´PATANJALI is the greatest scientist of the inner. His approach is that of a scientific mind: he is not a poet. And in that way he is very rare, because those who enter into the inner world are almost always poets, those who enter into the outer world are always almost scientists.´

Patanjali is a rare flower. He has a scientific mind, but his journey is inner. That's why he became the first and the last word: he is the alpha and the omega. For five thousand years nobody could improve upon him. It seems he cannot be improved upon. He will remain the last word - because the very combination is impossible. To have a scientific attitude and to enter into the inner is almost an impossible possibility. He talks to the intellect, but his aim, his target, is the heart. This you have to remember.
We will be moving on a dangerous terrain. If you forget that he is a poet also, you will be misguided.

Patanjali says when the unconscious is there and mind has been dropped consciously, it is a  samadhi  with seeds - sabeej - when the unconscious is there and mind has been dropped consciously, it is a samadhi with seeds - sabeej. When those seeds are also burned, then you attain the perfect - the nirbeej samadhi: samadhi without seeds.
But  many are misguided - they think this sabeej samadhi is the last because it is so pure and you feel so blissful and so happy that you think that now there is nothing more to be achieved . If you ask Patanjali, he will say the satori of the Zen is just the first samadhi. It is not the final, the ultimate.

BEING BEYOND THE LIMITS OF TIME,
HE IS THE MASTER OF MASTERS.
What is time and how one goes beyond time? Try to understand. Time is desire, because for desire time is needed. Time is a creation of desire. If you have no time, how can you desire? There is no space for desire to move. Desire needs future. That's why people who live with millions of desires are always afraid of death. Why are they afraid of death? Because death cuts time immediately. There is no time anymore, and you have millions of desires, and here comes death.
Death means now no more future; death means now no more time. The clock may go on ticking, but you will not be ticking. And desire needs time to fulfill -- future. You cannot be desirous in the present; there exists no desire in the present. Can you desire anything in the present? How you will desire it? Because immediately if you desire the future has entered. The tomorrow has come in or the next moment. How can you desire in this moment here now?
Desire is impossible without time -- time is also impossible without desire -- they are a phenomenon together, two aspects of the same coin. When one becomes desireless, one becomes timeless. Future stops, past stops. Only the present is there. When desire stops it is like as if a clock goes on ticking and the hands have been taken off. Just imagine a clock goes on ticking, and no hands, so you cannot say what is the time.
A man without desire is a clock ticking without hands. That is the state of a Buddha. In body, he lives, the clock goes on ticking, because the body has its own biological process to continue. It will be hungry, it will ask for food. It will be thirsty and ask for a drink. It will feel sleepy and will go to sleep. And the body will need, so it is ticking. But the innermost being has no time: the clock is without hands.
But because of the body you are anchored in the world -- in that world of time. Your body has a weight, and because of that weight the gravitation still functions on you. When the body is left, when a Buddha leaves body, then the ticking itself stops. Then he is pure consciousness: no body, no hunger, no satiety; no body, no thirst; no body, then no need.
Remember this -- desire and need -- these two words. Desire is of the mind; need is of the body. Desire and need, then you are a clock with hands. Only need, no desire, then you are a clock without hands, and when need also drops, you have gone beyond time. This is eternity; beyond time is eternity.

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