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Exploring
Samaadhi, the bliss
of oneness, Patanjali overview * translations of Sutras are quoted or abridged from Swami Shyam’s ‘Patanjali Yog Darshan’ Core knowledge: [Sutras
2-5] 2: Yogash
Chitt Vritti Nirodhah The state of oneness (Yog) occurs in that person’s mind or energy field (Chitt) where the thoughts (Vrittis) become still (Nirodh). 3:
Tada Drashtuhu Swaroopay
Avasthaanam The result of this attainment is that Seer (Drishtaa) knows who he/she is and is established in the light of the Self. 4: Vritti
Saroopyam Itaratra Before this, the Seer identifies or mixes with the waves of the mind, the conceptual personality of body and mind which is formed through the experiences, impressions and knowledge gained through the mind and senses. This mixture of Seer and mind remains forgetful of its true nature. For this reason the conceptual waves of mind must cease to arise for the soul to know its true nature. 5:
Vrittayaha Panchatayaha Klishta
Aklishtaha The waves of perception in the mind (Vrittis) are of 5 types and comprise the mind field. These waves are either Klisht (unhelpful) when they perpetuate ignorance and identification, or (Aklisht) when they inspire the soul to better know itself. Whether Vrittis arise, either Klisht or Aklisht, the full radiance of the Self will not shine by itself, so for this reason Nirodh is necessary. Practice [Sutras 12-15] 12: Abhyaas Vairaagya Bhyam Tan Nirodhaha Nirodh, the ceasing of the waves of perception, is gained through practice (Abhyaas)—of not letting the mind flow toward dividing the self. The mind is kept in check. This is referred to as Vairaagya, the practice of which is generally known as meditation. 14: Sa
Tu Dirgha Kaala Nairantaarya Satakaara Sayveeto Dreedrdhya Bhoomihee The wavering mind space becomes stable if one practices continuously over a long period of time with great respect for his/her efforts. One should not belittle himself or herself if he/she does not gain stability quickly; the result will come by itself with perseverance. 15: Drishtaanu Shravika Vishaya Vitra Snashya
Vasheekara Sangya Vairaagyaam When a definite state of fulfillment appears in the Chitt or mind,
this state is called Vairaagya. When one does not yearn to possess
anything or any state of mind based on what one has heard or seen and the mind
remains motionless, then that being’s individual awareness has gained the state
of Vairaagya. The five waves of perception [Sutras 6-11] (1) Pramaan (knowledge by direct proof) (a) Pratyaksh Pramaan (doubt free knowledge of something) : that wave of knowledge where we perceive an object with the senses and mind and know the object as it is. (b) Anumaan Pramaan (direct inference): that wave of knowledge where we conclude the form of an object based on perceiving another form (like smelling perfume in an empty room and concluding a woman was previously there) (c) Aagam Pramaan (knowledge based on scriptures): some facts and objects cannot be grasped by senses, mind or intellect but sometimes by reading about them or hearing someone speak about them, we come to know their nature. (2) Viparya (illusory knowledge on the physical level): that wave of knowledge whereby we understand something other than what it is (like seeing a branch wave in treetops and concluding it is a squirrel when in fact it was the wind). (3) Vikalp (construed knowledge on the subtle level): that wave of knowledge where, as a result of listening to resonance (sounds or words), one knows a fact as an imaginary form which is unlike the true form of the original fact or object. (like hearing a description of the Self and forming a picture of it, or concept or idea based on such description.) (4) Nidra (the perception of ‘nothingness’): Nidra is that wave of perception which allows us to grasp the fact that we slept so soundly that nothing happened. (5) Smriti (memory): When we remember an object or happening from the past, the Smritti wave of perception appears in the mind. This occurs by association, a meeting, a trigger or catalyst. It can be either direct or indirect. Exercise: over the next week, try to identify waves from each category of perception in our daily life Q/Why is the understanding of these waves of knowledge essential for unfolding samaadhi? The types of samaadhi [Sutras 17-20] Sampragyaat Yog, or samaadhi with seed, is concerned with: (a) the gross object (b) the senses and mind which perceive the object (c) the one who perceives the
objects via the senses and mind Sampragyaat Yog includes the following types of samaadhis: Vitark : inquiry into the object Vichaar : inquiry into the thought Aanaand : inqury into the bliss or ‘am’ state Asmita : Inquiry into the state of ‘I am’ Vitark: when one sits and watches in meditation and attention is placed on the gross form of an object and one remains aware of the word (name) and meaning (form) and knowledge (knowing this is the form), then the Vitark state of meditation is in progress and is called the Savitark Samaadhi state of mind. When the name, form and knowledge are not held in the mind, then this is called the Nirvitark Samaadhi state of mind. Vichaar: when the object taken for meditation is a subtle thought-form of the gross manifest form (for example the thought of an object), then while the name, form and knowledge of the thought-form are held in the mind, it is called the Savichaar Samaadhi state of mind. When the mind does not hold the idea of the name, form and knowledge of the thought it is called the Nirvichaar Samaadhi state of mind. Aanand: when during the same meditation period there is no thought relating to the object or its thought-form, yet the mind feels a kind of joy or peace and the awareness is held that “I am at peace” then it is called the Aanand-Anugat Samaadhi state of mind. Asmitaa: when during the same meditation, there remains no feeling or awareness even of peacefulness or joy, yet there is an awareness that “I am” then it is called the Asmitaa-Anugat Samaadhi state of mind. 18: Veeram Pratyhaya Abhyaas Poorvaka Sanskaara Shaysho Anyaha After a good deal of practice, the mind or individual awareness merges into the absolute pure existence (the background space of consciousness). No wave remains, not even of the awareness “I am”, and this is known as the Nirbeej Samaadhi state of mind. This is seedless samaadhi or Asampragyaat Yog or Kaivalya Awasthaa, the Self shining by itself. 20: Shraddhaa Veerya Smritti Samaadhi Pragya Poorvak Iterayshyam How does one attain this state of Nirbeej Samaadhi if he/she is not graced with it
at birth? Shraddhaa : an aspirant must have faith or devotion to the final beatitude Veerya: energy or enthusiasm to practice Yog Smritti: memory Samaadhi: that state of thinking which is constantly concerned with Oneness Ritambhara Pragya: the intelligence or power of knowing which holds that Self exists everywhere Exercises: (Vitark):Visualize a candle, hold the attention there, aware of the name, form and knowledge of the candle. Visualize a ball or on simple geometric object of any shape, size or colour. Visualize a friend or loved one, to send good energy to, or wishes of healing. Concentrate on a background sound. Visualize white light. (Vichaar):
repeat ‘ (Vikalp): imagine a desirable space or happening that we would like to manifest. (This is effectively putting attention on an ‘imaginary’ form that has not come into being, but we would like it to.) (Nirodh): let the image or object and name, form disappear and we are left with the equivalent Nirva- state of samaadhi—or in the case of complete stillness with no residual, Nirodh. Ishwar Pranidhaan [Sutras
23-29] 23:Ishwar
Praanidhaan Aadva The Nirbeej Samaadhi
state of mind can be attained also by perfect surrender and devotion to Self. This practice is known as Ishwar Pranidhaan. This aphorism seems to be
aimed toward persons who wish to rely on a power greater than their own
efforts. What is God/Self? 24:Klaysh
Kaarm Vipaak Ashayr Apaara Mirshtaha
Purush Veeshaysha Ishwaraha Ishwar (God or Pure self) is free from any relation with: Klaysh : pain or ignorance Karm: good or bad actions Vipaak: the influence or results of action Aashaya: the store of results of actions or impressions in the mind Normally, all beings have some relation to these four types of bondage. But Ishwar (God, or the superfine being), to whom dedication and surrender are offered, is free from them. 25: Tatr Neerateeshaiyam Saaravugya Beejam God is greatest in Knowledge and is infinite affluence 26: Sa
Aysh Pooravayshyam Apee Guruh Kailaynaanan
Avachaydaat God is without beginning and beyond time. The Self (or God) is the Guru or the Teacher of all gurus. 27:
Tasya Vaachakaha Pranavaha A name is given for God. This is for the convenience of that
person who wishes to know God by some name which he/she can call on the Divine
again and again. The name is Pranav, or 28:
Tajjapastadarth Bhaavanam The name of God should be constantly repeated and its meaning described above thought about and meditated upon over and over again. This practice is called Ishwar Pranidhaaan, devotion and surrender to God without expecting any results from one’s actions or desiring anything in view of one’s prayers. Expectation of results, if held in the mind, will divert a person’s energy from the act of devotion. This is in line with the philosophy Nishkaam Karm Yog which is described in the Bhagavaad Gita which specifically advises to ‘avoid placing attention on the results of one’s actions, for the result will come of its own accord through the grace of God.’ 29:
Tataha Pratyaak Chaytan
Aadhi Gaamo Api
Antaarayaha Bhaavaascha With the help of repetition of the name of God and perfect surrender and devotion, one becomes free from all troubles and realizes the true nature of Self. An eternal ‘Eye’ or channel opens in the space of the mind which does not close thereafter. Exercises: Repetition of mantras (Japa): Amarum Hum Madhurum Hum
(I am immortal, I am blissful) Govinda Narayana Gopala Narayana (Names of God) I am pure self, I am pure being, I am pure love, I am pure energy, I am pure light of the self (Affirmations of Self) Hindrances on the
path [Sutras 30-32] Vyaadhi (disease) whenever there is disease either in the body, in the group of the sense, or in the mind. Styaan (lack of interest): when one feels no interest in making any effort for the attainment of the realization of the Self. Sanshaya (doubt): whenever there is a feeling of weakness regarding one’s own power or an uncertainty concerning the result of practice. Pramaad (procrastination): whenever one ignores one’s practice and becomes careless, consequently delaying the result. Alasya (dullness, idleness): whenever Tamas prevails in the body and mind due to eating wrong food, meeting with bad company, or living in a climate which creates heaviness of body, and as a result one loses interest in practice. Avirati (lack of enlightenment): whenever the mind loses its power to perceive the Reality, when it becomes caught up in hankering for the enjoyment of sense-objects and tries to attain permanent satisfaction thereby. Bhranti Darshan (negative understanding, misunderstanding): when one begins to think that Yog Saadhnaa is not for him or her or is causing him or her trouble. Alabdh Bhoomikatwa
(non-attainment of the desired state): when one practices but due to some
unknown reason feels he or she is not progressing and so becomes discouraged. Anawasthi Tattwa ((slip of the state of mind once attained): when through the practice of Yog Saadhnaa or meditation one attains certain spaces of the mind yet they vanish sometimes. These nine types of
trouble, interruption, or opposing factor are removed by as much repetition as
possible of the name of God. Exercise: Try to identify areas in our life where any of these hindrances may have play. 31: Dukha Daurmanasya Ang-Mayjayatwa Shwass Prashwassaha Vikshaypaas Asaabhoovaapaaha There are five more minor troubles which accompany the preceding nine. Dukh: (pain in mind, senses or body) Daurmanasya (frustration of desire) Ang-Mayjayatwa (shaking of the
limbs) when during the practice of meditation or Yog Saadhnaa, a person feels something
shaking and moving in his body and feels uncertain about why this is happening. Shwaas: (incoming breath) Prashwaas (outgoing breath): when one loses his/her natural control of the incoming and outgoing breath. 32: Tatr Pratyshaydartum Aay Katattwaa Bhyaasahaha The method for removing these pains and troubles is the practice of concentration of the mind upon one object. The object may be God or any beloved object. Mind purifying practices
[Sutras 33-37] 34: Pratchardana Vidharana Bhyaam Vaa Praanasya
An easy means of clearing the body and mind of undesirable channels is to cause the Praan Vaayu to flow out of the body and hold it outside for as long as one can easily do so. If this is followed, the mind becomes pure. Praan (which is energy/chi) is not only the breath, but one cannot understand how to expel Praan out of the body except by taking the breath into consideration. Until the praanic channels are opened inside the body, it is recommended that one follow this practice of expelling breath through the nose or mouth and retaining it outside for as long as is comfortably possible. 39:Yatta
Beemataa Dhyaan Aadvaa A general method of stabilizing the mind is to practise concentration or meditation on one’s object of devotion. This practice should continue until the mind, by itself, attains the unwavering state. (Note the commonality of practice as recommended in Sutras 39 and 32) Advanced samaadhi [Sutras 41-47] 41:
Ksheena Vrittay Hay Abhi Jaatasyay Vamanay Hay Grahee tre grahanaa
Graahyayshu Tatsta
Tadanjanataa Samaapattihi A person whose mind has become perfectly pure can apply his/her mind to any object. When this is done, his/her mind itself becomes that form; no other influence impinges to disturb it from its state of union. Reaching this sate, the yogi attains perfect knowledge of the object. This state of mind is called Sampragyaat Samaadhi. 42: Tatra
Shabdartha Gyaana
Vikalpaihee Sankeerna Savitarka Samapattihi One of the states of Samaadhi, Savitark Samaadhi, is described. Whenever in order to know an object
one applies his/her mind to it and meditates on it, he/she experiences
the name, form and the knowledge of that object. This is called the
Savitark Samaadhi state
of mind. Since the feeling of name, form, and knowledge remains in the
mind and this is a kind of Vikalp (construed knowledge), it is also called Savikalp Samaadhi. 43: Smritti Pareeshuddau Swaroopa Shoonyeva Arthamaatra Nirbhaasaa Nirvitarkaa When after some time in one’s practice the memory of the
name of the object becomes extinct and the Vritti, the wave of perception of
that name also becomes extinct, then one will feel that he/she is perceiving the object though without the name and ideal
form. Only the form remains held; no Vikalp of the object’s form remains. This state is called Nirvitark Samaadhi or Nirvikalp Samaadhi. 44: Aitaiyai Baa Savichaaraa Nirvichaaraacha Sookshma Vishaya Vyaa Kyaataa When one applies his/her mind to Sookshm Padarth, which is a thought or a subtle form, and when the same state takes place as has been described in the case of applying the mind to the gross form—in other words, as long as the name, form, and the knowledge of the object remain held in the mind—then it is referred to as the Savichaar Samaadhi state of mind. When, however, the knowledge of the name and form are extinct and only the subtle object remains in the mind as an experience, then it is called the Nirvichaar Samaadhi state of mind. 45: Sookshma Vishayatvancha Alinga Paryavasaanam That Samaadhi or application of the mind to any subtle object (such as smell, sapidity, the potential fire in wood, the touch of air, or any subtle sound, right up to Prakriti, the apex of subtlety) is called either Savichaar or Nirvichaar Samaadhi. 46: Taa Aiyva Sabeeja Samaadhi All the states of Samaadhi just described are Sabeej Samaadhi states, which means they are Samaadhis still containing seeds which can again sprout into ignorance at any time. One must aspire for the state of mind called Nirbeej Samaadhi, which means that Samaadhi in which there linger no more seeds capable of producing ignorance. 47: Nirvichaara
Vaisharadyay Adhyaatma
Prasaadaha Of all the sates of Sabeej Samaadhi, the state of Nirvichaar Samaadhi is the best because after attaining it, the mind becomes free from impurities. Exercise: come up with a unique meditation (whether it be an object of meditation, feeling, or intent). Practice it on the Savitark or Savichaar level, while keeping name, form, knowledge of the object in mind. Keep watching and see if the Nirvitark/Nirvichaar state of mind unfolds. Powers of mind
[Sutras 35-51] 35: Vishayavati Vaa Pravritteer-utpannaa Manasaha Sthitti Nibandhini If one practices Yog Saadhnaa or meditation he/she attains the power of experiencing extremely subtle states of mind which are divine. This power is called Vishayavati Pravritti, and it further aids one by enhancing his/her faith in and enthusiasm for the practice of Yog Saadhnaa. Thus, it helps one continually entertain the thought of the Aatmaa, the Oneness of life, everywhere. 36: Vishoka
Vaa Jyotishmatti With constant practice another Pravritti or power of perception appears within a person. This is called Vishokas, a power which never allows one to become unhappy. The resulting contentment advances one further and further towards enlightenment. 40: Paramaanu Parama Mahattva Asya Vasheekaraaha Once the practice has matured and one has gained the ability to stabilize his mind, then he/she can fix his/her attention at any time on any object, from a particle of light on up to the whole of infinite Existence. This state of attainment is called the Vasheekaran state of mind, which means the fully controlled mind. 48: Ritambhara Tatr Pragya The mind having become purified, one attains the state of mind called Ritambhara Pragya which is the power of discriminating the reality of something as it is without entertaining doubts. 49: Shroot
Anumana Pratyna
Bhyaam Anya Vishaya
Veeshaysh Artattwa This real power of discriminating the complete reality of a thing as it is, is quite different from that power of understanding the reality of an object after having heard about it; and it is different from the understanding which occurs upon conjecturing about an object’s reality after having read a book on it or after having seen a symbol representing it. These two further waves of perception are called: 1. Shuddh Buddhi: grasping the reality after hearing 2. Anumaan Buddhi: grasping the reality after reading or seeing These two derived waves of perception do not communicate the true nature of a thing. It is only through Ritambhara Pragya, that real power of discrimination which is a definite state of consciousness gained after practice, that one comes to know something’s true nature. It is for this reason that Ritambhara Pragya is so important. 50: Tajjas Sanskaaraha Anya Sanskaar Prathibandhi Reaching Ritambhara Pragya, one attains the revelation of the true nature of Prakriti (Nature, the world) and its effects. Then one realizes that there is no point in craving for the enjoyment of the sense-objects in the way that a person who does not know the Reality craves for them. The unrealized person thinks that objects and their joys are the outcome of something different from that of which he/she is the outcome, and so concludes that he/she needs them in order to supplement his own nature. The one in whose head Ritambhara Pragya has revealed itself truly knows that it is the Self-existence alone which permeates the field of Prakriti. The Self permeates everywhere even as it simultaneously holds itself in a completely free state of existence, just as the sky always remains free even though it too permeates everything. Attaining Ritambhara Pragya, one knows directly that the self is always free in itself, residing in its own state of immortality: unborn, unchanging. At the same time the Self permeates all the forms of existence which are eternally changing. 51: Tasyapee Nirohdhay Sarva Nirodhan Nirbeeja Samaadhihi If after reaching Ritambhara Pragya, one continues to practice Yog Saadhnaa, one enters the state of Nirbeej Samaadhi, reaching which there is nothing left to attain. At that time the yogi becomes perfect. He/she knows that his/her Self is the Self, the essential nature of every existence, and that it has always been as it is. He/she neither says that the Self is now immortal nor that it was once bound. In such a person no wave of perception arises which might cause one to say the one was once free, that one became bound, and that now one is free once again. For such a person, unlike for those who have not attained this state, there are no waves of knowledge such as birth, existence, death, or elimination. One simply lives the state of Kaivalya Awasthaa. Exercise:
Take any object of interest and meditate on it and see if any insight
comes around that object, i.e. perceiving the object as it is, i.e.
a glimpse into its true nature. Document your understanding of the object
before you started meditating on it (the object could be a question,
inquiry, feeling, space of experience in the body, a perception of self,
etc), then write about your insight after having meditated on it. What
is your insight? And how did the meditation (savitaark/savichaar/savikalp/nirvitark/nirvichaar/nirvikalp)
help bring about the insight?
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