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1、Yoga: The Alpha and the Omega, Vol 2Discourses on the Yoga Sutras of PatanjaliTalks given from 01/01/75 am to 10/01/75 amEnglish Discourse series10 ChaptersYear published:During the early 1980s it was planned to publish the Yoga: The Alpha and the Omega volumes as Yoga: The Science of the Soul. Only
2、 the first three volumes were actually published, the title stayed as Alpha and Omega for the other seven volumes.Yoga: The Alpha and the Omega, Vol 2Chapter #1Chapter title: The Meaning of Samadhi1 January 1975 am in Buddha HallArchive code: 7501010ShortTitle: YOGA201Audio: YesVideo: NoLength: 122
3、minsSAMPRAJNATA SAMADHI IS THE SAMADHI THAT IS ACCOMPANIED BY REASONING, REFLECTION, BLISS AND A SENSE OF PURE BEING.IN ASAMPRAJNATA SAMADHI THERE IS A CESSATION OF ALL MENTAL ACTIVITY, AND THE MIND ONLY RETAINS UNMANIFESTED IMPRESSIONS.VIDEHAS AND PRAKRITI-LAYAS ATTAIN ASAMPRAJNATA SAMADHI BECAUSE
4、THEY CEASED TO IDENTIFY THEMSELVES WITH THEIR BODIES IN THEIR PREVIOUS LIFE. THEY TAKE REBIRTH BECAUSE SEEDS OF DESIRE REMAINED.OTHERS WHO ATTAIN ASAMPRAJNATA SAMADHI ATTAIN THROUGH FAITH, EFFORT, RECOLLECTION, CONCENTRATION AND DISCRIMINATION.PATANJALI IS THE GREATEST scientist of the inner. His ap
5、proach is that of a scientific mind: he is not a poet. And in that way he is very rare, because those who enter into the inner world are almost always poets, those who enter into the outer world are always almost scientists.Patanjali is a rare flower. He has a scientific mind, but his journey is inn
6、er. Thats why he became the first and the last word: he is the alpha and the omega. For five thousand years nobody could improve upon him. It seems he cannot be improved upon. He will remain the last word - because the very combination is impossible. To have a scientific attitude and to enter into t
7、he inner is almost an impossible possibility. He talks like a mathematician, a logician. He talks like Aristotle and he is a Heraclitus.Try to understand his each word. It will be difficult: it will be difficult because his terms will be those of logic, reasoning, but his indication is towards love,
8、 towards ecstasy, towards God. His terminology is that of the man who works in a scientific lab, but his lab is of the inner being. So dont be misguided by his terminology, and retain the feeling that he is a mathematician of the ultimate poetry. He is a paradox, but he never uses paradoxical langua
9、ge. He cannot. He retains to the very firm logical background. He analyzes, dissects, but his aim is synthesis. He analyzes only to synthesize.So always remember the goal - dont be misguided by the path - reaching to the ultimate through a scientific approach. Thats why Patanjali has impressed the w
10、estern mind very much. Patanjali has always been an influence. Wherever his name has reached, he has been an influence because you can understand him easily; but to understand him is not enough. To understand him is as easy as to understand an Einstein. He talks to the intellect, but his aim, his ta
11、rget, is the heart. This you have to remember.We will be moving on a dangerous terrain. If you forget that he is a poet also, you will be misguided. Then you become too much attached to his terminology, language, reasoning, and you forget his goal. He wants you to go beyond reasoning, but through re
12、asoning. That is a possibility. You can exhaust reasoning so deeply that you transcend. You go through reasoning; you dont avoid it. You use reason to go beyond it as a step. Now listen to his words. Each word has to be analyzed.SAMPRAJNATA SAMADHI IS THE SAMADHI THAT IS ACCOMPANIED BY REASONING, RE
13、FLECTION, BLISS AND A SENSE OF PURE BEING.He divides samadhi, the ultimate, in two steps. The ultimate cannot be divided. It is indivisible, and there are no steps, in fact. But just to help the mind, the seeker, he divides it first into two. The first step he calls samprajnata samadhi - A samadhi i
14、n which mind is retained in its purity.This first step, mind has to be refined and purified. You simply cannot drop it, Patanjali says - it is impossible to drop it because impurities have a tendency to cling. You can drop only when the mind is absolutely pure - so refined, so subtle, that it has no
15、 tendency to cling.He does not say that Drop the mind, as Zen Masters say. He says that is impossible; you are talking nonsense. You are saying the truth, but thats not possible because an impure mind has a weight. Like a stone, it hangs. And an impure mind has desires - millions of desires, unfulfi
16、lled, hankering to be fulfilled, asking to be fulfilled, millions of thoughts incomplete in it. How can you drop? - because the incomplete always tries to be completed.Remember, says Patanjali, you can drop a thing only when it is complete. Have you watched? If you are a painter and you are painting
17、, unless the painting becomes complete you cannot forget it. It continues, haunts you. You cannot sleep well; it is there. In the mind it has an undercurrent. It moves; it asks to be completed. Once it is completed, it is finished. You can forget about it. Mind has a tendency towards completion. Min
18、d is a perfectionist, and so whatsoever is incomplete is a tension on the mind. Patanjali says you cannot drop thinking unless thinking is so perfect that now there is nothing to be done about it. You can simply drop it and forget.This is completely the diametrically opposite way from Zen, from Hera
19、clitus. First samadhi, which is samadhi only for names sake, is samprajnata - samadhi with a subtle purified mind. Second samadhi is asamprajnata - samadhi with no mind. But Patanjali says that when the mind disappears, then too there are no thoughts, then, too, subtle seeds of the past are retained
20、 by the unconscious.The conscious mind is divided in two. First, samprajnata - mind with purified state, just like purified butter. It has a beauty of its own, but it is there. And howsoever beautiful, mind is ugly. Howsoever pure and silent, the very phenomenon of mind is impure. You cannot purify
21、a poison. It remains poison. On the contrary, the more you purify it, the more poisonous it becomes. It may look very, very beautiful. It may have its own color, shades, but it is still impure.First you purify; then you drop. But then too the journey is not complete because this is all in the consci
22、ous mind. What you will do with the unconscious? Just behind the layers of the conscious mind is a vast continent of unconscious. There are seeds of all your past lives in the unconscious.Then Patanjali divides the unconscious into two. He says sabeej samadhi - when the unconscious is there and mind
23、 has been dropped consciously, it is a samadhi with seeds - sabeej. When those seeds are also burned, then you attain the perfect - the nirbeej samadhi: samadhi without seeds.So conscious into two steps, then unconscious into two steps. And when nirbeej samadhi, the ultimate ecstasy, without any see
24、ds within you to sprout and to flower and to take you on further journeys into existence. then you disappear.In these sutras he says,SAMPRAJNATA SAMADHI IS THE SAMADHI THAT IS ACCOMPANIED BY REASONING, REFLECTION, BLISS AND A SENSE OF PURE BEING.But this is the first step; many are misguided - they
25、think this is the last because it is so pure and you feel so blissful and so happy that you think that now nothing is there to be achieved more. If you ask Patanjali, he will say the satori of the Zen is just the first samadhi. It is not the final, the ultimate; ultimate is still far away.The words
26、that he uses cannot be exactly translated into English because Sanskrit is the most perfect language; no language comes even near to it. So I would have to explain to you. The word used is vitarka: in English it is translated as reasoning. It is a poor translation. vitarka has to be understood. Tark
27、a means logic reasoning: then Patanjali says there are three types of logic. One he calls kutarka - reasoning oriented towards the negative: always thinking in terms of no, denying, doubting, nihilistic.Whatsoever you say, the man who lives in kutarka - negative logic - always thinks how to deny it,
28、 how to say no to it. He looks to the negative. He is always complaining, grumbling. He always feels that something somewhere is wrong - always You cannot put him right because this is his orientation. If you tell him to see to the sun, he will not see the sun. He will see the sunspots; he will alwa
29、ys find the darker side of things: that is kutarka. That is kutarka - wrong reasoning - but it looks like reasoning.It leads finally to atheism. Then you deny God, because if you cannot see the good, you cannot see the lighter side of life, how can you see God? You simply deny. Then the whole existe
30、nce becomes dark. Then everything is wrong, and you can create a hell around you. If everything is wrong, how can you be happy? And it is your creation, and you can always find something wrong because life consists of a duality.In the rose bush there are beautiful flowers, but thorns also. A man of
31、kutarka will count the thorns, and then he will come to an understanding that this rose must be illusory; it cannot exist. Amidst so many thorns, millions of thorns, how can a rose exist? It is impossible; very possibility is denied. Somebody is deceiving.Mulla Nasruddin was very, very sad. He went
32、to the priest and said, What to do? My crop is destroyed again. No rains. The priest said, Dont be so sad, Nasruddin. Look at the lighter side of life. You can be happy because still you have much. And always believe in God who is the provider. He even provides for birds of the air, so why you are w
33、orried? Nasruddin said, Yes! very bitterly, Off my corn! God provides the birds of the air off my corn.He cannot see the point. His crop is destroyed by these birds, and God is providing them.and my crop is destroyed. This type of mind will always find something or other, and he will be always tense
34、. Anxiety will follow him like a shadow. This Patanjali calls kutarka - negative logic, negative reasoning.Then there is tarka - simple reasoning. Simple reasoning leads nowhere. It is moving in a circle because it has no goal. You can go on reasoning and reasoning and reasoning, but you will not co
35、me to any conclusion because reasoning can come to a conclusion only when there is a goal from the very beginning. You are moving in a direction, then you reach somewhere. If you move in all directions - sometimes to the south, sometimes to the east, sometimes to the west - you waste energy.Reasonin
36、g without a goal is called tarka; reasoning with a negative attitude is called kutarka; reasoning with a positive grounding is called vitarka. vitarka means special reasoning. So vitarka is the first element of samprajnata samadhi. A man who wants to attain to the inner peace has to be trained into
37、vitarka - special reasoning. He always looks to the lighter side, the positive. He counts the flowers and forgets the thorns - not that there are not thorns, but he is not concerned with them. If you love the flowers and count the flowers, a moment comes when you cannot believe in the thorns, becaus
38、e how is it possible where so beautiful flowers exist, how can thorns exist? There must be something illusory.The man of kutarka counts thorns; then flowers become illusory. The man of vitarka counts flowers; then thorns become illusory. Thats why Patanjali says: vitarka is the first element. Only t
39、hen bliss is possible. Through vitarka one attains to heaven. One creates ones own heaven all around.Your standpoint counts. Whatsoever you found around you is your own creation - heaven or hell. And Patanjali says you can go beyond logic and reasoning only through the positive reasoning. Through th
40、e negative you can never go beyond, because the more you say no, the more you found things to be sad - no, denied. Then, by and by, you become a constant no inside - a dark night, only thorns and no flowers can flower in you - a desert.When you say yes, you find more and more things to be said yes.
41、When you say yes, you become a yea-sayer. Life is affirmed, and you absorb through your yes all that is good, beautiful, all that is true. Yes becomes the door in you for the divine to enter; no becomes a closed door. Door closed, you are a hell: doors open, all doors open, existence flows in you. Y
42、ou are fresh, young, alive; you become a flower.Vitarka, vichar, ananda: Patanjali says if you are attuned with vitarka - a positive reasoning - then you can be a thinker, never before it. Then thinking arises. He has a very different meaning of thinking. You also think that you think. Patanjali wil
43、l not agree. He says you have thoughts, but no thinking. Thats why I say it is difficult to translate him.He says you have thoughts, vagrant thoughts like a crowd, but no thinking. Between your two thoughts there is no inner current. They are uprooted things; there is no inner planning. Your thinkin
44、g is a chaos. It is not a cosmos; it has no inner discipline. It is just like you see a rosary. There are beads; they are held together by an invisible thread running through them. Thoughts are beads; thinking is the thread. You have beads - too many, in fact, more than you need - but no inner runni
45、ng thread through them. That inner thread is called by Patanjali thinking - vichar. You have thoughts, but no thinking. And if this goes on and on, you will become mad. A madman is a man who has millions of thoughts and no thinking, and samprajnata samadhi is the state in which there are no thoughts
46、, but thinking is perfect. This distinction has to be understood.Your thoughts, in the first place, are not yours. You have gathered them. Just in a dark room, sometimes a beam of light comes from the roof and you see millions of dust particles floating in the beam. When I look into you, I see the s
47、ame phenomenon: millions of dust particles. You call them thoughts. They are moving in you and out of you. From one head they enter another, and they go on. They have their own life.A thought is a thing; it has its own existence. When a person dies, all his mad thoughts are released immediately and
48、they start finding shelter somewhere or other. Immediately those who are around they enter. They are like germs: they have their own life. Even when you are alive, you go on dispersing your thoughts all around you. When you talk, then, of course, you throw your thoughts into others. But when you are
49、 silent, then also you are throwing thoughts all around. They are not yours, the first thing.A man of positive reasoning will discard all thoughts that are not his own. They are not authentic; he has not found them through his own experience. He has accumulated from others, borrowed. They are dirty. They have been in ma
