Transcending The Mind

Sutra 1-41: kshinna-vritti abhijatasya iva maneh grahitri grahana grahyeshu tat-stha tat-anjanata samapattih

When negative thought patterns of the mind(klishta-vritti) are weakened, it is purified (abhijatasya) like (iva) a crystal (maneh) to a point where it can reflect the essence of the object being contemplated (tat-stha), whether the object in question is the observer, means of observing, or the object being observed. (grahitri grahana grahyeshu),The observer arrives at this mindset of no colouring (tat-anjanata) due to pre-concieved notions, through the process of exclusivity (samapattih). Here the adept abides in pure consciousness, a place of no mind.

Pre-concieved notions arise in the mind as a result of past education, or information gathered to distinguish one object from another and are stored as emotions of our attachments and aversions regarding all things we have interacted with and gathered information about through any of our five senses of - taste, sight, touch, smell, and sound.

Attachments and Aversions are the Cause of our Suffering

Both, our attachments and aversions are amplified through our desire to be with that to which we are attached, and to be away from that by which we are repulsed.

Tranquillity and Harmony

To become one with the object, or subject of our concentration, the mind needs to become quiet. As our thoughts subside, the opinions and beliefs that we had come to attach ourselves to so strongly, evaporates. As this happens, clarity ensues. With clarity comes tranquillity. Now, the calm Yogi is no longer moved by prejudices and agitations of the mind, from feelings of love and hate, pain or joy.

A tranquil mind, then aligns the frequency of the its energy with the energy frequency of consciousness of which the object in concentration is also a part. As the human mind is trained to become more natural and weaned from the unnatural conditions of life, the vibration felt in the serene depth of the subject vibrates and passes through the endless forms of the manifest world with no break in unity.

Immersed in this reality the seer realizes there is no gap in the consciousness that flows through and projects all things in our Universe. The Self realizes that it is the awareness in which all objects rise and fall.

The consciousness is what we arrive at after all parts of the mind has been transcended. This is done by looking at the conscious part of our mind. And when the conscious part is transcended thewn we land at the consciousness. This is the place where the whole of the reality that we see is projected.

What we see and what we know as and call Maya is the projection. The projection that we attach so much of imp[ortance to is a projection. of our own making.

  • 1.41 kshinna-vritti abhijatasya iva maneh grahitri grahana grahyeshu tat-stha tat-anjanata samapattih
  • kshinna-vritti - with modifications of mind weakened (kshinna = weakened; vritti = modifications of mind)

  • abhijatasya - transparent, purified

  • iva - like

  • maneh - of a crystal

  • grahitri - the knower, apprehender, observer

  • grahana - process of knowing or apprehending, instrument of knowing

  • grahyeshu = the knowable, knowledge, apprehended objects

  • tat-stha - remaining in it, being stable on them, on which it stays or rests

  • tat-anjanata - taking on the coloring of that, coalescing with, appearing to take the shape of the object

  • samapattih - engrossment, coincidence, complete absorption, transmute into likeness, total balance