Siddha Gita

http://www.spiritual-minds.com/Gita_files/Siddha%20Gita/siddhagita.pdf

After thus ascertaining by reflection that the

Self remains non-dual, contemplate the Self, that .is to say, keep the mind onepointedly

on the Self. If the mind becomes restless,

train it even forcibly. Be not effortless in this direction.

 Yoga Vasishta says: "Even

with hands clenched and teeth ground, pressing

the limbs and forcibly withdrawing the senses, the mind must first be brought under

control." 

So the utmost effort must be made.

Also the breath must forcibly be controlled, if necessary by means of

pranayama (regulation of breath). One-pointedness must

be gained at all costs. How long is effort necessary? 

Until direct experience is

gained. 

Thus by contemplation the inmost Self is

realised. Then contemplate 'I am Brahman.' This is known as Recognition of

 the Self

as Brahman (Pratyabhijna Jnana).

 Although

this amounts to unmoded samaadhi (nirvikalpa) because it is unbroken uniform

knowledge, yet owing to the difference in the

methods and results, it must be recognised that these two states are distinct. 

Such

knowledge of the non-dual Self annihilates

ignorance.  

The same is further explained. First ascertain the Self to be real by means of

sravana and manana (hearing and reflection); then

contemplate; realisation results and it is nirvikalpa samaadhi.

 

 

This is the idea:

Dhyaana is only one; it goes by the name of

savikalpa samaadhi and of nirvikalpa samaadhi according to its stages of

development. 

On resolving to keep the mind still for a

particular duration of time and continuing on the trail of the resolve without forgetting

it, the period during which the contemplated

object remains uninterrupted, is said to be the duration of dhyana. If by long practice

the contemplated object remains steady for the

intended period it is savikalpa samadhi (moded samaadhi). If again by repeated

practice of the same the mind remains in unbroken

contemplation even without the initial resolve and its continued memory, it is said to

be nirvikalpa or unmoded samaadhi.   

Dhyana maturing and ending in

nirvikalpa samadhi, the inmost Self is realised  

On breaking away from it, to

remember the experience of the inmost Self, to recall to

mind the description of the Supreme Being in the holy texts and to identify the one

with the other, forms recognition (Prathyabhijnaa

Jnaana)."  

After realising the Self as unmoded Consciousness in nirvikalpa samaadhi, selfrealised

beings keep on recollecting it deliberately;

this results in withdrawal by them in perfect repose; this by the wise is said to be

their samadhi. This is the secret of vijnana:  

The

hatha yogis who have not realised the Self by sravana etc., fall into two groups; one

of them is accomplished in the eight-fold yoga

of Patanjali; the other after gradually finishing the stage of pranayama (control of

breath), practises it more and more so that the

kundalini is aroused to go up and open out the sushumnaa naadi. The former,

before entering samadhi, resolves to avoid all thought

of the non-self, succeeds gradually in avoiding extraneous thoughts, then

contemplates the absence of all thoughts and then,

released from contemplation as well, he is left as a residual being. The other, with

great effort makes the vital air enter the

sushumna; owing to the effort there is fatigue; however having entered the

sushumna the fatigue vanishes; he feels refreshed like

a man relieved of a heavy burden.

Then his mind remains as if stupefied.  

As for the jnaana yogis who have realised the unmoded knowledge - Self by

sravana etc., - even before attaining samaadhi the veil of

ignorance is removed and unmoded Knowledge-Self is found always scintillating as

the various objects like reflections in a mirror.  

Not only this but also before samadhi, the modes of mind vanish leaving the residual

mind as the witness of the disappearance of

the objects and he remains as unmoded knowledge only.  

The hatha yogis'

experience is not this. Only to the jnaana-yogis does

ajnana (ignorance) vanish altogether in samaadhi along with its veiling and

projecting or confusing powers, whereas for the hatha

yogi, although the projecting power vanishes, the other power continues to veil the

Self.  

To the jnana yogi the veiling aspect is done

away with in the process of contemplation of itself, leaving nothing of it in the

culminating state of samaadhi.  

On arising from samadhi all the

non-self (i.e., the jagat) shines only as Pure Knowledge (i.e., the Self) just as the

images are not distinct from the mirror reflecting

them; happiness etc., thus becoming one with the Self cannot then be felt as 'my

happiness' etc.; it follows that the Self itself

cannot be said to be 'effects' and no corresponding karma can be postulated  

As for the lowest order of jnaanis, when he engages himself in the daily routine of

life, he is likely to forget that all is Self and takes

himself to be the enjoyer; since pleasure and pain seem to be 'effects' to him, he is

certainly having the fruits of his past karma.

Some say that such knowledge as cannot stand the stress of daily life cannot have a

lasting value. Others say otherwise.

Simultaneously with the rise of Supreme Knowledge, the veiling power of ignorance

is at an end. Only the projecting power is

operative for some time, owing to praarabdha.  

ignorance being at an end there, no fresh karma will accumulate; for the

same reason there will not be any mode of mind,

for it vanishes like fire which has burnt up its fuel; hence no fresh bodies will attach

to him. Therefore the Pure Being is left over and

thus liberation is inevitable.  

Although there is noise constantly produced within the body, it is not

usually heard; but if you plug your ears to

prevent the intrusion of external noises, the noise is distinctly heard from within.

Similarly with the bliss of Self.  

9. The serpents under the cover of the senses must forcibly be laid, as often as they

raise their hoods and hiss for prey, like

mountains mercilessly hit by the thunderbolt of Indra (the God of rain, thunder and

lightning).

The other Siddhas hit on the cardinal points as follows:

10. Acquire the bliss of peace by reining in the senses and stilling the mind. The

mind does not, in its womb, hold seeds of pain as

sensual pleasures do, but purges itself of impurities because it merges in its source  

as fire does when not fed with fuel. On the mind

becoming still and disappearing into the primal source of bliss, there arises the

Supreme Peace which holds out till final

emancipation.