Self-Realization through Yoga Meditation of the Yoga Sutras, the contemplative insight of Advaita Vedanta, and the intense devotion of Samaya Sri Vidya Tantra

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Yoga Sutras 4.4-4.6: 
Emergence and
Mastery of Mind
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Click here to return to the main page of the Yoga Sutras of Patanjali.Mind springs forth from I-ness: The mind springs forth from the extremely fine sense of individuality or asmita. It is I-ness itself, that is yet free from attractions, aversions, and fears. (4.4)

The one mind is the root of the many: The root aspect of mind that emerges from individuality or asmita is the core out of which there may emerge many clusters of mental identity. All of the mental constructs of who we think we are, are false identities that are secondary to that central mental identity. (4.5)

Cultivate the mind of meditation: What should one do with all of the currents and cross-currents of mind? The practical wisdom of the three sutras in this section is to cultivate the mind of a meditator, which is free from stored impressions and the play of karma. (4.6)

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4.4 The emergent mind fields springs forth from the individuality of I-ness (asmita).
(nirmana chittani asmita matrat)

  • nirmana = produced, created, constructed, forming, arising, emerging
  • chitta = minds, fields of consciousness
  • asmita = I-ness
  • matra = alone, individuality

Mind springs forth from I-ness: The mind springs forth from the extremely fine sense of individuality or asmita. It is I-ness itself, that is yet free from attractions, aversions, and fears.

Individuality and emerging identity: Recall that there are five colorings or kleshas (2.3), and that these emerge sequentially. First is avidya, or ignorance (2.4, 2.5), and then comes I-ness, individuality or asmita (2.6). Then after there is an individuality, it starts to take on, or wrap itself (1.4) in all sorts of attractions (2.7) and aversions (2.8). Finally, once all of this false identity has been assumed, there is the fear of the loss of those identities (2.9). In such a way, the mind emerges out of the subtler form. The advanced yogi has mastery even over this process of mind emerging out of the root I-ness or asmita.

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4.5 While the activities of the emergent mind fields may be diverse, the one mind is the director of the many.
(pravritti bhede prayojakam chittam ekam anekesam)

  • pravritti = activity,  
  • bhede = difference, distinction, diverse
  • prayojakam = causing, directing
  • chitta = mind field
  • eka = one
  • anekesa = other, many, numerous

The one mind is the root of the many: The root aspect of mind that emerges from individuality or asmita (4.4) is the core out of which there may emerge many clusters of mental identity. All of the mental constructs of who we think we are, are false identities that are secondary to that central mental identity.

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4.6 Of these mind fields, the one that is born from meditation is free from any latent impressions that could produce karma.
(tatra dhyana jam anasayam)

  • tatra = of these
  • dhyana = meditation
  • jam = born
  • anasayam = without stored impressions, free from karmic vehicles, without deposit of past influences, without latency

Cultivate the mind of meditation: The practical wisdom of these three sutras is contained here. What should one do with all of these currents and cross-currents of mind? The thing to cultivate is the mind of a meditator, which is free from stored impressions and the play of karma. 

 

The next sutra is 4.7 

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This site is devoted to presenting the ancient Self-Realization path of the Tradition of the Himalayan masters in simple, understandable and beneficial ways, while not compromising quality or depth. The goal of our sadhana or practices is the highest Joy that comes from the Realization in direct experience of the center of consciousness, the Self, the Atman or Purusha, which is one and the same with the Absolute Reality. This Self-Realization comes through Yoga meditation of the Yoga Sutras, the contemplative insight of Advaita Vedanta, and the intense devotion of Samaya Sri Vidya Tantra, the three of which complement one another like fingers on a hand. We employ the classical approaches of Raja, Jnana, Karma, and Bhakti Yoga, as well as Hatha, Kriya, Kundalini, Laya, Mantra, Nada, Siddha, and Tantra Yoga. Meditation, contemplation, mantra and prayer finally converge into a unified force directed towards the final stage, piercing the pearl of wisdom called bindu, leading to the Absolute.

 

 

 

 

 

 

 

 

 
Yoga Nidra Meditation CD by Swami Jnaneshvara
Yoga Nidra CD
Swami Jnaneshvara