तज्जयात् प्रज्ञालोकः।।

Patanjal Yoga-Sutra : vibhUtipada

1-2-3-4-5.

पातञ्जल योग-सूत्र : विभूतिपाद

१-२-३-४-५.

साधनपाद :

तस्मिन् सति श्वासप्रश्वसयोर्गतिविच्छेदः प्राणायामः।।४९।।

बाह्याभ्यन्तरस्तम्भवृत्तिः देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः।।५०।।

बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः।।५१।।

ततः क्षीयते प्रकाशावरणम्।।५२।।

धारणासु योग्यता मनसः।।५३।।

स्वविषयासम्प्रयोगे चित्तस्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः।। ।।५४।।

ततः परमावश्यतेन्द्रियाणाम्।।५५।।

--

स्थिरसुखमासनम् ।।४६।।

Once having settled comfortably in आसन / Asana without any disturbance that may distract the attention, one has to practice the प्राणायाम / prANAyama / controlling the breath according to the Aphorisms cited above.

Either by some rule learned from someone or by one's own. The goal is to let the breath be very normal and no pressure is exerted. Just as in sleep it becomes spontaneously so. Then there is the fourth kind where one has to fix attention on the flow of breath. From where it begins and at what part of the body it leaves the body. One can try this how it is suitable for oneself.

While practicing in this way one has to fix attention on the breath. This attention is the प्रत्यय / pratyaya. 

विभूतिपाद / vibhUtipad :

देशबन्धचित्तस्य धारणा।।१।।

(देशबन्धचित्तस्य धारणा।।)

चित्त / mind has two aspects - the movement, and the ध्यान / attention.

The movement aspect is वृत्ति / vritti, ध्यान / attention is consciousness.

Thought, feeling, memory, are the वृत्ति / vritti, and the attention is awareness. First one has to gather attention from all other objects and bring it upon the one chosen for the practice of Yoga.

The one example is attention over the breath as is done in प्राणायाम / prANAyama. The same energy that is engaged in वृत्ति / vritti is also the one that is awareness.

चित्तवायवश्चित्क्रियायुताः।।

शाखयोर्द्वयी शक्तिमूलका।।१२।।

लयविनाशने उभयरोधने।।

लयगतं पुनर्भवति नो मृतम्।।१३।।

(श्री रमण महर्षि कृत : उपदेश-सारः)

From Upadesha Sarah point out to the same. Consciousness and the vritti are two forms of the same power. As much the awareness / attention becomes stronger, the वृत्ति / vritti is weakened. When the attention is maximum, the वृत्ति / vritti is at the minimum, or as well even निरुद्ध  / niruddha also. That is an ideal situation only.

So प्रत्यय / pratyaya is though attention, it is at the same time, also the वृत्ति / vritti. अहं प्रत्यय, अहं वृत्ति, अहं संकल्प, अहंकार, are synonymous of one-another and indicate the I-sense. This could be called the ego or self also.

The योग-सूत्र १ / Yoga-Sutra 1 above is about the धारणा / dhAraNA. When the attention is fixed upon an object and the object stays in the mind for a while, it is धारणा / dhAraNA. Thus even thinking about anything is itself this धारणा / dhAraNA.

तत्र प्रत्ययैकतानता ध्यानम्।।२।।

(तत्र प्रत्यय-एकतानता ध्यानम्।।) 

When this state continues comparatively for a long time without break, it is called the ध्यानम्  / dhyAnaM. This not the वृत्ति / vritti but the प्रत्यय / pratyaya in the sense of attention. As is pointed out in the योग-सूत्र ५४ / Aphorism 54 of साधनपाद Sadhanapada :

स्वविषयासम्प्रयोगे चित्तस्वरूपानुकार इवेन्द्रियाणां प्रत्याहार:।।  ।।५४।।

(स्वविषय-असम्प्रयोगे चित्तस्वरूप अनुकार इव इन्द्रियाणां प्रत्याहारः।।)

When the attention is fixed in this way upon an object and the flow of attention continues without break, it is प्रत्यय एकतानता /  pratyaya ekatAnatA, uniformity of the attention.

प्रत्याहार  is thus withdrawal if attention from the objects and bringing back to Where-from it originally started (the source, that is Heart) itself.

तदैवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः।।३।।

(तत् एव अर्थ मात्र निर्भासं स्वरूपशून्यं इव समाधिः।।) 

Such a state of the attention when it is fixed upon an object and continues for such a long time that there is अर्थमात्र- निर्भासं  true sense of the object only, but the object as such is no more, is समाधि / samAdhi.

So it could be said that समाधि / samAdhi is but an elevated and enhanced state of attention / consciousness .

त्रयमेकत्र संयमः।।४।।

(त्रयं एकत्रः संयमः।।)

When the three

धारणा / dhAraNA, ध्यान / dhyAna and समाधि / samAdhi happen together in such a way that one couldn't be distinguished from the other it is called संयम / samyama.

तज्जयात् प्रज्ञालोकः।।५।।

(तत् जयात् प्रज्ञालोकः।।) 

Having won this state, one is said to have entered प्रज्ञालोकः / prajnAlokaH, the sphere of wisdom.

To be continued  ...!

***

असंशयं महाबाहो!

Patanjal Yoga-Sutra : vibhUtipada 

पातञ्जल योग-सूत्र : विभूतिपाद 

--

The Reference :

Shrimadbhagvad-gita - Chapter 6,

Stanza 35-36-37-38-39-40-41

श्रीमद्भगवद्गीता - अध्याय ६

श्री भगवानुवाच : --

असंशयं महाबाहो मनो दुर्निग्रहं चलम्।।

अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते।।३५।।

असंयतात्मना योगो दुष्प्राप इति मे मतिः।।

वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः।।३६।।

अर्जुन उवाच --

अयतिः श्रद्धयोपेतो योगाच्चलितमानसः।।

अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति।।३७।।

कच्चिन्नोभयविभ्रष्टश्छिन्नभ्रमिव नामयति।।

अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि।।३८।।

एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः।।

त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते।।३९।।

श्री भगवानुवाच --

पार्थ नैवेह नामुत्र विनाशस्तस्य न विद्यते।।

न हि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति।।४०।।

प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः।।

शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते।।४१।।

This refers to one who though earnest and devoted to Yoga-practice, drifts away from it, because of certain tendencies that lets him not progress. Such a man could may attain certain occult spiritual powers, may not go further and attain the Ultimate goal, The Realization.

Such a one is said to have attained certain विभूति / vibhUti only. 

विभूतिपाद / vibhUtipada describes about these सिद्धि / siddhi / occult powers and exhorts that such powers are hurdle to मुक्ति / Realization. The simple reason is that they keep the ego intact and so long as the ego persists, there could not be the Realization.

People longing for attaining occult powers often tend to follow Yoga in order to achieve those सिद्धि / siddhi. But before the practicing proper understanding of the method is very important. Even occasionally one may come across such a siddhi it lasts not.

The last Chapter कैवल्यपाद / Kaivalyapad of this text begins with :

जन्मौषधिमन्त्रतपः समाधिजाः सिद्धयः।।

clearly points that such occult powers could be achieved either by any of the means such as by birth, the drug, incantation of mantra, following certain ritual or through samAdhi as is taught in the Yoga-scriptures or by some Guru.

The text of Yoga of Patanjali deals basically with how to attain Realization by means of Yoga. Yoga is only one of attaining samAdhi.  While occult power could be obtained by all these means. 

-- 

To be continued  ...

***

Chapter 3 - ।।विभूतिपाद।।

।। विभूतिपाद / vibhUtipada ।।

The Third chapter of this treatise upon the पातञ्जल योग तत्व दर्शन / The Elements of the Yoga by Maharshi Patanjali is about the विभूति / the  vibhUti, a state one comes across in the योग / Yoga.

This state of mind that is another name for भविता / 'becoming' may divert the mind of the seeker from the true objective of योग / Yoga.

श्रीमद्भगवद्गीता / Shrimadbhagvad-gita declares that there are only two apparently different ways to attain the Supreme Reality.

One is the साङ्ख्य / sAmkhya, another is the कर्म-योग / Kriya-yoga / Yoga. Though the two appear to be two  different disciplines, lead invariably to the one and the same Reality -the Immutable State of Being Oneself, - the Ultimate and the final Reality, as is variously named also as the आत्म-ज्ञान / आत्म-साक्षात्कार / Realization, or the ईश्वर-साक्षात्कार / मोक्ष / मुक्ति / ईश्वर-प्रणिधान / आत्म-निष्ठा, Ishvara-sAkShtkAra / Liberation, Ishvara- niShThA, Ishvara-praNidhAna, Self-Realization are unique and one in essence :

साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः।।

एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्।।४।।

(श्रीमद्भगवद्गीता अध्याय ५, Shrimadbhagvad-gita Stanza 4, Chapter 5)

साङ्ख्य (साङ्ख्ययोग) Sankhya or the sAmkhya-Yoga is the approach followed by the सिद्ध / siddha like कपिल मुनि / Kapil muni and other such ज्ञानी / JnAnI, and is there-fore called ज्ञान / jnAna also, while the other approaches that insist upon कर्म / Karma resolve to the Yoga of Action.

विभूति / vibhUti, on the other hand is a stage one comes across while following the way of the कर्म-निष्ठा / karma-nishtha.

Therefore a सिद्ध / Siddha in the lineage of कपिल मुनि / Kapila doesn't need to achieve the सिद्धि / siddhi or these mystic, occult spiritual  powers, while one devoted to the कर्म / Yoga of Action may get attracted to such powers. For whatever reasons such a man knowingly or unknowingly attains these powers that are called विभूति / vubhuti. Therefore these  occult powers may pose hurdle also, in the way of attaining the main goal of practicing Yoga.

The योग-सूत्र ५३ / Aphorism 53 of the साधनपाद / Sadhanapada is introductory to the Chapter विभूतिपाद / vibhUtipada in that, it speaks of the धारणा / dhAraNA :

धारणा च योग्यता मनसः।।५३।।

स्वविषयासम्प्रयोगे चित्तस्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः।। ।।५४।।

Having reached this stage is the threshold to success in योग / Yoga.

Shall be dealt with in the next post.

To be continued. ...

***

आसन Asana,

आसन /Asana

प्राणायाम / prANAyama,

प्रत्याहार / pratyAhAra.

--

Patanjal Yoga-Sutra : sadhanapad --

46-47-48-49-50-51-52-53-54-55

पातञ्जल योग-सूत्र : साधनपाद  -- ४६-४७-४८-४९-५०-५१-५२-५३-५४-५५

--The last 2 posts were about यम / Yama and नियम / niyama -- with reference to :

शौचसन्तोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः।।३२।।

(sadhanapad 32)

This post is about the other 3 योगाङ्ग / Yoga-Practices. In comparison to the next 3, which are to be practiced at the level of the अन्तरङ्ग / antaranga / mind, These five 5 are called the बाह्य-अङ्ग / external / at the level of the body. 

The next योग-सूत्र / Aphorisms are as follows :

स्थिर सुखमासनम्।।४६।।

(स्थिरः / स्थिरं सुखं-आसनम्।।)

Sitting comfortably in relaxed repose for long hours is : आसनम् / Asana.

स्थिर - stable, established,

प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम्।।४७।।

(प्रयत्नशैथिल्य-अनन्त-समापत्तिभ्याम्।।)

This happens if the body is healthy and the mind is calm, collected yet alert.

प्रयत्नशैथिल्यः the body -- In an easy and relaxed effortless way, and the mind :

अनन्त-समापत्तिः - contemplating the limit-less.

Attention together upon these two aspects, according to : सूत्र ४१ समाधिपाद : Samadhipad Aphorism 41

क्षीणवृत्तेरभिजातस्येव मणैर्गृहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः।।४१।।

ततो द्वन्द्वानभिघातः।।४८।।

(ततः द्वन्द्व-अनभिघातः।।)

This results in staying unaffected by the pairs of the opposites, such as heat and cold, pleasure and pain and the like.

ततः thereby,  द्वन्द्व pair of opposite, अनभिघातः undisturbed, unaffected by - as in विभूतिपाद ४६ / vibhUtipad 46.

तस्मिन्सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः।।४९।।

(तस्मिन् सति श्वास-प्रश्वासयोः गतिविच्छेदः प्राणायामः।।)

Once a repose is attained, attention is to be given to breath. There is a force behind the  breath that keeps control over breathing. This means breathing happens accordingly and in its own way, maintained by that force without any conscious effort. Exactly Who is  the authority that arranges this force?

This force is called प्राण / prANa.

The One Conscious Intelligence that keeps control over प्राण / prANa is the ईश्वर / Ishvara is described in the invocation of the : ईशावास्य उपनिषद् / Ishavasya upanishad :

ईशिता सर्वभूतानां सर्वभूतमयँश्च यत्।।

ईशावास्येन संबोध्यमीश्वरं प्रणमाम्यहम्।।

This is the direct proof of that Conscious and  Unique, Supreme Intelligence Principle, that Governs the whole existence; the व्यक्त जगत् / the manifest phenomenal, and the other that is अव्यक्त / hidden to us.

One can directly control the breath within a certain limit, but no-one knows exactly Who prompts the force that maintains and keeps the breath in proper order, as it is.

Therefore the breath is the only means that one could regulate and when this is properly done, there is harmony in the flow of breath. This is done by paying attention to breath, - the exhalation and the inhalation process.

There is a certain practice that is called :

The नाडी-शुद्धि / nADI shuddhi. nADI is the pulse, and accordingly the heart-beat. The frequency of this pulse (say per minute) in a normal person is fixed. आयुर्वेद / Ayurveda is the medical science that has this Principle as the very basis for diagnosis and treatment of the illnesses.

Once the attention is given to breath and the exhalation / inhalation is practiced, breath-control helps in stilling the mind.

बाह्याभ्यन्तरस्तम्भवृत्तिः - bAhyAbhyantarastambhavrittiH,

Keeping the breathing stopped, retaining of the breath for a time, either outside or inside the body, 

देशकालसंख्याभिः -

deshakAlasamkhyAbhiH, 

According to place (inside or outside of the body) and counting the time / duration in minutes.

परिदृष्टः - paridriShTaH,

In this order, 

दीर्घसूक्ष्मः - deerghasUkShmaH

Where the length (long / short) of the breath is also kept fixed in terms of time and  गति / pace - slow or fast, (-as in the earlier Yoga-Sutra 49).

बाह्याभ्यन्तरस्तम्भवृत्तिः देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः।।५०।।

(बाह्य-आभ्यन्तर-स्तम्भवृत्तिः देशकालसंख्याभिः परिदृष्टः दीर्घ-सूक्ष्मः।।)

बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः।।५१।।

(बाह्य-आभ्यन्तर विषय-आक्षेपी चतुर्थः।।

There is yet another kind, the 4th.

In the Shrimadbhagvadgita, Stanza 29, 30, Chapter 4, This has been elaborated in the following way :

अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे।।

प्राणापानगती रुद्ध्वा प्राणायामपरायणाः।।२९।।

अपने नियताहाराः प्राणान्प्राणेषु जुह्वति।।

सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः।।३०।।

(श्रीमद्भगवद्गीता -अध्याय ४)

Both the Stanza cited above, and the योग-सूत्र ४९ - Aphorism 49 point out to the same.

The Aphorism 51 read alongwith the 50-51 too describe how this practice is to be done.

As said earlier, one can't directly control or regulate प्राण / prANa, but one can try doing this, through the breat-control.

परिदृष्टः / paridruShTaH  implies one may also try observing the breath (that is how it is done in विपस्सना / vipassana practice).

Then the obstruction that hides the light (of wisdom) is removed as is said in this next योग-सूत्र / Aphorism :

ततः क्षीयते प्रकाशावरणम्।।५२।।

(ततः क्षीयते प्रकाश-आवरणम्।।)

§ विभूतिपाद / vibhUtipada,

योग-सूत्र ४४ Aphorism 44 :

बहिरकल्पितावृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः।।४४।।

--

धारणासु च योग्यता मनसः।।५३।।

(धारणासु च योग्यता मनसः।।)

This helps two aspects of meditation 1. निरोध-परिणाम  and 2. the एकाग्रता परिणाम, and also in fixing the mind on one object and holding onto the same - धारणा / dhAraNA.

In this way by practicing prANAyAma, mind attains the skill (योग्यता).

स्वविषयासम्प्रयोगे चित्तस्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः।। ।।५४।।

(स्व-विषय-असम्प्रयोगे चित्तस्वरूप-अनुकारः इव इन्द्रियाणां प्रत्याहारः।।)

When the mind has become so expert, one can successfully withdraw it from the sense-objects and mind gets attuned with and like the sense itself without its object. This is the very purport of the योग- सूत्र ५४ / Aphorism 54. 

§योग-सूत्र १३-१४-१५ समाधिपाद / Samadhipad - Aphorisms 13-14-15 indicate this :

तत्र स्थितौ यत्नोऽऽभ्यासः।।१३।।

स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः।।१४।।

दृष्टानुश्रविकविषयवितृष्णस्य वैराग्यम्।।१५।।

--

ततः परमावश्यता इन्द्रियाणाम् ।।५५।।

(ततः परमा वश्यता इन्द्रियाणाम्।।)

Thereby results the perfect control over the senses.

--

Thus concludes the Chapter 2 :

साधनपाद / sadhanapad

Of पातञ्जल योग-सूत्र / Patanjal Yoga-Sutra.

***

ॐ नमः महर्षये पतञ्जलये।।

***

शौचसन्तोषतपःस्वाध्यायेश्वरप्रणिधानानि

Patanjal Yoga-Sutra : 

sadhanapad -- 40-41-42-43-44-45

पातञ्जल योग-सूत्र :

साधनपाद -- ४०-४१-४२-४३-४४-४५

--

[Refer to : 

शौचसन्तोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः।।३२।।]

--

शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः।।४०।।

(शौचात् स्व-अङ्ग-जुगुप्सा परैः असंसर्गः।।)

Observing the purification of the body and mind results in apathy towards one's body and aversion towards meeting the others.

सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च।।४१।।

(सत्त्वशुद्धि-सौमनस्य-एकाग्र्य-इन्द्रियजय-आत्मदर्शन- योग्यत्वानि च।।)

When the mind has been properly purified, it becomes silent, peaceful and there prevails a sense of total wellness of being and light-ness. The attention becomes focused, one-pointed, and the senses of actions are well controlled. Attention turns inwards, towards one-self, and Self-Awareness is the result of  योग-अनुष्ठान / Yoga practice.

सन्तोषादनुत्तमः सुखलाभः।।४२।।

(सन्तोषात् अनुत्तमः सुखलाभः।।)

Then there is sense of satisfaction, fulfilment contentedness. When one accepts whatever life provides and feels grateful to Providence / the Life one feels within oneself immense, deep and uncaused bliss and happiness.

कायेन्द्रियसिद्धिरशुद्धिक्षयात्तपसः।।४३।।

(काया-इन्द्रियसिद्धिः अशुद्धिक्षयात् तपसः।।)

The impurities within the body and the mind are removed and they are purified by means of performing austerities / तपस् / tapas.

स्वाध्यायादिष्टदेवतासम्प्रयोगः।।४४।।

(स्वाध्यायात् इष्टदेवता सम्प्रयोगः।।)

स्वाध्याय / swAdhyAya : 

स्व अधि अय् -- implies enquiry into the स्व / swa -- the 'self' the आत्मन्  / Atman. This helps in discovering and associating with the देवता / devatA, the Divine within one's own being. 

समाधिसिद्धिरीश्वरप्रणिधानात्।।४५।।

(समाधिसिद्धिः ईश्वरप्रणिधानात्।।)

समाधि / samAdhi - entering into, and merging / absorption into the deeper recesses of the being is  समाधि / samAdhi. This is discovered when there is Ishvara-NishThA. When one has a firm understanding of the ईश्वर / Ishvara / the One Unique Supreme Conscious Reality that Controls the whole existence, the idea of oneself being an independent doer, enjoyer,  knower and the owner is no more. This is the result of ईश्वर निष्ठा / Ishvara-nishThA or the ईश्वर प्रणिधान / Ishvara praNidhAna.

योग-सूत्र ४०-४५ Aphorisms 40-45 indicate about what happens when the योग-अनुष्ठान / Practice of Yoga is correctly and properly done.

***

वितर्कबाधने प्रतिपक्षभावनम्।।

Patanjal Yoga-Sutra : Sadhanapada --

33-34-35-36-37-38-39-40.

पातञ्जल योग-सूत्र : साधनपाद --

३३-३४-३५-३६-३७-३८-३९-४०.

योग-सूत्र Aphorisms 29-30-31-32 of साधनपाद / sadhanapad point out : Practicing Yoga implies one has to observe the यम / Yama and नियम / niyama carefully with due care and attention, without negligence, because the old habits pose obstructions in the path to this. Now, before coming upon the next योग-सूत्र / Aphorisms, let us once have a quick look on the Aphorisms 29-30-31-32 :

यमनियमासनप्राणायामप्रत्याहारधारणाध्यान-समाधयोऽष्टावङ्गानि।।२९।।

अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहाः यमाः।।३०।।

जातिदेशकालसमयानवच्छिन्ना सार्वभौम महाव्रतम्।।३१।।

शौचसन्तोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः।।३२।।

Now we should go through the following:

वितर्कबाधने प्रतिपक्षभावनम्।।३३।।

(वितर्कबाधने प्रतिपक्षभावनम्।।)

While practicing यमाः / Yama, one may face  obstacles in the form of the old conditioning and thinking habits of the mind, and without examining how they are contrary to the fair and just approach to Yoga one can not have any real progress. These contrary mind-set habits and conditioning are called :

वितर्क / vitarka,

This has been pointed out in the next योग-सूत्र / Aphorism :

वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानान्तफला इति प्रतिपक्षभावनम् - - -  ।।३४।।

(वितर्काः हिंसा-आदयः कृत-कारिता-अनुमोदिता लोभ-क्रोध-मोहपूर्वकाः मृदु-मध्य-अधिमात्रा दुःख-अज्ञान-अनन्तफलाः इति प्रतिपक्षभावनम्।।)

हिंसा / hinsA - The enmity towards any one is called HinsA / hinsA. This is quite different from "non-violence". There is no हिंसा / hinsA as such in the nature. There are needs and motives and all beings spontaneously follow their धर्म / Dharma only. हिंसा / hinsA happens when you kill because of hostility / enmity to any one. When you are not afraid, you will  not like to die / getting killed, and neither / try to kill anyone unnecessarily. The animals too follow this simple understanding.

So हिंसा / hinsA is because of fear and hatred, while अहिंसा / is the intelligence.

हिंसा / hinsA done by one-self or perpetrated through others is equally forbidden for one who is practicing and following the Yoga. 

अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः।।३५।।

(अहिंसा-प्रतिष्ठायां तत्-सन्निधौ वैरत्यागः।।)

One who has no hatred, fear or enmity and is not agitated in mind, is in a way settled in  अहिंसा / ahinsA and those coming into contact with such a man will give up their sense of hatred and enmity before him. This is called  वैरत्यागः / vairatyAgaH. There are examples of this. Buddha is said to be one.

सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम्।।३६।।

(सत्यप्रतिष्ठायां क्रियाफल-आश्रयत्वम्।।)

One who is established in practicing Truth, knows that सत्य / satya is always Reality only, that is immutable, unchangeable, other than subjective or the objective. So Truth is never the objective nor the subjective Reality, but the One that is always the same irrespective of circumstances, time an and place. Truth is always the consciousness only. Therefore the two aspects of Truth / Reality are being and the knowing. Whatever exists is being only, and whatever exists is known only. Being and Knowing are two aspects of the Reality.  This being is knowing and knowing is being. One who has realized this, can't move away from this Reality by what-so-ever means. This is called  सत्यप्रतिष्ठा / abundance in Truth. क्रियाफल / kriyAphala is कारण / kAraNa / cause, कर्म / karma / action, and the फल / phala or the result / consequence. One who abides in the Truth is free from all cause and effect. The Being and the Knowing are how one can see for himself that this Being and Knowing are the only ever abiding Truth and the Reality.

क्रियाफलाश्रयत्वम्  is therefore abiding ever in the perception / understanding that action and the effect are in appearance only and have no impact upon the Reality. Reality is ever so unaffected by the action and the consequence that is but the existence that is phenomenal only. 

अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम्।।३७।।

(अस्तेयप्रतिष्ठायां सर्व-रत्न-उपस्थानम्।।)

Sanskrit verb-root √ स्त्यै ('शब्दसंघातयोः' स्त्यायति, स्त्यानं) is used to denote : 'become collected',  stored, coagulated, 'अस्तेय' / asteya implies : theft, something gathered in an unlawful way. Theft is because of greed. 

One who is free from greed through insight follows "अस्तेय" without effort. Providence provides for him whatever is needed to support his well-being. Such a one neither hopes nor fears. 

श्रीमद्भगवद्गीता  / Shrimadbhagvadgita :

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते।।

तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम्।।२२।।

(अध्याय ९, Stanza 22, Chapter 9)

Those who always think of Me  :

"I am He and He is Me only", I always look after and take care if them".

ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः।।३८।।

(ब्रह्मचर्य-प्रतिष्ठायां वीर्यलाभः।।)

One who looks upon everything as ब्रह्मन् / the Brahman alone, is said to have settled in the ब्रह्मचर्य / Brahmacharya . According to the  श्रीमद्भगवद्गीता / Shrimadbhagvadgita :

विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि।।

शुनि चैव श्वपाके च पण्डिताः समदर्शिनः।।१८।।

(अध्याय ५, Stanza 18, Chapter 5)

Such a man is well-settled in :

ब्रह्मचर्य / Brahmacharya,

Therefore attains the merits of fearlessness, valor, courage and other such qualities fit for a brave-one.

अपरिग्रहस्थैर्ये जन्मकथन्तासम्बोधः।।३९।।

(अपरिग्रहस्थैर्ये जन्म-कथन्ता-सम्बोधः।।)

अपरिग्रह / aparigraha denotes : not gathering anything that is not really needed. This is about all wealth, money, and other things that cause unnecessary worry, anxiety and fear at the same time.

Such a one attains the wisdom that makes him understand what is जन्म / janma / "birth", and how one gets caught with this क्लेश / व्याधि / klesha / vyAdhi, and how one can free one-self from this trouble.

Following strictly and practicing obediently all these 

यम  / Yama

results in the above-stated supernatural and miraculous powers in the aspirant.

The योग-सूत्र ३३ / Aphorism 33 is about नियम / niyama, and will be dealt with in the next post along-with the योग-सूत्र ४० / Aphorisms 40 onwards.

To be continued ...

***

विवेकख्यातिरविप्लवा हानोपायः।।

Patanjal Yoga-Sutra : Sadhanapada --

26-27-28-29-30-31-32

पातञ्जल योग-सूत्र : साधनपाद --

२६-२७-२८-२९-३०-३१-३२

--

विवेकख्यातिरविप्लवा हानोपायः।।२६।।

(विवेकख्यातिः अविप्लवा हानोपायः।।)

This refers not only to the ending of क्लेश / Klesha but indeed of अविद्या / avidyA which is  प्रमाद / In-attention अनवधानता / un-awareness as well. The अस्मिता / asmitA / the ego or the I-sense is secondary to अविद्या / avidyA. There is this problem : Once the I-sense arises it gets identified with some object. The body is the nearest object. The world and the body are soon assumed to be two different objects and the self becomes 'I' and gets identified with the body, and this fact that the body itself is part of the world is neglected and forgotten.

But this notion of the world and the self is rooted in the बुद्धि / महत् / प्रकृति / the intellect. Only because of this the undefined I-sense is divided into the object - the world, and the subject, self - the I.

The seat of the the intellect is brain, while the seat of consciousness is heart. Therefore the feelings, emotions are subject to heart, but the thought, logic, memory are subject to brain. The "Mind" lies somewhere between the two. That makes it a terrible mix of these two! Such a Mind is therefore in-attention / un-awareness / अविद्या / avidyA only. 

This is verily the In-attention / unawareness. The practice of discrimination between the transient and the intransient prompts one to see that ultimately the consciousness alone is the only true and the permanent reality, while all other else is transitory. This is the  विवेक. Coming at this understanding is called विवेकख्यातिः / vivekakhyAtiH. This begins with the giving the attention to this inherent in-attention that everyone has from the very birth itself.

This is the ending of अविद्या / avidyA, but the ending of ego is a prerequisite.

The crucial question is : How to attain the  विवेकख्यातिः / vivekakhyAtiH?

This has been pointed out in the following  योग-सूत्र / Aphorism :

तस्य सप्तधा प्रान्तभूमिः प्रज्ञा।।२७।।

(तस्य सप्तधा प्रान्तभूमिः प्रज्ञा।।)

The seven stages of the :

विवेकख्यातिः / vivekakhyAti

Are the following :

I. शुभेच्छा / ShubhechchA - The thinking about what is श्रेयस्  / shreyas - the real and lasting happiness.

II. विचारणा / VichAraNa - Questioning about it.

III. तनु-मानसी / Tanu-ManasI -  as pointed out in the समाधिपाद -योग-सूत्र ४१ / Samadhipad -- Aphorism 41 : 

क्षीणवृत्तेरभिजातस्येव मणेर्गृहीतृग्रहणग्राह्येषु तत्स्थदञ्जनता समापत्तिः।।४१।।

IV. सत्त्वापत्तिः / शुद्ध विषयरहित विषयी चेतना SattvApattiH / the pure consciousness / the subject, devoid of the object.

V. असंसक्ति / Non-attachment (with the object), non-indulgence.

VI. पदार्थाभाविनी (पदार्थ-अभाविनी) / the state of the  consciousness where the object altogether disappears / is absent.

VII. तुरीया / TurIyA / The transcendental state.

There is One more category that is defined as the तुरीयातीत / TurIyAtIta.

These seven stages are explained in different ways in different texts of Vedanta. 

योगाङ्गानुष्ठादशुद्धिक्षये ज्ञानदीप्तिराविवेकख्यातेः।।२८।।

(योग-अङ्ग अनुष्ठानात्-अशुद्धिक्षये ज्ञान-दीप्तिः -आ-विवेकख्यातेः।।)

By means of practicing of  the योगाङ्गानुष्ठान / Practicing the eight successive stages / limbs of Yoga in that order, the अशुद्धि / impurities of the mind are removed and the :

ज्ञानदीप्तिः / illumination, - the light of Wisdom shines up.

यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टा-वङ्गानि।।२९।।

(यम नियम आसन प्राणायाम प्रत्याहार धारणा ध्यान समाधयः अष्टौ अङ्गानि।।)

These अष्टौ अङ्गानि - eight branches / stages / limbs / organs of Yoga respectively are :

यम / Yama, नियम / niyama, आसन / Asana, प्राणायाम / praNayama, प्रत्याहार / pratyAhAra, धारणा / dhAraNA, ध्यान / dhyAna and समाधि / samAdhi. 

अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः।।३०।।

(अहिंसा सत्य अस्तेय ब्रह्मचर्य अपरिग्रहाः यमाः।।)

अहिंसा - having no enmity with anything and any living being, even in thought and action.

सत्य - The Truth that abides everywhere and at all times irrespective of circumstances.

अस्तेय - Not possessing anything whatsoever,  that one deserves not.

ब्रह्मचर्य - Living the life with the insight that all and everything is nothing else but the ब्रह्मन् / Brahman only.

अपरिग्रह - Not hoarding anything that is not necessary for living the life. 

जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम्।।३१।।

(जाति देश काल समय अन्-अवच्छिन्नाः सार्वभौमाः महाव्रतम्।।)

These are the सार्वभौम महाव्रत / Universal Great Austerities Rules / Ethics and should not be transgressed by any-one who-so-ever of whatever caste, creed and at any time, in any circumstances or place. 

शौचसन्तोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः।।३२।।

(शौच सन्तोष तपः स्वाध्याय ईश्वर प्रणिधानानि नियमाः।।)

On the other hand, there are नियम / niyama / the regulations that are to be followed by everyone according to the convention and the tradition of society but care should be taken that none of these नियम / niyama goes against any of the यम / Yama, as are referred to above.

***

द्रष्टा दृशिमात्रः शुद्धोऽपि

Patanjal Yoga-Sutra : sadhanapad --

20-21-22-23-24-25-26-27

पातञ्जल योगसूत्र : साधनपाद -- २०-२१-२२-२३-२४-२५-२६-२७

--

द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः।।२०।।

(द्रष्टा दृशिमात्रः शुद्धः अपि प्रत्यय-अनुपश्यः।।)

Two roles of the द्रष्टा / The Observer and the Witness : समाधिपाद योग-सूत्र ३ / Samadhipad Aphorism 3 refers to  द्रष्टा / the observer, who is the चित्त / the mind, one mixed up with the वृत्ति / vritti, is impure, while the one who has been referred to in the above योग-सूत्र २० / the Aphorism 20 here, is the साक्षी / witness who is ever so uncontaminated with any विषय / the object, what-so-ever and is the शुद्ध दर्शन / चित् / pure witnessing only, without the other. Referring to Him is though conditional and is therefore said to be प्रत्ययानुपश्यः / according to the प्रत्यय / notion.

तदर्थ एव दृश्यस्यात्मा।।२१।।

(तदर्थ एव दृश्यस्य आत्मा।।)

And according to this notion that serves the purpose of describing it, it is the आत्मा / "the spirit" ,the individual self or the Self as साक्षी / the witness. The same has been pointed out in the following Aphorism : 

कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात्।।२२।।

(कृत-अर्थं प्रति नष्टं अपि अनष्टं तत् अन्य-साधारणत्वात्।।)

One who has realized how, the विषयी, the one who is associated with the विषय / object is so because of and through वृत्ति / vritti, while the one who is pure and untouched as the साक्षी / witnesse both are indeed the observer only. He is कृतार्थ / perfect, having accomplished the goal, and the one who has not accomplished so far is called the अकृतार्थ / the imperfect, has to make efforts in this direction.

कृतार्थ / accomplished is an exception while the अकृतार्थ / imperfect one is any one other or the common one. The one कृतार्थ / perfect-one has known that the same चित् / the awareness of The "Self" is the underlying truth in both the cases. 

स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः।।२३।।

(स्व-स्वामि-शक्त्योः स्वरूप उपलब्धि हेतुः संयोगः।।*)

*द्रष्टृदृश्ययोः ... यदृच्छया  independent of cause / effect principle.

अकृतार्थ / The one who has not realized this, has this अविद्या / ignorance that is क्लेश / Klesha as has been described in the साधनपाद योग-सूत्र ३ / Sadhanapada Aphorism 3 :

अविद्यास्मितारागद्वेषाभिनिवेशाः।।३।।

अविद्या / avidyA / ignorance is the very first क्लेश / Klesha. Next is the अस्मिता / asmitA, the I-sense that is truly the ego. अविद्या / avidyA manifests because of the contact between the चेतना / all pervading consciousness and the विषय / the object. This happens in the case of a चेतन / sentient being only. The same fact is described in the योग-सूत्र / Aphorism :

तस्य हेतुरविद्या।।२४।।

(तस्य हेतुः अविद्या।।*)

*द्र्ष्टृदृश्य संयोगः अतो हि अविद्या अनादिः।

The अविद्या / avidyA is therefore said to be the अनादि / anAdi or Beginningless, It is revealed only after the birth.  

तदभावात्संयोगाभावो हानं तद्दृशेः कैवल्यम्।।२५।।

(तत् अभावात् संयोग अभावः तत् दृशेः कैवल्यम्।।)

When this contact between the चेतन-दृष्टा / the conscious sentient being and the object, is no more, there is कैवल्यम् / One settled in the state of pure being only. 

विवेकख्यातिरविप्लवा हानोपायः।।२६।।

(विवेकख्यातिः अविप्लवा* हानोपायः।।)

This state of destruction / annihilation of the  अविद्या / avidyA is attained by means of विवेक / the viveka, - the discrimination between the अनित्य / transient (दृश्य / the observed) and the नित्य / the permanent (दृष्टा) 

*अविप्लवा - uninterrupted.

When the attention given to this distinction is spontaneous and uninterrupted, it is called the विवेकख्यातिः / vivekakhyAtiH.

तस्य सप्तधा प्रान्तभूमिः प्रज्ञा।।२७।।

(तस्य सप्तधा प्रान्तभूमिः प्रज्ञा।।) 

The foundation of this विवेक / viveka is the seven-fold सप्तधा प्रान्तभूमिः प्रज्ञा prajnA.

This is achieved by practicing / performing the योग Yoga.

To be continued ...

***

विक्रम संवत् 2080

नई वेताल कथा :

---------©-------

विक्रम ने हठ नहीं छोड़ा। महाकाल वन में स्थित महाश्मशान में अँधेरे से अभ्यस्त आँखों से दूरस्थ लक्ष्य पर दृष्टि गड़ाये वह उस निविड अन्धकारयुक्त पथ पर बढ़ता ही चला गया, जहाँ वेताल वृक्ष पर झूल रहा था।

विक्रम ने उसे वृक्ष से उतारा और कंधे पर लादकर अपने गुरु के आश्रम की ओर चल पड़ा। जिसे कहते हैं कि कहानी में ट्विस्ट है, वह यह समय था। 

इससे पहले तक विक्रम श्मशान में स्थित किसी शव को उठाकर ले जाता था, किन्तु अब उस वेताल के साथ इतने दीर्घकाल तक रहने से वह सीधे ही वृक्ष तक जाने लगा था। वेताल भी विशिष्ट था। विक्रम जानता था कि यह ब्रह्मराक्षस है दूसरा साधारण सा कोई दूसरा वेताल नहीं है।

"राजन्! अब कथा-क्रम तो भंग हो चुका है। अब न तो मैं तुम्हें कथा सुनाऊँगा न तुमसे प्रश्न पूछूँगा ताकि तुम्हारा मौन भंग हो और मैं तुम्हारी पकड़ से छूटकर पुनः अपने लोक में लौट सकूँ! फिर भी मैं तुम्हें एक नई कथा अवश्य सुनाऊँगा, ताकि तुम्हारा मन लगा रहे।

तुम्हें तो पता ही है कि हम तिर्यक् योनि को प्राप्त प्रेत जीव न तो इधर के रह जाते हैं, न उधर के। और इसीलिए तुम्हारा मेरा साथ एक विचित्र समय होता है। तुम जिस समय में रहते हो वहाँ पर समय तुम्हें किसी भूतकाल से किसी भविष्य की ओर, एकांगी मार्ग पर जाता हुआ प्रतीत होता है। इसके ठीक विपरीत हममें से कुछ देवता, गन्धर्व, यक्ष, नाग, और किन्नरों आदि को समय उस एकांगी मार्ग पर जाता हुआ प्रतीत होता है जो तुम्हारे समय के मार्ग की ठीक विपरीत दिशा में जाता है। इसलिए समय की दिशा हम तीनों की स्थिति में अलग अलग होती है। मेरी स्थिति और भी विचित्र है। प्रकाश-तरंगों (light-rays) के व्यतिकरण (interference of optical waves) के कारण जैसे तेजी से घूमते हुए बिजली से चलनेवाले पंखे पर बिजली की रौशनी पड़ती है तो वह कभी पीछे की ओर जाकर पल भर रुका हुआ सा जान पड़ता है और फिर आगे की दिशा में जाता हुआ, वैसी ही संतुलन की उस अवस्था में हूँ मैं, जहाँ समय कभी तो आगे की ओर जाता हुआ दिखाई देता है और कभी पीछे की ओर। इसलिए तुम्हारे अतीत को मैं अपने भविष्य की तरह, तुम्हारे भविष्य को अपने अतीत की तरह देख सकता हूँ! तुम अवश्य ही एक नए संवत्सर की स्थापना करने जा रहे हो, जिसे तुम्हारे नाम से जोड़कर विक्रम संवत् का नाम प्राप्त होगा। तुम्हारे इस विक्रम संवत् के ठीक दो हजार वर्ष पूरे होते ही इस तुम्हारे ही  आर्यावर्त में, जिसे पुनः भारतवर्ष भी कहा जाएगा, और जहाँ की राजधानी हस्तिनापुर और कुरुक्षेत्र के बीच होगी, एक और नया संवत्सर तत्कालीन शक शासकों के द्वारा प्रचालित किया जाएगा। इस आर्यावर्त का एक और पुराना-नया नाम इन्दुस्थान या इससे मिलता-जुलता ही कुछ होगा। पुनः तब एक बार उस संवत्सर का नाम परिवर्तित कर तुम्हारे नाम से जोड़कर विक्रम संवत् को ही यहाँ का राष्ट्रीय संवत् घोषित कर दिया जाएगा।

***

(कल्पित) 

क्लेशमूलः कर्माशयो ...

Patanjal Yoga-Sutra :

sadhanapad - 12-13-14-15-16-17-18-19-20

पातञ्जल योगसूत्र : साधनपाद - १२-१३-१४-१५-१६-१७-१८-१९-२०

--

क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः।।१२।।

(क्लेशमूलः कर्म-आशयः दृष्ट-अदृष्ट-जन्मवेदनीयः।।)

The आशय /aggregate of कर्म / karma is कर्माशयः / karmAshayaH. Here 'karma' is imperative of happening and not the action done by some agent like a कर्ता / kartA.

दृष्ट -conspicuous / known अदृष्ट -inconspicuous / unknown. of the : जन्मवेदनीयः the birth, that is to be taken as known or unknown, because no one ever knows for certain if / when one is / was born. Birth is therefore an idea only not the experience, known or unknown.

According to The ब्रह्मसूत्र / Brahmasutra :

अधिकरण १, अध्याय १, प्रथमः पादः सूत्र २ : 

जन्माद्यस्य अतः ।।२।।

(जन्म आदि अस्य यतः।)

जन्म  - birth or the beginning , अस्य - of this being, or the existence, - manifest or not so manifest यतः because of.

Evidently, whatever is meant by being born / having one's own birth is though not known, no one can deny this fact while alive!

The जन्म / birth is therefore a consequence only of a chain of successive कर्म / events.

सतिमूले तद्विपाको जात्यायुर्भोगाः।।१३।।

(सति मूले तत्-विपाकः जाति आयुः भोगः।।)

Because of the birth, after getting born, one is of the kind जाति of the organism / specie, one has to live आयु / the span of life, and has to go through the भोगः / the various pleasant or unpleasant experiences in life. 

ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात्।।१४।।

(ते ह्लाद-परिताप-फलाः पुण्य-अपुण्य-हेतुत्वात्।।)

जाति the birth, आयु the life-span, and the भोग / are the cause of the various pleasant or the  painful experiences, they are because of the पुण्य / auspicious good or अपुण्य / inauspicious. evil  कर्म karma / deeds / actions. 

परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः।।१५।।

Accordingly for the wise all they - the birth, the life-span and the experiences all these are misery क्लेश / Klesha only. They are the cause of the agony, tormenting tendencies. Because of having all these contradicting गुण / attributes, wise see them as misery क्लेश / Klesha.

(परिणाम ताप संस्कार दुःखैः गुणवृत्ति विरोधात् च दुःखं एव सर्वं विवेकिनः*।।)

(*विवेकिनः -

विवेकी विवेकिनौ विवेकिनः।१

विवेकिनं विवेकिनौ विवेकीः।२

विवेकिना विवेकिभ्याम् विवेकिभिः।३

विवेकिने विवेकिभ्याम् विवेकिभ्यः।४

विवेकिनः विवेकिभ्याम् विवेकिभ्यः।५

विवेकिनः विवेकिनोः विवेकीनाम्।६

विवेकिनौ विवेकिनोः विवेकिषु।७)

हेयं दुःखमनागतम्।।१६।।

(हेयं दुःखं अनागतम्)

A wise man however could avoid all those evils, that are, the हेय - that need to be kept away, the  misery, क्लेश / Klesha and all such that if ignored, may be there in the future. 

द्रष्टृदृश्ययोः संयोगो हेयहेतुः।।१७।।

(द्रष्टृ-दृश्ययोः संयोगः हेयहेतुः।।)

The हेय / agony, misery, and क्लेश / Klesha as a consequence are there, when the दृष्टृ / दृष्टा (the observer who is conscious of them), and the  दृश्य (the object / the observed) come into the contact with one-another. 

प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम्।।  ।।१८।।

(प्रकाश-क्रिया-स्थिति-शीलं भूतेन्द्रियात्मकं भोग-अपवर्ग-अर्थं दृश्यम्।)

दृश्य / the observed is made of the kinds of the elements associated with the attributes like सत्व / प्रकाश / the light, रजस् / क्रिया / the activity mobility, and the तमस् / स्थिति / the state of immobility, inactivity. These three are called the three attributes (गुण)  and are inherent in the दृश्य / प्रकृति / Prakriti / the observed / the Objective Reality, while the दृष्टा is the subject / the observer. The observer is always चेतन / conscious / sentient being, and an aspect of consciousness, while the observed is always  जड / insentient one. 

विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि।।१९।।

(विशेष-अविशेष-लिङ्गमात्र-अलिङ्गानि गुणपर्वाणि।)

The three attributes of प्रकृति / Prakriti have these different and specific qualities, -they are related and connected with one-another, through such links that are though evident in their effect, not so in their action. These links are called  गुणपर्वाणि - the chain that binds the attributes together.

द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः।।२०।।

(द्रष्टा दृशि-मात्रः शुद्धः अपि प्रत्यय-अनुपश्यः।)

The Observer is essentially though ever so pure, is seen always through some चेतन प्रत्यय / दृक् प्रत्यय / वृत्ति / vritti / conscious thought only.

This दृक् प्रत्यय / conscious thought is the वृत्ति / vritti or indeed the very अहं-वृत्ति / ahaM-vritti, itself, that plays the intermediate role of the  subject and thus connects the दृक् / observer (the subject) with the observed, the दृश्य / the object.

To be continued ...

***

ध्यानहेयास्तद्वृत्तयः।।

Sadhanapada : 11-12,

साधनपाद : ११-१२,

--

This is in continuation of the last post where we dealt with :

ध्यानहेयास्तद्वृत्तयः।।११।।

(ध्यानहेयाः तत्-वृत्तयः।)

Those vritti-s are to be annihilated by means of understanding them carefully.

Let us again refer to a few stanzas from the

उपदेश सारः /Upadesha-Sarah :

हृत्स्थले मनःस्वस्थता क्रिया।।

भक्तियोगबोधाश्च निश्चितम्।।१०।।

वायुरोधनाल्लीयते मनः।।

जालपक्षिवद्रोधसाधनम्।।११।।

चित्तवायवश्चित्क्रियायुताः।।

शाखयोर्द्वयी शक्तिमूलका।।१२।।

लयविनाशने उभयरोधने।।

लयगतं पुनर्भवति नो मृतम्।।१३।।

प्राणबन्धनाल्लीन मानसः।।

एकचिन्तनान्नाशमेत्यदः।।१४।।

This is how through the practice of Yoga, first the क्लेश / Klesha-s are to be diluted, then the  वृत्ति / vritti is brought to standstill by means of चित्तवृत्ति निरोधः and then attention is focused upon a certain वृत्ति / vritti. The focusing of the वृत्ति / vritti, is called एकाग्रता / one-pointeness of the attention. By practicing of focusing the attention on a single thought / वृत्ति / vritti, this vritti is temporarily dissolved. This state of dissolution of vritti is the same as the लय / laya of the मन / मानसः / mind. This लय / laya of the mind could also be brought about by the practice of प्राणायामः / prANAyAm / regulation and control of the breath. Once the state of लय / laya of the mind has been achieved, one may have a glimpse of something beyond the mind. But as soon as this state is over, and the mind comes to the usual normal waking state, one forgets all about that state beyond the mind. Then one is driven by the habits / संस्कार / samskAra. 

After having practiced this kind of Yoga for a long time, when one has experienced many a times this लय / laya, one may feel as if there is no more progress and is stuck.

The dissolution (लय / laya) of the mind has a limit. But there is a next stage when the very source of the mind gets annihilated. Let us once more refer to :

उपदेश सारः Upadesha Sarah, 

वृत्तयस्त्वहंवृत्तिमाश्रिताः।।

वृत्तयो मनो विद्ध्यहं मनः।।१८।।

अहमयं कुतो भवति चिन्वतः।।

आयि पतत्यहं निजविचारणम्।।१९।।

When such an aspirant who has stuck at this point begins to see that there is some fixed, a source from where all the vritti-s emerge out and return to the same, and tries to find out the nature and character of that source, may arrive at the conclusion that the sense of "I", the अहंकार / ego is indeed the only that fixed source.

This is variously named as ग्रन्थि, the knot of the ignorance, अहंकृतिः - the sense of I, चेतस् -the (individual) consciousness,  विबन्ध / बन्ध, the bondage, अन्तःकरण, inner senses - made of feelings, thought, intellect, memory and the sense of "I ", भव -- the sense of being and the becoming, जीव - the individual soul.

देहो न जानाति सतो न जन्म

देहप्रमाणोऽन्य उदेति मध्ये।।

अहंकृतिः ग्रन्थिविबन्धसूक्ष्म-

शरीरचेतोभवजीवनामा।।२६।।

(सद्दर्शनम्)

Then when there is intense urge to find out, this mind is annihilated in the sense that the individual identity comes to an end. This is called  मनोनाश / extinction of the individuality as a person. 

Once this has been attained, This is प्रतिप्रसवः / कैवल्यं / liberation.

क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः।।१२।।

(क्लेशमूलः कर्माशयः दृष्ट अदृष्ट जन्म वेदनीयः।।)

This source of vritti that is the अहं-वृत्ति or as is described variously above, is the one, who goes through the many incarnations, births, deaths and rebirths.

The only objective of practicing the Yoga is to come to the extinction of this  अहं-वृत्ति  or the mind. The लय / laya  or extinction are the two ways, but in लय / laya this ego is temporarily blocked / dissolved, while the extinction is the point of no return for the ego. 

*** 

 

समाधिभावनार्थः

साधनपाद :

योगसूत्र २-३-४-५-६-७-८-९-१०-११

Sadhanapada :

Aphorisms 2-3-4-5-6-7-8-9-10-11

--

Why Kriya-yoga?

The योग-सूत्र १ / Aphorism 1 of this chapter :

तपः स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः।।१।।

Points out the importance of the practices that are done through क्रिया-योगः / Kriya-yoga.

The next Aphorism :

समाधिभावनार्थः क्लेशतनूकरणार्थश्च।।२।।

(समाधिभावनार्थः क्लेशतनूकरणार्थः च।) 

The only purpose of practicing the क्रिया-योगः / Kriya-yoga is to dilute / weaken the क्लेश / Klesha that cause the sense of unhappiness, greed, fear, lust and other such feelings that divert the attention from the main objective, that is : चित्तवृत्ति निरोधः / chittavritti nirodhaH --regulating and keeping the चित्त्तवृत्ति / chitta-vritti / modes of the mind under control. These vritt-s are simple or complex.

वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः।।५।।

A vritti could be either simple and as such not a problem so long as it doesn't distract the attention, But after some time, it causes distraction of the attention and consequently of the mind that is another name of vritti.

मानस / मन / Mind is vritti only :

मानसं तु किं मार्गणे कृते।।

नैव मानसं मार्ग आर्जवात्।।१७।।

वृत्तयस्त्वहंवृत्तिमाश्रिताः।। 

वृत्तयो मनो विद्ध्यहं मनः।।१८।।

Thus has been pointed out by Bhagawan Sri Ramana Maharshi in the text :

उपदेश-सारः / Upadesha Sarah.

Therefore a simple अक्लिष्ट / akliShTa vritti is hardly a trouble.  But as soon as because of yet another vritti, becomes क्लिष्ट / complex becomes a trouble. Then it is called क्लेश / Klesha, क्लिष्ट  is such a vritti, the अक्लिष्ट is the one that doesn't distract the attention of the mind. Here we can see how this happens to us as a usual and ordinary experience. We talk about controlling desire. We fail to see the paradox. There is a mind that craves for certain enjoyment or experience. Then there is another thought that forbids from getting involved in the same. Are there there really two minds there (in us)?  Obviously this is because the desire is a vritti / thought and the desire to keep the same under check is yet another vritti / thought. That is the very essence of conflict. So this conflict is kind if a compound vritti that is क्लेश / Klesha.

It is therefore important to see that first this क्लेश / Klesha, that is a क्लिष्टा वृत्ति / a complex vritti, is resolved into a simpler one and then the simpler or the अक्लिष्ट / simple vritti could be dealt with in some other way.

This process of diluting a क्लिष्टा वृत्ति / KushtA vritti, or the क्लेश / Klesha is the very purpose of क्रिया-योग / Kriya-yoga.

Now what kinds of  क्लेश / Klesha are there?

They have been classified into the following kinds :

अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः।।३।।

(अविद्या अस्मिता राग द्वेष अभिनिवेशाः क्लेशाः।)

अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम्।। ४।।

(अविद्या क्षेत्रं उत्तरेषां प्रसुप्त तनु विच्छिन्ना उदाराणाम्।)

अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या।।५।।

(अनित्य अशुचि दुःख-अनात्मसु नित्य शुचि सुख-आत्मख्यातिः अविद्या।)  

अविद्या is the ignorance of the Truth  / Reality.

Because we see a world, we think There is such and such a world and I am someone who is caught up with this world. Thereare pleasures and pains and there is enjoyment and suffering too. We think that there is a world and there is I am, a single soul who has to cope with this world. Everyone thinks in this way. Really we know nothing about what this world is. Neither we know exactly who or what we are as an individual in this world! This 'not knowing' is ignorance. Then we try to find out. Scientists, scholars and other learned people try to find out, and so far we as an individual or as the collective humans couldn't find out the meaning and the significance of the world and ourselves as well. This is precisely अविद्या / avidyA or the ignorance.

This अविद्या / avidyA - the ignorance continues during the three states of mind, namely the sleep, the  dream-state and the waking state as well. It  is hidden, latent and manifest for the individual or a broad one that entails the whole world.

(Vedanta Sara of Sadanand describes this in a far better way.)

अविद्या /AvidyA is therefore क्लेश / Klesha.

The next is अस्मिता / asmitA.

दृग्दर्शनशक्तयोरेकात्मतैवास्मिता।।६।।

(दृक्-दर्शन शक्त्योः एकात्मता एव अस्मिता।) 

अस्मि in Sanskrit is the first person singular form (उत्तम पुरुष एकवचन लट् लकार / वर्तमान) of the verb-root अस्  in the present tense.

This simply means I am or just "am" only.

The suffix ता attached to अस्मि  transforms the "am" into the adjective form, indicating the quality of "am" or "am-ness".

अस्मिता / asmitA is therefore indicative of the state of being "I".

अस्मिता / asmitA in this way is the sense of the individuality, being myself. This is really not a क्लेश / Klesha, but becomes one when it is identified with some object. As soon as we say "I am", we tend to establish and assume an identity as an object. Sense of just being is not that bad, but declaration that I'm so and so is the only bondage. That is therefore the  क्लेश / Klesha.

दृक्  is the eye. दर्शन is the शक्ति / the power, the consciousness + attention, that enables the eye to see. So there is the eye that is but an instrument / organ, while there is a power behind the eye -the attention, that helps the eye in seeing an object. When the attention is not focused, the eye can't see. The same consciousness when through attention, gets associated with a sensory organ, helps the organ to perform its functioning.

That is how one claims : I see, I hear, I speak, I smell, and even more than that ; I think, I feel. This all happens by and through the sense-organs with the help of the attention and consciousness only. Though the one who claims is verily the अस्मिता / asmitA! itself! This is क्लेश / Klesha and only because of this क्लेश / Klesha the mind / consciousness in the individual appears as if it has become the  अनात्म / not-Self / anAtman. The Self is ever so Consciousness, Intelligence, and Bliss only.  

अस्मिता / asmitA is thetefore क्लेश / Klesha.

The next two Aphorisms point out राग / rAga and द्वेष as क्लेश / Klesha.  

सुखानुशयी रागः।।७।।

दुःखानुशयी द्वेषः।।८।।

रागः / attachment with the pleasant while द्वेषः / aversion of the unpleasant are the states of mind because they delude the mind and one just fails to see that there can not be the real happiness in the transient pleasures of those sensory enjoyments.

The Last and equally important क्लेश /Klesha is the fear of death. But even those who are very learned and erudite can not overcome this fear. It is continues so long, as long the "I'm the body"-sense persists. Only one who is well settled in and abides in the Self can see that Self is ever so deathless and death is but an absurd word / a thought only with no meaning / substance at all, what-so-ever.

ते प्रतिप्रसवहेयाः सूक्ष्माः।।१०।।

(ते क्लेशाः प्रतिप्रसव-हेयाः सूक्ष्माः।)

These क्लेश / Klesha are subtle and obstacles to the प्रतिप्रसवः / कैवल्यम् / स्वरूपप्रतिष्ठा / liberation.

प्रसव / prasava is the birth accompanied with the repeated death as well. The word प्रतिप्रसव / pratiprasava has been defined as in the last Aphorism 33 of कैवल्यपाद / Kaivalyapad as :

पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा या चितिशक्तेरिति।।३३।।

(पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा या चिति-शक्तेः इति) 

With the manifestation of the three गुणाः / the attributes of प्रकृति Prakriti, the creation takes place and with the return (their dissolution into their cause), the संसार / sansAra comes to dissolution / end. This is the liberation कैवल्यम् / Kaivalyam of the individual self. The same is प्रतिप्रसवः / pratiprasava. The same is again the abidance in the Self .

ध्यानहेयास्तद्वृत्तयः।।११।।

These क्लेशाः /वृत्ति / Klesha / vritti-s are to be annihilated by the means of ध्यान / dhyAna / attention / awareness of them.

Thus conclude the Aphorisms 1-11 of the :

साधनपाद योगसूत्र १-११ / Sadhanapada Yoga-sutra.

To be continued... 

***

 

The Discipline of Yoga.

अथ योगानुशासनम्।।१।।

--

Language : A help or a barrier? 

----------------------©------------------------

Learning about physical sciences through translation is never a problem, because the essence could be conveyed in any language what-so-ever provided that both languages have a rich vocabulary. More easily, if the two languages share this vocabulary to some extent, maybe because have the same source or origin.

Thus I find European languages (They call it : Indo-European!) are very helpful not only in learning the physical sciences, but also the "Spiritual".

Without classifying this "Spiritual" further into a Science, Art, Philosophy or Thought, if we try to learn a language just as we learnt the mother-tongue, without "studying" the same, we may perhaps understand how we can easily imbibe the essence / core-sense of the subject-matter of Yoga. 

Summarily, we should never translate any of the "Spiritual" text into any other language, but need to learn the same into the original language of the text.

For this reason, there could be the "learning" of religions as such, but not a "comparative study", because Religion is faith, belief and / or an attempt to follow or enquire into their essentials. But without understanding the core, the essentials, when we try to translate, we can't expect to do justice to their true and real spirit.

That is how a language could be either a help or a barrier in learning the"Spiritual" Truth or The Reality.

I always see how learning Sanskrit in this way helps greatly in understanding, learning the essence of the Sanskrit "Spiritual" Texts, and no attempt of "translating" them could be of much help than this. And even more, there is also a risk that we do altogether and entirely miss the spirit / the essence.

The कर्म-योग / क्रिया-योग / Kriya-yoga, is सूत्रीकृत / formulated in this योग-सूत्र -१ / Aphorism 1 of the समाधिपाद / Samadhipad,

This should be treated with a reference to the योग-सूत्र Yoga-Sutra 1 / Aphorism 1, of the first Chapter viz. समाधिपाद / Samadhipad :

अथ योगानुशासनम्।।१।।

The word - -अथ implies : So now, let us go through what is the अनुशासनम् - the discipline of The Yoga.

The word Discipline / disciple could be traced to have resemblance with the word दिश् / अनुदिश् meaning to show the direction. The word शास्  conveys the sense of teaching as well as the governance.

In order to learn something, one needs to go to the teacher or a Master. The Teacher can teach a worldly skill and educate but that is not our purpose when we are trying to find out the "Spiritual". There we need to go to a स्वामी / Swami / Master. The Sanskrit word "स्वामी" has various meanings according to the intent (निष्ठा / nishthA) and the purpose.

Trust is a must there.

This trust is a deep understanding that we need to learn and so we have approach to a स्वामी / Swami / Master. 

If we lack this initial trust we shouldn't have approached him in the first place. It is like when a patient visits to a doctor. The patient need to have some initial trust in the doctor. 

This is the very reason there are so many a fake स्वामी / Swami, so-called self-appointed religious and spiritual teachers, as are there the fake doctors or physicians. There is the law that could help us in avoiding any such a fake doctor, but as regards the "Spiritual", we are often helpless, in the dark.

This indicates we need to have the urge that would somehow guide us onto our authentic and very own "Spiritual" Discipline.

This urge is the निष्ठा / nishthA.

The same could be about the कर्म / Action or the ज्ञान / jnAna. The only real trust or the निष्ठा / nishthA worth the name is the आत्म-निष्ठा / the trust in oneself. The ज्ञान-निष्ठा and कर्म-निष्ठा are secondary.

This is the meaning of :

अनुशासनम् / discipline / discipline.

***

साधनपाद / sAdhanapad

पातञ्जल योगसूत्र  - साधनपाद - १.

Patanjal Yoga-Sutra - Sadhanapada -1.

--

In the Chapter One समाधिपाद  / Samadhipad of this treatise on Yoga, what is समाधि / samAdhi, was explained.

In this Chapter Two, is described, what are the essential means that help in attaining this समाधि / samAdhi and how they are to be practiced. These are the following :

तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः।।१।।

(तपः स्वाध्यायः ईश्वरप्रणिधानानि क्रियायोगः।।)

Collectively these are called :

क्रियायोगः / The Yoga of Action.

The Yoga Of Action is also known as :

कर्म-योग / Karma-Yoga, or simply the योग / Yoga. As is evident from the Stanza 4 and 5 of the श्रीमद्भगवद्गीता / Shrimadbhagvad-gita, the two kinds of aspirants according to the inherent  tendencies, orientation and the mindset are  of two kinds of their निष्ठा / nishthA :

साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः।।

एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्।।४।।

यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते।।

एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति।।५।।

(अध्याय ५ / Chapter 5)

Those who are the seekers, and those who are the devotees.

A seeker tries to enquire about everything in terms of questioning, like - How, Why, Who, When, Whence and other such fundamental and initial queries, while the one, who has a  firm belief that there is the individual soul, there is a world and there is A Supreme One, Who is The Authority, the Only Lord of all and everything that is and happens in the world. He ordains the destiny of all beings. It's kind of monotheism.

The Seeker may accept the existence of such a Lord, call Him by a chosen name also, or may be just unconcerned about if there is or not such a Lord, in whatever form or kind. Seeking though begins in intellect, after a while the seeker arrives at the conclusion or the conviction that the consciousness alone is the instrumental and the material cause of all and everything. The consciousness alone is the Intelligence. This Intelligence Principle is variously called पुरुष / purusha, आत्मन् / आत्मा / Atman, ब्रह्मन् / Brahman, चैतन्य / चित्,  and all these words titles are synonyms. The same Intelligence Principle is again worshipped in the forms of शिव / Shiva / Father, देवी / Mother, गणपति / the child Who is the Intelligence and the Intellect also. The other two forms of the Lord could be the नारायण / NarayaNa and the सूर्य / the Sun, and this Intelligence-Principle is called साँख्य / sAmkhya साँख्य ज्ञान or simply the ज्ञान only.

The seeker ultimately finds out that though the action is important because purifies the mind and only then there is progress in the spiritual practice.

The two approaches, namely the ज्ञान / jnAna  and the कर्म / Karma may appear different from each other, are essentially one in the result and a seeker or a devotee ultimately attains the one and the same Supreme Truth.

Even the word "Yoga" is attached to them as in sAmkhya-yoga and karma-yoga and the two are kind of Yoga only. There could be no hard and fast line of distinction between the two.

Kriya-yoga therefore begins with practicing of the तपस् / tapas, स्वाध्याय / swaadhyaaya and ईश्वर-प्रणिधान / Ishwara-praNidhana.

Just as the Mathematicians of the day leave certain terms like "point", "line" undefined, the ancient sages too left certain such terms like "ईश्वर /Ishwara", "प्रकृति / Prakriti",  "ब्रह्मन् / Brahman", "आत्मन् / Atman" undefined. Still they agree there is such a "ईश्वर / Ishvara" in the sense "ईश्वर-तत्त्व / Ishwara-Principle" that governs the whole existence. They all agree on this.

Who exactly is this ईश्वर / Ishwara?

ईशावास्योपनिषद् / Ishavasyopanishad and the  श्रीमद्भगवद्गीता / Shrimadbhagvadgita tentatively indirectly define this ईश्वर / Ishwara as :

ईशिता सर्वभूतानां सर्वभूतमयँश्च यत्।।

ईशावास्येन सम्बोध्यं ईश्वरं तं नमाम्यहम्।।

And :

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।।

भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया।।६१।।

तमेव शरणं गच्छ सर्वभावेन भारत।।

तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्।।६२।।

(अध्याय १८, Chapter 18)

See the beauty of this narration!

Some believe that Lord Shrikrishna Himself is "ईश्वर / Ishvara", and still refers to Ishvar in the third person singular "तं"!

These two references point out that there is such a Lord ईश्वर / Ishvar, and one should seek His refuge.

This is precisely what is meant by :

ईश्वर-प्रणिधान / Ishvara-praNidhAna, or

ईश्वर-निष्ठा / Ishvara nishthA.

***

 

क्षीणवृत्तेरभिजातस्येव

Patanjal Yoga-Sutra - SamAdhipada

41-42-43-44-45-46-47-48-49-50-51.

--

पातञ्जल योगसूत्र - समाधिपाद  ४१-४२-४३-४४-४५-४६-४७-४८-४९-५०-५१

--

क्षीणवृत्तेरभिजातस्येव मणेर्गृहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः।।४१।।

(क्षीणवृत्तेः अभिजातस्य-इव मणेः गृहीतृ-ग्रहण-ग्राह्येषु तत्-स्थ-तत्-अञ्जनता समापत्तिः।।)

In the above Aphorism 41, it is said that one who is comparatively of pure mind, having the vritti / वृत्ति under control (क्षीणवृत्तिः) and does not easily get carried over by a vritti / वृत्ति looks at a vritti  वृत्ति like the shade of a gem placed with a crystal and the crystal is seen as if is of that shade. Such a one could be an example of what had been referred to in श्रीमद्भगवद्गीता / Shrimadbhagvadgita as in the following Stanza 22 and 23 of Chapter 14 :

प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव।।

न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि कांक्षति।।२२।।

उदासीनवदासीनो गुणैर्यो न विचाल्यते।।

गुणा वर्तन्त इत्येव यो अवतिष्ठति नेङ्गते।।२३।।

अभिजात - one having won over / overcome the vritti / वृत्ति,

Such identification with a vritti / वृत्ति is not the same as involvement / indulgence with a vritti / वृत्ति that happens when one is moved by a vritti / वृत्ति. This state of mind is what is called समापत्तिः / samApattiH. Though it is not exactly the समाधि / samAdhi or trans, is a sign of maturity of mind. 

तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः।।४२।।

(तत्र शब्दार्थ-ज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः।।)

In the Aphorism 42 above it is called सवितर्का समापत्तिः / savitarkA samApattiH. There is a sense of limitedness (संकीर्णा) and kind of a division between the विषय / object and the विषयी / subject.

Still there is विकल्प-प्रत्यय / vikalpa-pratyaya as is described in the Aphorism 9 :

शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः।।९।।

As in such a state of the mind, the division of the observed and the observer is felt but it is not the revelation itself, because :

"Observer is the observed."

In the next Aphorism however it is clarified:

स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्र-निर्भासा निर्वितर्का।।४३।।

(स्मृति-परिशुद्धौ स्वरूपशून्य-इव-अर्थमात्र-निर्भासा निर्वितर्का।)

The same state of pure-mind (Aphorism 37) :

वीतरागविषयं चित्तम्।।३७।।,

the difference between the two kinds of samAdhi has been pointed out.

When the mind is pure, having no trace of attachment (राग / rAga) the same समापत्तिः /  samApattiH is निर्वितर्का / nirvitarkA.

स्मृति परिशुद्धौ स्वरूपशून्य इव अर्थमात्र निर्भासा - निर्वितर्का।।

The next Aphorism equates the 

संकीर्णा समापत्तिः  with सविचारा /  savichArA, 

While the other :

स्मृति परिशुद्धौस्वरूपशून्य इव अर्थमात्र निर्भासा, with the :

nirvichArA - निर्विचारा / nirvitarkA - निर्वितर्का. 

एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता।।४४।।

(एतया एव सविचारा निर्विचारा च सूक्ष्मविषयाः व्याख्याताः।)

In the Aphorism 44 above it is said that in this way the two - the सविचारा / savichArA and the निर्विचारा / nirvichArA; and also the सवितर्का / savitarkA and the निर्वितर्का nirvitarkA have been dealt with. And accordingly in the next Aphorism 45 : 

सूक्ष्म विषयत्वं च - this applies to all objects (विषय), beginning from the subtlest सूक्ष्म to the महत् / Mahat -frim प्रकृति / Prakriti to बुद्धि / Buddhi.

सूक्ष्म विषयत्वं चालिङ्गपर्यवसानम्।।४५।।

(सूक्ष्म विषयत्वं च अलिङ्ग-पर्यवसानम्।)

These all kinds of समाधि / samAdhi are kinds of the trans where the संस्कार / samskAra is retained in the बीज -- सबीज, in the seed-form, therefore these are known as सबीज समाधिः / sabIja samAdhiH, the Aphorism 46 :

ता एव सबीजः समाधिः।।४६।।

(ता एव सबीजः समाधिः।)

One who has attained enough skill in the kind of निर्विचारा समाधि / nirvichArA samAdhi, deserves the bliss and grace of the Self. This has been expressed in the following words :

निर्विचारवैशारद्येऽध्यात्मप्रसादः।।४७।।

(निर्विचारवैशारद्ये अध्यात्मप्रसादः।)

(प्रसादे सर्वदुःखानां हानिरस्योपजायते।।

प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते।।६५।।

-श्रीमद्भगवद्गीता अध्याय २, Shrimadbhagvadgita - Chapter 2)

ऋतम्भरा तत्र प्रज्ञा।।४८।।

(ऋतम्भरा तत्र प्रज्ञा।) 

Having reached to such an elevated state of excellence, one at once attains the प्रज्ञा / the Wisdom, and is called स्थितप्रज्ञ / sthitaprajna as has been described in the Chapter 2 of the श्रीमद्भगवद्गीता / Shrimadbhagvadgita as in the following stanza :

यः सर्त्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्।।

नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता।।५७।।

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः।।

इन्द्रियाणीन्द्रियार्थेभ्यस्णस्य प्रज्ञा प्रतिष्ठिता।।५८।।

One having attained this ब्राह्मी / BrAhmI state, abides in the आत्मन्  / Self  / ब्रह्मन्  / Brahman, and knows the Self आत्मन् as Consciousness /  चैतन्य / चित् / ब्रह्मन्  / Brahman .

श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात्।।४९।।

(श्रुत-अनुमान-प्रज्ञाभ्यां अन्य-विषया विशेष-अर्थत्वात्।)

Having attained the Self He attains the प्रज्ञा /  wisdom / the knowledge that is called पराविद्या / the parA vidyA - the other than the worldly knowledge as is described in the  मुण्डकोपनिषद् / Mundakopanishad  1/1-4, 1/1-5.

तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी।।५०।।

(तत् जः संस्कारः अन्य-संस्कार प्रतिबन्धी।)

This results in obstruction of all those other संस्कार / latent impressions / tendencies of the  mind that keep one in ignorance / bondage. 

तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः।।५१।।

(तस्य अपि निरोधे सर्वनिरोधात् निर्बीजः समाधिः।)

This last संस्कार / sanskAra has the effect that annihilates all the residual other sanskAra, and this too when extinguished one attains what is called the निर्बीज समाधि / the nirbeeja samAdhi.

।।इति समाधिपादः।।

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