"In Wonders We Sail, Questing for the Answers in Veil"

Tuesday, August 7, 2012

“Not so, there is a God; there is one Soul separate from all other souls, and He is the eternal Master of all creation, the Ever Free, the Teacher of all teachers.”




"viramapratyayabhyasapoorvah sanskarashesho anyah"

Then there is another Samadhi which is attained by the
constant practice of cessation of all mental activity, in
which the Chitta retains only the unmanifested
impressions.

This is the perfect superconscious Asamprajnata Samadhi,the state which gives us freedom. The first state does not give us freedom, does not liberate the soul. A man may attain to all powers, and yet fall again. There is no safeguard until the soul goes beyond nature, and beyond conscious concentration. It is very difficult to attain, although its method seems very easy. Its method is to hold the mind as the object,and whenever through comes, to strike it down, allowing no thought to come into the mind, thus making it an entire vacuum. When we can really do this, in that moment we shall attain liberation. When persons without training and preparation try to make their minds vacant they are likely to succeed only in covering themselves with Tamas (Darkness), material of ignorance, which makes the mind dull and stupid, and leads them to think that they are making a vacuum of the mind.

To be able to really do that is a manifestation of the greatest strength, of the highest control. When this state, Asamprajnata, super-consciousness, is reached, the Samadhi becomes seedless.

What is meant by that?
In that sort of concentration when there is consciousness, where the mind has succeeded only in quelling the waves in the Chitta (Mind)  and holding them down, they are still there in the form of
tendencies (Samsara/Impressions), and these tendencies (or seeds) will become waves again, when the time comes. But when you have destroyed all these tendencies, almost destroyed the mind,then it has become seedless, there are no more seeds in the mind out of which to manufacture again and again this plant of life, this ceaseless round of birth and death.

You may ask,what state would that be, in which we should have no knowledge? What we call knowledge is a lower state than the one beyond knowledge. You must always bear in mind that the extremes look very much the same. The low vibration of light is darkness, and the very high vibration of light is darkness also, but one is real darkness, and the other is really intense light; yet their appearance is the same. So, ignorance is the lowest state, knowledge is the middle state, and beyond knowledge is a still higher state. Knowledge itself is a manufactured something, a combination; it is not reality.What will be the result of constant practice of this higher concentration? All old tendencies of restlessness, and dullness, will be destroyed, as well as the tendencies of goodness too. It is just the same as with the metals that are used with gold to take off the dirt and alloy. When the ore is smelted down, the dross is burnt along with the alloy. So this constant controlling power will stop the previous bad tendencies and, eventually, the good ones also. Those good and evil tendencies will suppress each other, and there will remain the Soul, in all its glorious splendour, untrammeled by either good or bad, and that Soul is omnipresent,omnipotent, and omniscient. By giving up all powers it has become omnipotent, by giving up all life it is beyond mortality; it has become life itself.

Then the Soul will know It neither had birth nor death, neither want of heaven nor of earth. It will know that It neither came nor went; it was nature which was moving, and that movement was reflected upon the Soul. The form of the light is moving, it is reflected and cast by the camera upon the wall, and the wall foolishly thinks it is moving. So with all of us: it is the Chitta constantly moving, manipulating itself into various forms,and we think that we are these various forms.

All these delusions will vanish. When that free Soul will command - not pray or beg,but command - then whatever It desires will be immediately fulfilled; whatever It wants It will be able to do. According to the Sankhya Philosophy there is no God. It says that there cannot be any God of this universe, because if there were He must be a Soul, and a Soul must be one of two things, either bound or free. How can the soul that is bound by nature, or controlled by nature, create? It is itself a slave. On the other hand, what business has the soul that is free to create and manipulate all these things? It has no desires, so cannot have any need to create. Secondly, it says the theory of God is an unnecessary one; nature explains all. What is the use of any God? But Kapila teaches that there are many souls, who,through nearly attaining perfection, fall short because they cannot perfectly renounce all powers. Their minds for a time merge in nature, to re-emerge as its masters. We shall all become such gods, and, according to the Sankhyas, the God spoken of in the Vedas really means one of these free souls.Beyond them there is not an eternally free and blessed Creator of the universe. On the other hand the Yogis say, “Not so, there is a God; there is one Soul separate from all other souls,and He is the eternal Master of all creation, the Ever Free, the Teacher of all teachers.” The Yogis admit that those the Sankhyas called “merged in nature” also exist. They are Yogis who have fallen short of perfection, and though, for a time debarred from attaining the goal, remain as rulers of parts of the universe.

- From the commentary of Swami Vivekananda 
on Patanjali's Yoga Sutra (Verse 18,Chapter 1)

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