Online Education BLOG
A partire dall'aprile 2020
Prashantji ha iniziato a registrare e rendere disponibili sul canale Youtube
IyengarYoga Official una serie di lezioni "Online Education in Yoga".
Il progetto relativo alla trascrizione e traduzione delle lezioni è illustrato nella News Letter#Aprile n.3/2021.
Di seguito i link alle lezioni caricate su Youtube, con la sinossi (in inglese oppure in italiano e inglese quando tradotta) della lezione per enuclearne i punti essenziali, quando già realizzata la trascrizione oppure quando tradotta il libretto con traduzione in italiano e trascrizione in un unico documento
Lezione 1
Sinossi
In questa lezione impariamo come gli āsana non sono semplici posizioni e come ciascun āsana ha un effetto specifico su corpo, respiro e mente. Vediamo anche come gli āsana sviluppano interazioni tra corpo, mente e respiro, e come ciascuna di queste tre componenti agisce sulle altre, in una relazione di reciproca collaborazione e assistenza. La posizione del corpo ha un effetto sulla mente e sul respiro, e allo stesso tempo il respiro e la mente possono essere utilizzati per portare attenzione al corpo. Ci si può dunque rivolgere in modo specifico a corpo, mente o respiro. Profonde e consapevoli inspirazioni ed espirazioni possono generare effetti diversi, così come il respiro può anche essere confinato in specifiche aree, come testa, torace, regione pelvica. Quindi si può immaginare la profonda conoscenza che si può ottenere attraverso la pratica dello yoga. L’ultima parte della lezione è invece dedicata agli aspetti immunitari, sui quali si può agire nel lungo periodo e non dall’oggi al domani, e a come testa e addome hanno un importante ruolo a riguardo.
In this lesson, we learn that asanas are not merely postures and how each asana has a specific effect on the body, the breath and the mind; asanas bring about the interactions between the body, mind and breath; and how each of these three act on the other, work on the other; they interact with each other and assist each other. The body position has an effect on the mind and breath while the the breath and mind can also be used to address the body.So, we can specifically address the body, the mind or the breath. Mindful profound inhalations and exhalations can have a different effect; The breath can also be confined to specific areas like the head, the chest or the abdomen pelvic. So one can imagine the profound knowledge that one can get through the practice of yoga. The latter part of the lesson speaks about the immunity aspect which cannot be gained overnight but how the head and abdomen play a role in it.
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Libretto con Traduzione e Trascrizione
Lezione 2
Sinossi
Lo yoga è una disciplina che riguarda l’educazione su se stessi. È uno specchio per conoscersi. E noi dovremmo essere i conoscitori dello kṣetra («campo»), che è il nostro śarīra (spesso tradotto molto liberamente come «corpo»). Il corpo in questo caso non è però quello che studiano gli anatomisti e i fisiologi. Include il corpo «grossolano» (sthūla), il corpo «sottile» (sūkṣma) e il corpo «causale» (karaṇa). Lo yoga è una ricerca per conoscere il nostro embodiment 1 , che ha diversi strati: annamaya, prāṇāmaya, manomaya, vijñānamaya, fino all’ultimo, ānandamaya. Sul piano più grossolano, il nostro embodiment è fatto di corpo, mente e respiro. E noi dobbiamo studiare come queste componenti interagiscono e si interfacciano tra loro. In questa lezione Prashant ci guida a capire come creare negli āsana una profonda interazione tra corpo, mente e respiro, in modo da non FARE più yoga ma far sì che lo yoga accada su di noi!
Yoga is a subject about education about oneself. it is a mirror for understanding oneself. We are supposed to be knowers of the ksetra [field] which is our sarira [very loosely translated as body]. The body in this case is not what the anatomists and physiologists study. It includes the gross [sthula], sukshma [subtle] and karana [causal]. Yoga is a pursuit to know our embodiment which has several layers from the annamaya, pranamaya, monamaya, vijnanamaya and finally the anandamaya. On the grosser plane, our embodiment is the body, mind and breath. We have to study how they interact, interplay and interface with each other. He then guides us practically in an asana on how to have a profound interaction between the body, mind and breath so that we no longer DO yoga but yoga happens on us!
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Libretto con Traduzione e Trascrizione
Lezione 3
Sinossi
La terza lezione di questa serie tratta di come si passa dal fare una posizione a uno yogāsana. Una posizione riguarda solo la cultura del corpo, ma in uno yogāsana vengono coinvolti anche la mente e il respiro. Non si tratta più soltanto di fare yoga, ma in un āsana avvengono le interazioni e le associazioni tra corpo, mente e respiro – si diventa testimone – e questo porta più vicino al cuore dello yoga. Quindi un āsana non è una posizione, anche se spesso viene tradotta in modo riduttivo così.
The third lesson in this series talks about how one evolves from doing a posture to a yogasana. A posture only involves body culture but in a yogasana, the breath and mind are involved. It is no longer about doing yoga but the interactions, associations between body, mind and breath in an asana - you become a witness - that brings one closer to the core of yoga. So asana is NOT a posture - although that is a lose translation.
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Libretto con Traduzione e Trascrizione
Lezione 4
Sinossi
Questa lezione rivela come Patañjali non abbia suggerito norme eticomorali da seguire, né che esse siano il primo passo verso lo yoga. Allora, perché Patañjali ha menzionato Yama e Niyama? Sono princìpi etico-morali? Nella convenzione darshanica, c'è un 'āchār-dharma-nītipraṇāli'. Non solo yama e niyama, ma l'intero aṣṭanga yoga è un 'āchārdharma-nīti-praṇāli', che può essere definito in inglese come 'pratiche etico-religiose'. Yama-niyama devono essere praticati solo quando si è fuori, in società e non mentre si praticano le altre parti dell'aṣṭanga yoga, come āsana, prāṇāyāma, dhāraṇa, dhyāna? Dobbiamo capire gli yama-niyama e come si manifestano in āsana, prāṇāyāma, dhyāna, japa ecc. Quindi sono ‘āchār-dharma-nīti-praṇāli’. Achār è la condotta, nīti è l’etica. Ma il dharma non va inteso come religione. La religione ha bisogno della fede dell'umanità per sostenersi. Non può sopravvivere se nessuno ci crede. Il dharma non ha bisogno di fede o di essere seguito. È ciò che ci sostiene. "Il Dharma è ciò che sostiene, sorregge e protegge chi sta cadendo, chi è caduto, chi sta per cadere, chi potrebbe cadere" (B.K.S. Iyengar) La filosofia e il tattvajñāna trattano della realtà, ma il dharma ci fa realizzare la realtà. Ci sono diversi tipi di dharma per tutte le creature, grandi e piccole, così come per la materia inerte. Guṇa dharma, svabhāva dharma, niyata dharma, vihita dharma; così anche ci sono diversi karma come vihita karma, niyata karma ecc. Tutte le creature hanno il dharma, ma non hanno una religione. Il Dharma è avere quella mentalità o disposizione che permette di riconoscere quale sia il proprio dovere o compito e aderire ad esso (duty mindedness). D: Qual è la differenza tra karma & dharma? R: Il karma è ciò che fai, il dharma è ciò che dovresti fare. Sono un intreccio. Il karma non ci lascia mai e il dharma non dovrebbe mai lasciarci.
This lesson reveals how Patanjali did not suggest moral-ethical norms to be followed, nor did he suggest that they are the first step to yoga. Then, why has Patanjali mentioned Yama and Niyama? Are they moral-ethical principles? In the Darshanic convention, there is an ‘āchār-dharma-nīti-praṇāli'. Not only yama and niyama, but the entire aṣṭanga yoga is an ‘āchār-dharma-nīti-praṇāli', which may be termed in English as 'ethico-religious practices'. Have yama-niyama to be practised only when out in society and not while one is practicing the other limbs of aṣṭanga yoga, like āsana, prāṇāyāma, dhārṇa, dhyāna? We need to understand the yama-niyama and how they manifest in āsana, prāṇāyāma, dhyāna, japa etc. Hence they are ‘āchār-dharma-nīti-praṇāli'’. Achār is conduct, nīti is ethics. But, dharma is not to be understood as religion. Religion needs the faith of mankind to sustain. It cannot survive if nobody believes in it. Dharma does not need faith or following. It is that which sustains us. “Dharma is that which supports, sustains and upholds one who is falling, one who has fallen, one who is about to fall, one who may fall.” B.K.S.Iyengar. Philosophy and tattvajnana will divulge reality but dharma will make us realise realities. There are different types of dharma for all creatures big and small as well as for inert matter. Guṇa dharma, svabhāva dharma, niyata dharma, vihita dharma; so also there are different karmas like vihita karma, niyata karma ect. All creatures have dharma but they do not have a religion. Dharma is duty-mindedness. Q:What is the difference between karma & dharma? A: Karma is what you do and dharma is what you should do. They are a weave. Karma never leaves us and dharma should never leave us.
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Libretto con Traduzione e Trascrizione
Lezione 5
Sinossi
In questa lezione verranno trattati due argomenti. Innanzitutto c’è una comprensione più profonda di yama e niyama in quanto voti o anusṭhāna, e non solo come principi etico-morali. In secondo luogo viene spiegato che cos'è la meditazione esponendo la meditazione dinamica delle pratiche yogiche di Guruji B.K.S. Iyengar.
1. Siamo critici e tendiamo a valutare gli altri per la loro moralità e per la loro etica, mentre noi ci riteniamo moralmente ed eticamente integri. Se uno è buono, ciò non significa che abbia fatto il voto di essere buono, è semplicemente una buona persona. Patanjali si addentra nell’argomento dei vrata o voti, sia nei voti infinitamente piccoli sia nei grandi voti. Noi siamo consapevoli solo delle pratiche dello yoga. Pensiamo che queste debbano essere praticate e non ci preoccupiamo della struttura di anuṣṭha. Patanjali invece nel suo testo parla di anusṭhānam.
Nel sūtra II:28 dell'āṣṭāṅga yoga dice «yogāṅgānuṣṭhnāt».
2. La meditazione è diventata una moda. Tutti vogliono fare meditazione, ma a nessuno interessa sapere che cos’è la meditazione. Guruji spesso diceva che il suo yoga è meditazione dinamica. Come possono essere gli āsana o l’Iyengar yoga che viene praticato una meditazione dinamica? Di solito la meditazione è intesa come lo stare seduti in silenzio, rilassati, chiudendo gli occhi e facendo qualcosa che si possa ricondurre appunto alla «meditazione». L’assenza totale di pensieri non è meditazione. Inoltre, ogni pensiero non porta ad uno stato meditativo. La materia dello yoga è il soggetto migliore per entrare nello stato meditativo. Quindi c’è colui che pensa, c’è il pensare, c’è il pensiero. Il pensiero sul pensiero è la componente dello stato meditativo.
L’Iyengar Yoga non è meditazione dinamica, lo yoga di Iyengar era meditazione dinamica. Era il suo modo di praticare yoga che era meditazione, perché gli yogāsana rappresentano una condizione meravigliosa per accedere all’accademia della meditatività. Che senso ha eseguire ad ogni costo un Śīrṣāsana impeccabile solo esteriormente? Si dovrebbe essere muniti di un adeguato equipaggiamento che consenta una minuziosa osservazione. Nello stato meditativo si fanno delle profonde riflessioni. Come quando si ingerisce una pillola psichedelica, una droga psichedelica, non c’è bisogno di uno schema di pensiero per raggiungere quello stato. Ma l’āsana non è una pillola psichedelica che ti fa raggiungere quello stato sublime, si rivela piuttosto a livello autogeno, biochimico ed elettrochimico. Quindi c’è sempre il processo del pensiero, e per questo negli āsana viene introdotta la regola del processo dell’attività e del processo di pensiero. La meditazione non è dhyāna. Dhyāna è un concetto più ampio e la meditazione ne è una componente.
This lesson has two topics. First there is a deeper understanding of yama and niyama as vows or anushthana and not just moral-ethical principles. Second, he explains what is meditation expounding on dynamic meditation of Guruji B.K.S.Iyengar’s yogic practices.
1. We are critical, and tend to assess people in their morality and ethicality, while we deem ourselves that we are morally, ethically strong. If somebody is a good person, it does not mean that the person has not taken a vow to be good; the person is merely good. Patanjali embarks upon the topic of vratas or vows, either atomic vows or great vows. We are aware only of yoga practices. We think this is something to be practiced and we don’t give any framework of anushtha. Whereas Patanjali in his text speaks of anushthanam, In the II:28 sutra of ashtanga yoga he says ‘yogangaanushthanat’.
2. Meditation has become a fashion. Everyone wants to get meditation, but no one wants to know what is meditation. Guruji often said that his yoga is dynamic meditation. How can the asanas or Iyengar yoga that is being practiced, be a dynamic meditation? Because usually meditation means sitting quiet, relaxed, and then closing the eyes and doing something as meditation. Absolute thoughtlessness will not be meditation. Also, every thought will not culminate in a meditative state. Yogic subject matter is the best subject matter, to be going for meditativity. So, there is a thinker, there is thinking, there is a thought. Thought about the thought is the component of the meditativity. Iyengar Yoga is not dynamic meditation, Iyengar’s yoga was dynamic meditation. It was his yoga which was meditation, because yogasanas, are a wonderful condition to enter into the academy of meditativity. What is a point doing a Sirsasana which is perfect to look at, by hook or crook? The instrumentation should be proper. So that should be under scrutiny. In meditativity you get reflections. Like if you swallow a psychedelic pill, psychedelic drug, you don’t need a thought scheme, for you to have that psychedelic state. But asana is not a psychedelic pill, that you get that state sublime state. It is autogenically turned out, biochemically turned out, electrochemically turned out. So there is always the thought process, which is why in asanas, the precept of activity process and thought process is introduced. Meditation is not dhyana. Dhyana is a wider concept, meditation is a component of it.
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Libretto .png)
con Traduzione e Trascrizione
Lezione 6
Sinossi
In this lesson there is a delineation of how the concept of hiṁsā stands differently from the way it is understood in the social context. With regards to moral-ethical principles, the hiṁsā is on another person. Hence it is interpersonal. However, with regards to oneself even in our yoga practices, it becomes intrapersonal because it is hiṁsā on oneself. For eg., according to Guruji when we do our asana we are committing hiṁsā. Not that we are ferocious like wild beasts; rather this hiṁsā is to be understood at a different level. It could be hiṁsā by us on our body or the mind or even by the mind. The statement that dharma is that which sustains man is opened out. This statement is explained by reference to the Dharma Shastra Grantha which mentions that sustenance by dharma will be in proportion of 1:100. If a wee bit is done by us, dharma will sustain us with a huge hundred-fold bounty bounty; ‘dharmo rakshatiye rakshitah’. Dharma also gives ‘abhyudaya’, enrichment. Further, it is explained how ‘dharma-adharma’ is not to be equated with ‘pāpa-puṇya’. Dharma for one person may not be the dharma for another person. Dharma has a personal reference. Therefore, dharma is ‘nīti-mimāṁsā' Essential yoga commences when the seeker has karma consciousness from the dharma point of view. Any activity becomes right when the motive, intention is right. In our yoga practices, the dynamics are more important, not just the activity. At the end of the lesson, the virtues of sūrya namas̍kāra are considered, also making it clear that yoga is not sūrya namas̍kāra and the two should not be mixed up. Sūrya namas̍kāra does not fulfill the criteria of 'sthira sukham āsanam' hence it is not yoga.
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Lezione 7
Sinossi
When ethical principles are applied to others in society, they have a different fabric; they are considered as moral-ethical principles. But in a condition where one is practising āsanas or even prānāyāma, these no longer remain moral-ethical principles, they become nīti dharma for us. In such condition, we sometimes have a strong moral motivation and sometimes not. For eg., what will you call hiṁsā in āsana and what will you call ahiṁsā in āsana? It becomes different in prānāyāma, what would be called as hiṁsā in pranayama would be different from what you call as hiṁsā in āsana. There is the emphasis on truthfulness in āsanas, truthfulness in pranayama, truthfulness in other practices of yoga. Later, there is an explanation of how in the basic structuring of āsanas there are 2 processes: 1.There is the activity process and 2.There is thought process. Āsanas are a weave of activity process and thought process therefore they are wonderful fields to carry out this kind of study where there will be a thought about the thought, thought about the thinker, thought about the thinking. There is a discussion about thoughts with meditative potentials and thoughts without. Further there is an interesting reflection on what is meditation, what could be a necessary support system for meditation as well as its relation to thought and svādhyaya. And we get an insight into how, for Guruji, every asana would become a mirror; the mirror reflecting thought, mirror reflecting thinking, mirror reflecting thinker. How, in dynamic meditation, we are not just trying to perfect, carve and sculpt the posture. We need to go beyond. We will go beyond that into yogāsana. Finally, postures are not yoga, postures are not āsanas.
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Lezione 8
Sinossi
This lesson aims to highlight how postures are not yoga. Postures are major requisition for asanas, however they are not asanas by themselves. This is a practical lesson. A practical aspect is involved here where the listener is asked to get into any asanic position. Eg., Sirsasana or Bharadwajasana etc.. Now, how does the yoga commence here? By connecting between one part of the body and other parts of the body, each and every part of the body with every other part of the body. Also, the breath will work differently, rather than, just working as a respiratory process. In associated conditions with the breath and body, try to understand how the mind works. So, this is an aspect of education, and each one has to get educated in the realm of their own embodiment. The yoga here, comes for us in the form of getting connected, there is much to observe. For example, the spinal column becomes like an observatory, to observe the body, mind, breath interactions, interplays. So in an asana we are creating an observatory. You are structuring your mind, mindset, consciousness, when you go through different phases of asanas. Try to become aware of the activity weave, the activity thread in the weave and a thought thread in the weave. As a matter of fact, the thought fabric is more important for you to be graduating in your asana. Now, in the realm of thought, see the potential for you to be meditating. Asanas give you a wonderful condition to have clarity with respect to these three dimensions, to study, identify and then study what is thought, what is thinking and what is thinker. In this very practical class he teaches how activity of body, mind, breath, is not absence of hiṁsā, asatya, asteya, abramacharya , parigraha, but rather leads to a presence of their antagonisers: the s̍at sampattis. So in asanas you are evolving saintly potentials, godly potentials. That’s a yogic mind. If you look into Guruji’s small booklet on yogic mind, so you will understand how yogic mind can be turned out from what you are doing. There is Samudra Manthan in the microcosm through yoga. So all noble qualities will surface.
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Lezione 9
Sinossi
The highlight here is on how in morality, for the practice of the 5 different yamas there will be a need to have different practices. For example, we may practice morally, ahimsa, but may not practice satya, and not necessarily practise asteya. But that is not the case of ethico religious principles. If you are ethico religiously in ahimsā, you won’t be violating satya, you won’t be violating asteya, you won’t be violating brahmacharya or aparigraha. You cannot say “I am in ahimsā, but not in satya”, I am in ahimsa but not in asteya. The Sādhana for all the five yamas and niyamas and later even āsana, praṇāyāma, pratyāhāra, dharana, dhayana, samadhi is nothing but a build-up of sattva guṇa, build-up of the essence. So that is why it is called satsanga. Satsanga is satva sanga, santasanga, satyasanga. Here there is a practical involvement where we are asked to get into any āsana which can be performed keeping the brain as the centre of awareness. We can collect the thought material, which can escalate, into the processes of pensivity, reflectivity, meditativity. Understand the adhyatmic proposition, ‘Know the knower’. The knowledge process; what do I know, how do I know? Who is the knower? Who is the knowing entity, instrumental entity? There needs to be a knowledge process rather than a doing process. The precept that is put forth in this lesson is, that there are meditativity potentials in asanas because of how the thought matter changes, thought content changes, thinking process changes, thinker’s profile changes. So we should start developing literacy for this. This is an important component of yogāsana; the knowledge process. There is enormous material for the triad, which is considered in meditation: the Thinker, thinking and thought. There is thought of the thought, there is thought of thinking, about the thinking, there is thought about the thinker. That is how there are meditativity potentials in āsanas because of this process. The question, ‘what would the āsanas do beyond something physical and something spiritual?’ has been answered with special reference to the term spiritual, with reference to the term adhyātma.
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Lezione 10
Sinossi
This lessons starts with emphasis on the understanding that meditation is not dhyana. The meditation that is being discussed is dynamic meditation and dynamic meditation is one of the prerequisites of meditative practices. Dynamic meditation is where the higher faculty functions of the brain have to come in. It involves the use of higher faculty functions which we don’t need in our normal walk of life. Guruji’s practices were dynamic meditative practices and it was his hierarchy. Ordinary persons are not capable of that. There is a further reference to classification of thoughts and an invitation to analysis of thoughts; reflective thoughts, opaque thoughts, transparent thoughts, translucent thoughts, etc. and then understand their relation/contribution to meditation. Meditation requires qualification. Dhyana is a wider concept and does not need any qualification. In Patanjali’s three-fold scheme of dhyana, dhyana is a stotra, a mantra, a japa. Japa is a need. Like we take supplements for our body just because we need it and not because our body likes it, so also the suks̍ma s̍arira, the astral body needs japa and nām smaranam. Different between mano vṛtti and citta vṛtti is expounded. Question about different types of thoughts is explained concluding that only reflective thoughts are suitable for meditation. A final note that dhyāna on a personal deity has nothing to do with religion but rather to do with a reverential icon which will give noble thoughts.
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Lezione 11
Sinossi
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Lezione 12
Sinossi
This lesson is an introduction to a formal understanding of dhyana. Patanjali yoga sutras don’t mention meditation. The word there is dhyana and should be maintained as a technical term. Example of water in vessel and water in the ocean is used. In a vessel, water remains as it is. Ocean will have tides, tsunamis, glories and riches. All these are a part of the ocean. Likewise, dhyāna is the ocean and meditation is a small phenomenon in the ocean of dhyāna. Dhyāna is like open architecture. When mind is in disarray, meditation is not possible But dhyāna is. When we are able to lift the mind from a sub-stacy, unsteady, bizzare state it can be dhyāna. It can be talking to someone, listening to a particular voice, voice plus content matter, even a thought; all of this can also mitigate turbulence of the mind. That is one kind of dhyāna. Kles̍as may not torment but kles̍a vṛttis can. They vex and torment. We can be explosive, get burnt, parched. So any measure that is taken to mitigate manage or lessen it, is fit to be called dhyāna. But not those measures which are not acceptable to yoga like alcohol. So, to lift the mind from sub-normal to normal state, certain acceptable measures are qualified and available. Taking mind from normal plane to higher plane is also another kind of dhyāna. It will sublimate the mind. Could be a piece of music, a perception, a thought, an interaction with a revered person, etc. Patanjali sutra, ‘ Yathā abhimata dhyānātvā’. Dhyāna is not a qualification. It is an imperative. Dhyāna is a must. Something within us needs a form of dhyāna No qualifications are required and there is no measure of success of failure in dhyāna. Dhyāna is imperative for a human being, to be a good human being. When hunger and thirst needs to be satisfied, we eat anything that is edible. Likewise, when tormented, everyone needs some type of dhyāna. Not any specific kind of dhyāna.
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Lezione 13
Sinossi
This lesson differentiates between want and need.
Dhyāna is a must for all and all need it whether they want or not. Example, we may not want to take a bitter pill because we don’t like it, but we take it because we need it. Sometimes even if we don’t need something we take it or do it to satisfy others in the family, in society.
There is a discourse on understanding the body, its aspects and its needs.
According to scientists, 90-95 percent of the brain is not mapped. But so also it is with the body.
Linguists say the word anatomy has come from the Sanskrit ‘anātmīya’ i.e, that which is not-soul.
Human embodiment has 3 aspects; Sthula s̍arira, karana s̍arira, suksma s̍arira.
We know what the gross body (sthula s̍arira) needs, what treatments to give it. But do we know what the subtle body (suks̍ma s̍arira) needs? Specially in the realm of yoga we need to take a different care of it.
The measure for treatment of subtle body which is also called astral of electronic body is japa. Japa of praṇava and other mantras. There are so many different japas and they can be done in so many ways. Japa is dhyāna.
Prashantji then expounds the word indriya. Our embodiment is made of indriyas. Our body organs are indriyas. They are all an absolute marvel. Our dhyana and japa will serve these indriyas which are deities. Modern human being may consider it a waste of time but actually, it satisfies the need of these marvels in us. Taking example of castor oil, though we don't like it, want it, but our colon needs it, relishes it. Hence we take it.
So also for dhyana and japa. Our subtle body needs it and will benefit by it.
Lezione 14
Sinossi
In this lesson the magnanimity of adhyātma s̍astra is opened, looking into the adibhautik, adidaivik and adhyātmic aspects. Since meditation is not possible for everyone, there is a need for non-meditative dhyāna.
Three kinds of dhyāna are explained:
1. That which lifts the mind from a sub-normal state to a normal state.
2.The one that takes a mind on a normal plane to a higher plane.
3.The kind of meditation mentioned by Patañjali of aṣṭānga yoga, which is dhyāna in the form of meditation.
Since prāṇāyāma is considered to be the gateway for such dhyāna (prayaya ekatānāta), this lesson does not qualify to discuss this third type, here, since pranayama has not been discussed at all.
Giving the example of a seed, Prashantji explains how, just as all the qualities of the tree are encapsulated in the seed, so also, the subtle body is the container of the seeds of our body and mind matters. This subtle body contains the seeds of not only this embodiment, but the seeds of all 8.4 million life species in potential form. It is all reduced to nominal condition which can be actualised and we can take any of these forms because of our karmas.
Human being is not human being but rather contains all life forms of 8.4 million. This technology in us is smaller than even nano; ultra nano! Cannot even be seen under the most powerful microscope.
All these are like guests in us and need to be fed. Japa is their food; the food for the subtle body, the indriyas, the deities residing there. So, though we may not like to take the ‘nāma’, we need to do it for them. They need to be nurtured. Subtle body (suks̍ma s̍arīra) needs the dhyāna in form of japa. Bhāgwat Purana defies it as “japor dhyanam”. Japa of ‘nāma’; name of divinity, God, personal deity.
Samādhi is for the causal body (kāraṇa s̍arīra). If samādhi is not possible, the nurturing will happen in sus̍upti (deep sleep). Just going into a good sleep will also nourish the kāraṇa s̍arīra.
We are manifestations in adhibhautik form, constitutions of adhidaivik form and adhyātmik form is the substrate. The elements in our body manifest as adhibhautik, which is the manifestation of the 5 elements in a subtle form.
Finally, he explores the concept of adhi yagnya, which is the presence of divinity within us.
Lezione 15
Sinossi
This lesson is dedicated to questions by viewers. Questions are a very required process in the education process.
1.Need to understand the importance of questioning; why someone has questions and someone has no questions; why some have questions and do not ask; why some don’t have questions yet they ask!
A whole Upanis̍ad is dedicated to questions, Pras̍nopanisad of Shankaracharya. Her he asks, “why does someone ask a question?
2.With regards to dharma and karma a question is asked about destiny. Prashantji explains that in karma siddhānta there is no place for fatalism. But it appears so to the common thinker and even to some philosophes. This is discussed with reference to verse 47 of chapter 2 of the Bhagwad Gita: ‘karmanevadikaraste…….’.
3.Another question is answered about the place/importance of ‘preraṇā’ in the knowledge process. ‘Preraṇā’ can be a kick-starter but cannot take you further than that.
4.Question that the whole jargon about thought, thinker and thinking can be just intellectual gymnastics? He answers that it could very well be so, if you carry out this exercise in a classroom or seated on your sofa at home. But in the practise of yoga it is not gymnastics, because we get into kneaded conditions. It is about cellular intelligence where any part of the body can become a cerebral organ. The proficient practitioner will be able to know this.
5.Question on s̍avāsana and meditation, that mediation is done just to relax. Well, relaxation is not the summum bonum of human endeavour. Wisdom is. So meditation cannot be for relaxation. With reference to Guruji’s teachings, he opens and explores the concept or ‘relaxation’.
6.Question about difference and non-difference between mind and c̣itta. The answer follows with the analogy of water of the ocean and water in a glass. C̣itta is like the ocean whereas mind is limited, like the water in the glass.
7.Question about linga s̍arīra and Sāṁkhya kārikā. He answers that the Sāṁkhya kārikā does not give much description of suks̍ma and ling s̍arīra. Yogic texts and vedantic text will explain it.
This is a Q & A session
Q1. If moral-ethical practices are for social reference, don’t we need to practice them within us since we have a society within us?
A. We don’t need them in the internal realm because though we have a society of trillions of cells, it is integral to us. Inside there is no condition of semblance, there would be no need for ethical restraints. In external society there is huge semblance and we wear different masks. Hence the moral-ethical practices are needed in society. Hence ethico-religious principles are needed within.
Q2. What is pratipaksha bhavna?
A. When moral-ethical principles are violated on the practical plane, we have no remorse for it. We even justify it. But if a vow (vrata) is taken and violated, there is a prick in our conscience. We don’t justify. We feel remorse. There is self admonishment. That is pratipaksha bhavana.
Q3. Do astrological factors really influence us? If karma or destiny is there, what is the role of astrology?
A.In fact, they are a force to recon with. These are ādidaivic aspects. The bhogās will fructify because of astrological conditions. Eg., sometimes even success comes at an unsuitable time, we can’t enjoy it so much. So what is this point in time? That is astrology. Bhogās will work in full-fledged manner if it happens at the right time.
Q4. In āsanas, how do we recognise which is the benefactor and which is beneficiary?
A.That which works as the instrument, becomes the beneficiary. Eg., legs working for spine or breath working for you to climb a hill, they are the beneficiaries. When you sit and recover, the breath becomes the benefactor. The one who gets the benefit is benefactor.
Q5. How many kapālabhātis to practice at a time?
A.Before you try kapālabhāti, you must first learn and practice uddiyāna kriyā and uddiyāna mudrā. Then agnisār kriyā. Then kapālabhāti. Learn and practice these kriyās in various āsanic positions. Texts teach how to do but don’t teach how to learn these. Hence we must attempt to learn. Number is not fixed nor important.
Q6. You say yoga is not for everyone, but dhyāna is for everyone. Needs no qualification. Why?
A.Yoga is not for one and all, but there is something in yoga for one and all. Dhyāna is not meditation. Hence all can do. There are different types of dhyāna. Dhyāna of the yogi is the third type of dhyāna which requires qualifications which comes after prāṇāyāma and pratyāhāra.
Lezione 17
Sinossi
This lesson gives Introduction to vāchika kriyā with a practical involvement of āsana practice.
There is explanation of
a) 3 kinds of karmas: kāyika, vāchika, mānasika karmas.
b) 3 insruments are used for karmas: body, speech and mind organs.
Explanation is given how oral organ is not just for speech. There is the internal role of the speech organ within us. There should be involvement in the act of commentating. Identifying actions, the responses, the resistances, the assistances, the reactions and having participation, and not just doing. If we understand the dynamics of āsanas, the act of commentating will get us better involved in our practise.
There is the disclosure that āsanas are not actions but, they are negotiations. The eg. of driving a car is given. Driving involves negotiating. Likewise, for āsanas. They are to be driven and negotiated. Then we might get better results.
Learning the skills of silent speech must be practiced, just as we need to learn for skills of spoken speech. Articulation brings matter for thought. Vāchika kriya has its own backup of intelligence.
The 4 speeches according to Panini’s system and adhyātma have been expounded upon.
They are, parā, pas̍yanti, madhyamā & vaikhari. Of the 4 speeches, one underlies the other.
Vaikhari is the gross and express speech and underlying it is madhyama. This is explained with a reference to the vis̍uddhi c̣akra. Pas̍yanti is at the locus of the heart. Parā is located at the navel region.
All thought does not become silent speech. Many thoughts come and go. That is not within our control. But silent speech will help us make resolutions. It is silent oration. It is your controlled thought process, not only coming from mind but also including speech.
Kriyās for essential āsanas are explained. Prāṇa, tattva, c̣akra kriyās are all based on the vāchika kriyā, the oratory act. Speech organ is indispensable here.
Practical experience is offered in āsana using sound forms of different vowels while inhaling or exhaling.
Finally, about the magical system called the prānic system.
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Lezione 18
Sinossi
This lesson has a major practical component.
It is about :
1.Understanding how the organ of speech has a great control over the mind. Mind digresses because it has great force. The oral act controls digression of the mind. The mind is drawn in from 3 dimensions: As one reads, the eyes are involved; loud recitation involves the tongue and engages the ears. In Indian tradition we have pathana-pāthana, not only engaging the mind but also developing the voice culture with proper intonation of speech. One can pretend to be noble in thought and speech to others, but when we use internal speech, we know very well the lack of nobility. There is a s̍ānti mantra which says, ‘let my mind be established in speech and let my speech be established in my mind.” Merits will be scored when we talk the walk and walk the talk.
2.It also drives home the lesson of activating before exercising. It is not logical that we want to exercise before we activate. This applies to the lungs too. It is foolish to try to exercise the breath without first knowing how to activate it.
3. In the practical part of this lesson, performing s̍āvasana, there is education of watching the breath and breathing with interrupted inhalations, the process of respiration is observed to activate the lungs and chest, learning to ‘read’ the breath.
4.Understanding the prānic system.
5. Practicing prāna kriyās and learning the fact that no pranayama is possible without them. Vāchika kriyā is implemented by performing the prāna kriyās. This is done by silently uttering vowels during inhalations and exhalations. A reference is given to how Guruji used these in his teaching without calling them sound forms, but rather using the language of the body so all could understand. A formula is revealed for a pattern of prāṇakriya.
6.Praṇāyāma as the charmer of the kundalini by prāṇakriya.
7.Praṇāyāma is amantrak or samantrak.
If amantrak then it must use the svara vyanjana which are the 51 letters or sound forms or S̍akti peethas. The Aks̍o Upanishad divulges these. Aks̍a means indestructible. They are the seed of all creation (like the big bang theory).
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Lezione 19
Sinossi
This master session has a practical component teaching the understanding of vācha(speech) as the most important component of yogic practices.
- Addressing the topic of vāchika kriyā in vaikhari which is expressed speech, we understand that oration can happen only in exhalative process.
- 4 planes of speech and their locations in the body are shown.
- Combination of vaikhari and madhyamā speech is tried as a practical lesson by chanting the letters of the ekāks̍ara mantra ‘aum’
- Explaination of kāma pītha and vāsana granthi are given; granthis are knots; the triad of passion knots, emotional knots and ego knots are to be loosened and worked on; vāyu kriya and prāna kriyas are to be performed.
- Advantage of Indian languages over English is explained.
- The concept of sonography is related to the working of sound in our body.
- Some dwelling on Panini’s vyakarana and the theory of ‘sphotavada’ is done explaining how just a few letters can give us millions and millions of words, then forming statements and verses.
- Reference to the Akshamāla Upanis̍ad is made.
- Only human race has the system which can produce so many sounds and also have them as silent speech.
- Those who have education in music will understand the value of the vocal organ
- The esoterics of āsanas are explained with reference to prāṇa, c̣akra and tattva kriyās.
- When practising vāchika kriyās, the least benefit will be that you will remain out of mental and vocal mischief for that much time at least. The greater benefits are many more.
- Delineation on Universe and not multiverse; Cosmos, not chaos.
- With prāna kriyās and nāma a lot of virtues can be accumulated.
- Referring to the Bhagwad Gitā and Jñānes̍war, we are told how yogis make their vācha as a vedas̍āla.
- Finally, there is an explanation why Sarswati resides on the tongue.
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Lezione 20
Sinossi
Lesson sets off with the thought that in the current age of kaliyuga, there is a lot of discouragement for dharma because the ways of the world are wicked. Struggling for material success one finds no time or space for collecting virtues.
Some persons may be old or feeble and don’t have fit bodies to collect virtues with virtuous acts. Often, the mind being treacherous is also an unfit instrument for virtuous acts. At all such time, there is no need to get disappointed. Vācha comes very handy. Great merits can be collected by vāchika karma which includes vedic chanting, reading gospels of saints and sages, reading philosophical texts, singing kirtana and japa.
Japa is mentioned by Patañjali in many places. In 1st chapter, the japa sūtra; in 2nd chapter, the kriyayoga sutra; and in 2nd chapter the niyama sūtra.
Nāma sankīrtanam̄ and nāma smaraṇaṁ are also vācika kriyās. Using different mantras will also create virtue. Vyāsa at the end of Dvapar yuga beseeches that the best instrument for kaliyug is simply to take the 'nām', name of divinity.
There is an explanation about the role of the senses differentiating sensory act and sensely acts. This is indriyām kriyā. A limb of aṣṭānga yoga is dedicated to this called pratyāhāra. The senses have a hot-line or a direct corridor to the mind. They can disturb the mind in an instant. So to work on c̣itta, we must first work on the mind. In the worldly plane, the senses work as ‘bhogendriyās’. We make them ‘sukhaprāptendriyas’. But on the internal realm they become wisdom organs, ‘jñānendriyās’.
An elaborate explanation follows about the various ‘pre-fixes’ to the word ‘jñāna’ to understand its purport.
A practical experience follows of understanding the role of the senses with ‘tādāsana’:
a)How should the eyes ‘see’
b)How should the nostrils ‘breathe’
c)How should the ears ‘hear’
d)How does the nose ‘smell’
Finally, a project of studying the role of the indriyas and a suggestion of continuing this study in the next session.
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Lezione 21
Sinossi
This lesson begins with understanding the distinction between the mind and c̣itta. C̣itta is a wider concept as compared to mind. Because of c̣itta we have manas, buddhi, ahamkara. Therefore, it is called mind stuff.
Then is explained the difference between types of vṛttis and classes of vṛttis. This is the functional classification for yoga. Explanation why the word mind should not be used for c̣itta. Mind is manas and not c̣itta. There is a difference between mano vṛtti and c̣itta vṛtti. C̣itta vṛtti has an ocean depth. Mano vṛtti has the depth of a pond. Mano vṛtti can oscilate. But c̣itta vṛtti subsumes and consumes an individual. There is no oscillation.
Then comes the understanding of sensely acts or sensory acts, the indriya kriyās. Eg. Different eye sensations in sirs̍āsana or urdhava dhanurāsana or sarvāngāsana. An important study to conceive indriyā kriyā which are extra sensory acts of the senses. ‘Sensology’ is a very important subject in yoga.
About breath: Breath does not have any genetic, karmic, etc. baggage or limitations. Breath is taken for granted. We never thank breath. As students of yoga, you must know your breath and its contribution. There is a lot of injustice on our part. So, schematise the breath when you understand. Instead of breathing any which way, better plan a scheme
In neo yoga, there is a mockery of praṇāyāma. Asked to just watch the breath. It is not even a run-up to praṇāyāma. Respiratory breath is to keep our autonomous system functioning and us living. Breath has enormous force, power. Breath has its own muscle, its conative and its cognitive aspect. Yoga makes use of a pristine agency. Breath is the major material in all aṣṭānga yoga. Breath is an omnipotent agency in us.
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Lezione 22
Sinossi
This lesson begins with understanding the distinction between the mind and c̣itta. C̣itta is a wider concept as compared to mind. Because of c̣itta we have manas, buddhi, ahamkara. Therefore, it is called mind stuff.
Then is explained the difference between types of vṛttis and classes of vṛttis. This is the functional classification for yoga. Explanation why the word mind should not be used for c̣itta. Mind is manas and not c̣itta. There is a difference between mano vṛtti and c̣itta vṛtti. C̣itta vṛtti has an ocean depth. Mano vṛtti has the depth of a pond. Mano vṛtti can oscilate. But c̣itta vṛtti subsumes and consumes an individual. There is no oscillation.
Then comes the understanding of sensely acts or sensory acts, the indriya kriyās. Eg. Different eye sensations in sirs̍āsana or urdhava dhanurāsana or sarvāngāsana. An important study to conceive indriyā kriyā which are extra sensory acts of the senses. ‘Sensology’ is a very important subject in yoga.
About breath: Breath does not have any genetic, karmic, etc. baggage or limitations. Breath is taken for granted. We never thank breath. As students of yoga, you must know your breath and its contribution. There is a lot of injustice on our part. So, schematise the breath when you understand. Instead of breathing any which way, better plan a scheme
In neo yoga, there is a mockery of praṇāyāma. Asked to just watch the breath. It is not even a run-up to praṇāyāma. Respiratory breath is to keep our autonomous system functioning and us living. Breath has enormous force, power. Breath has its own muscle, its conative and its cognitive aspect. Yoga makes use of a pristine agency. Breath is the major material in all aṣṭānga yoga. Breath is an omnipotent agency in us.
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Lezione 23
Sinossi
The speaker starts with the mention of the third kind of meditation mentioned in the 7th limb of aṣṭānga yoga, which is dhyāna. The yogic process of meditation is directly linked and connected to prāṇayāma. Prāṇayāma is the gateway to dhyāna. Sūtra mentions, dhārṇāsu ca yogyatā manasaḥ. Prāṇayāma makes the mind suitable, compatible for dhārna, dhyāna and samādhi processes.
Patañjali relates āsanas with prāṇayāma … 'tasmin sati' meaning thereafter; after dvandva anābhighātaḥ condition is attained. It is a pre-requisition. Āsanas are pre requisites for prāṇayāma.
This lesson is about the classical approach to learning yoga/prāṇayāma.
Emphasis is placed on:
1. Understanding the importance of āsanas for prāṇayāma practices. This is an initiation to qualify for prāṇayāma. Āsanas open out an entire network of breathing passages. Study of breath circulatory system which is not available in study of body sciences.
2. There are other means to steady the mind; like a sunset or tranquilisers. But that is not what is implied here. The Mind should have a particular state to embark upon prāṇayāma. And this can be done through āsanas. This is the classical approach.
3. Prāṇayāma is not about the control of the respiratory breath. The purpose is extra-respiratory. It is about exalted inhalations, inscriptive inhalations; it is about slow and penetrative exhalations; it is about hypo normal and hyper normal breaths. Not just deep breaths but slower breaths. Oxygen needs to go all over the body. That happens via media of the breath. Oxygen gets into blood and then is supplied to all the cells through the circulatory system.
4. Yoga recognises the ‘breath circulatory system’. Some part of our āsana practice should be devoted to address breath as a benefactor and beneficiary.
A practical aspect of this lesson includes practice of āsanas of different sthitis such as the, supine, forward bending, upright, inverted etc. Namely, supta virāsana, adhomukha virāsana, virāsana, tādāsana, sīrsāsana, uttāna padma mayurāsana.
Here abdominal surgeries are suggested by, combing, ploughing, scraping etc. with exhalation. Also use of abdominal mannerisms are suggested for uddiyāna kriyā and uddiyāna mudrā.
To Exhale with brain confinement, with eyes confinement, nose confinement etc. Exhale unusual volumes. This is a very important exercise to be carried out. It will involve every organ and every cell. You will discover ‘breath vessels’.
Starting with 5-10%, you will slowly be able to open out a field of study. Use this fascinating approach. See how mind can contribute to breath. To establish relationship between mind and breath. To understand the difference between sniffing the inhalation and taking the inhalation.
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Lezione 24
Sinossi
This lesson is about further understanding of prānāyāma and its instrument which is the breath.
It is about understanding that breath is not just something to be used. It is the most faithful thing in us and we need to pay back your dues to the breath by making the breath a beneficiary.
4 aspects of breath and breathing are explained with examples:
1. In & out breath 2. The 2 types of retentions; after in-breath & after out-breath.
For prānāyāma, all movements start with s̍vāsa. Now, how to go about this breath? By regulation. Then, there need to be conditions for such regulations.
Respiratory breathing functions to keep us living. Prānāyāma includes breath control. Connotation of regulating the breath is different from connotation of regulating the mind or senses.
Our mind does not function the way we want it to. It is not a conscientious entity. It has tantrums. It is naughty. But our breath system works conscientiously. Then what is the need for regulation?
The speaker urges us to enquire into what is meant by regulating the breath. So also in prānāyāma, what is regulation? It is a unique condition.
First, we must know and identify what are the extra respiratory functions and potentials of breath. Then know the usages, applications and activities of the breath.
Āsanās make a wonderful academy for learning this. Must keep dedicated time and devote it to breath studies. If we don’t understand the instrument, the agency, how can we regulate it? When the mind is quietened, that is the benefit to the mind. So also, mind must specifically benefit the breath.
The word regulation is three-dimensional It implies a regulator, regulated, regulating.
Words can be uni, or multi-dimensional. Eg. ‘Man’ is single dimension. He word ‘couple’ is two dimensional. It implies a relation between two persons. The word ‘son’ is three dimensional (implies father and mother for him to be a son)
Regulation will depend on the entity regulated and conditions prevalent at that time. Example is given of a policeman regulating different types of crowds.
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Lezione 25
Sinossi
The significance of breath.
1.Āsanas are a wonderful academy for prāṇāyāma. Purpose, function, act of breathing differ in different āsanas.
Necessary learning and experiments needed to see how the breath works. Wherever there is a special endeavour, there is a special breath.eg., Climbing a hill is facilitated by breath.
Mind has several roles in business of life. As part of prāṇāyāma study, we must know the functions of mind with various breath patterns.
When there is enforcement of will or, for an act of surrender, there is a different breath. Also there is body language. Behind body there is breath and behind breath there is mind. So there are varied physiology of breathing. Mind and breath are two sides of the coin.
Likewise, body and breath are two sides of a coin. Understand breath as benefactor and beneficiary.
Breath used, applied and addressed. People die without having known the breath. No acquaintance. Inhuman. Unfortunate. Unjustified. What is this agency called breath?
Books on yoga teach how to do but not how to learn. This is done only through guru-s̍iṣya paraṁparā. Through traditional wisdom. We need to learn before we can do.
2. Prāṇāyāma and not s̍vāsāyāma. Respiratory breathing is s̍vāsāyāma.
Breath is not life force. It is FOR life force. As long as we breath there will be life force and vice versa.
Esoteric physiology talks of prāṇamaya kos̍a. Must know what is prāṇamaya kos̍a. If you don’t know this than how can you know pranayama?
Must know 5 kos̍as.
All that lives, thrives and is nurtured by food is annamaya kos̍a. Not only body, even the temporal mind….brain, because of blood supply to brain or the lack of it. Blood is a product of food. Intelligence is also annamaya kos̍a.
Prāṇamaya kos̍a has 3 aspects. Adhidaivik, adhyātmic and adibhautic aspects. 14 presiding deities over the organs. All 14 organs have unique functions. They are celestial forces.
Our ears are not tape recorders….ever seen a tape recorder jumping in ecstasy when there is beautiful music playing?
Eyes are not cameras. They are indriyas.
We carry oxygen to moon. Likewise, when celestial forces reside in the embodiment, they need the heavenly atmosphere. Heavens are part of the universe.
Whatever we eat is converted into prāṇa. What is oxygen to humans, prāṇa is to the celestial forces. If prāṇa departs, all the forces will leave the embodiment.
Prāṇamaya kos̍a made of 5 prāṇa and 7 chakras. Must have information about these.
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Lezione 26
Sinossi
This is a comprehensive lesson on the s̍at chakras located in the Prāṇamaya kos̍a.
Prāṇāyāma works from and with Prāṇamaya kos̍a.
Annamaya kos̍a is that which has all our apparent manifestations and identity references. It is the way we know ourselves and others know us.
Prāṇamaya kos̍a underlies as well as permeates annamaya kos̍a. It carries the mapping of our entire destiny. We are what we are because we are given this map upon birth. It is the ‘tendency body’. Prāṇāyāma and prānic practices can modify or alter our destiny to some extent.
Human tendencies are enormously varied and are embedded in the chakras:
1.Muladhāra chakra: It is the locus of all basic supportive tendencies in all biological creatures viz., āhāra (food), nidrā (sleep), maithuna (sex), bhaya (fear mainly of death).
2.Swādis̍thāna chakra: Establishes individuality. ‘sva’= self, ‘adishtha’= to establish. The intensity of food, sleep etc. habits can be regulated here. Helps individual to evolve.
3.Manipuraka chakra: this has not much to do with tendencies except food-generated tendencies. Food as in, not just for stomach but also food for thought, intelligence, etc. in previous as well as present manifestations. It is dependent on present time and space.
4.Anāhata chakra: It is the centre of ‘hearty tendencies’. These tendencies are often mismanaged or overlooked. For eg., an engineer may have ignored the pursuit of music which his tendency leaned towards. Anāhata will help identify these tendencies in us.
5. Vis̍uddhi chakra: Also called ‘saraswat chakra’. It is a place for knowledge pursuit. Brings the inclination to study dharma s̍āstra, philosophy, adhyātma etc.
6.Āgñya chakra is the ‘brumadhya’, between the eyebrows. It gives will, volition, resoluteness. If we don’t have a strong āgñya, we cannot be successful in any endeavour. It needs to be managed.
The main product of prāṇāyāma is to manage and set right the tendencies. Physical health benefits are just a by-product.
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Lezione 27
Sinossi
In this lesson after recapping the previous lesson Prashantji emphasises the need to look at the panc̣a kos̍a. It is a very packed lesson with valuable learnings.
1.There is mention of the seventh c̣akra as an escape route for the emancipation of jiva, for moks̍a. It has all the aks̍aras of all the s̍at (six) c̣akras, but, this c̣akra has no manifestation.
2.There is a delineation of the word aks̍ara and how they become valuable to us when they come from a suitable source, especially with reference to yogic practices (prāṇāyāma). Here they become energy forms with reference to esoteric physiology. Prāṇa, after all, is Viswa C̣aitanya S̍akti.
3. The theory of panc̣a prāṇa is mentioned and the various prāṇas and their locations in the body are explained with suitable examples so that the student will understand the concept of prāṇa.
4.There is a very interesting view of the nostrils as instruments with the As̍wini kumars attending at their gates and with their help how chemical processes are churned out with the combination of nostrils, prāṇas and c̣akras. Yoga gives possibilities for refinement in energy technology; the pranic energy. Hence, prāṇa yamic breathing becomes wholistic breathing.
5.Then there is a peep into Manomaya kos̍a which is devised by body of sanc̣ita karma. Sanc̣hita karma is latent deposits of karmas. It has the entire scheme of all the lives hereafter. Sanc̣hita karma are like in cold storage. A micro-chip containing all karmas from time without beginning in the infinite manifestations. All these are in Manomaya kos̍a. Manomaya has one gate of entry. But nothing will come out from it, for us mortals. Karmas will go to Manomaya kos̍a. Only exalted beings can have that exit gate. All these will not manifest in this life. They are latent deposits which be liquidated hereafter. All infra-matter is available in Manomaya kos̍a. The outward gate of Manomaya kos̍a opens only once; to take latent deposit for prospective lives.
6.Finally, about life and its different forms, on this planet as well as other planets.
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Lezione 28
Sinossi
This lesson continues on the topic of panchakos̍a starting with an explanation of Manomayakos̍a and then proceeding to Vijñānamaya and Ānandamaya kos̍a.
1. All karmas go to manomayakos̍a. Karmas have certain structure: -karma- karmaphala- - karma - and so on. Karmas don’t end with fruition. Some karmas are Sopakrama karma: they bear fruits in this lifetime itself. But some karmas don’t. They are nirupakrama karma. They go to manomayakos̍a. Outward gate is sealed in manomayakos̍a.
2.Annamaya and pranamaya will end with death. But karmas generated will go to manomaya.
Manomaya kos̍a will transmigrate.
3.Vijñānamaya kos̍a is untouched by karma dynamics. Karmas do not filter to that level.
The Vijñānamaya kos̍a is the metaphysical aspect within us. It is a transcendent metaphysical entity. It is ātmā. It is the real metaphysical ātmā. No action reaches this kos̍a. It is akarta, abhogta. No samskāra therefore will ooze from here.
4.Ānandamaya kos̍a is the divinity zone within. Beyond vijñāna is ānandamaya. It is immanently there in us. Vijñānamaya kos̍a is metaphysical aspect within us. Ānandamaya kos̍a is the divinity aspect within us. Self-realisation is realisation of the Vijñānamaya ātma.
5.Kos̍as are not layers. In Taitriya Āranyaka the kos̍as are mentioned as ātmā. Annamaya to Ānandamaya ātmā.
6.Ānandamaya ātmā is immanent and transcendent. The Is̍vara mentioned in Pancharātra speaks about that antaryāmi. So also the Bhagwad Gita uses the same term. By surrendering to that, sorrows will end. Nirvāna. There is no return from there. One will get infinite bliss. That is Moks̍a pada/s̍as̍wata pada. There is liberation, mukti.
7.There is prithvi kos̍a of the earth. Reaches about 200 miles above the earth. Likewise, for all the kos̍as. So each kos̍a has an atmosphere around it. All kos̍a / ātmā have an atmosphere. So, ātmā and atmosphere together is the kos̍a. Kos̍a is something like aura.
8.Prāṇayāma needs to work on annamaya and the prāṇamayakos̍a. Even āsanas have to be done with prāṇakriyās.
9.Today's craze for dealing with body and breath matter only, is comparable to G1 in modern technology. We need to upgrade the classification. We should have classification of āsanas as.eg, prithvi-tattva-āsanas etc. All āsanas can be done in all tattvas, Bīja mantras and their c̣akras as locus of that element. We need to know this about the prāṇamayakos̍a.
10.Yogāsanas become yogāsanas only when we include pranakriyas and then the tattva kriyās.
11.Prāṇayāma is so named because of the prāṇamayakos̍a.
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Lezione 29
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This is partly a Q&A lesson.
Q1. Explain the dichotomy about body, mind and breath being addressed as well as they addressing.
Ans. In the dynamics of yoga, there is another side where besides the body, mind, breath being put right, we also need ‘ourselves’ also to be put right. Who will do that? It will be done by body, mind and breath. By rotation, each of these three entities become the benefactor for the other two. This is possible in their interactive culture. So, there is no dichotomy.
Rather than investing will, we should generate will. In associated conditions of body mind and breath we generate will. To start with, we need to have a will. But in the process of yoga, we can generate will. This will generate qualities of honesty, sincerity, integrity, etc. This will-generation becomes an organic process. Investments are meagre in quantity or quality. The reaps are disproportionately great. Yoga is a kitchen process of turning out sublime states.
Q2. What is fidelity in speech and mind?
Ans. Truth spoken out of helplessness does not indicate fidelity between mind and speech. Satya is truth. It is a dharma. There cannot be no fidelity in truth. S̍ānti mantra says, let my mind be established in truth and let truth be established in my mind.
Q3. Tell us about japa.
Ans. There are various japas in diff sādhanās. Eg., japa of Om in jnana sādhanā and japa of Om in karma sādhanā are diff. So also in every other sādhanā; Bhakti, dhyana, mantra, dharma, yoga, tantra etc sādhanās. There are nitya, naimittika, kāmya japas.
Ja=janma vichcheda (jakāro).
Pa=pāpa nāshaka (pakāro). Destroyer of sins
Q4. What is satsanga?
Ans. It is contemplation, hearing, practicing, associating with, truth. It includes:
Santa sanga,… through saintly literature and by association with a saintly person
Sadhu sanga……..association with a sādhu. One who knows truth.
Satya sanga…. In pursuit of truth
Sattva sanga…..in pursuit of sattva guna
Its all about associating with truth.
PRĀṆĀYĀMA:
* Breath is an instrument: a carrier of prāṇa s̍akti. In and out breaths are vehicles of prāṇāyāma.
Vehicle has a purpose and function. It has to serve the purpose. Hence the vehicle as to be cared for. Likewise, we need to care for the breath. But that is the pop notion of prāṇāyāma.
* Use right hand only for digital prāṇāyāma. There is a beautiful finger mudra for that.
*Energy aspects: thumb, little and ring finger. They form energy circuits in the body.
* Nādi is not as huge as the nostril. No need to block nostrils. Rather, create energy circuits. Is a tender act. Prāṇāyāma is like an ornament on your citta. Prāṇāyāma, is beautification of citta.
* Prāṇāyāma is wholistic: deals with pancha prāṇa. Therefore, wholistic.
Here, classical classifications and pop-classifications are explained by Prashantji.
-have division between asana and Prāṇāyāma practices. Don’t make water-tight compartments of your asana and Prāṇāyāma practices.
-Breath has chemical constitutions, to make negative into positive
-Make breath a tool, an agency, benefactor, beneficiary etc. Have field work in asanas to explore the potentials of breath.
-Rather than, what does the breath do for us? Ask, What is it that the breath does not do?
-Associated breath is a marvel. Like a swiss knife. It is much more than just a knife.
- Get familiar with prana kriyas. Is there logic in having Prāṇāyāma without having pranakriyas?
-Breath must work under pranakriya. This is so important for Prāṇāyāma.
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Lezione 30
Sinossi
In this lesson Prashantji explains:
1. The importance of the how and why of correct use of the finger-tips for digital prāṇāyāma. Also how digital prāṇāyāma is not for beginners. For learning, prāṇāyāma must start with s̍vāsāyāma which has great value and must be practiced in the beginning.
2. Breath factor needs to be understood. All our functions depend on breath. It is integral to all actions, functions and manifestations of body and mind too. Breath needs to be personified and understood as an entity.
3. Body, breath, mind are agencies.
4. Human body has many delimitations. Mind has many delimitations too. Just having will is not sufficient. It has karmic gravity.
5. Breath does not have such delimitations. It does not have a karmic background and gravity. It comes in and goes out. It does not have any age. Every 4 seconds it is ever new and fresh.
Minds and body is not always new, even though the matter is renewable, but is not all the time new like breath. There is a corresponding breath to every kind of manifestation.
5. Āsanās are not contortions. Our body has a wide range of movements provided by nature. Hence varied number of āsanās are possible. Āsanās use that range to fullest possible extent. Through that range, we can work on blood circulation as also breath circulation. Hence breathing can be wholistic.
Breath, body and mind become multi-tasking agencies which is explored in āsanās.
6. Use supta (supine)positions to work with and understand the breath operations, with velocity, volume variations and their combinations; with graphic modes of breath. Also about how breath can interact with different parts of the body including sense organs and what sensitivities can be created. To know how breath moves differently in different terrains of the body.
7. Keep at least 5-10% of your time in asana practise to devote to understand breath.
Every time you practise the āsanā you have different conditions, so understand that difference.
8. Educate yourself about breath usage, breath handling, breath applications, breath purposes, which is all so important for embarking on prāṇāyāma practice. Take this opportunity to understand and identify and map the potentials of the breath. Only then you can be fit to regulate it.
8. Let us not be dictators on the breath. The more you watch the breath and breathing, you will be relieved from the grip of māyā.
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Lezione 31
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There is no ‘ Manas vidya’ in any Indian s̍āstra. Why? Because mind is matter and has to be comprehended by philosophical processes. Mind is also imp for spiritual pursuit, and has been explored in Indian and oriental thought.
Mind is related to breath and prāṇa. In Upanishads and Brahmasutras, prāṇa is described to be companion of mahat or buddhi which is an intelligent principle. Then follows the process of creation from mahat or buddhi.
Prāṇa and intelligent principle (buddhi) are of one generation. They are brothers, twins.
Prāṇa is in all living creation. This is the signature condition of all living beings
Breath is not prāṇa. Breath starts from birth. And ends on death. No living creation is deathless.
But Prāṇa comes and goes but does not stop as in the case of breath. Death means end of breath. But not end of Prāṇa. Prāṇa leaves and not ends. It is eternal.
There is an inseparable relation between breath and Prāṇa. They are not one and the same. Breath is the vehicle of Prāṇa.
All mārgas become yoga…Bhakti mārga leads to bhakti yoga. Jñāna mārga leads to jñāna yoga and so on. Karma mārga must become karma yoga. So also dhyāna mārga and dhyāna yoga.
In vedic philosophy, breath has a position, which is used as an internal agency.
Mind must collaborate with breath and breathing, and then later with prāṇa.
Mind must sub-serve or get sub-served by breath.
Mind has schemes given by the tendency body (vāsanas) which are the internal stimulus.
Then the stimulations from outside will activate it… which are, s̍abda, spars̍a, rupa, rasa, gandha (external stimulus).
Usually in the business activity of life, in yutthāna avasthā, the mind which is functioning is the vāsanic mind.
In adhyātma we need sublime mind to work rather than tainted mind. We need transparent mind, pure mind.
Breath has to be driven in prāṇayāma. Not taken or done.
Just as water seeps to internal layers, there should be seepage of breath in diff layers of the body. Hence the word to be used is ‘drive’. We have to drive the breath.
Āsanas are a wonderful field to understand the breath. Once you have learned the āsanas and have maturity in them, you will learn to drive the breath
Breath and mind can work like two sides of the same coin in adhyātmic activity. For worldly activity, that is not the case.
We were trying to differentiate between the breathing of animate system and the breathing of a yogi or in prāṇayāma.
What happens to your mind when you are in satsanga? What happens to your tendencies? They are almost put to sleep. Hence we feel transcendent. Likewise, the vāsanās are put to sleep during yogic practices. Just as the prasāda sanctifies you, so also, in the internal realm, the breath sanctifies you.
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Lezione 32
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Clarification is given of confusion between Vayu and Prāṇa. 5 vayus and 5 prāṇa. These nomenclatures are confusing because they carry the same names. Prāṇa and vayu are 8 generations apart. So difference is substantial. So no room for confusion. According to Sankhya, mula prakriti is the 1st principle. First mutation from pradhāna is mahat. Another mutation is Buddhi tattva also known as prāṇa. These two, mahat and prāṇa are like contemporaries. Vedanta has divulged this. Mahat has progenies, and in this lineage, vayu tattva comes in the 9th generation. On the other hand, prāṇa or buddhi tattva have no progenies. Vayus have 4 kriyas, though the vayus are 5. So we get, prana-vyana vayu kriya; apana-vyana vayu kriya and so on. While mentioning vayus, one must use the suffix of the word ‘vayu’ which will not be used for the pancha pranas. The prana kriyas will be, prana-vyana, apana-vyana and so on. When does breathing become pranic breathing? Breath does not change. But When mātrukas are used, then the breath connotes the pranakriya. Swara varnas are used for amantrak and nāma mantra used for samantrak prāṇayama. Without these it will be considered s̍vasayama. In Patanjali’s scheme, its not just about inhaling or exhaling… that is neither svasayama nor prāṇayama. How does it become an āyāma? The scheme is, the paridrus̍ta aspect. The des̍a , kāla and sankhyā to be regulated…paridrus̍ta…within a frame of a pattern…of cycles, or velocity, or place. Des̍a implies a region. Kāla paridrus̍tata is about qualitative improvement of the breath which will take time to happen. Saṅkhya paridrus̍tata … number of cycles regulated. Multiple cycles… will make it prāṅāyāma. Try one dimension at a time, not all three together. Then take combination of two factors simultaneously and make it two-dimensional regulation.Thereafter one can progress to three-dimensional regulation. The concepts of the terms dirgha and suks̍ma as implied by the aphorist are explained. Dirgha is not just a long duration of practice at one time but also over a long long period of time over months, years, and decades, even centuries with repetitive efforts. Suks̍ma refers to breath made so subtle that even the electrical pulsations are not found. As if the heart has stopped beating. Deep cellular hibernation takes place. Desa kala and sankhya paridrus̍tata will be applied with bahya vritti, abhyantar vritti and stambha vritti. For a proficient yogi, all this will happen. Then the movements may be considered as puraka, rechaka and kumbhaka, due to the qualifications of the yogi. Stambha and kumbhaka pranayama include holding or stopping breath. Nasal prāṇayama and the two naadis, surya and c̣andra are explained. It is not about the nostril but the naadi in the nostril. In the right nostril there are 350 prāṇanaadis. There are also the tattvas of prithvi, ap, tej, vayu and ākāsa. There are also the s̍at chakras. So there will be combinations of tattva and c̣akras in each, the surya as well as c̣andra nādis. For digital prāṅāyāma, only right hand should be used except in very very special circumstances. Use the correct mudra position as per the classical texts, or in Light on Prāṅāyāma. Nasal prāṅāyāma should not be practised in a hurry without qualification.
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Lezione 33
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This lesson is a master class on understanding the nose as an organ of yoga practices and particularly as an instrument for pranayama. 1.The nose with its nostrils is a breath processor which makes breath suitable to take into the body so it becomes ‘lungable’. 2.Nostrils play the part akin to a musical instrument for prāṇāyāma practices. Just as a maestro can create masterpieces with the instrument, so also the proficient yogi can do with the nostrils. 3.Being aware of the breath can be a good beginning but a lot of neo-meditations rest on merely watching and sensing the breath. 4.This is a practical lesson which will involve the listener into watching the breath in the nostrils. Just like music is created when the notes come in a specific pattern, likewise, the movements of the breath can be guided to create music instead of cacophony. By assuming a restful position like swastikāsana or even s̍avasana, a detailed guided tour is given to familiarise with the different parts inside the nostrils. 5.Thereafter, learning to use the swaras of pranakriyas while inhaling and exhaling. Introduction to the different rivers and channels of the various swaras or sound forms.10 long vowels give 10 rivers originating in the nostrils. Each has a different source, course and terminal. 6.Prāṇāyāma takes recourse to mātrukās. Many rivers, each of the various consonants of the devnāgiri alphabet can be accessed. From ‘a’ to ‘ks̍a’. Akshamālā Upanis̍ad explains how each letter manifests in this boundless universe. Deity is Devi or Adi-māyā which is said to manifest through this. 7.All these are ‘nāda. Prāṇāyāma is related to nāda sādhanā. 8.A delineation is given about the use of names of deities and their use and effects for prāṇāyāma practices to understand the prāṇamaya kos̍a. The mātrukās respond differently to in-breath and out-breath. 9.A long list of various kriyas included in our yoga practices is given Then, he says, one can understand the 3rd kind of
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Lezione 34
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This is a master class explaining the reason why prāṇāyāma should be practiced. Following are the highlights: 1.Recap of nostrils as a high-tech organ. Use of fingers on nostrils. 2.Like a veteran actor, the nostrils can enact so many profiles. Can be experienced by use of prāna kriyās and nāma kriyās and tāraka nāma. 3.Why should prāṇāyāma be practiced? In classical education, prāṇāyāma is not practised to have a placid, calm, serene mind. It is not for getting sensual benefits. Nor for physiological health, or temporal health, nor psychological health. Nor is it for therapeutic benefits. 4.If ananta samāpatti is the purpose for āsanas. Then what about prāṇāyāma? Prāṇāyāma removes the cloud which limits ātma s̍uddhi. Clouds of klesas and vāsanas. Like a kerosene lamp where soot collects and envelopes the light, so also vāsanas cover the light of the self. Light cannot be seen. 5.Prāṇāyāma opens out the portal for dhārna dhyāna , samādhi process. 6.Dhārna will lead to dhyāna and Samādhi. 7.Without prāṇāyāma cannot proceed to dhārna, and without dhārna, cannot procced to dhyāna or Samadhi. The three go together 'Triam ekatra saṁyama'. The three together are called saṁyama. 8.Prāṇāyāma is a corridor to the antaranga yoga, to dhārna dhyāna and samādhi. 9.Yoga is a parmārtha sādhanā. Its a continuous process from prāṇāyāma to Samādhi. If there is any interruption, we have to come to starting point again. 10.Through prāṇāyāma, we get pratyāhāra. Pratyāhāra is outcome of prāṇāyāma. Prāṇāyāma revoked implies that pratyāhāra is revoked. And so on with dhārna dhyāna and Samadhi. 11.The next stage cannot be achieved without accomplishing the earlier. 12.Prāṇāyāma is the threshold of antarātman sādhana. 13.Quintissential yoga will always launch with prāṇāyāma. 14.Without exception at any hierarchy, all processes of dhārna dhyāna and samādhi have to start with prāṇāyāma. At each time, every time and for everyone. 15.Goes from gross to subtler prāṇāyāma. In subtle prāṇāyāma there is recourse to Om, of the nām, of ekāks̍ara mantra. Om comes before everymantra.eg., Om namah s̍ivaya, Om namo Nārayana etc. There is also soham sādhanā. All these practices are subtle prāṇāyām. To be practiced with inbreath and outbreath. 16.Om is the master-key to all samādhis. Om is the ekas̍ara mantra, the mahā mantra, the mahā bīja mantra. 17.Prāṇāyāma itself transforms the yogi into pratyāhāra, dhārna dhyāna and samādhi stage. 18.Like the bogies of a train. The terminal point, of all bogies, because they are attached is the same; the destination of all is the same. 19.Prāṇāyāma is to be practiced for the Samādhi wisdom, for the adhyatma jñāna. 20.Prāṇāyāmedahe doshān. Prāṇāyāma destroys all dos̍a. 21.It is an inclusive process. By prāṇāyāma so many things can happen. Just as number 100 includes all numbers preceding 100, so also prāṇāyāma includes all the processes. 22.Yogi gets a good voice by practising prāṇāyāma but that does not mean prāṇāyāma is to be practised for a good voice. 23.Prāṇāyāma can effectualise into samādhi. Prāṇāyāma is for citta s̍uddhi. A great portal for essential yoga. 24.Prāṇāyāma leads to the dhyana which is the seventh stage of astanga yoga. Dhyana is a kind of prāṇāyāma. Dhārana is also a kind of prāṇāyāma. Pratyahara of svavishaya is a kind of dhyana. 25.Samadhi as the 8th limb of yoga is also a prāṇāyāma. 26.Patanjali’s dhyana is nothing but prāṇāyāma.
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Lezione 35
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There is a recap that: Pranayama itself transforms into the following succeeding stages and states Pranayama is the material of the succeeding stages. Pranayama to Samadhi is an integral process. Thereafter 3 essential aspects are highlighted in this lesson: 1. It is not necessary that pranayama must be of deep breathing only; of exceptionally deeper breaths. In fact, this will not help in the progress. Because one may not be able to continue with it over a longer period of time. Cannot be very successful with a larger cluster of breaths. Patañjali mentions des̍a, kāla, saṅkhya . Sānkhya=number of cycles in a cluster. Saṅkhya implies schematised replicated cycles. There should be multiple such cycles. Best to have normal breathing so there can be greater cluster of cycles.Thereafter, tables for the practices of pranayama, pratyāhāra, dhārna, dhyāna and Samadhi are explained as given in the sāstras. Thus leading to the understanding that the normal breath itself can escalate into dhyāna. In classical yoga dhyāna must be dhyāna and not meditation. Meditation is only a part of dhyāna. 2. About dhyāna: The more we try, the more the mind becomes stubborn, fugitive, mercurial. Becomes the monkey mind, a naughty child. This is because we have not worked on vāsana management. There is an explanation about the three granthis and how we can manage them. 3.Another aspect discussed is about ‘kāla sandarbha’, i.e., regarding past, present, future. It is believed that meditation is to be in present. In psychological aspect we have present tense. Represented in front of face. Ears, eyes, tongue, nose in the now, is present tense. From eyebrow to lips. is area of present. All sense organs are located here. Nowhere else. All sensations can only be in present. Other sensations can only be memory or imagination if they are not the ‘that moment’ sensation. There is a very very interesting discussion about the metaphysical understanding of time which then leads us to understand why when we try to be in the present, meditation becomes more and more difficult. The paradox appears here. In reality, the potential becomes actual (future to present), and actual becomes latent (present to past). Latent does not become actual and actual does not become potent. Tomorrow has become today and today will become yesterday…. Not the other way!! Therefore, you cannot meditate on something we don’t know or yet to know. We can only do it on something known. Therefore, that object is in the realm of the past. Therefore, dhyāna depends on PAST. If past is not mature, you cannot meditate. Only when knowledge is profound, can one go for meditation. Therefore, it is hollow to try to banish the past. Past must be profoundly, profusely and thoroughly known. There is nothing like present. Can never catch the present moment. It will be a cluster of moments. The moment you think ‘moment’, the moment is gone. Like the snap of fingers. It has to be a body or cluster of moments. So where is the present brain? Nothing like present. Like mercury. Can never catch it! Moment is just a time concept. Cannot conceive the moment itself. Therefore, without reservation, go to past and take that as a support for dhyāna. Don’t be aversive of the old brain. Develop friendship and association with it.
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Lezione 54
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1.Patañjali is an avatār of Adis̍esa belonging to the class of nittya sūris belonging to Sri. Vaikuntham. There is no deluge in Sri. Vaikuntham. No day and night. It is an eternal plane. Nittya sūris are ever sighting Para-Vāsudeva, Nārāyaṇā. Among the nittya sūris, Adis̍esa has a unique place because Sri Nārāyaṇā reposes on Adis̍esa. 2.Nittya sūris have an exalted experience beyond satsanga, that is, prakruṣṭa sattvasanga. Hence, the vibrations received by Adis̍esa while listening to the discourse of Pañcharātra were beyond imagination. 3.Patañjali manifested as the avatar of Adis̍esa. Born to a yogini, Gonika, as a small form of a snake fallen in her palm while offering all her knowledge to the Lord. Hence, Pat=fallen, Anjali=folded palms. 4.Pañchāratra mention the 5 forms of Adi-nārāyana. Para, vyuha, vibhava, archa, antarayāmi. Also had discourse on yoga. Thus, this is the source of knowledge of yoga s̍astra by Patañjali. 5.4 quarters to Yoga S̍astra. 4 pāda-s: Samadhi pāda, for the uttamadhikari. Sādhana pāda for the madhyamādhikari which is on the means of yoga. It is expressed as kriya yoga. It also explains aṣṭāṇga yoga, for the adhamādhikari, which ends on Samādhi where there are mysterious revelations. Vibhūti pāda, explains the siddhis, the glories and powers and the rationale and effects of the siddhis attained by the seeker. The fourth pāda, is Kaivalya pāda, which is about the summum bonum of mankind, i.e., nirvāṇa, kaivalya, moks̍a. It explains the process of reaching there. 6.Codified language of Patanjali was decodified by Vyāsa who penned a scholium called Yogabhāṣya. Vyāsa was the authorised spokesperson of Patañjali. Vyāsa commences with his invocation to Patañjali. (Invocation is recited and explained). 7.Samādhi pāda explained: It is yoga of the highest hierarchy. Uttamādhikāri does yoga to restrain the mind-c̣itta. Thus it is quintessential yoga. Starts with 'C̣itta vṛtti nirodhaḥ'’ C̣itta is like an enormous ocean. The mind which we are aware of is just the tip of the iceberg in the ocean. Therefore, c̣itta is not just mind, but mind-stuff. It is like an enormous container of experiences, saṁskāras of many many lifetimes. Therefore, c̣ittavṛtti nirodhaḥ and not manovṛtti nirodhaḥ! 8.According to Sāṁkhya dars̍ana: c̣itta is manas-buddhi-ahaṁkara. Manas: that which senses, feels, perceives, cognises, has memory, tendencies etc. Buddhi tattva: consciousness principle. Essential to consciousness. Ahaṁkāra: identity, the framework and role of identity. Therefore, restraining these tendencies of c̣itta is yoga. This includes, faceting, restraining, cosmicalising, sublimating. 9.What happens then? We come closer to the core of our being. We get in-faced; antarmukhi. There will be no outer garments of caste, class, gender, status, stature etc. Like a state of very deep sleep. To be human is a limitation. It is like wearing a garment of a particular kind. 10.Otherwise, when there is no yoga we identify ourselves with the state of our outgoing mind; happy, sad, etc., countless states. However, the core being (self) has no state whatsoever. 11.Pat. Mentions 5 classes of c̣itta vṛtti. “vṛttayaḥ pañchatayyah, kliṣṭā akliṣṭāḥ”. These have to be restrained.
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Lezione 61
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Viparayaya: Illusion
1.Apparently illusion has a simple explanation; like mistaking a rope for a snake or a lamp post for a man. But there is more to explore here.
2.Viparyaya is considered as false knowledge. Now, theory of māyā also considers the knowledge of the phenomenal world as false knowledge or illusion (ābhāsa). The process of valid cognition and invalid cognition are the same. Then why is the result of the cognitions different?
3.Patanjali in sutra1.8, states, ‘viparyayaḥ mithyā jñānam atadrupapratiṣṭham'. Viparyaya implies that cognition is contrary to truth; the cognition of the object is not as it is. However, the false knowledge is also according to a pattern. Eg., we see only a snake instead of a rope and not an elephant. This implies that the illusion superimposed is of a known object which is similar to the object perceived. The reasons can be any co-efficient cause like, a) environmental cause, eg., poor light, Or, b) a limitation of the instrument or organ of perception.
4.The illusion can be dispelled if the distorting conditions are corrected. The process of cognition invalidating the illusion is the same as that for valid perception. Such illusions can recur.
5.Hallucination is different from illusion. This is not mistaking an object to be something else; rather it is about perceiving something in the absence of anything. This can be due to obsession, or some chemical imbalance in the brain. Once dispelled, they can occur again.
6.Meta-psychical illusions like, dukka appearing as sukha, impermanent as permanent, impure as pure etc., are also kles̍as. These are more fascinating to investigate for Pātañjalas. Such illusions, once dispelled will never have a recurrence.
7.It is known as the theory of errors (khyātivāda) in Indian philosophy. These theories provide classifications of khyātis.
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Non-self considered as self & Vikalpa:
*Adhyātma jñāna is the only jñāna.
*Knowing the knowable is pursuit of ajñāna.
*Knowing the known leads to the depth of knowledge. Such a pursuit is uncommon and quite rare. Most persons are no longer interested in the known. However, those who do pursue this, they excel.
*Knowing the unknown is what most persons enthusiastically seek.
*Knowing the knower is the third dimension of knowledge pursuit.
*Knowing the ‘knowing’ is the fourth dimension which is epistemology.
*Acc to B.G. only knowing the knower is adhyātma jñāna.
* The condition of “I know” implies the subjective entity, the empirical ‘I’. It is a reflection of the self. This itself is avidyā. The reflection is not the original, like the reflection of the moon in the lake. This is a super-imposition of self on non-self. Hence such knowledge is viparyaya vṛtti. We all live in viparyaya.
* A flower is a flower in laukika perception. But who is the knower of this flower? The knower is assumed to be the empirical self. But that is an imposition of the empirical on the metaphysical. It is asmitā; a kles̍a. This is anātmasu-ātmakhyati (the non-self is taken to be self). That is why it is perverse knowledge, ajñāna.
* In the internal realm, there is disillusionment as the illusions are discovered or realised. Hence, the Upanishads speak about this process as '‘neti'’ neti'’ '‘neti'’! Not this, not this!
* We assume that we know ourselves and hence, we need to know other things. This is the case in the mundane existence. But in adhyātma, this is not the case. The process points out that we discover that ‘I am not this, nor this, nor that. That is how the conclusion is finally reached to realising that we are ānandamaya. This is a revelation.
* Disillusionment is the only channel in the process of internal jñāna. Illusion itself becomes the path to knowledge.
* In current world, seekers of spirituality speak of anubhūti. They see some internal light, a vision and they feel they have arrived, realised. There is a false satisfaction. However, it must be considered only a step, not the end. There should be no satiation. They should go beyond. Eg. of Bhrighu rishi.
VIKALPA: vastushunya. Imagination of a thing which does not exist. Here is a vṛtti of citta, even if such a thing does not exist eg., horn of a hare. We can think of it.
* It is an important spiritual vṛtti. The indescribable is being described. Atman does not have marks or attributes. But there is verbal expression when there is revelation. What cannot be described has been described. In spiritual process again, it is the path or ladder to knowledge.
* But in worldly process, we want to do away with it. It is a verbal delusion. Hence is discard able.
It can be kliṣṭa and akliṣṭa. Akliṣṭa is not discard able.
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Vikalpa vrtti –Part 1
s̍abdajñānānupātī vastus̍ūnyaḥ vikalpaḥ:
1. s̍abdajñānānupātī : taking recourse to sabda jnana, i.e., knowledge through verbal matter.
Adhyatmic process and principles cannot be shown because there is no objective substrate. They can only be realised. There is saks̍ātkār. It is not 'seen' but 'realised'. So recourse has to be taken to s̍abdajñāna.
2. Vastus̍ūnyaḥ: Vastu is that thing which is useful for living for the common man.
For the seekers of spirituality vastu is that which is considered as non-vastu by common man.
3.Verbal expression must have a meaning. Sentence should make sense (arthabodha). There must be a proper use of words grammatically put in a sentence, in a language known to the listener. Even if it is imagination, the language expressing it should be understandable. Only then there can be a vṛtti.
Eg. A baby makes sounds. But that is not vikalpa because it has no s̍abdajn̄āna component. It is arthas̍unya. It is not an understandable language and carries no meaning. It is only dhwanijñāna. It may be arthpūrna only for the mother who may understand the sounds which the baby makes.
4. In vyākraṇa s̍āstra, there is sphota vāda. Sphota is expression, an explosion of sound. It means to have a clear meaning.
eg. of vastus̍ūnya is of a skyflower. There is nothing like skyflower. But by pointing to the sky and mentioning flower, it creates a vṛtti of some flower in our mind. This is vikalpa vṛtti. But this does not generate polarities of emotion of joy or sadness. There is neutrality. But if a known flower like hibiscus or rose is mentioned, it will create an emotion of like or dislike according to one's choice.
5. Classification of Sattā (entity): pārmārthik (essential entity), s̍āstika (potential existence of entity), vyavahārika (existent in actuality) pratibhāsika (illusory existence of entity).
6. In vastus̍ūnya, there is none of the above satta. Hence it is non-existent. They cannot generate even an illusion.
7. Sentiency is a characteristic of self. Atman has no characteristic, then how come this quality of sentiency is attributed to self? This is through vikalpa. That which is indescribable, how can it be explained? Described? The way is by vikalpa. Hence it is sought after in yoga, in adhyātma.
Vikalpa can also be akliṣṭa.
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Vikalpa: verbal delusion is an improper term for vikalpa. Is not about delusion. It is a technical term here of yoga darsana.
Heyata(rejectable) and Upādeyata of vikalpa vṛtti.
Upādeyata is embrace-worthiness of vikalpa.
Kliṣṭa vṛtti has to be weeded out. Akliṣṭa vṛtti is the foundation of samādhi.
Animated world is mostly characterised by movement. Animate beings are hence inferred as sentient. Atman is unborn and does not die. Hence it is not the same as other sentient beings. It is sentient not because of movement, but because of the puruṣa principle. Animation is just a mark of sentiency. Atman is chaitanya. It has no delimitations.
Vikalpa is classified as vastusunya. Vastu is a ‘thing’. Sometimes the vikalpa can be because of a-vastu. (vastu-avastu viveka).
What is sought after by man? Materialistic pursuit like money, name, fame, glory, popularity etc. These are all actually unreal. What is vastusunya for man is the spiritual goal. Therefore, materialistic persons have no spiritual pursuit. Atman is not vastu but ‘avastu’.
NIDRĀ VṚTTI : Not to be translated as sleep.
'Abhāva pratyayālambanā vṛttiḥ nidrā'. The vṛtti that takes support of ‘cause of absence’ is nidrā. Nidrā is not suṣupti. Suṣupti is a state of consciousness and not a vṛtti. Nidrā is not an avastha,̄ but a vṛtti.
Can this vṛtti be restrained? Can sleep be restrained? In fact, we invite sleep. So, nidrā is not sleep. Sleep is kliṣṭa vṛtti. Nidrā vṛtti will have akliṣṭa vṛtti.
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Nidrā- Normal concept is, a good deep sleep. * Vrttis are kliṣṭa and akliṣṭa. That which attenuates kles̍a and karma vāsanā is akliṣṭa vitti, it gives viveka. And, in dream-less sleep (suṣupti), there is no possibility of akliṣṭa or kliṣṭa vṛtti. * Nidrā is not just dream-less-sleep. It is, ‘Abhāvapratyayālambanā vṛttinidrā'. That which takes support of absence of the cause of vritti is nidrā. This is a kind of round-about definition. * Suṣupti is taking support of absence of jāgruti (a-wakefulness). One cannot have wakefulness and sleep at the same time. * According to neurology, when the mind enters the pericardium nerve in the heart, it is taking support of the cause of absence of a-wakefulness. This is sleep. We are all familiar with sleep. Also dream. * Dream is also a mental modification. Dream implies that you did sleep because one cannot dream unless asleep. So dream is swapnavasthā. A dreamy modulation of citta in sleep. Experience of dream is almost like an experience of wakeful state, eg., an elephant in a garden. However, there are no actual objects present in a dream. Hence there is a support of absence of the cause of the vṛtti. ie., an elephant. Why is swapna vṛtti not included by Patañjali? Because swapna is included in nidrā. Without sleep condition there cannot be a dream. But there can be day-dreaming. Being in reality conditions and being aware of it cannot be day-dreaming. Day-dreaming can be of dreaming of conditions different from the currently experienced conditions. It implies very strong desires and wishful thinking. Eg., a weak person can dream of being strong and poor can dream of being rich. Murchha avasthā is unconscious or a partly conscious state (due to various reasons). Here also there is an absence of alertness. The maxim of concomitance and exclusion is applied here. Unlike in illusion, the experience is not negated upon realisation of the illusion. Upon waking from a dream, the object of dream is not invalidated. An elephant in the dream is like an elephant in reality too. In deep dreamless sleep, there are vṛttis. There is no complete shut-down of the brain. That is why we have a memory of a deep sleep upon waking up.
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Nidra vrtti-Part 2. 1.According to Upanishads, when the enters pūritat nādi, sleeps ensues. 2.Vyāsa’s classification of nidra/suṣupti: 1. dreamless sleep 2. sleep filled with dream 3. sleep like a dull stupor. When the blanket of sleep slowly covers us, there is a transitory state from wakeful to sleepy state and vice versa. There may not be dreams, but swapna avasthā is always there. Swapna vṛtti (dream) is different from swapna avasthā (dreamy state). 3.When vṛttis give rise to karma and viṣaya vasāna they are kliṣṭa vṛttis. Those which weaken karma and viṣaya vāsanās and bring viveka are akliṣṭa vṛttis. 4.We know only our own wakeful state which is like knowing the surface of the ocean but not the depth. It brings limited awareness. The dream world is much vaster. It is like a large ball, not just a surface. It is mysterious and we are not able to know much about it, nor is there any excitement to investigate into it. But yoga and Vedānta have explored dream. 5.According to S̍astra, knowledge of dreams can come to us only through āgama (words of the wise, knowledgeable and the realised ones, through their literature). Various such literature is available. This knowledge is very essential for citta prasādam. 6.Dream world can break the barrier of reality; the difference between factual and actual conditions. Factual reality is vyavahārika jñāna. eg., One may dream of ruling the entire world, but may never be able to make it an actuality because of the limitations of the body and other physical conditions. But in sleep and dream these barriers don’t exist hence one can become that ruler; this experience can be fructified in dream. This is swapna s̍ṛṣti and nidrā s̍ṛṣti. This brings citta parikarmā. Without this citta parikarmā there cannot be progress towards samādhi process. 7.Ṛṣis and munis have been through this parikarmā. Their gospels help us to understand these concepts. Veda and Vedānta s̍āstras are the sources for us too. These sleep and dream worlds are indeed universes vaster than the one we know of. 8.We know what is sleep from books on neurology but that is only paltry knowledge. The vast knowledge is a mystery for us. 9.Can there be akliṣṭa vṛtti in sleep? Yes, there is akliṣṭa citta vṛtti but no akliṣṭa manovṛtti. Hence, it has potentials to give viveka. A dull person can solve a difficult mathematical problem in dream. Sometimes, many solutions come in dream, even for intellectual problems because we can get out of the box and break physical shackles. Just as we can't see stars in the day because they are not brighter than the sun, but they still exist, so also there is a reality we are not aware of in our wakeful state but can be aware of in a dream state. 10.Dṛṣṭanta swapna are dreams of sagely persons and seers. Dṛṣṭ-anta=beyond the end of sight. Most spiritual or philosophical insights come in dreams. They may be allegoric. Can be interpreted by dream interpreters. Example from Up: Just as a date with your beloved gives an exhilarating experience, likewise, in dream jivātman gets into a warm loving embrace with the paramātman. It is a superlative experience. This will certainly give akliṣṭa vṛtti. Hence, nidrā is not a tāmasic vṛtti.
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Lezione 71
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1.Nidrā circumscribes nidrā and swapna vṛtti as well as nidrā and swapna avasthā. 2.Sukha and dukkha vṛttis are present in sleep and dream. 3.Deep sleep, dream and comatose state (murchha) all are included in nidrā avasthā. 4.Vedanta gives us s̍ruṣti of jagrut avastha, but also lists swapna s̍ruṣti. The places perceived or visited in a dream may not be geographically present on the maps. However, it is real while in the dream and may even have some similarities to an actual place. This is swapna sristi. 5.Who is the creator of this swapna s̍ruṣti? Acc to Upniṣads, HE, is the creator. In this creation, we are having no delimitations, no qualifications, not even a name. Therefore, the one who sleeps has no name, gender, status, class etc. Who are we then? We just are ‘beings’. There is no nāma rūpa. One cannot say “I saw a dream”. It is not true. Because the one who saw the dream was not you with the limitations of identities. The one who is sleeping and dreaming is not you. 6.Swapna s̍ruṣti is not part of the cosmology of modern science. This cosmology that is known to science is more chaos than cosmos. 7.Sleep is energising. Like dating with your beloved. It gives extra freshness. This is also a vṛtti. 8. Right and wrong in dream state: Now, one might say that I don’t take any responsibility for certain acts performed in dream because I did not commit that with conscious acceptance. However, the vṛtti was present there. It becomes a part of our karma. Dream readers may be able to advice as to how the karmaphala of that dream activity can be taken care of by performing certain ceremonies etc. Dharma s̍āstra can inform us as to what should be done. Eg., a thanks-giving gesture. 9.Yogs̍āstra, moks̍a s̍āstra, dharma s̍āstra, upasana s̍āstra are the texts to refer to. We may not ourselves be qualified to interpret them later in our wakeful state. Hence, take recourse to s̍āstra. 10.Nidra circumscribes Suṣupti as well. Two theories describing suṣupti which is dreamless sleep. a)Sravana siddhānta. Theory of fatigue i.e. Fatigue may induce good sleep. b)Laya siddhānta. Theory of absorption i.e, grosser aspects of the embodiment get absorbed in the subtler aspects. Thus, sleep sets in (eg., for older people who can’t work hard). 11.A person may be wise or stupid. But in sleep that does not remain. A wise person may be stupid in a dream and a mediocre person can solve very intelligent problems in dreams. Eg., of the mathematician Rāmanuja. Thus, all delimitations are cut off in sleep. 12.Sleep involves citta vṛtti and not manovṛtti. Its like going to the bottom of an ocean which has so many fascinating aspects. 13.The 3 states; Samādhi, suṣupti and moks̍a are all brahmarūpa. They are similar states according to the Upaniṣads. Thus sleep is not just a dull state of consciousness. Sleep takes us to the excursion of nirvana. 14.If a choice is to be made between endless riches but no sleep, one would choose sleep. Because no amount of riches can compensate for sleep. Sleep is not just a restful condition but it gives immense happiness.
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Creation and explanation of creation
1. According to science
2. According to mysticism. Swapna sṛṣti. In dream state the formations of images are not real but like a laser show. The material of these objects is not physical as in our physical world. They are only light effects. Hence it is Prajñya. Dreamless sleep=nidrāvastha.
3. Acc to Vyasa: 'sukham' is the reason why we say "I had a very good sleep". So what is that sukha? It is the embrace with the divine. Wealth, gold and diamonds cannot give that happiness and delight that sleep can bring. No one will be ready to exchange wealth for giving up sleep. Sleep is a date for the essential ‘I’ with the beloved which is divinity. This brings an enormous degree of happiness. This is Brahmananda, which is beyond the joys of heaven. It is beyond the pleasures of the terrestrial plains. This happens in swapna s̍ṛṣti.
4. Quotes from: Kaivalya Upaniṣad; Bruhudāraṇya Upaniṣad; Sāṅkhya sūtra.
5. In state of sleep, we go to the abode of the creator. But gross body (sthula s̍arīra) is unable to realise or recognise this difference because it is boxed in its own limited conditioning, a sleepy state. But the kārana (causal) and sukṣma (subtle) s̍arīra takes a dip into that bliss of going to the divine abode and enjoys enormous delight and joy in the dreamless sleep. Therefore, dreamless seep is not a state of void.
6. S̍ramaṇa siddhanta: Theory of fatigue. Sleep due to tiredness of body or of intellect, of senses. Laya siddhānata: Theory of absorption. Subtle getting absorbed into subtler and subtler till everything is absorbed in prāṇa. Prāṇa is the dissolvent.
7 Smṛti: it is not memory as misunderstood by most.
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Lezione 73
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1.Smṛti is not memory and memory is not smṛti. Memory is a part of smrti vrtti.
2.Citta is vast and deep like an ocean. Can see the activity on the surface but cannot see what is within. Likewise,there are smṛtis in the conscious, subconscious and ultra-conscious mind.
3.Smṛti is not mnemonic memory. It is deep in the saṇskāra kos̍a. There can thus be smrti paris̍uddhau.
4.Can recall past life because of it. Helps to recall minute details.
5.Memory refers to empirical, temporal memory.
6.A memory of 25 yrs ago can surface instantly without having to rewind over all the 25 years.
7.In absence of other vṛttis, i.e., pramāṇa, viparyaya, vikalpa and nidrā, smṛti could not exist. Smṛti is constituted by the body of the earlier 4 vṛttis. There cannot be a memory without the substrate of an earlier vṛtti.
8.Smṛti keeps the mind engaged even if there is no other vṛtti taking place. The senses too are kept engaged by smṛti. Memory is a great bounty. It provides inputs to mind. Can we imagine the memory card removed from our psyche and how much will we be disadvantaged because of that?
9.Memory has a twin which is recognition. We sometimes remember, but cannot recognise. Brings about an uncomfortable condition. Pratyabhigña is recognition.
10.Memory can also be a turmoil. Especially for persons who are light sleepers where memory can play havoc.
11.Another role of memory is that even if we do not have any sorrow in our lives, memory can bring sorrow. Imagination can also bring sorrow.
12.Smṛti is of and can sprout delusion; sukha, dukkha, moha. It can be sukha, dukkha, moha and jñāna kāraka as well as smṛti kāraka, karma kāraka.
13.Memory is cause of as well as can be the infra structure as well as the supra structure. There is coveted memory as well as unwanted memory.
14.Sorrow, pleasure, can be put aside by memory. It can instate pleasure and sorrow.
15.If pleasures cling on to you, smṛiti can brush it aside.
16.Smṛti contributes for intuition, pratibhā.
17.Smṛti can trigger off certain activity.
18.Is useful for easing out the business activities of life (vyavahāra saukarya). It gives meaning to life because of the storage of memory.
19.Memory gives recognition. It removes ignorance; gives meaning to our baggage of experience. That brings wisdom in life.
20.Memory keeps us alert and awake (satark and jāgruk)
So far we have not differentiated smṛti and memory. This was a general enunciat
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Lezione 74
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Synopsis of Lesson 74: Smṛti
A.Memory is always with regard to our experiences. There cannot be a memory of something not experienced. (anubūta visayā). We have multiple experiences every moment. All do not form imprints strong enough to form memory. Fortunately, so, otherwise too many memories will jostle for space. Not all memories surface all the time. Only those which get manifested due to a trigger, a cause. At the same time, not only those which surface are our memories. There are plenty which remain dormant till they have a cause for manifestation.
B.Impressions of experiences should neither be stolen or lost. Only then they will form memory. Some memories can be lost if the experience is not very strong. This is a boon, else one can be very disturbed with too many memories bombarding us, particularly those we wish to loose. The only way to loose a memory can be by Divinity. The one who steals is the ‘citt-chor’. The thief of our citta. ‘Steynānām pattaye namo namaha’ from Rudrapras̍na. Only a saint, the Divine, can rob our memory.
Life will end but memories will not end. They transmigrate to the next life. This is the karma siddhānta.
C.Vyāsa: 2 factors of memory. a) The object b) knowledge of the object.
Eg., Camera has no opinion of the image it captures. The human mind does. It makes a judgement about the object. Mind can have likes and dislikes. Different minds will have different opinion for the same object. Hence, memory is the image of the object as well as knowledge of it as perceived by the perceiver. When memory is triggered, both the factors surface. Smṛti is one side of the coin. The other side is buddhi. When sighting an elephant, one will recall the memory of the sight of elephant along with the memory of where and in what conditions it was sighted. Memory is about the time-space situation.
D.Memory is of 2 kinds: a) in dreams. It is imaginary in a dream. B) in wakeful state.
The wakeful state is the real smṛti. But this vṛtti is only possible if it has been experienced. Either by pramāṇa, viparyaya, vikalpa or nidrā. These can offer memory. Hence memory is at 5th place, being generated by the earlier vṛttis. These memories can be kliṣṭa or akliṣṭa. Can be generating sukha, dukkha or moha. This is kliṣṭa smrti and must be restrained first at the very outset. Akliṣṭa smṛti must be embraced, nurtured and harvested. Only in Samādhi it will be restrained.
E.Smṛti samskāras must be strongly built up. Then memory will be strong. Vis̍aya (subject), anubhava(experience) and prasanga (situation) should be strong.
Memory can give pleasure, joy, delight, sorrow etc. in the absence of actually experiencing it. It can turn sorrow into joy. Develops intelligence, gives recognition, removes ignorance, gives alertness and awareness. The manifesting cause will make the memory surface.
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Lezione 75
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Smrti vrtti -3
1.Smṛti is a deep and wide concept. There is smṛti of manas, smṛti of buddhi, smṛti of ahaṁkāra. Acc to Vyasa, smrti is with ref to objects (vis̍aya smṛti) and buddhi (jñāna smrti) i.e, knowledge of that object. Grāhyakāra and grahaṇakārya. Therefore, smṛti khanda+jñāna khanda=smṛti vṛtti.
2.Manas component and buddhi component and ahaṁ component in pratyakṣa anumāna āgama have to be considered. In different impositions the profile of the pronoun I (ahaṁ vṛtti) will depend on our emotion in pratyakṣa. These will be the citta vṛttis.
3.Unreal dreams and real dreams, eg. of yogis (dṛṣtānta swapna). Accordingly, the smṛti can be of false experience (bhāvita smṛtavya) or real experiences (abhāvita smrtavya). In dreams, there is kalpita viṣaya. Kālpanika, imaginary.
4.P.Y.S. ch:4 'smṛti saṁskārayoho eka rupatavāt'’
Experience is locus of smṛti. This includes experiences not only in this life but in our existence from time without beginning. Therefore, avoid negative thoughts. Vāsanas surface in different stages of life. Eg., biological stages like adolescence. Likewise, there can be other manifesting causes.
5.Body is renewed after death. How will the skills come in the new body? Through the memory. There is memory of our characteristics. There is body memory as part of citta memory. Eg, though some fruits like mango are seasonal, our body still remembers the taste even in other seasons, body remembers how to digest it, even after many years. Like that, memory remains for many many lives.
6.Smṛti kos̍a is unfathomable. It includes not only memories collected by us in this life but also of imprints from all our past lives, as well as that which we receive from our ancestors of all the generations before us (karma kosha). That is why we have resemblance in characteristics of behaviour and looks with our ancestors. According to Ayurveda, each individual gets 3 aspects (kos̍as) from father and 3 from mother (s̍atkaus̍ika deha). This is also why 2 children from the same parents can be so very different. Even if a pair of twins look alike, they have their individual baggage of karmas and hence they can be very different in nature.
7.Each of the s̍at chakrās have their own scheme of saṁskāra vāsānas too.eg., moolādhāra vāsanā.
8.Just as, from a lump of clay we can fashion a pot, an elephant or a mansion. Likewise, saṁskāras are nothing but forms of vṛtti. Citta has manifestation of saṁskāras and same citta has manifestation of vṛttis. Smṛti and saṁskāras have one form.
9.According to eschatology, depending on what memory surfaces at the point of death, we will take that form. It is all chaittic smṛti.
10.There is buddhi paris̍uddhi, there is smṛti paris̍uddhi. Through this, the knowledge will float up like butter on buttermilk. This could happen soon, or after many years or even generations.
11.Memories have a way of manifesting ‘out-of-the-blue’. Appears causeless, but that is in fact, not true.
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Lezione 76
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Mnemonic memory is not smṛti Remembering is not memory
What we can could and should remember is memory. It implies the inclusion of all the dormant imprints.
Reference to Dhruva smrti of chandogya upnisad. It is unwavering like a pole star. There can be only one such memory. That of divinity
Need to escape materiality to enter reality. From a ‘down to earth’ point of view good memory implies not only the ability to remember but also the ability to forget that which need not be remembered. This is good for our own well-being.
The manifesting cause of smrti is called svavyanjaka karanam
Gautam of nyāyas̍astra has a long list of 27 manifesting causes in the 3rd chapter his Gautam-sutras.
- * Pranidhāna - concentrated endeavour, high priority will keep us reminded of that thing
- Nibandha- relevant references to a particular topic. eg., thought of ahimsa will surface memory of satya
- Abhyāsa - constant thinking of something particular
- Linga - mark brings the memory of the marked eg. The Puneri topi reminds us of Lokmanya Tilak
- Lingi – The marked also, likewise, can cause the memory of the mark
- Laks̍aṇa - characteristics and characterised.
- Sadrus̍ya - similarity or likeness
- Parigraha- relationship between a pair eg. swami and sevaka. Could be concommitance i.e, anvayivyaitireka or could be exclusion
- Sambandha -relationship between two objects or persons such that by remembering one, the other gets remembered. eg., friends who are always seen together.
- Anantarta - sequencing. An order of appearance triggers memories
- Viyoga - separation. Eg. beloved having saṁyoga (union) thinks of the other upon separation.
- Ekakārya- reminded of another who performs a similar function
- Virodha- when something or condition is in counter- position of another
- Atishayata- someone excelling in a field will always be remembered if that field is remembered.
- Prāpti - an earnestness or even obsession to gain or achieve will always bring up the memories
- Vyavadhāna- an association eg, seeing the sheath one is reminded of the sword
- Sukkha - joy
- Dukkha - fear
- Icchā - desire
- Dves̍a - aversions
- Bhaya - fear
- Arthikattva
- Prayojakattva- need, a purposeful want
- Kriyā- action reminds of karatā, the actor
- Rāga- attachment
- Dharma- saṁskāras eg. child prodigy
- Adharma- evil and criminal tendencies
These are 27 causes for constitution of smṛti and manifestation of smṛti
Vais̍eṣika sutra says, a particular association of mind and ātman triggers smṛti
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Lezione 77
Sinossi
1.Smṛti generates vṛtti of citta. Smṛti seems to be erratic and appears unexpectedly. However, smṛti needs a manifesting cause. It cannot be otherwise. Eg. In a grocer’s store triggered off by a memory 25 years old. This is because spanda or vibration of another person’s memory who is in your physical space radius could set off certain thoughts in your mind. Memory manifesting without a cause would be a huge problem for us. This is svavyanjakānjana kāraṅam. 2.Smṛti vṛtti can be klista, ones giving rise to the s̍adripus, reinforcing bondage and mundanity. They could be akliṣta, which will enfeeble and mitigate the kliṣṭa vrttis. They give rise to viveka, vairāgya and nirodha saṁskāras, suppressing vyuthāna samskāras and giving rise to paramārthika saṁskāras. 3.Quintisential yoga is founded on smṛti vṛtti. All yoga till asampragñāta yoga is founded on smṛti vṛtti. 4.One of the connotations of meditation is smṛti. Smṛti is the material for supra-conscious state, turiya avasthā, samādhi avasthā. 5.Smṛti also facilitates the business activity of life. Smṛti is an important component of knowledge structure. Patañjali mentions dharmamegha samādhi, viveka khyāti. This is smṛti vṛtti. Patañjali mentions dhruvā smṛti; a steady smṛti. 6.Nirodha and vyutthāna samskāras are smṛti. Dhyana is also smṛti. Smṛti occupies the citta for dhārna, dhyāna and samādhi. 7.Smṛti from the fabric of ahaṁkāra, manas and buddhi is very different. 8.Final smṛti vṛtti is for asamprajnata samādhi.
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Lezione 78
Sinossi
(Restraint of Vruttis Part 1)
1.Smṛti is anubhut viṣayā. Nāma Smaraṇam is also anubhuta viṣayā. The experience has been with us in the past lives. When we take the name of divinity, that is smaraṇam. It is a saviour. Smaranam is therefore an inflection of the word smṛti. so we have to take a lot of recourse to smaraṇam. 2.Meditation is always on noble, thoughts, trans mundane thoughts. Cannot meditate on anything which we cannot have a smaraṇam of. Can happen in satsanga, sādhanā sanga and sattva sanga. Mananam is also smaraṇam. Nāma smaraṇam, 3.Divinity is an omnipresent principle. It has been permeating creation in all the eras up till anādikāla. Therefore, everyone has experienced the divine vibrations. There is pratyabhjña. Everyone has experienced, but not recognised. It may take a while to do this. Non-recognition is due to avidyā. what is temporary is considered permanent and vice versa. In ātman-jñāna, there is recognition of oneself. This would only be possible if there is a memory. Then there can be smaraṇam. 4.Gospels of saints tell us that divinity is everywhere because they have experienced it. Upanishadic quotation: “If you say you do not know, then you know. If you say you know, then you do not actually know.” 5.Dhārṇā, dhyāna and samādhi are all based on smṛti. Meditation needs a profound thought; a thought which has been thought over or experienced very often and deeply. 6.Smaraṇam has enormous resources of akliṣṭa vrttis. This becomes matter for dhyāna. It is all smṛti. Āgama pramāna is matter for us to remember; hence smṛti. Smṛti of these gives akliṣṭa vṛtti. by constant ponderance, smṛti paris̍uddhi takes place. 7.Akliṣṭa smṛti is to be nurtured, kliṣṭa smṛtis to be sent into oblivion. This is restraining of citta. Need to restrain the enfeebling vṛttis of kāma, krodha, lobha, moha, mada, matsarya. 8.How to restrain? That is the moot question. Taper off mundane activities. Sleep also does that. Taper off. Citta is not like a switch which can be put off. So, restrain contaminated vṛttis and gather SUBLIME vṛttis. Then there can be nirodha. Hence, quieten, steady, tranquilise, ennoble, make pious and sublime the mind; an equanimous mind will get us there. 9.Pat. Says, abhyāsa and vairāgya are the means for citta vṛtti nirodha. Citta is ocean and mind is only like the periphery of it. So, stabilise that mind. Citta will get besteadied.
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Lezione 79
(Restraint of Vruttis Part 2)
Sinossi
Means of restraint of citta 1.Yogic restraint is not by switching off the button of citta vrtti. This may be possible by neuro engineering or anesthetic techniques or by drugs, but not in yoga. 2.For citta or even just the mind to be restrained, we need to take recourse to organic methods. Worldly mind will not be fit for yogic process. Tapering and neutralizing is required to quieten the mind. Patañjali has suggested citta parikarma, i.e, To make the mind placid for sublimity and piety. 3.Mind can be disengaged only if it is engaged with supports which are tranquilizing. Mind must have support for becoming immaculate, pure, virgin noble. Such supports evolve the means of restraint. 4.Patañjali Introduces us to these supports by the concepts of abhyāsa and vairāgya. Abhyāsa is be-steadying the psychological, empirical and temporal mind by various methods. When passion or anger is felt, we are aware of our own condition. Likewise, when experiencing pleasures and sorrows, we are very much aware of it. Likewise, when mind is quiet, we know that our mind is quiet. Mind reads itself. Hence, mind is divisible and plays two roles; the knower and known. All efforts towards the process of be-steadying the mind is abhyāsa. Eg., taking support of anything sublime will quieten the mind. 5.Abhyāsa is not about the practice of āsana and praṇāyāma. Abhyāsa includes satsanga, sādhanā sanga and nāma japa, mantropāsanā, mantra s̍ravaṇa, s̍āstrasanga, reading a book with philosophical content. Indirectly, also inclusion of sattvic āhāra-vihāra, āchāra-vichāra is also abhyāsa. Mind becomes sublime if the material of mind is sublime. Thus it is an organic process. It can work immediately or 'mediately'; but work it will. eg., if glandular system, nervous system, endocrine system work in a bizarre way, what will be the condition of the mind? Āsanas can certainly trigger the physiology to develop potential, at the same time the other factors are also required. 6.Vairagya is to have dispassion and not hanker and run after the pleasures if life. But, if they come your way, you can take them. The methods of vairagya are the same as that for abhyāsa. Abhyāsa and vairāgya are not separate practices or means. They are connected like the two wings of a bird. The two twin means for restraining the citta. Thus, the partibhāsika or technical meaning of this must be understood 7.The more the mind is out-going, the more distant it is from vairāgya. Bahirmuki is to be out-going. Yogic process is antarmukhi, going inwardly. It should encourage practices for this; to be inwardly. 8.In Bh.G ch:6 on abhyāsa and yoga, Arjuna asks Kris̍na a question, “mind by nature is chanchala, naughty, almost a vandal. It is very difficult to control this mind; like controlling the wind. How can we restrain this mind?” Kris̍na agrees saying, yes, it seems impossible, but is not impossible. It can be done by abhyāsa and vairāgya. They are the magic means. Hence abhyāsa and vairāga cannot be dubbed just as practice and dispassion. 9. When these means are not applied and even then if there is a restraint of the mind, that is not yoga.
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Lezione 80
(Restraint of Vruttis Part 3)
Sinossi
Restraint(nirodha) of citta vṛtti:
1. Restraint of mind on the plane of common man is in sleep. In dreamless sleep, psychological mind is at rest, but not citta. Physiological systems get no respite from birth to death. But mind, gets some respite during sleep. Mano vṛtti will definitely include citta vṛttis.
2. Necessary to be familiar with Vais̍nava āgama to understand Patañjali’s work, because Patañjali was indoctrinated in yoga through Paṅchrātra āgama in Vaikuntha by Sri. Nārāyaṅa.
Pat.’s exposition is not about restraint on psycho-mental plane. Study and practice of yoga is not like studying other subjects. Because yoga is not to be studied and done; rather it is done on you. Here, you learn and study about yourself and not about something outside of you. As an art student, you may paint, but you don't become the painting. But yoga is done on you till you become yoga.
Till this is understood, it is only a run-up to yoga; but not yoga.
3. As a student of physics or bio chemistry, we learn about these process outside our bodies; in laboratories, class rooms, in natural environs. But we don’t learn these on ourselves.
In yoga, the observed is inside, within yourself. Thus you are learning about yourself, in yourself, by yourself. Hence yoga is a heuristic subject where the student and teacher is within.
4. Pramāṇa, viparyaya, vikalpa nidrā, smṛti is not what needs to be restrained. These are to be understood by epistemology. They are about the world outside us. It is about laukika jñana.
According to Patañjali what needs to be restrained are the vṛttis in the internal realm. It is about āntarika jñana. Because in yoga you have no relationships outside yourself. You are nobody to nobody.
You are nobody to anybody; nobody is anybody to you; Everybody is nobody to you; you are nobody to everybody.
5.Yoga is not a life-style like going to a work-place daily. Yoga is not a workout. It is a work-in where the culture is completely different.
6. In Upanis̍ads, 4 states of consciousness- jāgrut, swapna, sus̍upti and turiya. Turiya is an accomplished yoga avasthā. It is transcendent consciousness, named supra-consciousness by Sri Aurobindo. A state which transcends all delimitations and definitions of gender, class, caste, ethnicity, age, time etc. The barriers of time and space are transcended. This is the internal journey.
7. Chaturvyuhas of the Pāncharātra Āgama describe the 4 states of consciousness. Jāgrut= aniruddha, swapna=pradyumna, sus̍upti=sankars̍ana, turiya=vāsudeva
8. In jāgrut avasthā the ‘I’ness cannot be restrained. It can never cease to reflect. Hence, aniruddha (not possible of niruddha, unrestrainable). If awareness of self is lost in jagrut avasthā, it would be a psychologically diseased condition.
Swapna or dream state is just a game of illuminations. Hence, pradyumna.
Sus̍upti is the state where we are in a deep sleep state where we are nobody to nobody. We are sucked into the strong gravity of that state. Like being sucked into a black hole. When there, you become the black hole. There is no escape. Hence it is samyak kars̍anam=sankars̍ana. All in this condition are in samyak state, unified in para Vāsudeva. Identity is erased at that point Therefore, ‘Vāsudevam idaṁ sarvaṁ’.
Turiyā avasthā is beyond the above three. It is Vāsudeva. Hence yoga can commence only when the barriers of jāgrut, swapna and sus̍upti avasthā have been broken.
9. Therefore, restraint is about the universe within, the microcosm, and not about the panchataiyya vrttis (empirical vṛttis) of the macrocosm. Yoga is not about jāgrut avastha. It is about yoga avastha. The twilight state of consciousness, before entering the turiyā avasthā.
10. References are made to the Vāsudeva of the Bhagwad Gitā.
11. Our yoga is to keep at bay the sadrirus-kama, krodha, moha, mada, matsarya. Then move up the ladder.
Lezione 81
(Restraint of Vruttis Part 4)
Sinossi
Cittavṛtti nirodhopāya: 1. Citta for common man is just mind. Citta is abstract which most find difficult to comprehend. Mind is more concrete and hence can try to understand restraint of the mind. 2. Two means in pursuit of yoga: abhyāsa & vairāgya. 3. These are for the mind which is internalising. 4. As a tormenter, the mind of a materialist is different vs. mind of the spiritualist; old vs. young person; aspiring and ambitious vs. passive and non-aspiring etc. Therefore, also different in different stages of life, different conditions in life, be it social or economic or emotional or health or personal. The graph of the mind in all these can be spiking up and down. 5. General respite to such a tormented mind are mostly, entertainment or a relaxant or even intoxicant. Sleep is very often a great stress buster and can give short time relief from such torment. It is a leveller which works in a fair manner to everyone regardless of status or class. 6. Patañjali advocates means to be-steady the mind which will also rest the mind. 7. Ordinary man looks only for a short time relaxation from the vexation. The yogi wishes to be-steady the mind for Samādhi. This is because the mind of the yogi is not so alien to him, nor is he harassed by it. 8. That which is done to steady the mind/citta is abhyāsa. 9. A child may be appeased with a cookie or chocolate. But that won't work for an adult. Likewise, as a neophyte in yoga, we need respites like cookies. So, a child, a young adult, an older person, a senior citizen, all will need different techniques/measures to steady the mind. Same will be the case with a healthy vs. debilitated person, a person bubbling with desires vs. one who is serene and so on. 10. Any measure to dispassionate the mind and to make it thirst less is vairāgya. This again will differ from a common man to a yogi. The mind has to be lulled and measures for this will differ among individuals depending on their level of consciousness. 11. Druṣṭa and anus̍ravikā visayas- seen and unseen passions. Depending on the type, justification and intensity of the passion the means may be applied. Then it can be managed. It cannot be done by strangulating the passion by starving the senses. Even if senses are thwarted the mind continues to graze. This is not the correct means. 12. Abhyāsa and vairāgya are like two wings of a bird. Just as a bird cannot fly with one wing, so also neither abhyāsa nor vairāgya can work without support of the other. "abhyāsa vairāgyabhyām tannirodhaḥ".
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Lezione 82
(Restraint of Vruttis Part 5)
Sinossi
Cittavṛtti upāya: Abhyāsa and vairāgya Naïve to believe that continuing with what we know is abhyāsa. Effort by kāyā, vāchā and manasā to be-steady the mind. What do we do and can do to be-steady the mind? Would it be different effort and means for different conditions? For: a. a sātvic, a rājasic and a tāmasic individual? b. for a man or for a woman? c.for the kṣipta, vikṣipta and mūdha bhūmis of mind. Likewise, ekāgra and niruddha bhūmis. d. through diff stages of life: childhood, adolescence, adulthood, old-age. e. with different economic conditions f. with different health conditions g.With different astrological conditions as well as environmental conditions h.With different cultural inheritance and ethnic background It appears that there could be a lot of thought required for selection of the correct means for be-steadying the mind. Yoga technology offers an easy solution-the magic trick: When an individual goes into a deeper condition, eg., in deep sleep, all the above listed differences fall off, disappear, because these are only surface differences applicable to mundane life. Eg., if you go 500 kms under sea level in the ocean, it will be all the same whether it is the Indian Ocean or the Atlantic Ocean. Latitudes, longitudes etc., make no difference to the atmosphere inside. Likewise, yoga makes us ‘antarmukhi’, looking-inwards. Yoga is an internal process. There is no peripheral yoga. The modern trend of sectioning yoga for children, yoga for old age, yoga for prisoners etc., is not appropriate. Yoga moves from diversity to unity. Does not divide sections of society, humanity. It looks at the oneness rather than superficial differences. Our ‘I’ness has to be dislodged, then all peripheral factors drop off. Yoga is not about going to surface with postures or āsanas or by controlling the breath. Drug addiction is a search for steadying the mind. For want of better means and lack of knowledge of yoga, one takes recourse to drugs. One could use un-yogic, non-yogic and yogic techniques to be-steady the mind. Bh.Gita: “One who tries to restrain the mind by taking recourse to yogic means, the effect is that atman gets into ātman, to experience the bliss of atman into atman”. The word yoga means, to come together. It brings together the body, mind, psyche, consciousness; all that is you and yours, come together to get kneaded into a unique matter. Analogy of the making of a cup of tea is used to explain the concept to kneading, blending. Arjuna’s complain to Kris̍na about being asked to do something which is so very difficult and Kris̍na’s answer to that question. The understanding of abhyāsa and vairāgya.
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Lezione 83
(Restraint of Vruttis Part 6)
Sinossi
Abhyasa-the means to restrain the mind. 1.Delimiting factors of caste, class, gender, status, ethnicity etc. cause a lot of ripples and turmoil on our consciousness. On a deeper plane, we overcome them hence it becomes easy to be-steady the mind. 2.In a federal condition, there are lots of conflicts with mind and intellect, tendencies of body and mind etc. In the awakeful state of mind we are fragmented. Eg., of chariot and many horses pulling it. But, in a unified or kneaded condition, there is no such conflict. 3.Becoming antarmukhi, like going to the depths of the ocean, all this disappears. But if one is wakeful and surrounded by conflicting conditions, advocating vairāgya would be silly. But if the conditions are changed, eg., going to a sleepy state, then there would be no problem. 4.If body is in kinetic or restless state, how can we expect steadiness of mind? Hence, first, steady the body, then mind may be steadied. Yoga has a technology for this. Draw out the potentials of the body so it does not remain an alien to us. Yogāsanas can do this. Body will get steadied and contribute to be-steading the mind.eg., s̍irsāsana, sarvāngāsana, s̍avāsana. Also, kriyās and mudrās can contribute to this. The biochemistry is changed by these practices. The endocrine system and glands are accessed and their secretions managed. The esoteric anatomy and physiology is accessed and the mind is thus accessed. The various centres(chakrās) become mind conditioners to be-steady and dispassionate the mind. 5.In a battlefield condition the body and mind is in turmoil; kuruks̍eta. But when in yoga it becomes a dharmask̍etra; in a sublime state like in the sanctum sanatorium of a shrine. Mind becomes a teerthaks̍etra or divyades̍am. 6. Yogasanas are not really postures. Body takes a posture in all conditions; whether travelling or standing in ques or exercising or just sitting. Asanas are not just such positions. They are positions which work on the endocrine ductless glands. Likewise, there are also esoteric glands. They are granthis which are not part of the physiological systems. The system of yoga technology works on these too. 7. All organs have the potential to become dhyāna organs, samadhi organs. The body has all potentials for a shrine conditions. 8. Transformation cannot take place in jāgrutavastha or aniruddha-avasthā. There needs to be a yogāvasthā. There must be a twilight state beyond wakeful state or sleepy state. 9. Embodiment mapping is unique in yoga. It can be a lofty structure raised up to a high potential.
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Lezione 84
(Restraint of Vruttis Part 7)
Sinossi
Restraint of vrittis-part 7 Abhyāsa-vairagyābhyāṁ tannirodhaḥ.̍ 1.Effort and endeavour must be on a deeper plane rather than on peripheral plane (jagrut/aniruddha avasthā). 2.Need to have kneaded conditions of body, mind, breath, psyche, consciousness etc. 3.Need to have understanding of esoteric anatomy and physiology. 4.In an appropriate place like a quiet place, certain potential saṁskāras come to surface. Hence, saṁskāras make the substrates of our mind. Need puṇya, pāvitra, dharma saṁskāras. Saṁskāras depend on the svavyaṅjaka-anjaka kārana. 5.Nirodha citta with nirodha pariṇāma. Can happen through saṁskāras. There are vyutthāna and nirodha saṁskāras. Saṁskāras are responsible for diff. states of mind. Nirodha saṁskāras will contribute for nirodha citta. Life-style of yoga thus needs satsanga, sādhanā sanga, s̍āstra sanga to generate nirodha saṁskāras. Yagña, dāna, tapas will purify the mind and trigger as well as enrich the saṁskāras. Āchāra-vichāra, āhāra-vihāra are also saṁskāra-building stones. 6.Vyutthāna saṁskāras are less in proportion to nirodha for the saints and yogis. For common man it is the opposite. Daivi and asuri sampadā. Daivi saṁskāras must be encouraged in our conduct in life. Hence, we do not need to develop yoga; rather, we have to develop saṁskāras. This makes the foundation in classical approach to yoga. 7.Vyasa's aphorisms: “cittanadinām ubhayato vāhini. Vahati kalyānāyā". One part of citta is like a river flowing for our betterment, virtuosity. “Vahati pāpayachā”. The other leads to destruction. Analogy of the flow of the Gangā river. Citta can also become demonic and destructive. 8.We must hence work on our body, breath, mind processes to harvest nirodha saṁskāras. 9.We often blame the object for our responses. eg., anger. The fact is that we become angry because we have the potential for anger. Āsanas are not just physical processes but chaittic processes. 10.Food is not only for body but the subtle aspect of the food turns out mind matter. 11.All the above saṁskār dvelopmment will work for citta saṁskruti.
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Lezione 85
(Restraint of Vruttis Part 8 and concluded)
Sinossi
1.It is paramount to have a plethora of nirodha saṁskāras. Saṁskāras come by birth. Hence, one might think that when the saṁskāras are not in our hands, then it is a matter of destiny. One could become fatalistic. 2.Saṁskāras are maintained in the prāṇamaya kos̍a. Hence we have vāsanās related to all six plexii- the chakras, which are the locii for saṁskāras. Yoga technology and philosophy accesses the prāṇamaya kos̍a and sets right the functions there. Can help to develop nirodha saṁskāras. Abhyāsa and vairāgya potentials are developed. Yoga offers the road map, the qualification as well as the technology. 3.Citta can flow towards kalyāṇa mārga and not papa mārga. Dharma and merits are scored. Vṛttis become, simple, moderate and temperate by viveka of citta. Mind becomes internalised. Real happiness lies inside. Discrimination is dependent upon the self-worldy mind. It gives cultural transfusion. Hence, mānas s̍āstra, dharma s̍āstra, adhyātma, tattvajnana etc have all accepted yoga. 4.Vairāgya is ‘vis̍ayāvin mokhtata', turning one's back to the world of objects. Vairāgya is hence also upheld by all spiritual sciences. Dharma or jñāna sādhanā cannot be done by overlooking vairāgya. 5.Worldly objectives or goals depend on passion dynamics but yoga depends on dispassion dynamics. “tivrasmveganam āssannaha". Vyasa says, then, the tendency to go after objects is enfeebled. 6.One can be on the right track of yoga only when there is abhyāsa and vairāgya potential. That is the test. If you do not feel the need to restrain your mind, if you don't identify a foe in you, in your mind, you will not be motivated to go for yoga. Mostly we take up yoga for physical or mental health. That is not yoga. Even if we get the fruits of our endeavour, as in better physical wellbeing, and we think it is yoga, it is not essential yoga. Yoga is certainly good for abhudaya (material good) as well as nis̍reyas(spiritual good). Aa a kalpa vrksa, yoga will give all aspects; leaves, thorns, bark, sap, root, flowers and fruit. Some persons may be satisfied to get the leaves of bark etc. and may not bother about the fruit.
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Lezione 86
(Abhyasa, a Means to Besteady the Mind Part 1)
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Libretto con Traduzione e Trascrizione
