Altered States of Consciousness Various Means of Attainment And

Chapter 3 Altered States of Consciousness Various means of Attainment and Effects In this chapter, various spiritual practices as given in different texts, in order to achieve the altered states of consciousness will be discussed. Each one of these paths are so exquisite that it cannot be compared with any other path and deep within a sādhaka knows that this is not actually different from the other and that he has to discover it, based on his level of consciousness. The various schools of yoga can be broadly classified into two categories: i) Bh āvan ā Yoga Resorting to psychological ponderings and meditation. ii) Pr āṇa-sanyama-yoga This type means resorting to psychophysical process to control pr āṇic impulses and through them bring about natural and automatic cessation of thought process and to bring enfoldment and intuitional power. The most popular school of pr āṇa-sanyama-yoga is called mah ā- yoga which consists of mantrayoga , haṭhayoga , layayoga and rājayoga . Through mantrayoga alongwith the practices of ha ṭhayoga , ku ṇḍ alin ī, the potential spiritual power, is awakened and it starts coursing through su ṣumn ā nāḍi. Then one surrenders himself to its working and assumes passive position. This is layayoga - the yoga of absorption. As these practices continue, sādhaka finally reaches the state of complete mental equilibrium as described in Pātañjala yoga where he realizes the unity of being. This is the stage of rājayoga . In yoga, energy and consciousness are known as prak ṛti and puru ṣa. In Tantra, they are known as śakti and śiva . In haṭhayoga they are 88 called iḍā and pi ṅgal ā and in Ved ānta they are called as māyā and brahman . In Taoism, they are called as yin and yang and in physics matter and energy . So, if this equipment of body can undergo a state of metamorphosis, then ‘yoga way’ should be followed. Throgh the yog ī c proceeses the body can be transformed into a yog ī c body which is unaffected by old age and disease. According to different scriptures, there are definite ways to reach the altered states. They have also given certain charactristics of each state. So these scriptures would be studied and ways given in them are listed in this chapter. They are as follows: -- 1) siddha siddh ānta paddhati 2) Yogav āsi ṣṭ ha 3) ha ṭhayoga 4) Sāṁkhya Metaphysics 5) Patañjala rājayoga 6) mantrayoga 7) ku ṇḍ alin ī yoga 8) Buddhist Philosophy 9) Mystic way/Sufism 10) Ved ānta 11) Integral Yoga of Aurobindo

1) siddha siddh ānta paddhati 1 :- This original Sanskrit text is written by Guru Gorak ṣan ātha. Lord Datt ātreya, as Ādin ātha has narrated beautiful philosophy of ajapa-brahmavidy ā to him after Guru Gorakṣan ātha surrendered before him all the siddhi-s and ego etc.There is no definite evidence about where Guru Gorak ṣan ātha was born but it is around in the year 700 to 1100. Santa Jñānesvara in the 18th Chapter gives the sequence of this knowledge flow. Śrī Śaṅkara taught this ajapayoga jñāna to Bhagvān Vi ṣṇ u who was inside a fish in the ‘kṣirasāgara’ (sea) and the fish became ‘Matsyendran ātha.’ He imparted this knowlege to Guru Gorak ṣan ātha, so that Guru Gorak ṣan ātha gets engrossed in nirantara sam ādhi . Then Gorak ṣan ātha taught the ajapajñāna to Gahin īnātha who in turn taught the same to his disciple Nivṛttin ātha. This is Śaiva philosophy and Guru Gahin īnātha told Niv ṛttin ātha to distribute this knowledge to all the human beings, who are suffering from miseries and liberate them. The evolutionary aspects of ku ṇḍ alin ī śakti have been enumerated by siddha siddh ānta paddhati as under:--

The evolution of universe starts initially due to the will ( icch ā) of the nameless (anāma) God. 2 This śakti is known as nija śakti in siddha siddh ānta paddhati . Nija śakti creates par ā śakti and controls the entire evolution. From Nija śakti par ā, apar ā, sukṣmā and ku ṇḍ alin ī śakti are born. When Nija śakti flows its operative inclination ( unmukhatva), it is called as par ā

1 Gorkṣanātha , Siddhasiddhāntapaddhati , Marathi translation by Bhat, Agharakar, Anmol Prakashan, Pune, p. 4-5. 2 Ibid , chapter 1, verse 5 Anaamaoit svayaMmanaaid isaQdmaokvaanaaidinaQana M isaQdisaQdantp`isaQdM tsyaocCamaa~Qamaa-QaiMMma-NaI inajaaSai@tÁ p`isaQda ||5|| 90

śakti .3 Then it assumes a vibratory character ( spandana/hu ṅkāra). Hu ṅkāra gives rise to apar ā śakti . Then it differentiates itself into multitudes of subtle individual units ( śā nta ). This is called sūkṣma śakti ;finally it develops into potential sensation, life force (vedan ā). This is ku ṇḍ alin ī śakti.4 Pūrṇatā (all pervading), pratibimbat ā (reflection of cosmic consiouness in Individual), prabalat ā (powerful), procchalat ā (upward oriented), pratyak-mukhat ā (inward oriented) are five properties of kuṇḍ alin ī śakti . The aim of yoga is to feel her existence, orient her upwards so that she meets Śiva in sahasrāra. This philosophy is explained in the chart below. anāma (timeless) | nija śakti (māyā/prak ṛti) | par āśakti (hu ṅkāra) | apar āśakti | sūkṣma śakti | kuṇḍ alin īśakti

(Become-many-Gregariousness)

3 Ibid, chapter 1,verse 6 tsyaa ]nmauKmaa~oNa Para Sai@t$i%qata|tsyaasspndnamaa~oNa APara Sai@t$i%qata ||6|| 4 Ibid , chaverse 1,nerse7 ttao|hntaQa-maa~oNa saUxmaSai@t$%pnnaa||ttao vaodnaSaIlaa kuNDilanaI Sai@t$i%qata ||7||

From the description, it will be seen that according to siddha siddh ānta paddhati , ku ṇḍ alin ī is the pr āṇa śakti and it is an evolute of power of manifestation of God. This potential power is responsible for its evolution, subsistence and also final involution. It is the one manifestation of God that we can become conscious of and one through which we can directly perceive His existence and power. As a potential power, kuṇḍ alin ī is generally represented as coiled serpent. The aspirant is expected to meditate upon this symbol bringing to mind meaning and significance. Many a time, these symbols are looked upon and regarded as actual entities. The serpent is a ‘symbolic representation of a latent force’. The significance lies even in the names e.g. ‘ nāga’ which literally means ‘nonstatic’. Potential energy though looking like static always tends to assume a dynamic aspect. It secretly creaps into dynamism, hence ‘ sarpa ’. The world ku ṇḍ alin ī itself signifies potential power. At the cosmic level, ku ṇḍ alin ī has been variously described as ananta i.e. endless, śeṣa i.e. eternal remainder, vāsuk ī i.e. all pervading. All these names represent its infinity and potentiality. Ananta or śeṣa is cosmic ku ṇḍ alin ī with thousand coils. Ku ṇḍ alin ī in the individual human being is represnted as having three and half mātr ā of Aum - that symbolizes the various states of the subjective consciousness viz those of waking condition, dream and sleep. The fourth state of transcendental consciousness seems to have represented only by ardha mātr ā. It has been stated that this śakti while working in human being presents three poles or nodes and that the stage of consciousness and the functioning of person depends upon which axis of polarity is active. The three nodes are respectively called as ūrdhva , madhya , adha ḥś akti -s.

It is the madhya śakti that is generally called ku ṇḍ alin ī, because it is responsible for the phasic experience of the phenomenon or ‘ noumena’. When it is polarized to interact with adha ḥś akti i.e. lower node of śakti currents, the result is that one gets consciousness of diversified entities. One sees many in one. On actual functional level, there is tendency to multiply and reproduce. The instinct of Gregariousness is uppermost. When alone, man is depressed. As against this, if the ku ṇḍ alin ī were to find its polarity with the ūrdhva śakti, the phase of consciousness changes and one is aware of a unity in diversity even at cellular level. The metabolic processes come to a minimum. It is when it starts interacting with the pole above, the ūrdhva śakti ; that it is said to be aroused. Such an arousal consists in changing its phase of activity. The highest stage is achieved by one of the following three processes viz. by arousal of madhya śakti , contraction of adha ḥś akti , and interaction with ūrdhva śakti , one reaches highest stage. 5

Philosophy of N ātha Sect 6 - In N ātha sect, mainly there are mainly following four concepts:- 1) Pi ṇḍ a-bramh āṇḍ a thought : - Nātha sect belives that whatever is at macrocosm is in microcosm and it exists in subtle form in an individual. The main Śakti or driving force of Individual body or pi ṇḍ aśar īra is called as kuṇḍ alin ī. So the cosmic consciousness i.e. force working at Universal level represents as ku ṇḍ alin ī in Individual level. The sādhan ā in Nātha sect is meditation on this ku ṇḍ alin ī śakti .

5 Ibid, p.84,chapter4, verse 16 maQyaSai@t p`baaoQaona AQaÁ Sai@tinakuHcanaat\ |]Qva- Sai

2) Śiva and Śakti : - In Nātha sect, ultimate truth at cosmic level is ādinātha Śiva who is illumined ananta, advaita. The ādin ātha Śiva and Śakti are not different, but that is the basis of this cosmos or macrocosm. So this universe is līlā of Śiva and Śakti .

3) Ku ṇḍ alin ī-Yoga: - This is most important sādhan ā in Nātha sect . Ku ṇḍ alin ī resides in mūlādh āra cakra at individual level. So the main object of kuṇḍ alin ī yoga is the arousal of ku ṇḍ alin ī by ūrdhava śakti through path of su ṣumn ā nāḍi and its union with Lord Śiva who is in ham form in sahasr āra cakra .

4) Soham-ajapa practice- Sādhaka can experience all the above attainments by practice of soham-japa . It is dhāra ṇā on breath with soham awareness. This is ajapa or ajapa-gāyatr ī of Nātha sect. In his book yogam ārtan ḍ a,̣ Guru Gorakṣanātha has explained the importance of ajapa-gāyatr ī.7

5) Aṣṭāṅgayoga Sādhan ā advised by Gorak ṣan ātha:-

It is similar to Patañjali Muni’s aṣṭāṅgayoga as:- yama, niyama, āsana, pr āṇāyama, praty āhara, dh āra ṇā, dhy āna and sam ādhi. There are few differences between Patañjali’s rājayoga and aṣṭāṅgayoga of Gorak ṣan ātha.

7 Ibid , p. 27 hMkaroNa baihyaa-it sakaroNa ivaSao%punaÁ | hMsaao hMsao%yamauM maM~M jaIvaao japit sava-da || Ajapa naama gaaya~I yaaoiganaaM maaoxadaiyaka | Asya saMklpmaa~oNa narÁ papOÁ p`maucyato|| Anayaa sadRSia ivaVa Anayaa sadRSaI japÁ | Anayaa sadRSaM puNyaM na BaUtao na BaivaYyait || 94

1) There are 10 yama -s: ahimsā, satya, asteya, brahmacarya, kṣam ā, dh ṛti, day ā, ārjava, mit āhāra, śauca.8 2) In niyama of Gorakṣan ātha, main importance is given to ‘surrendering oneself completely to Guru’ 9 3) Praty āhara according to Gorak ṣan ātha is “turning consciousness inward with awareness and witnessing the inner self.” It is slightly different from Patañjali’s praty āhāra which is imitation by the senses of the mind by withdrawing themselves from their objects. 10 4) Patañjali believes in se śvara Sāṁkhya and separation of puru ṣa from prak ṛti . But Nātha sect believes in cosmic consciousness beyond dvaita and advaita and Gorak ṣanātha thinks of sam ādhi as balance of all tattva- s, concentration and thinks that all have same consciousness.

2) Yogavāsi ṣṭ ha: Progressive stages of higher consciousness as per Yogav āsi ṣṭ ha (Saptayogabhūmi -s) :- In sarga 126 of Yogav āsi ṣṭ ha , Vasi ṣṭ ha has explained seven yoga bh ūmi -s and the characteristics of these yog ī c states. Rāma asks Vasi ṣṭ ha:- “How does one tread the seven stages of yoga and what are the characteristics of these seven states?”11 Man is either world-accepting ( prav ṛtta ) or world – negating (niv ṛtta ). Prav ṛtta questions, “What is all this liberation? For me this sams āra and life in it are better”, and engages himself in the performance of his worldly duties. After very many births he gains wisdom. He

8 Siddha Siddh ānta Paddhati, II.32 9 Ibid , II.33 10 Patañjalayogas ūtra , II.54 11 Venkteshananda Swami, The Supreme Yoga: Yogav āsi ṣṭ ha , Motilal Banarsidas Publishers, Pvt Ltd, Delhi, 2010, p.361.

95 realises that the activities of the world are a meaningless repetition and does not wish to waste his life in them. Niv ṛtta thinks, “What is the meaning of all this? Let me retire from them”. “How shall I cultivate dispassion and thus cross this ocean of sams āra ?” thus he enquires constantly. Day by day this thought itself generates dispassion in him and there arise peace and joy in this heart. He is disinterested in the activities of the market place but engages himself in meritorious activities. He is afraid to sin. His speech is appropriate to the occasion, soft, truthful and sweet. He has set foot on the first yoga- bh ūmik ā (state of yoga). He is devoted to the service of holy ones. He gathers scriptures whenever and wherever he finds them and studies them. His constant quest is the crossing of the ocean of sams āra . He alone is a seeker. Others are selfish. He then enters the second state of yoga known as vic āra , enquiry. He eagerly resorts to the company of holy ones who are well versed in the scriptures and in spiritual practices. He knows what is to be done and what is not to be done. He abandons evils like vanity, jealousy, delusion and greed. From the preceptors, he learns all the secrets of yoga. Easily thereafter he graduates to the third state of yoga known as asamsa ṅga , non-attachment or freedom. He roams the forest in seclusion and strives to quieten the mind. Adherence to the scriptures and to virtuous conduct bestows upon him the faculty of seeing the truth. This non-attachment or freedom is of two types, the ordinary and the superior. One who practises the ordinary type of freedom feels, “I am neither the doer, nor the enjoyer. I neither afflict others nor am I afflicted by others. All this happens on account of past karma , under the aegis of God. I do nothing whether there is pain or pleasure, good fortune or

96 calamity. All these as also meeting and parting, psychic distress and physical illness, are brought about by time alone”. Thus thinking, he investigates the truth. He is practising ordinary non-attachment or freedom. Vasi ṣṭ ha continued: By the diligent practice of this yoga method, by resorting the company of the holy ones and the avoidance of evil company, the truth is clearly revealed. When thus one realises the supreme which is the only essence or truth beyond this ocean of sams āra , he realises ‘I am not the doer but god alone is the doer; not even in the past did I do anything’. 12 He abandons vain and meaningless words and remains inwardly and mentally silent. This is superior non-attachment or freedom. He has abandoned all dependency, above and below, within and without, tangible and intangible, sentient and insentient. He shines like support less and limitless space itself. This is superior freedom . In it he enjoys peace and contentment, virtue and purity, wisdom and self-enquiry. Rāma asked: “How is it possible for an ignorant person born in a wicked family and who does not enjoy the company of holy ones, to cross this ocean of sams āra ? Also, if one dies while yet in the first or second or the third state of yoga, what happens to him?”13 Vasi ṣṭ ha said: After very many lives, the ignorant man is awakened by accident coincidence. Till then he experience this sams āra . When dispassion arises in his heart, then sams āra recedes. Even an imperfect practice of yoga destroys the effects of past sins. If one leaves the body during the practice, he ascends to heaven and is then born in circumstances

12 Ibid , p.362 13 Ibid . 97 favourable to the pursuit of his practice. Very soon he ascends the ladder of yoga again. This is similar to what K ṛṣṇ a tells in Bhagavadg ītā. “Having attained to the worlds of the righteous, and having dwelt there for everlasting (long) years, he who had fallen from Yoga is born again in the house of the pure and the wealthy.” 14 “Or he is even born in the family of the wise yog ī s: verily a birth like this is very difficult to obtain in this world.” 15 These three states are known as ‘ waking state’ because in them there is division in consciousness. However, the practitioner becomes an adorable person ( ārya ) seeing him, the ignorant are inspired. He who engages himself in righteous actions and avoids evil is adorable ( ārya ). This adorable holiness is in a seed state in the first state of yoga, it sprouts in the second and attains fruition in the third. One who dies after thus having gained the status of an adorable one and who has obviously cultivated noble thoughts enjoys the delights of heaven for a long time and then he is born as a yog ī. By the diligent practice of the first three states of yoga, ignorance is destroyed and the light of wisdom arises in one’s heart. Vasi ṣṭ ha continued: In the fourth state of yoga, the yog ī beholds the one in all with a mind that is free from division. Division has ceased and unity is steady, and therefore they behold the world as if it were a dream.

14 p`aPya puNyakRtaM laaokanauiYa%vaa SaaEvatIÁ samaaÁ | SaucianaaM EaImataM gaoho yaaogaBa`YTao|iMBajaayato || Bhagavadg ītā, VI.41 15 Aqavaa yaaoiganaamaova kulao Bavait QaImatama\ | etiQd dula-BatrM laaoko janma yadIdRSama\ || Ibid ., VI.42 98

In the fifth state, only the undivided reality remains. Hence it is likened to deep sleep. He who has reached this state, though he is engaged in diverse external activities, rests in himself. After thus proceeding from one state to another, he reaches the sixth which is the tur īya . In this stage, he realises, “I am neither real nor unreal, nor even egoless. I am beyond duality and unity. All doubts are at rest.” 16 He remains like a painting of a lamp (hence, though he has not reached nirv āṇa - lamp without fuel- he is like a lamp without fuel, as the lamp is only a painted figure). He is void without, void like an empty vessel; at the same time he is full within and full without, like a full vessel immersed in the sea. They who reach the seventh state are known as ‘ the disembodied liberated beings’ . Their state is not for words to describe. Yet, they have been described variously. They who practise these seven states do not come to grief. But there is a terrible elephant roaming in a forest wreaking havoc. If that elephant is killed, the man attains success in all these seven states, not otherwise. Desire is that elephant. It roams in the forest known as the body. It is maddened by sensuousness. It is restless with conditioning and tendencies ( vāsana ). This elephant destroys everybody in this world. It is known by different names: desire, vāsana (tendency or mental conditioning), mind, thought, feeling, attachment, etc. It should be slain by the weapon known as courage or determination born of the realisation of oneness.

16 op.cit , p. 363 99

Saptajñānabh ūmi - The seven stages of realization described in Yogav āsi ṣṭ ha are similar to above classification. The progressive path of the individual as he ascends to the stage of super-consciousness has been described by Sage Vasi ṣṭ ha as follows. 17 The first state of knowledge is said to be śubhecch ā (or vitreous desire). 18 The second is vic āra ṇā (Investigation or reflection). The third is tanum ānas ā (or the state of thin mind). The fourth would be sattv āpatti (or the attainment of pure being); Then the stage (named) asam śakti (or non union). The sixth is pad ārth ābh āvan ā (or non ideation of objects). The seventh is considered as turyag ā (remaining in the fourth state of consciousness).19

1) śubhecch ā - Why do I remain a fool? I shall reflect with the scriptures virtuous people accompanied by indifference to the world. The desire arising in this manner is called “virtuous desire” by the wise. 20 Such person hesitates in doing vulgar or stupid actions. He does not speak of defects of others .He is afraid of sin and does not hope for enjoyment.He speaks words suitable to place and time, tender and proper.This is called as first stage of yoga.

17 Atreya B.L., The vision and the way of Vasi ṣṭ ha , Madras,Indian Heritage Trust,1993 III.118.7 18 Ibid . III.118.5, &anaBaUimaÁ SauBaocCa#yaa p`qamaa samauda)ta | ivacaarNaa ivdtIyaa tu tRtIyaa tnaumaanasaa || 19 Ibid . III.118.6 sa%vaapi%tEcatuqaI- syaa%ttao|saMsai@tnaaimaka pdaqa-BaavanaI YaYzI saPtmaI tuya-gaa smaRta || 20 Ibid. ,III.118.8, isqatÁ ikM maUZ evaaisma p`oxyao|hM Saas~sajjanaOÁ / vaOragyapUva-imacCoit SauBaocCoyaucyato bauQaOÁ // 100

2) vic āra ṇā - That is called “reflection” (or investigation) which is virtuous conduct preceeded by the practice of indifference to wordly plesures and association with virtuous people and scriptures. 21 So such person gets rid of excess of pride, self conceit, jealousy, delusion and greed. This stage is reflection, critical enquiry regarding the nature of the world, self, brahman etc. In this stage, there is constant introspective analysis. Vic āra ṇā is said to be śrava ṇamanan ātmik ā, meaning contemplating on what is read or heard.

3) tanum ānas ā - It is the state of ‘thin-mind’ which is brought about by detachment and contemplation ( nididhyāsana ), and self imposed discipline to curb the mental activities. Such person spends his time roaming at forest sites with non-attachment. This non- attachment is of two kinds: 22 - a. Ordinary non-attachment - The annihilation of mental inclinations due to study of scriptures is ordinary non-attachment. b. Best non-attachment - I am not the doer, God is the doer or my action derived from prakruti (or nature) (is the doer) is called best non- attachment.

21 Ibid .,III.118.9 Saas~sajjanasaMpk-vaOragyaaByaasapUva-kma\ / sadacaarp`vaRi%tyaa- p`aocyato saa ivacaarNaa // 22 Ibid., III.118.1, ivacaarNaaSauBaocCaByaaimaind`yaaqao-|sa@tta | yaa|~ saa tnauta Baavaa%p`aocyato tnaumaanasaa// //

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4) sattv āpatti -On account of indifference to pleasure in worldly objects, in the mind, arising from the practice of the three stages, abidance in the pure self that is the truth is declared as “attainment of pure being.”23 This stage is characterised by purity of mind. There is predominance of sattvagu ṇa, which overpowers tamogu ṇa (inertia) and rajogu ṇa (activity). One remains calm, passive, undisturbed. One of the qualities of sattvagu ṇa is illumination. Having established contact with the higher self one has illumined mind. This state can be compared with samprajñāta sam ādhi of Pātañjala Yoga, and the stage of illumination in the mystic way. 5) asam śakti - The fifth stage is decribed by the name “non-union (or detachment from the objective world)” on account of the spectatle of pure being that has grown up by virtue of the fruit of non-attachment, caused by the practice of the four stages. 24 The fifth stage is nature of bliss full of pure consciousness. One detaches himself even from the knowledge and supernatural powers obtained in the previous stage ( sattv āpatti ). 6) pad ārth ābh āvini :- The sixth stage having the name “non-ideation of objects” is produced by the state of delight in one’s own self, arising from the practice of (previous) five stages, on account of non-imagination of external and internal objects (only) through the effort employed by others for a long time. 25

23 Ibid. ,III.118.11, BaUimakai~tyaaByaasaaicca%to|qao- ivartova-Saat\ | sa%yaa%maina isqaitÁ SauQdo sa

This stage is one’s own awareness having uninterrupted bliss which is state similar to deep sleep (or profound repose). Such person is seen as if asleep always due to much tranquility. 26

7) turyag ā - That should be known as stage of remaining in the fouth state of consciousness which is fixity in ones’s true nature alone on account of non-perception of difference, arising from the practice of the six stages for a long time. 27

This fourth state of consciousness indeed exists here in this body among the libered while living. Beyound this, the state exceeding the fourth (state of consiouness) is the sphere of liberation without a body. 28

Total cessation of surface consciousness or ego-consciousness. A state of equanimity. This is a stage of realization here and now. According to, Vasi ṣṭ ha, this is the state of nirv āṇa or brahman . (final emancipation from matter and absorption in supreme spirit.) The one liberated without a body does not rise; nor does he vanish. He is not extinguished. He is neither being nor non-being. He is not far off. He is neither “I” nor not “I”. He is not another.

26 Ibid .,III.118.14 , prp`yau@tona icarM p`ya%naonaaqa-Baavanaat\ | pdaqaa-BaavanaanaamnaI YaYzI saMjaayato gaitÁ || 27 Ibid .,III.118.15 , BaUimaYaT\kicaraByaasaaBdodsyaanauplamBatÁ | ya%svaBaavaOkinaYz%vaM saa &oyaa tuya-gaa gaitÁ || 28 Ibid .,III.118.16 , eYaa ih jaIvanmau@toYau tuyaa-vasqaoh ivaVto | ivadohmaui@tivaYayastuyaa-tItmatÁ prma\ ||

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3. Ha ṭhayoga – The Ha ṭhayogaprad īpik ā by Yog ī Sv ātm ārāma is a very well- known text. Another by Yog ī Gorak ṣan ātha is known as the Gorak ṣa Samhit ā. Third text is Ghera ṇḍ a Samhit ā by the great sage Ghera ṇḍ a. Besides these, there is a fourth major text known as Ha ṭharatn āval ī, which was written later by Śriniv āsabha ṭṭ a Mah āyog īndra. All these texts are considered to have been written between 6th and 15th centuries A.D. There are also minor references to Ha ṭhayoga in the ancient Upani ṣad -s and Pur āṇa-s. The Upani ṣad -s date back earlier than the Buddhist period, which was around the 6th century B.C. The references made in the Upani ṣad -s indicate that the science of Ha ṭhayoga was known well before this period. There is another very important text known as Śrīmad Bh āgavatam , the story of K ṛṣṇ a. In that voluminous book, there are reference to Ha ṭhayoga in several chapters. In ancient times Ha ṭhayoga was practiced for many years as a preparation for higher states of consciousness. General Principles of Ha ṭhayoga - The whole system of Ha ṭhayoga is based on the theory, that, the currents of pr āṇa flow through the particular patterns in our body and the way we think, feel or act depends upon the nature of these patterns. Pr āṇic currents flow through certain fix channels called nāḍi-s. The texts on this yoga maintain that there are about 72000 nāḍi-s in every human being going criss-cross and straight but interconnected mostly and also forming in various regions plexuses called cakra -s. Any improper functioning of body and mind whether temporary or of a long duration is due to something disturbed with the passage of pranic currents through one are more of these channels. Thus, every mental derangement has a physical substratum, not only the brain but in the body as a whole and

104 any physical disorder has its bearing on the mind as well. The derangements occur because there is some fault in the nadis. Ha ṭhayoga , therefore, deals initially with problem of setting this fault right and opening the natural passage of these nadis for the free flow of pranic currents and then directing and regulating these currents in such a way as to bring about an adequate change in their patterns to enable one to realise through personal experience that there is something more than what our sensory organs normally help us to perceive. Opening the passage of nāḍi-s for a free flow of pr āṇa is called nāḍiśuddhi 29 . Sw ātm ārāma, therefore, begins by saying that you should first purify the whole body. Therefore, ṣaṭkarma comes first. After ṣaṭkarma you should practice āsana and pr āṇāyama to bring about nāḍiśuddhi . After this one is advised to practice the direction of pranic current through particular channels and fixing the pr āṇa in certain points. The subtle elements ( nāḍi-s ), the energy channels ( nāḍi-s), within the body should be purified. The behaviour of the vital force ( pr āṇa), the entire nervous system and the various secretions in the body should be properly maintained and harmonised. Of all these nāḍi-s, great significance is attached to iḍā, pi ṅgal ā, and suṣumn ā. Each is supposed to bring about different results when the current of pr āṇa follows through it. Piṅgal ā which ends in right nostril is supposed to produce heat and is therefore called sūryanāḍi. Iḍā ending in left nostril when activated by pr āṇic currents is supposed to give rise to cold and hence is called candranāḍi. Su ṣumn ā, the central channel in the spinal cord, is supposed to bring about balance between heat and cold and nearly gives sensation of warmth hence called agnināḍi.

29 Muktibodh ānanda Sw āmī, Ha ṭhayogaprad īpik ā, Yoga Publication Trust, Munger, Bihar, 2005, p.158. 105

The main objective of ha ṭhayoga is to create an absolute balance of the interacting activities and processes of the physical body, mind and energy. The word yoga indicates hormonisation balance etc. Ha ṭhayoga is supposed to bring about the balance between ‘ ha’ and ‘ ṭha’ . In ha ṭhayoga there is the concept of harmonizing the twofold śakti -s or energies in man, because they normally remain in an unbalanced and unharmonised form. Either the pr āṇaśakti is predominant and the mental śakti is subservient, or the mental śakti is predominant the pr āṇaśakti is subservient. Due to this imbalance, either physical diseases occur or mental diseases manifest. Thus, Ha ṭhayoga seems to be mainly concerned with the establishment of a dynamic equilibrium between iḍā and piṅgal ā and facilitation of passage of current through su ṣumn ā. The initial processes of Ha ṭhayoga are directed to set right the gross faults in the psychophysical systems. The system is first cleansed of its clothing waste material by resorting to ṣaṭkriy ā-s. Muscle tones and the sensory tonic system is set right through āsana -s. Visceral disrrhythmias are corrected through various pr āṇāyāma -s and mudr ā-s. Thus Ha ṭhayog ī c practices consist of kriyas, āsana -s, prāṇāyāma -s and mudr ā-s. With these, Ha ṭhayoga hopes to prepare a person for the arousal of Ku ṇḍ alin ī and then change the phase of its polarity so that it becomes upward going ūrdhva śakti . The two forces of mind and pr āṇa maintain the rhythm of life and consciousness.

The authors of the ha ṭhayoga texts were very much aware of the difficulty in controlling the fluctuations of the mind. The ha ṭhayoga texts state very clearly that by controlling the pr āṇa-s, the mind is automatically controlled. It seems that pr āṇa and mind exert an influence 106 on each other. When the pr āṇa-s are restless, it affects the mind and vice versa.30 By practising pr āṇāyāma correctly the mind is automatically conquered. Attainment of Altered States of Consciousness through Ha ṭhayoga Yog ī Sw ātm ārāma goes on to explain that Ha ṭhayoga is to be utilized as a means of preparing oneself for rājayoga , the supreme state of yoga. Prostrating first to the guru, Yog ī Sw ātm ārāma instructs the knowledge of ha ṭhayoga only for ( rājayoga ) the highest state of yoga. 31 Salutations to the Guru Śiva, who is regarded as nāda , bindu , kal ā (sound, nucleus and emanating ray). One wholly devoted to them, goes into the eternally stainless state.32 According to tantra , consciousness or Śiva cannot exist alone. Side by side with Śiva is the aspect of Śakti. Śiva or consciousness is inactive and inert. Śakti is the active and changing aspect, and is actually, none other than the reflection or energy of Śiva. In the scheme of creation whether manifest or potential, Śakti is the opposite polarity to Śiva. Consciousness is the silent witness, Śakti is the doer. The mid-point between these two polar tensions is the bindu . When the two polarities meet in the bindu or nucleus, the nucleus is exploded and manifests nāda (sound) and kal ā (emanating ray). Nāda is the first manifestation of pr āṇa, the beginning of creation. Thus, I shall now expound the best process of sam ādhi which eliminates death and takes one to the greatest bliss of brahma .33

30 Ibid ., p.150 31 p`NamyaM EaIgau$M naaqaM svaa%maaramaoNa yaaoiganaa kovalaM rajayaaogaaya hzivaVaopidSyato || Ha ṭhayogaprad īpik ā, I.2 32 namaÁ iSavaaya gaurvao naadibanduklaa%manao inarMjanapdM yaait ina%yaM t~ prayaNaÁ || Ha ṭhayogaprad īpik ā, IV.1 33 AqaodanaIM p`vaxyaaima samaaiQak`mamau%tmama\ maR%yauQnaM ca sauKaopayaM ba`mhanandkrM prma\ || Ha ṭhayogaprad īpik ā, 107

The word sam ādhi is made up of two roots, Sam ā which means equal and dhi which is reflection or to perceive. The Ha ṭharatn āval ī states that, "When the mind becomes motionless as a result of (deep) concentration that is called sam ādhi ." 34 Gherand Samhita states that, detaching the mind from the body, one should make it one with the parmātm ā. That is known as sam ādhi . The word sam ādhi does not indicate liberation, but it is a field of awareness comprising super consciousness. It is the result of total one- pointedness of mind and expansion of consciousness from the mundane perception to that of cosmic awareness.

Description of sam ādhi : (State of Superconsiousness) Rājayoga sam ādhi , unman ī, manonman ī, amaratva, laya , sahaja , tattva, śū ny āśū nya , paramapadam , amanaskam , advaitam , nir ālamba , nirañjana , jivanmukta and tur īya are all synonmous terms .35 There are many yog ī c terms indicating the highest reality: rājayoga , supreme state of union; sam ādhi , complete or perfect perception, concentration; unman ī, without individual mind; manonman ī, mind without mind, or cosmic consciousness; with or without finite consciousness; amaratva, beyond death, immortal; laya , dissolution, tattva, essence or thatness; śū ny āśū nya , voidless void; paramapadam , supereme state; amanaskam , condition without finite mind; advaitam , non-duality; niralamba, without support; nirañjana , without quality or stain, jivanmukti , liberation of the soul; sahaja , natural or spontaneous state; tur īya fourth dimension, which includes all dimensions beyond the

IV.2

34 Ha ṭharatanavali, IV.iii 35 Ha ṭhayogaprad īpik ā, IV.iii.iv rajayaaogaÁ samaaiQaSca ]nmanaI ya manaaonmanaI |Amar%vaM layast%vaM SaUnyaaSaUnyaM prM pdma\\ || IV.iii AmanaskM tqaavdOtM inaralamba inarMjanama\ | jaIvanmaui>Sca sahjaa tuyaa- cao%yaokvaacakaÁ || IV.iv 108 third. All these words express the pristine condition of Śiva, brahman , ātm ā, which is beyond any condition. As salt merges in the sea, likewise the mind and ātm ā are considered united in sam ādhi .36 When the movement of pr āṇa is completely annihilated, then mind is reabsorbed and then sam ādhi is considered attained. 37 When the twofold nature of the individual soul and cosmic soul becomes one, all desire/ideations are destroyed and that is considered sam ādhi .38 When the vayu is increased, then the gastric fire (sam āna ) should be taken along with ku ṇḍ alin ī in the aroused su ṣumn ā and blocked. 39 When the pr āṇa flows in the su ṣumn ā, this state of manonman ī (consciousness devoid of mind) is established. Therefore, other forced practices are just laborious to the yog ī.40 Citta has two causes, vāsan ā and pr āṇa. When one of the two is destroyed or inactivated, the other also will become immobile. 41 Where mind is stilled, then the pr āṇa is suspended there, and where pr āṇa is suspended, there the mind is still. 42

Progressive Stages of Consciousness - In all yog ī c practices there are four states - ārambha , (beginning); gha ṭa, (vessel); paricaya , (increase); ni ṣpatti , (consummation). 43

36 Ibid , IV.v sailalao saOnQavaM yavda%saamyaM Bajait yaaogatÁ | yaqaa%mamanasaaOrO@yaM samaaiQariBaQaIyato || 37 Ibid ., 4.6 yada saMxaIyato pàNaao maanasaaM ca p`laIyato | tda samarsa%vaM ca samaaiQariBaQaIyato || 38 Ibid 4.7 , t%samaM ca vdyaaorO@yaM jaIvaa%mapRāma a%manaaoÁ|p`naYTsava-saMklpÁ samaaiQaÁ saao|iBaQaIyato|| 39 Ibid 4.19 , vaayauÁ piricatao yasmaadignanaa sah kuMDlaIma\| baaoQaiya%vaa sauYaumnaayaaM pìvaSaodinaraoQatÁ || 40 Ibid 4.20 , sauYaumnaavaaihina pàNao isaQdya%yaova manaaonmanaI |Anyaqaa i%vatraByaasaaÁ p`yaasaayaOva yaaoiganaama\|| 41 Ibid 4.22 , hotuvdyaM tu ica%tsya vaasanaa ca samaIrNaÁ | tyaaoiva-naYT ekismana\ taO vdavaip ivanaSyatÁ\ || 42 Ibid 4.23, manaao ya~ ivalaIyaot pvanast laIyato | pvanaao laIyato ya~ namaSt~ ivalaIyato\|| 109

The four stages of progressive experience of nādayoga are outlined here. The fourth stage verges on sam ādhi . There four stages are known as bh āva or spontaneous unfoldment. Each stage is more subtle and refined than the preceding one. These stages are said to apply to all yog ī c practices, but the Śiva Samhit ā applies them particular to pr āṇāyāma . During each different stage, sound manifests in the inner ear. As ku ṇḍ alin ī śakti rises through the cakras to centers of higher consciousness in the brain, there are four definite stages. These stages relate to the four realm of existence and the four ko śa-s (bodies). Par ānāda exists in the cosmic causal body or Īś vara tattva; pa śyant ī in the cosmic subtle body, hira ṇyagarbha ; madhyam ā is sūkṣma , subtle or psychic sound; vaikhar ī is sth ūla or gross sound, words and letters. The brahmagranthi being pierced, the feeling of bliss arises from the void; tinkling sounds and the unstruck sound ( an āhata ) are heard within the body.44 When the yog ī experiences ārambha in the void of the heart, his body becomes lustrous and brilliant with a divine smell and diseaseless. 45 The aroused ku ṇḍ alin ī unites brahmagranthi and activates mūlādh āra cakra . 'To pierce' means to make a passageway through. When this occurs, the barriers of the physical body and ego or svayambhuli ṅgam are broken. Inner sounds are heard resembling tinkling bells, but other sounds may also be heard.

43 Ibid 4.69, AarMBaSca GaTScaOva tqaa pircayaao|iPa ca | inaYpi%tÁ sava-yaaogaoYau syaadvasqaacatuYTyama\\ || 44 Ibid 4.70, AqaarMBaavasqaa | a`*maga`MqaoBa-vaoBdodao *yaanaMdÁ SaUnyasaMBavaÁ | ivaica~Á @vaNakao doho|naahtÁ EaUyato QvainaÁ || 45 Ibid , 4.71, idvyadohSca tojasvaI idvyagaMQas%varaogavaana\ | saMpUNa-)dyaÁ SaUnya AarmBao yaaogavaanBavaot\\ || 110

In the second stage when gha ṭa is achieved, the śakti goes into the middle nāḍi. Being fixed in his āsana the wise yog ī is comparable to a divine being. 46 When the vi ṣṇ ugranthi is pierced the greatest bliss is revealed. Then from the void the sound of the kettledrum manifests. 47 Ghaṭa is a vessel for holding water, which recalls the earlier statement, 'like a vessel immersed in water, inside and outside is water.' This symbolizes the state of mind in which the second stage of n āda is perceived. The same nāda which flows through the entire universe flows throughout our entire being. In the second stage, gha ṭa, mind is like a vessel and consciousness is able to perceive the flow of nāda within and without. The nāda is always there but we just do not perceive it. Like a high frequency radio which has not been finely adjusted, mind is as yet attuned only to the sensorial impulses. When the vi ṣṇ ugranthi in an āhata cakra is united the mind become attuned to the subtler sound frequencies. In the third stage is the experience of the sound of the drum. Then there is the great void and one enters the place of total perfection or siddhi .48 Then the bliss of citta being attained, natural or spontaneous ecstasy arises. Imbalance of the three humours or doshas, pain, old age, disease, hunger, sleep are overcome. 49 Svātm ārāma is describing here the third stage in the awakening of ku ṇḍ alin ī by nādayoga , when the ku ṇḍ alin ī penetrates vi śuddhicakra .

46 Ibid 4.72, ivdtIyaayaaM GaTIkR%va vaayaUBa-vait maQyagaÁ | dRZasanaao Bavaod\ yaaogaI &anaI dovasamastda || 47 Ibid 4.73, ivaYNauga`nqaosttao Baodat\ prmaanaMdsaUcakÁ | AitSaUnyao ivamad-Sca BaorISabdstda Bavaot\\\\ || 48 Ibid 4.74, tRtIyaayaaM tu iva&oyaao ivahayaaomad-laQvainaÁ | mahaSaUnyaM tda yaait sava-isaiQdsamaaEayama\\\\\ || 49 Ibid, 4.75 ica%tanandM tda ija%vaa sahjaanandsaMBavaÁ | daoYaduÁKjaravyaaiQaxauQaainad`aivavaij-atÁ || 111

If the rudragranthi is pierced, the fire of pr āṇa moves to the place of Īś vara . Then in the stage of ni śpatti or consummation is the tinkling sound of the flute resonating like a vīṇā.50 In the final stage of perception of the nāda , ku ṇḍ alin ī pierces ajñacakra and the rudragranthi . The sound heard is that of the flute. Generally, contemplation on the eyebrow centre leads to a mindless state immediately. It is a suitable method even for those with less intellect to attain the state of rājayoga . The laya attained through nāda gives immediate experience. 51 The first fruit are the sound of the ocean, then clouds, the kettledrum and jharjhara drum. In the middle stage the śaṅkha (conch), gong and horn. 52 Now, reaching the inner point of conclusion, are the tinkling of bells, flute, vīṇā and humming of bees. Thus the various nāda -s are produced and heard from the middle of the body. 53 As fire burns wood and both subside together, so the mind which moves with nāda is absorbed in it. 54 One hears the sound of the unstuck resonance ( an āhata śabda ); the quintessence of that sound is the (supreme) object (consciousness). The mind becomes one with that object of knowledge and it dissolves therein. That is the supreme state of Vi ṣṇ u ( sthiti ). 55

50 Ibid 4.76 $d`ga`Miqa yada iBa%vaa Sava-pIzgatao|inalaÁ | inaYptaO vaONavaÁ SabdÁ @vaNavdINaa@vaNaao Bavaot\ || 51 Ibid 4.80 manyavaaPtyao SaIGa`M Ba`UQyaanaM mama saMmatma\ | rajayaaogapdM p`aPtuM sauKaopayaao|lpcaotsaama\ | saVÁ p`%yayasaMQaayaI jaayatonaadjaao layaÁ || 52 Ibid 4.85 AadaO jalaiQajaImaUtBaorIJaJa-rsaMBavaaÁ\ | maQyao mad-laSaMKao%qaa GaMTakahlajaastqaa\ || 53 Ibid 4.86 Anto tu ikMikNaIvaMSavaINaaBa`marinaÁsvanaaÁ | [it naanaaivaQaa naadaÁ EaUyanto dohmaQyagaaÁ\ || 54 Ibid 4.98 kaYTo p`vait-tao vainhÁ kaYTona sah Saamyait naado p`vait-tM ica%tM naadona sah laIyato\ || 55 Ibid 4.100 112

Whatever is heard of the nature of the mystical nāda is indeed śakti . That in which all the elements ( pañcatattva) find dissolution that is the formless being, the supreme lord ( parame śvara ). 56 The yog ī who has gone beyond all the states (of consciousness), who is freed of thought, who appears dead (impervious to stimulus) is liberated without doubt. 57 In sam ādhi a yog ī is neither consumed by the processes of time (death) nor is he affected by action ( karma ) nor affected by any influence. 58 In sam ādhi a yog ī knows neither smell, taste, form, touch nor sound ( tanm ātr ā); he does not cognize his self (ego) nor that of others. 59 One whose mind is neither asleep nor awake, (whose mind) is devoid of memory nor forgetfulness, neither oblivious nor active is indeed liberated. 60 In sam ādhi a yog ī is unaware of (distinctions of) heat and cold, pain and pleasure, honour and dishonor. 61 He who seems asleep in the waking state, who is without breathing yet is perfectly healthy, is verily liberated. 62

Anaahtsya Sabdsya Qvainaya- ]plaByato | Qvanaorntga-tM &oyaM &oyasyaaMtga-tM manaÁ | manast~ layaM yaait tivdYNaaoÁ prmaM pdma\\ || 56 Ibid 4.102 yai%kMicannaad$poNa EaUyato Sai>rova saa | yast%vaaMtao inarakarÁ sa eva prmaoSvarÁ || 57 Ibid 4.107 savaa-vasqaaivainamau-,>Á sava-icaMtaivavaija-tÁ | maRtvai%tYzto yaaogaI sa mau@tao naa~ saMSayaÁ || 58 Ibid 4.108, KaVto na ca kalaona baaQyato na ca kma-Naa | saaQyato na sa konaaip yaaogaI yau>Á samaaiQanaaÁ || 59 Ibid 4.109 na ganQaM na rsaM $pM na ca spSa-M na inaÁsvanama\ | naa%maanaM na prM vaoi%t yaaogaI yau>Á samaaiQanaa || 60 Ibid 4.110 ica%tM na sauPtM naaojaaga`%smaRitivasmaRitvaija-tma\ | na caastmaoit naaoodoit yasyaasaaO mau> eva saÁ || 61 Ibid 4.111 na ivajaanaait SaItaoYNaM na duÁKM na sauKM tqaa | na maanaM naapmaanaM ca yaaogaI yau>Á samaaiQanaa || 62 Ibid 4.112 svasqaao jaaga`dvasqaayaaM sauPtvaVaO|vaitYzto | inaÁSvaasaaocC\vaasahInaSca inaiScatM mau> eva saÁ || 113

4) Sāṁkhya Metaphysics - Sāṁkhya's accept the principle of causality to deduce two ultimate principle viz., puru ṣa and prak ṛti . According to this doctrine, known as satk āryav āda , the effect must be essentially the same as the cause or the effect subsists in latent form in cause. Everything is the effect of producing cause, for nothing comes out of nothing! Prak ṛti is the first, uncaused cause of the empirical universe. Everything (except spirit or puru ṣa which is uncaused), which includes matter, force, space and time, is evolute of prak ṛti . The world is to be a transformation ( pari ṇāma ) of prak ṛti . The world is neither real nor unreal. The world exists in its eternal form of prak ṛti and passes away in its transitory manifestations. The world has phenomenal reality as undergoing transformations. The manifestation and the dissolution of the phenomenal world are only due to the evolution and involution of prak ṛti .63 Puru ṣa is the universal spirit, the source of consciousness. It is changeless, eternal and omnipresent. Puruṣa is passive. It is neither created nor it creates. Freedom neutrality, percipience and non-agency are the characteristics of puru ṣa, who is a witness. He is the enjoyer (bhokt ā) but not the doer ( kart ā). 64 His presence breathes life into matter. The subjective aspect of nature is due to puru ṣa. Being ultimate principle of consciousness, puru ṣa accounts for the intelligent order in the processes of cosmic evolution. Puru ṣa is the efficient cause of the universe that gives the appearance of consciousness to the manifestations of prak ṛti .65

63 T.G.Mainkar, Sāṁkhyak ārik ā of Ishwarkrishna , Oriental Book Agency Poona,1972, X.9 64 Ibid ., XIX 65 Ibid ., XXI 114

Both puru ṣa and prak ṛti are the ultimate and eternal principles. Puru ṣa the principle of consciousness attains a separate identity only when it activates prak ṛti forming different centres of consciousness in it. Puru ṣa as individual self then lies in the conglomeration of cosmic forces.

puri śete iti puru ṣaḥ / 66 Puru ṣa remains as individual-self so long as the phenomenan lasts, movement the phenomenon is over puru ṣa realizes his original state - svarup āvasth ā.67

According to Sāṁkhya epistemology, the phenomenal world (dṛś ya ) is the result of contact between puru ṣa and prak ṛti - the subjective and objective side of nature. Puru ṣa is the seer ( dra ṣṭā) of dṛś ya - the phenomenal world.

The dṛś ya according to Patañjali, is for experience ( bhoga ) and liberation ( apavarga ) of puru ṣa.68

The Gu ṇa-s Prak ṛti consists of three constituent powers known has gu ṇa-s viz., sattva , rajas and tamas . The avyaktaprak ṛti functions by means of the three gu ṇa-s, both individually and in their combination. 69

66 Raja Radha Kant Dev, Śabdakalpadruma , Vol.3.5, Nag publishers, Delhi.1988, p.182. 67 P.Y.S. , I.iii 68 S.K . XXI, P.Y.S. II.18. 115

Sattva has the properties of illumination, perception and harmony. It is potential consciousness, and therefore tends to conscious manifestation. It is devoid of excitement and the cause of equilibrium. It has no movement of its own, it is incapable of action and reaction.

Rajas is source of all activities. Rajas leads to a life of feverish enjoyment and restless effort. Its function is to move things, overcome resistance, do work. Tamas means darkness, inertia. It leads to ignorance and sloth. It counter acts the tendency of rajas to act and sattva to reveal. 70

The three constituents of prak ṛti are the essence of all things. Before its manifestation, they are in a state of perfect balance. When this balance is disturbed, due to contact with puru ṣa, the sattva over powers the other two, the rajas is then activated accounting for the varied interactions of gu ṇa-s, leading to the variety of manifestations. The evolution of prak ṛti is depicted below. 71

Evolution of Prak ṛti as per S āṁkhya-s -

69 S.K. XVI 70 S.K . XI-XIII, Y.S. II-18. 71 S.K . XX, XXII. 116

Prakriti

mahat (Intelligence)

ahamk āra ( manas )

sattva rajas tamas

saj īva-s ṛṣṭ i nirj īva-s ṛṣṭ i

5 sense 5 Organs pañcatanm ātr ā -s/ manas organs of actions pañcmah ābh ūta-s

śabda spar śa rūpa rasa gandha

Ether Air Fire Water Earth

In the initial stages of manifestation (viz., mahat, asmit ā, manas ) sattva predominates while in the later gross manifestations of matter, tamas predominates. Thus, mind and matter are both derivatives of prak ṛti . S āṁkhya Yoga philosophy explains how mind can interact with matter and cognition becomes possible. The difference between mind and matter is that the former has predominance of sattva while later is dominated by tamas .72 It is for this reason that citta becomes the suitable vehicle for reflection of puru ṣa, who is repository of sattva . Mahat (the great mind) is the first product of evolution of prak ṛti . Its psychological counterpart pertaining to individual is buddhi (intelligence). It is the subtle substance of all mental processes, which distinguishes and perceives various objects. Its functions are

72 S.K . XXV 117 ascertainment and decision. Its power can be used to discriminate between puru ṣa and prak ṛti . Asmit ā or ahamk āra is the individuating principle. It is responsible for limitations, separation and self love. ( abhim āna ), It individualises the impressions that come from the other world. Manas (mind) five sense organs, and five organs of action are derived from the sattva aspect of ahamk āra , while its tamas accept produces five subtle elements ( tanmātr ā-s). As the tamas dominates, the five gross elements arise. Since all these evolutes of prak ṛti are trigu ṇa tmaka the dominance of particular gu ṇa differentiates each individual from another. In Yoga sādhan ā therefore the idea is to move more and more towards the sattva aspect of mind, ego or intellect, through purgatory processes (cittapras ādana ). 73

5) Pātañjala Rājayoga: Patañjali extends the laws that govern the evolution of universe to cover the evolution individual; since that which is at the macrocosm is at microcosm. This is the individual aspect of the metaphysical doctrine laid down by the Samkhys. Here the concern is with the ways and means by which one can know the reality by direct experience. Patañjali's soul aim was to offer a technically sound system for spiritual enlightenment. He did not advocate a particular religion or a sect or a school of thought. Though he accepted Sāṁkhya Philosophy as the metaphysical foundation of the science of yoga, unlike Sāṁkhya-s, Patañjali accepted the concept of Īś vara (God) as a special puru ṣa - the

73 S.K .XXIII-XXVII 118 supreme consciousness beyond the limitations of time. 74 Hence Pātañjala Yoga is at times called seśvara Sāṁkhya. However, we do not find name of a particular deity such as Śiva or Vi ṣṇ u being mentioned anywhere in yoga sūtra s. Patañjali only suggests that total surrender to God (Īś varapraṇidh āna ) is one of effective means to enlightenment. 75 At the same time he keeps the path open to those who do not believe in God. 76 By introducing a theistic element Patañjali seems to modify the Sāṁkhya doctrine in order to accommodate Ved āntic concepts. The transformation of an atheistic Sāṁkhya into a theistic Sāṁkhya by introducing the concept of vishesha puru ṣa - that is Īś vara , is similar to the transformation of Upani ṣadic concept of an impersonal absolute, devoid of qualities ( brahman ) into a personal Absolute with qualities ( Īś vara ), the latter is a conditioned manifestation of the former. Patañjali seems to have thus integrated Sāṁkhya with Ved ānta . However, unlike the Ved āntic Īś vara - though omnipresent and omniscient - he is external to prak ṛti (matter) as well as the individual selves ( puru ṣa-s). The aim of yoga is to free man forever from misery, which is the invariable result of any mundane experience. The cause of misery ( heya , hetu ) is the union of seer ( puru ṣa) with seen ( prak ṛti ). The dṛś ya (seen) is for the purpose of experiencing and final liberation of puru ṣa, so that the seer is aware of his true nature and for the unfoldment of powers inherent in puru ṣa and prak ṛti . Their union is due to avidy ā (nescience). The real remedy therefore, is the dispersion of avidy ā, which associates puru ṣa with prak ṛti . Through knowledge, self awareness is perfected. Puru ṣa then attains freedom (kaivalya ). Patañjali suggests an interrupted practice of discrimination between self and non self ( vivekakhy āti ) as the means

74 P.Y.S. II.24-26 75 P.Y.S. I.23, II.1, II.32-45 76 P.Y.S . I.20-22. 119 for dispersion of avidy ā (hānop āya ḥ). From the regular practice of the aṣṭāṅgayoga , on destruction of impurities, arises spiritual illumination leading to vivekakhy āti (realization). 77 The puru ṣa as embodied spirit, comes in contact with external world through citta (mind) and its processes ( vṛtti-s). The embodied spirit appears as if it were a mental processes. 78 While this false identification between the seer ( puru ṣa) and mental processes persists, the former suffers from bondage and ignorance leading to the cycle of birth and death. The puru ṣa must therefore cease to identify itself with mental processes hence restrain and elimination of mental processes (cittavṛttinirodha ḥ) is employed in yoga. 79 The total cession of mental processes empties the mind of all contents. When the mind ( citta ) is silent the senses do not function, the conceptualising activity stops. This is the state of sam ādhi . The seer then gets isolated from prak ṛti (kaivalya ). Cittapras ādana - Purification of Mind Strictly speaking a pure citta is the one free from any vṛtti . Any imbalance in citta, manifested in the form of a vṛtti , brings about corresponding disturbance in the body mind complex. The nature and intensity of these imbalances will depend upon the predominance of gu ṇa-s viz., sattva , rajas , tamas , which constitute citta . The overall content of the mind, and mental activities will depend upon the inter play of these gu ṇa-s. This and cittabh ūmi -s are discussed in Intoduction chapter in detail. Meditation on Aum for Overcoming Obstacles

77 P.Y.S . II.15-18, 23-28. 78 P.Y.S. I.4 , vaRi%tsaa$PyaiMmatr~ || 79 P. Y.S . I.2 , yaaogaiEca%tvaRi%tinaraoQaÁ || 120

According to Patañjali, Īś vara is the special puru ṣa. Though omniscient being, beyond space and time 80 can only be known through praṇava i.e., Aum . Since Aum represents Him, 81 just as a man is represented by his name. The sacred word Aum is like the signature of Īś vara . One can communicate with Him by repeating the sacred word (pr āṇavajapa ), and meditating on its meaning .82 That (the world Aum ) should be recited repeatedly while dwelling mentally on its meaning. Upani ṣad -s proclaim that Aum designates brahman . Patañjali says that the mystic syllable Aum designates Īś vara . This conception, alien to the S āṁkhya, is indicative of Patañjali 's intention, to accommodate the conception of Ved āntic Īś vara with the principles of Sāṁkhya on which yoga philosophy is founded. Many times the practice of japa becomes mechanical. Hence Patañjali says that one must meditate on the meaning of the word Aum , while repeating it. This kind of meditation is however not an analytical process, the term tadarthabh āvanam means to 'become one with'. The mind ( citta ) should become one with Aum , which in turn is to become one with Īś vara . In praṇava japa , mind does not think about Aum , it merges with Aum . Patañjali says that as a result of Aum japa obstacles on the path disappear and consciousness, which is usually oriented outward, turns inward. This is known as pratyak cetan ā. When it develops, begins the inward journey of consciousness. Pratyak means moving in opposite direction. Cetan ā means consciousness. So the word pratyak cetan ā means movement of consciousness in opposite direction. The natural

80 P.Y.S., I.24-26, @laoSakma-ivapakaSayaOarpramaRYTÁ pu$YaivaSaoYa [-EvarÁ||1.24|| t~ inaritSayaM sava-&%vabaIjama\ ||1.25|| sa pUvao-Yaamaip gau$Á kalaonaanavacCodat\\ ||1.26|| 81 P.Y.S. I.27 , tsya vaacakÁ p`NavaÁ || 82 P.Y.S. I.28, tjjapstdqa-Baavanama\ | 121

movement of consciousness is outward towards the objects. The japa of Aum , according to Patañjali, brings about isolation of consciousness from the outer world and its absorption in itself .83 The obstacles on the path are the cittavik ṣepa -s, which drive the mind outward incessantly. It is very difficult to concentrate when these cittavik ṣepa -s are fully operative. Hence Patañjali has suggested various techniques of cittapras ādana . To counteract cittavik ṣepa -s Patañjali has suggested the practice of one principle ( ekatattv ābhy āsa ). 84 The techniques suggested by Patañjali in sūtra s I.33 to I.39 are meant for reversing the tendency of mind to run outward towards a variety of objects and to bring about serenity of mind. The japa of Aum , with meditation on its meaning has already been stated as a powerful method. The single entity ( ekatattva ) on which the mind can be fixed can be any object, gross or subtle, provided it brings about the desired results. • For removal of those (obstacles and accompanying symptoms) the practice of concentration on one principle (is to be done). Or, In relation to happiness, misery, virtue and vice, by cultivating the attitudes of friendliness, compassion, gladness and indifference respectively, the mind becomes purified and peaceful. 85 Or by expiration and retention of breath (one can control the mind) 86 • Or

83 P.Y.S . I.29 , ttÁp`%yakcaotnaaiQagamaao|PyantrayaaBaavaaEca || 84 P.Y.S . I.32 tt\p`itYaoQaaqa-maokt%vaaByaasaÁ || 85 P.Y.S . I.33 maO~I-k$NaamauidtaopoxaaNaaM sauKduÁKpuNyaapuaNya- ivaYayaaNaaM BaavanaatiEca%tp`saadnama\ || 86 P.Y.S .1.34, p`cCd-na−ivaQaarNaaByaaM vaa Pa`aNasya || 122

• else the mind can be made steady by bringing it into activity of sense experience. 87 Or the luminous state which is beyond sorrow (can control the mind) 88 Or else the mind can be brought under control by making passionless persons the object for concentrating the mind. 89 • Or else (the mind can be made steady) by giving it the knowledge of dream and sleep for support. 90 • Or else by meditation as desired (mind can be steadied) 91 The techniques adopted for cittapras ādana and continued practice of bahiranga yoga (viz, yama -s, niyama -s, āsana -s, pr āṇāyāma , pratyāhāra ) orient the mind towards concentration or focusing. Controlled concentration helps organize the mind and guides it towards equilibrium. Hence yoga resorts to concentration first. Yogic concentration, however, is different from emotional absorption of say a poet, or intellectual focusing of say a scientist. Emotional absorption or intellectual concentration leads to an incessant chain of thoughts. In such concentration thoughts may be well directed but they do multiply. In yogic concentration the idea is to move from multiplicity of thoughts towards a single thought. Hence the subject matter of yogic concentration should be such that it does not stimulate intellect or emotions. Secondly one may begin the practice with an external object, however, the goal is to move inward ( pratyakcetanā). Yogic concentration helps develop sattvagu ṇa. Predominance of sattva brings the mind to a state of dynamic equilibrium. Sāttvika mind

87 P.Y.S . 1.35 , ivaYayavatI vaa p`vaRi%t$%pnnaa manasaÁ isqaitinabainQanaI || 88 P.Y.S . 1.36 , ivaSaaoka vaa jyaaoitYmatI || 89 P.Y.S. 1.37 , vaItragaivaYayaM vaa ica%tma\ || 90 P.Y.S . 1.38 , svaPnainad`a&anaalambanaM vaa || 91 P.Y.S . 1.39, yaqaaiBamatQyaanaavda ||

123 acts as a perfect mirror for reflection of puru ṣa and helps him realise his true nature - svar ūpāvasth ā, which is pure consciousness free from the play of gu ṇa-s ( gu ṇātīta ).

Antarangayoga Dh āra ṇā, Dhy āna, Sam ādhi, Samyama The last three limbs of Pātañjala yoga are known as antarangayoga (internal yoga). This consists of dh āra ṇā, dhy āna , sam ādhi . Having overcome all psycho-physiological disturbances through the practice of bahiranga yoga and having purified the mind, one is now eligible to enter into higher states of consciousness. One selects a suitable object for meditation. It may be any object, provided it doesn't excite the mind in any way. An infinite, impersonal object, which doesn't give rise to emotions or stimulate the intellect, is good. However if one finds that the mind gets focused easily on some other object such as a deity one may choose the same. One sits erect in a meditative posture ( dhy āna - āsana ) thereby minimizing the physical distractions. One controls the pranic activities through pr āṇāyāma so that one is able to focus the mind on the object of meditation. Dh āra ṇā - The first step in antanrangayoga is dh āra ṇā (concentration). The mind firmly holds on to the object of meditation. There are still many thoughts; however, they are directed towards the object. Thus, the mind moves in a limited sphere (de śa). Patañjali defines dh āra ṇā in the following aphorism:-

124

Confinement of the mind to a limited sphere is dh āra ṇā.92 All thoughts arising in the mind during dh āra ṇā are somehow associated with the object of meditation. Thus, the mind may ponder different aspects such as name, form and other attributes of the object of meditation, which serves as a continuous background for these thoughts. All mental distractions are eliminated. In the beginning, the thoughts may be regarding the gross aspects of the object in the due course the mind contemplates on the subtler and subtler aspects of the object. The sphere of mental movement goes on shrinking till it becomes a point in the next stage of dhy āna . From dh āra ṇā and dhyāna , there is a move from gross to subtle and from multiplicity of thoughts to a single thought. Dhy āna - Patañjali defines dhy āna as follows:- Uninterrupted uniform flow of mind towards the object of meditation is known as dhy āna .93 The word tatra in this sūtra means therein suggesting that dh āra ṇā only culminates into dhy āna . The difference between dh āra ṇā and dhy āna is that of intensity and depth of concentration. Pratyaya means experience. Ekat ānat ā means uniformity. So, the word pratyayaikat ānat ā in the above sūtra means uniformity of experience. The mind is so focused on the object of meditation that its uniformity occupies content of the mind. Often the following well known simile is used to explain the idea of pratyayaikat ānat ā -

92 P. Y.S .3.1 ., doSabanQaiEca%tsya QaarNaa || 93 P.Y.S . 3.2 , t~ p`%yayaOktanata Qyaanama\ ||

125 tailadh ārāvat acchinnam/ - like uninterrupted flow of oil poured from one pot to another pot. dīrghagha ṇṭāninādavat / - like the continuous sound of a bell In dh āra ṇā the mind still moves, though in a limited sphere. In dhy āna the mind becomes one pointed. There is only a single idea of the object so that the mind does not move. Thus there is unbroken, continuous awareness of the object. Still the single idea separates the subject ( citta ) from the object of meditation. Prolong practice of meditation ends the thought process itself. In deep meditation one goes beyond thought as the mind becomes almost one with the object. Dhy āna a thus culminates into sam ādhi . In the higher state of sam ādhi there is no mind as it completely merges with object of meditation. Sam ādhi - Patañjali defines sam ādhi in the following sūtra - Sam ādhi is a state in which the object of meditation shines forth only in its essence (artham ātranirbh āsa) devoid of its form (svar ūpa śū nyat ā). 94 The citta , as it were, merges almost ( eva ) totally with the object of meditation.

The word tadeva in the above sūtra means 'that alone'. It suggests that dhy āna alone culminates into sam ādhi . In dhy āna a, the subject- object duality still persists. Hence there is experience in the state of meditation. As the merger of subject ( citta ) with the object tends to totality one transcends all experience since the citta loses its subjectivity.

94 P.Y.S . 3.3 126

Altered states of consciousness: Samprajñāta and Beyond The great sage Patañjali has explained in detail the various stages through which the mind (citta) passes till it finally merges with the object of meditation. According to Patañjali, a yog ī practicing meditation for long time enters the sphere of all pervasive knowledge, which he names as samprajñ āta and then transcends the sphere of knowledge to enter into another ( anya ) realm of consciousness which is beyond experience (virāmapratyaya ). Samprajñ āta has four states 95 i. Vitarka - Reasoning.gross thought process. ii. Vic āra - Reflection.Subtle thought process iii. Ānanda - Bliss. iv. Asmit ā - I- consciousness. Beyond Asmit ā (I-consciousness), as the citta merges completely with the object of meditation and almost loses its separate identity there is no perceiver to experience the object of meditation. This stage which many commentators name as asamprajñ āta is indescribable hence Patañjali prefers to refer to it only as anya meaning 'the other.' The Four Sam āpatti -s - The process by which the mind becomes one with the object of meditation is technically called sam āpatti . To explain the meaning of this word Patañjali uses the simile of faultless, pure crystal, which so completely absorbs the colour and shape of the object in its contact, that it cannot be distinguished from the object ( tatstha tadanjanat ā). Similarly during sam āpatti a pure citta (grahit ṛ-subject), when its vṛtti -s are attenuated sufficiently through the practice of bahira ṅgayoga and other

95 P.Y.S . I.17

127 purgative techniques ( cittapras ādana ); experiences ( graha ṇa) the object of meditation ( gr āhya ) by becoming one with it ( tatstha -tadanjanat ā). 96 Sam āpatti is a state in which there is a total merger of the perceiver (grahit ṛ), perceived ( gr āhya ) and the perception (graha ṇa). As one meditates on an object, the citta tends to merge first with gross aspects of the object and as the meditative process continues the merger take place at subtle levels. Accordingly, four types of sam āpatti -s are experienced by a yog ī. They are savitarka , nirvitarka , savic āra and nirvic āra sam āpatti -s. The difference between savitarka and savic āra sam āpatti -s is that in the former the mind indentified with the gross while in the latter with the subtle aspects of the object of meditation. 97 Savitarka:- Patañjali, in the following sūtra , defines savitarka sam āpatti as the admixture of word ( śabda ) its meaning ( artha ), knowledge ( jñāna ) and imagination ( vikalpa ). In savitarka sam āpatti , knowledge based on words ( śabda ), interpretation of the meanings of the words ( artha ) knowledge based on sense perception ( jñ āna ) and imagination ( vikalpa ) are present in the mixed state ( samk īrṇa). 98 The mind comes in contact with an object through senses and knows it through its name and form (gross aspects its attributes, and also compares it with similar objects through imagination ( vikalpa ). The relationship between an object and its name is only conventional and not real. Thus word 'lotus' will invoke a particular response from a person who knows what this word stand for. Even when

96 P.Y.S .1.41 97 P. Y.S . I.44 , etyaOva saivacaara inaiva-caara ca saUxmaivaYayaa vyaa#yaata ||

98 P.Y.S. 1.42 , t~ Sabdaqa-&anaivaklpOÁ sa@=INaa- saivatka- samaapi%tÁ ||

128 the word is known different persons will have different responses to the same word, since their own imagination will add in the response. Even the same person may have different responses at different times to the same word. Another important factor, which prevents total identification of citta with the object of meditation, is memory. Memory conditions the mind. Mind always compares any experience with previous experiences; stores in the form of memory. Mind interprets and verbalizes an experience on the background provided by the memory. Hence things are not perceived as they are! Memory and imagination 'colour' the object of meditation in savitarka sam āpatti . Hence Patañjali advocates purification of memory ( sm ṛti pari śuddhi ) so that one can advance from savitarka to nirvitarka state (and also from savic āra to nirvic āra state). Nirvitarka - Nirvitaka sam āpatti is attained when mind ( citta ) free from the influence of memory having lost its essential nature (subjectivity) shines with the real knowledge of the object. 99 With purification of memory 'words' ( śabda ) with the help of which mind functions and identifies the object in savitarka , disappear, when the words disappear, the vikalpa -s (imagination) also disappear; since vikalpa -s arise out of the knowledge obtained through words. 100 Memory when purified ( sm ṛti pari śuddhi ) does not condition the mind, or colour the object with past experience. As one moves from savitarka to nirvitarka ordinary knowledge of the object, influenced by

99 P.Y.S. I.43 , smaRitpirSauQdaO sva$pSaUnyaovaaqa-maa~inaBaa-saa inaiva-tka- ||

100 P.Y.S. I.9, 129 words and imagination is transcended hence the object shines fourtn (nirbh āsa ) in its essence ( artha ). The word svar ūpa śū nya which occurs in this sūtra , has already been discussesed while interpreting sūtra III.3 describing the sate of sam ādhi . When memory does not interfere in the subject-object relationship, mind loses its subjectivity (self-awareness). The total content of the mind is filled with the essential reality ( artha ) of the object. The words 'iva' which means 'as if', in this sūtra is also important. It suggests that mind does not disappear completely in nirvitarka ; only its subjective nature disappears or it is devoid of self-awareness. Savic āra and Nirvic āra:- Patañjali says, 101 That the difference between savitarka and savic āra or nirvitarka and nirvic āra is that subtler and subtler aspects of the object are known, as the mind is absorbed at subtler and subtler planes of existence of the object of meditation. Move towards subtlety - According to Sāṁkhya Philosophy, prak ṛti consists of trigu ṇa-s (viz, sattva , rajas , and tamas ). Both citta , which is a product of prak ṛti , as well as the object of meditation consist of these three gu ṇa-s. These gu ṇa-s manifest in four stages. 102 Vi śeṣa particular Aviśeṣa not particular, universal Li ṅgam ātra a mere mark or symbol Ali ṅga without any mark or symbol.

101 P.Y.S .I.44 102 P.Y.S. II.19,

130

Initially, when the three gu ṇa-s are in a state of balance, prak ṛti is in unmanifested pradh āna state ( mūlaprak ṛti ). This is ali ṅga state of prak ṛti . The (apparent) contact ( samyoga ) of prak ṛti with puru ṣa disturbs the balance of three gu ṇa-s, which leads to manifestation of mūlaprak ṛti in above mentioned four stages. The first manifestation is mahat . This is li ṅgam ātra state of prak ṛti ; just as a point doesn't have any length or breadth but has only existence; prak ṛti has only symbolic ( li ṅgam ātra ) existence in mahat. At individual level, this mahat -tattva manifests as buddhi (intelligence). From mahat originates asmit ā (I-consciousness) and five tanm ātr ā-s. Asmit ā because of predominance of sattva is manifestation of prak ṛti with consciousness; while tanm ātr ā-s because of predominance of tamas , is inert, unconscious manifestation of prak ṛti . From Asmit ā five sense organs, five organs of action and mind, originate. While from pañcatanm ātr ā-s, pañcamah ābh ūta -s (five elements) originate. These sixteen constitute the ‘vishesha’manifestation of prak ṛti . The object of meditation is known in these four stages of manifestation of prak ṛti . Patañjali says that the degree of subtleness of the object of meditation ends in ali ṅga ,103 i.e., mūlaprak ṛti . In this stage the citta is dissolved in mūlaprak ṛti . In the four types of sam āpatti -s staring from savitarka and ending in nirvic āra the object of meditation is experienced in finer states of its manifestation till the final stage of ali ṅga i.e., total attributelessness is reached during meditation. The four types of sam āpatti -s thus culminate in sab īja sam ādhi characterized by intuitive knowledge ( ṛtambhar ā prajñā). The object is then known in a totally new perspective. This experience beyond the realm of senses; immediate perception that leads

103 P.Y.S . I.45 131 to the highest realm of knowledge resulting from 'truth-bearing' (ṛtambhar ā) consciousness ( prajñ ā). When the nirvic āra stage is mastered, the thought process is transcended then there is dawning of spiritual light. 104 And with that journey, on the path spiritual, is then joyous! In his masterly exposition of yogasūtra -s I.K. Taimini compares the characteristics of the four stages of consciousness, the stages of gu ṇa- s and the vehicles through which these states of consciousness find expression as follows 105 - Progressive Altered states and consiosness—a movement from gross to subtle Awareness – Charac teristics of Stages of Vehicles for the states of gu ṇa-s expression in consciousness Vedantic terminology

Gross Vitarka Vi śeṣa Manomayako śa Vic āra Avi śeṣa Vijñ ānamayako śa Ānanda Li ṅga Ānandamayako śa Subtle Asmit ā Ali ṅga Ātm ā

Thus there is a general relationship between the stage of evolution of prak ṛti (dṛś ya ) and the regions of internal sphere through which the journey of citta takes place during the meditative processes.

104 P.Y.S. I.47 105 I.K.Taimini, The Science of Yoga , The Theosophical Publishing House, Adyar, 1993, p.180 132

Sab īja and Nirb īja Sam ādhi:- The object is experienced in its more and more subtle aspects as meditation progresses to higher and higher planes of consciousness till the stage of ali ṅga (attributelessness) is reached. This is pradh āna state of prak ṛti . Here the object of meditation dissolves completely both in its ideational and emotive aspects. There is complete dissolution of citta in this ultimate stage when puru ṣa realization alone remains. In other words citta is then full of sattva gu ṇa alone. Patañjali, in sūtra III-56 says that kaivalya is attained when there is equality of sattva and puru ṣa. When a yog ī realizes the distinction between sattva and puru ṣa there is a total dissolution of citta . When the total content of citta is full with pure sattva , it does not form a separate centre of consciousness apart from puru ṣa. In other words citta loses its subjectivity. In sab īja sam ādhi , the object of meditation still exists in the 'seed form', i.e. in the form of subliminal impression ( samsk āra ) in consciousness. Here the citta grasps the object in its totality. Citta comes face to face with essential reality of the object of meditation. The intuitive knowledge born out of sab īja sam ādhi is 'Truth bearing' (ṛtamabhar ā), higher state of consciousness ( prajñ ā). The subliminal impression born out of intuitive knowledge (prajñ ā) removes all other impressions from the mind. 106 There is thus total purification of mind. However, to reach the highest state of kaivalya , even the impression created by intuitive knowledge of the object, in sab īja sam ādhi has to vanish. A seed always has a potentiality to sprout. Hence

106 P.Y.S . I.50 133 the seed has to be burnt off or eliminated. The 'seed' is the last thread of contact between puru ṣa and prak ṛti and it has to be out off. When there is total dissolution of citta, the consciousness transcends the realm of prak ṛti and merges with its source viz., the puru ṣa. This is the highest state of dharmamegha sam ādhi , the state of kaivalya i.e. the isolation of spirit from matter. The very purpose of coming together (Sāṁkhya-Yoga) of puru ṣa and prak ṛti is gaining by the puru ṣa of the awareness of his true nature and the unfoldment of powers inherent in him and prak ṛti .107 As there is progressive evolution of consciousness during the practice of meditation, the consciousness of puru ṣa is able to express itself more and more fully on higher planes and hence able to manipulate and control prak ṛti -acting as a medium for expression of His consciousness - with greater freedom and efficiency. In sūtra III.36 Patañjali says: - "life-experience is the result of inability to distinguish between the puru ṣa and the sattva (one of the three gu ṇa-s, presenting refined buddhi) though they are absolutely distinct. Knowledge of puru ṣa results from samyama on the self-interest of the puru ṣa apart from another's interest (of prak ṛti )." Patañjali further adds in sūtra III-50:- 'Only from the awareness of distinction between sattva and puru ṣa arise supremacy over all states of and forms of existence, and knowledge of everything." On knowing puru ṣa as completely different from sattva which is primordial pure state of citta - that the limitations that prak ṛti induces on the knowledge and power of puru ṣa can be destroyed. According to, Patañjali the state of kaivalya is attained when there is equality of purity between the puru ṣa and sattva .

107 P.Y.S . II.23 134

sattva-puru ṣayo ḥ śuddhi-sāmye kaivalyamiti. 108 Purity of sattva is achieved when the citta completely loses its self- awareness. Such a citta functions only as an instrument for puru ṣa. "The modifications of citta (cittavṛtti -s) are always known to its Lord ( puru ṣa ) on account of the changelessness of puru ṣa .109 Puru ṣa is a witness ( sākṣī) to all modifications of citta . If citta is impure there is a delusion that it is the perceiver instead of puru ṣa. When citta is purified, this delusion is gone. The distinction between sattva and puru ṣa being clear, the yog ī becomes a mere witness in the phenomenal world. Efforts are involved till a yog ī reaches a particular stage in the spiritual progress. He has to practice bahira ṅgayoga for long time without breaks. He has to avoid all sensual attractions and distractions of mind. His aspiration has to be coupled with perspiration in the purification of mental stuff ( cittapras ādana ). Patañjali, however, doesn't mention how one progresses from savitarka to nirvitarka sam āpatti or from savic āra to nirvic āra sam āpatti , i.e. from dh āra ṇā to dhy āna and thence to sab īja and nirb īja sam ādhi . However when sufficient progress has been made and particularly after crossing the stages of vitarka and vic āra the stage of ānanda (bliss) begins. The meditative practice leads to such a serene hither to unknown stage of bliss that the inward journey then on become effortless, spontaneous. Patañjali says:- When a yog ī masters the state of nirvic āra , where the mind goes beyond thoughts, in intense meditation there is inner quietude, serenity and bliss ( adhy ātma prasada). 110

108 P.Y.S . III.56 109 P.Y.S. III-18 135

Effects of altered states of consciousness: - Supernatural Powers (siddhi -s) - In the third chapter of Pātañjalayoga - the vibh ūtip āda , Patañjali has described in detail how samyama on different objects leads a yog ī to acquire various supernatural powers. Patañjali says- The three ( dh āra ṇā, dhy āna and sam ādhi ) is totality of three processes described above. Here ‘ sam’ means perfect and ‘ yama’ means to control. So samyama means complete mastery over the psychic process or a complete control of mental concentration. It reveals to us secret of yog ī c powers Application of samyama to different objects gives rise to psychic powers called vibh ūti-s. 111 Here the object of meditation must become extremely clean and there should be no personal consciousness. Samyama is a state with dual awareness. 1) Subjective 2) Objective You are aware of the object of meditation within as well as in outside word, but gradually the outer doors are closed and you see the thing that is inside. That is ‘ dhy āna ’ Then the things inside becomes clearer and clearer and you lose your personal consciousness, that is called ‘ sam ādhi ’. The three put together are known as ‘ samyma ’. So mastering on samyama higher consciousness dawns - Here the student may be aware of his existence, but symbol /object shines clearly and then again the consciousness returns. After that, the

110 P.Y.S . I-47 , inaiva-caar−vaOSaarVo|Qyaa%map`saadÁ ||

111 P.Y.S III.4 ~yamaok~ saMyamaÁ || 136 object shines in cid ākāś a but here consciousness of the self is lost. In that state there is manifestation of prajñ ā. This is called ‘ prajñ āloka ’ that is arousal of the light of higher consciousness, in which object of meditation shines in the clearest manner. 112 Then Patañjali says, That (light of higher consciousness) should be applied to different, finer state of consciousness. 113 The world samyama will be used for dhāraṇā, dhy āna and sam ādhi. Samyama will be practised on different bhūmi-s which are finer stages of consciousness viz. vitarka, vic āra, ānanda and asmit ā . This application of samyama is not only in the state of sam ādhi , but in all stages of sādhan ā. We have summarized the various altered states, siddhi-s at different level due to Samyama and due to observation of yama and niyama in the conclusion chapter. He then cautions a yog ī in the following sūtra :- 'Siddhi -s are obstacles on the path towards sam ādhi and powers when the mind is outward oriented'. 114 The supernatural powers become hurdles on the path of a yog ī who is striving to dive within the deeper layers of his consciousness because they tend to draw the consciousness outward. One who acquires these powers must also have supreme wisdom not to misuse them lest he would climb down the ladder of spiritual path. A wise man takes these siddhi -s only as the signs of progress and may use them only for further spiritual progress and never for name, fame or selfish interests. That is why

112 P.Y.S .III.5 tjjayaat\ p`&a|| laaokÁ || 113 P.Y.S . III.6 tsya BaUimaYau ivainayaaogaÁ || 114 P.Y.S . III.38, to samaaQaavaupsagaa- vyau%qaanao isaQdyaÁ ||

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Patañjali emphasises on vair āgya (renunciation) along with abhy āsa (practice). A true yog ī never rests till he takes the final jump from sab īja to nirb īja sam ādhi and reaches the state of kaivalya from where there is no return. The word siddhi -s is used generally for the extraordinary powers acquired through the practice of yoga but its real meaning is best expressed by the word ‘attainment’ connected with the super physical worlds. It is chiefly in this latter sense that the word siddhi -s should be taken in the present context because many of the siddhi -s given in Pātañjala Yogas ūtra - Vibh ūtip āda , are concerned with the attainment of the highest states of consciousness and not with the development of occult powers as they are usually called. The first point that may be noted with regard to supernatural powers as distinguished from the more important attainments in higher Yoga is the comparative unimportance of the former. When an ordinary student gets interested in Yoga, he is still under the domination of ordinary desires, the desire for power and fame being one of them. He may not be conscious of the desire but deep down in his sub-conscious mind it is hidden ready to come up when favorable conditions present themselves. But, if one makes a deeper study of the subject he realizes that the Yogic philosophy is on the philosophy of kle śa-s and the supernatural powers which interested him so much are also part of that illusory side of life which it is the object of Yoga to transcend. The exercise of supernatural powers does not free him from the basic illusions of life and therefore cannot bring him Enlightenment and peace. Rather it tends to distract the mind more powerfully from his true goal and may bring about his downfall in the most unforeseen manner. It is only when one has completely conquered his lower nature and acquired true vair āgya , one can safely exercise these powers for the helping of others, 138 if necessary. So when he finds these powers appearing spontaneously or as a result of the practice of samyama he confines their use strictly to scientific purposes and maintains an attitude of utter indifference toward them. The fact that real Yog ī-s do not take the slightest pleasure or pride in the exercise of powers which they possess and refuse to yield to the common of people to see ‘miracles’ probably accounts for the fact that they remain unknown to the outer world. But a careful study of history and other relevant literature will prove conclusively that such powers have been exercised by people in practically all ages. And a persistent search among people who are in this field may also convince student that there are people living in the present who can exercise these powers even though they may be difficult to find and may refuse to show these powers to any except those who are their tried and trusted disciples. There are also people who have acquired some of lower siddhi -s and who go about making an exhibition of these for the satisfaction of their petty vanities or for earning money. Though these people pose as great Yog ī-s their worldly attitude betrays them and reveals their true status in Yogic life. The practice of higher Yoga and the unfoldment of spiritual life are only sure means of coming into touch with true Yog ī-s who are masters of this Science of sciences and who can undoubtedly exercise all the siddhi -s mentioned in the Yogas ūtra -s. The second important point to be borne in mind with regard to siddhi -s is that their modus operandi can be explained on the basis of Yog ī c psychology and those who try to fit into the extremely superficial and rather materialist framework of modern psychology the grand and all- inclusive fact of Yogic Science try to attempt an impossible task. Modern Science owing to the capacity to produce spectacular results in the field of physical phenomena, may presume to pronounce judgments on the 139 fundamental problems of life but as it knows practically nothing about these facts of the inner its verdicts and opinions about them have no value except in the eyes of those who, for the time being, hypnotized by the materialistic philosophy and are satisfied with a purely materialistic interpretation of the Universe. He will then see that the philosophy and psychology upon which yogic modern psychology which confines its investigations to expressions of mind and consciousness through the imperfect and limited physical vehicle and is afraid of losing contact with the physical word in its investigations, is utterly inadequate for this purpose. The best way of getting an insight into the modus operandi of Siddhi-s is to consider knowledge and power as two aspects of the same reality so that anyone who has the knowledge with regard to the inner working of any set of phenomena has also the power to manipulate phenomena. There is nothing irrational in this assumption because the control and manipulation of physical forces by modern science follows the discovery of the physical laws underlying those forces. But Science has knowledge of only physical forces and can therefore control only physical phenomena. The Yog ī acquires knowledge of the far subtler and powerful forces of mind and consciousness and can, therefore, exercise powers connected with those inner forces. And since mental forces lie also at the basis of physical forces, he can manipulate even physical phenomena without using any physical aids. According to the Yogic philosophy, the whole of the manifested Universe, seen and unseen, is governed by natural laws and therefore is no place for ‘miracles’ in this philosophy. When things are made to take place in a way which appears miraculous to the ordinary observer this is done by using forces which are still under the domain of natural law, though yet unknown to modern Science. There can be, no violation of 140 natural law, but it is possible to do things which seem to violate physical laws by employing laws of the super physical realms. No one imagines that the law of gravitation is violated when a rocket soars in to the sky. Why should it be necessary to assume that a miracle has happened when a man rises in the air by the practice of pr āṇāyāma or disappears from our sight as indicated in Pātañjala Yogas ūtra ? To assert that powers attributed to Yoga are not possible is not justified even from the scientific point of view. Things which were considered impossible before are passing in to realms of possibility as a result of new fact and laws which we are discovering. Scientists would do well to remember that they have not made the facts and laws, the discovery of which has enabled them to do so many marvelous things. 115 They have merely discovered facts. How can they say what other facts and are hidden within the bosom of Nature? The scientist may or may not show the true scientific spirit and humility which is a part of that spirit. But the true Yog ī who discovers the infinitely more fascinating facts and powers of the inner words always attributes them to the Divine Life enshrined within him and in the world around him And the day he forgets this important fact and loses this humble attitude his downfall is at hand. The second important point, we should impress upon our mind is that it is not the intention of Patañjali to give in these sūtra -s a clear-cut technique for the development of the siddhi -s. He merely hints in each sūtra at the principle or modus operandi of the mental process whereby the particular result can be attained. This can be utilized only by the advanced Yog ī who has already lerant the technique of Samyama to develop the particular siddhi . Not only is the ordinary student unable to make any practical use of the hint given, but he is hardly in a position to

115 P.Y.S . III.21 kaya$psaMyamaa%td\ga`a(SaiM>−stBBao caxauÁp`kaSaasaMyaaogao|ntQaa-nama\ || 141 understand its real significance. It is not enough merely to understand samyama as an intellectual concept. The successive mental processes under laying it should be a matter of actual direct experience, Let no one, therefore, and be under the illusion that by carefully studying the various sūtra -s and practicing what is vaguely hinted at in them it is possible to develop siddhi -s. There is a price to pay and it is a very high price – a complete reorientation of one’s life and its dedication to the yogic ideal, an adoption of the yogic discipline in its entirety and a fixed unalterable determination to continue to strive, life after life, until the goal is reached. The main emphasis is on finding the Ultimate Truth through self- realization and the siddhi -s are used merely as a means for gaining that end. It will be seen from what has been said above that the subject of Siddhi-s is not taboo among Yog ī-s and there is no need to adopt an attitude of morbid fear towards them as is sometimes advocated in certain schools of spiritual culture. There is no harm in studying the subject in an academic spirit with a view to acquire a better knowledge and comprehension of the Science of Yoga. As has been pointed out repeatedly the mental processes which are involved in the development of siddhi -s are not only internal and subjective but beyond the range of the ordinary mind with which we are familiar. Even Yogic Psychology cannot, therefore, explain everything. It can take the student only up to border of the region with which he is familiar but cannot make him see through the veils which his lower mind has placed round his consciousness. All that can be hoped for. Therefore, the study of these Sūtra s is an intelligent grasp of the general principle underlying the different mental processes involved in developing various siddhi -s. And in some cases, even this may not be possible.

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6) Mantrayoga - Mantrayoga is a mysterical tradition found in almost every spiritual path in the world. It may be softly spoken repetition of prayers or mantra for one’s own meditation or it may be congregational singing of spiritually uplifting songs, prayers or sacred names of the Supreme Being. There is no English equivalent for mantra . It is derived from root ‘man’ ‘man ’ means to think, be intent ‘tra’ means deliverance or Instrument ability Some definitations of mantra are as follows - • manan āt tr āyate iti mantra ḥ / 116 That which from manana (thinking, reflexion) gives trāṇa (liberation of bondage from phenomenal world) is called mantra . - Mantrayogasamhit ā. • A spiritual mantra is pure sound vibration for delivering the mind from material to spiritual consciousness – Stephen Krup 117 • Mantra -s are structural formulae of thoughts, claims, Silburn. 118 The creation being of the nature of name and form a devotee only through the support of name and form can free himself from the bondage of creation and attain salvation. When a person falls on ground, he can rise up again only with the support of the very ground. Nominal and formal subjects keep a person in bondage. So the Yoga which is practiced through the support of nominal sound and emotional form contemplated in accordance with the direction of one’s own nature and disposition is called mantrayoga.119

116 Ramkumar Rai , Bharadwaja’s Mantrayogasamhit ā, Chukhamba Publishers Delhi, 2009,p4

117 Stephen Krupp, The Heart of Hindusim , Rasbiharilal & Sons, UP, 2006, Chapter 2 118 https://en.wikipedia.org/wiki/Mantra ,note17, L. Silburn (1955), Instant et cause, Paris, page 25 119 Ramkumar Rai , Bharadwaja’s Mantrayogasamhit ā, Chukhamba Publishers Delhi, 2009, 143

Science of mantrayoga - Everything in Universe is nothing but set of vibrations. Physical solid ( ja ḍa) matter like chalk, duster are all sets of vibrations. Every individual is a set of vibration. Atoms are cohesions of minute positive and negative energy fields. These fields are continually oscillating and when plotted on paper gives regular wave like undulations. Thus, cosmos resolves into energy patterns, cycles, pulsations, vibrations, Universe dances and sings. According to Spandanaśā stra , science of vibration. Vibration is always caused by movement. Human being has particular frequency that results from his body- mind complex and determines what is generally known as ‘character’ of the individual. He also has a nice orchestra /nāda inside the body. If one chants sound which resonates with his frequency, then it will bring ‘change of consciousness’ or total transformation of Individual. Guru looks through you; he checks your frequency, Modes of resonance and then gives mantra . This is called as mantradīkṣā. It is believed that mantra becomes very powerful when received from a spiritual master. In all mantra -s, meaning is not important, but vibrations are important. One must merge with mantra or become one with vibrations of mantra . Mind, psychic body and sound vibrations are three main aspects of mantrayoga .

Japa – Traditionally there are following four types of japa 1)vācika japa - loud chanting. If we chant loudly, lot of sound energy dissipates into surrounding.

verse 201-204 144

2)upan śu japa - mumbled or whispering sound. This has localized effect.

3)mānasika japa - chanting mentally without sound. Each succeeding type being 1000 times more effective than the previous one. The idea seems to be that every vocal sound uttered requires a certain neuro- impulse pattern coming from the brain. These suitable vibratory impulses through expression would get dissipated to the surroundings. But if such an outward expression is with held, the vibrations will work on a deeper level and finally on brain itself due to backfiring of the impulses. It is this effect that seemed to be aimed at and given importance in mantrayoga . This power of mantra to transfer the very psycho -physiological personality of an individual is called mantra śakti or mantracaitanya. 4)ajap ājapa - This becomes effortless chanting and it is automatic. Brain generates new circuits.

Change of consciousness due to Japa - When the sound is produced in these four different forms, it has different types of waves. When you chant Aum aloud or in a whisper, it creates a standing wave. When you repeat it silently in the mind, it produces a resonant wave. Spontaneous mantra synchronized with the breath creates a continuous, rhythmic wave which has a long range of vibration. When you chant the mantra with your mouth or lips, it has a short range of vibration, a very quick rest period. This doesn't mean to say that it should not be chanted aloud, but this is the lower form. Feeling the mantra spontaneously is the higher form. For the best results, mantra should be practiced in the following sequence -

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First chant aloud, producing the sound with your mouth. After a few months, just whisper it on the lips, without producing any sound. Then later, after a year or so, fix a point at the eyebrow centre, nose tip, or in the heart, and repeat your mantra silently there, synchronising it with the pulse beat. Finally, practice spontaneous awareness of the mantra with the rhythm of the breath. This is the most important form. If the mantra is to penetrate the inner consciousness, to reach the point where thoughts originate, where consciousness emanates and evolution begins, then this last form of spontaneous mantra awareness, ajap ājapa , must be practiced.

The tantric approach of Mantra - Why did the tantric tradition give us mantra ? In the tantric texts it is said that even a person who can't walk, talk, see, or hear, who is absolutely destitute, with everybody against him, can practise mantra and become enlightened. Mantra eliminates sickness and madness, not by controlling the mind but by letting the mind open itself. The more you practise mantra , the more you see on the beautiful television before you. You will have endless thoughts, dreams and visions. The practice of mantra lets all the wild animals out of the cage. You may think this is not at all necessary, but it has been found that before you can get peace of mind, before you can transcend the mind, you must be able to face all the disturbances of the mind. The purpose of mantra is not to make the brain inactive to these things, but to increase its sensitivity and awareness. This is the tantric system and it teaches you to face facts, with your eyes open. We don't want people to be like ostriches. Are you ready to unlock the mind and face its manifestations, or do you still want to put a cover over them? If 146 you want to put a cover over them, then you have the hypnotic aspect of mantra meditation. But if you are willing to face them and work them out, then you have the tantric aspect, and mantra is the way. When you receive the mantra from your Guru, you are actually receiving a portion of energy from him in seed potential form. When you practice the mantra if it does not give you concentration it does not matter, because in Initial stage mantra creates more explosion in mind, but concentration will come by itself. Mantra is very basis of Yoga, Tantra and Spiritual life. Mantra can give contentment and ‘ mantra can influence your character and personality. Mantra can bring about communication between individuals can influence brain, body, subconscious and׳ on the astral Plane. Mantra unconscious realms. Yantra is form of mantra . Mantra is sound and Yantra is form of that sound. It is precisely formulated Geometrical Figure through which mantra śakti operates. Mantra and Yantra , however cannot influence the consciousness in the state of sam ādhi or tur īya that is the fourth dimension. 120 Mantra’ can induce concentration; it can make the mind one- pointed and thus another state of consciousness can be experienced. Mantra’ is always so powerful that it can create an effect within you and it can also create effect in objects of universe. In human mind, there are millions and billions and trillions of impressions embedded. So, to make mind lighter, one must practice mantra . So when one practices mantra , one should not try to concentrate. Detach yourself from wanderings of the mind. One must also face his own ambitions, frustrations, passions and everything else that is in mind.

120 Swami Muktibodhananda, Hathayogapradipa , Yoga Publication Trust,Munger,1998, p.600

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Texts on Mantrayoga - The philosophy and techniques of Mantrayoga are found in following three texts discussed below - A) Mantrayogasamhit ā B) Śā rad ātilakastotram C) Saundaryalahar ī A. Mantrayogasamhit ā 121 The original Sanskrit text is by Sage Bhardwaj. This is systematic work in which mantrayoga has been described in detail and step by step. Each step is described with connected rituals and the most important is mantra Astrology, which is closely guarded secret of the system. This part gives sādhaka-s time, place, day and date for beginning his sādhan ā and also determine Mantra and the Deity suitable for his disposition. Without this sādhan ā may be unfruitful. Hence this text is very important. Techniques of Mantrayoga - As per Mantrayogasamhit ā 122 Mantrayoga has 16 main constituents as sādhan ā for reaching sam ādhi state. Bhakti (Devotion), Śuddhi (Purification), Āsana (Posture), Pañc āṅgasevana, Ācāra -s (Conduct), Dh āra ṇā, Divyadeśasevanam , Pr āṇakriy ā, Mudr ā, Tarpa ṇa (Offering water), Havana , Bali (offering one’s own self), Yāga (Sacrifice), Japa , Dhy āna , Sam ādhi (Mah ābh āv). There are different types of mantra-s as - a) Dhy ānamantra -s Mantra-s for meditation to mentally invoke the Deity’s form abode. As the creation is five elemental, the entire creation is divided into five parts and, so Vedas have ordained five kinds of worship. According

121 Ramkumar Rai , Bharadwaja’s Mantrayogasamhit ā, Chukhamba Publishers Delhi, 2009, 122 Ibid .,31.1-31.10 148 to nature and disposition of the disciple, the teacher (Guru) instructs a mantra and according to bh āvan ā of the disciple instructs the deity to be worshipped then the disciple desirous of emancipation, can soon reach his destination .123 For this initiation is required. Initiation is also the way of austerity. Initiation received from a Siddha Guru is fulfiller of all actions 124 This siddha guru should be one who is adept in all the scriptures, who is clever, knows essence of all the śā stra -s, is soft spoken, has all the parts of his body intact and well shaped, is born in good family, is beautiful in appearance: who has control over all his senses, who always speaks truth. 125 The disciple should be free of greed, having organs composed, obedient to the Guru, having full control over his senses, believer in God and one who has complete faith in the Guru, mantra and the Deity is the śiṣya (disciple) qualified for initiation .126 The Guru should instruct the Shishya after determination of the mantra with the help of his own intellect which contains the truth in itself or with the help of various cakra -s. The mantra are of various types according to their nature of construction as ekākṣara (one syllabled), adhikākṣara (many syllabled), sasetuka (with bridge) and śā kh āpallavasamyukta (accompanied with branches and leaves).127 With the sādhan ā (practice by which the desired end may be attained) the sādhaka (one who practices) achieves the state of

123 Ibid. , 3.3-4 124 Ibid ., 5.2 125 Ibid ., 7.10

126 Ibid ., 8.22-23 127 Ibid ., 20.1-2 149 fearlessness. Sādhan ā bestows the supreme and imperishable knowledge. 128 b) Universal mantra -s - These are gāyatr ī mantra , mah āmṛtyuñjaya mantra etc. These mantra -s do not need initiation and anybody can chant them. c) Bīja Mantra -s:- When there is some activity, there always is some vibration; when there is vibration there is also essential possibility of the presence of sound. The creation is also a kind of activity and the vibration emanating from the first billow of nature, and the sound which is produced thereby is auspicious praṇava in the form of Omk āra 129 . Just as the sound of the nature connected with the state of equipoise (where sattva, rajas and tamas are in equality and there is no creation) is Omk āra of the form of Brahm ā, Vi ṣṇ u and Śiva, so are the various sounds of the nature in the state of inequality-and these various sounds are the seed mantra -s (mystical syllables) of various worships 130 . The seed mantra -s for meditation and purification of articles used in worship. In meditation sages heard bīja -s which are conveyed as mantra-s. They generate “energy force” which creates vibrations. Bīja Mantra -s are very important and should be chanted before any mantrajapa . Bīja Mantra should be given by Guru. The Bīja Mantra -s of different deities are as per table below 131 .

128 Ibid ., 4.1 129 Ibid ., 3.1 130 Ibid ., 3.2

131 Swami Satyananda Saraswati, “ Satyam says ” Yogataranga, Ghtantali Mitra Mandala, December 1995. 150

Bīja Mantra Aum Hroum Dum Kreem Hreem Deity Cosmic Being Śiva Durg ā Kālilk ā Mah āmāyā

Shreem Aim Kleem Hum Gam Khroum Glaum Lakṣmī Saraswat ī Kṛṣṇ a Bhairava Gane śa Nṛsimha

The supreme brahman has no form. The form of that formless and vir āṭa Supreme spirit is imagined by the devotee through his devotional feeling ( bhāvan ā)Through the contemplation of the God according to one's bh āvan ā and through the repetition of seed mantra a Yog ī soon attains emancipation. This is the order of yoga which is called as mantrayoga.132 Dh āra ṇā is of extreme help in mantrayoga . Though the concentration of mind in external objects one attains the bahirdh āra ṇā (External concentration), and through the concentration of mind upon subtle most objects of innermost world, one attains antardhyāna (Internal Concentration). The perfect accomplishment of dhāra ṇā originates from faith and yoga 133. By a perfect accomplishment of dhāra ṇā yog ī can achieve mantra-siddhi and dhy ānasiddhi (accomplishment of meditation), bhakti , ācāra , prāṇasamyama (control of vital breath) Japa , siddhi , devat āsānnidhya (proximity with the deity), manifestation of divine power in divy āde śa etc. and the vision of iṣṭ adevat ā, are all obtainable only through the perfect accomplishment of

132 Ramkumar Rai, Bharadwaja’s Mantrayogasamhit ā, Chukhamba Publishers Delhi, 2009, 3.6 133 Ibid. ,44.1-2 151 dh āra ṇā. There are various gross and subtle practices for the accomplishment of dh āra ṇā, which should be properly learnt from a Guru 134. Just as the sam ādhi of layayoga is called mah ālaya and the sam ādhi of Ha ṭhayoga called 99999999999999mah ābodha so the sam ādhi of mantrayoga is called mah ābh āva . So long as there is existence of Tripu ṭi there remains a competence for dhyāna . The mah ābh āva arises when there is an absorption of tripu ṭi. Along with the attainment of mantra-siddhi , when there is absorption of mind into the deity and the tripu ṭi is destroyed then a Yog ī attains sam ādhi . In the beginning there are individual and independent cognitions of the mind. Mantra and the Deity, but when all these three cognitions are mutually absorbed there is also an absorption of the tripu ṭi that is of the dhy ātā, dhy āna a and dhyeya or meditator, meditated and meditation. It is in this state that the symptoms of tears of joy and thrill of hair ( rom āñca) develop. Gradually there is absorption of the mind and the state of sam ādhi arises. Through the attainment of sam ādhi a sādhaka is fulfilled in his objectives. This is the attainment of mah ābh āva , the supreme objective of mantrayoga 135

Effects of Mantra:Attainment of Altered states - Experience of anāhatan āda (Hamsa Upani ṣad )136 : This Upani ṣad explains knowledge of Brahmavidy ā. Here word Hamsa is composed of ham (aham) and sa (ha ) means ‘I am that ’. In highest sense, it is parabrahman . When hamsa which is manifestation of prāṇa is applied to

134 Ibid .,45.1-4 135 Ibid. 136 112 Upnishads ,Volume I, Parimal Publications 1999, p.355. 152 human breath, we are said to exhale with ha and inhale with sa. It is also called ajapa gāyatr ī. A very similar practise is given in Siddhasiddh āntapaddhati via soham ajapa gāyatr ī described further in detail in this chapter. In Hamsa Upani ṣad , four states of consciousness are described as jāgrat (waking state), svapna (dreaming state), suṣupti (dreamless sleeping state) and tur īya . Beyond tur īya , when Hamsa is absorbed in nāda (spiritual sound), state beyond fourth is reached. Nāda (which is end of sound and beyond speech and mind) is like crystal which is brahmaparamātmā. In Hamsa Upani ṣad ,137 sage Sanatkum āra explains - “Now Hamsa is the ṛṣ i; the metre is avyakta -gāyatr ī; paramahamsa is the devat ā (or presiding deity) ham is the bīja ; sa is the śakti, soham is the kīlaka (wedge between hamsa -soham ). Thus, there are six. There are 21,600 Hamsa-s (or breaths) in a day & night.Salution to Sūrya, Soma, Nirañjana (the stainless) and Nirbh āsa (the universeless). Ajapa -mantra (May) the bodiless and subtle one guide (or illuminate my understanding). Va ṣat to Agni-Soma. Then Anganyasas and Karanyasas occur (or should be performed after the mantra -s as they are performed before the mantra -s) in the heart and other (seats).” Having done this sam ādhi is achieved. After that, unman ī is the end of the ajapa (mantra ). Having thus reflected upon manas by means of this (Hamsa). One hears nāda after the uttering of this japa (mantra ) a crore of times. It ( nāda) is (begun to heard as) of ten kinds, which correspond to various altered states.

137 Ibid. 153

Charactristics of various altered states by ajapa gāyatr ī - The first is chini (like the sound of the word); the second is chini – chini ; the third is the sound of bell; the fourth is that of conch; the fifth is that of tantri (lute); the six is that sound of tāla (cymbals); the seven is that of Flute; the eight is that of bher ī (drum); the ninth is that of mṛda ṅga (double drum); and the tenth is that of clouds (viz thunder). He may experience the tenth without the first nine sounds (through the initiation of a Guru). In the first stage, his body becomes chini – chini ; in the second , there is the ( bhanjana ) breaking (or affecting) in the body in the third, there is the ( bhedana ) piercing; in the fourth , the head shakes; in the fifth, the palate produces saliva ; in the sixth, nectar is attained ; in the seventh, the knowledge of the hidden (things in the world) arises; in the eight, par āvāk is heard; in the ninth, the body becomes invisible and the pure divine eye is developed; in the tenth, he attains parabrahman in the presence of (or with) ātm ā which is brahman . After that, when manas is destroyed he shines as Sad āś iva of nature of Śakti.”

Ku ṇḍ alin ī awakening by mantra 138 - Mantrasādhan ā is very powerful and risk free method for ku ṇḍ alin ī awakening, but it requires time and lot of patience. First you need to obtain a suitable mantra from guru who knows Yoga and Tantra and who can guide you through sādhan ā. When you throw a pebble in still lake, it produces circular ripples. When in the same way, when one repeats mantra over and over again, the sound force gathers momentum and created vibrations in the ocean of mind. When sādhaka repeats the mantra millions and billions of times, it

138 Satyanand Sarawati Swami, Kundalini Tantra , Yoga Publication Trust ,Bihar, p.39 154 permeates every part of his brain and purifies his whole physical, mental, emotional body. The mantra must be chanted loudly, softly on the mental plane and on the psychic plane. (It can also be repeated in coordination with breath) by practicing at these four levels, ku ṇḍ alin ī awakens methodically and syatematically. There are bīja mantra -s of various cakra -s, a) Mūlādh āra cakra 139 – Golden – 4 pettaled containing letters व, श, स,

ष b) Svādhi ṣṭ hana cakra – Agni – 6 pettaled containing letters ब, भ, म,य ,र,ल

c) Ma ṇipura cakra 140 – Blue clouds – 10 pettaled containing letters ध, द, य, त,

139 Swami Muktibodhananda, op.cit ., p.422 155

प, ढ,ड, फ, न

d) An āhata cakra (coral gem) 12 pettaled containing letters - क, ख, ग, घ, ङ, च, छ, ज, झ, ञ, ट, ठ

140 Ibid , p.349 156

e) Vi śuddhi cakra 141 – 16 pettaled containing letters - smoky brilliance

f) Ajña cakra - like moon – 2 pettaled.

g) Sahasrāra cakra – Snow white 1000 pettaled containing all letters.

141 Ibid ., p.356 157

B) Śā rad ātilaka Stotra 142 :- Author of this book is Lakshmana Deshikendra about whom not much is known. But Lakshmana was impelled to write the book because of his compassion for men who wanted to know something about all the different forms of worship. Raghava who was from Maharashtra wrote commentary on Śā rad ātilaka . The commentary on this stotra gives an adequate idea of not merely greatness of the spiritual culture of India, but shows the great progress that has been made in every sphere of human activity. In expounding this text, he has cited passages not from mantra śā stra alone, but he has drawn his materials from mathematical and astronomical works, the Āyurveda , The Veda -s and the Upni ṣad -s, the Pur āṇa-s, and the Samhit ā-s, the Śrauta Sūtra -s and the Gṛhya Sūtra -s, the Brāhmaṇa-s and the Śulbas ūtra -s, the Dar śana -s, the Chanda -s, The Pañcar ātra -s and a whole host of other authorities named and unnamed.

142 Lakshmana Desikendra, Sharadatilakam Tantram, Motilal Banarasidas Publishers, Delhi, 2000, p.vi-vii 158

Prapañcasāra is one the work of Shankaracharya. Both Prapañcas āra and the Śā rad ātilaka contain descriptive accounts of various aspects of the brahmanic faith prevalent in India. The Śā rad ātilaka is divided into 25 chapters, twenty five being the number of the Sāṁkhya tattva -s.

Philosophical principles - The first chapter is Prak ṛti as it deals with creation. The twenty-three Chapters which follow demonstrate Prak ṛti - Vik ṛti and the last chapter which is devoted to yoga demonsrates Puru ṣa which is beyond Prak ṛti and Vik ṛti . 143 Eternal Śiva should be known as nirgu ṇa and sagu ṇa. Nirgu ṇa is dissociated from Prak ṛti . Thus in the beginning, there were two ultimate principles, Śiva and Prak ṛti , the principle of consciousness and the principle of matter. This looks like Sāṁkhya dualism, but it is not so. For in S āṁkhya, unconscious Prak ṛti is the cause and there is no room for God. Nor it is dualism of the yoga sytem of Patañjali, for therein an individual enjoying freedom from the troubles of the world, is the Īś vara and prak ṛti is the cause. Here, however the supreme Īś vara who is rich in the wealth of sat (Existence), cit (Consiousness), ānanda (Bliss) and associated with Prak ṛti is the cause. It is therefore a form of monism in which Śiva is dissociated from and associated with Prak ṛti (nirguṇa h sagu ṇa-shcha). This Śiva cannot be the ultimate principle of absolute consciousness as conceived in Shankara’s monism in which the principle of consciousness or brahman is the only reality, Prak ṛti and its products

143 Ibid , p.vii. 159 being really unreal, and even Īś vara or creator God vanishes in mok ṣa or ultimate dissolution (Īś vara stur īyagrasa ḥ. Nṛsimhat āpani Upani ṣad)144 Indeed all sects of upāsaka -s, the treaders of the path of bhakti principle, seem to have idealized a form of Divinity in which the supreme, who is all consciousness, is associated with unconscious creative energy for the purpose of creation, which is his sport (līlā), maintaining at the same time; his own purity and blissfulness. According to dualistic Vaishavas, he is ever sagu ṇa, possessed of infinite inscrutable potencies, the nirgu ṇa aspect being only a passive phase in his creative manifestation or emanation. He is the infinite God with infinite expression out of whom an infinite number of atomic jīva -s have been flung out as pawns in His Divine Sport of Love, ever remaining distinct from him, but finding their summum bonum in their service of him in his kingdom of Heaven. According to śā kta-s, he is sagu ṇa as his creator and nirgu ṇa as the liberator, all Jīva-s being, on liberation, merged in an infinitude of his eternal Being. He is both sagu ṇa and nirgu ṇa, neither sagu ṇa nor nirgu ṇa, beyond all gu ṇa-s but still of them. Between him, the Śiva and the Jīva , there is only the bar of the bonds of individuality (Jivahood). The Jīva , when he has thrown off this bondage, becomes Śiva.

Sagu ṇa Śiva rich in the wealth of existence or Being, "Consciousness and bliss" is the self sufficient (svatantra , svayamp ūrṇa) energized conscious being out of whom creation is evolved. He is both the material and the efficient cause of the creation.

144 Ibid , p.ixvii 160

Union of bindu with bīja is manifest sound or dhvani . This is creative evolution, without any vik āra or diversifying change. In sagun Śiva, caused by his will ( īś varacodita ). To him, the infinite energized consciousness Being, there awakes, first of all, conscious energy, the Śakti ot Mahamaya who is the mother of the world and with whom He is one. Śiva- Śakti rouses in herself a cosmic creative vibration, not yet gatheres in diversified centres and is called nāda . This infinite undifferentiated conscious vibratory energy becomes next somewhat consolidated ( ghanibh ūta ), that is attains a state of imminent differentiation (vyakaranomukhta). This is called as par ā (supreme ) bindu or Śabdabrahman , the universal conscious sound in which shape sagun Śiva , the parame śvara , rings out the creation as the endless diversity of conscious energy .(It should be remembered that mass and energy is interchangeable according to modern science). In the individual being it is the Ku ṇḍ alin ī energy.

The first steps of evolution are as follows 145

145 Ibid , p.ixix

161

Sagu ṇa Śiva (Energised consciousness)

Śakti (Conscious energy)

Nāda (Conscious energy in undifferentiated vibration)

Parabindu OR Śabdabrahman (Conscious energy in undifferentiated consolidation)

Bindu Bīja Nāda (Differentiated (Differentitated (The resultant conscious energy = Conscious energy = Conscious Śiva) Śakti , the seed Energy in vibration of creation due to the coalescence of Bindu and Bīja

Rudra Vi ṣṇ u Brahm ā ā ś āś = Icch āś akti = Jñ na akti = Kriy akti (Cognition energy) (action energy) (Volition energy) called Sun, called Moon, called Fire, Representing Representing Representing sattvagu ṇa. rajogu ṇa. tamogu ṇa.

Śabdabrahman is the first creative aspect of great god out of which evolves the differentiation of conscious energy in three forms, namely Bindu , the parent of will or volition, Bīja the parent of perception or

162 cognition and nāda the parent of action, which springs out of a combination of cognition and volition. In volition there is play of desire, born of ignorance. In it so Tamas is blinding potency (gu ṇa) of Prak ṛti predominates. In cogntion, there is light of knowledge. Sattva , the revealing or enlightening potency of prakruti predominates and in action Rajas , the active or exciting potecy of prak ṛti predominates. They represent Rudra, Vi ṣṇ u and bramha, the destroyer, presever and creator of Hindu theology, the differentiated triple aspect of parāma Śiva or mahamaya or Śabdabrahman who are one. Out of parabindu evolves Mahat as per table one 146 :- The fulfillment of I sense necessitated by the creative urge, comes from evolution, out of it ,of the subject as the cogniser and actor ,the object as the cognized and the instruments of cognition and action. Hence evolve the universal deities presiding over universal indriyas for the cognition of the universal objects, the sense gods, the senses and objects of senses, all out of the universal Ahankara. As regards objects of senses the Hindu philiosophy has never recognized the essential difference between them. They are all of same origin, differing only in the degree of cohesion or consolidation and thus giving rise to different distinctive properties cognized by different senses. They are all manifestations of energy and in subtle forms of characters than matters with characters and hence called as Tanm ātr ā-s (Tat-that, matra-only) 147 The subtlest of tanm ātr ā is Śabda (sound), a mere vibration or pulsation of energy. From it evolves ākāś a (space), the seat of all material vibration. The next is Sparsha (touch), the character which constitutes root of all perceptions, for all perceptions are primarily the feelings of

146 Ibid , p ixx 147 Ibid , p ixxi 163 touch of the perceiver with the objects perceived. It is the vitality or life principle underlying all perceptions. Out of it evolves a grosser field, Vāyu which in all material body constitutes its life. From the Sparsh Tanmatra evolves the Rupa Tanmatra, the principle of visibility or luminosity, which gives rise to objects, and from it evolves, in the grosser scale,heat and light(tejas). The next is Rasa Tanmatra or principle of fluidity ,which gives rise to distinctive rasa or taste and from which evolve all liquids and gases.The last is Gandh Tanmatra,the principle of solidity with small as its characteristic and solid earh is evolved from same.

The panchmahabhutas are forms of Śakti or energy. The energy in Akasha is called Shatyatia, the very Quiescent. The energy in Vāyu is called Shanti, Quiescent. That in Tejas (heat and light) is Vidy ā, the Enlighner. That in āpa is prati ṣṭ hā, the stay. And that in Earth is Nivritee, the final. All these evolve from nāda and Brahm ā, Rudra and Vi ṣṇ u. Everything in universe is made up of conscious factor and unconscious factor. The conscious factor manifesting itself as living subject capable of sensation through sight, touch etc. This fact is told in Hindu philosophy as "dristayatvat jadwatam". Thus such parts of man as are capable of being seen, heard and touched, tasted and smelt or becoming in any way as objects of perception make up the unconscious factor in him and the part which can perceive the sensations of sight and so forth is his conscious factor. And it is blending of these two, which constitutes life. The world is evolved of energized consciousness, Sagu ṇa that is consciousness in intimate association with gu ṇa or prakruti or unconsciousness. Hence no part is absolutely devoid of consciousness, as

164 no part is devoid of unconsciousness. Through this association, there is life or sensibility everywhere whether we detect it or not.

C) Saundarya Lahari: Saundarya Lahari is an eminent and rare text on tantra śā stra by Shankaracharya, which describes the worship of parabrahman or absolute consciousness. This sacred hymn reflects Sanakaracharya's heightened flight of imagination, the affectionate smooth flow of his devotion, and the unique poetic touch of his profound contemplation. Dev ī in the form of śrīvidy ā is worshipped in two forms: intrinsic, for the highly evolved practitioners and extrinsic, for the less evolved practitioners. The intrinsic form of worship has neither ritual nor method. The form of Parabramha Śiva along with the Śakti is worshipped in the various energy centres or cakras within the human body. Those internal practitioners who believe in the unity of Śiva and Śakti can awaken their ku ṇḍ alin ī and raise it through the various cakras to sahasrara by worshiping and mantra japa. In the extrinsic form of worship, śrīcakra is worshipped. Why these mantra -s were called Saundarya Lahari ? The word saundarya means 'beauty' and lahari , which has often been translated as waves, in actual fact means 'surge'. A surge of electricity alters and completely overrides the flow of electrical energy to the different gadgets that are plugged into it. In the same way, inner experiences can cause a surge of influx of high voltage energy to the dormant parts of the brain, which can completely transform the mundane awareness into an exalted state, where one can even experience the divinity within.

165

Sound - A medium for attaining Altered States of consciousness Sound has four frequencies, known as par ā, (cosmic,) pa śyant ī, (mental,) madhyam ā, (subtle) and vaikhar ī (gross). In order to attain the right frequencies for liberating energy, one will have to attain the pa śyant ī and par ā frequencies. Vaikhar ī is audible sound, such as the spoken word. At this level one repeats the mantra aloud, intoning each sound. As one perfects the vaikhari stage, one gradually enters into the madhyama stage, where the sound of mantra is not audible, but repeated in a slight whisper, in between verbal and mental repetition. In the pashyanti stage the repetition is purely mental, which heightens the frequency of the mantra. With that subtle vibration of sound energy, the mantra repetitions becomes spontaneous and consciousness beings to assume the form of the mantra. When this stage is perfected and the frequencies are intensified, one automatically enters the stage of para or transcendental experience of the mantra. The energy of the mantra creates an awakening and explosion within. There is expansion of the mind and liberation of the energy, allowing the consciousness to skip over the boundary of the finite mind, time and space, to experience what is beyond. In the theories of creation, according to Tantra, Vedanta, Sāṁkhya and other Indian philosophies, nāda or sound, is the first manifest form of creation. Even in the Bible one finds the statement: "In the beginning was the word and word was with God and the word was God." The first word is Aum , which is described as the transcendental or cosmic. Constant repetition of the mantra ‘Aum’ stimulates and expands the different levels of consciousness within. All mantra-s and sounds originate from ‘Aum’, which is the eternal nāda , reverberating in the 166 atmosphere. With the correct instruments one can listen to the sound of eternity in the surrounding space as well as within one's own being, and one will find striking similarities to the ‘Aum’ sound, which is regarded as the praṇavamantra . ‘Aum’ is the first mantra, but all mantra-s are forms of nāda . In fact, the Sanskrit alphabet is composed of fifty-one mantra-s, or letters, and each letter is a mantra in its own right and can be used as such. Each letter of the alphabet is called an ‘akshara ’which means imperishable, and relates to the eternal sound that is forever reverberating in the cosmos at extremely subtle frequencies. This is why merely reading Sanskrit stotras, such as Saundarya Lahari , alters the framework of the mind and consciousness, inducing heightened states of awareness. The Sanskrit ak ṣara (letters) and śabda (words) are related to energy centres which are directly connected to the centres in the brain. Correct intonation causes pressure at those points which stimulates corresponding areas in the brain and alters the awareness. Mantra is most important for spiritual evolution, because it speeds up the process very effectively. Tantra claims that the first requirement of spiritual sādhan ā is śuddhi , purification. Without śuddhi , one can remain stuck at the same point for a very long time. Tantra advocates āsana and pr āṇāyāma to purify the body. Individual aksharas, or sound syllables, are called matrikas, which is synonymous with Śakti. These are the most powerful form of mantra, called bīja, or seed, mantra, which are the root sounds from which other mantra -s have arisen. A bīja mantra is a concentrated form of energy, which is ascribed to a particular level of consciousness. According to tantra, there are many specific and special energy centres or points located in the body. These centres, along with each part of the physical body, have a corresponding mantra by which they are 167 influenced. These mantra -s are used in the trantric practice of nyasa, in which mantra -s are systematically placed at specific centres and parts of the body, to perfect the inner awareness, thus transforms the body into a receptacle for higher powers. The sound produced by the movement of the breath is also a mantra, which is known as soham. This mantra is spontaneously repeated with each breath, 21,600 time a day, and is known as the ajapamantra . The Upani ṣad -s say contemplation on this mantra alone can arouse the ku ṇḍ alin ī and alter the awareness. This concept of Śiva and Śakti is one of the greatest contributions of tantra, whereby it has explained the origin of each and every facet of existence. In tantra, everything has a potential sound, linear dimension and form. This is understandable for objects and images, but tantra extends this imagery to the realm of feelings and emotions too. Each emotion that man experiences: passion, anger, greed, jealousy, compassion, innocence and purity, has been codified by tantra as sound, linear dimension and form, which are called mantra , yantra and ma ṇḍ ala .148

Psychophysiological Effects of Evolution of consiousness (ku ṇḍ alin ī) - Saundaryalahari is a rare tantric text. It is hymn to Divine mother, an invocation and prayer that purifies and awakens man from stupor to a state of effulgent energy and creativity. The conception of Siva and Sakti in tantra is similar to Sāṁkhya concept of puru ṣa and prak ṛti and advaitic concept of brahman and

148 Satyasangananda Saraswati Swami, Shri Saundarya Lahari the decent, yoga publication trust, Munger, p.33

168 māyā. There is no Śakti without Śiva and vice versa. The two as they are in themselves, one. 149 In Saudaryalahari , Shankaracharya says that the ku ṇḍ alin ī descends down from glorious heights and turning herself into a serpentine coil sleeps at the base of the spine in mūlādh āra . This is the involution or descent of consciousness. The ku ṇḍ alin ī śakti exists in everyone but in varying degrees of awakening. When awakened through prayer devotion and other spiritual practices such as meditation it traverses through the six psychic centers ultimately uniting with Siva her lord. Sankara describes the ascent of ku ṇḍ alin ī as follows. The sakti traverses the element of earth in mūlādh āra , water in ma ṇipura , fire in swadhi ṣṭ hāna , air in an āhata , ether above it in vishuddhi and the mind in ajna between the two eyebrows finally in the thousand petalled lotus, sahasr āra , unites with her lord. The psycho-physiological effects are also described by Saint Jñāne śvara which are mentioned in subequent pages of this chapter and the conclusion.

6) Ku ṇḍ alin ī yoga :- In Ku ṇḍ alin ī Yoga these centers of consciousness are known as ‘Cakras’ or ‘lotuses’. When Ku ṇḍ alin ī awakens, the consciousness evolves from the lowest ‘Muladhara’ and traversing through the six psychic centres, reaches the highest ‘Sahasrara- the thousand petalled lotuses which symbolises infinite consciousness.

149 V.K.Subramanian, Saundaryalahari of Shankaracharya , Motilal Banarsidas, Delhi, 1993, stanza 9-10

169

The potential of Ku ṇḍ alin ī the mysterious power has been known to Indian mystics, Yog īs and Tantrics since long time. Once activated through spiritual practices ku ṇḍ alin ī can be a source of tremendous energy and can bestow great intellectual and spiritual power upon the individual. The conception of Siva and Sakti in Tantra is similar to Samkyan concept of Purusa and Prakrti and Advaitic concept of Brahman and Maya. There is no Sakti without Siva and vice-versa. The two as they are, in themselves, one. One can easily perceive the movement of consciousness from gross to subtle earth being the grossest among the five elements (pañcamah ābh ūta -s) followed by water, fire, air and then transcending the mind itself, as Ku ṇḍ alin ī ascends.

Evolution through cakra -s:- Mūlādh āra is the first center in human incarnation, but it is the highest cakra that animals have capacity to awaken. Below mūlādh āra , there are other cakras, known as patalas, which represent evolution of animal kingdom. These cakra -s are related to sense consciousness and not to mental awareness. In animal bodies these inferior cakras are situated in the legs, and so are the nadis. The names of these lower centres of consciousness are atala, vitala , sutala , tal ātala , ras ātala , mah ātala and the lowest is pātāla .150

As Mūlādh āra is the lowest cakra in human body, Patala is the lowest in animal body. It is the dimension that represents total darkness, whose nature is not functioning and matter is completely dormant and

150 Satyanand swami Saraswati, Kundalini Tantra , Yoga Publication Trust, Munger, 2012 (1984) p.120.

170

static. In animals the nadies flow at the confluence point at Mūlādh āra Cakra and in humans they flow to Ajna Cakra.In animals when consciousness evolves through various cakras, there is no individual awareness and ego. Ego begins in Mūlādh āra . The lower center do not function in human beings as we have transcended them.

In human beings, Mūlādh āra is the basic, fundamental cakra from where we start our evolution and Sahasr āra is where our evolution is completed. As we evolve towards Sahastrara, outer experiences come our way in life and inner experiences come to us in meditation as different capacities and centers awaken progressively within the nervous system. This occurs as energy flows at higher voltages and rates of vibration, through the different nadies in the psychic body.

Above Sahasr āra , there are saptalokas as Bhu (earth), Bhuvah (space), Svah (heaven), Mah (Illumined), Jana (where people are born), Tapah (where one gets knowledge), Satya (the final destination). These loka-s represent higher divine consciousness.

There are three phases of evolution in this journey of ku ṇḍ alin ī:- 1) Tamasic phase of evolution:- In animal stages,the ku ṇḍ alin ī Śakti influences the whole species with Avidy ā or ignorance.Due to this animal kingdom is only engrossed in - āhara, nidr ā, bhaya and maithuna Eating, sleeping, fearing and mating. 2) Rājasika phase:- this is journey from Mūlādh āra to Sahatrara in Humans. 171

3) Sāttvic phase:--This starts from Sahasr āra to furthers sapta-lokas. The evolution takes place automatically in Animals. They do not need guru or practice yoga. Nature is responsible for every phase of their evolution. But once Ku ṇḍ alin ī reaches Mūlādh āra , evolution is not spontaneous as human being is not completely subject to laws of nature. Man has awareness of space and time, and he has an ego. He can know that he knows that is thinking. So he has double awareness. Animals do not have this awareness. They work in instincts. So man has higher consciousness and he has to work towards its evolution. Śrī Aurobindo observes – The six cakra-s and Ku ṇḍ alin ī śakti is of the central truths of all that complex psycho-physical science and practice of which Tantric Philosophy claims to give us a rational and the most complete compendium of methods. All religions and disciplines in India which use largely the psycho physical method depend more or less upon it for their practices. 151

151 Aurobindo, Synthesis of Yoga , Sri Aurobindo Ashram, Pondichery,1992,

172

The ṣaṭcakra -s - The Centres of Altered states of consciousness 152

152 Ibid . p.24

173

He also suggests that the final union in ku ṇḍ alin ī yoga is more complete as it involves the forces of body and mind as compared to those achieved through mental method only. 153

In this book ‘The Serpent Power’, John Woodroffe finds the origin of ku ṇḍ alin ī yoga, in Yogopani ṣad -s, Pur āṇa-s and in Ha ṭhayoga texts.He also discusses how similar notions exist in systems other than Indian, particularly in Suffism and in scriptures of American Indians. He observes:-

When wakened, ku ṇḍ alin ī śakti ceases to be a static power. Which sustains the world consciousness, the content of which is held only so long as she "sleeps"and once set in movement is drawn to that other static centre in the thousand petalled lotus ( sahasr āra ) which is herself in union with the Siva-consiousness of ecstasy beyond the world of forms. When ku ṇḍ alin ī ‘sleeps’ man is awake to the world.

In Ha ṭhayog īc texts Pr āṇāyāma along with various Bandha -s (neuromuscular locks) is prescribed for awakening Ku ṇḍ alin ī. Use of Mantra -s is suggested in majority of Tantric texts for the purposes. If Pr āṇāyāma is performed along with a mantra the effect is intensified. There is a cult called Śaktip āta wherein the Guru uses his spiritual power to awaken Ku ṇḍ alin ī of a disciple.

Psycho-physiological Effects as described in Jñāne śvar ī -

153 John Woodroffe, The Serpent Power , Ganesh and Co., Madras,1989, p.314

174

The psycho physiological transformations that occur with the awakening and ascent of Ku ṇḍ alin ī are vividly described in the sixth chapter of Jñ āne śvar ī, a marvellous commentary on Bhagavadg ītā by an adept in the field of yoga, Sant Jñ āne śvara, a great saint from Maharashtra. One can notice similarity in description given in Saundaryalahari earlier. Jñ āne śvara says that the sixth chapter is the essence of the Bhagavadg ītā which is regarded as the essence of all Upani ṣad -s. He describes the ku ṇḍ alin ī yoga as the royal path (panthar āja), the surest way to liberation. 154 There is no direct reference to ku ṇḍ alin ī in Bhagavadg ītā. There is however a clear reference to Pr āṇāyāma practice. 155 In the sixth chapter of the Bhagavadg ītā, Kṛṣṇ a describes the place which should be selected for the practice of meditation. In a quite serene place, one should sit in an āsana holding his head, neck and the back in straight line, sitting steady. One must concentrate at the tip of the nose. Commenting on these verses ( B.G. VI-11 to 13), Jñ āne śvara explains how ku ṇḍ alin ī awakens and same is given in Conclusion chapter. Each of the major schools of Indian Yoga has its own methods to awaken these centres. Rājayoga emphasizes concentration and meditation

154 Jñ āne śvar ī, as told by Sri Nanamaharaj Joshi Sakhare Ed. K.P.Bhide,India Press, Pune 1905(saka 1827)VI-10,52-58 naagaacaoM iplaoM È kuMkumaoM naahlaoM ÈÈ vaLNa Gao}ina È AalaoM saojao jaOsaoM ÈÈ tOSaI to kuMDilanaI È maaoTkI AaOT vaLNaI ÈÈ AQaaomauK saip-NaI È inajaOlaI Asao ÈÈ ivaVullatocaI ivaDI È vainhjvaaraMcaI GaDI ÈÈ pMQaroyaacaI caaoKDI È GaaoTIva jaOSaI ÈÈ tva yaorIkDo QanauQa-ra È A āsanaacaa ]baara ÈÈ Sai> krI ]jagara È kuMDilanaIyao ÈÈ Sai>icayaa AaMgaa laagalao È bauiQdcaoM caOtnya haotoM AalaoM ÈÈ to toNao Aa[iklaoM È ALumaaLu ÈÈ 155 B.G . 4.29 ‘Apanao jau)it pàNaM pàNaa|panaM tqaapro ÈpàNaapanaagatI $d\Qvaa pàNaayaamaprayaNaaÁ ÈÈ29ÈÈ

175 on these cakra -s. Karmayoga emphazies on the dissolution of karma . In jñ ānayoga , one attempts to develop prajñ ā, or wisdom. In layayoga , one endevours to acquire paranormal abilities and develop the interacton with divine beings. In bhaktiyoga , practice is centred on self redemption, love and devotion to God and in mantrayoga , the chanting of mantra -s is practiced. 156

7) Buddhist Meditation: Samatha and Vipassan ā: Meditational practices constitute the core of Buddhist approach to life. The two important practices ( dhamma ) emphasised by Buddha are samatha and vipassan ā. The former leads to tranquillity and the later to insight. The theoretical back ground of these practices is found in Mah āsatipatth āna sutta - the quintessence of the Buddha's teaching. Buddha refrained from the discussion of metaphysical concepts pertaining to the existence of God, soul or universe. For, he thought, neither these concepts nor the authority of any scripture is necessary for spiritual progress. ‘Let the truth be your island, the truth be your refuge! Take no refuge!'. 'Be a pathfinder yourself’ was the unique message of Buddha. The four noble truths and the law of dependent origination form the basis of Buddhist canon. Buddha realised that nothing is permanent in this world. Continuous change- the flux- is verily the cause of human misery. In order to come out of misery Buddha showed the way of mindfulness. One must be ready to change from moment to moment, adapt to the change quickly, flow with the change and enjoy the change. This means constant awareness of the change- which is the nature of life in the world, it means to live from moment to moment and to experience

156 Motoyama, The Theories of Cakra , New Age Books, Delhi, 2008, p.203 176 the fullness of each moment. This is the path awareness, which seeks liberation ( nirv āṇa) here and now: Buddha dhamma is thus focused on the meditative practices. The noble eightfold path to salvation is divided into three stages of training viz., śī la , sam ādhi and prajñ ā. Śī la (moral precepts) is for sam ādhi (meditation) and sam ādhi is for prajñ ā (insight); which is in turn for vimukti (freedom). Śī la curtails physical and vocal misdeeds through right speech, right actions and right lively hood. In the aṣṭāṅgayoga of Patañjali, too, as discussed before, the first two limbs are yama -niyama -s, designed for developing character ( śī la ). Spiritual life can be established only on the solid foundation of śī la . There must be total transformation of body mind complex in order to receive higher spiritual force. Sam ādhi minimizes the mental misdeeds and paññ ā destroys ignorance and generates wisdom enabling one to detach from the worldly things. Just as Patañjali has given different techniques of cittapras ādana-s, Buddha dhamma emphasizes on purification of mind. The process is mentioned in Introduction chapter of this thesis. Sam ādhi (meditation) is the best way to purify the mind. In Buddha dhamma the word sam ādhi is defined as- "kusal ā cittassa ekaggat ā" The one pointed state of mind is sam ādhi . As we have seen before, Patañjali also advocates, ekatatva abhy āsa (practice of one-principle) to purify the mind. Concentration and meditation bring about purification of mind. This is achieved through right effort, right awareness and right concentration.

177

Prajñ ā or wisdom which totally purifies the mind, develops through right thought and right understanding. The two imporat practices ( dhamma ) emphasised by the Buddha are samatha and vipassan ā. The Dasuttara sutta of Dīgha Nik āya says:- "Samatha ca vipassan ā ca ime dve dhamma bhavetabhya" 157 The Sangiti Sutta of Dīgha Nik āya says the same - 158 "These are double doctrines, friends, which are perfectly set forth by the Enlightened one, who knows, who sees, which are these doubles? Calm ( samatha ) and insight ( vipassan ā)." The following passages from Aṅguttara Nik āya clearly explains the functions of samatha and vipassan ā.159 "Monks! These two conditions lead to knowledge. What are the two? Samatha and vipassan ā. If cultivated what benefit does samatha confer? The mind is cultivated. What benefit does result from cultivated mind? All lust is abandoned. ( yo rago so pahiyati /). Monks if vipassan ā is to be cultivated, what benefit does it confer? All ignorance is abandoned ( yā avijj ā s ā pahiyati /). A mind defiled by lust monks, is not set free; nor can insight defiled by ignorance be cultivated. Indeed, monks the freedom from lust leads to release of tranquillity of mind, the freedom from ignorance leads to the release of the insight." In Samyutta Nik āya 160 samatha and vipassan ā are compared to the pair of swift messengers who carry the message of truth-(nibb āṇa) to the consciousness who is the lord of the own, viz., the body, mindfulness

157 Bhikku Jagadish Kashyap (Ed), Dīgha Nik āya, Dasuttara Sutta no. 34, Vol.III, p.211. 158 Ibid , Sangiti Sutta No.33, Vol.III, p.169 159 Ibid , Aṅguttara Nik āya , Vol. I, p.58 160 Ibid, Samyuktta Nik āya , Vol.III, p.174. 178

(sati ) being the gate keeper of the six senses, and the noble eightfold path being the way leading to nibb āṇa. The purpose of samatha is to induce concentration in the mind and free it from all distraction ( vikkhepa ). The essence of vipassan ā is to see the truth as it is ( anupassan ā). The two jointly act as a single harmonious entity as the way to nibb āṇa.161

Samatha Meditation: The technique In samatha meditation objects may be external or internal. A novice, working without a teacher, may begin with external objects. The best known object for samatha meditation is 'kasina' 162 Which is defined as a colour, element, or single coloured uniform textured shape. A kasina is primarily an embodiment of physical materiality, 'kasina' is the name for purely external device to produce and develop concentration of mind and four -absorptions. Concentration on a kasina leads to a state of mind where all sense activity is suspended, where there is no more perception of bodily impressions and feeling, i.e. the state of the 1st mental absorption. It is contemplated in terms of its constituent (earth, air, fire, water) and some of their qualities or forms. The ancient meditation manuals explain how the meditator himself should fashion his kasina . In Zen, flower arrangement ( ekebana ) or 'Tea Ceremony' is used for concentration; in the same way preparation of kasina itself is part of the meditative process. Every action should be carried out with awareness and precision. One is so focused while preparing the kasina that he enters in to a state of meditation ( satori ).

161 Ibid, Patisamdhidamagga p.25 162 Winston King, Theravada Meditation , Motilal Banarsidass, Delhi, 1992, pp.3-37 cf. Nyanatiloka, Buddhist Dictionary , Frevin & Com, Colombo, 1956, p.74. 179

For daily practice the meditator sits in front of the kasina at suitable distance and gazes at it in a relaxed manner without straining the eyes. After few seconds he closes the eyes and tries to visualize the kasina exactly as it was seen. Image of any object is retained on the retina of the human eye for at least 16th part of a second or so, when this fades away a mental image of kasina is created. With, practice, the meditator is able to visualise the image for longer time. After a few days practice, he may be able to visualize the kasina without using material object. The kasina is to be attended to or sensed, not thought about. The perception of materiality through the kasina becomes progressively subtle. There being continuous expansion of awareness till the subtle yet limited, kasina becomes infinity of space like the yogic perception of indistinctness in nirvic āra sam āpatti . The yogic practice called tr āṭaka can be used in similar fashion. Patañjali has advocated relaxed concentration on a flame ( Y.S . I-36) as one of the techniques of cittapras ādana as discussed in the previous chapter. In Buddhist tradition, sometimes ma ṇḍ ala -s, which is a symmetrical pattern, is used for concentration, such ma ṇḍ ala -s may exhibit symbolic or mythological picture or colourful patterns. At times mantrajapa is also used for samatha meditation. A sacred word or phrase is repeated, in the beginning loudly, if necessary, but mentally when the level of concentration reaches optimum level. This is followed in majority of spiritual traditions in India.

Anap āna Sati - Mindfulness on breathing - The best practice leading to samatha is anapana sati . This was used by the Buddha himself on the night of enlightenment, which made 180 him see the things as they are! Anap āna sati is recommended for purifying and silencing the mind ana means inhalation, 'apāna' means exhalation. 'Sati' is mindfulness. Hence Anap āna sati is mindfulness on breathing i.e. awareness of respiration.

Anap ānasatikath ā in Paṭisambhidamagga (a Pali text) gives the following technique to silence the mind. The aspirant breaths in a long in breath, reckoned by extent. He breaths in and breaths out long in-breaths and out-breaths, reckoned by extent. By doing so breath becomes subtler and rhythmic ( chanda develops). Continued practice brings still. When the process is continued, the mind turns away from the long in-breaths and out-breaths and equanimity ( upekkh ā) is established. In case of short in-breaths and out-breaths, these are reckoned by brevity ( cittara - sankhate ). 163

An aspirant selects a suitable place for meditation. Vishuddhimagga discusses places, which are suitable as well as those, which are not suitable for meditation. 164 Obviously the place must be free from any kind of disturbances. There he sits in a meditative posture (cross-legged) holding his body straight and upright. Breath can be used as a vehicle of contemplation in several ways e.g. 1. Feeling the sensation of breath at the nostrils. 2. Rising and falling of abdomen. 3. Feeling the short or long stretch of breathing. 4. Counting.

163 S.N.Tandon, A Reappraisal of Patañjali's Yoga S ūtras in the Light of Buddha's Teaching , Vippassana Research Institute, Igatpuri, 1995, pp. 93-94, cf. Patisambhida Magga 1.3.4.32 and 1.3.4.52. 164 Dwarakadas Shastri (Ed), Vishuddhimagga , Bauddha Bharati, Varanasi,1977, pp.95-98. 181

The best way is not to choose a specific method for contemplating on the breath but to focus one's attention where the movement of breath is felt clearly. It is important to learn not to interfere with the breath. The anapana is different from yog ī c practice of pr āṇāyāma where the puraka (slow controlled inhalation) recaka (slow controlled exhalation) and kumbhaka (retention) manipulate the process of respiration, in order to control and channelise the subtle currents of pr āṇa. In anapana there is no manipulation of breath, but simple breath awareness. Along with the ability to focus on a particular object one must also be open and receptive to whatever presents itself to the senses and the mind. In anapanasati - parva 165 Buddha instructs that one should be aware of the breath and also of the whole body, of the breath and the state of mind, of the breath and the contemplation of impermanence etc. When one is aware of the breathing and also the feeling one becomes aware of the interdependence of breathing & feeling. The anapanasatisutta can thus lead to insight into interdependence of all things. Thus samatha and vipassan ā go hand in hand. The satipa ṭṭ hāna leads to both, the inner stillness ( samatha ) and to clarity or insight ( vipassan ā). The Buddha emphasized on the development of both.

The Four Absorptions (Altered states of consciousness) In Pa ṭisambhidamagga 166 anap ānasati has been recommended as one of the most important exercises for reaching mental concentration and four absorptions ( jh āna -s). Before he became the enlightened one.

165 Majjhim Nikaya,Mahasatipatthana Sutta , Vipassana Visodhan Vinyas,

igatpuri,india, 1995 ,p.5.

166 S.N.Tondon, op.cit., pp.29-31. 182

Buddha had practised eight absorptions viz., four rupajjh āna -s and four arupajjah āna -s. The former set of absorptions remain in the field of mind-matter while in the next set of four only the mind functions. The arupajjah āna -s enable one to enter the realms of infinity of space, infinity of consciousness, nothingness, and neither perception nor non-perception. Having experienced all the eight absorptions Buddha realised the deep- rooted mental defilement ( anusaya kilesas ) were yet to be eliminated. For this he had to reach a stage of total cessation of perception and sensations ( nirodhasam āpatti ) where the mind ceases to function and one enters the state of liberation ( nibb āṇa). The Buddha thus discovered that it was not necessary to practice eight absorptions, to reach the stage of nibb āṇa if the four absorptions are practised with discrimination ( viveka ). From the very first absorption, which will lead to deep concentration (sam ādhi) in the second and pave the way for mindfulness accompanied by realization of mind-matter phenomena ( sati-sampajhāna) in the third. If one gets firmly established in sati sampajanna 167 in the third Absorption when he enters the fourth Absorption he achieves both the phalasam āpatti (fruit of liberation) and jh āna sam āpatti the (Perfect concentration). Khuddka Nik āya describes this as a special feature of the Buddha's technique of meditation. 168 The eight absorptions found in the Pali Canon are:- 1. I-Absorption - Pathama Jh āna 2. II-Absorption - Dutiya Jh āna 3. III-Absorption - Titiya Jh āna 4. IV- Absorption - Catuttha Jh āna 5. V-Absorption - In the sphere of boundless space ak āsanancayatana sam ādhi .

167 Samyutta Nik āya 36.12.12, 'yato ca bhikku atapi sampanjhnanam na rincati' 168 Khuddaka Nik āya , VI.5. 183

6. VI-Absorption - In the sphere of boundless consciousness. 7. VII-Absorption - In the sphere of boundless nothingness akincannayatana sam ādhi . 8. VIII-Absorption - In the sphere of neither perception nor-non perception nevasannana sannayatana sam ādhi .

Beyond these the aspirant passes on to the stage of extinction of perception and sensations - (sanna-vedayita-noridham ) where he experiences supreme bliss and peace ( paramam sukham santi ). It is in this samadhi that all mental defilements stand dwindled. 169 This is only sam ādhi , which is super-mundane ( lokuttara ), all rest being mundane (lokiya ).

Progressive Altered states of consciousness in the practice of samatha (A) The aspirant, well established in various moral precepts (śī la) sits cross-legged, keeping his body erect and keeps his awareness in the area around the mouth. 170 (B) Then he should start with anap āna sati , awareness of respiration which would lead to purification and calming

169 Ibid . p.93. cf. Majjhima Nik āya , Mula pannasakam asava parikkhina honti (25.2.11) 170 Ibid . p. 85, cf. Nisidati Pallarikam abhujitva ujmkayam panidhya, parimukham satim upatthapetva ! Digha Nik āya, Mah āvagga -9.2.3. 184

down of the mind, and lead to the following four absorptions (Jh ānas). The time taken to enter into different absorptions will obviously depend upon the extent of purification of mind and the intensity, regularity and time span of practice. (C) I-Absorption- The first Absorption, born of detachment is accompanied by reasoning ( savitakkam ) sustained attention to the object of meditation ( savic āram) filled with joy ( piti ) and bliss ( sukha ). This is very similar to what Patañjali calls samprajñ āta sam ādhi accompanied by vitarka (reasoning), vic āra (reflection), ānanda (bliss), asmit ā (I-Consciousness) .171 The difference between joy ( piti ) and bliss ( sukha) should also be noted. Joy is coarse. Bliss is fine. Joy comes from concentration, bliss results from tranquillity. (D) II- Absorption. The second absorption is accompanied by joy (piti) and bliss (sukha), and concentration (ekaggata) the remaining two viz vitakka and vicara being eliminated (avitakkam, avicaram ). (E) III- Absorption- In this joy gets subsided (pitiya ca viraga). The aspirant dwells in equanimity, mindfulness and constant thorough realization of impermanence ( upekkhako ca viharati sato ca sampajhano). (F) IV- Absorption - Having eliminated physical and mental pleasure and pain, the aspirant enters a state beyond these (adukkham asukham). The fourth absorption is accompanied

171 Y.S . I.17.

185

by concentration of mind ( cittekaggat ā) alone, bliss having subsided. Equanimity and mindfulness bring about total purgation in this state ( upekkhasatiparisuddhim) .172 The IV absorption culminates into a state of sleep tranquillity known as passaddhi . Here the aspirant may get deluded feeling that he has reached nibb āṇa. He should then realize that this state too is impermanent ( anicc ā) and go beyond that, to a state of sanna vedyita nirodha i.e. the cessation of perception and sensations, also knwon as nirodha-sam āpatti or nibb āṇa.173 The progression in the Four Absorptions has been summarized by John Walters as follows: 174 The road to supreme wisdom is reached in four stages of meditation (four Jh āna -s) (i) Monk devotes his mind in reasoning of some religious subjects. (ii) Concentration develops clarity of mind and reason is replaced by intuition. (iii) Subject of his thought and intuition fades away monk is filled with a sense of eternal joy.

172 Majjhima Nik āya -translation 'Meddle lenngth Sayings' I.B. Horner, Vol.I (21-22) London, Luzac 1954, pp. 27, 28 and Vol. II (I-352) p. 17, cf. Tandon S.N. Op.cit. p.p. 84-88. 173 S.N.Tandon op.cit . p.86, cf. Dīgha Nik āya Mahavagga 9.5.31. The following passages from Dīgha Nik āya Mahavagga describe the four Asorptions - "Idha, bhikkahave, bhikkhu vivicceva kamehi vivicca akusalehi dhammehi savitakkam savicaramvivekajam pitisukham pathamam jhanam upasampajja viharati; vitakkavicaranam vupasapma ajjhattam sampasadanam cctaso ckodibhavam avitakkam avicaram samadhijam, pitisukham dutiyam jhanam upasampajja viharati; pitiya ca vigara upekkhako ca viharati saho ca sampajano sukham ca kayena patisamvedeti yam tam ariya acikkhanti 'upekkhako satimasukhavihari" ti tatiyam jhanam upasampajja vijarati: sukhassa ca pahana dukkhassa ca pahana pubbeva somanassadomanassanam atthangama adukkhamasukham upekkhasatiparisuddhim catutthsam jhanam upasampajja viharaqti"

174 John Walters, Mind Unshaken , Rider, London, 1961. 186

(iv) Ecstasy passes to be replaced by a purity of equanimity and mindfulness devoid of either joy or sorrow. The above mentioned meditative states can be developed by a variety of meditative subjects, such as kasina mentioned before. They are essential levels of abstractive consciousness into which the mind may be projected in different ways. They represent progressively abstractive awareness of a material object whose specific form is transcended in consciousness. Vipassan ā- Mah āsatipa ṭṭ hāna Sutta , a discourse on the 'Foundations of Mindfulness' is regarded as one of the most important ones, the Buddha delivered in his lifetime. In this discourse, delivered at Kammassdhamma a city of Kuru-s, the Enlightened One revealed the one and only path (ekay āno maggo ) leading to purification of beings, to passing beyond grief, to the dying out of ill and misery to the attainment of right method, to the realization of nibb āṇa. The discourse is recorded in the following Buddhist scriptures:- 1) Majjhima Nik āya :- 10th discourse where it is known as 'Satipattana Sutta' 2) Dīgha Nik āya :- 22 nd discourse, where it is known as Mah āsatipa ṭṭ hāna Sutta where a detail description of the treatment of Four Noble Truths is found; hence the adjective 'mah ā' meaning great or elaborate. The Concept of Sati:- Sati (Pali) or sm ṛti (Sanskrit) means memory. There are many connotations of word sati, such as recognition, consciousness, wakefulness, attention, mindfulness, awareness, samm ā sati i.e. Right mindfulness is one of the constituents of Noble Eight-fold path as well as

187

One of the five mental strengths ( bala ), 175 and one of the seven factors of Enlightenment ( bojjhanga) .176 In Buddhist sense sati is hardly used in the sense of remembering past events. It mostly refers to the present; here and now! As a general psychological term it carries the meaning of attention or awareness. Samm ā sati is skilful attention, right mindfulness. From Buddhist perspective, our normal waking state of consciousness is severely limited and limiting. It resembles extended dream rather than wakefulness. Right mindfulness means to awaken from this sleep of automaticity and unconsciousness and appreciate the fullness of each moment, we come across, in life. With right mindfulness one can establish harmony with oneself and world. Fundamentally, mindfulness is a simple concept it means paying attention in a particular way, to present moment without any judgment, or likes and dislikes. This kind of attention cultivates intense awareness, clarity and acceptance of the reality of the present moment, as it is! A diminished awareness of the present moment makes one slip into the past, or wander into future, leading to automatic action or unconscious behaviour; originating from deep-rooted instincts and fears. Mindfulness has been called the heart of Buddhist meditation. But one need not be a Buddhist to practice it. It is an art of conscious living; it means waking up and seeing things as they are. The word Buddha means

175 S.N.Goenka, The Discourse Summaries , Vipassana Research Institute, Igatpuri, 1995, p.88. Glossary of Pali terms: 'The five mental strenghts are- faith ( saddh ā), effort ( viriya ), awareness (sat ), concentration ( sam ādhi ), and wisdom ( paññ ā).

176 Ibid p.89. The seven factors of enlightenment are awareness (sati), Investigation of dhamma (dhamma vicaya ), effort ( viriya ), bliss ( piti ), tranquility ( passadhi ), Concentration ( sam ādhi ), equanimity (upekkh ā).

188 one who has awakened. Mindfulness is practical way of self-enquiry and awareness in action. The word pa ṭṭ hāna (Pali), or prati ṣṭ hāpan ā (Sanskrit) means establishing, remaining aware, keeping wakeful. Hence satipa ṭṭ hāna means establishing of awareness, the presence of wakefulness or the foundation of mindfulness. Sutta (Pali) means sūtra (Sanskrit). In Buddhist sense sutta means original textbook containing a discourse of Buddha or one of his leading disciples. Following excerpts are from Buddha’s original discourse on Mah āsatipa ṭṭ hāna Sutta .177 The one and only path bhikkhu-s leading to the purification of beings, to passing beyond grief and lamentation, to the dying-out of ill and misery, to the attainment of right method, to the realization of nibb āṇa is that of the four-fold setting up of mindfulness. Which are the four? Herein, O bhikkhu -s let a brother, as to the body, continue so to look upon the body that he remains ardent, self-possessed, and mindful, having overcome both the hankering and the dejection common in the world. And in the same way as to feelings, thoughts, and ideas, let him so look upon each, that he remains ardent self-possessed and mindful; having overcome both the hankering and the dejection common in the world.

The Four Contemplations -

177 T.W. & C.A.F. Rhys Davids, Dialogues of the Buddha . Translation of Dīgha Nik āya , Sutta 22, Vol. II p.p.291-315, S.B.B. Vol. III Part II p.p. 327-346, also Vipassna Visodhan Vinyas, Mah āsatipa ṭṭ hāna Sutta, op.cit .

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In the above passages quoted from Mah āsatipa ṭṭ hāna Sutta , the following contemplations are mentioned. These are interconnected aspects of satipa ṭṭ hāna .Thus the Right Mindfulness is directed towards:- 1) Observation of the body: kay ānupassan ā. 2) The feelings, Sensations: vedan ānupassan ā 3) Observation of mind: citt ānupassan ā. 4) Observation of mental contents: dhamm ānupassan ā. Pre-requisites - In the above passages and time and again, in his discourses, Lord Buddha has emphasised that a spiritual aspirant must inculcate certain qualities in himself if he has to be successful. As aspirant practising the four contemplations must be atapi sampajh āno satima. Atapi :- Atapi means ardent, hard working, one who is prepared in undergo physical & mental torture on the path and yet determined not to give up. Sampajh āno:- Sampajh āno means one who comprehends clearly. One must actually experience the arising and vanishing of sensations at physical as well as mental levels. Satima :- 'satima' means always mindful, persistently maintaining awareness. Abhijjhadomanassam :- (sakshibhava: witnessing) One of the most important aspects of satipatthana sutta, which is often repeated by the enlightened being, is the attitude of a witness- 'sakshibhava'. Says the opening verse of the 'sutta' - vineyya loke abhijjhadomanassam witnessing the sensations, thoughts, feeling events, actions etc: without one's own likes and dislikes interfering in the process of observation. 190

Vineyya means to withdraw, detach oneself, Abhijjh ā means attachment, craving, likes. Domanassa means aversion, dislikes, dejection and Loke means in the world, which is the field of human consciousness. For a person practising meditation, it would mean his own body where he experiences different sensations- pleasurable -painful or neutral. Our mind and body always react to the stimuli, internal or external, and by habits categorises them as pleasurable, painful or neutral. Samm ā sati or right mindfulness means observation without any reaction, mere attention, witnessing the events, or sakshibhava, to see things as they are. One has to be aware of the sensations at physical or mental levels without reacting to them by action, speech or by mental comment. This kind of observation is known as anupassan ā. Sometimes during meditation body & mind may react to these sensations spontaneously. The practitioner then must witness the reactions also without likes & dislikes. Ordinary human mind always react to psycho-physiological stimulate. It always verbalizes an experience on the background of previous experiences. Thus the mind conditions or colours an object or an experience with its own consciousness, which is limited by the memory of the past. This has already been discussed in detail when savitarka and savic āra sam āpatti -s were discussed. Patañjali says that one can transcend savitrka or savic āra states by purifying memory ( sm ṛti-pari śuddhi ). By this, mind loses its subjectivity or self-awareness while interacting with an object. It is the memory or self-awareness of the mind which colours the object, which is then, not perceived as it is. Once while advising a monk the Buddha had said:"In what is seen, there should be only the seen. In what is heard, only the heard, in what is thought only the thought (ud āna I-10).” 191

Vipassan ā - a means to progressive altered states of consciousness - The meditator should not lose the awareness of impermanence even for a moment. 178 This is achieved by practice of vipassan ā. It is the practice of vipassan ā that helps the meditator to transcend from the lower to the higher stages of absorptions. Constant awareness of impermanence, non-self and misery doesn't allow a particular meditative state (Absorption) a 'peaceful abiding'. Vipassan ā characterised by insight and wisdom ( paññ ā) make the meditator realise that such a peaceful abiding is also transitory related to phenomenal world, and hence will not lead to final salvation. Without such a realisation, the meditator will happily remain the lower states and will not progress at all. It is this insight, which makes him transcend the state of joy, or peace or the meditative states characterized by the realization of emptiness (no-thing) or 'neither perception - nor non perception' or even the total cessation or perceptions and sensations (nirodha sam āpatti )- which is nibb āṇa here and now, to - the 'Beyond' from where there is no return! Vedan ā in Vipassan ā:- Another important feature, which distinguishes vipassan ā from the yogic or traditional techniques of meditation, is the awareness of sensations ( vedanā). According to Aṅguttara Nik āya all mental state (including the meditative states) have their confluence in sensations (vedan ā). Vedan āsamosarana sabbe dhamma 179

178 Samyutta Nik āya , 36.1.12 "Yato ca bhikku atapi, Sampajannam na rincati" 179 Aṅguttara Nik āya , 10.6.8.2. p. 184 cf. S.N.Tandon 192

Vedan ā means a feeling or a sensation, which has both physical and mental aspects. Vedan ā offers a means to examine the totality of physical -mental-phenomena. The Reality of the body may be imagined by contemplation, however it's direct experience comes only through the sensations (vedan ā) arising within the body. As the body and sensations cannot be experienced separately; the mind cannot be observed apart from the contents of the mind. Because of the close inter-relationship of mind and matter, the contents of the mind always manifest themselves as sensations in the body. The Buddha, therefore proclaims that whatever arises in mind is accompanied by sensations. The observation of these sensations, according to Buddha, is the only means to examine the totality of our being, physical as well as mental. The establishment of awareness of body and its sensations, and the mind and its contents reveals the secret of human nature and removes the delusion he has about himself. Similarly to come out of the delusion of the external world, the modus operandy of one's contact with the external world must be thoroughly examined. Examining the depths of his own mind and Buddha realised that between the external object and the mental reflex there is missing link - vedan ā through which alone the reality of the object can be known, Thus, vedan ā (sensations) is the essence of all experience. Examination of vedan ā associated with any experience leads one to thorough realisation of impermanence associated with it. He realises that vedan ā arises and passes away. The insight ( paññ ā) that develops through such examination makes one detached from the world. In vipassan ā there is no room for imagination or speculation. To see the things as they are means to actually experience them; which

193 means to realise the impermanence associated with them; which in turn end attachment with them. One becomes aware of the body or a particular part of the body only through the sensations 'arising' therein. Without sensations there can be only imagination of the body or its parts but not actual experience of the same. So even when one is doing kāyanupassan ā (the contemplation of the body) he has to do it through sensations ( vedan ā). Similarly in vedanānupassn ā (contemplation of feeling) or citt ānupassan ā (contemplation of the state of mind) or dhamm ānupassan ā (contemplation of mental contents one has to work through sensations ( vedan ā) only. It is not enough however to feel the sensations only. One must realize, through one's own experience that these sensations arise and pass away. One must experience the three essential characteristics of all phenomena, viz. anicca (impermanence), anatta (non-self) and dukkha (misery), associated with these sensations. Vipassan ā leads to such a realization, mere intellectual understanding of the three essential characteristics doesn't bring about metamorphosis in human character, actual experience does. The aim is to know the mind that is so near and yet not understood. If mind is comprehended all things are comprehended. Having known the mind thoroughly one can shape it and set it free. Hence the Buddha advice is 'Be Mindful'!

Supernatural Powers - Patañjali has devoted a full chapter called vibh ūtipāda , to describe different supernatural powers a yog ī may acquire through specific

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practices ( samyama-s). 180 Patañjali warns that such supernatural powers may become obstacles on the path to sam ādhi.181 The Buddha too warned that supernatural powers are impediments for insight through not for concentration. Dīgha Nik āya Pathikavaggo described six types of supernatural powers ( cha abhinna ). They are – 1. Iddhividha - Mystical powers such as becoming manifold. Disappearing, walking on water, flying in air etc. 2. Dibha sotadhatu - Hearing Divine sounds. 3.Dibba cakkhu - Divine vision. 4. Parassa occto pariyanana - Knowing other's mind. 5. Pubbenivasanusati - Recalling previous states of Existence. 6. Asavakkhayakaranana - Knowledge of extinction of defiling impulses (asava -s). The first five of these supernatural powers are attainable through various absorptions ( sam ādhi ). They are called lokiya since they are useful in worldly life. The sixth one is lokuttara 182 - the other worldly, attainable only through vipassan ā. By totally annihilating the defiling impulses ( asava -s) one becomes 'arhanta' (Enlightened person). It is vipassan ā, which doesn't allow the different state of absorption ( dhy āna ) become 'peaceful abidings'. Through the insight, one realizes that such state are also transitory. Similarly through vipassan ā alone, supernatural powers do not become obstacles in final emancipation i.e., nirv āṇa.

8) The Mystic Way/Suffism -

180 Y.S .III.16-49. 181 Ibid . III-37. 182 Ibid , p. 74, cf. D īgha Nik āya, Pathikavaggo,11.1.7. 195

a) Mystic way: - Saint John of the Cross a Carmelite Saint belonging to 16th Century in his famous book Ascent of Mount Carmel , explains how a soul may mould herself in order to attain the Divine union at the earliest. The spiritual unfoldment of an aspirant has been described by him as a journey of the soul towards her beloved. 183 The mystic way is a psychological process dealing with total transformation of the personality. It involves character building aimed toward Divine Union. A pilgrim faces a series of experiences on the mystic way. These experiences differ from mystic to mystic but there is an element of similarity in them. They always oscillate between happiness and misery. The mystic way is like a spiral path going up a mountain, has ups and downs and areas that are sunlit and dark. According to the teaching of Plotinus, and Dionysius, the way to divinity has the following three stages - 1)Purgativum 2)Illuminativum 3)Unitivum

Underhill further classifies the mystic way as follows:-184 1)Awakening of the Self. 2)Purgation or Purification of the Self. 3)Illumination 4)Dark Night of the Soul. 5)Union.

183 The Complete Works of Saint John of the Cross , Burns Oates & Washburn Ltd, Publishers, London,1947 184 Evylyn Underhill, Mysticism: A Study in Nature and Development of Man’s Spiritual Consciousness , Dover Publication, INC, Micheola, NewYork, 2002, p.169

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1) Awakening of the Self Mystic life begins with a sort of conversion that marks a change of attitude towards life. According to Saint John of the Cross the spiritual journey begins in the night. In the darkness of the night the path is invisible. Engaged in mundane affairs, the soul sees not the right path. The first obstacle on the journey is that of sensual desires, which darken the path. St. John of the Cross explains these desires are the cause of two serious evils in the soul. In the first place they deprive the soul from the Spirit of God. Secondly they make the soul wearied, tormented, darkened, defiled and weakened. 185 The soul realises the futility of worldly pursuits and starts awakening to a new reality. The awakening of the self can either be gradual or sudden. It can be with or without efforts. When the soul thus awakens all things appear anew which is the beginning of mystical life. In the very first stanza of the ‘Ascent’ Saint John of the Cross says. 186 On a dark night Kindled in love with yearnings Oh happy chance! I went forth without being observed, My house being now at rest. The soul, tormented in worldly life, finally conquers her lower nature. Having detached herself from mundane desires, she ‘seat her house at rest i.e. acquires peace. She is not tormented by the senses, and thus, orients for a ‘happy chance’ of meeting Him.

185 Ascent , I.vi.i 186 Ibid , I.i.i 197

Love of God is kindled in the heart of a person who has awakened. He feels the nearness of God. He thus begins his Ascent to Mount Carmel , leaving behind the ‘house of senses’.

2) Purification of the Self - As a necessary corollary of the stage of ‘awakening’ and ‘conversion’ the purification of the self begins. Theologica Germanica written by unknown German mystic of the 14th Century, mentions positive and negative aspects of purification:- Mortification - Positive aspects. Detachment - Negative aspects. This is very similar to Patañjali’s abhy āsa (Persistant practice) vair āgya (detachment) for bringing about cittavṛttinirodha - the cessation of modification of citta. 187

Detachment:- It is an attitude and not an act. It is not the nature of things Possessed that matters but the reaction they stimulate in the self, what is known as ‘poverty’ in Christian Faith, represents the detachment. St. Francis of Assisi, much to the wrath of his father, who was a rich merchant, wedded ‘Lady Poverty’. ‘A mystic has to accept- 1) Poverty of wealth – which means to develop disinterestedness in material comforts. 2) Poverty of Senses – i.e. lack cultivation of chastity.

187 Y.S., I.12. 198

3) Poverty of will – i.e. lack of ego-consciousness, which comes from total surrender to the Divine. Detachment means to get rid of all impurities, brought into the soul by attachment to the world. Mortification - It means death of ego in its narrow individualistic sense. The body, flesh, passions are brought into subjugation by self- denial. With increasing control over lower nature, old habits are annihilated; New habits, congenial to mystic life are cultivated. Mortification means sublimation of human personality. While explaining the stanza from ‘Ascent’, quoted above; St. John of the Cross says that desires are lulled to sleep through mortification of sensual nature, and until at last sensual nature itself is at rest from them. Thus mortification sets the ‘house of all desires at rest! The soul then has a ‘happy chance’ of union with the Divine.

3)Illumination - Having purified the mind senses, the soul gets illumined by God– consciousness:- The third stage on the ‘mystic way’ is characterised by mystical consciousness. Here the perception radically differs from that of the man of the world; hence though these experiences have noetic quality they are ineffable. Three main types of experiences are reported by mystic time and again. Intense awareness of Divine presence. A joyos apprehension of the Absolute. A glimpse of the Absolute. Clarity of vision

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With regard to phenomenal word; physical perception having added significance. The reality is perceived as transcendent yet immanent. In Blake’s words, everything appears to man as infinite, the growing consciousness of the mystic stretching in two directions until it includes in its span, both, the world of being and becoming! Intuitions, auditions, visions- Hearing Divine Sound, dialogues with Divine, Seeing Divine light, Development of extraordinary capacities of speech and writing. ‘Illumination’ is akin to what Patañjali calls ṛtambhar ā prajñ ā (Intuitive Knowledge) that accompanies sab īja sam ādhi . 3) Dark Night of the Soul - This is a state in which the mystic swings back from Illumination.A variety of explanations have been given for its occurrence. As Psychologist opine it may be due to psychic fatigue, i.e. a reaction from the strain of mystical Lucidity.Some also call it a period of ‘mystical adolescence’. The Dark Night is characterised by- 1) Loss of presence of god. 2) Acute sense of imperfection. 3) Loss of mystical feeling. 4) Loss of will power-intellectual impotency. 5) Agony of Divine Separation. The pangs of separation from the Divine have been reported by majority, if not all, of mystics. The Dark Night seems to be a necessary ingredient in the perfection of spiritual experience. There is complete self-purification during the Dark Night of the soul.

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Tillyard makes a clever suggestion that as in physical experiment, excessive light be becomes darkness. Similarly the Dark Night in mystical experience is caused not by God withdrawing Himself but by the seeker being unable to sustain the brilliance of his vision. 188 ‘By blinding it illuminates’ Says St. John of the Cross. St. John of the Cross has given three reasons for calling this experience ‘ Dark Night’ . “The first has to do with point from which the soul goes forth; for it has to gradually deprive itself of desire for all worldly things which it possessed by denying them to itself. This denial and deprivation, are, as it were, night to all senses of man. The second reason has to do with the road along which the soul must travel towards union- that faith, which is likewise, dark night to the understanding. The third has to do with the point to which it travels – namely God, who equally is dark night to the soul in this life. 189 Saint of the Cross calls first part of the night of the as “night of senses”. The journey through this part involves quietening of senses through detachment and mortification, leading to illumination.

The second part is called “night of spirit” since this is journey through the night of faith. During this journey purification of intellect, memory and will take place. This journey prepares the soul for its intimate union with God. The first part viz. The night of senses is ‘active since human efforts are involved. The second part viz. Night of spirit is ‘passive’ where soul allows God to work for its total purgation.

188 Tillyard, Spiritual Experiences , p.189, c.f. Ranade, R.D. p.18 Mysticisum in Maharashtra, Delhi,Motitall Banarsi Das, 1988. 189 Ascent, I.ii.i 201

Patañjali also speaks of two kinds of detachments ( vair āgya ). In its first stage there is loss of the object of senses. But detachment of highest order ( parama vair āgya ) involves detachment from gu ṇa-s i.e. essential nature of prak ṛti itself 190 and this is achieved through the knowledge of puru ṣa.

Sam āpattis – Jh ānas – Mystic Way of attainment of Altered state- St. John of the Cross explains that “in order to prepare the soul for Divine union, it must be pure and void of all that pertains to senses and detached and freed from all that can clearly be perceived by the understanding - Profoundly hushed and put to silence, and leaning up on faith which alone is the proximate and proportionate means whereby the soul is united with God, for such is the likeness between itself and God that there is no other difference save that which exists between seeing Him and believing in Him” 191 Purgation of memory is an important aspect in Buddhist Meditation and Patañjali’s Yoga. The four stages on the mystic way are comparable to four Absorption in Buddhism, and four Sam āpatti -s in P ātañjala yoga. The samprajñāta sam ādhi is accompained by vitarka (reasoning), vic āra (reflection), ānanda (bliss) and asmit ā (I-consciousness). 192 One conquers vitarka -s (lower nature) and vik āra -s (higher nature) through aby āsa practice) and vair āgya (detachment). Then comes the stage of bliss similar to ‘illumination’. But then the I-consciusness (asmit ā), which prohabits the aspirant, from entering into the final stage

190 Y.S ., I.15-16 191 Ascent , II.ix.i 192 Y.S ., I.17 202 of kaivalya stll remains. The progress from samprajñ āta to asamprajñ āta sam ādhi involves emptying the content of the mind ( vir āma pratyaya ). 193 This preciseiy is what John of the Cross calls ‘great fogetfulness’ as quoted above.

Emptying One Self: A Pre-requisite for union - The Dark Night of the soul involves total purgation of intellect, memory and will which means emptying oneself for the final union with the Divine. This is done through faith, passively, allowing God to purify the soul. A man makes room for God by wiping away all the smudges and smears of creatures by uniting his will perfectly to God’s. When this is done the soul is illumined by and transformed in God. And God will so communicate His super natural being to it that will appear God himself. If God has to descend down to One’s being one has to empty one self totally. Saint Kabir beautifully expresses this when he says ‘Prem-gali bahu sakari Ta me do na Samai -“In the realm of love, there is no room for two” They say ‘ two is a company three is a crowd ! The mystic says, even two is crowd!! Once R ādh ā, the beloved devotee of Lord K ṛṣṇ a, suddenly became jealous of His flute. For, she thought that while she has to suffer the pangs of separation from the Lord, time and again, the flute is very lucky to be with Him wherever he goes! So she complained to the Lord. She asked Him to explain why! The Lord smiled as usual; He handed over the flute to Rādh ā.

193 Y.S ., I.18 203

“Ask the flute’ said He. Rādh ā looked through the flute. It was all empty! It was only an instrument in the hand of the Lord. The tinge of ego separated Rādh ā from her Lord’ The message was clear! Empty thy self, be an instrument in His hands!! Such emptiness allows God to work up on the soul and divinises her. The soul does nothing. Without doing anything the soul keeps her eyes open, receives Divine Light passively. 194 In his ‘ Spiritual Canticle’ Saint John of the Cross says-195 “In solitude she lived And in solitude now has built her nest And in solitude her dear one alone guides her Who like wise in solitude was wounded by love !” In that solitude, there is no noise from without (senses) or within (Intellect, memory, will). In that passive surrender alone the soul unite with the Divine. Ramakrishna Paramahamsa used to say that a spritual aspirant should either be like a baby-monkey or like a baby-cat. Baby monkey holds the mother firmly. Mother may jump from one tree to another, baby monkey doesnot leave her. A Jhanni too hold on to divine with his own efforts, in all the life situations. A baby-cat, however, having total faith in its mother, surrenders to her and lets the mother do everything for him. Mystic is like the baby-cat.

(V) Union:- After the long, painful Dark Night finally there is the dawn!

194 Ascent , II.xv.ii 195 The Complete Works of Saint John of the Cross , Burns Oates & Washburn Ltd, Publishers, London,1947, stanza xxxiv. 204

According to the Saint John of the Cross, the first part of the Dark Night, pertinent to the senses resembles the twilight, the second part is comparable to midnight, through which the soul advances in faith. The third part of the night just before the dawn approximates the light of the day. He says:- “For, it is now closed to illumination and enlightenment of the day, which is compared with God. God begins to illuminate the soul by supernatural means with the rays of his Divine light which is the beginning of perfect union that follows” 196 This union is called ‘Spiritual Marriage’! St. John of the cross describes this state as follows.41 “Wherein the soul is made Divine and becomes God by participation in so far as possible in this life. For even as in the consummation of marriage according to the flesh, the two become one flesh, even so when this spiritual marriage between God and soul is consummated there are two natures in one spirit and love, as St. Paul says, he who is joined into the Lord made one spirit with Him.” b) Progressive steps in the spiritual path in Sufism - The essence of suphism lies in unity of God. Sufi philosophy transcends the dualistic notion inherent in Islam. When man has realised his Oneness with God, plurality vanishes. Sufi poet attar, like St. John of the cross, uses the universal symbol of journey to explain the mystic way. In his ‘The Colloquy of the Birds’, Attar has described the ‘seven valleys’ enroute to the ‘Kings hidden

196 Ascent , II.ii.i 205

Palace’. This can be easily compared with Underhill’s Classification of the ‘mystic way’. Sufi classification:-197 The ‘seven valleys’ according to Attar are:- 1) Valley of quest 2) Valley of Love 3) Valley of knowledge 4) Valley of Detachment 5) Valley of Unity 6) Valley of Amazement 7) Annihilation of Self Sufi’s thus believe in Annihilation of self or total merger with the Divine as the final Goal. To explain the re-absorption of the individual soul in the Infinite, Ramakrishna used the simile of a doll made up salt, who jumped into the ocean, and never came back to tell what it is like! 9) Vedanta (The path of knowledge) Jñ ānakāṇḍ a - sādhan chatushtaya-sampaññ ādhikarinam-moksha-sadhanbhutam tatva-vivek-prakaram vkshsyam| 198 Shakaracharya has given following path in Vedanta Philosophy.

1) nityanityavastuvivekh / The capacity to discriminate between the permanent and the impermanent. Brahman alone is the one nitya vastu , the Eternal Factor. Everything else is anitya i.e. impermanent. This conviction is the discrimination between the Eternal and the Ephemeral. Viveka or discrimination between the eternal and ephemeral (the permanent and the impermanent) is the conviction that Brahman alone is

197 Underhill, op.cit., p.131 198 Ibid , Tattvabodha of Shankarachrya sholka 1,p2 206 the eternal factor ( Nitya Vastu ) and everything else is ephemeral ( Anitya ) or bound by time. Time is a product of mind because Brahman transcends the mind, Brahman is not bound by time. A Viveki is the one who is keenly alive to the problem of imperfection and the one who has a clear goal. 2) Ihamutrarthaphalabhogavir āga ḥ/ Dispassion to the enjoyment of the fruits of one’s actions here and hereafter. The absence of desire for the enjoyment (of the fruits of ons’s actions) in this world, as also in the other world is dispassion. Vair āgya is the absence ( Rāhityam ) of the desire to enjoy even the fruits of one’s own efforts not only in this life but hereafter. This Vair āgya or dispassion should arise out of discrimination rather than despair. It is a natural result of a vigorous discrimination by which the seeker recognizes that the pleasures resulting from material gain are impermanent. Vedanta through its world of knowledge provides the pram āṇa. The knowledge of the Self gained through the words of Vedanta is direct and immediate, like the knowledge of the pot by seeing it. Here is only one way of knowing the perfect self and Vedanta provides that. Although Vedanta is verbal, it gives rise to direct perception. Vedanta literally means the end of the Vedas. Each of the four Veda -s ( Ṛk, Yajus , Sāman and Atharva can be divided into two sections; karmak āṇḍ a and jñ ānakāṇḍ a. Veda -s are anādi (beginningless) and contain the knowledge that was directly revealed by the Creator. This knowledge has been transmitted from teachers to their students since the time immemorial. The knowledge was transmitted to qualified students worthy of receiving this Vedic knowledge.

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The karmak āṇḍ a of the Veda -s describes different deities, the rituals to be performed and the methods of performing them to achieve various ends for worldly gains or for material gains hereafter. No explanation or causes for the rituals or the deities is provided in the Veda - s because these cannot be perceived or comprehended by the human intellect and therefore these rituals are accepted without questioning. By performing the rituals as specified, one accumulates punya which is in the form of subtle thoughts that would result into a subtle gain. What can be conceived by the human mind (such as discoveries of the objective sciences) is not provided in the Veda -s. The gain achieved by performing the rituals of the karmak āṇḍ a are utilitarian in nature and therefore do not provide ultimate happiness. On the other hand, jñ ānak āṇḍ a which is relatively a small section at the end of the Veda -s, has only one end in mind: the achievement of the perfect Self. Because the jñ ānak āṇḍ a is at the end of the Veda -s, it is called Vedanta. The knowledge in Vedanta is not a means for some other end, but the end in itself.

3) śam ādi-ṣaṭkasampatti ḥ / The group of six accomplishments beginning with śama . śamo dama uparamastitik ṣā śraddh ā sam ādhanam ceti // 199 They are: śama , dama , uparama , titik ṣā, śraddh ā and sam ādhana . The six accomplishments of sādhan ā are; śama , dama , uparama (or uparati), titik ṣā, śraddh ā and sam ādhana . By accomplishing these qualifications, the seeker develops an integrated personality needed for spiritual development. 1. Śama ḥ :-

199 Ibid , stanza 1-3,p5 208

śama is - manonigrahaḥ// 200 Control or mastery over the mind. Śama is the mastery (or control) over one’s mind. When one’s mind doesn’t pose a problem or when one stops being overwhelmed by emotion, then one has acquired śama. Mind is a force that is meant to be at one’s command but most people get overwhelmed by the mind instead. This situation leads to regrets and frustration. Control of the mind (manonigraha ) is the first step in the spiritual pursuit. 2. Dama ḥ is :- cak ṣur ādib āhyendriyanigraha ḥ// 201 Control of the external sense organs such as the eyes etc. Dama is the control of the external senses of perception and action. This is again a natural outcome of śama. But in case one has not achieved sufficient control of one’s mind, dama is still helpful because response of the mind is eventually expressed by the senses. Control of senses is called indriyanigraha . 3. Uparama is:- Svadharmanushtanameva // 202 Strict observances of one’s own dharma (duty). Uparama is defined as the strict observance of one’s dharma (svadharma ). Thus a man has duty towards himself, the parents, teacher, family, society, etc. Performance of duty (dharma ) usally involves sacrifice as opposed to rights which involve demands. 4. Titik ṣā is:- śī to ṣṇ asukhadu ḥkhasahi ṣṇ utvam // 203 The endurance of heat and cold, pleasure and pain etc.

200 Ibid , stanza III-3-1,P5 201 Ibid , stanza III-3-2,P5 202 Ibid , stanza iii-3-3 203 Ibid , stanza iii-3-4.,p6 209

Titik ṣā is that frame of mind in which one is able to endure heat and cold, pleasure and pain and such other opposites of which life consists. Vagaries of life will definitely subject one to different conditions which are pleasant as well as unpleasant. One who has a happy frame of mind and accepts things as they are has achieved Titik ṣā. Accepting things or situations with either grudge or helplessness is not Titik ṣā. 5. Śraddh ā - Nature of Śraddh ā is - guruvedanatvakyadi ṣu vi śvāsa ḥ śraddh ā// 204 Faith in the words of the Guru, and in the Scriptures is Śraddh ā. Śraddh ā is an unqualified faith in the teacher and the scriptures. Sometimes what the teacher or the scriptures state may not be clear or appear in appropriate. But the student should have faith in the validity of the statements and he should reflect and analyse with a faith that will lead to a proper understanding. As Gītā says: Śraddh āvān labhate jñ ānam (he who has sraddha gains knowledge). The teacher and the scripture always say the thing but sometimes the teacher amplifies or supplements the scriptural statements to suit the level of the student.

6. Sam ādh ānam - cittaikāgrat ā // 205 Single-pointedness of the mind. Sam ādh āna is the single pointedness of the mind so that the mind is absorbed in a chosen flow thoughts, related to and leading upto a given topic or object. This is called saj ātīya vṛtti prav āha . Everyone has the quality of Sam ādh āna or ability to concentrate in the subject of one’s

204 Ibid , stanza iii-3-5 205 Ibid , stanza iii-3-6 210 interest. So the student of Vedanta should have his mind totally absorbed in study, reflection and contemplation of the teaching of the scriptures. The six sub-qualification knows as ṣaṭka sampatti have thus been described briefly. The fourth qualification of the sādhanacatu ṣṭ aya is –

4) Mumuk ṣutvam cheti// 206 The yearning for liberation. The intense desire for liberation is called Mumuk ṣutva . It is compared to the desire, for jumping into a pond, of a man whose matted hair has caugh fire! The buring desire to solve the problem of incompleteness or limitations is Mumuk ṣutva. This is the fundamental qualification and other qualification will follow if one possesses this burning desire. Mok ṣa is not ONE of the objective of a Mumuk ṣu but the ONLY objective. These are four qualifications ( sādhanacatu ṣṭ aya ) of a seeker of Truth. The student who has acquired these qualifications becomes an adhik ārī for a discriminative enquiry into the truth. Nothing else such as caste, creed, sex, age etc. matters.

10) Integral yoga of Śrī Aurobindo - Śrī Aurobindo was essentially a brahmav ādin . But he has given a new direction to Indian philosophy. In order to understand the Integral Yoga of Aurobindo, one must comprehend his philosophy of life, for philosophy is the ground in which yoga must function. Yoga without philosophy has no root, and philosophy without yoga has no

206 Ibid , stanza, i-4,p8 211 fruit. 207 Materialistic and metaphysical view of the world are diametrically opposite. “The materialist denies the existence of spirit and the ascetic denies the existence of matter. Aurobindo goes beyond these two negations.” 208 Synthesis is the fundamental note of Aurobindo’s philosophy. In his Life Divine , Śrī Aurobindo says 209

We perceive that in the Indian Ascetic Ideal the great Vedantic formula “One without a second” ( ekmev ādvit īya ) has not been read sufficiently in the light of that other formula equally imperative “All this is Brahman (sarvam khalu idam brahma ) The passionate aspiration of man upward to the Divine has not been sufficiently related to the Descending movement of the Divine leaning downward to embrace eternally it’s manifestation. Its meaning in matter has not been so well understood as its truth in Spirit…. The Upani ṣad -s declare:- “All this is brahman . Brahman is in front of us, Brahman is behind us, and to the south of us and to the north and below and above. It stretches everywhere. All this is Brahman alone all this magnificent Universe.” 210 However for thousands of years, majority of Indian schools of thought believed that the world which we experience is illusion.

207 Rohit Mehta, The Miracle of Descent , R.N. Amin Publishers, Ahmedabad, 1973, p.37 208 Aurobindo, The Life Divine , Aurobindo Ashram Publication, Pondicherry,1993, p.6-24 209 Ibid ., p. 24 210 M.U . II.ii.xii

212

“Brahma Satyam Janganmithy ā”211 declared the great Shankaracharya. Shankara’s views are similar to that of Buddhist, the Absolutists, the Vijñ ānavadi’s and the M ādhyamika’s who also conceive the Absolute as transcending all relational categories. Nagarjuna says that in the state of nirv āṇa, four kinds of ideas, viz., permanent, impermanent, both or neither cannot exist. nāstyubhay ānubhayēti catu ṣkōṭi vinirmuktam śū nyatattvam // The term śū nya in Nargarjuna’s view does not mean nothingness. He admits the existence of Supreme reality but he considers it not as an object of experience. Madhva concluded that ‘ śū nya of Buddhist and brahman of Vedantin-s is one and the same. “yat śū nyav ādinaḥ śū nyatattvam tad ēva brahma māyina ḥ asti// According to Shankara, Brahman cannot be sagu ṇa or nirgu ṇa, Because that involves contradictions. The finite world is due to avidy ā and hence it is unreal. Brahman creates the world through māyā. When Spiritual knowledge (vidy ā) is acquired one knows that world is empirically real but transcendentally unreal. It has only epistemic status and no ontological status in Shakaracharya’s system. Shankara’s philosophy thus consists of denial of immanent life and an assertion of transcendental consciousness. Shankara cannot explain how One became Many. He is not able to explain the nature of avidy ā and māyā and there relation to Brahman . According to Shankara, Brahman cannot be both changeless and changing. Hence he rejects ‘ brahmapari ṇāmvāda’, so Brahman cannot

211 Vivekchudamani of Shri Shakaracharya ,translated by Swami Madhavanand,Adwait

Ashram,Publication Department,Calcutta,16 th edition,shlok 20

213 create the world. He accepts vivertav āda and hence says that all world is an illusion. According to Śrī Auribindo, the word ‘ nitya’ (changeless) does not mean that Brahman is incapable of undergoing a change at all, but that Brahman remains unaffected by the world of change or becoming. The changeless Brahman as per Śrī Aurobindo, only means that it exceeds all change and not that it is incapable of indulging in a voluntary and sportive creative activity ( līlā).According to Aurobindo, “The unity in diversity is mathematics of the Infinite (ananta )” as the following Upani ṣadic mantra says:-- “Om, pūrṇamada ḥ, pūrṇamidam, pūrṇāt p ūrṇamudacyate // pūrṇasya pūrṇamādāya pūrṇamev āva śiṣayte // 212

The change in Brahman does not take place according to our finite reason but in accordance with the mathematics of the Infinite, according to Aurobindo. Three important experiences lead Aurobindo to the theory of Integral Yoga. The first experience was that of the nirv āṇa when he was at Baroda. A great yog ī, Vishnu Bhaskar Lele told him that the first step in Spiritual world is to silence the mind. How does one do that? Yog ī Lele told Śrī Aurobindo that ‘Thoughts come from outside and one can stop them as they enter.’ When Shri Aurobindo did that he realized that everything going around him was so unreal like a cinema and he was only a witness. This experience of nirv āṇa remained for a long time. This experience of witness, he calls as ‘ passive Brahman .’

212 Brihadaranya Upanisahad , Published by Ramkrishna Math,Madras,2010edition. 214

Later Aurobindo had the experience of active Brahman , he wrote in his diary in which he recorded his Spiritual experiences, that a Master of yoga was continuously guiding him from within in all his activities. Later he realized that the Master of yoga was none other than Lord K ṛṣṇ a himself. Lord Kṛṣṇ a guided him and told him what he had to do. This was the experience of active Brahman .

Kṛṣṇ a as a symbol of Active Brahman . Then in Alipur Jail, when he was imprisoned by the British as a revolutionary involved in Indian freedom struggle, Śrī Aurobindo experienced the contents of the great mantra vāsudeva sarvam. Everything around him was Kṛṣṇ a, the bars of the jail, the trees outside, even his advocate and the judge listening the case against him. Everywhere Lord Kṛṣṇ a was seen. Aurobindo realized that God did not create the world. He became the world. Śrī Aurobindo realized the importance of the following declarations made by various Upani ṣad -s - He became knowledge and Ignorance. He became the Truth and Falsehood/ He became all this whatsoever that is// 213 “The whole world is filled with beings who are His members” 214 Īśā vāsya idam sarvam, yat kiñch jagatyam jagat // 215 This all universe of movement is verily pervaded by the Lord. tattvamasi/ Thou art that./216 So’ham// I am that/

213 T.U., II.vi 214 Śvet āś vataropani ṣad , IV.x 215 Īśā vāsyopani ṣad , 1 216 C.U .VI 8.7

215

I and my father are one - Christ. With these Spiritual experiences, Śrī Aurobindo made the following discoveries:-- 1) The discovery of the Psychic Being or Immortal Spirit i.e. the discovery of Divinity within—the ātman . 2) The discovery of nirv āṇa or Transcendental Spirit, Brahman , Loss of individuality and the world. 3) The discovery of Central Being or Cosmic spirit --World became our own being. According to Śrī Aurobindo, philosophy and religions dispute about different aspects of God. Our business is to realize and become all of them—not to follow any aspect to the exclusion of the rest, but to embrace the God in all His aspects and beyond aspects. This is the very meaning of Integral Yoga of Śrī Aurobindo. In a way the Integral yoga is the Synthesis of all Spiritual paths, all yogic disciplines as propounded by Ha ṭha , Rāja, Bhakti , Karma , Jñ āna and all other branches of Yoga. But as we shall see in the following pages, Śrī Aurobindo’s Integral Yoga is not merely synthesis of yoga. All other branches of yoga have emphasized only about the ‘Ascent’ of the individual to the Divine. Śrī Aurobindo not only talks about the ‘Ascent but also about the Descent’ of the Divine down to the physical world. In order to understand the uniqueness of Śrī Aurobindo’s Integral yoga, it is better to have a bird’s eye view of the popular/traditional yoga systems. There are principally the following major yoga systems with innumerable branches. They are Ha ṭhayoga , Layayoga , Japayoga (Mantrayoga ), Jñ ānayoga , Karmayoga , Bhaktiyoga and Rājayoga . In all

216 these systems certain aspects of yogic practices are emphasized and it is this emphasis, which distinguishes one yoga from the other. 217 In the light of Śrī Aurobindo’s integral yoga, we briefly discuss the different yoga systems which emphasize certain yogic practices which distinguish one yoga system from another. As has been discussed in detail in this thesis, one can see in Ha ṭhayoga the emphasis is on the body āsana and pr āṇāyāma are main practices. In Ha ṭhayoga the mind is sought to be controlled through the body, Śrī Aurobindo observes - The weakness of Ha ṭhayoga is that its laborious and difficult procedures make so great a demand on the time and energy and impose so complete severance from the ordinary life of man that the utilization of its results for the life of the world becomes either impracticable or is extraordinary restricted…… Ha ṭhayoga attains large results but at an exorbitant price and to a very little purpose.218 Layayoga is similar to Ha ṭhayoga but based on Tantric practices. It focuses on arousing Ku ṇḍ alin ī, the serpent power and direct its passage through various Cakras. This yoga is fraught with many dangers especially if the moral fabric of the Sādhaka (Practitioner) is weak. With the awakening of Ku ṇḍ alin ī, the man is endowed with super physical powers. If the same is not channelized, it may lead to physical & mental degradation. 219 In Aurobindo’s yoga, there is no place for forceful awakening of Ku ṇḍ alin ī .One must be aware of the dangers involved in the practice of

217 Shri Auribindo, The Synthesis of Yoga , Shri Aurobindo Ashram ,Pondicherry,pp27-35.

218 Ibid .The Miracle of Descent ,p.22 219 P.Y.S III.38 217

Ha ṭhayoga, Layayoga and Tantrayoga that do harm the user and those who come under that hypnotic spell. According to Śrī Aurobindo, the highest center Sahasr āra should open first. If higher centers open, they can control the lower centers easily. If lower centers eg. Mūlādh āra & Svādhi ṣṭ hāna open and if Ku ṇḍ alin ī Śakti is not channelized towards higher centers, there is a danger of getting perverted. 220 Shri Satprem writes, With Śrī Aurobindo’s yoga, the descending force opens the higher centres,slowly and gently,from top to bottom.Often the lower centres donot open fully until much later.This process has an advantage ,if we understand that each centre corresponds to a universal mode of consciouness or energy;to open the lower centres of the vital and subconscient right at the start is to run the risk of being submerged, not by our personal little problems any more,but universal torrents of Mud. We have automatically turned into the world’s confusion and Mud. Besides, that is why traditional yoga absolutely insist on the protective presence of a Master.With the descending force, this pitfall is avoided .For we confront the lower centres, only after our lower being is firmly established “in the higher, superconscient light” 221

As has been discussed before, Japa or mantrayoga is another popular practice. Japayoga is exoteric. There is repetition of certain mantra of a

220 Satprem, Sri Aurobindo , 5th edition,2008,Mysore,India,p69

221 Satprem, Śrī Aurobindo or the Adventure of Consiouness , Manipal Press, 2008, Mysore, p.69. 218 general nature. Mantrayoga is esoteric; here bījamantra which are generally a part of Tantric practice, are used. In both the main factor is repetition. There is always a danger of the practice becoming mechanical and producing dullness of the mind. Dull mind should not be mistaken for silent mind. A state of stupor should not be confused as a state of sam ādhi . Japa is successful if it is repeated with a sense of significance. It should come from the heart. 222 Again if by great effort one tries to bring the involvement of mind and heart into the recitation of a mantra , then there ensues great strain and tension. Laya yoga also aims awakening of Ku ṇḍ alin ī and direct its passage through different cakras. In Laya yoga, tremendous power latent in man is sought to be released, but again if the sādhaka (Practitioner) does not have a solid moral base, there is danger of total degradation. Jñ ānayoga is another very important system of yoga. This is a path of viveka (discrimination) and vair āgya (Renunciation). This path generally rejects the phenomenal world as illusion. So that the individual soul merges with the supreme never to come back again. 223 . Thus Jñ ānayoga is the path of constant rejection. With right discrimination, a yog ī n discriminates between Śreyas & Preyas , between real & unreal, between self ( ātman) & non self ( anātman ) and rejects Preyas Unreal anatman and accepts only Śreyas , real ātman. So in Jñ ānayoga there is always a duality of the knower and known; a duality of discrimination and that which is discriminated. The problem of elimination of the knower remains. Because of this limitation the path of Jñ āna takes the

222 P.Y.S, I.28 223 Shankarachrya, ‘ Pratahsmaran Stotra’ , Published by Vivekanand Kendra Prakashan,Madras,19 th edition p3, yannetineti vachne nigama avochu / 219 aspirant only up to a particular point beyond which lies an unfathomable gulf which probably needs ‘a blind jump.’ Bhaktiyoga is the popular system of yoga. Amongst the great teachers of Bhaktiyoga (path of devotion) are shri Vallabhacharya & Narada. This is the path of love, devotion and surrender. This path too as ordinarily practiced lead’s away from world existence to an absorption of another kind than the monist. 224 Karmayoga is used like other paths to lead to liberation from the phenomenal existence and a departure into the Supreme. When karma is looked at from the point of view of bondage, then Karma yoga becomes a way of escape from the world phenomenon. Action is at its highest when the Karmayoga becomes only a ‘ nimitta ’ an instrument in the hands of the Lord, but this possible only when from action the actor disappears. 225 Aurobindo’s philosophy does not recognize knowledge, Devotion and Action as three different paths. This path synthesizes the above three. According to him one cannot exclusively choose one path but one has to combine various facets of yoga. In Rājayoga Patañjali has given a masterly synthesis of various systems of yoga discussed above. In Rājayoga there is a due place for Ha ṭhayoga and Bhaktiyoga . He has also discussed ‘ Karma’ the right action, But Rājayoga aims at liberation of the mental being, the control of emotional and sensational life ---- The mastery of the whole apparatus of thought and consciousness. The main objective of Rājayoga is stilling the waves of consciousness and then to enter into silent communion with the Divine . Patañjali ’s concern is individual emancipation leaving the world as it is.

224 Shri Aurobindo, Synthesis of Yoga , Ibid , p34.

225 Ibid ,p34 220

In his Integral yoga, Śrī Aurobindo attempts to complete that which has remain incomplete either at the level of theory or in the sphere of practice. According to Śrī Aurobindo, yoga is not the way of doing but the way of being. All yoga is in the nature of a new birth; it is a birth out of the ordinary metalized material life of man in to a higher spiritual consciousness. He says: --- …it is not merely to rise out of the ordinary ignorant world consciousness in to the Divine consciousness; but to bring the supramental power of that Divine consciousness down in to the ignorance of the mind, Life and body to transform them to manifest Divine here and to Create Divine life in matter.226

There is a fundamental difference between Śrī Aurobindo’s Integral yoga .In other yogas,one experiences an ascending force called kundalini ,which awakens at the base of the spine and rises fron one cakra to another till it reaches sahasr āra at the top of the head,where it seems to blossom into a sort of luminous ,radiating pulsation accompanied by state of bliss.The traditional yogas aim essentially at liberating the consciousness . Śrī Aurobindo’s goal is not only to ascend ,but to descend;not only to dart up eternal peace but to transform Life and Matter,beginning with one’s own life and body transformation.To experience the descending current is to experience the transforming force.It is a force that begins where other yogas end,illuminating first the top of our being and then descending from level to level down to the lowest level.This force will universalize our entire being.It descends first into head and liberates the inner mind centres,then into heart centre ,then

226 Rohit Mehta, The Miracle of Descent , R.N. Amin Publishers ,Ahamadabad, 1973, p.106. 221 into naval and other vital centres,then in to mul ādh āra and below.It works at the same time for perfection as well as liberation,it takes up the whole nature part by part and deals with it,rejecting what has to be rejected,sublimating what has to be sublimated,creating what has to be created.It integrates,harmonizes,establishes a new rhythm of nature.

According to Śrī Aurobindo , Mind is an inadequate instrument for dealing with life’s problems. But mind needs to be empty and not blank and so in his Integral yoga, various categories of mind are examined for the purpose of arriving at the silence and also the wideness (breadth) of consciousness.

Śrī Aurobindo says, “All yoga in its nature is a new birth, it is a birth out of ordinary, the mentalized material life of man into higher spiritual consciousness. So yoga is spiritual mutation.” 227

States of consciousness as per Śrī Aurobindo- In the great epic poem, Savitri , Aurobindo describes in detail the spiritual journey of Aswapathy. King Aswapathy begins his spiritual journey with a sense of inner dissatisfaction and being a representative of the people, he carries with him the cry of humanity, - in fact, in his journey he undertakes the task of pleading for humanity in the Court of the Divine. But in order to do this, he has to be uninfluenced by human frailties, for, otherwise he cannot stand in front of the Divine to plead the case of Man. And so he steps out of the physical mind and the state of the Higher Mind. Speaking about him, Śrī Aurobindo says:

227 Ibid ., p.20 222

“Humanity frames his movements less and less.” (if all his movements are framed and shaped by human frailties then he would not be able to rise higher and reach the court of divine) The path of his Integral yoga leads us to regions beyond reason, to realms where all knowledge is by being and by identity. But in order to move into that state, one has to pass through various layers of mind, from Physical mind to over mind. The different categories of mind are to be treated as states of consciousness And not only stages of spiritual path. These can be compared with Jāgrat, Svapna , Su ṣupti and Tur īya states of Māṇḍ ukya Upani ṣad . a) Physical Mind 228 - The physical mind is the lowest expression of the mental faculties. According to Śrī Aurobindo, “it is that part of the mind which is concerned with the physical things only; it depends upon the sense mind, sees only objects external actions, draws its ideas from the data given by external things, infers from them only.” So the major characteristics of this mind are - 1) it is state of mind which sustains only sense-data. So its thinking functions with sense stimulus. 2) It is completely outward turned. 3) It is almost animal mind. So it acts like animals move with external stimulus. This is comparable to ‘ Id’ of Freud’s psychology. 4) It is a mind that does not have its own thinking.so its only reflex action when stimulated by sense impact. 5) Its awareness is at its lowest.

228 Ibid ., p.84 223

Certainly such mind will not help an aspirant along the path of yoga. So one has to come out of this state of mind and emerge to a state of Higher Mind.

B) Higher Mind -229 Śrī Aurobino says that this state “ is above the normal mental level ” So in his “The Life Divine ”, he says “Our first decisive step out of human intelligence, of our normal mentality, is an ascent into a higher mind.” The higher mind is a state of ascent from drifting condition of lower mind, but what is that characterizes it in terms of ascent? As per Śrī Aurobindo, there should be wideness and silence on the path of integral yoga. Silence denotes the depth and wideness denotes the breadth of consciousness. The purpose of Integral yoga is to create a vessel to receive the grace from above, the receptacle has to be empty and large. In the journey of consciousness, it is wideness that is first achieved. So the main characteristic of higher mind are:-- 1) The physical mind has no wideness as it is confined to drifting existence. There is hardly any movement of thought except that which is initiated by sense impacts. Such a mind is unable to establish fresh contacts with life. But higher mind creates broad and wide vessel. This gives it capacity to distribute what is received to larger and larger number of people. 2) This wideness is reflected in the capacity of the mind to choose, to make decisions. 3) Higher mind also has initiative to think by itself and not when stimulated by sense impacts like physical mind,

229 Ibid , p. 85 224

4) The higher mind is a state of an Awakened consciousness where the person is wide awake to choose, accept, and reject, to come to one’s own decisions one must take in the journey of life. It is a decisive state, for, man is psychologically awake. Choice is its main characteristic and modus oprandi. 5) The whole process of ascent, sādhaka achieves “sublimation and self- transmutation” Aurobindo says - “The scrutiny of a given line of ascent may be expected to throw light on the principle of all ascending possibilities; such a scrutiny of one line is all that can be attempted. This line is, as all must be, governed by the natural configuration of the stair of ascent: there are in it many steps, for it is incessant gradation and there is no gap anywhere; but from the point of ascent of consciousness from our mind upwards through a rising series of dynamic powers by which it can sublimate itself, the gradation can be resolved into a stairway of four main ascents, each with its high level of fulfilment. These graduations may be summarily described as a series of sublimations of the consciousness through higher mind, illumined mind and Intuition into over mind and beyond it; there is succession of self transmutations at the summit of which lies the supermind.”

6) It is a discriminative mind but a mind engaged in choice cannot experience silence. So the movement from higher mind to Illumined mind is a movement from the wideness of consciousness to the Silence of consciousness. c) Illumined Mind - Śrī Aurobindo says about this mind:-- 225

“A Mind no longer of higher thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself into an intense luster, a splendor and illumination of the spirit…The illumined mind does not work primarily by thought, but by vision; thought here is only a subordinate movement expressive of sight. The human mind, which relies mainly on thought, conceives that to be the highest or the main process of knowledge, but in the spiritual order, thought is a secondary and a not indispensable process.” So the characteristics of illumined mind are - 1) It has lustre and is not governed by thoughts. 2) It is astral in nature and functioning. 3) It works on vision, 4) It is moved by perception and not thought image. 5)It has awareness which is free from elements of choice. 6)it is ruled by clairvoyance, meaning clarity of perception. 7)So the sādhaka has choice less awareness. When in the illumined mind the noise of alternatives stops, the consciousness is ready to move to next altered state as Intuitive mind. d)Intuitive mind - It is knowledge of this mind which is Vijñ āna or Gnoisis . It is Prajñ āna or wisdom . Śrī Aurobindo says – Even for the purest reason, the most luminous intellectuality is not Gnosis. Reason or intellect is only the lower buddhi; it is dependent for its action on the percepts

226

of the sense mind and the concepts of the mental intelligence. He also says - “The nature of mind is that it lives between half-lights and darkness, amid probabilities, amid partly grasped aspects, amid incertitude’s and half certitudes; it is an ignorance grasping at knowledge striving to enlarge itself and pressing against the concealed body of true gnosis... The Intuitive Mind appears at first a lightning up of mind’ half-lights, its probabilities and possibilities, its aspects, its aspects, it’s uncertain certitudes, its representations, and a revealing of the truth concealed or half-concealed and half manifested by these things, and in its higher action it is a first bringing of the sacramental truth by a nearer directness of seeing...” He says: “The Intuitive knowledge however limited it may be in its field or application is within that scope sure with an immediate, a durable and especially self-existent certitude.” Characteristics of this mind are - 1) State of Intutive mind comes by a growth in increasing receptivity of consciousness. 2) Śrī Aurobindo says - “The difference between the ordinary mind and the intuitive mind is that the former, seeking in the darkness or at most by its own unsteady torchlight, first sees things only as they in that light and, secondly, where it does not know, constructs by imagination, by uncertain inference, by others of its aids and makeshifts things which it readily takes for truth, shadow projection, cloud edifices, unreal 227

prolongations, deceptive anticipations, possibilities and probabilities which do duty for certitudes. The intuitive mind constructs nothing in this artificial fashion makes itself a receiver of the light and allows the truth to manifest in it and organizes its own constructions.” 3) It knows the transcendence of opposites. 4) Here there is a vision, momentary vision of the transcendence of opposites…it gets vision that comes as flash of ligtentening when sky is overcast. Aurobindo says, the intuitive mind appears at first a lightening up of mind’s half lights. e) Overmind - Śrī Aurobindo says in his Letters on yoga ... The over mind is the passage through which one passes from Mind to Supermind. Aurobindo says in the Life Divine - The next step of ascent brings us to the Over mind; the intuitional change can be an introduction to this higher spiritual overture. The characteristics of overmind are - 1) There is no existence of ego.so it becomes a perfect clean, empty vessel so that whatever passes through it remains completely undistorted. 2) Overmind is silence and so meeting point of Ascent and Descent. 3) Overmind is an instrument, the nimitta, but it is not aware that it is an instrument. 4) Overmind has a great plasticity and is a field of multiple possibilities. 5) Overmind is empty, but it is not blank. It is extraordinarily sensitive, so that it responds even to the subtle touch of supermind. F) Supermind - Śrī Aurobindo in the following Passage says:

228

“The aim of yoga is to exceed the boundaries of the imperfect mind, and to enliven in him a principle which is free from the limitations of the mind, a faculty which is above the mind - the Supermind.” The fundamental nature of this super mind is that all its knowledge is originally a knowledge by identity and oneness... Mind cannot arrive at identity with the Absolute even when by a stretch of the intellect it conceives the idea...The mind of man capable of reflection and a coordinated and understanding of itself and its basis and surroundings, arrives at truth but again at a background of original ignorance, a truth distressed by constant surrounding mist of incertitude and error. Its certitudes are relative and for the most part precarious certainties or else are the assured fragmentary certitude only of an imperfect, incomplete and not an essential experience. It makes discovery after discovery, gets idea after idea, adds experience to experience and experiment to experiment ... and it tries to establish a relation between all that it knows by setting up logical and other sequences... and make out of its devices a structure in which mentally it can live, move and act and enjoy and labour.

Four aids of Integral Yoga – Śrī Aurobindo mentions four factors constituting the preparatort discipline of Integral Yoga. They are śā stra , (Knowledge), uts āha , (energy), guru (Teacher) and kāla (time).

1) śā stra –

229

Śrī Aurobindo says - “For the sādhaka of the Integral Yoga, it is necessary to remember that no written śā stra , however great its authority or however large its spirit,can be more than a partial expression of the eternal Knowledge.He will use,but never bind himself even by the greatest Scripture…in the end he must take his station,or better still,if he can, always and from the beginning he must live in his own soul beyond the written truth, śabdabrahmativartate - beyond all that he has heard and all that he has yet to hear,-strotsvyasrutasyaca . For he is not the sādhaka of a book or of many books;he is a sādhaka of the Infinite.” 230 So Sastra as an aid to Integral Yoga signifies an awareness that all knowledge gathered from outside is not knowledge of the thing but only about the thing. 2) Utsāha - Śrī Aurobindo defines uts āha as “zeal, the zeal of whole nature”, 231 the vy ākulat ā. (the heart’s eagerness for the attainment of divine.) On the path of yoga, one needs extraordinary energy. When the aid of śā stra makes us defenceless, in this state our energy is released. It is our common experience that when an urgent situation arises, we call all reserves of energy of body to deal with the situations of life. This zeal comes in the wake of our realization that all our accumulated knowledge will be of no use. 3) Guru

230 Rohit Mehta, The Miracle of Descent , Published by Sri Ramabhai N. Amin, Navajivan Press, Ahmedabad, 1973.p.69. 231 Ibid , p.71 230

Śrī Aurobindo says - “As the supreme śā stra of the Integral Yoga is the eternal Veda secret in the heart of every man, so its supreme guide and Teacher is the inner Guide…secret within us…The full recognition of this Inner Guide, Master of the Yoga…is of utmost importence.”232

Aurobindo describes role of human guru as “ The Teacher of Integral Yoga will follow as far as he may the method of teacher within us.He will lead the disciple through the nature of the disciple. Teaching,example, influence—these are three instruments of the Guru.But the wise Teacher will not seek to impose himself or his opinions on the passive acceptance of the receptive mind;he will throw in only what is productive and sure as a seed which will grow under the divine fostering within.He will sek to awaken much more than to instruct; he will aim at the growth of faculties and the experiences by a natural process and free expansion. He will give a method as an aid,as a suitable device,not as an imperative formula or a fixed routine.And he will be on his guard against any turning of the means into a limitation,against the mechanizing of the process”

So Guru is like a friend, philosopher and guide, who will not impose upon the student. 4) Kāla (Time) –

232 Ibid ,p. 72,74 231

Śrī Aurobindo says - “Time is the remaining aid needed for the effectivity of the process. Time presents itself to human effort as an enemy or a friend, as a resistence, a medium or an instrument.” So our mind wants time to follow what it dictates. But there is natural flow and flux of life. This is biological time. So, our mind should accept time as friend and not enemy. These four aids will lead us to the process of Integral yoga. In nutshell, all systems of yoga speak of Sam āāādhi .According to Sri Aurobindo-as he explains in his ‘Essays on Geeta’-the sign of man in Sam āāādhi is not that he looses his consciousness of the objects and surroundings and his mental and physical self, but it is inner state accompanying expulsion of all desires, a state of total freedom.It is drawn inward even when acting outwardly; It is concentrated in self even when Gazing out upon things; it is directed wholly to the Divine even when to the outward vision of others,busy and preoccupied with affairs of the world.Thus a Yogi is engaged in outer activities but inwardly he is calm and unmoved. Sam āāādhi is a state of integration in which all conflicts have ceased and there is deep and profound silence permeating the entire field of cosciousness. Sri Auribindo recongnizes the value of Sam āāādhi , but not as an end but a means of enlargement and rasing of range and receptivity of consciousness. Sam āāādhi is not a culminating point of spiritual journey. Sam āāādhi is indeed a state of Communion.But unlike other systems of yoga,the intergral yoga does not regard communion as the final summit of the journey.It is a point where the Ascent ends ,but it

232 is also a point where Dscent begins.Sri Auribindo’s yoga is not complete without Commnication.The process of integral yoga find their culmination not at the point of communication,but in the act of communion . According to Śrī Auribindo,if the man of Sam āāādhi doesnot come back from the state of communion in order to communicate with humanity so as to alleviate their suffering ,then such process of yoga have no meaning whatsoever. Talking about ‘a world changing Yoga’ Śrī Aurobindo says “What a perfect Technique of Yoga or rather of world changing and Nature changing Yoga? Not one that takes a man by little bit of him somewhere attaches a hook and pulls him up by a pulley into nirvana or Paradise.The technique of world changing yoga has to be multiform,sinuous, patient all including as the world itself.” 233

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233 SRI Auribindo,Letters in yoga,op.cit,p294

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