23 Yoga-sutra 1-29

23 Yoga-sutra 1-29


tataḥ pratyak-cetanādhigamo’pyantarāyābhāvaś ca
Then from that comes realization of the individual self and the obstacles
are removed so this is the final in this group of verses speaking about Ishwara
and the connection between the Atman and this Paramatma and the fundamental
principles of spiritual development or growth or realization so in his
commentary Vyasa has stated that Samadhi is attained by complete surrender and
devotion to Ishwara if you are a prima donna ba and here in in his commentary
Vyasa places the following question before the Sutra by Patanjali and the
question he puts what else happens meaning what else happens apart from the
attainment of of Samadhi because all of the previous references were how
surrender to Ishwara makes it so a person can attain the
state of Samadhi and I just want to state once more if I may please
that the reference to to Samadhi here we should not think of
has been a mental state it is not a mental state it is a state beyond the
mind it is the practical and deep absorption and realization of the Atman
in its own divine and eternal spiritual nature and the connection that the Atman
has with Paramatma so after asking this question what else happens of course the
verse then then from that comes realization of the individual self and
obstacles are removed so these two things arise from this submission this
prana dona this submission to Ishwara the overcoming of all the obstacles to
self-realization so these will be mentioned and in in a more detailed way
in the very next Sutra and then the second thing will benefit his
self-realization itself so we see here that there are this term brought up
Jaden so but at the odd refers to that which is inner or innermost and Jaden or
in its fuller form Chaitanya refers to consciousness now this reference points
to an an inner or the deeper consciousness or the original is
probably more accurate the original consciousness of the Atman the material
condition occurs when the pure and uncontaminated Atman becomes contaminated and I’ll explain
what I mean by that in a moment contaminated by the ahamkara the
ahankara is the foundation of material existence and the foundation of Prakriti
or as well we should understand that the Atman is always pure my guru Maharaj he
would sometimes use the example of like a diamond which is in the earth and it
may be buried in covered with dirt and and rock and things and may appear to be
what we would consider dirty but in reality the dirt that is covering the
diamond never actually penetrates the diamond and one recovers the diamond
from the earth and cleanses away the rock and the dirt and debris surrounding
it the glory of the diamond becomes manifest so in a very similar manner the
Atman may become covered but its original consciousness is always
unaffected is always pure but when that consciousness now manifests through
filters the first be me honk ara and that consciousness is then radiated
out through the mind and through the gross material body everything that is
undertaken by the mind and the body and everything that is all information and
experience received do not actually touch the deep
transcendental nature of the Atman but because the Atman has misidentified with
the honker oh that the false concept of who I am the body in the mind so the
Atman experiences pain and pleasure and and becomes entangled and is pulled into
an ongoing and almost never-ending saga known as samsara and I’ve used the
example previously of somebody sitting in a movie house and watching the screen
and how that it’s just light reflecting off a screen and yet we can become
overwhelmed with emotion we can lose all recollection of where with park the car
or who’s sitting beside us what clothing we have on our body all recollection is
gone and we’ve become deeply absorbed to the point where I’ve read where somebody
had a heart attack during a cinema performance and it I mean nothing was
happening to the person they’re just sitting there in a chair but because of
the intense absorption in the experience and what does see is seeing so there was
this physiological real reaction as there are mental or psychological
reactions that example applies to the Atman in its experience of the world
also so what is the nature of this self-realization or this realization
that is being spoken of here by Patanjali so biasa states that just as
Ishwara is a Purusha who is purer and he actually you know
specifies that the the Purusha is pure peaceful independent and free from
change eternally the same so also the ordinary
Purusha is like this so this is like an amazing revelation for probably many
people that just as Ishwara has these characteristics so also the Purusha has
these characteristics but what biasa is also doing in making this point and
as he is choice of some of the words is that there is actually a qualitative
difference between i’m sorry let me restate that that there and there is a
qualitative oneness but with the Purusha and Ishwara but there is also a
quantitative difference and we see this when when he explains that issue is a
Purusha vishesha and while it may be powerful Rishi’s and Yogi’s that rise
almost to the platform of becoming like Devas or demigods and who can display
incredible displays of omniscience the omniscience of the individual Hartman
can never reach that equal or surpass that of whole Ishwara
so there is a qualitative it’s like when you take a drop of water from the ocean
and you chemically analyzed that drop it has all of the characteristics of the
ocean and therefore we can say it is it is one but yet there are no coral reefs
or battleship or cargo ships floating on that one drop
or sharks or whales swimming in it because of a quantitative difference and
this is reference to Vedantic philosophy of a Divina many of the commentators or
at least a couple of the very early of the commentators make reference to this
principle this simultaneous oneness and yet difference and what that does is it
should offer an understanding and appreciation to the sincere seeker on
the spiritual path of the nature of the difference between myself and Ishwara
and in this way we can understand and appreciate the need for what is called
eshwara prana Tana because it is then by the exercise of ICH juarez will by his
divine grace by his mercy and that the aspirant and devout yogi may experience
full self-realization after having all of the obstacles to self-realization
removed not through my own doing but through the mercy of Ishwara thank you
very much you