added Samadhi S. to files
- 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
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.
The cessation of the groups of the Chitta Vrittis by themselves in a natura=
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.
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.
The five kinds are classified as:
Pramãna = Proven Conviction;
Viparyya = Illusion;
Vikalpa = Options;
Nidra = Sleep; and
Memory = Memory.
Conviction comes from:
Logical Inference; and
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 =
Shabda_Jnana_Anupati Vastu_Shunyo Vikalpah
Options are imaginations arisen out of verbal delusion, but do not
correspond to reality.
Sleep is the cessation of external perceptions. It is a thought wave about
Return of the previously percieved objects to the consciousness is the memo=
These Vrittis are controlled by Abhyãsa(Practice) and
Tatra Sthitau Yatno_Abhyãsah
What is the practice? To control the mind always focus in the Kutastha. Thi=
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.
Continuous practice of non-attachment leads to discrimination between chitt=
and purush(Self) and thus, with a gradual refinement, reaches the highest
stage of non-attachment.
Ekãgra(concentrated) chitta leads to Samprgyãta Samãdhi, which may reachfou=
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.
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.
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=
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.
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.
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,
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.
While perceiving the sound of Pranava, it alone is meditated upon as the
Ishvara. Pranav alone is Ishvara.
Then shall come the knowledge of the Prtyak_Chetana_Ishvara (Self) and the
obstacles to that knowledge shall be removed.
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.
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.
To overcome all of these practicing the concentration is the supreme duty.
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=
Even by fixing the mind upon a dream experience or the experience of the
deep sleep also leads to a stable mind.
Or by fixing the mind on any appealing object or thought, mind becomes stab=
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.
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=
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
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.
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 worldphenomenon 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.
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.
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=
is called Nirbija (Seedless) Samãdhi. This is also the Nirvikalpa(without