{"id":1786,"date":"2013-07-13T01:37:23","date_gmt":"2013-07-13T01:37:23","guid":{"rendered":"http:\/\/localhost\/?p=1786"},"modified":"2013-07-13T01:37:23","modified_gmt":"2013-07-13T01:37:23","slug":"04-sapta-chatusthaya-vol-10-record-of-yoga","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/10-record-of-yoga\/04-sapta-chatusthaya-vol-10-record-of-yoga","title":{"rendered":"-04_Sapta Chatusthaya.htm"},"content":{"rendered":"
\n\n\n
\n

\n<\/p>\n

\n <\/p>\n

\nSri Aurobindo in Pondicherry, c. 1915<\/p>\n

\n <\/p>\n

\nIntroduction<\/font><\/p>\n

\n <\/p>\n

\nSapta Chatusthaya<\/font>
\n <\/p>\n

\n

\n

\n

\n<\/p>\n<\/p>\n<\/p>\n
\n

\n
\nSAPTA CHATUSTHAYA<\/b><\/p>\n

\n <\/p>\n

\nI. Shanti-Chatusthaya<\/p>\n

\nसमता शान्ति: सुख हास्यमिति शान्तिचतुष्टय ।<\/font>̇<\/font><\/p>\n

\nSamata<\/span>
\nshantih sukham hasyam iti shantichatusthayam.<\/p>\n

\n <\/p>\n

\n
\nSamata<\/font><\/i> <\/font><\/p>\n

\nThe<\/span>
\nbasis of internal
\npeace is
\nsamata, the capacity of
\nreceiving
\nwith<\/span> a
\ncalm and equal mind all the attacks and appearances of
\noutward<\/span>
\nthings, whether pleasant or
\nunpleasant, ill-fortune
\nand
\ngood-fortune,<\/span>
\npleasure and pain,
\nhonour and ill-repute,
\npraise and
\nblame,<\/span>
\nfriendship and enmity,
\nsinner and saint, or, physically, heat
\nand<\/span>
\ncold etc. There are two forms of
\nsamata, passive and active,
\nsamata<\/span> in
\nreception of
\nthe things of
\nthe outward world and samata
\nin
\nreaction to
\nthem. <\/p>\n

\n(1)<\/span>
\nPassive<\/i> <\/p>\n

\n        Passive<\/span>
\nsamata consists of three things<\/p>\n

\nतितिक्षोदासीनता नतिरिति समता
\n।<\/p>\n

\ntitiksha,
\nudasinata, natih
\niti samata<\/p>\n

\n  <\/p>\n

\n
\nTitiksha<\/font><\/i> <\/font><\/p>\n

\nTitiksha<\/span> is the bearing firmly of
\nall contacts pleasant or unpleasant,<\/span> not
\nbeing overpowered by that
\nwhich is painful, not
\nbeing
\ncarried<\/span>
\naway by that
\nwhich is
\npleasant. Calmly and firmly to
\nreceive
\nboth
\nand hold and bear them as
\none who is
\nstronger, greater, vaster
\nthan<\/span>
\nany attack of
\nthe world, is
\nthe attitude of titiksha.<\/p>\n

\n <\/p>\n

\n
\nUdasinata<\/font><\/i> <\/font><\/p>\n

\nUdasinata<\/span> is
\nindifference to
\nthe dwandwas or
\ndualities; it
\nmeans<\/span>
\nliterally being seated above, superior to
\nall physical and
\nmental
\ntouches. The udasina, free from
\ndesire, either does not
\nfeel
\nthe<\/span>
\ntouch of joy &
\ngrief, pleasure and pain,
\nliking and disliking, or
\nhe
\nfeels them as
\ntouching his mind and body, but not
\nhimself, he
\n <\/p>\n

\n


\n4<\/i> <\/p>\n

\n\tbeing<\/span>
\ndifferent from
\nmind and body and seated above them. <\/p>\n

\n\t
\n\tNati<\/font><\/i> <\/font><\/p>\n

\n\tNati<\/span> is the submission of the
\n\tsoul to the will of God; its acceptance<\/span> of
\nall touches as
\nHis touches, of
\nall experience as
\nHis play
\nwith<\/span>
\nthe soul of
\nman. Nati may be
\nwith titiksha,
\nfeeling the sorrow
\nbut
\naccepting it as
\nGod’s will, or
\nwith udasinata,
\nrising superior to
\nit
\nand regarding joy
\nand sorrow equally as
\nGod’s working in
\nthese
\nlower<\/span>
\ninstruments, or
\nwith ananda, receiving everything as
\nthe play
\nof
\nKrishna and therefore in
\nitself delightful.
\nThe last is
\nthe state of
\nthe<\/span>
\ncomplete Yogin, for by
\nthis continual
\njoyous or
\nanandamaya
\nnamaskara<\/span> to
\nGod constantly practised we
\narrive eventually at
\nthe<\/span>
\nentire elimination of
\ngrief, pain
\netc, the entire freedom from
\nthe<\/span>
\ndwandwas, and find the Brahmananda in
\nevery smallest, most
\ntrivial,<\/span>
\nmost apparently discordant detail of life &
\nexperience in
\nthis<\/span>
\n\thuman body. We get rid entirely of fear and suffering; Anandam<\/span>
\nBrahmano vidvan na bibheti
\nkutaschana. We
\nmay have to
\nbegin<\/span>
\nwith titiksha and udasinata but it is in
\nthis ananda that we
\nmust<\/span>
\nconsummate the siddhi of
\nsamata. The Yogin receives victory
\nand<\/span>
\ndefeat, success and ill-success, pleasure and pain,
\nhonour and
\ndisgrace<\/span>
\n\twith an equal, a sama ananda, first by buddhi-yoga, separating<\/span>
\nhimself from
\nhis habitual mental &
\nnervous reactions &
\ninsisting<\/span> by
\nvichara on
\nthe true nature of
\nthe experience itself and
\nof
\nhis own soul which is
\nsecretly anandamaya, full of
\nthe sama
\nananda<\/span> in
\nall things. He
\ncomes to
\nchange all the ordinary values
\nof
\nexperience; amangala reveals itself to
\nhim as
\nmangala, defeat &
\nill-success<\/span> as
\nthe fulfilment of
\nGod’s immediate
\npurpose and a
\nstep
\ntowards<\/span>
\nultimate victory, grief and pain as
\nconcealed and perverse
\nforms<\/span> of
\npleasure. A
\nstage arrives even, when physical pain
\nitself,
\nthe<\/span>
\nhardest thing
\nfor material
\nman to
\nbear, changes its nature in
\nexperience<\/span>
\nand becomes physical ananda; but
\nthis is only at
\nthe end
\nwhen<\/span>
\nthis human being, imprisoned in
\nmatter, subjected to
\nmind,
\nemerges<\/span> from
\nhis subjection, conquers his mind and delivers himself
\nutterly in
\nhis body, realising his true anandamaya self in
\nevery part
\nof
\nthe adhara.
\n <\/p>\n

\n

\n5<\/i><\/p>\n

\n(2)<\/font><\/span>
\nActive<\/i>
\n<\/font><\/p>\n

\nIt is
\nthis universal or
\nsama ananda in
\nall experiences which
\nconstitutes<\/span>
\nactive samata, and it has three parts or stages,-<\/p>\n

\nरस: प्रीतिरानन्द इति सर्वानन्द:<\/p>\n

\nRasah,<\/span>
\npritir anandah [iti sarvanandah]<\/p>\n

\n <\/p>\n

\nRasa<\/span> is
\nthe appreciative perception of that
\nguna, that
\naswada,
\ntaste<\/span>
\nand quality
\nwhich the Ishwara of
\nthe lila perceives in
\neach
\ndifferent<\/span>
\nobject of
\nexperience (vishaya) and for the enjoyment of
\nwhich<\/span> He
\ncreates it in
\nthe lila. Pritih is
\nthe pleasure of
\nthe mind
\nin
\nall rasa, pleasant or
\nunpleasant, sweet or bitter.
\nAnanda is
\nthe
\ndivine<\/span>
\nbhoga superior to all mental pleasure with which God enjoys<\/span>
\nthe rasa; in
\nananda the opposition of
\nthe dualities entirely
\nceases.<\/p>\n

\n
\nShanti<\/font><\/i> <\/font><\/p>\n

\nOnly<\/span>
\nwhen samata is
\naccomplished, can shanti be
\nperfect in
\nthe
\nsystem.<\/span> If
\nthere is
\nthe least disturbance or trouble in
\nthe mentality,
\nwe
\nmay be
\nperfectly sure that
\nthere is a
\ndisturbance or
\ndefect in
\nthe<\/span>
\nsamata. For the mind of
\nman is
\ncomplex and even when in
\nthe
\nbuddhi we have fixed ourselves entirely in
\nudasinata or nati, there
\nmay<\/span> be
\nrevolts, uneasinesses, repinings in
\nother parts. The buddhi,
\nthe<\/span>
\nmanas, the heart, the nerves (prana), the very bodily case must
\nbe
\nsubjected to
\nthe law of
\nsamata.<\/p>\n

\nShanti<\/span>
\nmay be
\neither a
\nvast passive calm based on udasinata
\nor a
\nvast joyous calm based on nati. The former is
\napt to
\nassociate
\nitself<\/span>
\nwith a
\ntendency to inaction
\nand it is
\ntherefore in
\nthe latter
\nthat
\nour Yoga must culminate. <\/p>\n

\n
\nSukha<\/font><\/i> <\/font><\/p>\n

\nSukham<\/span> is
\nthe complete relief &
\nrelease from
\nduhkha, from
\nvishada,<\/span>
\nwhich comes by
\nthe fulfilment of
\nsamata and shanti. The
\nperfected<\/span>
\nYogin has never in
\nhimself any touch of
\nsorrow, any
\ntendency<\/span> of
\ndepression, cloud or internal
\nrepining and weariness,
\nbut is
\nalways full of a
\nsattwic light and ease. <\/p>\n

\n
\nHasya<\/font><\/i> <\/font><\/p>\n

\nHasyam<\/span> is
\nthe active side of
\nsukham; it
\nconsists in an
\nactive
\n <\/p>\n

\n


\n6<\/i>   <\/p>\n

internal
\nstate of
\ngladness and cheerfulness which no
\nadverse experience<\/span> mental or
\nphysical can trouble. Its
\nperfection is
\nGod’s stamp
\nand<\/span>
\nseal on
\nthe siddhi of
\nthe samata. It is in
\nour internal
\nbeing
\nthe<\/span>
\nimage of
\nthe smile of
\nSrikrishna playing, balavat<\/i>, as
\nthe eternal
\n
\nbalaka <\/i>
\nand
\nkumara <\/i>in
\nthe garden of
\nthe world.
\n <\/p>\n

\n

\n7<\/i><\/p>\n

\nShakti<\/font><\/span>
\nChatusthaya<\/font><\/p>\n

\n <\/font><\/p>\n

\nThis
\nmay be
\ncalled the siddhi of
\nthe temperament or
\nnature
\nin
\nthe lower system, in
\nthe internal
\ntriloka of
\nmind, life &
\nbody,
\nmanas,<\/span>
\nprana, annam. To put it from a
\nhigher standpoint, it is
\nthe
\nsiddhi<\/span> of the divine Shakti working
\nin these three principles.<\/p>\n

\nवीर्यं शक्तिश्चण्ड़ीभाव: श्रद्धेति
\nशक्तिचतुष्टयं |<\/p>\n

\nVirya,<\/span>
\nshakti, chandibhavah, sraddha, iti shaktichatusthayam.<\/p>\n

\nVirya<\/font><\/i><\/p>\n

\nThe Chaturvarnya<\/i><\/p>\n

\nBy
\nVirya is
\nmeant the fundamental swabhavashakti or
\nthe energy of the divine temperament expressing itself in
\nthe fourfold type of
\nthe<\/span> chaturvarnya, in
\nBrahmanyam, brahmashakti, brahmatejas,
\nin
\nkshatram, kshatrashakti, kshatratejas, in
\nVaishyaswabhava,
\nshakti<\/span>
\nand tejas, in
\nShudraswabhava, shakti and tejas. We
\nmust
\n\u00b4
\nrealise<\/span> that
\nthe ancient Aryan Rishis meant by
\nthe chaturvarnya
\nnot a
\nmere social division, but a
\nrecognition of
\nGod manifesting
\nHimself in
\nfundamental swabhava, which our bodily
\ndistinctions,
\nour<\/span>
\nsocial orders are merely an attempt to
\norganise in
\nthe symbols
\nof
\nhuman life,
\noften a
\nconfused attempt,
\noften a
\nmere parody and
\ndistortion of
\nthe divine thing
\nthey try to
\nexpress. Every man has
\nin
\nhimself all the four dharmas, but
\none predominates, in
\none he
\nis
\nborn and that
\nstrikes the note of
\nhis character and determines
\nthe<\/span>
\ntype and cast of
\nall his actions; the rest is
\nsubordinated to
\nthe
\ndominant
\ntype and helps to
\ngive it
\nits complement. No
\nBrahmana
\nis a
\ncomplete Brahmana, unless he
\nhas the Kshatratejas in
\nhim,
\nthe<\/span>
\nVaishyashakti and the Shudrashakti, but
\nall these have to
\nserve
\nin
\nhim the fullness of
\nhis Brahmanyam. God manifests Himself
\nas
\nthe four Prajapatis or
\nManus, the
\nchatwaro manavah <\/i>of
\nthe
\nGita,<\/span> &
\neach man is
\nborn in
\nthe ansha of
\none of
\nthe four; the first
\ncharacterised<\/span> by
\nwisdom and largeness, the second by
\nheroism and
\nforce,<\/span>
\nthe third by
\ndexterity and enjoyment, the fourth by
\nwork and
\nservice.<\/span>
\nThe perfected man develops in
\nhimself all four capacities
\nand<\/span>
\ncontains at
\nonce the god of
\nwisdom &
\nlargeness, the god of
\nheroism<\/span>
\nand force, the god of
\nskill and enjoyment, the god of
\nwork
\n&
\nservice. Only, one stands dominant
\nand leads and uses the others.
\n <\/p>\n

\n


\n8<\/i><\/p>\n

\n\t
\n\tBrahmatejas<\/font><\/i><\/p>\n

ज्ञानलिप्सा ज्ञानप्रकाशो ब्रह्मवर्चस्य 
\nस्थैर्यमिति  ब्रह्मतेजः  |<\/font> <\/p>\n

\n\tJnanalipsa<\/span>
\njnanaprakasho brahmavarchasyam sthairyam iti brahmatejah.<\/p>\n

 <\/p>\n

\n\t
\n\tLipsa<\/font><\/i> <\/font><\/p>\n

I
\ngive only
\nthe dominant
\nqualities of
\nthe type in
\nthese definitions.
\nThe purna Yogin does not
\nreduce his nature to inaction
\nbut
\nperfects it
\nand uplifts in
\norder to
\nplace it at
\nthe service of
\nthe<\/span>
\nIshwara in
\nHis lila. He
\naccepts the jnanalipsa and purifying
\nit of
\ndesire turns it
\ninto a
\ndivine reaching out
\ntowards prakasha
\nof
\nknowledge; this divine desireless reaching out of
\nBrahman in
\npersonality<\/span> to
\nBrahman in
\nthe vishaya or
\nobject, is
\nthe new sense
\nwhich<\/span>
\nlipsa acquires in
\nthe language of
\nthe siddha.<\/p>\n

\n\t
\n\tJnanaprakasha<\/font><\/i> <\/font><\/p>\n

\n\tJnana<\/span>
\nincludes both
\nthe Para and the Apara Vidya, the knowledge<\/span> of
\nBrahman in Himself
\nand the knowledge of
\nthe world; but
\nthe<\/span>
\nYogin, reversing the order of
\nthe worldly mind, seeks to
\nknow
\nBrahman<\/span>
\nfirst and through Brahman the world. Scientific knowledge,<\/span>
\nworldly information &
\ninstruction are to
\nhim secondary
\nobjects,<\/span> not as it is
\nwith the ordinary scholar &
\nscientist, his primary
\naim.<\/span>
\nNevertheless these too we
\nmust take into our scope and give
\nroom<\/span> to
\nGod’s full joy in
\nthe world. The methods of
\nthe Yogin
\nare<\/span>
\nalso different for he
\ntends more and more to
\nthe use of
\ndirect
\nvision<\/span>
\nand the faculties of
\nthe vijnana and less and less to intellectual
\nmeans.<\/span>
\nThe ordinary man studies the object from
\noutside and infers
\nits<\/span>
\ninner nature from
\nthe results of
\nhis external study. The Yogin
\nseeks<\/span> to
\nget inside his object, know it from within &
\nuse external
\nstudy<\/span> only as a
\nmeans of
\nconfirming his view of
\nthe outward action
\nresulting<\/span> from an
\nalready known inner nature.<\/p>\n

\n\t
\n\tBrahmavarchasya<\/font><\/i> <\/font><\/p>\n

\n\tBrahmavarchasya<\/span> is
\nthe force of
\njnana working from within a
\nman<\/span>
\nwhich tends to
\nmanifest the divine light, the divine power, the
\ndivine<\/span>
\nqualities in
\nthe human being.
\n <\/p>\n

\n

\n9<\/i> <\/p>\n

\n
\nSthairya<\/font><\/i> <\/font><\/p>\n

\nSthairyam<\/span> is
\nthe capacity of
\nfixity in
\njnana; the man who is
\nsthira<\/span> is
\nable to
\nhold the light and power that
\nenters into him
\nwithout stumbling or
\nbeing dazzled and blinded by
\nthe shock and to
\nreceive<\/span> &
\nexpress the divine gunas in
\nhimself without
\nbeing carried
\naway<\/span> by
\nthem &
\nsubjected to
\nthe blind, rushing stream of
\nPrakriti.
\nHe
\nhas the dharanasamarthyam &
\ndoes not, from
\nincapacity of
\nthe
\nadh<\/span>ara, lose or
\nspill these things as
\nthey enter into him.<\/p>\n

\n
\nKshatratejas<\/font><\/i><\/p>\n

\nअभयं साहसं यशोलिप्सात्मश्लाघेति क्षत्रतेजः |<\/span><\/p>\n

\nAbhayam,<\/span>
\nsahasam, yasholipsa, atmaslagha, iti kshatratejah.<\/p>\n

\n <\/p>\n

\n
\nAbhaya &
\nSahasa<\/font><\/i> <\/font><\/p>\n

\nAbhayam<\/span> is
\nthe passive freedom from
\nfear which with a
\nbold
\ncalmness<\/span>
\nmeets and receives every menace of
\ndanger and shock
\nof
\nmisfortune. Sahasam is
\nthe active courage and daring which
\nshrinks<\/span> from no
\nenterprise however difficult or
\nperilous and cannot
\nbe
\ndismayed or
\ndepressed either by
\nthe strength or
\nthe success of
\nthe<\/span>
\nopposing forces. <\/p>\n

\n
\nYashas<\/font><\/i> <\/font><\/p>\n

\nBy
\nyashas is
\nmeant victory, success and power. Although
\nthe
\nKshatriya<\/span>
\nmust be
\nready to
\nface and accept defeat, disaster and
\nsuffering,<\/span>
\nyet his objective, the thing
\ntowards which he
\nmoves, is
\nyashas.<\/span> He
\nenters the field to
\nconquer, not to
\nsuffer. Suffering is only
\na
\nmeans towards victory. Here again the reaching out,
\nthe lipsa must
\ncome<\/span> to be
\nfree from
\ndesire &
\nconsist in
\nthe divine reaching out
\nof God within to
\nHis self-fulfilment as
\nthe Kshatriya. Therefore
\nthe<\/span>
\nKshatriya must manifest in
\nhimself the nature of
\nthe Brahmin,
\njnana<\/span> &
\nsthairyam, since without
\nknowledge in
\nsome form
\ndesire
\ncannot<\/span>
\nperish out of
\nthe system. <\/p>\n

\n
\nAtmaslagha<\/font><\/i> <\/font><\/p>\n

\nAtmasl<\/span>agha in
\nthe unpurified Kshatriya is
\npride, self-confidence<\/span> &
\nthe knowledge of
\nhis own might. Without these qualities
\nthe<\/span>
\nKshatriya becomes deficient in
\nforce &
\nfails to
\neffect himself in
\ntype<\/span> &
\naction. But with purification it
\nbecomes no
\nlonger the slagha
\n <\/p>\n

\n


\n10<\/i> <\/p>\n

of
\nthe aham, but
\nthe slagha of
\nthe Atman,
\nthe divine Self within
\nrejoicing<\/span> in
\nthe shakti of God
\nand its greatness and its power as it
\npours<\/span>
\nitself out in battle
\nand action through the human adhara.<\/p>\n

\n\t
\n\tVaishyashakti<\/font><\/i><\/p>\n

दानं  व्ययः कौशलं भोगलिप्सेति 
\nवैश्यशक्ति: | <\/p>\n

Danam,
\nvyayah, kaushalam, bhogalipsa, iti Vaishyashaktih.<\/p>\n

 <\/p>\n

\n\tDana<\/span> & pratidana are the especial dharma of
\nthe Vaishya; his
\nnature<\/span> is
\nthe nature of
\nthe lover who gives and seeks; he
\npours
\nhimself<\/span> out on
\nthe world in
\norder to
\nget back what he
\nhas given
\nincreased<\/span> a
\nhundredfold. Vyaya is
\nhis capacity to
\nspend freely for
\nthis<\/span>
\npurpose without
\nany mean and self-defeating miserliness in
\nthe<\/span>
\ngiving. Kaushalam is
\nthe dexterity &
\nskill which is
\nable so to
\narrange<\/span>
\nthe means, the equipment, the action as to
\nproduce the
\ngreatest<\/span>
\n\tresults possible & the best arranged results. Law, arrangement,<\/span>
\nsuiting of
\nmeans to
\nends, of
\nexpenditure to
\nreturn, are the
\njoy of
\nthe Vaishya. Bhoga is
\nhis object; possession &
\nenjoyment,
\nnot
\nmerely of
\nphysical things, but
\nall enjoyment, enjoyment of
\nknowledge,<\/span> of
\npower, of
\nself-giving, of
\nservice, comes within
\nits
\nscope.<\/span>
\nThe Vaishya, purified and liberated, becomes the supreme
\ngiver<\/span>
\nand lover &
\nenjoyer, Vishnu’s ansha preserving &
\nmaking the
\nmost<\/span> of
\nthe world. He is
\nthe Vishnushakti, as
\nthe Brahmana is
\nthe
\nShivashakti<\/span> &
\nthe Kshatriya the Rudrashakti.<\/p>\n

\n\t
\n\tShudrashakti<\/font><\/i><\/p>\n

\n\tकामः प्रेमः दास्यलिप्सात्मसमर्पणमिति शुद्रशाक्तिः |<\/span> <\/p>\n

\n\tKamah,<\/span>
\npremah, dasyalipsa atmasamarpanam iti Shudrashaktih.<\/p>\n

 <\/p>\n

\n\tThe<\/span>
\nShudra is
\nGod descending entirely into the lower world
\nand<\/span>
\nits nature, giving himself up
\nentirely for the working out of
\nGod’s<\/span>
\nlila in
\nMatter & in
\nthe material
\nworld. From this standpoint
\nhe is
\nthe greatest of
\nthe four shaktis, because his nature goes direct
\ntowards<\/span>
\ncomplete atmasamarpana; but
\nthe Shudra bound has cut
\nhimself<\/span>
\noff from
\nknowledge, power and skill &
\nlost himself in
\nthe
\ntamoguna.<\/span> He
\nhas to
\nrecover the Brahmana, Kshatriya &
\nVaishya
\nin
\nhimself and give them up to
\nthe service of
\nGod, of
\nman, of
\nall
\nbeings.<\/span>
\nThe principle of kamah or
\ndesire in
\nhim must change from
\n <\/p>\n

\n

\n11<\/i> <\/p>\n

\nthe<\/span>
\nseeking after physical well-being, and self-indulgence to
\nthe joy
\nof God
\nmanifest in
\nmatter. The principle of
\nprema must find itself
\nand<\/span>
\nfulfil itself in
\ndasyalipsa and atmasamarpana, in
\nthe surrender
\nof
\nhimself to
\nGod and to
\nGod in
\nman and the selfless service of
\nGod
\nand<\/span> of
\nGod in
\nman. The Shudra is
\nthe master-spirit of
\nthe Kali, as
\nis
\nthe Vaishya of
\nthe Dwapara, the Kshatriya of
\nthe Treta and the
\nBrahmana<\/span> of
\nthe Satya.<\/p>\n

\n <\/p>\n

\n
\nShakti<\/font><\/i> <\/font><\/p>\n

\nShakti<\/span> is that
\nperfection of
\nthe different parts of
\nthe system
\nwhich<\/span>
\nenables them to do their
\nwork freely and perfectly. <\/p>\n

\n
\nDehashakti<\/font><\/i><\/p>\n

\nमहत्त्ववोधो वलश्लाघा लघुता
\nधारणसामर्थ्यमिति देह्शक्तिः |<\/p>\n

\nMahattwabodho,<\/span>
\nbalaslagha, laghuta, dharanasamarthyam iti
\ndehashaktih.<\/p>\n

\n <\/p>\n

\nThe<\/span>
\nbody is
\nthe pratistha in
\nthis material
\nuniverse; for the
\nworking<\/span> out of
\nthe divine lila on
\nearth it is
\nnecessary that it
\nshould
\nhave<\/span>
\nespecially the dharanasamarthyam or
\npower of
\nsustaining the
\nfull<\/span>
\nstream of
\nforce, of
\nananda, of
\nwidening knowledge &
\nbeing
\nwhich<\/span>
\ndescends into mind and prana and the vital and bodily
\nfunctions<\/span>
\nwith the progress of
\nthe siddhi. If
\nthe body is
\nunfit, the
\nsystem<\/span> is
\nunable to
\nhold these things perfectly. In
\nextreme cases the
\nphysical<\/span> brain is so
\ndisturbed by
\nthe shock from
\nabove as to
\nlead
\nto
\nmadness, but
\nthis is only in
\nentirely unfit & impure
\nadharas or
\nwhen<\/span>
\nKali descends angrily & violently
\navenging the attempt of
\nthe<\/span>
\nAsura to
\nseize on
\nher and force her to
\nserve his foul & impure
\ndesires.<\/span>
\nOrdinarily, the incapacity of
\nthe body, the nervous system
\nand<\/span>
\nthe physical brain
\nshows itself in
\nslowness of
\nprogress, in
\nslight
\nderangements<\/span>
\nand ailments, in
\nunsteady hold of
\nthe siddhi which
\ncomes<\/span> &
\nslips away, works & is
\nspilled out.
\nDharanasamarthya
\ncomes<\/span> by
\npurification of
\nthe mind, prana and body; full siddhi
\ndepends<\/span>
\nupon full shuddhi.<\/p>\n

\n
\nPranashakti<\/font><\/i> <\/font><\/p>\n

\nपूर्णता प्रसन्नता समता भोग<\/i>सामर्थ्यमिति प्राणशक्तिः |<\/p>\n

\nPurnata,<\/span>
\nprasannata, samata, bhogasamarthyam, iti pranashaktih.
\n <\/p>\n

\n


\n12<\/i> <\/p>\n

\n\tWhen<\/span> in
\nthe physical sensations we
\nare conscious of a
\nfull and
\nsteady<\/span>
\nvital force which is
\nclear and glad and bright
\nand undisturbed<\/span> by
\nany mental or
\nphysical shock, then there is
\nthe siddhi
\nof
\nthe prana, the vital or
\nnervous system. Then we
\nbecome fit
\nfor
\nwhatever<\/span>
\nbhoga God imposes on
\nthe mind and body.<\/p>\n

\n\t
\n\tChittashakti<\/font><\/i> <\/font><\/p>\n

\n\t <\/p>\n

\n\tस्निग्धता तेजःस्लाघा कल्यानश्रद्धा प्रेमसामर्थ्यमिति चित्तशक्तिः
\n\t|<\/font><\/p>\n

\n\tSnigdhata,<\/span>
\ntejahslagha, kalyanasraddha, premasamarthyam, iti
\nchittashaktih.<\/p>\n

 <\/p>\n

\n\tThese<\/span>
\nare the signs of
\nchittashuddhi &
\nshakti of
\nthe chitta or
\nemotional
\nparts of
\nthe antahkarana. The wider and more universal
\nthe<\/span>
\ncapacity for love, a
\nlove self-sufficient and undisturbed by
\nwant
\nor
\ncraving or
\ndisappointment and the more fixed the faith in
\nGod
\nand<\/span>
\nthe joy in
\nall things as
\nmangalam, the greater becomes the
\ndivine<\/span>
\nforce in
\nthe chitta.<\/p>\n

\n\t
\n\tBuddhishakti<\/font><\/i> <\/font><\/p>\n

\n\t <\/p>\n

\n\tविशुद्धता प्रकाशो विचित्रबोधः
\n\tज्ञानधारणसामर्थ्यमिति बुद्धिशक्तिः |<\/span><\/p>\n

\n\tVishuddhata,<\/span>
\nprakasha, vichitrabodha, jnanadharanasamarthyam
\niti<\/span> buddhishaktih.<\/p>\n

 <\/p>\n

\n\tManas<\/span> & Buddhi need not be
\n\tconsidered separately as these elements<\/span> of
\npower apply both to
\nthe sixfold indriya and the thoughtpower<\/span> in
\nthe mind. Their meaning is
\nclear. For the full sense of
\nvishuddhata,<\/span>
\nrefer to
\nthe explanation of
\nshuddhi in
\nthe seventh
\nchatusthaya.<\/p>\n

\n\t
\n\tChandibhava<\/font><\/i> <\/font><\/p>\n

\n\tChandibhavah<\/span> is the force of
\n\tKali manifest in the temperament.<\/font>1<\/sup> <\/p>\n

\n\t
\n\tSraddha<\/font><\/i> <\/font><\/p>\n

\n\tSraddha<\/span> is necessary in two
\n\tthings:-<\/p>\n

\n\tशक्त्यां भगवति चेति श्रद्धा |<\/span><\/p>\n

\n\tShaktyam<\/span>
\nBhagawati cha, iti sraddha.<\/p>\n

 <\/p>\n

\n\t1<\/sup><\/font>The<\/font><\/span>
\ndetailed description of
\nthis power is deferred.
\n <\/font><\/p>\n

\n

\n13<\/i> <\/p>\n

\nThere<\/span>
\nmust be faith in
\nthe love &
\nwisdom of God fulfilling
\nHimself
\nthrough us, fulfilling
\nthe Yogasiddhi, fulfilling
\nour life
\nwork,<\/span>
\nworking out
\nall for our good even when it is
\napparently
\nveiled<\/span> in
\nevil; and there must be faith in
\nthe power of
\nthe Shakti
\nmanifested<\/span> by
\nHim in
\nthis adhara to
\nsustain, work out
\nand fulfil the
\ndivine<\/span>
\nknowledge, power & joy in
\nthe Yoga and in
\nthe life.
\nWithout
\nsraddha there is no
\nshakti; imperfect sraddha means imperfect
\nshakti.<\/span>
\nImperfection may be
\neither in
\nthe force of
\nthe faith or in
\nits
\nillumination.<\/span> It is
\nsufficient at
\nfirst to
\nhave full force of
\nthe faith,
\nfor
\nwe
\ncannot from
\nthe beginning of
\nthe Yoga have full illumination.
\nThen,<\/span>
\nhowever we
\nerr &
\nstumble, our force of faith
\nwill sustain
\nus.<\/span>
\nWhen we
\ncannot see, we
\nshall know that
\nGod withholds the
\nlight,<\/span>
\nimposing on us
\nerror as a
\nstep towards knowledge, just as He
\nimposes<\/span> on us
\ndefeat as a
\nstep towards victory.
\n <\/p>\n

\n


\n14<\/i> <\/p>\n

\n\tVijnanachatusthaya<\/font><\/p>\n

\n\t <\/font><\/p>\n

\n\tSiddhis <\/font><\/p>\n

\n\t
\nSiddhis, their justification, dangers and use.<\/i> <\/p>\n

\n\tThe<\/span>
\ntwo first chatusthayas of
\nthe adhara have reference mainly
\nto
\nthe central principle of
\nman’s existence, the antahkarana; but
\nthere<\/span> is
\none superior faculty and one inferior
\ninstrument which have
\neach<\/span>
\nits peculiar siddhi, the vijnana or
\nsupraintellectual faculty and
\nthe<\/span>
\nbody. The siddhi of
\nthe vijnana and the siddhi of
\nthe body belong
\nboth of
\nthem to that
\nrange of
\nexperience and of
\ndivine fulfilment
\nwhich<\/span>
\nare abnormal to
\nthe present state of humanity.
\nThese are
\ncalled<\/span>
\nspecially siddhis, because of their abnormal
\nnature[,] rarity
\nand<\/span>
\ndifficulty; they are denied by
\nthe sceptic and discouraged by
\nthe
\nsaint.<\/span>
\nThe sceptic disbelieves in
\nthem and holds them to be
\nimpostures,<\/span>
\nfables or
\nhallucinations, as a
\nclever animal might disbelieve in
\nthe<\/span>
\nreasoning powers of
\nman. The saint discourages them because
\nthey<\/span>
\nseem to
\nhim to
\nlead away from
\nGod; he
\nshuns them just as
\nhe
\nshuns the riches, power &
\nattainments of
\nthis world, and for
\nthe<\/span>
\nsame reason. We
\nneed not
\nshun them and cannot shun them,
\nbecause<\/span>
\nGod is
\nsought by us in
\nHis world-fulfilment as
\nwell as
\napart
\nfrom
\nthe world and in
\nthe world these are the riches of
\nHis power
\nand<\/span>
\nknowledge which we
\ncannot avoid, once we
\ndwell in
\nHim
\nperceiving<\/span>
\nand sharing His nature. Indeed, there is a
\nstage reached
\nby
\nthe Yogin, when, unless he
\navoids all action in
\nthe world, he
\ncan<\/span> no
\nmore avoid the use of
\nthe siddhis of
\npower and knowledge
\nthan<\/span> an
\nordinary man can avoid eating and breathing unless he
\nwishes<\/span> to
\nleave his body; for these things are the natural
\naction of
\nthe<\/span>
\nvijnana, the plane of
\nideal consciousness, to
\nwhich he is
\nrising,
\njust<\/span> as mental
\nactivity and physical motion are the natural
\naction
\nof
\nman’s ordinary life.
\nAll the ancient Rishis used these powers, all
\ngreat<\/span>
\nAvatars and Yogins and vibhutis from Christ to
\nRamakrishna
\nhave<\/span>
\nused them; nor is
\nthere any great man with the divine power
\nat
\nall manifest in
\nhim who does not
\nuse them continually in an
\nimperfect<\/span> form without
\nknowing clearly what are these supreme
\nfaculties<\/span> that he is
\nemploying. If nothing
\nelse, he
\nuses the powers
\nof
\nintuition & inspiration,
\nthe power of
\nishita which brings him
\n <\/p>\n

\n

\n15<\/i> <\/p>\n

\nthe<\/span>
\nopportunities he needs and the means which make these opportunities<\/span>
\nfruitful and the power of
\nvyapti by
\nwhich his thoughts
\ngo darting &
\nflashing through the world &
\ncreating unexpected
\nwaves<\/span> of
\ntendency both
\naround him and at a
\ndistance. We
\nneed
\nno
\nmore avoid the use of
\nthese things than a
\npoet should avoid
\nthe<\/span>
\nuse of
\nhis poetical genius which is
\nalso a
\nsiddhi unattainable
\nby
\nordinary men or an
\nartist renounce the use of
\nhis pencil. At
\nthe
\nsame<\/span>
\ntime there is a
\njustification for the denial of
\nthe sceptic and the
\nrenunciation<\/span> by
\nthe saint, & of
\nthis justification we
\nmust take note.
\nThe<\/span>
\nsaint renounces because when these siddhis show themselves
\nfragmentarily<\/span> in a
\nweak adhara dominated by
\negoism, the egoism
\nbecomes<\/span>
\nenormously enhanced, the ignorant
\nsadhaka thinking that
\nhe is
\nthe possessor &
\ncreator of
\nthese abnormal
\npowers and a
\nvery
\ngreat<\/span>
\nman indeed, (just as we
\nfind an abnormal
\negoism very frequent
\nin
\nthe small
\npoet and the half artist, for those who have a
\nreally
\ngreat<\/span>
\npower, know well enough that
\nthe power is not
\ntheirs but a gift
\nfrom
\nGod &
\nfeel that
\nthe power of
\nGod is
\nusing them & not
\nthey
\nthe<\/span>
\npower); so
\nthe sadhaka, misled by
\nahankara goes running
\nafter
\nthese<\/span>
\npowers for their
\nown sake and leaves following after God.
\nThe<\/span>
\ndenial of
\nthe sceptic is
\njustified by
\nthe credulity of
\nordinary
\nmen<\/span>
\nwho regard these things as
\nmiracles &
\ninvent them where
\nthey<\/span> do not
\nexist, and by
\nthe weakness &
\negoism of
\nthe sadhakas
\nthemselves<\/span>
\nand of
\nmany who are not
\nsadhakas; for if
\nthey catch even
\na
\nglimpse of
\nthese things in
\nthemselves or
\nothers, they exaggerate,
\npuff,<\/span> distort &
\nbuild around some petty &
\nimperfect experiences
\nall<\/span>
\nsorts of
\njargon, mysticism, charlatanism &
\nbujruki of
\nall kinds
\nwhich<\/span>
\nare an
\noffence & a stumbling block to
\nthe world. We
\nmust
\ntherefore<\/span>
\nkeep in
\nview very strictly certain fixed principles;—<\/font> <\/p>\n

\n1. That these powers are not miraculous, but powers of Nature,<\/span>
\nwhich manifest of
\nthemselves as
\nsoon as
\nthe vijnanapadma in
\nus
\nbegins to
\nopen, &
\nare no
\nmore a
\ncause for bragging &
\nvanity than
\nthe<\/span>
\npower of
\neating &
\nbreathing or
\nanything else that is
\nNature’s. <\/p>\n

\n2.
\nThat they can manifest fully only
\nwhen we
\nleave ego and
\noffer<\/span> up
\nour petty separate being in
\nthe vastness of
\nGod’s being. <\/p>\n

\n3.
\nThat when they manifest in
\nthe unpurified state, they are
\na
\ndangerous ordeal to
\nwhich God subjects us
\nand we
\ncan only
\npass<\/span>
\nthrough it
\nsafely by
\nkeeping our minds clear of
\nvanity, pride,
\n <\/p>\n

\n


\n16<\/i> <\/p>\n

\n\tselfishness<\/span>
\nand by
\nremembering continually that
\nthey are His gifts
\nand<\/span> not
\nour acquirements. <\/p>\n

4.
\nThat these powers are not to be
\npursued for their
\nown sake,
\nbut
\ndeveloped or
\nallowed to
\ndevelop as
\npart of
\nthe flower of
\ndivine
\nperfection<\/span>
\nwhich is by
\nGod’s grace blossoming out in
\nus. <\/p>\n

\n\tSubject<\/span> to
\nthese cautions, we
\nhave not to
\nreject these powers
\nwhen<\/span>
\nthey come but
\naccept them, to be
\nused in us by
\nGod for His
\nown<\/span>
\npurposes and not by us
\nfor ours, to be
\npoured out by
\nvyapti
\non humanity
\nand not kept
\nfor our own use &
\npride. <\/p>\n

 <\/p>\n

\n\tVijnana <\/font><\/p>\n

\n\tज्ञानं त्रिकालदृष्टिरष्टसिद्धिः समाधिरिति
\n\tविज्ञानचतुष्टयम् |<\/span><\/p>\n

\n\tJnanam,<\/span>
\ntrikaldrishtir, ashtasiddhih, samadhir, iti vijnanachatusthayam.<\/p>\n

 <\/p>\n

\n\t
\n\tJnana<\/font><\/i> <\/font><\/p>\n

By
\njnana is
\nmeant that
\npower of
\ndirect and divine knowledge
\nwhich<\/span>
\nworks independently of
\nthe intellect &
\nsenses or
\nuses them
\nonly as
\nsubordinate assistants. It
\nperceives the things that
\nare hidden
\nfrom
\nthe ordinary man, helps us to
\ncease seeing the world in
\nthe
\nterms<\/span> of
\nour sense experiences and enables us to
\nbecome sensitive to
\nthe<\/span>
\ngreat unseen forces, powers, impulses &
\ntendencies which stand
\nbehind<\/span>
\nour material life
\nand determine and govern it. To
\njnana the
\nwhole<\/span>
\nmachinery of
\nthe world reveals itself in
\nits hidden principles;
\nthe<\/span>
\nnature of
\nPurusha, the workings of
\nPrakriti, the principles of
\nour<\/span>
\nbeing, God’s purpose in
\nHis world-workings, the harmony of
\nHis<\/span>
\ngunas,—<\/font>Brahman, Iswara, Atman,
\nman &
\nbeast &
\nobject, idea
\n&
\nname and form, reality & relation,
\nall these show themselves to
\nthe<\/span>
\neye that God
\nhas illuminated with the sun of
\nHis knowledge,
\njnanadipena bhaswatá<\/font>.<\/p>\n

 <\/p>\n

\nसत्यस्य दृष्टिः श्रुतिः स्मृतिः प्रतिवोध इति ज्ञानम् |<\/span><\/p>\n

\nवृत्ते तु कर्मणि च सत्यधर्म एब ज्ञानम् |<\/span><\/p>\n

 <\/p>\n

\n\tJnana<\/span> is of
\nthree kinds, jnana of thought,
\njnana of
\nexperience,
\n(realisation<\/span> or
\npratibodha) and jnana of
\naction or
\nsatyadharma.<\/p>\n

\n\tJnana<\/span> of thought
\nconsists of
\nthree powers,
\n <\/p>\n

\n

\n17<\/i><\/p>\n

\n1.
\nDrishti, revelation or
\nswayamprakasha<\/p>\n

\n2.
\nSruti, inspiration<\/p>\n

\n\n\n
\n

3.
\nSmriti, consisting of    <\/td>\n

 <\/td>\n\n

\n\t\t\t1.Intuition<\/p>\n

\n\t\t\t2.Viveka.<\/td>\n<\/tr>\n<\/table>\n<\/div>\n

\n <\/p>\n

\n
\nDrishti<\/font><\/i> <\/font><\/p>\n

\nDrishti<\/span> is
\nthe faculty by
\nwhich the ancient Rishis saw
\nthe truth
\nof
\nVeda, the direct vision of
\nthe truth without
\nthe need of
\nobservation<\/span> of
\nthe object, reasoning, evidence, imagination,
\nmemory or
\nany<\/span>
\nother of
\nthe faculties of
\nthe intellect. It is as
\nwhen a
\nman sees
\nan
\nobject and knows what it
\nis, even if, sometimes, he
\ncannot put
\na
\nname on
\nit; it is
\npratyakshadarsana of
\nthe satyam.<\/p>\n

\n
\nSruti<\/font><\/i> <\/font><\/p>\n

\nSruti<\/span> is
\nthe faculty by
\nwhich we
\nperceive as in a
\nflash the
\ntruth<\/span>
\nhidden in a form of thought or in an
\nobject presented to
\nour
\nknowledge<\/span> or in
\nthe word by
\nwhich the thing is
\nrevealed. It is that
\nfaculty<\/span> by
\nwhich the meaning of
\nthe mantra
\ndawns on
\nthe mind or
\non
\nthe being of
\nthe sadhaka, although when he
\nfirst heard it, he
\ndid
\nnot
\nknow its meaning nor was it
\nexplained to
\nhim. It is as
\nwhen
\na
\nman hears the name of a thing
\nand by
\nthe name itself, without
\nseeing<\/span>
\nthe thing,
\ncomes to
\nknow its nature. A
\nspecial power of
\nsruti
\nis
\nthe revelation of
\ntruth through the right &
\nperfect vak in
\nthe
\nthought.<\/p>\n

\n
\nSmriti<\/font><\/i> <\/font><\/p>\n

\nSmriti<\/span> is
\nthe faculty by
\nwhich true knowledge hidden in
\nthe
\nmind<\/span>
\nreveals itself to
\nthe judgment
\nand is
\nrecognised at
\nonce as
\nthe
\ntruth.<\/span> It is as
\nwhen a
\nman has forgotten something he
\nknew to be
\nthe<\/span>
\nfact, but
\nremembers it
\nthe moment it is
\nmentioned to
\nhim. <\/p>\n

\n
\nIntuition &
\nviveka<\/font><\/i> <\/font><\/p>\n

\nIntuition<\/span> is
\nthe power which distinguishes the truth and suggests<\/span> at
\nonce the right reasons for its being the truth; viveka the
\npower<\/span>
\nwhich makes at
\nonce the necessary limitations and distinctions<\/span> &
\nprevents intellectual
\nerror from
\ncreeping in or an
\nimperfect
\ntruth<\/span> from
\nbeing taken for the whole satyam.<\/p>\n

\nThe<\/span>
\nimportance of
\nviveka for the purposes of
\nman’s progress
\nin
\nhis present stage, is
\nsupreme. At
\npresent in
\nthe greatest men the
\n <\/p>\n

\n


\n18<\/i> <\/p>\n

\n\tpowers<\/span> of
\nthe vijnana act not in their
\nown power, place &
\nnature,
\nbut in
\nthe intellect; as
\nhelpers of
\nthe intellect &
\noccasional guides.
\nDirectly we
\nget an
\nintuition or
\nrevelation, the intellect,
\nmemory,
\nimagination, logical
\nfaculty seize hold of it &
\nbegin to
\ndisguise it
\nin a
\ngarb of mingled
\ntruth &
\nerror, bringing
\ndown truth to
\nthe
\nlevel<\/span> of
\nthe nature, sanskaras and preferences of a
\nman instead
\nof purifying &
\nelevating his nature &
\njudgments to
\nthe level of
\nthe<\/span>
\ntruth. Without viveka, these powers are as
\ndangerous to
\nman
\nas
\nthey are helpful. The light they give is
\nbrighter than the light
\nof
\nthe intellect, but
\nthe shadow which the intellect
\ncreates around
\nthem<\/span> is
\noften murkier than the mist of
\nignorance which surrounds
\nordinary<\/span> intellectual
\nknowledge. Thus men who use these powers
\nignorantly,
\noften stumble much more than those who walk by
\nthe
\nclear<\/span>
\nthough limited light of
\nthe intellect.
\nWhen these powers begin
\nto
\nwork in
\nus, we
\nmust be dhira
\nand sthira and not be
\nled away
\nby
\nour enthusiasm; we
\nmust give time for the viveka to
\nseize on
\nour<\/span>
\nthoughts & intuitions,
\narrange them, separate their intellectual
\nfrom their
\nvijnanamaya elements, correct their
\nfalse extensions,
\nfalse<\/span>
\nlimitations, misapplications &
\nassign them their
\nright application,<\/span>
\nright extension, right limitation,—<\/font>make, in
\nthe image of
\nthe<\/span>
\nUpanishads, the vyuha or
\njust marshalling of
\nthe rays of
\nthe
\nsun<\/span> of
\nknowledge, suryasya rashmayah. Knowledge is not
\nfor the
\nhasty<\/span>
\nmind but only
\nfor the dhira,
\nwho can sit long
\naccumulating
\n&
\narranging his store and does not
\nrush away with fragments like a
\ncrow<\/span> darting
\noff with the first morsel of
\nfood on
\nwhich it
\ncan seize. <\/p>\n

\n\t
\n\tRealisation<\/font><\/i> <\/font><\/p>\n

\n\tRealisation<\/span> or
\njnana of
\nexperience is
\nthe perception of
\nthings
\nthrough<\/span>
\nbhava,—<\/font>bhava of
\nbeing or
\nSat, realising the truths of
\nbeing,—<\/font>bhava<\/span> of
\nChit or
\nknowledge, realising the truths of thought,
\nbhava
\nof
\ntapas or
\nforce, realising the truths of
\nforce &
\naction, bhava of
\nlove<\/span> or
\nananda realising the truths of emotion &
\nsensation and
\nbliss. <\/p>\n

\n\t
\n\tSatyadharma<\/font><\/i> <\/font><\/p>\n

\n\tSatyadharma<\/span> is
\nthe carrying out of
\nthe jnana in
\nbhava and
\naction.
\n <\/p>\n

\n

\n19<\/i> <\/p>\n

\n
\nTrikaladrishti<\/font><\/i> <\/font><\/p>\n

\nTrikaldrishti<\/span> is a
\nspecial faculty of
\njnana by
\nwhich that
\ngeneral
\npower<\/span> is
\napplied to
\nthe actuality of
\nthings, their
\ndetails of
\nevent,
\ntendency<\/span>
\netc in
\nthe past, present &
\nfuture of
\nthe world as it
\nexists,
\nhas<\/span>
\nexisted &
\nwill exist in
\nTime. It
\ndeals with particular
\nfact, just
\nas
\njnana deals with general truth. Trikaldrishti works in
\nseveral
\nways; <\/p>\n

\n1. Directly, without a
\nmeans or
\nexcuse, by drishti,
\nsruti &
\nsmriti. <\/p>\n

\n2. By
\ndwelling in
\nconcentration on
\nthe object,—<\/font>that
\nprocess
\nwhich<\/span> Patanjali
\ncalls sanyama on
\nthe object,—<\/font>until the mind in
\nobserver<\/span> &
\nobserved becoming one, we
\nknow what the object
\ncontains,<\/span>
\nwhether past, present or
\nfuture, just as we
\ncan know
\nthe<\/span>
\ncontents of
\nour own being. <\/p>\n

\n3. By
\nusing as a
\nmeans some external sign or
\nsome indicative
\nscience,<\/span>
\nsuch as samudrik,
\nastrology, augury etc. These sciences are
\nworth<\/span>
\nlittle, if not
\nused by
\nthe higher vijnanamaya faculties; for the
\nsigns<\/span>
\nthey use, are mostly indications of
\ntendencies and to distinguish<\/span>
\nperfectly tendencies of
\npossibility from
\nactual eventualities
\ncannot<\/span> be
\ndone by
\nfollowing written shastra or by
\nrule of
\nthumb. <\/p>\n

\n4. By
\nthe two powers of vyapti &
\nprakamya which constitute
\nwhat<\/span>
\nthe Europeans call telepathy. <\/p>\n

\n <\/p>\n

\n
\nAshtasiddhi<\/font><\/i><\/p>\n

\n <\/p>\n

\nव्याप्तिः प्राकाम्यमैश्बर्यमीशिता वशिता महिमा
\nलघिमाणिमेत्यष्टसिद्धिः |<\/span><\/p>\n

\nVyaptih,<\/span>
\nprakamyam, aishwaryam, ishita, vashita, mahima, laghima, anima, iti ashtasiddhih.<\/p>\n

\n <\/p>\n

\nAshtasiddhi<\/span> is of
\nthree orders, <\/p>\n

\n1.
\nTwo siddhis of
\nknowledge,—<\/font>vyapti and prakamya<\/p>\n

\n2.
\nThree siddhis of
\npower,—<\/font>aishwarya, ishita, vashita. <\/p>\n

\n3.
\nThree siddhis of
\nthe body,—<\/font>mahima, laghima, anima.<\/p>\n

\n
\nPrakamya<\/font><\/i> <\/font><\/p>\n

\nBy
\nprakamya is
\nmeant the full prakasha of
\nthe senses and the
\nmanas,<\/span> by
\nwhich they surpass the ordinary limits of
\nthe body and
\nbecome<\/span>
\naware by sight[,]
\nhearing, touch or, more usually and more
\neasily,<\/span> by mental
\nsensation and awareness
\n <\/p>\n

\n


\n20<\/i> <\/p>\n

1. Of
\nobjects, scenes &
\nevents at a
\ndistance or
\nhidden from
\nthe<\/span>
\nnormal operation of
\nthe mind &
\nsenses. <\/p>\n

2. Of
\nobjects, scenes &
\nevents belonging to
\nother planes of
\nexistence. <\/p>\n

3. Of
\nobjects, etc belonging to
\nthe past or
\nfuture the images
\nof
\nwhich are contained in
\nthe object of
\nour study. <\/p>\n

4. Of
\nthe present states of
\nmind, feeling, sensation etc of
\nothers
\nor of their particular
\nthoughts, feelings &
\nsensations; or of
\nsuch
\nstates<\/span> or particular
\nthoughts etc which they have had in
\nthe past &
\nof
\nwhich the impression remains in
\nthe chitta
\nrecord or
\nwhich they
\nwill<\/span>
\nhave in
\nthe future & of
\nwhich the image is
\nalready prepared in
\nthe<\/span>
\nprescient parts of
\nthe chitta.<\/p>\n

\n\t <\/p>\n

\n\tVyapti<\/font><\/i> <\/font><\/p>\n

To
\neach form of
\nprakamya there is a
\ncorresponding form of
\nvyapti,<\/span> ie
\nreception or communication. By
\nprakamya, for instance,
\nwe
\ncan have the perception of
\nanother’s feelings; by
\nvyapti these
\nfeelings<\/span>
\nare felt striking on
\nour own consciousness or
\nours are
\nthrown<\/span>
\ninto another. Prakamya is
\nthe sight of
\none looking from a
\ndistance<\/span> &
\nseeing an
\nobject; vyapti is
\nthe sensation of that
\nobject
\ncoming<\/span>
\ntowards us or
\ninto contact with us. It is
\npossible by
\nvyapti to
\ncommunicate<\/span>
\nanything we
\nhave in
\nour systems,—<\/font>thought,
\nfeeling,
\npower,<\/span>
\netc,—<\/font>to
\nanother and if he is
\nable to
\nseize and hold it, he
\ncan<\/span>
\nmake it
\nhis own &
\nuse it. This
\ncan be
\ndone either by a
\nsort
\nof
\nphysical throwing of
\nthe thing in us
\ninto the other or by a
\nwill<\/span>
\nupon the Swabhava compelling it to
\neffect the transfer. The
\nteacher<\/span> &
\nthe guru habitually
\nuse this power of
\nvyapti which is
\nfar<\/span>
\nmore effective than speech or writing but
\nall men use or
\nsuffer<\/span> it
\nunconsciously. For every thought,
\nfeeling, sensation or
\nother
\nmovement<\/span> of
\nconsciousness in us
\ncreates a
\nwave or
\ncurrent which
\ncarries<\/span> it out
\ninto the world-consciousness around and there it
\nenters<\/span>
\ninto any adhara which is
\nable and allowed to
\nreceive it. Half
\nat
\nleast of
\nour habitual
\nthoughts and feelings are such unconscious
\nborrowings.<\/p>\n

\n\t
\n\tAishwarya<\/font><\/i> <\/font><\/p>\n

\n\tAishwarya<\/span> is
\neffectiveness of
\nthe Will acting on
\nobject or
\nevent
\nwithout
\nthe aid of
\nphysical means. It
\nmay work
\n <\/p>\n

\n

\n21<\/i> <\/p>\n

\n1. by
\npressure or
\ntapas of
\nthe chaitanya straight on
\nthe object
\nthat
\nhas to be
\naffected <\/p>\n

\n2. by
\npressure or
\ntapas of chaitanya on
\nthe Prakriti (either the
\ngeneral<\/span> world-Prakriti or
\nPrakriti in
\nthe object itself) to bring
\nabout
\ndirectly<\/span>
\nthe result intended <\/p>\n

\n3. by
\npressure on
\nthe Prakriti to bring
\nabout circumstances
\nwhich<\/span>
\nwill compel indirectly
\nthe result intended. <\/p>\n

\n4. without
\npressure by
\nmere thought that is
\nwill, the ajna or
\najnanam<\/span> of
\nthe Ishwara which Prakriti automatically
\nobeys.
\nThe<\/span>
\nlast is
\nthe highest power of
\nAishwarya and its supreme
\nsiddhi;<\/span>
\nfor here Chit &
\nTapas become one as in
\nthe Will of God
\nHimself. <\/p>\n

\n
\nIshita<\/font><\/i> <\/font><\/p>\n

\nIshita is
\nthe same effectiveness of
\nthe will acting not as a
\ncommand<\/span> or
\nthrough the thought, by
\najnanam, but
\nthrough the
\nheart<\/span> or
\ntemperament (chitta) in a
\nperception of
\nneed or
\npure lipsa.
\nWhatever<\/span>
\nthe lipsa reaches out
\ntowards or
\neven needs without
\nconscious<\/span>
\nknowledge of
\nthe need, comes of
\nitself to
\nthe man who
\npossesses<\/span> Ishita. Ishita
\nalso expresses itself either by
\npressure on
\nthe
\nobject<\/span> or
\nPrakriti or by
\nsimple perception automatically
\neffective of
\nits<\/span>
\naim. The last is
\nagain the highest power of Ishita
\nand its supreme
\nsiddhi.<\/p>\n

\n
\nVashita<\/font><\/i> <\/font><\/p>\n

\nVashita<\/span> is
\nthe control of
\nthe object in
\nits nature so that it is
\nsubmissive<\/span> to the spoken word,
\nreceptive of the thought conveyed or sensitive & effective of the action
\nsuggested. Vashita acts automatically
\nthrough established control of
\none nature by
\nanother, or
\nby
\nthe pouring of natural
\nforce into the word, thought or
\nsuggestion
\nof
\naction so as to
\nproduce an
\neffect on
\nthe nature of
\nothers. The
\nlatter is
\nthe lower &
\nordinary siddhi, the former the supreme or
\nentirely<\/span>
\ndivine siddhi. Vyapti is
\none of
\nthe chief agents of
\nVashita.<\/p>\n

\n
\nThe Conditions of
\nPower<\/font><\/i> <\/font><\/p>\n

\nIt
\nshould be
\nnoted that
\nnone of
\nthe siddhis of
\npower can act
\nperfectly<\/span> or
\nfreely so long as
\nthere is
\nimpurity of
\nthe chitta,
\negoism
\nin
\nthe thought
\nand temperament or
\ndomination of
\ndesire in
\nthe use
\n <\/p>\n

\n


\n22<\/i> <\/p>\n

of
\nthe siddhi. Under such circumstances there may be
\noccasional
\nuse<\/span> &
\nirregular effectivity of
\nthe power,—<\/font>a thing not
\nworth having in
\nitself, but
\nuseful only in training
\nthe mind to
\ngive up
\nits
\nown<\/span>
\nsanskaras & habitual
\nprocesses &
\naccept the activity of
\nthe
\nvijnanamayi
\nshakti; or
\nthere may be a
\nregular &
\neffective use of
\nlimited<\/span>
\npowers by
\nfixed Tantric
\nprocesses (kriyas). The latter
\nshould
\nbe
\nshunned by
\nthe sadhakas of
\nthe purna Yoga.<\/p>\n

\n\t <\/p>\n

\n\t
\n\tThe Conditions of
\nJnana<\/font><\/i> <\/font><\/p>\n

It
\nshould also be
\nnoted that
\nperfect jnana and trikaldrishti are
\nonly
\npossible by
\ncomplete shuddhi of
\nthe antahkarana, especially
\nthe<\/span>
\nexclusion of
\ndesire and vishuddhi of the buddhi, absolute passivity<\/span> of
\nthe manas and, finally, perfected action of
\nthe powers of
\nthe<\/span>
\nvijnana. An
\nimperfect &
\nirregular action of
\nthese higher powers
\nis
\nalways possible & is
\npossessed obscurely by
\nmany who are not
\nYogins<\/span> or
\nsadhakas. <\/p>\n

\n\t <\/p>\n

\n\t
\n\tPhysical Siddhis<\/font><\/i> <\/font><\/p>\n

\n\tThe<\/span>
\nphysical powers, Mahima[,] Laghima, Anima,
\nneed not be
\nconsidered<\/span> at
\npresent, as, although belonging to
\nthe dharma of
\nthe
\nvijnana,<\/span>
\nthey act in
\nthe body and are strictly part of
\nthe physical
\nsiddhi. <\/p>\n

\n\t <\/p>\n

\n\t
\n\tSamadhi<\/font><\/i> <\/font><\/p>\n

\n\tSamadhi<\/span> is
\nthe power by
\ndwelling fixedly of
\nthe chaitanya on
\nits
\nobject<\/span> to
\nextend the range of
\nknowledge &
\nconsciousness through
\nall<\/span>
\nthe three states of
\nwaking, sleep &
\ndream, to
\nthe realisation
\nof
\nthose tattwas of
\nthe Brahman to
\nwhich the ordinary waking
\nconsciousness<\/span> is
\nblind and to
\nthe experience, either in
\nreflected
\nimages<\/span> or in
\nthe things themselves, of
\nother worlds and planes of
\nconsciousness<\/span>
\n\tthan the material earth or this waking physical consciousness.<\/span>
\nThe consideration of
\nSamadhi may also be
\npostponed
\nfor<\/span>
\nthe present.
\n <\/p>\n

\n

\n23<\/i> <\/p>\n

\nSharira<\/font><\/span>
\nchatusthaya.<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\nSharirasiddhi<\/font><\/i> <\/font><\/p>\n

\nThe<\/span>
\nsharirachatusthaya, likewise, need not be at
\npresent
\nexplained.<\/span> Its
\nfour constituents are named below<\/p>\n

\n <\/p>\n

\nआरोग्यमुत्थापना सौन्दर्यं विविधानन्द
\nइति शरीरचतुष्टयम् | <\/span><\/p>\n

\nArogyam,<\/span>
\nutthapana, saundaryam, vividhananda iti sharirachatushtayam.<\/p>\n

\n——<\/font><\/p>\n

\n
\nThe three general chatushtayas<\/font><\/i> <\/font><\/p>\n

\nThese<\/span>
\nare the four chatusthayas of
\nthe Adhara-siddhi. In
\naddition<\/span>
\nthere are three general chatushtayas—<\/font><\/p>\n

\n5.
\nKarmachatusthaya or
\nLilachatusthaya<\/p>\n

\nकृष्णः कालि कामः कर्मैति
\nकर्मचतुष्टयं |<\/span><\/p>\n

\nKrishnah,<\/span>
\nKali, kamah, karma
\niti karmachatushtayam. <\/p>\n

\n6. Brahmachatushtaya<\/p>\n

\nसर्वमनन्तं ज्ञानमानन्दं ब्रह्मैति
\nब्रह्मचतुष्टयं |<\/span><\/p>\n

\nSarvam<\/span>
\nAnantam Jnanam Anandam Brahma, iti Brahmachatushtayam. <\/p>\n

\n7.
\nYoga chatushtaya or
\nSansiddhi chatushtaya.<\/p>\n

\nशुद्धिर्मुक्तिर्भुक्तिः सिद्धिरिति
\nयोगचतुष्टयम |<\/span><\/p>\n

\nShuddhir,<\/span>
\nmuktir, bhuktih, siddhir, iti yogachatushtayam.<\/p>\n

\nThe<\/span>
\nlast or
\nseventh is at
\nonce the means, the sum and the
\ncompletion of
\nall the rest. Its
\nexplanation is
\nessential to
\nthe full
\nunderstanding<\/span> of
\nthe others and will be
\nseparately treated.
\n <\/p>\n

\n

\n24 <\/p>\n

\n
\nOUTLINE OF
\nTHE SEVEN CHATUSTHAYAS<\/a><\/b> <\/p>\n

\n(REVISED
\nORDER)<\/b><\/p>\n

\n <\/p>\n

\nYoganga<\/font>—<\/font>
\n<\/font><\/p>\n

\n    Sapta<\/span>
\nChatusthaya<\/font>—<\/font><\/p>\n

\n <\/font><\/p>\n

\n1.
\nSiddhichatusthaya—<\/font><\/p>\n

\n    Shuddhi,<\/span>
\nMukti, Bhukti, Siddhi. <\/p>\n

\n2.
\nBrahma Chatusthaya—<\/font><\/p>\n

\n    Sarvam<\/span>
\nAnantam Jnanam Anandam Brahma. <\/p>\n

\n3. Karma Chatusthaya—<\/font><\/p>\n

\n    Krishna,<\/span>
\nKali, Karma, Kama<\/p>\n

\n4.
\nShanti Chatusthaya<\/p>\n

\n    Samata,<\/span>
\nShanti, Sukha, Hasya (Atmaprasada) <\/p>\n

\n5.
\nShakti Chatusthaya<\/p>\n

\n    Virya,<\/span>
\nShakti, Chandibhava, Sraddha. <\/p>\n

\n6. Vijnana Chatusthaya—<\/font><\/p>\n

\n    Jnana,<\/span> Trikaladrishti,
\nAshtasiddhi, Samadhi <\/p>\n

\n7. Sharira Chatusthaya—<\/font><\/p>\n

\n    Arogya,<\/span>
\nUtthapana, Saundarya, Vividhananda
\n <\/p>\n

\n

\n
\nINCOMPLETE NOTES ON
\nTHE FIRST
\nCHATUSTHAYA<\/a><\/b> <\/p>\n

\n <\/p>\n

\nShanti<\/span>
\nChatusthaya<\/p>\n

\n1.
\nSamata is
\neither negative or
\npositive <\/p>\n

\n    Negative       Titiksha,
\nUdasinata, Nati. <\/p>\n

\n    Positive
\n        Sama<\/span>
\nrasa, Sama bhoga, Sama Ananda.<\/p>\n

\n <\/p>\n

\nNegative<\/font><\/span>
\nSamata<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\nTitiksha<\/i>.
\nThe power to
\nbear steadily & calmly
\nall
\nsparshas <\/i>
\nwithout
\nany reaction in
\nthe centre of
\nthe being, whether they are pleasant
\nor painful.
\nThe mind or
\nbody may desire or
\nsuffer, but
\nthe observing
\nPurusha remains unattracted and unshaken, observing only
\nas
\nSakshi and as
\nIshwara holding
\nthe system firmly together &
\ncalmly
\nwilling the passing of
\nthe dwandwas. It
\ndoes not
\ncrave for
\nor
\ndemand the pleasure. It
\ndoes not
\nreject the pain.
\nEven when
\npleasure<\/span> or pain
\nare excessive, it
\nwills that
\nthe mind and body
\nshould<\/span> not
\nshrink from or
\nrepel them, but
\nbear firmly. It
\ndeals in
\nthe<\/span>
\nsame way with all dwandwas, hunger & thirst,
\nheat &
\ncold,
\nhealth<\/span> &
\ndisease, failure &
\nsuccess, honour and obloquy etc. It
\nneither<\/span>
\nwelcomes &
\nrejoices, nor grieves &
\navoids. It
\ngets rid of
\nall<\/span>
\njugupsa, fear, shrinking,
\nrecoil, sorrow, depression etc, ie
\nall the
\nmeans<\/span> by
\nwhich Nature (bhutaprakriti)
\nwarns us [against]1<\/sup>
\n& tries
\nto
\nprotect from
\nall that is
\nhostile. It
\ndoes not
\nencourage them, nor
\ndoes<\/span> it
\nnecessarily interfere with such means as
\nmay be
\nnecessary to
\nget<\/span>
\nrid of
\nthe adverse touches; nor does it
\nreject physically, except
\nas a
\ntemporary discipline, the pleasant touches; but
\ninwardly it
\npresents<\/span> an
\nequal front of
\nendurance to
\nall. <\/p>\n

\nThe<\/span>
\nresult is
\nudasinata or
\nindifference.<\/p>\n

\n1<\/sup>
\n<\/font>MS <\/font> <\/i>
\nagain
\n <\/font><\/p>\n

\n


\n26<\/i> <\/p>\n

\n\t
\n\tUdasinata<\/font><\/i>—<\/font> <\/font><\/p>\n

\n\tIndifference<\/span>
\nmay be of
\nfour kinds, tamasic, rajasic, sattwic &
\ntrigunatita.
\nTamasic indifference is
\nassociated with vairagya, disgust,<\/span>
\ndisappointment, weariness of
\neffort, unwillingness to
\nmake an
\neffort.<\/span> It is not
\nreally true udasinata, for it
\ntries to
\navoid all as
\nequally
\na
\ncause of
\nsuffering, directly or indirectly; it is a
\ngeneralisation of
\njugupsa<\/span>
\nand does not
\ncome from titiksha, but from
\nits opposite. It
\nis
\nsometimes called rajasic, because although its nature is
\ntamasic,
\nits<\/span>
\ncause is
\nrajasic, the disappointment of
\ndesire. Tamasic udasinata
\nis
\nuseful to
\nthe Vairagi who wishes to
\nget rid of
\nthe world by
\nany
\nmeans,<\/span> but to
\nthe striver after perfection it is a stumbling-block.
\nIts only
\nuse is to
\ndiscourage the persistent rajoguna, and when it
\ncomes,<\/span> it
\nhas to be admitted
\nfor that
\npurpose. But it
\ndoes almost
\nas
\nmuch harm as
\ngood, & so long as we
\ncannot do without
\nit,
\nour<\/span>
\nprogress is
\nlikely to be
\nslow, a
\nseries of
\noscillations between
\nrajasic<\/span>
\neagerness and tamasic weariness born of
\ndisappointment,
\nwith<\/span>
\ntamasic udasinata as an
\noccasional release from
\nthe wear &
\ntear<\/span> of
\nthese opposites. To
\nrest finally in
\ntamasic udasinata is
\nfatal
\nto
\nperfection.<\/p>\n

\n\tRajasic<\/span>
\nudasinata is
\nindifference enforced by
\neffort, sustained
\nby
\nresolution, habitualised by long
\nself-discipline. It is
\nthe indifference<\/span> of
\nthe moral hero, of
\nthe stoic. This is
\nmore helpful than
\nthe<\/span>
\ntamasic, but if
\npersisted in, has a
\nhardening and narrowing
\neffect<\/span> on
\nthe soul which diminishes in flexibility & in
\ncapacity for
\ndelight.
\nRajasic udasinata if
\nused, must always be
\nsurmounted. It
\nis an
\ninstrument which may easily become an
\nobstacle.<\/p>\n

\n\tSattwic<\/span>
\nudasinata is
\nindifference born of
\nknowledge. It
\ncomes
\nwith<\/span>
\nthe perception of
\nthe world either as an
\nillusion or a
\nplay and
\nof
\nall things as
\nbeing equal in
\nthe Brahman. It is
\ncalm, luminous,
\nfree<\/span> from
\neffort, tolerant of
\nall things, smilingly
\nindifferent to
\nall
\nhappenings,<\/span>
\ncareful to
\nreject rajasic &
\ntamasic reactions. Sattwic
\nindifference<\/span> is a
\ngreat help and a
\nstage which is
\nalmost unavoidable.
\nBut<\/span> it
\nhas its limitations. It
\nstands apart from
\nthe world and is a
\npreparation<\/span>
\nfor moksha, for the withdrawal from
\nthe Lila. It is
\nunsuitable<\/span> as a
\nfinal resting place for the sadhak of
\nperfection. <\/p>\n

Trigunatita
\nudasinata is that
\nwhich takes all things alike, making no
\ndifference between sattwic, rajasic &
\ntamasic reactions, but
\n <\/p>\n

\n

\n27<\/i><\/p>\n

\nholding in
\nsoul aloof from
\nall these movements &
\nall the dwandwas,
\nobserving<\/span>
\nthem first with an
\nabsolute impartiality & by
\nconstant
\nrefusal<\/span> to
\nparticipate in
\nthem getting rid of
\nthem out of
\nthe mind &
\nthe<\/span>
\nprana. It
\nneither rejoices nor grieves at their
\ncoming &
\ngoing,
\nna
\nsochati, na
\nnandate. It
\nregards all these things as
\nthe workings
\nof
\nPrakriti & their
\ncauses as
\nthe will of
\nthe Ishwara. This
\nudasinata
\nis
\nthe preparation for the third element of <\/font>
\n[samata],2<\/sup> nati.<\/p>\n

\n
\nNati<\/font><\/i>.
\n<\/font><\/p>\n

\nNati<\/span> is an equal submission to the
\nwill of the Ishwara. It regards<\/span>
\nall things as that
\nwill expressing itself and refuses to
\ngrieve
\nor
\nrevolt inwardly at
\nanything because it is hurt in
\nits egoistic
\ndesires,<\/span>
\nopinions, preferences etc. Its
\nwhole attitude is
\nbased on
\nthe
\nperception<\/span> of God in
\nall things &
\nhappenings. It
\naccepts pleasure
\n& pain,
\nhealth &
\ndisease, bad fortune &
\ngood fortune, honour &
\ndisgrace,<\/span>
\npraise &
\nblame, action & inaction,
\nfailure &
\nvictory; but
\nattaches<\/span>
\nitself to
\nnone of
\nthem. Nati is not a
\ntamasic acquiescence
\nin inaction, a
\nsubjection to
\nfailure, an
\nindifference to life.
\nThat is
\ntamasic<\/span>
\nudasinata. Nati is
\nactive; it
\naccepts life &
\neffort as
\npart of
\nGod’s<\/span>
\nwill &
\nHis being, but it is
\nprepared equally for all results. It
\nhas<\/span> no longing
\nfor fruits, but
\nworks for the results pointed out to it
\nas
\nkartavya karma without
\nrajasic straining or
\ntamasic indifference.<\/p>\n

\n
\nShanti<\/font><\/i> <\/font><\/p>\n

\nThe<\/span>
\nfullness of
\nnegative samata is
\nmeasured by
\nthe firm fixity of
\nShanti<\/span> in
\nthe whole being. If
\nthere is an
\nabsolute calm or
\nserenity in
\nthe<\/span>
\nheart &
\nprana, no
\nreactions of trouble,
\ndisturbance, yearning,
\ngrief,<\/span>
\ndepression etc, then we
\nmay be
\nsure that
\nnegative samata is
\ncomplete.<\/span> If
\nthere is
\nany such disturbance, then it is a
\nsign that
\nthere<\/span> is
\nsome imperfection of titiksha, of
\nudasinata or of nati. This
\nimperfection<\/span>
\nmay not be in
\nthe centre of
\nthe being, but only in
\nits<\/span>
\nouter parts. There will then be a
\nfixed calm in
\nthe centre, but
\nsome<\/span>
\ndisturbance on
\nthe surface. These superficial disturbances may
\neven<\/span> be violent &
\nveil the inner established shanti, but it
\nalways
\nreemerges.<\/span>
\nAfterwards the disturbance becomes more &
\nmore thin<\/p>\n

\n2<\/sup>
\n<\/font>MS <\/font> <\/i>
\n
\nudasinat<\/span>a<\/font><\/p>\n

\n


\n28<\/i> <\/p>\n

in
\nits density &
\nfeeble in
\nits force. It
\nends in an
\noccasional depression
\nof
\nthe force &
\ncourage & faith & joy in
\nthe soul, negative &
\noften
\nwithout
\napparent cause, &
\nthen disappears entirely. <\/p>\n

\n\tNegative<\/span>
\nsamata &
\nshanti are the necessary preparation of
\npositive<\/span>
\nsamata and ananda. Without this foundation ananda is
\nalways<\/span> liable to be
\nuncertain in
\nits duration &
\nimperfect in
\nits
\neven<\/span>
\nfullness. Therefore all these things endurance of
\nall contacts,
\nindifference<\/span> to
\nall dualities, submission to
\nall movements of
\nthe
\ndivine<\/span>
\nWill, perfect inner peace and tranquillity are the first step in
\nperfection. <\/p>\n

\n\tNegative<\/span>
\nsamata &
\nshanti are the result of
\nshuddhi &
\nthe
\ncondition of
\nmukti<\/p>\n

\n\t==<\/span><\/p>\n

\n\tPositive<\/font><\/span>
\nSamata.<\/font><\/p>\n

\n\t <\/font><\/p>\n

On
\nthe basis of Nati we
\nproceed to
\nthe positive Samata, ie to
\nsay,<\/span> to
\nSama Ananda. Its
\nfoundation is
\nthe Atmajnana or Brahma
\njnana<\/span> by
\nwhich we
\nperceive the whole universe as a
\nperception of
\none<\/span>
\nBeing that
\nmanifests itself in
\nmultitudinous forms and activities.
\nThis
\nOne is
\ntherefore the one Self of
\nall beings, my
\nSelf as
\nwell as
\nthe<\/span>
\nself of
\nall others, friend and enemy, saint and sinner, man, bird
\nand<\/span>
\nbeast, tree &
\nstone,—<\/font>and all things in
\nthe manifestation are
\nthe<\/span>
\nforms and activities of my
\nSelf. Moreover, this Self is
\nagain the
\nLord of
\nthe Cosmos, the Purushottama, the divine Vishnu, Shiva
\nor
\nKrishna, of
\nwhom every individual soul is a
\nconscious centre,
\naware<\/span> of
\nits unity
\nwith Him in
\nbeing and also of
\nits difference in
\nthe<\/span>
\nuniverse; and the manifestation is a
\nLila or
\nplay of
\nthe Lord
\nwho<\/span> is in
\nHis being all delight;
\nthe play, too,
\ntherefore, is not only
\na
\nplay of
\nExistence and Consciousness, but
\nalso a
\nplay of delight. It
\nis
\nthe dualities born of
\nego-sense in
\nthe heart, mind &
\nbody which
\ncreates<\/span>
\ngrief and pain. We
\nhave to unite
\nourselves with this Self,
\nLord &
\nOne &
\nwith all things in
\nHim, viewing them as
\nour self,
\nin
\norder to
\nget rid of pain &
\nenjoy the divine Ananda. But, first, it
\nis
\nnecessary that we
\nshould accept without
\nrevolt the Lila equally
\nin
\nall its details &
\nhappenings. This
\ncomes by
\nNati. Titiksha is
\nthe
\nattitude of
\nequal acceptance by
\nthe sense-mind &
\nbody, udasinata
\nthe<\/span> attitude of
\nequal acceptance by
\nmind &
\nheart, Nati the attitude
\n <\/p>\n

\n

\n29<\/i><\/p>\n

\nof
\nequal acceptance by
\nthe soul. The soul accepts all things as
\nthe<\/span>
\nplay of
\nthe all-Blissful Lord,
\nthe Will of
\nthe supreme self and
\nIshwara.<\/span> It
\naccepts action also &
\nthe results of
\naction, without
\nbeing<\/span>
\nattached to
\nthem. But, though not
\nattached, it
\nmust learn to
\ntake<\/span> delight in
\nall things even as
\nthe Lord
\ntakes delight in
\nthem.<\/p>\n

\nThe<\/span>
\nfirst delight is that of
\nthe Sakshi or
\nWitness, who looking
\nupon<\/span>
\nthe whole action of
\nthe universe &
\neven his own action like
\none<\/span>
\nwho is
\nwatching a
\nplay or a
\ndrama, takes the rasa or
\ntaste of
\nthe
\nwhole<\/span> thing by
\nthe intellect,
\nthe sense and the aesthetic faculties. All
\nthings,<\/span>
\nall events are the manifestation of
\ncertain gunas or
\nqualities
\nin
\nuniversal Being; God is
\nAnanta guna, Infinite Qualities.
\nThe rose
\nis a
\nmanifestation of form,
\ncolour, odour &
\nother less obvious
\nqualities,<\/span>
\neach stamped with a particular form of
\nthe rasa, divine
\nDelight.<\/div>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

  Sri Aurobindo in Pondicherry, c. 1915   Introduction   Sapta Chatusthaya   SAPTA CHATUSTHAYA   I. Shanti-Chatusthaya समता शान्ति: सुख हास्यमिति शान्तिचतुष्टय ।̇ Samata…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[40],"tags":[],"class_list":["post-1786","post","type-post","status-publish","format-standard","hentry","category-10-record-of-yoga","wpcat-40-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1786","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=1786"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1786\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1786"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1786"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1786"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}