Detailed Patanjali Yoga Sutras with Pictures - Chapter 1 - States of Meditativeness

Transcript

namaskaram everyone thank you for joining us this morning I hope you are all uh safe and healthy and uh before we get started with the session a couple of uh housekeeping rules welcome to the crowdcast environment uh for anybody who is new to crowdcast let me quickly give you a tour of what features we have here to your right you have the chat box where you can uh interact with the fellow audiences and uh and with me if you have any specific questions to ask me though there is an ask a question section at the bottom if you can click on it and if you have any specific questions in the duration of this uh talk you can type it there and uh anybody who has the same question can upvote or download it uh so the questions that are relevant to the larger audiences get on top and I can answer them first and um welcome welcome and first of all uh we would love to thank all our patrons who are present here it is because of you guys that we're able to conduct this talk and all all of the setup and and our equipment and all our layouts and all all tasks and all of our teams are enabled with your generous support so thank you all for for for being with us and uh for enabling us to do our activities now uh in the structure of the session is going to be something like this we'll uh look at the sutras of patanjali yoga sutras step by step we'll look at at them in clusters they are they can be grouped into seven plus one themes so all the 51 sutras of the first chapter can be themed or grouped into seven + one different segments so we'll look at them segment by segment and then at the end of the segment I'll look at question and answer section and whichever questions are relevant to that particular part I'll take it and uh before even we get started with the first Sutra of the first chapter the first P of patanjali yoga Sutra called as samadhi I'd like to I think it's important that I give you a quick introduction about myself and uh why I consider myself you know what what makes me eligible to even approach uh the teaching of yoga sutras uh so I do not claim I cannot claim to be a master of yoga by any any uh means the best that I can claim for myself is I'm a yoga sadhaka and I've been really fortunate in my life to have had some practices some extremely powerful practices which gave me glimpses of what yoga Sutra means in fact my journey of yoga itself the practices of yoga or yoga sadhana started because of my knowledge in Sanskrit what I can claim for for myself is a reasonable Mastery over Sanskrit language and English to some extent so what I can uh as I was saying my uh journey of yoga and yoga sadhana started with uh when I was dabbling in Sanskrit almost a decade ago I was just learning Sanskrit language and and picking up uh U picking up all sorts of literature diverse sets of literature just for just just out of that linguistic curiosity to just explore and I had no idea of of the spiritual depths and uh all the possibilities that uh some of these texts have to offer I was just look reading cavas poetry and uh approaching everything with a literary perspective but because of yoga sutras when you when I stumbled across yoga sutras this is what started me started that spark in me as to uh exploring these textual aspects as life truths so I I knew that the text of patanjali yoga sutas was something which is extremely valuable but at the at the same time not true in my experience and that is when I started exploring uh techniques and processes which will get me to that state of experience from textual knowledge and uh to my uh immense luck uh it's been it's been the both these Pursuits have been mutually complimentary my study of Sanskrit has deepened the experience deepened the uh and and intensified my uh desire for sadhana and my practices and my sadhana has added more layers of of Truth to what I was learning as just text so having said that said that background to today's in today's talk whatever I'm going to talk about is from a combination of my knowledge in Sanskrit and so we'll be looking at words their meanings how they what their dhatus or the root sounds are what they mean and uh we'll I'll also try to uh to add a little bit of uh meaning or a little bit of way to that textual knowledge with whatever I have been able to uh grasp or experience as Truth for myself it's not absolute Tru there are multiple interpretations from many many Saints from Swami vianda and Shankar aara himself and have written commentaries to yoga sutras and all of them uh very slightly some of them go to elaborate depths to talk about each Sutra for multiple hours altogether but we have just started 10: a.m. I have not set a deadline as to this it is going the session is going to be for these many particular hours so I don't know how long it's going to be there are 51 sutras to cover in first chapter based on uh how we feel about it how many questions there are or how how quickly we can progress through them we'll be able to do this one thing again about Crow uh crowdcast platform is on the top right you'll be able to see top left you'll be able to see that this is the session one of four sessions so all the other sessions as well the next three sessions which are going to happen on next three consecutive Sundays leading up to International Day of yoga are also accessible through the same link which is crowdcast doio yogasutras so you there are no uh different links for different events once you here you will I'm sure you'll get accustomed to this environment uh reasonably comfortable by the end of this session and you should all be able to access the next sessions as well through the same link but the session there will be you know if you click on that top left icon you'll see the links for you know this uh environments for all the other three consecutive sessions as well um all right I think all the uh all the housekeeping rules are are done we can now dive into the topic of yoga sutras itself and one uh one more uh one more I don't want to call it a disclaimer but one more in point that I want to put across before we proceed is that yoga is not somebody's idea it's not a thought process it's not a philosophy it's not a theory yoga is how life functions in general it's the literal meaning of yoga is Union and what our Pursuit is is to understand and experience and know how that Union is Union already is in existence and live that truth within ourselves it's not something that has to be grasped as an idea it's not that by the end of uh end of these four sessions also we'll we'll all be yogis this is this Pursuit is only to guide us to enable us in our Pursuits this is by and of course uh patanjali Mahari being the being the mAh that he is all these yoga sutras have this benefit of uh of being sadhana in themselves so a chant of yoga sutras a repeated Manana in of each Sutra of yoga sutras has the potential to reveal its own truths to oneself with and of course it is very important to get the right Guru be guided with the right practice and be empowered with that practice which will take one to deeper and deeper states of meditativeness and becoming a yogi but in our Pursuit we'll keep it to as uh as textual a Pursuit as possible we'll look at as I said before we'll look at the Sanskrit aspects of it and we'll I'll try to corroborate those uh those Sanskrit Concepts those words with my own understanding of it all right so the what we are going to learn in the next few uh sutras the process in which the process with in which we are going to approach the study of the sutras is like this we'll learn how to chant it without any mispronunciations all the students of vaki Might already be aware of how what how know what a stickler I am for the right pronunciation and there there are also multiple instances and examples that give why it is important to utter The Sounds especially of Sanskrit extremely right any even a small one syllable mistake can completely change the meaning of what is being uttered so we'll learn to chant each yoga Sutra clearly uh then we'll look at the word by word uh meaning of we look at the component individual component words of each Sutra and we'll learn the meaning of it and then we'll try to internalize it with uh the the objective of both of these chanting and knowing the meaning of it meaning the knowing the meaning of the individual words in it is to internalize that Sutra is to live that sura as experiential reality even if this with this session itself it doesn't syn in as as strongly as it should I'll leave you with some practices by the end of this session if this in itself the chant of yoga Sutra in itself is a practice but there are many other practices which are uh some of which require powerful initiations some of which are U uh are free and accessible to everybody and are safer to practice on their learn and practice on their own so we'll learn uh how to internalize all these aspects of yoga sutras as truths for ourselves all right I hope I have given enough disclaimers and set enough context the first ad the first chapter or the first P yoga Sutra the text itself almost 190 plus sutras is divided into four components called as samadhi sadhan vibu and kyalya in today's chapter in today's session we going to look at the samadhi of yoga sutras which talks about this state of samadhi this in the next subsequent 51 sutras of samadhi we look at different states of samadhi what samadhi means what yoga means in general what different states of you uh how to get into different states of uh different deeper and deeper States of meditativeness called as samadhi and this the first thing is praha means the first adaya is the chapter or the topic of study so the first chapter is samadhi the chant of it is something like [Music] this it's very important to distinguish between this th sound here and the sound it is not PR or you know PR don't mix up the sound and the D sound they have to be very clear it is it is called as samadh we'll look at the first Sutra and before we get there get there there is a schloka of an invocatory schloka of on Mahari patanjali before we chant we start with the sutras of patanjali yoga sutras will invoke Mahari patanjali using this schl let us first look at individual words of this schloka and then learn how to chant it yog yog through yoga of chit so let me uh so the the basic word to understand any shloka is to catch hold of the verb in it or the action in it the action in it is this is the key word this is the action word that is happening an I bow down to is Bo down you might have heard so Nat is bowing down asmi is I am I am I'm in reverence towards and I bow down to panim to S patanjali pranali so anali mudra is this bringing the Palms together this in itself is a symbol of yoga bringing the right half and the left half together is a symbol of yoga and it's a mudra in itself it's called as the Anjali mudra with that Anjali mudra you might have seen patanjali being depicted with this Anjali mudra in many of his statues so with that Anjali mudra I bow down to S patanjali panim pranali who what kind of sage is s patanjali praram among the sages among the munis praram the best the highest the most exalted of munis PR now what did he this patanjali do why is he such an exalted being because because he did three things he uh removed the impurities he cleansed malam malam is the impurity apar is the one who removed yah is the one who aakar the one who removed what did he remove malam the impurities tum to that person th is to that person malam is impurity y the one who apar the one who removed to that prar that exalted of sages panim to S patanjali pran with the anali mudra I bow down to I hope this is clear and what did the what three things did he do what kind of impurities did he cleanse chasa of chitt chitt is one of the aspects of mind it can be thought of as mind in general but it is one of the aspects of mind um vam of of speech W is speech wam is of speech and Shar Shar is the body he removed the Mala of CH and Shar chasam Shar through what did he remove these impurities yog through the study of yoga he removed the impurity of chitta through P he is M patanjali also has trees on vakar shastra and through the constructs of padas he removed the impurities of vam Pam and through viaka or through medicine he removed the impurities of body so through yoga the impurities of Mind through p through speech through uh vakar the impurities of V or speech and through medicine the impurities of body the sage the exalted Sage Who removed the impurities of all these three aspects of human life through these techniques and tools I bow down to that s patanjali let us now chant the first invocatory schloka of patanjali yoga sutras [Music] [Music] for people who are watching this on YouTube later on you can uh type in that link bit. ly forwards SL downloaden yst you if you down click on that link or if you type in that link and press enter you'll be able you'll be Tak to the PDF files which are very helpful uh in uh understanding and and following the contents of this course so that you can download it to any other device and then uh watch it and you can listen to this as a podcast and then go through that PDF and it'll be useful for your self study all right we can get started with the first Sutra yogas the first four sutras form a cluster form a segment of yoga sutras they talk about what is yoga and why is it why to do yoga why is it even necessary so the first four sutras from a segment we can call we can call this segment as what is yoga and why patanjali says and now yoga anushasanam there are three words here there is ATA and yoga and anushasanam these three words the literal meaning is ATA is after all this after probably bhoga after looking at all sorts of things in life eventually arriving at this point where we are at now we start we yoga anushasanam we start anushasan you might have heard which means which literally means ruling which a rule or uh you know a command this is it can be interpreted as discipline anushasanam is not a discipline or not a rule which somebody else has imposed but which is self-impose it's a self-discipline so in the first Sutra itself patanjali says yoga is not the what he is going to talk about what as yoga and and the concepts of yoga now are not philosophies or ideas but it's self-discipline at the end of the day but why is that self discipline needed what does it bring to people people what does it bring to us when we do that self discipline of yoga is mentioned in the next few sutras the first one is the next Sutra says defines yoga in general and one more thing guys is uh you might have also noticed the sketches below there are uh we try to be depictive of what the meaning is of each Sutra so that it it adds as a kind of a visual aid in uh understanding and grasping the essence of each Sutra and it also acts as a reminder that it's not at the level of just words you have to it it it is a state of being it's it's experientially known so think of these visualize these as images and not just as words in your head so the the deeper it goes the the more you you are able to internalize it the better it is after oh there are already uh question okay okay let me quickly look at questions so far right so the first Sutra is the next Sutra says y there are three words here yog yoga is basically nirodha nirodha or nirodha is control is cessation or stopping or or Mastery control these are many words that are uh that can be used to interpret the meaning of nirodha many people have interpreted in many ways but the exact meaning of nirodha nudha is stopping or bringing to a Hal what are we bringing to a Hal chti this is made of two words chitt and vti so one of these aspects of the Mind has uh these activities vti many Indian languages also has this word it is usually uh used in the context of an of Duty but it has this it comes from the root sound the same sound as VTA which means a circle VTA I I guess many of you in many Indian languages know that it's a circle so it says and vti the word vti is used to denote this activity because it has a cyclical nature to it it is not something that is done consciously but it is done compulsively and it goes on in its own cycles and to bring a heart to bring those compulsive activities of one of the aspects of Mind called chitta to a stop is yoga the next Sutra says and we the next consecutive sutras will actually go into what those vtis are different types of those so do not worry if you I mean don't feel that it's all uh you know we're not going deep enough all these will be defined later on in the next sutras but the third sutas in the third Sutra he answers why why should we bring a heart to it what will happen when those compulsive cyclical activities are brought to a heart T the word t means and then sorry aam aaman is situating in or being established in aastan being established inaa is in the form in of who of DTA of D is D who of the Seer dhy it comes from the word dhy to the one who the process of seeing is Dam the the power to see is drishti and the one who sees is DTA and of that DTA is D and then who is the one who sees this is all personal this is about one's own self So within you when you think about it if if there is uh there are all these activities going on cyclically in the mind there is somebody at the background who who is experiencing all of this who is the witness to all of these events that are happening so the the that sense of being me the sense of if I'm UD so at this age I I know that I I'm I'm conducting a class I'm taking this I I have all of this going on I have the sense of all the sensory inputs coming in the one who sees and experiences all of this is DTA this this draa whatever mindsets we are in whatever emotional states we are in whatever thought process we are in whatever ideologies we have they they can they might keep changing through different phases of our life when childhood we were thinking our thought process was one way when we are uh when we are young when we are in our teens our thought process is a different way but when we grow old our thought process changes and many things about us changes from our physicality to our mental states to our emotional states but that witness that sense of that that sear that sense of okay I this is when I say I am UD that sense of me that is constant just all of these has to be uh thought about and personally un or or personally applying that to oneself in life and seeing that is most important to understand this uh so try to apply those apply these texts on these sutras to on to yourself and and try to live them and and try to be in them so what will happen by bringing the cyclical activities of a of the mind to a heart the true nature of the one who perceives as as me within the true nature of that one becomes established in one gets to know the meaning of it is written as it is then T that one is established aastan in the true sense of the SE of the one who sees and Thea of d the fourth Sutra saysat the word itra means elsewhere you have heard the word orra which means at one place anatra which means elsewhere itra is otherwise if not if these cyclical Tendencies are not brought to a stop what happens otherwise is that that Seer the sense of that sense of me within is always identified is always established in the v itself in one is caught up in that cyclical states that always keep functioning compulsively if it they're not gained control over and they're not brought to a stop that sense of self within is always identified with not the true nature of itself but of the vti itself of the activity of that state I hope it's all of this is clear so far the first four sutras the first one is of course now the discipline of yoga clear all right perfect there are questions all right uh omand I I I'm guessing that is the name of user with seven apas namaskar is there a set poetic meter for chanting the yoga sutras as you might have noticed these are sutras not shlokas so there is no set Chas each Sutra is a short sentence with no set Rhythm or rhyme so you can chant it whichever way you want but it's it's good to have that flow of speech to it so it's chanted as [Music] you can as well have said it as but when you want to do it as a chant there is no Rhyme or or Melody but if it's if there is a flow to it it's nice but no Chas or poetic meter as you asked okay no no more questions pertaining to these four sutras let us move on to the next uh set of sutras the next uh how many next five Sutra 5 to Sutra 11 talk about these compulsive States so panjali mentioned that otherwise you identified with with this compulsive states of chitta what are those States what is chitt what is that chitt and what does it do what what are those five states that chitta is constantly stuck in that is mentioned in the next Sutra these vtis that I talked about that patanjali talked about uh v p pcha is five they are of five kinds these vtis there can be either Kish or aish it's not always the case that these VES these compulsive states are complicated or or they cause suffering they need not always be Kisha they need not always be complex and complicated and lead to suffering they can also be pleasant States it's not that only the unpleasant state is the problem even the pleasant states are compulsive in childhood we have this I don't know if you know this uh this saying that if you are happy for no reason and you're Jo very joyous and you're bubbling around on one day then the friends used to say oh if you're so happy then you'll you know immediately uh hardships will come it's uh it's it's said with with a with a kind of a Superstition but it has some basis behind it which is because you have unconsciously gone into such high States and pleasant states it is of course inevitable that you'll un unconsciously get into such profound Sorrows as well so both Pleasant and unpleasantness can is are are both compulsive and these VES are capable of being both Kiser and aiser and they are of five kinds the iCal actions are of five kinds some complex and some simple some pleasant some unpleasant some some lead to Joy some lead to misery but they are of five kinds we'll look at what those five kinds are the chant of this Sutra is uh [Music] V the entire chant is already available last year for international day of yoga I've uh recorded the chant of patanjali yoga sutras if you want to listen to it together you can watch those videos or people who are with us on crowdcast if you click on that green button you'll be able to get the MP3 files as well the next Sutra says those five that he mentioned the KL those VES which are both complex and simple they are PR via Nidra and smti smaya thisa is this yaha is only there because of Sanskrit uh Bahu or the plural in which it is used but this isti so Prana is and one other thing to keep in mind is all of these words are and their meanings as people in wakui classes know the meanings of the word is in the sound itself but when we try to translate it into English a lot of context which is there in Sanskrit the Sanskrit word is lost for example this PR it's translated roughly as judgment or discernment or knowing but the root for it this man or mam or this or literally means measuring or to get a measure of uh not exactly in terms of the you know uh the units of measure as centimeters meters but to get a me to get a sense of what it is if you we look at something and discern that and identify stuff that okay this is a pen this is a microphone and and we we and that's a tiger this is something this is good that is bad all all of this discernment or getting a measure that aspect of the mind that that action is also that is attributed to this chitta and one of these five activities pran the second activity is via which is misjudgment it's ch is not not only capable of just knowing everything Discerning everything it is also capable of giving false information and and it's it's not because it knows that it is false but it might sometimes give an impression of what is not exactly there that is via and that also is one of the continuous cyclical activities of chitt so the first are PR judgment via misjudgment vikalpa imagination even if there is nothing to discern nothing to know vikalpa that that's imagination is still possible with nothing so that vikalpa is another the third of the compulsive cyclical activities of chitta the fourth is Nidra which is known to everybody which is sleep it that also is a compulsive cylic activity of chitta if this is probably the most easiest to uh identify and and and know as as reality because you do not sleep for two days or three days then you you see the kind of hold and the sway it has on one's body so this chitt then even this Nidra the state of Nidra the activity of Nidra is coming from this chitt and the last one is smti which means remembering that which has already happened so and which which is not at all there right now as reality but chitta has this capability is one of the activities of chitta is being able to recollect and bring it back into memory so these five activities uh yes mistaking rope for a snake there are uh there are many examples and as I said if we go deeper into each Sutra and then keep expounding upon the nature of of these five activities we can stay here in this one Sutra for the entire day but we'll try to keep it as concise and and short as possible but again uh I hope that these sketches give you that that sense of uh uh intuitive meaning uh but yes examples are given everywhere mistaking a rope for a snake mistaking a shadow for some something else uh mistaking one sound for the other basically Discerning something but not getting that exact misjudging something is vipa there is vikalpa Nidra these five are the P of CH and when those cyclical activities these five are stopped that is Yoga is what pan said in the first Sutra so far very clear and the the the more evident it is the clearer it is the more intuitive it is the the more the as as you read this Sutra and you apply it in your own life and see that how this applies what are these five states and you identify those five states happening continuously whenever you're doing as you talk as you breathe as you look at things around you as you sleep as you remember things as you imagine see that these are the activities that the mind is capable of that that that part of chitta is capable of and these are happening all the time without your absolute control over them but you are not doing them but they are being done on their own if you see that that is the point that is the that is success in learning yoga suas and there we climb the you know stairs step by step by step of getting into higher and higher states of meditativeness um all right now he just defined them uh that these five are the different VES now even among each of those VES he is going to panjali is going to give us what what kind of action is being performed when we judge in PR when we are Discerning something what are the kind of activities that are happening how do we do that activitya Anum Pras are of three kindsa that which is uh the literal meaning is Aki is eyes praka is that which is in front of our eyes but not it's not exactly doesn't always mean in front of our eyes as a physical object praka means direct experience that we that the one which you immediately know for example even tasting something and knowing that it as bitter or sweet is prak anuti it's need not be in front of your eyes but it's direct experience through S through sensory organs through basically um yeah you can probably call it a sens organs or something that you know directly Anum is inference anumana I guess this word is also used commonly in all I I'm guessing many Indian languages in the same context but anumana is inference so Prana is directly knowing anumana is knowing something Discerning something by by connecting the dots so that is Anum even that is Judgment that is discernment and a is acquisition aama the word literally means is G or Gamu is in the used in the context of movement or coming it's not your own experience but it has come from elsewhere in some uh interpretations it is used it is interpreted as the knowledge given by scriptures or the knowledge given by gurus or the knowledge given by Elders who who are trustworthy but basically the knowledge that came from Elsewhere for example if I tell something to you and it's not uh yet true in your experience but you uh you discern it you know it as PR then that is a PR there is prak PR Anum PR and a PR so Prana is of three kinds as chant it as slowly as possible try to follow it along and if possible also chant it along with me the next one is uh so he he defined what these pranas are he does the same uh same thing for all the other five all the other four states as well he does it for all the five VES the next vti which is via or misjudgment is defined as such or misjudgment is illusory or false knowledge which is rooted in the misidentification of truth you don't discern it exactly for what it is but rather have a have a skewed perspective identify something as something else entirely and this was this is one of the this is the second compulsive activity of chitta I guess this is very intuitive and very obvious kind of a Sutra uh as uh I don't know I'm sorry I forgot the name somebody mentioned yeah mistaking rope for a snake or a shadow for a demon or the play of light as water all of these Mirage all of these are via vikalpa the third compulsive cyclical state is sh sh is the absence not being there so but what is there vikalpa is Imagination right we understood vikalpa as imagination how does it happen it's a result of knowing something at the surface without a complete picture you you do not have the entire thing there but you fill in the blanks you make it up on your own sh the actual thing is not there but its sound uh it's uh the knowledge of it some anati is that which follows PanAm is falling or or uh yeah or following the what that which follows Shabana only one particular uh not the complete idea not the itself but only the knowledge of it that vti which follows only half knowledge and then fills up the rest of it that capability of chitt is called as vikalpa or imagination it is chanted [Music] as Nidra Nidra is defined here in the 10th Sutra Nidra is defined as it's a of course it's a cyclical activity what kind of cyclical activity Nidra or sleep is a cyclical activity of rest of alamana or support alamana literally means support which is supported by the state of nonbeing so it's AB is can be thought of understood as an alternative or the uh the other state so all the one all of the other states are of one kind and in praya in the other kind of state there is abhav there is non-being it's not like you know that you you exist but uh there is abhava or nonbeing that is uh the best it can be put I guess that kind that type of vti or activity is called as Nidra or sleep this is the fourth of the VES of of chitt have we chanted this yet one more thing that these chants are helpful for is to know where to place emphasis and where to directly uh where to not Place emphasis and to of course identify Maha pranas and Alpa pranas it's abha it's not ABA it isra here at this there is an extra emphasis it's notra it's kind of hard to not chant it the right way so it's chanted [Applause] as there is only one state left one state of one activity of chitt left now which is a smti an it should have been capital M here but anyways an is that which has already been experienced V is a subject or or that which has been experienced so not letting it pass not letting it go not letting it fade but then bringing it back just clinging on to it that is also one of the activities of chitt that is also one of the capabilities or the it's it's also a capability but the problem is it's happening compulsively and cyclically so that that is why that capability is uh has to be put aside and stoed so that smti or remembrance is retaining old experiences anub without letting them pass I'm guessing this completes yes five to 11 complete one uh segment of yoga sutras we we are now 1if of our way Come Through the first chapter of patanjali yoga sutras to give you a quick uh recap of what we have learned in the first uh 20% patanjali said now we are going to get the discipline self discipline of yoga and what that discipline means is to bring control or nirodha over the compulsive cyclical activities of chitta these activities are of five kinds some complex some not not some are uh not meaning complex and not so complex doesn't mean out of these five three are complex two are not all of these five are capable of being of being complex or being simple and straightforward uh they can be uh you know they can be or aish what are those five PR VIP Nidra these five are the five compulsive cyclical Tendencies activities but why should we do that because when we do that only when those are put to a stop can one clearly see the nature of one's own self otherwise it's the ones self takes on the same form as those VES themselves one is completely identified with those VES uh and we also saw what are the different kinds of each of those activities and the definitions of each of those VES so far perfect thanks clear dream no no uh okay dream um so it can it can be so all these activities can also happen in in swapna the word for dream is swapna so in all this you you could be imagining in a dream you could so that is so if you look at all these right the terms the terminology used to uh depict each of these are absolutely precise there are no mixups so you need should not confuse Nidra as a dream Nidra is just one of the states activities of chitt in Nidra there is of course all of these activities that are happening uh and uh if there are no issues in streaming yes uh if there is any issue you're facing lag it might be your data or internet connectivity issues or browser issues if you just refresh them you should most of the times it should be taken care of all right uh aam prosha is not letting so so it's not letting them pass it's something has already been experienced but clinging on to it is s prosha is is letting it pass letting it uh go and fade away a Sam prosha is not letting it go away but just clinging onto it that is SMY or remembrance not living in the moment but then but in the past itself not moving on from the past all right now from the 12th uh Sutra onwards until uh until the 16th Sutra the next uh 12 13 14 the next five sutras are the means of control so he said these are the five this is the five activities of chitar and you have to control them you have to bring Mastery over them and you should be able to stop them bring them to a complete standstill how should we can we get bring them to a standstill through abhasa and V this bam is a proga this bam is there because it's dual there are two things abas andan is that n is stopped through what is stopped those all these activities that we have mentioned so far can be stopped can be brought to a standstill nirodha through abhasa which literally means practice and vagya which means disidentification Raa is color the literal meaning of Raa is rang or all of this is coming from this the word is color when Vaga is not leaving everything not you know not being disinterested in everything but rather disentangled from things it's not that so Vaga what it means is doesn't mean you cannot take up any color it means that you can take up any color but not be just stuck to it so it's why why meaning Beyond rag so you are you are almost you're transparent so it doesn't mean you are incapable of being attached it's just means that you can you can be involved in anything that you want to but not be caught by it that is Vaga we look at more of these definitions of panjali goes on to describe what abhasa is and what Vaga is in further detail but the these activities are brought to a standstill through abhasa and Vaga that is mentioned in the 12th Sutra in the next Sutra in the 13 Sutra he defines what abasa is what is practice practice it's as simply defined doesn't you know he doesn't say is practice you know yoga or k yoga or Karm yoga not all that it says in that the yatna or the effort yatna prayatna you know this word the e effort the the the uh activity effort not meaning a int like a tiring effort but the just the practice the act of being in that in that tatra we we saw this tatra before itra is elsewhere tatra is there atra is here tatra is there tatra what there meaning where in that state of control itself being in that state of control bringing that control over all these aspects of chitta continuously putting in an effort to be in that controlled state is abhasa it might seem like a topology which uh which says uh the only way to get there is to get there this kind of sentence but it's very profound in its own sense in in that it's not abhasa is not doing one particular thing you know it's not uh it's not just pranay or it's not just danana it's not just one practice but abhasa is just defined as an effort to continuously stay in that state of [Music] control uh one I would love to get one feedback am I being too detailed or not detailed enough that is something I want to know because uh because there are many ways to approach it one can just talk about one particular Sutra for hours as I said before and at the same time I could just chant it and then read the meaning and move on but I hope there is a this this is a reasonable uh Midway point between both these extremes but if there is uh perfect okay perfect thank you but if you have any doubt somewhere let let me know and I can stay there for some more time but sutras which are simple enough we'll move ahead for sutras like this which are quite uh thank you thank you for the confirmation guys is precisely detailed somebody says Perfect all right thank you next Sutra is talks about that abasa itself what should be the nature of that abhasa s that sah is that uh one of the forms of that to that is Dea is Dea is a long time deala kala it's a simple enough word an meaning Gap Ana or an is a gap is taking upap before that there is n meaning no Gap it's uninterrupted sat is well done doing something how how is it done satka with it's done well how is it performed satara is it's well performed how is it performed n it's uninterruptedly performed and dea it's performed for a long time when that abasa is done with DEA n and with satara then it becomes dudha is firm or stable bomi is a platform or or basically bomi is ground it becomes firm you are established in firm ground in that practice when you do it for a long time without any breaks and with a sense of reverance with doing performing the activity well basically so the what this says is it is strengthened it becomes by prolonged DEA uninterrupted n and well performed satara performed is application of action application of that that practice we have looked at practice as abhasa and Vaga sorry uh yeah uh sorry we looked at there are that there are two ways of uh bringing that nirodha one is abhasa and the other is vagya so is abhasa absolutely necessary to bring that control not really you can be in Vaga and not do any of this practice this and still have n but if is V absolutely necessary uh but they are mutually compliment you do one thing the other naturally comes along so if you established in abhasa Vaga develops and V being in that constant state of Vaga itself is abhasa so uh this Sutra here describes when will that abasa be firm when will it be fruitful when it is done and withar the way it is chanted is this this is a and this is both of these are Maha Prana sounds which means they have to be uttered with that explosion in the mouth that it has to be Ed with with a lot of Prana that is the literal meaning of Maha Prana sounds so it is the next Sutra is d uh it defines what vagam is uh this is one of the states that one can easily get deluded in that yes yes I I do not have desire or I'm I'm not uh you know I'm not I do not CET anything but the actual definition that panjali gives this the systematic defition of Vaga or being Beyond Raa or disidentification or or not being entangled V is sya is s s s you might have heard in grammar s is the name literally means the that that known by the name of what is uh known what is known by the name of that wasika wasika is keeping it under one's uh control of what what are these things that are kept under control The Thirst trishna you have might have heard the word mishna so the word trishna literally means thirst thirst for what D an V means the objects of the senses sorry objects of the senses of which have been either been perceived D or anushika which have been heard about not just uh objects of the senses for example you you know this taste you you have developed a craving for for for something that you already experienced or what can be craving for towards craving can be something towards to craving can be towards something that has already been experienced or something that we covet or one we uh we heard that it's great if that experience is there so these two things there these two things can be craved for there can be a thirst or trishna for either that which has been directly experienced D or just has been heard about anushika so having control over and not and and being in uh having control or vashar being in uh control over objects of Senses vishaya which are either already experienced in the past DTA or just have been heard about anushika that state is vagum do you see how over overarching these definitions are it's notash vagim is he doesn't just say uh you know not just uh it's it's absence of Desire it's not it's not that there is desire because desire is the basis of anybody who lives but having control over the craving of that which has both that which has been heard or that which has been experienced in the past is vagya so it's Vaga this rudimentary definitions of lack of Desire it's they they not cover all possible ground but here this Sutra is in itself complete and encompasses all possibilities it is not too specif it's not too specific and uh and C does not leave out any other uh possibilities it encompasses all possible aspects of what vagya the opposite of V can mean and excludes all that possibilities U again I hope the sketch gives you that in that interpretation and you can you of course you can interpret it and understand it and do that un for yourself of how it is in your own life what what is what do you crave what do you not crave what what is it that you crave for that which you have already experienced what is that what is it that you crave for which is not which you only heard about and do you have control over the desire or The Thirst to experience those things all of these one has to again uh do that self study and apply to one's own self it is chanted as the next Sutra also talks about V itself what is that state OFA that is that is the state of the Beyond or this the word kti literally means it can it's used in in the sense of renown or fame kti but s also that literally means to know just to know the truth of know what purak purusha again doesn't mean man or male purusha is the one comes from the same route as purti that which drives us forward from within is purusha that self within that animates us is purusha by knowing that sense of that self G even the gas the there are attributes that we have the qualities um the satas and Tunas why Trum is why we we had seen the sound why which is literally means means Beyond Where have we seen why in vam itself there is why Vish is going beyond that trishna or thirst so it is the Sutra is is interpreted as it is a state of the Beyond born out of the true knowledge of the self when one is beyond the thirst of even the gas themselves the gas which are inherent quality is within us not just Cravings of that which has been heard and that which has been experienced in the past but the Cravings that are inherent that that uh are created that are born out of the gunas themselves which are Prim Primal primordial qualities of existence the desires that are born out of even them are uh one is beyond even The Thirst of gunas themselves so that is uh vagya that is this Sutra is chanted as so these complete the next segment we have 16 completed 16 sutras of panel yoga sutras so so far the first four sutras we have seen that what is yoga and why should we attempt to get into the state of yoga the next 5 to 11 we talked about the five compulsive states of chitta what they are and their definitions and then from Sutra 12 to 16 P talked about the various means both the means of control bringing uh those uh uh cyclical activities of the of chitt under control what are the various means of them what are the different forms of abhasa and Vaga and what do they mean now we get into the state into the definitions of samadhi itself so we have seen what yoga is how to do it uh what are the various means of getting there and now from now on WE panjali talks about deeper and deeper states of meditativeness in my experience it's not necessary that one has to go through each of them in that particular order we're going to look at various kinds of samadhi called samadhi called sagata asata sa all these kinds of samadi it's not necessary that one has to progress sequentially through them the practices and based on the guru who initiates you into these practices you might either go through them step by step or there might be some powerful practices which directly get you into which which absolutely bring those activities to a standstill and throw you headlong into the into some of the deepest states of meditativeness without you having to go through the uh without you having to climb the stairs yourself but panjali defines step by step he doesn't immediately go into that absolute state of samadhi where all of these activities are brought to an absolute standstill but when abhasa and vagya are on when that practice of cessation of activities is on what is the sequence what is the step-by-step sequence in which one slowly gets into deeper and deeper states of samadhi and what are the terms for different level of those of of meditativeness so that one can one passes through now the first of those meditative States is Sagat samadi this Sutra defines what sagata samadhi is it defines it as vatat samadi which is equanimous or that state of samadi we'll look at what sagata is in in a few moments that sagata samadhi is a state which is a consequence anug which follows anug Anu we saw that Anu is something that is after gam is going so anugama is some is a state which is a consequence which follows vka you can get into sagata samadi by vka spiritual reasoning TKA you can reason you can bring about what kind of reasoning is that it can be any sort of reasoning the the path the door of reasoning that opens up this kind of Sagat samadhi is not only only one kind of questioning if you reason enough you see you look at how life functions around you if you bring about that reasoning and and you analyze the functioning of the world you can clearly see how it functions and see that that is what we've been doing so far right we've been looking at it very analytically and reason how how panjali has laid this out and how it applies for us so that is vka and V is deep thought vichara this is a very simple word you contemplate upon that reasoning that you have made that okay now that I have thought about these things and I have analyzed these things and I did TKA on these things and now you do V on those things and that V leads you to s samadi and Anand Ananda is pure is a state there is sukka which is just pleasantness in happy state of being and there is Ananda which is these words some of these words do not really have there's no way there are English uh unfortunately there are no English uh uh equivalence for these words Ananda is that pure state of bliss and asmita is knowing the sense asmi asmi is a word in Sanskrit itself pan in the very first we saw ASI is as is that sense of I so by all of these how many methods are there by vka V Ananda and asmita by all of these by that first state of equanimity of the first state of calming down of these activities can be brought about so through this that is why it is called as ganat Prat so Sam and Prat it is brought about through this through a through uh some literally means well good equanimous some can be for now we'll look at it as good by good application of ganam or knowledge through what spiritual reasoning vka V Anand and ASM all of this the first state that this all of these take us towards is Sagat samadi so we we saw that there ISAT samadi is so that is one level of samadhi what is the other if there is this one stage then there should be something else which is complimentary to it that an Ana means the other the other state Asam prata samadi it's not it's not explicitly mentioned by the name Asam prata that is the point of sutras they are as uh Crisp And as concise and use as little vocabulary as possible so so it doesn't say as he doesn't want to use even that that much that amount of syllables he just says any the other state um the equanimous Mind Beyond discernment so all the other all the thought all the uh factors that were leading to sagata samadhi before had that discernment or Gana but the state that is beyond that is a consequence of sanskar sh is consequence of continuous practice of giving rest to mental activity where one sanskaras or latent Tendencies only those remain so literally means that which is left over this is used in mathematics also the word word shha so that which is left over what is left over sansar only the sanskaras or the the the deepest Tendencies are left over so these deepest tendencies that one that have been brought about as as one's nature one's inherent nature only those are left but one's conscious discernment of all these reasoning and and uh and thought and all of this when all of them come to a complete standstill by what vama vama meaning rest bringing them to rest abas how did they come to arrest because before they came to arrest what was involved was abasa abas it was preceded by abasa is as we saw before can be just thought of as the other state the alternative is pra so the alternative state which was preceded or which followed abasa where once's mental activity is came to a rest vama PR or the other state of virama or absolute rest of all the activities where only sansara is shha only once latent inherent Tendencies the most the just the personality is left but the thought process is all gone not gone as in it's lost forever but it's not compulsive anymore that is asata samadi which is one level deeper to sagata samadi how is thatat samadhi brought about for those who are VI for those who are who have left their body there is no more uh you know there's nothing that they can consciously do to get there no abhasa for them for Vi for those who do not have their body so this not just concerns about those who are in their bodies those who are embodied but even after one leaves their body uh P does not discriminate between all of those beings because even they are in compulsive States uh so for those who are VI and for those who are PR VI for those these two kinds of beings the beings who have lost their bodies without their bodies and pra and those who are immersed in their own nature in their own sense of self for these two kinds of beings this assat samadi is brought about through this state is caused just by just bhav sat the sound bti bani s all this BH literally means being just being so all these disembodied beings and those who are just immer in their own state of self this ASAT samadi is brought about not by abhas or any other effort but just by the state of by just as a natural consequence of just being itam for others meaning those of us who are listening to this talk of course itam those who have not lost their bodies and those who are not just sitting in in bless in immersed in in their own eles how is that caused shha virti samadi prvaka puraka again it is preceded by which means it what does it mean when it says puraka it means it is before this happened this was there it preceded that which means this state follows uh follows what uh shha steadfast Focus that again comes from the which means one is absolutely focused one is uh keen and immersed one has once's the is immersed in that that is shha steadfast Focus Vira with immense energy smti constant remembrance and sadii Equanimity sadii Equanimity and PR perception G isan gapi all this G is knowing pragna is uh an exalted state of knowing V is best prar is even better so pragna is that pure sense of perception so this for all the others which means for all the others who have who still have their bodies and who are not yet in the state of just being immersed in pra for those who are not via and pra that is what itesa means for all of those that Asam prata samadi that deeper state of meditativeness is brought about by steadfast focus with intense by raising up their energies to a higher pitch through constant remembrance what what to remember that we look at in so after this P the second P of yoga suas is called as sadh P which talks even more about sadhana there all these Concepts become even clear through constant remembrance by by employing that aspect of chitt and through constant practice of sadii and pragna through pure perception of course all of these means is necessary is necessary because the body is still there and we are not yet immersed in the sense of self so all of these activities are needed and they are they are they occur before asata samadi for those who are not Vian so asata sadii in those who are not VI those who are embodied and not immersed in their own sense of self is brought about through the effort through constant effort of all these uh things through I think uh we have no even the next two are in the same okay segment very very intuitive means Intense or extreme SGA is effort or or the one one who approach it with the with with uh with that with that resoluteness so with it's near it's easily attainable simple the uh it's because the in the previous uh Sutra it might feel a little daunting that oh for those who are have not lost their bodies and for people who are not yet there there so many other things are needed before one gets into ASAT samadi panjali says not so for those who are really intense it's it is very [Music] simple I hope you're also following the sketches below so they kind of act as uh guides to interpret the Sutra simpler sutras easily for yourself then even in that uh approach in that Resolute approach there are different kinds of resolute approach there is mudu mad and AD V even here this resolve the it it's defined in three different it can be categorized into people who are uh you know mild mildly approaching that that ASAT samadhi or those who have midling effort who are okay like they are uh so basically it's just categorizing the efforts of people he says he wants people to be intense about their sadhana uh and you you know for yourself how how intense you are with your sadhana how is it is it lack or is it you do it occasionally on on Full Moon and New Moon days or you know special occasions or is it really intense that every single day or or every single breath you in you you just are there in that effort of shha vir samadi PR so how are those efforts being put they fall under three categories roughly some are mild some are medium and some are intense is what he says so until now we looked at these states of meditativeness the states of samadhi which are sagata and asata samadhi in sagata that it is it is the first level of getting becoming meditative where you employ your reasoning and your thought and you and you uh and and you try to be Blissful Anand and uh you try to get into an equanimous State of Mind where you do not where the hold of those compulsive cyclical activities slackens slightly that is sagata and for asata where those that thought process and that reasoning is all not necessary and it's beyond those States shha V samadi all these are needed and prna these are needed for asata and it's of different kinds now in the next okay I okay I'm guessing it's all clear so far because uh some people are saying thanks some people are saying he didn't say it should be intense just noted the categories yeah he just matter of factly casually said yeah there are different kinds of people for those who are intense it comes easily it it looks at how again right it for somebody who is who is intense and who who reads this it is almost a Commandment that oh my God I should now now that I have this information with me I should be in the th category some people might not really feel that necessary but yes as uh as CB said he panjali is just noting these down as because these are Facts of Life it's he's not imposing anything he's just noting making observations um and now he says the there is one more way of uh sorry one second there is one more way of getting into this deeper states of meditativeness which is through ishwar Prana V is also or V literally means or you can do all of these before shha samadi PR all that and Bea or do all of that or you can simply abide you can simply be in the in ishwara this probably is one only is the only sentence which talks about devotion because pathanjali is an analytical person he's a he's a scientist more he's a scientist Sage so this place this one Sutra is the only Sutra probably where devotion or bti is is mentioned even there not as some kind of a you know sweet state of emotion Beyond logic even here he just says you can either do that or you can abide pranidhana you can be you can meditate and you can just immerse in ishwara and he goes on to just even give a technical description to what ishwara is what God is what uh so what does ishwara mean who is ishwara so you please also pay enough attention to the U to the sketches guys so I I'm sure they will give you uh I mean I'm sure they'll give you better Insight uh there is the saying right a picture is worth a thousand words so I'm sure after all this after you know me uh shouting horse the images can do a better job of conveying that sense intuitively rather than all this word circus that I'm doing so please pay attention to the images is what I wanted to say isar isar or it can also be attained through pranidhana abiding in ishwar who is that is V is VHA is that distinguished sense of purusha of self ishar is not somewhere out up there or you know in Temple or in one particular City or in heaven iswar is that distinguished sense of self that exalted sense of self VHA that which is which dwells within which is beyond aaram is one who is beyond and and is who is not touched who is not SED by what by CLA afflictions Karma actions viaka the results of those actions and asaya the intent to perform any action so so this sense of self that dwells within which is generally you know which which is generally SED or which is generally smeared by these intentions that the self within has has intentions has desires has the desire to perform action then expectation of that action of the for results of that action goes through sufferings of ups and downs and all this turbulence but the sense of self the distinguished sense of self which is beyond and Untouched by all of these hindrances is ishwara I I'd rather leave it here and not give more interpretations on and uh but this is this can be a touchy topic but uh try to uh again make internalize it and uh and and see it as as as truth both in terms of gurus that you follow or or dates that you worship or for Rama and Krishna and all the other personalities that that you look up to see how this definition applies to all of them so yeah is again there in that isar is contained the seed be of all knowledge sarag just look at the sketch in that sense of self where is it within you who is it ishwara when is it ishwara when is it when it is when that self within is untouched and kept aside from kha Karma viaka and asaya and there itself is the seed of all knowledge so whatever there is to know as knowledge about life life maybe not uh you know everything that is an outpouring I don't want uh again I am not a master of yoga so I would I don't want to claim that I have all these Within Myself I I do not but fortunately there have been glimpses where these kinds of where you want to understand something when you want to crack open one one one uh field of knowledge you see you just uh think over it you not not exactly think but you just calm yourself to that state of meditativeness and that that meaning and and that knowledge Dawns upon you why because it's all contained within that sense of pure form of self called as isar [Music] so I loved this uh sketch especially because it it's that that seed within contains all knowledge in itself and it also depicts womb in a in a in a in a certain way um so yeah yeah appreciate all the uh sketches for for the beauty that they have and the Simplicity and the the profoundness that they have um all right the next Sutra is because of the circular because of the Unbreaking uninterrupted un a is splitting chra chanan is breaking an is not being not having that property of being able to cut as not being able to split as having a beginning and an end if you can split something there is a beginning and an end but because of the continuous nature because of the cyclical nature of time of of of what of Kal because of that unending or unsplittable nature of time which is continuous cyclical process kala chakra that iswara s which ishwara the iswara that dwells within Guru that iswar is the is the guru is the Illuminator okay wonderful the same word is the one who gave this knowledge is the one who illuminated all those who came before there are hundreds and thousands of of great Masters who have known their own self who have come before purva puram who taught this knowledge to all of them who where did this origin from from iswara because this knowledge is all within that iswara in a seed form where is that ishwara it is within this it is the purusha vishesha it is the self it is the exalted state of self that dwells before dwells within and that ishwara that dwells within is also the guru or the Illuminator G meaning darkness Gar andak so is the darkness is a cave because the sound goo itself represents darkness and Ru is represents light that splits away that cuts through Darkness so the one who gave this knowledge to the ones who came before to the where did this knowledge all this knowledge originate from it is from that person alone Saha which who is that Saha ishwar I hope uh these I'm I'm again repeating myself these are not this is not that kind of knowledge which you know for once and then you when and then you uh are done with it these are sutras that you keep pondering over again and again and until that state as to until you become the state of ishwar is known by the name of Daka is what is the name of somebody it's known by the name of tasya is of him of that pravah that iswar is known by the name of pranava so that is the definition of pranava the definition of pranava is that we have seen before that it is the name given to ishwara who is the source of who who has the seed of all knowledge within who is beyonda karmak who is the purusha vishesha and the descriptor of that ishwar vaka is the descriptor the name or then known by the name of pranava or the primordial sound which is a combination of a so the one thing to understand here is generally it is said this pranava is a combination of a u and ma no a and Ma are are the components of pranaav so it's it's almost like cause and effect it's not that we get pranava when we mix a andma that is prava and that there are three components to that that is the primordial sound and from there comes these three sounds I hope that cause and uh effect what the the causation or the the chronology of that is clear it is not that these three sounds form mixed together to form prava the prava has these three components of and which are these three it's known by the name of the name of the descriptor of that is is one has to Ora literally means I mean it's used in the sense of meaning but it literally means Essence uh and that Prav is and which is the name which is the descriptor of ishwara which is the self again which is an exalted sense of self within that has to be constantly contemplated upon and that has to be meditated upon chanted and that is the practice this is again very simple I I I guess I missed chanting a couple of sutras before but you can as I said find the entire Chant by each P and also the entire complete uninterrupted chant on YouTube already and this is the last Sutra of this particular segment I guess this is a little complicated kind of a Sutra and from that from what from the japa and aravana of pranava which is a descriptor of ishwar all that all that before all know from Sutra 22 until 29 all these meanings are are cascading one one after the other so in order to understand 29 you refer to T so from where from the AR japa of pranaav what is that pravak of of whom of ishwar who is sarag beam where who contains the sarag beam what is the nature of that ishwara why is why are we even talking about isar because in isar is one other way of getting into ASAT samadi is that the only way not necessary there are other methods that we saw before shha and if you don't have body or if you don't have if you are immersed in your own self just BH pra and all that before so the meanings are cascading one after the other um here we have finally come to a place where what happens when you uh do the ARA and aravana and japa of is one single word is second is one word is consciousness n is individual ad is obtaining or or gaining what do you gain adig of you gain the pret or the knowledge of individual Consciousness these are the these words can just mean can remain at the level of words but what I would rather impart is an experience of these words so by constant meditation and constant contemplation of the essence of pranava or the primordial sound arises the knowledge of individual Consciousness and also antaraya abha antara means obstacles we'll see what obstacles are in the next few sutras abaha is lack we saw abhava before once uh where maybe we did not exactly see abhava we saw BH same bhava is being abhava is not being not being of what anayas antas are obstacles when do you not have uh obstacles or anayas t tat is from the meditation and from the contemplation of meaning of what of pranava so from the meditation upon pranava you gain the knowledge of individual Consciousness and also remove and and dissolve any obstacles until here is one segment all right questions yes yes Puja G so yes the state of non-being here the obstacles get into a state of non-being which means obstacles are removed that's absolutely correct yeah thank you so much for reminding me all right we can get into the the next uh group of sutras are from 30 to 39 so these let's let's look at them one by one he said uh Pali said with the japa of prava what happens and Anaya abav what are these anayas what are these obstacles that get removed by the japa of prava vadi disease Stana procrastination samay doubt or hesitation PR Prada negligence Alasia laziness aati failure to not cling which means just coting all the time not being able to not coet if that makes sense failure to not cling is aati there's a double negative there I hope it's a vti so not being able to give a if you start eating chips not being able to put it down basically so you find these examples everywhere and you have to constantly uh ponder over what the meaning of it is how it is apply applicable in one one life ATI failure to not cling or put down your mobile phone also for for example bran hallucination inability to G gain grounding to be not be a inability to be firm in after achieving one particular state of meditativeness the inability to just stay in that state of medit state of being but rather falling back down again is Al you you got something you got a certain stage but it was not it it went slipped out of your hands and anav unsteadiness that it's you're always you know wavering in your Pursuits so all of these are they are VI via literally means breakage or scattering Isani Kip is being a rocket chipati is one the of throwing Isam cha are are scattering of chitt so when chitt is not one pointed and focused and the abhasa is not proper then there are these anayas or obstacles which come about what are these obstacles the ones that we have seen so far vadi Sam PR I don't want to deeper into each and every one of these obstacles I'm sure all of us have some or the other kind have faced and relate with one or the other obstacle that is present here if not all of them I hope nobody is nobody's facing all of them together but at different stages of Life there is different I'm sure all of us have faced Alasia and Prada and Samaya and aati for sure and probably all of them have been faced but these obstacles become abhava through japa and aravana of prava and this Sutra talks about uh so there are these obstacles what what if there are obstacles what is born out of those obstacles is Saha what is born along with those obstacle through the scattering of chitt VI when the CH is scattered what is the result and cause of it d suffering man Manas becomes which means depression literally I mean it can be interpreted as depression where the it's the Manus gets downtrod and it it feels low Ang Ang is the limbs and losing control over the limbs is ang andwas prasa labored breathing and and you know just not the breath not being easy and and uh and relaxed and soft and smooth you you notice this that when you do pranayama when you when you do this abhasa the one thing that is immediately noticeable is how soft and silky the breath becomes just the process of breathing becomes so easy and so pleasurable so and the opposite of it when the mind is scattered these are the symptoms that are shown if that should not happen if all of those have to the obstacles have to go away if the symptoms have to go these are the symptoms right these are the results of what of a we of a scattered chitt if these symptoms have to go away you have to treat the root cause the root cause being anayas the anayas uh if they have to go away AB if abav has to happen for antas you you contemplate upon the essence and you chant the prava sound exactly what I mentioned just now I jumped ahead a little the only way to overcome these is that in order to overcome those in order to Nish is similar similar word is praeda Nisha is a ban praeda is to keep them away to keep them aside there is you have to do abhasa or practice of AWA is through one focused and you should not deviate and Scatter and V along your path but with that these these symtoms that are born along with the uh with these anayas are kept aside now so far he has talked about the negative effects of these things but now the unpleasantness has been taken care of the if now what what are the pleasant things that will happen to chitt chitt prasadam so chitt prasadam is pleasantness prasada is a pleasant state of being of chitta comes about through M three is friendliness karuna compassion mudita Joy UPA neutrality towards the subjects of sukka pleasantness and duka unpleasantness Puna virtue and auna vice so there might be all of these uh what is this contradictions no what all of these uh duality which one might face there are ups and downs and upheavals and and pleasantness but UPA but mud um friendliness through compassion through Joy through being in a state of joy and through Equanimity through staying neutral this is again said in all texts of yoga in bhagat Gita which is the most beautiful and uh and the most most playful text on and the Very instructive text on yoga not as technical as as this yoga sutas probably but even there the same thing is being is talked about that you stay in that UPA which is neutrality towards sukka and duka Papa and pun and uh you know uh between things that that seem uh uh to bring you uh Pleasure and Pain you stay neutral uh so that uh state that that kind of uh being leads to CH Prasad to a pleasant state of chitta you're not agitated anymore chitta is not uh is not fluttering and and fluctuating and getting agitated anymore by being in these states the other uh okay we look at the other UHA the other option is being in anayas and their V Vias and these two are mutually complimentary mutually yeah complimentary that either you can be in the this state of CH prasadam or in that CH via now he says or the pleasantness of of chitt can be brought through all those M karuna muda sua and all that or through Prana and viar of Prana through controlled inhalation and exhalation of one's PR or life breath Prana is not exactly air but life breath itself you there is a specific way you hold it and then you release it and you inh take it in and then you stay in all these Pur kakaa different uh stages of controlling the inflow and the outflow of air within your system by doing this in a controlled way CH prasadam happens the next Sutra says uh one second yeah sorry so the next Sutra says I'm so sorry guys one again this all right the 35th Sutra [Music] says the meaning of which is or the state states of Mind Manti the states of the here manah is the states of the mind which we were talking about so far niini are also studied by the sensations caused by one's own intrinsic nature it's not necessary that one has to do all of this in inherently one can be calm even that possibility is covered uh prti through prti itself through one's own intrinsic nature uh through one's own intrinsic nature vishaya even if the chitta even if the even if the mind is involved in all of these vishas or these sukka and dka and pun and all all of that once by One's Own prti by own's intrinsic nature the chitt can be kept Pleasant so it's not necessary that in order to keep your chitt Pleasant you have to continuously or constantly be in that state of uh you know um of PR or you have to do MRI karuna mud all that just it can become intrinsic nature through practice the sketch again depicts it very well vti or by a bright state of mind which is free of Sorrow joesti is a bright State of Mind when when your mind is in such a such a light such an enlightened state which is free from soru even then the mind is studied simpler very obvious kind of sutras of course they can be delved into in in a much more detailed way but I think for our Pursuits this this is quite uh simple enough that we are talking about keeping the cha free from any sort of fluctuations and and upheavals how it is done is being listed out firstly he covered all the all the difficult and and the tedious processes that for those people who who really want to take things into their hands and and don't feel like something is being done unless they are acting upon it actively uh he initially gave all these various ways in which that anayas can be brought to a standstill now he's going to simpler ways that all of this is not needed by your own nature you can subdue those CH Vias or through a brilliant state of mind when you uh are free from sorrow those are subdued and the next one when the chitta is free from the objects of Fraga or V if it can also be calm and pleasant when it is devoid of entanglement with the objects of the senses V is devoid of vishayam is the objects of Raa is that those that cause pleasantness so the these are the complimentary words Raga and DHA Raga is attachment entanglement is feeling Pleasant towards DHA is feeling antagonized towards so either either being attached with or being a to so these are the complimentary words by keeping the uh mind uh devoid of Raa vay it can still be content and and UNF fluttering and unphased swap swap or by seeking the support in the knowledge of dream and sleep States this is a very interesting Sutra because I'm guessing this is in the experience of uh many of us listening to this as well um have you noticed that uh sometimes the dreams that you had the night before are extremely clear and sometimes I mean it's it's best to of course not have any dream dreamless deep states of sleep but when you're doing if any anybody who is practicing yoga sadhana you do your yoga sadhana very intensely on one part particular day and there is a dream that happens the next day you are able to recollect it and kind of see it very vividly very clearly you can recollect it but when the sleep is Disturbed or you're not your sadhana is on again off again then even despite you knowing that there was this kind of either a you know Pleasant or an unpleasant dream or whatever dream it was despite it being Vivid during the dream state uh after you wake up it's not as clear but your ability to recollect it and to be able to analyze it and then just know that okay this know clearly that this is dream and this is reality it becomes much more clearer when your sadhana is on I don't know if anybody uh 1. 38 needs explain that is why I have stopped um so this might I don't know if this is in everybody's life but that is what this St this Sutra states that one other method of keeping the Mind Pleasant is through the knowledge is seeking support in the knowledge by knowing that this is what is this is what my dream was and this is what has caused my dream and because the the subject of Dreams in itself why dreams are caused and and what do they represent is whole shastra in itself but by by applying that knowledge by seeking support in that knowledge the chitta can be kept Pleasant I know that by experience in in a compliment way in in in a in a Converse sort of way where uh it's not the the knowledge of sleep and dreams itself itself is not the sadh but because of sadh the knowledge of sleep and dreams become clearer so it it works in both in in vice versa ways also but this is one of the ways in which one can keep the mind clear and again I many people might might be following different uh different gurus different kinds of sadhana I personally follow Isha foundations yoga and sadguru's practices there is shambhavi mahamudra there is Shak Chala there is shun um and there is uh there there different components of hat yoga angamardana and yogas and suria and Sur Shakti uh all of these practices are I don't want to give it give it a number but these practices give you a much more much quicker result and and much and they get you to these states quickly of course you can keep understanding and pondering over all of these uh but um putting it to practice as as Kaa or Hatter is much I I have found in my experience for me to be much more uh much more tangible in terms of results than Gana so sguru says keeps it uh puts it across this way so human capabilities there are we all of us are born with a body there is there's a physical body that we can employ there there are there's are thought that we can employ there is the we have emotional faculties that we can work with our emotions or we can work with the life breath itself the energy that powers all of this uh the energy circuit that animates us all so there these are the four instruments that you have at your disposal if you work on your uh body and want to hone it to a certain level of capability that it it becomes a conduit to understand the true nature of existence and your own self that is the process of ha yoga where you are just working on your body you your adamant you you don't want to uh uh get get get deviated by this this sutras and this knowledge and these discourses or by bti or all this stuff you know you have your physical body you want to just work on it and there is that is hat yoga there is Gana yoga where you uh employ you sharpen your intellect in to such a degree that you can you can distinguish very clearly between what is truth and what is untruth and then that becomes such razor Shar intellect that U it it it penetrates all the deepest secrets of creation and reveals the truth to you and this this pursuit of all this yoga sutas and and uh the intellectual pursuit of of the knowledge of yoga and the knowledge of Atman and all that the the theory of Brahman and the J Atma and the paramatma all that is is an outpouring of people going in the this pursuit of knowing the truth through intellectual Pursuits it is uh it is possible but it is uh it is highly tricky that one might get deluded very easily that oh now I know the truth but only but be fooling themselves into a false sense of reality but ha yoga is not like that if it the body does not lie you you you are either there you're physically there or you can do your as and stay in it and then be immersed in it or you cannot so it doesn't delude you but the mind is kind of tricky so this gyana yoga is is not for uh not in everybody's appetite that is why and and of course there is bti Yoga where you employ your emotions and this is probably the most the trickiest of all uh because uh it's really really easy to fall into the Trap of bti versus business so and uh and it's not exactly looked up and it's not looked upon in the world because Baka hat yogis and gyana yogis Andria yogis and all of these people they seem to have some benefits to the society at large devotees and they like true devotees they like doesn't matter like all this drama of of knowledge and and putting oneself through the pain of hat yoga this seems pointless so they are just lost in their own biti and then there are K there is is the working on the breath itself which is Kaa uh where you ra you raise the intensity of Life Energy itself to such a high pitch that uh that you it rises you it raises you above all of the other mundane aspects of living and being being bogged down by these compulsive cyclical Tendencies all of them are just broken through so and and of course there is karma yoga which is again with the body itself that you just you stick to your duty and you you perform action without an expance expectation of result and all that and uh what There Are Beautiful Stories which depict that all of these are like four wheels of a vehicle and all of them have to be if all of them function in their own in to to their own their fullest that is when your progress is uh is fastest otherwise only one of them is running the others are not not there your your path gets unnecessarily uh tedious so I I got into all of that just to let you know that to understand these kind of sutras more than just analytically you know tediously meticulously analyzing it and and looking and thinking of dreams and going into that especially when you start thinking of dreams you can that can really take you down uh uh down rabbit holes and and and fancies of hallucinations but what will unfailingly get you there is either in my opinion either hat yoga that or Kaa yoga which do not give you that scope of deluding yourself into false senses of reality and which demand that sense of rigor and uh discipline so th those my vote would go to those those forms of practices but yes the coming to the literal Sanskrit meaning of this stotra the Vias of ch ch prasadam can happen through one of the way one other way is through through the support through seeking support in the knowledge of what sleep is and what the dream states are yes I just did that Vishnu G okay I hope you found that useful to some degree but this can be a really tricky path to get into just you start picking up picking your dreams apart this is the most freeing of all the sutras probably or through meditation upon any object of f desire he says okay you can do this this this you can pick dreams apart you can doana and all that orim whatever you want to pick as your object of meditation you pick something doesn't matter a stone doesn't matter a leaf flower fruit Sun Moon a mountain snake Earth or cow or or your own father mother your Guru or your nose or your does not matter pick something that that grabs your desire abim it's the choice is up to you but you meditate upon that we look at what danana is in in sadhan there he defines all these different states of danana itself but by danana on whatever you whatever object of your choice the Mind becomes CH via start become becoming subdued okay until 39 we talked about all these cha or they formed one one particular set from sutras when did we start uh 30 to 39 from one set of dealing with different kinds of anayas what the what chitt is and what are the different ways of different kinds of vikas and anayas and what they lead to what are the vi via sahabas what are born along what are the consequences of these Vias and how to bring that an and how antaraya abhava happens and various different ways in which one can bring that sense of calmness and Stillness prasadam various ways of bringing it about we have looked at from 30 to 39 now we'll go to the 40th Sutra from here the uh context what the segment this 40 to 50 uh talk about a different aspect of of samadhi here he says to the one who is whose CH has been completely pacified and and one who has gained control complete control over one's own mental compulsive cycal activities such a person has even for such a person Asia for him Asia is for him paramu the tiniest paramu does not literally mean an atom it can come to mean an atom but even the tiniest Anu literally means that that which is extremely small even the tiniest and mahat is that which is extremely large even the most enormous not both in terms in in all senses of these words either be it and be it knowledge be it positions be it be it the reality of existence be it what ever the even the tiniest the minutest and the greatest the largest of aspects of existence are within the grasp of such a person of what kind of a person of that kind of a person who has control or once oneself to have to grasp that which is Tiny or large or something else or something else it is not there that your focus has to be it is not you do not go in pursuit of that but rather you work on your own chitt and your own internal capabilities and that that will eventually lead to gaining Mastery and grasp and bringing into the unto one's own grasp even the tiniest and the minut and the largest of that which is there to grasp in this existence so in this Sutra so he has started as you have seen talking about what kind of States what kind of benefits uh what kind of attainments this this state of samadhi or the state of yoga is going to besto upon somebody here he says I'll repeat this word I hope this word was clear it's can be a little bit of a tongue twister it is becomes this defines SOA means decaying decomposing or or coming down so or being subdued what is Kina what what has become Kina what has become subdued vtis all these compuls activities here have been subdued to the one who is whose compulsive cyclical activities have been subdued one whose mind is AB has is clearing up is becoming like money like a crystal whose mind is because it's not no longer longer under the grip of this comp it's not constantly just running it's it's uh subdued and it's all these activities are have come to a standstill so the Mind whose mind has now cleared up is come clearing up like Crystal like money grit grit is the word you know Grita or grit The Roots word lit means the one who consumes the one who takes in uh and grahana is the act of consumption taking in Grana the word Al the eclipse is also it's used to or eating also is Grana grahana literally means taking something in and grya that which is being take taken in so in any interaction with the outside world where sensory input is happening there is somebody who is uh there are three entities there is the one who is consuming it there is the one who is enjoying the one who is the receiver there is the process of reception the activity itself grahana and then there is that which is received graa these three things which are usually three in distinctly different entities but once these cyclical compulsive cyclical Tendencies of the Mind come to a stand still then GR among these three different entities of Grita the one who consumes Grana the act of consumption and graa the that which is taken in not just physical substances Not Just Thoughts in all senses of these words the processes of because uh in all these gra among these three entities in a transaction the sense cap the capability of being established as one is the state of samapti so the word samapti the or the state samapti is defined as being as seeing oneself in all these three entities if that makes sense that state of Oneness where there is no longer just uh you know you don't you no longer see these three things are as distinct whenever you're doing things in the world all you actions are done in that state of realization that these three things are no longer different it's not that you know there is something else and there is you there's just you you and you alone that state is samapti all right perfect the picture makes clear sense apparently all right I'm glad otherwise just with the text it it would have been really um really a hard task to convey what is being mentioned but yes the picture gives interpretations of what what it could mean and it uh by by what I'm what I say there is a lot of impressions of uh of there there's a lot of limitation as to what I can convey just through text and and words but images yes it's very uh very useful I'm I'm really glad I put this in and thank you Magna shout out to and um yes the next Sutra 42nd Sutra says it's he's again describing it as when that compulsive cyclical activities of the Mind come to a standstill there tatra comes the capability of saitara samadi samapti he is it attainment or it comes about in that state what what comes about this state called sa samadi comes about what in in what state what what happens in this saarka samadi this unites the three factors of shabda and Gana it is uh again described in many many different words by various interpreters like Swami vianda and Shankar and many others who have and many other swamis who have done it in their own words but if you look at it there are these three things again so whatever is is Manifest as three-fold entities in creation which look like three different things but are are not exactly three different things but are the same but are different manifestation of the same thing which which are just which appear to be different but in essence are the same so all these threefold manifestations start to merge into one another and become the same so A and M are no longer three distinct sounds but one in the same way the The Seer the seen and the and seeing are no longer three distinct things but are one sees oneself in all these three one is established in all these three and in shabda and Gana in the sound of something in the meaning the meaning of something and what it actually conveys if I I hope this distinction is clear if not you have to it's not something that uh I can put put in words and then you'll get it um so there are many examples of course this uh image itself shows it so there is shabda there is which which denotes something for example danu is the shabda or uh let's look at something simpler okay uh so there is nadii which is a shabda which is the sound when I say nadii there is there many of you might know already that it means a river but the sound the word n is the level of sound it's AR is n the the word the comes from Dan or that which gives what na the the root sound n is literally means warmth and life so NADA and and that that sense of the one The Giver of Life The Giver of Plenty and Bounty and and life is a nadii that is the earth of it and the Gan of it as yes it is actually something that gives life and brings about that Bounty that Gana is one is these three initially seem like three distinctly different things there is the sound there is the meaning of it and there is the knowledge of it the sound the meaning and the knowledge seem like three different things but they all of of them are contained within one another they are the same thing I don't know if this this point is getting across but I hope it does what helps you if it does not yet is the practice of yoga itself the sadh itself and I hope it uh n the example perfect perfect wonderful thank you um so then this in that savka samadi the sound the meaning of that sound and the knowledge that is conveyed is United it becomes one all right the next Sutra says so in samadi when being in that state of samadi those things that are manifest as three different things start becoming United when the other state of samadhi narka samadi that was saitara now in narka samadi when even the imprints of one's memory clears up when even the imprints of memory clear up and if it feels like one's own form is absent such a state where only AR or Essence remains and the sh and the Gana of it is no longer relevant but only the essence of it remains is called as narka samadi so this samadi this nitara is once so we we're talking about as I said in the in the Midway Point uh we start we that we we're going to look at deeper and deeper states of meditativeness there was um what samata samadhi and asata samadhi and then we now we're now looking at saitara and the next deeper level of medit meditativeness even on top of sa saitara saarka itself is where all the knowledge has become one buta you you no longer have your own identity with your own form in SAA that remained then then you experience yourself as as the one in all of those now only the essence that that unites all of this remains and in your own form itself is gone that is nitara so it's it's one step deeper than saarka and these are all experiential states where you can you can only talk about about the sweetness of sugar so much you open your mouth and put that Sugar then you know oh this is what what that sweetness is so all of these states are are only known as reality the the only way to know them for that matter is to be in them and the the tricky thing about nitara is once you this many of these states is once even the thought comes that you are in that state you're no longer in that state so it's in some ways uh this knowledge can come as a as as a hindrance but in some ways it is a possibility that you know that these state are possible and this is the benefit of these states we are looking at the next few um padas we'll also look at different kinds of attainments and benefits that these being in these states bring about uh so yes one a deeper state of meditativeness where one's imprints of memory of past clears up and one's own form which is the which is the consequence of all the memory that we have gathered so far that is why the form is the way it is so one's attachment even with the form is loosened and only the essence of what is is is what is left that state is narka samadi these two states and are the subtle states of being that is what is said as when uh vak is when they talk about they talked about because in Pan's time all all of these states were all already being talked about yoga is not invented by him he's he just systematized these principles so the those that which is talked about as subtler state of being as by many people you should not live in a grow state of existence you have to rise to a subtler state of being that subtility that sukma vishaya that state of subtleness that all these people talk about are these two these two which are known as saara Nara or sa and narka they are alternative words for both savara is saarka Nara nitar these two states are what are called what are mentioned what are referred to when somebody says subtler states of being these states of saarka narka anything below that the sagata prata despite them being samadhis they they're not exactly sukma you not in a subtler state of being you are in a in a your chitta is Pleasant pleaser relatively Pleasant compared to what it is and that is still samadi equanimous state of being but it can only be called as one's own existence can only be called as sukma or subtle when one is in the states of and samadhis why is it still being called subtle and and not just dissolution because linga or form linga here is the literal meaning of it is form and it is because of this form that it's because of this the cause parasan it's because of that form which one is even when one's own attachment with the form Isa happened Inka when one's own form was no longer uh in one's perception but the Aram NASA narka if you remember the definition of narka so that Essence remained and because that still remained because of that because of as a consequence of that it is called as sukma if so it's once we think we perceive it it stops to exist yes um so because of that form still remaining it is only called as sukma still these two states of being samadhis those two it's literally in combination it becomes those two states of equanimity those two states of samadhi or called as SAA samadi SAA literally meaning the source or the cause of all of this is still functioning sa be including s be the source or the seed in n in saitara Nara even if they are s they are capable they are worthy of being called as subtler states of existence sukma vatam uh sukma Vish and that sukma Vish is because of Ling Paras lingas and those two are called as Sab samadhis because the cause is still present if one comes out of it I mean it can that that compulsive cyclical Tendencies can still hold on they can they still have their sway that so the cause of this still exists the seed is not burnt yet so that is why it is called as saij the SAA is the be still alive um in the next state we will see and the nextra says adma Prasad this symbol here is an AAG which says there is an here adma Pras adhyatma is the that is the best word to describe describe what is considered as spirituality the realm of spirituality so by in that by continuously staying in the state of n or Nar samadi V vishar you might have heard this vishar by being skilled or experts in by continuously staying in that state of nirvichara samadhi which itself is very it's a profound state of sukma state of of uh being uh even swarupa itself is ISA happens there inar samadi by constantly saying staying in that state of nirvichara sadii does one enter the realm of spirituality or adhyatma before that happens spirituality is just a word only if one constantly stays in that sense of Nara samadi does one enter the states of adhyatma or spirituality one thing that I can say is the best the S not one practical way one practical way of getting there is through giving oneself to ISA Yoga practices for sure uh and and going through shamb mahamudra and Shak Chala after which they initiate you into a practice called sh the the the full the better you give yourself to these practices the deeper states of meditation they take you to but U instead of here I I'm I wouldn't say utterly hopeless but uh trying to get to these states of meditativeness just by textual Pursuits to me seems utterly hopeless because there are better ways of getting there and and especially when there are gurus who can Pro provide you such practices but yes when you constantly stay in that state of nirvichara samadhi and you become vishar or or skilled and competent in that nirvichara samadhi you enter the realm of adhyatma or spirituality this this the realm of spirit of of the self becomes starts becoming evident wait seven there are 51 sutras in all there is a limit to the buffer how many images can it load at once all right I hope everybody can uh see the uh 47th sura okay 48 perfect I'm sure yes vipasana Art of Living and and there are many many gurus because it's not see if you uh keep yourself away from the the smear campaigns that media runs wested media runs you'll see that there are tens of gurus at least across bat I don't want to compare one with the other but all of them trustworthy it's it's that that is the sense of trust right it's it's our tradition it's our culture you go there you look around and you it's it's not really that hard to to find out if you're are being conned or if what what you what the offer is true so I can definitely with hands on my heart say Isha Foundation is 100% genuine I I'm 99.99% sure I that 0 Z1 is because I have not personally done it art of living is of course Very powerful and many of my friends have vouged with their lives for sudar Kaa which Art of Living teaches so and vipasana of course is uh has been being passed down through generations and there are many many gurus I don't want to take each of them by names because there are many other smear campaigns being run by many people the only foundation that I'd love to just stick by is Isha Foundation because I personally benefited tremendously from them by them but all of these it's it's not really that hard and it pains my heart to see when uh when people start uh abusing or when when people start uh discrediting these gurus who work their Liv tirelessly who spend so and and and it's very obvious and and clear to see that what they offer is extremely beneficial but despite that there are large groups of people who are somehow hellbent on going against them and somehow meling their reputation and saying they're out there only for profit or or influence or some of the other thing but I I'm sure anybody who who knows a little bit of of of what their roots are can clearly differentiate between what is uh what is conning and what is genuinely valuable so yes all of these good and one of the biggest fortunes of this land is that we are born in in a place which which is literally a spring it's it's a Well of spirituality it's a it it ooes such abundance of of spiritual well-being and we somehow distance ourselves from it so yes all the gurus who are being mentioned uh it's it's very easy guys it's not really that hard if you go there you do the practice for yourself they offer practices it's not like they ask you to you know uh enlist as a as a as a soldier for their cause they offer you practices simply practice that with with that genuinity that that longing to reach there and if the practice works great that that's that's all that is needed that is what they are there for as well so do not please do not go with all this smear campaigns that are run by people for their own vested interests um the the immense benefit I mean I constantly I'm in in unfathomable and in inexpressible gratitude towards all these lineages all these parar of gurus who have been passing down down these these knowledge systems and these traditions and these practices so so yes if you don't want to enlist or you don't want to join a cult this this word also has become so popular to all these people all the Art of Living sh Rish Shankar G sadguru and all the other these are the popular ones there are many not so popular ones many who has whose name has already been dragged through the dirt but uh just do the practices see if it works for you if it works for you keep it if not not necessary anyways let's not U go there uh if yeah you practice you give yourself to the practice practice it for one mandala at least which is a physiological cycle that the body goes through period of Maximum period of 48 days 42 to 48 depending on your own body it goes through a certain cycle so go through a maximum 48 day cycle in that process itself I'm sure there are millions of people who have benefited from it anyways so any practice that you take up stick to it for one Mandela if it works for you nobody has to tell you that this is that you have to keep it keep up with it anymore anyways coming to the 48th Sutra kutra where kutra is where in in marati it is a dog but in Sanskrit it's where kutra tatra there where is that there we have slightly deviated from this in that adhyatma Prasad in that realm of spirituality once you enter that realm which is truly spiritual and not just the word that is used that I a spiritual person just because I I do uh I don't want to name any practices but just just for the name sake that you you think about these things you you just uh you just think about uh fanciful thoughts it's not spiritual once you really are in the realm of you you're skilled and competent and you stay in Nar samadi and gain competence there once you enter the realm of spirituality that there prna the state of perception it is filled with the truths of of the cosmos there is Satya which is reality as we experience it in the physical world which is Satya and there is which is the cosmic truth which which does not deal with uh the truths of physical world but of the nature of creation itself that is what is mentioned as the true reality of existence the nature of the truth of how how life functions which is unchanging how how people should function with each other how the society functions how what is wrong what is right what is legal what is illegal all all of that uh of satas of of pran satas this is that Eternal truth which is unchanging so it the one's perception once opens up to these truths of the cosmos and that is when uh you realize things so there is there Satya can be known you can know Truth by just reading about it by thinking about it by contemplating upon it by making it reality in your existence but when you perceive truth which is not known before not because not from some book or some person but just with your perception that state of perception is called as rhara or or that state of perception which is f with the truth of true reality of existence and okay I jumped the G and explain the next Sutra that PR is a different Anya Anya is different any it is a different thing from what from sh and Anum prum pram from these two states of sh and Anum prna which is heard and inferred perception shutan again means heard or or experience for oneself one knowing known for oneself as pran that it this rhar PR is different from shut PR and Anum PR because of in ex because of a v because so as we look at the meaning the knowledge of this reality is unique any and and different from that which is normally perceived through one senses and logic through sha meaning heard meaning all the all the logical uh inputs that we get that is one level of perception Anum pragna is by inference by Logic we can we can we can perceive to a different degree butar PR is different from perception through senses and through unsown law logic due to its nature of being all encompassing it it doesn't it it's not limited to one particular thing V it does not leave anything so generally knowledge is about one one thing or the other this knowledge that we get through the senses is about one particular thing or through logic is about one particular thing it's not all encompassing knowledge but this Rhythm the knowledge that we get through RAR pra does not leave anything else as remainers that knowledge there of life is all-encompassing um again this has to be known for known as truth and uh um yeah let me leave it there uh so that that ramar prag it's enormously enormously uh empowering uh so that you do not have to rely on books or or infer inferred knowledge anymore you just perceive the truth there is for what it is just through your perception itself sansar the sansara or the latent Impressions that are born from this kind of a perception this perception of course creates these Impressions any kind of perception of course it's perception because it's creating those Impressions within us that Impressions The Impressions which are born from rhar PR the sound J means to be born J Jan mean J meaning to be born sarar thear which is born from Anya sansar the or Anya meaning other sansar are Impressions prandi they prevent they constrain or they they repel um they they protect one against all the other latent Impressions so one sunara or one's latent Impressions that that one's tendenci is the inherent Impressions the or Sara can roughly also be translated as culture one becomes truly cultured and that culture that level of culturing within removes and protects ones from all sorts of other latent Tendencies and Impressions which are compulsive which which are you know all the other uh uh limiting and compulsive tendencies that are within this sansara which is born out of rhar pra repels and and and protects one from all of the other Saras when even that sansara those those latent Tendencies from rhar prna which is of course an enormous level of empowerment when even that is brought to a standstill when one obtains control over that as well there is nothing else to control that you are absolute Master over everything that is when this one is said to enter the state of samadi where even the seed Within is burnt off so there is no longer uh compulsive Tendencies and cylic you're not subject to cycles of birth and death and all these compulsive Cycles anymore because there is nothing left that is absolute sense of dissolution and and unity with the existence around so this is going Beyond this is this is known by many many names so by absolute control over even the sanskaras born out of rhar prna uh with by absolute control over everything no no seed left samadi and this finishes panjali yoga suas th is the first chapter in The Yoga sutras compiled by s written by S patan called as samadhi the first chapter called as samadhi all right now let us look at questions what is the seed the seed is the cause that it's the is the source of life within you it's where that that latent impression it's the it's the memory bank that caused all of this and and is the seed yeah seed you don't know you're born everything is born because of a seed no that seed all right I'm I'm really glad that we how how long did it take CU this was the first time I um went through and an effort like this so we started at 10:00 now it is 1:00 not bad wonderful all right let's look at questions let's take half an hour and uh look at questions okay isn't the seed God himself who is God we looked at the definition of God we looked at ishwar so okay let let's do this um zygote seed yes of course and even before that and yes you can look at that as a seat um oh you didn't realize that time thank you so much I'm glad guys I'm glad you found it useful uh let us look at the questions if you have questions please post it in the ask a question section not in the chat box so that I am able to look at it clearly and answer it one by one and not miss out anything which is relevant for everybody I'll look at the questions which has most upwards first people have already started answering uh answering questions for others uh if I have to okay let me leave you with the concluding thoughts at the end the first question by animes G animes G asks how can I join your Sanskrit language learning course please okay so we have given a pause to vaki because i' I'd love I mean despite me having the inclination to conduct as many classes as possible I still want to protect my throat and and do and and I'm actually working we are all working on uh uh panchatantra which is coming up so there is uh we want to take it at our own pace and especially with all of this going on in the world we don't want to put people through their PES we want to take it at our own leisurely time there will be a next batch of course for for now we will go through uh patanjali yoga sutras so for the month of June there will be no vak shudi classes for vak shudi classes will continue on July in the month of July and the registrations for those will open up in June so but the links for registration will is again the same link bit. l/ sanscrit course you can uh keep so if registrations open up they open up at in the last week and I'll post it on the channel as well so you can keep checking that link the form there once the form opens up there you I mean you it'll have all the details even now it has the details as to uh when the next batch will start uh but once the form opens up there you can register for the course PR G asks please give details about the next level of learning course after vak shudi uh yes as I was saying uh there are multiple projects so this one is unique on its own panel yoga suas there is panchatantra that we working on as this is the first time I'm reading it as well I'm taking time to read it and and interpret it and and try to understand it as much as possible before I I take it up I offer it as a course and as I as I learn it I'm loving the text guys panchatantra is trust me it's not a children's book it's not at all the the way it is written in original Sanskrit for the world that we live in right now there'll be uproar uh I'm I'm hoping I can make it to Children above 13 years of age um but uh one one thing that is what that can be promised by uh panchatantra is it is a text which will make you experts in Dharma shastra AR shastra and Kash shastra Dharma ARA and K Moka we are doing anyways right now patanjali yoga sutas uh so wonderful after this we'll try this this was unintentional we started Moka first and then we'll go to panchatantra which so this is what Vishnu Sharma pledges right the exact words that he uses is hear me roar now about hear me claim that I'm going to make your sons experts in Dharma ARA and K shastras by the end of 6 months if I'm unable to do it you can I I'll give up my name and reputation you can uh you can happily send me uh send me um upwards so send you can Happ kill me and I'll not say no is what he pledges in the beginning of the text itself so panchatantra is is quite a uh how do I put it it's it's not PG-13 so uh I I'll look at how to present it but so panchatantra is going to be the next course I don't know again the format of how to offer it uh should we do an interactive session like this or should I just make videos on it we'll look at it uh but again there is a Basha prog that will definitely be a course but again I want to really focus on just vaki for now there have been four batches So Far So before I and there have been around uh maybe roughly around 2 3,000 people uh and only a small percentage of them have of course uh paid the course fee but anyways uh we'll we'll try uh to see how how to manage all these things together and and uh make the best out of it I'll keep it posted whenever the next course is available the next course whatever it may be I'm I have planned it around Guru Pima that is the conscious plan I don't know how much of it will be possible but we'll definitely try to do something by uh for Guru Pima which is July 24th or 23rd last week of July pragal G asks is the poetic metor for any chant given in the Chant or is it figured out looking at the composition or if it is so how do we do so the poetic meter is nothing but the sequence of uh sequence of syllables in in a line so it is in the composition itself you look at the pattern in which the syllables go uh the long and the short vels how they alternate so sanan is one there is uh so there is of course sh so one long syllable followed by one short syllable so there are and there is gur sh and so it's there in the composition itself pral in the comments he said upward this to get thousand years of good luck okay done answering wonderful all right May thousand years of good luck to everybody uh four with four upwards Vin G asks now please give some more details how to experience someone like me who wants to experience sutras with Guru I know it is vast all right probably this is the time to uh give give some recommendations of practices uh let me start with the simplest the simplest practice is isak Kaa it's a 15minute practice it's extremely simple and safe and and but at the same time extremely powerful and potent you do it for a Mandela period 48 days take it as 48 it starts it's between 42 to 48 but do it for 48 and I can I can vouch for the practice that it is definitely extremely extremely powerful it's a 15minute practice it's extremely simple and you can do it on your own learn it on your own if you have I I don't know how many of of the centers of the yoga centers are offering course their sessions and programs anymore but uh one thing these if you have the time on top of uh isak Kaa you can definitely uh enroll yourself for shambhavi mahamudra offered by Isha Foundation or sudar Kaa offered by Art of Living listen to both sadguru and Sh Shankar G Talk see how what what appeals to you more it's not that you know one it's not one pill for all depending on your own Tendencies what you are you are looking for what you are drawn towards uh and if you if you intensify that longing to know right it's not that you have to choose a guru I I can know this I can tell this because I know this as experience for myself I was not a guy who was looking for uh for uh for a guru um I was just curious about about these things and as I said I was just curious to know and learn and know that for truth I did not even I was not in a state of mind to even uh bow down to another human being and and uh anyways so I I can relate with these kinds of thought processes so either attend shambhavi mahamudra or sudar kria practices just listen to the guru's talk there are so many of them available that that is the best part that that uh that uh I I feel strongly about that there's so much we are spoiled for Choice when it comes when it comes to spiritual progress in India trust me we really spoiled for choice so intensify your longing to know these things and uh you explore it and I'm sure you'll some you'll find your own answers and your practices which will and one thing that again I want to say is it's only the practices which will uh which will get you there quickly and which will get you there the the strongly the dumi of of being in that state uh will it will yield maximum result I'm not a guru I have uh I have a long way to go before I can uh even uh I don't know if I'll get there uh so but again as I said there are so many people who are there I can teach you Sanskrit the best way the best possible way I can but to give you knowledge of yoga to give you not just knowledge but yoga as a live possibility that is the key that that it's it's a process that grows within you and grows as you nourish it it nourishes you that kind of a process requires dsha and uh there are we are spoiled for Choice when it comes to people who can give us d and you can definitely find somebody vami asks please explain reiterate vibhakti and sandhi of the words oh I guess next for the next session I'll definitely keep this in mind probably now it's too late VII and sandhi you really want grammatical aspects of each of these sutras let me try to incorporate that in in some of the other way thank you for the suggestion Mami g vimara j asks can you please elaborate how Nidra is compulsive really you are not you don't have you don't know that for experience yourself uh vimara G uh NRA of course is a compulsive act isn't it uh you really you you so AR one of the names of Arjuna where he is called as gakha Krishna refers to him as gudakesa multiple times and this story is also said about Krishna deara that they were they conquered their sleep sleep is basically rest for the body rest for the physical process and the thought process so you rejuvenate you the the way sguru puts it is the amount of uh energy that you spend is is at a certain level throughout the day sleep is that time where the amount of energy that is generated is more than amount of energy that is consumed in your daily activities so after a certain time you feel replenished and rejuvenated but that is not necessarily that is not necessitated if you can keep your body in such a way that the amount of energy that is consumed that is uh consumed in your daily activities is is minimal the amount of uh amount of uh turbulence in your mind and in your in your body and in your activity is minimal and you only do activity to such an extent that it is necessary and at the same time the energy the generation of energy capabilities in your body is high and optimal then your body is eternally at rest you don't need feel the need for sleep anymore and there are other ways of conscious sleep this might feel again completely alien concept but you can sleep consciously so when that happens uh sadguru says again that your capability to manifest things that you want to manifest in the world goes enormously so the sleep as we know it right now is of course compulsive you um if you stay awake on the on the night of mahashivratri you see hundreds of people dozing off like compulsively of course it is compulsive I don't know why I have to explain this but all right if you you have to pay some more attention Viara you can notice that for yourself but uh again I can only give this as textual knowledge and just information all of these sutras whatever we have learned so far it is they're not just to be known as some extra information for uh for tea table conversations you spend some time see how you can relate it how you can see them as as what is happening in your own life anva as I called it so you see how how it is true for your own life is it is it really all these states right right from the five states of being are these the only things why don't you take it up as a challenge and see are these the only things is there something else pangali is missing then you know then you identify each of them as truth and then you live that live that Truth live that knowledge textual knowledge it is only then that these are of some use in one's own life otherwise it's just 3 hours of entertainment uh and and and not not really that that quality entertainment typ as well anyways vami G asks okay yeah I answered this question Bala asks can you share some of your personal experiences after performing the sadhana um maybe at some other time maybe at the end of the session I I did put in some other some glimpses I don't want to uh draw too much attention to that uh everybody sad is their own personal thing of course I can I mean in in some parts I think I glanced over it and to some extent but yes as I said I'm nowhere near uh near near beja samadhi at least but one thing that I'm fortunate and fortunate of of having is glimpses of of these states of yoga which are being talked about and uh this is what I was uh like strongly looking for like very very dog-headed uh pursuing when I started first started reading yoga sutras almost 8 nine years ago and uh slowly it's and it's again I've been in multiple States of uh the the three states of M mad Andra adim Matra all the three intensities of sadhana um anyways so yeah I'll I'll probably again as uh uh as I said the same answer for vami I'll include some anecdotes here and there oh you want me to recite each Sutra twice all right Mah all right from here on it looks like uh not many upwards and we are well ahead of what we have uh thought it would take so thank you so much for joining us um it was it was amazing I hope it was useful to you um as I said once again uh you can download the resources required through the links below my my video box and uh if if you have not uh paid already for the course and I know there are uh many of you here uh who are who have paid for it and who have not if you want to you can make use of uh the links and and the details below in the Pay As You Wish section um keep uh stay healthy guys uh work on your immunities and uh please make sure that you uh keep yourself healthy and keep the others around you uh healthy uh thank you so much for joining in um all right I see there are more questions coming in we'll address it in the next session this the link to the next session which will happen at 10:00 a.m. next Sunday is the same link uh so you can come there and uh we'll continue in the next I'll see you in the next session thank you so much namaskaram for