Patanjali's Yogasutra | Dr. Kausthub Desikachar | YS I.51 | 11 Feb 2017

Introduction and Invocation

The video begins with an invocation in Sanskrit, followed by a brief introduction.

Invocation

• Yuga Yutahan.

• Yogi Najita Siyapadina Gajam.

• Malam Sharirasyeche, Vaidya Kena. Yopakarotam Pravaram Muniram.

• Patanjalim Rangaliranathosmi. Abokur Shakaaram Shankha Chakra Sitharinam.

• Sastrasera Samshwetam. Pranamami Patanjalim. Srimati Anantaya Nagaraja Yana Mughanamaha.

Explanation of Sutra 115

The speaker briefly mentions that in the previous week, they discussed Sutra 115, which talks about how our patterns and behavior change when we experience a state of Samadhi.

Recap of Sutra 115

• Sutra 115 discusses how our patterns and behavior change when we experience Samadhi.

• Our patterns are based on knowledge, whether it is clarity or confusion.

• When we experience Samadhi, our knowledge changes and therefore our patterns change.

Introduction to the Last Sutra of Chapter One

The speaker introduces the last sutra of the first chapter, which is about different types of samadhis and their effects on patterns.

Introduction to the Last Sutra

• The last sutra of the first chapter is about different types of samadhis.

• A group of samadhis called "Sabyjya" samadhi is mentioned in the 46th sutra.

• These samadhis have a starting point and are grouped under "Savichara."

• The speaker explains that diving deeper into the Nirvichara samadhi, which is one of the Savichara samadhis, leads to gaining consciousness and self-awareness.

Patterns and Consistency in Samadhi

The speaker discusses how patterns can still exist even in a state of samadhi and warns about getting trapped by new patterns.

Patterns in Samadhi

• Even in a state of samadhi, there is still a pattern.

• Patanjali warns that this new pattern can trap us.

• He repeats this idea in later chapters as well, cautioning about getting distracted or trapped by powers gained through yogic practices.

Warning About Powers and Traps

The speaker emphasizes Patanjali's warning about powers gained through yogic practices and how they can be distracting and trapping.

Warning About Powers

• Deeper yogic practices can lead to great powers.

• However, these powers can be distractions and traps.

• People may invite us to different places and responsibilities due to our spiritual nature, but this can also trap us.

• Patanjali repeatedly warns about not getting trapped by these powers throughout the sutras.

Conclusion

The video provides an introduction to the topic of samadhis, discusses the changes in patterns during states of Samadhi, introduces the concept of Sabyjya samadhis within Savichara, emphasizes the need for awareness regarding patterns even in higher states, and warns about potential traps associated with gaining powers through yogic practices.

What is the meaning of seed in meditation?

In this section, the speaker discusses the concept of a seed in meditation and how it relates to achieving Samadhi.

Understanding the Seed Concept

• A seed represents a source or object of focus in meditation.

• By meditating on different seeds, such as the Sun or Moon, one can explore different aspects of meditation.

• The process of meditation involves progressing through stages: Dharana (concentration), Dhyanam (meditation), and Samadhi (a state of deep absorption).

• Just like you cannot skip floors in a building, you cannot directly reach Samadhi without going through Dharana and Dhyanam.

• This progression is known as Vinyasa procedure.

Spontaneous Samadhi

The speaker explains spontaneous Samadhi, where there is no intentional process involved. It happens naturally when encountering an object of focus.

Spontaneous Samadhi

• Spontaneous Samadhi occurs when one immediately enters a state of deep absorption upon encountering an object.

• There is no need for intention or following the usual procedure of Dharana, Dhyanam, and Samadhi.

• In this state, there is no distinction between different objects of focus; everything becomes part of the meditative experience.

• All samskaras (impressions), patterns, and memories are mastered in this exalted state.

Understanding Nelpe - The Highest State

The speaker delves into Nelpe, which represents the highest state of Samadhi where there are no seeds or distinctions between objects.

Nelpe - The Highest State

• Nelpe refers to a state where there are no seeds or distinctions between objects during meditation.

• In this state, the meditator remains fully present and absorbed in every moment without going back and forth.

• All samskaras, patterns, and memories are mastered, leading to a fresh perception of each object as if seen for the first time.

• Nelpe is a highly exalted state but subject to debate regarding its possibility.

Trisima Rajita Bhuma Samadhi

The speaker introduces Trisima Rajita Bhuma Samadhi, which refers to the three boundaries that limit human potential.

Trisima Rajita Bhuma Samadhi

• Trisima Rajita Bhuma Samadhi represents the three boundaries that restrict human potential.

• The first boundary is Gunam (nature), which includes our inherent qualities or dominant doshas (Vata, Pitta, Kapha).

• Gunam determines our Svabhava (potential) and influences our behavior and preferences.

• The second boundary is Samskara (patterns/habits) formed by experiences and traumas in life.

• Samskara shapes our behavior within the container of Gunam and Svabhava.

The Influence of Gunam, Svabhava, and Samskara

The speaker explains how Gunam (nature), Svabhava (potential), and Samskara (patterns/habits) influence individuals.

Influence of Gunam, Svabhava, and Samskara

• Gunam determines our inherent qualities or dominant doshas that shape our nature.

• Svabhava is the potential created by the combination of Gunam. It influences our abilities and inclinations.

• Samskara includes patterns/habits formed from experiences in life that further shape behavior within the boundaries set by Gunam and Svabhava.

Behavioral Patterns and Vasanas

The speaker discusses how behavioral patterns are influenced by Gunam, Svabhava, and experiences (Vasanas).

Behavioral Patterns and Vasanas

• Behavioral patterns are influenced by Gunam, Svabhava, and experiences (Vasanas).

• Traumas or positive experiences can shape our behavior and create defensive mechanisms.

• These patterns exist within the boundaries set by Gunam, Svabhava, and Samskara.

• Defensive mechanisms may arise as a consequence of trauma rather than being innate.

This summary provides an overview of the main topics discussed in the transcript. For a more detailed understanding, please refer to the original transcript.

Understanding the Possibility of Transcending Limitations

In this section, the speaker discusses the possibility of transcending limitations and whether it is achievable.

Is it Possible to Transcend Boundaries?

• The concept of transcending limitations is debated among different schools of thought. Some argue that it is possible based on a literal interpretation of certain texts.

• Others, including many yogis from traditions like Ramanujan and Charyakrishnamacharya, believe that transcending boundaries is not possible as long as we have a human body.

• The human body imposes limitations such as hunger, bodily functions, and gender, which cannot be completely overcome.

• There are two main perspectives: Sadeha Kaivalya (transcendence within the body) and Videha Kaivalya (transcendence at the time of death).

Nirvikalpa Samadhi and Liberation

• Nirvikalpa Samadhi, a state of deep meditation without any mental modifications or fluctuations, is considered a path to liberation.

• Some argue that Nirvikalpa Samadhi can only be experienced at the moment of death and leads to freedom from the cycle of rebirth.

• This perspective suggests that liberation occurs when consciousness merges with divine life and does not return in another form.

The Influence of Swabhava (Inherent Nature)

This section explores how Swabhava (inherent nature) influences our behavior and patterns.

Gender as a Boundary

• Gender is one aspect influenced by Swabhava. We are either male or female, unable to move freely between genders without restrictions.

• Modern technology allows for gender change but implies transitioning from one fixed identity to another rather than true transcendence.

The Limitations of the Human Body

• The human body imposes limitations on our experiences and behaviors, governed by patterns and gunas (qualities).

• Even in states like sleep, where we are not conscious of external stimuli, the body continues to function based on its inherent patterns.

• Swabhava and samskaras (impressions) determine how the body behaves, including hormonal differences between genders.

Debating the Possibility of Transcendence

This section delves into the ongoing debate about whether transcending limitations is possible.

Differing Perspectives

• There is a fierce debate among yogis regarding the possibility of transcending boundaries.

• Some argue that it is possible based on literal interpretations of texts, while others believe it is not achievable as long as we have a human body.

The Tradition's View

• The tradition followed by the speaker suggests that practicing Samadhi throughout life can purify patterns and lead to liberation.

• At the moment of death, consciousness experiences Nirvikalpa Samadhi, leading to freedom from rebirth.

Freedom from Cycles of Birth and Death

This section explores the concept of freedom from cycles of birth and death through merging with divine life.

Breaking Free from Cycles

• When one attains liberation, they no longer return to cycles of birth and death.

• This state is referred to as Narpunara Avrati or not coming back again after experiencing Nirvikalpa Samadhi at the time of death.

• It signifies breaking free from repetitive journeys and merging with divine life.

Patterns Governed by Swabhava and Samskaras

This section discusses how patterns in the body are governed by Swabhava and samskaras.

Patterns in the Body

• The body follows patterns based on Swabhava and samskaras, regardless of conscious awareness.

• Even during sleep, bodily functions such as blood circulation, breathing, and digestion continue according to inherent patterns.

• These patterns are influenced by gunas and determine gender-specific behaviors without the need for external training.

Liberation for Consciousness

This section explores the concept of liberation specifically for consciousness.

Freedom for Consciousness

• Patanjali emphasizes that liberation (kaivalyam) is not for the body or mind but for consciousness itself.

• The body and mind are considered property that will be used by other consciousness in different forms.

• Liberation ensures that consciousness does not undergo rebirth.

Overcoming Limitations through Gunas

This section discusses how overcoming limitations is related to transcending gunas (qualities).

Transcending Gunas

• Patanjali states that transcending gunas means no longer being limited by them.

• Svabhava (inherent nature) and samskaras will no longer affect one's state of liberation.

• This suggests that freedom from limitations is achievable through transcending gunas.

Considering the Possibility of Transcendence

In this final section, the speaker reflects on why Patanjali presents different perspectives on transcendence.

Patanjali's Perspective

• By presenting different views on transcendence, Patanjali indicates his consideration of various schools of thought.

• He acknowledges the debate surrounding freedom from limitations as an essential aspect of understanding true liberation.

Desire and Detachment

In this section, the speaker discusses the concept of desire and detachment in spiritual growth. The idea is to learn, master the mind, purify it, and experience clarity and taste. However, one must eventually give up these experiences to reach a higher state.

Learning and Letting Go

• To progress spiritually, one must reject desires and attachments.

• The first 50 sutras emphasize mastering the mind and purifying it by removing memory influences and vastness influences.

• The process involves learning techniques but ultimately letting go of them.

• It is impossible to let go without first experiencing and going through the process.

Meditating on Boundless Object

• According to Acharya Krishna Mahacharya's interpretation from the Srivayanava Sampradaya tradition, one can achieve transcendent states through meditation on an object without boundaries.

• Meditating on objects with boundaries limits one's experience to a sub-eature state.

• Ishwara (the Divine), which has no boundaries, is presented as an ideal object of focus for meditation.

Integration with the Object of Focus

• At the moment of liberation or samadhi, one merges or joins with the object of focus (Ishwara).

• All meditation practices invite qualities associated with the chosen focus. Meditating on the Divine brings forth those attributes.

Seeing Divinity Everywhere

• The Divine is boundless and cannot be contained within specific buildings like temples or mosques.

• Seeing everything as Divine and recognizing the Divine in all forms is essential.

• A person who sees everybody as equal, regardless of external differences, is close to the state of samadarshita (equal vision).

Transcending Realms

• Bhuma refers to someone who transcends all realms and is not bound by one particular realm.

• Functioning in multiple realms rather than just one is a characteristic of someone in the state of bhuma.

The State of Divine Perception

In this section, the speaker discusses a state of consciousness where one perceives only the Divine in all beings and objects. This state transcends identities and discrimination.

Divine Perception

• When in this state, one hears the voice of the Divine when others speak.

• Everything is perceived as Divine, without any discrimination.

• Very few people have lived in such a state, with examples like Ramana Jaya and Vedanta Deshita.

• Deshita was an example of someone close to this state, who remained undisturbed even when insulted.

• Deshita saw those who insulted him as reminders from the Lord to meditate on divine feet.

Bhuma - Transcending Boundaries

• A person in this state is called Bhuma, transcendent of all boundaries.

• Such individuals may reach liberation upon death and merge with the Divine.

Refusing Worldly Offers for Spiritual Commitment

This section explores an incident involving Vedanta Deshita's refusal to work for a king despite being offered a prestigious position. It highlights his unwavering commitment to his spiritual path.

Offer from the King

• Deshita's friend requested the king to employ him for a better lifestyle.

• The king sent an invitation that could not be refused (Niman Trana).

• Deshita composed a poem refusing the offer, stating he was already employed by the Divine.

Bhuma - Seeing Only the Divine

• Deshita's refusal demonstrated his unwavering commitment to seeing only the Divine.

• He perceived everything as the Divine, unaffected by temptations or suffering.

The State of Near-Bijak Samadhi

This section discusses the state of near-bijak samadhi, a high state of consciousness close to perceiving the divine. It emphasizes that words are insufficient to explain this state fully.

Near-Bijak Samadhi

• Near-bijak samadhi is a state of being in connection with the infinite divine.

• Words have limitations in explaining this state and even sabija samadhi.

• Chanting from the Taitriya Upanishad attempts to give a feeling of what may be experienced when realizing the divine.

Conclusion

The speaker concludes by acknowledging that these states are difficult to explain with words but encourages efforts towards reaching liberation through realizing the divine.

• The first chapter of Patanjali's Yoga Sutra ends with near-bijak samadhi.

• Chanting from the Taitriya Upanishad aims to provide a glimpse of experiencing the divine.

• Efforts should be made to reach these states for liberation.