Hello dears! How are you today? How are you feeling? So we studied the state of nirvitarka samapatti, when our consciousness sees the pure light of the soul, when our memory and our mind are pure. In this state, there is no time, place, cause or effect. There is only pure bliss. Today we will consider the concept of prakriti and how it relates to different types of samadhi.
1.45. Sukshmavishayatwam cha ayinga paryavasanam
The subtle level of nature (prakriti) is consciousness. When consciousness dissolves in nature, it loses its signs and becomes pure.
Prakriti is the original nature, the material origin of the universe.
There is also a mahat — this is the cosmic mind. And it is one of the most subtle principles of nature (prakriti). A person also has a mind and he is part of a large cosmic mind. But in a very small part. The human small mind is called asmita. This is a person's feeling of himself, a feeling of his own I.
Each person at all his levels — from the physical to the deep self — stands from prakriti. From particles of nature. And under the influence of the qualities of nature (huns), the particles become restless and the person changes. His mind changes because he is not as stable as the cosmic mind. Prakriti has little effect on it.
And yet, with the help of logical disciplines, the practitioner is able to stop these fluctuations of the mind and calm the asmita. And when the mind is calm at a small level, then it can merge with the cosmic mind. Because our mind and ego become pure.
1.46.ta eva sabijah samadhih
The states of samadhi described in the previous sutras depend on the support, or seed, and are called sabija.
The nurse, nirvitarka, savichara, nirvichara, sananda and sasmita samadhi are known as sabija samadhi (with semen).
All six mentioned types of samadhi with semen are carried out due to the work of the brain. They depend on the mind and asmita (the sense of one's own self).
With the help of yoga and its methods, the practitioner from time to time learns to direct his attention from the gross to the subtle. With constant practice, he learns to control the state of his consciousness. And as one of the end results, the practitioner can stop any work of the brain. Intentionally or unintentionally. But it turns out that in this kind of samadhi the practitioner has support — he relies on his brain, mind. And interacts with him.
And in samadhi with the seed, the seed is the core of the being. But there are no seeds inside the core. Thus if a practitioner contemplates essences associated with nature (prakriti), then this samadhi will be with a seed.
But there is also the contemplator — the core of the being. He is the source of every seed. The contemplator is unchanging, unlike nature. The contemplator does not need support, because his main support is himself, his self. And if the practitioner begins to contemplate the contemplative, then he will get samadhi without seed, without support. Nirbija samadhi.
At the end of the pad, there is a feeling that Patanjali is just adding additions, clarifications, some details, already without a specific structure. But we will try to fit them into the already studied pieces.
Samadhi to all) And keep in touch! MarrySav
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