yogasothra part 5

KAIVALYAPAADA

Pathan:-1.Janmoushadhimanthrathapa:samaadhijaa:sidhaya:

Vyas:-Sidhi is obtained by birth.In the houses of asura,by oushadi(medicine),rasaayana

etc sidhi of physical health is obtained.By manthra sidhi likeakaasgamana,anima etc are

obtained.By thapas one gets samkalpasidhi.One can travel anywhere taking whichever

kaamaroopa .All these are obtained to human beings through Samadhi.All of them are

therefore called samadhijam.

Vachas:-In the first three paada,Samadhi,the saadhana for it,and the vibhoothi are

explained.All these are incidentally said ,just to give awareness of kaivalya which is the

cause for all these and the goal also.For the chitha which partakes kaivalya,the bliss

which is beyond all the pleasures of this and the other worlds ,is the ultimate of

prasamkhyana in the Athma.Without kaivalya ,the other three do not happen .That is why

they were said to be incidental .The first in the sidhachitha is always kaivalya.The five

sidhi ,like birth(janma),oushadi(medical knowledge),manthra(knowledge of

manthra)thapas,and Samadhi are from the past janma and its vaasana,and are called

dehantharasidhi.The manushyajathi(human race)who gets the enjoyment of

heaven,through their karma,practice these sidhi,and in such people when they take next

birth,in that devanikaaya(deva body)the matures poorvavaasana are manifested as

animaadi sidhi,at birth itself.If the manushyajaathi is born in a house doing karma

suitable to asura,the beautiful asurakanya ,give them rasaayana etc and give them

liberation from old age and grey hair(vajeekarana as part of medicine).And they learn that

sidhi.This itself is of two types.

1.Rasaayanopayoga by Mandavyamuni

2.Rasopayoga by Vindhyavaasin

(Plant products and chemicals/minerals as medicine are meant respectively).

Manthra is sabda.Manthrasidhi means the ability to travel in sky and space like the sabda

.The sidhi of thapas is the samkalpa or just by imagination attaining

everything.Whatever is desired or thought become truth and it is sathyasamkalpa.By just

one pada)word)a sathyasamkalpa can achive all the kaama (desired effects).Whatever is

heard,seen,and analysed by mind and intellect is crossed and achieved just by that single

pada by the adepts.Thus the first darsan(vision)and first sabda(sound)etc are mentioned

and the crossing beyond of all these first sound and vision ,is the sidhi of Samadhi.

Pathan:-2.Jaathyantharaparinaama:prakrityaapooraath

Vyas:-The destruction of the past changes is the cause of birth of the next changes and

thus they become the reentry into new body and organs which are apoorva(not taken

before and rare ).This anupravesha for the nature of body and snses is by their own

emotions(vikaara)being cognized and blessed(anugrahana)and

filled(aapooranam)depending upon the dharma etc.

Vachas:-Jaathyantharaparinaama or change from one jaathi to another can be observed

from oushadha etc.Its maathra(measure)is nyuna(negative)adhika(positive) and by

reduction and increase of mathra they change from divya to adivya and vice versa.the

effect has lakshana or signs .But the kaarana or cause has no such lakshana.The change

from manushyajaathi to devathirygjaathi is by the aapoorana (filling up)of prakrithy like

this.Body is the prakrithy with the five elements.Body and senses organs have asmitha in

prakrithy.The prakrithy enters each of the sense organs ,do poorana of them,and the sense

perceptions grow and make them feel that this is “mine”and this aapoorana is the

anugraha or blessing of prakrithy.Because ,the aapoorana is dependent upon dharma of

each organ.The body has states like,infancy and childhood,youth and old age.From a seed

of nyagrodha,the big tree is formed.From a single tiny seed of grass brought by wind,a

large ocean of grassland is formed.Just like this,from an apoorva one,this bright and

energyfilled thousands of universes and the gaganamandala (field of spacetime)has to be

understood.(Prodhwajjwaalaasahasrasamaalimgithagaganamandalathwam).From the

Eka,the Brahma the entire prakrithy/prapancha and from athma the body with its organs

is thus understood.

Pathan:-3.Nimithamaprayojakam prakritheenaam varanabhedhasthu

Thatha:kshethrikavath.

Vyas:-The nimitha of dharma etc are not useful to prakrithy.The cause do not function by

the effect.Then how does the prakrithy function? By the difference in

varanam(acceptance)as the kshethrikam.A kshethram is a kedaaram or a field of

grains.The nearby kshethra is another kedaara with organs of pippala (a forest of pippala

trees).One kshethra is sama(equal)and another is nimna(at low level).Next to the nimna is

the nimnanthara.Then there are kshethra with water,without water ,with less water ,one

with inferior quality(apakarsha)and another which is covered(aavarana)and like that.For

each of these kshethra or bhoomi ,there is a different dharma of its own.The form of that

kshethra will be according to its dharma.To cover this natural dharma of a kshethra and

giving it another dharma is called adharma.The dharma is the expression of the nature by

its own dharma.Thus the dharma of kshethra is due to the nature or prakrithy.Prakrithy

has its dependence on its cause.Prakrithy acts both as cause and effect.By its

swaathanthrya (free will)prakrithy has prayojana and by paarathanthrya(dependence on

other)it has no use.

For a pot,the potter,wheel,clay,water etc are useful for its origin.For kulaala ,the

willpower(ichasakthy)for creation should be there.Just by the presence of will he

becomes the pravarthaka (doer)of purushartha.All the functions are the cause of sthithi

or maintainance of the unmanifested purushaartha.That is the only logic.In a kedara

,water,seed and manure are entered one by one(anupravesa).Then several types of

seeds(mudga,wheat,paddy ,etc etc )attract water (rasa)from field by its own dharma and it

enters and forms the roots ,stem etc and enters these organs .In these functions there is no

purity,impurity and such oppositions.There is no separation into dharma and

adharma.What you sow,that is grown by prakrithy.In the function of prakrithy dharma is

not a cause ,because of this observation.This is proved by examples by Nandeeswara

etc.But,by viparyaya,(opposition)anyadharma(dharma of a separate field)is likely to be

accepted as dharma in any kshethra.(This is if the dharma of the particular field is not

known).In such cases the change from pure to impure and dharma to adharma can

happen.The example of Nahusha from deva to a serpent is example of such adharma.

Vachas:-The filling nature(aapoorakathwa0of prakrithy is said.Is it the natural nimitha of

prakrithy?If so why?In the prakrithy which is Sathi(true),even the hearing of the

dharmanimitha like aapoorana becomes nimitha .Satya is the nimitha of dharma.Not the

use of it.(A kshethra and prakrithy like a truthful woman or sathi does

dharmaswayamvara just by hearing about purusha )The swayamvarana is the dharma of

prakrithy .It is not a parathanthra to get some advantage or gain ,induced by another’s

will upon her.It is her total freedom to do swayamvara based on her dharma.It is similar

to the ichasakthi or willpower of the potter,not the dependence of the pot on several

factors.The Aiswarya which is cause for the functioning of purushaartha(for purusha /for

the 4 purushartha ) is Iswarathwa and is the nature of prakrithy.This is the pradhaana.All

the other actions are just functions to maintain(cause for its sthithi) this dharma.Once the

obstacles are removed,(apanayana) the same moment in that chitha just as if in a

kshethrika,everything (sarva)come and fill (aapoorayathi)and creates all(sarga).For

iswara ,the only function to be done is for the sake of establishing the dharma of

prakrithi,removal of obstacles by blessings.All the others are made by itself in prakrithy.

Pathan:-4.Nirmaanachithaanyasmithaamaathraath

Vyas:-Yogin makes severaleffects(karya).Theeka becomes aneka.The several and many

creative functions of the yogin who is ekamanaska is by the asmitha.That is the true

chitha.

Vachas:-By the aapoorana ,prakrithi is capable of sidhi.By the sidhi she creates several

different bodies and chitha associated with these bodies and by the chitha she thinks and

analyses about the ekathwa and anekathwa.In this way,in different bodies,in different

minds,with differences of experiences and opinions in each chitha ,discussing and

debating ,several purushanthara are spent.Then the ekachitha as a lamp is expanding its

rays of light and becoming several nirmaanakaya is dawned and by this asmithaamathra

cognizes the nature of nirmanachitha.Every living and nonliving body,every chitha is

seen as one.Just like that the chaithra ,maithra etc in the body of cosmos also is visualized

as one.The nirmaanakaaya of self is seen in everything and this ekaaabhipraaya(one

opinion)is attained with asmithaamathra.

Pathan:-5.Pravrithibhede prayojakam chithamekamanekeshaam.

Vyas:-How does several chitha function with a single opinion as one chitha? By creating

a single chitha which is useful to all chitha.By its pravrithibheda(division of labour).

Vachas:-From a single yogichitha several creations happen.But how is it possible for

several chitha to accept a single opinion and function as if a single chitha? If the opinion

happens to be useful to all ,the different chitha interested and doing different functions

understand their role and the use of it for entire community/world and thus contribute

their own functions for that cause.This is the pravrithibheda or division of labour which

is useful to entire people and hence unanimously accepted .Each organ of body has

different functions.They follow their leader the chitha.Similarly ,all the chitha follow that

chitha which is selfless and thinking and creating for the sake of entire people .They

accept the opinion of that yogichitha,unanimously ,grasping the use of it for themselves

as well as society and becomes members(amga)or organs of that nirmanachitha and does

the labour as part of a whole .Thus the division of labour and the leadership and opinion

of the yogin is accepted by all chitha alike.The leadership of external organs is in mind

and intellect.The division of labour of the organs is in the same way as division of labour

of an entire community,nation and world.

Ekasthu prabhusakthyaa vai bahudhaa bhavatheeswara:

Boothwaa yasmaathu bahudhaa bhavathyeka:punasthu sa:

Thasmaacha manaso bhedaajaayathnthe chaitha eva hi (Vaayupuraana 66.143-144)

Ekadhaa sa dwidhaa chaiva thridhaa cha bahudhaa puna:

Yogeeswara:sareeraani karothy vikarothy cha

Praapnuyaaadwishayaan kaischith kaischidugram thapaschareth

Samharescha punasthaani suryo rashmiganaaniva(Vayupu.66.152)

(The principle of co-operation and of the division of labour as chathurvarnya and its

acceptance are also mentioned here.The unanimous acceptance of a system is when it is

for the good of all.And the dharma of each region is best known by people of those

regions.The type of climate,soil,and the best crops grown in different seasons by natural

dharma if followed will be swadharma and it will bring prosperity by prakrithy

itself.Intriduction of different crops and changing the prakrithi by artificial means is not

useful either to prakrithi or people or to entire world.This truth is shown and the principle

of co-operatin by different people with different tendencies and use of it for maximum

benefit of community is also mentioned.)

Pathan:-6.Thathra dhyaanajamanaasayam.

Vyas:-The nirmaanachitha are of five tpes.It is the sidhi obtained by the

birth,medicines,manthra,thapas,and Samadhi.The chitha born of dhyana is anaasaya

.Aasaya means functions like raaga etc.Anaasya is that chitha where there are no

raaga,dwesha,punya or papa etc.No dualities in anaasaya.All other are karmaasaya with

dualities.

Vachas:-From the five sidhachitha and their classification chitha is analysed.Aasaya

means that which has rathi(love) in aasa (wishes or desires).Aase ratha ithi aasaya:

In it there are tendencies of karma and klesha.In anaasaya none of these exist.The

anaasaya born out of dhyaana is therefore different from any other aasaya.(Its idea and

ideology are different from that of other chitha).

Pathan:-7.Karmaasuklaakrishnam yoginasthrividhamithareshaam

Vyas:-The jaathi of karma is of four types.Sukla,Krishna,suklakrishna and

akrishnaasuklam.Krishnakarma is selfish and hurts .Suklakrishna is that of saadhya with

several saadhana and in it the groups of karmaasaya function for blessing as well as for

hurting others .Sukla is that of thapas,swadhyaaya and dhyaana.It has no wish for hurting

others and is involved with internal functions dependent on external

functions.Akrishnaasukla or asuklaakrishna is the deathbody (charamadeha)attained by

sanyasins by the destruction of their karma and klesha.In it asukla is obtained during life

itself and akrishna by anupaadana.For the other living things either of the other three is

obtained.

Vachas:-The karma of yogin is asuklaakrishna.The karma of others is of three types.

Pada means sthaana or position.Chathushpada means the four positions.Whatever

function is possible with external sadhanm or objects are karma causing hurt to

chitha(own as well as others).But in karma in vreehi(grains)etc the function of

parapeda(hurting others )is not there.One can say ,even in agriculture the killing of ants

etc happen unknowingly.And also that by destroying other grasses in the field (difference

between sthmba and paddy-grass and grain)there are some obstructions of hurting other

jeeva.By giving dakshina to Brahmins blessings also is created.

The karma like thapas,swadhyaya and dhyana can be done even by people without

sanyasa.And they are suklakarma done by all.Asuklaakrishna is for yogin who accepted

sanyasa and suklakarma for all,yogins who have not taken to sanyasa.

The karmasanyasins have sacrificed all the himsaa functions usually done for acquisition

of wealth by their mind,yet they are doing the karma as they are householders and

because of that they are called krishnakarmaasaya.When for the sake of

yogaanushtana,one dedicates all the effects of karmaasya in Iswara,their karma become

suklaasaya.Suklakarma is that function which is done just for the dedication of Iswara

and without any selfish motives.Thus the four types or jaathi of karma and their four

positions are the four varna and their functions.

Pathan:- 8.Thathasthadwipaakaanugunaanaamevaabhivyakthirvaasanaanaam.

Vyas:- For the three types of karma their vipaaka are according to their guna.According

to the karmavipaaka of each jaathi ,the equivalent vaasana or tendency are created.the

vaasana are manifested by the karmavipaaka.A karma which is daiva(divine)will not

manifest as naraka,thiryak,or manushya vaasana.By daivakarma only vaasanaas of deva

will be manifested.Similarly for each karma the respective vaasana is

manifested.According to vaasana will be the charya (actions ./behaviour)of each jaathi.

Vachas:-The gathi or movement to klesha is according to karma.By good deeds good

vaasana and behaviour is created.even the jathyaayurbhoga like naraka is depending upon

this law only.Vaasana or tendency is according to karmavipaaka.Vaasana of good deeds

due to its vipaaka gives experience of divine bhoga.By increasing the tendency of

manushyabhoga ,one cannot get the experience of divyabhogha.With that only

manushyabhogha is possible.the karma ,vaasna,and interests of a person determines

his/her jaathi and the chathushpadasthaana is given accordingly .

Pathan:-9.Jaathidesakaalavyavahithaanaamapyaanantharyasmrithi-

Samskaarayorekaroopathwaath

Vyas:-For the vipaaaka of the poison of a scorpion-bite ,its beginning of manifestation of

symptoms,its nature etc are dependent on the jaathi of the scorpion which caused the

disease,the desa or place ,the character of the poison ,the nature of person bitten and

hundreds of other different limitations .After a particular period the experience of poison

fades and disappears.But the experience of the past bite of scorpion as smrithy(memory)

exists as a refined(samskritha)vaasana(tendency) and transformed into its knowledge and

is manifested as gnaana of poisons.This gnaana is there in hundreds of jaathi,in hundreds

of desa for hundreds of kalpa .And this gnaana is by smrithy(memory)of human race

.Not a single individual.In the different experiences and the different knowledge created

from them the ekaroopathwa(single form/oneness)of the smarithisamskaara(refined

memory )of human race can be seen.It is in this smrithy that knowledge is continuous and

existent .What is the experience that alone becomes the samskaara.That is according to

the karmavaasana.Smrithi is therefore according to vaasna .This can be cognized from

samskaarasmrithy functioning through jaathi,desa and kaala .Since smrithy creates

samskaara from it,the term smrithisamskaara is used.This is due to gain of new

functioning of karmaasaya .

Vachas:-One may not remember what happened today ,by tomorrow.But those functions

done everyday will be remembered forever.The memory of a poison exists forever as a

knowledge of it,though the experience was for a limited period of time.Wherever the

person is,whatever is the time,when the need comes ,memory of that experience will

come to his aid.In this way the experience of several people and their knowledge

therefrom becomes a custom and a knowledge system and a smrithisamskaara and

gnaana.This is transferred to several generations and kept alive as memory of the

humanity.

In the case of the knowledge of visha(poison)the dawn of knowledge is the dawn of

karmaasaya.The knowledge thus manifested by itself as anjana manifests itself,faces a

new karmavipaaka and starts it.The effect of this knowledge is for future .(The medical

knowledge making a new karmaasaya and used for posterity) .

Smrithy(memory)has similarities and by this is its ekaroopatha (oneness).The experiences

may not be same.The samskaara may not be the same.But the memory of experience of

truth is same in all irrespective of regions,time or jaathi.Therefore that smrithi alone is

truth which is felt universally by everyone as truth.It cannot be artificially

manufactured.It cannot be imagined.even though experience of truth is felt lasting for a

kshana for an individual,by a temporary karma,it is as before the sthaayi(continuous and

eternal)experience of truth experienced by all human race in all places and all times.the

differenes and their basis itself is the similarity.How can one say difference or similarity

in the eternal truth which is beyond all these?

Pathan:-10.Thaasaamanaadithwam chaasisho nithyathwaath.

Vyas:-The vaasana are endless.The newborn ,even before experiencing the dharma of

death,shows fear of death ,due to the memory of sorrow and pain associated with

death.How does this happen?Because the memory of several previous death experiences

of past janmaas are remaining as vaasana .

Some people think that chitha which has contraction and expansion like pot,tower and

lamplight ,is only a parinaama (change /evolution)of body.The lack of Athman in

samsara for them ,is logical.The contraction and expansion are the functions of chitha

,not of the body.It is dependent on dharma etc.The nimitha are of two types.The external

and internal .The external are dependent on body like praise,giving alms,wishing each

other etc.The internal or Adhyaathma are sradha,etc and are dependent only on chitha.In

those who do dhyaana alone one can expect true maithry(friendship)to all creations.By

the friendship born out of dhyana,they are performing the external functions said

before.They are later on accepted as good actions.When mind is strong with gnana and

vairagya the dharma are visualized in it.The body without power of chitha is like a

dhandaka forest.For a person like Agastya ,with chithabala,any deep sea is just a drop of

water and he can dry it up by drinking.

Vachas:-The vaasana which were refined in past janmaas are later manifested.What is the

pramaana for this statement? The newborn of all living things show happiness,sorrow ,as

well as fear of death .This proves the endless and eternal nature of vaasana.It is not mere

continuity but real etrnal nature for vaasana.By natural law the blessings can thus become

eternal.The atheists(naasthika)ask “How?”.The answer is “Jaathamaathrasya

janthorithy”.The newborn who has not experienced death ,when heard about death,sits

close to mother;s body,shivers and holds tightly the chain(mangalyasoothra)of her with

symbols of chakra and other auspicious markings on it.The child has no death experience

.then how is he afraid of death?He remembers it better than us,adults .therefore his

shivering is more than us.The fear is born out of memory of sorrow and pain.In this

janma the newborn had no sorrow or pain of death.then this itself is proof of memory of

the past deaths.The memory of the newborn infant,due to the law of past lives,is the

memory of the entire jaathi(race)of human beings.This is not equivalent to the

contraction and expansion of a lotus flower .It is not dependent on any other cause by

nature.For lotus sunray is needed for expansion.Contraction is its state of return to past

avastha .Nimitha is the time of attainment of the karmavipaaka.In it the manifestation is

in opposite way.

The pot,tower etc spoken of is only to show the opposition to the process of expansion

and contraction of chitha.By seeing the effect related to desa,the pramaana for a chitha

which originated outside the body does not exist.So also for anuparinaama.The

experienced order also does not act as pramaana there.The eka anu or subtle single mind

,does not make association with the indriya of different regions.the chitha is the cause for

body and not otherwise.The parimaana of expansion and contraction is not big and small

body.By the union of seed and kshethra,the already present form within seed as

unmanifest,becoming manifested and expanded is the expansion.From it the formation of

seed is not contraction.This body which is dependent upon the blood and semen of

parents is parathanthra (not free since it is dependent )and birth is not a

swathanthrakriya(a free act ).The increase and decrease of shadow of a fixed thing also is

not expansion and contraction.In a picture it is not the chaaga,but the picture which is

dependent upon chaaga which is traveling.In this way one has to know samsaara.In the

parimaana of body ,in rebirths,when one body is rejected,and another is taken,the internal

aathivaahika body union is attained.It is this internal aathivaahika body which is traveling

from one to another .Not the physical body.Angushtamaathram purusham nischakarsha

yamo balaath(M B Vana.3.297.17)This internal existence is to be cognized logically.The

lack of it is not logical .

Chitha is vibhu.The function of expansion and contraction is that of this vibhu.The

character of swayambhoo is here said.It is not said that chitha can do journey from one

janma to another alone without any help.It is said that it through the aathivaahika body

does that function.Then is there not anavastha in it? No.Because the dehanishkarsha

happen through aathivaahika .But there is no association with it.It is a carrier ,a vehicle

only.The subtle body is during pralaya the base of chitha as the centre of the shadkousika

body.therefore chitha can travel anywhere including the satyaloka.The nishkarsha is in

the shadkousikakaaya.The law is that chitha is always internal to that.therefore it cannot

be made visible by sensory deductions.In aagama the nishkarsha is in purusha.Purusha is

neither chitha,nor sookshmasareera.(That which transmigrates is not purusha).How can

chitha get lack of function here and there?The meaning of nishkarsha is eka.In

smrithi,puraana,ithihaasa etc the life after death,the attainment of prethasareera after

death and its liberation by kriya like sapindeekarana are said.But the state of

aathivaahaka is not mentioned.The one which is having expansion all over

gaganamandala (sky/space field) is the chith with its energy .It is the function of mind

with sarvagnatha and ahankara of chethas.Functions or vrithy are dependent on

chitha.Chitha is dependent on dharma.The vrithy(vritha)which is cyclical divided the

nimitha .In the first cognition(aadigrahana)the nimitha are cognized by the senses and

riches etc.they are external.Veerya and smrithy are cognized with sradha alone.They are

internal ,and between the innermost and the external.From dharma born of gnaana and

vairagya ,even the external dharma also are created.Dharma can originate only from

gnaanaa and vairagya.If there is presence of even a seed of thamas dharma will fall.The

examples quoted are the dandka forest etc.

Pathan:-11.Hethuphalaasrayaalambanai:samgriheethathwaadeshaam abhaave

Thadabhaava:

Vyas:-The cause of dharma is sukha(happiness).by sukham,rraga and by du:kha

,dwesham.By their functions mind,word and body (deeds)undergo parispanda

(vibrations),Each follow the other.The six spokes are

dharma,adharma,raaga,dwesha,sukha and du:kha.By these six spokes the wheel of

samsaara functions.By its revolutions every kshana,and its repetitions,avidya is created

and it leads to klesha.Avidya is the nethri(eye of wheel) of all klesha and hence it is the

root of klesha.The dharma etc created from it depending upon yama etc is called the

phala or effects.It is not the firstborn or apoorva.

Mind dependent on adhikara gets the name of vaasana.In a mind without rights vaasana

will not be born and sustained without any dependence.The object facing any other

object ,manifesting its vaasana ,is the aalambana or basis of vaasana.Vaasana has to be

cognized by the hethu,phala and aasraya like this.When they are absent vaasana also are

absent.

Vachas:-What creates vaasana in chithavrithy? If chithisakthy is endless and

beginningless how can one obstruct vaasana within it? Even though annadi ,the origin

and obstruction are seen by the yogins.In its future state it does not exist.The chithisakthi

is not destroyed but it is not because of anaadi nature.Vaasana though anaadi are seen to

be obstructed.Blessings and obstruction are by dharma and adharma as nimitha.Here the

habits of alcoholism etc also can be understood.Nethri means naayika,the leading

lady.The cause for all.The avidya is the root cause and nethri.the origin and present state

is not from dharmaswaroopa but from the root avidya.To which object we face it is from

that the hethu(cause)is created.Example is association with beautiful women.In the

absence of vyaapaka,the absence of vyaapya also has to be cognized from soothra.

Pathan:-12.Atheethaanaagatham swaroopatho asthi adhwabhedaadharmaanaam.

Vyas:Tthe asath is never born.Sath is never destroyed.This is the law of dravya

.(matter).The future to come is anaagatha(not yet here).And that which is already

experienced is past(atheetha).Atheetha is manifested.Anaagatha is

unmanifested.Varthamaana is the currently functioning present.All the three are one

without difference in gnaana.The past being karma already done,and future being the

effects to come,one is the effect of the other and the cause and effect relation is seen.One

cannot control the already done acts of past and control the future situation.But one can

control the present actions and thus control the future.Nimitha are to identify and control

the present actions so that they give good results in future.Therefore nimitha and

naimithika are terms denoting special blessing to the present people for modifying

future.But they cannot create the apoorva.

Vachas:-Sampaatha,aayaatha,and nidarsna are always existent and there is no sambhava

for them just like asatha.Atheetha and anaagatha are by swaroopa the same.The sath has

no destruction.Asath has no production.By sath is the change of the different

adhwa(labour) like udaya(dawn)vyaya(loss )etc.That which is experienced and achieved

is manifested wealth.for a vyakthy(manifested person)the past vyakthy,the future

vyakthy difference does not exist in experience.In the three times the vyakthi is same

swaroopa.Asath is not vishaya of gnaana.Vignaana is revelation of subjects.since asath is

not vishaya (subject)no vignaana of it is ever possible.Vishaya is vignaana of the three

kaala.In the vignaana like “Asmad”of the yogin, it does not arise from asath,but can lead

to production of asath.Untruth is never created from truth.Sath is always existent and lead

to sath .In everything and in all times satha alone exists.the existence of dravya in all the

three kaala is proven from its presence(asthithwa)in present.That is how its ekathwa is

manifested.

Pathan:-13.The vyakthasookshmaa:gunaathmaana:

Vyas:-Adwaana (labour)is present dharma.Past dharma is manifested.future dharma is

subtle unmanifested.It has six special forms.All these are guna only.Therefore saasthra

say:-

Gunaanaam paramam roopam na drishtipatham ichathi

Yathu drishtipatham praaptham thanmaayeva suthuchakam.

Vachas:-There are different types of universes with different changes and evolutionary

dharma and such a multiverse cannot be thought of as an eka like pradhaana.Since it has

no lakshana the difference in effect should not occur.The three labours of dharma are

adwaana of the present,vyaktha of past,subtle of future .They are guna.The cause of the

change or evolution of thriguna and the multiplicity is due to aadiklesha and vaasana.The

vaayupuraana(53.120)says:Vaiswaroopyaatha pradhaanasya parinaamoyamadbhudha:”

In the manifested prithwi etc,in the eleven sense organs ,the six visesha of past ,present

and future happen according to their rights .In the eternal and noneternal form of

parapancha ,whatever we see is guna only.The evolutionary change is due to positional

change(samsthaanabheda).In shashtithanthrasaasthra we get this advice.It is not by

maaya.Everything that has destruction is thucha( lesser).If it was maaya ,the

emotions(vikaara)will change every kshana by aavirbhaava and thirobhaava.Due to the

eternal nature prakrithy is in truth not maaya but maayavidharmini(with the dharma of

maayaavi).

Pathan:-14.Parinaamaikathwaadwasthu thathwam

Vyas:-If everything is gunaathmaka,how can we say Eka:sabda,Ekam Indriya?

The guna with the habits of prakhya,kriya and sthithi in their cognitive function,the

only(eka)parinaama (change)is the indriya ,srothra.(ears).The eka vishaya as the graahya

is the sabdathanmaathra alone.For the sabda etc,which have similarity with moorthy

jaathi,the ekaparinaama is paramanu of prithwithanmaathra.In the ekaparinaama prithwi

we find cow,tree,mountains and many other froms.We find oil,heat,rights and other

generals in several forms.Gnaana is with meaning.In swapna,the directions imagined

need not be true .The vasthu is likened to swapna in the imaginary gnaana alone.The

memory of the untrue seen in swapna does not disappear.So also the objects not cognized

in sleep again appear when we get up.In the gnnananidra of Samadhi by own

maahathmya visualise and create vasthuswaroopa and negate it too.

Vachas:-The diferrence and changes are due to the thriguna.The process of evolution

,whether it is water or earth,is always the eka only.the aneka is parinaama of

eka.Cow,buffalo,elephant,man and star are only the parinaama of the one jaaaathi

lavana(salt).Vayu,oil,fire and lamp are also in this way the ekaparinaama of energy.Thus

even in the many there is oneness.For all the physical objects and elements the

thanmaathra is eka.For all the cognizing organs by the importance of sathwaguna ,and

light ,the srothra is ekabhaavana.The sabda which is physical sound being jada is its

vishaya.Sabda is sabdathanmathra .Vishaya is jadathwa.The indriya is not vishaya of

thanmathra.Thanmathra is vishaya for indriya.This is explained with ears and its

cognition of sabda.

(Grahana,gnaana ,sathwa,prakaasa vs graahyavishaya,jada ,thamas )

Vainaasika among the vignaanavaadins say:”Naasthyartho vignaanavisahachara”.Each of

the physical and elements ,consider its cause as pradhana .But they are not different from

vignana.Then how the pradhaanakalpana?Why the sense organs which do grahana and

their ahankaara vikaara imagined?Because the jada vishaya cannot reveal themselves due

to lack of selfrevelation,and they need vignaana as co-traveller to reveal them.Sahachara

means sambandha or association.The lack of it it is visahacharathwa.Without vignaan

anothing is useful ,is the meaning.Gnaana and meaning go together.The artha is jada and

depend upon vignaana for its revelation.It is this law that the vignaanavaadin are

pointing out.There is a saying that whatever is known by pain,will never be

broken.Athmagnaana is like that.The bhoothabhouthika are known by the one which is

always with it but opposite to it in dharma .By the knowing of one which is opposite

,there is vedana(pain)and that is never forgotten or lost.Artha is different from

gnaana.Therefore how can artha be revealed by gnaana?This is the question.For this the

answer was “Kalpitham”:-

Sahopalambamaniyamaadabhedo neelathadwiyo:

Bhedascha braanthivignaanairdrisyethendaavivaadwaye.

To explain the kalpitham ,the parikalpana(imagination)of gnaana was said.That is

negated.By association with the said statement about the thing to be known,and to be

listened to,the gnaana is there or not there (upasthitha,prathyupasthitha).How it is

revealed by that spandana(vibration)it becomes again and again upasthitha(present).It is

neither kalpitha(imaginery)nor prathikalpitha(opposite to the imaginery).It is the subject

of vignaana.Without own greatness(swamaahaathmya)one cannot see the nature of artha

as cause for vignaana.By own meanings,by own cognizing power one aquires gnaana and

the cognition of meaning also is in the same way .By sradha alone eka can cognize the

aneka and aneka can cognize the eka.Gnaana can reveal the the grossness of the

bhoothabhouthika.But in gnaana their grossness is not happening.The gross universes

have grossness and is separated as different places/spaces.But the eka though it expands

inall desa there is no separateness .This desa,that desa is not there in the eka.The three

lokas are one in it.Thenhow does so many different types of knowledges and opinions in

the world? Because of the gross revelations of individuals who are involved with their

own viewpoints and because of the inability of subtle visualization of truth and ,because

of not listening to what the people who have subtle gnaana,and such different view points

of partial and imperfect knowledge.The fall due to the different viewpoints need not be

taken as vikalpa.It is only the revelation of what happens with samsarga to prathibha.(The

union with vishaya and the nature of attachment to certain preformed opinions).If we

think,the gross was created after the upaaadhi(its causes)ot before them.The vikalpa and

avikalpa has grossness but they have no ability to see themselves or to become seen by

their own.Since the external things are in this way nonexistent even they exist ,and hence

are called aleeka.Aleeka is not different from vignaaana either,because it can awaken

vignaana.From the cognizability is the abheda(oneness)and this neutralizes the

bheda(opposite bhaava-separatism)due to nonexpansion or limitation.By the togetherness

sath and asath are the gross forms of vignaana.For sath,the different

causes(hethuaabhaasa)of eka and aneka as vikalpa happen naturally .By vikalpa alone

one cannot get direct perception and its greatness.That is why the saadhu asks by their

vikalpagnaanabala,which is apramaana ,the question How? To this the example of

dreams are given to show the nondependence.Thus according to one particle of

nyaaya (logic) alone all this is explained.

Pathan:-15.Vasthusamye chithabhedaathayorvibhaktha:panthaa:

Vyas:-Depending on several chitha one object can be formed and this is common

occurrence.This is not imagined or done by ekachitha.Not imagined or done by

anekachitha also.It is swaprathishta.How?By the similarity of the object and the

differences of chitha.For a chitha depending upon dharma,by the similarity of

object,gnaana of sukha happens.For the chitha which depends upon adharma,the
dukhagnaana is due to avidya.Moodagnaana is dependent upon the samyagdarsana and is

the madhyastha position.How is that known by chitha?Not by the knowledge of a

different chitha.Not by the union with another person’s chitha and its likings.Therefore

in knowledge of objects there is a method(way-panthaa) which separates the grahya(to be

known)and the grahana(the process of knowing).It is not something like a mixture of

different smells.In samkhyapaksha the gunavritha where the vasthu moves again as

thriguna,is united with the chitha dependent upon dharma.Each one is the cause of

another by being produced from pratyaya and anuroopa(similar)to each nimitha.

Vachas:-The logic for the proof of knowledge is said by the commentator.Here the logic

of “Southreem”is introduced.The knowledge of Devadatha and Vishnumithra may be

different about chaithra and maithra.In Chaithrakaarya(about chaithra)they have

eka(one) opinion .But about maithra they have different opinions.Thus in two

chitha(chithabheda) exist oneness and duality in the subject of gnaana .(Issuebased

differences of opinion and same opinion).This is a common occurrence .The differences

and agreement in knowledge is only of this type.The placement of raktha,dwishta

,vimooda and madhyastha at the same place will create oppositions between

them.Because of the chithabheda,which creates gnaanabheda,their knowledge is

following different paths according to their own swaroopabheda.Their eka (one)opinion

in eka(one )object is due to different reasons.The husband has sukhagnaana of his

wife.The other wives of the same husband is having only dukhagnaana in that wife.Even

in Chaithra,since the husband is always with her,they experience sorrow of separation

only which is moodagnaana(Vishaada is moodagnaana).All these are imaginary made by

each chitha for its own .The lakshana of a woman is something which everyone

understands easily and which makes the chitha happy.That is not the same in all

chitha.But the knowledge of blue is not like that.Whoever see that colour,the knowledge

of it is same in all the chitha.(ekagnaana).Therefore,the arthavaada introduced as how

can the cause of vignaana having differences as sukha etc can be with ekaartha(one

meaning).

The saamkhyapaksha that by a lakshanaless cause ,the occurrence of different effects is

not logical is then explained.From the eka evolved all the external objects with thriguna

and thriroopa.The most avisesha is vignaana which is dependent on dharma.The sathwa

with rajas due to dharma,gives knowledge of sukha.The sathwa without rajas as

Eka,gives gnaana dependent on vidya and it is the madhyastha knowledge.The dharma

etc in all and in everything as satha,gives the gnaana according to the measures and in the

way useful to each.

Pathan:-16.Na chaika chithathanthram vasthu thadapramaaanakam thadaa kim syaad.

Vyas:-The bhoomi(land)and riches(artha) if associated with gnaana will give enjoyment

and sukha.Therefore commonness is for everyone.How is the form of a object changing

by the past and present kshana?The ekachithathanthra(the method of ekachitha)is

obstruction(nirodha)of all objects and revealing the swaroopa of self alone as

chid(chaithanya or light energy).The knowledge of the other objects are then felt

apramaana,aswaabhaavika and are not cognized or thought about in it.In the enlightened

chitha in swaswaroopa,they do exist in one part (upasthitha) but they are considered

nonexistent(naasthi) in a nirodha state.The sradha is not in them at

all.Therefore,ekachithathanthra is not parathanthra(method of others,dependent on any

other object).It is swathanthra(own method.Free ).It is common(saadhaarana)for all

purusha(sarvapurushasaadhaarana)..The swathanthra chitha is functioning in all
.Therefore ,it is for the upabhogha (enjoyment)of the prurusha is to be assumed.

Vachas:- The land and riches if it happens to be in the possession of someone with

gnaana,will give enjoyment and sukha .Because only with gnaana the jada is

illuminated.Only if we have knowledge of how to use it ,land and riches will give the

results.Otherwise ,whatever we get,it will not give enjoyment or sukha.The objects like

land and riches,women etc are changing and deducible by series of kshana /timespace and

is sarvachitha saadhaarana(common to all chitha by experience of millennia) and they are

experimented and examined and enjoyed by the worldly people only by that gnaana

derived from experience.They increase something negative day by day by their

knowledge and increase productivity and enjoy .By doing nirodha of just a very small

part,they enjoy everything possible.This is pertaining to all riches including land and

woman.(With just one small piece of land and just by one woman ,if we know how to

enjoy it ,we can enjoy all that is possible in the world).When the chitha which is involved

with Ghata(pot)become concentrated on pata(picture)the sradha on pot is

obstructed(nirodha).In knowledge also this type of nirodha is seen in different

periods.But by being interested in picture,does not take away the knowledge of the pot.In

this way in a single chitha different types of knowledge for professional reasons,for

defending natural and other calamities and for other causes do co-exist and this is

common experience .Whenever the need comes these knowledge forms resurface from

the chitha.

The effects are due to certain laws,causes,and their similarities and differences etc.We

cannot see the effects crossing over their causes to another cause.It is like mother earth

,which following her own cause as her kakshya(the orbit)and do not pressurize and make

problems by entering other chidkakshya(orbits of celestial bodies).The laws of the cause

of the object is not the reason for the knowledge of it in human being’s chitha.It was not

the knowledge of man about the earth and its orbit ,which created earth with its orbit.The

one who desires modaka(ladu-a sweetmeet) gets it by his effort.He uses it and enjoy its

taste ,and digests it and get the nourishments and synthesise that into his own body.seeing

this,the saadhus say the reason for enjoyment of vishaya is the association with the

objects.

For everyone on the lower side of the globe(bhoogola) if we know the measurement of

it,the measurement of the other side(aparabhaagavyaapthy) also is known.In gnaana and

in the sadbhaava dependent on gnaana,due to experience,the middle ,the other etc does

not exist at all.The gnaani is not someone who knows only what is there in his region

alone.(He/she is one who with a small part of what is experienced ,experience everything

in the universe.By one paramaanu entire gross space and objects,by one kshana entire

kaala ,and entire aananda is enjoyed ) .On the same side of the gnaani,another person

living in same place ,same time need not know even a small part of earth even though he

too is upasthitha there itself.So,he/she is anupasthitha even though upasthitha with the

gnaaani in same place. They are agnaani though they live with the gnaani.

Pathan:- 17.Thaduparaagaapekshithwaachithasya vasthugnaathaagnaatham.

18.Sadaa gnaathaasrithavrithayasthath prabho: purushasyaaparinaamithwaath.

Vyas:-The vishaya is like iron(ayam)and the chitha is like ayaskaantha and therefore,the

vishaya attracted to chitha and makes it enjoy (uparanjana) by its association.The chitha

which love a vishaya knows it( gnaatha).And does not know other vishsya (agnaatha).

Because of this known and unknown nature,the chitha is parinaami.The prabhu of chitha

is purusha.Purusha is not parinaami with chithavrithy.In purusha ,as in vishsya like

sabda,there is no difference of known and unknown.The unknown nature of the chitha is

about its own vibhu ,the purusha.By deduction the chitha is able to visualize the

aparinaami nature of purusha .

Vachas:- Chethana is free and achethana (jada)is not free.One is enlightened ,and the

other is not.Only with light of chethana the achethana can cognize its true nature .Bhaava

cannot exist if the swabhaava is lost.In the knowledge of sense organs ,the dharma of the

meaning of the jadaswabhava is felt as light.In arthadharma,the blueness etc which is

known by all as eka is said before.But the knowledge of the past and the future is not a

dharma like blueness which is cognizable by all alike.It is not sarvasaadhaarana.It is a

swathanthra subject to be cognized by the vehicle of internal perception alone.By the

sensory pranaalika(channels)one know the meaning of the gross jada universe.Through

them (sensory channels)chitha is attracted (uparanjana).The bhootha(elements)come near

the mirror of chitha and reflects in it and makes it coloured .Chitha is chithisakthy.It is

coloured by the samkraanthi of the vishaya near it.But vishaya has no real association

with chitha.They are just reflections of things in the chithisakthi.the chitha through

indriya and ahamkaara reach everywhere(sarvagatha)and make association with every

thing and every vishaya.This is for enlightening the vishaya as an ayaskanthamani(the

magnet).Actually it is attracting the vishaya as iron and not otherway.Iron is getting

attracted ,not the magnet.The chitha is imagined as parinaami when it is sadharmiki with

the iron of vishaya but it is not really having any union with vishsya. (This knowledge is

not very common for all.)

It is in the functions which are dependent on the knower ,the aparinamithwa of purusha

,the knower of all,is seen.Chitha can be kshiptha,mooda,vikshiptha and ekaagra.In such a

chitha always the vrithy is known by the purusha.What is the cause for this? The cause is

the changeless(aparinaamathwa)nature of purusha.The chitha has parinaamithwa.When

purusha become the gnaathaa and agnaatha,the gnaathavishayam is Ayam(Aham /I /also

the word for iron).It knows aparinaami as well as the parinaami.Mind is always the

ability to know.The lord of sensory functions is mind.He is the enjoyer and the

swami.Purusha is swami of that mind.So,the aparinamithwa of purusha is deducible by

mind.The difference between aparinaami purusha and parinaamichitha is deduced and

known by mind.

Pathan:- 19.Na thathwaabhaasam drisyathwaath.

Vyas:- The answer for the question “Whether the chitha itself is seen as agni ,having

own as well as the vishaya’s form(swaabhasa and vishayaabhaasa).Just like the other

sense organs see and reveal the vishaya like sabda etc,in the same way mind also

does.The agni is not an example for that.Fire does not reveal its athmaswroopa that is not

light.The shadow of light is seen when there is union of the one that reveals and the one

that is getting revealed( praakaasya and prakaasaka).In something which is swaroopa

alone there is nounion.The chitha which is selfrevealing (swaabhaasya)is never agrahya(

uncognisable) and the aakaasa which is Athmaprathishta(fixed in itself) cannot be

paraprathishta.(fixed in another). By the communication (samvedana)of each intellect and

its expansion,the functions of the different are happening.I am angry,I am afraid,I am in

love with him,I hate him etc are the own samvedana(swasamvedana)of intellect to know

itself,and people behave according to such thoughts generated by their own levels of

intellect.

Vachas:- The chitha is the vishaya of the Athman.It is selfrevealing.By the effect of the

poorvachitha(past chitha)it make vishayaabhaasa.where is the always knowing vishaya of

purusha in it ? How from aparinaami purusha to the parinaamibheda of chitha ?

Because of swasamvedana(own communication) to chitha.The parinaami chitha is

engaged knowledges and experiences like blueness etc. By that experiences alone one

cannot visualize the revelation of thathwa(thathwaabhaasa).Because when chitha is

involved with the external objects it does chithanirodha in its internal Athma.It has no

kriya,karaka or karma.It does not digest(pachana).Chida does not do chedana(cutting

away).Purusha is aparinaami.Even though selfrevealing ,it does not have the function of

experience is not logically acceptable.The answer is the purusha is said to have difference

in selfrevealing and not revealing nature alone.There is no lack of experience for

purusha.The chitha which has the function of sight is not selfrevealing.It has reflection of

the light of athma.except this revelation by reflection chitha has no other function.Agni

is selfrevealing but is not an example.Because fire cannot enter into fire and give the light

of knowledge .It can reveal itself.It can shine.But it does not know itself.In chaithra by

the union with hay it shines .But this is based on its association.All the plants does not

have the same property of revealing fire .Chithabheda is like this.the function of

selfrevealing of Athman is based on chithabheda.Chitha knows that I have originated.But

all chitha need not know by a process of grahana(cognizance) its swaroopa(own

form),the cause ,the extend,and the ability of maximum expansion,and the liberation

from all etc and these gnaana are dependent on the level of intellect associated with

individual chitha. The vyaapaara( commercial functioning)of intellect in chitha and its

prachaara (expansion /traveling distance) is sathwa (guna)in living things.Chitha has

functional differences of anger ,greed etc based on this vyaapaara.By its ability to

experience own Athman,by own dependence (not depending on any other) the chitha gets

the ability of cognition of its true nature and its lack of cognizance is then lost.This is

different in each individual according to their level of intellectual expansion.

Pathan:- 20.Ekasamaye cha ubhayaanavadhaaranam.

Vyas:-The cognition of own and the other’s swaroopa is logically possible in the same

kshana.According to kshanikavaadins, the karaka of a bhavana(house) will be according

to the kriya performed.

Vachas:- Chitha is selfrevealing and revealing the vishaya( swaabhaasa and

vishayaabhaasa).It can cognize both itself and the vishaya at the same

time,simultaneously.This vyaapaara (cognition of self and cognition of external vishya )

is different only in the kaaryabheda.(the topic of cognizance).The vyaapaara of cognition

is the same.It is the difference in vyaapara which is to be agreed upon.Vainaasika say

vyaaapara is based on the difference in origin.The origin for an eka(one) with no lakshna

,two types of origin is never possible.The meaning and the form of the gnaana is

originating together as cognition and there is no different origin for it.They happen

together in one kshana( Ekasmin kshana:)

Bhoothiryeshaam kriyaasaiva

Kaarakamm saiva chochyathe

Is the view of vainaasika

The vision of the chitha comprises both its always selfrevealing nature and falling from

that position(apanayana) ,and the drashta with its aparinaamithwa and parinaamithwa

Both are known at the same kshana by chita

Pathan:- 21 Chithaantharadrishye budhibudherathiprasangha :smrithisamkarascha:

Vyas:- intellect is the chitha cognizing by different chitha(chithanthara) the budhi

(intellect).Since the thing cognized is the same as the defining thing there is athiprasanga

.(Budhi is cognized by chitha and that process is budhi).Vainaasika say:

Syaanmathi:swarasanirudham chitham chithantharena samanantharena grihyatha:

By the union with memory(smrithisamkara) intellect experience intellect and from that

get other memories.Its union(samkara)is the lack of cognizance of the ekasmrithy

also.Intellect in each communicator(samvedi) creating the lack of experience of the

purusha is vainaasikam.It is by this process the entire universe has become in chaos.To

cognize the form of the cogniser and to attain it(samgachathwam) by nyaaya(logic)

became impossible for humanity by this vainaasika process.Yet,people are able to

imagine sathwa ,and by the logic of joining each of the 5 skandha ,to reestablish the

sathwa which is in the five skanda .The skanda are the mahaanirveda.In them vairagya is

again recreated and they go calmly to a Guru saying”Brahmacharyam gamishyaami” and

rediscover sathwa as puna:sathwa(sathwa again).Samkhyayoga by the swasabda purusha

,argue that Athma,the swami is the enjoyer of chitha .

Vachas:-The quote syaanmathi is the one which reestablish the opinion of vainaasika.I

am panchabhoothaathmaka and I am bhootha(element)is first known by the external sight

as own communication(swasamvedana).But with that alone one cannot get

athmaswroppa.Our own children,the moment we die,become by the nirodha of

swarasa,and we cognize the past ancestors as our swajana .The dead parent ,become the

moment a person of the ancestral past equal to generations of dead.Budhi in the soothra

has to be understood as chitha.The moment we die,our intellect is not able to cognize

what we cognized in the present janama .The present budhi also is unable to cognize the

past janama.What is not grasped is not ours.What we cannot cognize is not

ours.therefore there is anavastha(lack of position0.The vignaanavedana(pain of

knowledge)is samskaara in the form of samgna(name).It is called the skanda.The six

darsana like samkhya,yoga,vaiseshika etc are the skanda.The six darsana have logically

discussed and proved these.

Pathan:- 22 . Chitheraprathisamkramaayaasthadhaakaaraapathou swabudhisamvedanam.

Vyas:- the enjoying power which is aparinaamini is also nonchanging from one place to

other.But we feel that it has parinaami and prathisamkranthi for it .By the other upagraha

and luminant bodies coming near it and the form of these structures in our intellect ,we

cognize its real nature and this is gnaanasakthy.therefore it is said :-

Na paathaalam na cha vivaram gireenaam

Naivaandhakaaram kukshayo nodatheenaam

Guhaa yasyaam nihitham Brahmasaaswatham

Budhivrithimavisishtaam kavayo vedayanthe

Vachas:-Purusha who is aparinaami see itself as aparinaami(purusha)and

parinaami(chitha).Each one considers their own direct perception of the world as

pramaana.The seer gets in love with the seen.The chitha in love with blue accepts the

shadows of blue.Then thinks I am blue(Neelam Aham) and communicates like this.The

knower who has known the knowable is the pratyakshasidha.even though the reflection

of moon is seen in water,watery reflection and the real moon are different.But ,even if it

is gained from the shadow of moon in water ,the knowledge of moon(chandragnaana)is

not apramaana (without eveidence or proof).It is not meant that the chithavrithy which

observes the shadow of light in chith is observing true light.Only when mind do manana

(thinking) about the same thing,it gets involved with it and love it and become one with

it.Chitha has a love for the shadow of light.That is why chaithanya is projected in

chitha.Vainaasika are the people who argue for vignaana alone Chitha experiences the

seen form and the form to be seeen and the form of the seer.Therefor ethe seen and the

seer is not different from chitha.

Abhinno api hi budhyaathmaa

Viparyaaseethadarsanai:

Grahyagraahakasamvithi

Bhedavaan iva lakshyathe

Pathan:- 23 Drashtu drisyoparaktham chitham sarvaaartham

Vyas:-The mind become attracted to vishaya and have uparathi(love of enjoyment)in

them and by this,go on doing manana (thinkig)about it and become one with it.It is also

associated with the vishayi,purusha which is its Athmabhaava by this vrithy.Chitha ,in

this way is revealing both vishaya and vishayi-the seen and the seer-and is both chethana

and achethana in its form and is like a sphatika or crystal refecting both .This chitha is

called the sarvartha or sarvaarthasaadhaka.

By the similarity to chitha, mad people(Braantha)think that vishaya associated with

chitha is the chethana.The others think that chitha alone is chethana and all other

physical world is achethana.The braanthibheeja (seed of madness)think chitha is the

revelation of all other forms.The others feel this view as sympathy deserving.Pragna

means samadhipragna.All which is reflected and all that on which it depend are revealed

in it.That beyond all these also is seen.Purushan is that which cognizes this

samdhipragna.It is with the bhedathraya(three differences)of cognizer,cognition and

cognized the jaathibheda (differences in jaathi)are determined.By this division knowing

each separately and as one in samyagdarsana is the state of purusha.it is not the divided

state.

Vachas:-The Athman is visualized and cognized in samadhipragna by the

Ashtaangayoga.Pragna is samadhipragna in which Athman is reflected.(Not the pragna in

which the physical vishaya are reflected in daily life) Why? Because for it to visualize

Athman,Athman itself is aalamba (help).Pragna is being cognized with pragna itself.All

other pragna which is associated with worldly objects and the branthibheeja are subject

of sympathy for a yogin .

Pathan:- 24. Thathasamkhyeyavaasanaabhichithramapi paraartham

Samhathyakaarithwaath

Vyas:-The statement that there are endless chitha and endless vaasana is said in relation

to the enjoyment of the others and it does not pertain to oneself,for a yogin who has

crossed over all these chithavrithy .He has no vaasna and no chithavrithy either.In the

chitha which is samhathyakaari(which has destroyed all vrithy)nothing selfish

remains.The sukhachitha is not for sukha ,and gnaana is not for gnaanaartha either.Both

are for others.By the enjoyment of sukha and gnaana which is for others,the purusha who

have become arthavaan(with riches,with meaningful life)is paramapurusha itself.The para

is not a mere general term in the word paramapurusha.There is no other general term to

be likened or shown example beyond(para) that purusha .It is the visesha also which is

the ultimate (parama).Vainasika think that it has by destruction(samhatyakarithwa)made

sarvam(everything) as oneself for others .

Vachas:-The different cause in the Athma as sadbhaava ,which is different from chitha is

introduced.When all vaasana are destroyed with klesha ,chitha alone remains.The

vipaaka which are under influence of vaaasna by the dependence on chitha is projecting

enjoyments to chitha.The enjoyment is for the enjoyer and everything reaches chitha for

chith.Even then that chitha due to innumerable vaasana are for para (paraartha).How ?

When chitha is samaahritha,swaartha(own benefit)also is happening .Then how is it

paraartha ? Sukhachitha is bhoga or enjoyment.Du:khalakshana also is sign of enjoyment

of opposite by chitha.But here,for sukhachitha another lakshana gnaana is said.In the

Athmasukha of a gnaani there is no differences of opposites like sukha and du:kha.They

are not in the Athman .In the samahritha chitha no opposites exist.The generations of

yogins with revelation are wise people with gnaana having no such opposite

dualities.They are ,with gnaana ,great purusha.By the method(thanthra)of wisdom they

have conquered the dualities of agnana and they are disinterested in the external vishaya

in which commonmen are interested.Though they have no interest in external vishaya

they have perfect gnaana of them .It is not selfish knowledge.It is purushartha.It is not for

any selfish motive.It is for the benefit of others(paraartha).

Pathan:-25 Viseshadarshina Athmabhaavabhaavanaavinivrithy.

Vyas:-Just like in rainy season,the grass and seeds of plants know their satha of seed and

sprouts,many people ,just by hearing about the wayto moksha get tears and erection of

hairs on body.This occurrence is the lakshana that they will get freedom from karma.This

function of the athmabhaavabhaavana is natural and hence called swaabhaaviki.The

absence of it is unnatural(aswaabhaavika).In this there are those with tastes(asthika)and

with no taste(naasthika).What is Athmabhaavabhaavana ? Who am I ?What is my

Athmaswaroopa ? How did I originate ? What will happen after this ? The enquiry into

such questions forever is in human beings and this curiosity of enquiry into self is the

Athmabhaavabhaavana.Till one gets the special visions(viseshadarsana)one has no

liberation from this enquiry.Becasue of the wonderful parinaama of the chitha ,it is trying

to separate its own form or the true Athmapurushabhaava of it from the forms of avidya

.This is the constant saasthra enquiry of chitha.The taste in it is only for those with

interest and concentration and love for enquiry which is the basis of all science.They go

on analyzing and experimenting it till they get an answer,.Only with this one can become

an expert in the field.Therefore ,those who are not interested in it(naasthika)are neither

experts in it and nor do they have any right to speak about it due to lack of enquiry and

experience .They do not have the necessary qualification(Adhikaara) to do so.

Vachas:-Athmadarsana(visualization of Athman) logically is the rootseed of kaivalya.The

right of upadesaha of it is only for those gnaani purusha who have the gnaana of

purushaantharaavrithy.(Cyclical repetition of the births and deaths).For such yogins with

sradha in ashtangayoga who has mature chitha special darsana (visions)are obtained.By

those darsana the bhaavana of Athmabhava is lost.The Naasthika have no

athmabhaavabhaavana.Therefore they have no right to advice on such mattres .Because

they do not know and do not believe in it ,they have not experimented and found the truth

of it,and hence no right to speak about it also.Without bhaavana of Athman,its special

darsana and the detachment from it and its method how can they say something about it?

Even if they say some opinion due to lack of experience ,that opinion will be false .

The seed of visualization of the past is attained by ashtangayoga,its concentrated practice

for several years,and chithavrithinirodha alone is possible.Sometimes some people

naturally witout any practice get such darsana.The people who do not believe in Athman

,paraloka and the paralokagamana cannot explain this phenomenon.The ruchi and

aruchi(love and hate /taste and distaste)is determined in the 25 thathwavishaya.The taste

and distaste in Athmabhaavana is what we call Praghya itself ,because

Athmabhaavabhaavana is praghya.In the yogin who have very special darsana and

experts in them,even praghya or athmabhaavabhaavana is controlled in

chithavrithinirodha.that state cannot be explained by those who have no experience of it.

Pathan:- 26 Thada vivekanimnam kaivalyapraagbhaaram chitham

Vyas:- By the earlier weight of vishaya,chitha drowns in samsaara.But in the previous

weight of the kaivalya(of past) chitha is drowned in wisdom.

Vachas:- for the greatmen with special darsana,due to the depth and weight of the

experience of kaivalya chitha is merged in Wisdom and is drowned in vivekagnaana.

Pathanj:-27 Thachidreshu pratyayaantharaani samskaarebhya:

Vyas:-When a chitha thus immersed in wisdom has only continuous flow of

vivekakhyathi.In case achidra(discontinuity)haapens to that flow ,the feelings of

Asmi,mama (I ,Mine) and I know nad I do not know etc happen in that chitha.The reason

for this is the weakened and remaining seeds of earlier samskaara.

Vachas:-Even in those who had special darsana and immersed inwisdom,chitha may

again do vyuthaana.Pratyaya means “Pratheeyathe yena sa pratyayam”.Therefore here,it

is chithasathwa itself.The pratyayaanthara (another pratyaya)of chitha .When a seer who

had darsana say”Jaanami”(I know) the poorvasamskaarabheeja is the experience of

having seen the darsana. When he say “Na jaanaami” there is moha and it is that moha

creating ahamkaara and asmitha which makes him say mine,I etc .In this case the

poorvasamskaarabeeja is the past samsaarabeeja which have been weakened but not

totally burned.That is why it is again sprouting.

Pathan:-28.Haanameshaam klesavad uktham.

Vyas:- How the klesha do not sprout again from being burned ,and loosing their ability to

sprout again,in that way by the fire of gnaaana destroys all past samskaara and by

gnaanasamskaara one has to deduce the end(samapthy)of adhikara (power)of chitha to

sprout the seeds of avidya again.

Vachas:-In viveka ,the samskara of vyuthana can be born as pratyayanthara as said

before. Its cause also is said.Only that which is partially destroyed is able to

sprout.Totally burned cannot raise again.When samskaara of viveka is made

discontinuous the samskara of vyuthana happen.When vyuthanasamskara is totally

controlled vivekasamskara flow continuously.therefore nirodhasamskara is the upaaya

(method) to obtain wisdom.For gnaanasamskara the nirodha of desire in external vishaya

is a must.It is paravairagyasamskara.(Therefore no person without vairagya in vishaya is

having qualification or right to give advice on Athmagnaanavishaya)

Pathan:- 29.Prasamkhyaane api kuseedasya sarvathaa

Vivekakhyaathe dharmamegha:Samadhi:

Vyas:- In a pragna which thinks I am a Brahmana there is bheda(difference).But in the

pragna of a viraktha ,there is no such differences and only vivekakhyathi exists.In that

chitha since the total destruction of seed has happened no more samsaara is

sprouting.This state is called the Samadhi ,Dharmamegha.

Vachas:- After saying that prasamkhyana is the method for nirodha of vyuthanachitha,the

commentator says the upaaya for nirodha of prasamkhyana itself.Prasamkhyana is the

basis of all bhaava .even in that there is change or parinamithwa and the viraktha seeing

this sacrifices even prasamkhyana and becomes vivekakhyathi alone.Even the thoughts

like “I am a Brahman”etc does not arise in him.He is now in Samadhi state called

dharmamegha.Viraktha do nirodha of prasamkhyana and meditate on Samadhi called

dharmamegha.In that upaasana vivekakhyathi happens.

Pathan:- 30 .Thatha :klesanivrithy:

Vyas:- When one attains this,the avidya etc are destroyed forever and so too the efficient

as well as inefficient karmaasaya.Jeeva is liberated.The vidwan is liberated only then.

Vachas:-The liberation from all klesa is the use or prayojana.Only at that stage the

scholar gets true liberation.The karma including the cause for the jaathi etc are

destroyed.When the basis (nidaana)is destroyed there cannot be any nidani which is

based on it.So klesha will never arise(vyuthana)again.Bhagavaan Akshapaada has said

about this as “Veetharaagajanmaadarsanaath”(Nyayasoothra 3.1.25).

Pathan:-31 Thadaa sarvaavaranamalaapethasya gnaanasyaananthyaa gneyamalpam.

Vyas:- For the one who is liberated from all coverings of klesa impurities,the eternal

gnaana is attained.The endless gnaanasathwa,covered by thamas becomes functional due

to rajas and become efficient to cognize.Then when all the covering impurity of thamas

and rajas are removed it is revealed endless .In the endless gnaana ,the gneya is aquiring

only very little.Just like a shining insect in the vast space.Therefore Thaithareeya

Aranyaka says:

Andho manimavidhyathamanguliraavayath

Agreevastham pratyamunjathamajihuo abhyapoojayath.

Vachas:- In the endless ocean of gnaana we gather only verylittle.When all impurities are

removed the endless gnana is revealed.In a chitha with aparimeya gnaana vision,no more

klesabheeja sprouts.The endless gnaana vision is like the vision of sun in a sky in the

sarath season when all the clouds are removed.When this vision is attained,the scholar

understands the littleness of the knowledgeof the external universe he had before.

The knowledge of external universe and objects of a scholar is then compared quoting

Thaithereeya .It is like the jewel of a blind man,a lyre in the hand of a fingerless

person,like hymn of the toungue in a head with no neck,and like a shining insect in the

vast space .The littleness of it is revealed only when one gets the vision of endless eternal

wisdom.

Pathan:- 32.Thatha:krithaarthaanaam parinaamakramasamapthirgunaanaam.

Vyas:-By the dawn of dharmamegha,the guna are satisfied and their evolutionary order

ends.

Vachas:- Above dharmamegha,and beyond it ,a ultimate para which is

gnaanaprasaadamaathra ,does not exist.Guna are naturally having functions of

emotions.When the guna are satisfied and do not function further,the needs of the body

and the senses ,behaviour of the emotional types etc also end since they are not needed

anymore.

Pathan:- 33.Kshanaprathiyogi parinaamaaparaanthanigrahya:krama:

Vyas:- the order of evolution of guna ends .How ? The endless internal evolution which

is continuous forever , in order is cognized. The order of kshana which is not

experienced is by its age,at the end of the cloth.The daily order is fixed.And it is

seen.The eternity of centralization is that of purusha.The eternity of evolution is that of

guna.eternity is there for both but one is changing and the other is changeless.The

gunadharma etc with evolution in intellect ,is destroyed only in the end of the day or end

of life and it is then the order ends.For the daily dharma, for guna such an end does not

happen.In the eternity of purusha in the center,in the liberated person,the being of own

form(swaroopaasthithwa)itself is experienced as the order.Its end is not after the sabda(in

sabdaprishta) but at the end of the function.In the gathi,sthithi and guna of samsaara why

not the end of order of samsaara ? Because it cannot be spoken by words.(avachaneeya)

Why is it so ?

Asthi prasna ekaanthavachaneeya :-

Why does all that is born die ?

Om bho ithi.

Why do people take birth after death ?

By the divided vachaneeya.

When the khyathi is dawned ,the desire is weakened.The kusala does not take birth

again.All others are reborn.Just like the manushyajaathi(the human race)is divided into

those with sreyas and without sreyas.For a pasu there is adhikara in sreyas .But deva do

not have adhikara in it.For those who say “I and You “there is no right in sreyas.

Only when samsaara end eternal gnaana is attained.And the end of order of samsaara is

only for kusala.Therefore the two types of gnaana are said for people having samsara and

without samsara.Kaivalya is the end of order of gunaadhikaara . Its swaroopa will be

explained now..

Vachas:- The order of evolution is now explained in a different way.The order of

evolution is opposite to kshana.Only with several kshana and their groups the

evolutionhappens.The order,its end,its differences etc are not understood properly in

evolutionary order. Since wedo not know the exact order of kshana ,the group

(prachaya)and its dependence on groups also in balance.The cloth may be new.But the

material for production,the methods of making it ,the methods of protecting it have been

in use from time immemorial .Therefor eone can understand the evolution and order of it

and end of it .In this way one can resort to understanding the order of evolution.In the

past the most subtle,the least subtle and the intermediate ,the most gross ,the least gross

and intermediate (sookshmathama,sookshma

,sookshmathara,sthoolathama,sthoola,sthoolathara)were deduced.These were not

observed by their vyathireka(differences).It was the experienced,the not experienced and

the one which is attainable in a kshana.The omniscience is known in the order.By

observing the different types of eternity the omniscience of the order was cognized.The

centralized (kootastha)eternal is by nature endless (aprachyutha)and

aparinami(nonchanging).The parinami and always ending and loosing prakrithy also is

eternal .Because it is by the position of dharmalakshana that the dawn,setting ,loss ,gain

etc happen .They are not existent in the dharmi,prakrithy.When we get the end,the

dharma are lost.For pradhaana there is no end.But in the evolution of dharmaroopa it has

an order of evolution.For kootastha aparinami purusha this evolutionary order is not

there.But for the purusha in a jeeva ,which is bound with the ego of differences of mine

and yours,this is present.In liberated purusha there is no evolutionary change because he

is already an evolved one.

The lack of end of guna results in in the order of evolution. Because of it (evolutionary

order)the srishti (creation)and gathi(movement)happen.This ends only during the

mahaapralaya or great destruction.All living things die.Om Bho signifies “Yes

.Truth”.The human race by the divided vachana (om + bho) and its repeting order are

reborn.Therefore in this ,there is no difference between kusala and akusala .All have to

die and reborn.In it,there is no otherness ,exception or ekanthatha (solitude).The living

thing ,whichever jaathi it is,is having power of sreyas in it.The only human beings

nothaving adhikara in it are those who has feeling of duality like “I,You,mine,yours

“etc.Even for the most lower intelligence it is possible to get end of samsaara and moksha

by sincere effort gradually.There is difference only in the time interval taken for

liberated.In sruthi,smrithy,ithihaasa and purana in the series of creation and prathisarga

the beginningless ,endless nature is explained.The samsaara of endless living creatures

for eternity,its end ,and kramamukthy,attainment of vivekhakhyathi and the order of

experience we can deduce that both samsaara and moksha is eternal.

Pathan:- 34 Purushaarthasoonyaanaam gunaanaam prathiprasava:kaivalyam

Swroppaprathishtaa vaa chithisakthirithi.

Vyas:Enjoying all the four purushartha ,when there is nothing else to be enjoyed the

recreation of the cause and effect of guna ceases.This is kaivalya.It is

swaroopaprathishta.the purusha which is associated with the intellect (budhisathwa) gets

kevalathwa like chithisakthy(cosmic energy).And in this state that jeevathma gets

permanent position and that is kaivalya.

Vachas:- The cognition of kaivalyaswroopa. The one who has achieved everything is

having no more purushartha .He has merged with his own cause ,the pradhana .All the

cause,effect and awakening of guna are merged in his mind (leena).Mind in asmitha and

asmitha in linga and linga in alinga is merged(leena).The recreation of guna does not

happen again.In that state purusha gets liberation even from pradhaana.The liberation of

purusha is his swaroopaprathishta.Even in mahaapralaya this prathishta is existent as

chithisakthi.

Mukthyarhachithamparalokameyagnasidhayo dharmaghana:Samadhi:

Dwayi cha mukthi :prathipaadithaasmin paade prasmghaadapichaanyaduktham (1)

Nidaanam thaapaanumudithamaya thaapaascha kathithaa:

Sahaamgairashtaabhir vihithamiha yogadwayam api.

Kritho muktheradwhaa gunapurushabheda:sphutatharo

Viviktham kaivalyam parigalithathaapaa chithirasou

Thus end the Thathwavaisaaradi of Vachaspathimisra on the Yogasoothrabhashya ,the

fourth paada named kaivalyapaada.
































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2.Ibid pp 21

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4.Ref No 1.pp 85 .Yoga and the luminous .Christopher Lee Chapple

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12.Ref No 7. pp 138

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yogasoothra part 4

VIBHOOTHIPAADA

Pathan:-1.Desabandhachithascha dhaaranaa:

Vyas:-Five external saadhaana were said,and now we move on to dhaarana.Dhaarana is

related to desa(space).The naabhichakra,Hridpundareeka,the jyothishchakra in the

sahasraara in the moordhaa,the end of the nose,and the tip of tongue etc which are related

with a special part of body and a special chakra of naadi etc are fixed and interconnected

with each other by the chitha by its unit of function and thus dhaarana is made possible.

Vacha:-In the first and second paada Samadhi and the saadhana for attainment of it are

said.In the third paada the vibhoothi which are the causes for producing

sradha(concentration)in sadhana are introduced.They are possible by samyama.Samyama

is by the three internal saadhana of dharana and dhyana and Samadhi.Of these in the

order of cause and effect ,first dhaarana is explained.

The naabhichakra is an internal structure which is a naadi or nerve plexus inside the body

,which is related to a external portion ,the naabhi or middle part of body.The dhaarana or

cognition of the external objects also happen through such naadi plexuses called

chakra.The chitha is interconnected with external things in the cosmos,and on the body

through these chakra and their places and this relation of chitha is vrithimaathra or unit of

its function which is the same as gnaanamaathra or unit of knowledge only.Therefore

vishnupuraana(6.7.45) says:-Praanaayaamena pavanam

Pratyaahaarena chendriyam

Vaseekritya thatha:kuryaa

Chithasthaanam subhaasraye.

By praanaayaama control the vaayu(air/winds) and by pratyaahaara ,the senses and by

attracting them to the chitha ,keep the place of chitha auspicious. The subhaasraya or the

dependence on auspicious is here the places of the

Hiranyagarbha,Vaasava(Indra),Prajapathy etc which are the external worlds of

cosmos.The Dikpaalasthana (the positions of the eight protectors of the directions)are

thus made auspicious .This is the relation to space and directions spoken of.The nine

slokas from Vishnupuraana(6.7/77-85) which denotes dhaarana are as follows:-

Moortham Bhagavatho roopam sarvopaasrayanispriham

Eshaa vai dhaaranaa gneyaa yachitham thathra dhaaryathe (77)

Thachamoortham Hare roopam yadwichintham Naraadhipa

Thachrooyathaa manaadhaaraa dhaaranaa nopapadyathe (78)

Prasannavadanam chaarupadmapathranibekshanam

Sukapolam suvistheernalalaataphalakojwalam (79)

Samakarnaanthavinyasthachaarukundalabhooshanam

Kambugreevam suvistheernasreevalsaamkithavakshasam (80)

Valeevibhanginaanagna naabhinaachodarena cha

Pralambaashtabhujam vishnumayayaapi chathurbhujam (81)

Samsthithorujamgham cha swasthikaamghrikaraambujam

Chinthayehyahyabhootham tham peethanirmalavaasasam (82)

Kireetachaarukeyoora katakaadivibhooshanam

Samkhachakragadaaswamga samkhaakshavalayaanwitham (83)

Chinthayethanmayo yogee samaadhaaayathmamaanasam

Thaavadyaavad drideebhoothaa thathraiva nripa,dhaaranaa (84)

Ethadhaadishtatho anyadwaa swechyaa karmakurvatha:

Naapayaathi yadaa chitham sidhaam manyetha thaam thadhaa (85)

The dhaarana is for getting dhyaana which is fixed in the One .Dhyaana being

ekathaanatha or onepointed concentration in only One ,dhaarana is practiced to get that

.Therefore Vishnupuraana says(6-7/89):-

Thadroopapratyayaikaagryasamthathischaanweeni:sprihaa

Thadyaddhyaanam pradhamairamgai:shadbhirnishpaadyathe ,Nripa

(S:-It is interesting that to have concentration on One and to do dhyaana

,Vachaspathimisra quotes the Vishnupuraana and the form of saguna Vishnu.He is a

sivabhaktha who starts his works with meditation on Shiva.And he is according to

historians ,a Jaina/Budhist monk.Now ,where is the difference between

Hinduism,Budhism ,or Jainism ,and contradiction between Vaishnavism and

Saivism.Only those who have not understood the meaning of Iswarapranidhaana will

have such misconcepts about Indian philosophy which is always advaithic and accepts

different dhyaanaroopa for meditation.

Without dhaarana no one can acquire knowledge of whatever kind .)

Pathan:- 2.Thathra pratyayaikathaanathaa dhyaanam.

Vyas:-Dhyaana is the process of fixing the chitha with concentration in a single

dhyeya(meditation object)in a special place ,(which is both internal and external

interconnected to each other).The dheya is a pratyaya to help in concentration and it is

depending upon it(aalamba) that chitha get fixed.

Vachas:-The commentary is easy.

S:-The ekathanatha is only on a subject which an individual mind loves and have an

interest in.If there is no such love/devotion/interest in a particular subject mind will not

get fixed to it with concentration .This every one knows from experience.

Pathan:- 3.Thadevamaathranirbhaasam swaroopasoonyamiva Samadhi.

Vyas:- In dhyaana ,there is the light or revelation of the form of the dhyeya( as the

symbol of meditation).When the dhyaana become fixed and continuous ,even without

such symbols one can see the true form of light ,as swaroopa which is felt as

emptiness(because of lack of any roopa).The entire chitha is filled with the light which is

the swabhaava of the dhyeya in this state.That state is called Samadhi.

Vachas:-The effect of dhyaana is dhyaana itself.Because the dhyaana is onepointed

concentration in the thing that is meditated upon.By dhyaana ,one gets Samadhi.It is

without any symbol or form and is enlightened by meaning alone.The roopa of swaroopa

is absent and its swabhaava or bhaava alone as chaithanya fills chitha.This chaithanya or

light is a continuous flow without obstructions.Since it is swaroopasoonya it is

misunderstood as soonya ,but it is full of prakaasa(light energy)and is not empty space.It

is the infiltration of the swabhaava of the dhyeya in chitha .Vishnupuraana(6.7.90)says:-

Thasyaiva kalapanaaheenam swaroopagrahanam hi yad

Manasaa dhyaananishpaadyam Samaadhi :sa abhideeyathe

In dhyaana the difference between the meditator(dhyaathaa)the meditated

form(dhyeyaroopa)and meditation(dhyaana)exists.In Samadhi this difference does not

exist and all the three have become merged in one.In Vishnupuraana(6.7.92)advising

ashtaanagayoga to Khaandikya, kesidwaja concludes thus:-

Kshethragnakaranee gnaanam karanam thadachethanam

Nishpaadyamukthikaryam vai krithakrityam nivarthathe.

S:-The nature of Samadhi is enlightenment with light of wisdom.In it there does not exist

any name or form.But only the light of wisdom.There all forms become One.

Pathan:-4 Thrayam ekathra samyama:

Vyasa:-Dhaarana ,dhyaana and samaadhi are together known as samyama.The three

saadhana as one is fixed in one vishaya in samyama.Therefore the word samyama is the

thanthriki(method) paribhaasha(translation)of all the three(Thaanthrikiparibhaasha

means the theory which is translated into a practical method).

Vaacha:- The three internal sadhana are simplified by giving a common name for all in

the soothra for practical purposes.The three together is samyama.And the three are fixed

in the same vishaya.

Thanuwthe vyuthpaadyathe yogoyena saasthrena thathanthram

That is the definition of thanthra.By which practical method the yogasaasthra was

originated is the thanthra.The word thanthriki is origin from thanthra.By this practical

translation into a single word the subject is simplified and at the same time its

practicality is explained.Since all the three are fixed at one

point(Parinaamathrayasamyamaath)the advaitha of the three also is denoted.

S:-This is an interesting point.To say that samyama is a practical or thanthric

Translation of dharana,dhyana and Samadhi together ,means there is no difference

between the thanthric(yogic)and vedic methods of meditation.Why Sankara,the

Advaidic vedic scholar resembles do much the Pratyabhigna method of Thanthra

Is then made clear.Only with the Thanthra of yoga advaitha is experienced.

Pathan:-5.Thajjayaath pragnaaloka:

6.Thasya bhoomishu viniyoga:

Vyasa:-The samyama wins samadhipragna and with that the universes are created.How

much is the fixity of samyama that much the samadhipragna will become visaaradhi.The

jithabhoomi(won planes)by the samyama are used for winning the next level of

bhoomi.Without crossing the not yet won planes ,the samyama get fixed in its

pranthabhoomi(the nearby planes).How are they seen by pragna without reaching

them?By the prassada of Iswara,from the earlier and lower planes and nearby planes,the

samyama like parachithagnaana are obtained.How?Without that the knowledge of it

cannot occur.This is the bhoomi.Beyond this the anantharabhoomi and in this way each

of the planes is known from the bhoomi that is won.Only in this order one can

know.How?

Yogena yogo gnaathavyo

Yogo yogaath pravarthathe

Yoprasakthasthu yogena

Sayoge rasathe chiram.

With yoga one has to know yoga.Yoga functions by yoga.What is not obtained by

yoga,in it is the eternal rasa of yoga.(From the won and known worlds the pragna enjoys

to observe and investigate into unknown and unconquered worlds).

Vachas:-The effect of having done the sadhana for samyama are said.When the different

pratyaya are revealed ,the pure flow of pragna is able to observe without any

obstruction.The effect of already conquered and known worlds is used for this

observation.The bhoomi is a word used by the commentator as a special (visesha).He

gives adjectives for this word as jithabhoomi,anantharabhoomi and ajithabhoomi etc(the

conquered worlds,the next world,the unconquered worlds).After knowing the gross

worlds ,and vishaya in savitharkasamadhi one use that samyama for conquering the next

unconquered nirvitharka .After conquering it ,the savichara and nirvichara in order.After

gross vishaya the subtle vishaya are conquered.In Vishnupuraana (6.7-86-88)the samadhi

entering from gross to subtle is explained as from the form,the weapons and the jewellery

of Bhagavan(gross)to the internal meditation of Soham as Iswarapranidhaana.

Thatah:samkhagadhaachakrasaarghegaardhirahitham budha:

Chinthayed bhagavadroopam prasaantham saakshsoothrakam(86)

Yadaa cha dhaaranaa thasminnavasthaanavatheethatha:

Kireetakeyooramukhair bhooshanairahitham smareth (87)

Thadekaavayavam devam soham chethi punarbudha:

Kuryaathathohyahamithi pranidhaanaparo bhaveth (88)

After conquering the lower worlds their opposites or the higher worlds are reached.This

does not mean the same as traveling from the lower borders of Ganga and its stones and


underground areas and then reach the Medhavana at the upper border of the Ganga.The

Utharabhoomika are not reachable like that.They are reached only

by Iswaraprasaada.Without Iswarapranidhaana no one can ever reach near these worlds

and win over them.To know the lower worlds only the ordinary intellect is enough.But to

reach these higher planes of consciousness which are prakaasaloka (worlds of

enlightenment)there is need of special saadhana and blessings of Iswara.The worlds of

the lights are subtle .Even though the conquered lower worlds lead to the upper worlds as

causes due to gnaana and karma etc,to enter them these types of knowledge and intellect

is not enough.

S:- The importance of Bhakthy or Iswarapranidhana for blessings is being stressed.

Pathan:- 7 Thrayamantharangam poorvebhya:

Vyas:-By the three (dharana,dhyana,and Samadhi)the antharanga merges in

sampragnathasamadhi.But the earlier saadhanas have to be continued as before,even

after that.

Vachas;-Why should we go on repeating the earlier sadhana even after achieving all

yoganga ,samyama and Samadhi ?In our antharanga ,for the sadhanathraya sadhana and

sadhya are equal vishaya .There is no difference between them.Therefore the external

sadhana like yama etc has to be continued.

S:-It could also be as a defence for not falling back into the lower rajasic or thamasic

impure worlds of samsara.

Pathan:- 8. Thadapi bhahirangam nirbheejasya.

Vyas:-When by the antharanga nirbheeja is attained the bahiranga also become

nirbheeja.For both ,the presence or absence of it is equal.

Vachas:-In sampragnaatha the antharanga is not asampragnatha.In the extreme level of

sampragnatha,when due to gnanaprasada and paravairagya ,asampragnatha is attained,the

antharanga as well as the bahiranga(internal and external)become nirbheeja(seedless).The

equality of the internal state is useful here.Because of the internal state of

seedlessness,the external also become seedless due to Iswarapranidhana.Both antharanga

and bahiranga get samaanabhaava then .This poornasamyama is asampragnaathasamadhi

.In it abhaava is with bhaava.

Pathan:- 9.Vyuthaananirodhasamskaarayorabhibhava praadurbhavou

Nirodhakshanachithaanyuayo nirodhaparinaama:

Vyas:-The moment chithanirodha happens the parinaama(change)happening to the chitha

which is hitherto considered as Gunavritha is explained.The dharma which depend upon

vyuthaanasamskaara ,when the nirodha as”These are not pratyaya”happens ,are

obstructed.Then the chithadharma is nirodhadharma ,not vyuthanadharma.The

vyuthanasamskara weakens and the nirodhasamskara strengthens .In complete nirodha

,chithamaathra exists and in that chitha which is Eka ,the change which happened every

kshana (prathikshana)is called nirodhaparinaama.In nirodhasamadhi,the balance

samskara (sesha)is chitha alone.2.18).

Vachas:-By the samyama of parinamathraya(3.26) what is obtained is here asked for by

reference to nirbheejasamadhi.The change from vyuthana ,to sampragnatha and during

the process the different parinama(changes)and experiences of chitha are discussed.The

experienced ones are obstructed to experience the next stage.Therefore there is nothing

more to be experienced.Everything is experienced.Then the thriguna nature of change

from every kshana does not happen anymore.The chalana(movement)of chitha is

stopped.With nirodha of vyuthanasamskara,sampragnatha happen.When it is

obstructed,asampragnatha happen.Nirodha means gnaanaprasaada.(bliss of wisdom).It is

paravairagya.Therefore no more of vyuthanasamskara are awakened.Chithadharma has

become nirodhasamskara.the chitha with nirodhasamskara alone is adwaya (One .With

advaitha experience).The dualities like dharma,dharmi,sampragnatha,asampragnatha does

not exist there.That enlightend chitha knows all that has happened earlier .But no more

attachment or union with them exist.Therefore no klesha or avidya or sorrow .No more of

effort is needed now to get out of such impurities or dualities since they no longer

exist.By removing the cause the effects also are removed.Since the earlier experiences are

known in the smaranadarsana(memory visions)the chitha has parachithagnana (the state

of all other chitha going through all such experiences).This is the only state that is to be

meditated upon.

Pathan:-10.Thasya prasaanthavaahithaa samskaaraath

Vyas:-In nirodhasamskara ,the efficiency of the practice of nirodha is there as internal

flow within chitha.That is why ,even when the samskara with vyuthanadharma are seen

in the nirodhadharmasamskaara,they are not awakened as obstructions.

Vacha:-When nirodhasamskara become stronger than vyuthanasamskara ,the chitha

become quiet and flow in a tranquil way (prasanthavahini).then what is the need for the

efficiency of earlier practices?The state was obtained by the earlier practice.The chitha

knows that.If chitha does not see that it would be blindness of chitha.The chitha is

allperceiving and it can see the use of earlier practice for the present state.even though it

also is under nirodha,chitha does not fail to see its use.

Pathan:11 Sarvaarthathaikaagrathayo:kshayodayou chithasya samadhiparinaama:

12.Thatha:puna: santhodithou thulyapratyayou chithassyikagrathaaparinaama:

Vyas:Chithadharma is ekagratha and sarvarthatha.The loss of sarvarthatha is

Thirobhaava.The awakening of ekagratha is aavirbhaava.By these dharma chitha is

followed.By the dharma arising from its own Athma,chitha gets into Samadhi.The

parinaama of chitha is Samadhi.

The perfect pratyaya of a samahithachitha is saantham.The previous is the equal to it

known as uditham.Both were achieved by concentration itself.

Vachas:-The sampragnathasamadhi is visualized in chitha.By sarvarthatha and ekagratha

chitha gets the final parinama.sarvarthatha is vikshiptha and is danger and has to

disappear(thirobhaava).Ekagratha is useful and it has to increase.Its awakening is

avirbhava.Both these are equal and awakened in chitha with ekagratha itself.Santha and

uditha are equal pratyaya and due to concentration.In Samadhi it is experienced as perfect

calm as santha.When the Samadhi ends chitha comes back to its original state of

samadhibrasht.(fall from Samadhi).

Pathan:-13.Ethena bhoothendriyeshu dharmalakshanaavasthaaparinaama

Vyaakhyaathaa:

Vyas:-From the chithaparinaama spoken of before,dharmaparinaama occurring in the

senses organs made of the five elements ,and the lakshanaparinaama due to that,and the

change of state(avasthaaparinaama)happen.Dharmaparinaama means,the absence of

rebirth of the dharma in in the vyuthaananirodhadharma.Since all the three lakshana of

chitha are in nirodha state,it leads tolakshanaparinaama.Supposing the effort yet to come

as the first ,one has to know the the lakshana of the present ,without crossing beyond the

dharma.Then from the lakshana of the present one has to deduct the past .Therefore the

third effort is (third adhwaana or third labour or function)not joined with that of the

present or the future.By seeing the form of present and future one has to know the real

nature.At the same time,the vyuthanasamskaara of the past are permanently obstructed

and for this it also is known.In this way,avasthaaparinaama happens.The moment nirodha

happens that samskaara become strong at the expense of vyuthanasamskara.(which is

weakened).This is the avasthaparinama of dharma.The dharmaparinaama of a dharmi

,due to its dharmalakshanaparinaama is avasthaaparinama too.In this way,every kshana is

filled with actions and dharma in the gunavritha which is in constant revolution and

balancing.It is never empty and it is always moving .The movement is the nature of

guna.And work done is due to this constant force of motion.(S: For comparison with

modern views read the views of labour as the common capital by Marx and the force and

work done in classical physics and mechanics.)

The work of the elements and the organs of body ,due to differences in the dharma and

the dharmi ,creates three types of parinaama or evolution.But actually these three though

seemingly different are only a single(eka)parinaama.Dharma is only the own form of

dharmi.By the functions of the dharmi alone the dharma and the ways to dharma are

known.That is why in the dharma of dharma,we feel the differences like past ,present and

future dharma etc.Not because of the difference in the dravya itself.All golden articles are

gold only .The difference is only superficially felt or imagined.

The dharmi is poorvathathwa(created before)to dharma.Therefore dharmi is the one

which has crossed dharma.The poorva and apara(before and after)state does not indicate

any fall or inferior position.It is just like praana going in and out during breathing .It is

the same.(Eka).By that eka the three universes are filled.The three universes become

manifested.It has no destruction and it is eternal.The subtlest(sookshma)has a state of

indivisibility and a state beyond any more union or samsarga.This lakshana is beyond the

lakshana of the present alone.If in all times,past,present and future ,the same eka is

existent ,it is the lakshanarahitha from past,present and future and is timeless.It is like

saying that the Eka purusha became raktha(attracted)to woman and not attracted

(viraktha)to others.How can an eka become raktha and viraktha and where is the different

one (sthree or the rest)for him to love or hate.?

In lakshanaparinaama ,in everything sarvalakshanayoga happen.That is there is no second

in which to criticize a imperfection.It is not easy to determine the dharma.The different

lakshana of dharma can be said but it need not be dharma in a present context.In a chitha

with raaga there is no krodha.In a chitha with krodha there is no raaga either.Like that

dharma may be different according to context and it has to be analysed properly and then

determined.

To see all the three lakshana in the same,at same time,in the same place is the rarest of

the rare occurrence(yugapad).It happens in order as if in anjana which is swavyanjaka

.The roopa and function(vrithy)are different and opposite to each other but they function

co-operatively in all circumstances.Yet they are asamkara (do not mix or unite).Like

krodha in raaga.Generally the bhaava of one of them is seen at a time.(The eka Brahma

has three lakshana of creation,protection and destruction .The three different vrithy are

given three different forms of Brhma,Vishnu and Shiva but actually they are one)

Dharma has no adwa,and hence no adhwaana either.(Dharma has no labour or force).Its

laksshana is alakshana(without any lakshana).Once we reach it ,the state of nothing else

to be reached happen.It is not a different dravya but a different avastha(state)that is

reached.This is comparable to a line ,which is hundred (satha)in the sathasthaana(

hundredth position)and dasa(10)in tenth position,and Eka(1)in the first position.The line

is same but the position is different.This is comparable also to the same woman is seen as

mother,sister,wife,daughter,daughter-in-law etc just by her change in position by

different people.In change is position(avasthaparinaama)how was the dosha of

Koutasthyaprasangha said? Adhwanam is commercial.In it there is an order of

vyavahaara.That which is not yet started to do swadharma is anaagatha(future)and that

which has started to do is varthamaana(present)and what which has finished or stopped

doing is atheetha(past).In these avastha of dharma and dharmi,getting koutasthya is the

dosha.That is you get centralized in what you do .(or in the future lans or history of

past).This centralization is not a fault or dosha.The eternity of guni is due to pressure and

imbalance between the guna.When the sabda etc stop the past dharma or the

aadhidharma(first dharma)itself can become the destroyer of the guna ,and these are

known as vikara ,and the process is eternal .The process is eternal and decentralized

though there is centralization in functions according to context.So it is not a fault but a

natural law.

For example,the pinda(mass with weight)having the dharma of sand/clay by series of

dharmaparinaama become the pot (ghata).The pot is the future lakshana of the pinda of

clay.The dharma and lakshana by their parinaama is seen as the eka ,in the

dravyaparinaama (different objects).In any object that is seen this is applicable.The one

becomes the many visesha (kanaadavaiseshika ).What is parinaama or evolution then ?It

is the origin of the presently existing matter or dravya,by series of changes from the

originally existing Eka .(Comapare with the modern theories of evolution).

Vachas:-When chitha (energy or light)is formed along with its transformation,its different

forms ,the desa (space)with dharmalakshanavastha and its changes are also formed.Their

parinama is said by their division into Praasangika(present),Vakshyamaana(future)and

Oupayika(the past).The desa and its control were said in vyuthananirodha.

Sabda is dharmalakshana state.Param is the one which has no said lakshana.The nirodha

creates this paradharma.It has no lakshana and therefore no time also.


Lakshyathe anenethi lakshanam kaalabheda:

When an object (vasthu)is seen as divided or as separate by the difference in time ,in

different vasthuanthara ,this is called lakshana.Nirodha has three lakshana.They are the

three said by adhwa.Adhwa is the word for kaala or time.

1The adwaanam which has the lakshna of yet to come.-Anaagatha.Its awdwadharma has

not fallen.By obstructing it only it can be obstructed,not the present.The nirodha of one

and anirodha of the other occur in this.

2.Varthamaana(present)is the manifested .Is the adwa different from the first said?The

adwa here is creating new adwa and destroying old adwa and is functioning actively.For

any thing thatis created there has to be destruction.The repetition of this process happen

.In a person with nirodhasamskara there is an end to the process,but that is individualistic

and in general terms the process is endless.

3.The atheetha is the past.The vyuthana of these is depending upon the jaathi of vyuthana

and not on individual.The atheetha does not take birth again,but it does reappear.This is

called aavirbhaava(reappearance )The repetition of reliving in the jaathi again cyclically

is a manifestation .

These change of states due to dharmaparinaama are in the present seen either as weak or

strong states(balawathwa and abalawathwa).The comparison of them in every

kshana,shows that the parinaama is due to their increase and decrease and the ratio

between them.There are different associations for differenct changes.Dharmi is

dependent on experience.Therefore the gunaparinaama also will be different depending

upon the dharmi.This constantly moving and dynamic evolutionary cycle is what is seen

as Varthamaana .This is the nature of guna and hence of the entire universe.The same

way ,the soothrakaara gives three types of chithaparinaama in elements and organs.For

all elements like prithwi,pasu ,ghata (pot)etc and for all dharmi there is

dharmaparinama.Dharma has past ,present and future as lakshanaparinaama.In one

kshana of varthamaana a pasu(animal)goes through infancy,childhood,youth,adulthood

,old age etc which are avasthaaparinaama .(The experiences of a lifetime is only a kshana

in the cycle of nature).Pot has purathana(old which can be archeological as well as a few

years old)and nava(new)etc as avastha differences.The sphuta,asphuta etc for

jewels,words,and celestial bodies are their lakshana of purity and clarity .In this

way every dharmi has evolution of elements and organs and evolution of dharma,etc.

The absolute is that with no second.In the case of the five elements ,Akkasa with only

one guna sabda has no bhedapaksha since it is alone.For the absolute is there evolution or

not? Dharmi is only swaroopamathra.Dharma is the action .A parinaama to the asamkara

happen through dharma or action.The different actions and the different reactions out of

them create different and complex forms and functions.Thus even in an abheda the

samkara happen in the world.Bhaava means only change in position(avastha)Whether the

gold is as pot,jewel,or swasthika,the thanmaathra is only gold itself.Suvarnam does not

become asuvarnam.Thus ultimate absence of difference is seen in all objects.

The Ekanthavaadin thus awaken the boudham(the intellectual).All articles are the dharma

of gold itself.ataherefore the absolute truth is the one dravya,named suvarnam or gold.It

is seen as different dravya by change in form.The dharma in any dravya can evolve or

change into its chithisakthi(energy or power )state.It is now seen as a

centralized(koutasthya)dravya but can transform to decentralized energy state.The

transformation into dravya is called parivrithy.

(Chithisakthy to parivrithy and Parivrithy to chithisakthi )

The chithisakthi exists both as kootastha and as nitya like the example of gold.The dravya

in chithi sakthi state is beyond its dravyadharma.How ?And why?Because it turns into a

single sakthi(ekantha).The dravya called chithisakthy(power of energy)when alone and

eternal ekanthiki,it has its dependence only on itself.Then how this ekanthiki chithisakthi

became the three universes with different names and forms as dravyaprapancha?What is

the nityadravya which is present in pots,skull,and in the choorna(dust)state?Ekanthatha or

the eternal one is that from which all the dravya including the thrailokya originated as

anitya and many (bahu).Ekanthatha is at the same time mahath and subtlest .Because of

its eternity they are the same.The universes arose out of it as

gaganaaravinda(skyflower).Here the term skyflower is used not because it does not

exist,but it is swayambhoo(born out of itself).The examples of such things,and of

man,stone,animals etc are just to make us understand the quality.The ultimate eternal as

the power of energy(chithsakthy)is also kootasthanitya(eternal as centralized ).Both

parinaami and aparinaami are nitya .The prapancha as well as Brahma are nitya.They are

one .By the laya which is the cause of samsarga(union)the most subtle(soukshmyam)is

not seen,but it exists .We are unable to see it because of its subtlety and the grossness of

our sense organs to perceive it.

Purusha has ekalakshana.Sad has no birth,or death.It is the eternal vasthu in thrikaala.We

are not able to comprehend this because of our limitations of experience of one thing at a

time ,as raaga at one time and krodha at another.Though one at a time,we cognize the


other and also expects and wish for its experience.We have the memory of its experience

in the past also.It is like this the experience of thrikaala happen in our present chitha.If it

does not exist at all we would not have experienced it any time and we would not have

expected it again or remembered it.Something which is not there would not have been

experienced by anyone.And for something that is true(sath)should never have

nonexistence .It is always present in all times and in all places .Panchasikhan has said

about the occurrence of all the three dharma in the same chitha ,not as

yugapad(simultaneous)but one by one ,and in different times.By aavirbhaava and

thirobhaava (appearance and disappearance) the virudhadharmasamsarga(union of

opposite dharma)happen and adwana appear as asamkara(disunion) just like the raaga

and krodha.

Dharmi is one and dharma are three.And opposite dharma three

Lakshitha(with signs) ,abhivyaktha(manifested),varthamaana(present).

Alakshitha(without sign),anabhivyaktha(unmanifest),and anagatha atheetha(future and

past) as their opposites.

With signs:-like strength,weakness,position,and other signs .Avastha is denoting

dharmalakshana.Only experience(anubhava)give cognizance of dharma to dharmi.In the

first ONE ,there is no bheda.There are no dharma of separation like man,cow,horse,hen

,or any other object.The experience of them are not existing.Only for the dharmi to know

and experience are the dharma and their origin.They transform each other and know each

other by mutual dependence.For example as a worldly and famous thing,the single line

in different position is said.

1 is the rekha or straight line.It is eka position.

10. The line is same.But it is dasa position
.
100.The line is same.but it is satha position and like this.By changing position one

becomes many .The dharmi,by change in dharmalakshanavasthaabheda(change in

position of the sign of dharma)become many.That is how the one became the many living

and nonliving things .They are really one.

The koutasthyadosha is said by adwana.The future is not yet in use.The present of milk

has a future of curd.But the sign of curd is not in the present milk.In the same way what

is yet to come is not the central function .But in each of the atheetha,varthamaana and

anaagatha the dharmadaharmilakshana has a kootastha state .The satha is always eternal

though seen as centralized in each time period.The kootasthanityatha has this sign

only.Even in chithisakthy we cannot see this feature.It is in the eternity of the guni ,the

pressures of the guna and their imbalance,their attraction and affinity etc.In chithisakthy

the avirbhava and thirobhava within athma is the centralization or koutasthyam.Whatever

is eternal has a character of no destruction.By pressures and imbalance there is natural as

well as unnatural(vikrithy)forms.The bhaava of chithisakthy is vikaara .(emotions).The

experimenter gets both prakrithy and vikrithy(S:physiology and pathology).For common

people who are not yogins/experimenters/(pareekshaka)only the vikrithy influenced by

prakrithy is available.Avasthaaparinaamam (change or evolution from one position to

another) is common law for all dravya(universal law of matter) and for all dharmi.To get

the best position and the best balanced state one has to do pareeksha and the yogin is

constantly involved with that.

S:-The constant observation ,experimentation for finding truth is thus nature of a scientist

Of Yogic philosophy .The internal and external cosmos is balanced by such science.

Pathan:-14.Santhodhithaavyapadeshyadharmaanupaathee dharmi .

Vyas:-The expertise in the dharmi is undivided.Dharma is sakthi(power).Everyone has

sadbhaava(emotion of being or truth)due to the different srishtibheda.They see dharma

and adharma byexperiencing in the present.The santha ,uditha etc are seen due to

different ratio in different people according to their ability or capacity.The actions of the

past lead to the effects of present and the actions of present to the effects of future.But the

three times are only the one and what we experience are the effects of our actions in it

irrespective of time,because of timelessness.The dharma is therefore known as well as

unknown .The rasa of the watery worlds is seen as Viswaroopa in all the sthaavara

also.Water exists even in solids as viswaroopa.Whatever is in the nonliving is present in

the living also.The sthaavara in jangama and jangama in sthaavara and sarvam in

sarvam(sarvam sarvathmakam)or everything in everything has to be understood.The

limitations of space,time,form,name etc is the experiences of the present jeevathma.There

are unknown and unremembered experiences also.The enjoyment of the past experiences

happen only when it is remembered.Without smarana or prathyabhigna(remembering

again what is experienced earlier) gives repeated enjoyment.The memory happen because

of its constant existence in pragna.Thus the pratyabhigna of the thrikaala by a yogin

shows the existence of it .(S:And even in common people sometimes especially during

neardeath experience and in infancy ,the remembrance is seen which shows the proof of

it in all.)

Vachas:-Dharmi has three parinaama. Shantha,uditha and avyapadeshya

(unknown)Without knowledge of dharma,we cannot do dharma.So the expertise in

dharma is in its gnaana or knowledge.The dharmi can create dravya like dust,solid with

mass,and pots etc.It is like the energy within the dravya ,this creation power exists in

dharmi.This power of creation is the dharma of dharmi.When it is unmanifested as

emotion in dharmi ,it is called bhaava.From unmanifested sakthi is created

everything.With several examples this canbe demonstrated.With creation of a pot,the

ability to fill with water also is created.In clay there is the sakthy to make a pot.But no

power to fill it with water.No power or no emotion is accidental.Sakthy is the dharma.It is

not an accidental ability.It is manifestation of the sadbhaava which is existent as

unmanifested.The pramaana is the sadbhaava.It can become many.The cause is one and

the effects many.Knowing this the one who is awakened and risen from the body which

is a panda of clay alone,becomes saantha and avyapadeshya.The coming down to the

level of the body is the avarohana and is having its own dangers.It has separatist

emotions.The athmagnaani is one who has experienced both and knows what is best for

humanity.

Uditha is the present.From it one can travel to both sides.They are one though look like

three.The ignorance of the future and past is only a limitation of human beings and it

does not mean that they are different.There is only eternal time which is divided by

human beings because of their need to learn and cognize time.The experience of the past

is seen in the present.And it is possible too.But not by all.The avyapadesha is not advised

and hence is unknown.To view it sarvam sarvaathmakam is the method.Like water and

earth.Water is form,taste,sound and touch.Earth is these four and gandha(smell)..From

them the trees,plants,medicines,the different organs of the trees like

root,stem,flower,leaf,fruit,seed,the different animal and bird bodies and inanimate things

are all made.All these are ultimately evolution of the two elements water and earth

only.This is how the prapancha is evolved(S:parinaamasidhantha of yogin.).The

annamayakosam(the covering body made by food and drink)in all living things is also

the rasa and its parinaama(water and its parinama)with the five elements .The fruits are

created for enjoyment .All movingand nonmoving,all nonliving and living are

paarimaanika(with measures in different ratio)and by that parinaama (evolution or

change)happened.If there is more water flowing the hard fruit becomes soft.The organs
are also like that.In this way ,sarvam sarvarasaathmakam.By the differences in ratio of

each (avachedana) of the jaathi of elements,the jaathi like hard object

(parthiva/solidity),soft object(jhalathwa /liquidity )etc happen.In fact ,this division or

classification(anuchedana),is based on the ratio of knowledge and memory of each jaathi

.(Like human,animal etc which have different ratio of knowledge )This is called

Prathyabhignaanathwa (or the archetypalmemory of knowledge in each race or jaathi

,like animal,bird,insect,human etc.).

A new person is born when the sarvachaithanyaathmaka(energy existing in all

alike)always existing in timespace is cognized by an individual living in the present.

The awakening of this wisdom ,may sometimes take time to manifest.That is because of

the limitations of spacetime bondages.Everything is everything and same.But only in

some in some places and times we find this manifested. The space limitation is like

kumkum in Kashmere alone.And absence in some places is like ,the absence of saali(a

variety of best paddy)in Paanchaaladesa.It is like a deer not delivering a human baby.One

has to cognize and get above the shackles of desa and kaala and nimitha to manifest the

athma in oneself and to experience it.That is why the gnaani learns the timespace and

nimitha by dividing them into easily observable units and then goes beyond it ,sacrificing

it.The time taken for cognition ,and sacrifice of this may take more time in some

individuals,and less time in others.In some it never happens at all.Therefore the delay has

to be understood as the difference in different peoples ability. The form of dharma is

general.But dharma is special(visesha).Athma is ubhayathmaka(both)For a dharmi who

follows it due to experience ,even without the wish to obtain knowledge,vignaana is

born,and even if the chitha remembers the samsara ,by a unit of vignana itself that

samsara is destroyed understanding its temporary nature.This is the temporary

nature(kshanika) which we see in the world.The real vasthugnaana (knowledge of object

or objective knowledge)is ptatyabhigna.One seeing Devadatha does not remember him as

Yagnadatha.Similarly once the real experience is enjoyed,the pratyabhigna of it is never

destroyed.Every gnaana is the prathyabhigna of what is experienced before and nothing

else.

(S:-This is the prathyabhigna theory which Sankara teached.).

Pathan:-15.Kramaanyathwam parinaamaanyathwe hethu:

Vyas:-In the law of one parinaama for one dharmi,when there is a change in the

order(karma)another evolutionary change happen.The change in order is the cause for

the new evolutionary change.The example is,the dust(choorna),mrithpinda(clod with

mass),pot,kapaala,kana etc are only cyclically repeating mridh or clays only.The karma

means one after one happening in order.Only after becoming a mrithpinda(clod of clay) it

becomes a pot,not directly from choorna(dust).There is a past,present and future for all

these .The order for present and future one can grasp easily.But that order is not

recognizable for the atheetha(past).Therefore for order itself we find two states
.
1.Where order is seen

2.When order is not seen or understood

The limit of time(the past)also is adrisya (unseen).Therefore,the evolution of order as

well as avastha have two states ,the unknown and known.Time also is like that.The ratio

of series of ksana ,in order is gradually manifested as the “Paraasakthy”to an individual

.This parasakthy(time)is also known and unknown due to the same principles.The

greatest(visishta)among the dharmalakshana is this third parinaama or evolution into a

state of parasakthy.

The order is understood as dharma,dharmi in swaroopa.It happens without dependence on

any other dharma(anyadharma).The abheda of dharma and dharmi is seen as the ekathwa

and its krama in chitha and this is the revelation independent of any other dharma.The

seer see the adwayadharma of chitha.What is seen is the athma as pratyaya.What is

unseen is not in the athma.The vasthu which is deduced in seven ways,is to be known as

sadbhava by chitha.

Nirodhadharmasamskaaraa:parinaamo atha jeevanam

Cheshtaa sakthischa chithasya dharma darsanavarjithaa:

Vachas:-The cause of evolution is the change in the order.If there is one dharma for one

dharmi ,with one avasthalakshana,how can it evolve into several dharmaavastha ? The

answer to this question is,by kramabheda ,parinaamabheda(by change in order,change in

evolution).Any observer(Adhyaksha)can test and see(sameeksha)with worldly

experiments(loukikapareekshana)the order of the change in form in nature.(Here

Vachaspathi is speaking of experimental proof by science for this statement ).The

evolution from the subtlest kana to the grossest form is to be observed.The example given

is that of the clay and its different forms and its order.When the order changes a new

creation(navakalpamaana)happen and this is a separate evolutionary change leading to

different form and dharma.Sometimes this lack or order or change in order may happen

in a series of changes accidentally(aakasmika).When the dharma and form change,the

lakshana also change,and there is change in position(avastha).All these are said in the

commentary of Vyasa.

By the series of order which is constant an object has same form,dharma and positions

which help in their identification and classification by the observer.The change in

position of the same object also is observed by the observer.From worldly experience we

can see that even in the best grain kept with all protective measures and conditions within

a koshtaagaara(the great granary),due to several causes like haayana

etc,paramaanubhaava exists,as shown by its dustlike state even when we touch it.(in very

ancient ricegrain in old granaries which the new archeologists also are experiencing).

We are unable to say whether such and such a new creation which we see is not created

before,or whether it is an accidental creation .Doubts exists about such questions.In the

series of orders of

kshana,sookshma(subtle),sookshmathara(subtler)sookshmathama(subtlest),brihat,brihathr

a,brihathama etc we take our knowledge from the nearness of the reality.(by

comparison).The change in order is the reason for differences in dharmi and their

dharma.By emotion(vikaara)and based on aalinga(embrace)etc,the dharma and dharmi

affinity is even in the nonliving things like mrid(sand/clay).The dharma is based on the

thanmathra(units).How in the true dharmi by the practice of upachaara which is alinga

and abhedha,and by samaanaadhikarana,dharmi is equivalent to dharma,in the same

way,parinaama(evolution)itself is dharmiparinaama .(Parinaama or evolution is the same

as evolution of species or races).In the position of dharmalakshna is the dharmiswroopa

also.The dharmi are either kootastha (within a centralized system)or

eternal(decentralized) .

In the explanation of the evolution of dharma,incidentally the types of chithadharma also

were said.Paridrishta means prathyaksha or direct perception.Aparidrishta is paroksha not

directly perceived.There pramaana are symbolic pratyaya.For raaga etc the form of light

alone is the unit of objectivity.The sadbhaava which is aparidrishta and reached only by

deduction cannot be observed by naked eye.Mind by its dharma is capable of deducing

the aagama.The seven nirodhavrithy said in the kaarika are paridrishta.Nirodha is

asampragnaathavrithy.With that,in chitha, the balance of samskaara are revealed ,or they

come to chitha(aagama)by deduction.By grahana(cognition)of dharma punya and apunya

are determined and seen.This is karma.Only when one is born one learns punya and

apunya .

The word aagama means that which has come or obtained for the sake of seeing

enjoyment of sukha by deductions.Samskaara is deduced by smrithi(memory).By this the

chitha become moving or revolving by thriguna and this is called gunavritha.The

gunavritha is evolving evry kshana and it has to be cognized by deduction .The

jeevana(life) and praanadhaarana(breathing )etc are deduced by the dharma ,intake and

exhalation of air by different chitha of known and unknown dharma having different

prayathna(karma)and force.The movement of all the chethas(energy),their

cheshta(actions)kriya(work done)etc are all useful according to the difference in the

requirement and form of body and organs they take.And these are created by

samyoga(union)of each type for its own protection of races and for enjoyment of eternity

in this way.In this way the bhootha are created by sakthi(power or force).The subtle

position or avastha of these different bhootha or effect ,is the dharma of the chethana.The

experience of the effect of the gross is actually created by the sookshma(subtle)dharma

and this can be deduced.

Pathan:-1 6. Parinaamathrayasamyamaaadhatheethaanaagathagnaanam

Vyas:-The yogins ,concentrate to do control of the hunger,desires and love in external

and internal objects or vishaya.When they do samyama of the three parinaama in this way

,they get gnaana of past and future.The thrikalagnaana of the yogin is due to this.(The

three arrows of time as Hawkings speaks of in modern context happen to become one and

yogin enters the state of timelessness).This is also the oneness of dhaarana,dhyaanaa and

Samadhi as spoken of in soothra 3.4.The knowledge of the three times as one is obtained

by the controlled and concentrated chitha.

Vachas:-To reach the end or the goal ,the vibhoothy obtained by the chitha also has to be

said.The first to be known by a yogi with samyama is the parinaamathraya .When it is

controlled he/she gets thrikaalagnaana (astrophysical gnaana).When that is also

controlled one gets sakshathkaara.(direct perception of reality)In this way one by one,in

order the yogin obtains vibhoothi.

(S:-1st perception is knowledge of evolution of the three(parinaamathrayagnaana) and

origin and function of universe /prapancha /space/its objects as dharma

,dharmi,gathi,position etc and names and forms and classification morphologically into

jaathi(races)

2nd perception is knowledge of thrikaala (timelessness).From space to spce-time

continuum and from classical to relativistic and quantum astrophysics and oneness of all.

3rd perception is the saakshathkaara of ebergy or true chaithanya as self .This

prakaasasakshathkara is swaroopasakshathkaara and there is no difference between own

form and energy.Both are Eka.(one)Dharma and dharmi,vishaya and vishayi are not

different.This experience is Athmaanubhava.Prapancha,Brahma,and I are ONE and that

is experienced by consciousness directly in Samadhi.Therefore,for a yogin and for an

Indian scientist Athmagnaana is the ultimate and in it knowledge of all sciences occur as

the remembrance of the past stages of evolution .)

The order is only samyama ,sakshathkara,samyama,sakshathkara and so on and it

happens within the chitha of yogin.

Pathn:- 17.Sabdaarthapratyayaanaam itharetharaadhyaasaathmakarasthathpravibhaaga-

Samyamaath sarvabhootharuthagnaanam.

Vyas:- The meaning of vaag and varna.

Srothra(ears)are capable of cognizing the evolution and changes of dwani .The padam or

a word is heard,and by analytic destruction of the naada in it ,intellect deduce its

meaning.The varna happen simultaneously and because of this character they are

mutually niranugraha(S:-not blessing each other.Not dependent on each other since they

can simultaneously happen).That word which is not touchable(asamsprisyam) or

reachable,and cannot be fixed(anupasthaapya),aavirbhootha(coming again and again) and

thirobhootha(disappearing )and have special features like this is called an apada( not a

word.Not occupying a fixed place and can be anywhere at anytime).

The varna ,as a sequence one by one,as the athma of the word (pada)and as the sakthy of

all names as a group(prachaya)or a graama (samooha)will appear and the co-operating

varnaas by their opposites become vaiswaroopa(the form of the entire universe).The

poorva and uthara(the past and the new or after )as specials(visesha)the bahuvarna(many

varna)are established in order.These are covered(avachinna) by the many meanings and

their positions or contexts.It is these coverings(aavarana) which confer on them the

power of sarvaabhidhaanasakthy(power of all names).For example if we unite Ga and Ou

we get the word Gou.This illumination power of meaning is due to the order(krama)and

the cooperative power(varnasahakarithwa)of varna.The covering or aavarana is not

merely by the meanings.It is also due to the order(krama)of dwani(sound).This is

revealed only in the Ekabudhi(Intellect with advaitha consciousness).The

sentence(vachaka)of that pada(word)is the sanketha(place)of vachya(the said).The one

pada,by the vishaya of ekabudhi,the mistakes of the eye when it is of ekaprayathna or a

single persons guess,akrama or disorder,avarna or lack of varna,boudhyam or

intellectual,anthyavarna or last varna,fixed by the vyaapaara of pratyaya and in so many

ways gives several names by the same varna .Just like the sidha,even for the worldly

people ,these can be cognized with worldly intellect and by the ears by prolonged

experience in use of language .

The classification of the intellect which does this function:-Destruction of all that is

jaatheeyaka(separated as different jaathi)and finding that vachaka of the Eka meaning.

In context or sanketha,the adhyaasa(projected) forms of pada and padaartha(word and

word meaning/word and the object denoted by it),the contextual meaning of such and

such word for such and such meaning and such and such projected form for such and

such sabda from memory etc are known.This creation of knowledge is called the sanketha

of budhi.The pratyaya of sabda and artha by the projection of each other become highly

complex.the one who cognizes the three classification of sabda ,artha and gnaana is

called sarvavith(sarvagna or who knows everything).The word Gouri is a sabda with

meaning Gouri and it is also the knowledge of Gouri.When we say Vriksha(tree)it

includes the asthithwa (truth or existence or being)of the tree.In the truth as

padhartha,there is no vyabhichaara (backward movement or deviant behaviour).In the

sadhana to get it(the karma/kriya) also there is no vyabhichaara.If it happens it is an insult

to all who practice it (karaka).The kartha(doer),karma(action)and karana(the method of

doing or methodology)have laws like chaithra,hay and agni.That means there is

acceptance by law of these .By the sentence(vakya)and artha(meaning)creation of

padya(poetry),chandas(vritha 0and songs etc this law can be seen (Ashtadhyayi 5.2.74)

Jeevathi praanaan dhaarayathi(Dhathupaata 1.375).In this sentence for the sake of

manifestation of word and meaning one can divide each word grammatically and

explain(Vyaakaraneeyam).It is both kriyaavaachaka and kaarakavaachaka.(speaks of

action as well as its methodology).If it is not so,the similarities of the first name will be

unknown.And the method of grammatic analysis of karaka(methodology)from

kriya(actions)also will become unknown and lost to posterity.

The classification of sabda ,artha and their pratyaya are for this purpose.For the word

swetha the meaning of kriya is prasaada.The kaarakaarthasabda is swetha:prasaada.The

meaning of kriya and kaaraka are by the meaning of arthapratyaya.How?The context of

pratyya is I and is Eka.In it ,swetha is dependent on artha and sabda.The intellect need

not have the same sabda as their sahagatha(going together)as the sabda are sahagatha to

the avastha of the vikriya of each and is different.Therefore the languages have several

divisions which go together or not according to the sabda and artha and pratyaya.All

such different classifications are finally merged as one in the chitha of yogin .Then he

gets the gnaana of everything .(sarvabhootharuthagnaana).

Vachas:-The subject of controlling the differences of I and You is explained.By

projection of sabda ,artha and pratyaya sankara(union and mixtures)happen.When this

differences are controlled one gets sarvabhootharuthagnaana.Vachaka is sabda.The

vaagvyaapaaravishaya(use of word )is first mentioned.

The vaak(word),the vaagindriya(the organ that produce word)and the eight positions or

places which manifests the varna.

The Naabhi(middle of body) uras(chest),kanda(neck)siras(head) jihwamoola(root of

tongue)dantha(teeth)naasika(nose)thaalu(palate) are the 8 positions (Paanineeyasiksha

13) .They reveal the varna.From the varna,for the sake of the entire world,vaak is born

with her meanings.

Srothravyaapaaravishya (The use of the ears).The ears hear the dwani of the rising

air(udaanavaayu)which is struck by the vaagindriya of the speaker or singer.The word

created is varnaathmaka and heard is dwanyaathmaka.The same thanmaathra of the

created word is heard .The difference is in the organ of production and receipt .The

measure and units are same and cognizance are also same.that is ineffect varna and dwani

are same.(S:-This is very scientific from view of modern science)


Now to consider the creation of a sentence in varna in the worldly sense of language from

a human utterance is spoken of.Varna,pada,vaachaka ,then concentration on each of the

naada,the cognition of intellect of the entire meaning and sequence and then progressing

to next –This continues forever.The varna,just as it was created as the first varna happens

again again after each pralaya(destruction)Just like that it is created again and again in

human speech.Gouri is a word which can be cognized by human intellect as ekapada

(single word with one or several meanings)or as an anekapada (several words with

different meanings).The word Praachi(east)is seen by intellect as a varnaswroopa with a

special meaning to the word which never changes.(S:How many times the word is

pronounced ,over millionnia the meaning never changes and intellect will cognize the

same meaning).In the destructionof all vignaana(in pralaya)the varna exist as expansile as

naada .In that state the differences are lost and varna are merged in varna itself.They are

not special vachyavishaya (spoken vishaya)and hence not cognizable or touchable by

intellect.In the meaning of the Ekasabda in the beginning of the first kalpa ,they have not

originated ,and has not been pronounced by a second,and has not been the cause for any

action or function which have not yet been born.They are ,within the chidaakaasa of

Brahma,the creator who is the saadhaka,for the creation of the saadhanam or the

prapancha ,and hence is the saadhana of saadhaka ,for creation visualized within the

thoughts of creator.It has to have a dwitheeya(second) as parishishta to be tutored or to be

made a disciple(parishishya).The varna are created one by one and not as yugapad and

are born by mutual blessing of each other from each other.The pada which is eka is

untouchable (asamsprisam) but experienced by thaadhaathmya.oneness.The words

aavirbhootha and thirobhaava must be known like salaaka as apada(without form of a

pada or word).It can appear anywhere and disappear anywhere and there fore no specific

pada or spacetime for its origin.

The varna later become words with each pada or word forming certain groups or

samooha.These groups have the power of naming anything and classifying

anything(sarvaabhidhaanasakthysamooha).Several cows forming a group or community

of cows is shown as an example.There are several words in a language like

soma,sochi,Iswara etc.The meaning to these words is given by their varna and that is their

abhidhaanasakthy.(S:Varna has the power of naming and classification in a group and in

language).This has to be understood in every situation.One varna (like ga)cooperating

with the next varna( like o) forming a word like Go(cow).These have power of yoga with

each as well as association with each(prathiyoga and prathisambandha).The bhaava of

them ,the thathwa ,the viswaroopa,and naanaathwa of them are all due to these union

,disunion,association and dissociation etc.The naanaathwa which is felt is not real and it

is only a seeming thing due to the relationship.(Naanaathwam iva aapanno ,na thu

naanaathwam aapanna: It is seen as many ,but really it is not many)By this

thathwa(law)the first varna can join in opposite order (o first and ga second)also and this

is called vyaavartha (S:-Refer the vivarthavaada of Sankara).

By this speciality,in the said Gothwa,(cowness) is the existence of the gopadasphota(the

sphota of the gopada or the zodiac .What we call the sudden expansion and origin of the

universes by a big explosion)and the chitha in Samadhi in total state of samhaara of all ,in

naadaanusmdhaana visualizes it.

The meaning is due to a definite order of varna.When there is impossibility of mutual

association this cannot occur.Even the very very ancient and rarest and originated in the

heavens ,like Agneya ,by samskaara,etc even if it is in the disordered state(chaotic

without order),is seen to reappear as sahitya in the intellect of great people .This is

because of the eternal nature of varna and because of the ability of them to form the same

sequences at any time anywhere again.The samskaara is from the experience of varna.So

also is smrithy(memory)and cause of creation(srishtihethu).The Agneya which is

aadijanya ,(firstborn) is the first name and is different from samskaara,smrithy or

srishtihethu and therefore beyond it.The rebirth of the Ekathwa is not by the orderly

experience of varna taught by samskaara,smrithi etc.It is beyond all samskaara and jaathi

.This is its Gourava(greatness).It is not the amga(organ)of the cause of the known,but the

anga(organ)of an unknown that is experienced.How is this happening?How is the

unknown become known ?The deduced samskaara is due to effect of memory or

smrithy.It is following or obedient to the laws of its own cause and experience.To know

each by knowing one by one is a tedious procedure for one janma and however much one

try it is difficult to master everything in that method.By that method ,sarvagnathwa is

unapproachable.The janmasmrithy is derived from the varna which is reflected in the

darpana(mirror)of sama(equality) .The sama is the vaachaka of oneness.The

order,(krama),order and disorder(kramaakrama)opposite or reverse

order(vipareethakrama)etc are experienced by this reflection as revelation and the

intellect is born in this way.(S:-The order and disorder and reverse order cause normalcy

and defects even in the genetic make up of humans as described by modern medicine)

The memory is always of something past and is associated with a past and a present.The

impossibility of varna by some people from their experience is imaginary based on

subjective experience.Everyone has different effort /work done and due to this difference

different dwani are manifested .Yet,the dwani which are revealing the pada from equal

eight positions itself is originated and hence are same or equal and similar..The

vibration(nishpanda) is same.Agni though seen in many forms is agni itself.The words

though seemingly dissimilar,essentially in the revealing varna they are similar.The same

varna with same order and measurement and number,when reflected in

face,jewel,sword,mirror are seen to produce different varna with different measures,the

truth is not that difference .The difference is due to the reflecting surface.In intellect the

different pada which are groups of varna,have their sphota depending upon

abheda(nondifference,)nirbhaagha(no division)sabheda(with difference)and

sabhaagha(with division)etc.In the pada Go(cow)the ga is not analysed from the

padasphota similarity of it,but from the swabhaaga(its own part)”O” which is great and a

swara.This “’O”is also part of words like gochira and hence part of them also.Therefore

since O is part of several words,it also has to be analysed with ga ,and cannot be analysed

by its own.This mutual dependence is to be seen.The difference is not experienced as the

two divisions of samskara .It is by birth samskara and ekapadavishaya.Even if the word is

avyaktha,unmanifest ,due to its experience we know it.The experience of the past janma

is the samskara by birth,remembered.That which is avyaktha ,become vyaktha by

samskaara.Itis like a vanaspathi or an elephant seen from a distance as avyaktha is known

as vyaktha when it come near.By just knowing the meaning of varna ,vidya is not

obtained.Varna have their own special meanings but they cannot reveal by themselves

.For law of direct perception there are two divisions manifest and unmanifest.The artha of

varna is not manifest.The sphuta born out of varna or not born(unborn) will not be

sphuta(manifest). To give sphutathwa and asphutathwa for the pratyaksha which is the

dwanivyamga of the sphota ,in sath ,is thus unequal.The listeners inequalities are reasons

for such differences.The different samskaaras obtained by the listener is one reason for

inequality.By the by birth samskara ,if the intellect is pure,the varna are known as

ekapadasphota from birth .The differences in effort taken,the law of dependence on the

order,the mutual revelation of order which is absent ,its manifestation,the meaning and

context in opposite order etc are all to be considered as differences.The division of

context is seeen as the worldly vishaya.This as 2,3,4,5 covered by

sarvaabhidhaanasakthy,avoids ga and o etc ,and reveals as saasnaadhiyanthaartha(S:-sa in

beginning and end after na or ni.The athimandra sa ,to athithaara sa ,which is preceded

by ni is the swara of music.These have the entire sarvaabhidhaanasakthy touching all

eight positions and all nerve plexuses or chakra ).

That is the vaachakathwa of the varna by context.The pada is nota name ,but is eka.The

order due to dwani is called dwanikrama.By that order one can understand the dwani

already controlled.This is revealed and enlightened by intellect.Therefore dwanikrama is

budhinirbhaasa(enlightened intellect)In the ideology and its control of the worldly view

which is not taking the context and see only the gross,it is describes as without ga and

o(without the sahitya of gou/gouri etc).Actually Ga etc are also part of it and has become

one (thaadhaathmya)with vachakathwa.It is depending upon the feeling the meaning

“ekamevam padam vachakam “ occur.The ekapada seen in worldly intellect is

sambhandha (association).The ekabudhi is because of ekavishaya.The pada Gouri

become subject of intellect by its ekathaanatha(concentration).The revelation is in the

ekaprayathna(one singlepointed action of concentration).The prayatna or effort can have

by its revelation of word ,two lakshana.

1.Rasa

2 Sara.

One is the reverse krama of the other.Sometimes this reverse order is called

akrama(orderless ).The krama of poorva and apara(first and second)is reversed .Such

varna is called avarna,abhava,abhaaga etc but ,actually there is no such bhaaga,bhaava or

bheda for varna ,and it is only a change in order(as in the musical notes ).They are the

same and similar every time it is used.The intellect which has controlled the intellect

,cognizing the last varna(anthyavarna)has the same samskaara as the first experienced

with the samskaraa for the firstborn.(The panchama or anthyavarna ,after the 4th varna is

the same as the first varna .Both are equalizers –shadja and panchama ).It is in this all the

vishaya are fixed.The experience of varna is like madhu(honey)created out of samskaara

and the padavishaya(subject of the word or vaak).

How is the characters like abhaga,akrama and avarna known in padathathwa?In a

crystaljewel(sphatikamani)covered with laksha or mercury,we may not be able to

experience the pure white .The light is pure white but one can see all varna in it and these

could be seen as reflected seven colours.Thus the sathwa which is pure white itself is

seen as the different varna (including chathurvarnya).What we call varna ,utter as

varna,hear as varna,is the listeners(our)endless use of language and its divided varnapada

laws,the tendencies born out of them,its learning /teaching,and the worldly intellect

influenced and grown out of it,and the cognizance of truth from these by our own

scholarship,and the increased and aged (pravridha)pada due to the logical arguments

using our scholarship and language acquisition.The association and union as well as

dissacociation and disunion happen of upadhi and upadheya as if in laksha etc .In

disunion ,the crystal is having its natural pure white light .In association it reflects

different varna.The pada,by the difference in prayathna(effort)gets dwanibheda,lack of

certain akshara or lack of creation of some types of pronounciation,and production of

similar but different imperfect sabda are happening to varna producing multitudes of

languages.Therefore it is said:

Dwanaya:sadrisaathmanao viparyaasasya hethava:

Upalambhakametheshaam viparyaasasya kaaranam

Upaayathwaacha niyatha: oadadarsithadarsinaam

Gnaanasyaiva cha bhaadheyam loke druvamupaplava:

The worldly observers who look at only the divided and gross forms of the word in a

language thinking that varna and pada are the same ,the context is analysed in the

different meanings due to different languages .The one who has known the pada has

contextual intelligence in Eka.they have classified varna(varnavibhaaga)for the

hitha(benefit )of the gross observers .the vibhaaga is as follows:-

Nyuna,Adhika,Jaaptheeyaka,nairantharyakramavisesha,anusamhaara,ekabudhyupagraha.

In these meanings ,in Gothwa etc as Archika.

The context(sanketha)is in the vachakasabda of these meanings.In sabda like Hantha ,by

the projection of the two letters ,we get Tharhi.The contextual is that which we are able to

remember as the context.The hi,na,kutha etc are for cognizing the context and to be

remembered.In context,imagining bheda(difference) as form with out

difference(abhinnaakaara)is called shashtipratyaya.The knower of all the opposite views

controls it and is known as sarvavith or sarvabhootharuthagna.(knower of all and of the

heart of everything).The lack of imagined avarna,its abhaaga,is without organs and is

Eka.The vakyasakthy which is able to create such a eka,niravayava,is present in every

vakya.(sentence).

Abhisandhi:- The sabda is used for communication with

others(parampratyayanam).Therefore it is seen with upaadaana etc.What is seenis not its

padartha(object).Because by meaning of the sentence it is “sarve sabdo”.All sabda is in

its view or observation.therefore it is all sabda.the use(prayoga)of that word is as kevala

and as loukika .All theother sabda being part of kevalasabda,we cognize

them.Kevalasabda is all sabda as well as beyond all sabda.This

vaakyaarthavaachakasakthy is due to eternal varna in the pada(word).Each varna as

sarvapadhaarthaabhidhaanasakthysamooha,each pada as

sarvavakyarthaabhidhaanasakthisamooha is manifested.Inthe word Vriksha(tree)va is the

vakyasakthy ,Ri is the poorvaksharasakthy(the past akshara)of the

Hridpada(hridsthana),and the truth of asthi are there.

Aadyaahridaasthipadasahitham vriksha:ithi padam vakyaarthe varthatha ithi

thadbhaagathwaath vrikshapadam thathra varthatha ithyrtha:

It is as part of the meaning of this sentence that the word vriksha exists in Sanskrit

language.Hearing that word ,a person who knows the language remembers the general

and special vriksharoopa associated with its meaning and our own personal experience.

It is said Stheethi gamyathe.How does the meaning gamyathe came to the word asthi?The

padartha which is sattha does not have deviant movements.The way for cognizing such

words is found out by the world.When we say that “Kevalam padartha asthi “as

vriksha,in that context ,the example of vriksha is for that which does not move .But

when we are speaking of the tree of samsaara it is as having gamanaseela or constantly

moving.therefore in that context it is having movement.the satha is movementless.But for

those who know the sabdavrithy(the function of sabda)the vyavahaara (use )of sabda is

for others(paraprayoga or communication only)in that there is the emotion of

movement.(sanchara,vyabhicharibhava)Aagama has given permission for mutual

anuaya,vyavrithy and parasthathbheda for kriya and karaka.That is the reason for this.

Even in words like srothreeya,the independent teaching purposes,pratyayana ,asthi etc

exists.They have the emotion of imagination in meaning of vakya and its organs.The

vakyasakthy is from pada.How does it happen from tharhi?Because in its endmeaning

there is dithwa(duality).From kevalapada,the padartha originated is its sentence.In a

sentence the vyaakaraneeyatha (exposition)into karaka,kriya ,thathpada,prakrithy etc is

for easy anuaya and aakhyaaya which is for learning and teaching purposes.

Ghto bhavathi: Bhavathy bhikshaam dehi: Bhavathi thishtathi are the equality of naama

(names) or the akhyaatha.

How can do exposition or vyaakarana of something not born out of names or akhyatha

similarities and unknown by them ,and having kriyantham as karaka ,like from aswam

and aswo , one is ajapaya and piba,ajaapaya;sathroon etc?Because of this,each of the

word in a sentence has to be splitand analysed is the rule applied.without thatit is not

possible to know the real division of pada or word.In this way the sabdaroopa,the created

sabda and artha,the context,the aapaaditha,the sankaram and asamkaram,akhyatham etc

are all said as an introductory.This is sabdarthapratyayavibhaga.

Swethathe prasaada is a law of meaning of kriya.the sphutathara(more

clear),poorvaapareebhootha(with past and present)the possible(sadhyaroopa)by

kriya,sidharoopam(already made possible or obtained),kriyartha(meaning of kriya).

Swethatha or whiteness is a different sabda.though there is difference in sabda by

artha(meaning)there is a available sidharoopa.If we say swetha:praasaada it is having a

kaarakaartha.The meaning is both kriyathma and kaarakaathma.By sabda the artha is

followed(anukrishyathe).In it the anyapadarthapradhana (importance to another

padartha)is associated.That is why it is said to have kriya and karakathwa.The feeling of

abheda is by the samkara(mix)of sabda and artha.the person who thinks it is classification

asks :How? Answer is as in soyam which is an abhisambandha.It is not a

theoretical(thathwika)sanketha.The seeing of sanketha (observing the context)is sanketha

or perceiving the cause for context is the context and this is called the sapthami.(7th).The

meaning of swetha is complex due to several new and old states and their co-

exxistence.Because of the complexty of many as several elements

,pasu,pakshi,mriga,sareesripa,man etc,is difficult to comprehend it as One by common

intellect.But the yogin see that unmanifested and Eka as paramapada (the ultimate

word/position)where all merge as its meaning.by controlling everything that is worldly

,including what is made complex by different vitharka,see the

samaanajaatheeyatha(similarity in jaathi or birth of all )and its order ,its differences in

meanings etc and then sacrifices that aneka for that swetha (pure white light of

knowledge)by which he gets prasada .Thus the very act of sacrifice become a kriya

known as suklakarma or swetha.

Pathan:-18.Samskaarasakshathkaranaath poorvajaathignaanam.

Vyas:-By the direct perception of samskaara one gets the gnaana of poorvajaathi(the

earlier births).The samskaara are of two types.

1.The cause for smrithiklesha(sorrows and memory).It is vaasaanaaroopa.(form of

tendencies)

2.Cause of vipaaka.The form of dharma and adharma.

In the earlier birth there had been chithadharma,which were influenced and formed by

samskaara and the karma which were changing according to situations related to that

life’s dharma.To do samyama(control)of them only the kriya of samskarasakshatkara is

useful.The perception of them depend upon the experiences of timespace .Therefore the

yogin gets the timespace experience first and from it perception of samskara and then the

cognition of poorvajanma or poorvajaathi.This perception of the samskara is for

others(paraartha)and protection of others.Because of this yogi has the communication

with parajaathi(other jaathi)like birds,animals ,ants etc.By poorvajaathignaana yogin

communicates with entire prakrithy

There is a story like this.When Bhagwan is awakened as perception of samskara the order

of parinama (change)of births in mahasarga was perceived again.Just as before,the gnana

of wisdom was reborn from him.In the memory of Bhagawan,everything that was

before,and yet to come were perceived by the sathwik intellect.In it was the sorrows of

the hell of the births within tiryagyoni (animal births)and the cyclical rebirth and its

sorrows and pleasures experienced by deva and men..Bhagwan saw every type of sorrow

.As well as their causes.The sleeping Bhagwan said:-How is the most attractive and

greatest and rarest bliss and pleasure available for the people with good lifespan ,seen in

this sorrowful place?

The awakening Bhagwan said:-What is thought as pleasure and bliss in enjoyment of

vishaya ,are sorrow relative to the kaivalyasukha.The dharma of budhi is having

thriguna.The thriguna does not end (asthamana or setting)in heya.The thread of desire is

in form of sorrow.The desire,sorrow etc are synonyms.When there is no desire ,the chitha

is always blissful and auspicious to all and that is the kaivalyasukha.

Vachas:-Samskara is born out of gnaana.Therefore it is the cause for memory .The

samskara of avidya is cause for klesha of avidya.Vipaaka is the

janmaayurbhogaroopa(the form of enjoyment related to the lifespan of the particular

birth)Its cause is dharma and adharma.Vipaka is due to karma and dharma done in the

previous janma.The ability to control chithadharma is due to the karma and dharma of the

previous births.In this janma the chitha has the ability and efficiencyto perceive these two

types of samskara by sruthi and deduction.When avidyasamskara are controlled

vidyasamskara is born.This gives perception of the poorvajaathisamskara by memory

.The nimitha are to point to the previous body and organs.Without the samskara

perception the internal perception of jathi cannot be obtained.By having own

samskarasamyama(control of own samskara after knowing them)the person gets the

parachithagnana or knowledge of samskara of others and thus he is capable of protecting

(parithrana)all .

The dialogue between the sleepingand the awakening Bhagwan is given.The mahasarga

or great creation happen in mahakalpa .The purusha takes the form or body of the

prapancha as Nirmaanakaaya and becomes the illuminant as well as tainted with

impurities of sorrow as the future world.When the aiswarya ,which is the vasithwa of

pradhana is taken he is Iswaraswaroopa.When pradhana is in imbalance ,the seen and the

divided spacetime form is accepted.In the intermediate space made by own effects and

sense organs ,in the earth and in heavens the different forms are taken .And different

pleasures and pains are experienced in many forms.(according to dharma of each).When

the desire is ended the dharma of budhi is santhi or calm tranquility.Then is the real

kaivalya or bliss.

Pathan:-19.Pratyayasya parachithagnaanam.

Vyas:-When pratyaya are controlled ,the pratyya are perceived and by perception

,parachithagnaana is obtained.

Vachas:-by controlling own pratyaya,one can perceive the pratyaya of others by chitha

alone.

Pathan:-20.Na cha thathsaalambhanam thasyaavishayeebhoothathwaath.

Vyas:-Without knowing that the blood is based on the amushmi,know only the pratyaya

of blood.What is dependence for paraprtyaya is not dependended upon by the

yogichitha.Only parapratyaya ,not the things on which paraprtyaya depend are needed for

yogichitha to know parachitha.

Vachas:-the perception of samskara is based on its previous janma perceptions.People

may think that the parachithagnana also needs the experience of things which lead to the

parachitha to perceive them.But thisis not so.Yogi is not depended on such things.The

gnana is by samyama ,not by dependence on them.The I and You is lost for the yogin.So

by own control he controls all.

(S:-Amushmi is the close relative or blood relation.The parachithagnana is not dependent

on the blood relation or the genes or family ties.It is not based on the geneology of

ancestors.The samyama or control of such common relationship alone will lead to the

knowledge that all living things are the same family,the same seed ,and it is this that lead

to kaivalya .)

Pathan:-Kaayaroopasamyamaathad grahyasakthisthambe chakshu:prakaasasamprayoge

Anthardhaanam

Vyas:-The control of the forms or roopa of all bodies,or the cognition of sight

perfectly,is based on chakshu(eyes),and prakasa(light ray)and their prayoga (mechanism

)together.If a pillar (sthamba)is kept between them the power of sight

disappear(anthardhaana).In this way,the ability of hearing etc also is understood and

known by simple experiments by the yogins.

Vachas:-Body is made of five elements.Since there is a form it is seen by the naked

eye.(chakshusham).The roopa or form means that which is experienced by the

karmasakthy of cognizance by the eye.The yogins control(samyama)all forms.For this

the the cognizing power or grahana has to disappear ,and this is experiments with keeping

a pillar in the path of light by the yogin.And also during a grahana of sun and moon.the

presence and disappearance of light as well as its shadow and its shape etc are all

cognized by such experiments.This experiment is also useful for testing the

parakeeyachithagnaana.Whatever comes between the sense organ(graham) or planet and

covers the true light,that makes the light disappear.(thirobhava).when the cognizance

power is increased by concentration the truth is revealed.When it decreases due to other

factors(like pillar,pot ,or graham)truth is not seen.For the demonstration of this to

others,the experiments with sthambha,sanku,dwajasthambha etc and measuring the

shadow of light with them are used.(For the perfect cognition ,the health of the sense

organ,the concentration and health of mind,and the lack of obstruction between the sense

organ and the truth are needed.Yoga is to give all these.

Pathan:-21.Sopakramam nirupakramam cha karmam thathsamyamaadaparaantha-

Gnaanam arishtebhyo vaa.

Vyas:-In ayurvipaaka there are two types of karma.One is sopakrama and the other is

nirupakrama.When a thin wet cloth is spread out,the wetness due to its thinness is easily

dried by time.This is compared to sopakrama.The same cloth made into a mass

(panda)and kept for drying will take too much time to dry and with effort.This is

compared to nirupakrama.How fire within a closed and small room,by liberated

wind,can expand equally in all directions and can burn within a short period ,sopakrama

is.How agni from one tip of grass in an open field slowly spreads to another grasstop and

by long time the grass s destroyed,the nirupakrama is like that.The samyama or control

of this knowledge is called Aparaanthagnaaan.

There are three types of arishta.Adhyathmika,adhibhouthika and adhidaivika.

Adhyathmika:-Those who have no efficiency of hearing due to unhealthy ears cannot

hear the soundsproperly.Those with unhealthy eyes cannot see light.This is adhyathmika

sorrow or pertaining to one’s body.

Adhibhouthika:-The yamapurusha or kaalapurusha ,the ancesters,and the people of the

previous lives are seen .This is the sorrow of adhibhouthika.

Adhidaivika:-The perception of sidha and the heavens ,perception of everything is

adhidaivika.Usually the jeeva see these two(adhibhouthika and adhidaivika)when they

are about to die(during aparantha or twilight period between life and death. .But the yogin

gets the gnaana in samadhi and he gets the gnaana of all arishta by this method.

Vachas:-The karma are sopakrama and nirupakrama and their samyama gives the

aparanthagnaana of arishta.The two types of karma mentioned are the ayurvipaaka.The

two as one ,is the ayurvipaka responsible for the jathyayurbhoga(enjoyment of ayurbhoga

for each jathi)..In sopakrama one can experience the left over balance of several janma in

a short period.This is sopakrama.Upakrama means the beginning.The nirupakrama is that

which has notyet started to give the effect,and has to be continued for some more

time.May be through several janma.the yogin who does samyama of dharma and adharma

gets even the gnaana in between the pralaya states.The gnaana beyond the mrityu is the

aparanthagnaana which is beyond the pralaya.(see katopanishad).The yogin cognizes this

by knowing all karma byown athma,and creates several bodies and enjoy all the effects

and then courts mrityu by own choice(swechamrityu).Only a yogin can do this

swechamrityu.The word meaning of arishta is one that makes you tremble as if an

ari(enemy).they are three types of signs of death pertaining to body and mind and

world.Everything opposite to them are considered as graama,nagara and swarga by the

differences in the magical powers.And explained as manushyaloka(village and city)and

devaloka(heaven).Yogin can see and experience all these in samadhi and can control all

these after knowing them.

Pathan:-23.Maithryaadishubalaani:

Vyas:-The three bhaavanaas,maithri ,karuna and muditha gives Bala or power.By having

bhaavana of maithry(friendship)in all elements which are happy,one gets the power of

friendship.By having the bhaavana of karuna(compassion)in all elements which are

having sorrow,one gets the power of compassion.By havingthe bhavana of

muditha(happiness)in all elements which sinless character(punyaseela)one gets the power

of happiness.By bhaavana one gets samyama in Samadhi.By power one can bind one’s

veerya (energy of creation).One should avoid elements with character of

sin(paapaseela).The avoided bhaava are totally lost in samadhi .

Vachas:-By the bhavana of friendship the world of living beings aquire

sukha(pleasure).That becomes the wellbeing of all the world.The power of compassion

helps those experiencing sorrow ,to be protected from them.By the power of happiness

one gets a central position(madhyastha)among world of living things.Samadhi has

dhaarana and dhyana within it.In Samadhi,the yogin by bhaavana gets the power of

samyama.Therefore bhaavana itself is Samadhi.The bhavanaasamadhi becomes the cause

of amga(organ)of the society’s samyama.Veerya is the energy for prayathna (labour).The

purusha with friendship,compassion and happiness uses his energy for the sake of

happiness of others.They are people who are friendly to all,having compassion in the

weak and the sorrowful,happiness in good people,and avoidance in bad people and are

always happy .

Pathan:-Baleshu hashtibalaadeeni.

Vyas:-If one have bhaavana of an elephant’s strength ,he gets that.If bhaavana is for the

strength of Garuda one gets that.If on power of Vaayu (wind)one gets that power.

Vachas:-Whichever power one wants to get,one concentrates on that and mediatates and

one gets that power

Pathan:-Pravrithyaa lokanyaasaath sookshmavyavahitha viprakrishtagnaanam

Vyas:-Jyothishmathi(1.36)is the function of mind.By jyothishmathi,yogin is able to have

sookshmaavalokana(subtle power of observation)and becomes sarvagna(knower of

everything)

Vachas:-By samyama the subtle observation power.By that every type of gnaana .

Pathan:-Bhuvanagnaanam surye samyamaath.

Vyas:-The bhuvanagnaana (knowledge of the worlds) is the prasthaara (expanded

knowledge)of the seven worlds.This is obtained by the pragna which is concentrated on

the surya(sun)

From the back of the Meru downwards is the Bhooloka.

Take the Meruprishta as the base or center.From there upto the Dhruva star is the

Antharikshaloka(intermediate world)and is beautiful and wonderful with several

nakshathra ,graham,and thaara.(S:-Note that nakshathra are celestial bodies with no fixed

positions,and thaara are having fixed positions in zodiac –the 27 fixed stars for

calculation.And graham are those which cognizes or help to cognize the laws of universe

for a earthly observer and the English equivalents of planets and stars is not enough to

describe these three terms)

Beyond Dhruva star is the Swarloka.

The swarloka are of five types.

The fourth level is Maahendra,and the fourth is Maharloka which is the loka of

Prajapathy.The 4th level of Brahmaloka has three variants.Janaloka,Thapoloka,and

Satyaloka.

The samgrahasloka is

Braahmasthribhoomiko loka:Praajaapathyasthatho mahaan

Maahendrascha swarityuktho divi thaaraa bhuvi prajaa:

These worlds are superposed one above the other.And are the upper worlds.

The lower worlds.:-The six Mahaanarakabhoomika are

Mahaakaala,Ambareesha,Mahaarourava,Kaalasoothra,and Andhathaamisra.These have

prathishta in Solid(Ghana),liquid(salila)fire(anala)wind(anila)akaasa(spacetime)and

thamas(darkness).In these lower worlds the praani experiences sorrows and

pains,depending upon the lifespan according to the lifespan allotted to each praani.

The seven paathaalaloka are Mahathala,rasaathala,thala,suthala,vithala,thalaathala,and

paathaala.The 8th world Bhooloka is Ashtami and is beyond all these seven

paathaala.Bhooloka has seven islands and is full of jewels(vasumathi)and in her middle is

the Sumeru,the king of all mountains.The Sumeru has a Kaanchansringa(The present

Kaanchanjunga)and also other peaks full of silver(rajathachala)vaidurya,sphatika,hema

and manimaya.Its southern part is blueish green(neelolpalashyama)and having

affinity(love)for the light of Vaidoorya jewel.The eastern part is Swetha (white).The

westernpart is swacha(clear)The northern part is having the shine of Kurandaka

flower(reddish).Jambudweepa is in the southern part.We are in Jambudweepa on the

southernside of Meru.Here we find day,night and lagna due to the sun’s course.

Its bluesh white peaks are 2000 yaama .In between them are three varsha,each of which

has 9000 yojana (total 27000 yojana)and are called Ramanaka,Hiranmaya and

Utharakuru.

On the southern side are 2000 yaama, and the Nishadha,Hemakoota and

Himasaila(Himalaya)are its peaks.The three varsha in it each with 9000 yojana ,are

Harivarsha,Kimpurusha and Bharatha.

The western side of Sumeru is the boundary of Bhadraswa and Malyavaan .(The

praacheena side).The opposite side(prathicheena)is boundaries of Kethumaala and

Gandhamaadhana.The central portion is called Ilavritha.Ilavritha is on all sides of

Sumeru,5000 yojana on each sides of its axis.

If the Jambudweepa has 100000 yaama,multiply it with 2.That much of

saltsea(lavanasamudra) is encircling it as a valaya(circle).Multiple with 2 and you will

get the saaka,kusa,krouncha,saalmala,gomedaka,and pushkara islands all surrounded by

great oceans.All these have wonderful mountains,water with tastes of

sugarcane,liquor,curd ,whey ,milk etc .All are having mountains with shapes of valaya

and their groups(parivaara).There are 50 crore yojana and more for all the structures

together.All are surrounded by the seven seas.All are wellfixed(suprathishtitha)in their

own places(samsthaana)and within the center of the egg(the Brahmanda).The anda or

egg(Brahmanda)in the pradhaana (multiverses or cosmos)is an anu(atom)only ,just like a

khadyotha(the shining insect)seen in the vast sky.It is just an anga (organ)of the entire

structure.

In the paathaala,in oceans and in mountains live

deva,asura,gandharva,kinnara,kimpurusha,yaksha,rakshasa,kumbanda and vinayaka

groups of beings.In all the islands live deva and men with good Athma.In Sumeru there

are thirty garden bhoomi.Of these ,Nandana,Chaithraratha,Sumaanasa etc are mixed

forests.Sudharma is the devasabha or durbar of Deva.Sudarsana is a

pura(city).Vaijayantha is a praasaada (a high building with towers and palaces).Those

worlds above Sumeru,from graham,to nakshathra and thaaraka upto the Dhruva,are

moving anticlockwise(viparivarthana).In Mahendraloka there are six types of deva.

Thridasa,Agnishwatha,yaamya,thushitha,aparinirmithavasavarthi,parinirmithavasavarthi.

All these are sidha with sankalpa alone,and have aiswarya of anima etc and are

vrindaaraka with a kalpam lifespan,and enjoy kaama,with oupapadikadeha,and have their

groups of apsara who are obedient and the best.

Mahathy or Prajapathya is inhabited by five types of deva.The

kumuda,ribhu,Prathardana,Anjanaabha,and prachithaabah.They are attracting all bhootha

(elements)and are satisfied with the food of dhyaana alone,and have 1000 kalpa

lifespan.In the first Brahmaloka called Janalokathere are 4 types of deva.They are the

Brahmapurohitha,Brahmakaayika,Brahmamahaakayika,and ajaamara.They are all

attracting all the bhoothendriya and ech have twice twice more lifespan than the previous

ones.In the second Brahmaloka there are three types of deva.They are

aabhaaswara,mahabhaswara,and satyamahaabhaswara.They are attracting the

bhoothedriya and prakrithi,and with dhyana alone as food,and are oordhwrethas(who

have controlled the rethas or semen)and with awakened and continuously flowing gnaana

are aware of all the gnaana in the below planes as well.

The third Brahmaloka (satyaloka)have four types of

devanikaya.Achyutha,Sudhanivaasa,sathyathman,and samgnaasamgnithan.They have

sacrificed all the dwelling places(bhavana)are having swaprathishta(fixed in

themselves)and each one occupying one above the other and have attracted the pradhana

and having lifespan till one sargakaala.Achyutha have

savitharkadhyaanasukha.Sudhanivasa have savicharadhyanasukha.Sathyathma has

aanandadhyanasukha.Samgnasmgnitha has asmithaadhyanasukha.Since they have

achieved swaprathishta,all the seven worlds are for them Brahmaloka itself.Even though

they are in mokshapada,like videhaprakrithilaya they are within the sphere of the

world.The bhuvanagnaana(the astophysics of the different universes or loka)is perceived

by these yogins by samyama in the suryadwara(control in the opening of the sun).They

see everything(sarvadarsi).

Vachas:-In the mind of the samyami,who with jyothishmathi does the subtle observation

of the sun (sookshma aalokana) sarvabhuvanagnaana is dawned.This is said in condensed

sloka.The seven loka thus observed(aalokana )is then explained.Ghana sabda indicates

the earth which has weight .Ghana is the name for clouds also.From the clouds

downwards to earth ,is the sthaana of prithwi(earth).This itself is the place described as

naraka and mahanaraka with its sorrows.they are divided as Mahaakaala etc with

different names.

Suryaprachaara means the prachaara or expansion of the sunrays.These and the Earth

which is Ghana ,by their vivartha(change in positions)create night,day and the

lagna.(Therefore the first lesson is earth,then the second lesson is the relation between

earth and the sun,and the third lesson is gathi or movement as vivartha)Where one part of

earth,looses relation with sun is the night.The opposite side will be ornamented by sun

and that is day.This will rotate forever .The total measurement(parimaana) of

Jambudweepa is 100,000 yojana.How?Sumeru,in all its directions is given 50000

yojana(1/2 of 100000) and Jambudweepa has Sumeru as its middle.That is how on either

side 100000 is obtained.The oceans,the zodiac,the distances,the mountains,the inhabitants

and their character are all linked and described multiplying each by 2 to give a ratio of

each to the other.The description of Bhoogola (spherical earth)with different types of

mountains,oceans,islands,forests and gardens ,cities and buildings and inhabitants and

then the surrounding loka around the earth,and the entire cosmos,are given.By saying that

earth is in the center of the cosmos,as observed from earth,and in relation to observation

of sun and its relation to earth ,and the fixation of the orbit of the earth are given.

After bhooloka,anthariksha is explained.That which is between riksha or the intermediate

planes are anthariksha.They are inhabited by the graham .The space between sun and the

respective graham is its anthariksha.Its vyaapaara(commerce)is vikshepa (taking

upwards).

Then come the third plane which is swarloka.Devanikaya means body taken by the

deva.(enlightened).By the roopotkarsha(greatness of body)6 types of such devaroopa are

classified.All these are sidha by samkalpa.Just by samkalpa they are worshipped by and

served by everything.Vrindaaraka means those who are worshippable.Kaamabhogi means

those who love to be in pairs and enjoy samyoga(union).Aupapaadika are the pithru or

ancestors.They can by the internal union itself assume any type of body divine,great by

dharma,and extremely refined(samsktitha),anupraaya(subtle like an atom)or

bhotharoopa(form of elements).

Maharloka is inhabited by mahaabhoothavasi.(who has the mahaabhootha controlled and

attracted to them)Whatever is done rochana,that is observed as Mahabhootha.By the

icha(will)of it the mahabhootha are fixed in their positions.That” rochis “is the

dhyaanaahaara(food of meditation),and is satisfied just by dhyana.It is the world of

light(prakasa)which is born,grown and protected and satisfied just by dhyana alone.

Janaloka has bhoothendriyavasithwa.The bhoothendriya are under its control.Its will

determines the laws for the bhootha like prithwi,the sense organs like srothra(ears)etc

and these are kept in their respective places with the respective functions and laws of

functions by icha of the inhabitants of janaloka.The first Brahmaloka ,is the term applied

,because as we go up from earth ,it is the first from below.The thapoloka(2)and

sathyaloka(3)are above janaloka.In thapoloka are beings with

bhoothendriyaprakrithivasithwa.Prakrithi has five thanmathra.Those who control the

thanmathra are the prakrithivasi.they by their own willpower assume the form of

thanmathra and undergo parinaama(evolution)according to aagama.Aabhaaswara has

twice lifespan than bhaswara and satyabhaswara has twice lifespan than bhaswara.In the

satyaloka above there is continuous flow of light of knowledge.The gnaani who reach this

plane has all the gnaana possible ,even of the lower planes.They know all the

subtle(sookshma)actions and reaction in all loka like thapoloka etc also which are below

them.
In satyaloka the gnani dwells in akrithabhavana(house not constructed) in swaprathishta

without any other dependence.They are not dependent on any particular place or dwelling

or in any body .The prathishta is in own athman.They are pradhanavasi.By their icha,the

sathwa,rajas and thamas acts.Their lifespan is the entire sarga period.

Brahmanaasha the sarva samprapthe prathisanchare

Parasyanthe krithaathmaana:pravisanthi param padam (Koormapuranam

1.12.273:Vayupuranam 141.85)

Therefore the four types of inhabitants of this loka by their special names should be

known by their dharmavisesha.Their dharma is not the ordinary dharma .Achyutha is the

name given to that ,which has the dharma of attaining satisfaction by the

savitharkasamadhisukha about all the sthoolavishaya or gross objects.Sudhanivaasa is

that which is having the dharma of attaining satisfaction by sookshmavishayadhyana in

savicharasamadhisukha.Sathyathman has the dharma of satisfaction and enjoyment of all

types of sukha including indriyavishaya just by the internal dhyana alone.All these are

depending on sampragnathasamadhi.They are situated in lokamadhya(middle of samsara

)like videhaprakrithilaya .By function of intellect and analysis(manana)they visualize

everything and live in the world and perform the lokayaathra .They have

adhikaara(saadhikaarathwa or rights )like videhaprakrithilaya.

The suryadwara (opening of the surya)is at the end of sushumna in human body.Through

that the yogin gets direct perception(sakshathkara)and see all the worlds in oneself .The

external worlds and universes are seen within the pragna as internal .The intellect is

having efficiency to reveal the worlds like this.But only when it is purely sathwik.When

covered with rajas and thamas this becomes impossible.When pragna ascends and

controls the suryadwara,all the universes and their laws are revealed in it.There is no

other method for bhuvanagnaana other than this.

Pathan:-27.Chandre Thaaraavyuhagnaanam

Vyas: By concentrating on moon one gets the gnaana of the vyuha(groups )of Thaara

(stars)

Vachas:-In moon the knowledge of the thaaraavyuha.

(S:-The thaaravyuha is the 27 stellar clusters which are fixed in the zodiac as having

certain positions in relations to the earth and the observation of the moon in these clusters

in each month ,or the twopaksha gives the knowledge of the 27 stars and the relative

movement of moon,earth and sun in relation to them .)

Pathan:-28 Dhruve thadgathignaana.

Vyas:-If we do samyama on the dhruva(the polestar)we get knowledge of these

thaaravyuha and the gathi of the earth in relation to them.This can be done by samyama

in urdhwavimaana.(urdhwavimaaneshu kritha samyama).

(S:-Refer to the earlier statement that from earth to the dhruva star are antharikshaloka

.The observation of moon and his movements related to the 27 starclusters and that of the

axis of earth-the pole star in relation to the same star clusters give this knowledge of

anthariksha and the gathi or movement laws of these celestial bodies .)

Vachas:-In Dhruva the knowledge of movement(gathi) is obtained.

(S:-By concentrating on a fixed point the dhruva ,the movement of the bodies related to it

can be learned.For knowing moon’s gathi,we take earth as fixed point.For knowing

earth’s movements we take dhruva as its fixed point and study the movement of the

moon,apparent movement of sun ,and the related 27 stars and the dhruva or pole star

.Thus a lunisolar calendar for the earth is derived by constant observation and analysis

alone )

Pathan:-29.Naabhichakre kaayavyuhagnaanam.

Vyas:-If we do samyama of the naabhichakra we get the knowledge of kaaya or the

body.The diseases or dosha are associated with vaatha ,pitha and kapha.The dhaathu

are seven in number.
Skin(thwack)blood(lohitha)flesh(mamsa)snaayu(ligaments),asthi(bone)majja(marrow)an

d sukra or sukla(semen)The earlier said ones are external and the last said ones are

internal in that order.

Vachas:-In nabhichakra is the knowledge of body.

(S:-After speaking about the entire cosmos and astrophysics,the medical knowledge and

anatomy and physiology are explained.For this the concentration is on nabhichakra.

This is the nerveplexuses in the manipoora.)

Pathan:-30.Kandakoope kshuthpipaasaanivrithy.

Vyas:-Below the jihua(tongue)is the thanthu (the filamentous or stringlike tissue)Below

that the area is called the kanda or the neck.Below the neck is a indentation or a welllike

thing called the kandakoopa(koopa means a well).If the samyama is done there,no more

of hunger or thirst will be felt.

(S:Anatomically this is the place where the respiratory and the digestive tracts meet)

Pathan:-31.Koormanaadyaam sthairyam.

Vyas:-Below this koopa,in the trunk is the chakra called koormanaadi.If samyama is done

there one gets sthairya which is sthirapada or fixity of purpose.Like a serpent or a Goda.

Vachas:- (from 27-31)

In whichever one has interest and curiosity to enquire ,the yogi concentrates and do

chithasamyama.Without sthairya one cannot achieve freedom from hunger and thirst.It is

with the achievement of the lack of hunger and thirst ,one is able to control the body and

its organs.(indriyajaya)When body is controlled and made dhruva ,with a straight axis,the

movement and the movementless state of it (chanchala,achanchala),and the

Athma,budhi,mano,vaak kaayadharma are known.Therefore,these are the order of

concentration and control from kormachakra upwards upto dhruva being the control of

the earth and its vishaya,then upwards the moon and the sun and above and beyond all

the worlds and cosmos.

(S:The knowledge of the five elements and the body,and also of the earth which is made

of five elements ,lead to the knowledge of everything that move and that does not move

,and the principles of that gathi. The dhruva and chala state of earth and body are

cognized.The knowledge of the moon and the equivalent the mind,which revolve around

the own body and influence its events and function and the gathi are then learned .This

mind and Chandra which enters each of the 27 thaaravyuha gives the knowledge that

there are some upper worlds on which the entire system revolve and those upper systems

are the sthira and the lower ones(body and mind-earth and moon)are the chala.Thus one

by one the upper loka and the principles of the laws governing the entire cosmos has to

be learned)

Pathan:-32.Moordhajyothishi sidhadarsanam.

Vyas:-The antha:chidra(internal opening or cavity)of the sira:kapaala(the skull)is the

jyothish(light)which is prabhaswara(enlightenment as illuminated)If we do samyama

there,we can visualize the sidha traveling between the heaven(dhyaava)and

earth(prithwi).(Dhyaavaaprithvyontharaalachaarinaam).

Vacha:-The moordha means the upper side of the sushumnaanaadi.When we concentrate

there we get sidhadarsana.

Pathan:-33.Praathibhaadwaa sarvam

Vyas:-The thaarakam called praathibham .Its wisdom or the poorvaroopa(past form)of

gnaana is like the light of sun during dawn.It is with this that the yogin know everything

.Prathibha is the origin of gnaana.

Vachas:-Praathibham means that which originated from prathibha.When one do samyama

on the cause of prasamkhyana,in its highest state of bliss the prasamkhyana is

dawned.This poorvalakshana (earlier sign) or poorvalinga is born from its deduction

.From the poorvalinga the yogin cognizes everything.Thus just by the

presence(saannidhya)of prasamkhyana itself one is protectd(Thaarayathi)from samsaara

and hence it is called thaarakam(protector/ a star).

(S:By the dawn of gnaana,the past forms of dawn of gnaana ,the sidhadarsana of

them,and deductions thereof-in this way,by presence of gnaana ,by own prathibha,the

yogin knows thaarakabrahma and is protected by itself from samsaara and its bondage).

Pathan:-34.Hridaye chithasamvith.

Vyas:-When samyama of vignaana is done in the Brahmapura ,in the Pundareeka of the

heart,one becomes chithasamvith.

Vachas:-Yadidam asmin Brahmapure is the position of hridaya or heart.By Brihatwa

Athma is Brahma.Its pura or city or place is heart.The mind is in the

pundareeka(lotusshaped)heart which is downturned.The

chithasamvedana(communication of ones thoughts)is nothing but

hridayasamvedana(communication of the heart).Its cause is the heart.The chitha with

samyama in heart becomes compassionate and its communications are easy.

That chitha is considered great by its vrithy(actions).

Pathan:-35.Sathwapurushayorathyanthaaasamkeernayo:

Pratyayaavisesho bhoga:

Pararthathwaath swaarthasamyamaath

Purushagnaanam.

Vyas:-The saathwik intellect ,associated with its equivalent sathwa of pragya,controls the

rajas and thamas and become the sathwapurusha.It is different from the purusha which is

the form of chithi alone,by its dharma of parinaamini (change in form).The

enjoyment(bhoga)of purusha in the seen vishaya is by this special complexity.The great

and chithimaathra purusha by samyama in it ,the pragna of purushavishaya happen.By

budhisathwa alone purusha is not visible.Purusha by own pratyaya depending on own

athma,is visualizing himself .therefore it is said”Vignaathaaramare kena vijaaneeyaath-“

(Br Up 2.4.14:4.5.15)

Vachas:-Bhoga is the most complex pratyayavisesha of the sathwapurusha.By doing

samyama of swartha(selfishness)by paraartha(unselfishness)alone one gets gnaana.The

asankara(not mixing)of the absolute chaithanya of budhisathwa ,which is in form of

light,very clear,and evolving from rajasthamas by vivekakhyaathi ,does not again change

into rajas,and thamas and the jada(which is not light form).If it had been absolute pragya

it would not have changed into vivekakhyathi.By the continuous light form it has

similarity to light energy.Chaithanya has samkara(union/mixing)only with

chaithanya.(samaanethi –being similar).Thus the union of the sath and chith by their

similar character happen.For light energy there is no parinaama.To call the aparinaami

purusha as parinaami is only in the state of its being covered with rajas and

thamas.(shantha,ghora,mooda).In the light of intellect ,what is happening is the taking

up(udgrahana)of the shadow or image(prathibimba).The reflection of it in Chaithanya is

like the moon’s reflection in clear water.

If the intellect is different from purusha ,the bhoga of purusha”I have seen,I have

done”are also different from purusha.the form of bhoga is the pratyaya of

bhoga.Pratyaya is that of sathwa.Bhogya is seen(drisya)by its

unselfishness(pararththwa).Therefore sathwa itself is paraartham.Its dharma is bhoga or

parartha.Thus the bhoga,bhogya and bhoktha are one.We call the experiences of sukha

and dukha as bhoga.But athman has no such vrithivirodha as opposites.therefore no

pleasure and pain either.The bhoktha visualizes the bhogya in oneself .That is all.The

visualization itself is enjoyment .Or gnaana alone is enjoyment here.

It was said that it is great(visishta)due to parartha(unselfishness).When we say

paraartha,will it not cause anavastha ?The pragna of purushavishaya being known by

pragna ,being then called praagneyam and pragnaantharam?The answer for this is said

with the purushapratyya.The jada is revealed with chithi.It is not the other way round.If

purushapratyaya is not chidathmaka,how can it reveal the chidathmaka?The chidathma

reveals the jada which is unable to reveal itself is more logical.whatever is different from

the budhisathwa which is of nature of light is called jada.That which depends on the

reflection of purusha in budhisathwa,is called Purushaalambana.Purushalambana is not

by revelation of purusha.It is the budhisathwa ,by pratyaya,from the shadow of the

purusha cognizes the chaithanya as its aalambana ,or the helping (depending on which

)factor for gnaana.This is purushaartha(for purusha).It is for this the quote from

sruthy(vignaathaaram).

(S:-Jada is evolving and changing from one to another.Budhisathwa is in this respect a

jadavasthu.The jeevaathma associated with this jadavasthu of intellect,cognizes as

different from that shadow,and as the reason or aalambana for production of that

shadow,as light itself.This cognizance is compared to the grahana or eclipse of the jyothis
sasthra.thus astrophysically the experiments of observation of grahana is a proof for this

theory of gnaana of Indian scientists.It is an experimental part of their science of

consciousness.From the purushartha ,to the chaithanya and its swaroopa the thought

process ,philosophy and science through experiments proceed and this process of

consciousness is logically explained by yogasoothrabhaashya).

Pathan:-36.Thatha:praathibhasraavanavedanaadarsaaswaadavaarthaajaayanthe.

Vyas:-With prathibha one gets the subtle,and gross,the present ,past and future

knowledge .Sravana means the hearing of divine sounds,which are not heard by the sense

organ of hearing (ears) alone.Vedana means the communication or samvedana of divine

touch etc.Aadarsa means divine forms being visuslaised.Aaswaada means the experience

of divine tastes or rasa.Vaartha means divine smells bringing divine news.

Vachas:-By controlling the selfish motives and desires,yogin feels that the things thought

to be important(pradhaana)so far are not worthy of desire.Then only the vibhoothy are

attained.Everything is visualized.By the blessings of the yogajadharma,the subtlest

cognition and prathibha of all the sense organs allow numberless divine experiences of

divine sabda etc The sravana etc are the thaanthrika name for the divine experiences of

the yogin .

Pathan:-37.The samaadhaavupasargaa vyuthaane sidhaya:

Vyas:-The prathibha etc are the experiences of the sidha in Samadhi.These are awakened

in them as a result of the Samadhi .Prathibha are due to past lives awakened in this life by

concentration and dhyana.Vyuthaana or uthaana (awakening)of prathibha is experienced

by yogin in Samadhi .

Vachas:-Because of the yogic powers and concentration the adepts are attaining several

vibhoothi and they are satisfied with these.The sidhi have the danger of making the sidha

deviate from Samadhi and make them vyuthaanachitha again.The endless vyuthaana of

sidhi makes the chitha of sidha ,like that of the dravina(rich man)who has earned a

dravinakanika(drop of riches) from the janmadurga(fort of birth) becoming forever

bounded to it without liberation .Therefore the yogin is having vairagya even in

sidhi.They do not desire sidhi.The ultimate destruction of the three heats and the

paramapurushartha which alone can do that ,is the only goal of them.Even though they

feel satisfied when the sidhi are obtained they do not get attached to them or desire them.

Pathan:-38.Bandhakaaranasaithilyaath prachaarasamvedanaacha

Chithasya parasareeraavesa:

Vyas:-The relations and attachments are fixed in a mind which is by karmaasaya getting

involved with vishaya.The karma are causes of attachment.They are destroyed only with

samadhibala.The prachaara(expansion)and samvedana(communication)are originated

from Samadhi in the chitha.When the attachments to karma are gone,the chitha is

internally fixed in the expansion and communication of itself.Once fixed in this way fall

is impossible.Like the king of bees is followed by all other bees,the sense organs will

obey and follow the chitha which is entering in parasareera(other

body).Parachithagnaana is thus equivalent to parakaayapravesa and onlya totally

unselfish mind can do this.

Vachas:-The aiswarya in the form of gnaana was said earlier,after visualization of

purusha.Now the aiswarya in the form of kriya(action)is said.In Samadhi ,all the vishaya

which cause bondage are cognized by power of samyama.Prachaara means that which

does prachaara or that which expands everywhere.The gamana and aagamana(going and

coming) is a labour(adhwaana)which happen through naadeevyuha(the networks and

plexuses of nerves).Chitha travel through themThe travel to and fro of the chitha through

the naadi is prachaara.And the samvedana or communication is through this process of

expansion or prachara throughout body by nerve impulses.This nadiprachara and

naadisamvedana are perfect and due to this poorna expansion and communication the

abilities of all the organs is perfect and complete.In other people this is not the

case.Therefore some defects occur and the knowledge is incomplete in them though they

are physically healthy.In a diseased person ,the defect is more and is manifested as

nonfunction of part or whole of body.The unhealthy state is thus an incomplete

functioning of the nerve pathways.Since yogin has a perfect healthy nervous flow ,it can

go up and communicate even outside the limits of the body with the cosmic naadi and

this is the reason for the subtle knowledge and hearing and seeing of divine sounds and

visions etc.The going out of the power of the naadisamkramana is called nishkramana

and this property allows the power of akaasagamana(travel in sky).This is called

parasareeraavesa in the soothra.By this subtle power of knowing the cosmic naadi powers

the yogin is able to know parachitha.The sense organs are obedient to chitha.They also

can be controlled by yogin and along with chitha made to travel in the respective organs

of others knowing what is happening there.

Pathan:-39.Udaanajayaajjalapankakandakaadiswasamga uthkraanthischa:

Vyas:- Jeevana(life)is the entire organic function (samasthendriyavrithy)with lakshana of

praana etc.The function of praana is of five types.From the gathi(movement)in the nose

to mouth and lungs,upto chamkramana(the cyclical function of heart)everything is done

by praana.Praana as equal is viewed by the eyes as samaana .The opposite direction is

apaana and by this it reaches from head to foot.By the arousal and upward movement

,udaana can reach upto the top of head.It can expand as vyaana.These five are the main

praana.Udaana ,from water,dirt,thorn etc by asanga ,conquer them,and rise above and

this is uthkraanthi.(uth=up,kranthi=moving )This happen during death when praana

leaves the body.Yogin experiences this even before death ,by Samadhi.

Vachas:- samkhyakaarika(26)says the praana has five functions.By their function five

types of effects are produced.Praana is the vaayu which is occupying space from tip of

nose upto the level of heart(in lungs).That praana which changes what we eat and drink

into rasaroopa(liquid form)and takes in equal shares to respective organs throughout body

is the samaana.The space occupied by samaana is from hridaya to naabhi.Apaanan is the

cause for urine,faeces pregnancy etc to go down as apanayana(opposite direction)Its

space is from naabhi to foot.Udaana is the upward function of the eye and its rasa.Its

space is from tip of nose upto head.Vyaana is expansile and is everywhere in body.The

uthkrama of praana is said to be as sarvothkrama by sruthi.(upward movement of

all).Praanam uthkraanthamanu srve praanaa uthkraamanthi.(Br Up 4.4.2).The difference

in function of praana is only because of difference in their position according to this.If the

yogi controls in udaana he can win over the body.In the time of death,it is in

Archiraadigathi,one experiences uthkranthi.By the very same uthkranthivasithwa yogin

gets the experience before death .By conquering the praana the yogin gets

vibhoothi.Each position of function is won over by winning over the praana.

Pathan:-40.Samaanajayaa jwalanam.

Vyas:-The yogin who conquerd samaana ,by the arousal of his thejas(energy)shines .

Vachas:-The thejas originated in the body of the yogin ,becomes increased and reach

ultimate shining and beauty so that everyone will feel it .

Pathan:-41.Srothraakaasayo:sambandhasamyamaadhivyam srothram.

Vyas:-Aakaasa is the prathishta for all sabda and all srothra.Usually a person hears only

that is said in his/her vicinity.The sound travels in sky/space.And all soundwaves are

traveling in it and only a very very small part of it is heard by gross ears.The yogin

cognizes the power of aakaasa as that which is able to hold everything,able to generate

and destroy everything .The relation of aakaasa and sabda by cognizing its thanmathra

,the yogi understands as one.Sabda is aakaasa itself.The linga of aakaasa is sabda and

aakasa is sabdabrahman.The vibhuthwa of aakaasa is because it can uncover the

unmanifest and make it manifest .A deaf man does not hear any sound.A normal man

hears only sounds coming from nearby.Yogin who does samyama in the cognizance of

relation between sabda and aakaasa gets divyasrothra which can hear subtle and divine

sounds.

Vachas:-By samyama of selfishness all sabda can be cognized.Ear and aakaasa are

interdependent.In their association the yogin does samyama.For all srothra which are

ahankarika ,aakaasa is the base or prathishta.Our outer ear and inner ear consisting of the

earlobe,and the earhole with a membrane and other inner structures is for hearing sounds

which are generated from the earth alone.They cannot hear the rare sabda from spheres

beyond plane of earth.Similarly one has to comprehend the other senses like smell etc

also.Ahankara is the base of the bhootha like smell,taste,touch,sight and hearing.The use

and disuse of the praana are seen in the use or disuse of these bhootha.The srothra,like an

aahamkaarika and formless ayaskaanthamani ,get attracted to the sabda which is situated

in the mouth and produced from the mouth,and by a series of action and reaction creates

the same sound from mouth again and again.These sounds have the feelings of directions

and regions(dikdesa).They are from the praanabrith maathra ,and hence are associated to

praana .Panchasikha said:”Thulyadesasravanaanaamekadesasruthithwam sarveshaaam

bhavathy”.The chaithraadi desa and the sravana(ears)of that desa.The sabda produced in

that desa are heard by the ears of that desa.Aakaasa being the base of all desa and all

sounds is formed by thanmaathra of sabda ,and is sabdagunaka(which multiplies and

increases sound)and is sahakaari(cooperating or coliving)with sound.Therefore all sounds

on earth is in aakaasa and is heard in aakaasa.therefore for all the sabda or sruthi is

always ekajaatheeya(one jaathi only).because of the aakasa being base of sound and of

the sabdaguna,aakaasalinga is ekadesasruthithwa.This term points to the

ekajaatheeyasabda being manifested by sruthi or the aakaasasabda .In this sound which

is aakaasa itself,which is manifested within the athma,there are no earthly qualities.They

caanot be heard by the external ears.They are what allows the unmanifest to be

manifested within the athman and is purely internal.It is that which uncovers the

aakaasalinga.The aakaasa was not formed by the sampinditha(union)of forms.There is no

end to aakaasa(anantha).Therefore everything is covered by everything in it.The

uncovering is not because of lack of moortha dravya( objects with form) The abhaava of

them is an abhaava in bhaava.Chithisakthy was not created dependent on it.Due to

aparinaamitha(changelessness)it is the lack of any division.(There is no division for

something which has no parinaama).In it there is no division of dik,desa or kaala

(direction,space,time)and no differences like prithwi and the other dravya.In such a

nabhas(aakaasa) when one does samyama,everything is naturally revealed.

For a yogin who uncovers all the coverings,that much of sarvagathathwa of aakaasa is

obtained.As the yogin have experience of the formless(amoortha) the sarvagathathwa of

the formless is attained.The kriya is the reason for this attainment.How much is the

chidra etc that much will be the sadhya.The action of hearing sounds,is by action for its

sadhana .How much is the ability of the karana(the organ)that much only will be

efficiency of hearing.The example of the deaf is for illustration of this point.This has to

be applied to other sense organs also.The cognizance is by anwaya and vyathireka

etc.these are called upalakshana.Understand the relation of other sense organs like

skin(with vaayu),eye(with light),taste (with water),nose(with smell)etc with the same

law.

Pathan:-42.Kaayaakaasayo :

Sambandhasamyamaallaghuthoolasamaapatheschaakaasagamanam

Vyas:- How much is the kaayam(body),that much aakaasa is displaced by it.That much

Right(avakaasam)is for the body on aakasa .This is the relation of body with

aakaasa..When one does samyama in this releation,and conquer it,the relation becomes

lighter and lighter.From thoola(dust )to paramaanu(subatomic particle) ,the

laghuthwa(lightness )can be obtained like this.

.By this ,the conqueror of the kaayaakaasa(spaceoccupying body ),has a light body.He

can then walk over the water.Just like a spider,plays and travels on a very thin soft thread

(thanthu),he can play and travel in and on the lightrays.In this way he can travel through

aakaasa or water ,according to his/her wish .This is aakaasagamana.(travel in sky/space).

Vachas:-The order of sidhi by conquering the body is said.By the weightlessness

achieved one can travel anywhere.On water and sky alike.

(S:-The displacement of that much of akaasa by a body ,which it occupies is a scientific

law .This is the principle of ships,and of aeroplanes as we all know.If one can achieve the

lightweight required one can travel in space /sky ,on water.But ,it also speaks of

something else.The travel along the ray of light in the speed of light and also the

awareness of subatomic particle –paramaanu .)

Pathan:-43.Bahirakalpithaa vrithyrmahaavidehaa thatha:prakaasaavaranakshaya:

Vyas:-When there is the mental functions even external to one’s own body,the dhaarana

called videha is obtained.That mind which was within the body,is now both outside and

inside havingthe same function and prathishta in both places.The mind without any

dependence on the body,functions as if it is an external element.By this state even that

which is not imagined or known by the ordinary internal action of mind,are known and

made possible.What we haven’t even imagined possible happens.This is

mahaavidehaavastha,by which a yogin can reach all chitha.By this dhaarana,all the

coverings(aavarana)of the athman which is light,are removed ,and all

klesakarmavipakathraya dissolve and the enlightened shining budhisathwa is revealed in

all its glory.

Vachas:-Parakaayapravesha is explained.The samyama which is the cause for

parakaayapravesha is also the cause for destruction of the three klesha,and

karmavipaaka.The videha live in a body,just to show an example/model of this

toothers.Thie taking a body is just a imaginary gnaana(kalpanaagnaanamathra) or just a

vrithy .They are not bound by it.When the rajas and thamas are removed and only sathwa

as vivekakhyathi remain,this is possible.(S:-The parakaayapravesha is just an act ,to

demonstrate that I am such an athma,and not a body.)The chitha of the yogin is revealed

by that.He /she can travel anywhere by just the willpower and can know anything and

everything and experience whatever he/she wishes for without depending on the body.

Pathan:-44.Sthoolaswaroopasookshmaanwayaarthavathwasamyamaath bhoothajaya:

Vyas:-The sounds of the earth etc are visesha(special).The sahakaara(co-operation)etc are

dharma.By gross sabda these are translated.Among such translated bhootha ,(by

sabda)the first is the roopa(form).The second form(roopa)is the moorthy of the moorthy

by its own similarity generally.Sneha is water.Heat is agni.Akkasa is the

sarvathogatha(all reach there and it is in all)and is vaayupranaami(worshipped by

vaayu.From the saamanyasabda(general sounds)the viseshasabda(specific

)generated.Therefore it is said”Ekajaathisamanwithaanaam eshaam dharmamaathram

aavrithy”.Dravya (an object)is a community(samudaaya)of both saamaaanya(general)and

visesha(special).Samooha(a group)means it should have two or more.It is not one.For

each there are several organs(anga)following.Example:Vriksha is a body.Forest is a

samooha of different vriksha.Adravyasamooha ,is thus followed by the several

amga(organs)which are defined and separated and known by sabda.If Deva is the first

ekabhaava,man is the second dwitheeyabhaava,and devamanushya is the third or

ubhayabhaava.The samooha is in this way.There are same types,different types,mixed

types and by differences and similarities ,they are classified and named .(Classification

/nomenclature based on characteristics ).Like aamrasamooha as a

forest,Brahmanasamooha or sangha as a group of Brahmana etc.

A forest and a samgha have two types of samooha of organs(avayava)-yuthasidha,and

ayuthasidha.

Yuthasidha means,the body and its groups or several bodies.The forest has several bodies

of trees.The sangha has several bodies of men called Brahmana.

Ayuthasidha means,each body is a complex structure or group of several paramaanu.

Every dravya,every body is thus a samooha.This is its swaroopa.How is this subtle

roopa(sookshmaroopa)?.The cause of bhootha(elements)is the thanmaathra(units).For a

thanmaathra (unit)there is ekaavayava(single organ).And that is paramaanu.Thus,by

general and special forms whatever we see here are groups (both by yuthasidha and

ayuthasidha)and all cosmos,universes,objects are ultimately having one avayava only

,and that is the subtle paramaanu .This third form(roopa)or paramaanu alone is whatever

we see in the cosmos.

The 4th roopa of elements is guna.The khyathi,kriya and sthithy are the habits of

guna.The ratio of each of these character determines the prominent behaviour .

The 5th roopa is the meaning.The different enjoyments(bhogaapavarga)are in guna,and

these guna in the thanmathra(units)of the elements ,become meaningful.By doing

samyama in these five elements ,by visualizing the roopadarsana of each ,it is won over

or controlled.The one who conquered the five bhootha(elements)is called the bhoothajayi

or the jina.By this jaya,the yogin can become that element according to the nature of

which he has controlled.

Vachas:-By samyama of the gross forms in their sookshma(subtle)meanings one gets

bhoothajaya.Cognizance of the subtle nature of the gross and then winning over them is

bhoothajaya.Prithwi,aapas,agni,vaayu and aakasa are the bhootha.When they along with

their sabda,sparsa,roopa,rasa,and gandha are conquered,by the dharana of the 6 worlds,he

has conquered the dualities like heat and cold,blue and green and yellow,the sweet and

nonsweet,fragrance and bad smell etc.These are the visesha which by different uses of

naamaroopa are always in opposition.Prithwi has 5 thanmathra.Water has no

smell.Thejas(agni)has no smell and rasa.Vaaya has no smell ,rasa,roopa.Akaasa has only

sabda.In this way each bhootha and their sahakaaridharma are translated by the gross

sabda in science.The dhrama of the bhootha are as follows:

1.Dharma of Prithwi: Roopa(form ),Gourava(heaviness or

weight),roukshya(hardness),sthairya(fixity ),varanam(acceptance of all).

The vrithibheda are kshama(patience),kaarsya(becomes thin )kaadinya(hardness and

solidity) sarvabhogyatha(enjoyable for all ).

2.Dharma of Aapas:-

Sneha(love,compassion,oily),soukshmya(subtlety),prabha(shining),souklya(whiteness)

maardhava(softness), gourava(has weight)

The guna are,saitya(coldness),raksha(protection of

life),pavithrathwa(purity)samdhaanam(continuation of races)

3.Dharma of thejas(agni):Urdhagathi(goes

upwards),paachaka(digestion),dagdrithwa(burns),paavaka(purify)laghu(lightweight),bhas

wara(shining)

The guna are pradwamsana (destruction)and ojas(veerya or power of regeneratin and

generation)

4.Dharma of vaayu:-Thiryagyaana(reverse

flow),pavithrathwa(purity)aakshepa,nodana,balam(strength)chalana(movement)

Guna are achaayatha(covers)roukshya(hardblowing nature)etc

5.Dharma of Aakaasa:-sarvathogathi(moves everywhere in everything)avyuha(it is not a

group.it is eka),avishtambha.

Akaaasadhrama is poorvadharmavilakshana,and there is no dharma before it.

Thus the form etc are the dharma of the five elements.The general and special forms are

known by terms like Gothwa(the cowness)etc.This is said as the first form.

The second form: swasaamaanya(own general form).The moorthy gets hardness.By

sneha or water content marrow,growth,strength and the cause of conception also

happen.Fire is seen as heat,dawn,soura(solar),bhouma(terrestrial)etc as the thejas equally

distributed everywhere and in everything universally and predominant in some .By the

abheda of dharma and dharmi everything is said.Vaayu is by its nature of

carrying(vahanaseela)called a pranaami (one who worships).

Chalanena thrinaadeenaam sareerasyaatanena cha

Sarvagam vaayusaamaanyam naamithwam anumeeyathe.

Aakaasa is sarvathogathi.By the visualization of sabda everywhere.It is based on the

aakasa and its guna in the ears,that we hear the earthly sounds(3/41 )This is

swaroopasabda.For the general forms of moorthy(the manifested things with a form),the

sabda etc as shadja etc,the heat etc,whiteness etc,kashaayathwa etc,surabhithwa etc are

the different forms of each of them.Among the moorthy(manifested form)like

jambheera,panasa,aamalaka etc(three types of trees)their fruits etc,their rasa and effects

etc all show differences .Therefore these saamaanya can have vyaavarthy

(interchangeability).For each fruit,the saamanya like rasa become visesha in each

case.The ekajaathi,becoming prithwi etc as ekaika(each each) jaathi,and by that jaathi

with its own moorthy,sneha,etc becoming many is known as the

shadjaadidharmamaathravyavrithy of ekasabda.(S:-The ekasabda originated as

mandrashadja progress to upto athithaarasadja into several sruthi and into endless sabda

is thus compared to the one jaathi becoming endless jaathi.This is a musical reference).In

all the special moorthy thus generated,from the ekasabda ,sabda is reborn as its visesha.

All dravya (objects)are dependent on saamaanya(general)and visesha(special).Therefore

all that is experienced as their samooha(groups)are also mixtures of saamanya and

visesha.Dravya is not their aadhaara.The dravya and their samooha has another

aadhaara.The ekajaathi Aakaasa is the aadhaara for all dravya .The thought that samooha

is dravya is only an illusion(brama).From this the analysis of dravya is a special

samooha.This knowledge or revelation of samooha called dwishta (two and more than

two)is an illusion(brama).In this way,it is twice the same illusion.Eka alone is the

aadhaara.Only when all dualities end this will be revealed.

By the yutha and ayuthasidha ,the chethana and achethana(living and nonliving) four

types of examples are quoted.This is the prakaara of Eka(one).

The second prakaara is the sabda devamanushya.In that group two samooha and their

different parts are simultaneously occurring.(ubhaya)But in ubhayasabda the are not felt

as different organs.Their parts themselves are the samooha of men and smooha of deva

.By ubhayasabda,bhaagadwaya is meant for the samooha .For the sentence(vakya)there is

meaning of the vakya as vaachakathwa(the said).The two types first described as bheda

and abheda is then said.The aamravana(a forest of mango trees .The sangha of mango

trees).Just like a Brahmanasamooha is this forest.Similarly the samooha of the Garga is

Gouri.

The abheda of Amravana and Brahmanasamgha is meant.The samooha and the

samoohiare the same.The bheda (difference)is shashtisrutha.Like Gargaanaam Gouri.

In amrabrahmanasamooha it is samaanaadhikarana.

A samooha is yuthasidha.(At least two are there).Prithaksidha(more than two,or many)is

also samooha.Forest is a samooha but it is alsoa yootha.In it there are trees of different

kinds.But in between animals and birds of different kinds are there.Different

paramaanusamooha are there.Its organs are niranthara(without any break)by both

saaamaanya and visesha.From such a samooha the samooha of a particular dravya is

different.Thus one has to know differences and similarities.Thus the subject of origin of

dravya,said incidentally is concluded.

Thritheeyaroopa (thanmathra) is then said.It is the paramaanu with differences in

parimaana.The saamaanya is moorthy(form).Sabda etc are their visesha athma.Its

avayava are ayuthasidha and niranthara .The samanya and visesha are the samudaaya

originating from their differences.How paramanu is the subtlest,thanmathra also is

subtlest.

(S:-Parimaana means a measure.The differences in the measures of paramaanu makes

differences.Paramaanu is measurable and is very subtle so that it cannot be divided again

into any more particle).

The 4th roopa is the guna of khyathi,kriya and sthithy.The character of the

karya(dravya)like anupathana(falling to ground etc)anugathy(the lows of motion)etc are

due to these.

The 5th roopa is the bhogasabda which reveals the meaning.Meaning is a guna.the earthly

objects are made,used and enjoyed by men for the bhoga and for this complete

knowledge about these are required.knowledge and control(samyama)of the meanings

and uses and creation of physical objects for enjoyment of humanity,is here compared to

the samyama and phalabhoga of the yogin.By knowing all

bhootha(bhoothaswbhaavagrahana)and their prakrithy ,yogin gets

sarvabhoothabhoga(enjoyment of all the elements).

Pathan:-45.Thath;animaadi praadurbhaava:kaayasampathadharmaanabhighaathascha:

Vyas:-The anu(atom)becomes the sidhi called Anima.Laghu becomes laghima.Mahaan

becomes mahima.The ability to touch moon with the tip of the finger is obtained by

this.Praakaamya is the abhighaatha of icha.Bhoomaa is like unmajjana and nimajjana in

udaka.Vasithwa is the ability of attraction of all bhoothabhouthika.Isithwa is the

Iswarathwa to all the vyuha thus created.Kaamaavasaayithwa is sathyasankalpa.Just by

sankalpa one gets the position of the bhoothaprakrithi.It does padaarthaviparyasa even in

the strong people.How?The kaamaavasaatins can recreate the poorvasidha in the

elements by mere sankalpa.

These are the eight aiswarya (wealths) of the yogin.these are the wealth of the body.The

earth by its moorthy(form)does not obstruct the yogin.The body,its functions,stones,water

and other elements does not make the yogin tired .Fire does not burn him/her with

heat.Vaayu does not carry him without his will.Aakaasa reveal without any covering in

its entirety without obstructions whatsoever to the sidha..

Vacha:-How by sankalpa the yogin gets the sidhi of the elements is now explained.By

samyama of the gross and its jaya,the animaadi sidhi is obtained.

Anima:-the nature of an atom .The qualities of atom .

Laghuthwa or subtleness gives the yogin Mahima also.By becoming lightweight,he can

fly in air /sky as the dust of the grassseeds called Aisheeka.If greatness is little,one can go

upto villages,cities nearby and if great the entire gagana(sky)is its

measure(parimaana).By this yogin can achive any function perfectly and efficiently.By

laghuthwa and mahathwa,he can reach out and touch the moon with his own fingertip.

The willpower to withdraw the swaroopa from all the elemental forms that have

moorthy(manifestation) is described as “Praakaamyam ichaanabhighaatham”.When we

immerse(nimajjana) a big object in water and take it out(unmajjana),we feel the lack of

weight and weight (laghuthwa ,mahathwa) by displacement of water .this experience of

bliss(aananda)of taking the unmanifest amoorthaswaroopa and the manifest

moorthaswaroopa is enjoyed by yogins.They can do both .

Vasithwa etc are the winning of the subtle vishaya.The earth,the physical objects ,both

living and nonliving are gross objects made of the five elements.The elements have their

kaaranathanmathra ,and the paramaanu as their cause.Doing samyama on these subtle

forces and winning over is called vaseekaara or karyavaseekaara.This process is

vasithwa.

Isithwa is conquering the moolaprakrithi of all bhoothabhouthika(physical and

elements)and protection of the three vyuha of creation,sustainance and destruction

.Kaamaavasayithwa is satyasankalpa.The conquering of the artha of the guna is done by

yogin.By imagining(samkalpa)the artha(meaning)of each each is recreated by him/her for

the benefit of the entire humanity and universe .This is satyasamkalpa.Even poison can

be imagined as amritha and taken in by a yogin so that it becomes amritha for him.To

make one sakthi(energy)into another sakthy is called sakthiviparyasa.Like sun into moon

and koohoo into seenivaali.The sakthiviparyasa and padaarthaviparyaasa are different but

the yogins try to do it and to conquer the laws of the Parameswara .The jaathi,desa,kaala

,avasthaabheda etc of the padaartha(objects)and their differences are the sakthy of nature

and its laws.These are the ichasakthi of sakthi.These are tried to be changed by the yogin

by their icha ,and they try to control natural sakthy by artificial sakthy.The natural

sakthycan obey as well as disobey its own laws.The yogin try to experiment with these

laws.The ashta aiswarya of sakthy which is natural is obtained by yoga as well as by

artificial means.This dharma is here called abhighaatha.

(S:-The modern science is trying to control nature by artificial means slowly and

steadily )

Pathan:-46.Roopalaavanyabalavajrasamhananathwaani kaayasampath.

Vyas:-The shining light of personality which is seen by all alike,the beauty of

body,wonderful strength to withstand anything,and health which can suffer even the vajra

are the wealth of the body.

Vachas:-Even if struck by vajra,the hard and healthy body and organs do not get

injured.That type of beauty and health is the wealth of body.

Pathan:-47.Grahanaswaroopaasmithaanwayaarthavathwasamyamaadeendriyajaya:

Vyas:-The power of cognition(grahyasakthy)of the sabda etc is general and special.The

function of Indriya(sense organs0is grahana(cognition).The form of grahana is not its

general form alone.The general is grasped after the process of analysis of thought as

‘WHY and HOW”by sense organs and mind of the vishayavisesha(special subject).The

swaroopa is the samooha of the dravyendriya,formed as a result of the ayutha and

yuthasidha organs of different variety of saamanya and visesha ,by the sathwic intellect

which is revealed again(puna:prakaasaathmaka).

The third swaroopa of it is the Ahankaara with the sign(lakshana)of amamkaara.For that

saamanya(general)Indriya are visesha(special).The 4th swaroopa is

vyavasaayaahmaka.The guna with the behavioural patterns of light,kriya(function)and

sthithi(inertia)with co-operation(sahakaara)of the senses gets parinaama(evolution or

change).The 5th roopa is the purushaartha which follows the guna.In all the five sense

organs doing samyama in order,and conquering them ,the yogin conquer all the senses

and the body.

Vachas:-The yogin who has conquered the bhootha now conquers his own senses and

body.the conquering of Indriya is by grahana,swaroopa,asmitha,anwayaarthavathwa,and

the samyama of these.Grahana is the process of cognition.It observes the grahya(to be

known)as the cognizable by analysis .The power of cognition is general as well as

special.Only if we speak of the grahya(to be known) it becomes grahana(cognition).The

function of aalochana (observation and thought about something)is the changed form of

the object as a subject.Grahana or cognition is not possible by naked eye.But it is the

thanthra(method)of the external senses too.Mind functions both internally as well as

externally.That is why the examples of the blind and the deaf is mentioned.Their

cognitive powers are different.Mind cognizes both general and special since the

knowledge of the indriya as viseshavisaya also is thought about by it.The function of

mind is thus both general and special thought .The cognition thus obtained (grahana)is

the first form of indriya(senses).

The second is Ahamkara.It has the athma part of sathwa as well as the physical part of

sense organs.Its causality is reveals both the subject of the general with the form of laws

,as well as the special with its laws.Ahamkara is the cause of indriya.The indriya will be

like the ahamkara from which it originated.The ahamkara is the general form of Indriya

and this is the third form.The fourth form is the guna.Guna has two forms.

1.Vyavaseya 2.Vyavasaaya.Vyavaseya,based on the cognizing ability,creates the

elements of the physical world(bhoothabhouthika)as the five units or

thanmathra.Vyavasaaya ,as grahana(cognition)and based on cognition as ahamkaara

become the senses .

Pathan:-48.Thatho manajavithwam vikaranabhaava:pradhaanajayascha:

Vyas:-Manojava is the extreme speed or gathilaabha for the body.For the videha,the

independence of the body gives vikaranabhaava which is dependent on

kaaladesa(timespace).The vasithwa of the entire prakrithy is pradhaanajaya.The

Thisram(30)sidha with such pradhaanajaya are together called Madhupratheeka(the

symbols of honey).Bythe conquering of the five karana (organs of functions of body)one

can follow them .Their bhaava is vikarana(expansion in all directions in spacetime.).

Vachas:-Sidhi is by conquering the five elements and the sense organs.For the videha,the

function(karana)of the indriya is only Vikarana(expansion).It is beyond kaala and desa.

Desa means places like a specific region.For example Kashmeera etc.Kaala means time

like past,present ,future etc.Vishaya means sookshma,sthoola etc.The winning of all these

is the conquering of entire prakrithy and it is pradhanajaya.The sidha is called

Madhupratheeka by those who are scholars in yogasaasthra.In Indriyajaya,the Indriya do

vasya of their own vishaya.the vishaya are conquered by indriya .The pradhana etc are

their causes.The five elements as causes of indriya are conquered to get pradhanajaya.By

this they get manojava and become madhupratheeka.

(S:-The expanding universes beyond spacetime and the speed of mind faster than or equal

to lightrays is spoken of here.The 30 madhunaadi or rays of light in each sign of the

zodiac known as a unit or degree ,are the 30 madhupratheeka or sidha traveling in each of

the 30 rays of light compared to honey.The total number of 360 in a vritha(circle)and

their ½ units as 720 is mentioned in the vedic and astronomical as well as musical

treatises of India which was discussed in detail in my book “Raagachikitsa”.Vikarana

expansion of light in all diretions and its speed beyond spacetime and the speed of the

cognizing mind to equal that speed and to grasp it are explained beautifully.This is the
wealth of mind ).

Pathan:-49.Sathwapurushaanyathaakhyaathimaathrasya sarvabhaavaadhishtaathrithwam

Sarvam gnaathruthwam.

Vyas:-The budhisathwa devoid of all impurities of rajas and thamas,by its ultimate

vaisaaradya,gets the sarvabhaava of the sathwapurusha of anyathaakhyati which makes

the para function by vaseekaarasamgna.For the sarvathma guna are both vyavaseya and

vyavasaya.The sarvagnathwa or all knowing nature encompass both the loukika and

aloukika .By this yogin become visoka(sorrowless)and jyothishmathi(lightened mind)and

binds all weaknesses and tiredness and lives as vasi(attractive)to all.

Vachas:-Samyama which is the cause for the aiswarya(wealth)of gnaana(wisdom)and

karma(functions)By the direct perception of the former parampara of janma,and by the

sradha etc earned in this janma the yogin gets wisdom.For the sathwapurusha as

anyathaakhyaathi there is adhishtaana (position)of sarvabhaava and the

sarvagnathwa(know all).It is vaisaaradya due to lack of any impurities.The vaseekaara is

beyond it.Chithasthwa which floats on impurity of rajas and thamas is made free and

liberated from them by vasya ,and thus yogin get vasithwa.Thus gets the position of

sarvabhaava.This is revealed.Sarvaathmaanam means both vyavaseya and vyavasaya or

both jada and prakaasa.By that the kriya or charya is said.The method to learn

sarvagnaathruthwa in gnaana are of two kriya.

1.Vairagya which is famous among yogins

2.Swadhyaya of the yogins of the past and the experiences of one’s own.

By these two kriya done simultaneously the yogin is liberated from klesa of karmabandha

and become visoka (sorrowless).

Pathan:-50.Thadwairagyaadapi doshabeejakshaye kaivalyam

Vyas:-By klesakarmakshaya,the dharma of wisdom is revealed in sathwik intellect.I am

the aparinaami(changeless)sudhasathwa(pure sathwa)is known.In that virajya(the rajas

removed by vairagya)seeds of klesha are like burned seeds of saali rice,and do not sprout

again.In their pralaya,purusha do not have the thaapathraya.when all the guna are thus

made without any rebirth,purusha is having the ultimate gunavisesha of kaivalya.Thus

purusha is the chithsakthy itself which has attained the swaroopaprathishta.

Vachas:-After samyama ,vivekakhyathi happens.All purushartha are visualized in it by

samyama.Kaivalya is the effect of paravairagya.By lack of kleshakarma yogin gets

wisdom.The dharma of satya is wisdom.

Pathan:-51.Syaanyupanimanthrane samgasmayaakaranam punaranishtaprasamghath.

Vyas:-There are four bhoomika for the yogin.The first is Madhubhoomika.It is the state

of jyothi(light)which goes beyond the light of pragna,and obtained by continuous practice

of bhaavana.The second is the Rithambhara.The third is bhoothendriyajayi.It does

Rakshabhandha in everything ,and does sadhana of krithakrityatha(having satisfaction of

done everything).The fourth is the crossing beyond this state to get the chithaprathisarga

of eka.It has seven praanthabhoomipragna.

Those who attain and directly perceive Madhumathi, get the position of the Deva,and see

the purity of sathwa.In that position they say,:-“Wonderful!Here I enjoy all the beautiful

bhoga.This beautiful virgin,this rasaayana,this vaihaayasa which is free from old age and

death,this vehicle,this kalpa tree,this pure Mandakini,the sidha,rishi,great and obedient

Apsara,divine eye and ears,this body equivalent to vajra,I have aquired all these.Full

lifespan,enjoyments,endless and everyouthful position of Amara(deathless Deva),and

Devaanaam priya.”In this way,those who are given the name of Devaanaam priya(The

beloved of the Deva)the sangadosha (impurity due to sangha or

association)happens.They are digested by the severe coal of samsaara,and by the reversal

of the darkness of death and birth,they are covered.To those who are suffering by

kleshathimira(cataract of klesha)I have given the Yogapradeepa(the lamp of yoga).In the

funeral pyre there is the opposition of winds of vishaya in the yoni of desire.Those who

are cheated by the mrigathrishna of vishaya, doing aarohana on my power,and seeing

me,again makes the Athma ,the indhana(fuel)of fire of Samsaara.For them the

swasthi(peace and blessings)are just like a dream.Their fixed mind in the

worldlythings(vishaya) they mistake as Samadhi.Without sangham and smayam should

be the prayer of “Aham” to the deva.Smaya is fixed mind in the Athman’s possibility of

death and imagination of the death of Athma.Everyday expecting some chidra ,they do

efforts and actions to create prasaada(happiness/bliss) but creates more klesha by the

very same chidra like priya and apriya(love and hate).Therefore have fixity of mind in

avoiding sangha and smaya.That is to be imagined.Whatever is bhaavaneeya(imagined

and prayed for)that alone become artha(wealth and meaning)and face the artha.

Vachas:-For the yogin who do effort to get kaivalya ,the sidhi etc should be avoided and

sacrificed.The reason is spoken of.By getting a position (sthaana)one becomes a

sthaani.(the possessor of that position).Eg.Mahendra etc.When we start calling a person

with a title name,the smaya or love for that position and fear of losing it also are

created.This love for a name /position as title later on becomes problem for the person as

well as for the people.This we can see in the world.When a yogin is called Devaanaam

priya,the same happens.This is applicable for all the four yogic positions.The

unwillingness to sacrifice a position which was obtained by several years of sadhana ,the

habit of obstructing those people who try to reach that position,etc happen.This is so for

the position of Indra also.The gnaana of Jyothish,parachithagnana etc are also acts and

knowledge systems which make one attracted to them in this way.The

Madhumathi,rithambhara,bhoothendriyajayi,and parachithagnaana of sarvabhaavitha are

conquered one by one and have to be sacrificed one by one.By paravairagya one has to

cross such sidhi .The sangadosha to them should not happen.The sadhana become sadhya

only with effort of purusha.The Bhagavath,who is jeevanmuktha ,by chithaprathisarga on

the dead body,can recreate everything and is a paramasidha.The names like Madhumathi

etc are said for the yogins to understand and identify them,not to use as a title.

In the first kalpa of creation there was no doubt about the attainment of such positions for

Mahendra etc.By vasithwa of bhoothendriya,the third and by avoiding doubt of sangha by

paravairagya the second,Rithambara can be attained.Vaihaayasa is the gathi of

aakasa(travel in sky/space).The ability to freelytravel in sky and space ,and the

knowledge of the gathi or movement of all the celestial bodies like sun,moon,stars etc is

Vaihaayasa or Vikhaanasa.Akshaya(endless)ajara(always youthful)position is the

jeevanmukthy of the paramaBhaagavatha.The love for positions,and samgam with them

exist not only in worldly life but also in divine life and the yogin doing sadhana should

always be cautious of this possibility and never be mislead by love for sidhi.

(S:-It is noteworthy that the title Devaanaam piya was taken up by Emperor Asoka in

Indian history in 3rd century BC .And vaikhanasa is still a system of love and worship of

Vishnu in India.)

Pathan:-52.Kshanathath kramayo:samyamaadwivekajam gnaanam.

Vyas:-The dravya when broken down is paramaanu itself and it has ultimate attractive

power(paramaakarshaparyantha).In the same way one has to understand the kshana and

time.Just like a paramaanu moving from one position to another by time ,reach from

poorvadesa to utharadesa,the kshana in time also travels.The order of the kshana is

continuous and in order(krama).The vasthusamaahaara(groups of objects)is only the

order of paramaanu.In the groupings og intellect what we know as muhoortha,ahorathra

etc are also the order of several kshana.In the Khavally(kha=spacetime or

aakaasa.Vally=group ,tendril)which is vasthusoonya(without any object)intellect cannot

measure time.time is immeasurable .The ratio of sabda and meaning is for the earthly

people as the form of vasthu(objects).

From the kshana,based on order ,the object falls.Order is the inner athman of kshana.The

yogins who know time(kaalavith)call it kaala or time.Two kshana do not occur

simultaneously .Poorva and Uthara and the time in between (anantharya) is called its

krama or order.Intellect knows it as the present kshana,the past kshana and the future

kshana.It is not a group of kshana ,but three positions of the same kshana.The evolution

of past(poorva)kshana is the present(varthamaana)kshana and its parinaama is future

kshana.With just one kshana ,due to its three positions we find several changes or

evolutions happening in the world.All dharma are in that one kshana.The kshana,its

order,its samyama.This is what you mean by sakshathkarana or direct perception.This

gnaana come only from wisdom.

Vachas:-Samyama is sarvagnatha.Knowing everything is sarvagnatha.It is ,by definition


knowing or enjoying all vyanjana (articles/the letters other than swara)with one unit of

time.If all objects are completely swallowed there is nothing more to swallow,and

nothing more to enjoy or know.This is compared to the sarvasabdagnaana .samyama is

the sadhana for the attainment of this wisdom of knowing all.Vivekajagnaanam or

knowledge of wisdom is kshana,their order and their samyama.

Kshana is then explained as a padaartha.When we fragment a stone again and again a

state of nondivisibility of its units happen and that unit is called a paramaanu.The stone

is thus a samooha of paramaanu.The greatness and low nature of an object is in the guna

of theparamaanu .The same way one has to know kshana as unit of time.Paramaanu is

unit of dravya and kshana is unit of time.

Poorvaaparabhaagavikalakaalakalethi yaavath-everything is kshana only.Everything is

the different seen forms of kshana only.Desa(space) is paramaanu and kaala is

kshana.Therefore one can cross over space with paramaanu and kaala and its krama with

kshana .It is by knowing the flow of krama(order)by the kramapadaartha(object with

order)that the mind cross over the limitations of desakaala(spacetime).Krama is the

kshana itself.(The order and the kshana are same).This order is not absolute truth ,but

imaginary is known by wisdom.The samaahaara of kshana as day and

night,year,yuga,kalpa etc are thought of as yugapad(simultaneous).But the moment we

know the dharma or law of kshana that two kshana cannot happen

yugapad(simultaneously) the previous thought or knowledge become relative.All the

kshanasammahaara hasthen become illusory .The kshana,their krama and the flow of

kshana also is known as relative truth or untruth.The common people without the

natural(naisargika)intellect called Prathibha see different things in different kshana and

by this vyuthaana of braanthidarsana thinks the division of time is truth.This vikalpa is

based on the division of it into past ,present and future.(last year,coming

year,day,night etc are all based on the division of time ,and the time is indivisible!)The

case is the order.Order like kshana is not dual.The old order,today’s order is not existing

at all.In order or in kshana there is no duality.Therefore in time also there is no

duality.Whatever existed ,still exists and will exist forever.In this way,samyama of

everything and every duality is done by thrikaalagnaana experienced in a kshana and in

every kshana.This is what is meant by sarvagnatha.(all knowing wisdom).

(S:-This is the kaalaswaroopa of the Samkhyayoga.This is also explained from the

knowers of Jadavaignaanika .The paramaanu of kanaada,the kshana of time of the

kapilasamkhya,the Samadhi of yogin’s chitha where these are synthesized by samyama

are seen very clearly.Thus the three darsana are unified.The modern

chemistry,physics,biology ,astrophysics also explain this in modern times .The origin of

time and the arrows of time of Stephan Hawking is to be compared to the

thrikaalagnaana explained here.)

Pathan:-53.Jaathilakshana desairanyathaanavachedaathulyayosthatha:

Vyasa:-Its special vishaya is explained in a concised form.What is called jaathibheda

is,the similarity seen due to equal signs (lakshana)of one particular desa(place/space)to

show the difference of different desa and the objects born there,the terms

Gouri,Vadava(the white,the northern etc )are used.In the same desa and its

jaathi(races)the lakshana are to show the otherness(anyathwa).In the vision of the

time(kaala)Gouri just means Swasthi(auspicious).Like Swasthimathi Gouri.

When two amlaka fruits are taken,in their similarity there is difference in different

desa/places.This was born first ,and this was born later cannot be said of two amlaki

fruits from two places.Thus the prior and next krama or order is impossible to

determine.Similarly,to say that this particular space/place was first created ,and this one

next also is impossible to determine.But one can say without doubt,that these were

present earlier and will happen in future also(Bhavithavya).Because of this nature of

predictive science,human beings have a special prathipathy(liking )for the knowledge of

wisdom.

The desa with the earlier aamlaka and its coexistent kshana(timeunit),is different from the

desa with the later aamlaka fruit with its coexistent kshana.Therefore,the people in the

respective desa are able to enjoy the amlaka fruit and its coexistent kshana or time unit

associated with.And they think that it is different from the amlaka of another place and

time.Thus an otherness(anyathwa)and a cause for that otherness ,and lakshana for it are

imagined by the intellect of human beings.But,all objects and all desa being only

paramaanu and are alike and similar,by direct perception of the earlier paramaanu with

its desa ,the paramaanu of the later time and another desa as the repetition of cyclical

occurrence is seen by the yogin.Thus all the experiences of all the desa and time and all

the riches are same and with no otherness (anyathwa) and this ekathwa is experienced by

only the yogin and not by others.The illusion of jaathibheda of all objects with form is

due to the difference in time and space and once this secret of this manyness is

known,once the secret of the paramaanu and kshana (desakaalarahasya)is known ,the

cause of difference even is lost for the yogin.He/she alone knows the ekathwa

(oneness)and lack of jaathibheda.This is explained by Vaarshaganya.

Vachas:-Sarvagnatha is the all encompassinfg knowledge of wisdom.Its special vishaya

are explained.For the worldly people the otherness etc as differences do occur.And this is

what is meant by jaathibheda .the differences indesa,time,lakshana,lakshanabheda,gothwa

etc are increasing day by day in the worldly life.(S:-This is what is chaos in modern

astrophysical terms)In two amlaki fruits,the amlakithwa is equal.The

shape like spherical etc is equal.The taste is equal.thus there are several similarities

between them.One is obtained from the eastern desa(poorvadesa)and the other from

utharadesa.(north).Which was firstborn and which was secondborn?This order is tried to

be determined by the learned and by the scholars.Even the scholars who know the three

pramaana,are unable to determine this,simply because of their illusion of the

consciousness of otherness(anyathwabodha).This makes the scholars different from a

yogin who knows the ekathwa.The yogin is sarvagna.The scholar is not,due to the feeling

of otherness.

How is the knowledge derived from kshana,its krama and its samyama is compared to the

knowledge of the amlaki fruit?The answer is:-When we say ,poorvaamlaki,it means an

amlaki fruit originated in a past desa or in the east.It denotes a particular time and

space.(S:-This is also pertinent for the human beings ).For the object called amlaki(or

man)that kshana and that desa (spacetime)is experienced as one.The entire world of

different objects are as a result of continuous evolution of the spacetime (spacetime

continuum).When we say uthara amlaki,we denote the same object with same signs,but in

a different desa and time.(north and later time).There is only difference in spacetime but

no difference in the object amlaki.(This is true of human beings as well).Human beings

project difference in amlaki (as well as in humans)by the experience of difference of

swadesha(my desa)and time(present ). The concepts like my and another desa and my

time and another’s time(timespace differences)are projections of human mind.The unit of

time kshana and the unit of space paramaanu are same because paramanu is only the

roopaparinaama of kshana.The experience of this happeningin a person in a spacetime

kshana is called gnaana.The difference of experiences of spacetime,its order etc are eka

for a samyami and aneka for a common person.It is not because of parinaama of

spacetime but because of the imagination done by the intellect.In a state of total

samyama,where no object exists,the experience of anyadesa,swadesha ,present ,past etc

as otherness does not exist.And no reason or cause for occurrence of such otherness

either.When the worldly intellect tries to measure something which is unapproachable by

human intellect,the intellectual debates ,differences of opinions,and differences of

experiments etc create more and more differences and otherness.Thus otherness and

separatisms increase.The ekathwa which is approachable to the yogabudhi alone,is

due to samyama.That alone is sarvagnathwa of absolute adwaitha.

Pathan:-54.Thaarakam sarvavishayam sarvathaavishayam akramam chethi

Vivekajam gnanam

Vyas:-Thaarakam is thay which is awakened (uthaanam)from ones own

prathibha(swaprathibha)and advised.In it the knowledge of everything resides.But it is

beyond everything and is also the gnaana beyond all vishaya.It is beyond and

before(atheetha) all the vishaya of the past,present and future and all the synonyms of

all,and is by every way ,beyond gnaana(gnaanaatheetha).It is situated in just one kshana

,and crosses everything ,and is beyond every time and which cognizes everything and

beyond everything.(S:-A revelation which reveals everything and beyond in just one

kshana).Therefore the gnaana of wisdom is perfect.With just a small part of it one can

know madhumathy,yogapradeepa etc and reach the endstage of yoga.

Vachas:-The lakshana of gnaana of wisdom is explained.Thaaraka is that which goes

beyond everything else.Vivekajam gnaanam is the goal.The rest of the soothra is its

lakshana.The thaarakam is that which makes us cross the ocean of samsaara.It takes us

beyond every vishaya ,that is perceived by prathibha.Paryaya is another vishaya .It gives

knowledge of all vishaya and its opposite vishaya too.Thus vivekajagnaanam is

paripoorna or perfect .The sabda like kwachith,kinchith,kathanchith,kadaachith etc are

not seen in it.There is no ignorance in it.Sampragnaatha is only a tiny part of it.Which is

beginning(upakrama)and which is last breath was said with Madhumathi.Madhu is the

pragna called rithambhara.Because of its blissful experience.With which one

rises(aarohana)in the praasada(palace tower)of pragna (1.4.commentary)is

Madhumathi..Sampragnaatha is meant by yogapradeepa.

At the end of these two sidhi,one crosses the pranthabhoomi of the seven pragna.That is

why it is the Thaarakam.Even with a small part of it,like yogapradeepa(lamp of yoga or

sampragnaatha)one gets thaarakathwa.

(S:-Thaarakam is also the synonym for a star cluster.And the knowledge beyond them is

called thaarakam.By a small part of it,one gets the knowledge of the stellar worlds in

sampragnaathasamadhi.The gnaana which is beyond sampragnaatha is

asampragnaatha.That is the gnaana of wisdom.It is thaarakaBrahma.The first born ,the

Pranava beyond all sounds and words and knowledge.)

Pathan:-Sathwapurushayo:sudhisamye kaivalyam ithi.

Vyas:-The Budhisathwa with no impurities of rajas and thamas become the cause for all

klesha to be burned and confers the right of anyathaapratheethi alone.This is by

attainment of purity of intellect.In the purusha’s history ,therefore,purity is the absence of

bhoga.Kaivalya happens in this state.By partaking in the wisdom of Iswara,the yogin gets

Iswarasthaana(position of Iswara).Those who get the aiswarya of gnaana ,by sathwasudhi

,in samadhi,cross over everything (upakraantha)and they are called kraanthadarsi ,who

perceive everything.By gnaana ,the lack of vision(adarsana)is gone.Once this happens no

more klesha occur.By the lack of klesha ,lack of karmavipaaka happen.Because of the

right of the history(charithaadhikaara),in this state ,guna are not there in purusha.He is

Nirguna.In that purusha is kaivalya.Purusha is seen as the swaroopamaathra(own form

alone)as jyothi,pure and kevala(absolute).

Vachas:-By series ,the cause of kaivalya is samyama with the vibhoothi .The soothra is

introduced to say that the sadhana for direct kaivalya is the gnaana of

sathwapurushaanyatha.For Iswara,the gnaana,and ktiyaasakthy,wisdom,the vibhoothi of

it,etc does not happen one by one dependent upon the other.The vibhoothi are not

dependent.Even the kaivalya is not of any use for Iswara.This is because of the extreme

purity of sathwa.Even the guna like sathwa are lakshana of bhootha(elements).In the

causeless and absolute kaivalya there are no vibhoothi or guna etc.That gnaana is even

beyond thw wisdom .The order and series ,said before is just for informal teaching and

understanding.None of these are important in kaivalya.The only important thing is the

khyaathi of paramaartha(the ultimate ).Gnaana means prasamkhyaana.

Athraantharamgaani amgaani parinaamaa prapanchithaa:

Samyamaad bhoothi samyogasthaasu gnaanam vivekajam.

Thus ends the Thathwavaisaaradi of Vachaspathimisra of yogasoothrabhaashya ,third

paada,vibhoothipaada.







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