levels of Consciousness/Samadhi P. added to files

[Guest guest]

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