THIS POST IS CONTINUED FROM PART 23, BELOW--
the ultimate goal of practicing yoga is to achieve transcendence and to break this cyclic existence. dharana, dhyana, and samadhi are the three states that prepare one toward this transcendental goal.
these three together is called samyama (sam meaning total and yama meaning to control). samyama means complete mastery over the psychic process or complete control of mental concentration.
the ego is broken either by internal self-analysis/ introspection or by objective concentration. both ways are equally applicable and effective.
it is the ego that prevents us from concentrating ourselves on anything, because the ego has a notion of the variety of things, and a need for appropriating various diverse characters for its own satisfaction. and inasmuch as we are preventing this kind of contact and satisfaction, it resents all forms of concentration of mind.
samyama is the greatest synthesis of human consciousness, the synthesis of three: dharana, dhyan, samadhi.
ego creates suffering without recognising it. many people carry large amount of unnecessary baggage, both mental and emotional through out their lives. they hang on to the old emotion to strengthen their identity.
extreme trauma in war can lead to samyama via the backdoor— such is the transcedent paradox of the human mind.
many traumatised war veterans , came home , just happy to be alive , totally devoid of ego. . they have stepped through the fear barrier.
their wives, children and friends wonder— is this the same gold diggin’ , ego laden , mean son of a bitch, who left his home for war a year ago?
https://captajitvadakayil.in/2022/02/17/the-thin-red-line-movie-review-transcendence-samyama-capt-ajit-vadakayil/
when you as an individual is accruing bad karma due to inherent ego, greed , jealousy ( negativity ) –only samyama can save you
samyama is like the surgeon’s scalpel, the razor sharp tool of discrimination that is used for the deep introspection, which eventually uncovers the jewel of the soul in the core of our being.
ego laden sons of bitches have come back from a bloody war liberated from negativity — crossing the pain barrier gave them samyama.
https://ajitvadakayil.blogspot.com/2012/11/life-of-pi-movie-review-by-seafarer.html
samyama ( transcendence ) is a state of being or existence above and beyond the limits of material experience
witnessing requires you to be in the moment and to see things as they are. it enables you to respond with greater skill, intuition grace and wisdom.
the primary purpose of all the preparation work and the first five rungs of yoga is to build this tool called samyama
samyama means integration. samyama via the front door dharana, dhyana (the seventh limb), and samadhi (the eighth limb) taken together compose samyama.
samyama is the collective practice of concentration , meditation , and samadhi , which are the sixth, seventh, and eighth of the eight rungs of yoga. the three processes of dharana, dhyana, and samadhi, when taken together on the same object, place or point is called samyama.
the primary purpose of all the preparation work and the first five rungs of yoga is to build this tool called samyama.
dharana: concentration is the process of holding or fixing the attention of mind onto one object or place. attention leads to concentration (dharana)
dhyana: meditation is sustained concentration, whereby the attention continues to hold or repeat the same object or place. concentration leads to meditation (dhyana)
samadhi: 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. meditation leads to absorption (samadhi)
this blogsite exists to deliver instant samyama via the back door – fast and sure.
i have my methods .
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
adi shankaracharya wrote 4000 years ago, that samyama is a means for jnana-yoga (path of knowledge) to achieve the state of jivanmukta
the deeper form of renunciation is internal renunciation which is the samyama way.
in the internal form of renunciation the seeker does not feel the need to give up the worldly objects themselves, rather the attachment to these worldly objects.
samyama is a means to reduce karmic baggage
thus, these past identities are not reinforced, but are attenuated and set aside. they are not seen as self-identities, but as incorrectly perceived false identities. this leads to lesser bondage and greater freedom.
there is no gap between the present experience and the formation of a samskara in the subconscious mind. a specific experience leaves a specific samskara. the memory of this specific experience springs from that particular samskara only, which was formed out of that particular experience.
samskara is known as “residual potency” . when all vrittis or thoughts die away, the frame of the mind remains with the samskaras. this is termed the potential mind. in vedantic parlance, it is called antahkarana matra.
all samskaras co-exist in the mind. the vrittis slowly subside and leave traces in the mind. these traces are the samskaras. from these samskaras springs memory. if you have yogic vision, you can vividly notice the marvels that take place in the mental factory of an individual, how the vritti arises in the mind-lake, how it subsides and how a samskara is formed.
you will be struck with wonder. samyama over these samskaras brings out the direct knowledge of the residual potencies. a yogin brings into direct consciousness the previous life-states by getting direct knowledge of their samskaras.
3.04– trayam ekatra samyama patanjali yoga sutra 5000 bc
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.
samyama means perfect control of the mind
samyama, is a state of immobility, and a samyami is one who represses his passions and stays motionless 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..pratyahara cleanses the mind
patanjali has very carefully used the word ‘prajnalokah’. it is the light of consciousness. prajna is consciousness, intelligence, understanding, illumination, enlightenment, whatever we may call it, and aloka is light. prajnalokah is the light of inner illumination. that is what will follow when samyama is practised.
सर्वाणीन्द्रियकर्माणिप्राणकर्माणिचापरे|
आत्मसंयमयोगाग्नौजुह्वतिज्ञानदीपिते|| 27|| Bhagavad Gita 4000 BC
sarvanindriya-karmani prana-karmani chapare
atma-sanyama-yogagnau juhvati jnana-dipite
translation
bg 4.27: some, inspired by knowledge, offer the functions of all their senses and their life energy in the fire of the controlled mind.
control of the ego by better understanding of the divine behind it is called atma-samyama-yoga i.e. the yoga of self-restraint. all the activities of sense organs and the organs of action as well as the objects of the senses together with the functions of the prana are offered into the knowledge-kindled fire of right understanding i.e. meditation which is one-pointed discriminative wisdom. the idea conveyed here is that by stopping all activities, the sages concentrate the mind on the soul.
there are seven frontiers to be integrated between the seen (prakrti) and the seer (purusa). they comprise – integration of the body (safira samyama), the senses (indriya samyama), energy (prana samyama), mind (mano samyama), intellect (buddhi samyama), consciousness (citta samyama) and soul (atma samyama), each realising its own individual identity. expertise in yoga will bring this sevenfold knowledge.
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 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.
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.
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.
तानिसर्वाणिसंयम्ययुक्तआसीतमत्पर: |
वशेहियस्येन्द्रियाणितस्यप्रज्ञाप्रतिष्ठिता|| 61|| Bhagavad Gita 4000 BC
tani sarvani sanyamya yukta asita mat-parah
vashe hi yasyendriyani tasya prajna pratishthita
translation
bg 2.61: they are established in perfect knowledge, who subdue their senses and keep their minds ever absorbed in me.
3.34— pratibhad va sarvam – patajali yoga sutra 5000 bc
through the faculty of spiritual perception, the yogi becomes the knower of all knowledge — vibhuti pada.
a yogi can intuitively perceive anything and everything. by samyama on the radiant light, he becomes the knower of all knowledge. all knowledge is mirrored in a yogi. in short, as day succeeds dawn, impulsive nature is transformed into intuitive thought, by which the yogi possesses universal knowledge.
it is the conquest of nature.when a man has risen to a high state of pratibha, he has that great light. all things are apparent to him. everything comes to him naturally without making samyama.through the faculty of spiritual perception the yogi becomes the knower of all knowledge.
3.35— hridaye chittasanvit - patanjali yoga sutra 5000 bc
by samyama on the region of the heart, the yogi acquires a thorough knowledge of the contents and tendencies of consciousness.
by samyama, a yogi can become aware of consciousness and of true, pure knowledge. he learns to unfold and tap the source of his being, and identify himself with the supreme. by samyama on the heart, the knowledge of the mind-stuff is obtained. a person whose mind is jumpy, whose emotions are reactive and who is still linked to the cultural affairs of this world, cannot develop samadhi.
3.36— sattvapurushayoratyantasankeernnayoh pratyayavishesho bhogah pararthatvat svarthasanyamat purushajnanam patanjali yoga sutra 5000 bc
by samyama, the yogi easily differentiates between the intelligence and the soul, which is real and true.
since it serves the purposes of the self and nature, pure intelligence and the seer appear to be one, but they are quite dissimilar from each other. by samyama on that which exists for itself, comes knowledge of the soul. the refined, illuminative intelligence (sattva buddhi) is free from egoism.
it is quite dissimilar from the light of the soul. samyama on one’s own self brings to light the difference between intelligence and self and coronates the yogi with the knowledge of the soul.. the soul being immutable, its light is constant, steady and unalterable. to the sadhaka, the intellect appears to be purusa. by samyama, the yogi has to disentangle the knot that binds the intellect and the soul, and isolate the refined intelligence. F
rom this follows isolation of the senses, mind and ego, and ultimately the release of the light of the soul. samyama on the pure consciousness, which is distinct from the subtlest aspect of mind, reveals knowledge of that pure consciousness. the power of non-attachment acquired through purity gives the yogi the enlightenment called pratibha.
3.42— shrotrakashayoh sanbandhasanyamad divyan shrotram patanjali yoga sutra 5000 bc
by sarhyama on the relation between space and sound, the yogi acquires the power of hearing distant and divine sounds. the organ of hearing, the ear, grasps sound in space. this is the conquest of akasha
the entire vedas ( sruti ) were heard by seers while in their meditative trances. the inner ear gives the cycloid spiral space curve motion. vedic seers used the inner ear method for bending space time. by samyama over the relation between akasha (one of the five elements) and the power of hearing, the higher, divine power of hearing comes.
3.43— kayakashayoh sanbandhasanyamal aghutoolasamapatteshchakashagamanam patnjali yoga sutra 5000 bc
this sutra describes moving through space. the samyama allows a releasing or a cessation of the process of heaviness or earth element. then, the natural lightness is experienced. it is not that a new quality of lightness is being attained or added on. rather, it is a ceasing to be connected with the quality of earth or heaviness of body. this does not mean levitation of the physical body. it means the use of the subtle body.
3.44— bahirakalpita vrittirmahavideha tatah prakashavarannakshayah patanjaliyoga sutra 5000 bc
by samyama on mahavideha (the disembodied state), where consciousness functions outside the body, the veil covering the light of illumination is destroyed.
by samyama on thought waves unidentified by and external to the body [maha-videha, or the great bodilessness], the veil over the light of the soul is destroyed. when the formless thought patterns of mind are projected outside of the body, it is called maha-videha, a great disincarnate one. by samyama on that outward projection, the veil over the spiritual light is removed.
3.45— sthoolasvaroopasookshmanvayarthavattva samyamadbhootajayah patanjali yoga sutra 5000 bc
by samyama on the elements – their mass, forms, subtlety, conjunction and purposes, the yogi becomes lord over them all.
by restraint, the yogi gains control over the gross and subtle elements of nature, their forms and gunas, as well as their purpose. the universe is created from the constituents of the basic elements of nature – earth (prthvi), water (ap), fire (tejas), air (vayu) and ether (akasa). each element possesses five attributes – mass (sthula), subtlety (suksma), form (svarupa), all-pervasiveness or interpenetration (anvaya), and purpose or fruition (arthavatva).
the characteristics of the gross forms of elements comprise solidity, fluidity, heat, mobility and volume. their subtle counterparts are smell, taste, sight, touch and sound. their all-pervasiveness or interpenetration are the three gunas, and their purpose is either worldly enjoyment or freedom and beatitude. the earth element has five properties of sound, touch, sight, taste and smell. water possesses four – sound, touch, sight and taste. fire has three – sound, touch and sight. air comprises sound and touch. ether has only the one quality of sound .
by samyama on the gross and subtle elements and on their essential nature, correlations and purpose, mastery over them is gained. when the elements are mastered one is no longer disturbed by them.
the body reaches perfection and extraordinary capabilities become possible. by making samyama on the gross and fine forms of the elements, their essential traits, the inherence of the gunas in them and on their contributing to the experience of the soul, comes mastery of the elements.
3.46— tatoanimadipradurbhavah kayasanpat taddharmanabhighatashch patanjaliyoga sutra 5000 bc
from that arises perfection of the body, the ability to resist the play of the elements, and powers such as minuteness.
from samyama on the elements, their counterparts, forms, conjunctions and fruits, the yogi develops the eight supernatural powers and gains perfect wealth of the body without falling victim to the obstacles posed by the elements.. when the yogi develops the mystic skills, he finds that the subtle body is perfected to such a degree that the nadis, subtle tubes within it carry a subtle fluid which is as crystal clear as pure water..
some of this purity filters into the gross body and the yogi is said to perform miracles. perfection in the body means good features, attractiveness to others, physical firmness, and unusual physical strength.
3.48— grahannasvaroopasmitanvayarthavattvasanyamad indriyajayah patanjali yoga sutra 5000 bc
through samyama upon the purpose of the conjunction of the process of knowing, the ego, and nature, there is mastery over the senses.
by samyama upon the natural states of the senses of perception, their function and receptivity, with or without their conjunction with nature and the perception of the individual self (tumtta), the yogi recognises the purpose of the alignment of nature, senses and soul and gains mastery over them all.
here patanjali describes the five specific qualities, particularly in relation to the senses of perception and the ego. the properties of the senses of perception include – knowing their own natural state; cognition or recognition of external objects; the reason for this contact; and the involvement of the individual soul in these states, which changes it from objective to subjective.
that it is possible to turn inwards. this reflection on the receptivity of the senses and mind can now be diverted and directed by the intelligence toward exploring the realm of the seer so that senses, mind and ego are brought to rest permanently in the abode of the soul.
by samyama on the process of perception and action, essence, i-ness, connectedness, and purposefulness of senses and acts, mastery over those senses and acts (indriyas) is attained. samyama on the five cognitive senses or means of perception (jnanendriyas) brings mastery over those senses. samyama on the five means of actions (karmendriyas) brings mastery over those means of action.
however, these practices of samyama are purposively done in conjunction with ones own individuality and essence. it is the samyama on the relationship, which is the key. repeatedly, the nature of relationship is examined in the yoga sutras, so that the false identities can be broken, allowing the true soul to be experienced , beyond the layers of ignorance or avidya
3.53— kshannatatkramayoh sanyamadavivekajam jnanam patanjaliyoga sutra 5000 bc
by samyama on moment and on the continuous flow of moments, the yogi gains exhilarated knowledge, free from the limitations of time and space.
by samyama on the continuous flow of moments which move in a succession known as time, the yogi gets direct understanding of time and relativity. a moment in time is timeless, and that this timelessness is real and eternal, whereas its movement is restrained to the past and the future. movement is timebound, transitory and ever-changing. the moment is everlasting, changeless, sacred – it is, in fact, the secret of samadhi.
bhagawad gita teaches us to live in the present moment because it is all that one really has. the ‘elsewhere’ or ‘otherwise’ mentality, to which one is bound by psychological time, compels one to emasculate the present reality with the illusory unreality. by samyama on single moments in sequence comes discriminative knowledge.by samyama on moment and on the continuous flow of moments, the yogi gains exalted knowledge, free from the limitations of time and space. experience usually comes like a movie.
it only appears to be an unfolding process, whereas it is actually independent events. it is like the movie film being many independent frames, all of which coexist on the same reel. however, when you look at those frames sequentially, there is the appearance of a uniform and unfolding event or process.
when samyama is done on the moments and the process of succession, the higher knowledge of what is really going on is revealed. one comes to see the nature of movie production of the mind and virtually the whole of the creation process. this opens the door to the realization of the truth
for a sadhaka, who is adept in samyama, siddhis are very normal. in fact, their frequent use gets him away from the best of all siddhis, namely, kaivalya.
part 3 of vedas aranyakas stolen by jew rothschild deal with samyama.
yama and samyama form the start and culmination of yoga practices. yama is personal practices consisting of ahimsa (noninjury), satya (truthfulness), asteya (not appropriating what belongs to others), brahmacharya (moving toward ultimate truth or brahman), and aparigraha (nonacceptance of gifts).
this is followed by niyama which are restraints of saucha (purity), santosha (content), tapah (penance), svaadyaaya (study), and isvara pranidhana (surrender to a higher principle). samyama is bringing together the last three stages of the practices, namely, dharana, dhyana, and samadhi.
samyama is the greatest synthesis of human consciousness, the synthesis of three: dharana, dhyan, samadhi.
attention leads to concentration (dharana).concentration leads to meditation (dhyana).meditation leads to absorption (samadhi).
meditation / introspection (along with concentration and samadhi) is a tool for examining the inner world, so as to experience the center of consciousness. with meditation, there is still an observer observing an observed.
when the observer becomes so absorbed in the process of observing the object that there seems to be only the object, that is the beginning of samadhi.
it is as if the observer, the process of observing, and the object being observed all three collapse in such a way that the only thing remaining is the object. when this deep absorption happens, meditation becomes samadhi. he ability to allow concentration to go into meditation, and to then allow meditation to go into samadhi is a process called samyama.
samyama means perfect control of the mind. samyama is a name for three inseparable processes of dharana, dhyana and samadhi taken collectively. by the practice of samyama, the yogi gets knowledge and powers.
the three processes are practised on any one object successively at the same time. when a man can direct his mind to any particular object and fix it there, and then keep it there for a long time, separating the object from the internal part, this is samyama
samyama is a powerful weapon for the yogi. just as the archer aims at the gross objects at first, and then takes to subtle objects, so also the yogi does samyama on gross objects and then takes to subtle objects. he does great deal of practice and ascends the yogic ladder rung by rung.
when one has succeeded in making this samyama, all powers come under his control. this is the great instrument of the yogi. the objects of knowledge are infinite, and they are divided into the gross, grosser, grossest and the fine, finer, finest and so on.
this samyama should be first applied to gross things, and when you begin to get knowledge of this gross, slowly, by stages, it should be brought to finer things. when the mind has attained to that state when it identifies itself with the internal impression of the object, leaving the external, and when, by long practice, that is retained by the mind and the mind can get into that state in a moment, that is samyama.
if the yogi can make a samyama on these past impressions in the mind, he will begin to remember all his past lives.
when a yogi makes a samyama on his own karma, upon those impressions in his mind which are now working, and those which are just waiting to work, he knows exactly by those that are waiting when his body will fall.
in the tv series breaking bad walt heinsenberg achieves samyama in the past hour of his life— all storms weathered , lifes seas crossed .
https://ajitvadakayil.blogspot.com/2017/02/breaking-bad-tv-serial-review-where.html
https://ajitvadakayil.blogspot.com/2010/12/tombstone-epitaphs-capt-ajit-vadakayil.html
https://www.youtube.com/embed/0wz3fjmrr4m?feature=player_embedded
samyama ( transcendence ) is a state of being or existence above and beyond the limits of material experience
witnessing requires you to be in the moment and to see things as they are. it enables you to respond with greater skill, intuition grace and wisdom.
the witness is the silent, peaceful centre of your being. it is from this perspective that you view your mind, the eternally changing, thinking, emoting, feeling, remembering, desiring part of you.
the primary purpose of all the preparation work and the first five rungs of yoga is to build this tool called samyama
samyama means integration. samyama via the front door dharana, dhyana (the seventh limb), and samadhi (the eighth limb) taken together compose samyama.
samyama is the collective practice of concentration , meditation , and samadhi , which are the sixth, seventh, and eighth of the eight rungs of yoga. the three processes of dharana, dhyana, and samadhi, when taken together on the same object, place or point is called samyama.
when the mind is under control (vashikara), then that mind can be used as an instrument to explore the subtler components of the mind field, including the samskaras themselves, which are the deep impressions driving karma
once the mind is reasonably stabilized and clear , the deeper process of yoga can begin. the mind eventually becomes like a transparent crystal , and is a purified tool for the subtler explorations of the gross and subtle levels. such a mind can explore the whole range of objects, even the smallest or largest
the experience and repeated practice of pranayama thins the veil of karma, which usually clouds the inner light, allowing that to come shining through
pratyahara is the withdrawal of the senses (indriyas) of cognition and action from both the external world and the images or impressions in the mind field . the senses are said to follow the mind in the same way the hive of bees follows the queen bee. wherever she goes, they will follow. similarly, if the mind truly goes inward, the senses will come racing behind.
once the inner light dawns through samyama , it is used to examine the stages of subtle objects, whether normally veiled or far away. the finest discrimination finally leads to liberation
so so soa btm ( behenji turned mod ) chutney mary, wearing a micro mini skirt , without undies inside – revealing her private parts on a busy street – wearing dark goggles, her eyes darting here and there kaun dekh raha hai humko— ( she is happy even if an old dying leper beggar looks at her ) —
this pathetic miserable bitch , needs samyama , right ?
people who can’t meet their base needs have a hard time living on purpose and expressing their gifts.
people who are in constant survival mode have a hard time living in service to others.
the greed and selfishness of kosher corporations mired in a world of dog eat dog competition use up resources that preclude many humans from moving into maslow’s being needs.
this greed and selfishness is a extreme form of violence against humanity.
this blogsite exists to deliver instant samyama via the back door – fast and sure.
i have my methods .
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.
when sushumna awakens, kundalini ascends straight to sahasrara and one becomes a jivanmukta, a liberated soul .adi shankaracharya wrote 4000 years ago, that samyama is a means for jnana-yoga (path of knowledge) to achieve the state of jivanmukta
the deeper form of renunciation is internal renunciation which is the samyama way.
in the internal form of renunciation the seeker does not feel the need to give up the worldly objects themselves, rather the attachment to these worldly objects.
samyama is a means to reduce karmic baggage
the last three rungs of yoga: dharana (concentration), dhyana (meditation), and samadhi are the final three rungs of yoga.
https://www.youtube.com/embed/0wz3fjmrr4m?feature=player_embedded
3.18— sanskarasakshatkaranat poorvajatijnanam patanjali yoga sutra 5000 bc
through direct perception of his subliminal impressions, the yogi gains knowledge of his previous lives.
the yogi is able to recall the impressions of past incarnations which have influenced his present life.. samskaras lead to karma: the samskaras originally led to our karma, and because of this the yogi wants to examine and eventually eliminate those samskaras.
past life regression can create further bondage: to a typical person seeking past life regression, there is a seeking out of a replay in the inner field of mind, so as to increase knowledge about ourselves.
this is the coming through into the conscious state of the inner process from the subtle mind. samyama on the samskaras brings freedom: however, to the yogi doing samyama on these deeper samskaras themselves (deep impressions), there comes increasing clarity about the way the samskaras have clouded the self-identity and obscured self-realization.
thus, these past identities are not reinforced, but are attenuated and set aside. they are not seen as self-identities, but as incorrectly perceived false identities. this leads to lesser bondage and greater freedom.
attainments and obstacles: as with the other subtle experiences this is seen to be both an attainment and an obstacle, and is set aside with non-attachment . by making samyama on previous thought-waves, one obtains knowledge of one’s past lives.
samyama on one’s tendencies and habits will lead one to their origins. consequently one gains deep knowledge of one’s past. through the direct perception of the latent impressions (samskaras) comes the knowledge of previous incarnations. samskara is known as “residual potency” also. by doing a pilgrimage to sabarimala ( proper 41 day vrat ) , past soul samskaras causing phobias and persistent vices in current life are burnt.
https://ajitvadakayil.blogspot.com/2018/11/5900-year-old-sabarimala-this-planets.html
the aim of a sadhaka is to fry out or burn or obliterate all these samskaras through nirbija samadhi
all samskaras co-exist in the mind. the vrittis slowly subside and leave traces in the mind. these traces are the samskaras. from these samskaras springs memory.
such knowledge can hardly be acquired in universities or in single messiah holy books . a yogin of sanatana dharma alone can impart this knowledge to deserving aspirants.
listen up
when you look into the mirror– what you see is not “you”
you are are seeing a human cadaver in which you have taken shelter for this birth on planet earth — like a hat or a shirt
one day you will die and your soul ( you- a ball of energy ) will exit — and park in one of the bottom six astral layers –awaiting next re-induction on planet earth in the body of a baby in some mothers womb –could be somalia / japan / africa / alaska –whatever
now understand the wisdom
you are on a raft floating on a river. this raft if swiftly going down stream propelled by the river current towards a waterfall — for the final plunge( death )…
you cant stop this plunge to death
while on the raft , you are fishing .. you cant eat more than 3 fishes day
yet some greedy criminals , they steal fish from other rafts .. they overfish and store these fishes in a fish bank ashore –the banks ( call it a computer )
rich criminals can never see all the fish ( money ) they have stashed away ashore
what is the use of all this hoarded fish ( money -land -gold ) ?
for all your know, your grandchild may be the person ( soul ) from whose raft you stole fish –in his next birth
where is the wisdom in stealing and hoarding fish for next 100 generations?
rothschild has cornered all the wealth on this planet
in his next life he could be some pirate in somalia or some rohingya refugee in some camp
after death — the king and the pawn goes into the same box ( one of the bottom six astral layers )
what is all this bullshit one-up-manship while alive ?
be happy while alive– dont overfish — fish enough to provide for yourself and your children ( who will take care of their own children with some left over fish –if required )
your worst enemy today could be your great grandson
remember– we were all born with the stars –at the same split second.. you great great grandfather and you were born at the same instant.
who am i ?
if you understand this –and live in the moment –your karmic baggage will reduce –because you will not be a son of a bitch after that
death is a great leveler
the purpose of life is to be happy ( not by screwing somebody elses happiness ) -and being creative — and graceful.
in the next census —
ask every man or woman– who is above 18 ( unmarried )
what religion do you want to be in ?
today 99% of muslims , christians and sikhs are born into a religion .
their forefathers could have been scared of the sword — or greedy of the sops
millions of hindus converted to islam to avoid compulsory jizya taxes — an islamic extorsion
millions of hindus converted to christianity, because they were made self loathing by jew rothschild ..
mind you muslim invaders were pretty straight forward–convert or die. they never indulged in deceiving the soul
today agents of christianity hangs around every kidney dialysis hospital–offering free dialysis if he converts his whole family
exploting vulnerability is the worst trait of a human– i never did it at sea , as a ship captain..
all my crew knew this.. that is why they tolerated me – a martinet –one of the toughest captains at sea
today –till we have a proper census –india is for everybody
mind you– muslims in india did not want to go to pakistan .. overnight cow heads were seen in temples and pig heads in mosques–
rothschilds media reported riots and killings –when there were none even after this grave provocation
the exodus of hindus to pakistan was the greatest example of “false flag attack” and “hegelian dialectic”
free mason jews gandhi and nehru played ball ..
sanatana dharma gives you the wisdom to follows the laws of the universe , be creative and live in harmony.
if enough souls focus their energy upon peace, we will have peace.
TO BE CONTINUED
CAPT AJIT VADAKAYIL
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