Patanjali Yoga Sutras Lecture 047

Full Transcript(Not Corrected)

OM YOGENA CHITTASYA PADENA VACHAM MALAM SHARIRASYA CHAVAIDYA KENA YOPAKARUTAM PRAVARAM MUNINAM PATANJALIM PRANJALI RANATHO OSME 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. When a yogi becomes a master of the lower samadhi, what is called sampragnata samadhi, he attains to the state called pritambhara prajna. Prajna means his knowledge. It's absolutely truth-filled. That means no falsehood can ever enter into his mind. In this connection, I will take up two points. Shri Ramakrishna, gospel of Shri Ramakrishna. In the very beginning, when M entered into his room, Shri Ramakrishna was talking about sandhya. He said sandhya, that means the ritual performance of what is called sandhya, merges in Gayatri mantra. Then he takes it further and says, Gayatri merges in Aum. And where does Aum merge? There is no other. That is the ultimate. That is the state which here Patanjali is describing as nirvichara samadhi or nirvitarka samadhi, which we will come to very shortly. So prajna means our intelligence. Gayatri is the most wonderful prayer. It is Gayatri in itself is the name of that prayer. Gayatri is actually a meter consisting of 24 letters. And the meaning of the Gayatri is that he who chants this Gayatri, he will be saved. Very etymological meaning. So what is the prayer about? I meditate upon you, the highest reality. Let that reality guide my understanding. Now guide my understanding means what? It doesn't mean I will be separate and that guiding entity will be totally separate. Also look at this. When we think of Krishna teaching Arjuna, there is a chariot. Krishna is the teacher and Arjuna is the student, taught. Now who is driving the chariot? It is the Shri Krishna. That means what was Arjuna doing? Wherever Krishna was taking him, Arjuna was doing what was necessary. So this is called ritambhara prajna, total surrender to the highest reality. Now Bhagavad Gita also, at the end of the second chapter, Arjuna specifically questions Shri Krishna, how do I recognize a man of wisdom? And then there are some shlokas, I do not remember how many, sthita prajna shikha bhasha, what is the nature of his sthita prajna, how does he talk, etc. And Shri Ramakrishna, describing about Shri Ramakrishna in the great master, Narada Ananda tells that through Shri Ramakrishna, the Divine Mother has been functioning. What does that mean? Shri Ramakrishna used to sometimes issue little bit of cryptic type of statements. He used to point to himself and say, in this there are two persons. One is a devotee, another is the Divine Mother. It is the devotee who is suffering. It is the devotee who is eating. It is the devotee who is feeling all the human feelings. But when Shri Ramakrishna was speaking with the devotees, who was speaking? Shri Ramakrishna was the instrument and Divine Mother was the operator. When Swami Vivekananda was speaking at the Parliament of Religions, who was speaking through him? It was Shri Ramakrishna. And Shri Ramakrishna says, I don't know anything. It is my Divine Mother who is speaking. That means who was speaking through Swami Vivekananda? It is only the Divine Mother. I will also tell you something funny. Who is speaking through me? It is only the Mother because that intelligence to understand things and try to put it, convey it, that intelligence, that consciousness belongs to whom? To the Divine. If suppose I fall unconscious, who is going to speak? So I have to be conscious. And to whom does this consciousness belong? To the, we say, to the Divine. Divine Mother or God or Brahman or whatever, pure consciousness. When a yogi, through practice, he attains to that lower Samadhi, he becomes a master of the Samadhi. What does that mean? His buddhi, his intelligence, his egotism is totally merged in the Divine. And at that stage, who is operating through him? Only through the, it is the Divine Mother. That yogi is only an instrument. That state is being described here. It is called Ritambhara Tatra Prajna. The knowledge in that state of Samadhi is called filled with truth. Means it is nothing but truth. Now what does truth mean? For us, what is the truth? If you ask a scientist, what is the nature of this table? He will tell you it is made of wood. There are so many atoms. It is this shape, this color, this size, etc. Is that truth or untruth? From our viewpoint, it is the absolute truth. But is it real truth? No. What is the real truth? It is nothing but Brahman, God. The simplest word is God. Nothing but Brahman. When a yogi's mind is filled with this kind of Prajna, intelligence, he doesn't, most important point is, he doesn't need our instruments. Why? For two reasons. One reason is, he never thinks, I am this body or I am this mind. He always feels, I am pure consciousness. The second reason is, it is the God or pure consciousness which manifests through that instrument. We may be seeing the body and the mind in action, but he never feels. As you know, if you are in the presence of Sri Ramakrishna and he is speaking to you or he is getting annoyed or he is dancing, what do we see? We see the body dancing. We see the mind, the intelligence. But what is his experience in that state? Does he say that I am dancing? A man who says, I do not speak, it is my mother, when he dances, what would he say? It is the mother who is dancing. And when he is eating, what does he say? It is the mother who is eating. So in such a state, our view of such great soul and what he is experiencing, these are totally diametrically opposite to each other. We can never understand him until we also reach that particular state. Anyway, here in this aphorism it says, if we are fortunate enough to come across such a yogi and he will tell you only truth, he will only reflect that truth, he will only be filled with that truth, therefore he also arouses the same type of truth within us, even though temporarily. You know, even in our ordinary day-to-day experiences, if you see a person extraordinarily happy in his presence, what happens to you? You also feel temporarily filled with happiness. If you see somebody tremendously inspired by something, so long as we are in that presence, we also feel the inspiration. Now do you think that when you are in the presence of such a great yogi like Sri Ramakrishna, where would you think your mind would be? It also will be thinking only about God, though temporarily. But like, you know, this funny example you remember, there was Sri Ramakrishna's cousin and he was a very peculiar character. Whenever Sri Ramakrishna touches him, he says, Ramakrishna, you are God himself. I know you. But as soon as that touch is removed, he says, you are an ignoramus. You are a fool. What do you know about all these things? How many times this play had gone on? But was he a hypocrite? Was he telling that you are, when he was telling you are a God, was he speaking untruth? He was only speaking the truth. Why? Because at that time, the influence of Sri Ramakrishna had also raised that person's mind to a great height. But the inability to keep to that height depends upon our previous spiritual sadhana. You also would recollect, on 1st January 1886, Sri Ramakrishna touched one person called Vaikunthanath Senya. And what happened to him? He started seeing Sri Ramakrishna all the time. He could not retain it. So he had to pray, O Lord, take away, I am unable to keep this state of mind. Just imagine, by the very presence, by the very touch of such people, they have the capacity to rouse other people's, more or less, to a great height. If that is the influence, what type of state they themselves are in. Next also, how long do you think they will be in that state? After attaining to that state, until their body falls off, they will be in that state. Now this is called truth-filled putthi, intelligence. That is that state. That is their very natural state. And that is why, as an example, so many types of people used to go to Holy Mother. Simple example will be Amjad. Amjad used to go. Do you think he was a normal person? He was committing so many iniquities, etc. I don't know whether he might have killed people also. But when such people come to our presence, not only their consciousness is of the lowest type, there is very likelihood that we will also be inspired by their intelligence. It is called gang mentality, mob mentality. It will be there. I am not speaking some isolated thing. Why so many young men and women join gangs left to themselves? Probably they would lead a good life. But as soon as some 2-3 people with that type of mind are associated, instantaneously these people also will attain to that state. That is why Sri Ramakrishna's advice is, always cultivate holy company. How long? How long? Until you become like themselves. And even if that company is not there, your mind will not calm down. Until that time we need. When we come across such a person, they know our nature. They also know, from a relative point of view, our future. They can see our future. When you go to an ordinary astrologer, he will tell you, Oh, this is going to happen to you. But most of it is bunk. I remember one small cartoon, you know. Two roadside astrologers were sitting there. Two cartoons, I remember. So early in the morning, both of them went at the same time, opened the shop, you know, in India. Some cards and a parrot. Then a parrot takes one card and whatever is written on the card, that would be your fate. What a horrible thing. A parrot decides what is going to be our fate. So, in this cartoon, one astrologer is asking, Tell me, how many customers am I going to get today? Second cartoon was even funnier. One astrologer was sitting there. Whole day he sat from morning till evening. Not a single customer had turned up. And he was winding up his shop and he was like, Had I known, nobody would come, I wouldn't have come. These are the astrologers. But if you go to either Swami Vivekananda or to Sri Ramakrishna or to Holy Mother, they will accurately be able to predict. Why? Even by mistake also falsehood will not come into their minds. But that's not our concern here. They can foretell our future because they means not the individuals. It is already God in the form of pure consciousness. They work through that intellect and not that they think a lot and then decide probably this is going to happen. It is automatically those words will come and they will be fulfilled because they have never identified themselves with falsehood. With great difficulty, tremendous superhuman difficulty, they had given up identity with the falsity of things. And by falsity I mean two things. First of all, what we call falsity is a person tells a lie, a person wants to cheat others. This is one type of falsity. But that's not important for a yogi. It doesn't really matter ordinary these things. What really matters is we think this table is very real. We think whatever we are experiencing is very real. But a yogi knows whatever we are experiencing, because it is being experienced, it stands to be false. This is a subject matter for another topic, another day. But such a yogi's mind is filled with truth. Therefore, whatever he does only reflects the highest truth. Whatever he tells to others is only truth. And whatever he inspires others will also be truth. That is the nature of this yogi, power of this yogi. Now, what is important point is when we come across such persons, how do we know that are they really yogis? There is only one measurement through which we can know such a person is really a great yogi. Do you know what it is? Very good. There is a law. The law is if a man is rich, he can give money, etc. to others. A poor man cannot give. If a man is knowledgeable, then he can pass that knowledge to others. If a man is happy, then he can make other people happy. A miserable fellow who says to everybody, be happy, how is it going to work? Unless he is happy, it is not going to work at all. There was this fellow who was terribly depressed, unhappy. So he went to a psychiatrist. Psychiatrist examined him and said, I see, I don't find anything wrong with you. But look, you need to make yourself happy. Yes doctor, but how can I make myself happy? He said, you know, on Thursday evenings on BBC, there is a comedy show, you watch it, it is fantastic, it will make you happy. And this man said, but doctor, I am that comedian who is running that show. So how do we recognize? That is the subject matter that Bhagavad Gita says so beautifully. When you examine a person's life, and if you find these characteristics, he is of a yogi. How do we know? Even then our mind cheats us. The surest way to know is when we go to somebody and when we listen to their words or their presence or whatever they do, if we also get transformed, elevated, there is a change in our mind, that is the surest sign that person is a great yogi or a great spiritual person. At least to some extent, better than us. Why? The law. Unless a person is a yogi, he can't inspire others to be spiritual. That is the law. When a person, when a yogi, through strenuous practice for a long, long time, succeeds in attaining the peak of the lower samadhi, then what is called Sampragnatha Samadhi, Samadhi with great difficulty, there is mind, there are thoughts, there are mentations are there, then he attains to this state. Why is Patanjali mentioning this? Specially because when such a yogi attains to that state, he knows now definitely that is the highest state. The next stage is still there is some remanent is left out. A great lot has been left out, far behind, but still there is some remanent is there. That remanent also has to be gotten rid of and that would be the next step. We proceed to the 50th aphorism. When a yogi attains to the highest peak of the what is called Sampragnatha Samadhi, then he accumulates a type of samskara which says this is not real, this is not truth, this is false. That mental impression becomes so strong, it is capable of removing everything else. Ramakrishna explained this in a most beautiful way. You are walking in a wooded area, barefoot, and a thorn entered into your foot. What do you do? You take another thorn, say a dozen thorns entered into your foot. A dozen thorns. So what do you do? You take a strong thorn, much stronger than this. Otherwise, you know, you take a weak thorn and try to put it. It will break there and it will be adding to the number of thorns already there. So you take a strong thorn and with the help of that thorn, you remove all the other thorns. And when you are free of all the other smaller thorns, what would you do? You have to throw off that thorn. You say, Oh, my friend, what a great good you have done to me. So I will stick you in my foot and cherish you. You don't say that. You have the freedom to do that, but you don't do that. You simply, after the work is over, throw it away. First of all, this yogi attained to that state where he has acquired a big thorn. That is being said here. The resulting impression from this Sampragnatha Samadhi obstructs every other impression. That is to say, there is no chance of his mind coming down to the lower plane at all. If at all it goes, it will only go to the highest plane because this is a penultimate state. That means one step below the ultimate step. Savikalpa Samadhi. What comes next? Nirvikalpa Samadhi. This is being said here. The resulting impression from that Sampragnatha Samadhi obstructs all other impressions. 51th aphorism says, By the restraint of even this, the impression which obstructs all other impressions, everything being restrained, then results the seedless Samadhi and that is the ultimate goal. Let me dwell on this for a short time. Taking the example of Sri Ramakrishna Sadhana, Sri Ramakrishna's spiritual practice is meant to illustrate all these things graphically to people like us. So let me read out, then we will discuss slowly what happened there. Sri Ramakrishna had attained to what you call the vision of the Divine Mother. Unobstructed vision of the Divine Mother all the 24 hours, 365 days and years. In fact, that is also not a correct statement. I am only quoting it as an example, but that's not a correct statement. You know why? Ramakrishna said, Ramakrishna said, He had already tested Nirvikalpa Samadhi long, long back. Then the question naturally comes, where was the need for Gurus afterwards? It is not for his sake. It is for our sake. Because how do we know? We cannot practice spiritual disciplines like Sri Ramakrishna. His mind was so pure that his mind itself became the guide, the Guru and took him to the highest pinnacle and through, most interesting thing is, through prayer, wholehearted prayer. Then came your other Gurus, especially Bhairavi, Brahmani and then ultimately Totapuri, etc. Now this Totapuri came, you know that funny story that had taken place. Do you want to take monastic vows? He said, I don't know. Only my mother knows. What a beautiful statement. What does it mean? We think, you know, our human way of thinking, he has become like a small child and you know, if you ask any child, what do you want to do? He says, I will ask my mother. But Sri Ramakrishna's condition was not like a child. He had already attained all these things, but he retained the child. What does he mean my mother? Ritambhara tatra prajna. His mind is filled with truth. Only outwardly, he used to go to the temple. Let me put a question to you. You know, after his attaining to the highest state, before the Gurus came, was there any necessity for Sri Ramakrishna to go through all those things according to the scriptural way? Was there any need for himself? No. Very interesting thing also. Very interesting thing. When he restarted his spiritual journey, did he remember all these experiences he had earlier? Now this was my Nirvikalpa Samadhi and all those things. Temporarily he had suppressed them because if he remembered, then they would not have been able effectively to teach him. As if he is re-enacting the drama with renewed vigour. Suppose you engage a musician, very good singer, to sing a very good devotional song. Imagine he sang it with all devotion and fervour and all that. And the song came out so beautifully. You say, Ankur, please sing once more. It is so nice. And suppose he sings. Would he sing with the same enthusiasm as the first time? I doubt. Unless he is a real devotee of God, ordinary singer, he gets bored. Just now I sang and by that time also the effect of that intoxication has gone down a little. So, Sri Ramakrishna has taken up second time all these things with tremendous enthusiasm as though he was totally innocent. So he said, I don't know anything. My mother only knows. And does his mother know really? His mind is filled with truth. That is why his mother also is filled with truth. That is why there cannot be any falsehood there. Straight he went to the Kali temple and mother told him wonderful thing. He said, He has not come. Totapuri hasn't come. I have brought him. He was thinking that he came by his own will. He did not know that the Divine Mother who is pulling him with a thread go and take monastic vows, sanyasa and everything was over. And here is this aphorism which we are exploring right now that this last thorn has to be thrown away. That thorn helped us to get rid of all the other thorns. But that thorn will remain a thorn if we keep it. That thorn has got to be totally destroyed. So let me first read here from the great master. Tota's exhortation. Tota, a knower of Brahma, now encouraged the master to practice the contemplation of not this, not this, a well-known discipline in the Vedanta and remain identified with Brahman itself. He said to the master, Brahman, the one substance which alone is eternally pure, eternally awakened, unlimited by time, space and causation is absolutely real. Through the influence of Maya, which makes the impossible possible, it seems that it is divided into names and forms. Dive deep into the reality of the self existing in yourself. Be one with it with the help of Samadhi. You will then see the universe consisting of name and form vanish as it were into the void. You will see the consciousness of the little eye merge into that the immense eye where this little eye ceases to function. And you will have the immediate knowledge of the indivisible existence, knowledge, bliss as yourself. The consciousness with the help of which a person sees another, knows another or hears another is limited, is little. Whatever is limited is worthless for the supreme bliss is not there. How can the knower at all be known? The master's attainment of the Nirvikalpa Samadhi. Totha tried to make the master attain Samadhi on that day with the help of various arguments and conclusive quotations from the scriptures. We were informed by the master that Thotha strove that day his best to put him immediately into the state of non-dual consciousness to which he himself had attained. Let me here stop a little and then say. What is the not this, not this? Until now what was Ramakrishna's practice? This, this. This is my mother. I am her child. I am her devotee. This he was not denying. Now in this context what does the Divine Mother stand for? Just now we discussed two thorns. One small thorn which is stuck in the foot. What do you do? You take another thorn and remove it. Now what does this big thorn? Who is this big thorn? No. What Shri Ramakrishna used to call the Divine Mother with the help of that Divine Mother he could throw out destroy every other thought in his mind. But that thorn remained. That is the biggest thorn. Every other myriads of thorns have been removed. But the last thorn remained. What is that thorn? The Divine Mother. Don't forget. That is the that is what Shri Ramakrishna is telling. Because even I am telling you most intricate thing difficult thing and yet sublime thing that is even that Divine Mother is also a part of the mind meditation. It is that thought which had removed every other thought. But that last thought also needs to be thrown out. But the most wonderful thing do you know this last thorn we are talking we have given the title what is the title? Thorn. But if you are pricked by that thorn from the sole of the foot and to the head of you will be filled with so much of bliss. Even if Brahman comes and says hey Brahman don't come here I want only this. Let this thorn remain in me all the time because it is giving me so much joy ananda intoxication. But according to Vedanta philosophy even that that is the last great obstruction to yoga. You throw out this is the meaning of I don't want to enjoy sugar. I want to become sugar. I want to become the Divine Mother. I don't want to enjoy her. So that state Ramakrishna had attained and then now comes this beautiful description. After initiating me said the Master the naked one taught me many dicta conveying the conclusions of the Vedanta and asked me to make my mind in all respects and merge it in the meditation of the Self. But it so happened that when I sat for meditation I could by no means make my mind go beyond the bounds of name and form and cease functioning. I am reading again. I could by no means make my mind go beyond the bounds of name and form and cease functioning. The mind withdrew itself easily from all other things but as soon as it did so the familiar form of the Universal Mother consisting of the effulgence of pure consciousness appeared before it as a living presence and made me quite oblivious of the renunciation of names and forms of all descriptions. This happened over and over again almost despairing of the attainment of the Nirvikalpa Samadhi. I then opened my eyes and said to the naked one, No, it cannot be done. I cannot make the mind free from functioning and force it to dive into the Self. Colding me severely the naked one said very excitedly, What? It cannot be done? What nonsense? He then looked about in the hut and finding a broken piece of glass took it in his hand and forcibly pierced my forehead with its needle-like point between the eyebrows and said, Collect the mind here at this point. With a firm determination I sat for meditation again and as soon as the holy form of the Divine Mother appeared now before the mind as previously I looked upon knowledge as a sword and cut that form mentally into two with that sword of knowledge. That means he destroyed even that last lingering thought also. There remained then only the mind. That means all the chitta vrittis have been totally eliminated destroyed forever. Then the mind ascended quickly the realm of names and forms making me merge in samadhi. Tota remained sitting for a long time besides the master who entered into samadhi then coming out of the hut silently he locked the door up lest someone should enter the hut and disturb Sri Ramakrishna. He took his seat under the Panchavati not far from the hut and was awaiting the master's call to open the door. Being versed in the mystery of samadhi Tota became astounded even because even after three days there was no call from the hut and Sri Ramakrishna remained exactly where Tota left him. Tota Puri exclaimed within himself Oh wonderful how can I believe my eyes has this great soul actually realised in a day what I could have experienced only as the result of forty years of austere sadhana filled with doubt Tota applied his mind to the examination of the state of the master and scrutinised minutely all the signs manifested in the disciple's body. He examined especially whether his heart was beating and whether there was the least sign of breath in him. He touched repeatedly the disciple's body which was in a steady rhythm and fixed. The rest of the story already what is now. Then Tota Puri wanted to bring Sri Ramakrishna's mind to the normal consciousness and he started filled the whole Panchavati with the sacred chanting of Hari Om Hari Om Hari Om and slowly Sri Ramakrishna's mind had come back. This is the story. Now what is our point here? What is that samskara or mental impression which he obstructed every other samskara? That is it became like the big thorn as we have been discussing. But that itself remained as an obstacle. If we want to the highest then we need to even get rid of that. What does it mean? If we superficially read Sri Ramakrishna's life then we will misunderstand Sri Ramakrishna's sadhana. He said I have cut you off from me. That means what? Oh Divine Mother you have been used very nicely now I have no use for you out with you. No. What does it mean? Now I do not want the least differentiation between you and me. What is the differentiation between Divine Mother and Sri Ramakrishna? It is very simple. If you remove name and form then you will not find any difference. I want to share with you a very profound thought. Suppose you meet two people and you know this is person A, this is person B. How do you distinguish? This is very simple. All these limiting adjuncts are qualifications. Will you know? Will there be two A and B? Let me give you a small illustration. Suppose there are two glasses. One is a red coloured glass and one is a blue coloured glass and both are filled with water. Now I will ask you to pour both these tumblers water into that pot and break these two tumblers. Now I ask you to bring me that water in the red coloured tumbler. Will you be able to do that? 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