VIBHUTI PAD -10

                                  TASHYA  PRASHANTA  WAHITA  SAUSKARAT

     WHEN  THE  SAUNSKARAS  ARE CONTROLLED THEN  THERE  IS (CONTINUOUS )

                                                    FLOW  OF  THAT (CHITTA )

      This Sutra is the conclusion of the previous ones. When one is meditating , then there are thoughts . Theses thoughts are disturbing and they interrupt the free and continuous flow of the concentration of the CHITTA on the object of the concentration. Theses thoughts , which arise in the mind , are related to the experiences that we have had in recent past or remote past or EVEN PAST LIVES . As we have seen that each action pr the experience lives us with Impression and the impression leads to Desire and the Desire leads to Thought . These thought disturb our concentration . The thought interrupt the free flow of the concentration . The thoughts and the desires come from the previous impressions . These Impressions are called SAUNSKARAS .

       So when one controls the thoughts , then one attains the free flow of the CHITTA. One may have question as to what exactly is CHITTA ? The CHITTA is combination of Mind , Intellect, ,Ego and some other STUFF. (as I understand it ).So now we can see that when we concentrate and the thought are stopped and the mind is still and then the concentration is perfect. The thoughts can come due to external disturbances,like noise from TV or some one playing our favorite song , or smell of our favorite food being cooked etc  or they could be due to what happened yesterday or what may happen tomorrow . So one needs to control all these thoughts so the concentration is perfect .

     One last point , our thoughts are like fire . As long as one continues to add fire wood to the fire , it will continue to burn and burn with more intensity if one adds more fire and gas. For our thoughts -which is compared to fire , the fire wood is our actions and indulgence -which causes impressions or SAUNSKARAS. So if we want to turn off the fire we need to stop adding the fire wood . .

VIBHUTI PADD SUTRA --9

             VYUTTHANA  NIRODHA  SAUNSKARYOH  ABHIBHUVA  PRADURBHAVAU

                     NIRODHAKSHANA  CHITTANVAYAH  NIRODHA  PARINAMAH


(WHEN )THE  SUPPRESSION  OF  THE  OUTGOING  IMPRESSION (OCCURS) AND (THAT

LEADS TO ) EMERGENCE  OF  THE  IMPRESSIONS  OF CONTROL CHITTA  BECOMES

                               INVOLVED  IN MODIFICATION  OF THE CONTROL

       In this Sutra they are talking about the stages of the Samadhi and telling us as to what happens  with the higher levels of the Samdhi. or meditation . Even though I have used the meditation and the Samadhi word interchangeably, they are not . The meditation is a process that leads to the Samadhi and the Samadhi is of various levels.

     In the earlier stages of the Samadhi, one is suppressing the usual thoughts come the surface due to the SAUNSKARAS. So only one thought is continued and that leads to the weakness of the other thoughts. So as the suppression of the  regular thoughts will lead to the weakness of the thoughts and the desire for 'object and sense related desires". But this is replaced by the thoughts of object of the meditation . But this thought is of Knowledge and not that of superficial understanding of the object.

       The levels of the Samadhi are divided in to SAMPRADNYAT and the ASAMPRADNYAT. In the SAMPRADNYAT SAMADHI  there is VIKALP or doubt or separation and so it is called SAWIKALP . So one has feeling that 'THOU AND I ARE ONE.'  But in the NIRWIKALP there is no separation and 'I AM HIM '. is the thought. It may sound like just game of the words, but it is not.
      The SAMPRADNYAT samadhi at a lower level the ascending levels are at the level of the MIND ,called SAWITARK, at the level of intellect called SAWICHAR,, at the level of the CHITTA called SANAND, and then at the level of the EGO the SASMIT

       After these stages have been achieved and the devotee has gone through them , he reaches the level where there is no doubt , there in no separation , there is no intellect or chitta or ego and the TWO are ONE . This is called ASAMPRADNYAT samadhi.
   So in this SUTRA we are at the level of CHITTA.  

VIBHITI PAD SUTRA -7 AND 8

                                         TRAYAM  ANTARANGAM  PURVEBHYAH --6

             (THESE) THREE ARE INTERNAL  WITH  REFERENCE  TO PREVIOUS  ONE

                                         TADAPI  BAHIRANGAM  NIRBIJASYA--7

             EVEN  THESE  THREE  ARE  EXTERNAL  FOR  SEEDLESS (SAMADHI)

These Sutras are related  to the previous one. In the last one we were told that the the deeper levels of the Samadhi will lead to some powers and Saiyam should be used to get at higher levels of the Samadhi rather than ENJOYING the powers that are achieved with the concentration.
    So now in these two Sutras we are told that the three things that were mentioned for the perfection of the SAIYAM are concentration , meditation and the SAMADHI - are INTERNAL compared to the other 5 of the ASHTANG YOGA, namely the YAMA,NIYAMA,ASANA, PRANAYAM, AND PRATYAHAR. As one can see the first five are external or behavioural changes and the last three are the internal . So in the Sutra 6 we are told that the concentration, meditation and the Samadhi  or the superficial state of the Samadhi -are internal. but then in the Sutra 7 we are told that the even these three things which are internal become external and not part of the Samadhi which is SEEDLESS.
     There are various levels of the Samadhi .
     The early stages of the Samadhi is at gross level and is SAVITARK AND NIRVITARK.
      The next level is SAVICHAR AND THE NIRVICHAR which is at the level of subtle elements and senses.
       The next level is SANAND and is related to the AHANKAR or EGO.
        The next one is ASMITA which is at the level of CHITTA which is source of the EGO.
        The next one is ASAMPRADNYAT  where the CHITTA is withdrawn .

These will be described in detail in future . But as one can see once the CHITTA is withdrawn ,there is no SEED or element that we need and so then the initial levels of the SAMADHI become External-outside the highest level of the SAMADHI and not needed and has no BIJ or the seed. At this level one is not concentrating on ANYTHING OR SEED . 

VIBHUTI PAD SUTRA--6

                                              TASYA  BHUMISHU  VINIYOGAH

                                             USE  THAT  FOR FURTHER  STATES

      This sutra tells us or warns us about the progress that will occur when one continues to concentrates  or does SAIYAM on the various stages of the MEDITATION or the stages of the Samadhi..
      When one getting better in the meditation , there arises the PRADNYA or the Intellect. This is called RHUTHAMBARA PRADNYA. This is not ordinary intellect that is developed when on learns medicine or physics or IT. This is much different. So when one is successful in getting more concentration, he develops higher level or plane of the SAMADHI. At different levels of the SAMADHI, he gets different POWERS. or SIDHHIS, as they are called.
      One may get caught up in the powers that come with the higher levels of the SAMADHI.So if we concentrate on a particular aspect of a thing , say  for example fragrance of the rose  flower,- we can have ability to actually generate the aroma of the rose , without the rose being there. This can be said about any other sense organ or any other action. One can get caught in to these types of powers . I am sure if I can generate or experience any sense perception without the object being there, I would like to experience it , show off it or enjoy it or all of the above. This will halt the progress of achieving the higher levels of the SAMADHI.
     This can be compared to say expedition to  MT. Everest . One can get caught up in the beauty at lower levels of the height and then forget the goal ,which is to reach the highest peak of the Himalaya. So this SUTRA tells us to use the special Knowledge  or the  RHITAMBARA PRADNYA to further our progress in getting in to deeper levels of the meditation, rather than get caught up in mini success.

VIBHUTI PAD SUTRA-5

                                                    TAJJAYAT   PRADNYA  LOKAH

                   BY CONQUERING THAT, ONE ACHIEVES THE 'REAL KNOWLEDGE'

         When the Yogi or one achieves the concentration and then the meditation to it's perfection, he starts KNOWING the the things about 'things' that one is concentrating , more than the usual knowledge seen by the average person . When we see things we know superficial things about the the object . But when one gets to higher level of the concentration,then he KNOWS things that are knowable only with Intuition. The PRADNYA is the word used is more than the superficial knowledge. So if I see someone that I have not seen befor , I would know if he is male or female and the color of the skin and from the clothes may be if he is rich or poor and may by the speech , his or her mother tongue or where is he or she is from . But we have no way of knowning anything more . But with intuition , one can know much more , including some thoughts or past or even future . This is PRADNYA.
      So when one concentrates and achieves the mastery in it ,he will get the special knowledge about THAT thing --the object of the concentration or meditation.

       This is somewhat difficult to grasp , but in next few Sutras , it will become clearer. 

VIBHUTI PAD SUTRA - 4

                                                        TRAYAM   EKATRA   SAIYAMAHA

                              THESE  THREE  (CONCENTRATION, MEDITATION , SAMADHI )


                                                          ARE  CALLED  SAIYAMAH

          IN the previous SUTRAS we have been told that there are 3 components. When one starts the practice , we have an object of concentration ,this is DHARANA, the improvement in the concentration leads to MEDITATION and the perfection of the meditation leads to SAMADHI. but In the earlier part of the Meditation one could go back and forth between the CONCENTRATION and the MEDITATION. So the SAMADHI may not last for long time or may be not sustained. In short the concentration is the lowest stage of the SAMADHI . the meditation is the next stage in the perfection of the SAMADHI .When the SAMADHI is perfected and is sustained , it has all three components .This is called SAIYAMA.
           When the SAMADHI is perfected one gets certain SIDHHI or the POWERS. These powers are dependent upon the DHARANA and the DHYAN . Depending upon WHAT we concentrate upon, we will get the POWERS.

VIBHUTI PAD SUTRA--3

          TADEV  ARTHMATRA  NIRBHASHAM  SWARUPA  SHUNYAM  IVA  SAMADHI

THEN THE MEDITATION BECOMES  SAMADHI  WHEN  THE MIND LOSES  ITSELF  AND

         THE OBJECT  (OF THE MEDITATION)  SHINES  AND IT IS THE SAMADHI.

      The first 3 sutras are related to related to DHARANA-DHYAN--SAMADHI. So we are told that when we want to do meditation, we have to have object of meditation. The object of the meditation is called DHARANA, then we need to fix our concentration on this object or DHARANA. What we do is called DHARANA. But this DHYAN does not become perfect meditation and the SAMADHI.
So we are told when does the DHYAN becomes Meditation and when does the Meditation becomes SAMADHI in this SUTRA.
      So let us taken an example . When we meditate on a statue of the Lord KRISHNA, or for that matter any object that we select to concentrate our mind on , we try to get rid of all the other thought other than the thought of Lord Krishna. But we may still get thought about the Lord Krishna. We may think about the things that Krishna did as a child or the various stories of killing bad and cruel kings or the discourse that he gave to Arjuna etc. So our mind is thinking about the different things of the Krishna , and we may also think about the statue itself like what is made up of or the color or size -shape etc.So our mind is separate from the statue. At a lower level our mind might loose the concentration and think about the other things like our work , family , job etc.So these are the 2 steps. But in the higher status the object looses the characters that we are concentrating on . So we have no other thoughts and our thought that OUR MIND is thinking of the KRISHNA is gone . We don't thin that WE are thinking of Krishna ,but we are one with Krishna. But the Lord Krishna becomes the object of the meditation and not the statue or it's characters , but just KRISHNA or the SUPREME BEING. when THIS HAPPENS  THE MEDITATION BECOMES THE SAMADHI.

    So in the initial stages our mind wonders all over. Then it is concentrating on the statue and it's characters and the stories behind it. But in the highest level the duality is gone . we do not think(?) of Krishna as LORD KRISHNA ,but have perception of the supreme being -SPIRIT. "The object shines itself ".