{"id":786,"date":"2013-07-13T01:30:24","date_gmt":"2013-07-13T01:30:24","guid":{"rendered":"http:\/\/localhost\/?p=786"},"modified":"2013-07-13T01:30:24","modified_gmt":"2013-07-13T01:30:24","slug":"67-sapta-chatushtaya-vol-27-supplement-volume-27","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/27-supplement-volume-27\/67-sapta-chatushtaya-vol-27-supplement-volume-27","title":{"rendered":"-67_Sapta Chatushtaya.htm"},"content":{"rendered":"\n\n
\n

SAPTA-CHATUSHTAYA<\/span><\/b><\/p>\n

 <\/p>\n


\nI.
\nSHANTI-CHATUSHTAYA
\n<\/span><\/b><\/p>\n

 <\/p>\n


\n<\/span><\/b>Samatā
\nsāntih sukham hāsyam iti śānticatusţayam.<\/span><\/i><\/p>\n

Samata<\/b><\/span><\/p>\n

 <\/p>\n

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

The
\nbasis of internal peace is samatā, <\/i>the capacity of receiving with a
\ncalm and equal mind all the attacks and appearances of outward things, whether
\npleasant or unpleasant, ill-fortune and good-fortune, pleasure and pain, honour
\nand ill-repute, praise and blame, friendship and enmity, sinner and saint, or,
\nphysically, heat and cold etc. There are two forms of samatā, <\/i>passive
\nand active, samatā <\/i>in reception of the things of the outward world
\nand samatā <\/i>in reaction to them.<\/p>\n

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


\n
\n<\/span>1.
\nPASSIVE<\/p>\n

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

       
\nPassive
\nsamatā <\/i>consists of three things:<\/p>\n

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


\n
\n<\/span>Titikşā,
\nudāsinatā, natih iti samatā.<\/p>\n

<\/span><\/i><\/p>\n

 <\/p>\n

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

TITIKSHA<\/font><\/p>\n

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

Titikşā
\n<\/span><\/i>is
\nthe bearing firmly of all contacts pleasant or unpleasant, not being overpowered
\nby that which is painful, not <\/span>being
\ncarried<\/span> away <\/span>by
\nthat which is pleasant. Calmly and firmly <\/span>to
\nreceive both and hold and bear them as one who is stronger, greater, vaster than
\nany attack of the world, is the attitude of <\/span>titik<\/span>şā<\/span>.<\/p>\n

<\/span><\/i><\/p>\n

 <\/p>\n

<\/span><\/i><\/p>\n

UDASINATA<\/font><\/p>\n

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

 <\/p>\n

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

Udāsīnatā
\n<\/span><\/i>is indifference
\nto the dvandvas <\/i>or dualities; it <\/span>means
\nliterally being seated above, superior to all physical and<\/span>
\nmental touches. The udāsīna, <\/i>free from desire, either does not
\nfeel the touch of joy and grief, pleasure and pain, liking and disliking, or he
\nfeels them as touching his mind and body, but not himself,<\/p>\n

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


\n
\n<\/span>
\nPage-356
\n <\/font>
\n<\/span><\/p>\n

\n

he
\nbeing<\/span> <\/span>different
\nfrom mind and body and seated above them.<\/p>\n

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


\n<\/span>NATI<\/p>\n

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

Nati<\/span>
\n<\/span><\/i>is
\nthe submission of the soul to the will of God; its <\/span> <\/span>acc<\/span>eptance<\/span>
\n<\/span>of
\nall touches as His touches, of all experience as His <\/span>play<\/span>
\n<\/span>with
\nthe soul of man. Nati <\/i>may be with titikşā, <\/i>feeling the<\/span>
\n<\/span>sorrow
\nbut accepting it as God’s will, or with udāsinatā, <\/i><\/span>rising
\nsuperior to it and regarding joy and sorrow equally as God’s working in the
\nlower instruments, or with ānanda, <\/i>receiving everything as the play
\nof Krishna, and therefore in itself delightful. The last is the state of the
\ncomplete Yogin, for by this continual joyous or ānandamaya namaskāra
\n<\/i>to God constantly practised, we arrive eventually at the entire elimination
\nof grief, <\/span>pain,
\netc., the entire freedom from the dvandvas, <\/i>and find <\/span>Brahmananda
\nin every smallest, most trivial, most apparently discordant detail of life and
\nexperience in this human body. We get rid entirely of fear and suffering; ānandam
\nbrahmaņo vidvān  <\/span>na
\nbibheti <\/i><\/span>kutaścana.
\n<\/span><\/i>We
\nmay have to begin with titiksā <\/i>and
\n<\/span>udāsinatā,
\n<\/span><\/i>but it is in this
\nAnanda that we must consummate siddhi <\/i>of sarmatā. <\/i>The Yogin
\nreceives victory and defeat, success,
\nand ill-success, pleasure and pain, honour and disgrace with an
\n<\/span>
\nequal, a sarma ānanda,<\/i><\/span>
\n<\/span><\/i>–<\/span>
\nfirst by buddhi-yoga, <\/i>separating himself from his habitual mental and
\nnervous reactions and insisting by vicāra <\/i>on the true nature of the
\nexperience itself and of his own soul, which is secretly ānandamaya, <\/i><\/span>–<\/span>
\n<\/span>full
\nof sarma ān<\/i><\/span>anda<\/span>
\n<\/span><\/i>in
\nall things. He comes to change all the ordinary values of e<\/span>xperience;
\namangala <\/i>reveals itself to him as mangala, <\/i>defeat ill-success as
\nthe fulfilment of God’s immediate purpose and a step towards ultimate victory,
\ngrief and pain as concealed and perverse forms of pleasure. A stage arrives
\neven, when physical tin itself, the hardest thing for material man to bear,
\nchanges its<\/span>
\nnature<\/span> <\/span>in
\nexperience and becomes physical Ananda; but this <\/span>is
\nonly at the end, when this human being, imprisoned in matter, subjected to mind,
\nemerges from his subjection, conquers his mind and delivers himself utterly in
\nhis body, realising his true   
\n<\/span>ānāndamaya<\/span>
\n<\/span><\/i>self
\nin every part of the ādhāra.<\/p>\n

<\/i><\/span>
\n <\/p>\n

<\/span><\/i><\/p>\n


\nPage-357<\/p>\n

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

\n

2. ACTIVE <\/p>\n

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

 <\/span>             
\n<\/span><\/span>It
\nis this universal or sama ānanda <\/i>in all experiences<\/span>
\n which
\n<\/span>constitutes
\nactive samara, <\/i>and it has three parts or stages,-<\/p>\n

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


\n
\n<\/span>Rasah,
\nprītih, ānandah…<\/span><\/i><\/p>\n

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

       
\nRasa
\n<\/span><\/i>is
\nthe appreciative perception of that Guna, that<\/span>
\n<\/span>āsavāda,
\n<\/span><\/i>taste
\nand quality, which the Ishwara of the Lila perceives in<\/span>
\n<\/span>each
\n<\/span>different object of
\nexperience (visaya) <\/i>and for the enjoyment of <\/span>which
\nHe creates it in the Lila. Prītih <\/i>is the pleasure of the<\/span>
\nmind in all Rasa, pleasant or unpleasant, sweet or bitter. Ananda is the divine bhoga
\n<\/i>superior to all mental pleasure, with which God enjoys the rasa; <\/i>in
\nAnanda the opposition of the dualities entirely ceases.<\/p>\n

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


\n<\/span>Shanti<\/p>\n

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

 <\/p>\n

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

       
\nOnly
\nwhen samatā <\/i>is accomplished, can śānti <\/i>be perfect
\nin the system. If there is the least disturbance or trouble in the mentality, we
\nmay be perfectly sure that there is a disturbance, or defect in the samatā.
\n<\/i>For the mind of man is complex<\/span>
\nand even when in the buddhi <\/i>we have fixed ourselves entirely in udāsinatā
\n<\/i><\/span>or
\nnati, <\/i>there may be revolts, uneasinesses, repinings in<\/span>
\n<\/span>other
\n<\/span>parts.
\nThe buddhi, <\/i>the manas, <\/i>the heart, the nerves<\/span>
\n(prāna), <\/i><\/span>the
\n<\/span>very
\nbodily case must be subjected to the law of samatā.<\/i>
\n<\/span>   <\/i>
\n<\/span>    
\n<\/span>S<\/i><\/span>ā<\/i><\/span>nti
\n<\/i>
\nmay
\nbe either a vast passive calm based on<\/span>
\nudāsīnatā <\/i><\/span>or
\na vast joyous calm based on nati. <\/i>The former is apt to associate itself
\nwith a tendency to inaction and it is therefore in the latter that our Yoga must
\nculminate.<\/p>\n

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


\n<\/span>Sukha
\n<\/span><\/p>\n


\n<\/span>   <\/i>
\n<\/span>    
\n<\/span>Sukham
\n<\/i>
\nis
\nthe complete relief and release from<\/span>
\n<\/span>duhkha,
\n<\/span><\/i>from
\nvişada, <\/i>which comes by the fulfilment of samatā <\/i>and sānti.
\n<\/i>The perfected Yogin has never in himself any touch of sorrow, any tendency
\nof depression, cloud or internal repining and weariness, but is always full of a
\nsattwic light and ease.<\/p>\n

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


\nPage-358<\/p>\n

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

\n

Hasya<\/p>\n

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

       
\n<\/span>Hāsyam
\n<\/span><\/i>is
\nthe active side of sukham; <\/i>it consists in an active inter<\/span>nal
\nstate of gladness and cheerfulness which no adverse experience mental or
\nphysical can trouble. Its perfection is God’s stam<\/span>p
\nand seal on the Siddhi of the samatā. <\/i>It is in our internal being
\nthe image of Srikrishna playing, bālavat, <\/i>as the eternal bālaka
\n<\/i>and kumāra <\/i>in the garden of the world.<\/p>\n

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


\n<\/span>II.
\nSHAKTI-CHATUSHTAYA
\n<\/span><\/p>\n

       
\nThis may be called the
\nSiddhi of the temperament or nature in the lower system, in the internal Triloka
\nof mind, life <\/span>and<\/span>
\nbody, <\/span>Manas,
\nPrana, Annam. To put it from a higher standpoint, it is the Siddhi of the divine
\nShakti working in <\/span>these
\nthree principles.
\n <\/p>\n

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


\nViryam, śaktih, candībhāvah śraddhā iti śakti-catustayam.<\/i><\/span>
\n<\/span><\/p>\n

 <\/p>\n

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

Virya
\n<\/span>
\n<\/span>THE
\nCHATURVARNYA<\/b>
\n<\/span> <\/p>\n

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

       
\n<\/span>By vīrya <\/i>is meant the fundamental svabhāvaśakti <\/i>or
\nthe<\/span>
\nenergy<\/span> of the divine
\ntemperament expressing itself in the fourfold type of the cāturvarnya <\/i><\/span>–<\/span>
\nin Brahmanyam, Brahmashakti, Brahmatejas, in Kshatram, Kshatrashakti,
\nKshatratejas, in Vaishya, Vaishyaswabhavashakti and Tejas, Shudraswabhavashakti
\nand Tejas. We must realise that the ancient Aryan Rishis meant by the
\nChaturvarnya not a mere social division, but a recognition of God ma<\/span>nifesting
\nHimself in fundamental Swabhava, which our bodily di<\/span>stinctions,
\nour social orders are merely an attempt to organise in the symbols of human
\nlife, often a confused attempt, often a mere <\/span>parody
\nand distortion of the divine thing they try to expr<\/span>ess.
\nEvery man has in himself all the four Dharmas, but one predominates, in one he
\nis born and that strikes the note of his chara<\/span>cter<\/span>
\nand determines the type and cast of all his actions; the rest subordinated to
\nthe dominant type and helps to give it its com-<\/p>\n

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


\nPage-359<\/p>\n

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

\n

plement.
\nNo Brahmana is a complete Brahmana unless he has the Kshatratejas in him, the
\nVaishyashakti and the Shudrashakti, but all these have to serve in him the
\nfullness of his Brahmanyam. <\/span>God
\nmanifests Himself as the four Prajapatis or Manus,<\/span>
\n<\/span>catvāro
\n<\/span>manavah <\/span><\/i>of
\nthe Gita, and each man is born in the amśa <\/i>of one of the four; the
\nfirst characterised by wisdom and largeness, the second by heroism and force,
\nthe third by dexterity and enjoy- ment, the fourth by work and service. The
\nperfected man deve<\/span>lops
\nin himself all four capacities and contains at once the<\/span>
\n<\/span>god:
\nof wisdom and largeness, the god of heroism and force, the god of skill and
\nenjoyment, the god of work and service. Only one stands dominant and leads and
\nuses the others.<\/p>\n

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


\n
\n<\/span>
\nBRAHMATEJAS<\/p>\n

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

 <\/p>\n

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

 <\/p>\n

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

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

J\u00f1ānalipsā,
\nj\u00f1anaprakāśo brahmavarcasyam, sthairyam iti brahmatejah.<\/span><\/i>
\n <\/p>\n

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

LIPSA
\n<\/span><\/b><\/p>\n

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

       
\nI
\ngive only the dominant qualities of the type in these<\/span>
\n<\/span>definitions:
\nThe Purna Yogin does not reduce his nature to inaction but perfects it and
\nuplifts in order to place it at the service of the Ishwara in His Lila. He
\naccepts the Jnanalipsa and purifying it of desire turns it into a divine
\nreaching out towards Prakasha of knowledge; this divine desireless reaching out
\nof Brahman in personality to Brahman in the vişaya <\/i>or object, is the
\nnew sense which lipsā <\/i>acquires in the language of the siddha.<\/p>\n

<\/i><\/span><\/p>\n

 <\/p>\n

<\/span><\/i><\/p>\n

JNANAPRAKASHA
\n<\/span><\/b><\/p>\n

J\u00f1āna
\n<\/span><\/i>includes
\nboth the Para and the Apara Vidya; the knowledge of the Brahman in Himself and
\nthe knowledge of the world; but the Yogin, reversing the order of the worldly
\nmind, seeks to know Brahman first and, through Brahman, the world. Scientific
\nknowledge, worldly information and instruction are to him secondary objects, not
\nas it is with the ordinary scholar and<\/span>
\n<\/span>scientist,
\nhis primary aim. Nevertheless these too we must take into our scope and give
\nroom to God’s full joy in the world. The methods of the Yogin are also different
\nfor he tends more and
\n 
\n<\/span><\/p>\n

\n
\n Page-360
\n 
\n <\/span><\/span><\/font><\/p>\n

\n


\nmo<\/span>re to the use of
\ndirect vision and the faculties of the Vijnana and less and less to intellectual
\nmeans. The ordinary man studies object from outside and infers its inner nature
\nfrom the results, his external study. The Yogin seeks to get inside the object,
\nknow it from within and use external study only as a means of confirming his
\nview of the outward action resulting from an already known inner nature.<\/p>\n

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

 <\/p>\n

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

BRAHMAVARCHASYA<\/p>\n

<\/span><\/b><\/p>\n

       
\nBrahmavarcasya<\/span>
\n<\/span><\/i>is
\nthe force of Jnana working from within <\/span>man,
\nwhich tends to manifest the divine light, the divine power, the divine qualities
\nin the human being.<\/p>\n

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


\n<\/span>STHAIRYA
\n<\/span><\/b><\/p>\n


\n<\/span><\/b>   <\/span>    
\n<\/span>Sthairyam<\/span>
\n<\/span><\/i>is
\nthe capacity of fixity in Jnana; the man who is <\/span>sthira<\/span>
\n<\/span><\/i>is
\nable to hold the light and power that enters into him w<\/span>ithout
\n<\/span>stumbling
\nor being dazzled and blinded by their shock <\/span>and
\nto receive and express the divine forces in himself without being <\/span>carried
\naway by them and subjected to the blind rushing <\/span>stream<\/span>
\n<\/span>of
\nPrakriti. He has the dhāranasāmarthyam <\/i>and does not from
\nincapacity of the Adhara lose or spill these things as they en<\/span>ter
\ninto him.<\/p>\n

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

 
\n 
\n
\n<\/span>KSHATRATEJAS
\n <\/span><\/b><\/span>
\n<\/span>Abhayam,<\/span>
\n<\/span>sāhasam,
\nyaśolipsā, ātmaślāghā iti ksatratejah<\/p>\n

<\/span><\/i>
\n <\/p>\n

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


\n<\/span> <\/span>ABHAYA
\nAND SAHASA<\/span><\/b><\/p>\n


\n
\n   <\/b>    
\n<\/span>Abhayam<\/span> <\/span><\/i>is
\nthe passive freedom from fear which with a bold <\/span>calmness<\/span>
\n<\/span>meets
\nand receives every menace of danger and shock <\/span>of
\nmisfortune.<\/p>\n

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

   <\/i><\/span>    
\n<\/span>Sāhasam<\/span>
\n<\/span><\/i>is
\nthe active courage and daring which shrinks fr<\/span>om
\nno enterprise however difficult or perilous, and cannot be dismayed or depressed
\neither by the strength or the success of the <\/span>opposing
\nforces.<\/p>\n

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

 <\/p>\n

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

Y<\/span>ASHAS
\n<\/span><\/b><\/p>\n

       
\nBy<\/span>
\nYaśas <\/i><\/span>is
\nmeant victory, success and power. Although the<\/p>\n

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


\nPage-361
\n <\/font>
\n<\/span><\/p>\n

\n


\nKshatriya must be ready to face and accept defeat, disaster and suffering, yet
\nhis objective, the thing towards which he moves, is yaśas. <\/i>He enters
\nthe field to conquer, not to suffer. Suffering is only a means towards victory.
\nHere again the reaching out, the lipsā <\/i>must come to be free from
\ndesire and consist in the divine reaching out of God within to His self-fulfilment
\nas the Kshatriya. Therefore the Kshatriya must manifest in himself the nature of
\nthe Brahmin, J\u00f1āna<\/i> and sthairyam, <\/i>since without knowledge in
\nsome form, desire cannot perish out of the system.<\/p>\n

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


\n
\n<\/span>ATMASHLAGHA<\/span><\/b><\/p>\n


\n
\n        
\n<\/span><\/span><\/b>AtmaSliighii
\n<\/span><\/i>in
\nthe unpurified Kshatriya is pride, self-confidence, and the knowledge of his own
\nmight. Without these qualities the Kshatriya becomes deficient in force and
\nfails to effect himself in type and action but with purification it becomes no
\nlonger the ślāghā <\/i>of the aham, <\/i>but the ślāghā<\/i>
\nof the Atman, the divine self within rejoicing in the Shakti of God and its
\ngreatness and its power as it pours itself out in battle and action through the
\nhuman ādhāra.<\/i>
\n  
\n  <\/p>\n

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

 <\/p>\n

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

VAISHYASHAKTI<\/p>\n

<\/span><\/b>
\n  <\/p>\n

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

 <\/p>\n

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

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

Diinam,
\nvyayab, kausalam, bhogalipsii iti vaisyasaktib.<\/span><\/i><\/p>\n

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

       
\nDānam <\/span><\/i>and
\npratidānam <\/i>are the especial Dharma of the Vaishya; his nature is the
\nnature of the lover who gives and seeks; he pours himself out on the world in
\norder to get back what he has given increased a hundredfold. Vyaya <\/i>is his
\ncapacity to spend freely for this purpose without any mean and self-defeating
\nmiserliness in the giving. Kauśalam <\/i>is the dexterity and skill which
\nis able so to arrange the means, the equipment, the action as to produce the
\ngreatest results possible and the best arranged results. Law, arrangement,
\nsuiting of means to ends, of expenditure to return, are the joy of the Vaishya. Bhoga
\n<\/i>is his object; possession and enjoyment, not merely of physical things, but
\nall enjoyment, enjoyment of knowledge, of power, of self-giving, of service,
\ncomes within its scope. The Vaishya, purified and<\/p>\n

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


\nPage-362
\n <\/font>
\n<\/span><\/p>\n

\n


\nli<\/span>berated,<\/span>
\n<\/span>becomes
\nthe supreme giver and lover and enjoyer, K<\/span>rishna’s<\/span>
\n<\/span>amśa<\/span>
\n<\/span><\/i>preserving
\nand making the most of the world. He i<\/span>s
\nthe Vishnushakti, as the Brahmana is the Shivashakti and the shatriya is the
\nRudrashakti.<\/p>\n

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


\n<\/span>SHUDRASHAKTI<\/span><\/b>
\n <\/span><\/span>
\n<\/span>
\n               
\n<\/span>Kāmab,<\/span>
\nprema, dāsyalipsā, ātmasamarpanam iti śūdraśaktih.<\/p>\n

<\/span><\/i><\/p>\n

        The Śūdra <\/i>is God descending entirely into the lower
\nworld and its nature, giving himself up entirely for the working out of God’s
\nLila in Matter and in the material world. From this standpoint he is the
\ngreatest of the four Shaktis, because his nature goes direct towards complete ātmasamarpana;
\n<\/i>but the Shudra bound ,has cut himself off from knowledge, power and skill
\nand lost !himself in the tamoguna. <\/i>He has to recover the Brahmana,
\nKshatriya and Vaishya in himself and give them up to the service of God, of man,
\nof all bengs. The principle of kāmah <\/i>or desire in him <\/span>must
\nchange from the seeking after physical well-being and <\/span>self
\nindulgence to the joy of God manifest in Matter. The prin<\/span>ciple<\/span>
\n<\/span>of
\nprema <\/i>must find itself and fulfil itself in dāsyalipsā <\/i>and
\n<\/span>ātmasamarpana
\n<\/span><\/i>in the surrender
\nof himself to God and to God in <\/span>man<\/span>
\n<\/span>and
\nthe selfless service of God and of God in man. The <\/span> <\/span>Shudra
\n<\/span>is
\nthe master spirit of the Kali, as is the Vaishya of the <\/span>Dwapara,
\nthe Kshatriya of the Treta and the Brahmana of the <\/span>Satya.<\/p>\n

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


\n<\/span>Shakti<\/span><\/b>
\n
\n <\/p>\n

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

       
\nŚakti
\n<\/span><\/i>is
\nthe perfection of the different parts of the system which<\/span>
\n<\/span>enables
\nthem to do their work freely and perfectly.<\/p>\n

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

 <\/p>\n

<\/span><\/b><\/p>\n

DEHASHAKTI
\n<\/span><\/b><\/p>\n

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

<\/span>
\n<\/span>Mahattva-bodhah,
\nbalaślāghā, laghutā, dhāranasāmarthyam iti
\ndehasaktih.<\/span><\/i>
\n<\/span><\/p>\n

 <\/span>             
\n<\/span>The body is the pratisthā <\/i><\/span>in
\nthis material universe; for the <\/span>working
\nout of the divine līlā <\/i>on earth it is necessary that it should<\/p>\n

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


\n<\/span>
\nPage-363
\n <\/font><\/p>\n

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

\n

have
\nespecially the dhāranasāmarthyam <\/i>or power of sustaining the
\nfull stream of force, of Ananda, of widening knowledge and being which descends
\nin to mind and prāna <\/i>and the vital and bodily functions with the
\nprogress of the siddhi. <\/i>If the body is unfit, the system is unable to
\nhold these things perfectly. In extreme <\/span>cases
\nthe physical brain is so disturbed by the shock from<\/span>
\nabove <\/span>as
\nto lead to madness, but this is only in entirely unfit and impure <\/span>Adharas
\nor when Kali descends angrily and violently,<\/span>
\navenging <\/span>the
\nattempt of the Asura to seize on her and force her to serve his foul and impure
\ndesires. Ordinarily, the incapacity of the body, the nervous system and the
\nphysical brain shows itself in slowness of progress, in slight derangements and
\nailments, in <\/span>unsteady
\nhold of the siddhi <\/i>which comes and slips away,<\/span>
\n<\/span>works
\nand is spilled out. Dharanasamarthya comes by purification of the mind, prāna
\n<\/i>and body; full siddhi <\/i>depends upon full śuddhi.<\/i><\/p>\n

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

PRANASHAKTI
\n <\/span><\/b><\/span>
\n<\/span>Pūrnatā,
\nprasannatā, samatā, bhogasāmarthyam, iti prānasaktih.<\/span><\/i><\/p>\n

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

       
\nWhen in the physical sensations we are conscious of a full and steady
\nvital force which is clear and glad and bright and undisturbed by any mental or
\nphysical shock, then there is the siddhi <\/i>of the prāna, <\/i>the
\nvital or nervous system. Then we become fit for whatever bhoga <\/i>God
\nimposes on the mind and body.<\/p>\n

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


\n
\n<\/span>CHITTASHAKTI<\/p>\n

<\/span><\/b>
\n <\/span><\/p>\n

Snigdhatā,
\ntejahslāghā, kalyānaśraddhā, premasāmarthyam iti
\ncittaśaktih.<\/span><\/i><\/p>\n


\n
\n<\/span>   
\n<\/span>    
\n<\/span>These
\nare the signs of cittaśuddhi <\/i>and śakti <\/i>of the citta or
\nemotional parts of the antahkarana. <\/i>The wider and more universal the
\ncapacity for love, a love self-sufficient and undisturbed by want or craving or
\ndisappointment and the more fixed the faith in God and the joy in all things as mangalam,
\n<\/i>the greater becomes the divine force in the citta.<\/i><\/span><\/p>\n

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


\nPage-364<\/p>\n

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

\n

BUDDHISHAKTI
\n <\/span><\/b><\/span><\/p>\n


\nVisu<\/i><\/span>ddhatā,
\nprakāśah, vicitrabodhah, j\u00f1ānadhāranasamarthyam buddhiśaktih.<\/span><\/i><\/p>\n

        Manas
\n<\/span>and
\nBuddhi need not be considered separately as the el<\/span>ements
\n<\/span>of
\npower apply both to the six-fold indriya <\/i>and the thou<\/span>ght-power
\n<\/span>in
\nthe mind. Their meaning is clear. For the full sense<\/span>
\nof viśuddhatā,<\/i><\/span>
\n<\/span><\/i>refer
\nto the explanation of śuddhi <\/i>in the <\/span>th
\nChatushtaya.<\/p>\n

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

Chandibhava<\/span><\/b>
\n<\/span><\/p>\n

 <\/p>\n

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

Cand<\/span>ībhāvah<\/span>
\n<\/span><\/i>is
\nthe force of Kali manifest in the temperament.
\n <\/span>(<\/span>The
\ndetailed description of this power is deferred.
\n )<\/span><\/span><\/font>
\n<\/span><\/p>\n

 
\n <\/p>\n

<\/span>
\nShraddha<\/p>\n

<\/span><\/b><\/p>\n

 <\/p>\n

<\/span><\/b><\/p>\n

       
\nŚraddhā<\/span>
\n<\/span><\/i>is
\nnecessary in two things:<\/p>\n

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


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

Śaktyām,
\nbhagavati ca iti śraddhā.<\/span><\/i><\/p>\n


\n   
\n<\/span>    
\nThere must be faith in the love and wisdom of God fulfilling self through
\nus, fulfilling the Yogasiddhi, fulfilling our life work, working out all for our
\ngood even when it is apparently
\n<\/span>veiled<\/span>
\n<\/span>in<\/span>
\n<\/span>evil;
\nand there must be faith in the power of the Shakti man<\/span>ifested<\/span>
\n<\/span>by
\nHim in this ādhārā <\/i>to sustain, work out and fulfil <\/span>the
\ndivine<\/span> <\/span>knowledge,
\npower and joy in the Yoga and in the life. W<\/span>ithout
\nśraddha,<\/i><\/span>
\n<\/span><\/i>there is no sakti;
\n<\/i>imperfect sraddha <\/i>means imper<\/span>fect
\nsakti.<\/i><\/span> <\/span><\/i>Imperfection
\nmay be either in the force of the faith <\/span>or
\nin its<\/span> illumination.
\nIt is sufficient at first to have full force of the faith, <\/span>for
\nwe cannot from the beginning of the Yoga have full<\/span>
\nillumination. Then, however we err or stumble, our force of faith will sustain
\nus. When we cannot see, we shall know that God <\/span>withholds
\nthe light, imposing on us error as a step towards kno<\/span>wledge,
\njust as He imposes on us defeat as a step towards victory.
\n<\/span> <\/p>\n

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


\nPage-365<\/font><\/span><\/p>\n

\n


\nIII<\/font><\/span>.<\/span><\/font><\/b>
\nVIJNANA-CHATUSHTAYA<\/b>
\n<\/font><\/p>\n

<\/span>Siddhis<\/span><\/b><\/p>\n

\n\t\t <\/p>\n


\n       
\nSiddhis <\/span><\/i>–
\ntheir justification, dangers and uses: The two first Chatushtayas of the ādhāra
\n<\/i>have reference mainly to the central principle of man’s existence, the antahkaran;
\n<\/i>but there is one superior faculty and one inferior instrument <\/span>which
\nhave each its peculiar Siddhi, the vij\u00f1āna <\/i>or supra-intel1ectual
\nfaculty and the body. The Siddhi of the vij\u00f1āna <\/i>and the <\/span>siddhi
\n<\/span><\/i>of
\nthe body belong both of them to that range<\/span>
\nof <\/span>expe<\/span>rience
\nand of divine fulfilment which are abnormal to the present state of humanity.
\nThey are called specially Siddhis, because of their abnormal nature, rarity and
\ndifficulty; they are denied by the sceptic and discouraged by the saint. The
\nsceptic dis<\/span>believes
\nin them and holds them to be impostures, fables or hallucinations, as a clever
\nanimal might disbelieve in the reasoning powers of man. The saint discourages
\nthem because they seem to him to lead away from God; he shuns them just as he
\nshuns <\/span>the
\nriches, power and attainments of this world, and for the<\/span>
\n<\/span>same
\nreason. We need not shun them and cannot shun them, because God is sought by us
\nin His world-fulfilment as well as apart from the world and in the world there
\nare the riches of His power and knowledge which we cannot avoid, once we dwell
\nin Him perceiving and sharing His nature. Indeed, there is a stage reached by
\nthe Yogin, when, unless he avoids all action in the world, he can no more avoid
\nthe use of the Siddhis of power and knowledge than an ordinary man can avoid
\neating and breathing, unless he wishes to leave his body; for these things are
\nthe natural action of the<\/span>
\nvij\u00f1āna<\/span>,
\n<\/span><\/i>the
\nplane of ideal consciousness, to which he is rising, just as mental activity and
\nphysical motion are the natural action of man’s ordinary life. All the ancient
\nRishis used these powers, all great Avatars and Yogins and Vibhutis from Christ
\nto Ramakrishna have used them, nor is there any great man with the divine power
\nat all manifest in him, who does not use them continually in an imperfect form,
\nwithout knowing clearly what are these supreme faculties that he is employing.
\nIf nothing else, he uses the powers of intuition and inspiration, the power of īśitā
\n<\/i>which brings him the opportunities he needs and <\/p>\n

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


\nPage-366
\n  <\/font><\/span><\/p>\n

\n

the
\n<\/span>means<\/span>
\n<\/span>which
\nmake these opportunities fruitful and the powe<\/span>r
\nof vyāpti <\/i>by which his thoughts go darting and flashing <\/span>through<\/span>
\n<\/span>the
\nworld and creating unexpected waves of tendency <\/span>both
\naround him and at a distance. We need no more avoid the of these things than a
\npoet should avoid the use of his poetcal genius which is also a siddhi <\/i>unattainable
\nby ordinary men or artist renounce the use of his pencil. At the same time there
\nis a justification for the denial of the sceptic and the renunciation <\/span>the<\/span>
\nsaint, <\/span>and
\nof this justification we must take note. The saint<\/span>
\nrenounces because when these Siddhis show themselves fragmentarily in a weak ādhāra
\n<\/i>dominated by egoism, the egoism be<\/span>comes<\/span>
\n<\/span>enormously
\nenhanced, the ignorant sādhaka <\/i>thinking tha<\/span>t
\nhe is the possessor and creator of these abnormal powers and a <\/span>very
\ngreat man indeed, (just as we find an abnormal egoism<\/span>
\nvery frequent in the small poet and the half-artist, for those wh<\/span>o
\nhave<\/span> <\/span>a
\nreally great power, know well enough that the power <\/span>is
\nnot <\/span>theirs
\nbut a gift from God, and feel that the power of God is <\/span>using
\nthem and not they the power); so the sādhaka, <\/i>misled by the ahankāra,
\n<\/i>goes running after these powers for their own sake <\/span>and
\nleaves <\/span>following
\nafter God. The denial of the sceptic is justified<\/span>
\n<\/span>by
\nthe credulity of ordinary men, who regard these things <\/span>miracles
\nand invent them where they do not exist, and by th<\/span>e<\/span>
\n<\/span>weakness<\/span>
\n<\/span>and egoism of the sādhakas
\n<\/i>themselves and of many who are not sādhakas; <\/i>for if they catch
\neven a glimpse of these thin<\/span>gs<\/span>
\n<\/span>in
\nthemselves or others, they exaggerate, puff, distort and b<\/span>uild
\naround some petty and imperfect experiences all sorts of j<\/span>argon,
\n<\/span>mysticism,
\ncharlatanism and bujruki <\/i>of all kinds which a<\/span>re
\nan offence and stumbling-block to the world. We must therefore keep in view very
\nstrictly certain fixed principles:
\n        1. That these powers are not
\nmiraculous, but powers of Nature, which manifest of themselves as soon as the vij\u00f1ānap<\/i><\/span>adma
\n<\/span><\/i>in
\nus begins to open, and are no more a cause for bragging and vanity than the
\npower of eating and breathing or anything; else that is Nature’s.
\n        <\/span>2.
\nThat these can manifest fully only when we leave ego and offer up our petty
\nseparate being in the vastness of God’s being. <\/p>\n

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

       
\n3. That when they manifest in the unpurified state, they are a dangerous ordeal
\nto which God subjects us, and we can only
\n  <\/p>\n

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


\nPage-367<\/p>\n

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

\n

pass
\nthrough it safely by keeping our minds clear of vanity,<\/span>
\n<\/span>pride, selfishness
\nand by remembering continually that they are His gifts and not our acquirements.
\n <\/span>             
\n<\/span>4. That these powers are not to be pursued for their own sake, but
\ndeveloped or allowed to develop as part of the flower of divine perfection which
\nis by God’s grace blossoming out in us.<\/p>\n

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

   
\n<\/span>    
\n<\/span>Subject
\nto these cautions, we have not to reject these powers when they come but accept
\nthem, to be used in us by God for His own purposes and not by us for ours, to be
\npoured out by vyāpti <\/i>on humanity and not kept for our own use and
\npride.<\/p>\n

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

 <\/p>\n

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

Vijnana<\/span><\/b><\/p>\n

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


\n<\/span>J\u00f1ānam,
\ntrikāladŗştih, aşţasiddhih, samādhih iti vij\u00f1ānacatustayam.<\/span><\/i><\/p>\n

<\/span>Jnana<\/span><\/b><\/p>\n

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

       
\nBy j\u00f1āna <\/i>is meant that power of direct and divine knowledge which
\nworks independently of the intellect and senses or uses <\/span>them
\nonly as subordinate assistants. It perceives the things<\/span>
\n<\/span>that <\/span>are
\nhidden from the ordinary man, helps us to cease seeing the world in the terms of
\nour sense experience and enables us to become sensitive to the great unseen
\nforces, powers, impulses and tendencies which stand behind our material life and
\ndeter- <\/span>mine
\nand govern it. To j\u00f1āna <\/i>the whole machinery of the<\/span>
\n<\/span>world
\nreveals itself in its hidden principles; the nature of Purusha, the workings of
\nPrakriti, the principles of our being, God’s purpose in His world-workings, the
\nharmony of His Gunas,- Brahman, Ishwara, Atman, man and beast and object, idea
\nand name and form, reality and relation, all these show themselves to the eye
\nthat God has illuminated with the sun of His know- ledge, j\u00f1ānadīpena
\nbhāsvatā.<\/p>\n

<\/i><\/span>
\n <\/p>\n

<\/span><\/i><\/p>\n

 <\/p>\n

<\/span><\/i><\/p>\n

<\/span>
\n<\/span>           
\n<\/span>Satyasya dŗştih śrutih smrtih pratibodha iti j\u00f1ānam.<\/p>\n

<\/span><\/i><\/p>\n

                        
\n Vrtte tu karmalni ca satyadharma eva j\u00f1ānam.<\/span><\/i><\/p>\n<\/p>\n

\n\t\t
\n\t\tPage-368<\/p>\n

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

\n

       
\nJnana <\/span>is
\nof three kinds, j\u00f1āna <\/i>of thought, j\u00f1āna <\/i>of experience <\/span><\/p>\n

(real<\/span>isation
\nor pratibodha) <\/i>and <\/span>j\u00f1āna<\/span><\/i>
\nof action or satyadharma. <\/p>\n

<\/i><\/span><\/p>\n

       
\n<\/span><\/i>Jnana of thought
\nconsists of three powers:<\/p>\n

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

       
\n1. Drsti, <\/i>revelation or svayamprakāsa.<\/p>\n

<\/i><\/span><\/p>\n

       
\n2. Śruti, <\/i>inspiration.<\/p>\n

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

       
\n3. Smrti, <\/i>consisting of: 1. Intuition. 2. Viveka.<\/p>\n

<\/i><\/span><\/p>\n


\nDRISHTI<\/p>\n

<\/b><\/span><\/p>\n

 <\/p>\n

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

       
\n<\/span>Drsti <\/span><\/i>is
\nthe faculty by which the ancient Rishis saw the of Veda, the direct vision of
\nthe truth without the need of observation of the object, reasoning, evidence,
\nimagination, memory or any other of the faculties of the intellect. It is as
\nwhen man sees an object and knows what it is, even if sometimes he mot put a
\nname on it; it is pratyaksadarśana <\/i>of the Satyam.<\/p>\n

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

 <\/p>\n

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

SHRUTI
\n<\/span><\/b><\/p>\n

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

       
\nŚruti <\/span><\/i>is <\/i>the
\nfaculty by which we perceive as in a flash the truth hi<\/span>dden<\/span>
\n<\/span>in
\na form of thought or an object presented to our knowled<\/span>ge
\nor in the word by which the thing is revealed. It is that faculty by which the
\nmeaning of the mantra <\/i>dawns on the mind or <\/span>,<\/span>
\n<\/span>the
\nbeing of the sādhaka, <\/i>although when he first heard it, he <\/span>Id
\nnot know its meaning nor was it explained to him. It is as when a man hears the
\nname of a thing and by the name itself, without seeing the thing, comes to know
\nits nature. A special power of śruti <\/i>is the revelation of truth
\nthrough the right and perfect vāk <\/i>in the thought.<\/p>\n

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


\n<\/span>SMRITI<\/p>\n

<\/span><\/b><\/p>\n

Smrti
\n<\/span><\/i>is
\nthe faculty by which true knowledge hidden in the mind reveals itself to the
\njudgment and is recognised at once as the truth. It is as when a man has
\nforgotten something he knew to be the fact, but remembers it the moment it is
\nmentioned to hi<\/span>m.
\n<\/span><\/p>\n

INTUITION
\nAND VIVEKA
\n<\/b><\/span><\/p>\n

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

       
\n<\/span>Intuition is the power which distinguishes the truth and suggests at once
\nthe right reasons for its being the truth; viveka <\/i>the power which makes
\nat once the necessary limitations<\/span>
\n<\/span>and
\n<\/span><\/p>\n

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


\nPage-369<\/p>\n

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

\n

distinctions
\nand prevents intellectual errors from creeping in or an imperfect truth from
\nbeing taken for the whole satyam.<\/p>\n

<\/i><\/span><\/p>\n

       
\n<\/i>The importance of viveka <\/i>for the purpose of man’s progress in his
\npresent stage is supreme. At present in the greatest men the powers of the vij\u00f1āna
\n<\/i>act not in their own power, place and <\/span>nature,
\nbut in the intellect; as helpers of the intellect and<\/span>
\n<\/span>occasional guides.
\nDirectly we get an intuition or revelation, the intellect, memory, imagination,
\nlogical faculty seize hold of it and begin to disguise it in a garb of mingled
\ntruth and error, bringing down truth to the level of the nature, Samskaras and
\npreferences <\/span>of
\na man instead of purifying and elevating his nature and judg<\/span>ments
\nto the level of the truth. Without viveka, <\/i>these powers are as dangerous
\nto man as they are helpful. The light they give is brighter than the light of
\nthe intellect, but the shadow which the <\/span>intellect
\ncreates around them is often murkier than the mist of<\/span>
\n<\/span>ignorance
\nwhich surrounds ordinary intellectual knowledge. <\/span>Thus
\nmen who use these powers ignorantly, often stumble much more than those who walk
\nby the clear though limited light of the intellect. When these powers begin to
\nwork in us, we must be dhira <\/i>and sthira <\/i>and not be led away by our
\nenthusiasm; we must give time for the viveka <\/i>to seize on our thoughts and
\nintuitions, arrange them, separate their intellectual from their vij\u00f1ānamaya
\n<\/i>elements, correct their false extensions, false limitations, misapplications
\nand assign them their right application, right extension, right limitation,<\/span>
\n<\/span>–<\/span>
\n<\/span>make, in the image of
\nthe Upanishads, <\/span>the
\nvyūha <\/i>or just marshalling of the rays of the sun of knowledge, sūryasya
\nraśmayah. <\/i>Knowledge is not for the hasty mind but only for the dhira,
\n<\/i>who can sit long accumulating and arranging: <\/span>his
\nstore and does not rush away with fragments like a crow<\/span>
\n<\/span>dart<\/span>ing
\noff with the first morsel of food on which it can seize.<\/span><\/p>\n

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


\n<\/span>REALISATlON
\n<\/span><\/b><\/p>\n

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

Realisation
\nor j\u00f1āna <\/i>of experience is the perception of things through bhāva,<\/i><\/span>
\n<\/span><\/i>–<\/span>
\n<\/span>bhāva <\/span><\/i>of
\nbeing or Sat, realising the truths of <\/span>being,<\/span>
\n<\/span>–<\/span>
\n<\/span>bhāva
\n<\/span><\/i>of
\nChit or knowledge, realising the truths of throught, bhāva <\/i>of Tapas
\nor force, realising the truths of force <\/span>and
\naction,<\/span>
\n<\/span>–<\/span>
\n<\/span>bhāva <\/span><\/i>of
\nlove or Ananda realising the truths of <\/span>emotion
\nand sensation and bliss.<\/p>\n

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


\nPage-370
\n  <\/font><\/span><\/p>\n

\n

SATYADHARMA<\/p>\n

<\/span><\/b><\/p>\n

       
\nSatyadharma<\/span>
\n<\/span><\/i>is
\nthe carrying out of the j\u00f1āna <\/i>in bhāva <\/i>and acti<\/span>on.<\/p>\n

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


\nTrikaladrishti<\/b><\/span><\/p>\n

 <\/p>\n

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

   
\n<\/i>     Trikāladrşţi <\/i><\/span>is
\na special faculty of j\u00f1āna <\/i>by which that general power is applied
\nto the actuality of things, their details of event, tendencies etc. in the past,
\npresent and future of the world as it exists, has existed and will exist in
\nTime. It deals with particular facts just as j\u00f1āna<\/i> deals with
\ngeneral truth. Trikāladrşti <\/i>works in several<\/span>
\n<\/span>ways: <\/p>\n

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

 
\n        1. Directly, without a means or
\nexcuse, by dŗşţi, śruti <\/i>and <\/span>smŗti.<\/span><\/i>
\n       
\n<\/span>2. By dwelling in
\nconcentration on the object,<\/span>
\n<\/span>–<\/span>
\n<\/span>that <\/span>process
\n<\/span>which
\nPatanjali calls samyama <\/i>on the object,<\/span>
\n<\/span>–<\/span>
\n<\/span>until
\n<\/span>mind in observer and
\nobserved becoming one we know what the object<\/span>
\n<\/span>contains,
\nwhether past, present or future, just as we can <\/span>in<\/span>
\n<\/span>know<\/span>
\n<\/span>the
\ncontents of our own being.<\/p>\n

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

   <\/span>    
\n<\/span> <\/span>3. By using as a means some
\nexternal sign or some indicative Jence<\/span>
\n<\/span>such
\nas sāmudrika, <\/i>astrology, augury etc. These sciences <\/span>are<\/span>
\n<\/span>worth<\/span>
\n<\/span>little,
\nif not used by the higher vij\u00f1āmaya <\/i>faculties; <\/span>for
\nthe signs they use are mostly indications of tendencies and to distinguish
\nperfectly tendencies of possibility from actual eventualities cannot be done by
\nfollowing written Shastra or by rule of <\/span>thumb.<\/p>\n

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

       
\n<\/span>4. By the two powers of vyāpti <\/i>and prākāmya <\/i>which
\nconstitute what<\/span>
\n<\/span>the
\nEuropeans call telepathy.<\/p>\n

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

Ashtasiddhi<\/span><\/b>
\n  
\n<\/span> <\/span>
\n <\/span><\/p>\n

       
\nVyāptih,<\/span>
\n<\/span>prākāmyam,
\naiśvaryam, īśitā, vaśitā, mahimā,
\n  <\/span><\/i><\/p>\n

       
\nlaghimā, animā iti astasiddhih.<\/span><\/i>
\n<\/span><\/p>\n

   <\/i>    
\n<\/span>Aşţasiddhi<\/i><\/span>
\n<\/span><\/i>is
\nof three orders:<\/p>\n

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

       
\n<\/span>1. Two Siddhis of knowledge,<\/span>
\n<\/span>–<\/span>
\n<\/span>vyāpti <\/span><\/i>and
\nprākāmya.<\/p>\n

<\/i><\/span><\/p>\n

       
\n2. Three Siddhis of power, <\/span>–<\/span>
\naiśvarya, īsitā, vaśitā.<\/p>\n

<\/i><\/span><\/p>\n

       
\n3. Three Siddhis of the body,<\/span>
\n<\/span>–
\nmahimā, laghimā, animā.<\/p>\n

<\/i><\/span><\/p>\n


\nPage-371<\/p>\n

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

\n

PRAKAMYA
\n<\/span><\/b> <\/p>\n

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

       
\nBy prakāmya <\/i>is meant the full prakāsa <\/i>of the senses and
\nthe
\n<\/span>Manas,
\nby which they surpass the ordinary limits of the<\/span>
\n<\/span>body
\nand become aware by sight, hearing, touch etc. or, more usually and more easily
\nby mental sensation and awareness:
\n<\/span>   <\/span>    
\n<\/span>1.
\nOf objects1 scenes and events at a distance or<\/span>
\n<\/span>hidden
\nfrom the normal operation of the mind and senses. <\/p>\n

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

       
\n2. Of objects, scenes and events belonging to other planes of existence. <\/p>\n

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

       
\n3. Of objects, etc. belonging to the past or future the images of which are
\ncontained in the object of our study. <\/p>\n

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

       
\n4. Of the present states of mind, feeling, sensation etc. of others or of their
\nparticular thoughts, feelings and sensations; or of such states or particular
\nthoughts etc. which they have had in the past and of which the impression
\nremains in the Chitta record or which they will have in the future of which the
\nimage is already prepared in the prescient part of the Chitta.<\/p>\n

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


\n<\/span>VYAPTI<\/p>\n

<\/span><\/b><\/p>\n

   
\n<\/span>    
\n<\/b><\/span>To
\neach form of prākāmya, <\/i>there is a corresponding form of vyāpti,
\n<\/i>i.e., reception or communication. By prākāmya, <\/i>for
\ninstance, we can have the perception of another’s feelings; by vyāpti <\/i>those
\nfeelings are felt striking- in our own consciousness or ours are thrown into
\nanother. Prākāmya <\/i>is the sight of one looking from a distance
\nand seeing an object; vyāpti <\/i>is the sensation of that object coming
\ntowards us or into contact with us. It is possible by vyāpti <\/i>to
\ncommunicate anything we have in our <\/span>system,<\/span>
\n<\/span>–<\/span>
\n<\/span>thought, feeling,
\npower etc. to another, and if he is <\/span>able
\nto seize and hold it, he can make it his own and use it. This can be done either
\nby a sort of physical throwing of the thing in us into the other or by a will
\nupon the Swabhava compelling it to effect the transfer. The teacher and the Guru
\nhabitually use this power of vyāpti <\/i>which is far more effective than
\nspeech or writing, but all men use or suffer it unconsciously. For every
\nthought, feeling, sensation or other movement of consciousness in us creates a
\nwave or current which carries it out into the world- consciousness around, and
\nthere it enters into any Adhara which is able and allowed to receive it. Half at
\nleast of our habitual<\/span><\/p>\n

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


\nPage-372
\n  <\/font><\/span><\/p>\n

\n

thou<\/span>ghts<\/span>
\n<\/span>and feelings are such
\nunconscious borrowings.<\/p>\n

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


\n<\/span>AISHWARYA
\n<\/span><\/b><\/p>\n

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

       
\nAiśvarya<\/span>
\n<\/span><\/i>is effectiveness
\nof the Will acting on object or event with<\/span>out
\nthe aid of physical means. It may work<\/p>\n

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

       
\n1. By pressure or tapas <\/i>of the caitanya <\/i>straight on the object
\nthat has to be affected.
\n        2. By pressure or tapas <\/i>of caitanya
\n<\/i>on the Prakriti (either the <\/span>general
\nworld-Prakriti or Prakriti in the object itself to bring about directly the
\nresult intended.
\n        3. By pressure on the Prakriti to
\nbring about circumstances
\nwhich will compel indirectly the result intended. <\/p>\n

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

       
\n4. Without pressure, by mere thought that is will, the āj\u00f1ā<\/i>
\nor <\/span>āj\u00f1ām
\n<\/span><\/i>of
\nthe Ishwara which Prakriti automatically obeys.<\/p>\n

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

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

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

       
\n<\/span>The last is the highest power of Aishwarya and its supreme <\/span>sddhi<\/span>
\n<\/span><\/i>for
\nhere cit <\/i>and tapas <\/i>become one as in the win of God hi<\/span>mself.<\/p>\n

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

ISHITA
\n<\/span><\/b> <\/p>\n

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

       
\nIśitā <\/span><\/i>is
\nthe same effectiveness of the will acting not as a command or through the thought, by āj\u00f1ānam, <\/i>but through the heart
\n<\/span> <\/span>temperament
\n(citta) <\/i>in a perception of need or pure lipsā. <\/i><\/span>Whatever
\nthe lipsā <\/i>reaches out towards or even needs without conscious
\nknowledge of the need, comes of itself to the man
\nwho possesses Ishita. Ishita also expresses itself either by pressure on the
\nobject or Prakriti or by simple perception automatically<\/span>
\n<\/span>effective
\nof its aim. The last is again the highest power of<\/span>
\n<\/span>Ishita
\nand its supreme Siddhi.<\/p>\n

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


\n<\/span>VASHITA
\n<\/span><\/b> <\/p>\n

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

       
\nVaśitā <\/span><\/i>is
\nthe control of the object in its nature so that it submissive to the spoken
\nword, receptive of the thought c<\/span>onveyed<\/span>
\n<\/span>or
\nsensitive and effective of the action suggested.
\nVashita acts automatically through established control of one na<\/span>ture
\n<\/span>by
\nanother, or by the pouring of natural force into the w<\/span>ord,
\nthought or suggestion of action so as to produce an
\neffect on the nature of others. The latter is the lower and ordinary Siddhi; the
\nformer the supreme or entirely divine Siddhi. Vyapti is one of the chief agents
\nof Vashita.<\/span><\/p>\n

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


\nPage-373<\/p>\n

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

\n

The
\nConditions of Power<\/p>\n

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

       
\nIt should be noted that none of the Siddhis of power can act perfectly or freely
\nso long as there is impurity of the<\/span>
\ncitta, <\/i><\/span>egoism
\nin the thought and temperament or domination of desire in the use of the Siddhi.
\nUnder such circumstances there may be <\/span>occasional
\nuse and irregular effectivity of the powers,<\/span>
\n<\/span>–
\na<\/span>
\nthing <\/span>not
\nworth having in itself, but useful only as training the mind to give up its own
\nSamskaras and habitual processes and accept the activity of the vij\u00f1ānamayī
\nśakti; <\/i>or there may be a regular and effective use of limited powers by
\nfixed Tantric processes (Kriyas). The latter should be shunned by the sādhakas
\n<\/i>of the Purna Yoga.<\/p>\n

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


\nThe Conditions of Jnana<\/p>\n

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

       
\n<\/span>It should also be noted that perfect j\u00f1āna <\/i>and trikāladrsti
\n<\/i>are only possible by complete śuddhi <\/i>of the antahkarana, <\/i>especially
\nthe exclusion of desire and visuddhi <\/i>of the buddhi, <\/i>absolute
\npassivity of the manas, <\/i>and, finally, perfected action of the powers of
\nthe vij\u00f1āna. <\/i>An imperfect and irregular action of these higher
\npowers is always possible and is possessed obscurely by many who are not Yogins
\nor Sadhakas.
\n <\/span><\/p>\n


\nPHYSICAL
\nSIDDHIS<\/font>
\n<\/b><\/p>\n

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

       
\nThe physical powers, mahmā, laghimā, animā, <\/i>need not be
\nconsidered at present, as, although belonging to the Dharma of the vij\u00f1āna,
\n<\/i>they act in the body and are strictly part of the physical Siddhi.<\/p>\n

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


\nSamadhi<\/b><\/p>\n

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

       
\nSamadhi is the power by dwelling fixedly of the caitanya <\/i>on its object to
\nextend the range of knowledge and consciousness through all the three states of
\nwaking, dream and sleep, to the realisation of those tattvas <\/i>of the
\nBrahman to which the ordinary waking consciousness is blind and to the
\nexperience, either in reflected images or in the things themselves, of other
\nworlds and planes of consciousness than the material earth or this waking
\nphysical consciousness. The consideration of samādhi <\/i>may also <\/span>be
\npostponed for the present.
\n  <\/p>\n

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


\nPage-374
\n  <\/font><\/span><\/p>\n

\n

IV.
\nSHARIRA-CHATUSHTAYA
\n<\/span><\/b><\/p>\n

Sharirasiddhi
\n<\/span><\/b> <\/p>\n

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

       
\nTheśarīra-catu~taya, <\/i>likewise, need not be at present <\/span><\/p>\n

explained.
\nIts four constituents are named below:<\/p>\n

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


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

Ārogyam,
\nutthāpanā, saundaryam, vividhānandah iti <\/span><\/i><\/p>\n

śarīracatustayam.<\/span><\/i><\/p>\n

<\/span>The
\nthree general Chatushtayas<\/p>\n

<\/b><\/span><\/p>\n

       
\nThese<\/span>
\n<\/span>are
\nthe four Chatushtayas of the ādhāra-siddhi.<\/i><\/span>
\n<\/span><\/i>In <\/span><\/p>\n

addition,<\/span>
\n<\/span>there
\nare three general Chatushtayas-<\/p>\n

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

<\/p>\n

<\/span>V.
\nKARMACHATUSHTAYA OR LILACHATUSHTAYA<\/font><\/p>\n

<\/b>
\n<\/span> <\/span>
\n<\/span>Krsnah,
\n<\/span>kālī, kāmah,
\nkarma iti karmacatustayam.<\/span><\/i><\/p>\n

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

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

VI.BRAHMACHATUSHTAYA
\n<\/b>
\n <\/span>.<\/span>
\n <\/span><\/p>\n

 <\/span>Sarvam,
\nanantam, j\u00f1ānam, ānandam, brahma iti brahmacatustayam.<\/span><\/i><\/p>\n

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

VII.
\nYOGACHATUSHTAYA OR SANSIDDHICHATUSHTAYA<\/p>\n

<\/span><\/span>
\n<\/span>Śuddhih,
\nmuktih, bhuktih, siddhih iti yogacatustayam.<\/span><\/i><\/p>\n

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

       
\n<\/span>The last or seventh is at once the means, the sum and the completion of
\nall the rest. Its explanation is essential to the full <\/span>u<\/span>nderstanding
\nof the others and will be separately treated.<\/p>\n

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

\nPage-375<\/span><\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

SAPTA-CHATUSHTAYA   I. SHANTI-CHATUSHTAYA   Samatā sāntih sukham hāsyam iti śānticatusţayam. Samata   The basis of internal peace is samatā, the capacity of receiving with…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[16],"tags":[],"class_list":["post-786","post","type-post","status-publish","format-standard","hentry","category-27-supplement-volume-27","wpcat-16-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/786","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=786"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/786\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=786"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=786"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=786"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}