Tag: Visistadwaita

Based on the basic definition of Yoga that ‘Yoga is cessation of the Modification of Chththa,there are two levels of Samadhi.

One where one goes beyond the Objects and the impressions of them(Samprajnata samadhi) and one where the Objects disappear and only the impressions remain(asamprajnata or non-distinguished) asamprajnata or non-distinguished .

Asamprajnata or non-distinguished Samadhi is reached by Dhyana, while Ssamprajnata  or distinguished Samadhi is reached by Dharana‘ ahigher of Contemplation of which Patanjali will speak later.

The process is scientific.

In our daily Life, we have too many objects assail our senses.

We chose a particular Object to focus and stay focused on.

This, the Modern Psychology describes as ‘Span of Attention’

In this way we concentrate on one object to get information.

From a myriad of objects, to in the effort to attain the level of removing all impressions, one must first reduce the number of objects being focused.

The Nature of Mind is to run after many objects at the same time.

In Hinduism , to bring the Mind under control, many Gods are worshiped, with name and Form-initial stage.(Pluralism)

Then monotheism or the fixing of Mind on one God, with Name and Form is practiced.

This level is elevated into cessation of all modifications of Chitha by contemplating on the Non Duality of Reality(Advaita)

This is the reason why Hinduism has Gods, that too many.

For more information please read my post ‘God has Names and Forms. Yes and No”

We graduate from many objects into two(Dualism(Dwaita“One with more attributes(Visishtadvaita) and finally Advaita)

This is the reason why we have three versions of the Mahavakyas,

Aham Brahmasmi’,

Tavamasi,

Pragjanam Brahma and

Soham Asmi.

The three principal perspectives of Reality,

Advaita(Non Dualism of Shankaracharya)

Visishtadwaita ( Qualified non-dualism of Ramanujacharaya) and

Dwaita(Dualism of Madhvacharaya)

The three are not different from each other but present different perspectives in the evolution of Mind Consciousness.

विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः
viramapratyayabhyasapoorvah sanskarashesho anyah

virama = complete cessation;
pratyaya = firmly convinced;
abhyasa poorvah = by the practice;
samskaraseshah = having only impressions remain;
anyah = the other;

By firmly convinced practice of the complete cessation of the mental modifications, the impressions only remain. This is the other samadhi [asamprajnata or non-distinguished].

http://ramanisblog.in/2013/05/07/at-yoga-beyond-yoga-sutra-1-18/

http://ramanisblog.in/2013/05/01/yoga-sutra-1-17-samadhi-contemplation/