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Yoga Sutras 1.40-1.51: After stabilizing the mind

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  • Swami Jnaneshvara Bharati
    Yoga Sutras 1.40-1.51: After stabilizing the mind http://www.swamij.com/yoga-sutras/yoga-sutras-14051.htm (for more info) ... Mind becomes like a transparent
    Message 1 of 1 , Mar 9, 2004
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      Yoga Sutras 1.40-1.51: After stabilizing the mind
      http://www.swamij.com/yoga-sutras/yoga-sutras-14051.htm
      (for more info)

      ---------------------------------------

      Mind becomes like a transparent crystal: Once the mind is reasonably
      stabilized and clear (1.33-1.39), the deeper process of Yoga can
      begin. The mind eventually becomes like a transparent crystal (1.41),
      and is a purified tool for the subtler explorations of the gross and
      subtle levels. Such a mind can explore the whole range of objects,
      even the smallest or largest (1.40).

      Four levels of meditation on an object: There are only four levels of
      meditation on an object. These are systematically experienced, all
      the way to the level of unmanifest matter (1.45):

      1. With gross thoughts, savitarka samapattih (1.42)
      2. Without gross thoughts, nirvitarka samapattih (1.43)
      3. With subtle thoughts, savichara samapattih (1.44)
      4. Without subtle thoughts, nirvichara samapattih (1.44)

      Fruits of the meditations: From these meditations on gross and subtle
      objects come purity and inner luminosity (1.47), higher wisdom
      (1.48), reducing of the impressions that drive karma (1.50), and the
      experience of objectless samadhi (1.51)

      Accompanying practices: Along with these practices are the whole
      range of meditation practices in Chapters 2-4, including minimizing
      gross colorings (2.1-2.9), dealing with subtle thoughts (2.10-2.11),
      the eight rungs of Yoga (2.26-2.29), and the subtler explorations
      through samyama (3.4-3.6).

      ---------------------------------------

      1.40 When, through such practices, the mind develops the power of
      becoming stable on the smallest size object as well as on the
      largest, then the mind truly comes under control.

      1.41 When the modifications of mind have become weakened, the mind
      becomes like a transparent crystal, and thus can easily take on the
      qualities of whatever object observed, whether that object be the
      observer, the means of observing, or an object observed, in a process
      of engrossment called samapatti.

      1.42 One type of such an engrossment (samapatti) is one in which
      there is a mixture of three things, a word or name going with the
      object, the meaning or identity of that object, and the knowledge
      associated with that object; this engrossment is known as savitarka
      samapatti (associated with gross objects).

      1.43 When the memory or storehouse of modifications of mind is
      purified, then the mind appears to be devoid of its own nature and
      only the object on which it is contemplating appears to shine
      forward; this type of engrossment is known as nirvitarka samapatti.

      1.44 In the same way that these engrossments operate with gross
      objects in savitarka samapatti, the engrossment with subtle objects
      also operates, and is known as savichara and nirvichara samapatti.

      1.45 Having such subtle objects extends all the way up to unmanifest
      prakriti.

      1.46 These four varieties of engrossment are the only kinds of
      concentrations (samadhi) which are objective, and have a seed of an
      object.

      1.47 As one gains proficiency in the undisturbed flow in nirvichara,
      a purity and luminosity of the inner instrument of mind is developed.

      1.48 The experiential knowledge that is gained in that state is one
      of essential wisdom and is filled with truth.

      1.49 That knowledge is different from the knowledge that is
      commingled with testimony or through inference, because it relates
      directly to the specifics of the object, rather than to those words
      or other concepts.

      1.50 This type of knowledge that is filled with truth creates latent
      impressions in the mind-field, and those new impressions tend to
      reduce the formation of other less useful forms of habitual latent
      impressions.

      1.51 While even these latent impressions from truth filled knowledge
      recede along with the other impressions, then there is objectless
      concentration.
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