August 07, 2010

Swami Vivekananda 1.3.7

Panchajali's Yoga Aphorisms: Ch 2: Concentration: It's Practice
  • Mortification, study and surrendering fruits to the God is called Kriya Yoga. To mortify is to hold firmly to one's organs.
  • Vada is argumentative and Siddhanta is decisive. First by reasoning, the conclusion can be reached (Siddhanta). Give up both fruits of joy and sorrow to the God, that is the way to peace.
  • The necessary for Kriya Yoga starts from practicing it, from which pain leaves us, and we gain control of ourselves. Ignorance, egoism, attachment, aversion and clinging to life are the pain bearing obstructions. These forces hold out Self down so that from dormant, attenuated, overpowered and then that force is expanded.
  • Ignorance is to take the non-eternal, impure, the painful and the non-Self for eternal, the pure, the happy and the Atman or Self. The seer is the Self, the immortal. The Self cannot be changed, thus it cannot feel any emotion. We develop attachment towards anything that attracts and aversion takes us away from pain.
  • We learn to do whatever from our instincts, for example cry when we are hungry. It is, to the Yogis the experience of the mind that is manifested in the body that cries, through the theory of reincarnation. 
  • The mind experiences anger, and it is first the anger and the own self, two distinguish separate things which then cling to become one, overpowering over the own self and becoming anger.
  • The Chitta is the effect, and the causes is to be resolved, the Asmita or Egoism. Meditation does not take away egoism, but these thoughts are rejected.
  • Yogis say that one is able to accumulate energy from the mind. We can send electrical waves throughout our body, through our nerve fluid because they are polarized. One then does not need to live or die, so then he can use different arrangements to make up the body and then neither birth or death exist.
  • To the discriminating, all is, as it were, painful on account of everything bringing pain either as consequence, or as anticipation of loss of happiness, or as fresh craving arising from impressions of happiness, and also as counteraction of qualities. Death gives us glimpse of renunciation (Vairagya).
  • The experienced is full of elements and organs, in the nature of illumination, action and inertia. It must be reminded, for example in the story: King of the Heaven, Indra had once become a pig, when he had a complete family. He was still the commander of the heaven and all the other gods came to him. He rejected their idea to come back to the heaven, so the gods started to kill Indra's family, the other pigs. Then all the gods started to come out of him, laughing at him. He realized that he was forgetting his Purusha which does not have any emotions, no qualities but only it's essence. 
  • In the nature, there are three types of materials: Sattva, the Rajas, and the Tamas. Nature before creation is called Avyakta, undefined or indiscrete, when the three materials were in perfect balance. The disturbance later created the universe.
  • The Purusha is not similar to anything, neither Bhuddhi, Tanmantras or the gross materials.  Because of their form not being combination, they cannot die and they are infinite in number.
  • The conditions the surround us influences us to become pure in our matters as we develop characteristics to become pure.
  • Modern science says intelligence is the last to come as we have developed into more intelligent beings but philosophers claimed that intelligence was the first come, from which all gross matter came. Which comes first is what you think comes first in A-B-A-B infinitive series. Intelligence is like fingernail which can be thrown off but it grows in any case.
  • The appearance of the soul, showing it's emotions are all reflections.
  • If one idea is a delusion, the other is also a delusion, and if one is true, the other also is true, because both stand upon the same basis — consciousness. The Yogi says, both are true; that we are bound so far as intelligence goes, that we are free so far as the soul is concerned. It is the real
    nature of man, the soul, the Purusha, which is beyond all law of causation. Its freedom is
    percolating through layers of matter in various forms, intelligence, mind, etc. It is its light
    which is shining through all. Intelligence has no light of its own. Each organ has a particular
    center in the brain; it is not that all the organs have one center; each organ is separate. The Yogi finds that the Purusha is free, knowledge from the Buddhi or intelligence is bound and his ignorance vanishes.
  • Through ignorance we take the nature to our souls and though the nature wants to free us, the combinations keeps the nature running. Each soul is divine by itself, and our job is to release ourselves from the nature. Our job is to release ourselves, just as a oyster has pearls in itself, we are embedded in the nature.
  • When these knowledge comes to us, they come in sevenfold: first we have known what is to be known, when we are not dissatisfied by anything. Then the second is absence of all pains when nothing can give us pain. The thirds is attaining full knowledge, omniscience. The fourth is attainment of the end of all duty through discrimination. The fifth is the freedom of the Chitta. The sixth is the Chitta realizing that it melts away into its causes whenever we desire. Lastly we realize that our mind and body are not related, and they had been working their own way. We realize that we are alone in the universe, omnipotent, omnipresent, ever blessed. The Yogi then knows that he is almighty, ever perfect, ever blessed.
  • Yama, Niyama, Asana, Pranayaama, Pratyahara, Dharana, Dhyana and Samadhi are eight parts of Yoga.
  • Receive no gifts such as sex. These make up the practices: non killing, truthfulness, non-stealing, chastity, and non-receiving.
  • Both internal and external purification are required for a Yogi. Also try to bring the opposite when one rises, such as love lowering anger.
  • If a man gets the ideal non-injuring others, then the tiger and the lamb would be playing right in front of him. Thus you will never to conquered by evil in thoughts or dream. You gain the whole universe for yourself.
  • When one receives gifts from others, one does not remember their past life. By remembering their past life, one is able to convince that he had been going and coming.
  • When all these comes to one, it will lose it's beauty. Losing the idea of the body as the Self does not come to them at all. There comes purification of Sattva, cheerfulness of the mind, concentration, conquest of the organs and fitness of the realization of the Self.
  • Let go of all the moroseness, the Tamas. From contentment comes superlative happiness. Mortification brings power to the organs and the body, destroying the impurity. By sacrificing all to Ishwara comes Samadhi.
  • Asana is important because it has to be firm so taht you do not feel your body at all. By thinking of the infinite, infinite sky, we can make the seat firm. The extremes, good and bad and others do not interfere.
  • Thus we can control Prana, Prana not breathing, but all the cosmic energy through the motion of the lungs. We start by controlling the lungs. The three motions: taking the air, stopping the air from entering the lungs and releasing the air to the environment varies from place and time. From Pranayam comes Udghata or the awakening of the Kundalini.
  • The other Pranayam is to restrain the Prana by reflecting on external or internal object. All the Rajas and Tamas are removed, and it becomes fit for Dharana. Then we can change the mind to whatever form we want and restrain it to take other forms, which is called Pratyahara. Then rises the supreme control of the organs.

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