Samādhi Pāda

on Distractors

Samādhi

Distractors

The usually untrained mind is easily distracted, and this pāda (section) guides us to quell these fluctuations of the mind as a preparatory step before we get to the really interesting stuff.

So Samadhi pada systematically

de-energizes such constructs that have come to live in our psyches as background spirits (actually)
stripping them of life energy, and
dissolves these needless ideas, down to burning even their seeds, in the funeral pyre of the mind.

We thus have sufficient runway to now boot up an inner-Kardeshev model that fully utilizes the energies of the human psyche.

Once we achieve this level of mind control then subsequent sections, that are devoted to the intensely spiritual, heartfelt path, will ensure that the invoked spirits have a perfected home in the psyche, then all manner of intuitive, super-sentient, capabilities can be induced to evolve psychologically.

Introductory or Advanced ?

As with many modern misinterpretations, Samādhi is not the superficial veneer of the event, or the place, when the human body dies in the immaculate state of a self-realized Guru (this is called Mahā-Samādhi), when the yogi permanently (usually) leaves the body behind. Not relevant here.

The popular confusion is that since Samādhi is touted as the "goal" of Yoga, then why is it the very first chapter, shouldn't it be the last? The reason is simple - most have not gone past the basic meditation that delivers calm and peace to the mind - which is but the preparatory step.

To emphasize, Samādhi is certainly not the "goal" per se, but the perfection of meditation technique, it is the most adept of skills, even the mother of all skills.

In fact, nothing on this path should be viewed as a goal - it is all a process. Even if there is a goal it should be seen as the start of the next process.

Samādhi from a Yoga perspective is:

Sama (meaning complete, or perfect, like in Latin summa, or in Sam-Skrit as the complete language) +
aDhi (to meditate/study) like in Dhyāna, using the Buddhi, etc.

So Samādhi is a complete study ... of the object under observation, to the point of getting fully absorbed in it, for it to be absorbed in you -

This kind of merger is why Yoga has one meaning of union, or integration.

Transformation

The absorption extends even to losing sense of self, so that when re-emerge we are transformed by the absorption.

When there is a state of complete absorption, there is no difference between the Observed & the Observer - there is only pure Observation, and thus a total Understanding (prajnya).

A sufficient number of such transformations trigger enlightenment - meaning massive coherence in neural circuits.

All this needs to be experienced be understood, through the emotional/hormonal system - to which deeper feeling tone we shift to in the next Sādhana Pāda. Mostly not here.

We are quite clinical as Mindfulness enjoins us to be.

On Becoming a Rishi

A Rishi, a cosmic storyteller, is considered to be a Seer of a future to be manifested - here the word Drashtā is used.

1.1: Atha yoga-anu-shāsanam

अथ योगानुशासनं

Thus (atha) there arises a continual (anu) inner discipline (shāsanam) of Yoga

“Thus” (atha) means :
- having read the entire first Book, now start here
  - every commentary goes into a long-winded explanation of what Thus means!
"Continual" (anu) means
- now arising within, continually, and
- the discipline is not imposed from outside (shāsana - like a lord over his vassals), but completely internal.

Story: When Vālmiki is encouraged by Nārada to quit his errant ways it stirs within him an inner discipline to pursue Yoga, intensely, continually.

refer JK: When he says discipline - this is what he means

1.2: Yoga: chitta vritti nirodha:

योगश्चित्तवृत्ति निरोधः

Yoga is the stilling (nirodha:) of the Mindspace (chitta)

There is a missing 'asti' if that is presumed, then this IS Yoga.

When all subtle and overt thinking is stilled - and we are also in awareness - this is literally a mindblowing proposition, it must be Yoga.

Mindspace is made up of initially mindstuff when the chitta is disorganized, and we are actually not as sentient (aware) as we should/could be, or think we are.

When chitta is organized by Yoga then the Mindspace is beyond just stuff - like now, having started on the discipline of Yoga surely there would be some organization to the psyche, and the dawn of subtle awareness.

Mindspace, or mindstuff, is not the consciousness of Purusha, but sentient matter that is being revealed for its psychic self, upon which shining the light of Purusha reveals the substratum of our existence in awareness.

If the Mind is indeed been able to brought to this level, it is surely the Yogic Mind. How to do this is the subject matter of all the Sutras, brought to you in a particular sequence, keeping the background of the Rishi Sapiens thesis in mind.

Yoga is brought out here is a the final upāya - an idea or a technique - to achieve the next step which is the final state of Yoga in union of Purusha-Prakriti.

Once the movement of Thought, the Vritti's, cease, then there are no more needless Thought Forms, no longer are we obsessed by limited mindset that chooses to divide ceaselessly into further and further parts.

There is just One Thought, of Oneness, that absorbs us totally, and we literally become that Form. In this case the one form can/should be Yoga, for that is the master of all forms, eventually leading to the Self.

Once the Mind is able to be stilled for considerable periods of time, then whatever psychological filters we have acquired, such as from family, friends, society, are systematically weakened, reducing the overlay of psychological baggage.

Chitta is in the domain of Prakriti, and is our Mindspace, the theater in which all our psychic Beings play their parts.

Chitta is the substratum of all experienced phenomena occuring in Prakriti, and is the space within which Purusha does all its experiencing.

Chitta is normally / continually:

projecting a future desired psychological state, or
reliving the past as psychological baggage.

When these projections or relived moments stop, we are neither in the future or the past - so we are just in the fabled Now moment.

It's important that this cessation of Thought happens without applying any further Thought to force us into the present moment, else it creates more Thought streams (refer JK).

How does this spontaneous stilling of Thought streams happen :

we can focus on Feeling of energy without assigning any labels or emotions
and so many more Tips on Meditation

Story: When Vālmiki sits in deep meditation to the extent an ant-hill forms around him.

1.3 Tadā drashtu: svaroope avasthānam

तदा द्रष्टुः स्वरूपे अवस्थानं

Then (tada) is the establishment (avasthānam) of the Seer (drashtu) in the Form (rupe) of the Self (sva).

Note that the Purusha is the self/sva, and it shines the light of consciousness on Prakriti, which when it's chitta has been stilled, then the form of the self arises in this chitta, and the Purusha itself is also immersed at the center of Prakriti.

Thus the Purusha experiences the union with Prakriti, which is also a definition of Yoga in the sense of Yukti/Yuj - to join.

The Mind is systematically de-patterned of all mechanical fluctuations and the form of our true-nature, the swa-roopa, arises in the chitta.

The word Sva (for Self) = Su + a - in Sanskrit.

"Su" means good.

"a" indicates:

a good "beginning", indicating that even the contemplation of the 'Self' is no static concept but the start of a journey.
a good "counter" to that which is not the Self, because the journey is not a passive one, and obstacles exist, eg Dharma vs aDharma.

The Seer, or drashtu, is the Purusha of pure consciousness, which sees itself reflected in the mirror of the Ahamkar, the I-Maker.

When we see the reality of Life as it is, bereft of psychological baggage, our relationship to the world around us improves, no reactions, just thoughtful responses.

As the world listens to us, we become adept at weaving narratives that can integrate diverse viewpoints, and thus we become the Storyteller in charge of our script of Life. A Rishi.

Story: Indeed, Vālmiki becomes the Rishi itself, and out pours the entire tale of the Rāmāyana as an Itihās.

On Needless Vritti's

As relates to AI, a certain set of Vritti's, movements of Thought, can be perfectly well accomplished by the Machine so humans have yet another impetus to stop needless mental churning and stay focused on grand vision and intuitive capabilities.

1.4 Vritti sārupyam itaratra

वृत्ति सारूप्यं इतरत्र

Else (itaratra), when the Vritti's are active, we are situated with the Forms (sārupyam) of the movement of Thought (vritti)

When we are not in a stilled Yoga Mind, then the chitta of Prakriti takes on all other forms that are not our pristine self. Indeed, the Mind is neuroplastic, and the whole exercise is to do inner surgery to transform what forms we don't need into that which we need, and indeed are already so - if we but knew it deeply.

Here be spirits for our ideas have forms and life energy to keep them perpetually active to whatever extent

If the mind space is conditioned by psychological baggage/projections, then such spirits/movements leave little room for fresh creativity, thus not conducive to evolution,

Purusha in this condition sees everything as though outside its own self, whereas in the previous sutra the Purusha is embedded inside their sva-roopa - not so here, where all the forms perceived as the "other".

Story: Vālmiki completely rejects his past life as a projection of needless energies. He is motivated to do so when he realizes his family is fine partaking of the spoils of his banditry, but refuses to take on his Karma.

1.5 Vrittaya: panchataya: klishta-aklishta:

वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः

There are 5 types of Vritti's (movements of Thought) -

Klishta Vritti's that cause blockages (Kleshas) and
aKlishta Vritti's that do not cause blockages.

Kleshas

Klishta Vritti's are movements of Thought that are neither subtle nor vast, which accumulate in our psychological identity and force us into repetitive patterns of behavior, not letting us dis-engage from the rut of machine-like behavioral patterns.

Kleshas are mental blockages that arise from Klishta Vritti's.

Klesha's accumulate in the Chitta when our Vritti's are identified with our sense of Self (Ahamkār/Ego) as we project our identity in the outside world.

Conversely, these Kleshas form a shell to protect this sense of Self when threatened.

Story: In the back story of Ramayana, when Jaya and Vijaya in Vaikuntha stop the sons of Brhma from meeting Vishnu and presenting their perfected Thought Form, it is evident that those two manifest Klishta Vritti's.

aKlishta

Some other Vritti's are untouched by psychological baggage - and that's where fresh creative Thought arises, which we need to cultivate within us.

The outsourcing of mechanical intelligence into AI will let us humans focus on cultivating aKlishta vritti's.

aKlishta Vritti's act as psychic intelligences, that speed up psychological evolution without the baggage of the Mind accumulated Kleshas.

Essentially Deva's of various forms, which arise from the transformation of Rakshasa-klesha's (personal/social networks) and Asuric-klesha's (societal/systemic networks) that hold them back - but this is fixable.

Story: We have seen how the chanting of Mantras eg how Valmiki chanting Ma-Ra (death) transforms into Rama and thus the Ramayana springs forth. Clearing all blockages in the end.

1.6 Pramāna viparyaya vikalpa nidra smritaya:

प्रमाण विपर्यय विकल्प निद्रा स्मृतयः

These 5 Vritti's are the following types of Thought:

Rational (pramāna), Illogical (viparyaya:), Fantasy (vikalpa), Sleep (nidra), plain Memories (smritaya:).

We will see now how all of these Vritti's, when arising as Klishta, will be implementable in AI, thus saving us the useless effort of doing so, that we can focus on aKlishta Vritti's.

aKlishta vritti's are not explicitly called out as such in PYS, but all the juicy stuff that is detailed is because of aKlishta vritti's e.g. the instilling of Devas, by transforming their counter-forces.

1.7 Pratyaksha anumāna āgamā: pramānāni

प्रत्यक्षानुमानागमाः प्रमाणानि

Rational thought (pramāna) is one of three kinds:

direct observation (pratyaksha), correct inference (anumāna), or from authorities (āgamā:)

The perfected mechanical/logical intelligence of rational thought, Pramāna, is of 3 types, and as such are easily implemented in AI:

Pratyaksha - direct observation, such as through accurate sensors,
Anumāna - logical inference, such as through correctly architected artificial neural networks,
Āgama - authority sources, such as any widely validated authority source of information, such as Wikipedia (or rather, what it claims to be), or experts who clearly reveal their perspectives & assumptions.

On the other hand when we as humans are required to use this level of objective intelligence it's best to focus on purpose of humanity, with a higher level view of self, society and the cosmos, so our aKlishta vritti's flow easily, not blocked by limited Self.

1.8 Viparyaya: mithyā-jnyānam atat-rūpa prathishtham

विपर्ययो मिथ्याज्ञानंतद्रूप प्रतिष्ठं

Ir-rational thought (Viparyaya) is perceiving based on fake-reality (mithyā jnyānam) - when we are situated (pratishtham) in That which is Not (a-tat) our true form (rūpa)

We use Viparyaya in debates to counter opponents incisively.

Within our psyche, we are routinely assailed by irrational Thought forms which need to be countered. Good defensive mechanism against our own Mind as the opponent.

In the world of AI, this corresponds to training on biased data-sets using faulty algorithms, and thus for AI to project something that is rooted in misinformation, for example:

mistaking people of a certain color or physical form to be prone to unlawful behavior,
or crafting fake news,
or pushing propaganda.

1.9 Shabda-jnyāna-anupāti vastu-shūnya: vikalpa:

शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः

Following from (anupāti) what is seemingly the veritable truth (Shabda-jnyāna), but if it is not grounded in reality (vastu-shūnya:), then this is fantasy (vikalpa).

In early stage of samādhi, refer 1.42, when there is a vikalpa with shabda-jnyāna and artha all mixed up, and there is a definite object of meditation then the meaning of vikalpa is multiple thought-forms, and there is samāpatti (absorption like a crystal) of the mind into the object.

Here we are saying that there is no locating the object of meditation, even an understandable mental concept, then the word meaning results in a vikalpa of just fantasy with no grounding. E.g. innocent murderer, fossilized intelligence, etc., any story on that basis is never-realizable.

Although fantasy is not a good way to live in the real world, it does have its uses, in the sense of allowing the mind to be entertained, to get a break from reality, even get re-programmed (literally).

In AI, it is routine to get hallucinations - which while sometimes disconcerting in serious dialogue with it, is actually great for entertainment & simulation, for example:

virtual worlds
characters with multiple lives,
teleportation, etc.

1.10 Abhāva-pratyaya-ālambanā tama:-vritti: nidra

अभावप्रत्ययालम्बना तमोवृत्तिरनिद्र

Absence of feeling (abhāva) of the seed mechanism of Thought (pratyaya), has as support (ālambanā) a movement of Thought (vritti) based on inertia (tama:), and this is called sleep (nidra).

So there is a movement of Thought in sleep but it is not felt while in sleep.

Sanskrit has a particular grammar such that words can only participate in sentences when their root is inflected (pratyaya) in a particular way. Thus in Yoga we infer a similar meaning - pratyaya is the core mechanism of the process of Thinking, that strings together concepts as Thoughts in a coherent, meaningful flow.

Usually we do not process the dreams that occur during sleep because there is inertia/lethargy during the transition from sleep to wakefulness, hence such sleep lacks awareness and does not leave any obvious impression on the chitta.

However, when we process dreams (yoga-nidra) we see patterns from our life reflected herein, and makes us realize that we live a patterned/programmed life when awake too. Or we realize that the dreamscape is simply a stage with characters that disappear when we awake, likewise in normal daytime we can reflect that our life is but a stage with characters and not get too wrapped up.

In AI, we can extract patterns even from white noise that look like actual scenes, implying that white noise which is supposed to be totally random is actually not so random at some deep level which we have not yet analyzed, and is thus capable of causing errors in computations. Incidentally white noise also helps us sleep.

1.11 Anubhūta-vishaya-asampramosha: smriti:

अनुभूत विषयासंप्रमोषः स्मृतिः

An experienced (anu-bhūta) thing (vishaya) which has not been abstracted (asampramosha) is retained as memory (smriti) - (in lieu of shruti which is extracted wisdom to give deep guidance)

Smriti makes us more reactive because we see some triggers which we have not figured out yet.

Understanding the basis of our deep experiences is critical to develop our natural intelligence beyond a mere littany of superficial facts & happenings.

This is how we learn, when we create abstractions or patterns. Reducing the overloading by smriti's and extracting the patterns is the trick here. And then storing those in the Buddhi for correct decision making for proper response, even in new situations which reveal the learned pattern.

Let AI remember all the facts of the Universe, and free up humans to evolve beyond petty thinking.

That's it on the AI commentary.

Rest of this is for humans.

On Practice (Abhyāsa)

1.12 Abhyāsa vairāgyabhyām tat-nirodha:

अभ्यास वैराग्याभ्याम तन्निरीध:

Stilling of our Vritti's requires the twin, and opposing, practices of:

steady, intelligent and discerning (not mechanical) attachment to practice (abhyāsa), which will surely lead to positive outcomes, and
being unattached (Vairāgya) to the short term outcomes, and thus conserving energy and maintaining perspective on the long term

Normally we are attached to outcomes, and unattached to practice - Yogi's are exactly opposite!

This is seemingly a microcosmic version of the Samudra Manthan where there is seemingly no Vairāgya because we have attraction to the Amrit and aversion to the Asuras - but actually the Vairāgya is the internal state which gives us the Veeryam to tangle externally with the Asuras.

Story: Rama being trained as a royal warrior ready to take over the kingdom, yet continuing his practice during his exile in the forest without greed for material outcome, and so too Lakshmana and Sita, embody vairagyam

1.13 Tatra sthithau yatna: abhyāsa:

तत्र स्थितौ यत्नोभ्यासः

Being situated (stithau) there (tatra), that effort (yatna:) is Practice (abhyāsa)

That is, the whole Being is situated in the practice of the previous sutra.

Story: Removing all their royal attire before leaving the kingdom like simple wanderers, fully established in their effort.

1.14 Sa tu, deergha-kāla-nairantarya satkāra-āsevita dridha-bhūmi:

स तु दीर्घ-काल नैरंतर्य सत्कारा-सेवित दृढ भूमि:

Practice means a mindset that it will be for a long time and continual (deergha-kāla nairantarya), invoking frequently (āsevita) that which brings into existence (satkāra), and being unshakably grounded (driDha-Bhūmi:)

Notice how time progresses from very expansive, to frequent, and to no-movement.

The moment we put a definite timeline to the outcome then we are projecting a future psychological state which is nothing more than a Klishta Vritti, and we will be unable to break the System of Thought that has entrapped us.

Story: 14 years exile seems a long time to maintain practice. It probably indicates in Yogic model all 14 chakras/lokas - the upper (deva) & lower (asura) realms. Albeit Ramayana does not touch the Asura realm per se, as only Rakshasas which are manifested in Bhu-loka, remember the back story of Vishnu and the other two deadly births that Jaya & Vijaya have to take do involve Asuras. Being fully aware of his other avatar lives, or at least thanks to his Gurus, Rama surely meditates on those aspects too.

On Detachment (vairāgyam)

The sections following this will be deeply absorbing, so we just set up a belt tightener here to manage the flow of bliss.

1.15 Drishta-anushravika-vishaya vitrishnasya vashikāra-sanjnyā vairāgyam

दृष्टानुश्रविकविषयवित्रिष्णस्य वशीकारसंज्ञा वैराग्यं

Detachment (vairāgyam) is control of(vashikāra) the completely organized knowledge (sanjnyā) that is also not being thirsty (vitrishna) for that object (vishaya) which we can see (drishta) or have continually heard of (anushravika).

This is one of the many sutras in PYS that is likely not available for beginner.

Notice the difference : sanjnyā is an early stage of jnyān, whereas vs prajnyā is the deeper state.

Being in such a super-command state, yet not being possessed by it - this is dispassion.

Story: Hanuman has the ability to take Sita back on his shoulders when he spots her in Lanka, but resists the urge for a variety of reasons. From Tantric perspective the spine has to be fully cleansed by the army of Vanara Prana shakti before the kundalini arises.

1.16 Tat-param purusha-khyāteh guna-vaitrishnyam

तत्परं पुरुषख्यातेः गुणवैतृष्ण्यं

After that (tat-param), developing the vairāgyam of any and all objects, and having knowledge of purusha (khyāteh), we are rid of the feverish thirst (vaitrishnyam) of even the fundamentals of existence (guna).

This is even more advanced than the last one, hence also likely not available for beginner.

When we have awareness of the Purusha, then we develop vairāgyam for even the very guna's of Prakriti. The most mindblowing orgasm in the world is the Prakriti coming into being with Purusha - we have to be not thirsting for it, so that Prakriti is fully satisfied that every aspect of her is coming alive - until then control. Even, especially, as the Ananda builds.

Story: Hanuman is able to conquer the urge to take Sita back also because he focuses on Rama and his solar dynasty, He probably remembers his childhood when he reached for the Sun and got a stroke because there was no proper prep the spinal column to open.

On Samādhi States

Study something real hard, e.g. here it is Yoga Mind, and contemplate then you have knowledge of its source, prajnya - and you get fully absorbed in it. Even when you stop thinking no need to acquire any more prajnya - just let it dissolve and take over your work.

It's like Flow state.

1.17 Vitarka vichāra ānanda-asmitā-rūpa-anugamāt samprajnyāta:

वितर्कविचारानन्दास्मितारूपानुगमात्संप्रज्ञातः

Complete understanding of source-of-knowledge (sam-prajnyāta) follows from (anu-gam-āt) the form (rūpa) of the self (asmita) experiencing bliss (ānanda), upon doing critical focus (vitarka) and then deeper contemplation (vicāra).

Notice prajnya is understanding (the basis/essence) whereas samjnya from sutra 1.15 is knowledge meant for creating/action.

Vitarka is to do with Manas-indriyās which are capable of performing normal logic with inputs/outputs.

Vicāra is next level thinking - subtle objects that also touch the deeper sense of Ahamkār self - and reveals our conduct in life hence 'cara' (walk in Sanskrit) with a certain mindset at all times. The subtle objects that arise from objects that came in from Vitarka. Also videos that we see in our dreams are populated with subtle objects.

And in all these cases the self-vritti of asmitā exists, which when it experiences Ananda to impregnate all the source-knowledge that is samprjnyāta samādhi.

It's a type of flow when there is deep understanding.

1.18 Virāma-pratyaya-abhyāsa-pūrva: shesha:-anya:

विरामप्रत्ययाभ्यासपूर्वः शेषोअन्य:

Bring to a rest (Virāma) the seed of Thinking(pratyaya), by such practice (abhyāsa) on the previous (pūrva)sutra techniques, what is remaining (shesha) is now something else (anya).

We have earlier mentioned how pratyaya is essentially the seed of how words get activated in Sanskrit grammar during sentence formation; there is a similar meaning here in the process of Thinking.

Having done vitarka and vichāra, the previous methods, and being in ānanda, and NOW by bringing to a rest this process of Thinking, we stop the production of Thought forms, the imagery that comes from Thinking, being satiated/soaked from it.

Now what is left over is a state of Mind which is different from the knowledge-full bliss of samprajnyāta samādhi.

Albeit not being stated as such, this is actually asamprajnyāta samādhi, a state of Mind that is fully rested from Thinking, and free of Thought of getting further knowledge, since all is known.

Opposite of a dull void though, for it is completely energized and available for a fresh creative moment to spring forth with new knowledge - but whether these are klishta or aKlishta vritti's is to to be seen. Like a great scientist, or else a megalomaniac.

Story: Rama is the Avatar of Vishnu who sleeps on Adisesha, the serpent of ever-wakeful consciousness.

1.19 Bhava-pratyaya: videha-prakruti-layānām

भवप्रत्ययो विदेहप्रकृतिलयानम्

And thus happens (bhava) this state of the seed of Thinking (pratyaya) to those who are beyond the body (videha) and one with nature (prakruti-laya), like those (nām).

There are many who think beyond their immediate needs for the welfare of the world, and there are those who are almost naturally and spontaneously creative, just doing service or pure Art. They live in the "heart" and not in their "brain".

This type of free-spirited creative Thinking happens when we are in asamprajnyāta samādhi.

Story: Dancing with nature and her spirits is very Tantra. No wonder Hanuman is able to command fire and sets Lanka on fire.

1.20 Shradhhā-veerya-smriti samādhi-prajnyā-pūrvaka itareshām

श्रद्धावीर्यस्मृति समाधिप्रज्ञापूर्वक इतरेशाम्

For others (itareshām), with conviction (shraddhā), energy (veerya), memory (smriti) of some prior examples, and this is the precursor (pūrvaka) leads to samādhi prajnyā.

This is the type of meditation needed to get to desired state provided we have been "previously" endowed with such skill and are reminding ourselves of it through dint of practice on intent alone.

Story: Hanuman has the shraddha of course as the ultimate Bhakt of Rama, as embodiment of Prana he certainly has the Veerya and particularly he is considered in Bhrmacharya thus conserving his life seed which is actually considered as the repository of Veeryam. Then the Smriti is the memory portion which is all our Mudras when we touch fingers in some way then an old memory is triggered, and here too the ring of Rama he gives Seetha, and the Chudamani he takes back are actually Mudras in Yoga. This reminds him that once Rama and Sita were in Samadhi with each other.

1.21 Teevra-samvegānām āsanna:

तीव्रसंवेगानामासन्नः

Intense (teevra) shocks (samvegānām) can bring us close (āsanna:)

A brush with death, or beauty, or profound Art, or love, or whatever creates a jolt in the system can take us close to the desired mental state.

Story: The Burning through our past conditionings happens also when we are shocked into it. Burning Lanka surely counts as many rakshasas (our past) are dealt a huge blow.

1.22 Mridu-madhya-adhimātratvāt tata:-api vishesha:

मृदुमध्यादिमात्रत्वात्तत्तोऽपि विशेषः

Mild (mrdu), moderate (madhya), exceeding (adhimātra), depending on the level of practice, thus (tata:) also (api) we get correspondingly different (vishesha) results.

Story: Of the many helpers of Rama, we can see how each has a different level of energy. Hanuman of course was at extreme end of spectrum. But then take Sugriva who was chilling after getting back his kingdom - until he had to be shaken up. Eventually everyone becomes Adhimatra.

On Īshwara

All that Flow state will create all kinds of Karma - so if you need to take care of that, here is one technique if the idea suits.

The Īshwara technique is for the spiritual minded and can be initially omitted for those only interested in pure Mindfulness practices for perfection in Mental states.

But when a stumbling block on that non-spiritual (aka secular) path is encountered, despite meticulous rational thinking - likely it is some Karmic blowback.

Then Ishwara beckons and further spiritual techniques will be seen as essential.

But spiritual atheists dont do it for "fear" of being sucked into unknown psychic territory - because Ishwara is indeed a spirit being instilled, for such practitioners they will be limited only to this Sāmādhi Pāda, because the rest of the three Pāda's are definitely spirit-based.

This spirit instilling protocol is incidentally what is called Swayam-Bhu.

1.23 Īshwara pranidhānāt vā

ईश्वरप्रणिधानद्वा

To that Concious Being which instills the capability (Īsha) to manifest our wish (vara), we dedicate our efforts (praniDāna), and from that we get to Samādhi.

We have seen Īshwara in the Īshāvāsya Upanishad as a conscious Being that envelops all, like a psychic Biome that prepares the terrain.

The actual wish manifesting happens with the Ishta-Devatā - not here with Īshwara which but prepares the psychic ground for this momentous event (comes later).

Do not confuse these with God. Keep reading to find out what it is and how it works.

Story: Rama's Ishta Devata is Shiva who is also the same Maha-Deva of Ravana's Bhakti.

1.24 Klesha karma vipāka-āshayai: aparāmrishta: purusha-vishesha Īshwara:

क्लेश कर्म विपाकाशयैः अपरामृष्टः पुरुषविशेष ईश्वरः

By obstacles (klesha), fruit-bearing actions (karma), store of the fruits (vipākāshayai:) of such action, it is untouched (aparāmrishta:). This Īshvara is a special (vishesha) Conscious Being (purusha).

Purusha is considered full/complete as related to the Sanskrit word Pūrna meaning full.

Only if it is full and untouched would it be able to create a terrain suitable for the Ishta-Devatā to grant our wish.

Story: Shiva embodies ability to do his max while staying unflappable (of course the one instance belies that eg with Kama-deva and Parvati - some exceptions). The Shiva energy is also called as Maha-Ishwara.

1.25 Tatra niratishayam sarvajnya-beejam

तत्र निरतिशयं सर्वज्ञबीजं

There (tatra), in that Mindscape, lies an un-exceeded (nir-ati-shayam) all-knowing (sarvajnya) seed (beejam).

shaya is used in the sense of a bed in which lies the seed of consciousness, and that is not (nir-) an excessive (ati-) amount, but presumably the right amount.

At this stage, Ishwara is not meant to "blow the mind" into supreme Bliss as we are just getting started toward becoming a Conscious Being.

So Ishwara is all-knowing but moderates its effect to be "just right", which is suited for the seeker particularly at this stage.

1.26 Sa esha pūrveshām-api guru: kālena-anavachhedāt

स एष पूर्वेषामपि गुरुः कालेनानवच्छेदात्

He (sa) this (esha), of the ancients (pūrveshām) also (api) is the Guru, and by time (kālena) is untouched (anavacchedāt).

Guru we have seen earlier, one who shows the light (hence enlightened), and is dense with knowledge.

Īshwara is the Guru to all those enlightened Beings who have come before even.

As a Guru it imparts the exact amount of knowledge needed to the shishya/seeker.

Being instilled firmly in the Mindscape this is thus a Guru-Deva.

1.27 Tasya vācaka pranava:

तस्य वाचकः प्रणवः

That Being's (tasya) uttered sound (vācaka) is the original Mantra OM (pranava)

Now we can see Īshwara being formed by sound.

It is a conscious Being whose rūpa (form) is manifested from the sound OM.

Om is verily a seed mantra.

story: There is the story of Shiva's son Murugan who imparts the Omkar mantra to his own father.

The symbol for this source is Om

OM is how we comprehend in mental terms what is this Ishwara. It is not just a concept. It is a living, vibrating energy being that is universal in presence. It contains the seed of universal knowledge. In verbal terms we call it Ishwara. In pure symbol terms it is the vibration Om. It is a symbol without any baggage attached to it since it is just the crystalline source.

Pranava literally means humming. We start at the naabhi, move up to the heart, and then the lips. This entire vibration is the Om. This humming, like anything, starts from a seed. That seed, which is the seed of Om, is the seed of all knowledge. By meditating on Om, humming it with deep contemplation, we get to the seed.

A very simple way to self-realization indeed!

1.28 Tat-japa: tat-artha: bhāvanam

तज्जपः तदर्थभावनं

Chanting that (Tat japa:) OM along with the feeling (bhāvanam) of that (tat) meaning (artha)

Chanting any Sanskrit Mantra, or equivalent, is an a-klishta vritti, so chanting, albeit still a vritti, is beneficial because it does not contribute to the klesha's.

And OM is even more special since it is the root sound, and its Īshwara form is capable of manifesting any other Form, hence it is used as a precursor to all Mantras.

Constant repetition, with heartfelt reflection on its meaning

This leads to self-realization.

What is its meaning ? A + U + M = Om

1. A starts at the naabhi = creation (waking state)

2. + = transition

3. U comes from heart = organizing (dreaming unconsciously)

4. + = transition

5. M comes from lips = transforming (deep sleep, channeling from a different universe)

6. = = Samaadhi (you feel it in this universe)

7. Om (transcends it all, the absolute)

This meaning with full feeling of its awesomeness is contemplated along with the japa of Om.

1.29 Tat: pratyak-chetana-adhigama:-api antarāya-abhāva-ca

ततः प्रत्यक्चेतनाधि गमोऽप्यन्तरायाभवश्च

From it (tat:), the chanting of OM and experiencing of Īshwara, inward turning (pratyak) consciousness power (chetana) going to understanding (adhigama), and also (ca api) the interfering (antarāya) states of Mind, are not felt (abhāva)

Chanting OM does all this. It is the simplest sure shot to cure all interferences of the Mind.

The antarāya states are defined next.

From that practice, the obstacles to self-realization are removed

To get there, you don’t have to do anything per se. You just have to remove the obstacles. This is a constant refrain in all teachings. You are naturally divine. You just have to peel the onion of conditioning and you will discover that you are there. To remove the obstacles you have to practice Om-japa with full contemplation on its meaning. Then obstacles are removed.

On Emotional Conditions

These are not Kleshas per se, which are deep rooted patterns, but more like externally/obviously viewable conditions of the Mind that interfere with the objective of being in Flow.

1.30 Vyādhi styāna samshaya pramāda ālasya avirati bhrānti-darshana alabdha-bhoomikatva anavasthitatvāni chitta-vikshepā: te antarāya:

व्याधि स्तयान संशय प्रमादालस्याविरति भ्रान्तिदर्षनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपाः ते अन्तरायाः

Nine ways that distractions occur and become obstacles

Disease
Dullness
Doubt
Procrastination
Laziness
Cravings
False views, blindness to the obvious truth (e.g. impact of food, that mind regulates body, etc.)
Inability to achieve finer states
Failure to get grounded, be determined

These distractions (vikshepa) in the mind-field (chitta) then lead to obstacles (antaraayaah). They are just habits and have to be countered. Plenty of self-help tools available.

1.31 Du:kha dourmanasya angamejayatva shvāsa-prashvāsah:-vikshepa sahabhuva:

दुःखदौर्मनस्यान्गमेजयत्वश्वास प्रश्वसाः विक्षेप सहभुवः

The previous nine issues are at habit daily living level, here we look at the feeling-tone we may experience :

In pain (mental/physical)
Gloomy - just a general feeling of dejection
Shaky body
Irregular breathing

1.32 Tat pratishedha artham eka-tatva abhyās:

तत्प्रतिषेधार्थमेकतत्वाभ्यासः

To remove (pratishedha) all that (Tat), one-pointedness (eka-tatva) should be practiced (abhyās).

This is the core injunction of Mindfulness - that is make the Mind full of just one Thing, whatever it is.

Pick some theme to your life and fit all activity into it. Reject the ones that dont fit the theme. Give gratitude for the ones that do. Reinforce the one-pointedness at all times.

For example, writing this website in one-pointed manner, since it is a grand vision, let's many activities to be integrated.

And removes all distractions e.g. by setting goals of at least Sutras per day understand and write. Like Ganesha was made to understand Mahabharata by Vyasa before he was allowed to write. Hence giving some breaks to narrator during composing.

Incidentally, takes care of the much-maligned influence of Saturn (shani) also, since all Saturn wants is no distraction.

1.33 Maitri-karunā-mudita-upekshānām sukha-dukha-punya-apunya vishayānām bhāvanāt: citta prasādanam

मैत्री करुणा मुदितोपेक्षाणां सुखदुःख पुण्यापुण्यविषयाणां भावानातः चित्त प्रसादनं

Clarity in how we relate to people

To cultivate a being that is purified & graceful, i.e. full of grace (Chitta-prasadanam).

This understanding of how to apply discrimination at the level of relationships, is so that we cultivate our natural intelligence and evolve, actually coevolve in the company of others.

Look at these four types of people - those who are happy, sad, doing meritorious acts, those doing evil acts.

Cultivate an attitude that is appropriate to the situation, managing properly the psychological space occupied by our energy field.

To the happy (सु:ख Sukha) people show friendliness (मैत्री Maitri). When we become a friend of those who are happy, then we avoid jealousy!

To the sad (दुःख Dukha) people show compassion (करुणा Karuna). Avoid the negativity of pity. e

To the people doing good deeds (पुण्यः Punya) show them cheerfulness (मुदिता Mudita) so that they are energized to continue their good works.

To the people doing bad deeds (अपुण्य aPunya), do not get entangled (उपेक्षा Upeksha) in their energy field. Be detached. In the Karma Yoga of Bhagavad Gita, we perform whatever action we need to counter the bad, but here, if we are not (yet) graced by the universal consciousness to head into battle, we just need to maintain the sanctity of our own energy field and step aside.

On Alternatives

Wherever we see "Vā" below it means "or". Any of these are good for Samādhi practices. Gets you in touch with the deeper Self so things are automagically sorted.

1.34 Prachhardana vidhārānābhyām vā prānasya

प्रच्छर्दन विधारणाभ्यां वा प्राणस्य

Or else, expulsion of the breath and holding it outside.

The life energy of prāna, when there is no breathing, obviously becomes the sole object of focus. This can be accentuated with Udiyāna bandha, or doing Kumbhaka during Asana stretches, or Nauli in this mode.

Nothing is more important than living, so what's the use of all the klishta vritti's.

Prānāyāma, incidentally, can make it unnecessary for transmission of psychic energy by a human Guru thus avoiding that path altogether, other than just expressing gratitude for their teachings.

1.37 Veetarāga vishayam va chittam

वीतरागविषयं वा चित्तम्

Or else, pick an object of attraction and instill it, needless to say it needs be some kind of unconditioned ideal.

Again, this is our conscious Being metaphor, applied to some Deva.

1.38 Swapna nidrā jnāna alambanam vā

स्वप्ननिद्रा ज्ञानालम्बनम् वा

Or else, from dreams we get the basis for deep knowledge, and this stops the klishta Vritti's. Also from deep sleep, we reflect on how we have not been disturbed and are thus rested - and this too gives us deep knowledge.

In our conscious Being model these characters play themselves out in our Mindscape and generate scenarios in the form of "videos" which are our dreams. These dreams are encoded in symbology and that is why it is a good idea to have a thorough soaking in the Yoga cosmology which would help to make sense of these dreams.

And thence of course to realize that we could very well be characters in such a similarly-patterned dream of Life, which leads to so endless possibilities as to what to do now:

resolve to become the script writer,
stop the whole play altogether,
think up a new plot altogether

1.39 Yathā abhimata dhyānād vā

यथाभिमतध्यानाद्वा

Or else, meditate on your heart's desire. And do it fully, completely, with nothing else in Mind, no matter whatever it is, however wonderful it might be to others, or otherwise. It will completely resolve and dissolve with no duality.

Whatever your desire, do it fully, embrace it completely in your mind, fullest devotion, expand it, enlarge it, make it completely swallow you altogether. Now that you are done with it completely your mind is fully satiated and you do not need even a single drop more of that sensation - now you can drop it completely.

After Achieving Stillness

These are obviously various characteristics and stages of Samādhi, to be skimmed at first, and then dive into at appropriate times.

When we have done all the above previous sutras, then this occurs.

1.40 Parama-anu parama-mahatva-anta: asya vashikāra:

परमाणु परममहत्वान्तोस्य वशीकारः

From the smallest atom (parama-anu) to the extent of the largest object (parama-mahatva-anta:) its (asya), that is, the mind's, ability to control (vashikāra:) its vritti's ... is now possible / capable with the previous practices.

zedu perspective : Since human engineers love bio-inspired innovations, we take a clue from the intelligence and learning models of biological evolution. To comprehend the learning system of Nature requires a perspective of learning that is epic & microscopic, vast & detailed, at the same time

Mind has experienced or knows that it can experience anything it wants in Flow state, so it can be in control of the situation - the learning of it and the experience.

This doesn't mean the work is done, it's just like we have developed our muscles perfectly, and now it is possible / capable of being put to good use in various domains.

1.41 Ksheena-vritteh abhijātasya-iva maneh graheetr-grahana-grāhyeshu tat-stha tat-anjanatā samāpatti:

क्षीनवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु ततस्थतदञ्जनता समापत्तिः

The tendency of the vritti's to be in action having been weakened (ksheena) then as a pure (abhijātasya) crystal in which mind (maneh), the perceiver (grahitr), the means of perception (grahana), in the objects of meditation (grāhyeshu) is completely situated (tat-stha), and fully colored (tat-anjanatā), and thus fully absorbed (samāpatti).

When the mind is like a crystal, it means that there is now a certain sensitivity to it, which lets it expand into an object and soak into it fully, blend into it completely, and know it from the inside out.

This fundamental process is samāpatti implies full knowledge/understanding of the object.

1.42 Tatra shabda-artha-jnyāna vikalpai: samkeernā savitarkā samāpatti:

तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः

There (tatra), when the word (shabda), meaning/purpose (artha), knowledge (jnyāna), in all its thought-forms (viklalpai) are all mixed in (samkeernā), then this type of absorption (samāpatti) is at the gross reasoning state (savitarkā).

Since the vritti's have been weakened, the vikalpa's are not mere fantasizing as in a klishta vritti, but myriad valid expressions of the object. Seeing all its facets fully, with reason.

Also, there is only one object for the meditation, albeit at the coarse / gross level of knowledge (vijnyan of shabda-artha, not pure jnyan)

This is equivalent to popular Mindfulness, where the mind is full of just one thing, and in all its coarser / obvious aspects, which gives complete focus to learn facts equivalent to material knowledge.

1.43 Smriti pari-shuddhau swaroopa-shoonya-eva artha-mātra nirbhāsā nirvitarkā

स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का

The raw memory of the experience (smriti), upon being all-purified (pari-shuddhau), then the form of the "self" disappears (swaroopa-shoonya), and only the marker of its meaning/purpose (artha-mātra) of the object shines (nirbhāsā) - this is Nirvitarka.

The memory is purified thus from being reactive it becomes non-reactive.

It is not about forgetting the past but about knowing its deeper lesson so it informs our present.

The individual egoic self has become zeroed out then only the meaning of the pure object is left, and it shines to illuminate us, without any subjectivity.

In Sanskrit, artha has three meanings :

meaning, the linguistic derivation
- tarka (debating, reasoning with language) is what we are transcending here, having learned the lesson - not avoiding it.
wealth, usually material outcome
- here we are focused on psychological outcome, so this meaning is not ruled out per se, but it is a secondary outcome as all materiality is driven by psychology,
purpose, to what ends it can be used
- likely the usage indicated here, e.g. a table more than just a platform with four legs, as it can be used to eat upon. We have been doing "vitarka" on the object, hence it has purpose, and now its purpose has been reduced to its marker.

1.44 Eta-eva savicārā nirvicārā ca sookshma-vishaya vyākhyātā

एतयैव सविचार निर्विचार च सूक्ष्मविषय व्याख्याता

By this itself (eta-eva) savicārā and (ca) nirvicārā, with subtle (sookshma) objects (vishaya) are explained (vyākhyātā).

Tarka is the logical reasoning about the object, and chara is putting it into action in our life which is in a sense deeper, sookshma.

That can also be seen in the model of sa-vitarka/chara, nir-vitarka/chara. Apply the same general reasoning model.

There are two ways to look at sookshma:

any object at subtler levels, such as its Yoga energy composition like koshas, nādi's, vāyus, chakras, etc., e.g. how a coarse object such as a family heirloom affects our psychology to create our Yoga mind.
concepts that are intrinsically subtle, such those in the Yoga sutras, that directly drive our pyschology e.g. ahimsa, and thus how our Yoga mind forms according to it.

Both of these are the same, that is, the subtle form of any gross object, is exactly the subtle objects of existence. Eg. take an axe which is a gross object and we have done vitarka on it, now look at whether it is capable of not causing harm e.g. ahimsa.

At the end of nirvicārā it is prajnya, the source knowledge of the object of meditation beyond its word and surface meaning.

Only this deeper knowledge of the object shines forth.

1.45 Sookshma-vishayatvam ca alinga pari-avasānam

सूक्ष्मविशयत्वंचालिन्ग पर्यवसानम्

And (ca) essence of object (vishayatvam) that is subtle (sookshma) object, even beyond to those with no markings (alinga) - it is from all sides (pari-avasānam).

aLinga means going beyond even the Yoga energy body of the object of meditation. Just the essence of the experience suffuses the psyche, in here particularly it is the Buddhi extracting the core jnyana or knowledge.

From all sides indicates the Purusha is not really separately shining light but is in fact surrounded by Prakriti as a raw energy.

This is the raw Chitta now coming into itself as completely cleansed and organized and pure mindspace.

1.46 Tā eva sabija samādhi:

ता एव सबीजस्समाधिः

These (Tā) indeed (eva) are the seeded (sabija) samādhi techniques / stages.

Like an oyster that has a grain of sand and a whole pearl comes to grow around it. We used different grains of sand, different seeds to experience what comes out of it.

1.47 Nirvicāra-vaishāradye adhyātma-prasāda:

निर्विचारवैशारद्येऽध्यात्मप्रसादः

In Nirvicāra, skillfulness (vaishāradye) study-of-self (adhyātma) boon (prasāda) happens.

Note the self still exists - that is, we are still in meditation with a seed of consciousness, albeit highly rareified to the essence of our identity.

1.48 Ritam bharā tatra prajnyā

ऋतंभरा तत्र प्रज्ञा

The rhythm of life (ritam) is filled (bharā) therein with knowledge that leads to the source (prajnyā)

Prajnyā is jnyān that leads to (prati) the source.

This is like Cosmic Flow level!

Rtam measures the Yuga cycles, whereas Satyam is each individual's truth and when they all are aligned in Dharma we are in Satya Loka.

So we understand this and coordinate the whole of humanity's psyche - at least in our own Mindspace to begin with.

1.49 Shruta-anumāna-prajnyābhyām anya-vishayā vishesha-arthatvāt

श्रुतानुमानप्रज्ञाभ्यामन्यविषया विषेशार्थत्वात

Beyond (-bhyām) what is heard (shruta), inferred (anumāna) prajnyā (prajnyā) of other (anya) known things, a specialized (vishesha) meaning comes forth (artha tvāt)

The emergence of novelty - something new becomes known. That is the goal of meditation - to get an answer that was previously unknown.

1.50 Tajja-samskāra anya-samskāra pratibandhi

तज्जस्संस्कारोऽन्यसंस्कार प्रतिबन्धी

From those (Tajja) impressions (samskāra) other impressions (anya-samskāra) are directly opposed (pratibandhi)

So even though we are getting samskāras from the nirvicāra stage of sabeeja samādhi, which could be activated later, this at least prevents other inferior samskāras from forming.

Thus evolution is positive.

1.51 Tasya-api nirodhe sarva-nirodhāt nirbeeja: samādhi:

तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः

As that also (tasyāpi) stills (nirodhe) from all stillness (sarva-nirodhāt) seedless (nirbeeja) samādhi ensues.

We digest this new knowledge, and the oyster dissolves its pearl.

Notice finally we have reached the chita-vritti-nirodha which was indicated in 1.1, at the very start.

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