The Yoga Sutras of Patanjali
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HERE shakti (prakrti) is the gateway to shiva (purusa), creation the gateway to the creator (the creative spark or formless seed source), nature is the gateway to our true essential formless nature. Thus purusa/maheshvara is also the gateway to prakrti/shakti. In fact this is a two way street. Shakti defines Maheshvara and reveals him, yet Siva remains stainless, untouched, unborn, and ever accessible. Yes, they are not the same. Siva is not dependent upon Shakti, but they are united. Yet purusa/siva is inseparable from prakrti/shakti, but prakrti/shakti can not be separated from siva without *Mater* turning into dead matter -- without duality reappearing. Shakti can not exist without siva, but siva can not exist at all - being sunya, void, unborn, formless, and abhava. We go *to* the undifferentiated seed source (siva/purusa) from creation (prakrti/sakti) as differentiated consciousness reveals its source, and also we can go *from* undifferentiated seed source (siva/purusa) to differentiated reality (sakti). Within the reality of seemingly individuated creation, lies the dance of Self -- the divine Lila. Embodiment is the spirit's container. The journey is neither just to the up to Seed Source (sahasrara), nor down to the earth (muladhara), but rather it pulsates between the two (sahasrara and muladhara as a greater Divine Integrity through the middle channel (sushumna). See Sutra II 18: prakasa-kriya-sthiti-silam bhutendriyat-makam bhogapavargartham drsyam When we perceive an object through the dynamic activity of the inner light of consciousness -- from our light and energy body (prakasa) -- we are able to see its inherent light as well. From this unity consciousness gazing upon what previously appeared as a fragmented material object (something steady, solid, and stable (sthhiti-silam) being composed of the apparent slow vibratory motion of the elements (bhutas), but by acknowledging the splendor of this inner light (prakasa) then know the senses (indriyat) to be a liberator and revealer (apavarga) of the Great unity -- as all our experiences in everyday life becomes our teacher, rather than as an avenue for dissipation, duality, and fragmentation. Or similarly, the true non-dual intelligent liberatory energetic nature of the unity of creator/creation which is the essence of "things" seen or unseen, is illuminated and disclosed by this deeper power of transcognition (in which the seer, all which is seen, and the processes of seeing) are a common reflection of an inherent all inclusive and all pervasive luminous intrinsic power (prakasa) and common Source, which is simultaneously experienced (bhoga) and thus this process of identification with this self illuminating activity (prakasa-kriya) becomes self liberating (apavarga) even in our daily experiences. See also: IV Sutra 2 jati-antara-parinama prakrty-apurat The diverse embodiments (of spirit) are conveyed through the flux of creative natural evolution. Spirit as such is intrinsic, part of our essential nature although hidden by ignorance in the “normal” condition. And similarly in Sutra IV.3 nimittam aprayojakam prakrtinam varana-bhedas tu tatah ksetrikavat Through our daily intercourse and experience with nature/creation the coverings (varana) which are obstacles to the realization of the Great Integrity and continuity of THAT manifestation are removed (bhedas) naturally without necessitating force; but rather can occur naturally like a cultivator with a green thumb who naturally gravitates toward cultivating both the soil and the plants as part of one’s larger family or kin – as a partner or co-creator.
and especially regarding videha, the commentary in I.45 regarding alinga. III.43 offers us much more regarding maha-videha whom we can also identify with videha-mukti, jiva-mukti, videha-kaivalya, videha-devas, as well as the vita=ragas as all have become free of bodily attachments and sense objects. (see glossary) III. 43. bahir akalpita vrttir maha-videha tatah prakasa avarana-ksayah From that samyama (tatah) the veil of the innate light is destroyed (prakasa avarana=ksayah), one is freed from habitually directed projections of conceptual thought (apparitional thinking) upon external and superficial appearances (bahir akalpita vrttir) thus one realizes freedom from mere bodily awareness and attachments (maha-videha).
Having discussed "videha" according to Sri Patanjali, now we can inquire about what he says elsewhere about "bhava". Sutra 28 taj-japas tad-artha-bhavanam Through constant repetition (taj-japa) of the pranava (om) the meaning (artha) behind the sound is absorbed (bhavanam) and realized, manifests, and emanates here and now. Sutra 29 tatah pratyak-cetanadhigamo'py antarayabhavash ca Thence [through the practice isvara pranidhana and/or the pranava, aum] consciousness (cetana) is redirected (pratyak) inwards, shining light upon and destroying (abhava) inner hindrances and obstructions (antarayah) thus catalyzing inner realization (adhigamo). Also see Sutra I.33 for more on generating bhava to clarify the mind (citta prasadanam). Sutra I. 33 maitri-karuna-muditopeksanam sukha-duhkha-punyapunya-vishayanam bhavanatas citta-prasadanam By generating and cultivating the intent and deep feelings (bhavanatas) of friendliness and loving kindness (maitri), love and compassion (karuna), equity (upeksanam), and sympathetic joyfulness (mudita) in [all] conditions and events (visayanam) whether it be potentially joyful (sukha) or painful (duhkha), auspicious (punya-apunya) or not, a sweet grace arises that establishes a clarity of the heartmind (citta-prasadanam). So how is bhava-pratyaya cultivated? One can live in forest hermitages, huts, near the banks of holy rivers, inside the caves of sacred mountains, or elsewhere in the wilderness seeking the transpersonal inspirational blessings that is inherent in natural creation which in turn reflects the creator. Here communing with and worshipping the divine creatrix in nature accelerates the practitioner swiftly into the non-dual transpersonal Reality of All Our Relations. The ancient Rishis, Munis, and yogis knew this and always sought out the wilderness as a valued ally to their practice. In the modern urban age, it is not always easy to find a quiet place in nature for spiritual retreat and practice, but such influences are non-the-less very powerful in creating asamprajnata. All aspirants are encouraged to practice in this way in order to help activate the bhava of the mother -- the Divine Creatrix. Bhava-pratyaya can also be generated by divine re-memberance by remembering who we are in All Our Relations, that separate forms are illusory, that we are not separate from the trees, oceans, stars, deer, the formless realms and each others. In this way we can invoke the presence of the yogis of the three times (past, present, and future) to help instruct and guide us. In a similar sense we can receive darshan and grace from creator/creation -- shiva/shakti in All Our Relations at every moment in all things everywhere. In this way we receive darshan from nature as well as from inside the body as being an integral part of nature (not apart from it). Thus antar darshan melds with the darshan of the mother as hridayam darshan. This is the culmination of bhava-pratyayo or non-dual spiritual intent where our own intent melds with the intent of the universe and as such a non-dual synergistic and synchronistic alignment comes into being. The generation of divine intention/motivation or the "good mind" (bhava-pratyaya) is a very powerful motive force linking both practice and grace. Pure gratitude being perhaps the deepest natural expression of divine grace. "thy will be done, on earth as it is in heaven." also
"suddha-sattva-visesatma prema-suryamsu-samya-bhak rucibhis citta-masrnya- krd asau bhava ucyate" suddha-sattva — by unadulterated goodness; visesa — distinguished; atma — whose nature; prema — of love of God; surya — like the sun; amsu — a ray; samya-bhak — which is similar to; ruchibhi — by different tastes; citta — of the heart; masrnya — softness; krt — which causes; asau — that softness; bhavah — emotion; ucyate — is called. Download 1.05 Mb. Share with your friends:
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