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4.900. From now on we are getting into some intricacies on yoga and I entreat you to be attentive.

श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति ।
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥ २६ ॥ (4.26)

4.902. Others sacrifice the senses, hearing etc. in the fire of restraints; yet others sacrifice objects like sound in the fires of the senses.

4.903. अन्ये others, engaged in restraining the organs; (offer) श्रोत्रादीनी इन्द्रियाणि the sense-organs viz. those of hearing etc.

4.904. संयमा अग्निषु in the fire of self-control, by withdrawing those sense-organs from their sense-objects.

4.905. By the word संयमा are meant the three–धारणा (concentration), ध्यान (meditation) and समाधि (absorption) aimed at the same goal.

4.906. धारणा consists in fixing the mind for a long time in the lotus of the heart;

4.907. compare: हृस्थले मनः स्वस्थता क्रिया | भक्तियोगबोधास्चा निस्चितम || (Upadesa Saaram by Bhagavan Sri Ramana Maharshi);

4.908. Of the mind held in one place ध्यान consists in current of mental modification in the form of the Lord interrupted now and then by ideas of other forms;

4.909. समाधि consists in a flow of ideas of the same kind, absolutely uninterrupted by other kinds of ideas.

4.910. समाधि is of two kinds: samprajnata and asamprajnata;

4.911. Samprajnata refers to Savikalpa Samadhi, or divine union in which there remains a distinction between the knower and the known;

4.912. Asamprajnata is the Nirvikalpa Samadhi where complete union is achieved where no distinction could be seen.

4.913. The mind has five stages viz. क्षिप्त (scattered), मूढ (stupified), विक्षिप्त (restless), एकाग्र (one-pointed)and निरुद्ध (restrained).

4.914. In क्षिप्त the mind becomes engrossed in objects under the influence of likes and dislikes;

4.915. In मूढ the mind is overcome by drowsiness etc.;

4.916. In विक्षिप्त as distinguished from क्षिप्त even though the mind is engrossed in objects gets occassionally engaged in ध्यान.

4.917. Of these there is no question of samaadhi in case of क्षिप्त and मूढ minds.

4.918. The casual समाधि may come to विक्षिप्त mind, however it is not conducive to Yoga on account of predominance of restlessness.

4.919. Even the casual samadhi dies away of itself like a lamp distrubed by strong wind.

4.920. However in the state of ekaagra the mind is capable of maintaining a continuous flow of modification with regard to a single object;

4.921. As a result of increase of sattva it has a modification in the form of the Self on account of the absence of slackness and drowsiness etc.

4.922. The slackness and drowsiness is caused by tamas and tamas which is the opposite of sattva vanishes in face of sattva.

4.923. And that modification in the state of ekaagra is concerned with one object only, because of the absence of vikshepa.

4.924. Vikshepa is the form of restlessness which arises from the quality of rajas. Pure sattva completely overcomes rajas also.

4.925. The samaadhi called samprajnata occurs in this level of the mind. Here the modification of the object such as Easwara continues.

4.926. When that also is restrained the mind reaches the reaches the plane of Asamprajnata samaadhi

4.927. So it has been said in Patanjali Yoga Sutra(1.51) “Even when that is restrained there follows Nirbhija Samaadhi on account of restraint of all modifications.”

4.928. This itself becomes a firmly established state for the yogi who is dispassionate towards everything.

4.929. In this condition where he is even indifferent to the joy which is the fruit of samaadhi he is called “Dharmamegha” (Cloud of Virtue).

4.930. He who arrives at this perfect discriminating knowledge gives up all fruits, is the Dharmamegha to whom all pain and work ceases.

4.931. The plural number अग्निषु is because of differences of संयमा in various ways.

4.932. In those fires they offer the sense-organs, ie. they withdraw all sense-organs from their respective sense-objects.

4.933. This withdrawing they do with a view to attaining धारणा (concentration), ध्यान (meditation) and समाधि (absorption).

4.934. Accordingly Patanjali calls it प्रत्याहार the withdrawing of the sense-organs from the sense-ojects as it were. (2.54)

4.935. When the organs are withdrawn, then they take the form of the mind.

4.936. As a result there is an absense of विक्षेप (restlessness) and the mind attains धारणा (concentration). This is the meaning.

4.937. Thus in this half of (the sloka) are stated the four limbs of Yoga viz. प्रत्याहार, धारणा, ध्यान and समाधि.

4.938. Thus the elimination of the functions of all the sense-organs in the state of samaadhi has been spoken of as a sacrifice.

4.939. The enjoyment of objects without attachment or aversion is stated to occur in the state of व्युत्थान (emergence from Samadhi) and is considered a sacrifice.

4.940. अन्ये others, who are in the state of व्युत्थान, जुह्वति offer शब्दादीन् विषयान the objects, sound etc. इन्द्रियाग्निषु in the fire of the sense-organs.

4.941. Without attachment they perceive,like others, unprohibited objects with the organs of hearing etc. That itself is the pouring of oblation.

4.942. Thus then, after having mentioned the two sacrifices, namely, the samaadhi attained through the process of ‘laya’ ie. dissolution and ‘vyutthaana’ the waking up from samaadhi, from the point of view of Patanjali, He, Krishna now speaks of the other kind of sacrifice in the form of samaadhi which, according to the point of view of those who hold on to Brahman, follow from बाध (negation) and which is devoid of व्युत्थान (emergence from Samadhi) on account of destruction of the cause that is ignorance and which is the culmination of all yogas.

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  1. Pingback: BHAGAVAT GEETHA – CHAPTER 4 – ज्ञानकर्मसंन्यसयोग: – YOGA OF RENUNCIATION OF ACTION IN KNOWLEDGE – PART 20 | Tamilbrahmins

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