PATANJALI YOGASUTRAS - CH.3.- VIBHUTI PAADHA - Vs.3.31,32,33,34,35 - SAMYAMA - FOCUS ON ANY OBJECT - ITS HUGE BENEFITS

 PATANJALI

YOGASUTRAS

CHAPTER.3.

VIBHUTI PAADHA

Dt.10.09.2012 

There has been a big time Gap in continuing the Patanjali Yoga Sutra Series. The last post covering up to Ch.3. Sutra 3.30 was posted on April 3,2012 at : 

http://wisespiritualideas.blogspot.in/2012/04/patanjali-yogasutras-ch3vs27282930.html

We will continue with Samyama further from now on. 

Samyama is the process of seeing your multi faceted self, from different angles – and ultimately realizing all of them. In Samyama, we start with Dharana on a particular Goal – and therefore, all wisdom pertaining to that Goal and it extensions -  comes to the Sadhaka in Samyama. We have seen that in earlier sutras – and we are continuing with the same further now.

We have so far covered up to sutra .3.30 in the third chapter of Patanjali Yoga sutras.

Vs.31

Kantha Koope Kshut  Pipaasaa  Nivrittih

Ø  kantha koope = in the well of the throat

Ø  kshut = hunger

Ø  pipaasaa = thirst

Ø  nivrittih = will cease

By performing Samyama on the well of the throat, hunger and thirst cease in the Sadhaka.  Yoga is a perfect science, which is capable of repeatable experiences for any of us, subject to our adherence to the same, prescribed pre-conditions.

Sadhaka must perform Dharana on  Kantha koopa or the pit of the throat pipe.

This Dharana will turn into Dhyan and Dhyan gradually becomes Samadhi. The whole process is gone through, by the Sadhaka, in a few moments, or, depending on his level of attainment, in more time. But, Sadhaka can definitely achieve this Siddhi – of relief from hunger and thirst.

In recent times also, we find yoga practitioners claiming to have not eaten or drunk anything for years. Their attainments were tested in scientific laboratories and corroborated. Their experiences indicate different Yogic methods to conquer hunger, thirst, urination and defecation needs easily – by any devoted Sadhaka.

Sadhakas travel long distances  - to meet some great Gurus, or to perform  Dhyan in special, sacred locations. Food and water are enablers for life – but are not always available at all places. The sadhaka  is able to transcend such obstacles through these Yoga practices.

This is the beauty of Ashtanga Yoga. Once Sadhaka crosses a certain level of practice – there is no looking back for him. The whole Universe goads him into further and further attainments – until he achieves Kaivalya. There are rewards all the way.

This siddhi is also one such. But, that apart, it has no special significance for the Sadhaka.

Adjoining the pit of the throat, is the vusuddhi Chakra, whose ruling Mantra is hum. While the Pit of the throat is a physical organ, Visuddhi Chakra is invisible.

Patanjali has not asked Sadhaka to meditate specifically on visuddhi chakra here– but only on throat pipe.

Performing meditation starting with Dharana on visuddhi chakra and it’s mula mantra of “HUM”  is highly beneficial in its own way– and in fact, any Samyama on any object is beneficial in some way.

Vs.32

Koorma Naadyaam Sthairyam

Ø  koorma = tortoise

Ø  naadyaam = channel (In, because of)

Ø  sthairyam = steadiness

By samyama on Koorma Naadi or the tortoise Nerve channel, Great Steadiness of mind-body is attained. Now, we need to locate koorma naadi and start Dharana on it. It is said, koorma naadi is the one nerve channel regulating our breath.

So, Samyama on  koorma naadi  can start with relaxing the breathing to such a level that – even as the Sadhaka is performing samyama- the breathing becomes so slow that it almost results in body-mind stillness. Sadhaka becomes aware of the controlling naadi and his dharana remains on it automatically.

It is everybody’s personal experience that – when we relax our breathing, body and mind also relax – and vice versa too.  Breath – and body-mind complex – are inter- linked by Koorma Naadi. When these are taken up for Samyama, steadiness of Body-mind is automatically attained.

These Sutras are all indicators – and presume a huge prior knowledge of the terms used in it. The sutras do not give complete details, which we need to search out in other earlier Yoga expositions by Great Masters or learn (preferably) from accomplished Gurus.

Vs.33

Moordha Jyotisi Siddha Darsanam

Ø  moordha = crown (top) of the head (inside the skull)

Ø  jyotisi = bright inner luminosity

Ø  siddha = Great masters of Yoga (Siddha = achiever)

Ø  darsanam = being in their presence

By Samyama on the bright inner luminosity in the crown of the head – the sadhaka is able to experience the presence of the Great Siddhas.

Here again – the sutra does not tell us how to perform samyama on the inner luminosity in the crown of the head. This again calls for knowledge and experience of the chakras.

In previous sutra, we introduced visuddhi chakra. Above this, in between the eye brows, there is Ajna chakra.

Most of the worldly needs stop with this Ajna chakra. Man is a man and woman is a woman – so long as they are tied to Muladhara, Swadishtana, Manipura, Anahata, Visuddhi or Ajna Chakra. These 6 chakras – when accessed – give the human being huge control over the self – physical body and the mind. But, the Yogi’s physical identities remain.

Once the Sadhaka accesses the ultimate chakra called sahasrara – his human identification as man , woman (and all other identification labels)  dissolve. There is no more need for Sadhaka for such labels. The surya and Chandra nadis converge at Ajna Chakra. There ends man-woman separate identities, in fact, all identities.

Sahasrar Chakra is a bright, thousand petaled Lotus, ready to receive the Sadhaka’s consciousness, after it crosses the Ajna Chakra and ascends upwards.

Once, Sadhaka ascends Sahasrar chakra, now, he has access to all  great Masters, all Yogis, all Siddhas in the world, who are otherwise invisible to naked eye. It is said that in Himalayas and other high mountain ranges and deep woods, many Siddhas exist for countless time periods – even now. But, their Darsan, or experiencing their presence, is possible only for eligible and accomplished Sadhakas.

A doubt may arise, how we can experience them, if they are at such huge distances and are invisible. For  Sadhaka who has ascended to Sahasrar, these distances and other obstacles do not exist at all.

Vs.34

Pratibhaath Vaa Sarvam

Ø  pratibhaath = the attainment of pratibha or higher knowledge or illumination

Ø  vaa = or (by that also)

Ø  sarvam = all

The Siddhas can pass on their knowledge to the sadhaka – as was indicated in the previous sutra.

But, all such knowledge can also - automatically come to the sadhaka – due to the Pratibha he has now attained. Ascending to sahasrar extends the reach of the Sadhaka in many ways. Terms like Pratibha are difficult to translate. In common parlance, Pratibha may mean Great Skill or attainment.

In Yogic parlance, it is much more than that. Pratibha does not come by doing a certain act. In fact, in the whole Yoga, it is only upto Dharana, that Yogi continues to be a DOER. Beyond Dharana, Dhyan and Samadhi happen to him – when he continues the Dharana. They are natural extensions or results of his Dharana.

Vs.35

Hirdaye Chitta Samvit

Ø  Hirdaye = In the heart

Ø  chitta = of the consciousness; of the chittha (actually, refers to a sum of all activities of the Chiita, which are mentioned in Ch.1 itself)

Ø  samvit = knowledge of

This sutra says – Samyama into or inside the heart –gives Sadhaka, the knowledge of the Chittha and all its activities.

One has to go back to Chapter.1 for definition of Chittha. Chittha is a bundle of all mind-field activities, not just mind’s physical location.

Sadhaka has to perform Samyama on Chitthato attain wisdom on its working. Chittha has two  aspects. One is – thoughts. The other is - feelings. The part which harbours feelings is usually referred to as Hridaya. Hridaya is not to be confused with Physical Heart. It is the emotional heart, which is a distinct part of Chittha.

Sadhaka needs to start performing Samyama on Hridaya, the centre of FEELINGS – and this gives him complete knowledge and control over these feelings and their underlying thoughts – which together form the Chittha.

 *  *  *  Continues  *  *  *