There are three definitions of Yoga

The first two are by Lord Krishna from Gita and the third is by Pathanjali. So Krishna says

“Yogaha karmasu kaushalam”

which means to perform every act skilfully is yoga. Karma every karma now he says that there is not a single moment you can live without karma which means that each and everything that you do are you breathing skillfully. A balance and what equilibrium inside the body between the body and the mind. Pathanjali says “Athah yoga Anusasasanam” Now so if you want to live happily you have to perform all your act skilfully for that you require equilibrium balance and for that, you require the discipline of yoga Sasan means discipline.. he defines yoga ‘Chitta vritti nirodhaha' Yog means Samadhi yoga Samadhi, the this is the first sentence of Vyasa the canonical commentary on Patanjali Yoga Sutras then boat says Yuja Samad ho which means young means Samadhi. so what we are actually doing here in meditation is practicing yoga. but then there are other facets to it which are equally important we will look into them so yogaha Chitta vritti nirodh aha' nirodhameans stoppage. stopping what Chitta vritti.

Let us understand what is Chitta Vritti.  Be very attentive in yoga your consciousness is divided into various categories according to the functionality of that consciousness part. that part of your consciousness which is making decisions for you is called Buddhi there are no exact translations of these words .so some Sanskrit words in English so Buddhi can be loosely called your intellect. But it is much more than that. It is the faculty which decides, which makes decisions for you whether this is good for me this is bad for me whether this is giving me happiness whether this is giving me pain .whether he is good he is bad all the decisions. then the second part is your ego which is your constant companion the third part is your mind which is analyzing diagnosing synthesizing all that is happening around you according to its conditioning .this mind fellow has got ten minions five organs of perception and five organs of action. so these 10 potentialities and their ruler their controller of the mind.

Now, these ten potentialities have their objects of focus. there are called tanmatras which are how do you experience this world by way of sound touch, sight smell, and test. so these five aspects, the ten potentialities it is their and their ruler the mind the ego and the Buddhi the intellect total eighteen. this comprises your subtle body. this is your this is the composition of your Chitta. generally speaking, people say that Chitta is your buddhi or ego and your mind but the mind comes with these minions. these 10 people and their subjects. this is your Chitta. Each one of us has this inside of us and it is striving to experience this world every single moment and that is your vritti compels you to experience the World. it also means whirling with tremendous force like that of a tornado. can you stop a tornado and this vrittis make you experience this world in five forms in five ways? viparya The vrittis of the cheetah make you experience this world in five ways .and they are pramana, viparya, viculpa, Nidra smruthataha.

The axiom is in front of the eyes in front of the ears in front of me and I'm engaged in that activity my Chitra is engaged in that activity that is protected but at the same time you are listening to me and I'm talking and listening to my talk you also have your own understanding of this subject because you have read many books you have been to teachers. So you are comparing what I'm talking about you know and you are making inferences from my talk so making those inferences it is called anu man and with what you are comparing my talk .it is called a gam comparing with your knowledge which you think is valid. Viparya yo mithya gnanam Artha rupa prathistam. This is the omitted jnanam this is the second gateway with which you engage with the world around you. you see you meet a person for the first time and the moment you meet the person you put a label on his forehead. next time you don't meet the person you meet that label .you know we have been labeling people like this all our lives. we have forgotten who the real people are .we interact with the labels which are not true.

A classical example of viparya is that you it is dusk and the light is light has dimmed and you go for a walk and you see a snake lying there on the path .on the footpath and you will get scared and it'll run away thinking that it is a snake and then it is daylight and then you go and check whether it was really a snake and you see that no it was not a snake it was a rope line there. so actually what happened that you implanted false knowledge on that rope. but the moment someone comes and talks to you and says that I belong to so-and-so religion .what is your reaction deep inside I belong to so-and-so Creed I belong to so-and-so caste I belong to so-and-so nation. this is my financial status. this is my level of erudition. how do you react that is viparya. The third is Viculpa that is imagination. Shabda, Gnana, Anupati, Vastu Sunyo vipakpaha. which means the thing is not there. But the thing which is not there is very very useful for daily living and we are making full use of it.

For example, is time. Time there is no such thing as time as we know it. One minute one hour it is a creation of our intellect, our Buddhi again to put this entire life in perspective. There is a very beautiful Sutra in the fourth chapter ‘kshana prathi yogi pariama parantha nigraha.. which means that this entire manifestation is in constant flux. so a quanta that are the minutest particle in existence from quantum physics the time a quantity to move to its adjacent place is called one kshana, one moment it is not one second it is much much much minuscule than that and it is created after the flux. .the flux happens and time is created perianum happens and time is created if per anum stop time will stop. and in Samadhi Indiana the per annum slows down. so Samadhi the practice of dhyana and Samadhi is the best anti-aging formula because that will stop time for you. do you know where do you go when you sleep when you are in deep sleep where do you go, you go in the embrace of the divinity .the divinity has embraced you that is where you go? then there is the [Music] fifth fruity memory potentially has given a very beautiful Sutra on memory .he says experiences which you have not allowed to slip away from the field of your consciousness is a memory which means that we have such a selective memory and that is why we forget unpleasant events or rather we remember if somebody was unpleasant to us.

so it is selective memory. you do not allow to slip away and you know as you walk the path of Dhyan yoga your memory becomes sharp because the collisions the afflictions come down. so your hatreds your desires your unfulfilled wants all these things lose their power .and then this selectivity of memory stops. and your memory becomes more clear. so the point is that either you are engaged with what is happening in front of you. you are inferring you're comparing you're implanting the wrong knowledge.

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