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Yoganga Sapta Chatusthaya


Yoganga
SAPTA CHATUSTHAYA    
(last version)

1. Siddhi Chatusthaya

Shuddi,   Mukti,   Bhukti,   Siddhi. 2. Brahma Chatusthaya Sarvam Anantam Jnanam Brahma,   Anandam Brahma. 3. Karma Chatusthaya Krishna,   Kali,   Karma,   Kama. 4. Shanti Chatusthaya Samata,   Shanti,   Sukha,   Hasya (Atmaprasada). 5. Shakti Chatusthaya Virya,   Shakti,   Chandibhava,   Sraddha. 6. Vijnana Chatusthaya Jnana,   Trikaladrishti,   Ashtasiddhi,   Samadhi. 7. Sharira Chatusthaya Arogya,   Utthapana,   Saundarya,   Vividhananda.


Yoganga
SAPTA CHATUSTHAYA    
(first version)

1. Shantichatusthaya (later Samatachatusthaya)

Samata,   Shanti,   Sukha,   Hasya (or Atmaprasada). 2. Shaktichatusthaya Virya,   Shakti,   Chandibhava (later Daivi prakriti,   Sraddha. 3. Vijnanachatusthaya Jnana,   Trikaladrishti,   Ashtasiddhi,   Samadhi. 4. Sharirachatusthaya Arogya,   Utthapana,   Saundarya,   Ananda. 5. Karmachatusthaya Krishna,   Kali,   Karma,   Kama. 6. Brahmachatusthaya Sarvam Brahma,   Anantam Brahma,   Jnanam Brahma,   Anandam Brahma. 7. Yogachanusthaya or (Sam)Siddhichatusthaya Shuddi,   Mukti,   Bhukti,   Siddhi.


Yoganga
SAPTA CHATUSTHAYA    
(last version)

1. Siddhi Chatusthaya  

Shuddi purification;
"a total purification of all the complex instrumentality in all the parts of each instrument"  
Mukti liberation of the spirit and nature   Bhukti liberated enjoyment   Siddhi perfection, success;
accomplishment of the aims of the yoga as a whole or of any movement of the yoga;
an occult or supernormal power
2. Brahma Chatusthaya   Sarvam Anantam Jnanam Brahma Brahman is the All, as the Infinite, an omniscient Knowledge   Anandam Brahma (Realisation of) Brahman as the self-existent bliss and its universal delight of being 3. Karma Chatusthaya    Krishna
Kali
KrishnaKali -- the dual realisation of Krishna and Kali, Ishwara and Shakti, constituting the "subjective half" of the Karma Chatusthaya.   Karma action, work;
the chain of act and consequence;
divine action;
spiritual action in the objective field along the lines of the adesha.  
Adesha
imperative command from the Divine; in the Record, the adesha usually meant is the divine command received Sri Aurobindo in Alipur lail to acomplish a certain work for the upliftment of his country and the re-establishment of the sanatana dharma. This work had four parts: literary (sahitya), religious (daiva), political (kriti) and social (kama).  
Kama "desire"; the divine enjoyment which accompanies divine activity (karma).
"Kama" is sometimes an abbreviation of kamananda.
4. Shanti Chatusthaya   Samata equality   Shanti peace   Sukha "happiness"   Hasyam (Atmaprasada) "laughter";
it is "an active internal state of gladness and cheerfulness which no adverse experience mental or physical can trouble"  
Atmaprasada
"a state of clearness, purity and contentment on the whole self";
equivalent to hasyam (though hasyam is sometimes regarded as a still more positive state).
5. Shakti Chatusthaya   Virya energy, strength of character;
soul-force expressing itself through the foufold personality.  
Shakti force, power;
the supreme Power who executes the will of the Ishwara;
the "power of the instruments", a heightened capacity of mind, heart, life and body.  
Chandibhava the force of Kali (Chandi, the "fierce one") manifest in the temperament.   Sraddha faith;
faith in God and in his Shakti (also, at least as a preparatory stage, confidence in one's own shakti or "self-force").
6. Vijnana Chatusthaya   Jnana(m) knowledge;
divine or supra-rational thought-perception (often referred to in the Record as simply "thought");
realisation of Brahman as omniscient knowledge.  
Trikaladrishti "vision of the three times";
direct knowledge of the past, present and future;
it is jnana "applied to the facts and events of the material world".  
Ashtasiddhi the eight siddhis (occult powers):
1. Two siddhis of KNOWLEDGE, -- vyapti and prakamya.
2. Three siddhis of POWER, -- aisvarya, isita, vasita.
3. Three siddhis of the BODY, -- mahima, laghima, anima.  
Vyapti
telepatic reception or communication   Prakamya full prakasha of the senses and of the Manas, by which they surpass the ordinary limits of the body.
To each form of prakamya, there is a corresponding form of vyapti, i.e. reception or communication.  
Prakasha light, clarity;
clearness of thinking faculti, part of buddhishakti;
the divine light of knowledge into which sattva is to be converted in the liberation from the three gunas.  
Aisvarya effectiveness of the Will acting on object or event without the aid o fphysical means.   Isita the same effectiveness of the will acting not as a command or through the thought, by ajnanam, but through the heart or temperament (citta) in a perception of need.   Vasita the control of the object in its nature so that it is submissive to the spoken word, receptive of the thought conveyed or sensitive and effective of the action suggested   Mahima greatness, the power of increasing the physical mass and density at will.   Laghima lightness, the power of making the body light, reducing gravity at will.   Anima subtlety, the power of making the body subtle; reducing the physical mass and density at will.  
Samadhi yogic trance as a means of increasing the range of consciousness
7. Sharira Chatusthaya   Arogya health;
freedom from disease or disturbance in the bodily system.
It has three stages, the last of which would constitute physical immortality.
Two condition for arogya-siddhi are a change in the method of digestive assimilation and transformation of the action of the "kamic" chakra.
Perfect assimilation would occur when the elements vayu , tejas, jala and prthivi in the body assume their right action as "movements and states of the akasha".
Food can the be drawn at once into the akasha by the power of the purified prana. The inferiour method involving all the five elements "leaves a deposit which has not to be dematerialised, or else produces symptoms of tejasic and jalamaya irregularity before it completes its process".
Imperfect assimilation necessitates elimination (visrshti); as assimilation is perfected there can be a "dominution or disappearance of excretive activity".
[five bhutas]:  
Akasha
ETHER; the static principle of extension which is the eternal matrix of things.   Vayu AIR, the motional principle of expansion and contraction represented to the senses as the gaseous state.   Tejas (Agni) FIRE; light and heat energy.   Jala (Apas) WATER; the liquid state of substance; urine.   Prthivi EARTH; the Earth-principle; the stabilising principle of consideration, represented to us in matter as earth, the basis of the solids.  
Utthapana levitation;
"the state of not being subject to the pressure of the physical forces".  
Saundarya beauty;
physical beauty as an element of the perfection of the body.  
Vividhananda manifold delight


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1998 Jan 26 Mo -- 1998 Mar 17 Tu