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== Full Transcript(Not Corrected) ==
OM YOGENA CHITTASYA PADENA VACHAM
MALAM SHARIRASYA CHAVAIDYA KENA
YOPAKAROTAM PRAVARAM MUNINAM
PATANJALIM PRANJALI RANATHOSME
I bow to the eminent sage Patanjali,
who removed the impurities of the mind through yoga,
of speech through grammar,
and of the body through medicine.
We have been discussing the process of concentration.
In our last class, we did the first two steps.
The first step is to focus on any object
to the exclusion of every other object.
When we can do it, our mind stands absolutely still,
almost identified as it were with that object.
Then what happens?
The mind gets all the knowledge belonging to that particular object.
Then the next step is,
even though a person is able to focus on an object,
he is aware of the name,
he is aware of the idea,
and he is also aware of the knowledge.
Our normal condition of the mind is that we mix up this,
the sound or the name,
and the idea and the knowledge.
But when concentration comes,
we can break up these three.
Automatically it happens.
But still, all these three take place within time and space and causation.
Then the next step would be to focus on any gross object.
But on its, what is called,
without the interference of time, space and causation.
When a person becomes so absorbed,
he is not aware of time.
It happens even to us.
Let me give a small illustration.
Suppose you are reading a book and you are absorbed in it.
You forget time.
When you forget time, you forget also space.
And also, why you have forgotten?
You forget also why you have forgotten.
This is the highest step of concentration from the lowest point of view.
Then we progress.
And to understand that, let me again remind that
every object in this world is a result of the combination of five gross elements.
These are called space, air, fire, water and earth.
Any object you take, any gross object,
and it is consisting of all these five.
Now this is gross.
As we know, anything gross is an effect.
And if there is an effect,
wherever we find an effect,
we necessarily have to deduce a cause.
So what is the cause?
Where from this earth has come?
Where from the water has come?
Where from the fire has come?
What is its cause?
From which element has it come?
So Vedanta or Sankhya has found it out.
And again through meditation only.
Because these objects you cannot guess.
So what are those five elements called?
Five subtle elements.
So now the concentration moves into the next higher step,
which is meditation on this any subtle object.
Again to illustrate, we have got a gross body.
We also have got a subtle body.
Now the gross body is the outcome of the subtle body.
What do we mean by subtle body?
We all know.
Subtle body means our thoughts,
which is in short called our mind.
And our mind is consisting of,
first of all, our mind consists of Vasanas.
Our subtle body consists of Vasana.
Vasana means deep desires at their very subtlest expression.
And these Vasanas,
when they express themselves in a conditioned way,
in a limited way through repeated practice,
then that is what we call Samskara.
Samskara means Vasanas concretized in time, space and causation.
I gave many times an example.
Suppose you know we all have different food habits.
The desire, the pleasure we receive from food is universal,
East, West, but the particular type of food,
which gives us the greatest pleasure or which repulses us,
is all due to the habit.
Perhaps we are born in a particular part of the world
and we are accustomed to what our parents eat.
Just to give an example,
it happened in Swami Vivekananda's life.
You know, in West Bengal, these Muslims,
they all smoke that Guduguda, we call it.
What is that? Hubble bubble.
Of course, Swamiji didn't carry, but in a pipe.
And what happened is they have taken,
Swamiji had taken some of his tobacco,
specialized tobacco,
and he became friends with somebody on the ship.
They became Buddies.
And Swamiji said,
Oh, I will give you something so marvelous
that you think that this is heaven.
And he offered it to that man.
He took one puff.
And I don't want to describe what he did.
See, in every way, whether it is smell,
whether it is taste, we are accustomed.
Similarly, a very common experience,
a person who is brought up on a pure diet of classical music,
you make him listen to some Bollywood cinema songs
or some rock music.
Similarly, you make this person listen to rock music.
The love of music is common,
but its specialized experience depends upon habit.
That is called Samskara,
limited by time, place, habit, tradition,
what we see, etc., etc.
So this is Samskara.
Samskara produces desires, concretized desires.
For example, if you ask me,
what would you like to eat?
If the Holy Mother comes and says to my son,
I am ready, what would you like to eat?
But first, let us talk about Moksha, Mother.
Moksha, I will give to everybody.
But what type of food do you want?
And suppose Mother says,
you ask, do you want Bengali, some curry?
Mother, I had enough of it.
Why don't you have some first-class hot Idli, Sambar,
if you give, it will be marvelous.
The Mother will be disappointed.
What does she want?
She wants me to enjoy.
But in what form?
This is where we all fight with each other
because we are so unintelligent.
I don't want to use a stronger word.
About religion, what is it?
This is a building.
What do you call it?
Bricks, made out of bricks.
A temple.
Why can't a Christian come and pray there?
After all, it is a building.
Is not a church a building?
Is not a mosque a building?
No.
This fellow, he will come,
a Muslim will come,
sees a church,
chops off the top only.
Have you noticed?
Only the top.
And puts a different shaped dome.
God likes this place.
And again, after a few years,
the Christian comes,
he chops off that one
and brings back his old shape.
He calls it a church.
And if it happens to be Hindu,
then he will cut it off
and he will make a kind of tower like that.
He calls it a temple.
This is what Kabamekhiya.
Kabamekhiya.
Kabir's song is there.
It is the same God.
But why are we so quarreling about each other?
That's because we do not understand
that in essence it is the same.
So, these samskaras or habits
produce desires.
And the desires express themselves
in specific type.
I want only this.
I do not want this.
I wish only this.
And those desires
translate themselves into thoughts.
For everything that we do,
this is what really happens.
And those thoughts express themselves
in appropriate planning
and execution of the plan
and the result will come.
This is called Karma.
Karma is divided into two parts.
Doing is the first part.
And enjoying or experiencing the result,
Karmaphala, is the second part.
And the Karmaphala produces two types.
One is instantaneous, immediate satisfaction.
For example, if someone eats a chocolate,
then immediately there is a satisfaction.
Suppose he is hungry,
there is appeasement of the hunger.
And at the same time there is a pleasure
if it is a tasty food.
That is only short-term effect.
But there is a long-term effect.
This food is very nice.
This food is not at all tasty.
This is called, what is this called?
Samskara.
Again goes back.
This is a cycle.
The whole cycle is there.
Anyway, what is the point that we are discussing?
If there is an effect,
there must be a cause.
So all our actions,
where are they really produced?
That's why Ramana Maharshi
always used to say
find out the origin of your thoughts,
your mind, your thoughts.
Where from a thought is rising?
Latu Maharaj also, in his reminiscences,
he mentioned this one so wonderfully.
Where from your thoughts are arising?
There is only one source.
What is that source?
If you are aware of a thought,
what should come before the thought?
Awareness.
If you are not aware,
there would be no thought.
That's why in deep sleep,
there is no thought at all.
In waking, in dream,
there is a thought.
But before a thought arises,
what should be there?
There must be consciousness.
And that consciousness must be aware.
There is nothing now,
but there must be a thought.
If you want to understand this phenomena,
of course, you should be very careful.
As soon as you get up,
the mind is in a very semi-conscious state.
Then, as soon as your first thoughts start,
you pay attention to your mind.
What thoughts?
Before you even wake up fully,
there is a state,
when you are aware of certain thoughts.
We do not normally pay attention to them.
As soon as a man gets up,
suppose he is given a task in the office,
and he has to complete,
that day will be the last.
Or a student had to appear in an examination,
and he knows,
he has gone to bed,
he has prepared well,
he has gone to bed.
And as soon as he gets up,
what would be the first thought
that would be running in his mind?
I have an examination to write,
to attend to.
And then only he will notice the other people.
Have you seen?
But before even to notice that thought,
what is the first thing that comes?
Awareness.
That is why,
what is the first word that comes before we utter anything?
I.
What is that I?
It is called Ahamkara.
What is that I?
It is of the nature of reflected consciousness.
When a person becomes adept,
in concentrating his mind on any gross object,
as his mind becomes more concentrated,
it becomes like a magnifying glass.
And as he takes nearer the object,
the object as it were,
reveals,
I am not one single object,
I am a combination of five elements,
gross elements.
And when he becomes more concentrated on that gross object,
then he forgets time, space and causation.
Then the result would be,
he gets complete knowledge of that object.
So this is the advantage of concentration.
That is why Swami Vivekananda said,
the very essence of education is concentration.
You concentrate.
Afterwards you choose your subject.
On any subject you put your mind,
the knowledge will be revealed to you.
The more the concentration,
the better a person.
There is a word,
knowledge is power.
You know,
how do you get knowledge?
Concentration.
So concentration is equal to knowledge.
Knowledge is equal to power.
And when a person has power,
what is that power?
Do you know what that power is?
If I have power over an object,
I can do whatever I like.
And what do you think I will be doing?
I will be doing only what gives me the greatest joy,
or happiness,
or pleasure.
This is what happens,
when a person focuses on an object,
that object reveals its nature,
and the result is the man has power.
And if that object is not good,
then he will turn away from it,
because he has the power.
If the object is good,
then he will focus more upon it.
That means he can do whatever he likes.
He is a master.
Now let us keep that point in mind,
because we are the opposite.
The opposite is we know some things are not good,
but we know it,
but we don't have power.
Now why do you think we do not have a power?
Because we do not have concentration.
And because we do not have concentration,
we do not have complete knowledge of that object.
And if we do not have complete knowledge of that object,
then we become enslaved.
This is called Maya,
lingering look.
Even though I know it is not good,
but still my mind doesn't listen to me,
I go about it.
This is how we are caught.
Whereas this man is a master,
because he knows.
He has complete power.
Power means he can.
Power means he has complete knowledge.
He has complete control over it.
When he wants, he can have it.
When he doesn't want, he simply says no.
One example,
one man asked me,
after reading the gospel of Sri Ramakrishna,
one day Sri Ramakrishna was completely annoyed with somebody.
And then at the end of this class,
this man asked me,
even a great saint like Sri Ramakrishna,
he also gets angry.
What then is the difference
between his getting angry
and our getting angry?
It's a wonderful question.
You know, there are some of us
who think he never really gets angry.
No, no, he can get angry.
At least Swami Vivekananda.
Do you know he used to get angry?
Very often.
And very intensely.
The only person, we like Holy Mother.
Do you know why we like Holy Mother?
She never gets angry with us.
So that's what we want.
No.
These people,
do you think they get angry
at a puny object like that?
This is controlled anger.
Because they have complete power.
The idea came to me and said,
even great people behave as though like us.
The difference is,
they do not behave unconsciously controlled
by their unconscious mind.
Whatever they do it,
first of all,
they don't do it.
Who does it?
The divine does it.
Secondly,
even if you think they are doing it,
they have complete control.
What does it mean?
What does it mean?
See Ramakrishna,
he got annoyed with this man.
And next second,
he goes into deep Samadhi.
When you get annoyed,
what happens to you?
Even if you want,
you can't even sleep,
let alone go into Samadhi.
This is the difference.
They have perfect control.
Why?
Because they have perfect knowledge.
Knowledge of what?
Knowledge of not only the object,
knowledge of their own minds.
They know what they are.
What is our knowledge?
I am the body and mind.
What would be their knowledge?
I am the divine.
Let us never forget this.
So this is what happens.
Then this man's mind,
after analysis,
he turns into the second step,
which is called Vichara Samadhi,
Savichara.
Vichara means,
as it were, is analyzing,
deep thinking.
Vichara, the Sanskrit word means
deep thinking,
analyzing,
discriminating.
What is the cause of this object?
As I mentioned,
every object in this world
is a combination of five elements.
Pancha,
Maha,
Bhutas.
Stola, Maha, Bhutas.
Now one point we have to remember it.
If we know that
everything is five gross elements,
do you know what happens
as a result of this knowledge?
If everything is made up of this object,
that this is valuable
and this is not valuable,
this is very covetable
and this is not at all covetable,
that kind of valuation
is completely lost.
Remember,
Shri Ram Krishna
had a desire to eat a sweet meat called
Sandesh,
put it in his mouth
and he started discriminating.
After some time he said,
Oh my,
this sweet meat is also made up of five elements.
What is the big deal of difference
between this
and a little bit of clay?
And after that,
the desire for eating
that has never again
arisen in his mind.
So these two points
let us keep in mind.
When a person has complete knowledge
of any particular object
as the combination of
five gross elements,
the first thing that happens
is he has tremendous control.
The second thing that happens is
his discrimination,
Raga and Dvesha,
that is,
this is valuable
and this is not valuable,
totally disappears.
Now what happens
when a person
doesn't have any
same valuation
of any object?
Do you know what happens?
He becomes free from
Raga and Dvesha.
That means
he doesn't have
likes and dislikes.
That means he doesn't have bondage.
When a person doesn't have
likes and dislikes,
then that person is completely
free from this bondage.
That is what happens.
His egotism disappears.
Our ego is full of what?
Likes and dislikes.
That's all.
If anybody says
I am very proud,
you observe anybody who is proud,
there must be a cause of his pride.
Either his beautiful body,
he or she,
or beautiful voice,
or some talent,
either for writing,
or cooking,
or creating mischief,
or whatever it is.
But if a person doesn't have
that discrimination,
he says everything is wonderful,
everything is same.
You know,
Taka, Mati,
Mati, Taka.
Clay is coin,
coin is clay.
Then do you think Sri Ramakrishna
ever paid any attention to money?
Why?
Because in his mind
both are same things.
Not only that,
that's not the only knowledge.
Then he went beyond.
Then he says
then who will look after me?
Who will look after me?
He who created the world,
universe,
that Divine Mother,
or Ishwara,
or God,
He will look after you.
In fact,
when you are thinking
I have to look after myself,
it is complete nonsense
because you don't know
what next second
is going to bring.
The roof may fall,
something may happen.
We don't know.
So,
what we don't know,
see,
what we don't know,
we have no power.
That means
when we have no power,
then we have no knowledge.
You see,
knowledge is power.
Power means control.
Now,
here there is no knowledge
and therefore
there is no control.
No control means what?
We are slaves.
We are helpless people.
So,
the next stage is
this person clearly perceives
this is a gross element.
Then,
if this is gross,
when you see a tree,
you have to guess
there must be a
seed somewhere.
Then,
the next stage is
what is the seed of this?
So,
our Patanjali Rishi
proceeds and says
the next stage of concentration is
on this subtle object.
Everything has got a subtle thing.
Now,
we talk about
human personality
consisting of
three layers.
The gross body,
subtle body
and the
causal body.
We know that.
Human beings.
What about this microphone?
Does it have three elements
or not?
By implication,
everything,
if my body has got,
then this is also a body
like anything else.
It also has got a subtle element.
So,
what is the subtle element?
Next,
the gross part of the earth
has its subtle
comes from the cause
which is called
the subtle
five elements.
Sthula
Maha
Bhutas.
Five
elements
but they are
subtle
and from those
subtle elements
these gross elements
have come.
So,
actually
this also has got
you know,
scientists nowadays
they analyse.
So,
you see here
piece of paper.
When they analyse,
what do they get?
Atoms,
right?
When they analyse the atoms further,
electrons,
neutrons,
protons,
etc.
And when they further analyse that,
they get something
still divisible.
Go on dividing,
go on dividing.
Dividing means what?
Go back to their causes
and ultimately
the
final thing that they come,
they called it
matter
and then
matter,
they discovered something wonderful.
Matter is also,
there is a
gross form
of something
is called matter.
The subtle form of matter,
what is it called?
Energy.
Energy.
Swami Vivekananda
in his introduction
to this
Raja Yoga,
he gives an
elaborate introduction
and says there are two elements
from which this whole
universe has come.
What is the name of those
two elements?
One is called
Akasha.
Akasha is equivalent to
matter.
Then the second
Prana.
Prana is
energy.
This energy
and matter
they are interacting
with each other
and then
he goes further and says
both of them sprang
from
one single
cause
and according to Sankhya
that cause
is called
Ahamkara.
I am
elaborating so much
so that the idea,
we get clear idea
that every gross
object
has got
behind it
as its cause
the five
subtle
elements.
Sthula
Mahabhutas
are gross
five elements
behind
they have sprung
they have
originated
from
Sukshma
Pancha
Mahabhutas.
So every object
in this world
so
the next stage
which is called
Savichara
Samadhi
that is
concentration
with
discrimination
is
nothing but
focusing
on the
subtle elements
and again
let me
put it this way
suppose
somebody says
you focus
on the
subtle body
of any person
say Ramakrishna
first time
what do you do?
you see the
gross body
here is a face
here is
legs
here is hands
and after some time
by focusing
you forget
time, space
and causation
and you reached
the peak
of the lowest
state
and then
is that all?
Ramakrishna
he also has got
a subtle body
just like us
he has also
got a mind
so you focus
on his mind
what does this mind
consist of?
four things
every mind
called in Sanskrit
Amta
Karana
or inner
instrument
has got four
elements
what are they?
Eye
Eye
Consciousness
Ahamkara
Manas
Vegetation
Chitta
the receptacle of
memory
the factor
which decides
everything
has got
Ramakrishna's subtle
body also
mind also
must consist of
those four
what is the
difference?
the difference is
his Ahamkara
consists of
pure reflected
consciousness
uncontaminated
by
Rajas and
Tamas
and his
buddhi
decides
he has only
buddhi means
that factor
which makes us
decide
he decided
I only
want
God
nothing else
everything must
fall
into that
our mind
is scattered
you see
even
Thakur's
illustrations
are so
marvelous
when does a man
realize God?
what did he say?
when three things
are combined
together
and directed
towards God
so what
illustrations
did he take?
he took the
illustration
of a
mother
whose
thoughts are
focused
fixed on
what?
only her
beloved husband
and
what is the
second
illustration?
a mother
who has
only
child
all her
thoughts
are also
fixed on
the child
only
and what
is the
third
very
interesting
a miser
what is
the
third
illustration?
he says
I
know
some
new
factor
and it
can be
conveyed
only
through
known
factors
and we
know
these
three
to some
extent
so
he says
miser
all his
mind
is there
what was
that
stuff?
then his
mind
is always
cositating
what is this?
what do you
think he was
cositating?
a man
goes there
and meets
him
he looks
at that
person
what do
you think
his mind
works you
know?
is this
a devotee
or is
this
not a
devotee?
if he
has
some
potentiality
for
spiritual
life
please
come
and do
a little
bit
service
all
these
things
will
come
then
his
memory
you
know
we
also
have
memory
where
is
our
mind
in
2050?
one
horse and
one
rabbit
how do
we know?
analyze
your
dreams
in
your
dreams
if you
are seeing
sadhus
spiritual
personalities
gods
goddesses
places of
pilgrimage
temples
etc
etc
beautiful
songs
this
is
what
is
there
and
you
meditate
upon
it
take
any
part
of
it
you
want
to
meditate
on
his
memories
you
want
to
meditate
upon
his
mind
has got
this
subtle
part
of
it
and
that
subtle
part
is the
result
of
the
combination
of
five
subtle
elements
so
the
next
savichara
samadhi
take
any
one
of
them
which
part
of
siram
krishna's
personality
am i
focusing
suppose
you are
focusing
on what
siram
krishna
used to
eat
that means
what are
your
interests
supposing
you are
remembering
so many
incidents
that he
was
discriminating
that means
choose
which part
of the
personality
of siram
krishna
you want
to focus
upon
that is
called
the nirvichara
and when
you are
conscious
about time
space
after 10
minutes
ok
i had
enough of
this
concentration
on siram
krishna's
meditative
faculty
now let
us
focus
on
meditation
in
time
space
and
causation
but a
time will
come
you fix
only on
that
one
particular
aspect
of siram
krishna
or this
is also
known as
guna dhyana
meditation
on the
qualities
of siram
krishna
concentration
on the
subtleness
of any
object
within
time
space
and
causation
nirvichara
means the
same
focus
but now
you are
so much
absorbed
you do
not have
you are
not conscious
of time
space
and
causation
and you
when you
have reached
that
power
of
concentration
then
the whole
universe
has revealed
itself to you
now again
let me
come back
this whole
universe
has got
the gross
element
and also
the
subtle
elements
every
object
is a
result
of
five
gross
objects
from
the
whole
world
what is
left out
there is
no object
at all
which is
left out
of your
focus
you have
understood
everything
just as
in
illustration
when you
can see
the whole
universe
as an
expression
of energy
from
then
do you
see
the
whole
universe
as
an
expression
of
energy
from
then
do
you
see
the
whole
universe
as
an
expression
of
energy
from
then
do
you
see
the
whole
universe
as
an
expression
of
energy
from
then
do
you
see
the
whole
universe
as
an
expression
of
energy
from
then
do
you
see
the
whole
universe
as
an
expression
of
energy
from
then
do
you
see
the
whole
universe
as
an
expression
of
energy
from
then
do
you
see
the
whole
universe
as
an
expression
of
energy
from
then
do
you
see
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← Older revision		Revision as of 05:10, 23 September 2024
Line 2,657:		Line 2,657:
	whole		whole
	universe		universe

			[[Category:Patanjali Yoga Sutras]]

Patanjali Yoga Sutras Lecture 024 - Revision history

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