{"id":1802,"date":"2013-07-13T01:37:30","date_gmt":"2013-07-13T01:37:30","guid":{"rendered":"http:\/\/localhost\/?p=1802"},"modified":"2013-07-13T01:37:30","modified_gmt":"2013-07-13T01:37:30","slug":"89-sapta-chatusthaya-scribal-version-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\/89-sapta-chatusthaya-scribal-version-vol-10-record-of-yoga","title":{"rendered":"-89_SAPTA CHATUSTHAYA SCRIBAL VERSION.htm"},"content":{"rendered":"
\n\n\n
\n

\nSAPTA CHATUSTHAYA SCRIBAL VERSION<\/font> <\/p>\n

\n <\/p>\n

\nI. Samata Chatusthaya
\n<\/font><\/p>\n

\nSamata, Shanti, Sukha, Hasya (Atmaprasada)\n<\/p>\n

\n <\/p>\n

\n\n\n\n\n\n
\n

Negative Samata <\/td>\n

\n

Positive Samata <\/td>\n<\/tr>\n

\n

Titiksha <\/td>\n

\n

Sama Rasa\u2014<\/font>mind
\n\t\t\tand intellect <\/td>\n<\/tr>\n

\n

Udasinata <\/td>\n

\n

Sama Bhoga\u2014<\/font>prana\n\t\t\t<\/td>\n<\/tr>\n

\n

Nati <\/td>\n

\n

Sama Ananda\u2014<\/font>spirit\n\t\t\t<\/td>\n<\/tr>\n<\/table>\n<\/div>\n

\nSamata is accepting everything in the same way without any disturbance in any part of the being. Disturbance is caused [by]1<\/sup>
\nthe<\/span>
\nwant of harmony between the Chit-shakti in myself and the contacts
\nof Chit-shakti outside. Pain, grief, dislike etc. are merely the system’s
\nway of saying that it objects to a particular contact because of want of
\nharmony. The system cannot bear an inharmonious contact or even a
\npleasant one if it is too intense or too prolonged. Disgust, fear, horror,
\nshame are attempts of the system to repel the unpleasant contact and
\ndefend itself.\n<\/p>\n

\nTitiksha means the power of endurance. You bear the unpleasant
\ncontact yourself standing back from it with a watching mind and
\nteaching the system to bear it.\n<\/p>\n

\nWhat follows is Udasinata. Udasina means standing high. Udasinata is indifference, the Purusha standing high above these contacts
\nand not minding what they are.\n<\/p>\n

\nNati is the subsequent one. It is the feeling of submission to God’s
\nWill, all contacts being regarded as the touches of God Himself.\n<\/p>\n

\nSama Rasa or equal Rasa from all things, happenings, experiences,
\nobjects etc. we have to take through our mind and intellect.\n<\/p>\n

\nSama Bhoga is the equal enjoyment in the Prana of all things,
\nhappenings, experiences, objects etc.\n<\/p>\n

\n <\/p>\n

\n1 MS (scribal)
\n<\/i><\/font>owing to
\n<\/font>  <\/p>\n

\n

\n1468<\/i> <\/p>\n

\nSama Ananda is the joy of Unity in everything and with everything.\n<\/p>\n

\nSama Rasa and Sama Bhoga cannot be secured unless we have
\nSama Ananda, but it is difficult for Sama Ananda to come unless the
\nmind and Prana have been taught Samata in Rasa and Bhoga.\n<\/p>\n

\n[The] result of complete Samata is complete Shanti; on the other
\nhand if there is any touch of anxiety, grief, disappointment, depression
\netc., it is a sign that Samata is not complete. When we get complete
\nShanti, then we get complete Sukham. Shanti is negative; it is a state
\nof freedom from trouble. Sukham is positive; it is not merely freedom
\nfrom grief and pain, but a positive state of happiness in the whole
\nsystem.\n<\/p>\n

\nAtmaprasada is a state of clearness, purity, contentment in the
\nwhole self, i.e. [the] essence of Sukham. When Sukham begins to
\nbecome strong Ananda, then it is Hasya, a state of positive joy and
\ncheerfulness which takes the whole of Life and the world as a pleasant
\nand amusing play.\n<\/p>\n

\n <\/p>\n

\nII. Shakti Chatusthaya <\/font><\/p>\n

\nViryam, Shakti, Daivi Prakriti, Sraddha
\n<\/font><\/p>\n

\n <\/p>\n

\nViryam: Chaturvarnya in guna\n<\/p>\n

\nBrahmana, Kshatriya, Vaishya, Shudra <\/p>\n

\n <\/p>\n

\nBrahmana: Dhairyam, Jnanalipsa, Jnanaprakasha, Brahmavarchasya.\n<\/p>\n

\nShakti is the right guna and right state of activity or right elements
\nof shakti-character in all parts of the system. The chaturvarnya in guna
\nmay be called Virya. It is the qualities of the four varnas in character. The perfect man has all the four in him, although one usually
\npredominates and gives the character its general type. First, a man
\nshould have Brahmana qualities, [those of]2<\/sup>
\nthe<\/span> man of knowledge.
\nHe should have, first, the general temperament of the Brahmin, that is
\nto say calmness, patience, steadiness and thoughtfulness, which may
\nall be expressed by the word Dhairyam. Then he should have the <\/p>\n

\n <\/p>\n

\n2<\/sup> <\/font>
\nMS (scribal) <\/font> <\/i>or<\/font><\/p>\n

\n

\n
\n1469<\/i>\n<\/p>\n

\ntendency towards knowledge, especially the Divine Knowledge, but
\nalso all kinds of knowledge on all kinds of subjects, with the necessary
\nmental openness and curiosity. This is Jnanalipsa. The Brahmin has
\nnot only the thirst for knowledge but also a general clearness of mind
\nand its tendency to be easily illuminated by ideas and to receive the
\ntruth. This is Jnanaprakasha. He has also a spiritual force which comes
\nfrom knowledge and purity. This is Brahmavarchasya.\n<\/p>\n

\nKshatriya: [Abhaya, Sahasa],3<\/sup>
\nYasholipsa,<\/span> Atma Shakti (Atma
\nSlagha)\n<\/p>\n

\nThere should also be the qualities of the Kshatriya, the qualities
\nof the man of action or the fighter. The first of these is courage and
\nit is of two kinds\u2014<\/font>Abhaya or passive courage which is alarmed by
\nno danger and shrinks from no peril that offers itself and from no
\nmisfortune or suffering. The second is Sahasa or active courage, that
\nis to say, the daring to undertake any enterprise however difficult
\nor apparently impossible and carry it through in spite of all dangers,
\nsuffering, failures, obstacles and oppositions. For this, two other things
\nare necessary. [First,] a tendency of the nature to insist on the battle
\nand victory and effort and triumph, i.e. Yasholipsa. Secondly, there
\nmust be a strong self-confidence and a high idea of the power that is
\nin one’s self. This is Atma Shakti or Atma Slagha.\n<\/p>\n

\n <\/p>\n

\nVaishya: Vyaya, Kaushala, Dana, Bhogalipsa <\/p>\n

\nThe Vaishya qualities are also necessary for action and enjoyment.
\nThe first is the readiness to spend labour, resources, materials, means
\nand life itself quite freely, taking great risks of loss in order to secure
\ngreat gains. This may be called Vyaya. But with this there must be
\nskill in the use of means and methods and their proper disposition in
\norder to secure the end and also the knowledge of what is or is not
\npossible to be gained by a particular means or method or a particular
\nexpense. There should be a sense of proportion, of order, and a skill
\n[in]4<\/sup>
\narrangement<\/span> and management. All this may be called Kaushala.
\nAlso in the use of one’s possessions, there are two other qualities of
\n[the] Vaishya which are necessary. [First there must be] the readiness <\/p>\n

\n <\/p>\n

\n3<\/sup> <\/font>
\nMS (scribal) <\/font> <\/i>Courage
\n<\/font><\/p>\n

\n4<\/sup> <\/font>
\nMS (scribal) <\/font> <\/i>and<\/font>
\n  <\/p>\n

\n

\n
\n1470<\/i>  <\/p>\n

\nto give no less than to receive and to share with the world what one
\ngets from the world. This is [the]5<\/sup>
\nnature<\/span> of love as it is ordinarily
\npractised; [this]6<\/sup>
\ngiving<\/span> and receiving may be called Dana. And then
\nthere should be a tendency to enjoy, i.e. Bhogalipsa.\n<\/p>\n

\n <\/p>\n

\nShudra: [Kama, Prema,] Dasyalipsa, Atmasamarpana.\n<\/p>\n

\nThe qualities of the Shudra are no less important. The Vaishya
\nhas the spirit of order, opposition and interchange. The Shudra has
\nthe spirit of service. Service is governed by two motives: first desire or
\nkama, secondly love or prema. In the perfect man, Kama should take
\nthe form of an interest in the bodily well-being of the world and a
\nwish to see that physically it lacks nothing. Love in [the] Shudra is not
\nlike that of [the] Vaishya, for it seeks no return. It is governed by the
\nthird quality of the Shudra, the desire to serve and this in the perfect
\nman becomes the desire to serve God-in-all. This is Dasyalipsa. The
\nperfection of the Shudra nature is in self-surrender, the giving of one’s
\nself without demanding a return. This is Atmasamarpana.\n<\/p>\n

\nThe nature of the Brahmana is knowledge, of the Kshatriya force
\nand courage, of the Vaishya skill in works, and of the Shudra selfgiving and service. The perfect character possesses all of these; for they
\nare necessary for the perfect action.\n<\/p>\n

\n <\/p>\n

\nShakti\n<\/p>\n

\nShakti is a general force by which each of the four parts of the
\nsystem (the body, the Prana, the Chitta and the Buddhi) is kept at its
\nhighest state of perfection. The perfect state of the body consists in
\nfour things, a sense of entire lightness (Laghuta), a sense of strength
\nand energy (Balam), a sense of [a] certain mass and force (Mahattwa)
\nand the power of containing without strain or reaction any working
\nhowever intense and constant, of energy however great and [puissant].7<\/sup>
\nThis is Dharana Samarthyam.\n<\/p>\n

\nThe perfect state of Prana consists in a sense of fullness of vital
\nforce (Purnata), of general clearness and cheerfulness (Prasannata), of
\nequality in all experiences, shocks and contacts (Samata), and in the <\/p>\n

\n <\/p>\n

\n5<\/sup> <\/font>
\nMS (scribal) <\/font> <\/i>a
\n<\/font><\/p>\n

\n6<\/sup> <\/font>
\nMS (scribal) <\/font> <\/i>a
\n<\/font><\/p>\n

\n7<\/sup> <\/font>
\nMS (scribal) <\/font> <\/i>possible<\/font>
\n  <\/p>\n

\n

\n
\n1471<\/i>\n<\/p>\n

\ncapacity to take all enjoyment of the world without desire but also
\nwithout exhaustion and satiety. This is Bhoga Samarthyam.\n<\/p>\n

\nThe perfect state of Chitta consists in a sense of richness and
\ngladness of feeling (Snigdhata), of abounding moral power and energy
\n(Tejas), in a confidence [in the]8<\/sup>
\ndivine<\/span> grace and help and general sense
\nof mangala (Kalyana Sraddha) and in the capacity for unbounded love
\nfor all beings and all objects. This is Prema Samarthyam.\n<\/p>\n

\nThe perfect state of Buddhi consists in a general purity and
\nclearness of [the] thinking faculty (Vishuddhata and Prakasha); in richness and great variety and minuteness of the perceptions ([Vichitra]9<\/sup>
\nBodha); and in the power of the mind to receive and adapt itself to any
\nkind of knowledge without feeling anywhere a limit or an incapacity.
\nThis is Jnana Samarthyam.\n<\/p>\n

\n <\/p>\n

\nDaivi Prakriti (Divine Nature)\n<\/p>\n

\nThis means the possession of the four Shaktis\u2014<\/font>Maheshwari, the
\nShakti of greatness and knowledge; Mahakali, the Shakti of force and
\nviolence; Mahalakshmi, the Shakti of beauty, love and delight; and
\nMahasaraswati, the Shakti of worldly reason (science) and work. The
\npossession of these Shaktis carries with it a sense of the Divine Power,
\nof general compassion [and] helpfulness to the world, and of faculty
\nfor any work that [the] nature may undertake.\n<\/p>\n

\n <\/p>\n

\nSraddha or Faith\n<\/p>\n

\n1. Faith in God\u2014<\/font>Directing Power, Antaryami <\/p>\n

\n2. Faith in Shakti\u2014<\/font>Executive Power.\n<\/p>\n

\n <\/p>\n

\nIII. Vijnana Chatusthaya
\n<\/font><\/p>\n

\nJnanam (Divine thought), Trikaladrishti, Ashta Siddhi, Samadhi
\n<\/font><\/p>\n

\n <\/p>\n

\nJnanam: The mental action consists of four parts: first of all, perception of the object and comparison and contrast with other objects.
\n[Then]10<\/sup>
\nreasoning<\/span> about the objects. Judgment whether the reasoning\n<\/p>\n

\n <\/p>\n

\n8<\/sup> <\/font>
\nMS (scribal) <\/font> <\/i>of
\n<\/font><\/p>\n

\n9<\/sup> <\/font>
\nMS (scribal) <\/font> <\/i>Vichar
\n<\/font><\/p>\n

\n10<\/sup> <\/font>
\nMS (scribal) <\/font> <\/i>The<\/font>
\n  <\/p>\n

\n

\n
\n1472<\/i>  <\/p>\n

\nis right or not. And judgment is aided by memory and imagination.\n<\/p>\n

\nJudgment is a direct perception of the Truth, which may or may
\nnot be aided by reasoning and other helps.\n<\/p>\n

\nImagination is the power of presenting to yourself things or
\ntruths not actually perceived or established by reason, [of]11<\/sup>
\nseeing<\/span>
\npossibilities other than actual experience.\n<\/p>\n

\nMemory is the power of retaining and reproducing mental or
\nsensory impressions.\n<\/p>\n

\nJudgment has two parts\u2014<\/font>discernment and direct perception. In
\nthe mind both of them are uncertain. In the Vijnana, there is a faculty
\nof discernment called Viveka or Intuitive Discrimination, which sees
\nat once what is wrong and what is right, the real difference between
\nthings and also their real resemblances and identities and also how
\nfar a truth is true and how far it has to be qualified. This Viveka is
\nindependent of reasoning. It knows the fact directly but not by a mere
\ninstinct; it knows it luminously with a clear perception which is certain
\nand makes no mistake.\n<\/p>\n

\nThere is also a faculty of Vijnana called Intuition which does
\nthe work of reasoning without the necessity of reasoning to arrive at
\na conclusion; that is to say it [comes to]12<\/sup>
\nthe<\/span> conclusion not as a
\nconclusion from other facts but as a fact in itself. Afterwards, it can
\ngroup around that fact all the other facts not as reasons but as related
\nfacts which help to retain it.\n<\/p>\n

\nInspiration is called Sruti or Hearing because it is not the direct
\nsight of the Truth but a sort of coming of the Truth into the mind in a
\nsudden flash. Generally this Truth comes as a vibration which carries
\nthe Truth in it and sometimes it comes as the actual word which by
\nrevealing its meaning brings new truth to the mind.\n<\/p>\n

\nThe fourth faculty is Drishti or direct sight. This is not, like intuition, looking into a person, an object or a group of circumstances
\nand finding out the truth about them, but it is the vision of the Truth
\nitself, coming as a luminous thought independent of all circumstances,
\nobjects etc.\n<\/p>\n

\nYou must first of all get the Intuition and Discrimination to take up <\/p>\n

\n <\/p>\n

\n11<\/sup> <\/font>
\nMS (scribal) <\/font> <\/i>with
\n<\/font><\/p>\n

\n12<\/sup> <\/font>
\nMS (scribal) <\/font> <\/i>does<\/font>
\n  <\/p>\n

\n

\n
\n1473<\/i>\n<\/p>\n

\nthe ordinary work of mind, because they alone among the Vijnana faculties can give all the circumstances about the Truth. Otherwise Drishti
\nand Sruti [will be distorted], because the reason will try to interpret
\nthem in the light of the circumstances as they are understood rightly
\nor wrongly by the human mind. Even the Intuition and Discrimination
\nwill be at first distorted by the action of the reason, imagination, wrong
\njudgment, wrong memory etc. Intuition and Discrimination have to go
\non working and getting stronger and surer until they are able to clear
\nout from the mind the other activities and themselves take up the
\nwhole work. As they increase in Force and Light, the other two will
\nbegin to act of themselves. When these four faculties or any of them
\nare applied to the things of thought, ideas and knowledge generally it
\nmay be called Jnanam or Divine Thought. When these four faculties
\nare applied to the facts and events of the material world the result
\nis Trikaladrishti, which means the direct knowledge of the past, the
\nintuitive knowledge of the present and the prophetic knowledge of
\nthe future. To have it properly, it is necessary that there should be no
\ndesire or personal interest in the result or any trusting to reasoning,
\ninferences, speculation etc.\n<\/p>\n

\nAshta Siddhi <\/p>\n

\nThere are two siddhis of knowledge, three of power and three of being. All
\nsiddhis exist already in Nature. They exist in you. Only owing to habitual
\nlimitations you make a use of them which is mechanical and limited. By breaking these limitations, one is able to get
\nthe conscious and voluntary use of them. The three siddhis of being are
\nsiddhis of the Sat or pure substance. In matter, Sat uses these siddhis
\naccording to fixed laws but in itself it is free to use them as it chooses.
\nIf one can get partly or entirely this freedom, one is said to have these
\nthree siddhis. They are Mahima including Garima, second Laghima
\nand third Anima.\n<\/p>\n

\nSat manifests as Chit, pure consciousness, and Chit has two sides\u2014<\/font>consciousness and energy, that is to say knowledge and power.
\nConsciousness in one material being communicates with the same
\nconsciousness in another material being by certain fixed methods such
\nas speech, gesture, writing etc. and unconscious mental communication. But these limitations are mere habits [and other methods are
\n  <\/p>\n

\n

\n
\n1474<\/i>  <\/p>\n

\npossible,] as for instance ants communicate by touch and not by speech.
\nConsciousness in itself is free to communicate between one mind and
\nanother without physical means consciously and voluntarily. The two
\nsiddhis by which this is done are called Vyapti and Prakamya.\n<\/p>\n

\nIn the same way there is a power in the consciousness of acting
\nupon other conscious beings or even upon things without physical
\nmeans or persuasion or compulsion. Great men are said to make others do their will by a sort of magnetism, that is to say there is a force
\nin their words, in their action, or even in their silent will or mere
\npresence which influences and compels others. To have these siddhis
\nof power is to have the conscious and voluntary use of this force of
\nChit. The three powers are Aishwarya, Ishita, Vashita. These powers
\ncan only be entirely acquired or safely used when we have got rid of
\nEgoism and identified ourselves with the infinite Will and the infinite
\nConsciousness. They are sometimes employed by mechanical means,
\ne.g. with the aid of Mantras, Tantric Kriyas (special processes), etc.\n<\/p>\n

\nVyapti is when the thoughts, feelings etc. of others or any kind of
\nknowledge of things outside yourself are felt coming to the mind from
\nthose things or persons. This is the power of receptive Vyapti. There
\nis also a power of communicative Vyapti, when you can send or put
\nyour own thought, feeling etc. into someone else.13<\/sup> <\/p>\n

\nPrakamya is when you look mentally or physically at somebody or something and
\nperceive what is in that person or thing, thoughts, feelings, facts about them
\netc. There is also another kind of Prakamya which is not of the mind but of the
\nsenses. It is the power of perceiving smells, sounds, contacts, tastes, lights,
\ncolours and other objects of sense which are either not at all perceptible to ordinary men or beyond the range of your ordinary
\nsenses. <\/p>\n

\n <\/p>\n

\n13<\/sup> <\/font>
\nThe following passage is found in a scribal copy not used for the text printed here.<\/font><\/i>
\nThis copy calls the communicative side of vyapti “communication or broadcasting”,<\/i>
\nand goes on:
\n<\/i><\/font>What happens in the Amutra happens in the Iha. What the Chit-shakti
\nreveals in the Spirit, the Maya-shakti crudely and materially attempts in the material and
\nmental universes. So spiritual Communism of Vijnana has its shadow in the material
\nand Bolshevik Communism; and the Siddhis of the Vijnana are attempted in wireless
\n<\/font>
\ntelegraphy, broadcasting, telephone, image transcription [<\/font>transmission?<\/font><\/i>].
\n  <\/font><\/p>\n

\n

\n
\n1475<\/i>\n<\/p>\n

\nVashita is when you concentrate your will on a person or object
\nso as to control it.\n<\/p>\n

\nAishwarya is when you merely use the will without any such
\nconcentration or control and things happen or people act according to
\nthat will.\n<\/p>\n

\nIshita is when you do not will but merely have a want or need
\nor a sense that something ought to be and that thing comes to you or
\nhappens.\n<\/p>\n

\nMahima is unhampered force in the mental power or in the physical power. In the physical it shows itself by an abnormal strength which
\nis not muscular and may even develop into the power of increasing the
\nsize and weight of the body etc.\n<\/p>\n

\nLaghima is a similar power of lightness, that is to say of freedom
\nfrom all pressure or weighing down in the mental, pranic or physical
\nbeing. By Laghima it is possible to get rid of weariness and exhaustion
\nand to overcome gravitation. It is the basis of Utthapana.\n<\/p>\n

\nAnima is the power of freeing the atoms of subtle or gross matter
\n(Sukshma or Sthula) from their ordinary limitations. By this power
\none can get free of physical strain or pain or even make the body as
\nlight as one chooses. It is by this power that Yogis were supposed to
\nmake themselves invisible [and] invulnerable or [to] free the body from
\ndecay and death.\n<\/p>\n

\nSamadhi\n<\/p>\n

\nSamadhi means properly the placing of the consciousness on any
\nparticular object or in any particular condition. It is generally used for
\na state of consciousness in which the mind is withdrawn from outward
\nthings by [one’s] placing the full energy of the consciousness on any
\nparticular object or general field. Thus by Samadhi one can become
\naware of things in this world outside our ordinary range or go into
\nother worlds or other planes of existence. One can also enter into those
\nparts of one’s own existence which are either above or below ordinary
\nconsciousness or as it is said “superconscient” or “subconscient”.\n<\/p>\n

\nSamadhi may be in three states\u2014<\/font>Jagrat or waking, Swapna or
\ndream, Sushupta or deep sleep.\n<\/p>\n

\nJagrat Samadhi is when in the waking consciousness, we are able
\nto concentrate and become aware of things beyond our consciousness.
\n  <\/p>\n

\n

\n
\n1476<\/i>  <\/p>\n

\nThis Samadhi may either bring images and experiences seen outside
\none’s own self as if in the physical atmosphere or else inside one’s self,
\ngenerally with the eyes closed. When the eyes are closed, another ether
\nthan the physical appears which is called Chittakasha or mental ether.
\nIt is in this that images are seen. There is also another ether behind
\ncalled Chidakasha.\n<\/p>\n

\nSwapna Samadhi is when the mind has lost its outward consciousness of outward surroundings and goes inside itself. It then has the
\nexperience either in itself or of scenes and happenings of this world or
\nother worlds, of the past, present or future. When these experiences are
\nmerely distorted memories or confused, falsified and fragmentary, then
\nit is called ordinary dream. [This happens when]14<\/sup>
\nthe<\/span> mind proper is
\nnot acting at all in the physical consciousness and only [ ]15<\/sup>
\nparts<\/span> of
\nthe nervous system are awake. But when part of the mind remains as it
\nwere awake even in [ ]16<\/sup>
\nsleep,<\/span> then one may get [accurate]17<\/sup>
\nrecords<\/span>
\nof true and actual experiences. These are not dreams but internal
\nvisions. Part of the mind is ranging through time and space or in other
\nworlds. Another part is on the watch to receive its experiences and
\nreport them to the physical consciousness.\n<\/p>\n

\nSushupta Samadhi, the third stage, is when the whole physical
\nconsciousness, at least that part of it which belongs to the waking self,
\nis asleep. When we are in deep sleep we think that nothing is going on
\nin us; but that is a mistake. Consciousness is active all the time. But
\nno report comes from it to the physical mind. In Sushupta Samadhi,
\none can get to the very limit of human consciousness, even [to]18<\/sup>
\nthe<\/span>
\nsuperconscient. Everything which we cannot attain in the waking state
\nis there in us in the dream-self and the sleep-self.\n<\/p>\n

\nSamadhi is a means of increasing the range of consciousness. We
\ncan extend the inner wakefulness in the swapna to planes of existence
\nwhich are at present sushupta to us and bring them into experience of
\nswapna and even eventually into the waking state.\n<\/p>\n

\n <\/p>\n

\n14<\/sup>
\nMS (scribal)<\/i>
\nThat is because
\n<\/font><\/p>\n

\n15<\/sup>
\nMS (scribal)<\/i>
\nthe
\n<\/font><\/p>\n

\n16<\/sup>
\nMS (scribal)<\/i>
\nthe
\n<\/font><\/p>\n

\n17<\/sup>
\nMS (scribal)<\/i>
\nacute
\n<\/font><\/p>\n

\n18<\/sup>
\nMS (scribal)<\/i>
\nof<\/font><\/p>\n

\n

\n
\n1477<\/i>\n<\/p>\n

\nThere are several kinds of Samadhi according to the ordinary
\nclassification, such as Satarka in which the mind withdrawn into itself
\ngoes on thinking and reasoning and doubting; or Savichara in which
\nthe mind does not reason logically but judges and perceives; and so on
\nup to Nirvikalpa Samadhi in which all the lower organs are stopped
\nand there is only the superconscious experience of the Brahman.\n<\/p>\n

\n <\/p>\n

\nIV. Sharira Chatusthaya
\n<\/font><\/p>\n

\nArogya, Utthapana, Saundarya, Ananda<\/font> <\/p>\n

\n <\/p>\n

\nArogya is the state of being healthy. There are three stages:\n<\/p>\n

\n(1) When the system is normally healthy and only gets disturbed
\nby exceptional causes or very strong strain, such as continual exposure
\nto cold, overstrain of any kind.\n<\/p>\n

\n(2) When even exceptional causes or great overstrain cannot
\ndisturb the system; this shows that there is full Arogya Shakti.\n<\/p>\n

\n(3) Immortality in the body.\n<\/p>\n

\n <\/p>\n

\nUtthapana is the state of not being subject to the pressure of
\nphysical forces. There are also three stages here:\n<\/p>\n

\n(1) When there is a great force, lightness and strength in the body
\n(full of vital energy); this shows that the body is full of Prana Shakti.\n<\/p>\n

\n(2) When there is no physical weariness, no exhaustion of the
\nbrain or nervous centres.\n<\/p>\n

\n(3) When one is not necessarily subject to the law of gravitation
\nor other physical laws.\n<\/p>\n

\n <\/p>\n

\nSaundarya is the state of being beautiful. There are also three
\nstages here:\n<\/p>\n

\n(1) When there is brightness in the body combined with sweetness
\nof voice and charm of expression etc.\n<\/p>\n

\n(2) Continual youth.\n<\/p>\n

\n(3) When the features and figure can be changed to a form of
\nperfect beauty.\n<\/p>\n

\n <\/p>\n

\nAnanda referred to here is Physical Ananda or Kamananda. This
\nis of various kinds, sensuous, sensual etc.
\n  <\/p>\n

\n

\n
\n1478<\/i>  <\/p>\n

\n <\/p>\n

\nV. Karma Chatusthaya
\n<\/font><\/p>\n

\nKrishna, Kali, Karma, Kama
\n<\/font><\/p>\n

\n <\/p>\n

\nKrishna is the Ishwara taking delight in the world.\n<\/p>\n

\nKali is the Shakti carrying out the Lila according to the pleasure
\nof the Ishwara.\n<\/p>\n

\nKarma is the Divine Action.\n<\/p>\n

\nKama is the Divine Enjoyment.\n<\/p>\n

\n <\/p>\n

\nVI. Brahma Chatusthaya
\n<\/font><\/p>\n

\nSarvam, Anantam, Jnanam, Anandam Brahma
\n<\/font><\/p>\n

\n <\/p>\n

\n\n\n\n\n\n
Sarvam Brahma\u2014<\/font><\/td>\nwhen we realise one thing in the
\n\t\t\tuniverse.  <\/td>\n<\/tr>\n
Anantam Brahma\u2014<\/font><\/td>\nwhen we realise Infinite Force and Quality
\n\t\t\tat play in all forms. <\/td>\n<\/tr>\n
Jnanam Brahma\u2014<\/font><\/td>\nwhen we realise a consciousness in everything
\n\t\t\twhich is aware of all. <\/td>\n<\/tr>\n
Anandam Brahma\u2014<\/font><\/td>\nwhen we realise in that
\n\t\t\tconsciousness a delight in all things. <\/td>\n<\/tr>\n<\/table>\n<\/div>\n

\n  <\/p>\n

\nVII. Siddhi Chatusthaya <\/font><\/p>\n

\nShuddhi, Mukti, Bhukti, Siddhi
\n<\/font><\/p>\n

\n <\/p>\n

\nShuddhi <\/p>\n

\n(1) Of the Pranas\u2014<\/font>Release from Vasana or desire, that is Asakti
\nor attachment, action of emotion, e.g. I must have that, I cannot do
\nwithout that; Kamana or longing, action of desire, i.e. I want that;
\nRaga-dwesha or preference, action of mind, i.e. I prefer this. There
\nare also [the opposites of these],19<\/sup>
\nnon-attachment,<\/span> non-longing or
\ncraving and non-preference. We have also to [be released]20<\/sup> from these
\nthings. When you have effected these three things you will have perfect
\nSamata. Then you will naturally have perfect Shanti, that is Divine
\nPeace [and] perfect or Shuddha Bhoga, that is Divine Enjoyment. <\/p>\n

\n <\/p>\n

\n19<\/sup> <\/font>
\nMS (scribal) <\/font> <\/i>other sides
\n<\/font><\/p>\n

\n20<\/sup> <\/font>
\nMS (scribal) <\/font> <\/i>release<\/font><\/p>\n

\n

\n
\n1479<\/i>\n<\/p>\n

\nShanti is the negative Ananda and those have it who rest in the
\nNirguna Brahman. Shuddha Bhoga is the positive Ananda and those
\nhave it who rest in the Trigunatita Ananta Brahman. Enjoy the world
\nwith Shuddha Bhoga based on the perfect Shanti. That which you get as
\nthe result of satisfied desire is troubled, unsafe, feverish or limited, but
\nShuddha Bhoga is calm, self-possessed, victorious, unlimited, without
\nsatiety and vairagya, immortally blissful. It is in a word, not Harsha,
\nnot Sukha, but Ananda. It is Amrita, it is Divinity and Immortality,
\nit is [becoming of]21<\/sup>
\none<\/span> nature with God. [The soul]22<\/sup>
\nhas<\/span> then no
\nKama but pure Lipsa, an infinite readiness to take and enjoy whatever
\nGod gives.23<\/sup> <\/p>\n

\n(2) Of the Chitta\u2014<\/font>Release from all sanskaras of feeling.\n<\/p>\n

\n(a) Thought impulses start up from Chitta as instincts, inspirations, insights, intuitions etc. They come up coloured by emotions,
\ndistorted by associations and perverted by [the] imagination[s] which
\nbring them up. Bhakti, genius, poetic inspiration all come from this
\nsource.\n<\/p>\n

\n(b) Impulses of feeling are of two kinds, natural or eternal, artificial or Vikaras. Love, courage, compassion are natural and are actions
\ncaused by Jnanam. Hatred, fear, disgust are Vikaras and are distortions
\nor reactions caused by Ajnanam.\n<\/p>\n

\n(c) Impulses of action: Shuddha Pravritti, that is, action without desire independent of emotion. Ashuddha
\nPravritti, that is, action stirred by two forces, desire and emotion. Prohibit
\nand inhibit by will all action or speech that starts blindly from the passions
\nor emotions surging in the heart. <\/p>\n

\n(3) Of the Manas\u2014<\/font>Release from habitual
\nthoughts. Still the conceptual activity of the Manas and transfer to the Buddhi its perceptual
\nactivity (a part of Prakamya).\n<\/p>\n

\n(4) Of the Buddhi\u2014<\/font>Release from reason, imagination, memory
\nand logic and replace[ment of] them by the[ir] divine counterpart[s].\n<\/p>\n

\n(5) Of the Body\u2014<\/font>Release from all bodily impurities, disease etc.,
\nand attain[ment of] Immortality. <\/p>\n

\n <\/p>\n

\n21<\/sup> <\/font>
\nMS (scribal) <\/font> <\/i>of becoming
\n<\/font>
\n.<\/font><\/p>\n

\n22<\/sup> <\/font>
\nMS (scribal) <\/font> <\/i>It
\n<\/font><\/p>\n

\n23<\/sup> <\/font>
\nThis paragraph is an almost verbatim transcription of most of the fifth paragraph of<\/font><\/i> Chapter VII of
\n<\/i><\/font>Yogic Sadhan.\u2014<\/font>Ed.<\/i>
\n<\/font>   <\/p>\n

\n

\n
\n1480<\/i>  <\/p>\n

\nMukti\n<\/p>\n

\n(1) From Dwandwas or dualities\n<\/p>\n

\n(a) Of the Prana\u2014<\/font>Kshutpipasa, hunger and thirst; Shitoshna,
\nheat and cold; pleasure and pain of the body.\n<\/p>\n

\n(b) Of the Chitta\u2014<\/font>Priyapriyabodha, the sense or feeling of love
\nand hatred; Mangalamangalabodha, the sense of good and evil, good
\nand bad fortune; Manapamanabodha, the sense of honour and obloquy.\n<\/p>\n

\n(c) Of the Mind (that is, Manas and Buddhi)\u2014<\/font>Satyasatya, the
\nknowledge of truth and falsehood; Papapunya, the knowledge of virtue
\nand vice.\n<\/p>\n

\n(2) From Ajnanam and the three gunas. <\/p>\n

\n(a) Sattwa\u2014<\/font>wherever there is Sattwa, that is
\nthe clearness of being or Prakasha, it brings with it sukha or happiness; Sattwa is full of
\nPrakasha.\n<\/p>\n

\nSattwa in mind\u2014<\/font>clearness of mind; we get knowledge.\n<\/p>\n

\nSattwa in Chitta\u2014<\/font>the pure love; we get love.24<\/sup> <\/p>\n

\nSattwa in body\u2014<\/font>ease, health and so on.\n<\/p>\n

\n(b) Rajas is the principle of desire and activity; Rajas is full of
\nPravritti. The result of Rajas is any kind of pain, Duhkha or Ashanti,
\ntrouble, disturbance, anxiety.\n<\/p>\n

\n(c) Tamas is Aprakasha and Apravritti. The result is fear, idleness,
\ntoo much of sleep, ignorance.\n<\/p>\n

\nSattwa is to be replaced by pure Prakasha, Rajas by pure Pravritti,
\nTamas by pure Shama. There is no desire and no necessity of acting
\nbut there is the Divine Impulse which acts through us\u2014<\/font>this is pure
\nPravritti. When there is no such Divine Impulse, it is pure Shama,
\nTapas or force of action being there but not acting. Just as Pravritti is
\na Divine Force coming and making you act, so the pure Prakasha is
\nthe Divine Light bringing knowledge into the consciousness.\n<\/p>\n

\nBy being indifferent, we have to effect Shama; then acting as far as
\npossible only under the Divine Impulse, we get pure Tapas. By keeping
\nthe mind always unattached to its own thoughts and activities and on <\/p>\n

\n <\/p>\n

\n24<\/sup> <\/font>
\nIn all scribal copies, “we get” follows the noun in these two lines. Even when the<\/font><\/i>
\norder of the words is changed the sense remains somewhat unclear.<\/i>\u2014<\/font><\/font>Ed.<\/font><\/i> 
\n  <\/p>\n

\n

\n
\n1481<\/i>\n<\/p>\n

\nthe watch for Light from above and as far as possible quiet, we get
\nPrakasha. <\/p>\n

\n(3) From Ahankara; from the ignorance that you are the actor
\netc. Whenever you say “I like this”, “I do not want this”, there you
\nchoose and [act].25<\/sup>
\nWhatever<\/span> comes to you, you have to take and enjoy.
\nReplace Ahankara or the idea of Aham by the idea that you are the
\nIshwara.\n<\/p>\n

\nBhukti is the Delight of existence in itself, independent of every
\nexperience and extending itself to all experiences. [It has three forms:]\n<\/p>\n

\n(1) Rasagrahanam or taking the Rasa in the mind: (a) bodily
\nsensations, (b) food, (c) events, (d) feelings, (e) thoughts.\n<\/p>\n

\n(2) Bhoga in the Prana, i.e. Bhoga without Kama or enjoyment
\nwithout desire.\n<\/p>\n

\n(3) Ananda throughout the system.\n<\/p>\n

\n\n\n\n\n\n\n\n\n
\n

Kamananda\u2014<\/font>\n\t\t\t<\/td>\n

\n

Physical Ananda, [e.g.]26<\/sup>
\nVishayananda,<\/span>
\n\t\t\ti.e. sensuous pleasure <\/td>\n<\/tr>\n

\n

Premananda\u2014<\/font><\/td>\n

\n

Getting delight by positive feeling of Love
\n(Chitta) <\/td>\n<\/tr>\n

\n

Ahaitukananda\u2014<\/font><\/td>\n

\n

Delight without any cause (Manas)\n\t\t\t<\/td>\n<\/tr>\n

\n

Chidghanananda\u2014<\/font><\/td>\n

\n

Ananda of the Chit in the object
\n\t\t\tfull of the gunas (Vijnana) <\/td>\n<\/tr>\n

\n

Shuddhananda\u2014<\/font><\/td>\n

\n

Ananda of the Beauty of everything
\n\t\t\t(Ananda) <\/td>\n<\/tr>\n

\n

Chidananda\u2014<\/font><\/td>\n

\n

Ananda of pure consciousness without
\nthe gunas (Chit-tapas)\n<\/td>\n<\/tr>\n

\n

Sadananda\u2014<\/font><\/td>\n

\n

Ananda of pure existence apart from
\n\t\t\tall objects and experiences (Sat) <\/td>\n<\/tr>\n<\/table>\n<\/div>\n

\nSiddhi of the five Chatusthayas, Brahma, Karma, Sharira, Vijnana
\nand Samata. <\/p>\n

\n <\/p>\n

\n25<\/sup> <\/font>
\nMS (scribal) <\/font> <\/i>do
\n<\/font><\/p>\n

\n26<\/sup> <\/font>
\nMS (scribal) <\/font> <\/i>ie<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

SAPTA CHATUSTHAYA SCRIBAL VERSION   I. Samata Chatusthaya Samata, Shanti, Sukha, Hasya (Atmaprasada)   Negative Samata Positive Samata Titiksha Sama Rasa\u2014mind and intellect Udasinata Sama…<\/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-1802","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\/1802","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=1802"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1802\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1802"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1802"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1802"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}