‘Yoga’ — The Only Means To Achieve Divine Transformation

Samadhi
The practicioner who removes the mind from the path of distractions and concentrates the mind, thus preparing it to accept the truth, becomes samadhistha. For the attainment of savitarkasamapatti as described in the first pada of Yogadarsana, one should understand about a condition of dhyana (meditation), because only the meaning of that word and that option of knowledge is available to progress on the path of dhyana. For nivitarkasamapatti (unbiased happening), one should know about the condition of samadhi. In this state of fertile condition of samprajnata-samadhi, the lucidity of mind that is obtained is in the form of truth yielding consciousness to the practitioner, the higher level behind it is seedless samadhi.

In this situation, the seed of past impressions of experience, that is, the innate dispositions are extinguished from the mind. As a result, there is complete cessation of all activities of mind along with their seeds. Then the possibility of departing and returning back to this wdrld also ceases. This type of samadhi is known as nirbija (seedless) samadhi. This is the completeness or finality of Yoga or life itself.

While meditating, as the realization of the Paramatma occurs, that is, when the practitioner gets absorbed in the highest state of bliss, that condition is called as samadhi. The great Yogi Sage Dayananda Sarasvati who won over death, has comprehended that – there are three elements contained inside the object which is meditated upon and the condition in which one meditates. In the samadhi state, the living atma (soul) dissolves in the light of divine knowledge and bliss, peace and illuminating form of the Paramatma. There would not be a distinction between these three elements. Just like a piece iron kept in flames, becomes fire itself, likewise in the divine light of knowledge of the Parameswara, the soul becomes illuminated, while forgetting its body. It becomes united completely with the light, bliss and knowledge of the Paramatma, and this is known as samadhi1.The fruit of samadhi is Isvara realization. In this state, the practitioner is liberated from all the sorrows in life, like anxiety, bondages etc., and perceives the highest bliss and obtains knowledge, strength, enthusiasm, fearlessness and freedom from Isvara. By being in the state of samadhi repeatedly, one achieves liberation after destroying the ignorance of many kinds (e.g. attachment, hatred etc.), by reducing them to the state of a burnt seed.

These are two types of samadhi in Yoga, they are samprajnata samadhi and asamprajnata samadhi. That samadhi in which there is realisation of the forms of physical great-elements (maha-bhuta) like earth, water, fire, air and space; subtle great-elements like appearance, taste, smell, touch and sound along with the phenomenon of the mind, senses, egoism, primordial unmanifest matter and soul is known as samprajnata samadhi.

The highest pinnacle of knowledge is vairagya. Through the practise of samadhi, when this highest point of knowledge is received, where there is realization of Isvara, that state is called samprajnata samadhi. After its achievement, there is nothing else to obtain. The states of ignorance, like the five afflictions (ignorance, egoism, attachment, hatred and fear of death) for example, and the avidyas are also destroyed completely.

The door of known is opened through the passage from the unknown. Only after reaching the state of nirvichara (non-reflectiveness), can the divine thoughts become extant or surface into the pure consciousness. When there is a pratiprasava of auspicious attributes, the person cannot be affected by external attractions. Then one ultimately becomes jivanamukta (liberation while alive).
Mukti mukti sab kahe mukti marne se nahi hoi. Jite ji jivanamukta bane yukti kahave soi. (Bijaka)

After becoming stable in the realisation of asamprajnata samadhi, the jivanamukta achieves moksa (liberation) once the atma leaves the body.

Result of Yoga

  • Health, fearlessness, freedom, endurance patience, happiness, peace, security, love, compassion, affection, wisdom, descriminative knowledge, beauty, vitality, brilliance, success and immortality are received through Yoga.
  • The Paramdtma, being our mother and father gifts us birth, and gives us knowledge by being a Guru. Likewise, in our experience of togetherness with our relationships and relatives, we are made to feel togetherness and oneness with the Parabrahma-paramesvara every second. This is the fruit of Yoga.
  • We derive power from Yoga, mukti (liberation) from knowledge, devotion from love and bhukti from service. Experiencing bhukti from service means that when we serve for fulfilling our purest purpose or determination, the society, nation, world and the entire existence as a wholestands insolidarity with us, making us realise the togetherness and oneness of being.
  • Health is the fundamental right of human being. Health is the birth right of a human. Through the means of Yoga and Pranayama (breathing practices) we shall become healthy and independent, and achieve self-reliance in health. The long term dependency on doctors, health practitioners, medicines, teachers and books are keeping us in a state of dependence, and rendering us weak. That is why, we need to wake up, and proceed ahead in life with courage. There resides a doctor, a health practitioner and a teachers within us. The supreme conscious form atma that never becomes sick resides within us. All kinds of medicines, Vedas, Upanisads, darsana, i.e., all the granthas (texts) and all the knowledge is already present within us. We only have to become self-confident to extract this knowledge with the help of Yoga. At that stage of liberation, only self-reliance, strength and self-confidence would be our true identity.
  • All our Gurus, Santas and satsdstras (texts of truth) mention that truth, Isvara, jnana (knowledge) and the solutions to all the problems lie within us. Pranayoga, prananirodha or pranayama are the ways to refine our perceptions of the inner world or the inner world or realm, and the medium of transformation for the journey of the known to the unknown and from the pratyaksa to the paroksa (the direct to the indirect).

(Excerpted from the book Divine Transformation: Building Blocks for Englightened Life, Ideal Nation & Peaceful World by Acharya Balakrishna)