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.