Sutra 19 Bhava-pratyayo videha-prakrti-layanam

Layanam: Dissolved or melted into; the process of dissolution/disillusionment, being incorporated into/integrated and forming a greater whole.

Videha: Liberated, free, and not dependent upon the body. A body that is free from the temporal limitations of the senses and cosmos. Bodiless even while dwelling in the body. Not attached to bodily sense objects or three dimensional reality. Even while dwelling in the body it is said that a yogi who has achieved dissolution of the citta-vrtti (biases, slant, or tilt of the mind-field) into *original* prakrti can after having abandoned attachment to the physical body and conquered the fear of death is able to maintain a linga body (independent astral or vajra body) while still living inhabiting a physical body. Hence such a yogi is free or liberated from attachment to the body and concomitantly with ordinary domination of the sense organs, but still capable of containing/embodying spirit (shiva/shakti). This definition differs from the samkhya definition which defines videha as a disembodied state altogether separate from the body and nature (prakrti).

The state of becoming bodiless, even when dwelling in this body, is rather tantric and non-dual. To the tantric this is not a contradictory statement, but how-it-really-is. Free from attachment to a separate body by absorbing oneself in nature (prakrti), and hence, into siva, and then being informed through that bhava (non-dual feeling recognition), which is transcognitive (asamprajnata) -- as primordial presence. Being informed directly by the Universe and its sourceless original source, versus processes limited to the individual/dualistic mind or physical body alone. The transpersonal body. Those who have realized this state are sometimes called disembodied angels, shining gods, or the shining ones. One who has lifted himself above all attachments and is mentally and bodily free of all bondage. One who has realized "Self" and is beyond the mundane existence of Life is even free of moha (deep emotional attachment) towards his own body. So "videha", as used in III.43, is a transpersonal non-dual realization free from attachment to the physical body or any other object-- liberated from the six senses and any false association or ideation of a separate body as "self". With the liability of that attachment lifted, as such, hence astral travel. This unattached attitude towards the body of the "Self" constitutes one having reached Videha Shetra ... one who is free of his Deha (body) in all respects! I.19. Also see videha shetra below. Also see III. III.43 (Mahãvidehã).

Videha devas: Those who have realized this state are sometimes called disembodied angels, shining gods, or the shining ones. Others call them the Mahadevan, or Vita-ragas, those completely victorious over attachment and fear. They shine because their energy/astral bodies are well developed and not dependent upon a physical body.

Videha-Kaivalya: Liberation from the body and limited self existence while still in the body. Free from the temporal restraints of the senses and cosmos. The realization state of the energy body and/or rainbow light body. See jiva-mukti or videha-mukti.

Videha-mukti: Free from attachment to the body and sense objects. See jiva-mukti or videha-kaivalya.

Videha Shetra: Videha Shetra: Videh shetr) are cosmic regions in space are described in Hindu sacred scriptures as cosmic regions unseen and unknown to mankind. They are presumed to exist somewhere in the Cosmos more nearer to our planet earth. Reference to such regions is made only in Scriptural texts, the most commonly referred to is Videha Shetra. Attaining Moksha Salvation only from Videha Shetra, liberation from all manifestations, freeing oneself from the cycle of birth and death forever in the present Kali Yuga of today is the popular belief in Hindu sacred scriptures. Accordingly it is believed that the ultimate goal of life is emancipation. According to dualists this can not happen with out leaving the planet -- living in the body. Rather it is thought that during the present Iron age (Kali Yoga), it is considered in Hinduism that emancipation can never be had without going to Videha Shetra. This is done through the practice of austerities and renunciation of life, then it is thought that one will be rewarded in the afterlife.

Commentary: Sutra 19 follows Sutra 18 naturally. These two sutras completes Sri Patanjali's profound presentation of the practice of vairagya (abhyasa-vairagyabhyam) and its fruit (non-dual love), which begins at Sutra 12, where it clearly states that the practice of vairagya annihilates the citta-vrtti and all fixations, and where yoga as liberation is won. In order to place this sutra in perspective, Sri Patanjali has just described the processes of release leading up to and including asamprajnata (non-dual realization), where there are no objects to cling onto and no ego (asmita) to do the clinging. That is sabija samadhi with only the residual seeds (samskaras) that remain to be cleared out in order for nirbija samadhi (the seedless samadhi where there is no longer any falling back into duality) to be fully realized. Here fixation on the human form as separate from the whole (the great integrity of samadhi) melts away and is dissolved; while a more timeless non-dual awareness comes into the play of a non-dual existence (bhava-pratyayo) free from subject/object duality).

To recap Sutras 12-19, various stages of “let go”, non-expectation, non-predilection, non-fixation, release, and nonattachment (vairagyam) beginning with simple vairagya, then vitrsnasya, then vaitrsnyam, then to samprajnata, and then ending here in asamprajnata videha, which is vita-raga samadhi, relinquishing attachment to the human form entirely (see sutra I.37). The best is non-dual and effortless – the big let go. Holding on requires a lot of effort, striving, energy, and tension. Asamprajnata samadhi is free from subject/object dualistic tendencies, which opens up to the unattached limitless nameless true nature of nature. Here war, inner strife, inner/outer demonization, striving, and the shadow world is over for the yogi meeting Reality fully as-it-is without attachments, grasping, limitation, or bias (citta-vrtti nirodha).

Succinctly said, through non-dual absorption in nature, shakti, creation, the creative force, the process of creation, or creation as an ongoing, unbroken, evolutionary, creative, and intelligent process, a formless light-body is reflected in all the parts of creation. In this way a natural spontaneous reflective awareness is self-revealed, which is free from solidity or fixated forms (deha). "Separate" things, events, or objects do not arise, but in the great integrity which is described in non-dual and interdependence terms, the awakened mind arises spontaneously and naturally.

To put this in another way, it could also be said that through the practice of bhava-pratyayo a trans-cognitive (asamprajnata), supra-transpersonal, formless absorption (layanam) into the unconditioned formless, boundless, and hence bodiless state (videha) of nature occurs untouched by mental processes of cognition, vikalpa, or citta-vrtti hence the vrtti cease entirely. Uncontaminated and untouched by individual/dualistic cognitive processes (the true untouchables such as the ego, intellect, buddhi, asmita, or even mahat), one's countenance rests in a truly transpersonal and non-dual boundless state of primordially pure awareness, recognizing the true nature of nature, wherein the param-purusha is recognized as both all pervading and omniscient -- as both ever-presence and ever-newness simultaneously.

This is the transcognitive entrance way to non-dual realization whose path was obscured by mental conditioning (samskaras).. In this way the force of creation/evolution (mother nature) is no longer understood in a flat plane state of subject/object duality -- as separate things with a separate observer, but like I.18 (asamprajnata) "things" are seen as they are, with the observer (purusa) no longer identifying with the objects nor apart from what heretofore were grasped as independent solid objects. Thus, so called phenomena no longer create citta-vrtti (they never did actually), but rather it was our conditioned perception of phenomena being objectified, which created our previous mental fixations. HERE phenomena are not seen as separate dead and solid independent entities (egos), but rather part of a much larger intelligent, living, and interdependent dynamic process of creation, creativity, evolution, and pulsating waves of being, which are inherently capable of being traced back, and intimately connected to, primordial source consciousness (the one sourceless, causeless, and beginningless source).

THAT is a very profound yogic experience that Sri Patanjali is pointing us toward, wisely delineated step by step beginning at I.12 and ending here at I.19. Unfortunately, academics lost in dualistic/intellectual analysis (samprajnata) can never reach it, as it permeates and displaces the normally conditioned three dimensional content of the mind. Here such limitations are no longer imposed, thus allowing the practitioner to directly merge into a non-dual transpersonal experience and relationship. Yogis know it as asamprajnata, as a mukti or true vairagyi; but scholars who do not practice ashtanga yoga, will not be able to wrap their intellect around it, precisely because this awareness is far larger than the human intellect (asamprajnata). That limited condition (citta-vrtti) is because intellectual inquiry is not able to penetrate prakrti and purusa interacting non-dually. What is implied here is the videha of a vita-raga, a liberated soul, the mukti, and vairagyi, who has gone beyond the limited boundaries of an independent body, energy body, or transpersonal body as separate fixations, who needs nothing because they have obtained everything.

Here, the vita-raga/the true vairagyi has merged all three as one and inseparable (layanam). The feeling experience (bhava) here, is not merely one of the skin or bodily sensation, but of the integration of emotional body, energy body, anandamaya kosha, and Hiranyagarbha at the core center of the hologram, the buddha-mind essence, the dharmakaya, or hridayam center (see Pada III). Hence it is not limited to the bodily sense organ of sensual feeling (vedana). Rather it is sensed by means beyond the five sense or six sense organs, beyond the intellect, manas, or conditioned mental operations.

The vita-videha/vairagyi is not an escapist, does not avoid anything, has no fear, nor attachment. Rather the vita-videha has merged with nature and traced back the human body to its source, in an everpresent living now. By the word, videha, one no longer identifies exclusively with a separate physical body apart from the whole, or the six senses, sense objects, or individual bias (vrtti), or ordinary dualistic perception; rather, one has entered the holographic sphere of the large body, the Great Body, the Great Integrity, the boundless all encompassing limitless Self where nothing more needs to be accepted or rejected. The relative world of phenomena is perceived by the light body (energy body), while all phenomena are differentiated as variegated relative blends of a primordial display.

"Into a blind darkness they enter who worship only the unmanifested prakriti; but into a greater darkness they enter who worship the manifested Hiranyagarbha. One thing, they say, is obtained from the worship of the manifested; another, they say, from the worship of the unmanifested. Thus we have heard from the wise who taught us this. He who knows that both the unmanifested prakriti and the manifested Hiranyagarbha should be worshipped together, overcomes death by the worship of Hiranyagarbha and obtains immortality through devotion to prakriti. The door of the Truth is covered by a golden disc. Open it, O Nourisher! Remove it so that I who have been worshipping the Truth may behold It."

~Isa Upanishad, translated by Swami Nikhilananda.

A non-practicing yogi, who is a scholar, takes the word, videha, to mean body-less or lacking a body ("deha", meaning body). However, since they have not experienced the true nature of the body, where it is come from, why it is here, and where it is going, they are excused from making intelligent interpretations in this matter. The videha is a transcendent integrated body, not limited by materiality, but not necessarily lacking embodiment. In it, the mystery of microcosm/macrocosm is disclosed. In a Buddhist sense it could be said to be the united state of the two bodies (form and void), the three bodies (Dharmakaya, Sambhogakaya, and Nirmanakaya) as in the Svabhavikakaya, or in the yogic sense the open unity of the five or six koshas. This can have two aspects, as a state of consciousness and/or a state of being. As we shall see beingness gives rise to consciousness, while consciousness pervades all beings. This sutra is presented as the ultimate climax of vairagyam and has non-dual (asamprajnata) and profound meaning, Hence, this commentary may be very long, yet the essential meaning of the sutra is simple, beyond all simplicity.

When one becomes absorbed (layanam) in the true nature of nature (prakrti) as-it-is, its true relationship with purusa is simultaneously recognized and naturally affirmed. Similarly in Shaivism this is portrayed as the non-dual union of shiva/shakti. This boundless all-encompassing state contains an awareness aspect free from subject/object duality as well as the gunas. Thus informed via a trans-cognitive recognition (asamprajnata) stemming straight from total absorption (layanam) into prakrti (nature) while awake, results in direct information stemming from the true nature of nature. That is prakrti is known in an intimate relationship with purusa. We recognize in nature our own transpersonal true nature, which resides both within us and out, both, and neither. All clinging to a separate self and body, all fear and attachment vanish. The kleshas are wiped out completely including ignorance.

This samadhi is initiated by the practice of bhava-pratyaya, in which ordinary dualistic processes of cognition are defeated producing prakrti-layanam. In prakrti-layanam one no longer identifies with a separate body apart *from* prakrti/nature, but rather one knows "self" as an intimate part of the timeless transpersonal (egoless) process as part *of* prakrti's evolution. Here one acts in an informed way according to nature's innate operating instructions which are indelibly imbedded in all of creation. So informed one is enabled to recognize the formless purusa (the deathless Maheshvara as the all pervading consciousness principle) in terms of the unity of form and emptiness, ever-newness/ever-presence, shakti/shiva, etc., as a unbroken continuum.

This reabsorption (layanam) into purusa/prakrti is our natural state before negative conditioning -- before the false identification as being a separate body (deha), which leads to fragmented/broken existence. Recognizing this truth, abhinivesa (the fear of death is overcome as well as raga, dvesa, asmita, and avidya). Really abhinivesah (see II.9) is fear of discontinuity, hence freedom of mere physical identification is necessary as the physical body is temporal and limited. What is not limited is the union of clarity and light, the union of undifferentiated and differentiated realities, the atemporal absolute and ever newness. This occurs when the energy channels (nadis) of the illusory body (or dream body) are purified so that they are no longer limited by past karmic obstructions and mental formations. This is where dream yoga and bardo yoga help, because sleep is like death, in so far the five sense organs are asleep. Hence the yogi is working with past imprints and mental formations. In short even though the physical body is no longer sensing new data, the yogi can operate consciously in the realm of form, even without a physical body. Such becomes perfected in what is called the bliss or pain-free body of a liberated being, the disembodied realm of the yogis, bodhisattvas, and buddhas. Please see dream yoga and bardo yoga in I.9

With this freedom from false temporal and wavering identifications, the yogi is then free to enter the realm of boundless absolute freedom of the vita-ragas. Here the operation of the kleshas have come to an end. Also see II.3 and II.9 for abhinivesa and IV.28-30 for the true purport of this statement. This corresponds to the ultimate state of a vita-raga (I.37). So we take videha as meaning freedom from bodily and sense attachments while vita-raga is free from all attachments (the body being the most stubborn). Although the physical body may undergo transformation, the Great Continuity is deathless as it is omnipresent. In kaivalyam (unconditional liberation) the gunas are understood as being reabsorbed into Source, but in truth this has been their authentic state (reality) all along, while it was just obscured by the kleshic (taints) of the citta-vrtti. thus the yogi enters their natural true state as-it-is (as described in III.3 as swarupa-sunyam). Tat Tvam Asi.

When we dissolve the artificial boundaries constructed by mental fabrications (limited and fragmentary thought forms) from a superficial dualistic world-view of an "I and it", then we experience directly (without the intellect, individual will, or egoic conditioned mindset as intermediator). This describes a transpersonal experience, where dualistic "it and i" are no longer perceived as separate, but rather as intimate parts of a greater whole. Intimately knowing the whole trans-conceptually, we know all the forms, within a boundless, limitless, and timeless primal context of living presence. This is the meaning of the undivided view where form and formless (rupa and sunyata) are not opposed, but form an undivided whole.

This sutra, I.19, thus describes the asamprajnata (trans-cognitive) samadhi (albeit most often in its sabija samadhi form), which forms a successive continuation from I.18. Since this is NOT the samprajnata state, because there is no separate object (rupa) of cognition and no separate cognizer (asmita); rather there is absorption in prakrti as an interdependent continuous whole as-it-is, there is no discontinuity/separation. There is only fullness. Here, the practitioner is infused with and thereby reflects and generates spiritual bhava and light and love becoming absorbed in non-dual communion with the formless aspect embedded within prakrti (creation).

~ ending of the Isha Upanishad

Some samkhya philosophic interpreters will cast doubt whether these videhas (free from the body) represent purusa or muktas (a liberated soul). This is because there is samkhya philosophy and there is yoga, and the two have different objectives and practices. In yoga, one becomes increasingly aware of the most subtle forces until nirvicara is realized (See the last section of Pada I). These subtle realms contain great power and energy (shakti); and hence, energy bodies are discerned. Even the perception of a gross or solid physical or solid human body, as well as other perceived "phenomena" are known as containing an energetic, ever-changing, and dynamic quality, which is in constant interdependent inter-action with everything else. Obviously, if we do not take, "purusa" as an intellectual concept, but rather experience self as purusa by knowing our true nature as-it-truly is, then that Self is free simultaneously from bodily attachment or attachment to any solid form; yet such freedom from attachment excludes nothing. Rather it is all encompassing, boundless, and interconnected. Further purusa is unlimited, and all pervading, while its essence (isvara) is also found in all beings and things. "Reality" can be posited as the result of the natural uncontrived and unfabricated union of purusa/prakrti -- of undifferentiated and differentiated reality -- of cit and sat -- of formless spirit and nature -- creator and creation, however in another sense the positing of any conclusion runs the risk of demeaning the sacred process. In short encapsulating boundless and endless primordial expression with words or concepts is a spiritual crime.

Here, shakti, creation/nature, "the world", or if one prefers maya, becomes the revealer -- providing the stage for purusa to know itself. Seen as separate from formless primordial illumination, maya becomes the opposite, clothing, cloaking, and obstruction. Through intimate absorption and awareness of the true nature of the creative evolution of the universe (prakrti), the yogi is able to trace back to beginningless time -- to the formless immutable and imperishable source before prakrti evolved, and before the evolutes of prakrti (Mahat and the gunas). Here we recognize a long standing doctrinal debate about this question, whether or not creation can contain the creator (whether or not the curative spark is found within all of creation) on one hand; or on the other hand, whether purusa can contain prakrti. Which is bigger and/or smaller, formless emptiness or the entire universe? But a third possibility has been most often totally ignored, which is whether clear vision (vidya) reveals a universal multi-dimensional holographic reality.

Samkhya confuses prakritilinas with videhas, because they believe in the permanent dualistic separation/isolation between nature and primeval awareness. They continue to reify phenomena, nature, or reality as frozen independent objects, which admittedly makes it convenient to isolate, analyze, and measure.

The above discussion is meant to disclose that any explication on videha or purusa will depend upon fundamental philosophical assumptions, except in yoga, where everything is based on praxis (direct experience). Indian thought evolved through the centuries, where different systems utilized Sanskrit words in different contexts, thus creating meaningful relationships between the words in their own special sense. If we take Patanjali's definition, isvara is the divine most pure purusa (self), untouched, unblemished, and most pure (apara-mrshta) aspect (visesa) of beginningless undifferentiated universal seed consciousness (purusa) which is unaffected by affliction (klesha), karmic residues. That is the definition that we will also use. Yogis are not concerned with the many fabrications and delusions of "self" (as egoic consciousness) or other wise a dualistic sense. Thus, if the causal seed principle of creation is assigned to purusa, and that innate primordial seed principle is found simultaneously inside and outside (non-dually) in All Our Relations, then this approximates Patanjali's true yogic holographic vision where he defines samadhi in II.3 as swarupa-sunyam). This is stated here, so that the scholar may glean better what Sri Patanjali is referring to as bhava, pratyaya, prakrti, and videha, in a yogic context, which do not have the same meaning in other specific schools of thought.

Because purusa is most often defined as passive and formless, the active principle here is assigned to prakrti, such as is clearly stated in Kashmiri Shaivism and Tantricism, versus samkhya philosophy. This fits into the inherent and intelligent sequential integrity of the Yoga Sutras and its proto-tantric time, if we experienced prakrti (correctly), as not merely a demeaned formulation of dead matter or a series of disconnected frozen objects that have an inherently separate or fragmented identity. Rather, if we instead assume that prakrti is very much alive, fluid, vibrant, radiant, active, ever changing (impermanent) and interdependent (in constant flux), while being pervaded by intelligence, where at the core, Prakrti is entirely permeated with the formless light (prakasa) of purusa, then we have come closer to an interconnected yogic and unfabricated natural state (samadhi) as-it-is (free from conditioning). There is thus no need to complicate the matter by assuming what is not true (separate or independent from the whole, where the observer is separate from the observed) as being true from the beginning of the yogic quest. Stated similarly undifferentiated reality (as clear light) and differentiated reality are found one in the other. Empty essence permeates the entire universe and is found within all phenomena, while each part of the whole recognizes each other simultaneously when realizing the primordial seed source, as love loving love, where the perceiver perceives the divine purusa in all that is perceived.