- Jnana Yoga, (sorry i lost the cover with th authors name and title)
When the sphere of Jnana Yoga is considered, it must be appreciated
that at this stage in man's evolution the fruits gained long ago
through Hatha Yoga are an integral part of his nature and only very
modified practices are needed to maintain a body fit for further
development. ON the same principle, not much atte3ntion needs to be
paid to Raja Yoga practices as such, at this stage the effort is to
be made to control the mind itself consciously: the Samadhis gained
on this level are varied and multiple and we have classified them in
toto as Manomaya Samadhi, or concerning consciously the mental plane.
Whatever be the attainment from the Jnani point of view and whatever
be the term used, we are classifying the Samadhis of these schools
all as Manomaya Samadhi. All types and grades of Samadhi starting
with the ordinary mental plane-then the higher mental plane- then the
intellectual and then the intuitional are included in this
classification. It is sometimes claimed that Nirvikalpa Samadhi tops
all as the goal to be achieved.
Carried to its culmination in Nirvikalpa Samadhi, the body functions
stop and the body is inert with no consciousness of the I at all.
Others may say that either Sthitha Samadhi or Sahaj Samadhi, is a
In the former type of Samadhi, the concentration stabilizes to such
an extent that the focus and realization of I-ness or the nature of
the soul or of the Supreme Being remains most predominate and the
mind becomes oblivious to worldly responsibilities. Sahaj Samadhi, as
we have styled it, is a mixed state wherein man after experiencing
the value of Nirvikalpa Samadhi, can constantly and simultaneously
play in this world and the other more subtle worlds also.
How these are to be achieved may also lead to a lengthy discussion,
at least from the philosophical and psychological point of view,
there are many explanations and commentaries on the grades or
hierarchies of Samadhis in the Jnana fields starting with the mental
plane and onwards to the intuitional plane. But here we will on our
part only summarize in the basis of Sri Ramakrishna's utterings.
The soul in its grossest form is full of desires when it acts in the
mental sphere; mind and soul are mixed and we can say that mind is
impure soul" when mind mixes with desires it loses its luster and
purity. The more the mind becomes pure, the more it expresses as soul
in its purity or unmixed state. On this basis, the various schools of
thought classify the mental states as mental, intellectual;
intuitional, etc. In the highest state, mind is nothing but pure
We have discussed the role of Vaisnabs and the different moods or
Bhavas that are experienced through their devotional practices. To
achieve these moods, the devotee may establish a relationship to his
or her Ishta, leading to the realization or experience of the
Absolute or the Supreme Being. Ishta means a Concrete Divine Form
carved out of the absolute for the convenience of the devotee.
The Ishta is a form of Divinity that can represent either one or many
qualities of Divinity. The devotee selects the Ishta that most nearly
satisfies the highest aspiration of his nature. Through devotion to
the Ishta he extracts what he wants out of the Supreme Being. Then as
he develops more mature moods of love towards his Ishta, he
eventually reaches the same experience of the Absolute that is the
goal of the Jnani, but when he reaches the highest maturity of his
practice, he not only experiences God as Absolute, about Whom nothing
can be said, but he also can fall back, whenever he wants, to taste
the syrup in his love for his Ishta. In this way, all of the facets
of his nature comes into play, his emotional quality in love for the
Ishta, his intellectual quality in realizing the greatest Reality
that God is One Indivisible, together with the volitional aspect in
his play with and in Divinity.
When the Bhakta-through his devotional practices transcends the
orthodox view of all the possible relationships with God, starting
from the Shanta mood (calm-peaceful mood that comes from the first
realization that God takes care of the devotee), to the Dasya
(servant) relationship, to Batshya (filial) to Sakhya (friendship),
to Madhur (love of beloved to beloved) there comes a merging of all
of these love values into one value.
To describe this value or relationship with Divinity we must turn to
tantra. They say when all of these moods are converged into one value
and are expressed as one mood, which merges as a combination of a
son's or daughters love of mother, with a tinge of the love of
beloved-to-beloved, the picture is complete. All of the variations of
moods which come from the practices of the various relationships with
Divinity as Person which mature into Samadhi we are classifying as
Sahaj Samadhi (as described above) when flavored with the realization
that the forms in the world are all the forms of the Ishta is the
highest goal: when this state reaches its peak a Samadhi like
Nirvikalpa Samadhi coming n this wake would be a pause between the
Vijnanamayakosha and the Anandamaya kosha.
> > >isn't
> > > > There is also "ego" that
> > > > simply comes and goes --
> > > > nothing "is trapped" unless
> > > > the iteration is unobserved
> > > > as such!
> > >
> > >
> > > G: if there is coming and going then it isn't sahaja and it
> > > realization.....
> > This is something i needed to hear once again. If i take this for
> > true, then i feel greatly liberated for i am not realized. I am
> > quite convinced that not only a Nirvikalpa samadhi is needed to
> > realize (it is necessary, but not all). A stabilization with
> > absolute no identification is something which i do not have
> Nobody does, mi corazon,
> not even the most Famous
> of Famous Dead Guys[tm]
> -- that's very much my
> point here! :-)
> Someone so "stabilized"
> would be physically
> vegetative and require
> constant bodily
> maintenance from helpers.
> Such a "stable" dweller
> in non-identity could
> certainly not hold forth
> like all the Famous Dead
> Guys[tm] obviously did --
> s/he would not even
> answer when called by
> > (sahaja). I am speaking for myself once and again. I was always
> > wondering why my Guru always said to me: MARIA COMES AND
> > GOES...LET
> > HER GO. And my question has always been (although i haven't had
> > opportunity of asking him lately) how do i do this? And i
> > am coming
> > to observe that there is nothing that i can do, but just a
> > maturity that comes along by grace, as Nirvikalpa came.
> Exactly right -- one can
> do exactly nothing to
> summon or evoke grace.
> There literally is no "how"
> and Maria is not the doer!
> To lead a grace-full life
> is very much a matter of
> noticing this very fact,
> moment by moment, directly
> and viscerally rather than
> as a mere
> > Bruce, what do you say about this?
> I bow to your relentless
> honesty -- and to your
> teacher's wisdom. Jai
> Much love -- Bruce
> The best thing to hit the internet in years - Juno SpeedBand!
> Surf the web up to FIVE TIMES FASTER!
> Only $14.95/ month - visit www.juno.com to sign up today!
> You're welcome, and glad for the chuckle, Bobby.
> And yes, we must always keep in mind the
Always good to hear from you. If you decide to run for prez I will
vote for you.