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By subhash, on July 3rd, 2009 Sutra 1.20
Aranya
"Others (who follow the path of the prescribed effort) adopt the means of reverential faith, energy, repeated recollection, concentration and real knowledge (and thus attain Asamprajnata-samadhi)."
Yogis (as opposed to Videhas and Prakritilayas, talked about in the previous sutra) adopt the means prescribed in this sutra to achieve ‘asamprajnata samadhi’.
Shraddha is tranquility of the mind or certitude in the desire for the object of pursuit. Knowledge obtained from the scriptures or from a teacher merely satisfies curiosity. It becomes shraddha when combined with tranquility. It leads a desire to find out more and more about the object of reverence and thus love for the object is generated.
Enthusiasm leading to sustained effort is virya or energy (usually a combination of energy, fortitude and stamina). When the mind is tired and drifts off, the power that can bring it back to the practice is called virya. Shraddha leads to virya.
Memory or repeated recollection – this practice may be termed "smriti-sadhana" – recalling the feeling experienced at the time of contemplation and feeling that it will be in memory. This leads to a habitual state of one-pointedness of mind.
One may start by remembering the co-relation between the name indicative of God and God himself. Thus while repeating OM, constantly keeping in mind the eternal God, the memory of this co-relation gets fixed in mind. Similarly while practicing contemplation on the tattvas (the 23 elements of Prakriti – gross elements, subtle elements, organs of action and organs of perception, mind, ego, intellect), their specific features should be kept in memory. This helps remember the distinction between Purusha and Prakriti.
In this practice, we always watch the thoughts arising in the mind. and keeping the mind undisturbed in a volitionless state. It might be questioned as to how watching multiple thoughts can bring about one-pointedness. What needs to be kept in mind is that even though the thoughts are many, the instrument of perception, the intellect is one-pointed in only watching the rising thoughts. During this practice the yogi does not cease to have knowledge of outside objects, only it is unattached observation.
By fixing the mind repeatedly on an object, memory gets fixed which leads to concentration. Concentration brings about supreme knowledge which leads to Kaivalya.
Discussion
One of the five ‘vrittis’ mentioned earlier on is ‘smriti’ (sutra 1.11). It would have been nice for the author to draw attention of the reader to the difference between the two kinds of ‘smriti’ being talked about. In the present sutra this word represents a key qualification of the sadhaka for achieving the state of samadhi whereas in sutra 1.11 it was described as a vritti, to be subdued in the mind.
The word ‘shraddha’ is usually translated as ‘faith’. However, we need to remember that this is not blind faith but a firm belief in something which is an outcome of understanding and contemplation. Kishor gave this nice example – Duke continues to have a football team since people have ‘shraddha’ that one day they will win. We talked about the mindfulness practiced during the "vipasana" meditation. Also the ‘trappist’ tradition of a Christian monastery was discussed.
For some time the discussion drifted to talking about the concept of devotion or ‘bhakti’ and how surrender to a deity or a Lord can help get rid of ego. Devotion or surrender is a process and not a sudden jump. Premature surrender can sometimes lead to disastrous results. Below I am reproducing the thoughts expressed by Prema (in a subsequent email) on some of these topics:
"I hope what I write makes some sense. I think all I was trying to say this afternoon was that we ought to act and react to things from our ‘present/current’ state of self awareness i.e. being aware of our true nature. This is as opposed to reactions that stem from unfounded beliefs, external values, societal norms, religious affiliation, etc. This self awareness is different for each of us depending on where we are in our level of development. We may generalize that "if your house burns, you will feel devastated, sad, angry etc. — but what if someone decides to be accepting of the situation? (Your house burned down and you’re not upset???) — all too often we assume that only the first 3 are valid reactions. The same for the example that we discussed today and I hope I didn’t offend with my words and thoughts. If we are really true to ourselves, I believe we can have true respect for all living things and honesty in our interactions with all around us. With this respect, we can then accept a range of reactions to any specific incident and we cannot make generalizations.
I was trying to also say that our path to self awareness is a process that we have to work at and the Yoga Sutras are providing us with the tools for this effort. We can’t put our belief in something if we are not at a place where that belief is well founded in reference to our stage of development. Each of us has a vague notion of our true nature but it is a challenge to be fully aware of all the complexities of our thinking, and societal, cultural and familial imprinting (and much more). It takes time and self analysis. Putting faith in any entity/thing/person is therefore a difficult concept for me as it jumps to a point that we have not naturally reached or prepared for.
What I personally gained from today’s discussion which is very meaningful to me is this …I have since my early upbringing in the "Hindu faith" resisted the external imposition that I should belief in "God". While I have matured in my years with respect and wonderment for the universe, I still have not reached the bhakti stage (whether for God or anything bigger than me as opposed to just being a part of something) — today I realized that I do not need to worry about it or have self doubt if I am to be true to my current state of self awareness….for now, I will simply accept that I am not ready for devotion and it will come if it will or should when I’m ready."
By subhash, on July 3rd, 2009 श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम्॥२०॥
shraddhaavIryasmRutisamaadhipraj~jaapUravaka itareSham
Taimni
“In the case of others (upaaya-pratyaya yogis) it is preceded by faith, energy, memory and high intelligence necessary for samaadhi”
Patanjali provides a list of traits required by the rest of the sadhakas (not Videhas and Prakritilayas of the previous sutra) for the attainment of a high spiritual ideal. These traits are: faith, indomitable energy or will, memory and the keen intelligence essential for samadhi. Faith is the firm conviction that the Truth we seek is within us and that the Yogic technique will enable us to reach the goal. The word Virya combines in itself the connotations of energy, determination, courage – all aspects of an indomitable will which ultimately overcomes all obstacles and forces its way to the desired goal. The word Smrti refers to all the past experiences of the sadhaka and the capacity to note the lessons of experience and to retain them in his consciousness for future guidance. We have been going through all kinds of miseries life after life, the misery of old age, the misery of being torn away from those we love dearly, the misery of unfulfilled desires, and yet we are involving ourselves in these miseries again and again by our desires. We need to learn to retain such lessons in our memory permanently for rapid spiritual evolution. Samadhi-prajna means the state of the mind wherein the mind is turned inwards in pursuit of the Reality hidden within it, absorbed in the deeper problems of life and oblivious of the external world even though taking part in its activities. Samadhi-prajna cannot obviously mean the state of consciousness during Samadhi because it precedes the state of Samadhi and Samadhi is the objective of Yoga.
Aranya
"Others (who follow the path of the prescribed effort) adopt the means of reverential faith, energy, repeated recollection, concentration and real knowledge (and thus attain Asamprajnata-samadhi)."
Yogis (as opposed to Videhas and Prakritilayas, talked about in the previous sutra) adopt the means prescribed in this sutra to achieve ‘asamprajnata samadhi’.
Shraddha is tranquility of the mind or certitude in the desire for the object of pursuit. Knowledge obtained from the scriptures or from a teacher merely satisfies curiosity. It becomes shraddha when combined with tranquility. It leads a desire to find out more and more about the object of reverence and thus love for the object is generated.
Enthusiasm leading to sustained effort is virya or energy (usually a combination of energy, fortitude and stamina). When the mind is tired and drifts off, the power that can bring it back to the practice is called virya. Shraddha leads to virya.
Memory or repeated recollection – this practice may be termed "smriti-sadhana" – recalling the feeling experienced at the time of contemplation and feeling that it will be in memory. This leads to a habitual state of one-pointedness of mind.
One may start by remembering the co-relation between the name indicative of God and God himself. Thus while repeating OM, constantly keeping in mind the eternal God, the memory of this co-relation gets fixed in mind. Similarly while practicing contemplation on the tattvas (the 23 elements of Prakriti – gross elements, subtle elements, organs of action and organs of perception, mind, ego, intellect), their specific features should be kept in memory. This helps remember the distinction between Purusha and Prakriti.
In this practice, we always watch the thoughts arising in the mind. and keeping the mind undisturbed in a volitionless state. It might be questioned as to how watching multiple thoughts can bring about one-pointedness. What needs to be kept in mind is that even though the thoughts are many, the instrument of perception, the intellect is one-pointed in only watching the rising thoughts. During this practice the yogi does not cease to have knowledge of outside objects, only it is unattached observation.
By fixing the mind repeatedly on an object, memory gets fixed which leads to concentration. Concentration brings about supreme knowledge which leads to Kaivalya.
Discussion
One of the five ‘vrittis’ mentioned earlier on is ‘smriti’ (sutra 1.11). It would have been nice for the author to draw attention of the reader to the difference between the two kinds of ‘smriti’ being talked about. In the present sutra this word represents a key qualification of the sadhaka for achieving the state of samadhi whereas in sutra 1.11 it was described as a vritti, to be subdued in the mind.
The word ‘shraddha’ is usually translated as ‘faith’. However, we need to remember that this is not blind faith but a firm belief in something which is an outcome of understanding and contemplation. Kishor gave this nice example – Duke continues to have a football team since people have ‘shraddha’ that one day they will win. We talked about the mindfulness practiced during the "vipasana" meditation. Also the ‘trappist’ tradition of a Christian monastery was discussed.
For some time the discussion drifted to talking about the concept of devotion or ‘bhakti’ and how surrender to a deity or a Lord can help get rid of ego. Devotion or surrender is a process and not a sudden jump. Premature surrender can sometimes lead to disastrous results. Below I am reproducing the thoughts expressed by Prema A. (in a subsequent email) on some of these topics:
"I hope what I write makes some sense. I think all I was trying to say this afternoon was that we ought to act and react to things from our ‘present/current’ state of self awareness i.e. being aware of our true nature. This is as opposed to reactions that stem from unfounded beliefs, external values, societal norms, religious affiliation, etc. This self awareness is different for each of us depending on where we are in our level of development. We may generalize that "if your house burns, you will feel devastated, sad, angry etc. — but what if someone decides to be accepting of the situation? (Your house burned down and you’re not upset???) — all too often we assume that only the first 3 are valid reactions. The same for the example that we discussed today and I hope I didn’t offend with my words and thoughts. If we are really true to ourselves, I believe we can have true respect for all living things and honesty in our interactions with all around us. With this respect, we can then accept a range of reactions to any specific incident and we cannot make generalizations.
I was trying to also say that our path to self awareness is a process that we have to work at and the Yoga Sutras are providing us with the tools for this effort. We can’t put our belief in something if we are not at a place where that belief is well founded in reference to our stage of development. Each of us has a vague notion of our true nature but it is a challenge to be fully aware of all the complexities of our thinking, and societal, cultural and familial imprinting (and much more). It takes time and self analysis. Putting faith in any entity/thing/person is therefore a difficult concept for me as it jumps to a point that we have not naturally reached or prepared for.
What I personally gained from today’s discussion which is very meaningful to me is this …I have since my early upbringing in the "Hindu faith" resisted the external imposition that I should belief in "God". While I have matured in my years with respect and wonderment for the universe, I still have not reached the bhakti stage (whether for God or anything bigger than me as opposed to just being a part of something) — today I realized that I do not need to worry about it or have self doubt if I am to be true to my current state of self awareness….for now, I will simply accept that I am not ready for devotion and it will come if it will or should when I’m ready."
By subhash, on July 3rd, 2009 भवप्रत्ययो विदेहप्रकृतिलयानाम्॥१९॥
bhava-pratyayo videha-prakr̥ti-layānām ॥19
Bhava=rebirth; pratyaya=cause; Videha=disembodied; prakr̥ti-layānām=of those merged in Prakriti
Taimni
“Of those who are Videhas and Prakritilayas birth is the cause”
The word Videha literally means the “bodiless” and Prakrtilaya means”merged-in-Prakrti”. Videha most probably refers to a “medium” – a person with a peculiar physical constitution, the peculiarity consisting in the ease with which the physical body can be partially separated from the subtle body or the Pranamaya kosha.
Prakrtilayas are “pseudo-Yogis” who have the capacity to pass into a kind of passive trance which outwardly resembles Samadhi but is not real Samadhi. Such a Samadhi is called Jada-Samadhi. These yogis undoubtedly possess some capacity to reflect the higher consciousness in their vehicles and some unusual powers (siddhis). These powers are undoubtedly due to Samskaras brought forward from previous lives in which they have practised Yoga but were unable to achieve enlightenment.
It is thus seen that these yogis seem to achieve a state of trance not because of a prescribed yogic discipline but because they have carried these abilities at the time of birth (from previous karmas)
Aranya
“While in the case of the Videhas or the discarnates and of the Prakrtilayas or those subsisting in their elemental constituents, it is caused by nescience which results in objective existence”
Discussion
It was clear after reading the commentary that Taimni was not sure of how to interpret this sutra. However, he still decided to criticize other commentators for their interpretation! We felt that his remarks about ‘videhas’ and ‘prakritilayas’ as being ‘pseudo-yogis’ were unnecessarily derogative.
A mention was made of Edgar Casey who was known to be a very famous psychic in the early twentieth century. Many of his prophesies apparently came ture. As stated in the sutra, it is likely that his ‘powers’ were a result of what he carried from his previous lives. Chapter 3 of the sutras does cover the subject of yogic siddhis in detail.
There is a vast disparity among commentators as to the meaning of the terms used in this sutra:
- “bhava”: cause? Ignorance? Birth? Cycle of birth, death, rebirth?
- “pratyaya”: content of the mind? samadhi – samprajnata? Asamprajnata? cause?
- “Videha”: “Ananda-level” samadhi? Lower levels?
- “prakritilaya”: “asmita-level” samadhi? Merger in “mula-prakriti”? lower levels?
After reading the various commentaries, my thoughts on these terms and the stura are as follows:
Vyasa, in his commentary, begins with the note that there are two categories of yogis – those that need “upaya pratyaya” or a prescribed set of practices (mentioned in sutra 1.20) and the others who are “bhava pratyaya” described in the current sutra.
The word “bhava” can mean birth, or in this case, rebirth. “Pratyaya” in this situation means the “cause for something”. So, the phrase bhava-pratyaya means that rebirth is the cause for attainment of final samadhi for those mentioned as “videhas” and “prakritilayas” in this sutra.
Videhas are those yogis who have attained the state of ananda-level (bliss) samadhi (as mentioned in sutra 1.17). Due to their state of samadhi, they have been able to give up any identification with their physical body. The prakritilayas, on the other hand, have attained even a higher level of samadhi, called the asmita-level (pure I-sense) samadhi. However, due to the level of peace and bliss that they attain, both these types of yogis begin to experience a kaivalya-like state of mind even though they have traces of unresolved samskaras left in their karmashaya (bag of karmas). Thus when they die, they go to celestial levels and remain there for periods that correspond to their good karmas. After their celestial term is over, they are reborn as humans to continue their spiritual journey. Because of their spiritual attainment in the previous birth, they are now born being fully qualified to attain final liberation in the form of Kaivalya if they stay on their path of sadhana.
By subhash, on July 3rd, 2009 Sutra 1.18
Aranya
"Asamprajnata-Samadhi is the other kind of Samadhi which arises through constant practice of Paravairagya which brings about the disappearance of all fluctuations of the mind, wherein only the latent impressions remain."
Supreme detachment (para-vairagya) is the means of attaining Asamprajnata-Samadhi because it cannot be attained when an object is the basis of concentration. This kind of samadhi is "nirbeeja" (seedless) or object-less.
Mind has two functions, cognition and retention. In an arrested state, there is no cognition; however, latent impression of fluctuation exists. The term "samskara-shesha" in the sutra implies a state in which latency of the arrested state renders the latencies of fluctuations inoperative. Recall that in the final stage of ‘samprajnata-Samadhi’, only the I-sense prevails. If the mind can focus on not wanting even that I-sense, then it gets into a state of "void". That is the arrested state – the interval between the two states of fluctuations. If the arrested state is short-lived, then the latencies can re-appear and cause fluctuations. However, if through constant practice, the arrested state can be made perpetual, then one gets into the state of Kaivalya or liberation.At this point the mind resolves into its constituent priciples.
Discussion
We notice that Vyasa links the state of Asamprajnata-Samadhi with the attainment of ‘para-vairagya’ discussed in sutra 1.16). Revisiting this concept of ‘para-vairagya’ generated some discussion on the concept of the three gunas – sattva, rajas and tamas.When prakriti is in its unmanifest state (also called ‘moola prakriti’), the three gunas are in a state of perfect balance. The material creation (including the human form) takes place due to an imbalance in the three gunas. When Asamprajnata-Samadhi leads to a state of kaivalya, we attain once again a state of equilibrium of the three gunas. Pashupati pointed out that according the Ananda Marga philosophy, in addition to the state of Asamprajnata-Samadhi, one needs the ‘grace of God’ to attain the state of perfect balance of the gunas.
The concepts of ‘nirbeeja’ (seedless) vs. samskaras (latent impressions) came up for discussion next. After some discussion, it became clear that ‘beeja’ or ‘seed’ refers to the object of concentration used in the ‘samprajnata-Samadhi’. In the last stage of this samadhi, only the I-sense remains. In Asamprajnata-Samadhi we drop even this I-sense. This indicates that there is no object of concentration, or seed, left in the mind. This is called ‘nirbeeja’ (seedless). In this state, however, samskaras can still remain and given an opportunity, they may again resurface into fluctuations. It is only when these samskaras have been made completely inoperative can one reach the state of ‘kaivalya’ or liberation.
Aranya vs. Taimni
I would like to re-emphasize the difference in interpretations of sutras 1.17 and 1.18 by Aranya and Tamni.Recall that in samprajnata-Samadhi we go through four stages – vitarka through asmita (or from gross to the subtlest). According to Taimni, the transition between each of these states is the Asamprajnata-Samadhi (please refer to the picture on page 38 in the book by Taimni). Taimni, therefore, does not believe that Asamprajnata-Samadhi can be termed as ‘nirbeeja’ (seedless) samadhi. However, Vyasa, and thus Aranya, clearly state that Asamprajnata-Samadhi can only be attained when even the seed of I-sense is dropped and is thus the same as ‘nirbeeja’ samadhi.
By subhash, on July 3rd, 2009 Sutra 1.17
Aranya
“When concentration is reached with the help of Vitarka, Vichara, Ananda and Asmita, it is called Samprajnata-samadhi.”
Samprajnata-samadhi refers to the one-pointed state of the mind (recall the five states mentioned in the commentary on the first sutra – scattered (Kshipta), dull (moodha), partially focused (vikshipta), one-pointed (ekagra), and fully arrested (niruddha)). Four types of samadhi are defined. The object of concentration marks their difference.
Vitarka-dependent samadhi is based on concentration on gross objects – objects that are perceived through the sense organs. Cow, pot, yellow, blue etc are examples of gross objects, each being a conglomerate of several features perceptible to the senses.
Vichara-dependent samadhi relates to subtle objects. When concentration relating to gross objects is mastered, subtle objects of contemplation are realized through Vichara or analysis; hence sa-Vichara samadhi. Also, knowledge of heya (things to be avoided), heyahetu (causes of avoidable), hana (avoidance), hanopaya (means of avoidance) are also attained by analysis.
Concentration on bliss is free from Vitarka or Vichara. The object of focus is a feeling of Sattvika happiness felt over the mind and body due to a state of calmness. A yogin who has realized this bliss, quietens his sense-organs and thus conserves energy. There is no need for thinking or analysis as it is based on feeling. Nor is there is a need for concentrating on the 5 elements or the 5 subtle senses as is done in Vitarka and Vichara-based samadhis.
Asmita or I-ness based samadhi relates only to the I-sense and is free even from the touch of bliss. In this samadhi, the object of concentration is not the bliss but its recipient. This I-sense is the cognizer, manifested with the help of purusha. The object of focus is not the purusha but its reflection on the intellect (buddhi).
In summary, in Samprajnata-samadhi the mind is not completely arrested but is in a partially arrested state. It thus requires an object of concentration.
Discussion
The interpretation by Aranya (Vyasa) is very different from that of Taimni which we saw earlier. Taimni believes that the yogin will go through stages of Samprajnata-samadhi and Asamprajnata-samadhi while he goes from one stage to the next – e.g., from savitarka to savichara. He does not believe that Asamprajnata-samadhi can be equated to ‘nirbeeja’ or seed-less samadhi which is what Vyasa has stated. According to Vyasa, Asamprajnata-samadhi is equated to seed-less samadhi.
A question came up as to whether the object of concentration should remain the same through all the stages. Aranya has not clearly stated it one way or the other. Kailasam felt that even Vyasa’s commentary hints at the concept of the same object. In my view also this might be a better approach as it will cause fewer distractions and maintain a uniform field of energy throughout the samadhi process.
Aranya uses the words ‘prakriti’ and ‘vikriti’ to refer to the ‘unmanifest’ or the ‘moola prakriti’ and the ‘manifest’ or the material world respectively. Sunitha pointed out that in music, ‘prakriti’ represents the two swaras ‘sa’ and ‘pa’ which never change whereas ‘vikriti’ refers to the other swaras which can assume multiple positions on the musical scale. Kailasam recommended the book, “Scientist’s Search for Truth” whose author is a scientist-turned-yogi.
Subsequent to the study group meeting, I read through the commentary by Sw. Veda Bharati (aka Pandit Usharbudh Arya) and found some more details about this sutra:
- Any of the 23 evolutes of prakriti – mahat or buddhi, ahamkara, mind, 5 sense organs, 5 organs of action, 5 inner senses, and 5 mahabhutas or the elements – can be used as an object of concentration. Moreover, any object, gross or subtle, which can be considered as a composite of these elements can be used.
- Unmanifest prakriti is the subtlest and is the cause for all creation. In the chain of creation we move from more subtle to less subtle – buddhi to ahamkara to mind and the tanmatras (the five inner senses) and then on to the gross elements. Subtler objects of concentration lead to greater stability of mind. For example, a clay jar breaks easily; its durability and stability is minimal compared to its cause, the clay.
- For each stage of samadhi, following is the list of possible objects of concentration:
- Savitarka: mind, subtle senses, pranas, external senses, five gross elements
- Savichara: the subtle elements
- Sananda: lower buddhi (intellect), ego (ahamakara)
- Sasmita: asmita (mahat, higher intellect)
- Asmita (I-ness) is produced by the union of purusha’s reflection with mahat (buddhi)
- Here is the distinction between ahamkara and asmita: When the mind-field refers to itself as “I” and apprehends the objects of experience, it is called ahamkara. When it turns inwards in the process of going back towards unmanifest prakriti and a mere reflection of “existence” appears, then it is called asmita. In asmita, there is only a sense of “I am” without the ego coming into play. Here the sattvic illumination of the mirror of buddhi and the reflected light of purusha are unified.
- The following connection can be made between the samadhis and the five koshas:
- Anandamaya (bliss): asmita, higher buddhi
- Vijnanamaya (knowledge): lower buddhi, ego
- Manomaya (mind): subtle elements, mind
- Pranamaya (prana – vital): subtle senses, prana
- Annamaya (food): gross elements, gross senses
By subhash, on July 3rd, 2009 Sutra 1.16
Aranya
"Indifference to the Gunas or the constituent principles, achieved through a knowledge of the nature of Purusha, is called Paravairagya (supreme detachment)"
A yogi who has attained the knowledge of ‘purusha’, or the highest form of discriminative knowledge, and has a sharpened intellect becomes indifferent to all manifest and unmanifested states of the three gunas. Only when this state is sustained for a long period of time, does the yogi achieve the state of "kaivalya" or liberation. After withdrawing the mind from the sense objects through ‘vashikara’ (mentioned in the previous sutra), the yogi needs to practice concentration on the ‘purusha’ principle. As long as there is identification of purusha with ‘buddhi’ (intellect), concentration cannot be complete and total dispassion involving detachment from the three ‘gunas’ cannot be attained.
Attachment is a function of the ‘buddhi’. The highest form of buddhi brings about a realization of the ‘purusha’ principle. As per Katha Upanishad, “The wise, knowing of the eternal bliss, do not look for the immutable in ephemeral things”.
Discussion
The discussion on the separation of purusha and buddhi (prakriti) resulted in a lively discussion of the distinction between the “dual” and “non-dual” philosophies. It was clarified that yoga, which is based on the Samkhya philosophy, is a dualistic philosophy in that it talks of the two totally independent entities called ‘purusha’ and ‘prakriti’. In the non-dual philosophy of ‘vedanta’ the prakriti and purusha (both individual ‘jiva’ and the supreme consciousness), all merge into a single entity termed Brahman. The goal in yoga is to achieve the state of ‘kaivalya’ which is liberation of purusha from its identification with prakriti.
Shloka 3.42 of Bhagavad Gita also talks about the ‘hierarchy’ of the elements of Prakriti, “They say that the senses are superior to the body, mind is superior to the senses, intellect is superior to the mind; one who is superior even to the intellect is HE (the Purusha)”. Shloka 3.43 continues, “Thus knowing Him who is superior to the intellect and restraining the self by the Self, conquer the enemy in the form of desires.”
In the Katha Upanishad there is a nice symbolism depicted, “the body is the chariot, the five senses are the five horses pulling the chariot in different directions, mind represents the reins – the driving instrument, pure intelligence (or Purusha) is the charioteer, the self (false ego) is the passenger”.
A question came up as to whether Samadhi can be medically induced (through drugs). The general feeling was that there are really no short-cuts to achieving samadhi; as per the guidelines of yoga, one has to follow the ‘ashtanga yoga’ (eight limbs of yoga) assiduously to achieve samadhi.
By subhash, on July 3rd, 2009 Sutra 1.13
Aranya
"Exertion to acquite ‘sthiti’ or a tranquil state of mind devoid of fluctuations is called practice"
The effort, energy and the enthusiasm needed to achieve a calm state of mind is called practice.Constant practice is needed to maintain whatever state of calmness one has achieved and strive to go deeper with further practice. As per Mandukya Upanishada, "…. when the wise man exerts himself with energy, knowledge and renunciation, his soul reaches the abode of Brahman".
Sutra 1.14
Aranya
"That practice when continued for a long time without break and with devotion becomes firm in foundation"
The word ‘constantly’ implies daily and, if possible, every moment. Quote from Chhandogya Upanishad, "that whic is done with proper knowledge, with devotion and in conformity with the scriptures, becomes more forceful".
Sutra 1.15
Aranya
"When the mind loses all desire for objects seen or described in the scriptures it acquires a state of utter desirelessness which is called detachment"
Objects seen may include women, food, drinks, power etc and those described in scriptures may include ‘going to heaven’. Only when the mind, as a result of acquiring discriminative knowledge, is not influenced by the above objects and is indifferent to good and evil, it is said to have reached ‘vairagya’.Through discriminative knowledge one begins to realize that worldly things breed the three-fold misery (physical, mental and supernatural -‘adhibhautika, adhyatmika, and adhidaivika’) and that enjoyment of worldy objects is being scorched by fire.
The final state of ‘vairagya’ is reached in three stages – (1) yatamana – making a constant effort not to indulge in sense enjoyments, (2) vyatireka – partial success in the above, and (3) ekendriya – when by practice the sense-organs are completely free from objects and only a mental tendency to attachment remains. Complete vairagya happens when even that mental tendency disappears.
Discussion
Pashupati raised a question, "is depression same as vairagya since you have no desire at that time?". The general feeling was that the answer was ‘no’ since depression is a mental disease and is, in fact, caused by unfulfilled desires. Another question, "should we not fight evil?". The answer that came up was that we need to fight evil but even that has to be done with a sense of detachment, that is, without the ego getting involved. Subhsh cited the example of Bhagavad Gita where the whole war was fought to fight evil so that righteousness can be upheld.
Lea asked the question as to how to determine what is evil and what is not. This can be determined under the guidance of a ‘guru’ or study of the scriptures. ‘Satsangha’ or the company of good people can also help us understand what evil is so we can act appropriately. Pashupati wanted to clarify the difference between ‘vairagya’ and ‘tyaga’. Vairagya is derived from the root ‘raga’ which means color. So in vairagya our mind is not ‘colored’ by any of the wordly objects even though we are living in this world, whereas ‘tyaga’ implies compleley giving up all worldly objects.
By subhash, on July 3rd, 2009 विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः॥१८॥
viraamapratyayaabhyaasapUrvaH saMskaarasheSho&nyaH (sutra 1.18)
viraama=cessation; pratyaya=notion, thought; abhyaasa=practice; pUrvaH=previous; saMskaara=impressions, mental imprints; sheShah=remainder; anyaH=the other (samadhi – asamprajnata samadhi)
"The other samadhi (i.e., Asamprajnata Samadhi) is preceded by cultivating the determination to terminate all thoughts. In this state only the latent impressions remain."
Taimni
In this sutra, Taimni continues the discussion he initiated in the previous sutra on ‘samprajnata’ samadhi and talks about the next level of samadhi called ‘asamprajnata’ samadhi. Here the emphasis is on cessation of ‘pratyaya’ which is the seed left in the previous samadhi. As explained in the previous sutra, the ‘asamprajnata’ samadhi happens in the gaps between ‘samprajnata’ samadhi at various levels. Taimni calls these levels as vehicles of consciousness. If that gap happens to be large enough, that is the ‘pratyaya’ has been dropped, then the yogi can move on to the next vehicle of consciousness. Referrring to the figure in the previous sutra, he talks about the ‘laya center’ which is the common point to which the yogi returns when there is a shift in consciousness from one level to the next. Even though this center is nothing but the ultimate reality, the yogi at lower levels cannot perceive it to be so. Only when the yogi reaches the highest level can the final reality be perceived.
Aranya
"Asamprajnata-Samadhi is the other kind of Samadhi which arises through constant practice of Paravairagya which brings about the disappearance of all fluctuations of the mind, wherein only the latent impressions remain."
Supreme detachment (para-vairagya) is the means of attaining Asamprajnata-Samadhi because it cannot be attained when an object is the basis of concentration. This kind of samadhi is "nirbeeja" (seedless) or object-less.
Mind has two functions, cognition and retention. In an arrested state, there is no cognition; however, latent impression of fluctuation exists. The term "samskara-shesha" in the sutra implies a state in which latency of the arrested state renders the latencies of fluctuations inoperative. Recall that in the final stage of ‘samprajnata-Samadhi’, only the I-sense prevails. If the mind can focus on not wanting even that I-sense, then it gets into a state of "void". That is the arrested state – the interval between the two states of fluctuations. If the arrested state is short-lived, then the latencies can re-appear and cause fluctuations. However, if through constant practice, the arrested state can be made perpetual, then one gets into the state of Kaivalya or liberation.At this point the mind resolves into its constituent priciples.
Discussion
Pashupati elaborated on the concept of atma and called it ‘omni telepathic’, that is, it does not need a vehicle for its being. One not in ‘atman’ needs a vehicle of consciousness for journey to the atman. Kailasam mentioned that we all experience ‘samadhi’ in one form of another at various times. For example, a mathematician who is totally engrossed in solving a complex differential equation might actuall be in a state of samadhi. In understanding the concept of ‘time’, Kailasam mentioned that time implies rise in entropy which is a measure of decay. Atman is beyond the concept of time. Time, for us, is just a convenient measure. For example, the process whereby the earth completes one rotation around the sun is termed a ‘day’. Pashupati stated that time is just a mental measure of the motivity of an action. The total entropy is reversed by the process of self-realization through the stages of samadhi.
It is worth noting once again that Taimni does not equate ‘asamprajnata’ samadhi with Nirbeeja (seedless) samadhi. I just happened to glance through the commentary by Vyasa and noted that he clearly states that ‘asamprajnata’ samadhi is the same as Nirbeeja samadhi. I can hardly wait to go through the detailed commentary on Vyasa by Aranya. Maybe we will have a totally different understanding of these two types of samadhi.
We notice that Vyasa links the state of Asamprajnata-Samadhi with the attainment of ‘para-vairagya’ discussed in sutra 1.16). Revisiting this concept of ‘para-vairagya’ generated some discussion on the concept of the three gunas – sattva, rajas and tamas.When prakriti is in its unmanifest state (also called ‘moola prakriti’), the three gunas are in a state of perfect balance. The material creation (including the human form) takes place due to an imbalance in the three gunas. When Asamprajnata-Samadhi leads to a state of kaivalya, we attain once again a state of equilibrium of the three gunas. Pashupati pointed out that according the Ananda Marga philosophy, in addition to the state of Asamprajnata-Samadhi, one needs the ‘grace of God’ to attain the state of perfect balance of the gunas.
The concepts of ‘nirbeeja’ (seedless) vs. samskaras (latent impressions) came up for discussion next. After some discussion, it became clear that ‘beeja’ or ‘seed’ refers to the object of concentration used in the ‘samprajnata-Samadhi’. In the last stage of this samadhi, only the I-sense remains. In Asamprajnata-Samadhi we drop even this I-sense. This indicates that there is no object of concentration, or seed, left in the mind. This is called ‘nirbeeja’ (seedless). In this state, however, samskaras can still remain and given an opportunity, they may again resurface into fluctuations. It is only when these samskaras have been made completely inoperative can one reach the state of ‘kaivalya’ or liberation.
Aranya vs. Taimni
I would like to re-emphasize the difference in interpretations of sutras 1.17 and 1.18 by Aranya and Tamni.Recall that in samprajnata-Samadhi we go through four stages – vitarka through asmita (or from gross to the subtlest). According to Taimni, the transition between each of these states is the Asamprajnata-Samadhi (please refer to the picture on page 38 in the book by Taimni). Taimni, therefore, does not believe that Asamprajnata-Samadhi can be termed as ‘nirbeeja’ (seedless) samadhi. However, Vyasa, and thus Aranya, clearly state that Asamprajnata-Samadhi can only be attained when even the seed of I-sense is dropped and is thus the same as ‘nirbeeja’ samadhi.
By subhash, on July 3rd, 2009 Sutra 1.16
(Discussed on 1/24/09)
तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम्॥१६॥
tatparaṁ puruṣa-khyāteḥ guṇa-vaitr̥ṣṇyam ॥16॥
tat=from that (given in previous sutra); paraṁ=higher; puruṣa=consciousness; khyāteḥ=of knowledge; guṇa=the three gunas – sattva, rajas, tamas; vaitr̥ṣṇyam=absence of desire;
That is the highest Vairagya in which, on account of the awareness of the
Purusa, there is cessation of the least desire for the Gunas.
Taimni
The Vairagya which is based upon the destruction of Avidya and the realization that everything is contained in the Purusa himself or the Purusa is the source of everything is the highest kind of
Vairagya and is called Para-Vairagya. Purusha, in this state, is completely self-sufficient and above all such attractions which are based on the play of the three Gunas. The essence of this sutra is also reflected in the Bhagavad Gita shloke 2.59 – “The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.”
Aranya
"Indifference to the Gunas or the constituent principles, achieved through a knowledge of the nature of Purusha, is called Paravairagya (supreme detachment)"
A yogi who has attained the knowledge of ‘purusha’, or the highest form of discriminative knowledge, and has a sharpened intellect becomes indifferent to all manifest and unmanifested states of the three gunas. Only when this state is sustained for a long period of time, does the yogi achieve the state of "kaivalya" or liberation. After withdrawing the mind from the sense objects through ‘vashikara’ (mentioned in the previous sutra), the yogi needs to practice concentration on the ‘purusha’ principle. As long as there is identification of purusha with ‘buddhi’ (intellect), concentration cannot be complete and total dispassion involving detachment from the three ‘gunas’ cannot be attained.
Attachment is a function of the ‘buddhi’. The highest form of buddhi brings about a realization of the ‘purusha’ principle. As per Katha Upanishad, “The wise, knowing of the eternal bliss, do not look for the immutable in ephemeral things”.
Discussion
Kailasam had a question as to whether vairagya is the effort to achieve nirodha or the state of being there. Subhash thought that vairagya is the latter. The effort to get there has been addressed under Abhyasa.
The topic of constitutional psychology developed by William Sheldon in the 1940s came up for discussion. According to this theroy there are three body types – ectomorph, endomorph and mesomorph. These relate to the three body types in Ayurveda – vata, kapha and pitta respectively. These might also relate to sattva, rajas and tamas – the three gunas. Dean mentioned that modern psychology does not recognize the value of Sheldon’s work which considers it to be of a superficial nature. Subhash mentioned the work done by Satish Modh in India who has developed a methodology of determining Personality Quotient based on an analysis of a person’s mix of sattva, rajas and tamas. He uses his work to provide counselling to people at various levels – students to decide on careers, corporate employees to choose their professions etc. You can find more information about his work on his website here.
The discussion on the separation of purusha and buddhi (prakriti) resulted in a lively discussion of the distinction between the “dual” and “non-dual” philosophies. It was clarified that yoga, which is based on the Samkhya philosophy, is a dualistic philosophy in that it talks of the two totally independent entities called ‘purusha’ and ‘prakriti’. In the non-dual philosophy of ‘vedanta’ the prakriti and purusha (both individual ‘jiva’ and the supreme consciousness), all merge into a single entity termed Brahman. The goal in yoga is to achieve the state of ‘kaivalya’ which is liberation of purusha from its identification with prakriti.
Shloka 3.42 of Bhagavad Gita also talks about the ‘hierarchy’ of the elements of Prakriti, “They say that the senses are superior to the body, mind is superior to the senses, intellect is superior to the mind; one who is superior even to the intellect is HE (the Purusha)”. Shloka 3.43 continues, “Thus knowing Him who is superior to the intellect and restraining the self by the Self, conquer the enemy in the form of desires.”
In the Katha Upanishad there is a nice symbolism depicted, “the body is the chariot, the five senses are the five horses pulling the chariot in different directions, mind represents the reins – the driving instrument, pure intelligence (or Purusha) is the charioteer, the self (false ego) is the passenger”.
A question came up as to whether Samadhi can be medically induced (through drugs). The general feeling was that there are really no short-cuts to achieving samadhi; as per the guidelines of yoga, one has to follow the ‘ashtanga yoga’ (eight limbs of yoga) assiduously to achieve samadhi.
Sutra 1.17
वितर्कविचारानन्दास्मितारूपानुगमात् संप्रज्ञातः॥१७॥
vitarkavicārānandāsmitārūpānugamātsamprajñātaḥ||17|||
vitarka=absorption with awareness at the gross level; vicāra=absorption with awareness at the subtle level; ānanda=bliss; asmitā=pure I-sense; rūpānugamāt=accompanied by the forms; samprajñātaḥ=samadhi with mind still focused on an object of meditation (1.17)
Samprajnata Samadhi is that which is accompanied by reasoning, reflection, bliss and sense of pure being.
Taimni
Taimni first presents a general understanding of Samprajnata Samadhi and Asamprajnata Samadhi (Sutra 1.18) and brings out the distinction between the two. The word Samprajnata Samadhi means "Samadhi with Prajna". The prefix A in Samskrta means"not" and therefore Asamprajnata Samadhi means"not Samprajnata Samadhi" and is a state of Samadhi which, though associated with Prajna, is yet different from Samprajnata Samadhi. The word Prajna in Samskrta is derived from Pra which means high and Jna which means to"know". While both Samprajnata and Asamprajnata Samadhis are associated with Prajna, the difference between the two types of samadhi lies in the
presence or absence of a Pratyaya in the field of consciousness. Pratyaya is the total content of the mind at any moment using the word mind in its widest sense and not merely the intellect.
Here the concept of koshas comes into play. The five koshas are – annamaya (physical), pranamaya (vital), manomaya (mind), vijnanamaya (intellectual), ananda (bliss). The pratyaya, or the content of mind, will depend upon which particular kosha is active at a given time.
In the model presented by Taimni, he follows the path of consciousness as it passes through manomaya, vijnanamaya and anandamaya koshas and finally merges with the consciousness of ‘purusha’. At each layer, when there is ‘pratyaya’ or content (seed), it is called Samprajnata samadhi and when there is no pratyaya, it is Asamprajnata samadhi. Below is the correspondence between the koshas and the type of samadhi:
- Manomaya kosha — savitarka/nirvitarka samadhi
- Vijnanamaya kosha — savichara/nirvichara samashi
- Anandamaya kosha — sananda samadhi
- Atma — sasmita samadhi
The above four are termed as ‘sabeeja’ (with seed) samadhi as a seed is still present in the consciousness in all these stages. The ‘nirbeeja’ (seedless) samadhi is one which is beyond all these stages when there is no seed and one is merged in the consciousness of ‘purusha’. The concepts of ‘savitarka/nirvitarka’ etc. are explained in sutras 1.42 through 1.50.
It is emphasized by Taimni that the exact experience in the higher planes cannot be put into words and must be individually experienced by the yogi by practicing these stages of samadhi.
Aranya
“When concentration is reached with the help of Vitarka, Vichara, Ananda and Asmita, it is called Samprajnata-samadhi.”
Samprajnata-samadhi refers to the one-pointed state of the mind (recall the five states mentioned in the commentary on the first sutra – scattered (Kshipta), dull (moodha), partially focused (vikshipta), one-pointed (ekagra), and fully arrested (niruddha)). Four types of samadhi are defined. The object of concentration marks their difference.
Vitarka-dependent samadhi is based on concentration on gross objects – objects that are perceived through the sense organs. Cow, pot, yellow, blue etc are examples of gross objects, each being a conglomerate of several features perceptible to the senses.
Vichara-dependent samadhi relates to subtle objects. When concentration relating to gross objects is mastered, subtle objects of contemplation are realized through Vichara or analysis; hence sa-Vichara samadhi. Also, knowledge of heya (things to be avoided), heyahetu (causes of avoidable), hana (avoidance), hanopaya (means of avoidance) are also attained by analysis.
Concentration on bliss is free from Vitarka or Vichara. The object of focus is a feeling of Sattvika happiness felt over the mind and body due to a state of calmness. A yogin who has realized this bliss, quietens his sense-organs and thus conserves energy. There is no need for thinking or analysis as it is based on feeling. Nor is there is a need for concentrating on the 5 elements or the 5 subtle senses as is done in Vitarka and Vichara-based samadhis.
Asmita or I-ness based samadhi relates only to the I-sense and is free even from the touch of bliss. In this samadhi, the object of concentration is not the bliss but its recipient. This I-sense is the cognizer, manifested with the help of purusha. The object of focus is not the purusha but its reflection on the intellect (buddhi).
In summary, in Samprajnata-samadhi the mind is not completely arrested but is in a partially arrested state. It thus requires an object of concentration.
Discussion
Taimni declares that both samprajnata and asamprajnata samadhi are a part of ‘sabeeja’ (with seed) samadhi. Even though in the asamprajnata state, there is no content at the particular level that we are in, there is still the seed of samskaras. My own understanding so far was that samprajnata samadhi corresponds with sabeeja samadhi and asamprajnata with nirbeeja samadhi which is being refuted by Taimni. Just to check another interpretation, I also looked into the commentary by Swami Satyananda (Bihar School) and found that he also is completely in agreement with Taimni’s interpretation. We will have to wait to read Aranya’s interpretation to see what he has to say about these concepts.
The interpretation by Aranya (Vyasa) is very different from that of Taimni which we saw earlier. Taimni believes that the yogin will go through stages of Samprajnata-samadhi and Asamprajnata-samadhi while he goes from one stage to the next – e.g., from savitarka to savichara. He does not believe that Asamprajnata-samadhi can be equated to ‘nirbeeja’ or seed-less samadhi which is what Vyasa has stated. According to Vyasa, Asamprajnata-samadhi is equated to seed-less samadhi.
A question came up as to whether the object of concentration should remain the same through all the stages. Aranya has not clearly stated it one way or the other. Kailasam felt that even Vyasa’s commentary hints at the concept of the same object. In my view also this might be a better approach as it will cause fewer distractions and maintain a uniform field of energy throughout the samadhi process.
Aranya uses the words ‘prakriti’ and ‘vikriti’ to refer to the ‘unmanifest’ or the ‘moola prakriti’ and the ‘manifest’ or the material world respectively. Sunitha pointed out that in music, ‘prakriti’ represents the two swaras ‘sa’ and ‘pa’ which never change whereas ‘vikriti’ refers to the other swaras which can assume multiple positions on the musical scale. Kailasam recommended the book, “Scientist’s Search for Truth” whose author is a scientist-turned-yogi.
Subsequent to the study group meeting, I read through the commentary by Sw. Veda Bharati (aka Pandit Usharbudh Arya) and found some more details about this sutra:
- Any of the 23 evolutes of prakriti – mahat or buddhi, ahamkara, mind, 5 sense organs, 5 organs of action, 5 inner senses, and 5 mahabhutas or the elements – can be used as an object of concentration. Moreover, any object, gross or subtle, which can be considered as a composite of these elements can be used.
- Unmanifest prakriti is the subtlest and is the cause for all creation. In the chain of creation we move from more subtle to less subtle – buddhi to ahamkara to mind and the tanmatras (the five inner senses) and then on to the gross elements. Subtler objects of concentration lead to greater stability of mind. For example, a clay jar breaks easily; its durability and stability is minimal compared to its cause, the clay.
- For each stage of samadhi, following is the list of possible objects of concentration:
- Savitarka: mind, subtle senses, pranas, external senses, five gross elements
- Savichara: the subtle elements
- Sananda: lower buddhi (intellect), ego (ahamakara)
- Sasmita: asmita (mahat, higher intellect)
- Asmita (I-ness) is produced by the union of purusha’s reflection with mahat (buddhi)
- Here is the distinction between ahamkara and asmita: When the mind-field refers to itself as “I” and apprehends the objects of experience, it is called ahamkara. When it turns inwards in the process of going back towards unmanifest prakriti and a mere reflection of “existence” appears, then it is called asmita. In asmita, there is only a sense of “I am” without the ego coming into play. Here the sattvic illumination of the mirror of buddhi and the reflected light of purusha are unified.
- The following connection can be made between the samadhis and the five koshas:
- Anandamaya (bliss): asmita, higher buddhi
- Vijnanamaya (knowledge): lower buddhi, ego
- Manomaya (mind): subtle elements, mind
- Pranamaya (prana – vital): subtle senses, prana
- Annamaya (food): gross elements, gross senses
By subhash, on July 3rd, 2009 Sutra 1.12
अभ्यासवैराग्याभ्यां तन्निरोधः॥१२॥
abhyāsa-vairāgyābhyāṁ tan-nirodhaḥ ॥12॥
abhyāsa=practice; vairāgyābhyāṁ=through non-attachment; tat=their (of the vrittis); nirodhaḥ=cessation, restraint
"Their suppression (is brought about) by persistent practice and non-attachment"
Taimni
"abhyasa" and "vairagya" will be discussed in the subsequent sutras.
Aranya
"By practice and detachment, these (vrittis) can be stopped."
Mind can either flow towards good or towards evil. The mind that flows down the path of ‘viveka’ (discrimination) which leads to ‘kaivalya’, is the path to good. That which flows down the path of non-discrimination, leading to cycles of birth and rebirth, is the path to evil. Among these, the flow towards sense-objects is reduced by renunciation and the habit of discrimination can be cultivated only by constant practice. Thus, in order to control the vrittis of the mind, both practice and discrimination are needed.
Discussion
A question was raised – can absorption in an activity, like loving a child or solving an equation, be done without attachment? The general feeling was that detachment or renunciation implies not being bound by the results of any action. Kailasam brought about the point that detachment implies being completely absorbed in the present moment with no expectation of any desired result. He gave the example of Michael Jordan, the basketball player, who could be so totally absorbed (being ‘in the zone’) in the game at any given time that nothing else – the result of the game, name and fame etc – would matter to him. Getting into that level of focus and awareness required a long and arduous period of ‘abhyasa’ (practice).
Sutra 1.13
तत्र स्थितौ यत्नोऽभ्यासः॥१३॥
tatra sthitau yatno-‘bhyāsaḥ ॥13॥
tatra=of these (abhyasa and vairagya); sthitau=in steadiness; yatnaḥ=effort; abhyāsaḥ=practice
"Abhyasa is the effort for being firmly established in that state (of Citta Vritti Nirodha)"
Taimni
Abhyasa is the effort required to attain the state of ‘chitta vritti nirodha". Different systems of yoga may provide different means of attaining that state. Patanjali has provided us with the eight limbs of yoga as the prescribed means. Each advanced teacher may also introduce variations to the main teachings based on his or her personal experience and background.
Aranya
"Exertion to acquite ‘sthiti’ or a tranquil state of mind devoid of fluctuations is called practice"
The effort, energy and the enthusiasm needed to achieve a calm state of mind is called practice.Constant practice is needed to maintain whatever state of calmness one has achieved and strive to go deeper with further practice. As per Mandukya Upanishada, "…. when the wise man exerts himself with energy, knowledge and renunciation, his soul reaches the abode of Brahman".
Sutra 1.14
स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः॥१४॥
sa tu dīrghakāla nairantarya satkāra-āsevito dr̥ḍhabhūmiḥ ॥14॥
saḥ=that (practice); tu=indeed; dīrgha=prolonged; kāla=time duration; nairantarya=without interruption; satkāra=reverence; āsevitaḥ=cultivated, practiced; dr̥ḍha=firm; bhūmiḥ=ground
"It (abhyasa) becomes firmly grounded on being continued for a long time, without interruption and with reverent devotion."
Taimni
Three conditions must be fulfilled in order for the practice to be firmly established:
- must continue for a long time
- there should be no interruptions
- must be pursued with devotion and in a spirit of reverence
Most people who undertake the path of yoga do not have a strong enough will to carry on until the final objective is achieved. They either give up in the middle or continue half-heartedly. This happens mainly due to spiritual immaturity of the participant and constant attraction to material pursuits.
How long it will take for the final goal to be achieved depends largely upon past samskaras as well as adherence to the three conditions mentioned in this sutra. It may, in fact, be several lives before the goal is reached. Even though at times the goal may seem illusive, we must never slacken the efforts.
It is important to maintain the practice without interruptions. Any interruption can actually take us a few steps back and we may lose the ground that we have gained. Major transformational changes are required at different levels of consciousness before we can get to the final state. It is, therefor, critical that we continue the practice uninterruptedly.
Given the arduous nature of the task at hand, the sadhaka needs to pursue it with whole-hearted devotion and sincerity. Circumstances and samskaras from past lives may act as roadblocks in adopting a one-pointed approach. That is why it is important to follow the path with devotion and a sense of reverence.
Aranya
"That practice when continued for a long time without break and with devotion becomes firm in foundation"
The word ‘constantly’ implies daily and, if possible, every moment. Quote from Chhandogya Upanishad, "that whic is done with proper knowledge, with devotion and in conformity with the scriptures, becomes more forceful".
Discussion
This, in my opinion, is a very important sutra as it highlights the problems that we face in carrying out simple day-to-day activities in our lives. Two of the most common interruptions in my daily life are emails and phone calls. I am in the habit of keeping my MS Outlook open all the time. Whenever a new email comes in (and there are plenty of those, mostly of the junk variety), the computer beeps and distracts the attention from whatever I am trying to concentrate on. In the last few weeks I have tried to keep the email program shut and open it only a few times a day to check email. Even this I am finding hard to maintain as a habit. It will be nice to know what kind of interruptions others face in pursuit of their daily activities and how they overcome them.
Sutra 1.15
दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम्॥१५॥
dr̥ṣṭa-anuśravika-viṣaya-vitr̥ṣṇasya vaśīkāra-saṁjṇā vairāgyam ॥15॥
dr̥ṣṭa=seen, perceived thru five senses; anuśravika=heard, thru vaidic/scriptural knowledge; viṣaya=sense objects; vitr̥ṣṇasya=of one who is free from sensual cravings; vaśīkāra=total control over; saṁjṇā=consciousness; vairāgyam=dispassion, non-attachment
"The consciousness of perfect mastery (of desires) in the case of one who has ceased to crave for objects, seen or unseen, is Vairagya."
Taimni
The word Vairagya is derived from the word Raga which has been defined as the attraction which arises due to pleasure derived from any object. Vairagya therefore means the absence of any attraction towards objects which give pleasure. Vairagya also includes the term ‘dvesha’ which arises as a result of repulsion from any object. Raga and dvesha are strong disturbing forces which create vrittis in the mind-field. It is important for the sadhaka to understand the significance of non-attachment as it is almost impossible to achieve chitta-vritti-nirodha unless one can eliminate raga and dvesha. Even to acheive a state of vairagya, constant practice (abhyasa) is needed.
In the sutra, ‘vishaya’ are the material objects which produce the attraction and consequent attachment. Desires can be classified in two ways. The first kind are the result of direct perception through the five senses. These are referred to as ‘drishta’ (seen) in the sutra. The second kind are those that followers of the orthodox religion expect to gain in the life after death. These include the desire of going to ‘heaven’ after death. According to our scriptures, even heaven is only a temporary abode and one must come back to human birth after spending a pre-dertermined time in heaven. To achieve final liberation, one must go beyond any such desires. Vairagya does not mean giving up desires because you are sick or old or have other preoccupations. An old man may lose his sex drive for the time-being. This is not vairagya. Vairagya implies conscious elimination of desires which lead to attachment. True vairagya cannot be attained by cutting yourself off from the material world and living in a forest. Real vairagya happens as a result of spiritual evolution which leads to the onset of ‘viveka’ or discrimination. The consciousness of one who has this kind of mastery over the senses has been termed as ‘vashikara samjna’.
Aranya
"When the mind loses all desire for objects seen or described in the scriptures it acquires a state of utter desirelessness which is called detachment"
Objects seen may include women, food, drinks, power etc and those described in scriptures may include ‘going to heaven’. Only when the mind, as a result of acquiring discriminative knowledge, is not influenced by the above objects and is indifferent to good and evil, it is said to have reached ‘vairagya’.Through discriminative knowledge one begins to realize that worldly things breed the three-fold misery (physical, mental and supernatural -‘adhibhautika, adhyatmika, and adhidaivika’) and that enjoyment of worldy objects is being scorched by fire.
The final state of ‘vairagya’ is reached in three stages – (1) yatamana – making a constant effort not to indulge in sense enjoyments, (2) vyatireka – partial success in the above, and (3) ekendriya – when by practice the sense-organs are completely free from objects and only a mental tendency to attachment remains. Complete vairagya happens when even that mental tendency disappears.
Discussion
Pashupati raised a question, "is depression same as vairagya since you have no desire at that time?". The general feeling was that the answer was ‘no’ since depression is a mental disease and is, in fact, caused by unfulfilled desires. Another question, "should we not fight evil?". The answer that came up was that we need to fight evil but even that has to be done with a sense of detachment, that is, without the ego getting involved. Subhsh cited the example of Bhagavad Gita where the whole war was fought to fight evil so that righteousness can be upheld.
Lea asked the question as to how to determine what is evil and what is not. This can be determined under the guidance of a ‘guru’ or study of the scriptures. ‘Satsangha’ or the company of good people can also help us understand what evil is so we can act appropriately. Pashupati wanted to clarify the difference between ‘vairagya’ and ‘tyaga’. Vairagya is derived from the root ‘raga’ which means color. So in vairagya our mind is not ‘colored’ by any of the wordly objects even though we are living in this world, whereas ‘tyaga’ implies compleley giving up all worldly objects.
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