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YogaasseeninthelightofVipassanabyS.N.Goenka

April30,1990:KaivalyadhamYogaAcademy,Bombay.

ItisreallyamatterofgreatfortuneforIndiathatasaintlikethatofKaivalyanandwasbornhere54
yearsagoandhassownaseedofaplantwhichhasnowbeendevelopedlikeabigbanyantree,
beneathwhichnotonlypeopleofIndia,butalsofromabroad,aretakingshelterfortheirwelfare.I
havebeenundertakingtourstodifferentcountriesforthelasttentotwelveyearsforteaching
Vipassanaandhavecomeintocontactwiththousandsofpersonswhoarepracticingyoga.Icameinto
contactwithsuchpersonsalsowhowerepreachingyoga.Peoplefromeverysect,caste,andcolourare
relatedwithit.Afterall,atruereligionisalwaysuniversal.Howcanitbeconfinedtooneparticular
casteorcreedorsectortoaparticularcolourofaperson?Unlessitbelongstoallalikeitcan'tbe
termedastruereligion.

ItprovidesimmensepleasuretometoseethatIndiadoeshavesomething,thatisitsspiritualityto
distributeamongthepeopleoftheworld.ThisverywealthofIndiacannotbeevaluatedinanytermsof
money.Besidesthis,Indiahasgotnothingtooffertothisworldasit'sageoldslaveryhasleftitsopoor
inallotheraspectsthatithastobegforseveralmaterialthingsfromothercountries.Materially,India
hasgotnothingtooffertoothercountriesexceptthiscostliestwealthofspiritualism.Wecanraiseour
headwithprideforsuchavaluablegifttothewholeworld.

SaintKaivalyanandaimaginedsomehalfacenturyagothattheancientspiritualismofIndiamayagain
gaintheheightsithadinthegoodoldgoldendaysofthecountry.NotonlypeopleofIndiabutofthe
wholeworldmaygetbenefitoutofit.Itisauniversalknowledgenotpertainingtoanyparticularsect.
Itdoesnotrequireyourinitiationintoaparticularsect.Peoplemayremainattachedtotheirownsect
eventhentheytakeadvantageofit.Itwasreallyanideaofhumanwelfareasawholethatarosein
themindofSaintKaivalyananda.Ibecameveryhappytoseepeoplehavingsomuchdevotionand
attachmenttowardsyogaononehandandontheotherIhadasenseofremorsealsotothinkasto
howpeoplecouldnotunderstandyogaasreferredtobydearKrishna.DidSwamiKaivalyanandenvisage
yogaasasetofcertainasanasorpranayamatoremovediseasesoraparticulardisease?Ifitwasas
suchitdidnotrefertothatvaluablespiritualknowledgeofIndia.

Itmeantsomethingverycommonveryordinary.Itisjustawayofcuringdiseasesoramedicinefora
disease.Therearecertaindiseases,which,ifnotcuredthroughamedicinecanbetriedwithsome
asanasorpranayamafortheirtreatment.Ithasbecomejustatherapy.Ithasgotnoconcernwith
spiritualism.Itisnotevendistantlyrelatedwiththat.Ifwefeelprideonthesetherapeuticexercises
andtermitasspiritualism,itisapsycophancy.Weshouldcomeoutofthisfalsehood.Itishappening
alikewithVipassanaalsowhichisotherwiseaparexcellencespiritualtechniqueforhuman
emancipationandhasbeensodistortedthatnowitisusedasacupunctureandacupressuretechnique
inseveralcountries.ThesetherapiesarethedistortedversionsofVipassanaitself.Whatagrossmisuse
ofsuchahighlyspiritualtechniquethatitisusedforcuringdiseasesbyexertingsomepressureona
particularpointorpuncturinganotherpointofbody.Itisagreatdevaluationoftheimportanceof
Vipassana.Ipersonallyfeelthatthesamehashappenedwithyogaalso.Wewillhavetotakeitout
fromitsprimarystagesi.e.itsmorespiritualaspectsaretobehighlightedanditshouldnotbeallowed
merelytoremainasasystemofhealthimprovementoratherapythatpreachesaboutasanasand
pranayamasonly.

DoesYogahavenothingmoretoprovidetothemankind?Itbecomesmorepathetictonotethatallthis
isdoneinthenameofagreatsagelikethatofPatanjali.Howthestatusofagreatsagehasbeen
reducedtosuchanextent?Itwouldhavebeenacceptedifitwasdoneonthebasisof
HathayogapradipikaorGherandasamhita.Inthatcasethesetwobookswouldhaveremainedin
prominenceforthetherapeuticaspectofyoga.ButdoingitinthenameofPatanjaliisquite
objectionableashehasgivenaverymeagreimportancetoasanaandpranayamainhistreatisenamed
asPatanjaliYogaSutra.Onewillhardlyfindnotevenfivesentencesonasanasandpranayamasinthe
wholetreatise.Therestofabout200sutrashavebeenforgotten.Noimportanceisbeingascribedto
thesesutras.

Patanjalihasdefinedasanajustbyonephrasei.e.thepostureinwhichonecansitforalongtime,

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steadilyandwithease.OnlythisverystatementofPatanjaliaboutasanahasbeenelaboratedupto84
typesoftiresomeposturesandallofthemarenowpreachedinhisname.PoorPatanjalihasbeen
reducedtothestatusofcircustrainerandhe,whopreachestobecomeawareoftheinhalationand
exhalationofnaturalbreath,theintermittentstagebetweenthetwoitselongationanditscontraction,
hasbeenwronglyassociatedwiththeattemptedandrigorousbreathingexerciseofpranayama.
Breathingexercisetooisnotbad.Ithasgotitsownadvantagesbutthesameshouldnotbeascribedto
thenameofPatanjali.Likewisedifferentyogicposturestoohavegotverygoodhealthyimpactoverour
body,butthesameshouldalsonotbesaidasprescribedbyPatanjaliinhisfamoustreatise.Asagewho
bestowedourcountrywithahighlyspiritualknowledgeofyogashouldinnowaybeallowedtobe
depictedasakindergartenP.T.teacherwhoteachesasanaorpranayama.

ThuswehavelostourancienttreasurecontainedinPatanjaliYogaSutrabytreatingitasamere
compendiumofasanasandpranayama.WhatelseonewillunderstandaboutPatanjaliYogaSutraifwe
doaredescribingaboutitasabookonasanaandpranayama.Unfortunately,PatanjaliYogaSutrafell
intothehandsofsuchcommentatorswhowereignorantabouttherealtechniqueofyogacontainedin
itandtheyrenderedarbitraryinterpretationsinthenameofcommentary.Onemaygoonmaking
tremendouseffortstointerpretPatanjaliYogaSutrabutcannotbecomesuccessfulinrealityunlesshe
practicesVipassana.

ThepracticeofVipassanawillrevealtherealmeaningofeachandeverywordofPatanjaliYogaSutrato
thepractitioner.ThisistheonlywaytounderstandPatanjali.Yogasutraisnotasubjectofmental
entertainmentorsermonsordebateormeanstoestablishaparticularphilosophicaldoctrine.Itisa
wayofpersonalexperienceandtorealizethetruth.Itisawaytoattainimmaculatewisdomi.e."rt".
Wehavenowforgottenastowhatdoes"rt"mean.Wehavelostthebasicconceptofreligion.Rtmeans
universaltruthoromnipresentreality.Ifsomeonespeaksthetruthitisnotuniversal.Itisrelativeand
individualtruthexpressedthroughone'sspeech.Ithasgotnorelationshipwithrt.Rtisaneternal
realityalwaysinexistencewithoutanylimitationsoftimeandspace.Itislawofnaturethatalways
exists.IthasgotnorelationshipwithaHinduorJainorBuddhistorChristianreligionetc.alawof
naturewhichwasprevailingsaysome50millionyearsagoandevennowdoexistundeterredandshall
existafter50millionyearstooalike.

Forexamplefireisanelementandtoburnisitsintrinsicnature.Thisisanaturallaw.Itisin
applicationsinceantiquityandwillremainapplicableinposteritytoosolongasthefireisinexistence.
SucharealitywastermedasDharmaorRtorreligioninancientIndia.ReligioncanneverbeHinduor
JainorBuddhistorChristianetc.Theseallaredifferentsectsorgroupsorsocieties.Onemayadopta
particulardressorawayoflifeorcelebrateaparticularfestival.OnemaycalloneselfaHinduoraSikh
oraJainorChristianorMuslim.Ithardlymatterssofarastruereligionisconcerned.Onemay
prescribeoneselfaparticulardietormayfollowaparticularphilosophicaldoctrine.Thathardlymatters
whenconsideredfromatruereligion'spointofview.TruereligionorDharmaorRt(asitiscalledin
ancientIndia)isaboveboardofallthesethings.Itisuniversal,eternalandfreefromtheboundariesof
land.

Patanjalineverpreachedaboutareligionconfinedtoaparticularwayoflifeorsectorphilosophical
doctrine.Heprophesiedareligionofwisdom(panna)oftrueknowledgebasedonone'sownexperience.
Hedidn'ttalkaboutknowledgeacquiredthroughscripturesorsermonsorthroughphilosophical
discussionsorinferredthroughone'sownimaginations.Suchaknowledgewillnotconferrealwelfare.
Onlythatknowledgewillleadustoourrealwelfarewhichisbasedonourownexperience.Thatwill
takeusawayfromthebondageofsuffering.Whenthelawofnaturewillbeprovedonthebasisofour
experienceitwillleadustowardsemancipation.Ifsuchandsuchhappenssucharesultisboundto
appear.Thisprinciplewastrueamillionyearsago,istruetodayandwillremaintrueamillionyears
ahead.Itsreversewillalsobetrueinallthethreetimesasmentionedabove.Suchaprinciplewas
termedart.

ItwasveryunfortunatethatalltheaboveknowledgealongwiththeknowledgeofVipassana
disappearedfromIndia.MoreunfortunatethingwasthedisappearanceofBuddha'steachings(Buddha
vani)fromourcountry.ButwearefortunatetosomeextentinthesensethatVipassanatechnique
waspreservedinthepurestforminourneighbouringcountryi.e.Burma.HewhopracticesVipassana
andwhohaslearnteachandeverythingmentionedaboutVipassanainscripturesbywayofone'sown
experiencewilllearnandunderstandeachandeverywordofPatanjali.Wholeofeverywordof
Patanjali.WholeofPatanjaliYogaSutraisfullofBuddhavani.Ifwediscretejusttenor15sutrasoutof
155sutrasofPatanjali'streatise,theremainingsutrasnarrateaboutpureVipassanaandnothingelse.
Itispossiblethatthese10or15sutrasmighthavebeenaddedafterwards.Itisalsopossiblethat
Patanjalimighthavehimselfaddedthesesutrasjusttoappeasepeoplefollowingothertraditions.Who
knowsthereality,onlyfutureresearchersmaybringoutsomefactsaboutthat.

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Butitissurethatbarringthe10or15sutrasasreferredtoabove,therestofPatanjali'streatise
speaksaboutnothingelsethanVipassanawhichisauniversalthing.Patanjalitooproclaimslike
Buddhathatthereexistsnothinginthisworldexceptsuffering(dukkha).AnybodypracticingVipassana
toostartrealizingthisuniversalexistenceofsufferingwithinaveryshortperiodandthattoonoton
thebasisofinferenceorscripturesorsermonsbutthroughone'sownexperience.Sufferingisan
apparentreality.Ifwehavebecomesickitissuffering.Ifsomethingdisagreeablehashappenedtous
wefeelmiserable.Itissuffering.Ifsomethingagreeabletousdoesn'thappenwefeelsorryforthat.
Thattooissuffering.Alltheseareanexampleofapparentsuffering.Nowonthecontrarywefinda
personhavingimmensemoney,fame,luxuries,admirationetc.tooisunhappyalthoughalltheabove
attainmentsareapparentcauseofhappiness.Why?Theanswerwillbeavailablewhenonestarts
practiceVipassanai.e.innervisualization{?}

Onemayaccumulatelotsofmoneybutassoonassomethingdisagreeablehappenstohim,hewillbe
unhappy.Inrespectoftremendouswealthonesuchdisagreeablethingistheanxietyaboutthesafety
oftheaccumulatedwealth.Averyrichpersonwillbecometenseaboutthesecurityofhiswealth.He
willalwaysthinkmywealthmaynotbestolenbyothers.Sothesufferingstartsimmediatelysideby
sidewiththeaccumulationofmoneywhichisotherwiseconsideredtobeanapparentsourceof
happiness.Inthesamewayabeautifulwifeandanobedientsontooarethesourceofsuffering.
Husbandofabeautifulwifewillalwaysbeworriedaboutthelossofhiswife'sbeautyorherpassing
away.Inthesamewayfatherofanobedientsonwillalwaysbeworriedforthewelfareofhisson.A
personhavinghighrespectinthesocietywillalwaysbeworriedformaintainingit.Apersonlivinga
luxuriouslifewillalwaysthinkaboutnottobedeprivedofthose.ThusthroughVipassanawecometo
knowthattheapparentsourcesofhappinesstoocarrywiththemthetiltofsuffering.

Thosewhodonothavematerialprosperityareworriedtogetthemwhileotherswhopossessthemare
worriedtocatchholdofthem.Thusstrongattractionorattachmenttowardsone'sbelongingstoo
causessuffering.Vipassanateachesitspractitionerthatwhateverhepossessesintheformofwife,son,
money,prestige,health,luxuriesetc.arenoteternal.Theyallarechangingeverymoment.Itisbound
tochangetodayortomorrow.Itislawofnature.Thatwhichwillchangetomorroworinnearfutureis
causinganxietiestoitspossessortoday.Whatwillhappenwhenitactuallychanges.Allthesefactsare
realizedbeVipassanapractitionerthroughhisownexperience.

Patanjalipreachesthesamethinginhistreatise.Hisconceptofrtambharaprajna(aknowledgebased
onrt,thatisthelawofnatureacquiredthroughone'sownexperience)isidenticaltotheexperiencesof
aVipassanapractitioner.WhateveraVipassanapractitionerexperiencesbecomeshisowntruthand
thatislawofnaturei.e.rt.Ifhefeelsattachmenttowardshiswifeorhusbandorsonormaterial
belongingsorprestigeorluxuries,heexperiencesitandfindsthatthemomentattachmentariseson
hispsychiclevel,sufferingaccompaniesit.Asthefearoflossrelatedtothebelongingscreatessuffering.
Attachmentcausestension.

WhenonestartsvisualizingtheserealitiesintohisowninnerconsciousnessthroughVipassana,they
becomecrystalclear.Rightnowyouareknowingaboutthemthroughthesermonsorscripturesbut
afterpracticingVipassanayouwillexperiencethemyourself.Withoutsuchaninnerexperiencewedo
notunderstandhowtheobjectofattachmentcausessuffering.Wethinktodaywearehappywithour
attachmenttowardsourbelongingsandsufferingwillarisewhenwewillbedeprivedofthat.But
withoutthepracticeofVipassanawecannotrealizehowsufferingfollowsattachmentinthesame
momentitarisesatourpsychiclevel.Infactourinnerconsciousnessisalwaysintensionwhichwedo
notknow.Onlytheupperlevelofourconsciousnessgetssatisfiedforsometimewiththesatisfactionof
ourdesires.Wetrytosuppressourinnertensionbypersuadingourupperlevelofconsciousness
throughsomeentertainmentlikewithplayinggames,visualizingsomethinglikeTV,cinema,orlistening
tosomesermons.Thistechniqueworksandwefeelcontentedforsometime.Butverysoonthe
tensionaccumulatedonthesubtlestlevelofconsciousnessagainraisesitsheadandthatmomentary
pleasuregoesaway.That'swhyPatanjaliproclaimsabouttheuniversalexistenceofsuffering.
ThesameproclamationwasmadebyLordBuddha"Thereissuffering."Experiencethisfactandyouwill
knowitscause.Thisknowledgewillnotremainconfinedtothesurfaceofourpsychiclevel.Forexample
someoneabusesmeandIhavebecomesorry.SomethingdisagreeablehappenedandIhavebecome
uneasy.SomethingagreeablehasnothappenedandIfeelmelancholy.Ifweleaveoursearchfortruth
onthisverylevelthenwecouldn'tattainDhamma.Evenifwebecamesuccessfulinchangingoneof
ourdisagreeablehappeningsintoanagreeableonethroughtremendousefforts,itdoesnotmeanthat
anotherdisagreeablehappeningisnotgoingtohappentome.Itisthereinthewombofthefuture.It
isboundtooccurandwearedestinedtosufferonaccountofthat.

Inthesamewayaftersometimesomethingagreeablewillhappenandwefeelmomentarypleasureas
theagreeabletooisnotgoingtolastforever.Ittoowillchangeandwewillsufferduetoit.Whattype
oflifeisit?Ifitissopainful,theremustbeacauseforthat.Ifyouwillhavealookinsidethedepthof
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yousubconsciousmindthatreasonwillappearbeforeyourperception.Ifyoucanmanageelimination
ofthatcausetheeffectthatis,sufferingtoowillvanish.Supposethereisamansufferingfromsome
disease.Ifhecouldexplorethecauseofhisdiseasehewilltrytoremovethatcauseitselfandnot
merelythesymptomsofthedisease.Themomenttherootcauseofdiseaseiseliminated,diseasetoo
willbeautomaticallycured.
Thisprocessissymbolicallytermedinyogicphilosophyasheya,i.e.suffering,hetu,i.e.craving,hana,
i.e.thewaytoeliminatetherootcause.Soifthecauseiseliminatedthediseasewillvanish.
Reasonablyifsufferingisthereanditscausei.e.cravingisthere,definitelythewaytoremoveitmust
alsobeinexistence.ThatremedyisVipassana.Thewisdomfilledwithknowledgei.e.,rtambharaprajna
andVipassanaaresynonymstoeachother.SoinPatanjaliYogaSutrathetermsamprajnanasamadhi
isused.SeveralscholarswhocometoattendVipassanacampsdiscussatlengthastowhattheterm
samprajnasamadhimeans?Eventhentheyarenotinagreementoveritsrealmeaning.Theyarenot
awareofthefactthat2500yearsago,Vipassana,Vidarsana,Vivekakhyati,rtambharaPrajna,
SamprajnanaallwereidenticaltermsandusedinthesamegenericsenseofVipassanainthiscountry.

Vipassanameanstoexperiencethetruthinitsultimatereality.Truthiswhatweexperienceindividually
andnotwhatweacceptcollectivelywithoutexperience.SoVipassanameanstoexperiencethetruth
partbypart,piecebypiece,analyzingitfromallthepossibleanglesgoingdeepintoitssubtlestform.
Thusonecanrevealthetruthintoitsultimateformonthebasisofone'sownexperience.Truthinits
grossformcreatesillusion.Itisconventionaltruth.Whenitisanalysed,breakingitpiecebypieceand
partbypartintoitssubtlestformitrevealsitsabsoluterealitybeforetheseer.Truthexperienced
throughsuchaprocessiscalledasrationalizedtruth.
SoVipassanacanbedefinedas"Vivekenapasyatitivipasyana".Thatmeanstoseethetruthwitha
rationaloutlook.Inthiscontext"rational"meanstoseetherealityorrathertoexperiencethereality
analyticallybreakingitintoitssubtlestform.ThisisVipassana.Thusthetruthwhichismanifestedon
thelevelofexperienceafterviewingitanalyticallyistermedas"Vivekakhyati",i.e.realityrevealed
throughtherationalizedapplicationofmind.Butwedonotknowhowtoanalysethereality.Wehave
nevertriedtopeepinsidethedepthofourmind,whattotalkofanalyzingtherealitycomingoutofit?
ItisbecausewehavelostthetechniquetodosowhichwaspropogatedbyLordBuddhasome2500
yearsago.ThistechniqueiscalledVipassana.Theabsoluterealityrevealsitselfbeforethepractitionerof
Vipassana.Withoutapplyingthistechniqueonecannotexploreabsolutereality.Apparentlywecan
experienceonlyconventionaltruthi.e.thetruthwhichappearsbeforeus.Thisistranslucent.When
conventionaltruthisviewedthroughVipassana,absolutetruthappears.

VipassanawasatechniqueofmeditationevolvedinIndia.Lateronitspuritywaspollutedbyvested
interests.Inthebeginningsolongitexistedinitspurestformittooprovidedtremendousbenefitstoits
practitionersinthecountryforalongspanoftimesayupto500yearssinceitsevolutionbyLord
Buddha.Afterattainmentofenlightenment,Buddhadescribedthedifferentlevelsofattainmentthat
hecrossedduringthecourseofausterity.Unfortunatelythatliteraturenomoreexistsinourcountryin
anyofthemodernIndianlanguages.Thatiswhyseveralmythsanddistortedformsofmeditation
prevailinourcountrynowadays.FortunatelyintheneighbouringcountryofBurmathepurestformof
Vipassanawasretainedthroughtraditioninpracticeandinscriptures.Althoughthisverytraditiontoo
hasgotlimitedfollowers.

InthistraditionaccountsofBuddha'spursuitfortruthareavailable.ThereLordBuddhahadtoldasto
howhewanderedalotinsearchofrealspiritualknowledgeafterleavinghishome.Hewasearnestly
lookingforthewaythatleadstowardstheaimoffinalemancipationofsufferings.Hehadclearly
visualizedbythattimetherealnatureofthismundaneexistencewherethecycleofdeathandrebirth
wasconstantlymovingonandpeoplewereunknowinglybusytoseekpleasureintheoceanof
sufferings.Theywereinsearchofeternalpleasureinthecycleofimpermanencewherevirtually
nothingexists.SuchacycleofimpermanenceprovidedalogicalprooftoBuddha'sthinkingthatthere
mustbeanexistencewhichiseternal.Whereelixiroflifeexists.Imustexplorethatlevelofexistence.
Hetriedtosearchthewaytoattainthatlevel.

Hehadalreadyacquiredknowledgeofallthephilosophicaltraditionsofthetimewhilehewasaprince.
Butphilosophyissheerentertainmentofintellect.Ithasgotnorelationshipwithpracticalexperience.
InIndiaphilosophyistermedasdarsanameans"revelationoftruth."Butinrealpracticeithaslostits
relationshipwithrevelationoftruth.Inthebeginningwhilenamingitassuchitmighthavegotits
relationwithrevelationoftruth,butthatexistsnomoreinmoderntimes.Nowitisasheerpleasureof
intellectualexercisebasedonlogic.ThatiswhydifferentlogicaltraditionsofIndianphilosophyexist
havingdifferentandseparatehypothesisattachedwitheach.

Thesamesituationexisted2500yearsagotoowhenBuddhatraversedforawaytoseekrealspiritual
knowledgeoutofsuchahypotheticalambition(?)oftheIndianphilosophyprevailingatthattime.
WhenBuddhacouldn'tgetsatisfactionforhisdesireathomeheleftitandstartedhissearchin
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differentcornersofthecountry.Hetrieddifferentpracticesbuttonouse.HemetAlarKalamanoted
yogiofhistime.Buddhalearnttheartofmeditationinhisguidance.AlarKalamwasamasterofseven
typesofmeditation.Buddhamasteredallofthemwithinaspanofafewdaysandaskedaboutthe
next.AlarKalamreplied,"Doyouthinkthatattainmentofsevensuccessivemeditationlevelsis
somethingnotpraiseworthy?Itissomethingmeagre.Onlyafewcanreachthat."

Buddhawasnotsatisfiedwithhisattainmentinthisregard.SoheinsistedhismasterAlarKalamtotell
anyotherhigherpracticethanwhathehadalreadylearnt.AlarKalamatlasttoldhimaboutanother
yogiofthattimenamedasUddakRamputtawhowashavingknowledgeoftheseventhstageof
meditation.Buthedidnotacceptanydiscipletoteachthatart.AlarKalamadvisedBuddhatotryhis
luckwithhim.BuddhaapproachedUddakaRamputtawiththerequesttoteachthetechniqueof
attainingtheeighthstageofmeditation.UddakaRamputtafoundinBuddhaanablediscipleworthyof
havingknowledgeoftheeighthstageofmeditationandaccededtohisrequest.Thelevelofeighth
meditationisaveryhighstageofmind.HavinglearntitBuddhasawthatevenattainmentofthe
eighthmeditationdidnotmakehimfreeofthefetterslyingintheformofdefilementsoverhispsychic
level.

Peopleoftoday'sIndiamaynotbeknowingevenastowhatfetters(anusayakilesa)means.Several
peoplewhocometoattendVipassanacampdonotknowitsmeaning.Thewordanusayaisacompound
oftwowordsanu+saya,whereinanumeansfollowandsayameans"intodormantsituation."Thus
etymologically,anusayasignifiesthosedefilementswhicharelyingdormantonourunnoticedpartof
psychicleveli.e.unconsciousmindandgoonflowingalongwithitwithoutanyknowledgetous.They
remainassuchalongwithusevenafterourdeathandinsuccessivebirths.Thepracticeofallthe
aboveeightmeditationsburythemsodeepthatitbecomesdifficulttobeevenawareofthem.But
theyarejustlikevolcanoesdormantatpresentbutboundtoeruptasandwhenconducive
circumstancesexist,whetherthesameareavailabletodayorafterseveralrebirths.

SoBuddhathoughtthatsolongasanusayas(fetters)wereinexistenceatmypsychiclevel,
emancipationwasafarcry.SoheaskedUddakaRamputtatotellsomewaytoeliminatefettersfrom
thepsychiclevel.UddakaRamputtahavingnoknowledgeofanysuchmethod,repliedinthenegative.
Rather,hescoldedBuddhawiththewords,"Youhaveattainedproficiencyintheeighthstageof
meditationwhichwillenableyoutohaveexistenceonalevelwhereimmenseblissflowsandyouwill
remainthereforeonsandeonstogether.Isitsomethinglessimportant?Buddhasaid,"SowhatifI
haveattainedproficiencyintheeighthstageofmeditationandgotmyplaceofnextexistenceatalevel
whereimmenseblissflowsandIcanstaythereforeonsandeonstogetherbutIhavetotakerebirth
againinthismundanelevelsolongasfettersarenotremoved.Soifyouknowtheartofeliminating
them,pleasetellmeotherwiseIdon'tconsidermyselfasenlightened."UddakaRamputtahadno
knowledgeofanysuchtechniquetoeliminatefetters.

SoBuddhawentaheadandevolvedatechniqueknownasVipassanatodaywhichisquitecapableof
eliminatingthefettersfromourpsychiclevelandmakeuspureandenlightenedandanemancipated
being.Beforewemovefurtherinthiscontext,letushaveabird'seyeviewovertheeighttypesof
meditationsreferredtoabove.

Thefirsttypeofmeditationisendowedwithvitakka(leaningofmindtowardsanobjectthrough
respectivesenseorgan),vicara(sustenanceofmindintotheobjectthroughtherespectivesense
organ),piti(rapture),sukha(pleasure)andekagatta(concentration).Inthiscontextwewillhaveto
considerthesewordswithreferencetothemeaningsascribedtothemintheIndiansocietyof2500
yearsago.Today,vitakkameansdiscussionorarguments.Butatthattimeinthereligiousterminology
itusedtomeanleaningofmindtowardsanobjectthroughthe
respectivesenseorgan.Letusconsiderthesetermsthroughaparable:

Ahoneybeefindsabeautifullotusfloweraheadandfliestowardsit.Sincethereisacontactbetween
thevisualobject"flower"andsenseorgan"eye"ofthebee,itfliesinthedirectionoftheflowerin
searchofhoney.Sotheflyingofthebeetowardsthebeautifulflowerisjustlikevitakka.Nowinthe
nextstepthebeereachesuptotheflowerandsitsoverit,searchesthesourceofhoneywithahum
sound.Thisisjustlikevicara.Thehoneybeeverysoonfindsoutthecentreofhoneyintheflower
whichgeneratesafeelingofpleasureinherasnowsheishopefuloftastingthesweetnessofhoney.
Thisispiti(rapture).Astepfurther,thebeepenetratesitsnozzlesintothecentreofhoneyandhasthe
firsttasteofhoneydrop.Thusshegetsrealpleasureoftastingthehoney.Thisisjustlikesukha
(pleasure).Nowinthenextstepthebeeissoindulgedinenjoyingthetasteofhoneythatallits
activitieslikehumsoundetc.arestoppedandsheisfullyunawareofallothersurroundings,somuch
sothatiftheflowerclosesitspetalsatsunset,thebeedoesn'ttakenoticeofthatandremainsconfined
initforthewholenight.Suchastateofbee'smindcanbecomparedwiththestateofekagatta
(concentration).
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Thesedifferentstagesofmeditationareattainedgraduallyasthepracticegetsaccelerated.Thefirst
meditationorderisasunder:

1stmeditation:vitakka,vicara,piti,sukha,ekagatta

2ndmeditation:piti,sukha,ekagatta(vitakkaandvicaradropped).

3rdmeditation:sukha,ekagatta(pitidropped).

4thmeditation:upekkhaggata.(Sukhaisreplacedbyuppekha,i.e.equanimity).

Sowhenmindisconcentrated,attainmentofthefourthstageofmeditationiscompleted.Insucha
stateofmind,thepractitionerfeelsauniquefeelingofpleasurenotknowntohimbefore,whenmind
wasfickle.Furtherconcentrationoversuchafeelingofpleasuregeneratedthroughconcentrationof
mindoverasingleobjecteliminatesthefeelingofpleasurealsoandonlythefeelingofequanimity
remains.Butthisisnottheultimatestagetostop.

Thepractitionerhastoproceedahead.Thenheobservesthattheconcentratedmindisapartand
parcelofourbody.Fromfirsttothefourthstageofmeditation,thepractitionerhasobservedgradual
eliminationofvitakka,vicara,piti,andsukhaasmentionedabove.Nowatthefourthstage,mindis
active.Thesenseorganshavestoppedtheirrespectivefunctions.
WhenaVipassanapractitionerobservesallthesefourstatesofmeditationasawitnesswithout
projectinganythingoutofhisownmind,hefindshimselfintoadeepfeelingofimmensepleasure,i.e.
sukha.2500yearsagothelanguagewasquitedifferenttothatofourstoday.Somewordshavegot
theirmeaningchanged.Somehavegotnewmeanings,whiletheothershavebeenascribedmeanings
quitedifferenttothatoftheancientlanguageofphilosophy.Hence,tojudgesayingsofthatoldtime
withtheparameterofourmodernlanguagecreatesconfusion.Forexample,2500yearsago,theterm
sukha(pleasure)wasusedforaveryhighstateofmeditativetrance.Inthemodernterminologyit
doesnotsignifythatdegreeofimmensepleasure.Atthattime,sukhawasrelatedtothepleasurable
stateofmindattainedatthefourthmeditationlevel.Beyondthat,onthematerialplaneofthehuman
existence,thetypeofsocalledpleasurablefeelingswasvirtuallyanillusion.Ashasbeensaid:"Kemi
hasokimanandoniccepajalitasati."Thatis,aVipassanaseekerusedtofindthewholeofmaterial
existenceburningwiththedevilishfireofcraving,whereinthebeingsarepursuingdesireseither
relatedtogreedoravarice.Thus,theyarenotatallinthestateofblissbutalwayssufferingtofulfill
theirdesires.Thusthatfalsestateofpleasurewasconsideredasblissatthattime.Nowadays,onthe
contrary,blissisconsideredtobeahigherstateofmindobtainedintrance,whilethepleasureis
associatedwiththematerialattainments.

Thus,afterattainmentofthefourthjhana,onlythemindisactiveandallthesenseorgansceaseto
function.Theyoginowmovesaheadandprojectshismindintheentireuniverseandfindsonthebasis
ofimaginationthatsofar,limitedmindconfinedtohisbodyalonewasinfactanallpervadingentity
andthusinfinite.Priortotheattainmentofthefifthmeditativestate,mindwasconfirmedtotheplace
ofheartinthebody.Patanjalihasgiventhistermtotheseatofmindinthebody.

Inthefifthstateofmeditation,themindappearstobeinfinitelikespace.Allthegrossmaterialobjects
areconvertedintodifferenttypesofvibrations.Atthisstate,themindperceivesvibrationand
vibrationsalone.Atthisstage,thepractitioneragainconcentrateshimselftofindouttherealityofthis
infinitespace.Havingconcentratedonthisobjectofmeditation,thepractitionertriestofeelastowho
isperceivingthisinfinitytothespace.Inthosegoodolddays,thatelementofmindwhichusedto
perceivetheinfinityofspaceatthathigherlevelofmeditativetrancewastermedasvinnana.Thisterm
tosomeextentcorrespondswithmodernEnglishtermconsciousness.AlthoughtheHinditermvigyana
isnowadaystranslatedasscience.Infact,consciousnessisthevolitionwhichworksatourpsychic
level.Itcognizestheobjects.
Thusthecognizingpartofourmindwhenconcentratesitselfovertheinfinitespaceanotherhigher
stateoftrancetermedassixthjhanaintheancientphilosophicalterminologyofIndiaisattained.At
thislevelonlysuperconsciousnessexistswhichiscognizedbythemind.Thepractitionerdoesnotstop
evenatthislevelandmakesananalysisofthissuperconsciousnesslevelwhichisalthoughnotgross,
buteventhanasolidifiedstateofvibrations.Whenthisstateisanalysedbythepractitioner,eventhe
vibrationsareeliminatedandthepractitionerlandsatastateofvoidness.Thisistheseventhstateof
trance.Atthisstateonlyvoidnessprevails.Atthisseventhstageoftrance,thepractitionerfurther
analyseshisownexistencewithreferencetotheallpervadingvoidness.

Thenhecomestotheconclusionastowhichpartofthemindisrealizingthisstateofvoidness.The
partwhichrealizesthisstatewastermedas"vedana"inthoseolddays.Thewordvedanacorresponds
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withthewordsensation,whichmeansjustfeeling.Inmodernlanguagethetermvedanaisusedfor
painonly,thatis,thedisagreeablefeeling.Thus,theterminologyusedbyPatanjaliatthattimewas
completelydistortedbythemoderncommentatorsbyapplyingthemodernmeaningofthoseold
conceptswhichwerehavingadifferentmeaningatthattimewhenPatanjaliusedtheminhistreatise.
Againreturningtotheoriginalsubject,wefindthatatthestageofseventhjhanathereexistsnotonly
vedanabutsanna(sangya)alsowhichdemarcatesthedifferentobjectsofmindatdifferentlevelsof
trancelikeinfinitespace,infiniteconsciousness,voidness,etc.Inthisprocessthepractitionerfindsthat
thesamepartofmindisfunctioningassannaandvedana.Itmeansononehanditisfeelingtheobject
intheformofvedanai.e.sensationandontheotherhanditisevaluatingtheobjectasgoodorbad,
agreeableordisagreeableintheformofperceptioni.e.sanna.

Astheconcentrationgoesaheadonthisveryphenomenonalsoanalysingittoperceiveitsreality,the
practitionerfindshimselflandinginarealmwheretheperceptioninonemomentexistswhileinthe
otheritdoesnotexist.Suchastateoftranceistechnicallycalledintheoldphilosophicallanguage
"Nevasannanasannayatana."Thatis,inthisstateoftrancetheperceptionhasbecomesofeeblethat
sometimesitiscognized,whileontheotheritscognitionisnotpossible.Itiscalledastheeighth
meditativestate.ThepersonwhoattainedBuddhahoodattainedalltheseeightstatesofmeditation
beforehisfinalattemptforenlightenment.Bythattimeallhisdefilementswereremovedleavingonly
therootsatthepsychiclevel.Eventherootsinthesubtlestformwereagreathurdleinthepathof
enlightenment.

NowSiddatthaGotamawasworriedtorootouttheseseedsofdefilementexistingatthepsychiclevel.
Butapparentlyatthattimenosuchpracticewasavailablebeyondthe8thstateofmeditation.Hence,
SiddatthaGotamatriedthepathofutmostpenanceprevailingatthattimewithafalsenotionthat
sufferingcausedtothebodywillwashoutallthedefilements.Siddatthatriedthismethodalsoand
aftercausingthepeakofsufferingtohisbodybywayofpenancehefoundthattherootsofdefilements
werestillpresent.Now,Siddatthagaveasecondthoughttohiswayofpracticeandaddedsampajanna
tohiswayoflifeleavingallothermethodsofausterity.

InEnglish,nocorrespondingwordtosampajannacanbecoined.Itsmereexplanationisthatin
sampajanna,onelearnstobewitnessofeachandeveryphenomenonappearingbeforehimwithout
projectinganyexplanationtoitonthebasisofhisimagination.Itmeanswhateversensationappears
atthelevelofpurebodyistobewitnessedwithoutevaluatingitasgoodorbad.Thatisthelawof
naturewhenasensationappearsyouwatchthepatternofyoubreathingonly.Iftherespirationis
long,bewatchfulaboutitthatislong.Ifitisshort,bewatchful,justwatchful,thatisshort.This
practiceinPaliwordshasbeendescribedas"Dighamvaassasantodighamassasanitipajanato."That
meansifinhalingofbreathisdeep,thepractitionerjustfeelsitandifitisnotverydeepordeepatall
thattoisjustwitnessedbythepractitioner.

Patanjalialsostatesaboutthesamepracticeofobservingone'snaturalbreath.Whenthedifference
betweentheinhalingandexhalingofnaturalbreathisextended,ourthoughtsaregraduallypacified
andasortoftranceemerges.Itistobenoteworthyinthiscontextthatthisintervalbetweenthe
inhalingandexhalingofnaturalbreathistechnicallytermedaskumbhaka,i.e.retentionofbreath,in
PatanjaliYogaSutra.Bytheobservanceofthenaturalbreath,theretentionofbreathtakesplace
automaticallywithoutanyeffortwhatsoever.

Nowadayspeopletrytobringthisstagebyaforcefuleffortretainingthebreathinsideoroutsideofthe
body.ThisisthedistortedversionorpracticeofthekumbhakawhichPatanjalineverpreached.Those
relishedtheideaofenjoyingthoughtlessnessofmindbyretentionofbreathforcefullyarethusinutter
confusionbecausesuchaforcefulprojectionofkumbhakaorretentionofbreathkeepsapractitioner
thoughtlessandthesituationimmediatelyreverseswhensuchkumbhakaisremoved.

Whileonthecontraryifthestageofkumbhakeemergesoutofimpersonalobservanceofthenatural
breathing,theperiodofkumbhakawillautomaticallybeelongatedandatthestageoffourthjhana,the
breathwillbecompletelyseizedandinthefourthjhanabreathingisimpossibleforsuchakumbhaka
goesonforhourstogetherandthepractitionerneverdies.Althoughitisbeyondperceptionofan
ordinarymantolivewithoutrespirationforhourstogether.ButaVipassanameditatorcomesacross
thissituationasmuchashispracticeattainsthehigherdimensionsofmeditation.

Sothosewhoattemptforanartificialkumbhakaorretentionofbreathinthenameofspiritualityhas
misunderstoodPatanjaliandhisYogaSutraandarepursuingawrongpath.Suchapracticemaybe
beneficialfortheremovalofphysicaldiseasesbutitisabsolutelyuselessforremovingtherootsof
defilementsoutofone'spsychiclevel.Sowhensampajannai.e.,simultaneousawareness,isassociated
withtheobservanceofnaturalbreath,oneobservesthisphenomenonwithafeelingofawitness
withoutprojectinganythingofhisown.Insuchapracticeoneobservesinhalingandexhalingofbreath
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asitis.Thereisnoassociationofone'sindividualityinthisacteitherasadoerorasanenjoyerofthe
resultant.Solongasoneenjoystheresultantofone'sactionhecannotattainthestatusofwitness.
Oneisboundtosurrenderboththefeelingsi.e.ofadoerandanenjoyerofresultants.Oneisrequired
tojustwitnessthehappenings.Inthiswayonewhobecomeswitnessinassociationwithsimultaneous
awareness,hegraduallystartsattainingfirst,second,andthirdjhanasaselucidatedearlierwitha
gradualdecreaseofmeditationalcomponents,i.e.vittaka,vicara,piti,sukhaandekkagata.Butinthese
stages,simultaneousawarenessalwaysaccompanies.

Inthiswaythepractitionerattainspannaorwisdomofhisownforthefirsttime.Thiswisdomis
technicallycalledasrtambharaprajnai.e.thewisdomattainedonaccountofone'sownexperiences
andnotmerelybylisteningitsaccountsforsomebodyelseorthroughreadingabookorbylisteninga
sermon.Themomentsimultaneousawarenessemergesinsidethepractitionerhestartsexperimenting
thelawsofnature.Theselawsaretechnicallycalledasrt.Hestartsrecognizingtherealityfromthe
firstjhanabyfirstobservinghisrespirationinitsnaturalway.

Hereoneiscautionednottoassociateone'srespirationeitherwithchantingofthemantraorreciting
anyholysacredword.Ifsuchamistakeorfollyiscommittedthepractitionerwillbedevoidrt(i.e.laws
ofnature).BuddhahaspreachedtowitnessrtasalsoPatanjalidesiredthesamethinginhistreatise,
bothofthesearetryingtotakeawaythepractitionertowardstherealizingofrtonly,onthecontrary
wearefollowingapathwhichdoesnotleadtowardsrita.Itisstrangethatallthisisbeingdoneinthe
nameofBuddhaandPatanjali.Wegoonassociatingourrespirationwithchantingofmantra(hymns)
orsomesacredwords.Althoughittooconcentratesourmindbutitcannotcleartherootsof
defilements.Wecannotattainritaanbharaprajnathroughit.That'swhyforspiritualattainmentonly
naturalrespirationistobewatchedwithequanimity.

TheHindisynonymforequanimityisTatasthawhichmeansonewhoissituatedonthebankofariver.
Apersonwhoissituatedonthebankcannotinterfereinthebusinessofriveri.e.,ifitisflowingina
particulardirectioncannotturntheflowofdirection,ifwavespresentintheriverflowhecannotstop
theformationofwavesetc.Inthesamewayobservanceofthenaturalbreathistobemaintained.

Respirationisnotmerelyabodyprocess.Itisnotmerelyaneedforthelungsbutitiscloselyassociated
withyourmind.Westartcloselyobservingourrespirationastagecomeswhenwefindthatflowof
respirationisdirectlyassociatedwiththetypeofmentalthoughtflowinginourmind.Ifthereisa
thoughtofangeroravariceflowinginourmindwewillfindthattheflowofourrespirationisincreased.
Onthecontraryifwearecalmandcomposedatourmentallevelwewillfindtheflowofourrespiration
tooisverysubtleandstable.

Suchanexperienceisthefirststeptowardstheknowledgeofrtambharaprajna.Thisexperienceisnot
basedontheknowledgeofanybookorsermonortheexperienceofsomeoneelse.Sinceitisbasedon
ourownexperiencethisisrtambharaprajnaotherwiseitcanbesrutaprajna(wisdomacquiredby
inference).Prajnaotherthanrtambharamayincreaseourknowledgeaboutothersoraddsomemore
memorytoourintellectuallevelbutitcannotleadtoemancipation.Withoutrtambharaprajnawemay
goonboastingthatwehavegonethroughalltheliteratureaboutBuddha,wecanpreciselydecidethe
placeofhisbirthortheplaceofhiswife'sparentsetc.etc.,butwecannotreallyattainwhatBuddha
attainedinhislife.

Likewisewithoutpersonallyexperiencingthetruthwecangoonboastingthatwehavefully
understoodPatanjaliandcandeliverlecturesuponhisphilosophyorwritemanybookscommenting
uponit.Butminditthatallthisisgoingtobenefitinthepathofrealspiritualattainment.Thereisno
useofsuchliteralknowledgewithoutexperiencingitonitsown.Suchanindividualexperiencewas
termedbyLordBuddhaasBhavanamayaprajna.Thisisalsocalledasrtambharaprajnaasitrevealsto
thepractitioneronthebasisofhisownexperience.Itrevealsbeforehimthelawsofnature.Practising
inthiswaywhenapractitionerattainsthestateofthirdjhana,sampajannaissomuchassociatedwith
itthatitcannomorebeseparated.Buddhatermeditwiththephrase:"sampajannanarincati".That
meansnowsampajannaispresentatalltimes,inallthehumanactivitiesofthisspectrumlike
sleeping,walking,eating,drinking,etc.
Sosuchapractitionerattainssuchastatewhereatnightwhenheissleepingheproperlyknowsthat
heissleeping.Eveninsleepheisawareofhissurroundingsandactions.Onecannotsaythatonewas
atstateofdreamsatthattime.Ratherthisstateisabovetothestateofawakeninganddreamswhich
istermedasthestateofturiya.Insuchastatethepractitionerisquiteawareofeachandeveryaction
ofhisbodywheretheprocessofcreationanddestructioniscontinuouslygoingon.So,hefully
understandstheimpermanentnatureofhismind,bodyandtheuniversesurroundinghim.Sucha
knowledgeofimpermanenceattainedonthebasisofone'sownexperienceisinanotherwordscalledas
samprajnatasamadhi.Butthisisnottheultimategoaltorealize.

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Thepractitionerhastotravelaheadtowardsthedirectionoffourthjhana.Whenheattainsthetrance
atthestateoffourthjhanaallhisdefilementsareeliminated.Hehasbecomecompletelypure.The
sampajannahasdrivenoutallthedefilementsoutofhispsychehenceitisnomoreneeded.Sucha
tranceoffourthstateofmeditationisthereforetermedasasampajannasamadhi.Asitisbeyond
sampajannaitiscalledassuch.Thissamadhiisthesamadhiofemancipationornibbanaorkaivalya.It
isastatewhichisbeyondourconsciousness.Afterattainmentofasampajannasamadhithepracticeof
remainingfourjhanasbecomesoptional.Onemaypracticethemormaynot.Itmeanswhen
asampajannaisassociatedonlyfourjhanasaresufficientforrealizingemancipation.

WhencommentatorsofPatanjaliYogaSutraexplainsaboutasampajannasamadhiasthelaststageof
attainment,itbecomesbeyondunderstanding.Ofcoursetheultimatetranceoffourthjhanasis
withoutsampajannasoitshouldhavebeentermedasatrancebeyondsampajannawherein,thesame
hasbeentranscended.Asampajannaisthestateofignorancewhereoneisnotawareofthe
impermanentnatureofthisuniverse.Suchastateofhumanpsychecanbetermedasthestageof
asamprajnani.Whenonehasrealizedfullytheimpermanentnatureofhisownidentityaswellasofthe
universebywayofsampajanna,howhecanbetermedasasamprajnani,oratranceattainedatthat
statecanbetermedasasamprajnatasamadhi?Infactthatshouldhavebeenrightlytermedasa
samadhibeyondsampajanna.Itisbecausesampajannaisneededtillonedoesnotfullyrealizethe
impermanenceonthebasisone'sownexperience.Whensuchanexperienceisindividuallyattained,
sampajannaisnomorerequired.
Trancewithsampajannarevealsbeforethepractitionerthemutualinteractionofconsciousnessand
body,thepsychosomaticinterdependentnatureofhumanexistenceasalsotheprocessthroughwhich
onegoesonaccumulatingdefilementsandthusaddingtoone'sownmiseries,whichultimately
providesenergytothemovementofthecycleofbirthandrebirth.Thiswholemechanismbecomes
understandablethroughsampajannaonly.Whentheimpermanenceisfullyunderstoodonthebasisof
one'sownexperience,sampajannaisnomorerequired.Itisusefulsolongasimpermanenceisbeing
experienced.Beyondthatisthestateofemancipation,salvation,nibbana,moksaetc.There
sampajannaisnotatallneeded.Suchastatecanbeattainedthroughthegradualattainmentof
meditation.

Itispertinenttonoteinthiscontextthatwhentherealpracticeisstoppedtheterminologyrelatedtoit
isalsomisinterpreted.Andthisviciouscyclegoesondefilingthepurepracticeitself.Inthiswayitis
astonishingtonotethatPatanjali,whohasexplainedVipassanawithsuchaminutedetail,hasadded
tenortwelvesutrasinhistreatisewhichareantiVipassana.Orisitpossiblethatsomeoneelsemight
haveaddedthesesutrasinthistreatise?ButitiscertainthatifthesesutraswereaddedbyPatanjali
himself,thenhemighthavedoneitkeepinginhismindthefactthatforarealVipassanapractitioner,
thesesutrasareinvain,andonewhoisnotapractitionerandwouldstudyhistreatiseonlywithan
academicpointofview,ithardlymatters.
TherealmeaningofVipassanaistorealizethetruthpiecebypiece,partbypart,onthebasisofone's
ownexperience.ByadoptingsuchamethodastateappearsbeforeaVipassanameditatorwhenhe
himselfexperiencesthemostsubtlerealitiesofnatureandwitnesstheminaveryequanimousway.
SuchastateinPatanjaliYogaSutraistermedasAsmita.Thisisassociatedwithconcentrationand
whileexaminingthetruthsthepractitionerfeelsas"Iamrealizing"ortheseexperiencesareappearing
beforeme.Thepractitionerfeelsthisisvitakka"Irealizeit".Thisispleasure"Iexperienceit"or"Ifeel
it".Thisisthefirststateofmindonthepathofpractice.

Lateronasthepracticemakesprogressgraduallyatahigherstagethepractitionercomestorealize
thetruththatthefeelingofmynesswasfalse.Heexperiencesatthecoreofhisheartthathisso
calledegowasasheerimaginationandultimatelythatisfinallydissolved.Patanjalipreachesthisfact
withthewordsthatonthehigherstagesofYogapracticetheseeroftruthisdissolvedandonlythe
seenexists,andattheultimatestageeventheseenisdissolved,onlytheactofseeingremains.Thisis
averyhighandpurestateofconsciousnessthatisnoteasytoattain.Buddhahimselfhaspreached
aboutthisstateasunder:

"Dittheditthamatambhavissati
suttesutamatambhavissati
mutemutamatambhavissati
vinnatevinnatamatambhavissati"

Thisisthepureststateofmindwherein,theactiononlyremainsandthedoer'spersonalityischanged
intothatofawitness.Insuchastateeveryphenomenonhappensanddoerremainsabsent.Ofcourse
attainmentofsuchastateisnotaneasyjob,onlygradualpracticeofVipassanaperformsitduringa
courseoftime.Themoredefilementsareeradicatedthedegreeofpurityincreasesaccordingly.The
statewherein,allthedefilementsarepermanentlyeradicatedistermedasshudhopi,thatmeans
althoughthepurificationofconsciousnesshasbeenattainedyetthereremainssomethingelsetodo.
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ThatistheworkofvisualizingbywayofVipassana,themutualrelationshiporinterdependenceof
phenomenatechnicallytermedaspratyayohnupashyana.PatanjaliprescribesitaspartofVipassana.
Herethewordanupashyanadenotescontinuousawarenessasawitnesstowardstheautomatic
happeningofphenomena.
ThesamethingisdescribedintheSatipatthanaSuttainoldtraditionallanguageofBuddhismas
"Kayekayanupassana,vedanasuvedenanupassana,cittecittanupassana,dhamme
dhammanupassnan".InthesamesensePatanjaliusesthephrasepratyyonupashyana.Whenwe
thinkthisconceptPatanjaliinthelightofVipassanameditation,wefindthatapractitionerofVipassana
observesthesuomotohappeningofphenomenawithsuchasubtletyanddepthofthemindthathe
startspersonallyexperiencingtherootcauseofallthehappeningsrelatedtohisownmind,bodyandits
relationshipwiththesurroundinguniverse.Thisrelationshiprevealsbeforebothtypeofpractitioner
whetherhehaspracticedtheYogapathofPatanjaliortheVipassanapathofBuddha.Butduecareisto
betakenofthosetenortwelvesutrasofPatanjaliYogaSutrawhichspeaksintheantiVipassanatone.
TherestofPatanjaliYogaSutradotalksaboutrtambharaprajnaasultimategoalofthepractitionerin
thesamewayasVipassanameditationtalksaboutattainmentofpanaonthebasisofone'sown
experience.Inotherwordsitistheknowledgeofthelawofnatureonthebasisofone'sown
experience,whichintraditionallanguagewastermedastheattainmentofdharmaniyamata.This
dharmaniyamataissettobeattainedbywayofobservingthephenomena"astheyexist".

Whenpeoplestarteddeviatingfromthisgenuinepaththemattertookaleadtowardsutterconfusion.
Suchpersonsdemandedacceptanceofcertainconceptslikesoul,God,etc.,priortothepracticeof
VipassanaorYoga,withoutanyexperienceoftheseelementsonthebasisofpersonalexperience.Such
asituationcompletelychangedthepurposeofYogaorVipassanafromrightdirectiontoawrongone.
Now,theYogaorVipassanawaspurposefullypracticednotexperiencereality"asitis"buttoprovethe
preconceivednotionsofsoulandGod.ThusthegenuinemethodofVipassanaandYogawaspolluted
andabigempireofseveraltheologians,philosopherswaserectedinthenameofYogaandVipassana.

Sometraditionsofphilosophystartedproclaimingthesizeofsoullikethatofaperson'sbody,while
anotherstartedproclaimingasthesizeofone'sownthumb.Thustheconcentrationofmindwasmis
directedtowardstherealizationofthepreconceivednotionsofsoulandGod.Thiswasnothingbuta
sheerprojectionofone'sownimaginationandstrengtheningwiththepoweroftheconcentrationof
theconsciousmind.ThustheveryaimofPatanjali'sYogaandBuddhistVipassanawasdefeated,which
wasmeanttoexperiencethereality"asitis".

IfinthepurestformYogaofPatanjaliorVipassanaofBuddhaispracticedidenticalresultsareboundto
beattainedi.e.,thegradualmeltingoffalsenotionsandincreasingrevelationofpurerealityistobe
revealedtothepractitioner.Oneisboundtoattaintheultimatetruth.IntendaysofVipassanacourses
manypeoplearesuccessfulinattainingsuchareality.Itcannotbeclaimedthatallthosejoiningten
dayVipassanacourseattainthesameresultintheveryfirstcourse.Itdependsupontheintensityof
theconcentrationoneattainsduringthecourseoftendaypractice.Butitissurethatifthetechnique
isadoptedinitspurestformoneisboundtogetaglimpseofrealitiesifnotinfirsttendayscoursethen
insecond,thirdorfourth.

Thepractitionerrealizesonthebasisofhisownexperiencethatthegrossbodywhichheusedtofeel
beforestartingtheVipassanapracticegraduallyisconvertedintothenetoffinestparticlesofatoms
whichareconstantlyemergingandvanishing.Hewillexperiencethatthosesubatomicparticleswhich
aretheingredientsofhisbodycanbecollectedinbillionsandtrillionsatthepointofaneedle.Inold
traditionofIndiaoursaintstermedthemaskalapa.Eventheytooarenotsolid.AstheVipassana
practicegoesintomoredepthitisrevealedtothepractitionerthatthesetinysubparticlestooare
nothingbutsheervibrations.

Itisalltogetheradifferentthatmodernscientistshavealsoendorsedthisstatementofouroldsages
bytheinventionofaphenomenonnamedasquanta.IngoodolddaysIndiansagesorrishiswhowere
thespiritualscientistsofourcountryproclaimedthisfactwithoutanyaidofmodernsensitive
equipmentinthewords"sabbopajalitoloko,sabbolokopakampito".Thatmeansthewholeuniverse
includingourbodyandsenseorgansisnothingbutvibrationsandvibrationsonly.Aseriouspractitioner
ofVipassanaorPatanjaliYogawillfindonthebasisofhisownexperiencethatallhissenseorgansand
theirrespectiveobjectsarenothingbutsheervibrations.Whenheconcentrateshisattentionoverhis
ownmindandthoughtshefindsthatthesametooarevibrations.

Healsovisualizesinthestateoftrancethepsychosomaticrelationshipbetweenhismindandbodyas
alsothegeneralrelationshipandinterdependenceofmindandmatter.ThepractitionerofVipassanaor
PatanjaliYogaobservesthesehappeningswithspiritofascientist.Hedoesnottakeintoconsideration
thesocalleddifferenttraditionalphilosophicalhypothesiswhiledoinghispractice.Hedependsand
trustswhatcomestrueonhisownexperience.Adeeppractitionerisalsosuccessfulinexperiencingthe
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reactionsofmindandbodywhenthesenseobjectsencountertheirrespectiveobjectse.g.,avisual
objectwhilecomesintherangeofeyethepractitionerwillfindthatthiscontactofeyesenseorgan
withitsrespectivevisualobjectproducesareactiononaparticularpartofmindwhichtellsthat
somethingispresentwithintherangeofeye.

Ingoodolddaysthispartofmindwastermedaseyeconsciousnessorchakkhavinnanam.Itsfunction
wasmerelytoraiseanalarmthatsomevisualobjectispresentwithintherangeofeye.Nowthe
anotherpartofmindbeingactivatedbythealarmofconsciousnessrecognizestheobjectintoitsgood
orbadqualities.Thisorganofmindwastechnicallytermedassanna,thatisperception.Thisorgan
functionsintotwowaysi.e.itrecognizesandevaluatestherespectiveobject.Theevaluationmadeby
thispartofmindemitsaparticularvibrationthatpermeatesthewholebody.Iftheevaluationisin
favouroftheobjectthevibrationthusemittedwillbesopleasantandagreeablethatitwillcreatea
cravingforthatobject.Onthecontraryiftheevaluationisnotinthefavouroftheobjectitwillemita
vibrationwhichinturngeneratesavaricetotherespectiveobjects.Thustheemissionofvibration
createdaftertheevaluationoftheobjectbytheperceptionwastechnicallytermedassensationor
vedena.Thisprocessofcognitiongoesonestepfurtherwherein,thegoodorbadimpressionof
sensationisretainedonaparticularpartofmindtermedassankharaorimprintandtheaccumulation
ofsuchimprintwastermedasanusaya.

Themoresuchimprintsoflikingordislikingaredeeperthemoreaccumulationgoesonindirectlyor
directlyaffectingourbehaviourasandwhenconducivecircumstancesareavailable.Vipassanaprovides
waytothecatharsisofsuchaccumulationbywitnessingthesensationswithacalmandequanimous
mind.SuchapurifyingfunctionwaspollutedinthelongphilosophicaltraditionofIndia.Peoplestarted
deliberatingsermonsorlecturesovertheaboveconceptsdistortingtheirrealmeaningandputtingout
ofpracticethemintotheirrealsense.IfVipassanaispracticedinitspurifiedwaythechainreactionof
formingtheimprintsofcravingoravarice,ragadveshaisbrokenandthemindgetspurifiedintoits
immensedepthwheretheimprintsrestsintotheirsubtlestform.

ThepractitionerofVipassanavisualizestheconceptofimpermanenceonthebasisofhisown
experiencewithrespecttohisownmind,bodyanduniverseandthusobserveshissensationswithout
anycravingoravarice.Heperceivesthateventheconsciousnessisnotpermanentasitisgenerated
onlywhenacontactbetweenasenseorgananditsrespectiveobjectisestablished.Thuseverysense
objecthasgotitsrespectiveconsciousnesswhichariseswhenacontactbetweenthesenseorganand
objectappearsandvanishedalongwiththeendoftheprocessofgeneratingtheimprints.Thusthe
minditselfalongwithallitspartsisrevealedasimpermanenttotheVipassanameditator.InVipassana
meditationonehastowitnessone'sagreeableordisagreeablefeelingswithequanimity.Onlythenthe
anusayaofcravingandavariceareeradicated.

AllthisworkoferadicationisdonebyVipassanaalongwithsampajanna.Andnowwehaveforgotten
therealmeaningofthisworditself.Wejusttalkaboutsampajannainourlecturesanddonottryto
knowastowhatitisandhowitispracticed.AlthoughPatanjaliandBuddharepeatedlytriedtomake
itsmeaningclearforpracticalpurposes.ApersonpracticingVipassanaistermedasVipassiinBuddhist
terminologyandsampajaniortheattainerofvivekhyatiintheterminologyofPatanjali.

AtthelowerlevelofVipassanapracticethepractitionerexperiencesdifferentpartsofmindandbodyas
impermanent,butataparticularpartofmindtermedasconsciousness,thatisvinnanaminPali
terminology,createsalotofconfusiontoapractitionerofVipassanawhohasnotattainedthedeep
penetratingheightsofhispractice.Forhimthevinnanamseemstobepermanent.Andanormal
practitionergetshisprogressstoppedatthispoint,ashispreconceivednotionsofatmaetc.producesa
resemblancewithconsciousness.Soatthispointapractitionermaythinkthattheneedforanymore
practiceceasestoexist.

Butifonegoesonvisualizingthevinnanamitselfinequanimouswayhewillfindthatevenvinnanamis
notpermanentandisdividedintosixpartsrelatedtoeachsenseorganrespectively.Sucha
consciousnessarisesatthetimeofcontactbetweensenseorgananditsrespectiveobjectandceaseto
existthemomentitsfunctioni.e.knowingofanobject,iscompleted.Itisalsoveryimportantvery
interestingtoknowthateverysuchconsciousnessarisesinrespectofitsrespectivesenseorgan.For
exampleifeyeconsciousnesshasarisenwecannotlistenwordsfromourears.Inthesamewaywhen
earconsciousnessariseswecannotseeamaterialobjectoravisualobject.Thusnoneofthesix
consciousnessprocesstherespectiveareaofeachother.

Whentheseconsciousnessarevisualizedwithafeelingofequanimitythepractitionerexperiencestheir
verynatureofimpermanenceandtheillusionofatmaetc.,getsremoved.InYogasuchapracticeis
termedaspratyanupushyana.Inthispathofpracticethepractitionernotonlyconcentrateshis
attentionoverthefunctionofsenseorgananditsrespectiveconsciousness,butalsoontherespective
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objectandfindsthatthesenseorgan,respectiveconsciousnessandrespectiveobjectallaresheer
vibrations.Thewholeexistenceseemstobeanaccumulationofvibrationsonlyonthebasisof
practitionersownexperience.AttainmentofsuchastateofvibrationsistermedasanattabyLord
Buddha.Afterattainmentofthisstatethepractitionergetsfreefromthefeelingsofmyandmine.

Whiledescribingthisstate,Patanjaliexplainsthatunlessoneattainsit,emancipationisnotpossible.
Untilone'segoisnoteliminatedemancipationcannotbeobtained.Solongonegetsinvolvedone'sego
inpossessionofarticlesorasadoerofdeeds,oneiswithinthebondageofrebirth.Whenthefalsehood
ofsuchanegoisobservedthroughVipassana,graduallyalltheillusionsofegoaredissolved.Onlythen
onerealizesthathisnameandotherbelongingswerejustawaytoperformmaterialdeedsandwere
havingnorealidentityoftheirown.Insuchastatealltheillusionsareremovedonebyonejustlike
thepetalsofonionswhichisnothingexceptaccumulationofthepetals.Suchanobservationwas
termedbyLordBuddhaasdhammanupassana.

Thepracticeofdhammanupassanarevealsallthesecretsoflawofnatureandcarriesawaythe
practitionerbeyondtherealmofsenseorgans.Ingoodolddayssuchstatewastermedasindriyatita
avastha.Uptothestateoffourthjhanatheconsciousnessexistsbutinthestateoftrance,sense
organs,eventhatisdissolved.Insuchastatenotonlythepsychicfactorsbuteventheconsciousness
itselfceasestoexist.ThiswasthehighspiritualknowledgeofIndiapracticedingoodolddays.Wehave
forgottenitnow.Now,wejustargueandtalkaboutitandthattoowithaviewofdifferentsectslike
Jains,Buddhists,Hindus,etc.,butwehaveforgottenthatultimaterealityhasnosects.Itisuniversal.
Itisliketheinvention(discovery)ofNewton'slawofgravitationorEinstein'sLawofRelativitywhichis
applicableanywhereonearthandresemblancewiththelawsofnature.

Inthesamewayoursagesinvented(discovered)thatsolonganusayakilesasexistinus,cravingand
avariceispresentonourpsychiclevel,emancipationisafarcry.Foremancipationoneisboundtopass
throughsufferingsonthebasisofone'sownexperienceandtoobserveintodepththerootcauseof
tendencylikeavijjaorignorance.Ignoranceistheacceptanceofmiseriesashappinessandhappiness
asmiseries.BuddhaandPatanjaliexpressidenticalviewsonthisconcept.Toacceptimpermanentas
permanentisignorance.Toacceptsufferingashappinessisignorance.Toacceptinauspiciousas
auspiciousisignorance.Toacceptclumsyasbeautifulisignorance.Allsuchpreconceptionshinderpath
ofouremancipation.Wecanalsointellectuallyacceptthateachandeverythinginthisworldis
engrossedwithsuffering,substancelessandimpermanence.Butallthatsheeracceptanceofthese
characteristicsonintellectuallevelisnotgoingtoliberateusfromoursufferings.

InIndianinetypercentofpeopleacceptallthisonintellectuallevel.Peopleherealsobelieveasoul
insidethehumanbodywhichforthemiseternal.Followersofboththesedoctrinesacceptthemon
intellectuallevelonly.Noneofthemknowonthebasisoftheirownexperiencesastowhatisthe
realityexistinginit.Theyjustacceptotherssayingwithouttestingthemonthebasisofself
experience.Theydonotknowthatmereacceptanceofrealities,doesnotconstitutertambharaprajna
orknowledgeacquiredonthebasisofone'sownexperiencewithoutwhichwewillneverbeableto
understandBuddhaorPatanjaliintheirrealcontext.Allthoseassembledheretodayifgetaggrievedby
anypointtoldbymesofar,mayIbeexcusedforthat.ButIamboundtobringtruthbeforethem
aboutthesemoderndifferenttraditionsofknowledgeandphilosophyexistingatpresent.Followersof
thesetraditionsfollowthemblindly.Afollowerofvedictraditionwillrejoicethehypothesisthatallthe
knowledgeoftheworldi.e.theoutcomeofVedasandwethefollowersofVedahavetaughtintoall
others.Thus,wearesuperiortothem.Ourancestorsweretheteachersofthewholeworld.

Infact,thereisnouseofbeingproudofourancestors'attainment.Maybeourancestorswere
millionairesorbillionairesbutwearenotgoingtobebenefittedfromtheirwealth.IfIamapoorfellow
myancestorswealthisnotgoingtomakemerich.SimilaristhecasewithIndiaregardingitsspiritual
wisdom.Wejustrejoicethatourcountrywasthesourceofinventionofsuchahighspiritualknowledge
butwedonotourselvespracticeit.Whilepracticeistheonlymeanstogetbenefittedoutofthis
knowledge.WhetherweseeGita,BuddhaorPatanjali'streatiseswewillfindsoulstressonattaining
rtambharaprajnawhichmeansrevelationoftruthonthebasisofone'sownexperience.

Irequestyouallbrothersandsisterstrytoacquirertambharaprajnaonthebasisofyourown
experience.TrytoseewhatBuddhaorPatanjaliacquiredortaughtotherstoacquire.Don'tjustgoon
discussingaboutthatjustforthesakeofdiscussionorintellectualluxury.Thistechniqueisnotmeant
fororaldiscussions,argumentsorsermons.Itisjustforpracticeonlythenitsrealsuperiorityor
advantagecouldberealized.Howsoeversweetanddeliciousafoodmaybebutitstastecanberelished
onlywhenitisconsumed.LikewisePatanjali'sorBuddha'stechniquecouldbereallyunderstoodtheday
whenitwillbeputtopractice.OnlythatdayIndiawillberealizedwhatheightsofspiritualattainment
weretouchedbyourancestors.Thatdaywewillbeawayoftheseintellectualexercisesandreally
inherittherealspiritualwealthofourcountry.
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Idon'tcondemnpracticeofasanaetc.Itisgoodforphysicalhealth.Whetherwepracticeitaccordingto
HathaYogapradipika,gherandasamhitaorPatanjaliYogaSutra.Thisisalsoourancientknowledgebut
itshouldnotbepracticedatthecostofrealknowledgeleadingustowardsemancipation.Likewise
acupunctureandacupressurearegoodbuttheyshouldnotbepracticedinthenameofVipassana.
Vipassanaisinfacttouprootthedefilements.IfweuseVipassanaforanyotherpurposewitha
forgetfulnesstoitsrealuse,thatwillbelikecausinganinsulttotheVipassanapractice.Inthesame
way,onewhoissatisfiedmerelywiththepracticeofasanaorpranayamaandotheryogicpractices,he
causesaninsulttoPatanjali.Nodoubtitisnecessarytokeepourbodyhealthybutonlythatisnot
sufficientforspiritualattainment.Itistruethatifwedon'tpossessasoundhealthmeditationtoois
notpossible.Sowewillhavetopracticeasana,pranayama,etc.,alongwithmeditation.

DuringthetimeofBuddhaalsothesamesituationwasprevailingaswefindtoday.Peopleusedto
observedifferentpenanceorsomepreceptsandusedtothinkthattheyhaverightlyfollowedthepath
ofspiritualism.LordBuddhapreachedthemthattheextremeofapreceptorapenancetooisasortof
cravingthatcauseshindranceinthepathofrealattainment.Heaskedpeoplenottostayonthe
elementarystageonly,buttogoaheadfurther.Soheaskedpeopletomakeeffortfortheattainmentof
prajna,andpreachedthewaytoattainit.

Inthesamewaytodayweclingtoasanaandpranayamaonly,overlookingtherealgoalofYoga,thatis
emancipationnotonlyfromourphysicaldefilements,butfromourmentaldefilementstoo.Nobodyhas
attainedemancipationsofarbymerelyobservingpreceptsorpenance.Nobodyhasattained
emancipationmerelybypracticingpranayamanetiordhautietc.Itisnotpossibleatall.Unlessmindis
notpurifiedofitsdefilementswiththeattainmentofrtambharaprajnathroughVipassana,
emancipationisnotpossible.

ThosewhohaveassembledheretodayandaredevotedtoPatanjaliarerequestedtopracticeVipassana
atleastforoncetoknowwhatPatanjalireallyexpectedfromhisfollowers.Idon'tclaimthatyouwillbe
abletounderstandeachandeverythingwithinonetendaycourseofVipassana.Thatwillbejusta
beginning.Themoreyouwillpursuethepaththemorecloseryouwillbetowardstheexpectationsof
Patanjali.Youpayjustfourdaystothetaskofattainingvivekakhyatiorsampajannaandgetyourself
benefitted,getprogressonthepathofemancipation,beanownerofrealDhamma,beattainerofreal
peace.Whosoeverhascometoattendtoday'sassemblyofspiritualseekersmaybehappyandattain
emancipation.

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