Τhe fourfold sadhana of Advaita Vendata / Jnana Yoga / Swami Sivananda

The Fourfold Sadhana

Sadhana Chatushtaya - the "four means of salvation".

by Swami Sivananda  

FOURFOLD Sadhana of the student in the path of Jnana Yoga consists of Viveka, Vairagya, Shadshampat or sixfold virtues (Sama, Dama, Uparati, Titiksha, Sraddha and Samadhana) and Mumukshutva or strong yearning for liberation

Jnana Yoga of Brahma Vidya or the science of the Self is not a subject that can be understood and realized through mere intellectual study, reasoning, ratiocination, discussion or arguments. It is the most difficult of all sciences..

A student who treads the path of Truth must, therefore, first equip himself with Sadhana Chatushtaya - the "four means of salvation".

1.      discrimination, (Viveka)

2.      dispassion, (Vairagya)

3.      the sixfold qualities of perfection, (Shad-Sampat )

4.      and intense longing for liberation, (Mumukshutva)

~~~~~~~

1.      Discrimination, (Viveka)

Viveka is discrimination between the real and the unreal, between the permanent and the impermanent, between the Self and the non-Self (Atman and Anatma). Viveka dawns in a man through the Grace of God. The Grace can come only after one has done unceasing selfless service in his previous births with the feeling that he is an instrument of the Lord and that the work is an offering to the Lord. The door to the higher mind is flung open when there is an awakening of discrimination. 

There is an eternal, changeless principle amidst the ever-changing phenomena of this vast universe and the fleeting movements and oscillations of the mind.

The aspirant should separate himself also from the six waves of the ocean of Samsara - birth and death, hunger and thirst, and exhilaration and grief. Birth and death belong to the physical body; hunger and thirst belong to Prana; exhilaration and grief are the attributes of the mind. The Soul is unattached. The six waves cannot touch Brahman which is as subtle as the all-pervading ether.

Association with saints and study of Vedantic literature will infuse discrimination in man. Viveka should be developed to the maximum degree. One should be well established in it.

2.      Dispassion, (Vairagya)

Vairagya is dispassion for the pleasures of this world and of heaven. The Vairagya that is born of Viveka is enduring and lasting. It will not fail the aspirant.

Vairagya born of Viveka only will be of a lasting nature. Such a Vairagya only will be helpful to you in your spiritual practices. Karana Vairagya due to loss of property of death of wife or son will be temporary. It will be of no use to you. It is volatile like ammonia.

The view that everything in the world is unreal causes indifference to the enjoyments of this world and the heaven-world also. One has to return from heaven to this plane of existence when the fruits of good works are all exhausted. Hence they are not worth striving for.

Vairagya does not mean abandoning one's social duties and responsibilities of life. It does not mean abandoning the world, for life in a solitary cave of the Himalayas. Vairagya is mental detachment from all worldly objects. One may remain in the world and discharge all duties with detachment. He may be a householder with a large family, yet at the same time he may have perfect mental detachment from everything. He can do spiritual Sadhana amidst his worldly activities. He who has perfect mental detachment in the world is a hero indeed. He is better than a Sadhu living in a Himalayan cave, for the former has to face innumerable temptations every moment of his life.

3.  The sixfold qualities of perfection, (Shad-Sampat)

The third requisite is Shad-Sampat, the sixfold virtue. It consists of Sama, Dama, Uparati, Titiksha, Sraddha and Samadhana. All these six qualities are taken as one because they are calculated to bring about mental control and discipline, without which concentration and meditation are impossible.

You must first develop Viveka or discrimination between the real and the unreal and Vairagya or dispassion for the enjoyment of objects herein and hereafter. Then only you will have success in the practice of Sama. 

Sama and dama

Calmness of mind comes through the practice of Sama and Dama. Sama is calmness of mind induced by the eradication of Vasanas. Vasana-tyaga (renunciation of desires) through discrimination constitutes the practice of Sama, one of the sixfold virtues (Shadsampatti). If a desire arises in your mind, do not give way to it. This will become the practice of Sama. Sama is keeping the mind in the heart by Sadhana. Sama is restraint of the mind by not allowing it to externalise or objectify. The restraint of the external activities and the Indriyas is the practice of Dama (Bahyavritti-nirodha).

If you renounce the desire for eating mangoes, it is Sama. If you do not allow the feet to carry you to the bazaar to purchase the mangoes, if you do not allow the eyes to see the mangoes and if you do not allow the tongue to taste them, it is Dama.

A desire arises to eat sweets. You do not allow the feet to move to the bazaar to purchase the sweets. You do not allow the tongue to eat the sweets. You do not allow the eyes to see the sweets also. This kind of restraint of the Indriyas is termed Dama.

It is termed Sama when you do not allow any thought to arise in the mind concerning sweets by eradication of Vasanas (Vasana-tyaga). This eradication of the Vasanas can be accomplished through Vichara, Brahma-chintana, Japa, Dhyana, Pranayama, etc.

Sama is an internal restraint. Dama is a restraint of the Indriyas. Though the practice of Sama includes the practice of Dama, as the Indriyas will not move and work without the help of the mind, yet the practice of Dama is necessary. The practice of Dama should go hand in hand with Sama. Sama alone will not suffice. You must attack the enemy, desire, from within and without. Then alone you can control the mind quite easily. Then alone the mind will be in perfect control.

Sama

Sama is serenity of mind produced by the constant eradication of Vasanas or desires. Whenever desires crop up in your mind do not try to fulfil them. Reject them through discrimination, right enquiry and dispassion. 
You will get tranquillity of mind and mental strength by constant practice. The mind is thinned out. The mind is checked directly from wandering. Its out-going tendencies are curbed. If the desires are eradicated, the thoughts also will die by themselves. 

The mind is detached from the manifold sense objects by continually observing their defects and is fixed on Brahma. 

In the practice of Sama, the five Jnana-Indriyas or organs of knowledge, viz., ear, skin, eye, tongue and nose are also controlled.

Dama

Dama is the control of the external organs, i.e., the organs of action or the five Karma-Indriyas, viz., organ of speech, hands, feet, genitals and the anus as well as of the five Jnana-Indriyas or organs of knowledge, viz., ear, skin, eye, tongue and nose; the organs are withdrawn and fixed in their respective centres.

The eyes run outside to see a beautiful object. If you at once withdraw the eyes from that object, it is called Dama. You should restrain the other Indriyas also by the practice of Dama.

Some say, Practice of Dama is not necessary. It is included in Sama. The Indriyas cannot work independently. They can work only in conjunction with the mind. If the mind is checked, the Indriyas will come under control automatically.

The mind will come under control very easily if Dama also is practised. It is a double attack on the enemy from within and without. He is crushed or subdued soon. If the front and back doors are closed simultaneously, the enemy is caught quite readily. There is no escape for him on any side. By practice of Dama you do not allow either the Indriyas or the mind to come in contact with the objects. You do not allow the mind to come through the external instrument, viz., the eye, to assume the form of the object. 
In neophytes the mind never remains self-centred despite rigorous practice of Sama. It tries to run outside towards external objects. If Dama is also practised, it will be of immense help to curb the mind efficiently. If you tie the hands of a mischievous boy, he tries to do mischief with the feet. If his feet, also are tied he keeps quiet. Sama corresponds to the tying of the hands and Dama to the tying of the feet. Therefore the practice of Dama is also necessary.

Dama is a practice of a student of Jnana Yoga. Pratyahara corresponds to the practice of Dama. Pratyahara is the practice of a Raja Yogi. In the former it follows the practice of Sama; in the latter it follows the practice of Pranayama. In the former the Indriyas are withdrawn by calming or restraining the mind; in the latter the Indriyas are withdrawn by restraining the Prana. The Indriyas can be withdrawn more effectively by the process of double withdrawal, by withdrawing the mind and the Prana at the same time. It is the mind that moves the Indriyas. It is the Prana that vivifies or energises or galvanises the Indriyas. Sama and Dama are strictly speaking Raja Yogic practices.

Uparati

Uparati is satiety; it is resolutely turning the mind away from desire for sensual enjoyment. This state of mind comes naturally when one has practiced Viveka, Vairagya, Sama and Dama.

Some define Uparati as renunciation of all works and taking up Sannyasa. Uparati follows the practice of Sama and Dama. Uparati is self-withdrawal. It consists in the mind-function ceasing to act by means of external objects. Uparati is extreme abstention. It is the turning of the mind from the objects of enjoyment.

The mind of the student who is established in Uparati will never be agitated even a bit when he sees a beautiful object. There will be no attraction. He will have the same feeling which he experiences when he sees a woman as when he looks at a trees or a log of wood. When he looks at delicious fruits or palatable dishes, he will not be tempted. He will have no craving for them. He will have no craving for any particular object or dish. He will never say, I want such and such a preparation for my food. He will be satisfied with anything that is placed before him. This is due to the strength of mind he has developed by the practice of Viveka, Vairagya, Sama and Dama. Further the mind is experiencing a wonderful calmness and transcendental spiritual bliss by the above practices. It does not want these little, illusory pleasures. If you have got sugar-candy, your mind will never run after black sugar. You can wean the mind from the object to which it is attached by training it to taste a superior kind of bliss. If you give cotton-seed extract to a bull or a cow, it will not run towards dry grass or hay. Mind is like the bull.

Those who practise Brahmacharya must be fully conversant with the technique of Sama, Dama and Uparati. Then only they will be established in the practice of celibacy.

Titiksha

Titiksha is the power of endurance. An aspirant should patiently bear the pairs of opposites such as heat and cold, pleasure and pain, etc. A Titikshu is able to bear pain, insult, heat and cold. He does not care to redress them. He is free from anxiety. He does not lament on this score.

Sraddha

Sraddha is unshakable faith in the existence of Brahman, in the teachings of Guru and scriptures, and faith in one's own Self.  It is not blind faith but is based on accurate reasoning, evidence and experience. As such, it is lasting, perfect and unshakable. Such a faith is capable of achieving anything.

Samadhana

Samadhana is fixing the mind on Brahman or the Self, without allowing it to run towards objects. The mind is free from anxiety amid pains and troubles. There is stability, mental poise and indifference amid pleasures. The aspirant has neither like nor dislikes. He has great inner strength and enjoys unruffled peace of mind, due to the practices of Sama, Dama, Uparati, Titiksha and Sraddha.

If any one possesses these qualifications he will get Samadhana or one-pointedness of mind and burning desire for liberation. The mind will move naturally towards the inner Self always. 

4.     Intense longing for liberation, (Mumukshutva)

Mumukshutva is intense desire for liberation or deliverance from the wheel of births and deaths with its concomitant evils of old age, disease, delusion and sorrow. If one is equipped with the previous three qualifications (Viveka, Vairagya and Shad-Sampat), then the intense desire for liberation will come without any difficulty. The mind moves towards the Source of its own accord when it has lost its charm for external objects. When purification of mind and mental discipline are achieved, the longing for liberation dawns by itself.

Sravana-Manana-Nididhyasana

Sravana is hearing of Srutis, Manana is thinking and reflecting, Nididhyasana is constant and profound meditation.

The aspirant who is endowed with all these four qualification should then approach the Guru who will instruct him on the knowledge of his real nature. The Guru is one who has a thorough knowledge of the scriptures (Brahma-Srotri) and is also established in that knowledge in direct experience (Brahmanishtha Guru). He should then reflect and meditate on the inner Self and strive earnestly to attain the goal of Self-realization (Atma-Sakshatkara).  

Even in a Jivanmukta or a liberated sage the eyes will move towards the objects through the force of habit. But he can withdraw them completely and make them mere empty sockets if he wills. When he sees a woman, he does not see her outside himself. He sees the whole world within himself. He feels that the woman is his own self. He has no sex idea. There are no evil thoughts in his mind. He has no sexual attraction for her. 

Whereas a worldly man sees the woman outside himself; he entertains lustful thoughts. He has no idea of Self. He is attracted towards her. This is the difference between the vision of a Jnani and a worldly man. There is no harm in looking at women but you must not entertain evil thoughts. Feel that women are manifestations of Mother Kali. Feel that the beauty of the woman is the beauty of the Lord. Feel that all forms are images of the Lord. Your mind will be elevated at once.

The process of developing the virtues

If you have Viveka, Vairagya will come by itself. If you possess Viveka and Vairagya, Sama will dawn by itself. If you are endowed with Viveka, Vairagya and Sama, Dama will come by itself. If you have Sama and Dama, Uparati will come by itself. If you have all these qualifications, Titiksha, Sraddha and Samadhana or one-pointedness will come by themselves. If you possess Viveka, Vairagya, Sama, Dama, Uparati, Sraddha and Samadhana, Mumukshutva or burning desire for liberation will manifest by itself.

QUESTION
Some students ask, Shall we practise Viveka, Vairagya, etc., in order, one by one, after mastering each Anga or shall we practise all the Angas simultaneously? If we practise one by one, perhaps we will not be able to get mastery over one or two Angas in this life. We may require several births for perfect mastery over all Angas. Life is very short. What shall we do? 
ANSWER
It depends upon the temperament, taste and capacity of the students. Some like to get perfect mastery over each stage and then proceed to the next step. Some like to practise all the limbs at the same time. For six months concentrate your mind in cultivating Viveka, Vairagya and Sama. For the next six months try to acquire Sraddha, Samadhana and Mumukshutva. Devote more time in developing that virtue which you are seriously lacking. If you are earnest and sincere in your attempt, you can develop the four means and attain Self-realisation in this very birth.

OBJECTION

Another Vedantic student says, Swamiji, there is no necessity for acquiring these four means of salvation, Viveka, Vairagya, etc. It is a long, tedious process. I will not be able to acquire them even in several births. The shortest way is to think of Brahman always. I will acquire all the virtues automatically. Then I will be able to practise deep meditation. 

ANSWER

He is right. 

A first class type of student can adopt this method because he had cultivated the four means in his previous births. 

A mediocre student will not be able to think of Brahman at the very outset. How can one think of Brahman when the mind is filled with impurities, when the mind is turbulent and the Indriyas are jumping and revolting? Absolutely impossible. He may sit for thinking on the Self. He will be building castles in the air and will be thinking of other objects. He will foolishly imagine that he entered into Nirvikalpa Samadhi. He will mistake deep sleep for Samadhi.

 Many are deluded in this manner. They do not have any spiritual progress. They can have no idea of Brahman. It is only the mind that is rendered pure by the practice of Viveka, Vairagya, Sama, Dama, etc., that can have definite conception of Brahman. Ideas of Brahman cannot be lodged in a restless, impure mind.

May you all live drowned in the ocean of Brahmic Bliss in an illumined state through the practice of Viveka, Vairagya, Sama, Dama, Uparati, Titiksha, Sraddha and Samadhana!


Read the book SADHANA CHATHUSTAYA of Swami Sivananda 

and the book Jnana Yoga - Swami Sivananda

Peace, love, harmony

Contentment (Santosha) - A Weapon to Destroy the Domination of the Senses by Swami Chidananda

Santosha or Contentment

A Weapon to Destroy the Domination of the Senses and the Sense-appetite

by Swami Chidananda

Now you always identify yourself with your body, this sense or that sense, identify yourself with the Cheshta (Endeavour; effort; activity). of every Indriya (sense), identify yourself with the condition, the behaviour and the demands of one or the other of the senses, instead of breaking the identification and standing aloof and saying, “No, I will not listen to the urge of the senses. I will not give in to the sense-appetite, because this sense-appetite is not the expression or manifestation of my real nature, because I am different from these senses”. 

Instead of saying that, if a sense-appetite vehemently demands its satisfaction, you think yourself one with that state and immediately set about doing things that are necessary to satisfy that sense-appetite. Why? Because, you do not know of yourself as other than that sense-appetite, as distinct from that sense-appetite.

You are immediately prepared to think of that demand of that sense-appetite as your own want, as your own desire, as your own need, as your own demand; so you set about initiating a line of activity in order to immediately appease that sense, immediately satisfy that demand of that sense-appetite, because you and that sense are in a state of oneness, are in a state of unified consciousness, are in a state of identification. 

That thing is your Samsara. That thing is the root cause of your suffering. That thing is your state of bondage and Patanjali seeks to liberate you from that state of bondage, and as long as that state of identification continues, the senses will be constantly harassing you. They will be constantly tormenting you, because they are always on the rampage; they are always actively wanting to manifest themselves.

So, one poet writes how creatures belonging to different species come to grief by the activity of but one sense. The moth becomes destroyed by its sense of sight. The elephant gets into captivity by giving in to the sense of touch. The fish gets hooked by succumbing to the sense of taste. The bee is entrapped in the lotus by the sense of smell. And the deer gets caught by yielding to the sense of hearing.

And here is the human individual, an animal in which all the five senses are centralised! His fate can well be imagined! He has all the five senses turbulent, all the five sense-appetites active and demanding fulfilment.
So, that keeps him always in a state of turmoil, always in a state of discontentment, always in a state of dissatisfaction. As long as he identifies himself with the senses and the sense-appetites, he is always in a state of agitation, because these senses are always making demands upon him, always agitating, always clamouring for satisfaction. 

Being a witness and affirming your true nature

 So, Patanjali says: “No, you must end this state of things. You must break this connection between you and the senses and you must determinedly start saying ‘No’ to the senses. You must deny the senses”. 

Being a witness and affirming your true nature. That is possible only if you develop the awareness that you are different from the senses.

You must boldly declare:“I am sufficient as I am. I do not need to be fed by the senses with their sense-satisfactions, because they are different and I am different. I do not need their support and their supply of sense-satisfaction. I am sufficient as I am. So I shall seat myself upon the supreme seat of contentment. I do not require anything more. I am full as I am, complete as I am; I am sufficient as I am. I am not the senses, I am apart from the senses. I am enough”. 

That is how you have to develop contentment (Santosh), supported by Sakshi Bhav (being a witness). The psychological state of contentment (Santosh) is supported by the metaphysical awareness of being a witness (Sakshi) of the senses, of not being one with the senses. 

Being a witness means standing apart, being unaffected. You do not give in to the demands of the sense-appetite, because you are not the senses.

Affirming your reality and rejecting your false personality. You are the Purusha (Supreme, Being, Atman, pure consciousness). The senses belong to Prakriti (Nature). And therefore, you as the Purusha (Atman, consciousness) who is apart from Prakriti, (Nature, Maya) assert your independence of Prakriti and its manifestations.
In this manner, upon this metaphysical basis, you refuse to give in to the clamour of the sense-appetite, and say, “No. As I am, I am quite content, quite happy”. So, contentment(-Santosh) is a state of the psyche, is a state of the inner man, where the inner man is no longer prepared to give in to the clamour of the sense-appetite. You refuse to give in to the sense cravings. 

That is the psychological part of it. And you do this upon the metaphysical basis or the philosophical basis of affirming your reality and rejecting your false personality. You say: “This false personality is untrue (Asat), is only an appearance. My reality is my divine Purushahood in which I am Paripurna (Fullness), in which I do not require the petty satisfaction of sense indulgence, in which I do not require the Vishaya Bhoga (pleasures of the world) for my happiness and joy. My happiness is complete by itself, without the need of any addition through the avenues of the senses”.

Now, that is the full implication of the Sadhana Santosha (Practice of contentment). You should not think that it is merely an ordinary qualification or a quality. It has much deeper roots and ramifications, much deeper roots and implications.

Santosha is a psychological discipline and also a metaphysical discipline. Santosha is both. It not only helps to liberate you from the present condition, but also helps you to become more established in your permanent condition, in your permanent state.

But, Santosha is not easy. The senses that have been pampered for ages will not immediately listen to your new vision and your new approach and attitude. They will not give in. They will rebel and revolt, because they have become crystallized into instinct in your nature (Svabhava). The constant and continuous repetition of a certain pattern of activity, where you always gave in to the senses, always satisfied their appetite, has crystallized that pattern of appeasement of senses as part of your Svabhava. 

So, it is not easy to liberate yourself in a trite, even though you may be much enlightened. You may know of yourself in a new light through the study of the philosophy of Yoga and you may be aware of the necessity of applying a new technique, a psychological technique, to raise your consciousness. Yet, in spite of this, because of their age old instinct, the senses insist upon asserting themselves. 

So, there is need for a more fiery, more determined and stronger technique, stronger Sadhana, to counter the instinctive nature of the sensuality in you, because the roots of action lie in the spring-source which is the great accumulation of Samskaras (impressions) and Vasanas (subtle desires) lying in the Chitta (subconscious mind). They go on continuously rising to the surface of the Manas (sensory-emotional-thinking mind). These are the Vrittis (thought waves or mental modifications) that goad you to specific patterns of activity. And your Vrittis and Vasanas are Sattvic as well as Tamasic, Daivic as well as Asuric, and they keep on coming to the surface, due to Prarabdha Karma ( The portion of Karma that determines one’s present life).

Therefore, in order to go to the very root of your human problem, of your earthly problem of Samsaric Bandhana, Patanjali declared the very process of Yoga to be Vritti-Nirodhana (control of vrittis; also restraint; suppression; ddestruction of vrittis).

Vritti (thought wave or mental modification) is nothing but the manifest expression of Vasana (subtle desire)  and Samskara (impression).

So, Vritti-Nirodhana is the central process of Yoga. But to make this Vritti-Nirodhana easier, why not try to bring about a change in the very nature of the Vasanas and Samskaras? Why not try to bring about a transformation of your psyche—upon your psychological level? Why not try to have a psychological rebirth? If you can do that, it will be a helpful complementary process. Therefore it is that the Yamas and the Niyamas have been instituted by Patanjali in his overall scheme of Raja Yoga.

Yamas and Niyamas are the two first steps or limbs of the eight steps yoga ( Astnanga Yoga) of the Raja Yoga Patanjali.

READ MORE ABOUT THE the eight steps yoga ( Astnanga Yoga) of the Raja Yoga Patanjali:

• RAJA YOGA By Swami Sivananda 
• The Philosophy, Psychology and Practice of Yoga.pdf - Swami Chitananda
• The path of blessdness.pdf - Swami Chitananda

Peace, Love, Harmony

What is Samadhi? Meditation? Concentration? by Swami Chidananda

What is Samadhi? Meditation? Concentration?

by Swami Chidananda

Now, Dharana, Dhyana and Samadhi (concentration, meditation and trance), constitute the last three Angas (limbs or steps) of Patanjali Maharshi’s Ashtanga Yoga (Yoga of eight limbs: 1. Yama, 2.Niyama, 3. Asana, 4. Pranayama, 5. Pratyahara, 6. Dharana, 7. Meditation, 8. Samadhi).

The last three Angas (three last steps are Dharana-concentration, Dhyana-meditation and Samadhi-trance, ultimately lead to the supreme state of superconsciousness. .

Concentration

Now, Patanjali is quite matter-of-fact and specific when he gives us an idea of what these last three practices constitute. If you are able to sit, withdraw the mind and fix it upon a focal point within—it may be gross, subtle or anything—and if you are able to keep the mind fixed like that for a period of twelve Matras—a Matra is approximately a moment, a second—it is counted as one concentration. The Yogic time-calculation is usually stated in Matras and a Matra may be taken roughly as a second. If you can keep the mind steady without moving, without any contrary thoughts coming in, and without moving away from the object of concentration, for a period of twelve Matras, it is regarded as one Dharana or one concentration. Thus, Dharana is actually calculated upon the basis of a steady fixation of the mind or a steady focussing of the mind upon one point. And it should be your endeavour to keep the mind steady like that for twelve seconds at least. Then it is one Dharana.

Meditation

Go on practising this Dharana for days and weeks and months so that it becomes longer and longer. How long? By continuous practice, if you are able to keep the mind focussed upon one single point without moving here or there, for 144 seconds or a period of twelve Dharanas, then this continuous unbroken concentration of the mind for 144 seconds is termed a Dhyana. So, if you have concentrated for 144 seconds without break, you are already a Dhyani or a Dhyana Yogi. You have reached the stage of Dhyana. And in this way, if you are able to sit, concentrate and enter into Dhyana and keep on meditating, without disturbance, without distraction, keep on meditating, for a minimum of almost half an hour, but not quite, if you are able to sit for that duration absolutely absorbed in your meditation, then that is Samadhi. Actually, in Patanjali’s system, 12 continuous, unbroken concentrations make one meditation, and 12 continuous, unbroken meditations make one Samadhi. Now, meditation means continuous concentration of the mind upon one idea to the exclusion of all other ideas. There should be only one idea. There should be only one thought. There should be only one Vritti—Ekakara Vritti. No second Vritti should be there.

Samadhi

And if you are able to be in that state of one Vritti (Thought-wave, mental modification) continuously for nearly half an hour, then it is Samadhi. It is one Samadhi. Now, you can understand whether Yoga is easy or not so easy. You can try to understand. This is Yoga. Samadhi is 27 minutes of absolutely unbroken, undisturbed concentration. That is to say, it constitutes a continuous process of 12 meditations, each meditation being of 144 seconds’ duration. And when the Yogi has been able to attain to a state of successful practice of Samadhi, then he has no other Yoga, no other Abhyasa (practice), except to go on practising Samadhi. That is why the Yogis seclude themselves. They keep alone, they do not court disturbance, they do not see anyone but go on practising Samadhi. They go on practising Samadhi so that the Samadhi becomes longer and longer. The Samadhi becomes more in number. One Samadhi, two Samadhis, three Samadhis—they go on practising until the Samadhi itself becomes deeper and deeper, and more and more intense, and the body is not felt. That is Yogabhyasa (continuous practice).

Samadhi

Samadhi (trance) is not super-consciousness; it is wrong to translate Samadhi as super-consciousness. Samadhi is only trance, and if you go on practising that trance again and again, daily, many times a day, over a long period of time, then this constant diligent practice of Samadhi or practice of trance may ultimately take you into a state completely transcending the individual consciousness, transcending the body, mind and intellectual consciousness, going completely beyond, where you completely cross beyond this circle of the threefold recurring states of Jagrat (waking state), Svapna (dream sate) and Sushupti (deep sleep state). So, you go beyond the three states of wakefulness, dream and deep sleep and hit the substratum (pure consciousness, Atman or Brahman), that which is the basis for all these three states, upon which these three states keep on, just as upon a screen a movie reel unrolls and goes on. 

 On the movie screen, some scenes come out in black and white, some are coloured, and yet others are technicoloured. A moonlight scene may be only blue, while some other scene may be in technicolour—each flower and each dress having its own colour. But upon what substratum do these changing pictures appear? Upon the substratum of the unchanging permanent screen which is behind. If the permanent screen were not there, neither the ordinary black and white scene could be projected, nor the coloured scene, nor the multicoloured or technicoloured scene. All three would be impossible. Because the screen is there, these things are made possible. Even so, because the pure consciousness or awareness is there, these three ever-changing states of wakefulness, dream and deep sleep find it possible to manifest. So, the support and substratum of the ever-recurring and ever-changeful threefold state or Avastha-Traya(Three states of consciousness, waking, dreaming and deep sleep) is the Turiya Avastha (the fourth state), the permanent, existence-consciousness principle which is the Purusha(The Supreme Being). Existence-consciousness or Sat-Chit which is unchanging, which is permanent, supports all the three states. Existence-consciousness is super-consciousness.

So, Samadhi is trance. Samadhi is still one process or one Anga (step) of Yogabhyasa(Yogic practice). Samadhi is not the ultimate goal. Various types of Samadhi have to be practised until your Samadhi becomes longer and longer in duration, deeper and deeper in intensity, until you become well established in the practice of Samadhi. This is Raja Yoga. So, the meaning in which different terms are used should be clear to your mind.

By continuous, diligent practice of Samadhi, it becomes longer in duration, deeper in intensity, and then you become well established in that state. Gradually you pass through different states of Samadhi and you ultimately reach a state of Samadhi where there is absolutely no movement of the mind at all. The mind comes to a total standstill and there is not even metaphysical movement. There is not even the consideration of the Absolute, that it is Sat, that it is Chit, that it is Ananda, that it is beyond time, space and causation, that it is beginningless and endless. Even these considerations are not present any longer. In that process of holding on to the awareness of the Supreme, there is only Absolute Awareness. That is called Nirvikalpa Samadhi and it is when the Yogi is able to practise Nirvikalpa Samadhi for a long time that he goes beyond even Samadhi and attains to the state of Turiyatita Avastha where he obtains Kaivalya (supreme liberation, supreme independence). This, therefore, is the process. 

Such a state of concentration is possible only for a mind that has become very refined, a mind that has been rendered subtle, rendered fine. If there are gross sensual thoughts, then the mind is not refined; it is still gross. If there are thoughts of love and hate and anger and jealousy and envy and vengefulness, the mind is gross. If there is always concentration upon eating and drinking and enjoying and cinema and radio, then the mind is gross. If the mind always thinks of objects, always thinks about worldly things—gossip, scandal and newspaper—then the mind is gross; the mind is not subtle.

A pure and subtle mind, the most important factors for meditation

Two things are necessary for successful concentration, and it goes without saying, for meditation and Samadhi. The mind must be subtle and the mind must be pure. In Yogic terminology, when we say that the mind must be pure, we mean that the mind must be Sattvic. Sattva and purity are synonymous. The mind must not beRajasic and Tamasic; it should be Sattvic. Only the Sattvic Bhava should come. Sattvic thoughts, Sattvic feelings, Sattvic ideas must be there in the mind. It should not have any Tamasic and Rajasic ideas and feelings. All should be Sattvic. And therefore, at this stage, it is wise for the Yogi to see that everything in his life is Sattvic. His company, his food, his environment, whatever he moves with, should be Sattvic. He should carefully avoid anything that is Rajasic and Tamasic. Because, it will affect the mind, and such a mind which is Rajasic or Tamasic, or is influenced by Rajas and Tamas, ceases to be a fit instrument for meditation. Purity, self-control, Sattvic food, Sattvic environment, Sattvic thoughts, Sattvic reading, Sattvic company—these are very important for the practice of inner Yoga, for the practice of Dharana, Dhyana and Samadhi.

extract of his book:

THE PHILOSOPHY, PSYCHOLOGY and PRACTICE of YOGA

Formats: .pdf (497 kb), .html (513 kb)

--------------------------------------------

READ ALSO:  PATH OF BLESSEDNESS

Quintessence of the Ashtanga Yoga of Sage Maharshi Patanjali, the well-known eight stages or Limbs of Yoga.

Formats: .pdf (278 kb), .html (265 kb)

Peace, Love, harmony