Patanjali, Vyasa and Shankara on Omkara, Ishvara and Samadhi
Patanjali lists various ways that Samadhi can be realized in the first
chapter (pada). However, not all the results are due to the personal
resolution and practice of the yogin.
According to Patanjali, Ishvara can also grant samadhi - not just minor
samadhi but ultimate samadhi (kevala-samadhi). Scholars consider this to
be more than a thematic dogma for Patanjali. The consensus among
scholars is that for the yogins of his day direct experience of Ishvara
was considered a most important means toward release (kevala) for the
yogin.
After listing many of the ways to realized samadhi, Patajali says this:
YS 1.23 - ishvara pranidhaanaad-vaa
ishvara = ruler, master, owner
pranidhaana = resolution, here: surrender or devotion (from pra + ni +
|dhaa `to put')
vaa = or
Or by surrender to ishvara (he gains samadhi)
YS 1.27 - tasya vaacakaH praaNavaH
tasya = his (from tad)
vaacaka = from |vac 'to speak'; literally 'speaking, denoting'
praanava = lit. 'pronouncement' (from pra + |nu 'to shout, exult')
His denotation (lit: to make known) is pronunciation (lit: to announce
forth)
More accurately in street English:
He is made known by pronouncing it (om).
YS 1.28 - taj-japas-tad-artha-bhaavanam
tad = that
japas = repetition (from |'to repeat, mutter')
tad = that
artha = meaning, object or referent (from |arth `to intend')
bhaavana = contemplation (from |bhuu `to become')
Repeat that
contemplate its meaning
Again in street English:
Repeat it and comprehend its (object) or meaning (i.e. ishvara `the
ruler')
Note:
Please notice that our practice of sutra-sanyama is based upon the
recognition of the particular meaning (artha) of a sutra and not upon
Sanskrit pronunciation or mantric sound-value, as in TM. It is just such
a practice of "artha-bhavana-sanyama" which does serve as a
fitting basis for ishvara-pranidhana as defined by Patanjali.
Vyasa says:
Repetition (japa) and bhaavana on Ishvara who is denoted by Om is
enjoined. When the yogin repeats Om and performs bhaavana on the meaning
his mind become one-pointed.
Thus has it been said:
"After the repetition of Om let him meditate on Ishvara. After
meditation on Ishvara let him repeat Om. Through perfecting repetition
in repeating Om and meditating on Ishvara, the Paramaatman shines
forth." (Vishnu Purana)
Shankara says:
The yogi who does both these achieves one-pointedness of the mind. By
repetition of Om he has his mind turned toward Ishvara and he meditates
on the meaning of Om, i.e. Ishvara. Meditating on its meaning with a
steady mind "svadhaayamaasate" means he should repeat Om
mentally. Mental repetition is praised, as it is closer to meditation.
The idea is that the mind should not run toward objects.
YS 1.29 - tataH pratyakcetanaa-adhigamo'py-antaraaya-abhaavaS-ca
tatas
Tats = thence
Pratyak-cetanaa = inward or reverse consciousness
(from prati+ |ac `to bend' + |cit `to be
conscious')
adhigama = attainment (from adhi + |gam `to go')
api = also
antaraaya = obstacle (from antar `between' + |i `to go',
lit. `get between')
abhaava = disappearance or absence (from a + |bhuu `to become')
ca = and
Due to that (Ishvara-pranidhaana) there is an absence of obstacles and
attainment of inner consciousness (pratyak-cetanaa).
Vyasa says:
As a result of surrender to Ishvara there are none of the obstacles
(such as sickness, etc.)
They disappear by surrender to Ishvara. The yogin also obtains a
perception of his true self.
Ishvara is a special purusha (vishesa-purushaH). pure (prasannaH), alone
(kevalaH: without the three gunas), free from suffering (nirpasargaH)
and knower of the intellect (buddheH pratisamvediityavagachhati).
Please note that the word `God', in its
(Judeo-Christian-Islamic) monotheistic sense, is not cognate with
Ishvara and is opposed to the concept found in Patanjali's yoga, as
also with Shankara's teaching about Kevala-Advaita.
god (g¼d) n. 1. God.a. A being conceived as the perfect, omnipotent,
omniscient originator and ruler of the universe, the principal object of
faith and worship in monotheistic religions. b. The force, effect, or a
manifestation or aspect of this being. c. Christian Science.
"Infinite Mind; Spirit; Soul; Principle; Life; Truth; Love"
(Mary Baker Eddy). 2. A being of supernatural powers or attributes,
believed in and worshiped by a people, especially a male deity thought
to control some part of nature or reality. 3. An image of a supernatural
being; an idol. 4. One that is worshiped, idealized, or followed: money
was their god. 5. A very handsome man. 6. A powerful ruler or despot.
[Middle English, from Old English. See gheu(
)- below.]
gheu(
)-. Important derivatives are: god, giddy.
gheu(
)-. To call, invoke. Suffixed zero-grade form *ghu-to-,
"the invoked," god. a. GOD, from Old English god, god; b. GIDDY,
from Old English gydig, gidig, possessed, insane, from Germanic
*gud-igaz, possessed by a god; c. GöTTERDäMMERUNG, from Old High
German got, god. a, b, and c all from Germanic *gudam, god. [Pokorny
ªhau- 413.]
