Patanjali Yoga Sutra — svapnanidrājñānālambanaṃ vā||1.38||
स्वप्ननिद्राज्ञानालम्बनम् वा ||
The steadiness of mind is also possible by contemplating on dream experience or on dreamless (deep sleep) experience.
This is the fifth method advocated by Patañjali Maharṣi to diffuse the turbulent mind. Western philosophy says mind has three states namely, waking, dream and deep sleep states. These three states correspond to three states mentioned in Mānḍūkya Upaniṣad namely jāgrata, svapna and suṣupti respectively. But Eastern philosophy goes one step forward and says the mind can attain one more (Fourth) state called turīya stithi (As the western philosophers do not agree with this, there is no substitute in English), which a jñāni understands that ‘I am not jāgrata, not svapna and not even suṣupti. I am the pure Consciousness experiencing these three states. In three jewels namely ring, bangle and necklace what is common is gold. Gold is an absolute existence. The names and forms like a ring, bangle, necklace are all borrowed existences. They do not exist without gold. But gold can exist without the names and forms like ring, bangle, necklace. Similarly, I am the pure consciousness (Brahman) experiencing the avasthātrayas. That pure Consciousness is:
- prajñātīta (beyond intellect)
- kālātīta (beyond time)
- deśātīta (beyond space)
The dream state (svapna) is, in most of the cases, a reflection (or replica) of waking experiences (jāgrata). In waking state, if a sādhaka is engaged in sprititual (ādhyātmika) activities or thoughts, there is every possibility that he would dream of such divine occurrences only. In his wakeful state (jāgrata stithi) sādhaka can contemplate on these divine dream experiences to steady his mind, says Patañjali Maharṣi.
What about the suṣupti experience? What is that experience? In this state, having a transcended dream state, we are in a deep sleep state. When we come to waking state from this deep sleep (suṣupti) state, we experience an incredible, inexplicable delight. In his wakeful state, by abandoning the yearning for sensual pleasure, a sādhaka may contemplate on this experience to calm down the mind.
Thus, Patañjali Maharṣi advises extension of divine marvelous blissful experiences of the dream state to wakeful state, whereas, Bhagavān has further elaborated in the following śloka.
यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम्।
तं तमेवैति कौन्तेय सदा तद्भावभावितः॥गीता ८.०६॥
yaṃ yaṃ vāpi smaranbhāvaṃ tyajatyante kalevaram|
taṃ tamevaiti kaunteya sadā tadbhāvabhāvitaḥ||Gītā 8.6||
Whatever object (or form, symbol, picture) a sādhaka thinks of during his last breath, he realizes and reaches the same. (And in turn) whatever he thinks of ardently all through his life, the same thought comes to him during his last breath. (Because man and his destiny are not different from his desires or passions or thoughts or actions).
Thus, Bhagavān magnificently describes a yogi’s mind with the analogy of a lamp:
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता।
योगिनो यतचित्तस्य युञ्जतो योगमात्मनः॥गीता ६.१९॥
yathā dīpo nivātastho neṅgate sopamā smṛtā|
yogino yatacittasya yuñjato yogamātmanaḥ||Gītā 6.19||
When a lamp is well protected from blowing wind, the flame remains steady. Similarly, yogi’s triumphant mind remains stable when established in Paramātma’s contemplation.
यदाविनियतं चित्तमात्मन्येवावतिष्ठते।
निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा॥गीता ६.१८॥
yadā viniyataṃ cittamātmanyevāvatiṣṭhate|
niḥspṛhaḥ sarvakāmebhyo yukta ityucyate tadā||Gītā 6.18||
Sādhaka’s well disciplined mind gets established in Paramātma and enables him to conquer his hankering for sensual pleasure. Such a sādhaka is said to be a Yogi unified with the Supreme Soul.
We see such a glorious, victorious mind in the case of Prahlāda and Naciketa (kathopaniṣad). This leads to their ultimate spiritual realization in their young age itself. brahmarṣi viśvāmitra loses all his tapośakti when he could not remain balanced and failed to control the senses on seeing Menaka, a gorgeous and stunning beautiful dancer of Devaloka.
