Sri Sadgurubhyoh Namaha
Yogasutra 40-51
40. parmaanu paramamahattva antah asya vashikarah
Meaning : Sadhaka's mind is so well trained by now that it can be used to concentrate on internal atma (parmaanu), as well as external Iswara (paramamahattva). This stage is called Vashikarah.
41. kshinnavritti abhijatasya iva maneh grahitri grahana grahyeshu tat-stha tat-anjanata samapattih
Classical Meaning : Just as a pure crystal takes the color of object near it, pure mind achieves sameness or likeness with the object of concentration.
My meaning : This is what I understood as I dont know sanskrit properly, purists please excuse.
When chitta's vrittis are weakened, mind becomes pure like a crystal and the triad of (knower, knowledge, process of knowing) becomes one experience, and the sadhaka is situated in Tat (that), but without being aware that sadhaka is situated in natural state. This is known as samapatti.
Prabhu's correction : Sadhaka is fully aware of his state. Your statement that he is not aware is incorrect.
42. tatra shabda artha jnana vikalpah sankirna savitarka samapattih
Meaning : In that state of mind, the world still remains in subtle form as shabda (word) , artha (meaning to that word), jnana vikalpa sankirna (knowledge of shabda and artha with different possible meanings and mixture of meanings). this state is called 'savitarka samapattih', a samadhi where thoughts still remain in mind.
Our objective World is essentially made of Shabda (name, word) and Roopa (form) given to objects. The world is one continuous entity. We divide it by giving form and name and cut the infinity to pieces. When the mind is crystal like purified as in sutra 41, and if still the world exists in the form of shabda and artha, it is called savitarka samadhi.
43. smriti parishuddhau svarupashunya iva arthamatra nirbhasa nirvitarka
Meaning : When mental impressions (smriti, memory) is purified, by looking at the object, the previous records or impressions do not color sadhaka's judgement of the object. It is just an object without our past baggage that can color it. This state of mind is called Nirvitarka samapattih (samadhi without gross thoughts)
44. etayeva savichara nirvichara cha sukshmavishaya vyakhyata
Meaning : The savitarka and nirvitarka is about samapattih of objective world. In the sukshmavishaya (subtle world or internal world), two samapattih is possible, one is savichara(with thoughts), and another nirvichara (without thoughts).
45. sukshma vishayatvam cha alinga paryavasanam
Meaning : Meditation on subtle objects leads sadhaka to alinga (without subtle form also, representation less)
46. tah eva sabijah samadhih
Meaning : the samapattih described from sutra 40 to 44 are the 4 samadhis available with sabija (seed-full or object-full) meditation . SriRamana describes sabija samadhi as a bucket that is immersed in well, but the rope is still attached to it, anytime the rope can be pulled and bucket is back in samsara. As long as seed is not destroyed, return is possible to this world.
47. nirvichara vaisharadye adhyatma prasadah
Meaning : When Nirvichara samapattih is continuous it results in swaroopa darshana or self-realisation
48. Ritambhara tatra prajna
Meaning : Ritam (Truth) + bhara (filled with), prajna (consciousness), tatra (that is called).
That consciousness is called Ritambhara (filled with Higher truth or knowledge & wisdom).
49. shruta anumana prajnabhyam anyavishaya visheshaarthatvat
Meaning : Ritambhara prajna is direct experiential knowledge of the Truth. It is different than the scriptural knowledge, and knowledge inferred. What a Ritambhara person says becomes veda. Ritambhara person doesnt need scriptures to corroborate his views.
50. tajjah samskarah anya samskara paribandhi
Meaning : The chitta impression formed by Nirvichara samadhi removes all past impressions, but leaves its own impression.
51. tasya api nirodhe sarva nirodhat nirbijah samadhih
Meaning : When even that impression is removed, nirbija samadhi ensues.
Sri Sadgurubhyoh namaha
Patanjali Yogasutra : Samadhi pada Completed
Hari OM
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