Yoga and Dhamma

A unified methodology to transpersonal psychology

Science says that 5 billions years ago, the solar system existed only as a cloud of dust
and gas floating in space.
A supernova explosion in the Milky way galaxy is thought to have created an immense
wave of pressure which swept through the cloud.
A small part of it was compressed to the point of collapse under its own gravity, pulling in
the gas from around and heating up until nuclear reactions began in its core.
Around this new star called the Sun orbited a huge disc of gas and dust. The rocky inner
planets Mercury, Venus, Earth and Mars were formed close to the sun in a belt swept
free of gas.
The planet Earth is thought to have formed from the swirling clouds of dust that gravity
fused together into a sphere. The pressure and heat became more and more intense
until an ocean of melted magma (caused by the partial melting of the internal sphere)
formed at 200-400 kms below the surface.

Spirituality distinguishes 4 great periods:

1 SAMVATTA KAPPA
2 - SAMVATTA THAYI KAPPA
3 VIVATTA KAPPA
4 VIVATTATHAYI KAPPA
The first period will be dealt shortly
SAMVATTATHAYI, The second period is when the sky and the heavens over and
under the world were covered with thick clouds of dust and darkness. This long period is
known as the period of confirmation chaos or the continuation of the dissolved state.
VIVATTA KAPPA, the third period starts with a productive great rainfall and goes on
evolving until the sun, the moon, the stars and the planets begin appearing. This period
is known as the long evolving period.
VIVATTATHAYI KAPPA, the fourth period is when the sun and the moon appear and
evolution begins and continues until the next distructive rainfall.
So, we see that were now living in the Vivattathayi Kappa, where life began and evolved
to human beings. This period lasts 64 Antar Kappa/Inter eons.In each aeon human life
grows from 10 years to a great amount of time then starts decreasing to 10 years. When
Gautama, the future Buddha was prophecied he would become the Buddha, he then
was Sumedha and at that time the life span of human was 2 lakh years.
This is the revelation of both Science and Spirituality and we see that both agree upon
the principles of formation of time and space..

But while science was able to trace back the history of our existence to the above
mentioned extent only a few decades ago, a spiritual scientist like the Buddha could give
a detailed account of time and space for an almost infinite period of time. Only a
peerless mind like that of the Buddha could penetrate into causal relationships of all
existence.
Thus it is possible to say that science is still struggling to find the basic revelations of
spirituality. We can rely on spirituality as a source of rich knowledge and we can probe
every phenomenon in the universe. In this context spirituality is the science of mind and
consciousness.
Perhaps this is the same definition given to Psychology (the study of the mind). Further
more Transpersonal Psychology can be defined as the exploration of consciousness to
the maximun extent possible. These two fields of research should remain free from any
dogma.
While material (external) science endlessly expands its frontiers into different branches
pertaining to the external world of matter and energy, spiritual science should seek all
available methodologies to explore the internal Mind phenomena. Rather than creating
multidirectional theories and methodologies, there is the need to find a unified approach
integrating the essence of all existing multiplicities.
The basic aim of science is to provide a reasonable comfort to the body and peace of
mind but although providing all possible material comforts it has failed to provide
peace of mind mainly because it lacks a judicious use of all these conveniences. The
result of the agitated mind with a sophisticated science has created all kind of
disturbances to the environment and to itself like violence, terrorism, nuclear bombs,
corruption etc. The spiritual science rather than straining the mind with all its theories
and imprints from religions should focus entirely on the training of the mind towards
achieving one objective that is Peace of Mind.
A peaceful mind radiates only good will and creates harmony. An individual with peace
of mind is the center of all activity in the society and in the world. Spiritual science should
be able to clearly distinguish between the religious and the spiritual aspects that are free
of caste, creed, colour and dogmas. In this way, spiritual science is the foundation of a
world which lives in harmony.
The present paper refers to spirituality from this context and defines Mind,
Consciousness, Boundaries of Consciousness, Types of Consciousness, Limitations of
Consciousness, Deliverance from Consciousness and the different levels of deliverance
from Consciousness. It addresses these issues only on the basis of mind and matter,
consciousness and supra mundane consciousness.
The spiritual science explained here aims at a unified evolving approach and considers
the highest aspects of the Hindu and Buddhist traditions, the yoga and the Dharma
respectively. These non dogmatic aspects of both traditions are the same and are called
Nivritthi Dharma, the science of unconditioning the mind.Both the path of Yoga and the
Path of Dharma aim at Unconditioning the Mind (Nivritthi dharma). Nivritthi Dharma is
the science of unconditioning the mind or the science of eternity (Sanathana
dharma).The present study amalgamates the contents of Nivritthi dharma drawing from
the Yoga and Dharma Path.

What is Yoga?
YOGAHA: CHITTA VRITHI NIRODAHA:
P.Y.S.1.1
The elimination of the life of the mind is YOGA. i.e., Removal of the functioning of mind,
intellect, feeling and ego.
Chitta tamas, rajas and sattwik
TADA DARSHU SWARUPE VA STHANAM
P.Y.S. 1.2
When chitta vrithis (occupations) are removed it realizes its original status
GITA SAYS:
TAM VIDYA DUKHA SAMYOGA VIYOGAM YOGA
SA NISCHAYENA YOKTHAVYO YOGO SANNITHAM NIRVINNA CHETASA
G Ch-VI-13
That (TAM) is the knowledge (VIDYA) by which all related factors of unhappiness
removed (DUKHA SAMYOGA VIYOGAM) is called Yoga (YOGA SANNITHAM). With
that undeterred mind (NIRVINNA CHETASA) having decided and determined, (YOGA
NISCHAYENA) one should learn to practice Yoga (YOKTHAVYO).

What is unhappiness? (Dukha)

JATIPI DUKHA, JARAPI DUKHA
VYADHIPI DUKHA, MARANAMPI DUKHA
APPIYEHI SAMPAYOGO DHUKKO:
PIYEHI VIPPA YOGO DHUKKO:
YAMPIUHAMNA LABHATI TAMPI DHUKAM:
SANKHITTINA PANCHU PADUNA KHHANDHA DHUKKA
Birth is unhappiness: ageing is unhappiness:
Sickness is unhappiness : death is unhappiness:
Association with unpleasant is unhappiness,
Dissociation with pleasant is unhappiness:
Not to get what one wants is unhappiness
DHAMMA CHAKKA PATHIVATTHANNA SUTTA
SAMYUTTHA NIKHAYA LVI (XII) II .1.

The unhappiness is due to the impurities which must be removed and also due to the
elements (or dhatu) which constitue the material phenomena : Earth, water, air, fire.

4
Thus purification from the impurities proceeds from the grossest to the subtlest, from the
physical to the causal factors.
The five elements, Food, Water, Air, Space/Ether and Thoughts are the essential
nutrients without which we cannot function. If the supply of these nutrients is in excess or
is defective the result will be physical or mental sickness which in turn brings
unhappiness and suffering. In ancient India these problems were very well understood
and solutions have been found. These were either preventive or therapeutic. Following
the examples of our ancestors who well understood these problems we chose their
same twofold approach in order to solve them. In the case of the preventive approach
we have to be careful about the type of Input were giving.
As an example lets look at the diet. See whether it is well balanced in terms of the three
DOSHAS (defects). What ingredients we use (Jathi dosha), in what way we cook them
(Nimitta dosha) and what type of personality is preparing and eating the food (ashritha
dosha). We have to check whether our input suffers from any of these doshas. Lets look
more closely at these three doshas.
1 Jathi dosha (defect by nature) - The ingredients like salt, sugar, chilly, oil, butter
should be balanced, neither defective nor in excess.
2 Nimittha dosha (defect by preparation) - It deals with the way we prepare food. Here
TOO we have to follow a balanced way- not overcooking , not frying, not cosuming oily
food.
3 Ashritha dosha (defect by personality of cook) the person who is preparing the
food: whether of calm mentality (sattwik), energetic (rajasik) or lay mentality (Tamsik).
As we have already seen removal of causal factors or impurities of unhappiness is yoga.
The unhappiness is further categorized from gross elements to subtle elements.
Whether it is food we take, water we drink, air we breathe and people or environment in
which we live and the kinds of thoughts we generate etc. they all have to be of
wholesome input in order to give output of happiness.

What about the damage that is already caused to the mind and body with
our past inputs?
Here comes into the picture the therapeutic approach.
We suffer already from excess of fat deposit, this disease or that disease both mental
and physical keeping this aspect in view, Yoga offers 5 fold purification of mind and
body to realize the goal of eternal happiness which is not transitory but eternal one.
These are purification of gross, subtle and causal bodies called Annamaya kosha (
physical body gross body), Pranamaya kosha ( prana life force), Manomaya kosha
(mental body-mind impressions - outer mind - the five kinds of sensory impressions),
Vinnanamaya kosha (subconsciousmind-ideas - intelligence - directed mental activity
)and the Anandamaya kosha(superconscious mind -a mind of bliss-experiences - deeper
mind - memory, and subliminal mind).

THE FIVE LEVELS OF PURIFICATION

5

BLISS

Annamaya kosha: all gross elements (dhatus) of physical body called Seven elements
or Saptha Dhatus. Ie Rasam (bile), blood, flesh, medha (fat), bones, bone marrow,
semen (sperm) Inputs --- water and food.
Pranamaya kosha: all air elements-ie prana, apana, vyana, udana, samana, naga,
kurma, krukara, devadatta, dananjaya, mahavaga 11 vayus. Inputs --- air
Manomaya kosha: consciousness, mind, sense doors, five Karmendriyas: eyes, ears,
nose,tongue, skin. Inputs--- space/ether element, chittha/thoughts: skin, eye, ear,
tongue, nose.
Vinnanamaya kosha: five gnanendriyas--- sight, sound, smell, taste, touch. Inputs --pancha tanmatras.
Anandamaya kosha: Bliss, super consciousness Input-enjoyment.
DEHASTA SARVA VIDYASHESHAHA, DEHASTHA: SARVA DEVATHA:
DEHASTA: SARVA THEERTHAM, GURU VAKYENA LABHYATHE
BRAHMANDA LAKSHANAM SARVAM DEHAMADHYE VAYAVASTHITHAM.
JHANA SANKALINI TANTRA 8.
All wisdom(vidya) can be realized within the body, all gods are in the body,all
wholesomeness is in the body,everything can be realized by guidance of a teacher.Body
is the base of entire universe.
Yoga can be divided in to two categories based on, the nature of above five sheaths.
The former
as External yoga
(bahiranga yoga) and the latter as Internal
yoga(antaranga yoga). External Yoga covers 1)Physical body(annamaya kosha)2)Vital
air or life force body(Pranamaya kosha).The internal yoga covers 4)Conscious mind-Six
sense doors(manomaya kosha) 5) Subconsciousmind intellect,emotions,ego
etc.(vigyanamaya kosha)
The external yoga consists of hatha yoga which purifies physical body and vital air or
life force body by various postures called Asanas and breathing techniques called
pranayama respectively.
The internal yoga consists of Rajayoga which strengthens the conscious mind and
purifies the subconscious mind realizes absorption level of mind by
practicing
dharana, dhyana and samadhi respectively. This is achieved through meditation.
The purpose of external yoga is to assist the internal yoga or it is a preparatory yoga for
practicing internal yoga. The main goal of external yoga is to keep the aspirant healthy
and free from disease so that he will be able to practice internal yoga smoothly. The
effect of external yoga both as preventive and also as therapeutic is well known world
wide today.
The main objective of this paper is to discuss about Internal yoga, so that we cover
these two bodies of mind and intellect, which is in fact the main stream of yoga.

Conscious Mind (Manomaya Kosha): As we have seen from definitions given to

yoga, the first objective is the withdrawl from all activities in order to stabilize and
master the Mind.The objects related to any of the five sense doors form the object of
concentration for mastering the mind. The object of meditation can be form(eyes),
sound(mantra), smell (different odours of incense), taste (any of the six tastes), touch
(mindfulness of breath) which are sadguna (subject based) and nirguna (object based)
like the earth, moon, colours, five elements or the natural breath which have to be
chosen based on the liking or disliking or temperament of the aspirant. All religions
intentionally or unintentionally offer meditate
ion objects in the form of shape or sound. The aim of giving these choice of objects is
based on the liking/ disliking of the aspirant so that his mind gets easily concentrated not
wandering too much. If the meditation object is not liked by the aspirant then it is difficult
for him/her to concentrate.
Patanjali, the creator of the modern Yoga, the initiator of the asthanga yoga / raja yoga
suggests many meditation subjects such as tapassu, swadhyaya, Ishwara pranidhana,
japa, deities, observing natural breath etc.,
He gives a detailed way of working with the mind by proposing eight fold path.
Yama(Sila)
Niyama(Observances)
Asana(Sitting Posture)
Pranayama (Observing Breath)
Prathyahara(Withdrawl from senses)
Dharana(momentary concentration)
Dhyana (Access concentration)
Samadhi (Absorption concentration)
The classification is similar to that of the buddhas Dharma or dhamma.i.e Sila, Samadhi
and Pragnya.
The basis of this categorization is to stop unwholesome actions by body and speech so
that the mind is easily controllable and once controlled/ Samadhi attained and because
of vairagya, pragnya is developed to purify the mind.

Subconscious mind (Vignanamaya Kosha): After mastering the conscious mind

the next step is the purification of the sub-conscious mind. Purification of
Gnanendriyas or tanmatras. They are a form of subtler forms of elements. Solid
element is sensitivity or smell, liquid is touch, space is sound, mind is ego. Ego is
sankhara. Sight, sound, smell, taste, touch and thought these form the basis for
working and purification. This is called causal body because all unwholesome qualities
of mind are stored and generated here. The seer and the seen, The knower and the
known, gnetha and jneya , dhrashta and dhrishya are the cause of contact and arising of
consciousness. After attaining the above level of mastery of mind the aspirant further
works directly with mental factors or faculties of the subconscious mind.

DRASHTA DHRISHYOPARAKTHIM CHITTAM SARVARTHAM.

P.Y.S:4.23
Now the mind (chitta) is aware and know about the observer (drashta), what is being
observed (dhrishya).
Thus he attains Samadhi. The state of only knowing. There is only Bliss (ananda), the
last sheath is achieved by detaching from the causal body. This is attainment of
superconscious level of mind.
At this level all defilements or sanskaras are not yet removed , as they are deeply
rooted in the subsconscious mind. We will look in to this aspect in the last part of the
study.
Now let us examine the meditation objects available in different traditions of yoga and
non yoga traditions. In Hindu tradition the meditation objects are usually ishta devatas
deities , pitrudevas, presiding deities, mantras, tantra practices which form sadguna type
of meditation objects (subjective based meditation objects),trataka, meditating on
planets, meditating on breath, meditating on space, meditating on atman (self) form,
meditating on colours, pancha bhutas (5 elements) are part of nirguna (objective) based
meditation objects. In Hinduism, depending on ones temperament one follows the path
of bhakthi (faith), karma (performing rites, rituals, believing in working without
expectation in return), jhana (knowledge) of Upanishads and following the path of
advaitha(non duality) etc., and raja yoga - the yoga stream of practice as proposed by
Patanjali comprises meditation.
Meditation is the main stream of the jhana yoga and raja yoga. While the first two forms,
bhakthi and karma paths are pravritthi dharma, the latter two paths are nivritthi dharma.
It is believed that practicing pravritthi dharma (conditioning dharma) which further
conditions the mind provides wealth, sensual pleasures, religious discipline
righteousness and path to the heavens. However people also believe that this path leads
to the ultimate truth or the ultimate god , the Vishnu and the Eeshwara.
The pravritthi dharma or conditioning the mind as mentioned above is common to all
religions, sects, occult practices etc.. each one of them have respective forms, sounds,
beliefs, rites and rituals etc..
The nivritthi dharma (unconditioning mind) is to realize the paramattha or paramatma
(ultimate reality) or unconditioned truth. This kind of dharma is the provider of ultimate
reality Brahman /kaivalya/purusha/nirvana/nibbana etc., where there is no birth again.
Yoga follows the path of the nivritthi dharma (unconditioning of the mind). The yoga in
the contemporary world has lost its meaning as it got into all kinds of rites, rituals,
practices of the Hindu religion. Actual yoga is based on Patanjali whose eight fold path
is accepted as rajayoga.
ASATHOMA SADGAMAYA,
TAMASOMA JYOTHIRGAMAYA,
MIRTHYORMA AMRITHANGAMAYA.

Leading from ignorance to wisdom,

From Darkness to light
From Mortal to Immortal
Tattireya Upanishad
While pravritthi dharma or conditioning dharma is prevalent in all religions, the nivritthi
dharma is the dharma which is away from religious dogmas and it actually talks about
the spirituality, the science of mind and body. While the pravritthi dharma is creating
barriers, conflicts, confusions, among castes, colour, creed, and is against socioeconomic order over turning the world and creating violence and terrorism .. the
nivritthi dharma stands out as the basis for building up humanity, universal brotherhood,
filling the world with love, peace and compassion by making the individual the epicenter
of change and transformation altogether with positive/ wholesome qualities , full of
energy, vigour, knowledge and most importantly it makes him a human being whose
qualities are infinite love, compassion, sympathetic joy and equanimity . Buddha calls
them the illimitables, brahma viharas which can be used as meditation objects. The
nivritthi dharma or the dharma that helps in unconditioning the mind forms the basis of
TRANSPERSONAL PSYCHOLOGY (TPS).
Now let us look at the issues of TPS while understanding the mind and body from the
point of yoga and dhamma as given by Patanjali and the Buddha respectively.
Patanjalis yoga concept is very similar to Buddhas dharma which advocates a
spirituality based on analytical and practical methodology to deal with mind and body or
nama and rupa.
This dharma is nothing but nivritthi dharma which means
unconditioning the mind. Why does one feel unhappy? It is because of the conditioning
in the mind rooted in the past and in the present. In order to remove the existing
unwholesome qualities of mind, one should stop performing the unwholesome actions
through body and speech. This is the first step of the nivrithi dharma or ashtanga yoga
or ashtanga magga. Whether you call it yama as named by Patanjali or sila as by the
Buddha.
The second step is to master the mind. It is through dharana, Dhyana and samadhi or
kanikha (momentary), upachara (access concentration) and arpana or appana Samadhi
(absorption Samadhi). The last step is to develop the wisdom (samyak jhana dhristi,
sthitha pragnya), the insight that purifies the mind. Patanjali and Buddha both attribute
the cause of our existence and unhappiness to avijja or avidya ignorance. So we
need to develop vidya or wisdom to remove avidya.
While the meditation subjects in order to develop Samadhi are still existing in yoga
traditions the techniques to develop pragnya insight are perhaps lost.But the Pragnya
based meditations are fortunately still remaining in Buddhist traditions. It is important to
understand the difference between Samprajnatha and Asamprajnatha Samadhi, that is
the understanding of Samadhi and Nibbana. By understanding the Yoga and the
Buddhist terminology , we can understand that there is no difference in their teachings in
regards to the meditation objects, temperament of aspirants and finally levels of
Samadhi and Purification.
While Buddhas teachings on consciousness are
complementary to the existing store of knowledge in the yoga tradition, they are very
precise and exhaustive when compared to any other spiritual tradition in the world.

10

What is mind?

FIVE AGGREGATES (PANCHA KANDHAS)

RECOGNISING MIND
PERCEPTION
INTELLECT/THINKING
BUDDHI/ SANNA

SOUL
VINNANA/ATMA
COGNISING MIND
DHRASHTA
MANAS
CONSCIOUS NESS
SIX SENSES

CONSCIOUS MIND
CHETANA MANAS

FEELING/ SENSATION
VEDANA /CHITTHA

BODY
RUPA

EGO / REACTIONS / MENTAL

FORMATIONS / SANKARA /
AHAMKARA
KAMMA BIJA

SUB CONSCIOUSNESS MIND

ACHETAN MANAS

NAMA MIND
ANTAKARANAS
(PARTS OF MIND)

VINNANA

10

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What is mind?
It carries different names in Sanskrit depending on the time and situation it is used. It is
referred to as maanas, buddhi, aatma, chittha, vinnana, dhrashta, hridaya, kshestragjna,
jnatha, saakshi (pali word used by the Buddha), chetana etc., Usually it refers to both
conscious mind and subconscious mind together.

What is conscious mind?

The conscious mind is usually the part of mind that cognizes through the six sense
doors.. eyes, ears, nose, tongue, skin and mind. Mind is a coordinator of all these
senses. The conscious mind comprises the eye consciousness called sight, ear
consciousness called sound, nose consciousness called smell, tongue consciousness
called taste and skin consciousness called touch and mind consciousness called pure
consciousness, aatma, dhrashta, vinnaana, jnatha, kshetragna etc., The whole field of
conscious mind is consciousness. It functions always in a wholesome way. You may
say that it is rooted in the cerebrum or cerebral consciousness. In meditation this is the
observing mind . This mind which is fully developed in humans unlike any other species
of animals , is fully grown in size, but is very weak in any ordinary person.
This is the first part of antakaranas, in yoga it is distinguished in 4 parts: Mind(Manas),
Buddhi (Intellect), Chittha(Feeling), Ahamkara(Ego store house of emotions).
Buddha refers to in terms of the Pancha khandas or pancha skandas
1- Matter/body (Rupa).
Four parts pertaining to the Mind:
2- The cognizing mind (Vinnana).
3- The recognizing mind (Sanna)
4- Feeling/Sensation (Vedana)
5- Reactive impulses triggered by emotions (Sankhara).

What is subconscious mind ?

The subconscious mind is divided into three parts.
The first part is the recognizing or the perception part of the mind buddhi/sanna:
This part of the mind functions after the cognition of the conscious mind. Thus the mind
thinks about the object based on the database of the past experiences.. say sound. For
example a word of praise is recognized as good and words of abuse are recognized as
bad, the evaluation is done and judgement is given immediately.
The second part is the feeling part of the mind chittha/vedana: The good evaluation
gives pleasant feeling, while the bad evaluation gives an unpleasant feeling.Thus a
pleasant sensation or an unpleasant sensation arises in the body.. This is called sukha
or dukha vedana at the level of body and somanassa pleasant feeling and domanassa
unpleasant feeling at the level of the mind or chittha.
The above two parts function in the small brain or the cerebellum.

11

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The third part is the store house of reactions/ sankhara/ ego/ Ahamkhara: The
house of causes that produce effect. A pleasant sensation/ feeling is wanted more and
more. For ex. Praise, we like it and we want more and more of it which leads to
craving. An unpleasant sensation /feeling is disliked more and more. Not wanting it
develops aversion.
Every moment these sense doors come in contact with the respective sense objects
and produce pleasant or unpleasant feelings/sensations(vedana) in the body we
develop liking.. craving or we develop disliking .. aversion.
The meanings in the dictionary are revised constantly with more adjectives. The
reactions are short lived or long lived , they are called memory. The lighter reactions or
impressions are erased immediately while the reactions which make deep impressions
last for some time and reactions which are very strong and very deep make impressions
that last for the entire life continuum and these produce subsequent effects like rebirth
etc., This part of mind functions with the base of the medulla oblongata.
Although the conscious mind is very pure , it is not aware of anything which is
happening at the subconscious level because it is weak. By the time the reactions reach
the conscious level they become very intense and they easily overpower the mind. The
first job is to strengthen the conscious mind and develop its levels of awareness so that
the subconscious mind cannot not overpower it. The second job is to clean the
subconscious mind from the unwholesome qualities(chittha cetasika) of antakaranas
and skandas which are like huge mountains. As Buddha says , cleaning the
subconscious mind is nothing but removal of avijja or ignorance by developing wisdom
or vijja / vidya. (We will discuss later as how to remove avijja). This changes the habit
pattern and behaviour of the individual into a wholesome one.

What are the methodologies to strengthen the conscious mind?

Any meditation object that belongs to any of the sense doors works on the
consciousness and in strengthening the consciousness. In general, all meditation
objects strengthen or expand the consciousness of the mind.
As we have already seen meditation objects in yoga, lets now look at the meditation
objects given by dhamma. They are very detailed. Buddha gave different meditation
objects to suit different temperaments or the different psyche of the aspirants. The
table 1.4 lists all meditation objects in detail. Table.1. 40 MEDITATION OBJECTS AT A
GLANCE
Table.1. 40 MEDITATION OBJECTS AT A GLANCE
Temperment
Development
Sign
Pr
Ac
Ab
Pr
Ln
Earth Kasina(10)
All
Do
Do
Do
Do
Do
Water
Do
Do
Do
Do
Do
Do
Fire
Do
Do
Do
Do
Do
Do
Air
Do
Do
Do
Do
Do
Do
Blue
Hateful
Do
Do
Do
Do
Do
Yellow
Do
Do
Do
Do
Do
Do
Red
Do
Do
Do
Do
Do
Do
White
Do
Do
Do
Do
Do
Do
Object

Jhaana/sa
maadhi
1st to 5th
Do
Do
Do
Do
Do
Do
Do

Cp
Do
Do
Do
Do
Do
Do
Do
Do

12

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Space
Light
Foulness(10)
Bloated corpse
Discoloured
corpse
Festering corpse
Dismembered
corpse
Eaten Corpse
Scattered Corpse
Mutiliated
Bloody
Worm-infested
Skeleton
Recollections(10)
Buddha
Dhamma
Sangha
Generosity
Devas
Peace
Death
Body
Breathing
Illimitables(4)
Loving kindness
Compassion
Appreciative joy
Equanimity
Perception(1)
Food as
loathsome
Analysis(1)
Four elements
Immaterial states
Infinite space
Infinite
consciousness
Nothingness
Neitherperception,-nornon per ception

All
Do

Do
Do

Do
Do

Do
Do

Do
Do

Do
Do

Do
Do

Do
Do

Lustful
Do

Do
Do

Do
Do

Do
Do

Do
Do

Do
Do

Do
Do

Ist only
Do

Do
Do

Do
Do

Do
Do

Do
Do

Do
Do

Do
Do

Do
Do

Do
Do

Do
Do
Do
Do
Do
Do

Do
Do
Do
Do
Do
Do

Do
Do
Do
Do
Do
Do

Do
Do
Do
Do
Do
Do

Do
Do
Do
Do
Do
Do

Do
Do
Do
Do
Do
Do

Do
Do
Do
Do
Do
Do

Do
Do
Do
Do
Do
Do

Faithfull
Do
Do
Do
Do
Intellectual
Do
Lustful
Deluded,
Discursive

Do
Do
Do
Do
Do
Do
Do
Do
Do

Do
Do
Do
Do
Do
Do
Do
Do
Do

--------------Ab
Do

Do
Do
Do
Do
Do
Do
Do
Do
Do

Do
Do
Do
Do
Do
Do
Do
Do
Do

--------------Cp
Do

None
Do
Do
Do
Do
Do
Do
1st
1st to 5th

Hateful
Do
Do
Do

Do
Do
Do
Do

Do
Do
Do
Do

Do
Do
Do
Do

Do
Do
Do
Do

Do
Do
Do
Do

---------

1st to 4th
Do
Do
5th only

Intellectual

Do

Do

---

Do

Do

---

None

Intellectual

Do

Do

---

Do

Do

---

None

All
Do

Do
Do

Do
Do

Do
Do

Do
Do

Do
Do

-----

5th only
6th only

Do
Do

Do
Do

Do
Do

Do
Do

Do
Do

Do
Do

-----

7th only
8th only

Key:Pr=preliminary,Ac=access,Ab=absorption,Ln=learning,Cp=counterpart

13

14

The Nature of the aspirants are categorized into six classes.

Lustful - raga
Hateful - dwesha
Deluded - moha
Faithful - saddha
Intellectual - buddhi
Discursive vitakka
While the lustful and faithful form a parallel pair as they involve favourable attitude
towards the objects of the path of faith (bhakthi marg); the former is unwholesome and
the latter is wholesome. The Hateful and the intellectual form a parallel pair .The former
is unwholesome as it takes away from its object, the latter finds genuine faults. This
kind is suitable to jnana marg/path of knowledge.The deluded and discursive form a pair,
as the first one possesses superficiality, the latter one involves facile speculations
suitable for yoga class of people or raja yoga, the path of wisdom.
While working with the meditation object one develops three levels of concentration.
They are called momentary development (kanikha or dharana), access development
(upachara or parikamma or dhyana) and absorption development (arpana or Samadhi).
In the first one both the observer and the observed keep changing continuously until
the 5 hinderances sloth and torpor (thina middha), doubt (vicikiccha), illwill, hatred,
aversion(vyapada), restlessness and worry (uddhaccha, kukkucca), sensual lust (kama
chanda) are suppressed one after the other and the observer stays with the meditation
object. This is explained in yoga as follows:
DESHABANDHA CHITTASYA DHAARANA
P.Y.S:3.1
Keeping the mind focused outside the body or inside the body with meditation object.
The second one is Upachara Samadhi, here all the hindrances are suppressed and the
counterpart sign or replica of the object emerges shining. This is explained in yoga as
THATRA PRATYAYI KATHAA VATHAA DHYAANAM
P.Y.S:3.2
The point of concentration is focused at a single point and the replica object is only seen
continuously like a stream of water or oil. There is no knowledge about meditation
object, about its qualities etc., only the awareness of the object.
The third development is arpana Samadhi(absorption or Samadhi or jhana) in which the
mind (chittam) merges with the object. This is explained in yoga as

14

15

TADEVARTHAMATRA NIRBHASAM SWARUPA SHUNYAMIVA SAMADHI.

P.Y.S:3.3
The observer looses his/her identity and only the object remains. Mind attains the form
of the object. This is the stage explained in garuda samhita as the status of mind the
merges with the self (atma) by separating from body. This is the status beyond the 5
sense doors and the 5 sense door consciousness as explained in hatha yoga pradipika.
This absorption is the beginning of the jhanas or subsequent samadhi.
While working with the meditation object there occurs 3 signs preliminary sign
(khanika/parikammana nimittha), learning sign (uggaha nimittham) and counter part
sign (patibhaga nimittham). While the first one is the original object of concentration
used at the initial stage of practice, the second is the exact mental replica of the
object and the third one is the visualized image free from all defects and shining.

Kasinas: kasinas means complete, totality or whole. These form objective type of
meditations(nirguna), which are usually free from personal prejudices and do not have
craving or aversion. These meditation objects can be expanded.
They are ten in total. The first four are Mahabhutas - main elements earth, water, fire
and air. Other four kasinas are colours blue, yellow, red, white and the other two
kasinas are light and space.
While the first four elements are suitable for all temperaments of people, all the colours
are meant for those with hateful (dosa charitha) temperament. Space and light are
suitable for all kinds of temperaments.

Foulness (asubha): There are 10 kinds of foulness in a corpse in different stages of

decay.
This is especially meant at removing sensual lust.
Bloated corpse uddhamatakam
Livid corpse vonilakam
Festering corpse vipubhakami
Dismembered corpse vicchiddakam
Eaten corpse vikkhayatakam
Scattered pieces corpse vikkittakam
Mutilated and scattered corpse hatavikkittakam
Bloody corpse lohitakani
Fermented a worm infested corpse pulavakam
Skeleton athikan

The recollections (annussatiyo): the Recollections include the Buddha, the

Devas which are similar to Shiva, Vishnu, Ishwara, Kali etc., deities in the yoga and in
the Hindu traditions. Even japa falls into this kind of recollection.

15

16

TAJJAPASTHADARTHA BHAVANAM
P.Y.S:1.28
Reflection on the meaning of the word taken as meditation object repeated again and
again . These meditation objects will not develop higher jhanas. They are similar to japa
or mantra meditation in yoga.
The ten recollections given by the Buddha are :
Buddha
Dhamma (laws of nature nivritthi dharma)
Sangha (group of meditators)
Sila (morality or virtue)
Caga (generosity)
Devata (gods/deities in different realms)
Upasamaan (peace)
Marana (death)
Kayagata (mindfulness occupied with body, a repulsive nature of 32 parts)
Aanapana sati ( mindfulness of the natural breath)
Patanjali talks about mindfulness of the breath.
TASMIN SATHI SHWASA PRASHWASA YORGATHI VICCHEDAHA PRAANAYAAMA
P.Y.S:2.49
Awareness of the incoming and outgoing breath plus the pause in between is called
praanayaama.

The illimitables (brahma viharas): These states are called the illimitables
(appamanna) because they are to be radiated towards all beings without limit or
obstruction. They are also called divine abodes or sublime states (brahma viharas),
because they are mental dwellings of the brahma devas in the brahma world.
Metta or maitri (loving kindness): It is wishing for the welfare and happiness of all
living beings. It helps to eliminate ill will, hatred and anger.
Karuna (compassion): it makes the heart melt when others are unhappy. It is the wish
to remove the unhappiness of others and it opposes violence and cruelty.
Muditha (sympathetic joy): It is the quality of rejoicing at the success and prosperity of
others. It is the congratulatory attitude which helps to eliminate envy, jealousy and
discontent feelings over the success of others.
Upekha (equanimity): It is the state of the mind that regards others with impartiality
free from attachment and aversion, equanimity facing victory or defeat, gain or loss,
praise or blame, joy or sorrow. It opposes preference and resentment.
MAITRI,KARUNA,MUDITHO PEKSHANAM SUKHA DUKH PUNYA.
PUNYA VISHAYAANAAM BHAVANA CHITTA PRASAADAM
P.Y.S:1.33
These four qualities shown on happy and unhappy persons, saints and sinners keep the
mind tranquil.

16

17

Perception (sannya): Perceiving the loathsome nature of food, such as the difficulty
in search for food, the repulsiveness in using it, the digestive and the excreting
processes etc.

Analysis (varatthanam): Reflecting on the four elements in the body the earth
element as manifested in the solid parts of the body, the water element as manifested in
the body fluids, the fire element in the bodys heat and the air element in the breath.

Immaterial states (arupa): These four arupa or immaterial states are the base of
infinite space and these are :
The base of infinite space (akasananchaayatana)
The base of infinite consciousness (vinnanachaayatana)
The base o nothingness (akincannayatana)
The base of neither perception or non perception (nevasanna nasannayatana)

Which meditation meant for which temperament?

We can see from the above table that the ten kinds of foulness and mindfulness of the
body are suitable for people of lustful temperament. The four illimitables and the 4
coloured kasinas are suitable for those of hateful temperament. Mindfulness of
breathing is suitable for those of a deluded and discursive temperament. The 5
recollections of the Buddha, dhamma, sangha, devas, generosity are suitable for those
of
faithful temperament.
The Recollection of death, peace, perception of
loathsomeness of food and analysis of 4 elements are for those of intellectual
temperament. The 6 kasinas earth, water, fire, air, space and light, the 4 immaterial
states, infinite space, infinite consciousness, nothingness and neither perception nor non
perception are suitable for all kinds of temperaments.

WHAT KIND OF DEVELOPMENT IS POSSIBLE IN WHICH KIND OF

MEDITATION?
The classification given in dhamma in this regard is a very special one being specific to
each different meditation object.
In yoga it is generally said that
all different
meditation objects take to the same goal of samadhi.
With any meditation object, there are three levels of progressive absorption of the mind
at all levels of jhana, called momentary, access and absorption. Not all objects are able
to obtain all levels of absorption.
Momentary or preliminary (dharana, khanikha, parikamma):
objects can take to this development of samadhi.

All forty meditation

Access development -- upachara, dhyana, ten meditation objects (the 8 recollections of

the Buddha and the one perception of the loathsome nature of food and the one
analysis ,reflecting on the 4 elements) can attain this development. This is because of
their different qualities which require intense application of thought (vitakka) which in
turn prevent the one pointedness necessary to gain the fixedness that will take to
absorption samadhi.

17

18

Absorption development (arpana, samadhi): All remaining 30 meditation objects can

take to the attainment of absorption samadhi. This is called super conscious state of
mind.

What is the scale for measuring the development of consciousness?

Table.2 Different levels of MIND absorption
Level of mind
Level of mind
absorption in
absorption
Sloth &
Yoga
In abhidhamma
torpor
Samadhis
(Thina
Jhanas
middha)
Sampragnatha
or sabija
samadhis
Nirvitarka
Nirvichara
Anadanugatha
Asmitha

I
II
III
IV
V- the base of
infinite space
Akashananchaaya
tana

Initial
application
Vitarka

in terms of samadhi and jhanas

Hinderances (nivaranas)
Doubt
Aversion Restlessness
Vichikicch Vyaapaa and worry
a
da
Udduccha
kukkuccha
Mental (jhana ) factors
Sustained Zest or
Happiness
application rapture
Vichaara
Prithi
Sukha

absent
absent
absent
absent
absent

Present
Absent
Absent
Absent
Absent

present
present
Absent
Absent
Absent

present
present
present
Equanimity
Equanimity

absent
Absent
Absent
Equanimity
VI- The base of
infinite
consciousness
vinnananchayatan
a
VII-The base of
absent
Absent
Absent
Equanimity
nothingness
akinchannayatana
VIII-The base of
absent
Absent
Absent
Equanimity
neitherperception- nornon-perception
Nevasannanasann
ayatana
Jhana: 1) To burn up the adverse states of mind opposed to concentration
2) To contemplate the object closely
Samadhi: To contemplate the object closely

18

Sensual
desire
Kaamacha
nda
One
pointed
mind
Ekaggatha
present
present
present
present
present

present

present

present

19

VIII JHANA
VII JHANA
VI JHANA
V JHANA
IV JAHANA
III JHANA
II JHANA
I JHANA

CONSCIOUS MIND
1 JHANA
2 JHANA
3 JHANA
4 JHANA
5 JHANA

8 JHANA

SUBCONSCIOUS MIND

6 JHANA
7 JHANA
19

20

We can compare The Yoga scale of the super conscious state of mind (samadhi) with
the Buddhas scale of jhanas which are identical in nature, the latter is more exhaustive
in terms of gradation of the jhanas giving the respective planes of consciousness as
culmination for those jhanas.
Jhana is a Pali word which means to contemplate and also to burn up. The jhanas are
so called because they contemplate the object and because they burn up the five
hinderances (nivaranas) of sensual desires, ill will, sloth and torpor, restlessness , worry
and doubt. Jhana in this regard is technically called Rupa-jhana, the jhana that the
meditator attains by concentrating his mind upon corporeal objects such as earth,
water, fire, etc.
The jhanas are attained using the already mentioned meditation objects. Thus the
meditator develops calm or serenity (samadhi bhavana). This meditation involves the
strengthening of the faculty of concentration (samadhi). The higher the jhanas, the
higher is the equanimity and the one pointedness.
Rupa jhana as described in the Abhidhamma Pitaka consists of four stages as follows:
1.The first stage, called first jhana (pathama-jhana),consists of five jhanic factors, viz.,
vitakka (applying the mind to the object of meditation), vicara (sustaining the mind in the
object), piti (a thrill of pleasant sensation), sukha (ease), and ekaggata (one-pointedness
of mind).
In Yoga, the first samadhi is called Nirvitarka or vitarka asampragnatha which means
absence of chattering in the mind,absence of knowledge of sound,meaning time,space
and ideas. There is oneness with the gross form of object. This is same as I st jhana.
2.The second stage, called Second jhana (Dutiya-jhana),consists of three factors, viz.,
piti, sukha and ekaggata ,(vitakka and vicara are dropped out).
The second samadhi is called Nirvichara or vichara asampragnatha, which means
thoughtless state of mind. Time space and idea, or knower, known and knowing are
lost. Intellect ceases and chittha is illumined. Gross object is replaced by subtler object
in the mind. This is the dissolution of mind into subtler object. Rapture dominates. This
is same as II nd jhana.
3.The third stage, called third jhana (tatiya-jhana),consists of two factors, viz., sukha
and ekaggata (piti is dropped out).
The third samadhi is called Anandanugatha or sanandan, which means accompanied
by bliss. Mind penetrates beyond the subtler object and there remains only the
awareness of observing what is usually called I , which is the the root of ego although
sattwic in nature. No unwholesome arises. The feeling of bliss dominates.

20

21
4.The fourth stage called fourth jhana (Catuttha-jhana), which consists of two factors,
viz., upekha (equanimity of the mind) and ekaggata (sukha is dropped out).
The fourth samadhi is called asmitha there is only awareness of consciousness and
rapture is replaced by total calmness or equanimity but ego is present in the
background.
Rupa-jhana is sometimes divided into five stages and it is called Pancama jhana. The
difference between the Catuttha-jhana and the Pancama-jhana is that in the latter each
of the four jhanic factors, viz., vitakka, vicara, piti and sukha is dropped out in the
second, third, fourth and fifth stages respectively. The fifth stage of the Pancama-jhana
is identical with the fourth stage of the Catuttha jhana.
The Vth jhana and beyond are collectively called the formless jhanas or arupa jhanas.
The starting point of these jhanas is the culmination of the fourth jhana that is obtained
by the kasina ( specific meditation objects) or by the natural breath . Here, there are no
mental or jhana factors for progressing. Equanimity and concentration remain same but
the counter part sign of the kasina can expand until it becomes immeasurable and then
concentrates only to the space that is covered. Contemplating the
space
(akasapannatti), thus the mind reaches infinite space .This becomes the base or the
object of contemplation for the succeeding jhana. The same pattern follows up to the
eighth jhana where consciousness becomes very weak .

Table.3-Thirty-One Planes
S.No

Description by abhidhamma

Immaterial World

Life Span

Yoga

Cause of birth

(Arupa-loka)

Inhabitants possess mind but no physical body

31
30
29
28

Neither Perception nor non-Perception

(nevasannanasannayatanupaga deva
Nothingness
(akincannayatanupaga deva)
Infinite Consciousness
(vinnananancayatanupaga deva)
Infinite Space
(Akasanancayatanupaga deva)

84,000 MK
60,000 MK
40,000 MK
20,000 MK

4th Formless
Jhanas
3rd. Formless
Jhana
2 nd Formless
Jhana
1 st Formless
Jhana

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22

The Fine Material World

(Rupa-Loka)

The Five Pure Abodes(shuddhanivasa)ie 23-27 only to Non-returner (Anagami) and Arahants.
Being reborn here from another plane they can attain arahantship.
Beings from 12-22 realm enjoy varying degree of bliss
27
26
25
24
23

22
21
20
19
18
17
16
15

Peerless (Akanitha)
Clear-sighted
(Sudassi)
Beautiful
(Sudassa)
Serene (Atappa)
Durable (aviha)
Pure Abodes only
UnconsciousMindless being
(Asannasatta)
Great reward(Vahapphala )
dispassion in peception (sanna)
Refulgent Glory
(Shubha kinha)
The realm of Infinite Aura
(Appamanasubha)
The Realm of Minor Aura
(Parittasubha)
Radiant Luster (Abhasara)
Infinite lustre
(Appamanabha)
The Realm of minor Luster
(Parittabha)

16,000 MK
8,000 MK
4th Jhana

4,000 MK
2,000 MK
1,000 MK

500 MK

7.Satyaloka
7.4.Shuddhanivasa

500 MK
7.3.asannasathi
64 MK
32 MK

7.2 achyutha

16 MK

7.1 satyabha
6. tapo loka
6.3 Satyamaha
baswara

8 MK
4 MK
2 MK

6.2 Mahabaswara
6.1 Abhaswara

3 rd Jhana
Highest degree
3 rd, Jhana
Medium degree
3 rd Jhana minor
degree
2 nd jhana of
highest degree
2 nd Jhana of
medium degree
2 nd Jhana of
minor degree

22

23

5.janaloka
14

13

12

The Maha Brahma Realm

(Mahabrahma)
The Great Brahma, creator
(4- faces Brahma) of Universe.
Brahma Samapathi requests Buddha
to teach Dhamma to the world.

1 AK

Minister of Brahma
(brahma-purohita deva)
Beings here enjoy varying degree of
Jhana bliss
Retinue of Brahma
(brahma-parisajja deva)
Beings here enjoy varying degree of
Jhana bliss

0.5 AK

5.4 amarulu
5.3 brahma
mahaakaayika

1 st Jhana of
highest degree

4 Prajapatya/
Maharloka:
4.5 prathicha abha
4.4 anjanabha
4.3 prathardh ana
4.2 rubhu
4.1 kumuda

5.2 brahmapur
ohita
0.3 AK
5.1 Brahma kayika

1 st. Jhana of
medium degree

1 st Jhana of
minor degree

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24

The Sensuous World - Kaama Loka

3.mahendra
loka
11

10

7.

Devas wielding power over creation of

others (paranimitta vasavati deva)
Deva enjoying sense pleasures created
by others for them. Here lives Mara
Deva delighting in creation
(Nimmanarati deva)
Deva delight in the sense objects of
their own creation
Contented Deva
(Tusita Deva):
A Realm of pure delight and gaiety.
Bodhisattas abide here prior to human
rebirth.
Yama Deva (yama deva)
Devas live in the air free of all
difficulties
The Thirty Three Gods
(Tavatimsa deva)
Sakka who was assigned by Buddha
to lead the dispensation through 5,000
years.
The Four great Kings
(cattumaharajika deva) (Lokapala
Devas)
Dhatarattha Rules East - gandhabbas
Virulhaka Rules South kumbandas
Virupakkha- Rules west Nagas
Kuvera Rules North Yakkas

16,000 CY
(9216 MHY)

3.6.parinirmitha
vashavarthi

8,000 CY
(2304 MHY )

3.5.Aparinirmith
a vashavarthi

4,000 CY
(576 MHY)

3.4.Tushith

2,000 CY
(144MHY)

3.3.Yama

1,000 CY
(36MHY)

3.2.Agnishwatth
a

500 CY
(9MHY)

3.1.Tridasha

gandharvas
Yakhshas

Ten wholesome
action generosity
Happy destination

Ten wholesome
actions
generosity
Happy destination

2.Bhuvar Loka
Planets and
stars
1.Bhu loka
5

Human beings
(Manussa loka)
We are here to know what is good
and develop Sila, Samadhi & Panna

Not specified

1.Prithvi

Work hard to gain

Sotapanna,
Sakadagami,
Anagami, and
Arahant

24

25

States of Deprivation

Asura (asura)
Demons, Titans they are engaged in
relentless conflicts
Non-visible spirits
Guardian fallen angels
Hungry shades-Ghosts
(peta loka):4 kinds
a)Paradattupajivika-peta,
b)Khuppipasika-peta,
c)Nijjhamatanhika-peta
d)Alakancika-peta
Unhappy spirits and Ghosts hopelessly in
search of fulfillment non visible spirits
Animals
(Tiracchana yoni)
All animals and insects
Visible non-human form of life.
Hell (Niraya)
Realms of unhappinesss
a)Sanjiva Niraya
b) Kalasutta Niraya
c) Sanghatai Niraya
d) Roruva or Dhumaroruva Niraya
e) Maharoruva or Jalaroruva Niraya
f) Tapana or Culatapana Niraya
g) Mahatapama Niraya
h) Avici Niraya

(Apaya)

Not specified

Not specified

Pishachas,
rakshasa,
brahmarakshasa

Pretas
7)mahatala
6)rasatala
5)atala
4)sutala
3)vitala
2)talaatala
1)paataala

Not specified

Ten unwholesome
actions animal
behaviors

Not specified

Each great hell (above) is surrounded on

each of its four sides by five minor hells
Ussada-niraya, viz.; Gutha, Kukkula,
Simpalivana, Asipattavana and Vettarani
Bringing the total to 168 hells.

Ten unwholesome
actions

1.hell
a)andhatamisracovered by
darkness
b)kalasutraspace(akasha)
c)Maha roruvawinds
d)Roruva-fire
e)Ambarishawater
f)Mahakalaclouds
g)Avichi

Ten unwholesome
actions

CY - Celestial year, MHY- Million Human years

AK Asankheyya Kappa = 64 Antara Kappa
MK Maha kappa = 4 Asankheyya kappa
Celestial year 50 human years is equal to 1 celestial year.

25

26

The whole field of consciousness is divided into 4 parts. They are :The sense sphere
consciousness (kamavacara chitta), Fine material sphere consciousness (rupavachara
chitta),The immaterial sphere consciousness (arupavacara chitta), the supramundane
consciousness (lokuttarachitta).
The first one sense- sphere consciousness as the name suggests involves the six
sense doors, with matter (rupa) as the dominant factor.
The next is the Fine-material Sphere consciousness. It comprises only three senses,viz.
Sight, Sound and Consciousness.
At the level of immaterial sphere consciousness the matter has been totally transcended
and only consciousness and the mental factors remain.
While the consciousness here is strengthened and expanded ad infinitum , the
Buddhi/sanna or perception is weakened to a great extent, although this is not yet the
state of nibbana or cessation of consciousness.
At the supramundane level, one can no longer speak in terms of consciousness since
the kinetic form of energy acquires potential form and time and space are totally
surpassed.
Buddha mastered up to the 8 th jhana, yet he was not enlightened, the knots were not
removed. The subconsciousness was not cleansed to the ultimate purity. The
conditioned reality can produce high level of calmness of the mind, because of
jnanic/samadhi or absorption of mind, but can not uncondition the mind. As the higher
jhanas are attained, higher levels of consciousness are reached, the life span of the
inhabitants increases from one incalculable aeon (asankheya kappa) in the 1 st jhanic
plane - ie the 14 th plane of consciousness (Prajapathi mahabrahma) to 84,000 great
aeons (mahakappas) at the 8th jnanic plane ie 31st plane of consciousness
(nevassanna asannaya tanabhumi). According to a common belief in Myanmar one
asankheya kappa is equal to 1014 human years. Four such asankheya kappas form one
great aeon (mahakappa). These four asankheya kappas are different periods of
formation of the world.
Samvatta kappa: The first period of a world cycle known as samvatta kappa is a very
long period. It extends between the destructive rainfall and the appearance of seven
suns (sometimes the distructive element can be water or air .) at which time the world
system is entirely burnt up. This period is known as the period of chaos or the dissolved
state.
Samvattha thayi kappa: The second period is when the sky and heavens both over
and under the world are covered with thick clouds of dust and darkness. This long
period is known as the period of confirmation chaos or continuation of the dissolved
state.
Vivatta kappa: The third period starts with a productive rainfall/ great rainfall and goes
on evolving until the sun and the moon, the stars and the planets begin to appear. This
period is known as the long evolving period.

26

27
Vivattathayi kappa: The fourth period is when the sun and the moon and all stars in the
sky appear and evolution begins and continues until the next destructive rainfall.
The above four constitute one Great Aeon (mahakappa-M.K). Each incalculable aeon
(asankheya kappa-A.K) comprises 64 antarkappas (for human beings) or 20 antar
kappas (for avichi inmates). In each antarkappa the life span of man rises to a very long
period and again decreases to about 10 years. We are now in one of these antar
kappas.
The above periods are mentioned in order to have an idea of how long a period of
84,000 mahakappas last for immaterial beings who live in the 31st plane and are
endowed only with consciousness .
From the point of yoga, similar planes of consciousness (although not so precise like
jhanas) along with the life span are mentioned in the table 3.
So far we have seen all the realms of birth and death and the highest level of
consciousness, yet these beings are bound to be reborn as their subconscious mind is
not completely free from fetters, mental formations (sankharas).
Those who have attained these jhanas possess the same equanimity and serenity but
they have not gained it by mastering the consciousness ,which means by total
purification of the subconscious, they in fact possess craving for existence . They still
have identity of a self.

How to work with subconscious mind : What is to be purified ?

We have already discussed the subconscious mind and its functioning. Weve said that
the subconscious mind is the storehouse of all impurities. Weve also seen that the origin
of all our unwholesome qualities is avijja (ignorance). What are these unwholesome
qualities that have to be removed from the subconscious mind?
The following table gives the list of all unwholesome mental qualities (Akusala cetasika)
of the three aggregates or three antakaranas ie intellect/perception/recognition,
feeling/sensation, reactions store house; which are the faculties of the subconscious
mind.Further, these unwholesome factors are rooted or generated in three principal
unwholesome qualities they are : Greed(lobha),Hatred or aversion(dosa or dvesa) and
Delusion(moha) or ignorance (avijja).
Yoga agrees with this and says:
Avidya asmitha raga dvesha abhinivesha pancha kleshaha
P.Y.S.2.3
Ignorance,greed,craving,aversion and fear are the five impurities of mind.
It also says
Avijjaa kshetramuttharesham prasupthatanu vicchinnodhaaraanam
P.Y.S 2.4
When ignorance is removed,the remaining four are destructed.

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Because every unwholesome factor is dependent on ignorance. The same is said by
Buddha. Avijja is behind greed and aversion. Thus the principal culprit is AVIJJA or
ignorance both from the yoga and the dhamma point of view.

Table.4 Unwholesome factors of mind

S.No
.
1

Unwholesome factors (akusalacetasika)

Delusion (Moha): It is ignorance (avijjaa)Ithe root cause
unwholesomeness
Characteristic: Mental blindness or unknowing (annaana)
Function: Concealment of true nature of object
Manifest: The absence of right understanding or mental darkness
Proximity Cause: Unwise attention (ayoniso manasikara)

of

all

Shamelessness (ahirika)
Characteristic: The absence of disgust at bodily and verbal misconduct
Function: Doing evil things
Manifest: Not shrinking away from evil
Proximity Cause: The lack of respect for oneself

Fearlessness of wrongdoing (anottappa)

Characteristic: Moral recklessness absence of dread on account of such
misconduct
Function: Doing evil things
Manifest: Not shrinking away from evil
Proximity Cause: The lack of respect for others

Restlessness (uddhaccha): Restlessness or agitation

Characteristic: Disquietude,like water whipped up by wind
Function: To make mind unsteady
Manifest: Turmoil
Proximate cause: Unwise attention to mental disquiet

Greed (lobha): The first unwholesome root, covers all degrees of selfish
desire,longing,attachment, and clinging.
Characteristic: Grasping an object
Function: Sticking. Ex :as meat sticks to a hot pan
Manifest: Not giving up
Proximity Cause: Seeing enjoyment in things that lead to bondage

Wrong view(dhittthi): It means seeing things wrongly.

Characteristic:Unwise or unjustified interpretation of things.
Function: presumptions or pre assume the things
Manifest: Wrong interpretation or belief
Proximity Cause: Unwillingness to see things as they really are.

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S.No
.
7

Unwholesome factors(akusalacetasika)

Hatred (dosa/dvesa): The second unwholesome root comprises all kinds and
degrees of aversion, illwill, anger, irritation, annoyance, and animosity.
Characteristic: Ferocity
Function: To spread or burnup its own support,ie mind and body in which it
arises
Manifest: Persecuting
Proximity Cause: A ground for annoyance

Envy (issaa):
Characteristic: Being jealous of others success
Function: To be dissatisfied with others success
Manifest: Aversion towards that thing
Proximity Cause: Others success

10

Avarice (macchariya): It is stinginess

Characteristic: Concealing ones own success when it has been or can be
obtained
Function: Not to bear sharing these with others
Manifest: Shrinking away (from sharing) and as meanness or sour feeling
Proximity Cause: Ones own success

11

Worry (Kukkuccha): It is a worry or remorse after having done wrong

Characteristic: Subsequent regret
Function: Sorrow over what has and what has not been done
Manifest: Remorse
Proximity Cause: what has and what has not been done(i.e wrongs of
commission and omission)

Conceit (Maana): It should be regarded as

madness.
Characteristic: Haughtiness
Function: Self exaltation
Manifest: Vainglory
Proximity Cause: Greed dissociated from views

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12

Sloth (thina): It is sluggishness or dullness of mind. It is identified as sickness

of consciousness(chittha gelanna)
Characteristic: Lack of driving power or motivation.
Function: To dispel energy
Manifest: Sinking of the mind
Proximity Cause: Unwise attention to boredom, drowsiness etc.

13

Torpor (middha): It is the morbid state of the mental factors. It is identified as

sickness of mental factors (kaayagelanna). Sloth and torpor always occur in
conjunction and are opposed to energy (viriya).
Characteristic: Unwieldiness
Function: Smother
Manifest: drooping, or as nodding and sleepiness
Proximity Cause: Unwise attention to boredom, drowsiness etc.

14

Doubt (vicikicchaa): Signifies as spiritual doubt about teaching, technic,

teacher, practice etc. Inability to place confidence.
Characteristic: Doubting
Function: Waver
Manifest: Indecisiveness and as taking various sides
Proximity Cause: Unwise attention to teaching etc..

What is the methodology for working with the subconscious mind?

Buddha has given Vipassana, insight, explained as deep seeing in diverse ways or
from multiple angles (vividhakaarano dassana). Insight is the direct meditative
perception of all mental and material phenomena in terms of the three characteristics
impermanence (aniccha/ anitya), unhappiness (dukkha) and non-self (anatta/ anaatma).
It is a function of wisdom (panna), directed towards uncovering the true nature of beings.
This
meditation takes the aspirant to the fourth level of jhanic attainment supramundane consciousness.
There are two ways to practice insight development one uses samatha yana, the
method of calm, based on developing access concentration or absorption concentration,
which is then used as the basis for developing insight. Here, one develops access or
absorption concentration up to the fine material (rupa) or immaterial (arupa) level, then,
by practicing vipassana and by developing panna (direct experiential wisdom), one
develops insight by analyzing the mental and material phenomena occurring in the jhana
and seeking their conditioning. He realises these factors to be impermanent,
unsatisfactory and impersonal.
In yoga, the concept of self and chittha is called atma-bhava. It is the concept I am a
self. The path to enlightenment is about the destruction of the atmabhava.

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VISHESHA DARSHINA ATMABHAVA BHAVANA VINIVRITTHI.

P.Y.S:4.25.
This knowledge of non-self cleanses the remains of sankharas and kleshas.
But the techniques /methods in order to achieve the knowledge of non-self are not
available in the yoga tradition .
TADA VIVEKANIMNAM KAIVALYA PRAGBARAM CHITTAM
P.Y.S:4.26
By this discriminating knowledge of non-self and mind, the yogi is ready to experience
the eternal state (kaivalya).
The development of this discriminating knowledge is called the purification of view (ditthi
vishuddhi) by Buddha. It is thus called because it helps to purify the concept of a
permanent self. This purification is reached in the course of meditation through the
progressive discernment of the personality as a mere compound of mental and material
factors which occur interdependently, without any controlling self within or behind them.
This is also called the analytical knowledge of mind and matter (nama rupa vavatthaana
nana) because the mental and material phenomena are distinguished by way of their
characteristics.
Yoga explains this as:
TAT CHIDRESHU, PRATYAYAANTARANI SANSKAREBHYA
P.Y.S:4.27
HANA MESHAM KLESHANA DUKTHAM
P.Y.S:4.28
All mental formations (sanskaras/ sankharas) as well as kleshas (impurities) are
removed.
This is obviously the same stage, mentioned by Patanjali
(ignorance):

while defining avijja

ANITHYASHUCHI DUKKHANATMASU NITYASHUCHI SUKATHIMA KYATHI RA

VIDYA
P.Y.S: 2.5
The mis-understanding of what is impermanent as permanent, what is pure as impure,
what is unhappiness (dukkha) as happiness and what is not self as self : This is avijja.
This is the stage in which avijja is being removed.

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PRASAKHYANE PYAKUSEEDHASA SARVADA

VIVEKAKHYATHE DHARMA MEGHA SAMADHI
P.Y.S:4.29
THATHA KLESHA KARMA NIVRITHI
P.Y.S.4.30
All impurities (kleshas) and the seeds of karma are removed as the aspirant develops
detachment with this discriminating knowledge. Thus he is established in jhana and
samadhi based on right view (dharma megha samadhi).
KSHANA PRATHIYOGI:PARINAAPARANTHANIRGOHYA: KRAMAH:
P.Y.S:4.33
The master of the present moment comprehends all the phenomena of every single life.
Buddha calls this the purification by knowledge of what is path and what is not the path.
This knowledge is applied by way of duration, continuity, and the momentary. By way of
duration means by interims of an extended period of time; one begins by considering
that the formations in a single life time are all impermanent, unhappiness and non self.
Then one progressively reduces the periods - to the three stages of a single life, to the
ten decades, to each year, month, fortnight, day, hour, etc. - until one recognizes that,
even in a single step, all formations are impermanent, painful and non self. By way of
continuity means by way of grasping the continuity of the series of similar mental or
material phenomena extending from past into present and from present into future; by
way of the momentary (khana) means by way of grasping the arising and passing of
mental and material phenomena in every instant.
PURUSHARTHA SHUNYAANAM GUNAANAM PRATHI PRASAVAH:
KAIVALYAM SWARUPAPRATHISTHA VAA CHITHI SHAKTHI RITHI
P.Y.S:4.34
The activity of the faculties of the subconscious mind is finished. There is nothing to do;
thus one realizes ultimate purity.
Though yoga explains that ignorance (avijja), sanskaras (mental formations), and
kleshas (impurities) are the causes of ones unhappiness and existence, the
methodology or meditation technique to experientially develop this insight knowledge
perhaps does not exist. Today, the methods of the vipassana technique based on
samadhi are available in different Buddhist traditions .
But, the insight developed at the fifth jhanic level by means of Samadhi, termed aasavakkhaya naana (the total eradication of impurities), is the knowledge of the destruction of
the taints (also known as the sixth direct knowledge). Here, asava means avijja, the
total destruction of which brings one to the supramundane level. This is perhaps the
methodology Patanjali talked about, and would be the technique of yogis or those who
followed the samadhi route for enlightenment. This is called nirvikappa (nothing
remaining) samadhi or kaivalya (only that). Yoga recognizes the dangers of the faculties
or supernormal powers developed during absorption Samadhi, and it also views them as
mundane and as an obstruction to enlightenment. Buddha gives account of five direct

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knowledges that are attained at the fifth jhanic level. They are all almost the same in
yoga and dhamma.
The second methodology of vipassana is called the method of pure insight (suddha
vipassana yana). Here the aspirant does not develop samadhi/ jhana, the techniques of
calm (samatha); instead he follows morality or virtue (sila) or Yama (meaning, that which
destroys the pain), the first limb of yoga or dhamma (i.e., abstaining from performing
unwholesome actions by body and speech: abstaining from killing, stealing, sexual
misconduct, taking intoxicants and speaking lies, harsh words, idle gossip etc.), and then
enters directly into the mindful contemplation of the changing mental and material
processes as outlined in the satipatthana sutta. In the contemplation of mind
(chittanupassana), the contemplation of feelings (dhammanupassana), the
contemplation of body (kayanupassana), and the contemplation of sensation
(vedananupassana), he constantly subjects all the mental and material phenomena of
his own experience to the understanding of impermanence, which he perceives to be the
cause of unhappiness and thus harmful, and impersonal, and thus not self. As this
contemplation with equanimity (upekkha) gains in strength and precision, the mind
becomes naturally concentrated upon the ever-changing stream of experience, with a
degree of concentration equal to that of access concentration.
This level of
concentration is reached by fixing his mind in the absolute present on the material and
mental processes as they occur from moment to moment. This, known as momentary
concentration (khanikha samadhi), is rendered a means of purification of the mind for the
suddha vipassana yaanika meditator. Thus he develops pure insight. He is called a dry
insight meditator (sukkha vipassaka) because he develops insight without the
moisture of the jhanas.
This insight meditation leads to systematic, step-by-step purification in a seven-stage
development and produces realization of ten insight knowledges which culminate in the
insight knowledge that leads to emergence (vutthaana gaamini vipassana) from the
formations and takes nibbana as object. The seven stages of purification are given in
Table.5.

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Table.5 The Seven Stages of Purification
Stage

Purification

Practice

I
Morality
(Sila)

Of virtue or morality
(sila)

II
Concentrati
on
(Samadhi)

Of mind (chittha)

III
Wisdom
(Panna)

Of view (dhitthi)

IV
Wisdom
(Panna)

By overcoming doubt
(kankhaa-vitarana)

V
Wisdom
(Panna)

By knowledge and
vision of path and not
path (magga-amagganaana-dassana)

Four kinds of purified virtue

a) restraint of rules of virtue (patimokkha rules, yama).
b) restraint of sense faculties (indriya-samvaara)
c) purity of livelihood (ajiva)
d) judicious use of requisites of clothes, food, shelter,
medicine
Access and absorption concentration of mind
a) developing insight through absorption concentration
(samadhi/ jhana) method (samatha-yaana)
b) developing insight through access concentration
method (vipassana-yaana)
Understanding the characteristics of mind and body as
devoid of self.
Discernment of mind and matter with reference to
characteristics, functions, manifestations, and proximate
causes (nama-rupa-vavatthaana-naana)
Discernment of the conditions that give rise to mental and
material phenomena.
Understanding past, present and future as the resultants of
ones own actions and their fruits (pacchaya-pariggahanaana) and perceiving oneself in terms of the aggregates.
Distinguishing wrong path from right path of contemplation
1.Knowledge of comprehension
Understanding mind and matter in terms of destruction
(khayatthena), as impermanence (aniccha), as fearfulness
(bhayatthena,) as unhappiness (dukkha), as coreless
(asarakatthena), and as non-self (anattha), and applying
the understanding of these charcteristics to past lives,
different periods of life (addhaana), and from moment to
moment (khana)
2.Knowledge of rise and fall (beginning phase)
By way of condition and from moment to moment:
Discerning arising and passing away of all conditions
(paccaya vasena) and discerning same from moment to
moment (khana vasena), one realizes the ten
imperfections of insight (vipassanupakkilesa): aura of light
(obhasa), zest (piti), tranquility (passaddhi), happiness
(sukha) which leads to determination (adhimokkha), great
exertion (paggaha), ripening of knowledge (naana), steady
awareness (upatthaana), and unshaken equanimity
(upekkha). One possesses subtle attachment (nikanti) to
these experiences and the discrimination against them
manifests the path, while lack of discrimination leads to no
realisation of path, and the false impression that one has
already attained enlightenment.

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VI
Wisdom
(Panna)

By knowledge and
vision of way
(patipadaa-naanadassana)

Between VI and VII

VII
Wisdom
(Panna)

By knowledge and
vision

Released from the above obstacles, one develops nine

insight knowledges, beginning with the discernment of
arising and passing and culminating in conformity.
1) Knowledge of rise and fall (udayabbayanaana):
overcoming the above ten imperfections develops the
maturity and clarity of the perception of arising and passing.
2) Knowledge of dissolution (bhanganaana): discerning
all formations in state of destruction, fall and breakup
3) Knowledge of fearfulness (bhayanaana): realizing all
formations are fearful in all three periods and realms of
consciousness.
4) Knowledge of danger (aadinavanaana): realizing the
danger in all that is fearful, on account of being coreless and
unsatisfactory. One understands the importance of the
unconditioned state as the only secure state.
5) Knowledge of disenchantment (nibbidaanaana):
realising that all formations are danger, one becomes
disenchanted and takes no delight in existence in any of the
three realms.
6) Knowledge of desire for deliverance
(muncitukamyathaanaana): the desire to be delivered from
the entire field of formations, and getting away from it.
7) Knowledge of reflective contemplation
(patisankhanaana): reviewing all formations as
impermanent, unhappiness, and as harmful for deliverance.
8) Knowledge of equanimity towards formations
(sankhaara upekkhanaana): after reflective contemplation,
one abandons both terror and delight and stays indifferent
and neutral with equanimity towards all formations.
9) Knowledge of conformity (anulomanaana): reflective
contemplation leads to a change-over (change of lineage)
phenomenon and entry upon supramundane path, followed
by confirmation of all previous knowledges as truth.
10)Change-of-lineage consciousness (gothrabhu
chittha): the mind conformed to the supramundane path
Knowledge of four supermundane paths
1) Path: arising of path consciouness (magga chittha):
developing full understanding (parinna) of unhappiness,
abandoning (pahanna) craving, the cause of unhappiness,
realizing (sacchikiriya) nibbana, the cessation of
unhappiness, and cultivating (bhavana) the noble eightfold
path, the path leading to the cessation of unhappiness.
2) Reviewing knowledge (paccavekkhananaana): after
the attainment of each of the four supramundane paths, one
reviews the path, its fruition, nibbana, the defilements are
abandoned and the defilements remaining. The arahat is
excepted since, being fully undefiled, nothing is left for him
to review.

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This kind of purification is the unique methodology given by Buddha. The basis of
purification is living in the present moment, discerning the truth manifesting from moment
to moment. There is no meditation object here, i.e., there is no conditioning of the mind;
one observes all the faculties of the subconscious mind directly and with the equanimity
of choiceless observation, thus working with the truth experienced from moment to
moment. Every moment in which there occurs no new conditioning of the mind,
unconditioning of the mind automatically occurs. This process of unconditioning thus
continues moment by moment until conditioning is totally gone and total control is gained
over an unconditioned reality. It is the discovery of Buddha that all consciousness exists
because of conditioning, or impurity, and we exist as different species according to the
level of conditioning. Thus the totality of the 31 planes of consciousness comprehends
the lowest to the highest level of consciousness - but it is all conditioning nonetheless.
The only difference is the level of conditioning.
The root cause of unhappiness is unwholesomeness (akusala) and the root cause of
happiness is wholesomeness (kusala). If one does good deeds that benefits oneself and
others, then he feels happy. If one performs deeds which harm oneself and others, then
he will feel unhappy. In order to remain always happy, all the causes of conditioning
need to be uprooted. Unwholesomeness is brought about by our ignorance, which blinds
us. Craving and aversion are the drivers behind all the activities of life. The cause
ignorance - and the effect - unhappiness - are explained by the Law of Dependent
Origination (paticcha samuppada), given below. It is a chain of twelve links that depicts
all the causes and effects of conditioning: this is the cause, that is the effect; this is the
seed, that is the fruit; this is the stimuli, and that is the response. Without a cause there
can be no effect. Every effect in turn becomes the cause for a subsequent effect. Which
of the causes or effects can be removed in order to break the chain of conditioned
existence? The techniques of meditation aim at removing the cause in order to brake
the chain. When the cause or stimulus is removed, the effect or response cannot exist.
The following figure of Minkowski cone explains the concept of time similar to the above.
Table.6. explains cause and effect in terms of time, i.e., past, present and future.
Craving
Clinging
Existence
Birth
Decay & Death

Future
t=

Mindfulness of
feeling or sensation

Present
t =0

Ignorance
Formations
Consciousness
Mind and matter
Six Sense Bases
Contact

past
t=

MINKOWSKI CONE
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Table.6 The Law of Dependent Origination (paticcha samuppada)
Period

12 Factors of Conditioning

Past

Modes
Causes (hetu)

1) Ignorance (Avijja)

2) Formations (Sankara)

Present

Future

3) Consciousness (Vinnana)

4) Mind and matter (Nama and Rupa)

5) Six Sense Bases (Salayatana)

6) Contact (Phassa)

7) Feeling/ Sensation (Vedana)

8) Craving (Tanha)

9) Clinging (Upadana)

10) Existence or Becoming (Bhava)

11) Birth (Jathi)

12) Decay & Death (Jara, Maranam), Sorrow (Dukkha),

Lamentation, Pain, Grief and Despair

Effects
(phala)

Causes(hetu)

Effects(phala)

While the past factors, ignorance, etc., extend from the past to the present, the present
factors, craving etc., extend from the present to the future. The three rounds depict the
cyclic nature of existence in samsara (the 31 planes of existence). The initial and most
fundamental round is the round of defilements; blinded by ignorance and driven by
craving, a person engages in various mundane wholesome and unwholesome activities.
In this way, the round of defilements gives rise to the round of kamma (sankhara,
bhava). When this kamma or seed matures, it gives the fruit or effect as the result. In
response to those results, which are pleasant or unpleasant, the person, immersed in
ignorance and driven by craving, relishes and clings to the pleasant experiences,
cling(upadana) and tries to avoid the unpleasant ones. Thus, one round of defilements
generates a successive round of defilements. In this way rounds of existence go on
perpetuating themselves until such a time as the causal ignorance is removed by the
wisdom of insight.

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How does insight remove the Avijja?
Avijja tanhavarenadve mulani ca veditabham.
Ignorance and craving are the two root causes.
Ignorance (avijja) is called the root from the past extending into the present, which
reaches its culmination in feeling/sensation (vedana). Craving is called the root from the
present extending into the future, which reaches its culmination in decay and death (jara
and marana).
Tesam eva ca mulanam nirodhena nirujjhati .
By the destruction of these roots the cycle of birth and death ceases.
How to destroy these roots?
Insight development is based on the causes and effects of the present, since we cannot
work in the past or in future. Among these present causes and effects, our only option is
to work with the present effect, which turns out to be the present cause of existence. As
we have seen from the discussion of the two roots above, our root cause is the resultant
of the present effect, feeling/ sensation (vedana). This means that feeling/ sensation is
the one thing that occupies the absolute present and the true source of our attachment,
originating in the subconscious mind. It can moreover be observed directly, as feeling at
the mental level and as sensation at the bodily level. This is the basis of the practice of
vipassana or insight meditation, or the four foundations of mindfulness. The meditator
thus develops his mindfulness of all the faculties of the subconscious mind, viz., sanya
(perception), vedana (sensation) and reactions (sankhara). He observes all the
phenomena of sensations/ feelings (vedana), with equanimity (upekkha). These
sensations, which manifest as either pleasant (sukha), unpleasant (dukkha), or neutral,
are neutralised (adukkamasukha) by the power of equanimity. Thus craving (tanha) is
eliminated, and soon also the remaining factors in the chain. Thus, ignorance is
progressively replaced by wisdom (panna) through the development of insight
knowledge, until all the aggregates or faculties of the mind are purified.
When present causes are removed, the future effects are eliminated; likewise, when
future effects are removed, the past causes are removed. The following table depicts
the sequential order of total removal of the defilements, which upon total elimination
culminates in the experience of the fourth and final level of merging with the
supramundane consciousness, being the total purification of the mind. The meditator
who realizes this total purification is referred to as an arahant, who has the option of
living in the mundane world (of kinetic energy) or supermundane world (of potential
energy). An arahant is totally unconditioned, whereas an ordinary person is totally
conditioned.

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Table.7 Unwholesome mental factors in relation to the stages of

enlightenment

Shamelessness (ahirika)

Fearlessness of wrongdoing (anottappa)

Restlessness (uddhaccha)

Greed (lobha): sensual and other

Wrong view(dhittthi)

Conceit (Maana)

Hatred (dosa/dvesa)

Envy (issaa)

10

Avarice (macchariya)

11

Worry (Kukkuccha)

12

Sloth (thina)

13

Torpor (middha)

14

Doubt (vicikicchaa)

Total

Enlightened
Arahantship

Delusion (Moha)

Non-returning
(anagaami)

Oncereturning
(sakadagaami)

Unwholesome factors (akusalacetasika)

Stream-entry
(sotapanna)

S.
No
.

*
*
*

* indicates total removal

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We have examined the entire field of consciousness and also the cessation of the
continuum or stream of consciousness. Thus consciousness is the cause of existence,
and is itself a disorder. Our journey is to go beyond the field of consciousness and to
experience the ultimate unconditional state. Table.7 gives the different stages of
enlightenment experienced progressively by a stream enterer (sotapanna),a once
returner (sakadagami), a non-returner (anagami) and the completely enlightened one
(arahant), in whom four, four, three and eight unwholesome factors are destroyed,
respectively. Lobha (greed) is destroyed first in the sensual form by the anagami, and
then completely, by the Arahant. An enlightened one has thus destroyed all fourteen
defilements.

What are the requisites of enlightenment, or the purification of the mind?

Although the purification of the mind may appear easy, it is not an easy task to change
the minds conditioning, its behavior or habit patterns. The aspirant needs to possess the
following factors as requisites for enlightenment.
There are 37 factors that conduce to the attainment of enlightenment. These are called
the factors of enlightenment (bodhipakkiya dhammas) and are divided into 7 groups:
I) Four foundations of mindfulness (satipatthana): As explained above, these are
mindfulness of body (kayanupassana), sensations (vedananupassana), mind
(chittanupassana), and mental factors (dhammanupassana). Together these constitute
right mindfulness (samma sathi), the seventh factor of enlightenment.
II) Four supreme efforts (sammappadana):
a) The effort to discard existing unwholesome qualities.
b) The effort to prevent the arising of new unwholesome qualities.
c) The effort to develop wholesome qualities that havent yet arisen.
d) The effort to maintain and augment wholesome qualities that have arisen.
Together these constitute the sixth factor of eight fold path.
III) Four methods of accomplishment (iddhipaada):
All these four are required for enlightenment. These are similar to the bhakthi (faith,
shraddha), karma (energy, effort), jnana (knowledge), and raja yogas (to develop
concentration and wisdom) of the Hindu religion. In the Hindu religion, it is believed that
any of these four can take the aspirant to enlightenment. But actually all of them are
essential for enlightenment. These are: desire (chanda), energy (viriya) consciousness
(chitta) and investigation (vimamsa).
There are four kinds of buddhas. Taking as basis any one of these four means of
accomplishment, the choice of the method will play a predominant role, as from it the
duration required to attain buddhahood depends. The last two factors amount to
wisdom-predominant buddhas (pannadhika buddha) who require four incalculable aeons
and 100 thousand aeons to fulfil the perfections. The first factor amounts to faithpredominant buddhas (saddhadika), who need eight incalculable aeons and 100
thousand aeons to fulfil the perfections. The second factor amounts to energypredominant buddhas (viryadhika buddha), who require sixteen incalculable aeons and

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100 thousand aeons. Once buddhahood is attained, all the buddhas are equally
accomplished in all respects.
IV) Five faculties (indriya): faith (saddha), energy (virya), mindfulness (sathi),
concentration (samadhi) and wisdom (panna). The five factors help in strengthening
resolution (adhimokha), exertion (paggaha), awareness (upatthana), non-distraction
(avikkhapa) and discernment (dassana).
V) Five powers (balam): These are same as the four faculties but they are
strengthened further until they become powers in their own right, able to overcome
indecision, laziness, negligence, agitation, and delusion respectively.
Faith and wisdom have to be balanced in order to avoid the extremes of blind belief on
the one hand and intellectual cleverness on the other; energy and concentration have to
be balanced in order to avoid restlessness and agitation on the one hand and
sluggishness and immobility of the mind on the other; but strong mindfulness is essential
always, and keeps the rest of the factors in balance.
Yoga explains them as:
SHRADDHA VIRYA SMRITHI SAMADHI PRAJNA PURVAKA ITARESHAM
P.Y.S:1.20
Those who have not attained up to the fourth samadhi level will have to develop faith,
effort, mindfulness, concentration and wisdom.
VI) Seven factors of enlightenment (satta bojjhanga):
Mindfulness (sati)
Investigation of states (dhamma vichaya)
Energy (viriya)
Zest (priti)
Tranquility (passaddhi)
Concentration (samadhi)
Equanimity (upekkha)
Here, investigation of states means analysis based on wisdom (panna), and
developing insight into mental and material phenomena as they really are (yatha bhutha
dassanam). Tranquility means tranquility that comprehends both the conscious and
subconscious mind.
Equanimity means mental neutrality, or impartiality, (tatra
majjhattata), not neutral feeling. The three factors, investigation, energy and zest
counteract mental sluggishness. The three factors, tranquility, concentration and
equanimity counteract mental excitation. Mindfulness balances both the groups.
VII) Eight path factors (magganga):
Right view (samma ditthi), right intention (samma sankappa), right speech (samma
vaacha), right action (samma kammantha), right livelihood (samma aajivo), right effort
(samma vayamo), right mindfulness (samma sathi), right concentration (samma
samadhi).

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Wisdom group: right view refers to the four noble truths. Right intention refers to the
mental factor (chetasika) of initial application (vittakka), directed towards renunciation,
goodwill and harmlessness.
Morality group: Right speech is deliberate abstinence from wrong speech, false,
slanderous, or harsh speech and frivolous talk. Right action is deliberate abstinence
from wrong bodily actions, like killing, stealing and sexual misconduct. Right livelihood is
deliberate abstinence from wrong means of livelihood, like dealing with poisons,
intoxicants, weapons, slaves and slaughter of animals.
Concentration group: Right effort and right mindfulness have been already discussed in
the four supreme efforts and in the four foundations of mindfulness. Right concentration
is the development of the first four jhanas. This is the same as explained in the earlier
table (table 2.), except that in the IVth jhana pleasure and pain both are abandoned.
There are seven enlightenment factors (saptha bhumikas or sapthaprantha
prajnas) in yoga which indicate the culmination of the development of pragnya
(wisdom). These are similar to the seven enlightenment factors (bodhipakkiya
dhammas) that we have already discussed.
Tasya heturaavidya
P.Y.S 2.24
The origin of unhappiness is ignorance (avijja).
Tadaabhaava tat samyoga bhaavo hanam thad dhrushe kaivalyam
P.Y.S 2.25
As ignorance is removed, there is no arising of unhappiness: that is the stage of
enlightenment.
TASYA SAPTHADHA PRANTHA BHUMI, PRAGNYA
P.Y.S:2.27
The one in whom ignorance is dissolved, whose mind attains these seven levels of
wisdom, develops wisdom.
These are also called seven planes of enlightenment and indicate the progressive
purification of mind. These wisdoms (pragnas) are divided into two categories, the first
one constitutes wisdom developed with body as basis, and the second one constitutes
wisdom developed with mind as basis. The first one is release from bodily action (karya
vimukthi), which refers to there being nothing left to be done, and the second one is
release from mind (chittha vimukthi), which refers to the minds being free from all
kleshas or in the state of dissolution.
1) The plane of knowledge (Jnaana Bhumi) or Objectless state of mind (jneya
shunyavastha): It means that there is nothing left to be seen; understanding all
phenomena as impermanent (anitya) and subject to arising and passing away (parimana
sheela).
2) The plane of investigation (atma vichaarana bhumi) or taintless state of mind: It
is similar to the enlightenment factor, investigation of states (dhamma vichaya),
discussed above. Here it means that there is nothing left to be burnt (no defilements or
unwholesome qualities).

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3) The plane beyond body and mind (tanumaanasi bhumi) or accomplished state
of mind (praapyapraapthavastha): What had to be accomplished has been
accomplished. The plane to be realised has been realized. There is nothing left to be
obtained.
4) The plane of equanimity (sattvathapatthi) or Nothingness state of mind
(chikirsha shunyavastha): The knowledge which is pure and stable that has
destructed all defilements. There is no search of path.
The accomplishment of the above four wisdoms (pragnya) indicates that there is nothing
left to be done in the body (karyavimukthi pragnyas). All the work that needed to be
accomplished in the body has been accomplished. This indicates that the process of
purification and destruction of defilements is to be undertaken in the body itself. One
cannot achieve the goal of purification without the body, as wisdom is developed by the
direct application of the conscious mind on the body, where sensations (vedana) arise
due to impurity. This is the wisdom developed by awareness of body (kayanupassana)
and bodily sensations (vedananupassana). The first four factors of enlightenment also
pertain to the body, i.e., awareness of the body, investigating truth in the body, energy of
effort produced by the body, and rapture (pithi) experienced in the body.
The next three wisdoms are related to mind (chittha)
5) The plane of Tranquility of mind (Asansakthi bhumi) or absorption of intellect
(chitthakruthatha): The end of minds sensual captivation, which leads to experiencing
the minds original nature or state of tranquility. This stage marks the end of seeking
sensual pleasure. Intellect subsides and develops reluctance in its functioning.
6) The plane of subsiding of subconsciousness (chittha vimukthi bhumi) or
absorption of faculties of mind (Gunashilatha): Reaching the level of not feeling any
happiness (sukha), unhappiness (dukkha) or ignorance (moha). Though their causes are
not removed, the forces have subsided. Mind attains one-pointed concentration. This
can be understood as samadhi conducive to enlightenment or mind released from its
gunas (the qualities of happiness, unhappiness, etc.)
7) The plane of Absolute Consciousness (atma sthithi): Here mind gets released
from the causes of happiness and unhappiness also. Only mind or consciousness
prevails and its connection with the subconscious is severed. The person who achieves
this level is referred to as a liberated person while living (jivanmuktha) and as a
performer of the wholesome (kushala)only . He is termed as such because he can no
longer perform any unwholesome action, as his connection to the subconscious mind is
permanently severed. But he still possesses consciousness. He is totally equanimous in
the face of all phenomena, but he is not released. This is the equanimity (upekkha) of
the seven enlightenment factors. But it is equanimity based on consciousness
(upekkha samanugatha); not equanimity based on the cessation of consciousness
(upekkha pagnanugatha).
These four wisdoms constitute release from the subconscious mind (chittha vimukthi)
and are the same as awareness of mind (chittanupassana) and mental contents
(dhammanupassana).

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The eight-fold yoga path intends to develop the above wisdoms and then uproot
ignorance (avijja). Thus, Patanjali talks about the rules of observance of virtue or
morality, and then discusses the mastery of the mind (samadhi) and finally elaborates on
the development of Pragnya, as explained above. This is followed by:

Visheshadarshina atma bhaava bhaavana vinivritthi

P.Y.S 4.25
The one who attains the above level of samadhi thus realizes the non-self nature of
consciousness. With this wisdom, he burns up all defilements and gets released from
consciousness.

Bibliography:
1)P.Y.S-Patanjali Yoga Sutras
2)Vyasabhashyam on patanjali yoga sutras
3)Tattireyaupanishad
4)Chttasangayana tipitika-Vipassana Research Institute-Igatpuri
5)A comprehensive manual of abhidhamma-BPS, Srilanka
6)Hogarth J.E.,Proc.Roy Soc.,A267,365(1962)

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