SAMADHI PAD SUTRA-47

                             NIRVICHAR VAISHARADYA ADHYATM PRASADAH

        WHEN THE NIRVICHAR SAMADHI IS PURIFIED (OR PERFECTED) THEN CHITTA

        HAS STEADY CONCENTRATION ON THE SELF.

      As one can imagine, when we have a success in maintaining any level of the Samadhi, we get more interest and it is easier to progress. But one has to get some 'fruits' out of our efforts, then only one continues to do more intense efforts. This is true of anything in life . If we try to play tennis and have some progress and now we can hit a ball better and may have some success in a tennis tournament, we will be encourager to do more practice. But if we continue to do poorly , we will be discouraged and will may be stop practicing the game of tennis. Same is true of the Samadhi. Once we go through the initial levels of the Samadhi , which are not as difficult as the higher levels are, (though with no previous experience we find it more difficult),we must see some improvement or some rewards of the Samadhi.So once we have perfected the Nirvichar Samdhi, we have some knowledge of the SELF and have some intuition. How does this manifest in practical life ?When we are at the higher plane of the thought process or may be the so called 'universal mind ', we can 'know' more than ordinary people. You might have seen someone ;knowing' something that ordinarily is impossible to know. e.g knowing that some one had auto accident or knowing that some one has delivered a baby(when we knew that she was pregnant but not known that she was in labour.)In the beginning this may come as surprise. But this is the intuitive mind that we see at work. This can not be explained on the basis of logic, but only on the basis of the mind power that one develop with the ability to concentrate beyond the 'gross' objects.
      These kind of so called power will encourage us to do more efforts to achieve higher levels . ONE SHOULD NOT GET STUCK AT THIS LEVEL. These intuitive thought may be random and not always on 'demand' . But they are still there.But the main thing that hapens is the ability to see beyond the Gross level.

SAMADHI PAD SUTRA -46

                                                 TA EVA SABIJAH SAMADHI

                           THESE (SAMADHIES)TOGETHER ARE WITH SEED

     So far we have been talking about the various stages of the Samadhies. In the Savitarka samadhi , we have one concentrating on gross object. In the Savichar samadhi we still concentrate on the Gross object' , but it is without needing the actual , physical presence of  the gross object.But it is still required in our thought. In the next levels, we go higher and subtler levels with the AHANKAR, (the EGO ),called SANAND and still subtler is the CHITTA or the origin of the EGO or AHANKAR called the CHITTA.(SASMITA).
      Even though we have subtler levels and don't need the 'Gross" object we still have the object.The mind(level of SAVICHAR SAMADHI ) is subtler than senses(SAVITRKA SAMADHI ) and the ego(SANAND SAMADHI) is subtler than the mind and the Chitta(SASMIT LEVEL) is still subtler.But we DO HAVE THE RELATIONSHIP TO THE OBJECT. So it has a SEED . So it is with BIJA or the SEED. In the higher level of SAMADHI , there is no seed . This will be described in next Sutras.

SAMADHI PAD SUTRA -45

                        SUKSHMA VISHAYATWAM CHA ALINGA PARYAVASANAM

       (CONCENTRATING ON)SMALLER THINGS WILL LEAD TO THE UN MANIFESTED

        NATURE

       This sutra is telling us that as one tries to concentrate on smaller and smaller thing , he goes 'higher' and 'higher' level of the Samadhi. We were told about the lower levels as being concentration upon the 'gross' objects and gradually the object of the concentration is subtler and subtler.You might have heard that worshiping the Lord Shiva is good , but when one can worship and concentrate upon the "PINDI" or the "LINGA", it is better. This is due to the fact that the PINDI represents the 'nonhuman ' structure , which represents the origin of the life. This is subtler than the Lord Shiva Statue. So we are at higher level of the Samadhi.
        To understand the meaning of the ALINGA STATE, one must know the concept of the origin of the universe. This is discussed in the latter chapters.According to the Hindu concept the Universe is singularity and then expands and then then contracts or better word is 'dissolves' in to again singularity. This has continued for ever. So there is no beginning or end to this process. When the Universe is in the 'balanced' state , it is in state of singularity.At that time the 3 qualities (Gunas) are in balance. This is called the SAMYAWASTA. or the dormant state of the universe. The nature or the PRAKRUTI which has the qualities and the the Spirit or the PURUSHA.But this balance state is called the ALINGA. So when we start ascending or going deeper in our concentration , we can go to the level of the ALINGA state.

SAMADHI PAD SUTRA -44

      ETA YAIVA SAWICHARA NIRWICHARA CH SUKSHMA VISHAYA VYAKHAYATA

 THE OTHER SAMADHIS (RELATED TO SMALLER SUBJECT) HAVE BEEN EXPLAINED IN

 THE SAME WAY

In this Sutra we are told that there are higher levels of samadhis and they can be explained , in the same way as the lower levels of samadhis have been explained in the previous sutras.So one has to understand the levels of the samadhies and how we concentrate and progress in it.In the beginning we concentrate on Gross appearance of the statue or picture. But then when we have progressed in the concentration, then we start looking beyond it like the 5 gross elements that go in formation of the all the things in this world.So let me first summarise the various levels and the object of the concentration , and what we get out of it .
    In the SAVITARK and NIRVITARKA we concentrate on GROSS elements and gross objects and this is done by GROSS senses.Once we have achieved success in this level we have mastery over gross elements.
    In the next level, called ,SAVICHAR and NIRVICHARA levels of the samadhi, subtle are the focus of the concentration and we use subtle senses to achieve t. This leads to purification of mind.
    In the next level called SANANDA, we leave the senses and then go to the level where we are at the level of EGO or Ahankara.With the success of this we have more purity of mind and get some Psychic Powers.
   In the next level which is called SASMITA, we are at the level of CHITTA, or the source of ego When we have the mastery of this levels ,we get Intuitive Vision.
   When we reach the higher level called ASAMPRADNYAT level, we have complete withdrawal of the all senses, mind , and CHITTA, This leads to the highest level and we have the liberation.
   In the BHAGAWAT GEETA, CHAPTER ONE, verses 15 to 18 have mention of various conchs being blown by various PANDAWAS, have some relations to the levels of samadhies.These Pandawas are related to the 5 Elements (MAHABHUTE) and they also have various CHAKRAS and they also indicate what we perceive when we achieve the different levels of samadhies.So I will try to mention them .
   Sahadeva, the youngest of the all Pandavas ,is related to the element , EARTH and is located at the level of the MULADHAR CHAKRA, .This chakra has 4 petals and the controlling Deity is GANESH.It is at the coccygel part of the physical body. At this level we are in SAVITARKA samadhi.So when we have perfected it, we hear sound of HONEY BEES.(This is the sound of the conch of SAHADEV, called Manipushpaka).This chakra is related to previous impressions or SAUNSKARAS.
  The next one is Nakula, which represents, the element WATER, and it is related to the SWADHISTAN CHAKRA, This chakra has 6 petals and the controlling deity is BRAHMA.It is at the sacral level of the physical body. At this level we are at the SAVICHAR samadhi.The sound that we hear the sound of Flute and that is the conch of Nakula called SUGHOSHA. There are no more doubts like in previous level (Savitarka)and we are guided by the intellect.This is related to RAJAS GUNA,may be that is why it is under the control of BRAHMA.
   Arjuna represents the element TEJA or the Agni and is related to the Manipoor chakra. This Chakra has 10 petals and it is at the level of lumbar spine level in the physical body.The controlling Deity is VISHNU and it is related to the SATWA guna . The sound that we hear withe the control of this centre is sound of VINA or Harp.The level of Samadhi is called SANAND. Now we are beyond the gross or subtle elements and we are at the level of Ego.The conch of Arjuna is called Dhananjaya.
    Bhima represents the element of AIR or the VAYU, He also represents the ANAHAT CHAKRA .This chakra has 12 petals and is under the control of deity of RUDRA. It is related to the TAMO GUNA and physically it is at the level of Dorsal spine. The conch of Bhima is called PAUNDRA nd the sound that we hear when we control this level is that of AUM. This is also the level of samadhi called SASMITA . We are at the level of EGO principle or the CHITTA.
  The last one is DHARMARAJ OR YUDHISHTHIR.It is related to element of AKASHA and is related to the VISHUDHYA CHAKRA.This chakra has 16 petals and the JIWATMA is the controller and it is related to the TAMO GUNA. At this level of samadhi is ASAMPRADNYAT SAMADHI and we hear the sound of distant ocean. In this level , the MIND , the Intellect , the Ego, and and the Chitta are all dissolved, and we have pure intuitive perception.

SAMADHI PAD SUTRA -43

        SMRUTI PARISHUDDHAU SWARUPA SHUNYA EVA ARTHA  MANTRA NIRBHASA

         NIRVITARK

        WITH THE PURIFICATION OF THE MEMORY,MIND BECOMES DEVOID OF

        MEMORY,SHINES WITH THE OBJECT ITSELF,AND THEN THAT STATE IS CALLED

        NIRWITARK SAMADHI

As we continue to go further in the meditation or the Samadhi, there is a deeper or different level of the concentration or the state of the mind . In the beginning of the Samadhi,as was mentioned we start with  a statue or the picture of the GOD.and chant the Mantra. So our MIND is now thinking of the statue and the words that we are chanting . Let us say I am looking at the statue of the Lord Krishna. So when I look at the statue as the figure gets in my brain , it jogs the memory and the then the minds knows that it is statue of the Lord Krishna. Same is with the words that I am chanting. The words like OM NAMO BHAGAWATE VASUDEVAY, will mean nothing to the person who does not know the Sanskrit language. But when I say it and the words go to my brain hearing center, and goes to my MIND and then the memory is joged  and I know what it means. Even though this happens in a fraction of a second, and I am not aware of it , IT DOES HAPPEN. But with the practice , and better concentration, we reach higher levels of the Samadhi and now I do not need the statue or the word to go through the 'process' that was described , but our mind instantly gets concentrated with the SUPREME BEING,something which does not need the help of SWAROOP(THE LOOK) OR THE WORDS THAT DESCRIBE IT. This is called the NIRVITARK SAMADHI. So in this stage we don't have  the size, shape or form or the words to describe our action.So our mind is one with the object and beyond.

SAMADHI PAD SUTRA-42

 TATRA SHABDA ARTHA DNYANA VIKALPAIH SANKIRNA SAVITARKA SAMAPATTIH

       IN SAVITARK SAMADHI,THERE IS CONFUSION CAUSED BY IMAGINATION OF

       WORD,MEANING AND KNOWLEDGE.
       In this Sutra there is some explanation of the lower level Samadhi , called SAVITRK Samadhi. As described in the previous Sutra, when we start to meditate, we are told to start with the right time , right place , right atmosphere, and right posture and the right chanting(of the Mantra).So we are asked to have a statue or a picture of Sagoon God (the God that has QUALITIES) ,and the have our senses engaged by various external sources. Have scented candle, little music, and the chanting of the Mantra while we look at the Statue. So in this Sutra we are told there are 3 things that happen , when we say a word. The word has a meaning and the it conveys a Knowledge.So if I say a word like FATHER,you will know the meaning and will have the knowledge about the word . But if one does not understand English, then he will here the word , but will not know the meaning or knowledge of the word.Now there is a difference between the meaning and the knowledge. So I may be in position to understand the word, but not know , or have a concept of it. Say for example nuclear fusion .I know the word , I know nuclear fusion , but I truly don't have much knowledge of it.And the same word may mean different things in different languages . POO POO PLATTER IS A GREAT EXAMPLE The same words convey different meaning to different people..So there is a difference in the understanding of different words and what they really mean.This is call VIKALP .
       So in the lower level of the SAMADHI, it is what we understand and mean when we  CHANT a mantra or look at a Statue of a GOD. What I feel when I see Lord Ganesha Statue,I have different feeling and different meaning.But to a christen it will have no special meaning.
   In the Sutra 9 we were told that when word convey something which is not REAL and is IMAGINARY , it is called VIKALP.So the word may mean something to me but to not every one as it is my imagination.(The looks of any GOD is not real, it is what we want it to be .) 

SAMADHI PAD SUTRA -41

       KSHEEN VRITTIR ABHIJATASYA EW A MANERGRAHITRI GRAHANA GRAHASHU

       TATSTHATADANJANATA SAMAPATTIH

WHEN THE THOUGHT WAVES ARE MINIMAL OR WEAK, THE MIND (OF THE YOGI) CAN IDENTIFY WITH COSMIC MIND(MAHAT),OR SUBTLE MIND ANS SENSES OR GROSS OBJECTS.THEN THE STATE IS CALLED SAMAPTI OR THE LOWER LEVEL OF SAMADHI IS REACHED.(SAMPRADNYAT SAMADHI )

      This Sutra is somewhat  of a summery of the stages of Samadhi or what we were told in the previous Sutra. When the mind is quittened and the thought are minimal or gone, then the mind or the CHITTA is one with whatever it is concentrating on it To understand this sutra , one must know and  understand the process of seeing or smelling or thinking. When I see a thing or an object ,I look at the object and so the light is reflected from it to my eyes. The light goes to retina and via optic nerve goes to the brain. But neither the object nor the eye is wholy responsible for me seeing it. The optic nerve carries the impulse to the coccipital lobe of the brain , the center for vision. There is a chemical reaction ,and that does not see the object either. There is mind and  it must be present and the intelect behind it must be intact .But there is something beyond it. If my eyes are open and I am thinking of something else , then I will not see the object even though it is in front of my eyes . So the 3 things are needed to see . These thing are there even when we do the meditation, at least in the earlier stages
      So in the earlier stages of the Samdhi, one which is called SAVITARK, the mind is concentrating on a object. So when this stage is perfected , then there are no thoughts ,other than the object.So the mind or CHITTA is one with it. So there is an OBJECT , that one concentrates upon , then there is a process of the concentration and then there is CHITTA which concentrates. So there are 3 things. These are called GRAHYA,the object that we concentrate upon , the  GRAHAN , what we do through senses and the mind, and the witness to all this is GRAHITA.So in the SAVITARK stage of the SAMADHI, all three are there.Then in the next stage, which is called the SAWICHAR ,even though there is no object , the thought that we have which make us concentrate on the object is still there and so it also has all 3. .But in the next stages of the SAMADHI, which are  called SANAND and the SASMIT. In the SANAND, stage  there is no object and so there is no GRAHYA. Only GRAHAN nad GRAHITA are there. In the SASMITA stage there is only GRAHITA and there is no object of concentration , nor there is any though or mind or any senses . ONLY THE WITNESS is there

MAHAT TATWA

   In the last Sutra there was mention that one gets knowledge of smallest of the small the Param Anu, (smaller than the Atom) which is at physical level.Even though we can not see it with naked eye,we can see it with specialised microscope.We can also 'know'the biggest of all and not in the physical world, but at much higher level.So I thought about writing small one about The Mahat Tatwa.
    In the Geeta or as per other scriptures, there are 24 elementary principles that go in to action to start the beginning of the Universe. The SPIRIT has no qualities and no Desires . So it can't do anything . The Nature or the Prakruti has no ability to do anything on it's own. It has the qualities and the desires , but without the Spirit, or the PURUSHA it can not do anything. But once the Purusha comes in picture or there is a union of the spirit and nature then the nature starts it's "play".and the universe as we know comes in picture. The 24 principles are 1)Prakruti ,2)Mahat Tatwa ,which is also called CHITTA,(vaguely can be said as mind stuff) From this CHITTA comes the Buddhi or intellect.3)This leads to the AHANKAR, (realisation that one is separate from other) 4)the MIND then the 5 Senses and 5 organs of the Action ,5 Mahabhuta or Elements --Space , Air/gas, Energy, water or liquid and the earth or solids.So now remaining 5 are Tanmatras the abstract qualities of the matter.The last 5 at times can be changed to 5 PRANAS.
     This is what is thought by the SANKHYA YOGA.(SANKHYA means 'counting  or numbers).
      So now one can see that MAHAT TATWA is the ORIGIN of almost every thing.So with the meditation we can know this MAHAT TATWA.

SAMADHI PAD SUTRA -40

                       PARAMANU PARAM MAHAT TWANTA ASYA VASHIKARAH

(WITH MEDITATION PERFECTED )ONE CAN CONTROL (SMALLEST) PARTICLE CALLED

 PARAMANU AND THE BIGGEST (PRINCIPLE)MAHA TATTWA.

      So far we were told as to how we can get better concentration of the mind. Now we are told as to what happens when we continue to do the meditation and are successful in getting the concentration.Once we have had this under control, then we have control over the smallest of the particle called Paramanu. In past atom was thought to be the smallest of the particle, when we started understanding the matter. This atom is called ANU. But we in science started knowing that atom can be split , and the smaller part of the atom in Sansrit is called PARAMANU. So the yogi can control or know the Paramanu with the perfection of the meditation. But that is not enough. The matter , which is made of atoms , which are made of protons ,electrons and neutrons, are still at the level of physical universe.What about the "the principle " or the universal mind /consciousness,which we can not see.So the Sutra tells us that withe meditation we get the power to understand or control the this MAHAT TATTWA, which can be said to be the universal mind.
    One other way to translate this one is that one can concentrate on smallest of the small thing in physical universe or biggest of 'all' the one that can not be seen, the Universal Mind.

SAMADHI PAD SUTRA39

                                                       
                                            YATHABHIMAT DHYANAD VA

                              OR (BY CONCENTRATING UPON)ONE'S CHOICE

      So far we are given many options or ways by which we can concentrate and quieten the mind . We started with gross objects and then went at higher levels or subtler things. In this one we are coming down to the same 'gross' thing . But this one is little different. We were told to start with a statue or picture to concentrate, in this sutra we are told to concentrate , think about anything that we like , love .It is easier to think about what we like or love. So if we have to concentrate on something that we may like we can do it much easily. But in our day to day life things are not always easy. Sometimes things happen and we may have other things on our mind. So it becomes difficult.Say for example, we may be waiting news about our child ,(examination or admission ) So we may not be in position to concentrate on God. So it is easier to start with what we love. As long as we don't concentrate on the problems and our thoughts don't get carried away, we are OK. We could start with thinking about our child.But then concentrate on the element of what is not external things.So the common things that we all have is the reflection of the Lord, and if we can concentrate on that ,we can do better. Now please remember that the reason we select the statue of the LORD or a picture of our favourite Deity, is that there are no other thoughts than to think about he /she being God/Goddess. They don't have examination to pass and job to be gotten or sickness to conquer. So our thought process is limited. But it becomes difficult if we start thinking about our child or spouse etc.The one thought leads to another and an another. If we think about examination, then we think about next examination or the job that he has to look for and then the salary and then the having family etc. So one thought leads to another . But if we concentrate on our child , but think only about his inner active principle, the reflection or God or the thing that keep us alive , then we are OK . There was a story in which a family man decided to take sannyas ,he could not stop thinking about the favorite Buffalo He could not concentrate on the meditation.So the teacher told him to think about the buffalo.This is too simple at first thought, but more difficult in practice.But may be on long term it may be possible.

SAMADHI PAD-SUTRA38

                                SWAPNA NIDRA DNYAN ALAMBANAM WA

     (THE MIND CAN BE QUIETENED) BY TAKING SUPPORT OF KNOWLEDGE OF DREAM -

     SLEEP

       This Sutra is is little difficult for me to interpret. When they were talking about the sleep and dream state, it was mentioned that the sleep is like the Samadhi as there is no awareness of the body and the mind functions at the level of astral plain.But it is in a way  a negative state.But in that stage there is complete lack of body awareness. It also fully works it the level of astral body and it is 'created' by our mind or chitta.There is no physical support for our dream. As was told in the beginning ,we have to have some picture or statue to concentrate upon.But in the latter stages we can do without actual statue or picture. So in the sleep and dream we do not have any physical support for what we are experiencing.So when the chitta understands that we do not need physical thing to experience , then this can help us in practice of Samadhi.
    There are couple of other thing that can be also thought of , from this Sutra. One is that we may have seen a great saint (Saibaba or Gajanan maharaj )or for that matter our ISHTA DEWATA(the physical form of the formless Lord that seems to be our 'favourite' and seems to be more personal),and they may have blessed us and with that experience we feel Sarine and calm. So we can transfer this experience to the actual Samadhi and try to get the same experience with the meditation.
  The other meaning is somewhat different. Why do we dream and why do we dream certain things?There is concept that some of the dreams are related to our present existence and the thought process and experience. If we think about meeting some one or becoming famous , we might see that in the dream.But then we have some dreams that are related to our past experience , like some relative or friend that we have not seen in long time . But then there are dreams that one can not explain. THEY MAY BE RELATED TO OUR PAST LIFE.So when we analyse the dream , we may get insight in to our past Karma and Desires and may help us to resolve them . If we do not do this , they will be obstacle in our path of getting to the highest level of the Samadhi.
     So we are told that this will help our mind to be be quitter.

SAMADHI PAD SUTRA-37

                                         VITA RAGA VISHAYAM VA CHITTAM

     WHEN THE MIND IS CONCENTRATED UPON THE CHITTA OF SOMEONE WHO IS

 WITHOUT(VIT) ATTACHMENT TO SUBJECTS (THEN CHITTAATTAINS THE SAMADHI)

When the mind concentrates on the Chitta of a sage or highly evolved soul then one has better concentration and can attain the Samadhi. So when we see some one who is highly evolved we feel good and when we think about them , we are likely to have good thoughts and appreciation of the achievement that is done by such sages, If I think about Swami Vivekananda , I can only think of his greatness and his devotion and his lack of attachments to any mortal things.The better example may the opposite of Swami Vivekananda. What kind of thoughts come to your mind if you think about say Karina Kappor or Padukon or Priti Zinta,(for Indian males) or Shahrukh Khan or Akshay Kumar(for Indian females) or Obama or Bush or Clinton(for political junkies)?You will think about all sorts of attachments and and certainly can not concentrate. But if one thinks about a great sage all the attachments are forgotten . So one can get rid of thoughts related to attachment by thinking about such great pious persons.
     So we are given one other way to concentrate and get rid of thoughts related to attachments.

SAMADHI PAD SUTRA 36

                                                   VISHOKA VA JYOTISHMATI

        OR SORROW LESS STATUS (OF MIND OR CHITTA)WHICH IS (SOURCE OF )LIGHT

(CAN CALM THE MIND)

           In the Patanjali Yoga Sutra the sage Patanjali does one liners and they are related to each other. They can not be read separately at times as each one is related to the previous one and the next one . So this Sutra is related to the previous one . In the last one we were told that we can think of a subject (related to any of the senses) and we will perceive it . And in future we can have ability to 'feel' the special smell or taste any thing that we want without having the smell or the substance that we are tasting. In a higher level,So we at lower level can see a subject when it is in front of our eyes..In the next level we can see it without the subject in front of us. But this one is related to not the senses or even the lower level mind.So if one thinks about the process of seeing, the question comes to mind is who is the seer ?Is it the eyes , is it the retina or is it the nerve that carries the impulses or is it the brain center ? The answer is none of these things is real seer.Sometimes we have things in front of our eyes but we are lost in thought and we don't seethe subject that is in front of our eyes.The thing that 'sees' is beyond the physical level. So is it the MIND? Well yes and no . There is something beyond the mind.If I have never seen an aeroplane , I will not recognise it when I see it . So I have to nor only 'receive ' the information, but I have to analyse it and 'match' it with preciously collected information(with the intellect).So this part of the MIND-INTELLECTS -OR CHITTA is the one which is the source of the light,or the Knowledge. But one beyond is the one which is real seer and it has no sorrow(or pleasure) So when the devotee gets to this level, it is sorrow less and full of knowledge so this will calm the mind .So the higher level of mind that calms the mind is this sorrow less level of source of knowledge.
      Just an additional note. The' gross ' objects are gross and the senses that perceive them are also 'gross'. But the mind that thinks or 'senses' them is subtler than the senses themself. But the intelect which 'recognises ' the perception is still subtler than the mind.And the one beyond it is still subtler. So in short we are talking about different levels of Samadhi.i.e. Sawichar(one with though -one related to mindt), Sanand(one with bliss-related to intelect) and the Sasmit(one related to Ego).

SAMADHI PAD SUTRA-35

        VISHAYAWATI VA PRAVRITTR UTAPANNA MANASAH STHITI NIBANDHINI

THE MIND IS BOUND (TO THE STATE OF SAMADHI) WHEN IT IS STIMULATED BY THE

OBJECTS (OF STIMULATION OF THE MIND)

   In this sutra we are told something much deeper. We have been looking at the various techniques to engage our mind and that way improve the concentration and achieve the higher level of the Samadhi.In the beginning we were told to 'engage' or various senses in such a way that our mind is nor distracted. We were told to have may be soothing music to engage the hearing,to have a scented candle burning, to engage the sense of smell and then the closure of eyes or have a statue or a picture of the our favourite GOD, to engage the sense of sight or seeing etc. So now we know that we smell something, there is a contact of smell particles to the sense organs in our nose. The sensation is carried to the brain center by the nerves .In the center there is a chemical reaction and then the cells in the center compaire the 'perception' that they get to the one that they had experienced . And then we say ,'OH it is a rose or it is a sweet smell etc'. I am not sure where is the memory is stored. We know that the center does not 'analyse ' the chemical reaction as the chemicals at the level of brain center are same . So the decision as to what it is is done by either mind or intellect.So can we reverse the process?
     In this sutra we  are told that the process can be reversed. This can be achieved after certain level of the practice of the meditation.So now think about it. If I want to think about my father or mother I don't have to have them in front of me . I can just think of them and I can visualise them anytime , any place at my "will". If I can do that can I smell anything that I want to? This sutra states that when we do enough practice ,we can achieve the 'power' to have any smell that we want.If this can be done ,then the mind would be engaged and this will improve the quality of meditation . So we can have any of the 5 senses 'creat'any sensation that I want or desire without having the object in front..
    There are 3 things that I want to point out. One is that when we advance in the meditation level ,we start having different perceptions without having the sense object and not even thinking about it . In the different levels of the Samadhi , Yogis have described sound of 'humming of bees', bells ringing , flute and even veena.They have also had seen starry sky , to bright light etc .But this usually happens at higher levels. Second point is that one can" think of and get it " anything that they want as sensation and this will help them to keep mind in control.The third point is that these kinds of 'powers' will encourage the devotee, to continue the efforts to achieve the higher levels.In doing these one does not need any outside help like a Guru or a teacher.

SAMADHI PAD SUTRA -34

                             PRACHHARDAN VIDHARANABHYAM VA PRANASYA

    BY EXHALATION AND RETENTION OF THE PRANA (CAN HELP MENTAL PURITY)

      This is continuation of the same topic. In the previous we were told how to improve our chances of achieving the Samadhi, by improving the concentration. There are different behavioral things that one can do.Then there are different changes that one can do in the thought process.i.e. not to hate bad people , not to find fault with virtuous persons , or not be jealous of some one who is happy etc.Now we are told that by improving the breathing technique , one can improve the purity of the mind and this in turn will help us in following what was told to us in previous sutras.So one can say that by following certain breathing techniques we improve the mind and by not having bad thoughts ,we will have better control on PRANA. If I am upset, my breathing is going to be rapid and may be irregular. We are often told to "to take a deep breath", when we are upset or angry.So in this sutra we are told to do exhalation process and even the holding of breath,as means of purifying the mind.
     Some people will connect this sutra to the mechanism of the breathing.As we know there are 3 phases of the breathing , breathing in phase , holding the breath and the exhalation phase . There is a fourth phase .One can hold the breath when we have fully exhaled. (the 3 phases of the breathing are called POORAK, KUMBHAK AND RECHAK). Concentrating on the breathing will help us to relax physically and also when we try the breathing techniques , then our mind concentration is on breathing and other thoughts don't come to our mind. After the practice of the technique, it becomes automatic and mechanical and one does not have to do it consciously.So here we are told to practice the breathing .

SAMADHI PAD SUTRA-33

         MAITRI KARUNA MUDITA UPEKSHAM SUKH DUKHA PUNYA VISHAYANAM

         BHAVANATASH CHITTA PRASADAM

      (BEING) FRIENDLY WITH HAPPY(PERSON),(HAVING)SYMPATHY (FOR )UNHAPPY

      (PERSON),CHEERFUL(WITH)VIRTUOUS (PERSON),INDIFFERENCE

      (TOWARDS)SINFUL(PERSON) WILL LEAD TO MIND(STUFF)GETTING PURIFIED

     In the last 2 sutras we were told about the obstacles and how to get rid of them . But we were told about doing more meditation or concentrate on the subject of our meditation.But i this sutra we are told how to reduce our anxiety and distractions that occur during the meditation by changing our behavior or thought process during THE TIME WHEN WE ARE NOT MEDITATING.We were told how our mind would get distracted.Let me give an example , that would clarify.We meet someone who just got recognised for his or her achievement.Now I am jealous . Why did it not happen to me ?So now I can't concentrate.So if I change my attitude towards the Happy person, and become friendly with him or her and not be envious, then it will not distract my mind. This is developing the friendship with the happy.
     If we see someone who is unhappy,we may have different emotions . If we were envious of him in the past , we may  not be sympathetic and .But if we really feel sympathetic and feel bad abut him or her , then that will help us.One must realise that if something makes him unhappy then the same thing will make every one unhappy. So we should be sympathetic toward those who are unhappy.
     We should feel happy when we see or meet someone who is virtuous.Some times we have tendency to find fault with these people. Sometimes when some swami gives a lecture, we try to find out if he misstated something or if he is living luxuriously etc. We should avoid it. Sometimes we try to find reason to critisise .Someone donates lot of money , we will make a statement like 'oh he was cheating in the business 'or we know how he got money and now trying to do right. So if we come across anyone who is doing 'right' we should be happy.
    If we come across someone who is doing 'bad deeds' ,we should not have hatred for him. If should try to think that it may be related to his past deeds , and think as to how we can help him to improve.
     Couple of stories will help to understand this last point. The story of Valmiki, the writer of the RAMAYANA. He was staying in the jungle and was looting the travellers . One day when he got hold of a VIRTUOUS person who was not afraid to die.He asked him to find out why he was ding all the looting and killing. So Valmiki answered that he was doing for his family. So then he was asked to check out if his family members were ready to 'share' his sins. Valmiki was sure that they will. But as it turned out , they did not want any part of his sins . So that opened his eyes and he stopped being the murderer and thief.Other story is of one saint from India . As people started knowing about his pious nature , some of the people got mad . So they asked a ordinary butcher to spit on him after he had taken bath in the river.The saint did not get mad but took the bath again . This continued for 21 times .Finally the butcher realised his mistake.and appolosised  for his behaviour. Again.Again this is for highly evolved souls .But if we can practice 1/100 the of this behavior , we will be in position to concentrate better and uplift ourselves.     

SAMADHI PAD SUTRA 32

                         TAT PRATISHEDHARTHAM EKA TATTWA ABHYASAH

      TO GET RID OF THE OBSTACLES(MENTIONED IN LAST SUTRAS,)ONE SHOULD
                 CONCENTRATE ON ONE 'THING' REPEATEDLY (STUDY-ABHYAS)

We were told all the different obstacles in the meditation and their classification under different types of reasons. Now we are told as to how to overcome them. It is easier said than done . We are told that doing the meditation or concentrate on one principle ,repeatedly , will lead to success. One may ague that if we can not concentrate because of mind being lazy or having physical elements or having doubts about meditation and it's benefits etc, then how can one concentrate? So if i have thoughts about the temptations (sense pleasures) how can I concentrate?The answer is if we try it repeatedly and consistently , then we will succeed and the the doubts will be gone . This is so true in every thing that we try . Say I am trying to play golf and not getting anywhere.If I continue to play and practice hitting the ball , I will get better . SO then if I hit the ball on a difficult hole at par , then I will get encouragement and instead of dropping the game,I will play more and hopefully get more success. Meditation is same .We sometimes try it not on consistent basis , and with full faith and then think and expect that we will get the 'enlightenment' in short time . This is not going to happen. One must pay the 'dues'.I often give an example of becoming a physician. One has to do 12 years regular school, then 4 years of college and then 4 years of medical school.That gets one to be a simple MD.If you want to get hospital privileges or do more than general office practice , one must do 3 years of medicine,and then do 3or more years of sub specialty training. AND THIS IS TO KNOW HUMAN BODY , SAME OLD MODEL FOR LAST MANY MANY YEARS. So if one wants to do something beyond PHYSICAL WORLD , then certainly he will have to spend 'more' time .So we should not get discouraged and continue to do the meditation and we will succeed .

SAMADHI PAD SUTRA 31

          DUKHA DAUR MANASYA ANGAMEJAYATWA SHWAS PRASHWAS VIKSHEPA

                                                                    SAHABHUVAH
THE PAIN (OR SORROW),DESPAIR(MENTAL DISTURBANCE),TREMBLING,AND IRREGULAR BREATHING CAUSE DISTRACTION.

       IN the last Sutra we were told about the 9 things that can cause the obstacle in the practice of meditation.In this Sutra we are told little more about the same.This is little different.When we have distracted mind , we react to it . These causes changes in our body. To some extent they are described here.
    The first one s the Pain or sorrow . This could be due to mental or physical or external sources which are not in our control.We may be angry about something or worried about something and this is mental pain. We may have fever , have caught a cold or injured .This is physical pain. And lastly the external things that are  not in our hands , like floods or fire etc. Some people will classify these as ADHIBHAUTIC , ADHIDAIWIC AND ADHYATMIC.No matter how one states them , they come down to same problems.Adhibhautic is related to our physical existence , adhi daiwic is related to environmental related and the Adhyatmic is related to our own karma , done in this and previous files..
    The pain will cause the mental disturbance and that will lead to irregular breathing and one can start trembling. All these will lead to inability to progress further in the concentration and meditation.

SAMADHI PAD SUTRA 30 CONTINUED

     There were 9 things that were mentioned in this sutra. These are the obstacles in the path of     practice of meditation to reach the GOD.In last blog I mentioned 4 of them . Sometimes they sound similar,but they are not as there are subtle differences in them.
    The fifth that is mentioned is the LAZINESS. We are all too familiar with this one.We act lazy in every aspect of the life , be it doing exercise , be it controlling sugar intake or studying , we always find our self tired.This is more true in case of doing regular meditation . So when the body and mind both are tired,that is called LAZINESS.The difference between second one  (DULLNESS) and this one , is that in Laziness both mind and body are tired.while in Dullness , there is mental fatigue.We do experience this all the time . We are told to wake up early , (called BRAHMA MUHURT)and then do the meditation. But we don't follow ALL the behavioural changes and so we attend the party  night before . But with determination , we wake up,but neither our body , nor our mind is ready and either we fall asleep or can't concentrate. This is the Laziness.But sometimes we have had good night sleep . we wake up , but the mind is too fatigued and can't seem to do much progress.This the Dull mind .
    The sixth one is AVIRATI.When one follows the "does and don'ts", that are describes in this book, the mind is well controlled.The desires or Vasanas are suppressed. But they are not completely gone.But when we come in contact with the subject of our desire , they come out and may be even with greater force than before. Th take an example , let us say we are having Satwik diet , which would include fruits and vegetable and dairy products etc,Now suddenly we are invited for a function , where there is fried food like Samosa or Batatewada or fried chicken, our desire comes back. We are tempted to eat it .If we eat it , then the" circle of Mind" starts . The action leads to impression , the impression leads to desire and desire leads to the action again , which again reinforces the impression. So now we are 'cought' in the vasanas. Other example may be easier to understand could be seeing old girl friend.She was out of sight -out of mind.But the desire was not completely gone and the Vasanas will pop up and will not allow us to concentrate on the object of the meditation.
    The next one or the seventh one is BHRANTIDARSHAN.This one is little difficult to understand. When the meditation is continued and one starts progressing in to higher and higher levels of the Samadhi, then he will have some 'vision'.This happens when the 'NIRWIKAR' Samadhi is reached. When this level of the Samadhi is perfected , then the devotee starts having vision. But at times the devotee has 'BHRANTI' an illusion that he is having visions , is called the BHRANTIDARSHAN.The problem with this misunderstanding is that the devotee tries to go in to higher level and is unable to do so ,as he has not perfected the Nirwikar Samadhi . So then there is frustration.So the one has to be sure that the Vision is real Vision and not just the illusion.
     The eighth one is ALABDHA BHUMIKATWA.We all know this one . So many of us complain that we try and try but we do not get any progress in the achieving the Samadhi. So we do not get -ALABDH- any level BHUMIKATWA.This discourages the devotee. One needs to check on our preparation and the way in which we are doing the attempt. Are we following the diet , the behaviour, the physical and mental  both , the time the place , and the surrounding etc are they suitable and conducive to the concentration .This needs to be revised.
   The last one is ANAVA STHITATWA.Again some of us may have felt this . When one tries to do the concentration and the meditation , one may feel that he he ts in to a level and then he comes out of it . The state can not be maintained for the long time . So there are 'flashes' of the complete concentration for may be short time but then we are back to our own mind's game . So there is some success , but it can not be sustained.
    So these are 9 different obstacles in the path of meditation . Each one has a solution and we can get over them with efforts.  

SAMADHI PAD SUTRA-30

VYADHI STYAN SAUNSHAY PRAMAD AALASYA AVIRATI BHRANTI-DURSHAN

ALABH-BUMIKATWA ANAVASTHITATWANI CHITTAVIKSHEPAH TE ANTARAYAH

DISEASE ,DULLNESS( OF MIND) ,DOUBT(OR QUESTIONING) ,MISTAKE(OF PROCRASTINATION), LAZINESS, (RESURGENCE OF)DESIRES ,ILLUSION, INABILITY TO PROGRESS (IN REACHING HIGHER STAGE OF SAMADHI ),INABILITY TO MAINTAIN LEVEL OF SAMADHI --CAUSE TO BE DISTRACTED AND ARE OBSTACLE(IN THE PATH)

      If one has tried to do the meditation or try to achieve the SAMADHI , he knows the obstacles in the path. This SUTRA tells us about them in a systimatic way
     The first one is called VYADHI, or disease.We all know that if we have a physical sickness or mental sickness we can not concentrate. We will be unable to do the proper chanting , or proper breathing or proper posture and the concentration , to achieve the higher level or for that matter any level of the Samadhi. The disease could be the physical or mental . If I have overeaten and has stomach ache , I can not concentrate. If I have attack of asthma , and can not breath, I can not do proper technique of the breathing and can not go farther. If I had a fight or my mind is agitated , then also I can not concentrate. So the BODY and the MIND must be free of the disease. One can practice Hata Yoga to get better health of the body.
    The second obstacle is the Styan.This is similar to laziness.But it is mainly the mental laziness rather than physical laziness. Our entire thought process and physical activity or inactivity is related to 3 Gunas. When we have dominance of Tamoguna , the we are lazy. When we have dominance of satwic guna our mind is calm. and when the Rajasic gets upper hand , then we are active . There are times when our Mind is lazy or fatigued , we don't want to do any thing . We know we must do certain things, but the mind does nor help us . This is STYAN.
     The third one is called SAUSHAY or the doubt. Our mind has the natural tendency to get attracted to the outer things that give us sense pleasure. This could be good food(spicy , fried food or even meat),it could be Sex, or parties or some such things.We have to quit all these things, to get ahead in the meditation process. But there is no guaranty that we are going to get any level quickly or for that matter anytime soon . So then the mind starts wavering. We start having doubts . Are we doing right things? We quit all the things that we were 'enjoing' and now we have no certainty of getting anything better. Is there anything like (highest level of )SAMADHI or it is all a bluff and mind's play?.This the SAUSHAY.
     The fourth one is called PRAMAD.This one is a mistake . We know  that eating good food is good , indulging in bad food is not good . Exercise is good. But we at times indulge in bad food or avoid the exercise.This is one PRAMAD . The one that is referred here is the procrastination in doing DAILY PRACTICE OF MEDITATION. We know it is good . We know that doing it daily is the only way to get ahead. But we still don't do it on regular basis.
 The rest of them in next blog.

SAMADHI PAD -29

              TATAAH PRATYAKCHETANA ADHIGAMOAPI ANTARAY ABHAAVASHCHA

THEN (BY DOING CHANTING AUM AND SURRENDERING TO THE GOD) ONE HAS

UNDERSTANDING OF THE SELF AS THE OBSTACLES (IN THE PATH OF MEDITATION)

 ARE REMOVED

When we try to translate the SUTRAS , we realise that there is continuity in the meaning of them . One leads to other and then the next one . So to understand this sutra , one has to know the previous one and the one before that and so on. So in last few sutras we were told that one must surrender to the GOD with full faith and devotion ,and one way to do this is by chanting the FIRST VIBRATORY SOUND produced which is AUM. So now we are told that when we do this , we will achieve the knowledge of the SELF. But we are also told or warned , that this is not going to happen in a day or two or even year or two.This is suggested by indirect way.We are told that when we do as was suggested in precious sutras, we will do better with the obstacles that are bound to occur in future. So there are going to be many problems and they will be lessened by the full faith and devotion and engaging the mind in the chanting of the AUM.

SAMADHI PAD SUTRA-28

                                       TAT JAPAH TADARTH BHAAVANAM

       THAT (AUM) SHOULD BE CHANTED WITH (UNDERSTANDING) MEANING AND
             
       FEELING OR FAITH

       In the previous Sutra we we were told that the name of the GOD with which we recognise is AUM. SO now we are told that we need to do chanting of AUM . Please understand that the Patanjali sutra yoga is science of meditation . So every Sutra is teaching us how to have YOGA -or the Union with the God. So now we are told to do the chanting of AUM, with understanding HIM and with full 'faith'. So Saint Patanjali is telling us two things .Just chanting is of no use . One ,we have to understand the meaning of AUM or understand the GOD and two, we have to have full faith.So now let us look at it.
    The chanting can be done in 3 different ways . When we say a word loudly, that speech is called VAIKHARI.If we do it with no thought process or just mechanically, it has no meaning. But in the beginning we have to do JAPA or chanting loudly. This is to engage our various sense organs . When we say it and hear it and think of the all pervading ISHWARA, we are engaging all our attention to HIM. This helps us in doing a better job of preventing our mind wandering all over.As long as our other senses are 'engage' they also help in concentration.But this is only first step and very primitive
(Just to complete the understanding, in Hindu scripture, there are 4 different stages that occur before the word comes out.PARA,PASHYNTI ,MADHYAMA AND LASTLY THE SPOKEN WORD IS CALLED VAIKHARI.)
     The second stage of chanting is we can whisper , instead of saying it loudly. Doing the chanting as a whisper,( which is called UPAMSHU) the concentration of the mind is different.One needs more concentration than saying it loudly. The last and the 'best' way (according to me ) is saying it internally or as it is called MANASIC JAPA..
    How one should do the breathing is very important.Observing the breath, trying to say externally something and then internally thinking of the GOD is not easy to say the least. But one must have a unconditional LOVE AND FAITH. If one has selfish motive or one is questioning the purpose of the chanting or if it is going to work and how long one has to do this chanting etc , then it is not going to work.So the FAITH is absolutely needed .
   So in this SUTRA we are told to chant AUM understanding that it represents the GOD , and it is the first word in the vibratory creation.He is the supreme and we must have full faith in HIM .

SAMADHI PAD SUTRA-27

                                           TASYA VACHAKAH PRANAVAH

                                                   HIS NAME IS OM(AUM)
   This Sutra continues to tell us about the GOD. Pranav is ONKAR. So what word conveys us the GOD is OM.So until; now we were told about the various qualities of the God ,now we are told that the spoken word OM is HIS WORD . In the Hindu scripture we are saying OM all the time . There are several BIJ MANTRAS . Almost all of them start with OM. Some people will write this as AUM. So now little more about OM.
     The AUM or Om has three letters in it A , U, and M . The way in which it is pronounced is by opening the mouth and with high pitch note . This is suppose to represent the Creation. The second syllabus is U. This is with lesser pitch and when we say it we are puckering our mouth or closing it , but not closed it. This represents Preservation. Then lastly , the syllabus M, When we say it we are closing the mouth. So this represents dissolution.So it represents the entire cycle.
     The AUM is also the sound that does not need the Ether.Ordinary sound waves need a ' medium' to travel . But the AUM does not need any medium. The vibrations of this sound do not need the ethereal medium. The god manifests as Cosmic vibration in the creation. In the Hindu scripture we say "AUM TAT SAT ". In the Christen Bible  says ""FATHER , THE SON AND THE HOLY GHOST." The GOD is the Father or SAT (True) ,the son is the the TAT and the Holy Ghost is the AUM. In other religions also the same AUM is mentioned as AMEN or AMIN(MUSLIM). When we do the chanting , we can do it 3 different ways.We can say it loudly or we can whisper it or we can chant in our mind . But the REAL AUM is not the sound that we say and can be heard by the ear or by our own mind , but in reality , we need to be in position to hear the Cosmic AUM without we saying it . This is the sound of the GOD.
       I can compare the this VIBRATORY Sound of the God to the microwave radiation that are all over the universe in equal amount. (If you have not known them , put your TV between 2 stations , or when the 'cable' is disconnected , what you see on screen is the universal micro wave radiations.)The difference though is that YOU CAN NOT SEE THESE VIBRATIONS BY ANY PHYSICAL INSTRUMENT . One can hear them, when one reaches the highest level of Samadhi. The.The sound that one hears is different levels of Samadhi is different.In John1:1 "In the beginning was the Word,and the Word was with God,and the Word was GOD."So HE manifested as the Vibratory Universe.At other place in Bible , St. John says "I was in spiritual Ecstasy and heard behind my conscious, subconscious and super conscious mind a voice like that of great trumpet."So the description inby any Evolved Soul is same , does't matter what religion he is following.
    In the GEETA chapter 7 ,verse 8 the lord KRISHNA says that I am the AUM in the Vedas.So this was the first vibratory creation of the GOD.So the AUM represents the  language of the GOD.

SAMADHI PAD SUTRA-26

                              PURVESHAM API GURUH KAALENA ANWACCHEDAT

(THE ISHWAR IS) A TEACHER OR THE 'GURU' OF THE MOST ANCIENT FOREFATHERS AND HAS NO LIMITATION OF TIME .

       The description of the Ishwara continues.In last few Sutras, we were told that there are no afflictions or is affected by Karmas or their effects and has all the knowledge and HE is the origin of all the knowledge.Now we are told that our ancestors or even the initial human beings were taught by the God . He is the GURU to all the human beings. This has little more implication . As I had mentioned that the knowledge that any Human being has , is bound by the time , has a limit that can not be crossed by the human beings.
     This has a little deeper meaning. The time and the space were thought to be separate by science till Einstein came out with concept of TIME -SPACE together.He proved that the two go together So this goes back to the origin of the universe. The universe started when the Big Bang occurred . This is according to the science. As per the scripture , there is no beginning and there is no real end .This is like the video game ,where there is no end to the road for the characters . So the Ishwara is there at the beginning of THIS cycle and was there in the last cycle and one before that and one before that too. So for the ISWARA , there is no beginning and there is no end and HE is the origin of the cycles and the knowledge . So he the teacher of the teachers.

SAMADI PAD SUTRA -25

                                 TATRA NIRATISHAYAM SARWADNYA BIJAM

THERE (IN THAT ISHWAR) LIES THE SEED OF ALL KNOWLEDGE OF HIGHEST DEGREE.

        In the last SUTRA we were given some qualities of the Ishwara.Now we are told in this Sutra that the Ishwara has knowledge of highest degree. But there is a difference between the knowledge that the human beings have and the one that is mentioned in this sutra.We tend to say that someone is all knowing  or has highest nature . But one can always find out some other person that will be knowing more than this person . Think about it . Issac Newton found out about calculus and found out the Gravity.So certainly he knew a lot and may have been considered 'all knowing'. But I don't think he knew anything about computers . And even He was proved wrong by Einstein on the subject of gravity. So the man will never be  all knowing.He may look like all knowing,  at 'some times' , but not all the times and definitely in all the subjects . This is first difference.
      The second  difference is that when we talk about the 'KNOWLEDGE' , we are talking about this physical world. But when we start talking about the astral world  and the origin of the universe and even beyond this , (as is discussed in this scripture) then all of us are ignorant .There may be some  highly evolved soul, that may know about the the non physical world , but he may nor know much about the physical world. So the Ishwara is the only one who is all knowing  and has the 'highest ' knowledge.
       The third difference is that human beings may know a lot or even everything that is to be known in this and the 'other' world. But the Ishwara is the ORIGIN or the SOURCE of all the knowledge or as mentioned in this Sutra 'seed' of the all knowledge. 

SAMADHI PAD SUTRA -24

       KLESHA ,KARMA, VIPAKA, ASHAYAIRA APARAMRUSHTAH  PURUSHA VISHESHA          ISHWARAH

GOD IS THE SPECIAL PURUSHA, WHO IS NOT TOUCHED BY AFFLICTION(IGNORANCE)

 KARMA (ACTION),FRUITS OR EFFECTS OF KARMA ,AND THE IMPRESSION OF KARMA

     In the last SUTRA we were told to surrender to the GOD. or the Ishwara. So mow in this Sutra are told the characteristic of the GOD or the ISHWARA.
     So here one must understand the difference between the GOD and the individual soul . The difference is what are the qualities of the God or the Ishwara.In Vedantic thought process the PURUSHA is one which has no qualities or the Gunas . But the nature or the PRAKRUTI has the all the qualities.So the Ishwara is the 'reflection' of the (ultimate)BRAHMAN. and the reflection of the BRAHMAN in the MAYA is the ISHWARA. The Maya  is nature with predominance of SATWA.The God controls the Maya and is in it , but not affected by it.The individual JIVA or the Soul is the 'reflection' of the the same BRAHMAN, in AVIDYA, or ignorance, which is predominance of RAJASIC quality.So both the Ishwara and the Jiva are the reflection of same Brahman. But due to ignorance , the Jiva has all the problems .These are enumerated here
     There are 5 KLESHA. These includes AVIDYA (Ignorance),ASMITA (egoism), RAGA(attachment),DWESHA(hatred) and ABHINIVESH(attachment to life).These affect the JIVA but not the Ishwara.The Karma or the action that all of us have to do and we can not get out of doing it . Even when we think we are no doing any action, we are doing it . The thinking never stops and it is an action .The breathing is also an action. So when we do any action , there is a fruit or effect of the karma or the action.This is called VIPAKA.The effects of the Karma are 3 major categories . One is JATI, which is where we are born.AAYU, which is duration of life and lastly the BHOGA , which is what kind of enjoyment or sorrows we will get .The impressions of the Karma do not go away with the death of the physical body. They are stored in the astral body or in the CHITTA. This is called ASHAYA.
    So the JIVA has to have all these things as it is in ignorance and has predominance of the Rajasic some Tamasic Gunas.So we try to get 'free' from this ignorance and then we 'know ' the ISHWARA , which is free of all these qualities.

SAMADHI PD SUTRA -23

                                                      ISHWAR PRANIDHANDVA

IN ADDITION TO (THINGS MENTIONED IN PREVIOUS SUTRAS)SURRENDERING TO THE ISHWAR(WILL LEAD TO SAMADHI)

     We were told various things to do so as to achieve the Samadhi.In this Sutra we are told that in addition to doing all the other things, we need to surrender to the GOD. But this need to be done in our day to day life , or even minute to minute existence.There are 4 languages as described in our scripture. These are PARA , PASHYNTI, MADHYAMA AND VAIKHARI. When we speak a word, it is VAIKHARI.But before a word is produced by the 'speaking apparatus', there has to be a thought and and a wave etc in the mind and the rest of the languages that I mentioned are what is stated in our scripture. So when we do the chanting or JAPA, or when we mediate with a Mantra being repeated , we are ;engaging' in GOD surrendering. But we need to do this all the time . If we do an activity at a work place , we must think about the GOD and offer it to him . If we cook , we should do it for him and so on. So our every activity , our every thought our every movement must be thought to be for HIM . This is 'unconditional surrender'. we 'thank' the God when something good happens to us and then are unhappy or 'blame' God  when thing don't go our way, This is not Surrendering.That is conditional surrendering. So when we  want something from God, we are praying or doing JAPA, and when we are doing OK then we don't even think of HIM. We need to do surrendering  WITH BODY(KAYA),SPEECH(WACHA) AND MIND(MANASA). 

SAMADHI PAD SUTRA-22

                       MRUDU MADHYA ADHIMATRATWAT TATOPI VISHESHAH

         DUE TO THE DEGREE OF PRACTICE OR SADHANA , BEING EITHER MILD,

  MODERATE OR SEVERE, HERE IS DIFFERENTIATION  OF THE YOGIES OR DEVOTEE.

       In the last one we are told that the desire and the practice or the SADHANA is intense , then the SAMADHI  is very near. Now every one can not have the intense desire and the sadhana . Some will spend 20 minutes , some will spend 3 hours and some on may not even do it daily. So each of us has different efforts and desire and sadhana . This will lead to different types of devotee, who have different time needed to get to the Goal.This very easy to understand. Then the question is why is it stated?
      Many a times we have a tendency to procrastinate. This leads to no progress or such slow progress, that we don't perceive it and then tend to completely stop the sadhana. We are told in a saying (this is in HINDI )"KAL KARE SO AAJ KAR, AAJ KARE SO AB , PALAME PRALAY HOYAGI ,BAHURI KAREGA KAB?"Which means , whatever you are planning to do tomorrow , do it TODAY , whatever you are planning to do it today, do it NOW, if you wail the LAST BIG FLOOD will occur in seconds , then you would have no time to do it.This is also stated in a old Hindi song. which states that childhood was spent in 'playing', youth was spent in 'sleeping' , and then when the old age cripes up then he stars crying stating that I did not do anything."BACHPAN KHELAME KHOYA JAWANI NINDABHAR SOYA , BUDHAPA DEKHAKAR ROYA "

SAMADHI PAD SUTRA-21

                                               TEEVRA SAMVEGANAM ASANNAH

              WITH INTENSE SPEED OF VAIRAGYA SAMADHI IS ATTAINED QUICKLY.

          In the past sutra we were told as to what is needed to obtain the SAMADHI . Now we are told that if our 'desire 'is intense and the efforts match it , we will attain the Samadhi soon . This is not a surprise. In past when we see that NBA championship game and both teams are great, but one team does little better than other , we say that "they wanted it more" This intense desire leads us to do more 'practice' and then the Samadhi is 'close ' to us.
        To illustrate this I will tell you one old story.There was this GURU and his disciple. Every day the disciple used to ask the Guru , "when I am going to see the GOD."The Guru would answer , "If you would have intense desire, then you will see the God ". This continued for some times . Then the Guru got tired of the disciple asking the same question , without changing any thing in his practice . So when he asked the same question on the banks of the river,the Guru put the disciple's head under water and would not allow him to raise it . The disciple was struggling .So at the end of minute or so  he allowed him to get his head out of water . The disciple was in shock . Then the Guru asked the disciple , why was he trying to get the head out . The disciple answered that he wanted to take a breath. Then the Guru said ,"when your desire to see the GOD would be as intense as was your desire to BREATH , you will see the GOD".
        So if desire and practice is intense , then SAMADHI is NEAR.
.

SAMADHIPAD SUTRA-20

            SHRADDHA VIRYA SMRUTI SAMADHI PRADNYA POORVAK ITARESHAM

         FOR OTHERS(DEVOTEE) SAMADHI IS ATTAINED BY KEEPING FAITH, ENERGY,

         MEMORY AND INTUITIVE VISION
 In the last Sutra we re told that those who achieve  the level called Videhi and Prakrutilaya, they need the human life .Now this one states that for those ,who have not gotten to these levels, they should have Faith, Energy to continue , memory of the past achievement and Knowledge.(but this is  not  worldly knowledge or information , but it is Intuitive knowledge).
    So one can not expect the levels of the Samadhi which are so far described so far to be achieved in short time . It may take years or may be several lives. If one practices daily for 20 minutes , I don't think we will go much higher in one life. But if one practices for few hours daily , then we can get some where .But if one has to practice foe such a length of time , he is going to need lot of qualities  to be persistent in the practice. . If we don't have any success , we start questioning. "WHO HAS SEEN THIS " OR WHO KNOWS IF THIS IS CORRECT WAY" OR HOW DO YOU KNOW IF THIS IS REAL", and  many similar ones.So to continue to do the practice one needs ,FAITH.
     As one practices the "DOES AND THE DON'TS " that are to be practiced in our day to day life, we will get the Energy or VIRYA. So even if we have not achieved the higher level , we will have certain strength or energy or Virya , with continuation of the practice.
     If I am trying to play tennis , I am not going to a good player in a day or even a year. But I will be certainly a better player at the end of a year than I was on the first day of my practice. And I will be still better at the end of 2 years and so on . So the practice makes us better. This is due to the MEMORY. So our memory of our experience ,when we do meditation, will help us to get better.
    Now the PRADNYA. This is not simple knowledge .We often use the word knowledge in this physical world, in a different way than what is meant in this Sutra. When I say 'he has knowledge of computes ' I really mean he has information about computers.But Knowledge in the spiritual world is different. When we have some concentration and we realize the spiritual higher levels , that is called knowledge and that helps us going Higher and that Memory helps us getting better, and that also gives the Energy to continue the practice.
   This is what encourages us to continue.

SAMADHIPAD SUTRA -19 CONTINUED

    I had some difficulty understanding this one , So I thought I will try to explain it little better.All the things that are described , in  SAMPRADNYAT SAMADHI are related to various levels of Intellect,more or less. Even though some was related to senses , some to mind and some to actual BUDHHI or intellect.So as long there is intellect , there is going to be a feeling of 'I AM' and as long as this is there , there is some attachment . So this is one with intellect . The next stage is where there is no Intellect and this is ASAMPRSDNYAT SAMADHI.Here there is no feeling of I AM , but the CHITTA is going to the origin of the CHITTA or the origin of entire universe or the life as it began . As we know there is a singularity at the ? Beginning and there was a 'disturbance' in it . and that causes the imbalance and then there is origin of the universe.The universal Ego arises  called Ahankar. Then there is individual Ego which binds to our body.So in ASAMPRADNYAT Samadhi one has to go backward and go to the source . If this is not achieved , than we are still stuck at the Ahankar level. In Sankhya philosophy, the PURUSHA and the PRAKRUTI are different. The Purusha has no Qualities or Gunas and the Prakruti has 3 Gunas . So when there is disturbance , then there is union of the Purusha and the Prakruti and that leads to beginning of the Universe. So we will not reach the KAIWALYA until we are at the beginning of the process . Off course, since our Wasanas or desires which are not at the surface , but are 'sleeping' and are not fully destroyed , we have to continue to face the music of this world.

SAMADHI PAD SUTRA-19

                                   BHAVA-PRATYAO VIDEH PRAKRUTI LAYANAM

             THOSE WHO HAVE EXPERIENCE OF VIDEH AND PRAKRUTILAYA HAVE TO                       EXPERIENCE THE THIS WORLDLY LIFE (SAUNSAR)

         In the previous Sutras they had mentioned the stages of SAMPRADNYAT SAMADHI. Then in the last Sutra they stated the A-SAMPRADNYAT SAMADHI. So now we are told that this is not the end of our uplifting of the soul.In the stage called the SANAD there is happiness ,and involves the EGO.Since it involves Ego, which has close attachment with the body , once we reached , it is called VIDEHI, one with no bodily attachment. In the next stage ,which is called SASMIT, where the devotee has a feeling of "I AM". This is connected to Ahankar , which is the cause of Ego. This stage is at a subtler level and is called 'PRAKRUTI LAYA'.
        If one looks at these stages , he will realises that we are going deeper and deeper or more specifically subtler and subtler. Or even more specifically , we are going to the origin of the universe or at least origin of life . The senses are Gross,the subject of the senses of the are subtler .(TASTE , TOUCH , SMELL SEEING, HEARING ETC.) the Mind is subtler , than senses.and the subjects of senses. The Intellct is subtler than the Mind and Ego is subtler than Intellect..The Ahankar is the source of EGO principle and the MAT-TATWA  is at cosmic level.The prakruti is the source of the MAHAT TATWA . So now when we start going deeper  until we have reached he beginning of the world,or the universe , we will have to come back to Human existence to continue the progress.
    PURUSHA IS SEPARATE FROM THE PRAKRUTI. And the 3 GUNAS are only with the NATURE or PRAKRUTI. So when there is 'disturbance in the Prakruti due to imbalance of the 3 Gunas , then starts the  Mahat Tatwa. . When the Ahankar originates in to the MAHAT TATWA , that is called the HIRANYA GARBH. The individual Ahankar , which is Ego causes one to 'feel' "I AM" So until we dissolve all these different sates , we can can not experience the KAIWALYA, THE ULTIMATE EXPERIENCE  from which we don't have to 'return'.This will be explained little bit better in the next Blog.

SAMADHI PAD SUTRA-18

             VIRAM PRATYAYA ABHYASA PURVAH SAUNSKARA SHESHA ANYAYAH

      IN YOGA, PRECEDING PART IS TO STOP OR CESSATION OF THOUGHT WAVES                 WHILE RESIDUAL  IMPRESSION OF CONTROL IS THE SUCCEEDING PART.

    In the last SUTRA we were told the 4 stages of the Samadhi. The last stage was ASMITA . In this stage the there is a feeling of "I AM".But even at this stage the CHITTA is still involved .At this stage as mentioned before the devotee starts having Intuitive vision . So then he realises that the "I" or the "SELF" is separate from the Chitta . And that one does not need chitta to 'realise ' ' Self'.Think about this way , though not perfect. If I want to climb over a wall which quite tall and I can not reach the top  by jumping . But some one gives me a boost ,so then I can grab the top of the wall and pull myself up. Now once I have grabbed the top and reached the top , I don't need the the person who gave me the boost. So once the devotee  is free of Chitta , it as a state called PARA VAIRAGYA. (One before that was APARA VAIRAGYA.).
    As we saw in the last Sutra, as one gets in to deeper or higher level of the Samadhi , the 'support' for each state is subtler . The external object of concentration is mostly 'GROSS' . Here the senses are the Gross on the receiving side . Then the Mind , which is subtler to senses, and the ego and then the intellect are still subtler.So the feeling that  "I AM " also needs some support to reflect it , which is Chitta . So one has to get rid of need for support. The SELF does not need any substratum or anything to reflect upon . It can be all by itself .So "I AM " is also a 'VRITTI' or a 'tendency' .We need to get read of this tendency . This the ultimate level.Same way  control of thoughts is also an impression or SAUSKARA.So once the out going thoughts are gone , the memories of the control of out going thoughts are also gone.

SAMADHI PAD-17 NOTE

        In the last blog I stated the 4 stages of the SAMADHI. This one is just little clarification.Each of these stages are of different levels and involved different part and have different achievements . In all of them have organ or substance involved at our level (micro) and at cosmic or universal level.So let me summarise the 4 levels .

        At the SAVITARK AND NIRVITARK LEVEL--OUR FOCUS IS GROSS ELEMENTS OR THE GROSS OBJECT,(EXTERNAL) AND AT THE PHYSICAL OR INTERNAL LEVEL IT IS SENSES.When we are successful , we ACHIEVE control over gross element and GROSS senses.
        At the SAVICHAR AND NIRVICHAR LEVEL-- OUR FOCUS IS SUBTLE ELEMENTS (EXTERNAL) AND AT THE PHYSICAL OR INTERNAL LEVEL IT IS IT IS SUBTLE SENSES AND MIND.When we are successful , we have control over subtle elements and the MIND.
         AT THE SANAD LEVEL--OUR FOCUS IS AHANKAR OR EGO,BOTH AT COSMIC AND AT OUR PHYSICAL LEVELS , When we are successful , we have many psychic powers and purity of mind.
          AT THE ASMITA LEVEL--OUR FOCUS IS ORIGIN OF THE EGO OR INTELLECT AT OUR PHYSICAL LEVEL AND SO CALLED MAHAT TATWA AT COSMIC LEVEL.When we are successful,we Achieve INTUITIVE VISION.
          Please note that everything is not pure at one particular level . There is some mixing of the control and since the CHITTA is very difficult to define or for that matter understand, we have some combination of the control and nothing is absolute at only one level.
          Even being attached to Bliss or Anad, which may be ever lasting , it is still attachment and the KAIWALYA is still beyond it . If one starts 'using' the powers that he or she has gained by reaching certain level of the Samadhi , then he is going to get 'stuck' at that level. Also if one is expecting certain powers or looking for them , while concentrating, he is not going to get them and get 'lost' in the thought of getting the powers. So when we are practicing , we should let the chips where ever that do . DO NOT EXPECT ANYTHING OR LOOK FOR ANYTHING.

SAMADHI PAD-SUTRA-17 CONTINUED

    In this Sutra, 4 different stages of Samadhi were described.As I stated it starts with lower level and then goes higher. We start with external point of attraction and then we don't need it physically as we can just 'think' of it and concentrate on it. This is the VITARK stage of Samadhi , the SAVITARK and NIRVITARK. This one is at the level of senses, which is the lowest level . After significant practice of this stage , we go higher level. In this stage,the external object becomes subtler.So as soon as we think of the statue, we can concentrate. Then slowly we loose touch with the time and place and can do the concentration more easily at any time and any place, without needing the statue . Just the thought is enough.
     Now we come to the next stage. This is called ANAND. The meaning of ANAND is bliss or happiness.This is at the level of Ego. We need to understand how we get to be happy . Generally speaking there are 3 reasons why we are Happy. The first is sense organ pleasure. When we eat , what we like and love , we are happy as we experience pleasure.. This is the lowest level of the happiness. It could be procreation , excretion or hunger, all of these are lower levels of the pleasures, we are working at the senses level . Then there is a little higher level of Mind .When we wish something , getting a promotion or getting a child or our child getting a success in examination or sport or something etc , we are happy Here the mind is happy . SO called Love from Heart, not from just sense pleasure.. The next one is  what happens in the SAMADHI. In the first two causes we think that the source of happiness is outside us , in a external source. So if I eat an ice cream , I think ice cream gives me the happiness . If I listen to a music , the music causes the happiness . But if it is so , then every one should 'like' same food as the food causes the happiness. But it is not so.Many may not like the steak or ice cream and do not get happiness . If every sexual act was giving happiness , then even rape would be pleasurable. But it is not.So now it is clear that the pleasure is within our mind and not in senses.So when the we concentrate and we have some success in having the union with the Self , we perceive the happiness. This is not related to our external source of statue or even thinking about it , but we JUST FEEL HAPPY. This is the called the SANAND level .The reason it is called to be at the level of Ego or AHANKAR , is because we are still not free from the bodily attachment of the self. This is the ego.
        In the next level , which is called SASMITA level .ASMI  means 'I AM'. There subtle difference in these two stages . Whenever there is any emotion , or happiness , it is due to the GUNAS , So even though we are experiencing the happiness , we are still not FREE. This happens  when no other thought is left , not even the happiness , but the feeling of "i".These are the 4 stages of SAMPRDNYAT SAMADHI.
     Again the progress is very slow in first two , but then it is little faster . But there is no alternative to the 'practice'. This is need to be in association with the change in day to day behaviour. (Does and Don'ts of behaviour).But one thing for sure . NO ONE CAN DO BRAIN SURGERY BY READING BOOK ON BRAIN SURGERY , ONE HAS TO PRACTICE . Same holds true about achieving the SAMADHI .  

SAMADHI PAD-SUTRA-17

                 VITARK VICHAR ,SANADA ASMITA ANUGAMAT SAMPRADNYTAH

                 IN SAMPRADNYAT SAMADHI THERE IS CONFLICT(OR                                        ARGUMENTATION),DELIBERATION OR REFLECTION (BY THOUGHT),JOY AND FEELING OF  "I AM" IN ASCENDING ORDER

      Now this sutra is talking about the stages of the samadhi, called Sampradnyat Samadhi.So the first stage is called Vitark , then the next is Vichar, then is the Sanad and then is Sasmit. In each level there is different level at our body.The first 2 have subclasses. Vitark has Savitrk and Nirvitark.and the Vichar has Savichar and Nirvikar.
      When the devote starts to do meditation, he starts at lower level and then as he progresses , he goes higher and higher. When he meditates at the level of senses, it sill the lowest level. So when we meditate , we try to 'engage' the different senses to help concentrate our mind or Chitta. So we may have slow music to engage our hearing , burn scented candle to engage our sense of smell and a oil or Ghee lamp along with a statue or picture of the Deity to engage our mind and sight.We sit in a comfortable position, without any noise around, so as to allow best concentration. It is also advised to not have eaten heavy meals in last few hours,so as to avoid it causing stomach upset or induce sleep.This all helps us to concentrate . But we still need the help of all these external sources ,so this is called Vitark. We are also advised to chant a Mantra, understand the meaning.and understand or have the 'knowledge'. So our attention is still with all these external help. So this is called SA-VITARK. Once we start concentrating without having to have 'word'or it's 'meaning' or 'understand' it.Now we can just concentrate on the object of our affection , like statue of our favorite God,In this stage we still needs the help from outside sources to prevent our senses wandering and breaking our concentration.So this is still a VITARK , but the sub class called NIRVITARK.
      So in Vitark state of samadhi, we have concentration of mind with help of all the physical help from external sources.Once the devotee practices this for long time , he starts getting better. As mentioned before,the devotee does not need the words, their meaning,or the knowledge that comes with it. He can concentrate without the them . The next state is when one does not even need the statue or the picture or all the other things that are needed before. He can just 'think' about the God and he sees it in front of his eyes and he can concentrate on it. So just the 'Vichar' which means thought, brings the appearance of the statue in front of him. This is the early state of the VICHAR samadhi. When one is aware of the 'time'or 'place', it is called SAVICHAR.So we can just close eyes and think of the God and then we get in to the samadhi. It does not matter, where we are. Then we go in to the state of samadhi, we loose the contact with the time or place and this is called NIR-VICHAR SAMADHI.Something else also happens in this state. We start looking at subtle part of the GOD or the statue. In the very beginning we are aware of all the external things. When there is little noise , we get disturbed , then we are OK even when there is external disturbance , we are able to concentrate , as long as the statue is in front of us . Then we don't need the actual statue and can get in the trance,without the statue, at any time , any place though we are aware of it. And then we loose the time and are not aware of the appearance of the statue , what it is made of . We start looking 'beyond 'it . So the appearance ,which very important in the beginning stages is not important at all .We are beyond it . This is called NIVICHAR SAMADHI.
    One last word. As we start achieving higher stare, we get more subtle.Senses are 'gross',then the 'mind' is subtle. and then the intellect and ego are still subtler.  

SAMADHI PAD-SUTRA16

                        TAT PARAM PURUSHAKHYATER GUNA VAITRUSHNYAM

IN SUPREME DISPASSION THERE IS NON ATTACHMENT TO GUNAS (WHICH ARE PART OF NATURE OR PRAKRUTI) AS ONE KNOWS THE PURUSH(SPIRIT)

    We were told that when we control the waves of thought in our mind, we have union with the prusha.The thoughts arise due to 5 different causes. The GUNAS  are part of NATURE  or PRAKRUTI,and spirit is independent observer, but it appears to be part of NATURE, when obscured by GUNAS.So when there is complete 'understanding or knowledge' of SPIRIT or PURUSHA, then there is no attachment left to even GUNAS.Whenever there is GUNA, there is going to be an effect. As we recollect , the Tamasic Guna leads to laziness or vice or inertia ,the Rajasic Guna leads to action and the Satwic to Purity.So even when we have dispassion there is still likely hood of attachment to at least Satwic Guna , if not Rajasic or Tamasic. But at this level of evolution , there is no desire to even do a good deal .
    " I do not do anything , I am just an independent observer," This the attitude of the devotee who has achieved this level.There are several levels of the SAMADHI and each level has a different cosmic  planes and at subjective level.So when we go in to higher levels , different plane are achieved.I will sumerise it in this SUTRA as starting with next one we will be talking about they will discuss the same .
      In the subjective plane, it is CHITTA or the mind and PRAKRUTI at the cosmic level, the samadhi is ASAMPRADNYAT SAMADHI. At the level of intellect it is SASMITA SAMADHI.,at the Ego level it is called  SANANAD SAMADHI and at cosmic plane it is AHANKAR.At the senses level it is NIRVICHAR SAVICHAR SAMADHI, and at the physical body level it is NIRVITARK AND SAVITARK SAMADHI.This all sounds confusing , but it is easy once we know the meaning of these words.At each level , there is some power that devotee experiences .But that will be the next one.

SAMADHI PAD SUTRA -15

            DRISHTA ANUSHRAVIK VISHAYA VAITRISHNASYA VASHIKAR SAUDNYA                         VAIRAGYAM

THINGS (WE HAVE )SEEN,AND THING (WE HAVE) KNOWN THROUGH SCIENCE,--WE HAVE THE ATTRACTION FOR-WHEN THAT ATTRACTION IS GONE FROM THE CHITTA,MIND,THAT DISPASSION IS CALLED VASHIKAR

    We in this world know things through our sense organs . So we see ,we  touch , we hear , and we smell,and we taste.So when we have contact of external objects to our mind,,through our sense organs, we either have 'good' or 'bad' feeling. We either like it or we hate it. This leads to the desire to have it, if the experience was happy and desire to avoid it if the experience was painful.As we have seen before , this causes thought waves . So if we like Pizza and have tasted , then when we see pizza or when we are hungry , we have a desire to eat pizza.The repeated experiences will lead to more firm impression and that leads to more firm desire. This is called circle of mind.So the action leads to experience , that leads to impression and impression leads to desire,which leads to action again.So this is 1st of the attractions.
    The second one is what has been told to us by scriptures or learned people or saints.So this is called ANUSHRAVIK , the one that we have 'heard'.The concept of heaven or hell ,concept of Satan so on are some of the examples of this type. Then there are thing that are told to us .Foe example ,we are told that if we practice the meditation for long time we will have powers to read mind or see in the future or cure a disease or we can transfer ourselves from one place to another in no time etc..Again these are experienced by others and we are told that we can experience them. So we develop desires to acquire these powers. We want to experience the Heaven and we want to have the powers to do things that we normally can not, the powers that we are told we can have .This is also an attachments.And then when we are meditating, the thoughts will come related to it.(thoughts of having powers or experiencing Heaven etc.)So when we have no thoughts related to either one of these then we have achieved some level of dispassion.
    Now the questions arise what is the difference between the animals and the human beings.This is important to understand as although we are 'animals' and we have 'evolved 'over several lives,we are still animals.The animals act on instinct. So when they are hungry , they will eat , whatever is front of them. (as long as they can eat it ). If it is hot, they will go in shade , if it is raining they will find a shelter. With the animals in 'heat' they will have sex.They do not not do this at random.But we human beings  try to find out more comfortable life and 'create' things to enjoy and further our pleasures. We are the only 'animals' who have sex at random. But the GOD gave us the discriminating powers. We have conscience and we can think and decide if some thing is good or bad.Also we have curiosity about the world and have the concept of the GOD and we try to 'solve ' the problems and have the answers.These thing are not given to pure animals.Only Humans have these abilities.You don't see dog meditating. So we need to 'use 'this God given gift, rather than wasting our life in having more pleasures as having more pleasures will make us attach to this mortal body and brings us back to cycles of life and death.So slowly we need to get out of these attachments and break the cycle. This does not mean we need to not live in a house or not have A.C. or we should not enjoy good food .It means that one should not get attached to these thing.
     As was mentioned in the past all the thought process is due to 3 GUNAS.So when the Tamasic Guna is dominant , then we are idle , involved in overindulgence of food , alcohol etc. When there is dominance of Rajasic Guna, then the mind is thrown outward, to external attraction and enjoyment and 'action'. And when the SATWIC Guna gets upper hand then we start realising that the external sources of enjoyments are 'transient' and superficial and satisfy only the physical body. This realisation makes us 'look' inside and towards the solution for changing this situation.So this the earliest stage of change of mind .or the VAIRAGYA.This is called YATAMANAM (YAT-MANAM).Here the individual is making efforts and has some decreased inclination for bodily pleasure and development of mental pleasure . He starts some chanting , some meditation , some reduction in bodily enjoyment etc.
    As we practice this path of chanting, meditation and trying to avoid the situation where we will be indulging, then our day to day behavioral changes.Then there is progress in the mental attitude .He starts having some control over certain faculties .So we still do not have control on all the desires , but have some control on some of the desires.This is the stage called VYATIREKAM.This is the second stage.
    In the next stage , which is the 3rd stage, there is further progress. The desires are part of  physical sense organs of the body , the mind and the intellect. So we can control the organs of perception, but not the mind.(physically we may not drink alcohol or indulge in excessive eating or a particular food , but the mind may continue to have thoughts of this.) In the next stage the mind is under control, but the intellect is not firmly in it.So we may have 'gaps' in our study.The seed of the desires are still not uprooted. So they pop up at times.This is called EKENDRIYA VAIRAGYA.
    The next one which is described in this Sutra is called VASHIKAR VAIRAGYA.The stage is reaches by the devotee , when he has burned all the desires and his mind does not deviate by attractions.If one watches his behaviour, it may not be any any different than average person.So he eats same food that everyone else eats , he will mingle among others and may be seen in as a normal average person. But these things do not affect him . As we saw every 'action' has ' impreesion' ,and 'impressin' leads to desire and desire leads to action . So how come the action does not lead to more bondage , or attachments and desires  in this devotee?If the seeds of desires are sown ,then there is going to be the tree and the fruits of these seeds are bound to be there. Only way we can explain this that these are 'raosted' seeds.So they are incapable of sprouting and get in to any fruits.This may be compared to seed falling on a rock or having no fertiliser, water and so does not grow in to a plant.This is the VASHIKAR VAIRAGYA. This is not the ultimate state.
   

SMADHI PAD SUTRA-14

          SA TU DEERGHAKAL NAIRANTARYA SATKARA SEVITO DEETGHA BHUMIH

WHEN THIS ABHYASA IS PRACTICED WELL, WITHOUT BREAK,AND WITH FAITH AND DEVOTION, BECOMES FIRMLY ESTABLISHED.

     So the previous Sutra talked about doing the practice to achieve the single pointedness of the mind . Now this sutra clarifies some of the details . We today are the society of 'instsnt gratification' So we want to know as to when we take Tylenol how long will it take to see the effect.So this Sutra tells us that one has to practice the meditation for long time . But it is different than working 40 quarters to get social security.Then it does not matter if we work continuously, as long as total is 40 quarters.No with this practice one must do the abhyasa or meditation daily and continuously  everyday.Some people will tell that one has to do as much as 3-4 hours for many years . Please note that the development of the mind and concentration is never wasted. So if one does the practice this life it will be effective in next life. So we will have some effect from our efforts ,practice from last life . But if we take breaks , then we will not be progressing as fast as if we do the practice it daily without break. Think about playing golf or tennis . If we play every day we will be better than if we play only on weekends or only once in a while.So each one of us is at different levels of level and each will need different time to get at higher level.
     The second important point is one can not achieve the goal if we continue to practice without 'firmly believing ' in it.So just the practice is not good enough, unless it is accompanied by trust and devotion.Many of us do the meditation and then complained that we are not successful or that "No one really knows that one can achieve it". So if we don't have the faith , then we will not be successful. This does not mean that we have to believe and everything then anybody in orange clothes tell us.But we should either a Guru and follow him faithfully.
     The last point is about the time . If one wants to become a  physician, he or she has to do 12 years of school, then 4 years of college and then 4 years of medical school and then if he or she wants to more than 'just MD' then 3 years of more medicine and then the specialisation for 3 or mor years . This is for the simple medical science where the human body ,the 'model' does not change . If our goal is 'perceiving  GOD' certainly more years of practice is needed
 SO ONE HAS TO PRACTICE ALL THE TIME , WITHOUT BREAK AND FOR LONG TIME AND WITH DEVOTION AND FAITH..