The Yoga Sutras of Patanjali
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- Sutra 25 Tatra-nir-atisayam sarva-jna a-bijam [isvara] is the indwelling seed (bija) and beginningless origin (nir-atishayam) of ultimate and unsurpassed omniscience (sarvajna).
- All Our Relations
| Swami Krishnananda, on the Mundaka Upanishad, The Divine Life Society, Rishikesh.
Also see Sutra I.16 (param purusa) and the glossary, the beginning of Kaivalya Pada, and`especially this discussion entitled Purusa can not be Owned or Bought. See Professor Whicher's commentary on Prakrti and Purusa for a more detailed discussion of Purusa as pure being. Sutra 25 Tatra-nir-atisayam sarva-jna a-bijam [isvara] is the indwelling seed (bija) and beginningless origin (nir-atishayam) of ultimate and unsurpassed omniscience (sarvajna). tatra: therein nir-ati: beyond above: completely transcendent: beyond the highest sayam (shayam): resting or abiding bija: seed abija: seedless sarva: all jna: knowledge Commentary: See also Pada II.1 and II.45. Isvara is the seed potentia (bijam) of the omniscient knower of great integrity realized in the asamprajnata (non-dual realization) of All Our Relations (I.19), wherein all feelings of loneliness and incompleteness are fulfilled. By remembering to practice we affirm and generate the "good mind" and simultaneously embrace the profound "right view" beyond judgment, methods of inference, willfulness, philosophical ideas, conceptual artifice, or perception. Thus this"right" view is the one beyond conception and any artifice. This indwelling seed (bijam) is the seed potential toward awakening (bodhi-citta) as described in I.50, which is the last seed that propels the sadhak into nirbija-samadhi. I.51. From Light On The Path, page 98, by Baba Muktananda "You will see very little if you merely close your eyes and begin to search. You will only complain that it is all dark. But the truth is that it is all light. It is only your eyes which are blind. In fact, all those who try to see without the eye of knowledge are blind. Behold the inner witness who is the spectator, watching all the activities of your waking state while remaining apart from it; who dwells in the midst of action knowing it fully and yet remaining uncontaminated by good or bad deeds; who is that supremely pure, perfect and ever-unattached being. Try to know Him who does not sleep during the state of sleep, remaining fully aware of it and witnessing all the goings-on of the dream world. On waking up, one may say, "I slept very well. I also had a dream of a beautiful temple." Are these words uttered by the one who slept? He says that he slept and saw a temple during sleep! What an enigma! O brethren, behold the spectator who remains awake while you sleep, poised far from sleep. Who is He? He is the pure witness, the attributeless One. He is the Supreme Being. He is within you, but you look for Him outside." This relationship with our inner teacher is established through direct spiritual experience and is thus due to the dawning of the intrinsic light in authentic darshan untouched by form, time, and limitation, Although religionists attempt to limit isvara with names and form, Patanjali clearly indicates that such tendencies are an externalized corruption by assigning the meaning to a symbolic representation, while extracting the meaningful experience from intimate experience. Here the yoga of isvara pranidhana is the alignment and integration of divine will with individual will, spirit with nature, grandfather Sun with grandmother moon, consciousness with beingness (satchitananda), sahasrara (crown) and muladhara (earth), pingala (ha) and ida (tha), or siva/shakti in the sushumna (central channel). Paramahansa Satyananda, Satsang during Sita Kalyanam, Rikhia, November 1997 "God has no name, Rama has no name, absolute consciousness has no name. In English we call it absolute consciousness. In Sanskrit they call Him param purusha, param atman and some call Him parameshwara. We do not fight over these names. There is something which is chaitanya and there is something which is conscious and they meet. In this way the cosmos is born, millions and trillions of stars, suns and moons, everything is born. Similarly, a man and woman meet, a child is born. A seed and the earth meet, a plant is born. Everything that is born is a result of the union between Purusha and Prakriti, from a tiny bacteria to the biggest galaxy in the universe. Whether it is a bacteria or a virus, everything that takes birth, that manifests, comes out as a product of the union between Purusha and Prakriti in different realms. There is union of chemicals. There is union in the human, animal and vegetable kingdom. There is union in the mental kingdom. In the mind, when a thought which is masculine in nature and a thought which is feminine in nature meet, a result accrues in the form of purity or impurity, good or evil. Both are born out of the union of two types of thoughts and then they unite, so you have to be very careful about what kind of bride or bridegroom you choose in your mind. The union is important. A good, holy or pure thought is a result or the son of the union between two forms of thought." Download 1.05 Mb. Share with your friends:
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