Clarifying "bhava" and "videha": The practice of Clarifying and Setting Conscious Spiritual Intent and Identification

There exists much confusion about the word, bhava, hence, the intellectuals and traditionalist non-yogis severely differ from this simple yogic interpretation. They are interpolating from their anti-nature perspective (bias); while the interpretation here has adhered to the experiential yogic context exclusively. Both interpretations however may be honest in believing that their interpretation is more accurate; hence a pramana-vrtti may be present. We trust that the yogis reading this will be capable of using their skills in contemplation and samyama to reach clarity and insight.

Technically speaking, bhava is often used by *philosophers* as the technical word for "intent" or will. Then, it is often extended to mean the force that brings "things" into existence (an undesirable phenomena for those who define liberation as separation from life and beingness). That is the common view for the nature-phobic and "other-worldly" philosophers who view liberation as escape/avoidance. However, in the mountain yogi tradition where the task is to embody spirit here and now, in life as a jivamukti, bhava is not endowed with such a negative meaning. Rather, its meaning is entirely spiritual. Here bhava is our spiritual intent, focus, aspiration, and vision, which makes all the difference in concentrating and guiding our practice. It means that our spiritual intent that we generate as our spiritual mood is equated with an alignment and communion with Mahat and Prakrti, hence, purusa, as the divine intent of pure love -- that what we hold in our mind in constant awareness. It directs the mind toward the desired goal (divine union).This is brought forth in I.23 where surrender and dedication to the highest self (isvara pranidhana) follows. In the pursuit of non-dual yoga the goal is sacred non-dual union, while as such bhava manifests as the backdrop -- setting the spiritual mood and intent of our practice and keeping us on track. Simply said bhava is the subjective experiential feeling. When it is applied to the realization of a vita-videha, a mukti, or vairagyi, it is the expereintial expresion of pure ecstatic love.

In a Buddhist sense it can be equated to the generation of the bodhimind (bodhicitta), the powerful divine motivation or wish to gain enlightenment in order to free all others from the suffering of unawareness. Bhava, as in establishing our firm intent is a very powerful organizing force in our practice, in meditation, and in our everyday life. It focuses and strongly moves the cit-prana. In similar bhakti yoga circles, bhava is the trans-conditional intent equated with divine inspiration, rapture, or the spiritual gaze. If our practice is devotional, then the practice of bhava-pratyayo is even more relevant.

In India bhava samadhi (as spiritual rapture) is well known. It is looked down upon as a trap by intellectuals, academics, philosophers, and orthodox religionists, but none-the-less practitioners report that such practice is transformative -- adherents claim that they become moved by God and they experience stages of continuous samadhi as a result. As a yogi, Patanjali was well aware of bhava, and is suggesting a transcognitive (asamprajnata) practice that we can go (bhava-pratyayo) which leads to this formless absorption in nature (videha-prakrti-layanam). Thus bhava-samadhi can be an aid helping a practitioner to experience transcognitive samadhi as long as they do not get addicted to the rapture (spiritual rapture and divine attitude being another common definition of bhava samadhi). As such prabhava is the act of coming into swarupa --our true natural self beyond the limited and false extrinsic identification processes of apparently isolated phenomena (pratyaya) related to ordinary cognition processes (samprajnata). Here we affirm and generate the "good mind" and simultaneously embrace the profound "right view" beyond any vrtti -- independent of pramana-vrtti or judgments, methods of inference, willfulness, philosophical ideas, conceptual artifice, or dualistic perception. Thus this bhava stemming from prakrti-layanam is one beyond conception (nirvikalpa) and any artifice or support (alambana). It is established through direct transpersonal spiritual experience and is thus due to the dawning of the intrinsic light in authentic darshan untouched by form, time, and limitation.

Thus, in this way we practice the special spiritual attitude (bhava) born of an absorption (layanam) on the ongoing process of an unconditioned formless (videha) natural mind as-it-is -- creation (prakrti) as manifested through the intelligent evolutionary force disclosing the creator/source in every atom. This is a special formless and objectless spiritual intention called bhava-pratyayo, which is not directed by individual cognition (asamprajnata), but rather directed by transpersonal and non-dual absorption (as asamprajnata type of knowing without an object). See the end of Pada IV for more about this profound mergence.

Translated by Coleman Barks, "The Essential Rumi", HarperSanFrancisco, 1995

So we have asked what does videha really mean? Our translation seems to differ from traditional samkhya. Traditionally the word, videha, generally means free from the restrictions of a body or bodiless, hence it is often referred to a disembodied state. But it is a mistake to assume that videha exclusively means disembodied or bodiless; rather merely free from bodily and sense object attachments and restrictions. Free from duality, while resting identified with the five kayas (the undivided vajra space of dharmakaya, sambhogakaya, nirmanakaya, svabhavikakaya, and vajrakaya). Even while dwelling in the body, it is said that a yogi who has achieved dissolution of the citta-vrtti (biases of the mind-field) into *original* prakrti, which undivided from Cit, can after having abandoned attachment to the physical body and after conquered the fear of death is able to effectively maintain a linga body, while still living in a physical body as a jiva-mukti for the benefit of the world. Videha thus connotes freedom from attachment to a separate body or identity, by absorbing oneself in undivided nature (prakrti) while connecting with the intelligence behind creation (Maheshvara) and being informed through that uninterrupted bhava (feeling recognition), which is transcognitive (asamprajnata), non-dual, and transpersonal. Such a vita-raga is also a maha-videha being informed directly by the multiverse and its unborn primordial source, versus identifying exclusively with limited processes limited to the supposition of an individual mind or body. In this transpersonal body, form is inseparable from empty space, and empty space is adorned by form. Through phenomena the universal timeless undifferentiated clear light shines through. Those who have realized this state are sometimes called disembodied angels, shining gods, or the shining/luminous 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/her own body. This unattached attitude towards the body of the "Self" constitutes one having reached Videha Shetra ... one who is free of his/her deha (body) in all respects!

"When [poetry] aims to express a love of the world it refuses to conceal the many reasons why the world is hard to love, though we must love it, because we have no other, and to fail to love it is not to exist at all."

Mark Van Doren

As pointed out traditional samkhya will define mukti (liberation) as dissociation or escape *from* existence/embodiment. Videha for them is deliverance through release from the body and negation of the senses and feelings. It is withdrawal, but according to Sri Patanjali, liberation is not as easy as simply dying from the world literally or trashing it. Liberation comes from yoga (union) without attachment -- it's a fearless deep and total embrace without grasper, grasping or any object that is being grasped. Liberation rather is the death of the citta-vrtti, the ego (asmita), avidya (unawareness), karma and conditions, while the yogi takes rebirth in the beginningless mind, awakening into unbounded awareness.

Walking in nature is like walking with Brahma. Brahma it is said, breathes in and out the kalpas (multiverses). It is the yogic path/practice to become connected with source and thus act as a transconceptual meditation that transforms and unites us all. It is not necessary to put words or concepts to "it", but rather to directly experience it, feel connected, uncompounded, interdependent and at home as a part of a greater transconceptual union that goes all the way back to timeless source and stems forth from it in a timeless intimate pulsation (spanda) vibrating in the present as primordial presence -- as a reflexive impulse of primordial mind As such the latter is as much a wordless transconceptual path as is silent sitting non-analytical meditation.          

So nature (prakrti), should we consult with her in absorption as prakrti-layanam, will disclose/reveal the Long/Great Body of the Iroquois, the Great Integrity which links us all and which is not a separate physical body belonging to an individual ego (asmita) at all. Rather this BIG Body of the Great Integrity is the entire created universe as well as the three times and no time. This prakrti is infused with consciousness and intelligence and not only is it it's true essential nature, it penetrates prakrti completely when our hearts and eyes are open wide to see. This universal unimpeded intelligence is not limited only to to creation, but belongs to creativity, which is our own ancestral home that can be traced all the way back to the seed act of creation throughout history (all of time). Here we have to surrender up our individual physical body (deha) as well as all ego accoutrements in order to make this journey. There we identify with the LONG Body -- with All Our Relations as kin throughout time and place and we are informed by such. This is acognitive/transcognitive (asamprajnata) non-dual wisdom, not limited by dualistic mentation of asmita (limited ego identification of an I and it). This type of transpersonal acognitive relationship brings about unlimited knowledge should the yogi chose to lose one's ego identity and identify with the seed source which permeates the causal stream of the universe which is the very essence of our mind -- the innate wisdom or native Bodhi seed (bodhicitta) which awaits maturation within us all. That Big Mind is the Great Integrity and completion of the Long Body a samadhi of the highest caliber.

Especially when one identifies with the underlying formlessness (videha) that is united and underlies (layam) all of nature (prakrti), as the stainless purusa, one can see how prakrti-layanam is a super acognitive (asamprajnata) vehicle and teacher. Here instead of dissociation, renunciation, opposition, dvesa (aversion), or negation toward the body and nature, there is realization -- there exists kinship and a lack of separateness, rather an abundant integrity and an uninterrupted continuity is realized -- a formless (videha) quality which transcends the idea of a separate body. Rather the transpersonal personification of the LONG BODY pervades the entire universe (prakrti) as purusha's visage, countenance, reflection, or emanation. HERE is acknowledged and recognized. It is crucial not to confuse the emanation/expression with purusha (which is pure Now consciousness), but at the same time recognize the emanation as an integral part of the formless seed source (which is pure purusa consciousness). This integration of the created and uncreated (shakti/shiva -- prakrti/purusa) is available to those who have become reabsorbed (laya), re-united, and have reclaimed the birthright of their formless non-dual self nature in nature which is the unity of self in nature and nature in transpersonal Self (prakrti layanam). This transpersonal acknowledgement is not the result of ordinary cognition (pratyaya), but rather is asamprajnata formed by bhava-pratyaya, where perception is informed by transpersonal awareness. This taste of the universal intrinsic authentic true self is the dawning of swarupa (the realization of our true natural unconditioned self) where the matrix or veil of superficial appearances (maya) is cleansed revealing the Reality of Creator/Creation (Shiva/Shakti). It is not dependent upon form; rather it is achieved through recognizing the underlying authentic formless true nature of "Self" in

See Sutra II 18:

See also:

And similarly in Sutra IV.3

and especially regarding videha, the commentary in I.45 regarding alinga.

Having discussed "videha" according to Sri Patanjali, now we can inquire about what he says elsewhere about "bhava".

Also see Sutra I.33 for more on generating bhava to clarify the mind (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.

also

Please note that Patanjali is indicating here a profound practice, which is available to us through recognizing the formless nature inside of all of nature; i.e., that purusa is shining out at us from All Our Relations. This is the union but not sameness of absolute and relative truth, undifferentiated reality and differentiated, siva and shakti, Brahman and Maya, purusa and prakrti.

It is obvious that Patanjali is not addressing samkhya dualism here, but an integrative relationship between prakrti and purusa; i.e., within THAT which is contained in prakrti (nature) there is a formless presence (purusa) which is the true nature of the Self (swarupa). Here the profound mergence of sattva, purusa, prakrti, isvara, and swarupa is being pointed out which is flatly stated in the last Sutra of the last Pada the most lofty (Kaivalyam) Sutra IV.34. Indeed purusa as isvara is known as self only through the agency of prakrti, not as a separate Self.

Kahlil Gibran wrote,

This commentary on I.19 is very long, for two reasons. It fails as any attempt to conceptualize the transcognitive realm will fail. May this failed attempt not reinforce ignorance or spiritual self-alienation because of this inadequacy.

Secondly it is long because most traditional "interpreters" have institutionalized a severe dualistic approach in their interpretation, which taken to the extreme, again misconstrues yoga as isolation, rather than union, separating out the eternal purusa as distinct and separate from nature; rather than presenting purusa (the self) as being revealed and clothed in nature, where form/creation reveals the act of creation (the formless). Samkhya interprets the goal of yoga as the end of existence, the world, and nature; i.e., that the problem of existence and the body is simply reduced to avoiding, escaping, denying, ignoring it, leaving it, negating it, renouncing it, etc. Patanjali, is saying something more profound.

However, if the samkhya view is moderated as merely stating, that to lose awareness and become absorbed into a fragmented idea of dead nature as material/matter disintegrates and reforms in flux, then, this would be an agreeable statement, but applicable to this sutra. In reality, matter is not separate from nature, and the true nature of what is perceived as phenomena is not separate from the true nature of mind. When the yogi knows the true nature of mind or mind-essence, then the true nature of nature is seamlessly known as well. Only false views (citta-vrtti) and negative conditioning (vasana) create that illusion. That is not to say that isvara can not be discerned from nature, or that formless and form are to be conflated as the same. Rather form (swarupa) and emptiness (sunyam) are two sides of one coin. Isvara as the param-purusha is all pervasive -- it pervades the entire universe as intrinsic universal seed consciousness. Purusa is indeed not the same as prakrti, yet prakriti is inseparable from it. Together they reveal each other, and hence, the dance of evolutionary power glistens brilliantly.

See III.43 for more on Maha-videha