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Yoga Sutras 1.47-1.51: Higher realizations of wisdom; objectless concentration

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  • Swami Jnaneshvara Bharati
    Yoga Sutras: 1.42-1.46 Higher realizations of wisdom; objectless concentration http://www.swamij.com/yoga-sutras-14051.htm#1.47 YOGA SUTRAS 1.47-1.51: As one
    Message 1 of 1 , Nov 18, 2005
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      Yoga Sutras: 1.42-1.46
      Higher realizations of wisdom; objectless concentration
      http://www.swamij.com/yoga-sutras-14051.htm#1.47

      YOGA SUTRAS 1.47-1.51: As one gains proficiency in the undisturbed
      flow in nirvichara, a purity and luminosity of the inner instrument
      of mind is developed. The experiential knowledge that is gained in
      that state is one of essential wisdom and is filled with truth. 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. 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. When even these latent impressions from truth filled
      knowledge recede along with the other impressions, then there is
      objectless concentration.


      YOGA SUTRA 1.47: As one gains proficiency in the undisturbed flow in
      nirvichara, a purity and luminosity of the inner instrument of mind
      is developed.
      (nirvichara vaisharadye adhyatma prasadah)

      nirvichara = devoid of subtle thoughts (nir = without; vichara =
      subtle thoughts)
      vaisharadye = with undisturbed flow
      adhyatma = spiritual, regarding the atman or true Self
      prasadah = purity, luminosity, illumination, clearness

      HIGHER PURITY AND LUMINOSITY COMES: When the modifications of the
      mind are weakened, the mind is purified and takes on a crystal like
      quality, as was already explained (1.41). However, this current sutra
      is explaining that after there is mastery of the nirvichara (subtle)
      engrossment (1.44), there comes an even greater level of purity and
      luminosity.


      YOGA SUTRA 1.48: The experiential knowledge that is gained in that
      state is one of essential wisdom and is filled with truth.
      (ritambhara tatra prajna)

      ritambhara = filled with higher truth, essence, supreme cognition
      tatra = there
      prajna = knowledge, wisdom, insight

      HIGHER KNOWLEDGE: There are many insights that come along the way,
      but each of those falls short. Recall that one of the five efforts
      and commitments is seeking the higher knowledge of prajna (1.20).
      Along with the purity and luminosity mentioned in the last sutra
      (1.47), which came from proficiency in nirvichara, or subtle
      meditation (1.44), there also comes a wisdom that is filled with the
      higher truth.


      YOGA SUTRA 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.
      (shruta anumana prajnabhyam anya-vishaya vishesha-arthatvat)

      shruta = testimony, heard, learned, from tradition
      anumana = inference, reasoning, deduction
      prajnabhyam = from those kinds of knowledge
      anya-vishaya = having different objects (anya = different; vishaya =
      objects, fields, realms, domains)
      vishesha-arthatvat = relating to particular objects, purpose, or
      significance

      KNOWLEDGE IS USUALLY COMMINGLED: Most knowledge is commingled with
      words or other concepts, and thus the knowledge of the object is not
      really pure knowledge. This is the nature of most of our experiences.
      With Yoga, we are wanting to see clearly (1.2), to see the true
      nature of things, so that we might become free from the false
      identities of the mind field (1.4).

      UNENCUMBERED KNOWLEDGE: Here, in this sutra, it is being explained
      that by virtue of the ability to do this high level of meditation, we
      are able to experience knowledge in its true form, unencumbered with
      those extraneous words and concepts. By seeing the objects more
      clearly, we are even better able to see them for what they are, as
      objects clouding our true Self (1.3).

      NON-ATTACHMENT: All of these elements of unencumbered knowledge is
      also encountered, examined, understood, and set aside with non-
      attachment (1.15), as it is seen to be not-self (1.4, 2.5). By
      removing these obstacles, the aspirant is ever closer to the
      realization of the true Self (1.3).


      YOGA SUTRA 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.
      (tajjah samskarah anya samskara paribandhi)

      tajjah = arising or producing from that
      samskarah = deep impressions, residual imprints, activating imprints
      anya = of other
      samskara = deep impressions, residual imprints, activating imprints
      paribandhi = impeding, obstructing, reducing, opposing, inhibiting

      SAMADHI LEAVES AN IMPRINT IN THE MIND FIELD: Like other experiences,
      samadhi, or deep absorption leaves its impressions in the mind field.
      Like other impressions, these impressions also cause their subsequent
      effects.

      THESE COUNTERACT OTHER IMPRESSIONS: The effect of these imprints from
      samadhi (1.44) and the higher knowledge (1.48, 1.49) is that of
      counterbalancing, impeding, reducing, or preventing the formation of
      other deep impressions.

      FREEDOM FROM KARMA: What is being described here is a major part of
      the mechanism used in the process of freedom from karma (2.12-2.25).
      The mind is stabilized (1.33-1.39), gross colorings are attenuated
      (2.1-2.9), and the subtler thoughts are dealt with directly through
      meditation (2.10-2.11). Now, the impressions left by samadhi itself
      are seen to be a major antidote to the deep impressions (1.4) that
      normally block our view of the true Self (1.3).

      See also the article:
      Karma and the Sources of Actions, Speech and Thoughts
      http://www.swamij.com/karma.htm


      YOGA SUTRA 1.51: When even these latent impressions from truth filled
      knowledge recede along with the other impressions, then there is
      objectless concentration.
      (tasya api nirodhe sarva nirodhat nirbijah samadhih)

      tasya = of that
      api = too
      nirodhe = receding, mastery, coordination, control, regulation,
      setting aside of
      sarva = of all
      nirodhat = through nirodhah (nirodhah = control, regulation,
      channeling, mastery, integration, coordination, understanding,
      stilling, quieting, setting aside of)
      nirbijah = without a seed, seedless (nir = without; bijah = seed)
      samadhih = deep absorption of meditation, entasy

      EVEN THE EFFECTS OF SAMADHI RECEDE: On the path of Self-realization,
      you systematically find attention moving past all of the levels of
      your being. This word recede (as a translation of nirodah, 1.2)
      describes what the experience is like:

      -When you succeed in meditation to go inward, leaving aside the
      external environment, it is as if the world recedes from you, though
      it is your attention that has come inward.

      -When you move past your body, going inward, it seems as if body
      awareness recedes.

      -The same thing happens with breath, with which you give a great deal
      of emphasis until ready to go past that; then it seems that the
      breath recedes.

      -When you encounter the chattering, noisy, distracting conscious
      mind, it eventually seems that this too recedes.

      -When you encounter the many layers and levels of the unconscious,
      they too gradually seem to recede.

      THEY ONLY APPEAR TO RECEDE: All along, none of these are actually
      receding, but that is the way it is experienced. Thus, before moving
      into the higher experience of objectless, or formless samadhi, even
      those blissful residues from the lower states of samadhi seem to
      recede, as attention moves still further inward, leaving them behind
      as well.

      OBJECTLESS SAMADHI COMES: While even these latent impressions from
      truth filled knowledge (1.50) recede along with the other
      impressions, then there is objectless concentration (1.18), which was
      described as the state following the four stage of meditation on an
      object (1.17).

      SUPREME NON-ATTACHMENT: Along the way, one systematically experiences
      the stages of vairagya (non-attachment), and how that process goes
      ever further inward (1.15), all the way to the supreme non-attachment
      (1.16).

      See also the article:
      Bindu: Pinnacle of Yoga, Vedanta and Tantra
      http://www.swamij.com/bindu.htm
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