreams.
Surprisingly, neither of the two commentators made a reference to sutra 1.10 which describes sleep as one of the five vrittis. In that sutra, we are asked to control the vritti that appears as a result of deep sleep. In the present sutra, we are using the knowledge from the state of sleep as a focal point of contemplation. It will be nice if someone can clarify this apparent contradiction.
Sutra 1.39
यथाभिमतध्यानाद्वा॥३९॥
yathā-abhimata-dhyānād-vā ॥39॥
yathA=as; abhimat=per your desire; adhyAnAd=by meditation; vaa=or
Taimni
“Or by meditation as desired.”
After giving multiple choices, Patanjali, in this sutras, says that the ‘sadhaka’ may adopt any method of meditation according to his predilection. As long as the method helps achieve steadiness of the mind, any method can be used. Also, the method should be in accordance with one’s own temperament. Someone with clairvoyant tendencies may like to adopt the method given the previous sutra (sutra 1.38) relating to sleep and dream states. It is OK to do a little experimentation to find the right method but trying one method after another will defeat the purpose of contemplation.
Aranya
"Or by contemplating on whatsoever thing one may like (the mind becomes stable)."
If the mind can be stabilized on one thing for any length of time, it can be stabilized on other things as well. On attaining stability of the mind by contemplation on any one object, one can get engrossed in the ‘tattvas’ (elements) and gradually attain ‘kaivalya’.
Discussion
Swami Veda Bharati, based on the commentary by other authors summarizes some of the other methods of meditation that can be applied:
- Meditating on one’s own chosen deity – e.g., Lord Siva, Christ etc.
- Any external objects of meditation should ultimately be internalized. For example, if one is fond of pilgrimage and enjoys meditating on it, then finally he needs to internalize the experience and remember that all sacred places of pilgrimage are within oneself.
- Meditation of various Chakras, the Kundalini Shakti etc.
- The science of Tantra provides other means of meditation like using ‘mantra’, ‘yantras’ or ‘mandalas’ etc.
By subhash, on March 5th, 2010 by Kailasam Iyer
You hear this expression “being one with the Universe” or “feeling one with the Universe” with the implication of an identity, resonance, compatibility, what is good for the Universe is good for me and vice versa type of cuddling in all sorts of socio, political, economic, religious interactions. What does this mean? Why is it felt sometimes and not others? Why do some people feel it and not others? When you eat a moderate amount of healthy food in the evening and if it is all digested before you go to sleep, chances are you will sleep well and wake up with a smug smirk on your face. You are in tune with your perceived universe or in other words the universe is a friendly place or the universe is cozy to you as a cocoon. The feeling is entirely subjective and transitory. Where does this feeling come from and why doesn’t it stay permanently? OR is there a way to latch on to it permanently? The answer lies in our understanding of what we mean by “the Universe” and who we are.
… Continue reading »
By subhash, on March 5th, 2010 वीतरागविषयं वा चित्तम्॥३७॥
vItaraagaviShayaM vaa chittam
vIta=free from; raaga=attachment, desire; viShayaM=sense object; vaa=or; chittam=mind
Taimni
"Also the mind fixed on those who are free from attachment (acquires steadiness)."
Vitaragas are those souls who have conquered human passions and risen above Raga-Dvesa. Meditation on the life and character of such a soul will help develop serenity and steadiness of mind. Patanjali recommends meditation not on an abstract virtue but on the virtue as embodied in a human personality. This type of meditation puts us in rapport with that personality and brings about a flow of power and influence which accelerates our progress. The object of meditation may be one’s Master, or a great Spiritual Teacher or one of the Divine Incarnations.
Aranya
" Or (Contemplating) On A Mind Which Is Free From Desires (The Devotee’s Mind Gets Stabilized)."
A mind full of passion or desire thinks of external objects, whereas a mind free from passion can stay unattached and free. Concentrating on a person who is free from desires will help develop the same attitude in the seeker. When the mind is free from desires, it can become completely free from attachment.
Discussion
Much of our discussion focused on the concept of a "guru" since one looks to the guru for spiritual guidance as well as use the guru as a source of inspiration. Several questions came up – how do you go about finding a guru? what qualities to look for in a guru? Can you make progress spiritually if you don’t have a guru? Etc. There are no clear-cut answers to these questions. One usually hears the statement, "when the student is ready, the guru will appear". Does it mean that one makes no effort to find a guru and just wait for the right inspiration to appear? One thing became clear that one needs to have a vehement desire to be liberated before either you can find a guru or the guru finds you. The Sanskrit term used for such a person is "mumukshu" (one desirous of ‘moksha’ or liberation").
We also talked about the pros and cons of having a living person as a guru. Whereas the living person does provide an opportunity for live interaction in case of doubts or questions, there is a tendency to start finding faults with the guru and thus lose faith in the person. With all kinds of political and sex scandals that some of the current ‘highly respected gurus’ are involved in, it is easy to feel a sense of ambivalence in terms of trust in the guru.
Instead of (or even in addition to) having a living person as a guru, one can be heavily influenced by a non-living person who was either a spiritual master or even a social or political figure that you admire. You can pick a virtue in these individuals that you really cherish and use that as a source of inspiration. For example, if ‘ahimsa’ or non-violence is something that you want to inculcate in your life you may be driven toward the ideals held by Mahatma Gandhi or Martin Luther King. In my personal case, I am deeply influenced by the philosophy and teachings available in Patanjali’s yoga sutras and for all practical purposes Patanjali is my guru.
By subhash, on February 20th, 2010 Sutra 1.35
विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी॥३५॥
viṣayavatī vā pravr̥tti-rutpannā manasaḥ sthiti nibandhinī ॥35॥
viṣayavatī=involving sense perception; vā=or; pravr̥ttiḥ=experienced by the senses; utpannā=brought about; manasaḥ=of the mind; sthiti=steadiness; nibandhinī=cause
Taimni
"Coming into activity of (higher) senses also becomes helpful in establishing steadiness of the mind."
Mind can also be made steady by absorption in some super-physical sensuous cognition. For example, concentration on Nada or the subtle sensation of inner sound, as done in the practice of Laya Yoga, can be used for this purpose. It is probable that Laya Yoga merges with Raja yoga at some point. However, it can be used as an effective preliminary technique in preparation for Raja Yoga.
Aranya
"The development of higher objective perceptions called Visayavati also brings about tranquility of mind."
Subtle perceptions can be experienced as follows:
- smell by concentrating on the nose
- taste by concentrating on the tip of the tongue
- color by concentrating on the palate
- touch by concentrating on the tongue
- sound by concentrating on the root of the tongue
Concentration on these points develops a fine power of perception of the sense-organs. Shutting the eyes after looking intently at an object, say the moon or stars, will leave their image in the mind. Contemplation on these images develops higher perception and helps steady the mind. This kind of realization induces a deep faith in yoga and helps renounce material sense experiences. Even though we gain knowledge through the study of scriptures and inference etc, it needs to be intensified by direct experience through the subtle senses.
Discussion
Yogis are known to possess super-sensual or super-physical sensibilities. In the "Autobiography of a Yogi" several instances of similar super-sensual perception are described. In fact, most of us have some of these capabilities, although not very pronounced. For example, all of us have experienced the presence of someone behind us even though no sound was made by that person.
In the Kundalini science of yoga, each chakra (vortex of subtle energy) is associated with a "bija" (root) mantra. It is a well-established practice in Kundalini yoga to focus on the sound of the bija mantra of a given chakra which helps steady the mind. This kind of bija mantra meditation can help control the negative propensities associated with a given chakra. For example, an imbalance in the Manipura (Navel) chakra can result in ulcers, diabetes, and digestive problems. By focusing on its bija mantra, ‘ram’ (pronounced something like ‘rhum’), the negative tendencies of the Manipura chakra can be subdued. In the popular technique of ‘trataka’ (gazing), gazing on a candle flame is followed by closing the eyes and then mentally gazing at the internal image of the candle. This is usually practiced to settle the mind as a preparation for meditation. In essence, focusing on any of the five ‘tanmatras’ (subtle sense organs) can be used to restrain the fluctuations of the mind.
Sutra 1.36
विशोका वा ज्योतिष्मती॥३६॥
viśokā vā jyotiṣmatī ॥36॥
viśokā=painless, blissful; vā=or; jyotiṣmatī=luminous, the supreme light
Taimni
The yogi, based on the past samskaras and the guidance of a competent teacher, may use one of several available methods to calm the mind; these include different types of meditation or techniques from Kundalini or Laya yoga as mentioned earlier. As a result of these practices, the yogi may begin to see an unusual light within or feel an utter sense of peace and tranquility. It is important for the yogi to realize that these are mere stepping stones to the final goal of achieving the state of Samadhi. The practitioner should not treat these as major milestones in their spiritual growth.
Aranya
When an experience of pure I-sense appears like a wave-less ocean, the mind becomes free from sorrow. It is also radiant and brilliant because at that time the light of knowledge dawns.
The method of reaching the I-sense is to imagine in the heart center a limitless expansion of brilliant light and stay absorbed in it. Pure I-sense is not the object of cognition but an instrument of cognition to realize that effulgence of the pure inner soul. Two methods of contemplation are described:
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Imagine in the heart a sky-like transparent light and think that the ‘self’ is within that. Such thought brings a sense of bliss and a state free from sorrow. Yogis focus this inner light on the object that they want to know in depth. After intense contemplation, the idea of space is eliminated, only the idea of the observer of space – the pure I-sense – remains.
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The other technique is simply to concentrate on the heart stopping all body movements. Then continue contemplation on the sense of serenity which results from the practice. This will lead to the undiversified experience of the I-sense called Asmita.
Discussion
I was trying to understand the grammatical structure of the sutras 1.35 and 1.36 and how they are linked to each other. After some thinking, this is how I would linearize the Sanskrit:
1.35: When a ‘pravritti’ (state of mind) which is ‘vishayavati’ (composed of a subtle sense perception) is sustained, it (the mind) attains a ‘sthiti-nibandhani’ or tranquil state.
1.36: When a ‘pravritti’ (state of mind) which is ‘vishoka’ (sorrowless) and ‘jyotishmati’ (luminous) is sustained, it (the mind) attains a ‘sthiti-nibandhani’ or tranquil state.
As we can see from the above understanding, the two sutras are linked by the common phrase ‘manasah pravritti sthiti-nibandhani’ (mind’s state of being tranquil) and therefore should be read together to get the complete meaning. In fact, the following two sutras also seem to be linked the same way.
What is not very clear to me is that having attained a state in which we have a perception of the pure I-sense and also the mind is tranquil and full of luminosity, how is this state different from Samadhi. Both the authors seem to imply that these are intermediate stages prior to attaning the state of Samadhi.
Another way to understand the sutra is to recognize that a state of sorrow is the result of predominance of the guna ‘rajas’. The guna ‘sattva’ must dominate in order to become free from sorrow. ‘Sattva’ is also equated with luminosity. So the word ‘jyotishmati’ in this sutra implies a state of mind which is ‘sattvic’.
In your own meditation practice, have you experienced this luminous state of the mind which is also free from sorrow?
By subhash, on January 29th, 2010 Sutra 1.33
मैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम्॥३३॥
maitrī karuṇā mudito-pekṣāṇāṁ-sukha-duḥkha puṇya-apuṇya-viṣayāṇāṁ bhāvanātaḥ citta-prasādanam ॥33॥
Maitrī=friendship; karuṇā=compassion; mudita=delight; upekṣāṇāṁ=indifference, equanimity; sukha=happy; duḥkha=suffering; puṇya=virtuous deeds; apuṇya=evil deeds; viṣayāṇāṁ=of these subjects (people); bhāvanātaḥ=from the attitude; citta=mind; prasādanam=pleasantness, tranquility
Taimni
“The mind becomes clarified by cultivating attitudes of friendliness, compassion, gladness and indifference respectively towards happiness, misery, virtue and vice.”
In this Sutra Patanjali defines the correct attitude in the various situations that may arise in relationship with others. Uncontrolled reactions can lead to unpleasant and violent emotions. On the other hand, becoming cold-hearted and indifferent to all situations cannot lead to a calm and happy mind. The four principles enumerated in this sutra are derived from the laws of psychology and practical experience in dealing with the problem of adjusting ourselves to our environment. Whereas the sutra seems clear for the first three situations, some doubt may arise as to the adoption of “indifference” toward the wicked. This may seem contrary to the ideal of active help and compassion even toward the wicked as seems to be indicated in some scriptures. What we need to understand is that this sutra does not apply to those who are already self-realized nor to the common man on the street. This is applicable to the yoga aspirant on the path to spirituality. Such a person is not yet qualified to work toward reforming others and is thus best advised to remain un-engaged. The result of following the rule given in this Sutra is to bring about clarification of the mind and to remove one of the causes of mental disturbance for the aspiring yogi.
Aranya
We generally feel envious when someone that we are not interested in seems happy, or a sense of cruel delight when our enemy is in distress. Reputation of a pious person of a different persuasion may result in jealousy. We may feel angry or cruel toward someone leading a sinful life. These feelings disturb the mind and prevent attainment of Samadhi. That is why by cultivating the attitudes of friendship etc mentioned in this sutra can keep the mind pleasant and happy. When the above feelings arise toward someone we don’t care about, we should think of a loved one and how we would react to this loved one in the same situations. We should then try to adopt the same feelings toward everyone. These four practices are called Brahmaviharas in Buddhism.
Discussion
We noted that Taimni has used a few terms – “Great Law”, “law of Love”, “left-handed path” etc – without any explanation as to what he means by them. Rather than trying to guess, we decided to leave them without any further discussion. Another term “misguided stoics” came up for some discussion. The implication by the author is that stoics are cold, hard-hearted and indifferent. I found this definition of “stoic” at dictionary.com, “of or pertaining to the school of philosophy founded by Zeno, who taught that people should be free from passion, unmoved by joy or grief, and submit without complaint to unavoidable necessity.” By this definition, a stoic is nothing but a yogi who has been able to conquer his “kleshas”, as defined by Patanjali.
We noted that the word “upeksha” has been translated as “indifference” by most commentators. As we know, indifference has a negative connotation in common usage. However, a closer look at the Sanskrit word may show a different interpretation. Upeksha is composed of “up” and “iksha”. “up” is a prefix meaning “above”, “over” etc. and “iksha” means to see or look. Thus, Upeksha literally means, “to overlook”. This implies that we overlook the inadequacies and sinful acts of others with a sense of detached indifference. This indifference does not create any kind of negative or hard feelings in us. So, we need to understand the term upeksha in the right context.
Aranya has made a reference to the “four Brahma-viharas”. As far as I understand, even though these four attitudes are identical to those mentioned by Patanjali, in the Buddhist thought they are applied universally, in all situations, not categorized according to the situation of the other person. I had discussed this concept in some detail in one of my recent blog posts – Mindfulness Yoga workshop at Yogaville. These same principles are reflected in our common day-to-day wisdom “Love thy neighbor”, “Do unto others as you would want them to do to you” etc.
Swami Satchidananda in his commentary has talked about this sutra in terms of having four keys for four locks. The four keys are the attitudes of friendliness, compassion, gladness and indifference. The four locks are the people who are happy, miserable, virtuous or evil respectively. He considers this as one of the most important sutras from a practical point of view as it is highly applicable in the day-to-day situations in life.
Sutra 1.34
प्रच्छर्दनविधारणाभ्यां वा प्राणस्य॥३४॥
pracchardana-vidhāraṇa-ābhyāṁ vā prāṇasya ॥34॥
Pracchardana=exhalation; vidhāraṇābhyāṁ=through retention; vā=or; prāṇasya=of prāṇa, breath
Taimni
“Or (the mind becomes clarified) by the exhalation and retention of breath.”
In this Sutra Patanjali has referred only to practices which have a limited objective of purification of the Nadis – channels along which currents of Prana or vitality flow in the Pranamaya Kosa. These channels can be purified by practicing popular breathing exercises like the “alternate nostril breathing”. Kumbhaka, or breath retention, does not play a part in these techniques. These practices help make the body light, and the mind calm and restful. The subject of pranayama is dealt with in much more detail in chapter 2.
Aranya
” By Exhaling And Restraining The Breath Also (the Mind Is Calmed).”
Pranayama should be practiced while keeping the mind focused on one particular thought during inhalation. While exhaling the mind should be made thoughtless. Exhalation has three steps – exhale slowly, keep the body still and relaxed (sthira sukham asanam – sutra 2.46), and maintain a thoughtless mind. During exhalation, the mind can be made thoughtless by staying focused on the sound of OM. Inhalation should happen passively. This practice leads to lightness of the body and calmness of the mind. When the mind has become tranquil, breath retention begins to happen automatically.
Discussion
There seems to be some disagreement among various commentators as to why Patanjali has put this one sutra in chapter 1 whereas he has given details of pranayama in chapter 2. Some commentators believe that this sutra simply refers to breathing in and out slowly and smoothly keeping the mind one-pointed. They have translated the word “vidharanam” as stretching and not stopping or retaining. So, they say that “kumbhaka” or breath retention is not meant here. The main purpose why the sutra belongs here is because Patanjali is discussing means of calming the mind and keeping that calm state steady. This breathing technique will help develop a calm and peaceful mind.
In the practice of “Sandhya Vandanam” which is more common among the people from South India, pranayama is used with the repetition of “Gayatri Mantra” to calm the mind. In this practice, the following mantras are used:
- while inhaling through the left nostril, “oM bhU: oM bhuva: oM suva: oM maha: oM jana: oM tapa: oM satyam”
- While retaining the breath, “oM tatsaviturvareNyaM bhargo devasya dhImahi dhiyo yo naha prachodayAt”
- While exhaling through the right nostril, “om Apo jyotIrasoamRutaM brahma BurBuva: suvarom”
- Then the above is repeated beginning with inhalation through the right nostril.
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