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  • satkartar7
    sorry for these long posts; I ve an ongoing debate about the benefits of sadna at CIA so i post all these back-up to my argument linksSAMADHI PAD
    Message 1 of 1 , Mar 6, 2003
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      sorry for these long posts; I've an
      ongoing debate about the benefits
      of sadna at CIA so i post all these
      back-up to my argument links <grin>

      SAMADHI PAD by Lahiri Ji
      Atha Yoga_Anushãsanam

      So, what is Yoga? Keeping a focussed mind on the bindu and pursuing the
      concentration in a unique space leads to the cessation of chitta and
      samãdhi is achieved. This concentration upon a single object may reach the
      stage of examination and discrimination, etc., thus, Samprgyãta Samãdhi.
      Whereas, with the Niruddha Chitta, one gets Asamprgyãta Samãdhi.
      Yogah Chittavritti_Nirodhah

      The cessation of the groups of the Chitta Vrittis by themselves in a natura=
      l
      way is Yoga.
      Tadã Drashtuh Svarupeavasthãnam

      Then you abide in your real nature. In the state of Samãdhi, the seer
      abides in the Kaivalya. This is Kaivalya Darshanam.
      Vritti_Sãrupyam_Itaratra

      In a state away from Samãdhi, you are identified with the multiplicity of
      the thought waves. Your thoughts take multitudes of shapes very similar to
      your own reflection in a vibrating surface of the water.
      Vrittayah Panchatyyah Klishtã_Aklishtãh

      Thought waves, driven by the latent tendencies and created by the past
      thoughts and actions are called Klishtã; with their antidotes called
      Aklishtã, are classified in five categories.
      Pramãna_Viparyya_Vikalpa_Nidra_Smritayah

      The five kinds are classified as:
      Pramãna = Proven Conviction;
      Viparyya = Illusion;
      Vikalpa = Options;
      Nidra = Sleep; and
      Memory = Memory.
      Pratyaksha_Anumana_ãgamah Pramanani

      Conviction comes from:
      Direct Perception;
      Logical Inference; and
      Scriptural Testimony.
      Viparyyo Mithyã_Gyãnam_AtadRupa_Pratishtham

      Illusion is a knowledge not based upon the true nature of the objects. The
      classic example given in yoga literature is that of a piece of a rope
      mistaken for a snake under an improper light. Wrong knowledge will caus us =
      fear.
      Shabda_Jnana_Anupati Vastu_Shunyo Vikalpah

      Options are imaginations arisen out of verbal delusion, but do not
      correspond to reality.
      Abhava_Pratyaya_ãlambana Vrittir_Nidra

      Sleep is the cessation of external perceptions. It is a thought wave about
      nothingness.
      Anubhoot_Vishaya_Asampramoshah Smritihi

      Return of the previously percieved objects to the consciousness is the memo=
      ry.
      Abhyãsa_Vairãgyabhyãm Tannirodhah

      These Vrittis are controlled by Abhyãsa(Practice) and
      Vairãgya(Non-Attachment).
      Tatra Sthitau Yatno_Abhyãsah

      What is the practice? To control the mind always focus in the Kutastha. Thi=
      s
      is practice.
      Sa Tu Dirghakãl_Nairantaryya_Satkãr_Asevito DridaBhoomihi

      It becomes firmly grounded when Kriya is cultivated systematically for a
      long time continuously with devotion.
      Drishta_Anushrãvika_Vishaya_Vitrishnasya VashikaraSanghyã Vairagyam

      Non-attachment is staying in Samãdhi and Shunya by freeing yourself from
      the desires of what is seen and heard.
      Tat_Param Purushakhyãter_Guna_Vaitrishnyam

      Continuous practice of non-attachment leads to discrimination between chitt=
      a
      and purush(Self) and thus, with a gradual refinement, reaches the highest
      stage of non-attachment.
      Vitarka_Vichãra_ãnanda_Asmitã_Rupa_Anugamãta Samprjnãtah

      Ekãgra(concentrated) chitta leads to Samprgyãta Samãdhi, which may reachfou=
      r stages:-
      i. Savitarka= Examination of what is percieved;
      ii. Savichãra= Discrimination of the perception after eliminating Mayã;
      iii. Sananda= Joyful Peace;
      iv. Asmitã= Simple awareness of individuality.
      Virãma_Pratyya_Abhyãsa_Purvah Sanskãra_Shesho_Anyah

      When all vrittis are ceased to exist and only sub-conscious impressions
      remain after a constant practice of Samprgyãta Samãdhi, a higher stage of
      Asamprgyãta Samãdhi is attained.
      Bhava_Pratyayo Videha_Prakriti_Layãnãm

      For Videhis, who have crossed examination and discrimination and have
      entered a state of joyful peace and for the ones who are Prikriti_Layis, wh=
      o
      have achieved even this stage and practising Asmitã, and whose chittas are
      merged with Prikriti; these yogis should perform Kumbhaka, etc. higher
      Kriyas for achieving the real Kaivalya.
      Shraddhã_Virya_Smriti_Samãdhi_PrgnyãPurvakah Itreshãm

      Others, who are not Videhi and Prakriti_Layis, Asamrgyãta Samãdhi is
      attained only through:
      Shraddhã = Total Faith;
      Virya = Energy;
      Smriti = Recollectedness;
      Samãdhi = Absorption;
      Prgayã = Illumination.
      Through the practice of Kriya, you achieve Shraddhã; with the retention of
      which you achieve Virya; with focussed recollectedness you achieve
      equinomous intellect oriented Samprgyãta Samãdhi. With the constant
      practice of which, Vairãgya oriented Asamrgyãta Samãdhi is achieved.
      Tivra_Samvegãnãm_ãsannah

      Quick results are achieved by those who are intensely energetic.
      Mridu_Madhya_Adhimãtra_Tvãt Tato_Api Visheshah

      There also there are combinations, such as, mild-intense, medium-intense,
      and intense-intense.
      Ishvara_Pranidhanãd_Vã

      Besides, Samãdhi could also be attained by a great devotion and surrender
      to the Ishvara.
      Klesha_Karma_Vipãka_ãshayaih Aparamrishthah PurushaVisheshah Ishvarah

      The Ishvara in the Kutastha is untouched by the ignorance and the products
      of ignorance, not touched by the karmas or sanskãras as well.
      Tatra Niratishayam Sarvãgnya_Bijam

      In this Ishvara, knowledge is infinite. That means by focussing on it. one
      achieves infinititude. This is known as Kãshthã.
      Poorveshãm_Api Guruh Kãlena_Anavcchedãta

      This Ishvara is the teacher of even the earliest teachers, since he is not
      limited by time.
      Tasya Vãchakah Pranavah

      He is expressed by OM. Like light is the property of a lighted lamp, Omkãr
      sound is the intrinsic property of the stage of Samãdhi.
      Tat_Japah Tadartha_Bhãvanam

      While perceiving the sound of Pranava, it alone is meditated upon as the
      Ishvara. Pranav alone is Ishvara.
      Tatah Prtyak_Chetanã_Adhigamah_Api_Antarãyã_Bhãvah_Cha

      Then shall come the knowledge of the Prtyak_Chetana_Ishvara (Self) and the
      obstacles to that knowledge shall be removed.
      Vyãdhi_Styãna_Sanshaya_Pramãda_ãalasya_Avirati_Bhrãntidarshan_Alabd haBh
      umikatva_Anavasthitatva_Tvãni Chitta_Vikshepah_Antarãyãh

      The following are the nine obstacles to the yogis:-
      i. Vyãdhi= Sickness(imbalance of the breath);
      ii. Styãna= Mental Laziness;
      iii. Sanshaya= Doubt;
      iv. Pramãda= Lack of enthusiasm;
      v. ãalasya= Sloth (inertia of the body and mind);

      vi. Avirati= Craving for Sense Pleasures;
      vii. Bhrãntidarshan= False perception;
      viii. AlabdhaBhumikatva= Failure to concentrate;

      ix. Anavasthitatva= Unsteadiness in concentration.
      Duhkha_Daurmanasya_Angamejayattva_Shvãsa_Prashvãsã Vikshepasahabhuvah

      There are five accompanied distractions:
      i. Duhkha= Three types of grief: ãdhyãtmik, ãdhibhautik, and ãdhidaivik;
      ii. Daurmanasya= Frustation, despondency;
      iii. Angamejayattva= Trembling of the body;
      iv. Shvãsa= Inhalation without control; and
      v. Prashvãsã= Exhalation without control.
      Overcoming all these obstacles one should attain Samãdhi.
      Tat_Pratishedhãrtham_Eka_Tatva_Abhyãsah

      To overcome all of these practicing the concentration is the supreme duty.
      Maitri_Karunã_Mudito_Apekshãnãm Sukha_Duhkha_Punya_Apunya_Vishayanãm
      Bhãvanãt Chitta_Prasãdanam

      The peaceful calmness of the mind is achieved by cultivating:-
      Maitri= Friendliness towards the happy;
      Karunã= Compassion towards the unhappy;
      Mudito= Delight in the virtuous;
      Apekshãnãm= Indifference towards the wicked.
      Doing this, concentration on the Shukla (means Brahma) in the specific
      chitta with concentration leads to peace.
      Pracchardana_Vidhãranãbhyãm Vã Prãnasya

      By Pranayam also the calmness of the mind is achieved. By the method given
      by the Guru, special methods of inhalation-exhalation of the breath should
      be followed. Pranas then shall become calm.
      Vishayavati Vã Pravittiha_Uttpannã Manasah Sthiti_Nibandhinii

      Revelations of the extraordinary perceptions like divine smell, divine
      compounds, etc. may lead to firm chitta.
      Vishokã Vã Jyotishamati

      The whole is without sensory temptations -- the revelation of this truth --=

      leads to a super-calm state called Vishokã. This is the inner light. This
      leads to the stability of yogic state beyond sorrow.
      Viitarãga_Vishyam Vã Chittam

      Even the chitta of the yogi which is free from passion leads to a stable mi=
      nd.
      Svapna_Nidrã_Gyãna_ãlambanam Vã

      Even by fixing the mind upon a dream experience or the experience of the
      deep sleep also leads to a stable mind.
      Yathã_Abhimata_Dhyãnãd_Vã

      Or by fixing the mind on any appealing object or thought, mind becomes stab=
      le.
      Paramãnu_Parama_Mahatva_Antah Asya Vashiikãrah

      The mind of this yogi is eligible to concentrate upon any atomic object or
      an object of an infinite size. The stage obtained by such one pointed
      concentration determines the form of the chitta at this time.
      Ksiina_Vritter_Abhijãtasyeva_Maner_Griihtri_Grahana_Grãhyeshu
      Tatastha_Tadanjanatã Samãpattih

      Like the crystal takes the colour of the object nearest to it, so is the
      mind which is concentrated, engrossed, and clear of thought waves of rajasi=
      k
      and tãmasik nature, it achieves identity of the object of concentration --
      may it be gross or subtle, or the organ of perception-- senses ot the ego,
      or the grihiita, the stage of an achievement itself -- Asmitã. When chitta
      becomes one with the object of concentration the state is called smãpatti
      -- which means Samprgyãta Samãdhi.
      Tatra Shabda_Artha_Gyãna_Vikalpahi Sankiirnã Savitarkã Sammapattihi

      These states with the options of Shabda (word), Artha (meaning), and their
      Gyãna(knowledge) are called Savitarka Samãdhi. This is when the mind
      attains identity with the gross object mixed with the awareness of its name=
      ,
      quality and knowledge. Subsequent to this one attains Nivitarka Samãdhi. I
      shall explain it now.
      Smriti_Parishuddhau SvarupaShunye_Vã_Artha_Mãtra_Nirbhãsa Nirvitarkã

      When the object only remains and not mixed with its name, quality and
      knowledge -- it is when the memory has been cleansed -- this leads to
      Nivitarka Samãdhi.
      Etayaiva Savichãrã Nirvichãrã Cha Sukshma_Vishayã Vyãkhãtã

      When the objects of concentration are subtle objects, the two kinds are
      called Savichãra Samãdhi and Nirvichãra Samãdhi.
      Sukshma_Vishayatvam Cha_Alinga_paryavasãnam

      What is Sukshma?
      The five fundamental Tanmatras are:
      i. Shabda (word);
      ii. Sparsha (touch);
      iii. Rupa (form);
      iv. Rasa (fluids);
      v. Gandha (smell).

      Out of these fundamentals are created the five SukshmaBhutas:-
      i. Shabda creates Space;
      ii. Sparsha creates Air;
      iii. Rupa creates Fire;
      iv. Rasa creates Water;
      v. Gandha creates Earth.
      >From these subtle principles then the grosser manifestation of the world
      phenomenon takes palce.

      They fall under the domain of creative principles of
      the Prakriti, Nature.
      This is a very secret subject.
      Tã Eva Sabiijah Samãdhih

      The four of the Samãdhis discussed above (Savitarka, Nirvitarka,
      Savichãra, Nirvichãra) are the Sabija Samãdhis.
      Nirvichãr_Vaishãradye_Adhyãtma_Prasãdah

      While reaching the Nirvichãra Samãdhi, the mind becomes pure in the form
      of the ãdhyãtma Prasãda.
      Ritambharã Tatra Pragya

      With that the samãdhi that is attained is "filled with truth". The
      knowledge of the Nature is then gained.
      Shruta_Anumãna_Pragyabhyãm Anya_Vishayã Vishesha_Arthatvãt

      The knowledge so obtained goes beyond the knowledge gained through
      inferences and scriptures. This is an extra-ordinary perception.
      Tat_Jah Sanskãrah_Anya_sankãra_Pratibandhii

      All the past impressions then are wiped out.
      Tasyãpi Nirodhe Sarva_Nirodhãta Nirbiijah Samadhihi

      When the impression made by that smãdhi is also wiped out by higher kriyas,=

      everything then merges into Brahma. This is called Shuddha Mukta. This alon=
      e
      is called Nirbija (Seedless) Samãdhi. This is also the Nirvikalpa(without
      Options) Samãdhi.

      <http://santmat-meditation.net/yoga/samadhi.html>

      ----love.
      Karta

      http://santmat-meditation.net/iam
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