Success in Yoga

Pathanjali Yoga Sutras

Sutra 21: 'Theevra samvegaanaam asannah'

Success in Yoga comes quickly to those who are intensely energetic.

Sutra 22: 'Mrudu madhya adhimatratvaath tathopi visheshah'

Success varies according to the means adopted to obtain it -- mild, medium or intense.

Explanation:

Theoretically, these is no reason why we should not achieve the state of perfect yoga within the space of a single second- since the Atman is eternally within us and our ignorance of this fact could be instantaneously dispelled. Practically, however, our progress is retarded by our past karmas, our present fears and desires and the relative strength of our energy. No one can generalize about the period required -- it might, in any individual case extend over months, years or lifetimes. All we can say is this -- no effort, however small, is wasted, and the harder we try, the sooner we shall succeed.

The concentration can be through....

Pathanjali's Yoga Sutras

Sutra 20: Shraddha veerya smruthi samadhi prajna poorvaka ithareshaam

The concentration of the true spiritual aspirant is attained through faith, energy, re collectedness, absorption and illumination.

Explanation:

"Faith" is often used by agnostics as a term of abuse. That is to say, it is taken to refer to the blind credulity which accepts all kinds of dogmas and creeds without question, repeating parrot-like what has been thought, and closing its ears to doubt and reason. It is compounded of laziness, obstinacy, ignorance and fear. Because it rigid and unyielding it can quite easily by shaken and altogether destroyed.

But this is not the true faith. True faith is provisional, flexible, undogmatic, open to doubt and reason.True faith is not like a picture frame, a permanently limited area of acceptance. It is like a plant which keeps on throwing forth shoots and growing. All we require is a seed. And the seed need be nothing more than a feeling of interest in the possibilities of the spiritual life. Perhaps we read a passage in a book which moves us. Perhaps we meet someone who seems to have reached some degree of wisdom and tranquility through the practice of meditation and spiritual disciplines. We become interested and intrigued. May be this is a solution for our own problems, may be it isn't. We can't be sure- we ought not, at this stage, be sure - but we decide to give it a try.

Suppose you are subject to indigestion. One day you read a book about diet or meet a doctor who tells you that he can restore you health if you follow his instructions. You do not have to accept the book or the doctor with blind faith, but you do have to have provisional, hypothetical faith. You have to assume that the diet will help your condition.You have to try it before you can say with authority whether it is helpful or useless. So too, with the spiritual diet which the great teachers recommend. You have to have provisional faith in the truth of the scriptures and in the word of you teacher.

Second thing is, you to have energy. Without energy you cannot follow any kind of instructions, day after day, and really test their value. The Buddha pointed out that, if there is any sin, it is laziness. As we know of Gunas, Tamas Guna is the lowest condition of nature and human mind.

But luckily for us, energy is like a muscle; it grows stronger through being used. This is a very simple and obvious, yet perpetually amazing truth. Every creative artist knows those days of apparently blank stupidity and lack of inspiration on which he has to force himself to work. And then, suddenly, after hours of toiling, the effort is rewarded; ideas and enthusiasm begin to flow into him.

In all our undertakings, the little daily effort is all important. The muscles of our energy must be continually exercised. Thus, gradually, we gain momentum and purpose.

As faith increases through personal experience and energy grows through practice, the mind acquires a direction. It becomes recollected, in the basic meaning of the world. Our thoughts have been scattered, as it were, all over the mental field. Now we begin to collect them again and to direct them toward a single goal--Knowledge of the Atman. As we do this we find ourselves becoming increasingly absorbed in the thought of what we are seeking. And so, at length, absorption merges into illumination, and the knowledge is ours.

Diffrent types of Realization

Realization is of two types a). Self Realization and b). Brahman
realization. As per Shri Shankara a) Nirguna Brahman b). Saguna Brahman.

For Saguna realization Upasana/Bhakti/Karmayoga is the way. Shankara showed
the way for this also. But he didnot consider that as ultimate. He
considered Self Realization as the ultimate and Jnana is the way for Self
Realization. Saguna brahma upasana clears Chitta and creates conditions for
Jnana. Ahamkara gets removed with Jnana. Shri Shankara has sung beautiful
hymns about Shakti - Soundarya Lahari, Annapurna stotra etc. For Shri
Shankara creation is Shakti - Lalitambika. For Shri Madhwa, creation is
Laxmi executed through Pranashakti.

As per Shri Madhwa, a). is Mukti - Narayana Darshana b). Vishnu darshana.
Both are synonymous systems with different terminologies/nomenclatures etc.

Language is inadequate to express experience of any kind let alone spiritual
experience which is of the highest order. Discussions/discourses are
happening with Pandits who dont have an iota of idea about experience. I
have interacted with Dwaita Scholars, Advaita scholars, Budhist Monks, Yoga
Masters both enlightened and non enlightened. Bookish knowledge will not
take one any where but confusion. People like Puttur Ajja, Amma, Nithyananda
have not studied Vedanta but they speak Vedanta out of their experience.
This is Pustakada badanekayi Vs real badanekayi.

To put my perspective ( which comes from Engineering background and
experience).

Realizations are of two types
a). Objective which involves body mind complex, sense organs. This happens
when the mental noise drops drastically. Interference of mind in sense
organs reduces drastically. This can be due to Karmayoga or Bhakti yoga
which is purificatory process. In my case, Karmayoga helped. The work I did
in CDOT became my worship. When the mental noise starts reducing,
unactivated part of brain gets activated. This is due to movement of
Pranashakti upwards into nervous system. That is the reason Shri Madhwa says
Hari Sarvottama Vayu Jeevottama. Until that Pranavayu gets activated, you
cannot have this experience. It is called Kundalini awakening in Shaiva
tradition.

Once that happens, everything you see through sense organs becomes
magnificient due to reduced noise and heightened awareness. Tears start
flowing, body starts shaking with joy. The place where you are becomes
Vaikunta/Kailas. Everything including stone, air appears like living -
animated by Prana and Living being is Hari.

You start experience as a single living being - whatever name you call -
Hari, Brahma/Shakti etc. The whole universe is activated by Prana shakti -
like electricity. This experience is unforgettable. Even a momentary
experience is sufficient to wipe out Karma of lifetimes.

In this experience the Seer through your eyes/Hearer is Hari. He alone Sees
Himself in the world. But the experience gets recorded in Chitta memory
system. The individual ego "i"
which is nothing but you and me - bundle of psychological memories uses the
memory to say I saw Hari in the world. Since Jnana is not complete, "i" has
not disappeared. There is duality.

b). When we dont use sense organs/nervous system ( to a minimum extent) and
enter into Samadhi, we reach a state of Pure awareness. This is Narayana. To
reach Narayana you need to remove the concept of "i" in Psychological
memory. This process is Called Jnana by Shri Shankara, Self Enquiry by Shri
Ramana and Linga Deha Bhanga by Shri Madhwa.
Madhwa states unequivocally that Linga Deha Bhanga happens due to Jnana.
This is state of Mukti. This is state off Realization of Narayana. A
thoughtless Awareness where Narayana experiences himself but memory Chitta
records experience. This is what Shri Shankara calls as Nirguna Brahman and
Shaivas call Shivanubhuti. Gautama Buddha calls this as Nirvana - point of
no return.

All that I can say is experience cannot be discussed through words. If
someone in Dwaita system has to comment on Advaita or Buddhism or Vice versa
he should surrender to enlightened Master in that system ( not a scholar in
that system) learn the system humbly realize before commenting anything. It
has not happened in History !!

Except that Acharya like some Advaitins were converted by Shri Madhwa who is
a Realized soul. This is perfectly alright. Scholars when they meet realized
Master they learn their inadequacy. But scholars arguing with another
scholar is never ending business.

I would put Shri Madhwas teaching in simple words of Shri Kanakadas - "Nanu
hodare hodenu". Please remember Kanakadasa was not a scholar. In Shri
Vadiraja Tirthas shishyas there were hundreds of scholars perpetually
arguing about Shri Hari. Neither Shri Purandara Dasa nor Shri Kanakadasa
were scholars.

Now please read Harikathamrita sara any Sandhi. And please tell me who is
the Teacher Shri Madhwa/Shri Shankar speaks through the words of
Harikathamritasara. You cannot findout whether it is Dwaita or Advaita.

When the Wisdom is spoken through Love, Bhakti - it is Shri Madhwa. When
Love spoken through language of Wisdom it is Shri Shankara.

Realized souls like Buddha, Shankara and Madhwa are Universal beings. But
when they speak they speak for certain students. Even a Nobel Laureate if he
addresses the 10th standard student he has to speak their language.

When Jesus had speak he had to speak the language of Shepherd. "Lord is the
Shepherd you are the Sheep" because he was addressing such community.

Peace,
Prabhu

Cognitive meditaion

Pathanjali's Yoga Sutras, Chapter 1: Samadhi Pada.
Sutra 17: Vitarka vichara ananda asmita anugamat samprajnatah

The cognitive meditation or realization of the Self
is accompanied by logical reasoning, deep a-rational inquiry, an experience
of bliss and the sense of 'I am'. Even at those times, there is
consciousness of the subject-object relationship and knowledge of the
physiological and psychological states, experiences and deeds. This is
called Samprajnatha Samadhi.

Sutra 18: Virama pratyaya abhyasa purvah samskara sesonyah

There is another meditation different from the previous one
is, the practice that is based on cessation of all effort even at
meditating. This practice leads spontaneously to tranquility. This is the
practice of mental suspension until only subtle impressions or memories such
as 'me' remains. Here 'me' impressions in the sense, body consciousness
remains.

Sutra 19: Bhava prathyayo videha prakrtilayanam

When such impressions remain, one retains
the possibility (and the cause ) of birth again, even after being freed from
the present body and after merged in unitive consciousness or becoming
integrated with one's own or the cosmic nature. For them, such impressions
or memories nurture and continue the awareness of continued
personal existence.

Sir,
I could not make up the meaning of these sutras. Please explain me.