Message 55

40 Dalberg Road, London, 19 May 2003

Yoga Sutras of Patanjaly

Samadhi Pada

Freedom is the first step

Freedom is in the beginning. It is not an end result of any endeavour or effort or ego-trips in any form. It is the energy of seeing and understanding, not seeking and undertaking. Enlightenment is not entanglement with any pre-concept or predetermined postulate, ‘it is’ – not ‘it will be’ or ‘should be’. Doing anything for freedom from the mind while using the mind is the very denial of this freedom. To be able to comprehend this, is the supreme confirmation of this freedom. To perceive this freedom directly by and for oneself, all pursuits and paradoxes about freedom must come to an end. Freedom exists in disembodied and non-mental intelligence and energy, not in the intellect and ego.

1.1 atha yogānuśāsanam

Yoga (the subtle disciplining of the apparent self, and thus being connected to the real self) is now i.e. in the energy of the presence of life and not in the past or in the future which is the residence of the mind. Mind is the expression of life, but not life’s euphoria or ecstasy. Mind is the bondage and burden of life, not its bliss and benediction.

1.2 yogaś citta-vṛtti-nirodhaḥ

Occasional pauses in the circulation of the traits and tendencies of the mind (gunas) leads to yoga – the connection of the personal intellect with universal intelligence.

1.3 tadā draṣṭuḥ sva-rūpe '-vasthānam

Sight of these discontinuities is the vision of the divine or real self i.e. being established in one’s natural self.

1.4 vṛtti-sārūpyam itaratra

All else is mind, the separative consciousness, and its forms and formulations.

1.5 vṛttayaḥ pañcatayyaḥ kliṣṭā akliṣṭāḥ

The five constituents of the mind are responsible for suffering and non-suffering.

1.6 pramāṇa-viparyaya-vikalpa-nidrā-smṛtayaḥ

These are:

1. evidence
2. beliefs
3. choices
4. inertness
5. memory

(The field of memory is the ground on which the other four constituents occur. Evidence is at the top since it causes no suffering because of its availability to direct derivations and deductions without giving scope to delusions or deceptions).

1.7 pratyakṣānumānāgamāḥ pramāṇāni

Evidence is direct perception and deduction therefrom.

1.8 viparyayo mithyā-jñānam atad-rūpa-pratiṣṭham

Belief systems are disastrous delusions and dogmas since they are based on false knowledge and what should be (fancies and fantasies).

1.9 śabda-jñānānupātī vastu-śūnyo vikalpāḥ

Choices (psychological ones not technical ones) are substance-less activities that occur in proportion to conventional, cultural and verbal inputs.

1.10 abhāva-pratyayālambanā vṛttir nidrā

Insufficient reliance on direct perception ensnares us in postulates and paradoxes. This is the dimension of the mind that is dull and non-wakeful.

1.11 anubhūta-viṣayāsaṃpramoṣaḥ smṛtiḥ

Memory does not allow what is experienced to escape. Natural memory does not get obsessed, it is not inhibited, nor does it have any psychological residues such as influences or involvement.

1.12 abhyāsa-vairāgyābhyāṃ tan-nirodhaḥ

Vairagya is perseverance in detachment. Vairagya is the refusal to be involved with attraction and aversion. This eventually leads to discontinuity in the constant churning of thought and to occasional pauses in the circulation of the traits and tendencies of the mind.

1.13 tatra sthitau yatno '-bhyāsaḥ

Thereby be established in a wholehearted and careful process (of detachment).

1.14 dīrgha-kāla-nairantarya-satkārāsevito dṛḍha-bhūmiḥ

This process of detachment is firmly grounded in a long, dedicated and uninterrupted reverential attitude.

1.15 dṛṣṭānuśravika-viṣaya-vitṛṣṇasya vaśīkāra-saṃjñā vairāgyam

Detachment (vairagya) comes through having complete attention (vashikara sanjna). This is a result of aloofness from sense objects (visaya vitrishna) i.e. when sensory perceptions are not converted into sensuality by classification as pleasant or unpleasant.

1.16 tat-paraṃ puruṣa-khyāter guṇa-vaitṛṣṇyam

The highest intelligence (purusha) is then understood as a consequence of maintaining aloofness (vitrishna) from the gunas (traits of the mind, chittavritti).

1.17 vitarka-vicārānandāsmitā-rūpānugamāt saṃprajñātaḥ

Equanimity in consciousness emerges when rationalisation and contemplation occur in an atmosphere of blissful uniqueness i.e. without conforming and becoming.

1.18 virāma-pratyayābhyāsa-pūrvaḥ saṃskāra-śeṣo '-nyaḥ

The process of perceiving discontinuity (in the churning of mind) precedes the ending of all kinds of conditioning (samskara-shesa-anyah).

1.19 bhava-pratyayo videha-prakṛti-layānām

Direct perception of disembodied intelligence (chaitanya or purusha) occurs with the dissolution of the traits and tendencies of the mind (gunas or prakritti).

1.20 śraddhā-vīrya-smṛti-samādhi-prajñā-pūrvaka itareṣām

Before the dissolution of the gunas occurs (leading to the natural state), the following merits are needed:

1. Trust or dedication
2. Energy or vigour
3. Memory or intellect
4. Choice-less perception or equanimity (samadhi prajna).

1.21 tīvra-saṃvegānām āsannaḥ

An intense urge (for the natural state) will now arise.

1.22 mṛdu-madhyādhimātratvāt tato '-pi viśeṣaḥ

The urge evolves from mild to medium to strong and to even more uniqueness and excellence.

1.23 īśvara-praṇidhānād vā

Leading to the direct and immediate perception of the wholeness.

1.24 kleśa-karma-vipākāśayair aparāmṛṣṭaḥ puruṣa-viśeṣa īśvaraḥ

In wholeness, the divinity is the highest intelligence (purusha vishesa), uncontaminated by suffering resulting from entanglement with, or expectation of the fruits of actions. The fragmented activities of the mind are suffering. The wholeness, the intelligence, is untouched by mind.

1.25 tatra niratiśayaṃ sarvajña-bījam

In wholeness (i.e. in no-mind) is the seed of limitless, holistic perception (purusha).

1.26 pūrveṣām api guruḥ kālenānavacchedāt

Holistic perception, free from time (mind), is the greatest teacher of all.

1.27 tasya vācakaḥ praṇavaḥ

If at all this holistic perception of the cosmic consciousness (purusha or chaitanya purna) can be given sound, it can only be OM (pranava).

1.28 taj-japas tadartha-bhāvanam

OM can be chanted and contemplated upon.

1.29 tataḥ pratyak-cetanādhigamo '-py antarāyābhāvaś ca

OM is the centring of consciousness that overcomes all obstacles (arising out of centrifugal tendencies).

1.30 vyādhi-styāna-saṃśaya-pramādālasyāvirati-bhrānti-darśanālabdha-bhuumikatvānavasthitatvāni citta-vikṣepās. te '-ntarāyāḥ

The following are obstacles to holistic perception:

1. Ill health
2. Dullness or inertness
3. Doubt or apprehension
4. Disorderly activities
5. Laziness
6. Craving
7. Illusory or erroneous observation
8. Not to remain grounded in the silence of the mind, the dimension of ‘no-thought’ or ‘no-mind’ (not thoughtlessness nor mindlessness)
9. Instability
10. Tension and distraction

1.31 duḥkha-daurmanasyāṅgamejayatva-śvāsa-praśvāsā vikṣepa-sahabhuvaḥ

The suffering that accompanies the separative consciousness (mind) is:

1. Pain
2. Depression
3. Body not in control, hysteria or going berserk
4. Breathing not in harmony

1.32 (I) tat-pratiṣedhārtham eka-tattvābhyāsaḥ

The antidote for obstacles to holistic perception (for freedom from mind) is to persevere towards freedom without any diversion whatsoever.

1.33 (II) maitrī-karuṇā-muditopekṣaṇāṃsukha-duḥkha-puṇyāpuṇya-viṣayāṇāṃ bhāvanātaś citta-prasādanam

Holistic consciousness is actually a benevolence that involves:

1. Equanimity in matters of happiness-misery, pleasant-unpleasant, virtue-vice
2. Friendliness
3. Compassion
4. Joyfulness
5. Renunciation

1.34 (III) pracchardana-vidhāraṇābhyāṃ vā prāṇasya

The regulation of breath also leads to stillness and thus to holistic awareness.

1.35 (IV) viṣayavatī vā pravṛttir utpannā manasaḥ sthiti-nibandhanī

Freedom from the state of mental bondage (which results in the natural functioning of sensory organs) leads to the ending of the infatuation of the mind with objects and obsessions.

1.36 (V) viśokā vā jyotiṣmatī

The ending of sorrow or inner illumination (insight) will also lead to freedom from time (i.e. mind).

1.37 (VI) vīta-rāga-viṣayaṃ vā cittam

Detachment from material possessions is also holistic consciousness (chaitanya chitta).

1.38 (VII) svapna-nidrā-jñānālambanaṃ vā

Understanding the true nature of sleeping and dreaming results in freedom from fragmented consciousness.

1.39 (VIII) yathābhimata-dhyānād vā

Any meditation in accordance with one’s own understanding and intuition would lead to the essential freedom. (There is no method of meditation).

1.40 paramāṇu-parama-mahattvānto '-sya vaśīkāraḥ

Meditation (which converts borrowed knowledge into one’s own knowing) brings about a mastery over everything from the highest to the lowest phenomenon.

1.41 kṣīṇa-vṛtter, abhijātasyeva maṇer, grahītṛ-grahaṇa-grāhyeṣutatstha-tadañjanatā-samāpattiḥ

In an accomplished one, wherein traits and tendencies (gunas and vrittis) are disappearing (ksina), the cogniser and the object of cognition become one unitary movement due to the purity of sensory perception that remains untouched by sensuality (mind), just as a clear crystal takes the colour of that on which it rests.

(A brief comment on the meaning of the word samapatti which is often substituted by samadhi: Samapattti = sama + apatti = equal/choice-less + aloofness. This means equally aloof from all centrifugality. In other words complete absorption in equanimity. The difference between choice-less awareness and choice-less aloofness is that in choice-less awareness one is still available to the exterior whereas ‘equally aloof’ indicates total absorption in the interior. So samapatti can be substituted by samadhi.)

1.42 tatra śabdārtha-jñāna-vikalpaiḥ saṃkīrṇā savitarkā samāpattiḥ

Thereafter, the shallow and argumentative consciousness, arising out of choices and flowing from words with their interpretation and associated concepts and conclusions, is completely absorbed.

1.43 smṛti nirvicāra-vaiśāradye '-dhyātma-prasādaḥ-pariśuddhau sva-rūpa-śūnyevārtha-mātra-nirbhāsā nirvitarkā

The ending of all images about oneself (svarupashunyeva) leads to deconditioning (smritiparishuddhau) and the ending of argumentative consciousness resulting in subtle simulation of reality (arthamatra-nirbhasa).

1.44 etayaiva savicārā nirvicārā ca sūkṣma-viṣayā vyākhyātā

Thus subtle matters of mind and ‘no-mind’ are explained and understood.

1.45 sūkṣma-viṣayatvaṃ cāliṅga-paryavasānam

Understanding these subtle matters leads to the ending of all forms and formulations of the mind (alinga).

1.46 tā eva sabījaḥ samādhiḥ

Even in all this freedom, the seeds of mind may still be present.

1.47 nirvichara-vaisharadyeadhyatma-prasadah

The excellence and perfection of ‘no-mind’ (pure intelligence) results in the benediction of knowing the ‘otherness’(adhyatma).

1.48 rtaṃbharā tatra prajñā

In ‘no-mind’ is the wisdom of cosmic intelligence – the otherness – ritam.

1.49 śrutānumāna-prajñābhyām anya-viṣayā viśeṣārthatvāt

This ritam has very special significance, it is beyond intellectual matters or the knowledge that the mind acquires through testimony and inference.

1.50 tajjaḥ saṃskāro '-nya-saṃskāra-pratibandhī

Cosmic intelligence (ritam) generates pure consciousness and this keeps us free from conditioning and fragmentation.

1.51 tasyāpi nirodhe sarva-nirodhān nirbījaḥ samādhiḥ

Absolute and unconditional freedom without any seed of the mind is the ending of all endings.

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