(Aug 17,2014) Spiritual Message for the Day – The Rise from Savitarka to Nirvitarka by Sri Swami Krishnananda

 The Rise from Savitarka to Nirvitarka

Divine Life Society Publication: Chapter 47 - The Study and Practice of Yoga by Sri Swami Krishnananda

The contemplation of an object in the process of yoga is quite different from the contemplation of objects in that people usually engage themselves in ordinary workaday life. In yoga, in the meditation process, the essential features or characteristics of the object cooperate and coordinate themselves with the meditating consciousness, whereas in ordinary sensory perception there is the opposite process taking place. 

There is an inherent repelling attitude, a kind of disparity of character between the subject and the object in ordinary perception, because of a peculiar selfish interest that is present in the subject in its contact with the object. Why does the subject crave for the object? The intention is purely self-centred, and this is what cannot be tolerated by the selfhood of the object. The interrelated connectedness of the forces in the world is of such a nature that it prevents the utilisation of any object for the purpose of exploitation. Exploitation is abhorrent to the nature of truth, and the forces of nature will not tolerate it. 

So our affection for the object, our contemplation of the object, our thought of the object and our desire for the object is contrary to the law of nature, and therefore there is always bereavement in the end. All union ends in separation. All love ends in sorrow. The reason is that there is a mistake committed by the subject, and inasmuch as everyone is a subject from the point of view of another, and everyone is an object also in a similar manner, there is a universal confusion that has been created. This confusion is called samsara – a great mix-up of values that has taken place, totally unintelligible to the mind which is involved in this mix-up. The yoga process is a remedy that has been prescribed for the illness that has been created in this manner. 

We have a peculiar mode of thinking 'objects', and we are born into this mode from which we cannot usually extricate ourselves. There are at least three elements involved in the perception of an object – the object as such, which is called artha; the idea of the object which is called the jnana of the object; and the nomenclature, the epithet, the name, the way by which we designate the object. These three are mixed up as if they are one single thing, though they are distinct features. When an object is generated, when it is born or brought into existence, it does not come with a name. It is doubtful if the tree knows that it is called tree.

Likewise, nothing in this world is associated with a designation of this character. It has a status of its own, independent of all these associations. But the worst of all things is the idea of the object. We have an idea about everything in this world, and the idea that we hold about things is regarded as identical with the nature of the thing itself. Our opinion about an object is made a part of the nature of the object, so that we compel the object to subserve the definition that we give to it, according to our own perception of it.

The idea or opinion one holds, about anything for the matter of that, is a part of the structure of one's mind at that given moment. The idea, therefore, is not different from the mind. The idea is mind itself. Inasmuch as the idea is one with the mind, and the mind is one with individuality, the individual holding that opinion or idea cannot, at any time, imagine that the idea can be wrong. How can we think that we ourselves are wrong? We are self-identical. 

So, we are the supreme judge of everything, and the whole world becomes a client before us, cringing before us for judgement, and whatever judgement we pass must be the final one. This is the opinion, this is the attitude, and this is the intention of every person, every individual in the world – from A to Z. There is a mutual suspicion created in the body of individuals, on account of this internal compulsion exerted by the subject upon the object. This difficulty that has been created, this intolerant attitude that has been projected towards the object, is naturally repellent to the object. There is, therefore, when it is deeply analysed, no such thing as love of an object by the subject. 

The method of meditation is a reverse one, where the subject and the object are enabled to stand on a par, and the fact that they really are on a par becomes recognisable. There is no such thing as subject or object, ultimately. It is only a creation of the minds of certain individuals. Every individual, having a status of his own, her own or its own, cannot be regarded as an object of someone else, because the moment one becomes an object, the status of selfhood vanishes. There is a selfhood present in even an atom. It has a say of its own; it has a purpose of its own and an intention behind its activity, which is not for the fulfilment of someone else. It has a mission of its own which it is trying to achieve through the process of evolution, through which it is moving. The fact that there is an inherent status in everything in this world is recognised in yogic meditation. There is, therefore, no meditation by the subject on an object. 

According to the sutra of Patanjali, that which creates this false distinction between the subject and the object and wrongly compels the subject to look upon another as an object, is a peculiar complex – it is the idea, the name, and the space-time relation. These are the things that have to be given up. We cannot isolate the idea from the presence of space-time. So, ultimately, it is a problem of space-time. The two types of meditation that Patanjali refers to have relevance to the conception of something as located in space and time, and the conception of the same thing as not located in space and time. The first one is called savitarka; the other is called nirvitarka. The contemplation of an object as situated in space and time, and therefore defined by our idea of that thing, is savitarka. The freedom from these associations is nirvitarka.

Nirvitarka is a non-relational contemplation, whereas savitarka is a relational contemplation. The relations are spatial, temporal, and individualistic. Desa kala vastu sambandha, is the Sanskrit term. The sambandha of desa is spatial. The sambandha of time is temporal; the sambandha of vastu is individualistic. This means to say that an object is in space; an object is in time, and an object has a relation with another object, which is the causal relationship. To put it more philosophically, space-time-cause are the obstacles before the subject in its attempt to enter into the nature of the object, or to try to possess it, or enjoy it, or become one with it, etc.

By repeated meditation on the substantiality of the object, independent of these relations, a revelation takes place. The mist before the mind is cast out. There is a response from the object in a friendly manner, which was absent up to this time. The response from the object in a friendly manner becomes possible when there is a gesture from the subject that the selfhood of the object is recognised. Likewise, the subject begins to accept the point of view of the object, though it has not taken action on this point of view. This is the stage where the mind begins to rise up from the condition of savitarka to that of nirvitarka.

Excerpts from:

The Rise from Savitarka to Nirvitarka - Chapter 47 - The Study and Practice of Yoga by Sri Swami Krishnananda

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(July 10,2014) Spiritual Message for the Day – Samadhi Pada of the Yoga Sutras of Patanjali by Swami Krishnananda

Summary of The Samadhi Pada of the Yoga Sutras of Patanjali

Divine Life Society Publication: The Study and Practice of Yoga by Swami Krishnananda

At the beginning of the Samadhi Pada, in two succinct sutras, we are given the essence of the whole matter of Yoga practice: yogaḥ cittavṛtti nirodhaḥ (I.2) and tadā draṣṭuḥ svarūpe avasthānam (I.3). These two sutras are the whole of yoga, really speaking: what is to be done, and what happens if it is done. These two things are mentioned in these two short statements: yoga is the control of the mind, and then there is the establishment of the purusha in his own nature. This is yoga. But though it is such a short statement of a great problem, the methods to be adopted in the achievement of this purpose have to be explained in greater detail.

Therefore, the analysis of the mind has to be made in order that we may know how the mind can be controlled. We say that the control of the mind is yoga; but, what is ‘mind’? How does it function, and what are the modifications which we are trying to control through the process of yoga? The nomenclature of the various vrittis, or the modifications of the mind, is given subsequently so that we may have an idea as to what are those vrittis which we have to tackle or grapple with – the klishta klesas and the aklishta klesas, as Patanjali puts it – that is, the transformation of the mind in respect of an object, which causes pain and sometimes does not cause pain. Both these are vrittis; both these are modifications which have to be stopped in order that there can be a reflection of the purusha-consciousness in the mind. How can this be achieved? How are we going to tackle the mind? How do we subdue the modifications?

We are told that there are two principal methods, vairagya and abhyasa: abhyāsa vairāgyābhyāṁ tannirodhaḥ (I.12). The masterstroke of Patanjali’s method may be said to be what is called the double attack on the mind, namely, vairagya and abhyasa, the detachment of the mind from objects of sense – not only objects of sense, but even conceptual objects – and the habituation of the mind to a steady practice on a given concept of the nature of Reality. Then Patanjali explains what the practice is.

Patanjali proceeds very systematically, giving us a detailed account of the practice which follows – the immediate withdrawal of the mind from the objects by means of the practice of vairagya. We are given the methods of meditation, the samadhis or the samapattis, as they are called – savitarka, nirvitarka, savichara, nirvichara, sananda and sasmita – the processes by which the mind rises gradually, stage by stage, from the grosser to the subtler levels in its communion, in its meditations. But, one should not imagine that this is an easy process. The author immediately mentions to us that there are serious obstacles; nine obstacles are mentioned, which are also accentuated by certain other subsidiary obstacles.

One has to be cautious, therefore, in spite of the fact that there is a great energy put forth towards the direction of yoga, because these obstacles are very strong. Hence, a detailed statement is made of what these obstacles are and how they can be overcome. Methods are prescribed, subsequently, by giving certain techniques of lower forms of meditation on lesser degrees of reality, so that there is not a direct attack upon the mind but a gradual control effected through stages, so that one does not feel the pain of the restrictions that are imposed upon one’s own self – the mind. Then, a conclusion is brought about towards the end of the Samadhi Pada by describing the higher states of the communion of the mind with Reality – the samapattis, or samadhis, rising from what they call the sabija, or the samprajnata samadhi, to the higher state of absolute samadhi – nirbija. This is the content, essentially, of the Samadhi Pada, and we are told that the teachings given in this section are meant for the highest type of aspirant, not for beginners.

 Excerpts from:

Summary of The Samadhi Pada of The Yoga Sutras of Patanjali - The Study and Practice of Yoga by Swami Krishnananda

 

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(Mar 21,2014) Spiritual Message for the Day – Negative Check and Positive Approach by Swami Krishnananda

 Negative Check and Positive Approach

Divine Life Society Publication: Chapter 73 The Study and Practice of Yoga by Swami Krishnananda

The principles and disciplines of yama and niyama are regarded in yoga as unconditional and absolute. There is no limitation of these principles either by circumstances, or by time factors, or by the location of one’s existence. That is the meaning of these principles being absolute.

The disciplines of yoga are called mahavrata, the great vows, are universally applicable, under every condition and to every student of yoga – there is no exception at all. Such a rigid prescription is made for the purpose of protecting oneself from possible encounters of forces which are undesirable.

Pratipaksa bhavana or  the counterposing attitude

This vow of yama and niyama, is unconditioned by species, by space, place, time and occasion or circumstance. When there is an inclination to violate these principles due to the common weakness of human nature, one should contemplate the feeling of the opposite. One has to guard oneself in the beginning itself by the practice of continuous pratipaksa bhavana or the counter- posing attitude, even when the inclination towards the opposite has not arisen. We cannot check ourselves when we are already under subjection of an impulse. This is a kind of daily sadhana that is prescribed.

Pratipaksa bhavana is not merely a negative substitution method. It is a method of developing a positive attitude, such as love instead of hatred. It is not thinking of non-hatred, but of love. So we need not think of non-killing. The point is the positive aspect of it that when there is a fraternity of feeling and affection and love, which is the movement of the mind in the direction of a unity of things – when that arises in the mind, the substitution is already adopted.

How can this pratipaksa bhavana be entertained in the mind?

One has to contemplate the consequences of one’s actions. At the time of the impulse manifesting itself into an action, the consequences are forgotten because the impulse takes a stand at that given moment of time on a particular aspect of the experience only, and completely ignores the other aspects. We are not bothered about what will happen afterwards. The mind will not allow us to think like that because if it does, the impulse will get weakened. Hence, the vehemence of the impulse mainly depends upon the restriction of the impulse to a particular mood and emotion, completely oblivious of consequences. The consequences should be deeply pondered over. 

What are the consequences of a wrong deed? 

A wrong is that which is contrary to the law of Truth itself. If a wrong is really a wrong, against the law of nature, there is no such thing as doing it behind a screen, because nature is within and without. It is all-pervading, and so it will set up a reaction in its own way at a particular time. The consequences of a wrong deed are what are known as the nemesis of karma; the retribution law begins to operate. It can operate in our own personality, it can operate in society, or it can operate in a future birth. It can be in any place, at any time, and in any manner whatsoever.

If it is a purely physical violence that we have committed against our own body due to overeating or overindulgence of any type, the retribution will be in the form of a physical illness and a diminution of physical vitality. If it is something connected with other people, which is social in principle, it will have a reaction from society. But if it is a subtle thing which cannot be observed easily, and a secret wrongdoing has been projected by the mind against what we call natural justice and law, the retribution may follow in a future birth, or it may be even in this very birth if the wrong is very intense.

Sometimes we may not say it, but we are pleased by the outcome, which too is  wrong. Somebody’s pain cannot cause us pleasure.  Even a thought in this direction is subject to this law. As a matter of fact, thought is real action. Actions which are wrong – either done, or caused to be done, or approved indeed  have their painful consequences. Let one contemplate this truth every day.  

Ignorance is the cause

These wrongs are done due to the impulses of greed, anger and infatuation. The impulses arise on account of the absence of knowledge or wisdom. Knowing that these impulses have arisen on account of ignorance, greed, anger and confusion of thought and, therefore, knowing what will follow from this attitude and action, one should refrain from wrongdoing.

The consequences that follow are either mild, mediocre or intense, according to the nature of the action. It makes no difference whether actions are knowingly done or unknowingly done – nature will observe them. Ignorance of it is no excuse. If we did not know it, then we will know it hereafter. 

What follows in the end?

 

Great sorrow follows because a wrongdoing produces a samskara in the mind, and we become susceptible to doing it, and then repeating it. Once we have done it, the mind develops an inclination towards the repetition of that action. Just as a river inclines towards a depth, we will be inclined towards this action. Any habit that is repeated becomes second nature, and we become that. Then we need not contemplate doing it; we will be forced to do it. 

Intellectual inhibition of these vrittis may not succeed always when there is an emotional pressure from behind on account of the samskaras already ingrained in the mind due to the action that has been perpetrated. Hence, endless pain will be the result if a proper check is not imposed upon the vrittis at the proper time, in the proper measure.

Ignorance will also get thickened by the repetition of these deeds because the knowledge of right, or rectitude of righteousness, will get obscured by a continuous perpetration of these actions. What conscience has a tiger when it pounces upon a cow? It is acting upon its instinct, which is its own nature. Likewise, this impulse will become one’s own nature, like the animals, and there is no question of checking it afterwards.

Instincts are the vehemence with which the personality acts or reacts on the basis of a total ignorance of the ultimate law of things. A habit is the seed that we sow for a vicious circle. However much we may try to escape from it, we will not succeed, because habit is nothing but a natural inclination of our whole personality. 

How can we change an inclination which is our own nature?

This pratipaksa bhavana method should be practiced every day with a positivity of background behind it rather than making it merely a negative check that is imposed upon the instinct. Though in the beginning it looks like a negative check, later on it should become a positivity of approach– leading to an understanding of the unitary nature of things. Love is positive, while non-hatred may be regarded as its negative aspect. It is not enough if we merely not hate, or if there is only an absence of hatred; there should be also positivity, which means to say there should be affection. Even if we do not do harm, we may not be doing any good. This ‘not doing any good’ may produce, one day or the other, a tendency to do harm, because we cannot keep the mind blank.

In the beginning, the pratipaksa bhavana, which is initially a negative check, is a necessary prescription for the purpose of enabling us to develop the higher qualities of affection, love, and a total positivity of approach in everything. As a positive approach is more difficult than a negative one, the pratipaksa bhavana method is prescribed first. The intention of this substitution is ultimately sublimation, not opposition. We are counterposing the vritti by another vritti which is just the opposite of it. 

Afterwards more positive, educative methods have to be adopted in respect of that instinct because the instinct, or the impulse, is nothing but we ourselves moving in a wrong direction. What we call the instinct is nothing but we ourselves moving through space and time towards an object of sense, either in love or hatred. One can control anything, but not oneself. Hence, we can imagine how hard this effort is. Therefore we are asked to contemplate – unremittingly – the virtues, or the aspects of righteousness, which are necessary to divert these undesirable vrittis along the channels of those contemplative features which are the characteristics of the ultimate goal of life.

Excerpts from:

Negative Check and Positive Approach – Chapter 73 The Study and Practice of Yoga by Swami Krishnananda

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