THIS POST IS CONTINUED FROM PART 132, BELOW--
https://ajitvadakayil.blogspot.com/2020/08/sanatana-dharma-hinduism-exhumed-and_16.html
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- CONTINUED FROM 1--
WHEN THE KING GOT THE MESSAGE BY PIGEO COURIER, HE SENT AN ORDER.. VASCO DA GAMAs SHIPS MUST BE SHIFTED TO THE SHELTERED ANCHORAGE OF PANTHALAINI , KOYILANDI, KOLLAM, 5 KMS NORTH OF KAPPAD AS MONSOONS ARE APPROACHING..
ON 27TH MAY 1498, VASCO DA GAMA SET FOOT ON INDIAN SOIL AT PANTHALAYINI BEACH AT KOLLAM NOT KAPPAD.
HE VISITED THE KINGS SPICE DEPOT AT KOLLAM ( 364 KM NORTH OF ROTHCHILDs QUILON ) BEFORE HE CAME TO THE CALICUT KINGs PALACE..
THE KOLLAM PANTHALAYINI CITY IS MENTIONED IN KING SOLOMONS RECORDS.. SOLOMONS MOTHER BATH SHEBA WAS A KERALA NAMBOODIRI.. SOLOMONS WIFE QUEEN OF SHEBA WAS A KERALA THIYYA PRINCESS.
PANTHALAYANI KOLLAM OF CALICUT IS MENTIONED AS PANDARANI BY PORTUGUESE WRITERS, THE FLANDARINA BY FRIAR ODORIC, AND FANDREEAH BY ROWLANDSON'S TAHAFAT-UL-MUJAHIDIN, THE FANDARAINA BY IBN BATUTA WROTE WILLIAM LOGAN THE COLLECTOR OF CALICUT IN HIS MALABAR MANUAL AND THAT THIS PORT CITY WAS DESTROYED BY A HUGE FIRE IN THE 1800S
FIRST DAY OF CHINGAM ( AANDU PIRAPPU / BIRTH OF YEAR ) IS A DAY WHEN MALAYALIS CELEBRATE WITH NEW CLOTHES AND A VISIT TO THE TEMPLE, AS RAINY SEASON IS OVER , AND IT WILL BE A TIME FOR PROSPERITY AND FESTIVITIES RELATED TO ONAM..
http://ajitvadakayil.blogspot.com/2019/09/onam-our-only-link-to-planets-oldest.html
MY REVELATIONS NOW JUMP TO 60.53 %
Capt ajit vadakayil
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Readers can figure out — who was the greater mind scientist Patanjali who existed 7000 year ago, or a cunt Jew named Sigmund Freud who committed suicide..
Jew Rothchild propagated the theories of MAD MAN Jew Sigmund Freud –his sexed up psychoanalysis and the psychodynamic theories .
Edward Louis James Bernays was the nephew of Sigmund Freud. Bernays was named one of the 100 most influential Americans of the 20th century by Rothschild controlled Life magazine.
Bernays adopted Jew Sigmund Freud's psychoanalytic theory in defining mind game strategies of public relations. Freud theorized that people are motivated by unconscious desires.
Statue of MAD MAN Sigmund Freud ( who committed suicide ) in front of Tavistock institute
Sigmund Freud was Tavistock's first director, followed by his daughter, Anna.
Tavistock Institute has connections with Freemasonry worldwide. MAD MAN Sigmund Freud's known case histories follow a beaten track .
A patient would show up, often with a good understanding of the origins of his own problems.
MAD JEW Sigmund Freud would place him on his couch listen to him ---
--and then this MAD JEW would write a theory insisting that all his problems stemmed from bizarre and sometimes incestual sexual repressions.
The patient would get wild , disagree and go away, without paying money . . .
The SON OF A BITCH Sigmund Freud would them cook up great revelations tom tommed by Rothschild media and peer reviewed magazines—insisting that the patient was fully cured.
SUTRAS ARE PITHY APHORISMS WHICH CONTAIN A VOLCANO OF INFORMATION..
AT SCHOOL I WON ALL THE PRIZES FOR EXTEMPORE SPEECHES..
An extempore speech is an impromptu speech which the candidate is required to make on a topic given there and then.
No prior preparation is permissible..
It is a test of your knowledge about a topic as well as your ability to express yourself ..
You have to be fluent, erudite and articulate and a wizard with words.
Subtle humor is a must, or you cant hold the interest of the audience .
I WOULD BE GIVEN A TOPIC ( PICK TOPIC FROM FOLDED PAPER IN A BOX ) WITH THREE MINUTES TO PONDER ABOUT.. DURING THIS TIME DONT LOOK AT GIRLS..
I WOULD QUICKLY PEN DOWN SUTRAS ON A PIECE OF PAPER, WHICH HAVE TO BE EXPOUNDED OVER A 10 MINUTE TIME FRAME..
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3.01— deshabandhashchittasya dharana ( Patanjali yoga Sutra 5000 BC )
Fixing the consciousness on one point or region is concentration (dharana).
Dharana means focus of attention. Centering the attention on a chosen point or area, within or outside the body, is concentration. By it the functions of the mind are checked and brought to one focal point. Once mastery of the five stages of yoga from yama to pratyahara is achieved, the art of focusing the mind and consciousness is guaranteed. Dharana is established when the mind learns to remain steady on its own, or hold on to an unmoving object. Through the practice of yama and niyama, the sadhaka develops emotional firmness. Through asana, he keeps his body, the abode of the soul, free from disease. In pranayama, he learns to stop the dispersion of energy by regularising its flow for proper distribution all through his body and mind. Through pratyahara, he develops will-power, detaches himself from the organs of senses and acquires precision in thought. This is the beginning of culturing the brain. Once he has become unresponsive to worldly matters, he is fit to continue on the inner quest, enriching the mind through dharana. Dhyana and samadhi lead the consciousness on the innermost quest (amaratma sadhana), to the soul itself. The eight components of astahga yoga are interwoven, though each is delineated individually for the sake of convenience. They are subdivided into the external quest (bahiranga sadhana), the internal quest (antarahga sadhana) and the innermost quest (antaratma sadhana), which facilitates even the naive to learn to concentrate, step by step, on concrete forms by systematic practice. Having readied maturity and refinement, they are able to fathom their inmost thoughts and feelings. Most people, even most yoga practicians, are under the impression that asanas are only external and physical. This sutra removes that misapprehension. Patanjali defines concentration as the centering of attention either within or outside the body. If, in performing an asana, one directs the organs of action and senses of perception towards the mind, and the mind towards the core, external sadhana is transformed into internal sadhana. If the limbs, the senses of perception, the mind and the discriminative intelligence are then repressed and merged with the energy of the soul, this becomes the innermost sadhana. If one performs each asana passionately, blending with integrated attention every part of the body, the digressing mind and the discriminative intelligence with the soul constitutes spiritual practice. In asana, the initial commitment or passion lifts itself, through concentration, to the level of total absorption. Such practice brings modesty, without which dissemination of the subtle levels is impossible. Dharana is the art of reducing the disturbances of the mind and ultimately eliminating them entirely, so that the knower and the known become one. Dharana may be focused on external or internal objects. External objects should be auspicious and associated with transparency. Internally, the mind penetrates the soul, the core of one's being - the object is, in reality, pure existence. For higher meditation, everything is within the mental and emotional energy fields. The paradox of it is this: the very same mental and emotional energy which caused us to become attached to this world, can also in turn, cause liberation. The gate for exiting this world is in the same mento-emotional energy (cittasya). Concentration (dharana) is holding the mind within a center of spiritual consciousness in the body, or fixing it on some divine form, either within the body or outside it. The mind has reached the ability to be directed [dharana] when direction toward a chosen object is possible in spite of many other potential objects within the reach of the individual. A perennial flow of dharana is called dhyana or meditation. If dharana is the drop, dhyana is the river. Many concentrations make a meditation. Qualitatively they are non-different, but functionally there is a distinction between them. When the student enters into dharana, he can know something of his personal structure. He becomes an observer of himself and an object of his study. The rationale behind the practice of dharana has been earlier explained under the context of pratyahara. The reason behind the effort at concentration of mind is the same as that underlying the need for pratyahara. It is a psychological necessity with a deep philosophical background. Unless the 'why' of concentration is properly answered, one will not have satisfaction within and hence cannot take to the practice wholeheartedly. Concentration is the channelizing of the chitta or the psychic structure within towards universality of being. This goal is achieved by many stages, with a graduated movement of the finite to the infinite. Sincere effort is necessary on the path to keep the mind in balance; for balance is yoga. It is only when the balance is upset, due to some factor in life, that worry sets in. Hence, the first step in yoga is not pratyahara or dharana, but a psychological disentanglement, or a stock-taking as people do in business, and a striking of the balance-sheet of the inner world. One has to find out where one stands. Yoga is a positive state, different from all moods of the day. There is nothing of the negative in the yoga way of life, neither in the mind nor in the perspective of one's vision. Misgivings about yoga are due to a want of proper understanding of its meaning. All anguish is to be set right. How to do this is a personal problem. It has to be dealt with on an individual consideration, as the answer varies from person to person. Just as a physician does not treat patients collectively but pays them all individual attention, each question has to be taken separately and solved, unless they are all of a similar character. Yoga techniques are based on natural laws of universal application and not on dogmatic or religious beliefs. It need not be emphasized that a Guru is necessary, and also one should be capable of practicing sense-control, especially sex-control. Treading the path of yoga always implies some loss in the eyes of the sense-world. The student should decide what he wants. Does he want comfort, praise, name and fame, etc., or is he honest in pursuing the way of self-restraint , concentration of mind and deep inner bliss ? Concentration of mind has much to do with inner satisfaction, there cannot be concentration of mind when there is unhappiness. An unhappy man cannot be a student of yoga. We do yoga because there is something substantial and positive in yoga. Psychological contentment brought about by self-analysis is a great help in concentration. Sometimes, when one is affected too much by thoughts of the contrary, thoughts pertaining to things and conditions opposed to or different from the aim of yoga, Patanjali says that one has to practice thinking or the feeling of the opposite (pratipaksha-bhavana). This is to affirm the opposite of what is happening. If a particular sense-organ is troubling the student, he gives intense work to the other organs so that the energy will be drawn by them, and the troublesome element is divested of strength. If one is sexually agitated one might think of Bhishma . The desire would slowly wane because of the higher thought occurring to the mind by continued contemplation. Daily practice will create in the mind samskaras or impressions which will in course of time prevent the rise of such negative thoughts and, even if they come, they will not be vehement or powerful enough to disturb internal peace. This is the method of 'substitution' which was lifted and patented by Western thieves as psychoanalysis. The three methods which the mind employs usually are repression, substitution and sublimation. Sublimation is the proper course to adopt, but it cannot always be done for obvious reasons. People repress desires into the subconscious due to social taboo, but later on this causes complexities. Repression is not a remedy. Gandhi achieved SHIT by sleeping under the blanket with underage girls and giving/ taking enemas from them. When one cannot fulfil one's desires, one swallows them, which, in the long run, become complexes that may turn into illness of various kinds. Nothing inspires murderous mayhem in human beings more reliably than sexual repression.If expression of sexuality is thwarted, the human psyche tends to grow twisted into grotesque, enraged perversions of desire. We know what the sexually repressed Catholic clergy does, right ? We know how many billions of dollars the pope has shelled out to buy silence. There's little question that the centuries-long campaign of child rape enabled by institutional cover-up is a direct result of the Church's inhumane teachings concerning human sexuality. If Catholic priests were allowed to form erotic connections of our wedlock or even with consenting adults, who can doubt that countless children would have been spared outrageous torture at the hands of these sick, distorted men? Suppression of core emotions and the denial of their resolution in healthy society accepted love always always leads to personal distortion, compulsion and loss of perspective. The moods of people are nothing but the occasional eruption of repressed emotions and attitudes. Repression is not the method prescribed by Patanjali, though he suggests substitution as a middle course leading to sublimation by yoga. Before starting the practice of concentration, the student has to establish a proper relation with the world and society by the practice of the yamas and niyamas. If the world is up in debauchery , arms and cudgels, one cannot practice yoga by being in it. For peace with the world and peace with oneself, Patanjali prescribes the yamas and niyamas, respectively. Asana and pranayama are intended for establishing peace and harmonious relations with the muscles, nerves and the vital force. Pratyahara establishes peace with the mind. Yoga is the science of peace. The world outside having been properly coordinated with our personality by the yamas and our having come to proper understanding of ourselves by the niyamas and by vichara or self-analysis, having also achieved some sort of control over the muscles by asana, the nerves and prana by pranayama, having brought compromise within by pratyahara, the student is face to face with the problem of concentration. What is one to concentrate upon? First of all, the point of concentration has to be external, so that one may concentrate with greater ease, because the mind has always a tendency to go outward. But this need not mean going senseward. We may give the mind some freedom, of course, but it should be within a limited circle. The ambit of the activity of the mind should gradually become smaller and smaller. One moves, but in more and more limited circles. The circle of the mind's work becomes smaller as it rises to higher states of concentration. In the most initial stage, the student can concentrate on any one point. A wide leash is given in the beginning as is done with a wild animal under training. Satsanga and svadhyaya are some of the methods which one can adopt in limiting the activity of the mind to smaller circles. Instead of going to any place at leisure, one attends Satsangas or visits holy places or shrines. And instead of browsing through all sorts of sick and dirty literature one reads philosophical and elevating scriptures. All this is an achievement in the concentration of mind by way of limitation of the circle of its activity. Instead of chatting with persons at any time, one restricts speech only to a necessity. The long leash has been cut short. The radius has been reduced in length. This practice is the beginning of a true religious life. Having lived a life of religiousness rather than that of worldliness one further tries to limit the circle of the mind in yoga. And now, the stage has come when, instead of going to holy places, one settles down in one place for a spiritual way of living, and one has pinned the mind to a still smaller circle. Having settled in a particular place, one chalks out a daily programme which should be such that it will not contain any item that is not directly connected with the practice of yoga. Occasionally, a few may be indirectly related, which, however, are to be slowly snapped later by gradual effort and only the direct connections with yoga be maintained. The programme of the day which the student chalks out for himself depends entirely upon the aim of yoga, which is the determining factor in the day's programme. What he will do during the whole day will depend on what he wishes to make of his entire life, for many days put together constitute life. The daily programme should therefore correspond to the life's programme. Nothing non-spiritual may engage the attention of the student on any occasion. In the programme of the day, certain items should be essential, such as study of scriptures (which one cannot dispense with until one gets so absorbed in the mind that there is no need for any study). Sacred study is necessary because in such study one keeps oneself open to higher thoughts, ennobling one's character. Simultaneously with this practice, there should be recourse to japa (repetition) of the mantra (mystic formula). Japa is directly connected with dhyana. The relation between svadhyaya, japa and dhyana is sequential and very significant and they form a complete course of yoga. Japa is a more intensive sadhana than svadhyaya and dhyana more intensive than japa. Dharana, dhyana and samadhi are considered as the internal and true yoga, while everything else is an external accessory to it. Yama, niyama, asana, pranayama and pratyahara constitute the external (bahiranga) yoga, while dharana, dhyana and samadhi are the internal (antaranga) yoga. The internal yoga is a pure activity of the mind-stuff (antahkarana), independent of the senses. While the senses had a part to play in pratyahara, they do not operate in dharana, any further. We have come nearly to the innermost point of the personality and the outer activities as well as relations are given up. The mind has become powerful because now it does not waste energy through sensory activity. Most people complain that the mind is weak, that the will has no strength, because much of the energy leaks out through the channels of the senses. The senses are factors of dissipation of the centralized energy in the human system and until this channelization of energy by way of sensory activity is stopped, the will would remain naturally weak and this is why so much emphasis is laid on the control of senses. The mind which conserves energy in itself becomes more powerful than it appeared earlier. It is now ready to gird up its loins for the ultimate steps in yoga, concentration and meditation. It has nothing to vex it, because it has severed all its connections outside by an inner withdrawal. Concentration now begins. Concentration does not come suddenly, in spite of all efforts on the part of a student. The mind has been habituated to think in terms of diversity and to turn it away from multitudinousness and to bring it to a point is really hard to achieve. The mind does not accept it. In the beginning, there is repulsion and later on there arises difficulty in the practice of concentration. But if the practice goes on with proper self-analysis and understanding, the mind will be able to appreciate what it is for and what it is expected to do. Any unintelligent activity is not easily taken in by the mind because thought is logically constructed. Before making preparations for chalking out a programme one should try to be methodical and logical in thinking, for the mind will not accept chaotic ideas. It appreciates only system, symmetry, harmony, beauty, order, etc. The mind dislikes any thing thrown pell-mell, because it is made in an orderly fashion. Without knowing the why of it one does not like anything spontaneously. The way in which the mind functions is what is known as logic. One should not hastily move to things and jump into any conclusion. Many people suffer from this travesty, because they cannot take all aspects of the matter into their judgements. All persons cannot consider every side of an issue, and this pinches the mind from various directions. A programme that one may have to change constantly is not a well-thought-out programme. Let there be no need to change what one has decided to do. Let it be thought and arranged well, even if it would take many days to make the decision. Let there be beauty in thinking, as there is beauty in the outer world. The more is one logical, the more is also one's happiness. Hence, it is necessary to prepare the ground with a thorough-going analysis of the situation of one's personality. 'I want God', should not be the student's sudden answer when he is asked what he is up to achieve. Logical thinking is, therefore, a help in bringing about concentration of mind. The test of logicality in thought is that one feels a delight the moment one arranges one's thoughts in a method. One feels a comfort within because of the completeness introduced by the system of logic in the mind. Logicality is a form of psychological perfection, and all perfection is joy. After having properly thought out the programme for life and for the day, the programme of one's sadhana has to be considered. 'What is my sadhana going to be?' Thus may the student of yoga cogitate seriously. Merely because one has heard a lecture on yoga, it does not mean one has a clear path set before oneself. After much hearing, there may still remain some fundamental difficulty, that of choosing a proper method of practice and coming to facts, not merely doctrines. When one touches the practical side, an unforeseen problem arises. This is an individual difficulty and cannot be cleared in a public lecture. It is, therefore, necessary to find out one's temperament, first, and decide upon the nature of one's case. In as much as every mind is special in its constitution, proclivity and temperament certain details peculiar to one's mind have to be thought out clearly for oneself. Though it is true that concentration is the purpose of all sadhana, the kind of preparation for this concentration varies in different types of yoga. Concentration is an impersonal action of the mind, because, in this inner adventure, the mind attempts gradually to shed its personality by accommodating itself, stage by stage, with the requirements of the law that determines the universe. Patanjali, in his aphorisms on yoga, has suggested varieties of concentration of the mind on points which can be external, internal or universal. A protracted and intensified form of concentration is called meditation. The sixth limb of yoga, dharana, is referred to as “concentration.” It’s a limb that can get overlooked as either unimportant or too difficult to bother with, especially since its fuller, less tangible translation is “the binding of the mind to one place, object or idea.” This conjures up images of master yogis staring at objects until they’re “one” with them. And while there can be some truth to this scenario, it’s not entirely accurate. Dharana, in reality, is one of the most important parts of yoga there is, and learning how to practice it (because it is definitely a practice) may be one of the most worthwhile things we can do for our brains. This is party because dharana and the next limb of yoga – dhyana, or meditation – are two sides of the same coin. Conceptually they can be separated, but in practice, that makes less sense. Dharana, at its very heart, can be thought of as the work it takes – the practice – to get your mind to the point where it’s ready for meditation. So dharana isn’t so much the state of concentration, but it’s more the act of brining your “monkey mind” back to whatever it is you’re focusing on. Again, and again, and again.Many yogis say that for beginners, choosing a thing to focus on, rather than an idea, is the way to go. The object can be a physical object, the breath, or an oral mantra. The idea is just to have something outside yourself that serves as a point to draw the attention toward. If you’re not using a mantra, though, and you’re practicing concentration with an image or an object, the most important thing to remember is that the goal is in the practice. The practice of dharana is not concentrating on a object – it’s the act of redirecting the mind, again and again. This very practice itself is called concentration: the mind running, your bringing it back; its running, your bringing it back. You are taming a monkey. Once it’s tamed, it will just listen to you.. Training your mind to meditate is what is called dharana. Dharana can help us with our focus in any walk of life, not just when we sit down to meditate. Concentration gets easier as you practice it. It’s joyous to concentrate on something, there’s pleasure in it. When you get familiar with dharana, the mind becomes a much less restless place to be.” While describing the eight aspects (angas) of Ashtang Yoga, Patanjali has stated Dharana, Dhyana and Samadhi as the last three aspects. It is also stated by him that all the three aspects are collectively termed as " Sanyam" (Control). This implies that all the three aspects should be considered together. We should also bear in mind while studying that Dharana, Dhyana and Samadhi are progressively advanced stages of concentration. The highest stage of mental concentration described by the modern psychologists is more or less similar to the description of Dharana i.e. the primary stage of concentration as described by Patanjali. This indicates the thoughtfulness of Patanjali while describing the three stages. Another characteristic of these three stages is that there is no dividing line in between these stages. When certain progress is made in the studies of Dharana, Dhyana stage is automatically entered into and with the progress in Dharana stage, Sadhaka automatically enters in the Samadhi stage. The three stages mingle into each other as easily as three colours are mixed into each other on the canvass of an artist. Patanjali has stated the definition of Dharana in this sutra. Patanjali states the preliminary process of Dharana, a primary step in the lengthy process of controlling the mind. The restriction put on the mind is known as "Alamban". With the help of the "Alamban", the mind is fixed and engaged in a particular area.
The study of Dharana is the study of concentration of mind. Hence, certain preliminary preparations are necessary. We get various perceptions, through the five sensory organs. The mind usually runs behind such sensory perceptions. To stabilise the mind, attention has to be paid as to how these perceptions can be reduced. The surroundings should be pleasurable to the mind and not repulsive or troublesome. There should not be any external disturbances. The general chaos, other sounds, strong breeze, different smells, extremely bright light are various disturbances that should be avoided. When these are removed, the causes, which seek the attention of the mind, get reduced. Then one should sit on a comfortable seat in a pose conducive to Dhyana such as Padmasan, Swatikasan or Siddhasan. One should have the practice of sitting firmly, yet comfortably in a particular pose for a longer duration. Otherwise, the mind will get diverted towards the signals from various muscles. The pose should be "samkay shirogreevam" and the eyes should be fixed on the picture of OM in the front. The picture should be at the eye level and placed under sufficient light. Whenever the eyes try to avert itself beyond the picture, an effort should be made to lock it on the picture again. The mind generally follows the eyesight, so fixing of the gaze will result in locking the mind too. Start the Japa of OM with calm attitude. The way with which the sound of OM is emitted through the mouth should be gradual and effective. The vocal cords or the lungs should not feel strained while doing the japa. The japa is automatically heard by the ears and as such again felt by the mind. Thus, the mind will be firmly kept onto the OM. Out of five sensory organs, the eyes, the tongue and the ears are concentrating on only one subject of OM, so the mind, which runs after the sensory perceptions, will also be firmly engaged on OM. Here, Om is an "alamban" and the dimension covered by Om is the restricted area in which the mind can move (deshbandh). After some period, stop the japa, close the eyes and try to concentrate the mind on the memories of OM sensed through the gaze, the tongue and the ears. This experience transcends the sensory organs and the engagement of mind in this is the real dharana. While practising this, the mind may sway beyond the experience towards other things. This discontinues the dharana. Then the mind has to be brought again into the experience. There will be several disturbances; however with practice, they get reduced. The concentration without any disturbances is dharana. In that stage, there is no other experience than the "Alamban". It is a soothing, pleasurable stage giving intense satisfaction and peace of mind. When Dharana is practised for half an hour or so, the stage is experienced only for a few minutes, the other moments spent in controlling the wandering mind. However, with continuous practice, the duration of the pleasurable stage increases and the sadhaka becomes prepared to enter into the next stage. With further practice, the area of the "alamban" or its limits is to be reduced. With the reduction of the area, the dharana will be more effective and the sadhaka will get nearer to the next stage of dhyana. If the "Alamban" is subject of only one sensory organ, then the other organs will choose their own subjects and try to pull the mind towards them. This will make mind unsteady further. All this should be considered while choosing the subject of the "alamban". Dharana is the stage of high concentration of the mind. The modern psychologists have described the highest stage of concentration of the human mind.
The mind is kept firm at one place instead of letting it wander here and there. This reduces strain on the mind. The mental strength increases. The daily practice of dharana reduces the wavering attitude of mind and a different kind of peace can be observed throughout the day. The last three rungs of Yoga: Dharana (concentration), dhyana (meditation), and samadhi are the final three rungs of Yoga.
Dharana is concentration is the process of holding or fixing the attention of mind onto one object or place. Dhyana or meditation is sustained concentration, whereby the attention continues to hold or repeat the same object or place. Samadhi is the deep absorption, wherein only the essence of that object, place, or point shines forth in the mind, as if the mind were devoid even of its own form.
It is attention itself, which is progressively moving inward through these few stages: Attention leads to concentration (dharana). Concentration leads to meditation (dhyana). Meditation leads to absorption (samadhi).Dharana means ‘focused concentration’. Dha means ‘holding or maintaining’, and Ana means ‘other’ or ‘something else’. Each limb of the Eight limbs of Yoga prepares us for the next. Whereas Pratyahara teaches us to withdraw our focus from the external to the internal, the practice of Dharana teaches us to ‘zoom in’ so we’re able to focus on one thing alone. This, of course, is not an easy thing to do! Most of us have experienced what we call in yoga the ‘monkey mind’ - restless thoughts jumping around like clamorous monkeys leaping from from tree to tree - so it takes some discipline and patience to learn how to focus our attention on a single thing.
It’s impossible to ‘empty’ the mind but we can train it to become so completely and utterly absorbed with one thing that we lose all sense of time and space and most significantly, Self. We all had the experience of ‘losing track of time’ because we’ve been immersed in something that has held our undivided attention. Often these moments are entirely unplanned.. One minute we’re tackling the task at hand, the next, 3 hours have flown by and we don’t know where the time went. However, it’s often when we consciously set out to focus our attention while sitting quietly that the mind decides it doesn’t want to play ball. Mantra chanting is a helpful practices of Dharana. One-pointed focused concentration needs intention, relaxation, softness, and ease - and for these to arise, we also need patience and practice. Antar darshan is a practice of pratyahara. Pratya comes from the word pratyaya. Pratyaya are the internal seeds, the basic tendencies in our nature which are there from birth to death. They are the basis of our personality. The word ahara means food or nutrition. Normally in our day-to-day lives, we are concentrated and extroverted in the outside world, so the mind, the senses and the pratyaya, these internal tendencies and seeds of consciousness, are receiving nutrition from outside, from objects, events, situations and interactions in the external world. So, pratyahara means a practice which internalizes the senses and the mind so that the mind begins to receive its nutrition from within. The pratyaya begin to receive nutrition from within. This is the first stage in mental training, when we can learn to internalize the senses and the mind at will. Pratyahara is not just one practice but a series of practices which aid the mind to complete this process and to be able to internalize at will. Perhaps at some point we will be able to internalize and externalize at the same time. This is total perfection of this stage, where we are aware internally and externally at the same time. Right now, however, we are only aware outside, and when we are aware outside then we are not aware inside. Sometimes we shut it all off, we go into a room and put on some music, or we sit in a chair, close our eyes, relax and go inside. Then we become aware inside, depending on the degree to which we have developed. Pratyahara means to go inside but to keep the awareness at the conscious level, around the level of manas. In the stage of pratyahara we are not attempting to go deep. Only when we have mastered pratyahara will we begin to dip into chitta, the subconscious mind. Dipping into the subconscious mind while we are still awake is actually an achievement. This can be done when the mind is in the alpha mode. When we practise meditation techniques, beginning with pratyahara, we gain the ability to go into this subconscious dimension consciously. This will come only in the last stages of pratyahara, not in the beginning. In the early stages we try to work on developing our internal conscious state and becoming aware of what is happening in manas. Watching the thoughts, watching the emotions, seeing how they interrelate, how a thought engenders an emotion and how that emotion engenders another emotion. This is the stage where the practice of antar darshan comes in. Antar darshan is not a kind of rebirthing technique where you go very deep into your subconscious and unconscious emotions and try to bring them up. That practice comes later when we have mastered and understood exactly what is happening at the conscious level. We have to clean out the area where we live – our bedroom, the living room, the sadhana room, the workplace. We do not try to clean out the attic or the cellar first; we have to start where we are. This all takes place within the area of manas, through the practices of pratyahara. In the practice of antar darshan we can expect to look at the more conscious feelings and emotions. We should not try to have intense experiences during this practice. If an intense experience arises, that is fine and we can just experience it, but that is not the aim of this practice. It is important to understand the development of the process. It is like learning to swim. First you go to the beach, enter the water and stay in the shallows. You walk in up to your knees, then up to your waist, then up to your shoulders and then you submerge yourself in the water. You submerge in the mind, and you start to swim in this shallow area. If at any time you feel a bit uneasy or unsafe, you can just put your feet down and touch the bottom and find your stability there. When we go out of pratyahara and into the next stages of dharana and dhyana, it is like going out of the shallow water into the depths. Dharana is like the first depths where you go in maybe ten to twelve feet over your head. When you go into dhyana you go deeper, maybe twenty-five or thirty feet. In order to swim in the depths you must be a good swimmer, you must be confident that you can swim, otherwise it is not safe. The same thing applies to the mind. You must first train your mind in the different stages and practices of pratyahara. You must develop a strong mind. A strong mind is a mind that is not afraid of itself, that can face the experiences that arise within without becoming unbalanced. In this way it is a mind which remains serene and balanced in all situations in life. If you are suddenly faced with a death in the family, the loss of a job, or a tremendous rejection from somebody that you love, what will happen to your mind then? What often happens is that we go out of control and we become weak suddenly because we are not able to face that situation. We are not able to face those emotions with equanimity. A strong mind is a mind that has been trained for years, or even a lifetime, to face itself in every situation. As the mind gets stronger this happens by itself, and even without practising concentration the mind becomes concentrated. As the mind becomes concentrated we become able to swim out into deep water and we are able to have more intense experiences in meditation. The perfection of antar darshan will lead us to hridaya-kasha dharana. Hridayakasha dharana comes when the mind and the emotions have become stable and steady, and when we have attained some degree of mastery within and without ourselves. The practice of dharana comes when we have become steady, stable and unshakeable. We are unshakeable because we understand ourselves. We understand our mind, our emotions and our thoughts. We have come to terms with them so we are unshakeable. Whatever faces us and whatever situation arises we can manage it without being affected. Dharana is a higher stage, not just in meditation but in life. Be passionate about your life and the experiences you fill it with. Remain open to as much input as possible. Don’t shut down the feedback loop with judgment, rigid beliefs, and prejudices. Don’t censor incoming data through denial. Examine other points of view as if they were your own. Take responsibility for making conscious choices. Work on psychological blocks like shame and guilt – they falsely color your reality. Free yourself emotionally – to be emotionally resilient is the best defense against growing rigid. Harbor no secrets – they create dark places in the psyche. Be willing to redefine yourself every day. Don’t regret the past or fear the future. Both bring misery through self-doubt. Awareness isn’t passive. It directly leads to action (or inaction). As you take steps to expand your awareness, you will naturally find yourself harnessing your mind’s infinite power to create greater health, happiness, and love in your life.
3.02 - - - tatra pratyayaikatanata dhyanam
A balanced, continuous flow of attention directed towards the same point or region is meditation (dhyana).
The distinguishable feature of meditation (dhyana) is the sustenance of a continual flow of attention on a fixed point or region, without interference or interruption. In dhyana, psychological and chronological time come to a standstill as the mind observes its own behaviour. The strength of attention in the field of consciousness neither alters nor vacillates, remaining stable, smooth and constant as oil being poured from a jug. Upholding the same strength of awareness, the attentive awareness moves from one-pointed concentration to no-pointed attentiveness. The dissimilarity between dharana and dhyana is that dharana is more concerned with the elimination of fluctuating thought-waves in order to achieve single-pointed concentration; in dhyana, the emphasis is on the maintenance of steady and profound contemplative observation. Ekatanata connotes an unbroken flow of contact between the sadhaka's consciousness and his sadhana. It can thus be seen that dhyana may be achieved in both asana and pranayama. In asana, there is a centrifugal movement of consciousness to the frontiers of the body, whether stretched vertically, horizontally or circumferentially, and a centripetal movement as the whole body is brought into single focus. If attention is steadily maintained in this manner, meditation takes place. Likewise, in pranayama, the flow of in- or out- breath is considerately measured and sustained, resulting in complete involvement with the self. During retention, when the breath, cells of the torso, consciousness and soul are brought into unison, meditation happens. In short, when attention, reflection and contemplation in action and observation are steadily sustained, dharana evolves into dhyana. The key term in this verse is pratayaya. Pratayaya, is an auxiliary cause, as distinguished from a direct cause (hetu). A seed, for example, is a direct cause of a plant, while sunshine, water, and earth are auxiliary causes of a plant. Mind is an inseparable part of the human being. It is distinct from brain, nervous system; it is distinct from all other physical organs, it is distinct from Pranic Force behind body activities. The mind is distinct from all these systems but at the same time, it is closely associated with all these systems of the body. Mind is very difficult to access directly but all these systems are relatively easier to access. So mind can be accessed through these systems.People have not been clear about dharana and dhyana. Both are not the same. Dharana is the contact, and dhyana is the connection. Dharana, which means "holding on", is the focusing and holding one's awareness to one object for a long period of time. Dhyana is contemplating, reflecting on whatever Dharana has focused on. Dharana must precede dhyana, because the mind needs focusing on a particular object before a connection can be made.. People frequently confuse concentration with meditation. In concentration, there is a subject and an object. You, the subject, are concentrating on a the bindu of Sri yantra candle, or an image of ishtadevata or the tip of your nose. These are objects of concentration. In meditation, the object disappears. The subject disappears. All becomes one. Rather than focusing on a mantra, you and the mantra become one. In meditation, all borders, boundaries, and separation between ourselves and the universe begin to disappear. We begin to realize the inherent oneness of all beings and all of creation. Dhyana is contemplation. If the concentration was on one object, Dhyana is non-judgmental, non-presumptuous observation of that object. Dhyana is uninterrupted train of thought, current of cognition, flow of awareness. In Patanjali's Raja Yoga, dhyana is "a refined meditative practice" a "deeper concentration of the mind", which is taken up after preceding exercises such as mastering pranayama (breath control) and dharana (mental focus). Dhyana is integrally related to Dharana, one leads to other. Dharana is a state of mind, Dhyana the process of mind. Dhyana is distinct from Dharana in that the meditator becomes actively engaged with its focus. 4000 years ago, Adi Shankaracharya, in his commentary on Yoga Sutras, distinguishes Dhyana from Dharana, by explaining Dhyana as the yoga state when there is only the "stream of continuous thought about the object, uninterrupted by other thoughts of different kind for the same object"; Dharana, states Shankara, is focussed on one object, but aware of its many aspects and ideas about the same object. Shankara gives the example of a yogin in a state of dharana on morning sun may be aware of its brilliance, color and orbit; the yogin in dhyana state contemplates on sun's orbit alone for example, without being interrupted by its color, brilliance or other related ideas. Dhyana is the continuous flow of the same thought or image of the object of meditation, without being distracted by any other thought. When the mind has been trained to remain fixed on a certain internal or external location, there comes to it the power of flowing in an unbroken current, as it were, towards that point, this state is called Dhyana. While Dharana was the stage in yoga where the yogi held one's awareness to one object for a long period of time, Dhyana is concentrated meditation where he contemplates without interruption the object of meditation, beyond any memory of ego or anything else. Dhyana is distinct from Dharana, in that the yogi contemplates on the object of meditation and the object's aspects only, free from distractions, with his mind during Dhyana. With practice, the process of Dhyana awakens self-awareness.. Let me jump the gun a bit-- when one has so intensified the power of dhyana as to be able to reject the external part of perception and remain meditating only on the internal part, the meaning, that state is called Samadhi. Patanjali distinguishes between Dharana which is effortful focusing of attention, Dhyana which is easy continuous one-pointedness, and Samadhi which is absorption, ecstasy, contemplation. A person who begins meditation practice, usually practices Dharana. With practice he is able to gain ease in which he learns how to contemplate in a sharply focussed fashion, and then "he is able more and more easily to give uninterrupted attention to the meditation object; that is to say, he attains Dhyana". With further practice, the yogi "ceases being detachedly vigilant" and enters "a state of fusion with the meditation object" which is Samadhi. Dhyana is contemplating, reflecting on whatever Dharana has focused on. Dhyana Yoga is the union of the individual self with the universal self. Yogic science does not demarcate where the body starts and the mind begins, but approaches both as a single, integrated entity. . If the concentration was on one object, Dhyana is non-judgmental, non-presumptuous observation of that object. If the focus was on a concept/idea, Dhyana is contemplating that concept/idea in all its aspects, forms and consequences. Dhyana is uninterrupted train of thought, current of cognition, flow of awareness. Contemplation is of three kinds: material (sthula dhyana), luminous (jyotir-dhyana) and subtle (sukshma-dhyana). (a) In "material contemplation", the image of a deity is thought of. (b) In "luminous contemplation", the radiance of Divinity or of Nature (Prakriti) is pondered. (c) In "subtle contemplation", the mind is concentrated on the point-limit (bindu) where the unmanifest becomes manifest, or on the basic coiled energy, kundalini. Contemplation is of two kinds, either on a perceptible form (sa-rupa) or without a perceptible form (a-rupa). Contemplation without a perceptible form is beyond the grasp of words and mind, it belongs to the unmanifest, is all-pervading and cannot be pointed to as 'this' or 'that'. It is only through a long process of identification that yogis can cognize it. 'Dhyana is the study of deep concentration, calmness and tranquility of the mind. It is the study of attaining complete control over ones mind. Meditation takes the consciousness beyond conscious, sub conscious and unconscious states to super consciousness. We all know that our mind is fickle, like a butterfly, which always flies from here and there and does not wait at one place for long. But the speed of our mind is far more than the butterfly or it is greater than the speed of light. Mind can recollect past experiences, keeps thinking about the future and experiences the present with all its might and we do not have any control over our minds journey. Mind has no physical existence. Existence of the mind can't be denied. The nature of the mind is to move from one point to another continuously. The mind has tremendous speed.. Mind doesn't remain stable at any particular point or any object. It keeps moving all the time. Mind runs after the objects it likes but runs away from the objects that it dislikes.You have already studied that the mind is essential in the process of acquiring knowledge. For example when you are listening to a speaker in lecture, you learn through your ears. But if your mind is not concentrating on the lecture then you won't understand anything there. As the mind is unstable, you cannot concentrate on lecture. So to learn what the speaker is telling, you must establish control over your mind and force it to listen to the lecture. Then only you'll be able to acquire knowledge. Hence you have to control movements of mind and make it stable whenever you want, as per your requirements. But this is the most difficult part because of unstable nature of mind. This process of making mind stable is called concentration.. If you want to remember a particular event, you will have to concentrate your mind till you remember that event. Only then, one can get what he wants. But controlling mind is the most difficult task. Efforts are being continuously made to find out the ways and means to establish control over mind. Meditation is one of the very effective ways to control the mind. This control can't be achieved in short period. Meditation is a systematically designed technique to achieve this step by step.In Dhyana Yoga, it is important to remember three things: one-pointedness of mind – controlling its movements; setting bounds to one’s life to help achieve this – doing actions after weighing and measuring them; and state of level-headedness or evenness of vision – having the nobility to think in terms of the whole world. A true yoga teacher is not one who merely instructs verbal cues or gives theoretical knowledge, but also one who guides and teaches mentally, spiritually and physically. The very basic of a yoga class is adjustments and lifestyle intervention, if a teacher does not engages in such, he is just a mundane physical instructor. Dhyana ensures that one does not grow with ego, the sense of self and feeling of being superior, no matter how much achievement you unlock. Practicing Dhyana Yoga allows the practitioner to calm his mind and allow him to look in the outside world without distractions. In doing so, he is able to reach a heightened level of awareness. Dhyana will help us to gain awareness of the happenings and ensure that we ultimately reach true bliss, but not indulge in momentary pleasures. Dhyana involves concentration upon a point of focus with the intention of knowing the truth about it. During dharana the mind is moving in one direction like a quiet river-nothing else is happening. In dhyana, one becomes involved with a particular thing - a link is established between self and object. In other words, you perceive a particular object and at the same time continuously communicate with it. Each time the mind evades you, runs here and there and you bring it back, that is called concentration. Concentration is trying to fix the mind on one thing. Meditation is when you have tried and are successful. To focus the attention to one point will not result in insight or realization. One must identify and become "one with" the object of contemplation, in order to know for certain the truth about it. In dhyana, the consciousness of the practitioner is in one flow; it is no longer fixed on one subject as in dharana. Vedanta holds that, since the universal divine Self dwells within the heart, the way to experience and recognize divinity is to turn one's attention inward in a process of contemplative meditation. Adi Shankaracharya dedicates an extensive chapter on meditation, in his commentary on the Brahma-sutras. The mind is like a lake, and stones that are dropped into it (or winds) raise waves. Those waves do not let us see who we are. (...) The waters must be calmed. If one remains quite, eventually the winds that ruffle the water will give up, and then one knows who one is. God is constantly within us, but the mind obscures that fact with agitated waves of worldly desires. Meditation quiets those waves (Bhagavad Gita V.28).
There are different forms of Dhyana Yoga. The aim is to withdraw all senses from various objects of interest and focus on one object. Dhyana Yoga produces a state of tranquility. Its objective is to cleanse the subconscious, develop concentration, clear the mind, and bring about various stages of unified communion with God. The most important aspect for a successful meditation practice is regularity. The best time for practice is early morning. The great yogis recommend we practice during Brahmamuhurta, or the hours between 4 and 6 am. Find a quiet undisturbed place in your house to meditate and set up an inspiring and vibrationally uplifting meditation space or altar. If possible you should try to find a place that no one else will disturb -It is common practice to set on the altar some photos of your main deity, or the Om symbol. Many people cover the altar with a pleasing colour cloth and keep there fresh flowers, incense, oil lamp, and one or several deity figures. To be able to meditate well you have to be able to sit comfortably. Try to find a good, comfortable cross-legged posture. Your posture should be very steady and easy to maintain. The back should be straight to balance the spirit level inyour inner ear cochlea. and the whole body should be as relaxed as possible. Generally you should keep your hands on the knees or folded together in front of the body to help preserve energy. Try not to move. Keep your eyes closed unless you are practicing tratak (steady gazing). At this point it can be helpful to repeat the mantra OM several times, at first out loud and then gradually mentally. It will help to calm the mind in preparation for the remaining steps. Now that you are comfortably in your steady posture in your meditation space, you should make a sankalpa, or resolve, commanding the mind to be quiet for a specific length of time – this will give a powerful instruction to the subconscious mind. The resolve could be, ‘I will keep my mind quiet for 20 minutes’, or ‘I will meditate 15 minutes’. Whatever you choose for your sankalpa be sure to finish the resolve to give strength to the mind and set up a good pattern for your practice. It is important at this stage not to force the mind to be still. If you try to force it too much it will rebel, making your practice even more difficult. Be patient and persevere.. Work with your mind, not against it. Try to be a witness of the extraneous thoughts, not being affected by them, but letting them go by as though you are just watching and not engaging with them. This stage can be very difficult, but with proper patience and diligence can be overcome. Calm the bubbling emotions, sentiments, instincts and impulses through silent meditation. Once your mind starts to calm down you should select a focal point, or lakshya, to concentrate on. This is usually either the place between the eyebrows (ajna chakra), or in the heart center in the middle of the chest (anahata chakra). Center your mind in that point, concentrating all of your prana (energy) and attention at that place. As an aid to concentration, it can be helpful to envision in your lakshya a bright white light or your main deity, or OM symbol or the Bindu of Sri Yantra. Usually people will choose the space between the eyebrows and more emotional people will choose the heart center. Once you determine your focal point you should never change it. The last step is to concentrate on a mantra. This becomes your main object of concentration. Everything else should just be in the background of your mind. Keep repeating the mantra until you become totally immersed in it. You should coordinate the correct repetition of the mantra on the inhale, and the correct repetition of the mantra on the exhale. Some people don't have a mantra, and it is acceptable for them to use the universal mantra OM. In dharana, the mind is put through various rigors of trainings to restrain its waywardness and to refine its awareness to the ultimate degree of ‘one-pointedness’. Achieving this state is an ‘active process’ that requires much effort. But it is precisely when this ‘one-pointedness’ of mind ceases to be an ‘active effort’ and then just ‘happens naturally’, without any effort, that we have achieved the state of meditation.… notice that I refer to meditation as a ‘state’ (of being, or of mind), and not a techinique that we ‘practice’. So dhyana, as far as it can be described with words, is an unbroken stream of concentration, whereby very little ‘sense of self’ remains. At this level, it becomes increasingly more difficult to use words and the reasoning, conscious mind to describe the experiences of yoga. After all, the state of meditation, by its very nature transcends our material human experience and everything that is related to it. We could say that meditation (dhyana), is concentration (dharana) taken to ‘perfection’ — In other words, a meditative state is the natural result of ‘perfect concentration’. So it is prolonged concentration, then, that leads the sadhaka into this ‘spontaneous’ and ‘free-flowing’ meditative state, whereby nothing but the object of concentration fills the mental space; and whereby the observer and the observed merge into one. We could also say that it is the occasional appearance of ‘distractions in the mind’ that constitutes the essential difference between dharana and dhyana. Meditation is an exalted state of being which is produced by a moral and ethical, pure lifestyle; control of the body and breath through Asana and Pranayama; transcendence of and freedom from the imprisonment of the senses in Pratyahara. Practices of Dharana, exercises in concentrating and focusing the mind must be perfected. Only then is one able to even speak of meditation, let alone experience it. Prayer is NOT meditation. The former is a petition to God, and the other is a detached observation of one's own mind, and its processes. In the modern world, meditation is used as a non-religious technique for relaxation and stress reduction for long-term psychological improvements. Meditation is done to purify the mind and gain insight. It abstracts the self from conscious thought, and frees the mind from feelings that cause stress and suffering. It fosters creative intelligence, raise consciousness, and enables fuller use to be made of mental potential. The spiritual aims are peace of mind, wisdom, and, ultimately, a state of enlightenment or self-realization. It is a form of natural healing, and helps people cope with anxiety, depression, and drug dependence. The attention is focused on monitoring the breath, and noting thoughts crossing the mind, without any judgement or attempt at control, but as a silent and detached witness. If the mind throws up distractions, the meditator returns to simply observing the breath each time the distraction happens. A relaxed and unhurried attitude is important, since slowing down and observing the mind to see how it works is central to the philosophy behind meditation. Using the mantra technique, the meditator concentrates on a mantra to banish intrusive thoughts and thus achieve progressively quieter levels of thinking until thought itself is transcended. The subtle vitalizing frequencies of mantras activate psychic energies and awaken our intuitive faculties. Sonic frequencies interact with our cellular vibration levels and assist in maintaining a healthy resonant frequency in our bodies. Mantras still the activity of thought and helps you find a deeper level of consciousness. Meditation brings peace and allows us to raise our vibrational level. Digestion grounds us. Hence eat only after the meditation session. Eating engages the body’s digestive system , thus returning the body’s vibrational level back to normal. During meditation thinking is separated from perceiving, so that the individual can stand apart from the emotional self. The reason why people remain mired in negativity is because of the beliefs they have inherited over time. Beliefs are subconscious. We act in the way we do because we are not aware of our beliefs and the feelings that these beliefs generate. That is why it is important to obeserve yourself and look within. We can do it. That is why we are different from animals. We can use our conscious mind to observe ,to introspect and dip into the subconscious where our beliefs are embedded , in order to eliminate it. You can meditate to rewrite these negative programmes that cause you misery. To be a mystic or a seer is not the same thing as being a spectator on the fence. Mysticism provides an escape from a life of uninspired existence. It magnifies man and gives him a hope and destiny to fulfill. In the modern era the road to holiness necessarily passes through the world of action. A Mystic who is not of supreme service to the Society -- AINT NO MYSTIC AT ALL. -- Meditation is an exercise of the mind. What physical exercise is to the body, meditation is to the mind. Silencing the body is easy, but silencing the mind is difficult in this modern age. Silencing is about grace, harmony and tranquility. Exhaustion is NOT tranquility. In the modern age people get stressed, and they need to still the mind--the chattering monkey, which remains entangled in the past and the imagined future, but never in the present. Meditation is about holding your mind to the present. It is the search for inner strength. It is NOT a drill. It has to be done with grace. Your mind cant keep going round and round in circles, etching a deep groove and make the subject deep rooted. Beware of the spiritually arrogant, such persons cant be proper Gurus. A person stops thinking either when he is dead or when he has realised. When your ego powered mind is chattering like a monkey or the angry sea, you miss the truth. Truth can be communicated only in silence. For this deep silence you need to have harmony between the mind, body and soul. The aim of every form of meditation is to still the mind, or you cant purify it and get rid of deep rooted negativities , which affect your health and even give you severe migraines. Meditation is a surgical operation of your subconscious mind to remove and discard negativity / ego and improve tolerance, grace and kindness. Yoga uses the awareness of breath method. The meditator sees the cosmos as nothing but the tiniest packet of quantum energy. It makes you a watcher and a witness. Such a person cannot be an egoist. The art of observing is to help you feel separate from all that you are clinging to. For a layman-- you are stressed when your hands feel cold, your heart rate, breathing, and muscle tension increases. The result is that your immune system goes for a toss and you get depressed or burnt out.. Depression is a weird feeling of loss . Meditation teaches you to look inwards, with awareness , withing yourself and know the true nature of all sensations, and loosen the stranglehold of habits and vices.. he scans his own body and sees where the stress and tension is. He just witnesses , he does not react. His mind does not control him, rather he controls his mind. It is a universal remedy for all universal ills. Find a quiet place to sit for 15 minutes. place where you can sit comfortably, undisturbed, for at least 20 minutes. Background noises like the sound of a car horn or a ticking clock should not be considered hindrances, and in fact can be legitimate objects of mindfulness. Don't wear earplugs . Wear loose clothing and be bare feet. Sit with your back and head held straight. You may sit on the floor or in a chair. Keep your eyes closed. If you must move, notice how and why you are moving. Simply be mindful of in-and-out breathing. You may feel that your breathing is too short, too long, too gentle or too heavy. Do not try to control it. Stop judging. Just let it be, let it settle by itself as you watch. It is the process of watching which is the meditation, not what you are watching. When you become distracted, gently refocus your attention on your breathing. Keep watching. Just breathe... As the abdomen rises, observe the motion from beginning to end with your mind. When the abdomen falls, do the same. That's it. Just keep watching the rising-falling movements. You don't have to do anything to them. Just know the movements without judging or describing them. Restrict your attention to what is occurring in the immediate present moment. Don't think about the past or future— don't think about anything at all. Let go of worries, concerns, and memories. Empty your mind of everything except the movements occurring right now. But don't think about the motions; just know them.In insight meditation the aim is not to think, but only to know. As the abdomen expands, say the word "rising" in your mind. When it contracts, say "falling." Continue to note rising, falling, rising, falling, from one moment to the next. Ninety-percent of your attention should be on the actual movement instead of on the label. The aim in meditation is to know the object itself, not the word. The abdomen should not be visualized. You only have to know the movements. Be sure to breathe naturally; don't try to control the breath in any way. A mental note identifies the object in general but not in detail. For example, when a sound pulls your attention away, label it "hearing" instead of car horn,""voices" or "barking dog." If an unpleasant sensation arises, note "pain " or "feeling" instead of "knee pain" or "my back pain." Then return your attention to the primary object. When aware of a fragrance, say the mental note "smelling" for a moment or two. You don't have to identify the scent. The motto is: "Focus and forget it," or "know and let go."Healing is NOT a physical process, rather it is mental. Mind can wipe mistakes off the DNA blueprint and destroy any disease that has disturbed the design. DNA's ability to repair itself is affected adversely when a person is in depression. Meditation experiences silence, and is devoid of drives, wishes, fears , thoughts and emotions. Afterwards when the mind returns to its usual level of consciousness, it has acquired some freedom to move.. Grace and peace are the hallmarks of a healthy non-delusional mind in a healthy body.. The happiness is stable.There is NO medicine for jealousy, fear, greed and other toxic negativity. Only Yoga can save. Although there is a notable separation between dharana (concentration) and dhyana (meditation) in yogic philosophy, there is also an intimate connection between the two. The ancient Vedic Indian psychology has a fourfold scale, which represents the degrees of the ladder of being by which man climbs back to the source, the absolute divine. The change, from “here” to “there,” is not an uneventful process at all. There come dry periods, deviations, violent alterations, and temptations. If there are raptures and azure heavens, there are anaconda agonies and absolute abandonments, howling hot deserts and “dark cold nights of the soul” to go through. Streaming tears of joy, horripilation (bristling of the hair), stigmata (bodily marks or pains), and parapsychological phenomena have been known to develop. The first stage of meditation achieves detachment from sensual desires and impure states of mind through analysis and reflection and thereby attains an emotional state of satisfaction and joy. In the second stage, intellectual activities are abated to a complete inner serenity; the mind is in a state of “one-pointedness” or concentration, joy, and pleasantness. In the third stage, every emotion, including joy, has disappeared, leaving the meditator indifferent to everything while remaining completely conscious. The fourth stage is the abandoning of any sense of satisfaction, pain, or serenity because any inclination to a good or bad state of mind has disappeared. The meditator thus enters a state of supreme purity, indifference to everything, and pure consciousness. There were no bounds to the magical powers that can be attained by great Hindu ascetics and yogis teaching the suppression of all activity of mind, body, and will in order that the self may realize its distinction from them and attain liberation.
“Whatever great thing is known to men is known through meditation … the whole earth, middle space, the heaven, waters and even mountains are engaged in Dhyana”. ~ Chandogya Upanishad 5000 BC
. When all the “seeds” of the Vasanas (desires, wishes) have been roasted and burnt in the “fire of Yoga” can they no longer sprout. Only then does the door to liberation open to the aspirant. Because from then on one’s actions produce no new Samskaras in one’s consciousness, and therefore no more effects for subsequent lives. With the dissolution of the ego – when the distinction of “my I” and “your I” no longer exist – the Sanchitkarma ((Karma from earlier lives) also dissolves. He is so much established in that state of spiritual consciousness or awareness that even while he is moving and acting, he still remains in that state of inner awareness. He has no use for Guinness book of world records , dye for hair /beard , or faalthu limelight on TV. They no longer identify with body, mind, senses, emotions, qualities, worldly position or profession. Their inner bliss is unshakable. The last chains of Karma dissolve, and all associated attachments vanish. They discover the entire Universe within and also identify the Self with the Cosmos. Nirvikalpa Samadhi means "free from all sorts of modifications and imaginations." The mind completely melts in BrahmAn. A sudden stroke of mystic illumination puts an end to all the empirical existence altogether and the very idea or remembrance of such a thing as this world or the narrow individuality of the spirit in this world absolutely leaves the Self.
When, in meditation, the true nature of the object shines forth, not distorted by the mind of the perceiver, that is absorption (samadhi). In samadhi the mind becomes still. It is a state of being totally aware of the present moment
3.04-- trayam ekatra samyama
These three together - dharana, dhyana and samadhi - make up integration or samyama. In samyama the three are a single thread, evolving from uninterrupted attention to samadhi.
The word “samyama” is comprised of two parts: sam, meaning “together,” and yama, meaning “discipline.”. It is the tool used to reach the subtler levels of non-attachment. A sharp tool of discrimination used for deep introspection, it uncovers our true nature. The finest discrimination eventually leads to liberation, which then allows us to move past our ignorance and ego. The only prerequisite for this practice is to have some inner silence when we sit for meditation. The nervous system also goes to silence with the mind, and our metabolism slows way down. The yogi loses does NOT get a hop even if Miss World does a naked lapdance . Semen retention is a piece of cake –this is NOT the way Gandhi did it using naked teenage girls under the same blanket and mutual enemas.
Kachrawaal did a 12 day Vipassana session.
Samyama is the greatest synthesis of human consciousness, the smooth seamless synthesis of three: dharana, dhyan, samadhi. Samyama, is a state of immobility, and a samyami is one who represses his passions and stays motionless. The following analogy illustrates the organic relationship between dharana, dhyana and samadhi. When one contemplates a diamond, one at first sees with great clarity the gem itself. Gradually one becomes aware of the light glowing from its centre. As awareness of the light grows, awareness of the stone as an object diminishes. Then there is only brightness, no source, no object. When the light is everywhere, that is samadhi. Dharana brings stability in mind, dhyana develops maturity in intelligence and samadhi acts to disperse the consciousness. Dharana, dhyana and samadhi intermingle to become samyama, or integration. The intermingling of mind, intelligence and consciousness is samyama of the three. The vision of the seer is equivalent to nirbija samadhi. Advanced Yogis can reach this state by mere yoga nidra -- tip of forefinger meeting thumb. A yogi who is can do samyama defeats all 'cognitive obscurations' ( kleshas). Samyama means perfect control of the mind. Here it is a technical name for three inseparable processes of Dharana, Dhyana and Samadhi taken collectively. Samyama is the state of resting in deep inner silence (samadhi), along with the ability to pick up a thought (focus/dharana) and let it go inward (meditation/dhyana). If thoughts are coming, we just let them go without entertaining them. In samyama practice we do not entertain the mantra either. We start by not favoring anything but being easy in our silence, however much silence we have from our just completed meditation session, and naturally present in us from our months or years of daily meditation. This is the starting point for samyama — silence. The only prerequisite for doing samyama practice is having some inner silence. Because releasing into silence puts us in touch with our inner stillness, beyond the reflections and reactions of surface thinking. We suddenly have “broadband access” to our deepest levels of will and awareness, if only we will stay out of our own way by allowing our awareness to rest in silence, after we have released the thought or feeling, using the samyama technique. This can be difficult at first for a raw yogi aspirant, but with practice and faith (trusting the process and the answers that come up from this stillness) it gets easier and more natural.Samyama is a practice by which the yogi can gain tremendous knowledge and power. It can be applied with a focus on any one object at a time. When it is practiced on an object, the yogi practicing samyama is able to dive deep and find the truest knowledge of the object. The yogi should begin by focusing on tangible objects, then refining their practice as they shift to subtler objects. Regular practice of samyama will firm a yogi’s knowledge of samadhi, making it more natural and lucid. Don’t make the LUST emotion stronger by thinking about it, we just bring it up and before the mind can grab it and make it a full-fledged story, we drop it into stillness.
Pratyahara cleanses the mind
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3.09 --- vyutthananirodhasanskarayorabhibhavapradurbhavau nirodhakshannachittanvayo Nirodhaparinamah
Study of the silent moments between rising and restraining subliminal impressions is the transformation of consciousness towards restraint (nirodha parinamah).
Transformation by restraint of consciousness is achieved by study of the silent moments that occur between the rising of impressions and one's impulse to hold them back, and between the restraining impulse and the resurgence of thought. Sensory involvement leads to attachment, desire, frustration and anger. These usher in disorientation, and the eventual decay of one's true intelligence. Through the combined techniques and resources of yama, niyama, asana, pranayama and pratyahara one learns control. These are all external means of restraining consciousness, whether one focuses on God, or the breath, or in an asana by learning to direct and disseminate consciousness. All this learning develops in the relationship between subject and object. It is relatively simple because it is a relative, dual process. Cutting one's ties to sense objects within one's own consciousness carries immensely more weight than any severance from outside objects; if this was not so, a prisoner in solitary confinement would be halfway to being a yogi. Through the inner quest, the inner aspects of desire, attraction and aversion are brought to an end. Nirodha parinama is associated with the method used in meditation, when dharana loses its sharpness of attention on the object, and intelligence itself is brought into focus. In dharana and nirodha parinama, observation is a dynamic initiative. Through nirodha parinama, transformation by restraint or suppression, the consciousness learns to calm its own fluctuations and distractions, deliberate and non-deliberate. The method consists of noticing, then conquering and finally enlarging those subliminal pauses of silence that occur between rising and restraining thoughts and vice versa. As long as one impression is replaced by a counter-impression, consciousness rises up against it. This state is called vyutthana citta, or vyutthana samskara (rising impressions). Restraining the rising waves of consciousness and overcoming these impressions is nirodha citta or nirodha samskara. The precious psychological moments of intermission (nirodhaksana) where there is stillness and silence needs to be prolonged into extra-chronological moments of consciousness, without beginning or end. The key to understanding this wheel of mutations in consciousness is to be found in the breath. Between each inbreath and outbreath, one experiences the cessation of breath for a split second. Without this gap, one cannot inhale or exhale. This interval between each breath has another advantage - it allows the heart and lungs to rest. This rest period is called 'savasana' of the heart and lungs. The yogis who had discovered pranayama called this natural space kumbhaka, and advised humans to prolong its duration. So, there are four movements in each breath - inhalation, pause, exhalation and pause. Consciousness, too, has four movements - rising consciousness, a quiet state of consciousness, restraining consciousness and a quiet state of consciousness.Inhalation actually generates thought-waves, while exhalation helps to restrain them . The pauses between breaths, which take place after inhalation and exhalation are akin to the intervals between each rising and restraining thought. The mutation of breath and mutation of consciousness are thus identical, because both are silent periods for the physiological and intellectual body. They are moments of void in which a sense of emptiness is felt. Sadhakas are advised by Patanjali to transform this sense of emptiness into a dynamic whole, as single-pointed attention to no-pointed attentiveness This will become the second mode - samadhi pannama. In this process one often loses awareness on account of suppression and distraction. Having understood these silent intervals, one has to prolong them, as one prolongs breath retention, so that there is no room for generation or restraint of thoughts (Lord Krishna says in the Gita that 'What is night for other beings, is day for an awakened yogi and what is night for a yogi is day for others' (11.69) This sutra conveys the same idea. When generating thoughts and their restraint keep the seeker awake, it is day for him, but night for the seer. When the seer is awake in the prolonged spaces between rising and restraining thought, it is day for him, but night for the seeker. To understand this more clearly, one can imagine the body as a lake. The mind floats on its surface, but the seer is hidden at the bottom. This is darkness for the seer. Yoga practice causes the mind to sink and the seer to float. This is day for the seer. Just as one feels refreshed after a sound sleep, the seer's consciousness is refreshed as he utilises this prolonged pause for rejuvenation and recuperation. But at first, it is difficult to educate the consciousness to restrain each rising thought. It is against the thought current (pratipaksa) and hence induces restlessness, while the movement from restraint towards rising thought is with the current (paksa), and brings restfulness. To transform the consciousness into a pure sattvic state of dynamic silence, one must learn by repeated effort to prolong the intermissions . If no impressions are allowed to intrude, the consciousness will remain fresh, and rest in its own abode. This is ekagrata pannama. Consciousness has three dharmic characteristics - to wander, to be restrained and to remain silent. The silent state must be transformed into a dynamic but single state of awareness. Patanjali warns that in restraint old impressions may re-emerge - the sadhaka must train to react instantly to such appearances and cut them off in their source. Each act of restraint re-establishes a state of restfulness. This is dharma pannama. When a serene flow of tranquillity is maintained without interruption, then samadhi pari-qatna and laksana pannama begin. During this phase the sadhaka may become trammeled in a spiritual desert. At this point he must persevere to reach oneness with the soul and abide in that state (avastha pannama) eternally. This final goal is reached through ekagrata pannama. Letting go of the audience: Imagine that you are in a lecture hall several minutes before the speaker has come to give his talk. All of the people are standing around the lecture hall, and the room is filled with a loud rumble of the collective voices of many conversations. You are watching this, taking it all in, with your mind pulling your senses here and there. Then, the speaker enters the hall, walks to the podium, and begins to speak. Two things happen simultaneously: your attention moves away from all of the other people, while at the same time, your attention becomes directed towards the speaker. Mastery over transitions: The transition away from the people in the audience is somewhat like nirodhah parinima (the transition of suspension), and the companion transition of attention moving towards the speaker is somewhat like samadhi parinima (the transition to absorption. When the attention repeatedly remains with the speaker, this is somewhat like ekagra parinima (the transition where the same absorption repeatedly arises and subsides.. It is the mastery over that process of transition itself that the Yogi is seeking. If you have mastery over these processes of transition, then you have mastery over all of the thought patterns, which might otherwise control your mind, thoughts, actions, and speech. There is a convergence with the transitions: The samskaras or deep impressions naturally arise through a transition phase between inactive and active. Those samskaras also naturally return from the active phase to the inactive. When there is a convergence (anyaya) of the attention with the rising and falling transitions, a high degree of mastery comes. This is an extremely subtle process of samyama .
The impressions which normally arise are made to disappear by the appearance of suppressive efforts, which in turn create new mental modifications. The moment of conjunction of mind and new modifications is nirodha parinama. Study of the silent moments between rising and restraining subliminal impressions is the transformation of consciousness towards restraint (nirodhaparinamah).
When the vision of the lower samadhi is suppressed by an act of conscious control, so that there are no longer any thoughts or visions in the mind, that is the achievement of control of the thought-waves of the mind. The mind is capable of having two states based on two distinct tendencies. These are distraction and attention. At any one moment, however, only one state prevails, and this state influences the individual's behavior, attitudes, and expressions. That high level of mastery called nirodhah-parinamah occurs in the moment when there is a convergence of the rising tendency of deep impressions, the subsiding tendency, and the attention of the mind field itself. Vritti' means literally a 'whirlpool'. It is a thought-wave in the lake of Chitta. Modification of the mind is known as 'Parinama.' Why do Vrittis arise from the Chitta? Because of the Samskaras or Vasanas. If you annihilate all Vasanas or desires, all Vrittis will subside by themselves. If all the Vrittis subside, the mind becomes calm, serene and silent. Then alone you will enjoy peace and bliss. Therefore all happiness lies within. You will have to get it through control of mind and not by CHOPPING OFF YOUR OWN BALLS for semen retention. Manas is Sankalpa-vikalpatmaka (willing and doubting). It thinks: whether to go to a place or not; whether to do this or not; whether this is good or bad. The mind is of doubting nature. It is the Buddhi or the light that determines one way or other. Buddhi is Nischayatmaka. It is the determining faculty. The mind, intellect and egoism are various process in the mind-stuff. Ahamkara is the self-asserting principle. It does the function of Abhimana. It creates Mamata or mineness. EGO is the root cause for all human sufferings. All Vrittis hang on this one Vritti, Aham Vritti. It is the root cause for human ignorance. Nirodha. It means restraint or suppression. By suppressing the modifications of the mind-stuff or restraining of the thought-waves, a man obtains Yoga. Chitta Vritti Nirodha is the path of Raja Yoga. Suppression of thought waves is easily said. But it is very difficult indeed to practice
3.10 --- tasya prashantavahita sanskarat
The restraint of rising impressions brings about an undisturbed flow of tranquillity.
By maintaining perfect awareness in the intervals between rising and restraining impressions, steadiness becomes effortless and natural. Then the stream of tranquillity flows without any ripples in consciousness.By adept, repeated efforts, consciousness is transformed, cultured, refined and polished. It produces freedom from all forms of fluctuations, so that undisturbed peace can flow. As each drop of water aids to form a lake, so one must continue to prolong each tranquil pause between rising and restraining impressions. An expert of abhyasa and vairagya keeps himself steady, so that calmness can flow uninterruptedly. Thus he released from all previous impressions of consciousness.
The words used by Patanjali for the state of tranquillity constitute atia prasadanam, adhyatma prasadanam, svarasa vahini and ananla samapattih. When agitated, consciousness is brought to an undisturbed state; it is citta prasadanam (favourable disposition of citta). When sorrows are subdued, it is svarasa vahini (flow of the soul's fragrance). When exertion in search of the soul ceases, it is ananla samapattih (assuming the original and eternal form). Expertise in meditation is adhyatma prasadanam (manifestation of the light of the soul). All convey a similar meaning - that the seeker and the sought are one; that the seeker is the seer. That high level of mastery called nirodhah-parinamah occurs in the moment of transition when there is a convergence of the rising tendency of deep impressions, the subsiding tendency, and the attention of the mind field itself. The steady flow of this state (nirodhah-parinamah) continues by the creation of deep impressions (samskaras) from doing the practice. Nirodha parinama is an advanced stage in a yogi's spiritual journey. In this stage, the mind is liberated and no longer influenced by thought-waves, or citta vritti. The state of nirodha parinama is considered to be a transformational state because as the citta vritti cease, the mind is freed to connect with the moment as it appears. Reaching a state of nirodha parinama takeS a lot of practice and concerted, continual effort. It requires the yogi to have the power to command and restrain their own mind. When they are in this state, the yogi can immediately recognize any samskaras that accumulate and be in control. The flow of nirodha parinama becomes steady through habit. The restraint of rising impressions brings about an undisturbed flow of tranquility. When this suppression of thought-waves becomes continuous, the mind's flow is calm. By constant and uninterrupted practice the mind can remain in a state of attention for a long time. The steady flow of this state (nirodhah-parinamah) continues by the creation of deep impressions (samskaras) from doing the practice. Nirodha parinama brings about a free flow of peace, tranquility and spontaneous freeing of the mind, unencumbered by thought waves. Nirodha parinama is the first state of the three parinamas, or great transformations, which together bring the complete liberation of the mind
3.11 --- sarvarthataikagratayoh kshayodayau chittasya samadhiparinamah
The weakening of dissipated attention and the rise of one-pointed attention in the citta is the transformation towards samadhi.
Consciousness wavers between multi-faceted and one-pointed attention. When one-pointed attention is established, multi-faceted attention disappears; when one-pointed attention fades, consciousness is scattered. Observing these alternations and learning to hold unwaveringly to single-pointed attention is the second phase of the transformation - samadhi parinama. Citta has two properties - dispersiveness (sarvarthata citta) and one-pointedness (ekagrata citta), with which it can direct its attention externally or internally. It can unite these two powers into one, to move towards spiritual absorption. Citta assumes the form of any object seen, observed or thought of. It can spread itself as much as it wishes to. When it spreads, it is multi-faceted; when it remains steadily focused, it is one-pointed. When it is scattered, distraction and restlessness sets in. This restlessness can be curbed, but nothing which exists can be destroyed; it can only be transformed, made to disappear or fade by thoughtful attention, enabling the stream of conscious restfulness to flow unwaveringly. In this manner, consciousness is influenced by its own action. It forms the habit of absorbing in a single thought, which prepares one for spiritual absorption. This type of attention, samadhi parinama, stabilises the state of restfulness. In nirodha parinama, the issuing of thought-waves is restrained and quietened. In samadhi parinama, the intervals between the emergence and the restraint of thoughts and vice versa are studied. From this study issues a stillness which leads to silence. One should know that stillness is rigidity and silence is passive and meditative. In the state of silence, the fragrance of the soul emerges as the centre of attention. This is ekagrata paririama. The mind alternates between the possibility of intense concentration and a state where alternative objects can attract attention.
The mastery called samadhi-parinamah is the transition whereby the tendency to all-pointedness subsides, while the tendency to one-pointedness arises. The state of all-pointedness refers to the tendency of the mind to be drawn in countless different directions. In the state of samadhi-parinamah being described, this tendency towards all-pointedness subsides. It does not mean that those countless objects themselves go away, as they are not destroyed. What it does mean is that the inclination of the mind towards this stance of all-pointedness subsides. In other words, it is only one thing that is subsiding, and that is the tendency towards the endless diversity presented to the mind. The state of one-pointedness refers to the tendency of the mind to concentrate or focus on a single point. If you observe your own mental functioning, you can easily see both tendencies. The mind tends both to the diversity of all-pointedness, as well as to one -pointedness. We all experience both of these tendencies in daily life. Here in this sutra, it is this one-pointedness that is arising. Here, in the high state of samadhi-parinamah, there is witnessing of this transition into samadhi, whereby the all-pointedness subsides, and the one-pointedness arises. It is innate nature of the mind to be attentive to all the things at the same time. One-pointedness is also the nature of the same mind. This is the anatomy of the mind. The mind has to be trained and tamed. This weakening of distractive nature of the mind is the sadhana. Strengthening of the force of one pointedness is a prerogative of sadhana. This taming is a skilful art and should never be forceful and sudden. It has to be gradual. This journey from many-pointedness to one-pointedness is the crux of mental transformation. The process has to be handled very delicately and effortlessly. That is the real mastery over the mind. We are aware of many things, since awareness from one thought/object shifts to another thought/object. But at a single given moment and time the awareness is of only one thought/object. But the shifting is so fast that it appears that the mind is unbridled and disperse. This fastness has to be replaced with slowness and gradually let not the awareness shift from the single object. Finally, the innate unmanifested quality to shift will be eliminated. This subtle transformation is termed as Samadhi Parinama. Nirodha Parinama is the awareness of the interval between two thoughts and Samadhi Parinama is the awareness of the quietitude. Cultivating one-pointedness infers holding the mind on a single object and vise versa. There are various types of transformations, such as nirodha parinama, samadhi parinama, ekagrata parinama, dharma parinama, lakshana parinama and avastha parinama. These are the terms used by Patanjali to indicate the types or kinds of transformation which the mind passes through in its processes of concentration, meditation and samadhi – which is samyama.
3.12 --- tatah punah shantoditau tulyapratyayau chittasyaikagrataparinamah
When rising and falling thought processes are in balance, one-pointed consciousness comes forth.
Maintenance of awarenesss with keen intensity from one-pointed attention to no-pointed attentiveness is ekagrata parinama. Even in this focus on the property of citta alone, the sensitivity of attention may be intense or light. To preserve a steady, uninterrupted flow and intensity of attention in citta is the third phase of transformation. Occasionally, consciousness is thoughtfully silent, but then it suddenly spirts out into vivacious activity. In a split second, this activity may be controlled and balance regained. This control needs effort, and effort calls for time. By skillful practice, the depth of silence, which at first appears only in fleets, is made to interpenetrate and fill the entire citta. Then the feeling of time disappears. Past and future are reabsorbed into the timeless. Mind and time are interdependent. As the moments of the mind come to an end, so does time. Citta and the seer (atman) are the two sharp edges of a blade. In one-pointed attention (ekagrata samskara) the energies of the seeker and the seer become one. When the state of restraint is reached (nirodha samskara), glimpses of silence are nurtured and fill the consciousness (samadhi samskara). Then the third phase of ekagrata samskara should be practised. Here, the consciousness which was dependent on external objects moves inwards to infuse the seedless seat of the soul. In. 3/9-12 Patanjali explains the three levels of transformation of consciousness in sequential order - nirodha, samadhi and finally ekagrata. Ekagrata, as explained earlier, has two meanings. One is concentration on a given object - at this external level it bears the same meaning as dharana. The other is 'one without a second' - i.e., the soul. This level of transformation of consciousness is the highest. Patanjali thus states his meaning as - ekagrata parinama is the final phase of the transformation in which consciousness is uplifted to the level of the soul, and is one with it. The mastery called ekagrata-parinamah is the transition whereby the same one-pointedness arises and subsides sequentially. Rising and subsiding of the same one-pointedness: In the last sutra, it was described that all-pointedness subsided and one-pointedness arose. Now, in this sutra, the subject is where that one-pointedness subsides, only to arise again. The many-pointedness is not there, only the cycling and recycling of the one-pointedness. It is this transition that is being witnessed. Three transitions: Thus, we are referring to three forms of transition in sutras 3.9-3.12. The first one related to the transition of the mastery of thought patterns itself. The second related to the transitioning rise of one-pointedness of mind, along with the subsiding of the many-pointedness. The third (in the current sutra) relates to the transition of the repeated rising and subsiding of the same one-pointedness. Mastery over transitions: Once again, this witnessing and mastery over transitions themselves gives mastery over the underlying thought patterns and processes themselves. In other words, master the transitions, and you master the thought process; master the thought process, and you can go beyond, ultimately to experience the center of consciousness .
When the subsiding past and rising present images are identical, there is ekagrata parinama (one-pointedness). The mind becomes one-pointed when similar thought-waves arise in succession without any gaps between them. The mind reaches a stage where the link with the object is consistent and continuous. The distractions cease to appear. The mastery called ekagrata-parinamah is the transition whereby the same one-pointedness arises and subsides sequentially. The various likes and dislikes in the mind are vrittis. It is the urge that is felt inside the mind itself which propels it towards something outside, whether it is a physical object or a conceptual notion. This urge within is an impediment. An ekagrata vritti is not normally present in the mind. It has to be brought about; it has to be introduced by effort. This is samyama; this is, precisely, yoga. The ekagrata vritti is the healthful tendency of the mind, the power with which it keeps the organism of the mind intact and prevents any kind of depletion of energy. The integrating force, which is the ekagrata vritti, will not allow the leaking out of mental energy in respect of objects outside. It blocks all the passages of sense and the tendency of the mind. But these tendencies are also powerful enough, so they try to break through the fortress which has been built by the ekagrata vritti, and then, somehow or other, try to get out, just as prisoners can run out of the jail in spite of the great guard that is kept around them. Ekagrata is intent pursuit of one object, close and undisturbed attention.Yoga emphasises regular practice (Abhyasa) meditation and self-imposed discipline to acquire ekagrata.Dharana converges on a particular concept or object. In the state of ekagrata there is clarity and right direction: yoga begins with ekagrata and culminates in nirodha, a consciousness free of movement. Dharana gives the ability to see one’s own mind, one starts looking inwards deeply. If ekagrata is lost the full power of intention to achieve goals to be achieved is lost. Intentions afflicted by doubts, fears and reactive thoughts break and diffuse the energy of intentions.The mind which is the cause of Sankalpa ('notion')-Vikalpa ('alternative') must be controlled, it must be bound. Ekagrata assists in keeping one’s own mind bound and still.
3.13 --- etena bhootendriyeshu dharmalakshanavastha parinama vyakhyatah
Through these three phases, cultured consciousness is transformed from its potential state (dharma) towards further refinement (laksana) and the pinnacle of refinement (avastha). In this way, the transformation of elements, senses and mind takes place.
The three stages of transformation elucidated in III.9-12 affect the entire being - organs, senses, body and mind, and bring about a stable, sound state of consciousness. Both purusa and prakrti are eternal. Purusa remains perpetually changeless. Prakrti goes on ceaselessly changing, due to the interaction between its own gunas of sattva, rajas and tamas. Earth, water, fire, air and ether; their counterparts smell, taste, sight, touch and sound; the senses of perception and organs of action; mind, intelligence, consciousness and ego are all parts of nature. Ego, consciousness and intelligence are sensitive and elusive. They pile up experiences of objects perceived through the senses of perception, organs of action and mind. These experiences differ according to their relation to circumstances. In this way, consciousness is throttled by the qualities of nature. It is also linked with time, because it fluctuates with thoughts of past, present and future. By disciplined study and effort, experiences are observed to move qualitatively towards the best. Through study one realises that consciousness has four dispositions or attributes. The first, when avidya is predominant, is its wandering nature - vyutthana samskara. The dawning power of discrimination leads to the second tendency - restraint, nirodha samskara, dharma pannama. The effect of restraint is the flow of tranquillity (prasanta vahita samskara), experienced between vyutthana and nirodha samskaras. This gives rise to the third tendency - laksana parinama. The effort to lengthen this silent intermission brings the sadhaka to the pinnacle of emancipation (avastha pannama) - the fourth or final attribute of consciousness. When consciousness loses all these tendencies and becomes contemplative, it rests in the seer. This affects the behavioural patterns in the body, senses and mind, which also remain peaceful. Consciousness becomes pensive. This wholly peaceful state is ekagrata parinama. By thoughtful action, consciousness traces the source of its attributes, moves towards it, and is dissolves in that. At that moment, body, senses and mind are devoid of evolution and dissolution, of birth and death. This is viveka khyati. The sadhaka transforms himself to an exhilarated state (dharma parinama), develops awareness of perfection (laksana parinama) and maintains himself, without losing the acquired perfection (avastha parinama). Dharma parinama is the knowledge of prakrti and purusa; laksana parinama is the way one makes use of them; and avastha parinama is steadily maintaining them, once they have been purified of trial and error, in the established state. In this process the elements, organs of action, senses of perception and mind are transformed; purusa is recognised and understood. All these transformations are stabilised, and the changing states in body, mind and ego come to a conclusion, enabling the sadhaka to rest in the eternal undying purusa. The search terminates and dichotomy between the seeker and the sought ends as the seer realises that he alone was the seeker, seeking his own form - svarupa. From now on, he drinks the nectar of his own self-generating pure fragrance. These three phases of conscious transformation culminate in tranquillity. Awareness flows peacefully, and virtue arises as dharma parinama. This is the true character of intelligence and consciousness. Now, the sadhaka is highly sophisticated and civilized. This is laksana parinama. Maintaining this qualitative state of conscious progression towards the pinnacle is avastha parinama.
Through these three phases, cultured consciousness is transformed from its potential state (dharma) towards further refinement (laksana) and the zenith of refinement (avastha). In this way, the transformation of elements, senses an mind takes place. In this state, it passes beyond the three kinds of changes which take place in subtle or gross matter, and in the organs: change of form, change of time and change of condition. As it has been established that the mind has different states [corresponding to which there arose different attitudes, possibilities, and behavior patterns in the individual] it can also be said that such changes can occur in all the objects of perception and in the senses. These changes can be at different levels and influenced by external forces such as time or our intelligence. Parinama is a Sanskrit term describing transformation or change, on both a philosophical and practical level. Patanjali outlined six kinds of parinama: nirodha parinama (the suppression of the vrittis), samadhi parinama (development of samadhi), ekagrata parinama (one-pointed transformation), dharma parinama (transformation of appearance), lakshana (transformation of character) and avastha parinama (transformation of condition). Both Samkhya and yoga schools of Hinduism believe that everything is a projection of something that has already been present or hidden. That is also why these schools of thought believe that the world has materialized out of the world that existed in a hidden way before. This is called the "Parinama Vada," the transformation theory. With reference to the Antahkarana, the Dharma that operates at the present moment is Dharma Parinama. With reference to what has passed and to that which is yet to come, it is Lakshana Parinama. If the present Dharma increases or decreases, it is Avastha Parinama. Thus the three kinds of Parinama occur in the Bhutas and Indriyas also. The mind assumes various forms. This is one kind of Parinama with reference to form. When the change becomes manifest in relation to some time, past, present or future, it is called Lakshana Parinama. When after this the particular property ripens into maturity or decay, it is called Avastha Parinama. The mind passes into various states. It is also Avastha Parinama.
3.19--- pratyayasy parachittajnanam
He acquires the ability to understand the minds of others.
Through his purity of consciousness, the yogi directly realises the nature of his own mind and consciousness, and also that of others. Pratyaya means perceiving the content of the mind.. By mastery over his own mind and consciousness, the yogi develops an extrasensory perception and can read the minds of others. By samyama on the notions or presented ideas comes knowledge of another's mind.We, as inner observer, are actually watching the inner screen of our own mind field. Whether we are talking about the thought process of another person, or the data brought in through the eyes, ears, or other senses, that information is imprinted on our own field of mind, somewhat like a movie is projected on a screen. Then, we, as the inner observer, experience the presentation on that screen. By samyama on the distinguishing signs of others' bodies, knowledge of their mental images is obtained. Samyama on the changes that arise in an individual's mind and their consequences develops in one the ability to acutely observe the state of mind of others.
3.20--- na cha tat salambanan,tasyavishayibhootatvat
A yogi who is able to read the minds of others in general, can also, if necessary, exactly identify specific contents which are beyond the reach of the mind.
He would not know the contents of the mind by making a Samyama on the body. There would be required a twofold Samyama, first on the signs in the body, and then on the mind itself. The Yogi would then know everything that is in that mind.
3.49--- tato manojavitvan vikarannabhavah pradhanajayashch
By mastery over the senses of perception, the yogi's speed of body, senses and mind matches that of the soul, independent of the primary causes of nature. Unaided by consciousness, he subdues the first principle of nature (mahat).
When the properties of nature have been conquered, and both body and consciousness purified, the self perceives directly and quickly, independent of nature. Body, senses, mind and consciousness stand equal to the seer in their movements, and the soul drinks its own sweetness. The taste of honey is the same from whichever side of the honeycomb it is collected. Likewise, the organs of action and senses of perception, body and mind are made as pure as the soul, when they are transformed to the level of the soul. In this spiritual elation, they lose interest in sensual gratification and pleasure. Each cell reflects the light of pure Self and each cell drinks the nectar of the soul. This is madhu pranka. When there is clear understanding of the difference between the Perceiver and the mind, all the various states of mind and what affects them become known. Then, the mind becomes a perfect instrument for the flawless perception of everything that need be known. By that mastery over the senses and acts (indriyas), there comes quickness of mind, perception with the physical instruments of perception, and mastery over the primal cause out of which manifestation arises.
4.04- - - nirmannachittanyasmitamatrat
Constructed or created mind springs from the sense of individuality (asmita).
Asmita is characterised by thoughts such as “I am better than you”, “I am right”, “I know more than you”. As humans we are all subject to asmita (ego). In fact we all need a little bit of ego to have a healthy view of ourselves! But when it becomes a dominant force in how we communicate and make decisions it can bring suffering to our lives. From a sense of self-awareness, numerous activities become associated in one's consciousness, thereby giving rise to mental states called moods, which form themselves into nirmita, or cultivated citta. They ruin, distort and disturb the intelligence, creating various sufferings and fluctuations. If this distorted consciousness is re-channelled in the right direction, it develops sophistication and sensitivity. Then nirmita citta changes into nirmana, or sasmtta, citta, or a sense of sattvic individuality, and nature makes the intelligence wise, which in turn keeps the consciousness pure. This sutra explains the quality of constructive and creative mind through asmita. The seat of the mind-matter is the brain. It produces fluctuations, bias and prejudices, which cause pain and distress, and need to be held back. The mind at its source is single and pure. It is known as the core of the being (atman) or the seat of the spiritual heart. When it sprouts into a seedling, it becomes the self-conscious centre (antahkarana), and forms sasmita or a sense of sattvic individuality. This develops into consciousness {citta), which branches out into ego (ahamkara), intelligence (buddhi) and mind (manas). These manifest themselves as multiple thought-waves, which, if allowed free play, give rise to sufferings and waverings (vyutthana citta). By regular practice, the fire of yoga develops the sadhaka's ability to discriminate between the original mind and its offshoots, single mind and multifaceted, complex mind. He does this by careful observation of his behaviour, channelising his energies to retrace the source of these thought-waves (citta vrttis) and exterminate them at their very source. This is santa citta or samahita citta, which takes the sadhaka to the threshold of the single state of consciousness, and converts the sprouted or created consciousness into a cultured consciousness - nirmana citta. This, in turn, traces the core of his individual existence. This becomes meditation - dhyana, at which point the distortions of the multiple mind disappear. The conscious awareness of head and heart unite, and the consciousness becomes mature and pure (divya ana). This pure citta is the root consciousness - miila citta. For instance, one can compare the single state of consciousness to the trunk of a tree and the multiple minds to the branches of the tree. Though these branches shoot out from the main trunk, they remain in contact with it. Similarly, the sadhaka has to draw back the branches of consciousness, i e., the 'I' consciousness, from the head towards its base, so as to lose its identity. Asmita (ego) is the first branch growing from the tree whose roots are bound in avidya (wrong understanding) As with the other four klesa-s, asmita builds a wall between our true self and the false self. When we attach ourselves to our job title, role, bank account, house size, physical ability and the like we are seeing ourselves through the false self. The curtain is drawn preventing the light from shining through. When the false self is the one we relate to the most we will experience suffering, unease, states that can lead us down the path of depression or negative emotions (or injury in the yoga class!). We all know false identification is easy to fall into in our world. There is so much to distract us and draw us outwards, away from what is deep inside. Consciously exploring who we really are takes work. Practices like yoga or other meditative disciplines can assist to filter out the rubbish we accumulate in our minds and draw back the curtain that is covering the light. Then our own truth can be revealed. There are five colorings or kleshas (2.3), and that these emerge sequentially. First is avidya, or ignorance (2.4, 2.5), and then comes I-ness, individuality or asmita (2.6). Then after there is an individuality, it starts to take on, or wrap itself (1.4) in all sorts of attractions (2.7) and aversions (2.8). Finally, once all of this false identity has been assumed, there is the fear of the loss of those identities (2.9). In such a way, the mind emerges out of the subtler form. The advanced yogi has mastery even over this process of mind emerging out of the root I-ness or asmita. All these artificially constructed minds have actually evolved from our ego or the feeling of I-ness. This Ego stands at the center of the artificial minds and goes on inflating the artificial minds in all directions. This artificial, constructed minds create thoughts, feelings, relationships, societies to live-in, our mutual likes and dislikes and our whole life pattern. Our mind-fields consisting of all of our thoughts, memories, feelings etc are all constructed by our asmita or Ego identity only. The I-ness in us is directly responsible for all of our sinful and sacred acts. Likewise, all of our thoughts and memories spring from this I-ness thought only. But, Yogi can construct the type of I-ness identities that serve him well in his endeavours from the same Asmita itself. Behind all created mind-fields, there is also a mind-field, which is original and not created by our Egos. We have come to this world with this uncreated, original mind-field. The whole effort of Sadhaka is to reach the clean slate of this uncreated, original mind-field. With exceptional mental faculties an individual can influence the mental state of other beings. The Purusa itself is never changed. Whatever you do never destroys your own glory, your own nature, because the soul cannot be acted upon by anything, only a veil is spread before it, hiding its perfection.
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4.05- - - pravrittibhede prayojakam chittam ekam anekesham
Consciousness is one, but it branches into many different types of activities and innumerable thought-waves.
Consciousness, though single, directs multiple thoughts, sometimes creating discrepancies between words and deeds. It is indirectly responsible for several activities, and becomes the source of desires and their satisfaction. If it stops directing thoughts, the need to culture the consciousness towards transformation (nirmana citta) does not arise. Patanjali wants everybody to channelise the energies of the multiple mind in the right direction, so that no discrepancies or distortions arise among words, thoughts and deeds. It has already been said that multiple thoughts arise from the sense of ' I' consciousness in the sphere of activity. Owing to lack of understanding - avidya, their fluctuations create doubts, confusion, desires and avarice, bringing sufferings that disturb the mind. These are 'weeds' of the mind (vyutthana or nirmita citta). By using the discriminative faculty (mrodha citta) gained through yoga, and analysing the fluctuating changes, the weeds are eradicated and a state of silence (prasanta citta), is created - an intermediate state between the original, universal mind and the individual mind. In that state of silence, comes a refining and purifying spark from within (divya citta). When this occurs, nature becomes a real friend to consciousness culturing and transforming it, with its abundant energies, and cleansing the intelligence of the heart. Intelligence and consciousness then realise that they are one, not disconnected and different, and all sorrows and joys reach a culmination. The ego-centred and ego-based mind-fields that the Sadhaka constructs consciously, to serve him may exhibit diverse tendencies and may look like many mind-fields. But, in reality, there is a single root mind-field behind all of them, which controls all these diverse external expressions or mind-fields. This means, we have come with an original mind-field, which is the real controller behind all the diverse mind-fields that the EGO goes on creating. While the activities of the emergent mind fields may be diverse, the one mind is the director of the many. The root aspect of mind that emerges from individuality or asmita is the core out of which there may emerge many clusters of mental identity. All of the mental constructs of who we think we are, are false identities that are secondary to that central mental identity.
4.06- - - tatra dhyanajam anashayam
Of these activities of consciousness of perfected beings, only those, which proceed from meditation, are free from latent impressions and influences.
Having explained the creation by the single mind of multiple thoughts, which disturb the poise of the original mind, Patanjali explains here that this sprouted mind should be cultured, tranquillised and silenced through profound meditation. This puts an end to the influence of impressions, and liberates the consciousness from entanglements with objects seen, heard or known. Meditation not only liberates consciousness from past impressions, but also removes the hindrances towards progressive evolution of the mind. Impressions of attachment and affliction continue to torture others. These obstacles, lust, anger, greed, infatuation, pride and jealousy, are the spokes of the emotional wheel. Meditation assists to subdue them, so that the emotional centre (the consciousness of the heart) can expand in a new dimension of spiritual growth. Then consciousness will have neither merits nor demerits, virtue nor vice, fluctuations nor afflictions. It becomes 'cultured' (samahita citta), and is conducive in experiencing kjnalya. When the constructed mind-fields are many, amongst them, the one born out of Meditation is the one which is free from the Karmic impressions of the past. In meditation, we dissolve all other mind-fields. Only one original mind, with which we are born cannot be dissolved by us in mediation. It is the purest, in which we find no further reflections of other mind-fields. From childhood, all impressions that were absorbed by us as different mind-fields, will have to be dissolved, just as we peel of layers of onion skin, to find nothing remaining at the end of the peeling process. The original mind has neither any past impressions in it nor has it anything about the future. The whole process of meditation to attain kaivalya is to dissolve these past and future impressions constantly and keep the mind steady in its original state. All thinking stops in this process. Because, all thinking essentially relates you to either the past or the future but not to the reality of the present. Even the future is nothing but a projection of all past experiences into the future. Nothing exists in the future without a basis from the past. If past is got rid of, future also dissolves, because, it loses all of its past base. If both the past and the future lose their appeal for the mind and dissolve from its attention – then the present arises forcefully, beautifully like an eternity in itself. In the present, all desires vanish. We need to recognize that all desires essentially pertain to future. They neither pertain to past nor to the present. When the meditation is only on the present – mind-field becomes totally devoid of any karma. It will be the original one you got at birth; it will be devoid of desires. All meditation must be done in a very, relaxed, playful way, because, all seriousness relates to and comes along with the past. Leave all seriousness. Keep playful, pleasant and unburdened by past and future. Then, Meditation becomes real and easy. Then, Meditation frees the Mind from any of the remaining desires in it easily. The thing to cultivate is the mind of a meditator, which is free from stored impressions and the play of karma. Influence on another by one whose mind is in a state of dhyana can never increase anxiety or other obstacles. In fact, they are reduced. Until a yogi gets clarity of consciousness he cannot transcend his feelings. He is continually fooled by them. When he masters the effortless linkage of the mind to higher realities, then he gains objectively and can sort out the endearing but harmful feelings, even the memory which is a storehouse of these.
4.15- - - vastusamye chittabhedat tayorvibhaktah panthah
Due to the variance in the quality of mind-content, each person may view the same object differently, according to his own way of thinking.
The object (nature or prakrti) is as real as the subject (purusa), but though the substance of nature or object remains the same, the perceptions of it vary according to the difference in the development of each person's consciousness. Here, consciousness is the perceiver and the object perceived becomes the object to be known. On account of the wheel of time, substance and qualities of nature and consciousness as perceiver develops differently in each individual. Though different perceivers see an object in different fashions, yet it remains the same. For instance, the same man or woman is a pleasure to a beloved or a lover and a pain to a rival. He or she may be an object of indifference to an ascetic and of no interest to a renunciate. Thus, the object is the same, the perceiver sees in the light of the interplay of the various gunas. When the yogi realises that the perceiver in the form of consciousness is not the real perceiver but an instrument of its lord - the seer or purusa - it begins to discard its fluctuations and also its outer form, ego, so as to merge into a single un-vacillating mind. This allows the single mind to unite in the seer, and the seer to shine forth in the light of the soul. This is atmo jnana, leading to Brahma jnana. Objects are existing independent of the minds that perceive them. But, our perception of these objects depends entirely on our different mindsets. Each person perceiving the same object, perceives it differently because their mindsets have grown in different circumstances with differing perceptional abilities. A doctor, an artist and a lover do not see the same person in the same way. Doctor sees the physical health and ill-health aspects, artist sees the beauty of the person from his view-point and the lover’s eyes can’t see anything ugly in the person. We often wonder why we have so many views on the same incident. A murder has happened. Someone tries to justify it as an accident. Someone sympathizes with the murderer. Someone looks at the murdered person’s body with mere curiosity. Someone turns his face away from the dead body. But, the murdered person’s wife and kith and kin fall on the body and weep profusely and demand justice. The brother of the murdered person’s wife may pick up a knife himself and go after the murderers. Perceptions and responses differ from mindset to mindset – due to the division of the ways of perception. We are all different in our mindsets. We all differ in our perceptions. But, external objects, happenings are same. Patanjali is offering us a psychological explanation of why the turmoil and differences in the world. Due to the variance in the quality of mind-content, each person may view the same object differently, according to his own way of thinking. The characteristics of an object appear differently, depending upon the different mental states of the observer.
4.16- - - na cha eka chitta tantram ched vastu tat pramanakam tada kim syat
An object exists independent of its cognisance by any one consciousness. What happens to it when that consciousness is not there to perceive it?
The essence of an object is not dependent upon one's mind or consciousness. If the mind or consciousness does not recognise the object, it means that mind or consciousness does not see, or that the object does not stimulate the seer. But this does not mean that the object does not exist. As prakrti is as real and eternal as purusa, so are object and subject. Due to unripe intelligence and differences in the development of consciousness, each individual perceives objects according to his own intellectual 'wavelength', although their essence does not change. When a yogi reaches perfection in his sadhana, intelligence and consciousness touch the supreme knowledge - he becomes a fulfilled yogi, and remains merely a detached witness of objects. The mind ignites stimuli in the senses of perception, or vice versa, and the organs of action participate, so that the mind can experience objects. These experiences are imprinted according to the development of the mind, and in turn create impressions on the consciousness. If an object does not stir the mind, it remains unperceived by the mind or the mind fails to grasp it. When the mind is released from the play of the gunas, it perceives objects in their true reality, and remains free from impressions. Its contact with perceived objects is cut off. Then mind and soul become one, and are one with the essence of all objects. The objects themselves are independent of the perceiving minds. Whether any mindset perceives it or not is immaterial for the object. Reality exists independent of our perception. Our perceptions of reality are hugely different from reality and are based on our limited, differing perceptual capabilities. An object exists independent of its cognizance by any one consciousness. Yoga focuses on the practical path of going beyond the levels of reality, so as to experience the eternal center.
4.17- - - tad uparaga apeksitvat chittasya vastu jnata ajnatam
An object remains known or unknown according to the conditioning or expectation of the consciousness.
Consciousness is not the seer, but an instrument of the seer. A conditioned mind can never perceive an object correctly. If the mind sees the object without expectation, it remains free. An object is understood and known according to the expectation of the mind, or remains unrecognized, owing to the absence of reflection. When the object attracts the mind, contact and reflection begin. This gives rise to knowledge. If the mind fails to come in contact with the object, it does not perceive it and the object remains unknown. If consciousness is conditioned or coloured (vrttis and Mesas - 1.6 and 11.6), knowledge of the object also becomes coloured. When the consciousness reflects on the object without condition, taint or expectation, its real essence is known. Likewise, if the consciousness reflects on the essence of the seer without conditioning, bias, or prejudice, the mind becomes enlightened. It knows that it is not itself the seer, but only an instrument of the seer. The un-enlightened mistake mind and consciousness for the seer. Objects exist independent of the mind. But, whether we will know them or not depends upon whether we perceive them or not – and when we perceive them, how we perceive them. Our perceptions are coloured. They are conditioned by many, many factors connected with our upbringing and professions. Our minds never remain uncoloured. A yogi looks at every woman as a mother. A sexist may look at every woman as a sex object. Every human being’s perceptions are coloured and conditioned by their background. Whether we will know the object itself, and how much of it’s reality we will know, depends on these factors. Objects are either known or not known according to the way in which the coloring of that object falls on the coloring of the mind observing it. Objects are either known or not known according to the way in which the coloring of that object falls on the coloring of the mind observing it. In other words, it is the coloring of one's own mind that determines perception. Reduce coloring to see clearly: In the previous section (4.13-4.14) the very subtle building blocks (gunas) of the subconscious mental impressions are dealt with. Even these most subtle elements, like the more surface thought patterns, are subject to the same principle and practice of uncoloring (aklishta) the colored (klishta) thought patterns. This process of uncoloring is a core principle of the science of Yoga. Whether an object is perceived or not depends on its accessibility as well as the individual's motivation. Objects are either known or not known according to the way in which the coloring of that object falls on the coloring of the mind observing it.
4.18- - - sada jnatashchittavrittayastatprabhoh purushasyaparinamitvat
Purusa is ever illuminative and changeless. Being constant and master of the mind, he always knows the moods and modes of consciousness.
The Lord of consciousness is the seer. He is changeless, constant, and never alters or stumbles. In deep sleep, consciousness forgets itself. It is purusa, as a witness which reminds the mind of sleep after waking. This designates that purusa is ever alert and aware (sada jnata). Purusa's alertness will be known to the sadhaka only when consciousness is purified and liberated from rising thoughts and their restraints. Then the sadhaka, the seeker, becomes the seer. The seer knows his consciousness and its branchings. He is the seed and root, and consciousness is the seedling. Its stem is the 'I' consciousness (asmita), which branches forth as ego, intelligence and mind. The seer, being the seed and root of consciousness, observes the changes and transformations taking place within it. The mind is never constant. It is ever-changing. Our thoughts, ideas, perceptions are always changing. These are the modifications of our mind. But, behind these modifications, there is an unchanging PURUSHA, the pure consciousness, who is the watcher of all these modifications. The Purusha is the constant witness of the mind and its modifications. The Purusha is superior to and is the master of the Chitta. In other words, always two things are happening simultaneously in us. At one level, within the mind is a constant stream of ever-changing thoughts, emotions, ideas, desires and so on. Behind all this changes in the mind – there is a witnessing soul – the Purusha, who is changeless and permanent. It is only against this unchanging background of the Purusha, that all changes can occur in the mind. This unchanging Purusha is the lord, the pure consciousness, the real ruler of the mind-stuff. And, he does it merely by witnessing and not participating. The activities of the mind are always known by the pure consciousness, because that pure consciousness is superior to, support of, and master over the mind. The activities of the mind are always known by the pure consciousness, because that pure consciousness is superior to, support of, and master over the mind. Purusa is ever illuminative and changeless. Being constant and master of the mind, he always knows the moods and modes of consciousness. Because the Atman, the Lord of the mind, is unchangeable, the mind's fluctuations are always known to it. The activities of the mind are always known by the pure consciousness, because that pure consciousness is superior to, support of, and master over the mind.
4.19- - - na tat svabhasandrishyatvat
Consciousness cannot illumine itself, because it is a knowable object.
Consciousness can be seen as an object. It is knowable and perceptible. It is not self-illuminative like the seer. Consciousness being the seedling of the seer, its growth and luminosity depends upon the seed - the light of the seer. Its own light is like that of the moon, which is reflected light from the sun. The seer represents the sun, and consciousness the moon. As a child feels strong and secure in the presence of its parents, consciousness, the child of the seer, draws its strength from the seer. Consciousness, like the senses of perception, can generally see an object but not its own form. For an average person, the eyes pose as the seer when comprehending worldly objects. For an intellectual person, the eyes become the seen, and the mind the seer. For an enlightened person, mind and intelligence become objects for the consciousness. But for the wise seer, consciousness itself becomes the object perceived. The seer can be subject and object at the same time; consciousness cannot. It may hence be deduced that consciousness has no light of its own. When the borrowed light of consciousness is drawn back to its source, the seer, or soul, glows brilliantly. The Purusha remains the witness and perceives everything through the mind and the mind itself. This being so, the mind is not the power that actually perceives. This power lies with the Purusha. Purusha’s power only reflects through the mind .Mind is not self-illuminating, as it is the object of knowledge and perception by the pure consciousness. Mind is made of the three gunas , and is not, in itself, consciousness. Rather, consciousness (purusha) operates through the mind. When the consciousness (purusha) operates through the mind, it is also witness of the mind. The instrument of thinking itself is being seen and transcended in the pursuit of the direct experience of pure consciousness. The mind is a part of what is perceived and has no power of its own to perceive. The Purusa alone is self-luminous, and gives its light to everything.
4.20- - - ekasamaye chobhayanavadharannam
Consciousness cannot apprehend both the seer and itself at the same time.
It cannot comprehend subject-object, observer-observed, or actor-witness at the same time, whereas the seer can. Day and night cannot exist simultaneously. In the same way, restlessness and restfulness cannot co-exist in absolute juxtaposition. In between night and day there is dawn. Likewise, there is space between the flow of restlessness, cittavritti or cittavahini, and restfulness, prasanta vritti or prasanta vahini. In between these two rivers of restlessness and restfulness, and underneath them, flows the concealed invisible secret river - the river of the soul. This is dawn, or the sudden arrival of enlightenment. For a yogi, restlessness is the night and restfulness is the day. In between, there is a third state which is neither day nor night, but dawn. It is the dispersion of consciousness, in which the rivers of restlessness and restfulness unite in the seat of absolute consciousness. When the water of a lake is tranquil, the reflection of the moon on its surface is crystal clear. Similarly, when the lake of consciousness is serene, consciousness disperses itself. This is known as a glimpse, or a reflection of the soul. The seer, being constant and unchangeable, can perceive the fluctuations as well as the serenity of consciousness. If consciousness itself were self-luminous, it too could be the knower and the knowable. As it does not possess the power to be both, a wise yogi disciplines it, so that he may be alive to the light of the soul. It is stated in the Bhagavad Gita (11.69) 'One who is self-controlled is awake when it appears night to all other beings, and what appears to him as night keeps others awake'. A yogic sadhaka thus realises that when consciousness is active, the seer is asleep and when the seer is awake, it is night to the consciousness. Similarly, in the Hatha Yoga Pradipika, the word ha is used to indicate the seer as the 'sun', which never fades, whereas tha represents consciousness as the 'moon', which eternally waxes and wanes. We know that mind itself can be cognized. But, the whole cognition process happens only through the mind. It must be clear to us that cognition of the mind and cognition of the external matters and objects cannot happen simultaneously through the same mind itself. Nor can both the mind and the illuminating process be cognized simultaneously. Awareness of mind and witness don't coexist: It is not possible to be aware of an object in the mind field at the same time there is awareness of one's true nature as the illuminator of the mind. It cannot execute the focus of both at the same time. If the mind were self-luminous it would be able to cognize everything at the same time, which it cannot. If the mind were self-luminous there would be no limit to the impressions it could receive. The Purusa can cognise all in one moment; therefore the Purusa is self-luminous, and the mind is not. Consciousness cannot comprehend both the seer and itself at the same time.
4.21- - - chittantaradrishye buddhibuddheratiprasanggah smritisankarashcha
If consciousness were manifold in one's being, each cognising the other, the intelligence too would be manifold, so the projections of mind would be many, each having its own memory.
Plurality of consciousness would result in lack of understanding between one mind and another, leading to utter confusion and madness. Patanjali thus concludes that consciousness is one and cannot be many. As a tree has numerous branches, all connected to the trunk, similarly, the various wavelengths of thoughts are connected to a single consciousness. This consciousness remains unadulterated and divine at its source in the spiritual heart. When it branches from the source towards the head, it is called created consciousness - nirmita citta, which, being fresh, is inexpert and uncultured. The moment it comes into contact with objects, it becomes tainted, creating moods in the thought-waves. These moods are the five fluctuations (vntis) and five afflictions (klesas) . Moods should not be mistaken for a plurality of minds. The mind stays the same, but moods generate an illusion of several minds. If the minds were really many, then each would have its own memory and intelligence. This becomes outrageous. Just as a room fitted with mirrors baffles the onlooker, similarly, the idea of many minds causes confusion and irrationality. The practice of yoga disciplines and cultures the consciousness of the head, by which it perfects the art of analysis (savitarka), judges precisely (savicara), experiences unalloyed bliss (ananda), becomes auspicious (sasmi-ta) and moves towards mature intelligence (consciousness of the heart) and unalloyed wisdom (rtambhara prajna). If one mind were illumined by another, as its master, then there would be an endless and absurd progression of cognitions, as well as confusion. The Yogi seeks only pure consciousness: Since the mind is not self-illuminating, and there is not endless chain of minds, the Yogi seeks only to have the direct experience of the pure consciousness or purusha . If consciousness were manifold in one's being, each cognizing the other, the intelligence too would be manifold, so the projections of mind would be many, each having its own memory. Unless there is a spirit behind a mind, there would be no perception in that energy.
4.22- - chiterapratisankramayastadakarapattau svabuddhisanvedanam
Consciousness distinguishes its own awareness and intelligence when it reflects and identifies its source - the changeless seer - and assumes his form.
Through the attainment of pure consciousness comes knowledge of the unchangeable seer, who rests on his own intelligence and nowhere else. When consciousness no longer fluctuates, then its pure nature surfaces to comprehend itself. Consciousness has two facets - one pure, divine and immutable, the other changeable, transient and exhibitive. It has no light of its own but acts as a medium or agent between the seer and the objects seen. Due to ignorance, it does not realise that it is impersonating the seer. But the seer has knowledge of the movements of the consciousness. When one facet of consciousness ceases to operate, it ends its contact with the external world and stops collecting impressions. The other facet is drawn to the seer, and the two unite. Intelligence and consciousness fuse in their abode - the atman, and the soul comes face to face with itself. A dirty mirror mists reflection; a clean mirror reflects objects clearly. The illumined consciousness becomes purified and reflects objects exactly as they are. The reflector is called bimba-pratibimba vada, or the elucidation of double reflection. There is no difference between the source object and the reflected image. The soul reflects the soul. It is the fulfilment of yoga; Citta is identified with the seer. This is svabuddhi samvedanam or intuitive understanding of the inner voice. An everyday instance of human consciousness taking on the absolute quality and form of the object one observes is when one gazes into the dancing flames of a fire, or at the waves of the sea, or the wind on the tree-tops. One feels absolutely engrossed in watching, without thought or impatience, as if one was the unending waves or the flickering flames, or the windswept trees. Chitta by itself has no illuminating power or power of cognition. That Power rests with the Purusha or Consciousness. Purusha is at once self-illuminating and one who illuminates the mind as well. Purusha does not operate by himself to experience the world of objects. Purusha experiences the whole world, only through the mind, which operates through the senses. But, Purusha does not need another illuminator for itself. Purusha stays as the witness of all that the mind projects through mind itself. Purusha however undergoes no changes whatsoever by all these inputs from the mind. He remains the unchanging witness. When the mind stays very pure, without the usual colouring of the senses, it receives the illumination from Purusha to the fullest extent, and the cognition process is in its finest form. This means that Chitta now remains clean and clear and unwavering. Then, the Chitta’s awareness of the process of cognition also is at its peak. It poses no hindrances before the final witness of the Purusha in the cognition process. When the unchanging consciousness appears to take on the shape of that finest aspect of mind-field, then the experience of one's own cognition process is possible. Consciousness provides the light or life force so that the subtlest aspect of mind-stuff can operate, yet like with the mirror, it cannot itself be grasped and is unchanging. It is as if the consciousness, though unchanged, wraps itself around the subtle object called mind, and, in turn, all of the objects of the mind. This has been described in the beginning of the Yoga Sutras as the essential obstacle to be transcended, or disidentified with. The tool must be set aside: By realizing the extremely subtle nature of how the consciousness allows the mind-field to be active, it is evident that to know the absolute, unchanging Truth or Reality, one must let go of even this finest instrument. Through that letting go, the experience of the unchanging, eternal consciousness is there, standing alone, and this is the experience of Self-realization. It is the meaning of resting in one's True nature that is introduced in the beginning of the Yoga Sutras . The consciousness of the Purusha is unchangeable; by getting the reflection of it, the mindstuff becomes conscious of the Self. Consciousness distinguishes its own awareness and intelligence when it reflects and identifies its source -- the changeless seer -- and assumes his form. The pure consciousness of the Atman is unchangeable. As the reflection of its consciousness falls upon the mind, the mind takes the form of the Atman and appears to be conscious. When the mind is not linked to external objects and it does not respect an external form to the Perceiver, then it takes the form of the Perceiver itself. Patanjali says that knowledge is not a quality of the Purusa. When the mind comes near the Purusa it is reflected, as it were, upon the mind, and the mind, for the time being, becomes knowing and seems as if it were itself the Purusa.
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4.23- - drashtridrishyoparaktan chittan sarvartham
Consciousness, reflected by the seer as well as by the seen, appears to be all-comprehending.
Consciousness, being in conjunction both with the seer and the seen, appears to an average individual to be all pervading, omniscient and real. When one is cultured and purified, one realises that consciousness has no existence of its own but is dependent on the seer. As the physical frame is the body of consciousness, therefore consciousness is the body of the seer. Consciousness is the bridge between nature and soul, and its conjunction is either illumined by the seer or tainted by the seen. The wise yogi frees consciousness from the qualities of nature; he keeps it clean, so that it is reflected without distortion both by the seer and the seen. When the waves of the sea subside, they lose their identities and become the sea. In the same way, when the waves of the seer - the senses of perception, mind, intelligence and consciousness - subside, they lose their identities and merge in the ocean of the seer, for the seer to blaze forth independently. This is the sight of the soul. In iv.22, Patanjali explains that consciousness is no longer a subject but an object. It is not a knower but the known. As it is trained by sadhana towards maturity (paripakva citta), it gains purity (suddha citta) through pure intelligence (iuddha buddhi). Until now, consciousness was under the impression that it was the reflector (bimba) and all other images were its reflected reflections (pratibvhba). This sutra explains that consciousness in its immature state takes itself to be all-powerful and all-pervading, but the truth is that the seer is actually the reflector. Patanjali illustrates that the impersonating consciousness is transformed to the level of the seen, so that both the reflector and its reflection, gitta, are identical. It is said in the Bhagavad Gita (vi.19) that as a lamp in a windless place does not flicker, so the sheaths of a cultured yogi do not shake. They remain untouched by the wind of desires for the seer to reflect his own glorious light, atmajyoti, and to dwell in that light - purusa jnana. Purusha is the seer and the witness of all that is seen. All objects received through the senses and the mind are the seen. Chitta or mind receives the inputs and presents before Purusha. On one side,Chitta is colored by the Purusha. On the other side, it is coloured by the objects outside, the Drisya. Then, the dual colouring on it makes the comprehending process self-enabled and clear. Mind always remains the medium through which the Purusha witnesses the world. The mind can now know all that can be known. It can know everything that can be known. But, in reality, it is only a medium and the actual knower remains the Purusha. For Patanjali, the Purusha, who rules from behind the mind, the mind itself, the world outside and the whole cognizing process are all real. Maya enters in when Purusha’s existence is not understood and mind starts thinking that it is the actual seer. Therefore, the mind field, which is colored by both seer and seen, has the potential to perceive any and all objects. Coloured by the seer and the seen the mind is able to understand everything. The mind is able to perceive because it reflects both the Atman and the objects of perception. The mind field, which is colored by both seer and seen, has the potential to perceive any and all objects.
4.24- - tadasankhyeyavasanachitram api pararthan sanhatyakaritvat
Though the framework of consciousness is interwoven with innumerable desires and subconscious impressions, it exists for the seer on account of its proximity to the seer as well as to the objective world.
Though consciousness has been fogged with impressions (samskaras) throughout eternity, its aim is not only to satisfy the desires of the senses (bhoga), but also to further the emancipation (apavarga) of the soul. Consciousness is tied by a hidden force both to the seer and to nature. It is well equipped to reach the seer, though it has no ambition of its own except to serve its Lord. Consciousness has innumerable inclinations and impressions derived from memory, among which longing for pleasures and freedom from pleasures stand out. They are desired impressions. From this, it becomes clear that consciousness, being close to nature and spirit, feels that it does not exist for its own sake but for the sake of purusa and prakrti.. Once consciousness is cultured through yogic discipline, it becomes matured and illumined. It realises that the seer is not interested in objects of pleasure and opts to serve with disengagement. Now that it comprehends its inner value, it realises the triviality of nature's pleasures and turns towards the path of Self-Realisation. Thus transformed, it begins its journey towards emancipation. If one's karmas are good, they awaken curiosity and guide it towards the path of kaivalya; they reward one's effort with the vision of the soul. Yogic practices speed up this process, beginning with the conquering of the body and ending in the vision of the soul. This is salvation. For most modern scientists (who have NO access to the wisdom of the Vedas ) mind appears to be the master, which receives numerous inputs through senses, synthesizes them and understands them. But, mind is not the master. It is just an efficient manager. It is always working for the Purusha, the pure consciousness. The master never appears in the forefront. But, the power of illumination belongs to the Master. The mind receives only a reflection of this power, to receive the numerous impressions of the world outside. One must understand the process very clearly and keep the mind as an efficient manager working for the self, which is the Purusha, the pure consciousness. The Purusha may be a mere witness, the ultimate seer. He may have the capability to illumine himself and illumine the mind, and through the mind, the external world. But, Purusha has to operate only through the mind, which has no self illumining capability, for which it depends on the Purusha. The bridge between the Purusha and the world is the mind. That mind field, though filled with countless impressions, exists for the benefit of another witnessing consciousness, as the mind field is operating only in combination with those impressions. However subtle we go in our exploration of the depths of the mind, that mind itself gets its life force from pure consciousness, like the electricity and the computer. The computer cant perform without electricity. This pure consciousness is the Reality that we want to experience, unalloyed even by the subtlest aspect of mental process. While the computer operates for the external user, it is the other way around with consciousness. The mind field operates for the benefit of the consciousness. Though having countless desires, the mind-stuff exists for the sake of another [the Purusha] because it an act only in association with it. Though the fabric of consciousness is interwoven with innumerable desires and subconscious impressions, it exists for the seer on account of its proximity to the seer as well as to the objective world. This is because the mind cannot function without the power of the Perceiver. The mind is a compound of various things, and therefore it cannot work for itself. The proximity (samhatya) of the spirit is itself, the cause of the innumerable moods and urges.
4.25- - visheshadarshin aatmabhavabhavanavinivrittih
For one who realises the distinction between citta and atma, the sense of separation between the two disappears.
When the difference between consciousness (citta) and the projector of the consciousness (citi) is recognised, the search for Self-Realisation ends. From iv.15 to iv.25, Patanjali takes the sadhaka progressively to the realisation that consciousness is not the all-knower, but simply an instrument of the soul. For one who is not sure of the difference between consciousness and soul (citta and citi), an analogy is given; the blades of grass which shoot up during the rainy season prove the existence of the hidden seeds. In this sutra Patanjali explains that the seed of the soul (atma bija) is sown at the right time for the knowledge of the soul (atma jnana) to be securely established. As one mistakes a rope for a snake at first glance, but realises upon examination that it is a rope, consciousness at this stage realises that it is not all-knowing, but an instrument of the soul. Avidya is vanquished and the practitioner thoroughly understands objective as well as subjective knowledge, without colourisation. Here all moods and modes cease to flow, and consciousness is elevated to the optimum degree to behold the inebriated state of the seer. The yogi is no longer drawn towards the temptations of the world. His search for the self ends. He becomes a master of yoga and a master of himself. He is yogesvara. This is the substance (svarupa) of yoga and a distinct attribute of the seer (visesa darsinah). For one who has experienced this distinction between seer and this subtlest mind, the false identities and even the curiosity about the nature of one's own self come to an end. After the yogi has explored the many currents and cross currents of the gross and subtle mind, there comes the realization of the separateness from all of these levels and pure consciousness. It is then, that all of these questions cease. It is not a case that they are analytically answered in logical words. Rather, the questions are resolved; they simply evaporate in understanding. Patanjali is now explaining the nature of that yogi who has realized the distinction between the seer, the seen and the mind very clearly. In other words, he is now the viveki, the one proficient in discriminating faculty; the one who can perceive the truth and differentiate it from the one which is not – easily. At this stage, the mind also is the purest possible reflector of external reality, without any coloring either on itself or on the scenery. The seer, the Purusha, the pure consciousness knows this. He has experienced the external reality in its purest form, since no coloring affects it now. There are now no false identities. There is not even any further curiosity about the nature of one's own self. There is complete cessation of all doubt between the seer, the seen and the nature of mind. There is a complete cessation of any desire, including the desire to reside in the Purusha. The pure mind has come close to the Purusha and is accepting his Mastery. To one who sees the distinction between the mind and the Atman, thoughts of mind as the Atman cease forever. For one who realizes the distinction between citta and atma, the sense of separation between the two disappears. The man of discrimination ceases to regard the mind as the Atman. For one who has experienced this distinction between seer and this subtlest mind, the false identities and even the curiosity about the nature of one's own self come to an end.
4.26- - tada vivekanimnan kaivalyapragbharan chittam
Then consciousness is drawn strongly towards the seer or the soul due to the influence of the exalted intelligence.
When the exalted intelligence is ablaze, consciousness is illumined; it becomes free and tinged with the divine (citta suddhi). Due to this divine light, citta, with its exalted intelligence, is attracted as if by a magnet towards its source - the indivisible seer who is alone, free and full. Before reaching the state of exalted intelligence, consciousness is attracted more towards the pleasures of the world. When intelligence is free from doubts and prejudices, it gravitates towards the absolute seer. As a farmer builds dykes between his fields to regulate the flow of water, similarly, exalted intelligence builds a dyke for the consciousness, so that it does not move again towards the world, but turns and flows towards union with the divine seer. This is kaivalya, an existence filled with freedom and beatitude. Such a yogi becomes a king amongst men. Viveka means clear discrimination between Truth and what is not truth. Truth liberates from ignorance, while what is not truth binds the sadhaka to Ignorance. The mind-field is always looking outward through the senses and its perception is always coloured. But, once the coloring is removed, the mind-field, the Chitta also becomes a clear, pure receiver of external wisdom because of the illuminating power that it has received from the Purusha. Now, mind is inclined towards clear viveka or discrimination faculty in its power of perception and therefore, the ignorance binding it, comes down and down and tends to remove the veil of ignorance from the Purusha. Purusha is now shining clearly. Mind also therefore gravitates towards total liberation. What is the liberation? It is nothing but the dropping of all barriers to wisdom, the barriers to truth that had arisen in mind due to the covering of Ignorance. What is the ignorance of the mind-field? It is its identification with the body-mind complex. Once the self realizes that it is not the body-mind complex, the barriers covering the mind-field drop away easily. The mind-field should detach from the drisya and become and efficient aid of the real Master, the Prabhu, the Purusha, the self, the consciousness. Now, all barriers drop off. Discrimination, viveka comes home automatically. Renunciation, vairagya and liberation happen effortlessly, effectively and automatically. Then the mind is inclined towards the highest discrimination, and gravitates towards absolute liberation between seer and seen. When even the subtlest questions of life subside, there is only one direction left to go, and that is towards the realization of the absolute reality that is beyond. This is not a case of a lethargic mind having no question about the meaning of life; such a mind has not even entered the path of Self-realization. Rather, it comes from having questioned, explored, searched, and longed, through the gross, subtle, and causal levels, until finally, the point of the final discrimination stands in front of the seeker. When the mind is bent on the practice of discrimination, it moves toward liberation. And their clarity takes them to their only concern; to reach and remain in a state of freedom. The yogi has to achieve this. It does not come by wishful thinking. Only through higher yoga can this be achieved consistently. Practice of Yoga leads to discriminating power, to clearness of vision. The veil drops from the eyes, and we see things as they are. When discrimination comes by long practice fear ceases, and the mind attains isolation.
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4.23- - drashtridrishyoparaktan chittan sarvartham
Consciousness, reflected by the seer as well as by the seen, appears to be all-comprehending.
Consciousness, being in conjunction both with the seer and the seen, appears to an average individual to be all pervading, omniscient and real. When one is cultured and purified, one realises that consciousness has no existence of its own but is dependent on the seer. As the physical frame is the body of consciousness, therefore consciousness is the body of the seer. Consciousness is the bridge between nature and soul, and its conjunction is either illumined by the seer or tainted by the seen. The wise yogi frees consciousness from the qualities of nature; he keeps it clean, so that it is reflected without distortion both by the seer and the seen. When the waves of the sea subside, they lose their identities and become the sea. In the same way, when the waves of the seer - the senses of perception, mind, intelligence and consciousness - subside, they lose their identities and merge in the ocean of the seer, for the seer to blaze forth independently. This is the sight of the soul. In iv.22, Patanjali explains that consciousness is no longer a subject but an object. It is not a knower but the known. As it is trained by sadhana towards maturity (paripakva citta), it gains purity (suddha citta) through pure intelligence (iuddha buddhi). Until now, consciousness was under the impression that it was the reflector (bimba) and all other images were its reflected reflections (pratibvhba). This sutra explains that consciousness in its immature state takes itself to be all-powerful and all-pervading, but the truth is that the seer is actually the reflector. Patanjali illustrates that the impersonating consciousness is transformed to the level of the seen, so that both the reflector and its reflection, gitta, are identical. It is said in the Bhagavad Gita (vi.19) that as a lamp in a windless place does not flicker, so the sheaths of a cultured yogi do not shake. They remain untouched by the wind of desires for the seer to reflect his own glorious light, atmajyoti, and to dwell in that light - purusa jnana. Purusha is the seer and the witness of all that is seen. All objects received through the senses and the mind are the seen. Chitta or mind receives the inputs and presents before Purusha. On one side,Chitta is colored by the Purusha. On the other side, it is coloured by the objects outside, the Drisya. Then, the dual colouring on it makes the comprehending process self-enabled and clear. Mind always remains the medium through which the Purusha witnesses the world. The mind can now know all that can be known. It can know everything that can be known. But, in reality, it is only a medium and the actual knower remains the Purusha. For Patanjali, the Purusha, who rules from behind the mind, the mind itself, the world outside and the whole cognizing process are all real. Maya enters in when Purusha’s existence is not understood and mind starts thinking that it is the actual seer. Therefore, the mind field, which is colored by both seer and seen, has the potential to perceive any and all objects. Coloured by the seer and the seen the mind is able to understand everything. The mind is able to perceive because it reflects both the Atman and the objects of perception. The mind field, which is colored by both seer and seen, has the potential to perceive any and all objects.
4.24- - tadasankhyeyavasanachitram api pararthan sanhatyakaritvat
Though the framework of consciousness is interwoven with innumerable desires and subconscious impressions, it exists for the seer on account of its proximity to the seer as well as to the objective world.
Though consciousness has been fogged with impressions (samskaras) throughout eternity, its aim is not only to satisfy the desires of the senses (bhoga), but also to further the emancipation (apavarga) of the soul. Consciousness is tied by a hidden force both to the seer and to nature. It is well equipped to reach the seer, though it has no ambition of its own except to serve its Lord. Consciousness has innumerable inclinations and impressions derived from memory, among which longing for pleasures and freedom from pleasures stand out. They are desired impressions. From this, it becomes clear that consciousness, being close to nature and spirit, feels that it does not exist for its own sake but for the sake of purusa and prakrti.. Once consciousness is cultured through yogic discipline, it becomes matured and illumined. It realises that the seer is not interested in objects of pleasure and opts to serve with disengagement. Now that it comprehends its inner value, it realises the triviality of nature's pleasures and turns towards the path of Self-Realisation. Thus transformed, it begins its journey towards emancipation. If one's karmas are good, they awaken curiosity and guide it towards the path of kaivalya; they reward one's effort with the vision of the soul. Yogic practices speed up this process, beginning with the conquering of the body and ending in the vision of the soul. This is salvation. For most modern scientists (who have NO access to the wisdom of the Vedas ) mind appears to be the master, which receives numerous inputs through senses, synthesizes them and understands them. But, mind is not the master. It is just an efficient manager. It is always working for the Purusha, the pure consciousness. The master never appears in the forefront. But, the power of illumination belongs to the Master. The mind receives only a reflection of this power, to receive the numerous impressions of the world outside. One must understand the process very clearly and keep the mind as an efficient manager working for the self, which is the Purusha, the pure consciousness. The Purusha may be a mere witness, the ultimate seer. He may have the capability to illumine himself and illumine the mind, and through the mind, the external world. But, Purusha has to operate only through the mind, which has no self illumining capability, for which it depends on the Purusha. The bridge between the Purusha and the world is the mind. That mind field, though filled with countless impressions, exists for the benefit of another witnessing consciousness, as the mind field is operating only in combination with those impressions. However subtle we go in our exploration of the depths of the mind, that mind itself gets its life force from pure consciousness, like the electricity and the computer. The computer cant perform without electricity. This pure consciousness is the Reality that we want to experience, unalloyed even by the subtlest aspect of mental process. While the computer operates for the external user, it is the other way around with consciousness. The mind field operates for the benefit of the consciousness. Though having countless desires, the mind-stuff exists for the sake of another [the Purusha] because it an act only in association with it. Though the fabric of consciousness is interwoven with innumerable desires and subconscious impressions, it exists for the seer on account of its proximity to the seer as well as to the objective world. This is because the mind cannot function without the power of the Perceiver. The mind is a compound of various things, and therefore it cannot work for itself. The proximity (samhatya) of the spirit is itself, the cause of the innumerable moods and urges.
4.25- - visheshadarshin aatmabhavabhavanavinivrittih
For one who realises the distinction between citta and atma, the sense of separation between the two disappears.
When the difference between consciousness (citta) and the projector of the consciousness (citi) is recognised, the search for Self-Realisation ends. From iv.15 to iv.25, Patanjali takes the sadhaka progressively to the realisation that consciousness is not the all-knower, but simply an instrument of the soul. For one who is not sure of the difference between consciousness and soul (citta and citi), an analogy is given; the blades of grass which shoot up during the rainy season prove the existence of the hidden seeds. In this sutra Patanjali explains that the seed of the soul (atma bija) is sown at the right time for the knowledge of the soul (atma jnana) to be securely established. As one mistakes a rope for a snake at first glance, but realises upon examination that it is a rope, consciousness at this stage realises that it is not all-knowing, but an instrument of the soul. Avidya is vanquished and the practitioner thoroughly understands objective as well as subjective knowledge, without colourisation. Here all moods and modes cease to flow, and consciousness is elevated to the optimum degree to behold the inebriated state of the seer. The yogi is no longer drawn towards the temptations of the world. His search for the self ends. He becomes a master of yoga and a master of himself. He is yogesvara. This is the substance (svarupa) of yoga and a distinct attribute of the seer (visesa darsinah). For one who has experienced this distinction between seer and this subtlest mind, the false identities and even the curiosity about the nature of one's own self come to an end. After the yogi has explored the many currents and cross currents of the gross and subtle mind, there comes the realization of the separateness from all of these levels and pure consciousness. It is then, that all of these questions cease. It is not a case that they are analytically answered in logical words. Rather, the questions are resolved; they simply evaporate in understanding. Patanjali is now explaining the nature of that yogi who has realized the distinction between the seer, the seen and the mind very clearly. In other words, he is now the viveki, the one proficient in discriminating faculty; the one who can perceive the truth and differentiate it from the one which is not – easily. At this stage, the mind also is the purest possible reflector of external reality, without any coloring either on itself or on the scenery. The seer, the Purusha, the pure consciousness knows this. He has experienced the external reality in its purest form, since no coloring affects it now. There are now no false identities. There is not even any further curiosity about the nature of one's own self. There is complete cessation of all doubt between the seer, the seen and the nature of mind. There is a complete cessation of any desire, including the desire to reside in the Purusha. The pure mind has come close to the Purusha and is accepting his Mastery. To one who sees the distinction between the mind and the Atman, thoughts of mind as the Atman cease forever. For one who realizes the distinction between citta and atma, the sense of separation between the two disappears. The man of discrimination ceases to regard the mind as the Atman. For one who has experienced this distinction between seer and this subtlest mind, the false identities and even the curiosity about the nature of one's own self come to an end.
4.26- - tada vivekanimnan kaivalyapragbharan chittam
Then consciousness is drawn strongly towards the seer or the soul due to the influence of the exalted intelligence.
When the exalted intelligence is ablaze, consciousness is illumined; it becomes free and tinged with the divine (citta suddhi). Due to this divine light, citta, with its exalted intelligence, is attracted as if by a magnet towards its source - the indivisible seer who is alone, free and full. Before reaching the state of exalted intelligence, consciousness is attracted more towards the pleasures of the world. When intelligence is free from doubts and prejudices, it gravitates towards the absolute seer. As a farmer builds dykes between his fields to regulate the flow of water, similarly, exalted intelligence builds a dyke for the consciousness, so that it does not move again towards the world, but turns and flows towards union with the divine seer. This is kaivalya, an existence filled with freedom and beatitude. Such a yogi becomes a king amongst men. Viveka means clear discrimination between Truth and what is not truth. Truth liberates from ignorance, while what is not truth binds the sadhaka to Ignorance. The mind-field is always looking outward through the senses and its perception is always coloured. But, once the coloring is removed, the mind-field, the Chitta also becomes a clear, pure receiver of external wisdom because of the illuminating power that it has received from the Purusha. Now, mind is inclined towards clear viveka or discrimination faculty in its power of perception and therefore, the ignorance binding it, comes down and down and tends to remove the veil of ignorance from the Purusha. Purusha is now shining clearly. Mind also therefore gravitates towards total liberation. What is the liberation? It is nothing but the dropping of all barriers to wisdom, the barriers to truth that had arisen in mind due to the covering of Ignorance. What is the ignorance of the mind-field? It is its identification with the body-mind complex. Once the self realizes that it is not the body-mind complex, the barriers covering the mind-field drop away easily. The mind-field should detach from the drisya and become and efficient aid of the real Master, the Prabhu, the Purusha, the self, the consciousness. Now, all barriers drop off. Discrimination, viveka comes home automatically. Renunciation, vairagya and liberation happen effortlessly, effectively and automatically. Then the mind is inclined towards the highest discrimination, and gravitates towards absolute liberation between seer and seen. When even the subtlest questions of life subside, there is only one direction left to go, and that is towards the realization of the absolute reality that is beyond. This is not a case of a lethargic mind having no question about the meaning of life; such a mind has not even entered the path of Self-realization. Rather, it comes from having questioned, explored, searched, and longed, through the gross, subtle, and causal levels, until finally, the point of the final discrimination stands in front of the seeker. When the mind is bent on the practice of discrimination, it moves toward liberation. And their clarity takes them to their only concern; to reach and remain in a state of freedom. The yogi has to achieve this. It does not come by wishful thinking. Only through higher yoga can this be achieved consistently. Practice of Yoga leads to discriminating power, to clearness of vision. The veil drops from the eyes, and we see things as they are. When discrimination comes by long practice fear ceases, and the mind attains isolation.
TO BE CONTINUED --
CAPT AJIT VADAKAYIL
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https://ajitvadakayil.blogspot.com/2020/07/sanatana-dharma-hinduism-exhumed-and_28.html
Captain, today a lot of Keralites are wishing new year saying Chingam 1 is andupirapp . It has always confused me as we celebrate new year on Vishu, but Chingam 1 is also called Andupirapp and we learn Malayalam months in order Chingam, kanni, thulam ... How did we end up with two new year days ?
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THIS WILL BE ONE OF THE GREATEST REVELATIONS ON THIS PLANET..
KERALA NEW YEAR IS ON VISHU ..
http://ajitvadakayil.blogspot.com/2014/04/vishu-new-year-festival-of-kerala-capt.html
PEOPLE IN KERALA HAVE BEEN CELEBRATING VISHU FOR AT LEAST 12,000 YEARS ..
KOLLAM MEANS "YEAR" IN MALAYALAM..
NOW HERE IS A SHOCKER FOR THE PEOPLE OF KOLLAM ( QUILON)..
ROTHSCHILD CREATED THE FAKE NAME QUILON ( KOLLAM ) AND ALL ITS FAKE JEWISH HISTORY ..
THE THARISAPALLI COPPER PLATE S ARE FAKE.. EVERY EVENT IN THE WIKIPEDIAPOST BELOW IS COOKED UP BE JEW ROTHSCHILD..
https://en.wikipedia.org/wiki/Quilon_Syrian_copper_plates
REPLICAs OF THESE FAKE PLATES ARE KET IN TEL AVIV MUSEUM ( 017 ) , WHERE 99.89 % ARTIFACTS ARE FAKE AND DOCTORED.... I HAVE SEEN THIS MUSEUM..
READ ALL 3 PARTS ..
https://ajitvadakayil.blogspot.com/2020/05/mappila-nabatean-nasrani-nazarene.html
THE WHOLE IDEA IS TO PROVE THAT KERALA DID NOT CREATE JUDAISM AND THE HEBREW LANGUAGE .. THAT THESE FAKE PLATES ARE THE OLDEST EVIDENCE OF THE PRESENCE OF JEWISH PEOPLE IN KERALA AND INDIA …
BRAAAAYYYYYYYY
KOLLAM IS A TOWN IN ANTIQUITY NEAR CALICUT ASSOCIATED WITH PARASHURAMA..
6000 YEAR AGO, AFTER DEPOSITING THE 4 VEDAS AT THIRUNAVAYA, PARASHURAMA STAYED AT KOLLAM ( PANTHALAYINI QUILANDY/ CALICUT ) FOR A WHILE AT THE AGHOR SHIVA TEMPLE ..
http://ajitvadakayil.blogspot.com/2019/10/perumal-title-of-calicut-thiyya-kings.html
KOLLAM , NORTH OF CALICUT, HAD THE MAJOR SPICE DEPOT OF THE CALICUT KING.
ROMAN KINGS ( KERALA HINDU THIYYAS , ETRUSCANS ) WANTED SUPERIOR SPICES FROM THE SPICE DEPOT PANATHALAYINI, KOYILANDI, KOLLAM..
http://ajitvadakayil.blogspot.com/2019/08/secrets-of-roman-pantheon-inaugurated.html
THE MAYAN CALENDER IS KERALA CALENDAR..
http://ajitvadakayil.blogspot.com/2019/08/6000-year-old-mayan-and-aztec.html
VISHU CAN BE SEEN AT THE 12,000 YEAR OLD INCA RUINS AT MACHU PICHU..
THERE IS A REASON WHY THE INTIGUATANA STONE ON THE HIGHEST POINT OF MACHU PICCHU IS ANGLED TO 13.1 DEGREES..
I AM THE ONLY PERSON ON THE PLANET TO EXPLAIN THE GEOMETRY OF THE STONE.
http://ajitvadakayil.blogspot.com/2019/07/secrets-of-12000-year-old-machu-picchu_30.html
JEW ROTHSCHILD EVEN GAVE BULL THAT KERALA KOLLAM VARSHA CALENDER IS BASED ON THE DEATH DATE OF ADI SHANKARACHARYA IN 825 AD.. WELL ADI SHANKARACYARYA DIED 4000 YEARS AGO..
ROTHSCHILDS AGENT GERMAN JEW HERMANN GUNDERT, KOLLAVARSHAM STARTED AS PART OF ERECTING A NEW SHIVA TEMPLE IN QUILON.
http://ajitvadakayil.blogspot.com/2011/12/hermann-gundert-hermann-hesse-and.html
VASCO DA GAMA IS RECORDED BY ROTHSCHILDs HISTORIANS -- AS LANDED AT KAPPAD BEACH, CHEMANCERI, CALICUT IN 1498..
VADAKAYIL HOUSE MY ANCIENT ANCESTRAL THARAVAD BUNGLOW IS IN CHEMENCHERI..
VASCO DA GAMA WAS PILOTED ACROSS ARABIAN SEA FROM MALINDI ( EAT AFRICA ) TO CALICUT BY A HALF MALAYALI , HALF ARAB PILOT NAMED IBN MAJID IN THE SALARY OF THE CALICUT KING..
ON 20TH MAY 1498, THE FOUR SHIPS OF VASCO DA GAMA ANCHORED OFF KAPPAD, CALICUT..
AT THAT INSTANT THE CALICUT KING WAS AT GURUVAYUR TEMPLE.. HE TRAVELED ON ELEPHANT..
http://ajitvadakayil.blogspot.com/2019/06/guruvayur-temple-idol-carved-out-of.html
CONTINUED TO 2--