yogasoothra part 2

Yogasoothrabhashya –suvarnabindu

(With Pathanjali’s aphorisms,Vyaasabhashya and Vachaspathimisra’s Thatwavaisaaradi)

1 SAMADHIPAADAM

Path :1 .Atha Yogaanusaasanam.

Vyas:-Atha is a mangalavaachi sabda.But it is not only that,but also denotes that the

words are from the Guru to the disciple ,after previous teaching and practices as

preparatory to this teaching.That is why the Guru utters the words,Now I will teach you

the yoga.Anusaasana does not mean commandment or rule.But teaching for learning

purposes.It is from a teacher to the students and not from a powerful royal or religious

authority ordering to the subjects to be obeyed.Vyaasa says yoga is the chithadharma of

aristocratic emperors(saarvabhouma)and its anusaasana can be done only by a

Raajarshi,who is ancestor as well as has a right to teach(Adhikaara) it due to his/her

practice and experience.The disciple should ask for its exposition and should be qualified

to receive it.(In Mahabhaaratha,the Anusaasanaparva shows Bheeshma ,the ancestral

Guru advising and instructing Yudhishtira about “Mokshadharma”when he asks for it .It

is in this part we find Hiranyagarbayoga and Vishnusahasranaama for

Iswarapranidhaana.)

.There are five bhoomika for human mind .they are

kshiptham,moodam,vikshiptham,ekagram,and nirudham.Yoga is Samadhi.And a person

with that chithadharma(of Samadhi) is called Sarvabhouma or king of kings .Kshiptha is

the opposite pole of samadhi.Mooda is mind which has no power of cognizance

.Vikshiptha has the cognizance but it mistakes one for another,or in another words give

character of one thing to another and this is called adhyaaropa or adhyaasa.Because of

this character of vikshepa(throwing )of character or projection of qualities ,it is called

vikshiptha.Because of the inadequacies mentioned above,Kshipta,mooda and vikshiptha

states of mind are not suitable for yoga.Ekagra mind is capable of concentration and thus

can control chitha and is suitable for yoga.In concentrated mind the meaning(artha)is

revealed and the sorrows ,desires,and karmas end and this state is the nirudha avastha

which leads to sampragnaatha Samadhi.Following vitharka comes vichara,and following

vichara comes Aananda and following aananda is asmitha.In this way,stage by stage all

the chithavrithi become nirudha ,and that leads to asampragnaathasamadhi.

Vachas:-Salutations to Vrishakethu ,who is the cause of the entire universe.Who is

devoid of sorrows,cause of sorrows and karmavipaaka.The great paramayogin with all

yogilakshana.Salutations to sage Pathanjali.I am about to comment upon the commentary

of Vyasa which is concised,clear and with many meanings .

Atha is a sabda which means Jyothi or light or revelation .A Guru can instruct a disciple

only if he has scholarship and revelation of the saasthra which he is advicing.Only those

with patience,sama,dama,experience in the process /or job and philosophy and curiosity

for learning this light is revealed.The gnaanaprakasa or light of knowledge is mentioned

in the Brihadaranyaka as “Santhodaantha uparathisthithikshu:samaahitho

bhoothwaathmanye vaathmaanam pasyeth”(B 4.4.23).Guru is the rasaayana for all the

questions and doubts of the shishya.Yoga is the right for the

saasthra(saasthraadhikaara).Therefore,when one gives instruction of yoga to a suitable

disciple,it implies that the teacher is capable of easily teaching all the sciences

(sakalasasthraadhikaarathwa)also.A yogin can understand any abstract science and can

clear doubt on anything.

From sruthi,smrithi ,Ithihaasa and puraana ,it is famous that the cause for Nisreyasa is

Samadhi.The word Atha therefore denotes that the shishya has Brahmajignaasa and has

asked doubts on it and Guru has given answers to it and after that he is telling the

yogamarga or method to attain Brahmagnaana.With Brahmasoothra which begins with

the soothra”Athaatho Brahmajignaasaa” Vyasa has quenched the thirst of the shishya (of

vitharka and vichara)and now explains how to get the experience of bliss or Aananda in a

practical way.Yoga is the practice for this experience.

In the smrithi of Yogi Yagnavalkya we find the words”Hiranyagarbho yogasya vakthaa

naanya purathana:” .There is no other person more ancient than Hiranyagarbha ,among

the teachers of yoga.Then how did the notion that Pathanjali is the first to teach Yoga

come?Soothrakaara have said,by the Guru it was taught(Anusaasana)to disciple.He

(Vyasa)has not said the name of the Guru or of the shishya.The anusasana Vyasa did to

his disciples was the Hiranyagarbhayoga.Every Guru does that .(Pathanjali also did it

later)Yoga speaks of things not seen by gross eyes,and not done by the hands or feet or

other external organs of functions.It is speaking of the most subtle truth.It can be spoken

by only a Guru who has perceived the subtlestof the subtle truth .We have to grasp the

meanings from the sabda.The words Yoga is Samadhi by Vyasa deserves special

mention.

In Dhaathupaatha(4.67)we find Yuja samaadhou.Yoga is samyoga.All the angaas have

joined and formed the poorna or whole purusha.That person who has been able to

visualize this samyoga of everything as a whole within and without alone is a

sarvabhouma.This samyoga of anga and angi is denoted by the word Madhumathi.Madhu

or nectar is a symbol here.Samadhi is eternal rasa experience of nectar.It is a state where

there is no sorrow and hence called Visoka.A person who attained this mental state is a

sarvagna or a sarvabhouma.Their sign of chithavrithinirodha is yoga.And Samadhi is an

anga of it.Then why did Vyasa say that yoga is Samadhi?Anga and angi are abheda in

Samadhi state.They are not different in that state of consciousness.Yoga is

chithavrithinirodha.All knowledge and wisdom are dependent on Athma alone.Therefore

chithavrithinirodha is not Athmaniraasa or gnaananiraasa(negation of Athma or

knowledge).It is the dharma of chitha.By chitha one has to understand intelligence(budhi)

or anthakarana(internal faculty)It is this central(kootastha)eternal(nitya)force of

energy(chithisakthi)which is changeless(aparinaami) and known by gnaanasakthi(power

of wisdom) transformed to gnaanadharma.(dharma or eyhics of wisdom).This yoga is

the chithavrithy of a sarvabhouma.Therefore the chithavrithys called kshiptha,vikshiptha

and mooda are totally nirudha(obstructed or absent)in his chithavrithy.Because these are

opposed to yoga.

Kshiptha mentality:-The mind of people with predominant rajasic guna .It will be always

involved with the worldly things and pleasures and is very fickle.It is the chitha of a

typical samsaari.It is diametrically opposite to the chitha of the yogin.

Mooda:-The chitha here is predominantly of thamoguna.Always lazy and involved in

sleep ,it does not take any interest in anything at all.It is always in avidya and in

darkness.

Vikshiptha:-Vikshiptha is better than these.Here also there is a dual nature to the mind as

in kshiptha.But the duality is not due to attachment to external objects,or due to desire of

worldly things as in kshiptha.It is not due to lack of cognizance as in mooda.The defect is

that the mind cannot concentrate on the object on which it is meditating.The mind cannot

concentrate on what is taught.Therefore,this mind either projects the qualities of one

thing on another or has doubts regarding the taught subject forever.Because the defect is

something rectifiable after prolonged practice , Vikshiptha mind is superior to

Kshiptha.And kshiptha mind is superior to Mooda mind.

Ekagra mind:-This is the mind which is capable of concentration.And this mind is

yogapaksha because it can experience Samadhi due to its quality of meditation power.

Nirudha:-When all the other chithavrithy are completely obstructed and the

ekagra mind becomes forever fixed in truth ,it is in nirudha state.It is called

sanskaaramaathrasesham.(Only the maathra of samskaara remain).

The first two are far away from yogapaksha since they cannot attain chithavrithinirodha

and thereby Ni:sreyasa.They are called yogasidhinishidham.here Nishidham is not a word

imposed by any external authority,but by the very nature of the mind.(It is the reason for

not having yogadhikaara for certain types of minds explained in a scientific way rather

than a religious order or injunction.The adhikaara for yoga and veda are thus based on

psychological and cognitive abilities and is formulated by the best educational

psychologists of the ancient world .If it had been misused by the people who came after

them or misunderstood by those who came in contact with the doctrines later on,it is

because of their vikshiptha state only and can be excused.)

Vikshiptha mind also cannot attain yoga.Because they too lack concentration.Samadhi is

possible only with concentration.The doubts and projections of the vikshepa minds

makes them always dwindling in dualities .Geetha speaks of them as Samsayaathmaa

vinasyathi.The true light(sath,chith,ananda)in which the mind becomes concentrated

only can lead one to Samadhi experience .But they go on projecting the false into the

truth and are immersed in doubts.If they can get over this habit ,they can travel towards

yogapaksha.But ,for them ,to negate the maaya of the aneka ,is not that easy.Once its

beeja(seed)had entered the mind,even after removal ,by three or four kshana(seconds)it

again germinates and forms a huge tree .Maaya is difficult to cross and conquer .

How does a yogi expel the vikshepa(projections and illusions) from his mind?The word

used is sarjana for expelling. Sarjana is cutting away or removal of the vikshepa as some

diseased parts.(S:-The one who does sarjana is still called a surgeon in modern

medicine!The churgeon in Latin and surgeon in English are from this ancient Sanskrit

word).He does this with ekagratha which is sharper than a blade of knife.By this process

the braanthi(illusion)that the body(S:-anathma – it is from this word the term Anatomy

has originated in modern medicine!)is athma is removed and the truth grasped by

intellect.The bright and eternal sathwa guna become fixed and predominant.The cause of

sorrow is thamas and rajas and they are subdued and removed.What is heard and learned

from scriptures and the Guru ,is then revealed as own experience(swanubhava)in that

sathwik chitha.Then avidya is totally destroyed and all doubts cleared.An eye with

cataract see two moons and its power of sight is impaired.The dwaitha of such imperfect

perceptions are removed and the One truth is revealed in all its glory .It is not divisible

into many.(It is the only truth and it is Brahma.Athma is Brahma.Says Vedanthin).

“Sabdo hi prakarsham dyothayan sakshaathkaaram soochayathi.”Sabda(sound)is that

which reveals(dhyothana)by its light,and is perceived directly(saakshaathkaaram)in

samadhi and is perfect bliss(aananda).

Vidya is here the cutting away of avidya and klesha with its cause ,by yoga.It is not just

temporary removal or ksheena of avidya but removal with its rootcause forever .If just

kshaya they can again come up and grow.In the sampragnaathasamadhi and its four limbs

of vitharkka,vichara,saananda and saasmitha,the seed is dormant but in asampragnaatha

there is not even a trace of the seed of avidya.And when both the stages of

sampragnaatha and asampragnaatha are over,the stages like Madhumathi etc begins.The

person who has experienced all these stages one by one is the sarvagna or sarvabhouma

and he alone is the perfect yogi who can give anusaasana on yoga.

S:-Ch 8 sloka 9 of Geetha ,Krishna says

Kavim puraaanam anusaasithaaram

Anoraneeyaam samanusmared ya:

Sarvasya dhaathaaramachinthyaroopam

Adityavarnam thamasa:parasthaath

Krishna is that perfect Yogin,the ultimate Guru of Yoga .

Pathan:-Yogaschithavrithi nirodha:

Vyas:-Its lakshana(the lakshana or signs of sarvavrithinirodha)are spoken of in this

soothra.Sampragnaatha and asampragnaatha are also chithavrithy. Chitha is

thrigunaathmaka.The three guna of chitha are Pragya,pravrithy and sthithiseela.The form

of pragya is the sathwa of chitha.With rajas and thamas ,aiswarya are created and

attachments and love for vishaya(sensory objects)happen.If tamas

alone,adharma,agnaana,avairagya,anaiswarya are created .With these the covering of

moha is formed.The covering of moha of tamas is removed with a little bit of rajas ,so

that effort for obtaining dharma,gnaana,vairagya ,and aiswarya begins.When rajas is

removed,the sathwapurusha which is the swaroopa remains and with its effect the dhyana

of dharmamegha starts by mere anyathaakhyaathi.Beyond that is what the dhyani calls

prasamkhyaanam.The chithisakthi which is

aparinaamini(changeless),aprathisamkrama(does not migrate from one to another) ,sudha

(pure)and anantha(endless) is visible there.Chithisakthi is sathwagunaathmika.Its

opposite is called vipareethakhyathi.The chitha which is viraktha in vipareethakhyathi is

famous(khyathi)as the nirudhachitha.This state is reached by samskaara.This is

nirbheejasamadhi.Both sampragnaatha and asampragnaatha are chithavrithy itself.


Vachas:-The second soothra is introduced.Thasya is a sabda showing that Vyasa is

speaking about the lakshana of the two types of yoga already spoken about in the prior

soothra.Yoga is a state when all the avastha like pramaana are absent in the chitha(They

being nirudha ).But the sathwiki chithavrithi is not obstructed in

it.Sampragnaathasamadhi has the lakshana(sign)of avyaapakathwa.(not spreading in

everything everywhere).This is because sarvachithavrithinirodha has not happened in

sampragnaathasamadhi.The klesakarmavipaaka is not totally removed.The rajasa and

thaamasa chithavrithy are obstructed(nirudha)but their bheeja (sed)is not destroyed.

What is the meaning of saying that chitha which is Eka has the union of aneka(more than

one )bhoomikaas(planes)like kshiptha etc?Is it possible to obstruct the vrithis of such a

chitha?To find answers to such questions ,we have to first analyse the cause(hethu)of this

avasthaasambandha(union of such states).

Pragya is the seela(habit)of chitha with satwaguna.

Pravrithy is the habit of chitha with rajoguna.

Sthithi is the habit of chitha with thamoguna.

Lakshana (signs)of chitha with praghya(sathwaguna);-prasaada,laaghava and

preethi(always blissful,light and happy and healthy)

Lakshana of chitha with pravrithy(rajoguna);-karma,thaapa and soka (work,heat and

sorrow)

Lakshana of chitha with sthithi(thamoguna);-Gourava,aavarana,and dainyatha (heaviness

which makes it lie down or sleep all the time ,but attract by the guruthwa too,and

covered by a veil of untruth,and hence is not at ease or is not free to move freely.)

In this way,the chitha which is eka since it is made of three guna ,has gunavaishamya or

imbalance of the thriguna (due to their varying proportions).And this imbalance and

different proportions of combinations leads to pressures between each other in different

ways(parasparavimardhavaichithrya)and results in different and varying

parinaamaas(changes of form )and appear as many.

When chitha is predominantly Thamoguna .It has sthithiseela(inertia),and

jadaavastha(inert state)and qualities of pinda(object with mass)like gourava(solidity and

weight)covering around as a mandala or field(like vaayu for earth)and disability of

movement (dainya)freely are inherent.Because of these it is a Thamograha and its

grahanaseela(habit of grahana or cognition)is limited.This chitha is akin to earth.It has

several different avasthaas(avaantharaavastha)and several mirrors in which these are

reflected differently ,and due to these reasons it appears as bhedavathy(with separate or

different natures and forms and names).Bheda(difference )and its bhaavana(imagination

that there is difference)is the nature (swabhaava )of earth.And this nature is shared by

kshipthachitha also.The reason is lack of cognitive power .The sathwa which is seen as

the form of chitha is called chithasathwa.In such a chitha,pragya or the sathwik

functioning increases.Even in this chitha there is rajas and thamas but in insignificant

proportions only.Because of their existence the love for sound etc ,of aiswarya exists in

different proportions.The animaadi aiswarya are due to predominance of satwaguna and

its pranidhaana.When sathwa is covered by rajas,alpalabdhi(achievement is

partial.occurs.And poornasidhi (perfect or complete achievement)does not happen.There

is interest and effort to achieve sidhi.But the sidhi remains incomplete due to rajas

predominance.In this way,the chitha become intensely in love with the sensory objects

like sabda ,roopa,etc etc.Vikshipthachitha belongs to this category.It is this loving chitha

which becomes the bhakthachitha.If it is completely overshadowed and covered by

thamas ,it can become darsayamooda(unable to perceive truth)but if not so it can proceed

to state of concentration in its object of love(bhakthi)and become liberated by

experiencing oneness.The totally blind chitha with predominant thamas alone is mooda

only and it can never perceive truth .

When thamas and its covering become thicker and grosser ,it prevents utsaarana(going

upwards)and pulls towards itself.This is because of its gourava (guruthwa or

weight).Therefore,thamas pulls down chitha to adharma .Agnaana(lack of

wisdom)viparyayagnaana(knowledge opposite to

truth)abhavaprathyayaalambana(dependence on the lack of existence of light)and

knowledge of sleep(nidraagnaana)etc are characteristics of thamas which denotes its

mooda avastha.The lightest (laaghava)sathwika chitha has qualities diametrically

opposite to these.It is pure light and energy in its form,it draws everything

upwards(utsaarana)it spreads and expands everywhere freely .The sathwa which

emerges(aavirbhootha)after cutting away the coverings of thamas and rajas,is

prakaasa(light).It raises one to dharma,gnaana,vairagya and aiswarya.It is not affected by

the anaiswarya,the obstructions to the free will,or by tendency to love adharma,like the

rajasik and thamasik chitha.

The covering of rajas and thamas is called aavarana(covering)and moha.(desires).The

aavarana get decreased by praharsha (happiness)of knowledge of oneness .Then there is

only sarvavyapipurusha’s prakaasa or light.And covering is totally lost with that.The

work done to get dharma and aiswarya is the function of a little bit of rajas remaining.

In a yogin who has reached asampragnaathasamadhi,the chithasathwa is all the time in

the middle position(madhyabhoomika)of the light of pragna.There is no thamas or rajas

there.There is no moodathwa or pravrithy there.What is there

then?Sarvagnathwa,samprasaadathwa and sarvavyaapithwa.(knowledge of

everything,bliss ,and expansion everywhere ).There is no seed of karma so that samsaara

does not sprout again.Yogi is forever meditating(dhyaanamagna)in an

athikraanthabhaava(one who has crossed samsaara state)in the 4th state of Thureeya ,is

fixed in that pragna position (Hence Geetha calls him a sthithapragna).Chitha is now in

its swaroopa. For a yogichitha who has thus ,with practice(abhyasa)and

vairagya(nonattachment)matured (putapaaka)and devoid of mala(impurities)of raja and

thamas,heated as gold in the intellect,fixed in swaroopa(own true form)and withdrawn all

the senses ,with adhikaara for gnaana and nityanityaviveka of cause and effect,which is

vivekakhyathi(fame of wisdom),there is nothing more to be done or to be achieved.The

chitha is only sathwapurushaanyathaakhyaathimaathra and is dhyaanaleena in

dharmamegha.Dharmamegha is a term famous among yogins.Those who meditate call

the chitha from the state of Sathwapurushanyathaakhyathi to dharmamegha as

Prasamkhyana which is absolute(paramam).There is no difference between dharma and

dharmi and chitha is samaanadhikarana or attained oneness of dharmadharmi in

dharmamegha.

The cause(hethu)which destroys vivekakhyathi ,and which is the cause for chithisakthi is

the nirodhasamadhi.In vivekakhyathi there is sadhutha and asadhutha and these has to be

understood.Impurity (asudhi)is in the form of sukha(pleasure)and dukha(pain)and

moha(desires).Even for a wise man(viveki)the desire for sukha ends up in

dukha.Therefore the desire in the dualities has to be totally abandoned.If there is asudhi

inside,chithisakthi will be less.Ability for direct perception(sakshathkaara)will be

less.Only when all the forms of impurities of sukha ,dukha and moha are abandoned

forever chitha becomes its visudharoopa(most pure form)and is revealed in its

resplendent energy /light form.Whatever is the vishaya(subject or sensory

objects)perceived by our sense organs ,all of them have asudhi of duality .Therefore

intellect has to be separated from such forms and the chithisakthi which alone is the form

of truth should be made into a mirror to see ,the purushachethas identifies itself in pure

form.Chithisakthi is prakrithi.Own sakthi of Purusha.in it the purusha concentrates all

energy as if in a mirror ,and visualize oneself.This samyoga of sakthi and purusha is an

energy dance.Rather a perception of each in the other as a mirror.This chitha fixed in

own chithisakthi with ekagratha ,in dhyaana of it forever,is aprathisamkrama.It does not

change its focus into any other object.It does not change its course or go away from her in

search of another.Chitha without prathisamkrama does not have change

(aparinaami).There is no three dharmalakshana described earlier in such a chitha,and no

change in kriya or lakshana either.Asamkranthi pertains to the communication of

subjects.For a chitha which is changeless, resplendent chithisakthi is

sidha(achieved).And budhi is sathwa and bright.But different from chithisakthy.Budhi

has vrithibaahulya (different functions)and therefore there are defects.To be perfect that

also has to be controlled.With gnaanaprasaadamaathra,and paravairagya even

vivekakhyathi can be controlled .Thus in the chitha which is devoid of any type of

vrithy(sarvachithavrithynirodha) nirbheeja state occurs.Nirbheeja means seedless.The

seed of jathyaayurbhoga(jaathi+birth.Ayurbhoga=enjoyment of life)is the effect of love

for karma which is always associated with klesa(sorrows).Multitudes of jeeva in different

forms are born and continue the tree of samsaara .Dharmamegha of the yogi is a state in

which this beeja of samsaara totally lost .In this way,both sampragnaatha and

asampragnaatha types of Samadhi as yoga has to be understood.

Pathan:-3.Thadhaa drashtu:swaroope avasthaanam

Vyas:-What will be the swabhava of purusha who is intellect and consciousness,in such a

chitha which is devoid of vishaya .He is perceiving only the swaswaroopa,as

chithisakthi or kaivalya forever .In that state th eyogichitha is always raised

(Uthaanachitha )(S:-According to Sankara the chitha is sathathothaayini.I am grateful for

Dr Sukumar Azheekode to use this term for my chitha in his preface to my study on

Chilappathikaara))The always raised state of the yogin’s chitha into a state of kaivalya is

mentioned.

Vachas:-Purusha ,who has become one with his own swaroopa which is always

experienced ,and without his intelligence interested in any other vishaya ,is by his own

nature of intellect and consciousness Light like the sun.(Savithuriva

prakaasa:).Swabhaava is own bhaava.The state in which purusha does not move away

from that state has vishayaabhaava(absence of vishaya)It is called abhaava in bhaava.In

the prakaasa which is swaswabhaava,lack of other vishaya.(or jada).Because of

vishayaabhaava,intellect is always purushaathmaka and concentrated in purusha only and

therefore called purushaarthavathy(one with purushaartha).Vivekakhyathi is also a

vishayabhoga and is included in thepurushaartha.Then how one can say that a sidha in

nirudha state is totally in vishayaabhaava?This soothra is to answer that

question.Purusha is chaithanyaswaroopa and is nirupaadhika(without any cause or

dependence)If a red flower is kept near a prism(sphatika)the colourless sphatika will

appear as coloured.It is like this the nirupaadhika purusha appears to have the colours of

the sopaadhika prakrithi.Prakrithi is jada.Prakaasa is colourless.When prakaasa enters

through a physical object which is part of jadaprakrithi,one can see the spectrum of

different colours.This illusionary colours are what we call samsaara or life.Once the light

passes through a second prism the colours are lost and it assumes its natural colourless

stste or swaswaroopa again.Thus,when we obstruct the bhaavana or imagination of

different or manyness of samsaara,chitha becomes swaswabhaava and is called nivrutha

from the various dependent factors or upaadhi.If the samsaara and its colours are not

obstructed by chithavrithinirodha,the colours of the many (due to rajas)will be there and

it is seen as sopaadhika with functions of karmabandha(bound by actions).The chitha

which is permanently fixed in the swaroopa does not change again ,nor does it raise

again(uthaanam)It is aparinaamini.The chitha which is not nirudha ,permanently can

again raise(vyuthana)and is parinamini.For the chithi which is kootastha(center)and

nitya(eternal)there is no more births.It does not fall(chyavana)from its position.In

asampragnaathasamadhi this happens.Whereas in sampragnaathasamadhi ,the chitha is

not sadaa yogi(always in yogic state)and there are periods of vyuthana and periods of

total samadhi which alternate .This is the only difference between them.

Pathanj:-4.Vrithisarropyamitharathra.

Vyas:-In chitha with vyuthaana ,purusha is having certain balance in chithavrithi.The

soothra of Only one darsana,Khyathi alone is darsana .Chitha like an

ayaskaanthamani(magnetic iron )by its mere saannidhya(presence)is useful(upakaari)The

purusha who has this vision becomes swami or Yajamana.In his consciousness of

chithavrithi the cause for purusha is anaadi.(eternal)

Vachas:-Only for the chitha with vyuthanavrithi(function of arousal)there are different

forms like santha(peaceful)dheera(bold)mooda(foolish)etc.For the chitha which became

one with purusha by total nirudha,this differences does not occur.The chitha in the

example of red flower and sphatika,grasps the difference when the flower is near it and

when it is not near it.Thus it grasps both bhedabudhi(difference in intelligence)and

abhedabudhi(oneness in intelligence)and the reason for it.Intelligence experiences

through its functions of grasping sabda and other vishaya,by its

naturalness(praakrithathwa)and by its form of energy(chidroopathwa),and feels that I am

mooda,I am santha and I am sorrowful etc.It projects these on to purusha which is

naturally having chithavrithinirodha .The faculties with which budhi experiences have the

qualities of purusha(purushathwa)These are revealed as purushavrithi(functions of

purusha)When the opposites are experienced ,the one who experiences and the

experienced are possible with and without vivekhakhyathi.(wisdom).This difference is

revealed due to vivekakhyathi(wisdom ).In chitha in every samkrama(entry from one

field to another is samkrama)with its own form is known by its own communication of

intelligence.For the sathwapurusha the enjoyment or bhoga ,is a very complex process

and is special.Vyasa quotes the soothra of Panchasikha ,Ekam eva darsanam

Khyaathireva darsanam.


Ekam eva darsanam:-Darsana or vision is only One. Darsana or vision is experienced in

budhi(intelligence)by its naturalness,physical property(jadatha)and it grasps both sensory

objects and subjects like wisdom(viveka).Without this process Purusha cannot

experience his own swaroopa of energy.Both the internal and external darsana are

ultimately visions of the same type by Intelligence.(S:-This is a profound truth raised

,since the nervous energy or bioenergy functioning is the same in both cases)

Khyaathireva darsanam:-Khyathi is a vrithi of dharma like udaya and vyaya (in

Astronomy)and in common parlance of origin and expenditure or death.This birth and

death or origin and loss ,and rising and setting are loukikavrithi (functions of the

world)And these are also the vrithi of the eka as mentioned above.(S:-The aloukiki and

lokiki ,cosmic and bioenergy are the same and there is only one light /darsana /energy

which is seen in different forms by the intelligence due to its characteristics and abilities

is a very ancient discovery of Indian scientists and Vachaspathi Misra is repeating this

idea of Vyasa ,before Einstein was on the scene of science.There is a beginning and end

for everything perceived by our senses,and each have different functions as well.Because

of these different functions their gathi or movement also differs from each other.But the

common law is that the panda or mass with its size and weight determines its guruthwa

and laghuthwa and by these the gathi also is determined but all these are due to the

ultimate energy of Brahma ,says the ancients and this is not disproved so far by modern

science,but has been proved partially.When ancients say that prakrithi with its form and

changing functions and panda and gathi is the same as Brahma in its saguna aspect,the

equation is the same as energy =m x c2.The only difference in balancing the equation is

that one is done in Sanskrit and another in English. )..

The swabhaava of purusha is chaithanya or oorja(energy)This oorjasakthi is avyaktha(not

perceived)for sense organs.But is perceived by subtle anumaana

(sookshmaanumaanaprathyaksha).Therefore common people cannot easily see or

perceive it easily and fix concentration on it for meditation.If the mind is already fixed in

avidya and in jada(inert)forms of the seen world,the process of meditation on energy that

is unseen and subtle becomes more and more difficult.To become the yajamaana of this

prapancha and to have swamibhaava one has to know it.To know it one has to associate

with several forms of avidya (different types of knowledge systems pertaining to the

universe).Only the one who do yaj(sacrifice)can become yajmaana.The one who knows

this universe,and without attached to it,sacrifice it is the swami of it or yajmaana and

Purusha is swami of Prakrithi because of this.The chitha of yajmaana becomes

swam(own)and therefore he is swami.He who sacrifice the world ,knowing it wisely thus

becomes the swami of his prakrithi and is the purusha.Purusha and prakrithi become one

only when purusha after knowing prakrithi sacrifice it.(without attachment or kaama)Not

when he keeps everything for himself.The one who selfishly keeps riches and power has

not become qualified to be a yajmaana or swami of prakrithi.The association of Purusha

with his sahadharmini prakrithi is thus not one of kaama .The chitha meditates to do

upakaara (help)to the entire world so that “ I need ,I need(enlightenment)”is only

regarding the upakaara,and only in such a chitha the eesitha (eesithwa)is revealed as

light or enlightenment.That means only in a unselfish compassionate heart the Godliness

and enlightenment happen.At the same time that chitha have no dualities like

upakaara,apakaara ,or any tendency to divide the bhoga(enjoyments)between me and

you(since it is indivisible and one only.)or a desire for more or for a change .The

difference is only because of the saanidhya(saannidhyamaathra)and the association also is

saannidhyamaathra,No other association or difference from purusha and prakrithi in this

context.that is why the imagery of Ayaskaanthamanikalpa is used.

There is purushasaannidhya in chitha.It is the sign of chitha.And purusha has no

desakaalabheda(time-space differences)or anekathwa(manyness).The power of

enjoyment(bhokthrusakthi) of chitha is power of enjoyment of purusha.It is this power

which is seen as ayaskanthamanikalpa just by its presence.That is,the enjoyment is by

the change in form as sabda etc . and the bhoga are the vrithy of the chitha having

sabdaadiroopa.There is no difference between the dharma and the chaithanya (energy)of

chitha.Because of vrithisaaroopya(similarity of function)both are to be understood as

purusha .The chithadharma of a person and his chithachaithanya and that jeevathma as

vyashtipurusha are thus the same .A chitha who has become one with cosmic purusha

,without samyoga to worldly objects ,gives away the parts or whole of the aiswarya as

alms to the needy and shares everything with others.And with this giving away of part or

everything he still remains poorna and changeless .This type of chithachaithanya is

amaithuna,asamyoga,aparinaamini,thyaagaswaroopa,and upakaaraprada and these are the

lakshana (signs)with which to understand such individuals.

Bhoga is associated with own swami.Which of such bhoga is caused by vidya and which

by avidya?How is the causeless Purusha originated?For this the quotation”Karma are

done like swapna by avidya”is given.In such chithavrithibodha ,projecting dheera,santha

and mooda and such divisions or separatisms are enjoyed by the avidya like swapna

(dream enjoyments)only.Samyoga happens when a man and woman wishes to see the

face of a child or progeny and therefore it is a function which for sprouting of the seed of

aasha(wish or desire).Similarly samsaarabheeja is also due to samyoga.The tendencies of

avidya are reasons for samsaara and samyoga.Because of the association with avidya we

find the anekathwa(manyness)in chithavrithy.

Pathan:-5.Vrithaya:panchathayya:klishta aklishta:

Thaa:punarnirodhavyaa bahuthwe sathichithasya:

Vyas:-There are five types of vrithi ,klishta and aklishta.They are cause of

klesha(sorrows).The kleshavrithy are produced from the ksethra(temples)of

karmaasaya(dwellings of karma or actions)Aklishta are khyathivishaya(their subject is

khyathi or fame)and are opposite to gunaadhikaara.(right by quality of the three

guna).Aklishta are those fallen from the path of klishtapravaaha(flow of klishta)When

klishta are cut(chidra)aklishta occur.When aklishta are cut(chidra)klishta also happen.The

cyclical repetition of these vrithi(functions)which are jaatheeya(born)are called

samskaaravrithy. In this way the vrithisamskaarachakra goes on revolving endlessly

.Only when chitha is permanently fixed in Athmakalpa and total laya in Athma

happens,end of the samsaarachakra happens.

Vacha:-The Purusha is explained.Unless one knows the vrithy,one cannot control it.In

one in thousand purushayus (janma)only such a state happens and it is not a common

thing.Then how can several men and women are expected to get chithavrithinirodha ? To

clear that doubt,this soothra which explains the swaroopa is introduced.There are several

functions(vrithys)to be obstructed in the chitha.They are divided into klishta and aklishta

with five subcategories in each.The five are the limbs of the one.Each limb into five

vrithi and those vrithys are grasped by chithabheda like maithri etc.Thus the

Ekavachana(singular) become bahuvachana(pleural).The five vrithi classification is for

all vrithys whether chaithra or maithra.That means the Jaathi of chitha is always

Ekavachana(One .single)Chitha is One.The classification is for use in different

functions.(division of labour).When one obstructs the klishta functions by paravairagya

only the aklishtavrithis are born.

Vrithy are the hethu(cause)for klesha like asmitha.Vrithi is the cause for all

actions.Klesha is caused by the vrithy of rajas and thamas used for the purushaartha.

Therefore actions and functions themselves are cause for sorrows.They are thus

sorrows.To remove the klesha ,or difficulties and sorrows,the society of organs of karma

become functional .The karmaasaya become kshethra (dwelling places)for removal of

klesha or sorrows.Depending upon pramaana and according to ones own likings and

capabilities of cognition,suitable organs of karma (karmaasaya)makes dharma and

adharma in that kshethrabhoomi(land of temples).For this it creates many klishtavrithis

.(difficult functions or actions to achieve removal of sorrow).

Aklishta is khyaathivishaya.Khyaathi is the tranquil quiet flow of prajnaaprasaada(bliss

of pragna)in the sathwa intellect.For this,the vishayi has only one vishaya ,and that is

sathwapurushaviveka alone.From the beginning of karya(effect)through the right of the

gunaas ,the rights of charithra(history) proceeds and this rights of guna is opposite to the

endstage or vivekakhyathi.In the last vivekakhyahi there is no guna or the rights of the

guna.Only in the beginning ,it is needed for the traveler .In aklishta ,vrithy are only

pramaanaas.It is devoid of likes and dislikes(raagadweshamuktha)and perceives only the

praanabrith(ruler of praana)in everything by Janmadarsana(perception by birth).

What is meant by fall from the flow of klishta?In a janma which had opportunities for

advice from an Acharya,for learning aagama and anumaana ,and for practice ,by

abhyasa(practice)and vairagya ,Klishta undergoes a chidra.Klishta is made discontinuous.

Thus one becomes fallen from the flow of klishta and enters the aklishta flow.That is

,gets liberation from the flow of samsaara and enters the flow of liberation.Even if one

lives in saalagraama,among the company of one hundred kiraatha and their complex

lifestyles,that soul will not be affected by that lifestyle and it will never become a

kiraatha after this .If one falls from aklishtavrithy to flow of samsaara the opposite is the

experience.

By the maturing of samskara ,human beings can change over from klishta to aklishta flow

stage by stage.By jaatheeyaka,there are two jaathi,one is klishta and the other is klishta

only.These are the two samskaara(cultural) jaathi .The samskrithichakra repeats with

these two jaathi .And this repletion is obstructed in Samadhi and perfect chithalaya

happens.This is called pralaya.This is the true form of chitha(chithaswaroopa).All other

forms are imaginary only(kalpitharoopa).The five are for meaning and not for sabda.And

is not to be taken literally.

Pathan:-6 .Pramaana viparyaya:vikalpa nidraasmrithaya:

7.Pratyakshaanumaanaagamaa:pramaanaani.

Vyas:-The vrithys as klishta and aklishta are five each.Pramaana,viparyaya ,vikalpa,nidra

,and smrithi are the five vrithy.Pratyaksha ,anumaana and aagama are the pramaana.

Pratyaksha canbe taken as Indriyapratyaksha .The direct perception of the Indriya

through their pranaalika(naadi or nervous system) the paraaga(the pollen)of their

external objects and grasping of their general and specific meaning .(Perception of

external sensory world by sense organs through nervous system and their understanding

and analysis by the respective brain centers).The fruit of this isavasishta(balance).Why?

Because it is the pourusheya(subjective)chithavrithibodha(consciousness of functions of

an individual chitha which is subjective due to various reasons).In each individuals

budhi(intellect)the communication and understanding will be different due to several

modifying factors.

Anumaana is a vrithy which is functioning in the anumeya of similar

class(thulyajaathi)and differences in dissimilar classes(bhinnajaathi)and because of this

anuvrithy and vyaavrithy in similar and dissimilar classes respectively ,and their

association and comparison ,giving a general avadhaarana (understanding )of them.for

example,the gathi(movement)of desantharaprapthi(in travel to another place or

space),the position of moon,stars ,chaithrarithu(season of chaithra)etc can be done with

anumaana by scientists(saasthrakaara).Even without crossing the Vindhya ,one can

measure the rithu,the eclipses of moon and sun visualized there etc can be known.

This is also possible by sruthi or aagama.By following the words of experienced

scientists of posterity and comparing them with our own and other’s experience

,depending upon our and their consciousness and its samkranthi ,and advised by

knowledge of the sabda and transferred by vrithy of sabda and their artha by generations

of teachers to posterity is called aagama or sruthi.For this a second meaning is not needed

either for the advisor or for the seer.What is said by the original seer is seen and said by

several generations of experimenters and thus it becomes accepted by all for millennia of

experience of millions of people without opposition is called sruthi or aagama.It is the

reference material for all scientists of the present from the past experience of scientists

tested by generations irrespective of spacetime.

Vachas:-To determine whether something is true or not it should undergo the test of five

vrithy.These are given .The five vrithy are advised depending upon the vigraha of

vachana(division of the sentence or saying).Therefore in dwandasamaasa ,the yoga of

itharethara (one and another)will come.Like saying dukha which is anitya and asuchi,and

sukha that is nitya and suchi for avidya and vidya. In direct perception by senses the

vibrama (false knowledge)like dingmoha and alaathachakra etc can occur depending

upon the understanding of the individual.Therefore to negate such wrong perceptions

and establish truth the five vrithy are resorted to by scientists to test any statement .

All the five have to be applied and only after that the truth can be established without any

doubt.Aagama is the science tested in this way by ancient scientists and taken as

reference by the present scientists when there is difference of opinion or doubt among

themselves to establish a point.

General signs for division of functions of pramaana:-Pratyaksha ,anumaana and aagama

are pramaana.Prama is the consciousness of a particular individual about something and

hence is a pourusheya function.It is thus relative.The karana (functional organ)of prama

is called pramaana.The individual determines whether what he thinks,says is truth by the

pramaana.All pramaana have two divisions each ,nyuna(negative)and

adhika(positive)The ultimate cause of all the negative and positive pramaana is the goal

of the individual to establish a point.For this one begins his enquiry first from the

sensory perceptions.And the consciousness grows through anumaana and finally by the

references or aagama all the doubts are cleared.

Indriyapratyaksha(perceptions by sense organs):-

The projected meanings are negated.In that subject,in the external objects ,the perception

of gnaanaroopa(form of wisdom) is negated.The form of wisdom is within the chitha.In

that one can see the association with the external objects of knowledge.The sense organs

as bees takes the paraaga(pollen)of these objects through the pranaalika or the naadi

(nervous connections).Some people say that this is only a general meaning and others say

that this is a special meaning.It is saamanyavishesha or both.Why?because Athma is

Ekaantha and therefore saamanya and vishesha are one for it.Those who are in favour of

the vishasha theory maintain that the direct perception and the knowledge following it

can be tested and separated by anumana and aagama subsequently stage by stage.Just as

the general (samanya) which is reflected in the pratyaksha ,vishesha also is possible to be

separated out (pratyupasarjaneebhootha)and the meaning has to be understood like

that.All these are for the single aim of ultimate saakshathkaara.Therefore these are the

methods for the ultimate wisdom and not wisdom itself. Thus a fruit is there for such

actions.And the nishkaamakarma is negated by that.(Fruit is formed when a bee take

paraaga from flower.But that fruit is not for the sake of the bee and is for others.This

mustbe the reason why Vyasa used the word paraaga ).The fruit is the chithavrithibodha

which is pourusheya for an individual jeevathma.Then how this individualized

consciousness become the vrithy inherent in chitha? What is its fruit? In the function

(kriya)of seeing the khadira (Acacia catechu also called gaayathri in some ayurveda

books .),the kriya of parasu(instrument for cutting wood),cheda(cutting act)or palaasa(a

different tree and its identification )are not there.Similarly in a consciousness of direct

perception of a purusha nothing else remains except the experience of seeing .In the form

of energy which is within the action of intellect ,there is no other action or effect except

the sakshaathkaara(direct perception)of that form.The energy associated with intellect

and the functions associated with intellect are energy only and both the pramaana and the

fruit of it are equally (samaanaadhikarana)energy .No other thing exists other than energy

.And explanation like this can be communicable to each individual even though their

experiences and opinions on the same object may vary.The act of cognition does not

vary.

After the direct perception ,saasthrabudhi (intellect of science )originates.Thisscientific

intellect is having the signs of pravrithi(repeating actions),and because of perception of

interconnectedness which can unite ones observational fruits(data)with the anumaana of

the ancient seers(aagama)without contradictions or differences .We recognize that

anumaana and anumeya and pratyaksha existed before the aagamaas also .The aagama is

the pratykashaanumaana of those before us .Only in a chitha which has the temper of

jignaasa(yearning to know)as a vishishtadharma(special and great dharma)anumeya and

anumaana are seen as equal jaathi.In the sadhyadharmasaamanya(general dharma of

sadhya or possibilities)they have equal meaning(samaanaartha).All

contradictions(vairudhya)are negated by the dharma of saadhana.And saadhana,saaadhya

and sidhi become one.(abheda).There is no bhinnajaathi(different class )swapaksha(my

view)and parapaksha(other’s view)or virudhabhaava(contradictions).There exists a very

extraordinary(asaadhaarana) oneness or ekanthikathwa.(The ekanthikabhakthi of

Bhagavatha and the Advaitha of the vedanthin is the same).The linga(sign)of

sambandha(union)is its sambadhyatha(ability to unite).For the Eka there is no association

because for it there is no second.In this way,the meaning of sambandha(association)of

senses with their subjects have to be understood.By the cognition of the

general(saamaanyaavadhaaranam) the dwanda(duality)of the objects of perception will be

removed.Because of lack of cognition of association of the special(vishesha),the

general(saamaanya) is the anumaana,which is dependent on the communication of the

association(sambandhasamvedana) and this cognition of sambhandha(sambhandagraha)is

easily visible.For example.Vindhya has no gathiseela(movement).Gathinivruthy or

absence of gathi is here liberation from desantharaprapthi(going to another place).But we

are aware that without going to another place on earth one can calculate the gathi of the

moon,stars,chaithrarithu etc.Therefore anumaana is considered as evidence of truth.The

aagama being the scientific experiences and visions of the ancients are accepted as

references in science.These scientists are called Aaptha.Aapthi is the association with

philosophical wisdom,compassion and the efficiency of karana(functions /profession)and

therefore have these qualities within them.Their anumaana therefore has both knowledge

(wisdom and professional knowledge)as well as experience(anubhava).And in sruthi ,due

to its antiquity we do not know the name of the first rishi who formulated the reference

science.The original gnaana is so ancient.But it is not unscientific.When a person hear an

apthavaakya ,if the same type of gnaana is originated in his chitha similar to that of the

original scientist,his gnaanasurya(sun of knowledge)moves from his own

mandala(field)of consciousness and enters the mandala of the consciousness of the

ancient ancestor(this is called samkranthi in parlance with the movement of sun from one

zodiacal sign to another)and becomes one with that

consciousness(Thanmayeebhaava)..The dosha(mistakes)due to the likes and dislikes of

the individual is thus removed and the subjective become objective knowledge .This

growth of pragna by comparison with the words of reference of the ancient teachers is

termed Pragnaapthi .(acquisition of a better pragna).

If one cognizes the aagama with concentration,the cognizer,the teacher and the cognized

become one.The multiplicity as in the case of ten daadima,six poopa etc are not there.In

aagama we see that those who desire swarga(heaven)worship chaithra .Therefore ,it is

not a new science.In the dharma of chith(light)or energy,praised by Manu and others and

in the Vedas which is accepted by all alike ,the pragnaapthi of the Eka(one) is the

chithavrithy of the sarvagna(the all-knower).Smrithi accepts sruthi.But all the injunctions

of the smrithi need not be acceptable to sruthi.

Pathanj:-8.Viparyayo mithyaagnaanamathadroopaprathishtam.

Vyas:-How does it become pramaana?If one says that he had seen two moons it will be

against the pramaana of the ancient scientists and naturally the defects of the seers vision

has to be examined(double vision).Avidya has five parva.They are avidya

itself,asmitha,raagadwesha,abhinivesa,and klesa.These themselves are called

thamas,moha,mahaamoha,thaamisra and andhathaamisra.All these are formed due to

chithamala(impurities of chitha)

Vachas:-Viparyaya is mithyaagnaana and not true knowledge.The proof for the viparyaya

is the evidence to show that it is false .All knowledge which is not based on the form of

light of knowledge ,are false knowledge.The example taken is the one moon for the

earth.This is a truth experimented and ascertained by generations of astronomers by

observations and experiments and experience and proofs.And accepted as

apthavaakya.Therefore if someone says that he has seen two moons it is a statement to

be verified and proven to be false or true.Every new discovery or statement has to be

tested in this way.Even if it is a scholar his statement has to be verified,proven or

disproven on the basis of pramaana.Once proven to be false it is apramaana and

mithyaagnaana.It is possible that a previous gnaana can be proven to be mithyagnaana

(viparyaya or false knowledge)in a subsequent period.But even then this proof is based

on the old knowledge .Gnaana develops and grows through ages by depending upon

each other(anyonyaapeksha).And proven with pramaana and accepted only after

that.Without these just imagining a new thing as a new discovery just like two moons for

earth is taken here as example.(S:-This is to point out the claim of discovery of the jainist

monks that there are two suns and two moons for earth).The contradictory false

knowledge is thus discarded by distinguishing its pramaana and apramaana .In the subject

of meaning of elements(bhoothaarthavishaya)pramaana and apramaana are thus

important.It is because of the negation ,the viparyaya which is apramaana is included in

the categorization of pramaana.One of the pramaana to know a pramaana is apramaana.

The avidya is a general name under which there are five names one of it being avidya

itself.

There are eight sidhi starting from anima for yogins.In them yogins develop moha

categorized as asreya and susreya and of different types.These moha are

avyaktha,mahad,ahankaara,panchathanmathra,astaswara,athma,budhi,avidya,thamas,and

these are poorvajanya (originated previously)and grouped as asmitha in a general

name(saamaanyasamgna).Raaga is mahaamoha which gives liberation from the ten

vishaya like seen,heard,sabda etc (drashta,aanusravika,sabda)and fix the desire only in

the Athma .The animaadisidhi with drishta,aanusravika ,sabda etc can be a obstruction to

aathmasidhi in yoga .This is removed by Raaga .Krodha is thaamisra.The abhinivesa

which during kalpaanthapralaya become just a thraasa(vibration)is the andhathaamisra.

There are 8 types of Thamas,ten types of moha,eighteen types of the mahaamoha

thaamisra,and finally the andhathaamaisra are described in Saamkhyakaarika(48).

Pathan:-9.Sabdagnaanaanupaathy vasthusoonyo vikalpa:

Vyas:-Vikalpa is a pramaana.We see people associating the knowledge of sabda(sound)to

emptiness of vasthu(vasthusoonyatha).Not only that,when we say chaithanya is

purushaswaroopa,chithi is purusha.With nothing else we can explain it.The vrithy is in

its vyapadesa(explanation or advice). How? Like Gouri for Chaithra.(Yathaa chaithrasya

Goureethi).Since no dharma of any object is there for purusha ,it is nishkriya.By the word

gathi ,the avastha of gathinivrithi (lack of gathi)also has to be understood.Just as in the

case of an arrow.Even when we say the dharma of origin(uthpathidharma)to purusha ,we

are speaking of the lack of uthpathidharma(lack of origin).That is the dharma before the

origin of universe.We are not projecting the dharma of birth or death to purusha.By

cognizing this dharma which is vikalpitha,the vyavahaara of asthi(sath.Exists) has to be

understood.

Vachas:-Here meaning of sabdagnaana is not aagamapraamaanya.In aagamapraamaanya

there is no vikalpa.The meaning has to be understood from the nirvasthukathwa or a state

where there is no object .(before the origin of universes).When there is no object

,pramaana also is not there.What pramaana can exist when there is no universe and no

human consciousness?

Projecting bheda(difference)in abheda(without difference –the eka).Then project abheda

in the bheda.And in a vasthu(object)the abhaava of both bheda and abheda.And the

aabhaasa of it is vikalpa.This cannot be a pramaana.By a example which is famous for

the scientists ,the abheda of the object and the adjective has to be seen.All cows are not

white.Therefore saying that the cow in chaithra as white is a special adjective.The

whiteness and the chaithra are here generally identified as One.

S:-In Chaithra season,in the vasanthanavaraathra,there is a MangalaGoureevratha in

India.After this the new samvatsara(year)starts in the subcontinent.The Gouri here is to

indicate the Chithrapornami(full moon of chaithra)and the Goureepooja.(The whiteness is

not only of a cow.)The beginning of the cyclical wheel of time as vishuvath is after this

event in india.That is why it is called famous scientifically .(Every one knows it and its

relation to agriculture and monsoon and the spring season and new year).

Vachas:The dharma of prapancha like the earth and other spheres are

parispanda,chalana,bramana etc.But we know purushadharma is nishkriyathwa and

nischalathwa.In saamkheeya the vasthudharma of abhaava is the adjective of purusha.It is

abhaava of gathiseela(inertia).Unless we know the laws of the gathi of the spheres we

cannot understand what lack or abhaava of gathi is.After knowing gathi well,one has to

say that it is not there in this(negation)and by that abhaava cognize the absolute truth as

purusha .In this way understand the lack of association of bhaava and abhaava.After

quoting this scientific example,another example which is very common and loukika is

quoted.The example of arrow.(Thishtathi baana ithi)The movement of an arrow when it

is in use,and the lack of movement or inertia when it is not being used .The purusha

before ,and the purusha after creation is represented here.

S:-The first is timelessness,and the second is gathi and beginning of

time.(Comparable to arrows of time of Stephen Hawking of the new century!1).Once

prapancha is created the wheel of time(kaalachakra)is in state of gathi and in

function.Before that the lack of gathi and timelessness has to be imagined by the scientist

from knowledge of time.The purusha before uthpathi (before creation of universes)has

no gathi or movement while prapancha after creation has gathi .To understand these the

examples of beginning of the year,beginning of universes and common example of arrow

are shown.(Before Vachaspathi lived Sankaraacharya.He has described this in

Chandogya Upanishad bhashya as Dikkaalagathiphalasoonyam hi paramaarthasath .The

absolute truth has no spacetime,no gathi,no effect or phala,and it is mistaken as empty by

people of lesser intelligence as shoonya or empty though it is full of energy and is not

empty.The poorna of the santhimanthra of Upanishads explain this as the symbol of

zero.And sidhanthasiromani of Bhaskaracharya calls it Khahara and describes its

characters as that of anantha,achyutha.These descriptions from various sources and the

antiquity of the symbol of zero as discovery of Indian scientists has to be viewed in the

proper perspective to understand the depth of such scientific knowledge. )

Pathan:-10.Abhaavapratyayaalambanaavrithirnidraa

Vyas:-In the awakened jaagrad state we are analyzing the pratyayavisesha .But what

about sleep? After a good sleep a person awakens and says :I have slept soundly.My

mind is rested.My pragna is clear.

But how did he say that and how did he know that in sleep?How can a mind become

sorrowful after seing a bad dream?How one is disturbed by certain dreams?How does a

person in sushupthi without even dreams,feel that he felt the body heavy and thoughts

disturbed and lazy ?Just like the conscious jagrad person gets the knowledge of

experience with analysis of facts and concludes ,how could a person in these situations

makes conclusions,have experiences of emotions and objects and how does the mind

remembers them even after awakening?That is,even in sleep ,when you are not even

conscious of the body or of your individuality ,there is an Aham(I)within

us,experiencing even in the absence of pratyaya(objects)and visesha(the consciousness

analyzing with willpower).The Samadhi has to be understood as such a chithavrithy in

which we can obstruct all pratyaya and still experience truth.To compare the experience

of sleep and that of Samadhi one can use

sleep(nidra)swapna(dreams)sushupthi(dreamless state)as pramaana.

Vachas:-The word vrithy is allowed for adhikaara(right)Pramaana,viparyaya,vikalpa ,and

smrithy(memory)have vrithithwa and therefore the experimenters by their learning and

memory gets the right or qualification to experiment with them.These are special

rules(visheshavidhi)But nidra(sleep)is a vrithy(function)which is common to all people

and everyone understands it and can experiment with it.The vrithy of jagrad and swapna

are absent when budhisatwa is covered by thamas.And sushupthi(dreamless sleep)is the

state which depends only on the thamoguna.Sathwa and rajas are under the power of

thamas and intellect is thamomayi at that time.And purusha in sushupthi is called

anthasamgna(internal name).This state of sushupthi is compared to the chithanirodha and

kaivalya of Samadhi so that everyone can understand the experience.In

awakened(jagrad)state analysis ,conclusions and their memory constitute the special

pratyaya.The pragna is satwa.In Samadhi when we have kaivalyadarsana,its memory later

on is given by memory of that experience.When the suptha after deep sleep gets up and

say that I slept soundly and my chitha is blissful,rested and happy and enlightened ,this

also is due to memory by the sathwapragna in him.Therefore this is comparable .

Suppose rajas is predominant and not sathwa,in intellect ,he will remember that he had

been sorrowful,and the mind is disturbed and lacks interest in actions.And in case it is

thamas which is predominant in the personality,he will be feeling as

mooda(ignorant),claantha(tired)and alasa(lazy).The difference in hethu(cause)the effect is

different.

The consciousness of a awakened person is dependent on the experience of it during the

time of sleep/Samadhi and its memory and the memory is dependent on his predominant

personality trait of guna.The pramaana are the functions of vyuthaanachitha.And in

samadhichitha(as in sushupthi)they do not exist and they are opposite of Samadhi

state.That is why the ekagratha of nidra and Samadhi are comparable.Even in thaamasic

nidra there is ekagratha.The ekagratha of nidra is sabeeja(with seeds of karma)Samadhi

is the ekagratha of satwaguna.The nirbeejasamadhi is opposite to the sabeejasamadhi of

sleep.The sabeejasamadhi of a thaamasika and of raajasika can be compared to the

ekagratha of sushupthi.

Pathan:-11.Anubhoothavishayaa sampramosha:smrithi

Vyas:-Whichever pratyaya is remembered by chitha,that is experienced by it.In subjects

grasped by intellect chitha have an uparathi(special liking)’When the

grahya(cognized)and grahana(process of cognizance)both are enlightening the chitha that

jaatheeya samskaara originate or begin to form.From the samskaara are formed the

memory or permanent smrithy of cognized and cognizance .Budhi(intelligence)has the

shape or form of grahana(cognizance)Smrithy(memory)has form of

grahya(cognized).Cognition and its memory gives knowledge .One can remember as two

or as its abhaava(absence )also.We remember the bhaava and abhaava forms in sleep

ans jaagrad .Memories are generated by experience of pramaana,viparyaya,vikalpa,as

well as memory of sleep experiences without any of these pramaana.All vrithy are of

pain,pleasure and desires.And these are called klesa.Following sukha come raaga and

following dukha come dwesha.By these dualities desires are formed.Al these vrithys have

to be obstructed.By nirodha(obstruction)Samadhi,either sampragnaatha or

asampragnaatha happen.

Vachas:-It is experience which becomes memory.When aananda(bliss)is experienced in

the experience ,by pramaanaas ,that also become samsrithy.Gnaana is samskaara only.Its

cause when revealed in athmavishaya,and when it is cognized more and more,bliss also

increases.This is because Athma and the gnaanasamskaara are both having

aananda(bliss)In dhaathupaada (9.61)Mrishastheye is seen.Pramosha is a word originated

from that.Smrithi will not cross the limits of past experiences.Because it is the memory of

earlier experiences.Because of differences in profession and karma special memories are

generated.If one become expert in cognizing a special subject or science special

experiences are generated in that field.Thus the memories in it become enlightened

prathibha.When memory works in special fields of interest like art,sciences etc with

analytic faculties,the expertise in cognizance and the love (uparathi)in the grahya (known

)subject increase and these two types of memory generation occur and becomes part of

our consciousness.In fact it is swaroopa reflecting and getting enlightened entering both

grahya and grahana.Anjana acquire form by its own vyanjaka swabhaava(expressive

behaviour) and this means the form of truth is its own cause.Effect expressing or

revealing its real form is the cause is what is called vyanjaka.The intellect remembers its

true cause is the athma and thus grasps or cognizes the oneness of it with Athma.This

process is called grahana(cognition).Grahana is the cause .Intellect has a prior cause

which can be cognized through the process of its grahana.It and the image(chaaya)which

is a vikala are one due to the predominant gunabhaava.The cognized form must be a

preexisting one.The form of grahya(cognized)before the cognition,and its different vrithy

are meant.Smrithi or memory is the perceived by the different vrithy.It is very difficult to

obstruct all memories.Samadhi is a state where one sits with no action,no movement and

no memory ,and it is difficult in a prapancha which is by nature having several

vrithy,movement,and gathi and memories of pasts.

S:-The term grahana in Sanskrit also means an eclipse.And chaya is the shadow created

By a dark planet ,the earth on a bright body .The vikalpitha shadow of a sphere ,and how

its global shape is cognized by the shadow,and the intellect and its cognizant power in

this process,and the mention of the first cause of gnaana before all the spheres and its

cognizance ,and its memory in a people for generations and the implications of scientific

acumen of such people have to be thought of here.The astronomy which cognizes the

prapanchagathi or the unverse and the consciousness which by making the intellect quiet

,tries to get beyond timespace and memories are to be understood as a practical

experiment of cognition of that state prior to formation of universes when only the energy

as Brahma existed.

Pathan:-12.Abhyaasavairaagyaabhyaam thannirodha:

What is the method to obstruct the chithavrithy that lead to klesha? Vairagya and

abhyaasa. The chitha is like a river having two flows.One is Kalyana(auspicious)and the

other is papa(inauspicious).The flow which through wisdom enters kaivalya is called

Kalyaanavaahini.The one which through lack of wisdom(aviveka) enters samsaara is

called paapavaahini.By vairagya one can solidify the flow to samsaara.By abhyaasa of

vivekadarsana forever,the flow to kaivalya has to be strengthened .By these two methods

simultaneously done one can achieve chithavrithinirodha.

Vachas:-For the obstruction of chithavrithy two ways are given.Abhyaasa and

vairaagya.The chitha as a river ends in ocean where all its vikalpa are destroyed .The

river ends in the oceanand becomes one with it.Instead of words like

Kaivalyapraagbhaara,samsarapraagbhaara,kaivalyasaagara,samsaarasaagara ,used in

Vyasbhaashya,here the words are Praagbhaara:prabhandha: The course of a river is

towards a lower plane .It is nimnagathi(flows down)This flow is nimnathaa

gambheeratha ,and agaathatha (the deep and the great down plane) .For vyasa both

kaivalya and samsaara are praagbhara and nimna.The difference is in their direction and

both are oceans with greatness and depth .One is to viveka and kaivalya.The

kalyaanavaahini.The other is to aviveka and samsaara and is paapavaahini.

Pathan:-13.Thathra sthithou yathno abhyaasa:

Vyas:-When all the chithavrithy are silenced by obstruction,it becomes prasaanthavaahini

(flow quietly and in tranquility)and this is sthithi.For this one should have

prayathna,veerya,utsaaha etc .(one should take effort to achieve this state,for that one

should have energy ,as well as a willpower )These are saadhana for the achievement of

the goal, as well as for continueing the anushtaana (efforts)for it,and continued

abhyaasa(practice).

Vachas:-The lakshana(signs)of abhyaasa ,its swaroopa and prayojana (uses)are

said.Abhyaasa or practice is the effort to achieve sthithi in Samadhi.Sthithi is the

ekagratha(onepointed concentration)in sathwika vrithy,which is pure and

prasaanthavaahini ,while all the rajasic and thamasic vrithy cease.All efforts taken to

achieve this is called abhyaasa.For taking the effort one should have veerya(energy)and

utsaaha(willpower adesire to achieve).Prayathna is saadhana to achieve sthithi in

samadhi.All the external and internal rules(yama and niyama)belong to sadhana.

Sadhana is the effort taken by the saadhaka or individual.It is not the phala or the effect

.It is not the aim or goal either.The effort taken by a person to reach the goal and to

achieve the fruits of that aim are together called sadhana.

Pathan:-14 Sathu dheerghakaala nairantharya sathkaaraasevitho dridabhoomi:

Vyasa:-For a very long period and without stop ,one has to do tapas,and Brahmacharya

with vidya and sradha .Then one becomes fixed in that avastha.This avastha of fixity is

called dridabhoomi .Once a person reach dridabhoomi ,the karmasamskaara will not arise

Vachas:-To reach the plane of dridabhoomi where karmasamskaara will not arise,one has

to do practice with involvement ,concentration for a prolonged period.With such

practice one can achieve three riches simultaneously.

1.Dridaavastha called dridabhoomy

2.the state of existence where no more karmavaasana arise and bind

3.Sthithiroopa or ekagrasathwikavrithy .

If we see these qualities in any individual understand that ,that person has done abhyaasa

for a prolonged period.

Pathan:-15 Drishtaanusravikavishayavithrushnasya vaseekaarasamgnaa vairaagyam.

Vyas:-The desires in women,food and drinks,in riches and other seen luxuries,the desires

in heaven,videhalaya,prakrithilaya etc which are heard luxuries are lost by such

individuals.Chitha finds out dosha(imperfections)in the use of both divya and loukika

practices .Then ,vaseekaara ,which is without any bhoga due to prasamkhyaana ,and

without any heya or upaadeya happens.Vaseekaara is a name given to vairagya.

Vachas:-Lack of desire occur in all objects whether living or nonliving.Aiswarya brings

power .Because the acquisition of women,riches,cattle,and foods and drinks and their

enjoyment makes one the owner of these ,and thus power is exerted on these .Ownership

of aiswarya is same as aadhipathya and power.Anusrava is veda.Whatever is related to

that is aanusravika.To reach heaven people do sacrifices according to injunction in the

veda.This desire as well as desire to become videha or prakrithilaya are also lost.The state

of lack of raaga or dwesha ,with no desire whatsoever is vairaagya.The person has no

desire for enjoyment of any type of luxury.Thus the chitha lacks heyopaadeya and is

abhogaathmika.Vaseekaara is a name to denote intelligence with no dualities of raaga and

dwesha or desire in them .

When one thinks about the vishaya with enveloped thaapathraya(three sorrows) the

chitha finds its imperfections and naturally looses desire in them.Only in this way

vairagya is obtained.The bala or power of such vairagya is prasamkhyana.The

prasamkhyana has four stages according to aagama and vaseekaara is the fourth stage

.The four stages in order are yathamaana,vyathireka,ekendriya and vaseekaara.Raaga etc

are called kashaaya and they function as chithavrithy(function of chitha)through sense

organs in the subjects of each sense organ .To control the functions of dualities like

raaga ,when the chitha starts the effort for the first time,that beginning stage is called

yathamaana.Vyathireka is the stage when what has begun have matured and digested and

separated and cognized by the chitha.The nitya and anitya are cognized separately in this

stage after careful analysis .When maturity is thus achieved,the sense organs become

inactive in their usual binding with external things and become ekendriya(one organ)in

the mind internally as just an outsukya(curiosity)of knowledge .In this way as curiosity

and nivrithyroopa ,the intellect which is devoid of interest in enjoyment of either loukika

or divya things is the fourth stage called vaseekaara.In this way stage by stage the chitha

becomes developed and fixed in the fourth stage of vairagya called vaseekaara.

Pathan:-16.Thathparam purushakhyaathergunavaithrushnyam.

Vyas:-When one gets vairagya in seen and heard things ,through practice of vision of

purusha ,purity of chitha is attained.By the wisdom of intellect ,he lacks desire both in

vyaktha and avyaktha .Vairagya is that state.Beyond vairagya only its gnaanaprasaada

(bliss of gnaana)exists.The awakening of this gnaanaprasaada is called

pratyudayakhyathi.(Prathi=again,every .Udaya=awakening)

Vachas:-Vairagya in apara and para ,and after that lack of desire even in

purushakhyathiguna.The paravairagya is the opposite caue for paravairagya.Only the

person reaches it become viraktha.A person aiming at vision of purusha,by constant

practice and acharyopadesa ,aagama and anumaana reaches Samadhi and visualize

purusha.The interest in purusha is obtained by poorvapunya(good deeds of previous

janma)and by the control of rajas and thamas,and concentration in sathwa ,the wisdom of

difference between nitya and anitya are searched only for the goal of darsana of

purusha.Then he becomes fixed in dharmamegha state.Sathwapurusha is viraktha even in

the prakrithi with its thriguna.That vairagya is adwaya(single)Earlier the vairagya was

intermingled with particles of rajas and thamas in a satwasamudra.That is

prakrithilaya.Samkhyakaarika(45)says Vairaagyaath prakrithilaya about this.That means

between two opposites there is a gnaanaprasaada, above them and beyond.The

prasaadamaathra is cognized here.Chithasathwa is by nature prasaada.The rajas and

thamas add impurity to it.And in the endstage there is no more of impurities and only

prasaada without the duality occur.Here prasaada is no more to be sought but already

obtained.Jeeva is muktha and vidwaan .Even the bhaava of samsaara is lost and

sidhathwa have become the bhaava.How?The avidya and klesha are totally destroyed.No

more of gathi or samkrama or dualities to be overcome exists.This is

kaivalya.Dharmaadharma have ended.Janthu(English equivalent is animal ) means one

with jaathu or jaathi ( birth ) For everything that is born ,a jaathi(a class) into a

particular varga(classification into morphological types) is there.There is an end to it just

as it has a beginning.For a person who has kaivalya the birth and death have ceased and

therefore he is beyond jaathi.The causes of samsaara are klesha and klesha have their

cause in karmaasaya.All these are destroyed forever.Thus the dharmamegha state is

reached.That anthakarana in totally obstructed chithavrithy ,with no duality and fixed in

gnaana alone with gnaanaprasaada as its only bhaava there is no

jaathi(caste),vargabheda(anthropological or morphological claasification /class),or birth

and death.There is nothing but endless wisdom in that.This advaitha is known as

kaivalya.It is an internal state ,not external.Dharmamegha is paravairagya.

(There is nothing contradictory in vedantha,in advaitha,yoga,samkhya,or in bhakthiyoga

when we scrutinize these statements.)

Pathan:-17 Vitharkavichaaraanandaasmithaaroopaanugamaathsampragnaatha:

Vyas:-The enjoyment is gross when it is dependent on Vitharka(argumentative ),and

subtle or sookshma when dependent on vichaara(thoughts).Annanda is the bliss .Asmitha

is the samvith and is ekathmika(one only).These are the first four(chathushtaya)and

following these four the Samadhi are called savitharka,savichaara,saananda and

saasmitha.There is no argument or vitharka in savichaara.There is no thoughts in

saananda and none of these three are there in saasmitha.

Vachas:-First come sampragnaatha and then asampragnaathasamadhi.The four names

mentioned savitharka,savichara,saananda and sasmitha belongs to

sampragnaathasamadhi.Vitharka or argument opens up(vivruna)the chitha .That type of

enjoyment due to argument is about gross things and hence is gross enjoyment only.Yogi

wants to enjoy the subtle or sookshma.For that he has first to analyse,meditate on the

known gross universe and then proceed to the subtle.To know the subtle Iswara,one has

to first meditate on its gross form with four hands(chathurbhuja)which is this world of

five elements.In subtle enjoyment there is only internal dependence within chitha and

there is no gross enjoyment of the external objects.The cause of the gross universe which

are the sookshma panchabhoothathanmatra is the basis of the vichaara .Only with that

one can visualize both grahyavishaya(the subjects which are known to senses)as well as

grahanavishaya(the subjects which pertain to the cognition ).Therefore the

aabhoga(enjoyment )is different from savithrka which concerns only the gross external

world.

By the gross sense organs ,depending upon the gross objects ,the chitha have enjoyment

or aabhoga and with this aabhoga,aananda is created.By the nature of

light(enlightenment)the sense organs of ahamkaara etc which are sathwapradhaana are

generated.The bliss of sathwaguna is more than that enjoyed by other gunaa.The

cognized bliss and vishaya in this type of Samadhi is sampragnaatha.Sampragnaatha is

Eka and is samvithgrahana.It cognizes the One samvith as truth .From this sathwik

indriya,asmitha is generated which is subtle in form .When the interest of the intellect is

fixed only in that,intellect has only that thraasa(vibration)and intellect also becomes

samvith and eka.By this intellect that is subtle,the truth to be known which is subtle is

cognized subtly and within (antharbhava).Therefore sampragnaathasamadhi is not

different from these four Samadhi,but they are stages in sampragnatha.Effect or karya

always happen after the kaarana or cause.If there is no caue for a subtle cause,that subtle

cause has to be considered the cause for everything.Because of the asmitha(oneness)of

gross and subtle organs ,the chathushtaya are happening one after the other.Therefore all

the gross are effects and the subtlest is the cause.The Samadhi which is ekaroopa is

sampragnaatha .After this come asampragnaatha.

Pathan:-18 Viraamapratyayaabhyaasapoorvam samskaarashesho anya:

Vyas:-When all the vrithy ends chithavrithinirodha happen.This is

asampragnaathasamadhi.The onlywayto it is paravairagya.No practice (abhyaasa)or

dependence(aalambana)is sadhana for it.Since it is viraamapratyaya (end)it is

nirvasthuka(without any object)and without dependence on anything.If there is a

dependence it will not be eka and will not be asampragnaatha.With previous

abhyaasa,chitha becomes niraalamba(without dependence )and nirbheeja(without

seed)and abhaava(without bhaava)and this is asampragnaathasamadhi.

Vachas:-Asampragnaaatha is reached after sampragnatha in order.The first part of the

soothra staes the way to achieve it.The last part is the swaroopa of the Samadhi state.The

middle part is the expression or uncovering of all vrithy.Viraama is absence of all vrithy

.Its reason is the abhyaasa (practice) and anushtaana(actions)done before.These were

said already.After that there is no cause or dependence for vairagya.That itself is

cause.There is no other cause.Effect or karya is saroopa(with form)and kaarana(cause)is

viroopa(without form)Paravairagya has no form.It is the cause for both Samadhi with

dependence and Samadhi without dependence(saalamba and niraalamba)In it there is

only gnaanaprasaada(bliss of wisdom)This has to be understood with yukthi (analytical

power of intellect).In dharmamegha Samadhi,the sathwik budhi(intellect)alone is

generated.Because of its athikrama in various vishaya ,one can visualize anantham

(endless)vishaya and their boundaries.

The chitha of a yogi visualize these and then sacrifice all of them and without

dependence on any of them gets fixity in own swaroopa,and become pure

samskaaramaathra and reach the state of cause (kaaranasaaroopya)in Samadhi.The

actions and vrithis which were aalambana (his helps or dependents)are all lost and in their

abhaava ,has become nirbheeja.This is called nirbheejasamadhi.This state has no cause

and no seed of klesha and therefore nowhere to go or to change .It cannot have

samkranthi(movement from one field to another)and is nishkraantha(movementless and

fixed).

Pathan:-19.Bhavapratyayo videhaprakrithilayaanaam.

Vyas:-There are two types of pratyaya .I Upaaya 2.Bhava.Upaaayapratyaya happens to

yogins.Bhavapratyaya to videhalaya and prakrithilaya.Videha are deva without deha or

body.They enjoy kaivalya with their chitha with the use of their own samskaara

alone.Like karmavipaaka for humans there are swasamskaaravipaaka for devaas.This is

jaatheeyaka(born out of their jaathi or origin ).For Devajaathi it is Aathivaahaka

.Similarly prakrithilaya with their rightful chitha merge with prakrithi and enjoy kaivalya

.Due to the reason of rights the chitha happens again(punaraavarthy)in them .

Vachas:-The two types of nirodhasamadhi are upaayapratyaya and

bhavapratyaya.Upaaya are sradha etc.With sradha etc,the senses with elements,their

emotions,nature and the feeling that “This is I “which is created by the

ahamkaarapanchathanmaathra as projection of Athma in Anathma etc are totally

obstructed by the yogins. The obstructed pratyaya are called Bhavapratyaya.In the midst

of them ,by abhyaaasa ,yogins are liberated.For videhaprakrithilaya this complete

liberation is not there.They are still having bhavapratyaya.

The bhavapratyaya of deva /videha:-They attain the “other”which is different from the

elements and the body as their Athma,and by its upaasana ,with the anthakarana(internal

faculties)full of sadvaasana(good tendencies)after death(pindapaathaanantharam-after

the panda or mass with movement is fallen)they merge with the elements and the

indriya(senses)and as minds with only remaining samskaara ,become

shaadkousikasareerarahitha.(there is no body with the six kousika).With chitha having

own samskaara alone,they attain kaivalya.The lack of any vrithy,the saaroopya with

kaivalya ,and the remaining samskaara as the adhikaara(right for kaivalya ) give them

vairoopya(formless state).This is useful only for samskaara.that is their chithavrithy is

samskaaramaathra.Therefore the videha who has attained that boundary,with the secret

character inherent in their birth (jaatheeyaka),can cross it as well as reenter the samsaara

at their own will.Therefore th evideha as divine deva are called the praana or the vaayu

with secretive nature.For ten Manuanthara a transcendental thinker can exist in this

state,and in the physical world they have hundred full ayus.(life expectancy).

Bhavaprtyaya of prakrithilaya:-

Knowing avyaktha,mahad,and ahamkaarapanchathanmaathra as Athmathwa ,by upaasana

on them and tendencies inherent in them the people who after fall of this body merge

with the Avyaktha etc .They have the right and the satisfaction of attaining

vivekakhyaathi and they too enjoy kaivalya with this right.For them there is no rebirth

whereas the videhalaya have rebirth.But since there is equality with the prakrithi they too

have a timespan after which they have to come back .During the rainy season they

assume the state of mrid(soil)and take the body of a forg.Then from the fall of the rain

again fel the experience of a body .Therefore in Vaayupuraana it is said” There are a

thousand abhimaani (ego).By intellect ,he exists as tens and ten thousands ,without

jwara(fever).Avyakthachinthaka exist for hundred thousand .But once we attain the

purusha which is nirguna ,this limit of timespan is not there(kaalasamkhya).For purusha

alone there is no timespace limits and no rebirths forever.

Pathan:-20.Sradhaaveeryasmrthisamaadhipragnaapoorvaka ithareshaam.

Vyas:-By upaayapratyaya one becomes a yogin.The chethas which has sradha is always

samprasaada.The samprasaadachitha of a yogin is called the birth of Kalyaani

.(auspicious birth).For the person who wants to attain viveka (wisdom)the veerya

(energy)for it is born out of their sradha(concentration).This energy(veerya)is seen as the

form of smrithi(memory).By the smrithi ,chitha becomes devoid of sorrows and

samaadhistha.In a samaahithachitha like this wisdom is dawned.Only with this one can

attain knowledge of the truth.By the abhyaasa and vairagya for achieving

this,asampragnaathasamadhi is attained.

Vachas:-The order of the upaaya for the yogin to attain Samadhi is said.Even to

understand about the body and its organs the thinkers on that subject(doctors,anatomists

etc)should have sradha (concentration).The chethas with sradha alone will be blissful or

samprasaada.Definition of chethas is the mind which has generated an interest in a said

subject through aagama,anumaana and the aachaaryopadesha (advice from the Guru).By

the interest a love or special liking for that subject,a desire that I should learn this ,and

sradha happens.

The misunderstanding that prasaada is the interest and the rasa of people who have

Projected Athma onto the sense organs and their enjoyment is only due to ignorance.The

people with auspicious births(kalyaani janma)are by birth ,people who have no such

tendencies and have already traversed half of yogamaarga .They ,due to their

kalyaanajanma ,their interests,love,willpower and concentration are being focused on the

transcendental Athmavishaya ,become yogins .In such sradhadaana and seekers of

wisdom,veerya(energy)is generated.Their smrithi(memory)is born out of their energy.It is

the continuous and sorrowless dhyaana or meditation itself.In yogaanga dhyaana and

samaadhi occur.The yama and niyama and other nishta are done daily for a prolonged

period with sradha ,and smrithi is converted to an ekaagradhyaana and with

chithavrithinirodha Samadhi is enjoyed.Only for the people rich in all yogaanga ,the

Samadhi experience of a samaahithachitha is obtained.By pragna aananda and viveka are

generated.Samadhi is first sampragnaatha and then asampragnaatha in order.This

Samadhi alone is the cause of kaivalya.The anyathaakhyaathi of sathwapurusha in an

already obstructed (nirudha)chitha,by all effects,causes and actions generate

satisfaction(charitharthya)and adhikaara(right).

Pathan:-21 Theevrasamvegaanaamaasanna:

22.Mridumadhyamdhimaathratyaathatho api visesha:

Vyas:-They become the three upaaya called Theevra,Madhyama and adhimaathra for the

Navayogins.The thrividha (three types)of upaaya are also called the samvega.

Mridoopaaya=Mridusamvega
Madhyopaaya=Madhyasamvega
Adhimathropaaya=Adhimaathrasamvega –like that.

How the Madhya is ,so will be the theevra.By the theevravega(high velocity)the

adhimaathropaaya speeds up the attainment of Samadhi.Samadhi attainment means

experience or fruits of Samadhi itself.For mridhu and Madhya due to their combinations

there are mixed types of vega also which are special.Mridutheevra,Madhyatheevra

Adhimathratheevra etc are the special(visesha).The mridutheevrasamvega creates

madhyatheevra .Madhyatheevrasamvega created adhivegatheevra etc.the

theevrasamvega foretells the nearing result of samaadhi and its fruits.

Vachas:-By sradha etc Vegha,and by Vegha etc Samadhi and its effects.

By which is the chithsidhi(attainment of chith or energy state)visualized?In which chith is

the sidhi permanent? What is the permanent sidhi? And what is the kshiprachitha?

Answers to these questions.The upaaya like sradha depends upon the previous samskaara

(of previous births) of mridu ,Madhya and adhimaathra and also by adrishta (unseen

/luck).According to this samvega ,vairaagya and the attainment of Samadhi happens.If

there is theevrasamvega Samadhi happens quickly.All other explanations as given by

Vyasa.
S:-The terms,theevra,Madhya and mridu are also pertaining to sound wave vibrations and

music of India being equal to Naadabrahman,which is the yogins goal of attainment.

Pathan:-23.Iswarapranidhaanaadwa:

Vyas:-To obtain the Samadhi which is nearby,a quick upaaya is resorted to by

yogins.This is Iswarapranidhaana.Pranidhaana is Bhakthivisesha.By this Iswara is

attracted and gives quick results.By the mere hearing of the naama(name)by the attraction

and blessings quick attainment of Samadhi is possible.Another quicker method than

Iswarapranidhaana for samadhilaabha is not yet known.

Vachas:-For removal of all doubts the new sabda Iswarapranidhaana is used .Pranidhaana

is the bhakthivisesha in which by mind,words and deeds(manasaa vaachaa

karmanaa)everything(sarvam) is dedicated(samarppana)to Iswara(God).By this process

one is always attracted,blessed and faced and visualized by Iswara.

S:-A process of experiencing the presence of Iswara in everything,everywhere,always

within and without forever.the state of centralization of chitha only on Iswara

(Eka)without function or desire in any other object and always God-centralised .Thus

bhakthi is a terminal state of a yogichitha about to attain Samadhi and is not

contradictory to gnaana .This is mentioned in Naradabhakthisoothra as well as in

Bhagavad Geetha.

Pathan:-24.Kleshakarmavipaakaasayairaparaamrishta:purushavisesha Iswara:

Vyas:-What is the name Iswara stands for apart from the Pradhaanapurusha ? The answer

for that.

Klesha are full of avidya.Karma are either kusala or akusala.The result of them is called

vipaaka.Aasaya are the vaasana or tendencies which are according to the guna of the

karmavipaaka.In a human being /jeevaathma whatever is thus characterized ,he enjoys or

experiences their effects or fruits.For success and failure the cause is the present purusha

only .The Iswara is a purushavisesha which is beyond all these

klesha,karma,vipaaka,aasaya etc and cannot be explained by them.So it is different from

the jeevaathma of the present(varthamaanapurusha).In the past history of the universe

there were several great people who had broken all the three bondages and reached

kaivalya.Iswara has no association with past,present or future and is beyond time.It is just

like a muktha in whose pragna ,the thousands of births of the past are revealed,so is with

Iswara.For a prakrithilaya the bondages of crores of janma can again happen.Iswara is

sadaayogi and sada muktha(always a liberated yogin).By sathwa and the

upaadaanakaarana is Iswara attaining eternal uthkarsha,or is He without a cause?The

nimitha (cause)is saasthra(science).Then what is the cause or nimitha of

science?Prakrishtasathwa is the cause of science.By the uthkarsha(development)of

saasthra(science)in the sathwa (truth as purity)of Iswara,there is an

anaadisambhanda(eternal association )with varthamaana(present)and it is timeless.That is

why Iswara is said to be sadaamuktha.Iswra is beyond kaaladesha(timespace)and hence

called kaaladesavinirmuktha.The aiswarya(riches)of Iswara is therefore without any

equal or comparison.There is no aiswarya which can surpass that of Iswara.The name

Iswara is given because of the highest attainable aiswarya state.The Iswarapranidhaana

with dedication of all actions,thoughts and words is to such an Iswara ,and not to any

jeevaathma or any varthamaanapurusha(present living human being).

Vachas:_The viswa (universe) is having both chethana and achethana.Iswara is chethana

which is pradhaana(important).It is more important than all important emotions or

vikaara.It is the center of all important vikaara and because of its kendrasthithi ,its

attraction is achethanathwa.

S:-I would like to demonstrate these words with a diagram

which actually demonstrates the scientific nature of the argument ,as Vyasa pointed out

that Iswara has science as its cause.Draw three squares one within the other .The central

one is achethana or an immobile fixed center of inertia .All others are revolving around it

as chethana.(with gathi.The moving worlds around a central energy spot).Then around

that comes the outer square of fixed stars again in inertia achethana state .So both the

outer starry mandala and the central mandala of energy appear as achethana while the

really achethana worlds appear as chethana to the observer.)

The most important chethana is oorja or energy but being its lack of interest in the

moving samsaara it is fixed in its position.By the lack or abhaava of asmitha etc how one

can attract it and how one can meditate on it and know it, is a difficulty faced.

Vachas:-It is said that Iswra is a purushvisesha which is not defined by klesa,karma

vipaakaa or aasaya.The klesa like avidya slaps us with different typws of sorrows and

makes us experience klesha.These are absent both in the yogin and in Iswara.There are

kusala and akusala(efficient and inefficient)in dharma and adharma.By karma,living

beings in different Jaathi have their aayurbhoga(enjoyment of lifespan)and this is vipaaka

and it is jaatheeyaka(related to birth) to each being.The tendencies will be according to

the guna of the vipaaka and hence they too are jaatheeyaka to different types of

animals,birds,humans etc.If born in the jaathi of karabha,the suitable living styles and

enjoyments for that jaathi alone is possible.If born in manushyajaathi(human jaathi)the

life styles and enjoyments will be suitable to that jaathi.These types of differences of

karma,vipaaka and klesha ,tendencies and intelligence for each type of lifestyle etc are all

absent in Iswarapurusha.By these lakshana one has to analyse the yogins of the present

time and determine whether they are true yogins or not.Among all the yogins who lived

and are living and will come ,the foremost and the first (prathama)the one who is

sarvakaalavarthy(living in the three kaala alike)and without timespace divisions

omnipresent and omniscient is the Iswarapurusha.He is the central and first model and

cause for all the yogins and is hence a savisheshapurusha(a special

purusha).savisheshapada(the word savishesha)has to be

seen as the changeless truth which is movementless and existing in all times and space

and cognized in nityakaivalya attainment.

Prakrithilaya have relation to prakrithi.For the deva who are the dikpaala(protectors of

directions)who enjoy divine bhoga,there is relation with the directions like east

,west,south and north.None of these bondages are there for Iswara.Those who merged in

prakrithi with samskrithachitha remembers crores of relations of the past in their pragna

,and know the crores of relations yet to happen to them.The knowledge of the

poorvaaparakodi(crores of past and future)allows them to negate both and thus a

thrikaalagnaani gets mukthy(liberation).Only one who has mukthy from all is called an

Iswara.It is the gnaanakriyaasakthy(power of gnaanakriya or process of wisdom)that is

seen as riches or Aiswarya of Iswara.

How is that ? The power of chith(chithsakthy)which is aparinaamini(changeless)becomes

gnaanakriya(process of wisdom)in a chitha without rajas and thamas and which is purely

dependent on sathwaguna.By this development of sathwachitha and its constant

presence,the vidya is generated and with that the swaswaamibhaava in the eternally

liberated Iswara .This swaswaamibhaava(my swami)is the expression of sathwa.It is

with this sakthi ,the janthu (born )which is surrounded by the three thaapa(heats)in the

ocean of samsaara ,is helped to come out of it by the upadesa of gnaana by Iswara.Only if

there is extraordinary efficiency for gnaanopadesa within ,one can do this.Without the

presence of pure sathwachitha there is no power of gnaana and its upadesa and the

udhaarana of the three worlds from klesha .the Aiswarya of Iswara is in his

gnaanasakthi.Therefore ,the Iswaranaama(name of Iswara)is obtained only by

gnaanakriyaasakthy which gives sarvaiswarya(all aiswarya).This interdependence is

eternal.The term Iswara thus denotes the eternal

beginningless,endless,poorna(perfect)sathwa in its thathwa and it is to this Iswara

Pranidhaana is done.By the pranidhaana of this Iswara ,the jeevaathma of the present

yogin(varthamanapurusha)has to attain oneness with that

pradhaanachithasathwa(important energy and truth).This oneness or Thaadaathmya

(merging to become one)and equality is compared to a person who in the Chaithra rithu

,on Aswathy star ,dawn,emerges from sleep and remembers that it is me.In the suptha

(sleeping)with pranidhaana ,due to that pranidhaanasamskaara awakens the memory of

Aham.Similarly,Iswara is awakened in a person with Iswarapranidhaana. Because of the

beginninglessness,in Iswarapranidhaana and sathwa upadaana,there is interdependence

which is eternal and they function as two co-ordinates.The literal meaning of the

sentence is the chithasathwa of Iswra during the mahaapralaya(great deluge)is equivalent

with prakrithi.But,even in that state its chithisakthy which is pradhaana ,no avidya like

ignorance ,lack of memory can be seen.Even in merging with prakrithi its

gnaanaiswarya(the richness of gnaana power)does not decrease or disappear.After

pralaya,in yugaadi(next yuga beginning)He wakes up with the consciousness that “this is

Me.I am Iswara and have this gnaana and this aiswrya” etc.(Soyam eedrisa Iswarasya

Aswathika uthkarsha).He again awakens as Aswathika.

Whether Iswara is with or without Nimitha ?Whether Iswara is with or without

Pramaana? These questions are answered with the statement the nimitha for it is

saasthra(science).Saasthra includes sruthi,smrithi,ithihaasa and puraana.

What is the nimitha for saasthra? The saasthra which has the testimony of prathyaksha

,anumaana etc is the reflection of Iswara’s sathwa power.Without sathwa no

chithprathyaksha(direct perception by energy)or anumaana is possible.Therefor ,,saasthra

is the direct origin of Iswara is applicable to yukthi(analytical reasoning).Only with

powerful sakthi of sathwa the richness or aiswarya of gnaanasakthi is expressed.Even for

those who practice ayurveda and manthrasasthra,their efficiency in profession,and the

wealth and aiswarya accumulated from profession is the symbol of their knowledge or

gnaanasakthy.Different types of oushadhi(medicines)their combinations,actions,different

manthra ,their varna,the thousands of methods to do udhaarana of those varna,-all these

are expressive of gnanasakthi in them.In human life,for numerous worldly evidences and

vyavahaara it is gnaaanasakthy which gives power,efficiency,and differences in ability

and acquisition of fame and riches.By these the sandhaana and the santhaanaparampara

which is not cut off even in mahaapralaya continue as beginningless and endless.In all

these in the bhaava of Iswara there is abhaava of pramaana.All these show the jagath is

not different from the pradhaanavikaara.We find similar and dissimilar changes in the

world.Like curd from milk and guda(sugar)from ikshurasa(juice of sugarcane).Before

dissimilar parinaama we find similar parinaaama.The change from pradhaana to mahad

,ahankaara are dissimilar parinaama.Before that similar change must have taken place.In

similar parinaama is the saamyaavastha or balancing (equalization)We find that in

mahaapralaya.How we gets balancing due to manthra and ayurveda uses,similarly be

discarding differences like rajas,thamas etc,intellect become awakened(prakarsha)in

sathwa alone and is revealed as pure energy in its own nature(swaprakrithi) well balanced

.In sathwa of that state rajas and thamas does not originate.There is no

vibrama(illusions)bramana(revolutions)or vipralambha(separation)in it.It is from such

chitha which is balanced and with equanimity,that saaasthra originate.Perfect gnaana

alone is Iswara.Its expression(prakaasana)is saasthra.Saasthra makes us conscious of

development .And makes us discard everything(thyaaga or sacrifice) contrary to

development.Eternal association of the said and the communicated(the uttered and the

understood) generates awakening of consciousness(Bodhana).The budhisathwa functions

with joy in Iswara and the expression of it called Saasthra also is functioning within

Iswara.(Vachya and vaachaka in Iswara).One who knows that saasthra or science is the

expression of Iswarabudhisathwa(true intellect of Iswara)is the eternally liberated

one.By signs saasthra is within the eternally liberated Iswara.Therefore even after several

generations and several purushaanthara the gnaana of saasthra will not be lost.It will be

born again and again in the generations of human beings separated in space and time.In

this wonderful liberation,science is equivalent to the beginningless Iswara and

beginningless Prakrithi.The negative and positive (noonathwa and anoonathwa)are not

that of science or Iswara.The prapancha originated by the process of

aalingana(embrace)of the two(dwanda)with different dharma.Because of this dual

swabhaava ,we think there is difference.Actually there is nothing controversial in

Iswara.That gnaana which is eka,without a dwandwa,(duality)and which is

pradhaana(important)is the central one to all the yogichitha and is the one which destroys

all doubts and swaprakaasa(self revelation)and nitya(eternal).this eternal Iswara ,in

different times and places,different yogins by their paryayaayoga rediscovers again and

again.then,they by their imagination thinks that this light that is revealed is my

prasamgha(swaprasamgha) or my invention .This process is what is called as

saasthra(science).

S:-The definition of science by Vachaspathimisra is interesting because that is what still
we see in modern science.It is nothing but a rediscovery of eternal truth ,by generations

of people,and given a label in each era by the people who rediscovered it.The truth does

not change.Only the new discoverers and the names they give to truth change,and the

language too.

Pathan:-25 Thathra nirathisayam sarvagnabheejam

Vyas:-That which originated from athhethakaala(past times)and which is generated in all

kaala or times,as aparticular group with alpa and bahuthwa(decrease and increase)and

doubled by the cognition of transcendeantal knowledge and hence which cannot be

surpassed ,is the sarvagna ,which sprouted from the sarvagnabheeja(seed of

sarvagna)and developed.Therefore sarvagnabheeja has attainment of an optimum satge

through its extraordinary nature and its measures.The one who reached this stage

(kaashtaapraapthy)is the sarvagna.This sarvagna is known as the purushavisesha.In the

withdrawal of the general units,the anumaana become efficient in visesha(special).The

special love in aagama is generated and an enquiry into this is undertaken by only such

people.Sarvagna is a samgna(name )which denotes this special character.This becomes

both a blessing to the individual(aathmaanugraha)as well to all

elements(bhoothaaanugrahaprayojana).By upadesa of gnaanadharma purusha saves

samsaarins from kalpapralaya and mahaapralaya.this is the same way as Bhagavaan

Paramarshi ,who made the Adividya in his nirmaanachitha(chitha with creativity) based

on kaarunya(compassion) advised to Aasuri so that he developed an interest and

curiosity in it.

Vacha:-Science cognizes Pramaana by Kriya(actions)and gnaanasakthy(power of

knowledge).It is with gnaanasakthi ,it recognizes anumaana as a pramaana.How ?

By comparison of the thamas(darkness)that cover the light of intellect(budhisathwa) the

special complexes that originated and came from the past,which are different from the

transcendental of the present and their cognizance ,the knowledge that the cause for the

adjectives of few and several of them ,is the sarvagnabheejam –With the cognizance of

the past ,the future and the best possibles are also cognized.The levels of cognizance as

less and more is due to our karma(action).The sarvagnathwa is increasing day by day,is

nishkraantha,wonderful and is the only prameya (subject)which is worth said.What is its

pramaana?The sarvagnathwa has a kashtaapraapthy(an optimum level) and this sadhya

(possible-achievable) is said.The kaashta(limit)is not surpassed by any other(nirathisaya

and wonderful).The limit or avadhi is limitless is the special measurement said here and

that is the reason for the nirathisaya nature.The athisaya(wonder)is that it is unsurpassed

athisaya(wonder).Because of this it has no limits or cause.(hethu).Like

kuvalaya(lotus)aamalaka,and bilwa seeds have their greatness contained within their

seeds ,in Athma ,the measure(parimaanam)is seen with limitless expansion(vyaapthi).In

a very small seed its garima(greatness),organs(avayava) etc are not seen.Yet we know

that they are contained in it.Though they are unseen due to their parimaana ,they can

become vyaktha and seen ,is a knowledge by anumaana .Similarly in a paramaanu

resides with all the end organs the vibhu(Lord)with all its different objects and universes

actions and greatness and increasing pride(ego)is contained.Gnaana(knowledge) till it

ends with there is nothing more to be known is contained in sarvagnabheeja.The eka,dwi

and many as the wonderful prapancha,and its extreme kaastha ,the nirathisayapurusha

are both within it.In that paramakaashta ,several Theerthnkara,Budhaas,arhatha,rishis

right from sage Kapila have reached ..We can if we want say that these sarvagnapurusha

were not wholived on earth,but only our anumaana.But we can also understand them as

scientific enquirers who developed a special interest in gnaana.We need not sacrifice

what our budhi(intellect)have loved from our aagama ,even if it is

aagamaabhaasa.Whatever is the reason,we should not move away from the path of

enquiry of truth,even by the temporary and nirathmaka(no athman) and pramaanaless

advices which may erupt in the path .Understand the sruthi,smrithy,ithihaasa and

puraana and the aagama with our intellect as those for our abhudaya and nishreyasa.They

are aagama because they came(aagachanthy)for our benefit.In them a special interest as

samgnaa for learning is needed. By samgna is meant a name like Shiva,Iswara etc .By

Aadipada(first word)the six anga(shadanga)are said in separation.Thus in Vaayupuraana ,
Sarvagnathaa tripthiranaadibodha:swathanthrathaa nitymalupthasakthi:

Ananthasakthischa vibhorvidhignaa:Shadaahurangaani Maheswarasya:( 12 .33)and


Gnaanam vairagyam aiswaryam thapa:sathyam kshmaa dhrithi:

Srishtithwamaathmasambodhohyadhishtaathrithwameva cha

Avyayaani dasaithaani nityam thishtathi sankare (10.65-66)

Are seen giving six and ten anga for Iswara.

Bhagwaan is ever satisfied and rich in vairagya which is wonderful.He is most

compassionate (paramakaarunika)and without selfish motives in all times.For the sajjana

he is seen as sukha or bliss.But for the jeeva who are having dukha of different types that

sukha is not seen.This has only one reason and that is our karma.In kriyaaasakthi no one

can excel Iswara who made this jagath with efficiency(Jagathkriyaasamartha)In

Iswarakarma there is no selfishness and that is the reason for the bliss or sukha.In the

karma of ordinary human beings the selfish motives as the impurity of

agnaana(ignorance)is included and that is the reason for sorrow.The prayojana ,or use of

Iswara is the anugraha(blessing) for all elements and for praani(beings with

praana)Chitha which is satisfied(charithaartha)singles itself from all cause and effect in

the form of sabda etc and their upabhoga(use)and vivekakhyaathi.This chitha of a

jeevathmapurusha becomes the kevalapurusha.It is for this the paramakaarunika(most

compassionate) advise vivekakhyaathi( wisdom)as upaaya (way).In the chitha of a

charithaartha jeeva,Iswara resides as compassion withoutdualities as sahaaya(help)for

punyaapunya(for our punya and apunya).It is with upadesha(advice)of gnaanadharma ,the

vivekakhyathi is said as the way.Gnaanadharma is gnaana and dharma.Their upadesa

gives them.And by the gnaanadharma ,vivekakhyathi is obtained and it becomes matured

during the kalpapralaya period.When one day of Brahma ends ,the diamond

Jagath(vajrajagath)called Sathyaloka sets.In the Mahapralaya ,in the nidhana of Brahma

the causes of samsaara and the samsaari with all their signs are also merged.the own

karma and their maturity makes them alive again as people with life and death and births

.The purusha who got kaivalya also are reborn and this is called Avathaara.they Are

taking birth ,due to compassion just for the one karma of gnaana upadesha(advise of

gnaana).The avathaara of sidha like Kapila happens in this way.Panchasikha has spoken

of Kapila as Aadividwaan.That means the Aadimuktha.It is not pertaining to the

swasanthaanaguruvishayaka.(not pertaining to own children or own shishya of a Guru).It

pertains to the AdiyukthaparamaGuru (ParamaGuru being Iswara).Kapila is the Guru of

all since he is the First muktha ,vidwan and the Aadiguru of all muktha and all Guus and

vidwans.The gnaana of Kapila was due to blessings of Maheswara,according to

sruthi.The rishi Kapila was the first Avathaara of Vishnu .Hiranyagarbha is

swayambhoo(selfborn).The samkhyayoga was attained by Hiranyagarbha in the

veda.Therefore Vishnu is Hiranyagarbha and Kapila was his first incarnation.And Iswara

is Swaayambhuva (mother’s father of Kapila) .

Pathan:26 Poorveshaam api Guru:kalenaanavachedanaath

Vyas:-That Guru had existed from time immemorial without divided by time(kaala).From

the time of sarga(origin) of universe the sidha exists.The presence of the sidhaguru

Vishnu is which has surpassed the origin and end of universes.

Vachas:-Bhagavaan is before Brahma and more special.Man learns about time(kaala)by

dividing it into millennia and centuries and smaller units for the sake of learning

purposes.Without such divisions human beings who live less than 120 years cannot

grasp,teach and give knowledge to their successors .The division is for that.In reality

such division(chedana)is not there in time(kaala),The gathi of the prakarsha (bliss)is its

praapthi(achievement).Therefore for the thing which reaches the paramakaashta of kaala

there is no chalana or gathi.From the aagamasaasthra one has to cognize this.Without

that ,there is no other way to cognize the anantha(endless),anaadi(beginningless)

Guruswaroopa of Iswara.

(S:-In Bhagavad Geetha the AnnadiGuruswaroopa and its gnaanavibhoothi are said in

this meaning.From the kaalavidhaanasaasthra or astronomy the yoga enters

sabdasaasthra.)

Pathan:-27.thasya vaachaka pranava:

Vyas:-His(Iswara’s )Vaachaka is Pranava.Like light to a lamp,the vaachaka pranava is

within the vaachya Iswara .In vaachya(the said)the vaachaka(the sentence)is

coexistent.The sanketha(abode)is within Iswara.Prapancha is within Iswara.Son is within

father.In all the repetitions of sarga(origin of universe)this relationship is always the

same.The relation of the said and the sentence is always along with the action of the

sanketha .Because of this eternal relation aagamis know the eternal

sambandha(relation)of sabda with artha(sound and its meaning).

Vachas:-How is the Pranidhaana of Iswara visualized? Its vaachaka is pranava.The said is

Iswara .The vaachaka or sentence which says about it and expressing it for

communication with others is the pranava. In the vaachakathwa of a particular

subject/object everything that is said about it ,including the opinions and criticisms of

others are included.The association of sabda and artha ,in its natural context ,expressed as

Pasyanthi(seen)is not different from the Athman.This is the opinion(Matham) Asthi.

The opinion of Naasthi ,sabda in the context is differentiated from the artha and from the

Athma.(Those who believe in oneness is asthika and those believe in many are

naasthika).But when one says that there is no organ called ghata(pot)in a

lamp(pradeepa)should also agree that even if there are a thousand lamps ,the pot is

absent(naasthi)in all of them.The vaachakathwa is referring to a context

only(sanketha)and by analysis(vimarsana)one has to think over and cognize .

Sabda is capable of naming all the forms with meanings.(nomenclature and

morphological classification).The meaning of all forms due to natural association is

eternally situated in Iswara.It is revealed as light in the context of Iswara,and is the

law.The vaachaka cannot be separated as the context of Iswara and not in the context of

Iswara(Iswarasanketha and asanketha).Sanketha or context is Iswara itself.During the

pralaya,the sabda of pradhaana aquire its pradhaanabhaava itself and as

sakthi(power)merged .This in the order of Mahad etc originate ,and thus the vachaka is

created and as vaachakasakthy in the Maheswarasanketha merges,and by the

vinashtasakthy(balance power) is created the sun etc.This repeats in every origin of

universe in every kalpa.The pradhaana has balanced existence with the sakthi even when

the universes are formed.The sabda also is having the balanced existence .In the new

creation also it is formed along with sakthi ,and during rains,takes the form of soil ,and

new seeds,and fertilized by the waters of the clouds sprouts again.The kriya(action)which

creates the sanketha(context)again and again,cyclically according to the past association

,is called Bhagavadkriya.This kriya is also called Iswarasakthi.By this type of similar

cyclical changes for generations one has to cognize the eternity of association of sabda

and artha (word and meaning).If kootastha is eternal,should there not be lack of

punaraagama (coming again)?For this question aagama gives answer.In all the sarga ,the

same context was sustained ,with the same love and interest ,and with the same isathaa

like this and it still continues to be so and will continue forever like that.Therefore

Iswarasanketha or context is eternal .For it past,present and future does not

exist.Therefore,the separation into Iswarasanketha and asanketha is not possible.

Pathan;-28 Thajjapasthadarthabhaavanam.

Vyas:-To know the vachya and the vaachaka ,yogin repeat them (japa) and does the

bhaavana (imagines) of its artha(meaning).Pranava is thus repeated(Japa)with its meaning

being thought about.Pranava is the name of Iswara.So,with repetition of pranava,yogin

thinks about the Iswara (bhaavanam).In this process they make their chitha

ekaagra(concentrated).With yoga ,swadhyaaya,and with swadhyaaya

theevravega(udyega),and by these revelation of Paramaathman (V P 6.6.2)is obtained.

Vach:-About the vaachaka of Iswarapranidhana japa and arthabhaavana are said.Both

these are included in Iswarapranidhaana.Bhaavanam is for fixation of the thought again

and again in the chitha.How is that possible? Only by ekaagratha(concentration).When

chitha enjoys only in the Eka (one)as Bhagwan with one pointed concentration ,the artha

is revealed and fixed forever in the chitha.The yogin ,like a singer who remembers all the

gaatha and sings them from their hearts ,remembers Iswara in his heart(hridistha)and

does not think or say anything else .The samadhi in Iswara and the results are thus

obtained by the blessings of Iswara.

Pathan:-Thatha:pratyagchethanaadhigamo apyntharaayaabhaavascha.

Vyas:-How does this happen? When pranava,which is the swaroopa of Iswara ,alone

shines in our chethana,and that alone becomes our internal state,all the

diseases(vyaadhi)of our chitha are permanently ended.Then,we have our

swaroopadarsana as Iswaraswaroopa itself,and thus Iswarapranidhaana gives

Iswarathaadaathmya (Aham Brahmasmi).The Iswarapurusha ,pure,blissful,and kevala

with no births and deaths,revealed in intellect as our own self and as self of all.

Vachas:-Since one see purusha in everyone’s chethana,as that revealed in oneself,with

the light of that vidya the darkness of opposites are completely removed.There is nothing

but Iswara,who is eternally sathwik and rich in attributes and thus dualities removed and

advaitha experienced.The avidya is thus removed by swaropagnaana.In the chitha of such

a person there is nothing except the advaitha of gnaana.The obstruction to cognize

swaroopa was the negation of dharma,projected by avidya .Those negations are

negated.When one negation is negated a dhana (+)happens.Thus by Iswarapranidhaana

,the revealed light of Iswara in own heart is seen in every jeeva,and the knowledge that

there nothing which is different from the self is dawned .(Sarvam Khalwidam

Brahma.Isaavaasyam idam sarvam).Everything is self,everything is Iswara.Thus the

gnaani becomes kootastha,sudha,nitya,without births and deaths,always blissful,kevala

with no dualities .For such a person no mor eupasarga happens .Upasarga means the life

expectancy said for each of the jaathi .I am human,I am bird,I am animal ,I am prapancha

etc are jaathibheda.These are lost for the gnaani.Because of constant visualization of I am

Iswara and everything is Iswara ,all separatisms are ended and only then this advaitha

state happens.In this state there is nothing more that he wants to know or there is no

“other “ into which he can change over.There is no need ,or desire or necessity for such

thoughts or trials or efforts .The chitha has become equivalent to that of Iswara,and in it

constant thought of One truth,its visualization,experience and its use are all merged as

ONE science (Ekasasthrabhyaasa).The gnaana(knowledge)the gnaathaa(the knower)and

the gneya(the known)have become merged a sone.The wisdom of Iswara,knowledge of

prapancha and the self as knower is same.For such an advaithin,no more actions become

cause for bondage.

Pathan:-30 Vyaadhisthyaanasamsayapramaadaalasyaavirathi-

Branthidarsanaalambabhoomikathwaanavasthithasthithy

Chithavikshepaasthe antharaayaa:


Vyas:- From which antharanga ,which chithavikshepa are totally removed?From the

antharanga of yogin,the chithavikshepa called navayogamala (nine impurities for

yoga)which are yogaprathipaksha(opposed to yoga)are removed.The nine are given in

this soothra.These have to be controlled and removed by chithavrithinirodha .Only then

the chitha become a yogichitha.

1.Vyadhi or diseases.It is imbalance of dhaathu,rasa,karana
(Dhaathurasakaranavaishamya)Dhaathu are elements,and rasa are hormones and

polypeptides and karana are the different organ systems(.The imbalance of minerals and

elements,of hormones and of different organ functions lead to disease .The prevention

and treatment of the diseases is aayurveda.)

2.Sthyaanam .This is the lack of function of the chitha(akarmanyatha)

(which is coming under the mental retardation ,autism category )

3.Samsaya(doubt).The state of mind in which one cannot decide which is which .When

this is there nityaanityavasthuviveka is not possible.

4.Pramaada:-The inability to do bhaavana on the saadhana of samaadhi .

5.Aalasya .(laziness)when the body and chitha acquire Guruthwa (heavy ) lack of

movement .(S:-Heaviness of body makes one unable to move from place to place

whereas heaviness of chitha either by pride or by knowledge makes chitha unable to

move from the present position upwards.The guruthwa of chitha of a guru is not moving

up because there is an optimum level for knowledge and there is no more to move up.)

6.Avirathy:-The state of mind when one gets love for worldly things and lack of love in

Iswara
.
7.Braanthidarsana:-Viparyayagnaana

8Alabdabhoomikathwa.The Samadhi state is not attained even after efforts taken for it

9:-Anavasthithatwam.Even if Samadhi is obtained,chitha is not fixed in it .Chitha is

fickle and this prevents fixation in Samadhi.

Vachas:- Dhaathu for functions of the body,takes the form of vaatha,pitha and

kapha.Their imbalance is dhaathuvaishamya(Imbalance of air,salts and minerals and

water )Rasa is the result of what we eat and drink because it is these which are converted

to rasa.their imbalance is rasavaishamya(hormonal imbalance).Karana are indriya and

sense organs .Vaishamya means there is either less or more of something resulting in an

imbalance .By imbalance vyaadhi (disease )is created.(This principle of ayurveda is being

scientifically proven by modern medicine .The water ,salt,hormonal and immunological

and metabolic imbalances creating disease is being explored only recently by

scientists.)When the organs become inactive due to these various imbalances,the lack of

functioning of the organs and of the body happens.And this akarmanya state makes one

anarha or without adhikaara(right)for yoga .(because of the disbility ,not because of

exclusion by any other individual or sect.)

S:-Doubts regarding the knowledge of the many through sense organs:-There are a crore

different types of knowledge aquired by us through sense organs every day.touch ,lack of

touch experience,form,lack of form,colours,hearing ,smell ,taste and others are belonging

to this category of knowledge.This is due to the difference in the function of the different

organs .When the sense organ is not fully efficient it is either functionless or only

partially functioning and giving imperfect knowledge.It is because of these differences in

the abilities of our sense organs in varying proportions in varying individuals ,the

different opinions ,different doubts and different beliefs etc happen and there are several

opposites created in the world.This separatists themselves are creating the doubts.The

doubts are due to this imperfect knowledge of varying proportions in different

individuals.

Vacha:-In an organ which is akarana(functionless)and abhaavana(which does not

think of)there is no prayathna(effort to know).And the power to know is less or absent

.When there is no effort for thinking or knowledge ,the chitha becomes slave to pramaada

and has no ability for yoga or for perfect knowledge.The guruthwa of the body is due to

kapha etc.The guruthwa of the chitha is due to thamas etc.When body and chitha become

heavy ,they become lazy and functionless.When kapha and thamas increase ,the body and

mind become more and more weighted,and more and more immobile and thus sthaavara

,and with Guruthwa(force of attraction)and falls towards the earth and worldly

things.Thus there is increase in love for worldly pleasures and lack of love for Iswara and

this state results in avirathi.

The samadhibhomika are Madhumathi etc.To reach them the opposite type of gnaana

(viparyaya) is obstruction.Love for worldly things is obstruction to attain Brahma.Even if

the experience is reached the lack of fixity in it happens.Without all these a chitha has to

proceed and reach the highest attainable level.In such a paramayogachitha which reached

its goal,these nine impurities does not exist.

Pathan:-31.Dukhadourmanasyaamgamejayathwaaswaasapraswaasaavikshepasahabhoova:

Vyas:-there are three types of sorrows.Adhyathmika,Adhibouthika and Adhidaivika.Only

that praani who has destroyed all these three has been liberated from

sorrow.Dourmanasya is the kshoba (anger or irritation or pressures)generated in the

mind when one does not get what one wanted or strived for.One has to conquer

this.Indriyanigraha (Angame jayathwa) or conquering of senses is the conquering of all

vibrations due to the sorrows and angers happening to our sense organs and mind .

Swaasa is the conquering of the air or vaayu which is taken in as praana(inspiration )and

praswaasa is the expulsion(expiration) of it from koshta (lungs) .The chitha having

vikshepa is the vikshiptha.It is different from the samaahithachitha in

sorrows,conquering of senses,in dourmanasya ,control of breath etc.In vikshiptha there is

no conquer of these.In samaahithachitha all these are well controlled and conquered.

(S:-When one succeeds in conquering these he is named as Jina ,the conqueror).

Vachas:-Sorrow is the sahabhoomi(companion plane)of vikshipthachitha.By

kaama(desire)mind and by vyaadhi(diseases)body experiences adhyathmika

sorrows.From vyadhi is born the adhibouthika sorrow.From the troublesome graham

(grahapeeda)adhidaivika sorrow arises.These creates opposite pains for living

things.Therefore one has to learn about them,understand them and try to control them and

destroy them.(S:-The science of sareeravignaaneeya,manovignaaneeya which comprise

anatomy and psychology ,dhaathuvignaaneeya which is knowledge of elements and

minerals equivalent to physics and chemistry,aayrveda or medical knowledge ,jyothisha

or astronomy and prapanchavignaaneeya which is astrophysics and kaalavignaaneeya

equivalent to knowledge of time are thus devised by the yogins to learn,know and prevent

and destroy the effects of various calamities and the sorrows caused by them).

In living things the breathing is an uncontrolled function happening without their

knowledge.In a yogin it is controlled and following a law and is according to his own

wish and knowledge.For an anga of yoga called rechaka,the intake of uncontrolled

swaasa is contradictory.And for another anga called kumbaka ,uncontrolled expulsion of

air from lungs is contradictory.Thus by controlling what is happening ,by perfect control

as well as knowledge yogin controls all the senses and all the worlds.

Pathan:-32.Thath prathishedhaarthamekathathwaabhyaasa:

Vyas:-the vikshepa are obstructions to Samadhi.therefore they have to be obstructed .For

it continuous abhyaasa is needed.It is for obstructing the strong vikshepa,the method of

ekaagratha(concentration)of Iswarapranidhaana ,which is practice of ekathathwa (one

principle alone) based on Iswara alone is advised.Chitha is always searching for different

meanings in different pratyaya and is therefore said to be kshanika(due to its temporary

interest in things).It is not ekagra (concentrated)but vikshiptha in different things for

short periods.The process of turning it from these multiple interests and concentrating it

on One is Samadhi .Only by ekagratha,chitha can cognize everything(sarva).For a

vikshipthachitha this is impossible.without fixity in the object or subject of study with

concentration no one can get mastery over it.The lack of adhikaara(right)for

vikshipthachitha for Samadhi is due its lack of interest except for a temporary period in

any thing.The chitha which got fixity in Samadhi,on the other hand cognizes both eka and

aneka (one and many)by its ekagratha itself.It grasps the swaroopa and swabhaava.By

balancing purusha and prakrithi in the experience of Athman,both the one and the many

is revealed in the concentrated samaahithachitha alike.Both sparsa and asparsa,drisya and

adrisya,vyaktha and avyaktha reside equally in the self of the yogichitha.This is seen and

experienced always by that chitha.The wisdom of “I am eka”and I am not separate from

prapancha or Iswara has made his thoughts abhinna and there is no past ,present or future

in it.The body is not seen as a limited thing bonded to spacetime and the present but as a

vehicle for Athma beyond spacetime and bondage.In the chaya(shadow or mirror of own

experience,the Light of knowledge of oneness with brahma is reflected and he has no

doubt about his own experience .Yet he searches for proofs from other people’s

experiences ,from scriptures and by constant thinking and experimentation gets all

proofs/evidences so that he can communicate the experience to others with evidence and

pramaana.In the same way,by the power of own experience and the proofs thereof,he

rejects the opposite views by analysis .In samadhi ,the experience of Eka,and when out of

Samadhi times,as the analyzing and thinking mind cognizing own experience in light of

others experiences and proofs ,so that one can reject or accept what one thinks is

logical,the continuous swadhyaaya and research ,as Aneka ,and this state of own mind in

eternal saamya(balance)with purushaprakrithy is seen by yogin every day every

moment.He is analyzing his own chitha .He is experiencing his own chitha.By the

practice of Ekatha (oneness)the chitha knows the aneka(multiples)as eka and this

experience of cognition of eka in aneka is not heresay but own

experience(swaanubhava).The chitha fixed in this swadhya become permanently in

dhyaana state.

Vachas:-Why one should obstruct ?The reason for obstruction is that they are

Prathipaksha(opposites)to Samadhi .By Iswarapranidhaana and its practice ,because of its

simultaneous nature,vairagya also is to be understood.By Iswarapranidhana and

vairagya,chitha become ekagra and all chithavrithy are

obstructed(chithavrithinirodha).There is no law that after practice vairagya or after

vairagya ,practice.Both are simultaneous.The Eka(one)thathwa is Iswara on which the

chitha concentrates.The vainaasikaas due to their Kshnikavaada(theory of temporary

nature of chitha)said there is no(naasthi)chitha which is perfectly

ekaagra(concentrated).If we go by their theorythere is only vikshipthachitha .In that case

no one has ever attained ekagratha,dhyana or Samadhi .And there is no yoga as a

science.This is not acceptable.(S:-Note that this is the same reason why Sankara also

argued against Vainaasika and Naasthika .But the historians consider Sankara as

antiBudhist Hindu ,and Vaachaspathi as antiHindu Budhist/Jainist monk .The lack of

understanding of these historians is due to the lack of reading of both the texts with
ekagratha).

Vachas:-During Samadhi experienced as Ekasmin(One)and out of Samadhi experienced

as anekasmin(Aneka) the same principle in the same chitha,generate a state of

yugapad(simultaneous )and this iswarathwa is the sakthy which has no equal ,which has

no end or beginning but at the same it seems to be having an end and a beginning and

have limits .this feature is responsible for the vikshiptha mind to think that it is temporary

or kshanika .The reason for forgetfulness of experience and the lack of cognizance of a

object once cognized are also due to this sakthi.Since they divide bhaava as kshana ,past

,now and future exist in them as bhaavabheda.Therefore the chitha cannot remember

what happened before and what happened just now.therefore the chitha cannot

concentrate on anything though interested in several things .this leads to anavasthitha

state.Because of vikshiptha chitha is unable to achieve ekagratha.In this way the

destruction of chitha(vainasika)happens .The kshanika chitha cannot get yoga experience

because of lack of ekagratha.But the santhaana(generations)of chitha happen as a flow

(flow of consciousness)due to lack of kshanikatha of flow and is

continuous.(Nairantharya).This is the quality and dharma of prakaasa(light).Chitha is

prakaasaroopa(form of light)and therefore it has the continuous flow nature of light .(S:-

Just like a star’s light flows continuously from it but people on earth see it temporarily

only due to the distance,the impurity in the interval as air,or another object etc ,the

temporariness is a lack of perfect understanding).The pure truth as flow of light which is

not enveloped or covered ,reaches us in smallest possible amsa(part) through several

impurities and what we see here is all made of that small part of light only.the chitha

should not be vikshiptha in these aneka which is only part of that one truth,and should be

ekagra in the light which is eka and eternal .The people who took effort to do this had

given us testimony that this is possible.Therefore ekagratha also is chithadharma (not

vikshiptha alone)and it has nityatha(not temporary but eternal nature)as its

character.Now we will understand why some people say that it is temporary and not a

continuous flow,and others say that it is eternal flow of light .This yugapad statements are

indicative of the chithadharma of the person concerned only,not of the truth or Iswara

which is sath,chith,ananda(truth,light,bliss).All the different opinions are due to the

different levels of vikshipthachitha.When the perfect ekagratha is achieved in

paramarthasatha,all vikshepa ends.The true gnaana is in the ability for

ekagratha.(S:-Bhagavad Geetha saya Sradhaavaan labhathe gnaanam).In this way the eka

as samaahithachitha and aneka as vikshipthachitha is elaborately described .How do we

forget in Chaithra the sasthra and jobs done in Maithra ,?that alone is the importance of

kshanikatha(temporariness)of vainasika.When we are in Chaithra utsava we don’t

remember what we did in Maithra star.But we had experience of it.Simply because we do

not think about it at the particular time ,there is no indication that it is kshanika.When we

do special sraadha,vaiswaanara,ishti etc with our relatives,our parents and children we

get the fruits of them in that particular time.The sweetness of mangoes we experience

only in a certain season due to the law of the sun and the seasons.But these we experience

as a continuous process throughout lifetime,though only once an year.Hence the

temporary or kshanika nature coexist with its eternal nature as generations of our people

have experience it continuously(nairantharya) .

But in samsdhi the continuity of experience is not through others or through our

children.It is a special gnaana which is obtained by individual ekagratha .The one who

enjoys and the one who remembers is the same person.If the generations(santhana)or

children do not perform effort to attain ekagratha they may not experience it.Therefore

the difference of the generations and of persons is in their kriya (karma).The parampara

(continuity)is not through sons but through the agnibhaava(energy state)of the

maanava(shishya/disciple).The association is not as cause and effect as in father and

son.They are two individuals living as sahabhoomi or two individuals living in different

bhoomi either with the same view or opposite view influencing and enlightening the

thought processes of the other.They influence each other.Therefore they are co-

ordinates.Like a stone rubbing against another brings out fire ,the two individuals having

opposite views can ignite a spark of knowledge.For Vyasa and the other ancient sages

,due to fixation of chitha in true satha ,no difference as my son,your son can

occur.Therefore all disciples are treated alike as own children by such Avathaarapurusha.

They don’t have difference between gomaya and paayasa.Gomaya is also paayasa.The

combination of five gavya is paayasa and therefore it also is gomaya.The yogin has no

difference between gain and loss ,dos and do nots.No pains or pleasures,no karma or

bondage to karma.The chitha is always lightened and is without any shadow or

obstruction to flow of eternal light ,and he enjoys only the light of that knowledge.He

eats and drinks only that light .There is no bhoga of external worldly things inthat chitha

.the difference of chithi ,and chitha is not there.Chitha is always concentrated in the

swaroopa of light,in the swabhaava of light,with continuous smarana of it with

continuous enjoyment of it and they are thus sadaa(always)yogayuktha . Such a gnaani

alone enjoys absolute bliss and are in nityasamadhi.They have memory of births

,deaths,dawn and twilights ,and their experiences and memory of several such janma,but

they are not dependent or bound to them and with the knowledge that “Iam the Athma

which remembers” ,they are forever in bliss.The

grahana(cognition)smarana(remembrance or memory)roopakaaranabheda(the differences

and reasons for the differences in form)the direct and indirect combinations of similar

and opposite forms and their effects and their Pratyabhigna(memory of all),the chitha

experience and is concentrated only on” I am Eka” .the seen and the seer has become one

in chitha .Therefore the experience of ones own oneness with the eternally liberated

Iswara ,the ultimate cause for all is there.It is by the power of experience that we see

oneness or separateness in prapancha.Even with a kanika(particle)of nyaaya(logic)a

person with ekagratha can understand the etrnal oneness .Therefore ,the view of

kshanikatha also ,with the nyaaayakanika, can be compared with the Brahmathatwa for

its understanding.

Pathan:-33 Maithreekarunaamudithopekshaanaam

Sukhadukhapunyaapunyavishyaanaam

Bhaavanaathaschithaprakaasanam

Vyas:- To get chithaprasaada(bliss of chitha) one should have the bhhavana(imagination

or emotion)of maithri(friendship),karuna(compassion)muditha(happiness)and

upeksha(avoidance)and lack of attachment to all dualities..Maithri is friendship to all

creation and enjoyment when they are happy .Karuna is compassion to all

creation.Muditha is the happiness one feels whenone see good people and in their

company.The upeksha is avoidance of bad people and their company and lack of interest

in them.The lack of interest in dualities of any kind whether sin or not sin,whether

pleasure or pain is also mentioned.With the bhaavana like this sukladharma is

originated.With this chithaprasada happen.And by chithaprasada the ekagra and blissful

state (sthithipada)is achieved.

Vachas:-The mind which is aparikarmi (not helpful)having asooya (envy)etc is not

suitable for Samadhi.Assoya(envy)is enemy to Samadhi and chithaprasaada.Therefor

.such disqualifications have to be removed first.The methods to remove them are being

said.The chitha where maithri(friendship)karuna(compassion)etc arise is parikarmi and

in it chithaprasaada arise.That chitha has friendship and compassion to all beings.There

is no hatred or anger against anyone .This is the reason for the happiness of the

chitha.When we develop compassion for all and their pain becomes ours ,we become

devoid of hatred or anger against any one.Only when we are thinking of illluck to others

and we are envious of their happiness ,we become angry to them and hate

them.Compassion and maithri takes away these negative qualities.When we enjoy in the

enjoyment of all creation and have compassion in the pain of all,where is the place for

envy and hatred?Muditha is the feeling of happiness when we see good people.Even this

discrimination is lost when chitha progress .When we show disinterest and avoid the

company of the bad people we are in a midposition.That also is lost during when the

chitha progress .All the opposites are gone and chitha devoid of rajas and thamas become

sathwik and the sukladharma awakened in chitha.The richness of sathwa makes us

naturally blissful.The chitha ,thus become prasaada .Through ekagratha,the blissful chitha

reaches sthithipada.Thus through Maithri etc chitha reach a position which is devoid of

untruth and is full of truth and light and bliss.

Pathan:-Prachrdhana vidyaaranaabhyaam vaa praanasya:

Vyas:-In the koshta,by action of nose and mouth mind become prachardhana.Vidyaarana

is the praanaayaamaa.By these two , mind attains sthithi.

Vacha:-The methods for sthithi is said.By the sabda”vaa”not only the two mentioned in

this soothra ,but all the said and also the internal(thought)bhaavana are included. (both

thoughts and words).These originate simultaneously.(called sahasamuchaya).A person’s

thoughts are expressed by his words.This expression or disclosure is called

prachardhana.Within the body cavity(koshta) air touching the different positions within

the mouth and nasal passage by that effort produces the word (vaak or vaani).This word

which is according to science(saasthravihitha) is made pure and great by the effort of the

mind by human beings.The origin of word is in rechaka.The air that is breathed out is

kept stationary outside for a fixed period is Praanaayaama.The praana is made into yaama

.This is not achievable even by great effort .But we can ,by reducing the weight of

air(laghookritha)by prachardana and vidyaarana,make our body also weightless.Thus the

gross body also gets the sthithipada of the sookshma and laghu mind.In this way,the mind

and body become one.The thought,word and action become one.

Pathan:- 35 .Vishayavathi vaa pravrithiruthpannaamanasa:

Sthithinibandhani:

Vyas:-By the end of the nose we grasp the action of gandhasamvith or smells.The end of

the toungue is rasasamvith and understands taste or rasa.The middle of toungue is

sparsasamvith.The jihuaamoola where the toungue starts is sabdasamvith.Thus each

position has the function of a definite type and it is repeatedly done by each part and thus

the position or sthithi of chitha related to the position of function is demarcated .In

samadhipragna the doubtlessly clear consciousness shows them as the five dwaarins

(those who keep the gateways-of gandha,sparsa,roopa,rasa,and sabda.).The word formed

from the mouth to the nose are related to these five positions and their dwaara and their

cognition(or chitha related to brain position ).This is compared to the lightrays of the

sun,moon,graham,mani (jewel)and pradeepa(lamp) producing pravrithy(functions) .Both

chitha and the pravrithy are vishayavathy.(It is worth noting that the functions of sabda or

soundwaves and lightrays is compared and the anatomical positions of sense organs and

biological energy being equivalent to cosmic energy and inorganic energy is pointed out

.).By the proficiency in each of the sciences and by advice of acharya (previous scientist

–teacher) chitha by its own cognizes the meanings and become sadbhootha(element of

sad or truth).It is just like the knowledge of elements and their meanings gives

desagnaana(the knowledge of space or places –geography and space measures ).When

the cognized by own karana(senses)become by comparative study and the subtle

meanings through analysis of saasthra of the past teachers and own effort ,fixed and then

intellect is originated from that chitha.(S:-The knowledge of directions,of space and time

is dependent on knowledge of the five elements .The similarity of this spacetime

knowledge to that of knowledge of sound waves and sound energy is again compared

here.This is the way of making the gross knowledge subtle by comparison and

interdisciplinary approach.The statement that intellect is derived from a chitha which is

engaged in such subtle analysis is also noteworthy).

The advice of previous acharya and the anumaana of science are for the testing of our

own sense experiences and fixing the truth in them .This is the experimental model for

any science for saviseshapratyaksha or special observational visions.(At present we call

this reference and observation,data collection and comparison )Once we know the

meaning of what our ancestral scientists said by this special type of scientific

observational pratyaksha ,we can carefully

classify(apavargeekarana)everything(sarvam)with care and

with subtlety(sookshma).It is this function which is called the parikarma of chitha.A mind

or helper which does this is parikarmi .

Vyas:-Among orderless functions by the naming of their

vaseekaarasamgna ,chitha is born.Then it become efficient to grasp meanings of that

particular subject in which it is involved.(In which subject is one interested and learned

that subject is perceived in chitha with efficiency).In that

sradha(concentration),veerya(energy),smrithy(memory)and Samadhi happen effortlessly.

Vachas:-The methods for sthithi .

The actions are generated inmind through the vishaya .Therefore mind’s sthithi is always

bound to external vishaya.When yogi fixes his his sradha on the end of nose,he gets all

the perceptions of all the fragrances or gandha.(Earth is gandhavathy.Therefore by this he

grasps entire prithwi with its panchabhootha.).In this way concentarating on each of the

gates the yogin conquers and understands each of the sense organs ,its functions and its

vishaya.(When one is proficient in sabda or sound ,he is controlling all these dwaaraas

and becoming the controller of all elements and all universes).How we do the repetition

in Bhaavrithy(Bha or kshethra is the universe with the zodiacal signs of 12),only with

several years of practice and repetition of sthithi,we get proficient and this is verifiable

both from aagama and from own experience.This is so in attainment of kaivalya also.It is

not possible to observe such functions with very little time and experience.The

sthithinibandhana in the subject of Iswara and vivekakhyathi(wisdom)also is in the same

manner.To get samadhipragna the chitha has to be fixed in Iswara without any distraction

or wandering to any other object without any doubt and continuously.For the sidha of

aagama ,the knowledge comes to them(aagama is that which comes ) or to their internal

space ,and they are not going after them .The vrithy or functions depend upon

Iswarachitha and Iswarachitha do not depend upon them or desire for them.they create

aagama from their own sarvagna chitha by their own visions and with meanings.The

yogasidhi is due to sradha.By advice the general perception of meaning occurs and with

sradha and dhyaana the chitha knows the rest .This is yogasidhi.

Pathan:-36. Visokaa vaa jyothishmathi.

Vyas:-In mind, bound to sthithi(position) and by repetitive behaviour ,pravrithy

(actions)are begun.Waht is cognized in the heart’s lotus is the budhisamvith or true

intellect.The aakaasakalpa which is bhaaswara (bha is the lightfield of zodiac and swara

is sabda the guna of aakaasa and hence this word shows the form of aakaasa) is the

budhisathwa (the element of intellect ).The efficincy in its position or sthithi is a function

which comes as gnaanaroopa(form of wisdom)through the light rays of

sun,moon,graham ,jewels,and lamps.The chitha made one with asmitha ,become similar

to a waveless ocean(mahaasindhu) quiet ,endless,and deep .If a little bit of thinking is

done on athma ,(by anuvidya)as “Asmeethi”,this sampragnaatha gives the ability to reach

this state.This vidya which is adwayi(without a second and which is

adwaitha)visoka(without sorrow)and vishayavathy(with external vishaya knowledge)and

asmithaamaathra(only asmitha remaining) is the function called Jyothishmathi(The

enlightened mind).In such a chitha the gnaana of light and sound in subtle form is

awakened.

Vachas:-Visoka means vigathasoka or which has no sorrow.Jyothi is light .jyothishmathi

is the mind in which the truth of light energy alone is revealed as pure intellect so that

the chitha has become light /energy itself.It is the enlightened mind .The

hridayapundareeka or hearts lotus is between middle of body(naabhi)and the beginning

of throat ,and is seen as a lotus bud,which is kept facing downwards ,with eight

dala(petals).By rechaka and praanaayaama yogin makes it urdhwamukha(turn upwards)

and do dhyana and dhaarana in it.In the middle of this is the sabda :a: whichis the solar

mandala.It is the jagrad sthaana.Above it is the “u”kaara or chandramandala ,the lunar

mandala which is swapna sthaana.And above it is “ma”kaara ,the mandala of agni or

energy ,which is sushupthisthaana.And above this is the Paramavyoma ,the Brahmanaada

which is the sthaana of thureeya.The sthaana of thureeya is only an ardhamaathra(half a

maathra) for the yogins..The urdhwanaadi which is urdhwagathi and in the center of the

karnika is termed the Brahmanaadi by them.On its apex is the functioning

sushumnaanaadi which famous as the Brahmi is crisscrossing in all the mandala or fields

of surya ,Chandra,agni,and thureeya.The yogin do dhaarana of chitha in it and gets the

enlightenment.Whichever form of intellect one gets that is visualized as the

budhisathwa.We visualize the aakaasakalpa in it as spreading everywhere,in all fields.

The sunlight taken by the graham(organ)is taking the form of that which is understood by

that graham(organ).Thus the different forms happens to the same light energy with only

one form.The forms are thus kalpitha (constructs)by the sense organs and it is not the

truth.Mind is the preference of the sense organs and their intellect.It is not the

Mahathathwa.The mahath is the energy which is felt as the one in the sushumna ,as

jyothiroopa,and through several and multitudes of janma and it is having

sarvavyaapithwa(spreads and expansile everywhere both inside and outside body and

universes).The mahathathwa is prakaasa itself.In asmitha mind see this oneness as light

energy.In the end of asmitha,the swaroopa is visualized a sjyothi.The waves are the rajas

and thamas.They end.The ocean of light is seen as a mahaasindhu which is waveless

,endless ,quiet ,in the form of perfect sathwa ,an ocean og energy .It is not a vision of

different lights,but a vision of ekajyothish.When such an experience is attained,the person

accepts it through own experience and then finds proof for it from aagama and old

teachers.This process alone is the remaining life.Nothing else matters for a person who

has experienced this mahaasindhu within.This is what Panchasikha has said.If one can

control the manyness which is very difficult to control,at least a little bit ,say the measure

of an atom(anu)he can expect to proceed further step by step as athamachintha(thought

about athman)anuvidya and anuchintha ,and asmitha.Thus asmithaamaathra which is

jyothishmathi ,and the jyothishmathi of different light rays are unified as one in that

chitha(the unification of different energies as modern science is attempting to).What was

misunderstood as many and as two ,is really one.The ocean with impurities of rajas and

thamas is with waves,the jyothishmathi of aneka energy and the sathwa energy alone as

asmithamathra is the waveless ocean of advaitha.The difference is only one of difference

in rajas and thamas (nearness to the shore of vishaya and its impurities) and their

absence.The expression of the two types of jyothishmathi is thus cognized by the sidha.

S:-The presence of the Mahasindhu as ocean of light and sound energy ,described by

Panchasikha is quite interesting to me as an individual since it represents a recurring

childhood dream I had been seeing from age 8 onwards.

Pathan:- 37 Veetharaagavishayam vaa chitham.

Vyas:- The chitha of a yogin has attained the state of veetharaaga( no raaga or special

attachment)to vishaya (external objects)and hence they do not create any colour even if

they are placed nearby.

Vachas:-The chitha of yogins like KrishnaDwaipaayana Vyaasa has no dependence on

any objects and are free from attachment of any kind and hence called veetharaaga.

Pathan:-38.Swapnanidraagnaanaalambanam vaa.

Vyas:-Even in swapnagnaana and in nidraagnaana , the chitha of yogin has no

dependence and it is fixed in sthithipada even in those states.

Vachas:-In dream states one travels through forests or temple complexes etc through the

mind’s visions.The chitha of yogin see lunar mandala and travels there with elements

which are beautiful as soft lotus petals,and as aristocratic jewels of

chandrakaanatha,wearing fragrant jasmine blossoms and worshipping the idols of

Maheswara with them,and prabudha(of great intellect)and blissful .It is only in the

thoughts of such elements and the forms of such blissful existence the yogin’s chitha

enjoys ,even in swapna.Such a chitha has attained sthithipada even in sleep and dream

states.Even in sleep their chitha is not thaamasik ,but saathwiki.Such enlightened

intellects have only bliss even in swapna,and not a trace of sorrow in them.Their mind is

ekaagra in the Hitha naadi .In this way the yogins who are knowers of Brahma visualize

Brahma in sleep,and enjoy the memory of it forever.This visualization happens only in

the oneness of Gnnana,gneya and the gnaathaa(knowledge,known and the knower).

Pathan:-39.Yathaabhimathadhyaanaadyaa.

Vyas:-One can select the dhyaanavishaya or dhyaanaroopa according to one’s liking and

interest.Then to get concentration on it and to get fixed on it and become one with it is

easier.

Vachas:-Whatever form is meditated upon ,one gets thanmayatha(oneness)of that

form.(If we meditate on sorrow or a form having intense pain and suffering the pain and

suffering will increase )

Pathan:-40.Paramaanuparamamahathwaantho asya vasekaara:

Vyas:-If we fix our meditation on the subtlest of the subatomic particle(paramaanu)we

get sthithipada in it.If we meditate on the large scale universe we get sthithipada in it.If

we go on changing from one to another ,the many crores of forms will reduce our

ekagratha(concentration)and becomes obstacles.That is why yogins are asked to meditate

on one single ishtavishaya or ishtadevatha .for perfect control called poornavaseekaara

this method is essential.Concentrate on your ishtadevatha or ishtavishaya and fix chitha

on it for long periods of time without diversions ,and by constant practice of this ,get

sidhi with dependence on parikarma.(S:-In this way Iswarapranidhaana is bhakthi on an

ishtadevatha and meditation on it for getting ekagratha and fixity of chitha and is the best

method for attaining sthithipada. In Bhaagavatha Vyaas advised the meditation of Vishnu

for attaining sthithipada and Vishnu is the sthithideva ,the sustainer of universes.).

Vachas:-What we should do to attain and sustain thithipada in Athman? Only a

yogichitha can do vaseekaara of everything from Paramaanu(the most subtle)to the

paramamahathwaantha(the most great and gross).The vaseekaarapadaartha(An object that

has the power of attraction)will always be Pindeekritha(One with pinda or mass).The

subtlest paramaanu is the pinda with least mass,and the gross universe is the pinda with

most mass.(In modern science language the quantum universe and the relativistic large

scale universes)..Both are attracted by the chitha of the yogin and in his concentrated

state of chitha he knows and cognizes both.They are attracted and taken in(aavaahana) to

the chitha of yogin and internalized.Both the subtle and gross attraction of the small

paramaanu and the great universes thus are seen in the chitha of yogin and gnaani thus

attracts everyone,small and great.(This state is the oneness of gnaana,gnaani and the

gneya)

Pathan:-41 Ksheenavritherabhijaathasyevamanegruheethrugrahanagraahyeshu

thathsthathadanjanathaa samaapathy:

Vyas:-The ending of all other vrithy is called ksheenavrithy.The chitha with

ksheenavrithy is abhijaatha .This is explained with an example.As jewel or

sphatika(crystal).Crystal is pure and colourless.Whichever object is kept near it,it

assumes the colour of that object due to its shadow only.But it does not change colourless

state.In this way,whichever subject or object is placed near a yogin’s chitha,the chitha

cognizes it perfectly well andthat is how yogin gets knowledge of everything .The person

coming near ,or a science or art coming near is known by the chitha of the yogin

thouroughly ,but the chitha does not change from its original state of raagarahitha.It does

not get the roopa or bhaava of the subject .It just reflects the shadow and knows all.When

the subtle elements are near,it takes the subtle elements and look like it is subtle element

and when gross things come look like that.When the viswaroopa is brought near such

chitha(the form of the universes)it assumes the form of viswaroopa .The dependence in

cognition(grahana)is only the shadow and after cognition (grahanaantham)the shadow is

removed and the original form is again shown.Therefore only by grahana(cognition /and

eclipse-two meanings)we visualize the swaroopa of the sense(indriya) of chitha which is

prakaasaroopa(the form of light).If the object known is purusha,it is the

aalambana(dependent)and it becomes coloured by purusha and is seen as purusha.If it is a

mukthapurusha ,chitha becomes mukthapurushaswaroopa.The cognizance of all in this

way,like an aristocratic(abhijaatha)crystal,by the state (sthithi)of the cognized,cogniser

and the cognition ,as one by the gnaaniis called samaapathy(equalization ).

Vachas:-In a chitha with attainment of sthithi we can see vaseekaara.In such a pure

chitha,what vishaya in which form becomes sampragnaatha? To this question the soothra

gives answer.With abhyaasa(practice)and vairaagya the vrithys of rajas and thamas

become weakened(ksheena)and later they are totally destroyed.Then only the sathwa of

the chitha remain with its form of light and swabhaava of continuous flow of light

energy.In such a chitha how does the knowledge of the prapancha with rajas and thamas

remain?How does they originate and visualize in it?The example of crystal is then given.

The upaadhi is the red flower.

The shadow of its red colour is the uparakthachaaya.(reflection )

When the uparakthachaya of the upaadhi falls on the pure clear crystal,the reflection is

seen by the onlookers and they think that the colour is there in the crystal.The

vishayagnaana ,(knowledge of all subjects)and of all forms(roopa )in yogin’s chitha is

only this reflection.The grahyavasthu(the red flower here,which is the known)has colour

and form and only its shadow is there in the graahakachitha(the chitha of cogniser) .This

is called grahana or cognition.(Note that the word grahana for eclipse is the word used

here.On a new moon day when the shadow of moon falls on sun,the observers on earth

can see it .This is akin to what is described here.This is not accidental but intentional.The

use of the same word graham,grahana,and grahya in astronomy and cognition of

yogachitha is noteworthy).

The known,knowledge and the knower are separated for understanding and analysis and

experimentation for human mind.Actually they are one energy only.The

anthakarana(internal faculty)which is related to athman has the form of sunlight or

gneya(to be known).The earth and the moon (the body –mind complex)is the knower or

gnaathaa.The process of grahana is the cognition of swaroopa.(S:-The term graham thus

means the objects which help in the cognition of the process ,and ara the sense organs

and the planets which are both nine in number .If graham is that which helps

cognition,vigraha or an idol is that gives help in a special way –viseshena graham)

The limitation of cognition of athma is not due to the form of athma.But the limitation of

the mind-body complex.The yoga is a method to remove these limitations.The uparaaga

of grahya is studied by the human mind after dividing it into its sookshma(subtle)and

sthoola(gross)aspects .All the different universes ara actually chethana alone

(energy).The objects distinguished as cow,pot ,earth etc is also chethana only in different

forms.These sthoolapinda are all in truth subtle(sookshma)prakaasa(energy of

light)only.One can find out this logically in vitharka and vichaara Samadhi.The state of

indriyasthithi in grahana also is like that.All the graham(indriya ) sitting together in the

same griha or kshethra ,gets the grahana or cognition of truth.Not alone.Therefore all the

sense organs are bound to mind as a complex .(S:-In astronomy the mind is the moon

,and all graham in the solar system being sense organs attached to the thinking mind on

earth ).

Grahana is dependent upon what is being cognized.If we depend upon the red colour ,it is

red.If blue it is blue that is known.Similarly if we wants to know bliss we get bliss .And if

sorrow ,we get knowledge of sorrow.If aananda and asmitha,we know them.If we wants

to know astronomy ,we know that.If we wants to know music we know that,if medicine

,that.In this way any subject that is brought to the yogin’s attention(near)is known to the

chitha by its ekagratha and this cognition is effortless.And even after grahana ,they

remain the nityamuktha state itself.The mukthapurusha like Suka and Prahlaada have

spoken about Samadhi knowledge in this way.(According to modern mathematicians ,a

person who gives concentrated study for 3000 hours in a subject gets competence in that

subject and if 10000 hours are devoted to any subject ,one can get real expertise in

that.This is according to Graham Lawer.If we apply this ,according to him,one year ,one

month ,21 days,and 16 hours are needed for getting expertise in a subject.And reducing

the hours taken for other activities essential for life like day to day functions including

sleep,he gives three years to become an expert in one subject.This is an approximate

calculation only.A child who starts to learn from five years ,by 65 years of age can master

at least 20 to 21 subjects in this calculation. The yogic chitha achieves more than

that.Because the concentration power is more and interest in worldly things are not

existent the rate of cognition is more .)

Vachas:-Another simili used is that of anjanasalaaka which increases the visual power of

Human eye.The removal of impurities of rajas and thamas ,and the perfection of

chithasathwa ,by dhaarana and dhyaana and its maturity so that there is fixity of pragna in

oneness of known,knower and knowledge is this type of function.And this is called

sampragnaathasamadhi.The order of meaning and the order of learning(paada)of the

known,knower and knowledge has no contradiction and which should be used first is not

a matter of controversy since all are one.But in the bhasya ,the first is given as the subtle

paramaanu because of the wonderful and respectable scientific intellect of the

bhashyakaara and is very beautiful too.

Pathan:-47 Thathra sabdaarthagnaanavikalpai:samkeernaa savitharkaa samaapathy:

Vyas:-The sabda Gouri can be divided into ,Gouri the meaning and Gouri the gnaana or

knowledge .This division is for easy grahana(cognition).Vibhakthy or division is for easy

cognition.Dharma path(Dharmapantha) is divided into the three dharma of

sabda,artha,and gnaana though they are actually one.In the pragna of yogi in Samadhi all

the three are one and this complex samapathy is called savitharka.

Vachas:-Samapathy is explained in general (saamaanya).This itself becomes four types as

savitharka,savichara,saananda and saasmitha. Savitharka is in the middl position of

samaapathy.How? Savitharka is the visualization of the complexes formed by the

mixtures of kalpa and vikalpa of each of sabda,artha and gnaana ,occupying a middle

position of these complexes.The different sabda which are formed from the sabda

Gouri,the different artha for each of these different sabdaas,and by the functions of these

different meanings and sounds the different opinions created by the previous scientists

,and occupying a midposition of all these ,knowing and seeing all these different theories

and opinions,and vibhakthy and groups ,seeing the most acceptable sabdaarthagnaana for

the current (present)is savitharkasamadhi.(S:-In a way it implies linguistic analysis of all

sabda with meanings used by past generations and interpretation for the present and

future).The first requirement is that the division is for easy understanding and there is no

actual division.This is not so easy.While learning about prakaasa(energy)which is eka,we

divide it into different (aneka)as pindeekrithaprapanchavasthu(worldly objects with

mass)but know that theyare different forms of the one energy.Prakasa cannot be

divided(avibhajya).To differentiate as anuaya and vyathireka is the sabdadharma.To

differentiate as jada and moortha is arthadharma.To differentiate as prakaasamurthy(form

of energy)and its lack and combinations(viraha and samyoga)is gnaanadharma.These are

the three vibhakthipanthaa(paths of division) said for sabda,artha and gnaana.According

to swaroopa is the path of awakening and upward journey for each.The goal and the path

are one.The three different educational paths depend upon the interest and ability of the

learner.This samapathy is expressed with the example of Gouri /cow .

Pathan:-43.Smrithyparisudhow swaroopasoonyevaarthamaathra nirbhaasaa nirvitharkkaa.

Vyas:- In nirvitharka the perceived is the para.It is pure and has no

sabdasankethasmrithy(remembrance of relations to sabda) or the herad and deducted

knowledges and their differences of opinions (vikalpa)and is fixed in samadhipragna as

swaroopa .It is the bheeja(seed )of all heard and deducted.Therefore it is before all the

heard and deducted and hence devoid of all those.It has no vitharka due to this

reason.The yogi visualize this with pramaana which are not complex(asamkeerna).The

lakshana of nirvitharkka is it is pure from smrithy,and without any swaroopa and revealed

by artha alone.It has no sabdasanketha ,no heard or deducted different opinions of gnaana

,and no memory of such vikalpa ,and hence is pure and uparaktha only in the

grahyaswaroopa(the swaroopa of the grahya or the known)which has sacrificed the

cognition(grahana)of own pragna as “my pragna”,and has become one with the grahya as

its padaartha and swaroopa .Its upakrama(beginning)is in the ekabudhi (oneness of

intellect).It is the advaitha intellect which see athma ,as anuprachaya or groups of atoms

of cows to pot and all the universes,all the subtle elements and gross worlds ,dharma and

positions (samsthaana) as One.even the avyaktha(unseen)and the imagined exist in that

athmabhootha.In previous dharma,it also might have had agnaana (ignorance)of

swavyanjakathwa( revelations of self as different ) like udaya in kapaala,and thirobhaava

(rise and setting.Kapaala is a Sanskrit word used for both the skull and for the horizon ).It

is because of the one mahath which is touched by even the anu of an anu(atom of an

atom) and its eternity of function ,the function of each of the organs is carried out.The

prachayavisesha(special groupings)which are avasthuka(not seen objects)are the

sookshmakaarana(subtle cause)for all objects and had been in existence forever before all

objects.Such a subtle reason or kaarana is fixed in avikalpa,and is different from false

knowledge of the seen objects (by sense organs)and difficult to achieve and this true

gnaana is comprehended as different from mithyaagnaana ,and without

tharka(arguments)in nirvitharka Samadhi and this is samyaggnaana due to lack of

vishaya.(vishayaabhaava is samyaggnaana ).It is not touched by sense organs.The gnaana

which is not touched,seen,kissed,enjoyed ,tasted,or smelt ,the gnaana before all vishaya

and the sense organs were created ,is this organless gnaana.It is from this ,the mahad and

other divisible,and other objects with avayava(organs)were created.It is this gnaana

before creation of all universes which is the subject of nirvitharkka Samadhi.

Vachas:-What is nirvitharkasamadhi?This is thought about in this soothra.The purity is

the lakshana here.The memory of the previously heard sabdasanketha,the functions of

aagama and anumaana have created the sankethachaya when the word Gouri is heard in

the savitharka.In that there is adhyasa of one on the other in athma.Its chaaga(the groups

of reshmi or a mandala of lightrays )becomes the gnaanavikalpa by deduction.It is thus

the savitharkapragna is generated.The sabda,artha,sruthy and anumaana are sacrificed

with their rootcause,and in the samadhipragna which is devoid(soonya)of them pragna

become fixed without discontinuity of any vikalpa or any argument ,it is pure and called

nirvitharka. Because of absence of gandha and other sense experiences

,paramapratyaksha is seen in yogichitha in this stage.The direct pratyaksha of the

ultimate(para)is without dependence on the vishaya and the sense organs.The cognition

,exposition,and advice of para is not with the sense organs or its dependence but by pure

pragna.There is no dependence on paraanubhava(other people’s experiences)or

aagama(past scientists views or quotations)or by deductions without

experience(anumaana).All these are present only in savitharka.Savitharka has several

vikalpa ,arguments ,sruthi and anumaana and is complex.Its seed or cause is nirvitharka

,which is devoid of all these and from which all sruthi and anumaana were created.

The knowledge of smoke is the cause for knowledge of fire. Therefore it is agnivishayaka

.Whichever knowledge is the cause of another gnaana ,that gnaana is called the

gnaanavishayaka of the particular gnaana.the nirvitharka is pure of all smrithy or

memories.It has no memory of previous sabda,heard,deducted and the different vikalpa

opinions .The only smrithy it has is the sabdasanketha .the sabdasanketha is pranava.It is

this sabdasankethasmrithy alone which is the cause for purity.This purity becomes the

cause for the gnaanasmrithy like sruthi.The functional instrument of anumaanasabda is

anumeyavaachaka.With Eka,the lack of interest in vishaya is negated.Intellect begins as

eka,and that is thebeginning of intellect.It is not from the groups of paramaanu ,or groups

of many jeevaathma and hence these are not the subject of the nirvitharkasamadhi.The

efficiency of the chitha which reaches nirvitharkka,is the ability to reveal and cognize

the most subtle sookshmaprapancha and the most gross sthoolaprapancha as equal and

one cognizable subject.The sookshma and the sthoola are the same prathibhaasadharma

in it.All are enrgy only.The cognizable sthoola differences like saakya,pahlava etc are

naasathya (not rue)and these manyness is not an obstacle to the oneness.The two

atoms(dwanuka) and their combinations becoming cow,pot etc are also the same in

essence and visualized as one only without separateness.The gross universes and objects

are all groupings of anu(atoms)and the anuprachaya are what makes the difference in

form and their change from one to another form.These are all our own nature which has

no other existence than self.In this way the self and its swaroopa is known.The observer

,the observed and the house of enjoyment or observation are not different in the subtle

form.The differene of pot,picture,etc is in the gross form and the name we gave it.In

oneness all are paramaanu only.The gross difference gives the dharma and dharmi

bhaava.In the subtle state there is only dharmi .The use Bhoothasookshmanaam is

indicative of difference in energy by shashtiprayoga.In athmabhootha even that

difference is not there.In the effect which is seen world and in the experience of it as

internal and unseen worlds or in the lakshana of them there is no difference at all.Because

of absence of another cause the moolakaarana(the ultimate kaarana or cause)is

swayamprabha or revealed by its own light.It is swavyanjaka or able to expresss itself

without any other cause.This process of lighting ones own eye is shown by the simili of

anjana .For this dharma which is athmabhootha,is there a dharmanthara or is it

nitya?Dharmaanthara means rise and set in kapaala (origin and end of knowledge in

human brain,sunrise and sunset in horizon,and birth and death in human life etc).For

everything with organs we find these.Even for a paramaanu we find a

vyaavritharoopa(revolving form). Paramaanubhyo vyaavritham roopam aadarsayathi.

In paramaanu the function of adhyaaya also exists.Its dharma with dhaaranaalakshana as

madhu ,udaka etc also is in paramaanu.In the subtle paramaanu exists the kevala dharma

of experience as well as the common functional dharma(vyavahaara)simultaneously.By

the two dharma together (law of experience and of revolution)the journey of all the

universes happen.(S:-Here the law of universe and the law of the human cognition which

grasps this law are both mentioned).

The existence of asath or untruth is because of the knowledge and experience of the sense

organs .Body-mind complex and the sense organs attached to it are influnced by

imperfections of rajas and thamas and the separateness and differences perceived is due

to this imperfections.they are limited.The sathwa alone is opposite to this and is truth and

unlimited and expanding into everything,existing in everything.the sense organs with

attachment and limitations can never attain this gnaana.Sathwa is organless,expansile and

exists everywhere .It is not limited to one place as the things with organs.When a thing is

limited by a place or region(regional)it has

covered,uncovered,red,nonred,movable,immovable and other such opposite dharma.All

these opposite dharma are due to bondage to desa or space.For the truth which is beyond

spacetime this is not there.Stone,soil,paaduka(shoe)etc,or north,south etc ,or past ,present

,future etc are not seen in the eka which is beyond spacetime.The revolution

differences(vyaavrithybheda)is because of the difference in sthoola and sookshma

forms.When they become one the vyaavrithiseela(the function of revolution)ends.The

change in form created .Unless we understand the paramasookshmathathwa this will not

be cognized.Even though the paramaanu of the smell,touch,taste,etc are

(anthara)different,they are niranthara too (continuous) and should be cognized as a

continuum .When they are understood as ekapratyaya or ekadhana called just paramaanu

,all the mithyaavikalpa are gone.By looking at the origin of parampara(generations)also

vikalpa does not exist.There is truth only in that which is organless,sathwaprakaasa,and

sarvavyaapi .It has to be learned as avikalpa,as direct perception of experience subtly and

without kaama(desire) and this is possible only for a yogic mind.The athma which is truth

cannot be touched by any other thing which is anathma.Vyahritha is accepted as the

internal experience of vijaatheeyaparamaanu.It is avasthuka and nirvikalpavishaya and in

form of sookshmaparamaanu .The sookshma is the kaarana or cause .There is no other

sookshmakaarana than th eavikalpa.All the sthoola or gross with limitations and form and

name are only mithyaagnaana and onlythe sookshma is the sathyagnaana.According to

this the gross world is mithya.The cause of it or the sookshma is satya.In athma both

these and their gnaana are revealed .Like Aditya ,the Athman reveals all by its own light

and energy.

Gnaana occur even in the absence of vishaya(external objects).It is not based on things

like agochara(unseen)gross,with organs or not,or nirvikalpa ,but on the cognizing power

and ability of expression and communication,that one can measure the gnaana of a

being.The yoga is the increasing of the cognition power of chitha.The cognition power of

a yogin is several times more than that of an ordinary human being because of its

ekagratha.Because of this the vikalpa of differences,controversies,separatisms ,changes in

forms of different varieties,or mithyaagnaana do not even touch it.Yet as a clear and pure

crystal,all these characteristics of the world is known by the yogichitha just by reflection

of their shadows.

Pathan:-44.Ethayaiva savichaaranirvichaara cha sookshmavishayaa vyaakhyaathaa.

Vyas:-Savichaara is the samaapathi in those which are not separated by timespace ,cause

and their experiences,and which is expressed by the bhoothasookshma .The special

dharma which has bhoothasookshma for its base and which is cognized by ekabudhi we

find this samadhipragna.The dharma which is born in shanthi(peace) and seen as

continuous in everything with equal ratio as sarvadharma,we call nirvichaara.By own

swaroopa,the pragna cognize that bhoothasookshma itself is that swaroopa .Then the

pragna looses the swaroopabheda from all others and shines just as artha (meaning ).Only

thenit is nirvichaara.In mahad or gross things as savitharka and nirvitharka and in subtle

things as savichara and nirvichara the samadhipragna is generated.In the nirvitharka ,the

loss of vikalpa happens by savichara and nirvichara.

Vachas:-For explaining subtle subjects savichara and nirvichara Samadhi are needed.For

a gross thing which has a vyaktha(seen) form we find desa or space .It consists of

sides,limits or paridhi,a kshethra ,kshethraphala,length,bredth and height etc .These

limitations or paridhi are measurable.For objects with desaparidi we find a kaalaparidhi

also .These are the origin or birth,existence or sthithi and destruction or death.These

gives the past ,presence and future to all gross things.The spacetime limits are there for

all gross things.Nimitha is the origin of the five thanmaathra .For example,for the

thanmaaathra of prithwy(earth) the main nimitha is gandha or smell.For the

jalaparamaanu (water)the important thanmathra is rasa .In that there is no smell

thanmathra.In the thaijasaparamanu(fire)there is no gandha and rasa and the main

thanmathra is roopa.In vaayaveeyaparamaanu(air)the main thanmathra is sparsa and only

sparsa and sabda are there.In the naabhasa or aakaasaparamaanu only sabdathanmathra is

seen.These thanmathra are the nimitha for bhoothasookshmaanu.In this way,the

experience of spacetime and nimitha exists in all gross things.In all experiences these

originate name and adjectives and the separatist intellect.The similarity between

savitharka and savichara is that .In parthivaparamanu ther are all the five thanmathra and

thus it destroys the ekabudhi .And creates bhedabudhi in objects.It is the grosses of the

bhoothaparamanu.The present time,the objects ,the places or regions etc all are limits

created by this .There is a context,a memory,relations to aagama ,anumaana,vikalpa etc

are all linked to the earth paramaaanu.Though we do not see paramaaanu in the gross

thing we have to use our anumaana etc to reveal them .this complexity is said in the

savitharka earlier.In savichara ,the bhedabhavana of separate feeling is removed and

ekabudhi is awakened and the pragna is dependent only on bhoothasookshma and not on

gross.therefore the manyness caused by the gross is absent.

Now we will consider the nirvichara. When we say that sarvathwa is existent in all

always as varna(colours)like blue and yellow,the sarvathwa has to be

sarvavibhakthikam(dividing all)in the seen as well as in time,in nimitha and

anubhava(experience).In the beginning itself the term saantham is used at the

gate(dwara)of the dharma.Saantha is beyond the present and the future and is a dharma

which is timeless.It is not divided by time.Then in such a dharma which is undivided

,how does the paramaanu that is divided become bound? The paramaanu by the

association with Kathama,and as that relationship,due to ratio of dharma is bound to all

dharma.(S:-It is interesting to note that the modern term Quantum ,is derived from the

Sanskrit word Kathama from which originated a latin word of similar

pronounciation.).This means the differences in energy which we notice(the chidbheda)are

only the dharma of paramaanu (Chidbhedo dharmaanaam paramaanubhya:) The

knowledge in each subject originate by each of its swaroops.That is the functioning style

of pragna which has cognizion of vasthuthanthra (the method of the object and its

cognition).The swaroopa of pragna is chid or chinmaathra which means the unit of

pragna is chid or energy only.And in all objects the parammanudharma(function of

subatomic particle) exists as chidbheda(difference in energy).This vasthuswaroopa(form

of objects) is analysed by pragna which is of the same nature(energy)and makes it

useful.The pragna which is chinmathra(the bioenergy) by a single unit of it can cognize

any object ,or vishaya and their combinations and the different forms and the ratio of

dharma(energy) with its unit of energy even without any vichara.And also with

vichara.(S:-By these two means the human consciousness with its energy unit ,has the

cognition power to know any subject or object which is nothing but energy in different

ratio.the neurological bioenergy and cosmic ebergy and the different types of natural

forces being the energy alone is mentioned in this unique way by a very ancient scientist ).

Pathan:-45 Sookshmavipayathwam cha lingaparyavasaanam.

Vyas:-The sookshmavishaya in the paramaanu of earth is gandhathanmathra.In jhala it is

rasa,in thejasa it is roopa and in vayaveeya it is sparsa and in aakaasa it is sabda

alone.This is called ahamkara which is lingamaathra.When the sookshmavishaya is just a

lakshana it is called lingamaathra.Beyond that there cannot be another sookshma.Is not

purusha subtle than that? True.The subtlety which is subtler than lakshana or linga is only

that of purusha.But the anwaya of linga does not become purusha .Anwaya of linga is

only a hethu(cause).Therefore in pradhaana ,a sookshma which is

nirathisaya(unsurpassed) is existent.

Vachas:-Why does samapathy end with the cognition of bhoothasookshma? It does not

end.The sookshmavishayathwa ends in lakshana or linga and not in

bhoothasookshma.From paramaanu of earth upto paramaanu of the nabhas upwards ,in

each of them in their bhoothasookshma samaapathy ,its unit or thanmathra is

said.Mahathathwa is lingamathra.In that pradhaana merge.Pradhaana is alinga.Has no

lakshana.That alinga merges with linga.Therefore there is no end of linga but end of

alinga is said.Purusha also is without lakshana.Therefore he too should be

lingarahitha.Therefore it must be the subtlest .The answer is yes.Though by upaadaana

the subtlest alinga is purusha, by purusharthanimitha mahad and ahankara are formed

and purusha is their kaarana or hethu.But for something which is alinga how can one say

the lakshana of subtlety?By linga.Truth or satya is cause .Not upaadaana.How pradhana

changes in mahad etc ,in that manner purusha does not change.Purusha has a linga or

lakshana that is aparinaami.Pradhana and purusha has a difference in lakshana or linga

and that is pradhana is parinaami and purusha aparinaami.The parinaami linga merges

with the aparinaami linga .Both are alinga and sookshma.Therefore the linga soukshmya

is given to parinaami as pradhaana as its nirathisayadharma and aparinaami linga to

purusha.

(S:-There is nothing controversial or contradictory in this if we look at it like this
.
Prithwi 5 Thanmathra –linga the pradhaanathanmathralakshana –gandha

Jhala 4 thanmathra –linga the pradhaanathanmaathraalakshana –rasa

Thejas 3 thanmathra-linga the pradhanathanmathralakshana –roopa

Vayu 2 thanmathra –linga the pradhanathanmathralakshana –sparsa

Aakasa 1 thanmathra-linga its only lakshana –sabda (.This is Brahmalinga )

Here ends the bhoothasookshma cognition .But the cognition of linga or lakshana has not

ended.

The next subtle than aakaasa –the pradhaana –linga soukshmyam.It is parinaami.

The next subtle is purusha - Its linga is aparinaami .And it is the hethu or kaarana of all )

Pathan:-46.Thaa eva sabeejasamadhi:

Vyas:-After the four types of Samadhi ,the Samadhi which is the seed of the external

vasthu(bahirvasthubheeja).This is called sabeejasamsdhi.How the savitharka and

nirvitharka for gross,and savichara and nirvichara for sookshma ,there are sabheeja and

nirbheeja for this type.

Vachas:-Just like the four types of sampragnaathasamadhi,desribed,sabheejasamadhi is

explained.We will find later on that the bhinnakrama(difference in the order )of akaara

cause sabheeja.When hundred subjects are cognized the hundred and oneth is considered

as sabheejasamadhi.Even if the cognizer and the cognized due to the disordered

perceptions ,and the vikalpa and avikalpa differences happen to loose or unable to grasp

the truth,sabheejatha by its presence which is never prevented by any force ,makes it

possible for the lost wisdom to come up again as if from a seed after a hundred years of

hibernation.After a hundred janma,after a hundred years,after a hundred vishaya the lost

knowledge again resurrect from the beeja as the eight sidha or astasidha.In this way

,from a yogin after several years the Samadhi sprouts again .

Pathan:-47 .Nirvichaaravaisaaradye adhyaathmaprasaada:

Vyas:-Vaisaaradya is the process by which the the impurities of rajas and thamas are

removed and the uncovered sathwa flow continuously without obstructions.This

vaisaradya happens in nirvichaarasamadhi.The gnaana of bhoothaartha ,clearly and in

order are revealed in the chitha and by this flow of knowledge or vaisaradya

,adhyathmaprasada is generated.In santhiparva(17/20)this is expressed as,

Pragnaaprassadamaaruhya asochya:sochathojanaan

Bhoomishtaaniva sailastha:sarvaan pragno anupasyathi.

Vachas:-After cognizing a hundred subjects ,the yogin stops thinking about them

(nirvichara)and by the brightpragna gets adhyathmaprasada.Here all the hundred vishya

are seen as vaisaradya but as impurity.Even the scholarship is impurity and a covering for

the pure athma.The one who knows this,after being a scholar in several subjects sacrifices

all those sidhi and without thinking about them get fixity in his swabhaava which is light

itself.When one is fxed in the light of athma,one gets chithaprasada.Both in

bhoothavishaya and athmavishaya there is chithaprasaada.When explained in order it was

said as first bhoothavishaya aand then athmavishaya.But the order can be the other way

round also.The gaatha of paramarshi is here quoted for that.The yogin who see

athmagnaana as above everything else,crosses the three sorrows,and is

asochya(sorrowless)and visualizes the sorrows of others with compassion .

Pathan:-48.Rithambharaa thathra pragnaa:

Vyas:-The pragna of such a yogin is called rithambhara.For it there is nothing more to be

gained or asked.It lives in truth alone.There is no viparyasagnaana bondage in

it.Therefore,to get the pragna which is said by aagama,anumaana and

dhyaanaabhyaasarasa (all the three methods)which is the greatest yoga is achieved.

Aagamenaanumaanena dhyaanaabhyaasarasena cha

Thridhaa prakalpayan pragnaa labhathe yogam uthamam.

Vachas:-The rithambhara is famous among yogins .By the aagama which are acceptable

to veda sravana or sruthi is meant.By anumaana ,manana is meant.And by dhyaana

,chintha is mentioned.that is by hearing,by deduction and by thoughts and meditation

.These three are to be repeatedly done and this is the greatest punya anushtaana ever

possible for a human being.This is respected by all yogins .And these three together is

known as nididhyaasana in yogic language.With these three the yogin graduaaly aquires

rithambhara.

Pathan:-49.Sruthaanumaanapragnaabhyaam anyavishayaa viseshaarthathwaath.

The pragna which has sruthi and anumaana(hearing and deduction) by its special

meanings extends to different subjects.Srutham is the knowledge in aagama.It is only

general knowledge.With that alone,one cannot aquire special gnaa.Why? For

special(visesha)the sanketha(context)is sabda(sound).The context of aagama is sabda.One

cannot get the special knowledge of sabda from aagama due to this reason.The anumaana

or deduction is employed for this.The deduction is as follows.How much is achieved

,that much is gathy:and how much is not achieved that much is no gathi.(Yathra prapthi

thathra gathy:yathra na prapthy thathra na gathy.So for the deduction or anumaana the

same method used in ganitha or mathematics and astronomy is employed by Vyasa).By

anumaana ,one can know the general concepts .Both sruthi and anumaana are general

subjects and are not special subjects.

One cannot cognize very subtle and unseen things with sensory perceptions alone.Only

samadhipragna can cognize the presence of special,and apramaana(without any

pramaana)and abhaava(without any expressions) objects.These very special things

,whether of purusha or of bhoothasookshma,are revealed only in samadhipragna.That

is,there is a special pragna which is differet from the general pragna designated as

sruthaanumaanapragna.And it is this special pragna which reveals what is not revealed to

the sense organs .

Vachas:-The acquisition of a birth,with a pragna which can cognize aagama and

anumaana,shows that the the subject of aagama and anumaana is nirvichaara.No one can

generate this gnaana by the other subject experiences or by the samskaaraas of this

birth.Therefore,it is nirvichara ,as rithambara,which thinks of aagama and anumaana and

creates them.The sruthi,anumaana and the thoughts are generated from the

nirvichara.Because the budhisathwa itself is the swabhaava of light.That alone is capable

of seeing and cognizing meanings of all.When thamas covers it,rajas removes it.Rajas is

awakened to remove thamas.By abhyasa and vairagya the impurities both rajas and

thamas removed and the wonderful vaisaaradya is awakened.(If such a vaisaaradya is

seen in a person,understand that his/her chitha is sathwasudha and rithambhara).There is

no limit for the endless prakaasa(light).In that pragna the gnaana never sets.From that

pragna arise general subjects like aagama,anumaana,etc.It is not the other way round.By

aagama one cannot create a special pragna.But with a special pragna one can create

aagama.The special pragna which moves forward (abhichaara)by its experience of bliss

,creates or becomes “sabda” by that adwaya aanandagathy(blissful movement) .That

sabda becomes the sruthi.With the visesha(special)the association of the said(vachya)and

the sentence(vachaka)are formed.It is not from the meaning of the sentence the sabda is

created and then from sabda ,pragna is created.In anumaana also,in the birth which is

dependent on association of linga and alinga ,gathi is thus created from pragna.From that

gathiis created anumaana.By the change in position of each sabda,the vyapyavyaapaka

(the media through which it spreads,and the thing which spreads) is created.To cognize

that change in position,and to create that resides in pragna.For a general deduction ,the

capacity to generate this special pragna,does not exist.The special pragna called

rithambhara cannot be created by no general subjects which are perceived by the ordinary

senses which depends on several factors for perception.The external objects which are

associated wih the elements,and with sense organs also cannot create it.Sense organs

cannot create pragna.But pragna can create the senses..

There are people who hold the view that there is no visesha which is unseen by aagama

and anumaana and that for such visesha there is no pramaana or evidence.The reason why

there is no other pramaana for the most subtle truth is because ,that itself is the pramaana

for it.There is no other cause for it except itself.That itself is pramaana and prameya and

all others are different from it in this respect.The evidences of the other objects which are

sensory ,cannot function there.The worldly pragna is destroyed in Samadhi.There is no

argument or contradictions there.The paramaanu and the Athman are both visesha in their

own rights and their objectivity is interchanged(vyaavartha).This is how by the mutual

vivartha they both become praathiswikaviseshasaalai(The two co-ordinate systems which

translates mutually and remain in inertia).In this way the rithambhara pragna is revealed

by its own light.From that kavya,alamkara,anumana,aagama,khandana,mundane and

everything is generated .Because it is a pragna which is prathibha with eternal

creativity(navanavollekhasaalini pragnaa prathibhaa).To think of a special,to create it,to

enjoy and analyse it,and to remove all doubts ,and to find out logic for it,and to attract

even a far off object towards it is possible for the sathwaprakaasa which is seen in the

chitha as Ritham.The pragna which is full of such Ritham is called Rithambhara .That

means a prathibha which can cognize and create anything.This is a ability which is

janmasidha( which one gets by birth). It is with this pragna we cognize,and become

creators and scholars and world teachers.

Pathan:-50 Thajja:samskaaro anyasamskaaraprathibandhi.

Vyas:-The pragna of a yogin creates new samskaraas forever.The samsakaaras thus

created by pragna are not obstructions to other samskaara.The samskaaraas of

samadhipragna does not affect the samskaara of the vyuthaanachitha.They are created for

rejuvenation of the vyuthaanasamskaaraas.They are concerned with obstruction of the

pratyaya only.The new ideologies and civilizations and cultures are all the creation of

samadhipragna.The samskaara will be according to the pragna which created it.Why the

the chitha with samskaara does not exert power ?Chitha becomes great by the destruction

of klesa and avidya in it and it in that chitha samskaara are created.Chitha is a person’s

private affair and therefore is secretive.(swantham kaaryam is swakaaryam)It is therefore

a rahasya.Khyathi (fame)is only at the endstage of one’s chithacheshtitha( functions of

chitha).Yogin’s chitha has no right for anything but this vivekakhyathi.(Even that is

obtained later on by the chithapravrithy,and the yogin does not have desire for

it).Therefore Yogin has no desire for power and he/she does not exert power/adhikaara.

Vachas:-If we do abhyasa as prescribed ,we get sampragnaathasamadhi.The

vyuthaanasamskaara are anaadi(beginningless)and because of their denseness ,the

samadhipragna may face some obstacles.Therefore in the first stage of savitharka,the

pragna is like the prakaasaparamaanu from a lamp which is kept in the middle of a room

which has strong winds.Yet its samskaaraas does not obstruct the other samskaaraas.

In Nirvicharasamadhi,the vyuthanasamskara does not move the prakaasaparamaanu of

the lamp of pragna.The intellect being anavasthitha(no fixed position)due to the different

ratios of the bhootha,revolves naturally.When this change in position and revolutions also

stops,and the sthithi or sthithapada is achieved,the varthamaana(present)of the

samskaarabudhichakra(wheel of samskaara of the intellect) is cognized and only then we

understand the true nature of the light.(It is not sun,but earth,etc are revolving)Now the

sthithapragna is the lamplight which is quiet and not touched bywinds and the

vyuthaanasamskaara are (the loukikapragna )the graham which depends upon it and

revolves around it .(Even if there are thousands of them,it does not change the source of

light,the athma)..Therefore it is said:

Nirupadravabhoothaatha swabhaavasya viparyayai

Na bhaadho anaadimathwe api budhesthathwakshpaapatha:

When samadhipragna arise,the vyuthanasamskaara and its winds are controlled by

themselves .Srishti is from samadhipragna.The samskaara within the chitha generated by

Samadhi are permanently within it influencing and stimulatng it forever for new

creations.The chitha has two effects.

1.The upabhoga of sabda

2.Vivekakhyaathi

The first functions along with klesakarma.Pragnaaprabhava destroys all of these .Then

only vivekakhyathi remains.It is ,for the yogin,not a cause for rights of enjoyments or

bhoga.Swakaarya is not a word for bhoga .It is secret but it is not bhogalakshana.It is a

secret which makes one disinterested in bhoga.Even in bhoga,the chitha of a yogin does

not waver or move.He enjoys or experience only vivekakhyathi.That alone is the only

bhoga of a yogin.When it is born,there exists no klesa,no rights of bhoga other than

vivekakhyathi and no more desires for other bhoga.

Pathan:-Thasyaapi nirodhe sarvanirodhaannirbheeja:Samadhi:

Vyas:-When that also is obstructed,by the sarvanirodha yogin gets

nirbheejasamadhi.Even the samskaara of pragna are opposite to nirbheeja.Even they are

to be removed.By the experience of the stage by stage nirodha of the different samskaaras

of the chitha ,the asthitwa of these samskaaraas are anumeya for chitha.When all the

vyuthanasamskara are absent,and as a part of kaivalya,chitha with samskaara is fixed in

own prakrithi as prakrithilaya.The chitha here is not opponent to power,and is not cause

for that sthithi either.Therefore,as a part of kaivalya they have power

(adhikaara)also.From this,chitha arise to get fixity in purusha alone and then only

becomes sudha,muktha ,kevala.

Thus ends srimad vyaasabhashya and Sripathanjala samkhyapravachana first paada

called Samadhipaada.

Vachas:- The use of pragnaasamskaara is bhogaaadhikaaraprasanthi.(end of all rights or

powers of enjoyments).How? Since chitha creates pragnasamskara by

pragnaapravaaha(flow of pragna)the effects like power etc are not existent in it.For a flow

of light why should there be power over any other thing? Why should it depend upon

such things ?The lack of asthithwa of adhikara etc in chitha is because chith is a

continuous flow of light energy and its source as well.

Nirbheejasamadhi is that in which everything is obstructed.Even samskaara generated by

pragna is not there .The chitha has become kevalapragna (absolute pragna)without even

its samskaara.Samskaarapragna creates everything.When this is obstructed,due to lack of

cause,nothing is created in that chitha.Hence the chitha become nirbheeja.In it not even

samadhipragna exists.Due to paravairagya only the kevalapragna as paripanthi to the

samskaara of samadhipragna exists.The gnaana due to vairagya is sad (good and true).It

is the chid(energy)which is pragnaamaathra(unit of pragna alone).In it the

jagrad,swapna,seen ,meanings ,and memories are sacrificed. Only paravairagya can do

this.The samskaara derived from this niroda is pragnaasamskaara ,and not the vignaana

etc.The pragnaasamskaara which is there by birth,is due to prolonged periods of

continuous good acts and paravairagya .


What is the pramaana for sadbhava of the nirodhasamskaara? It is experienced .That

experience is the evidence.It is being remembered and being deducted later on from its

effects which also is evidence. In the sarvavrithynirodha ,yogin has no memory.Then

how can we say this? Nirodhasthithi means the state of nirodha of the chitha.In the order

of Time,we experience the half of a muhoortha as yaama,and yaama as ahorathra.In the

same way,as we experience muhoortha as merged within a ardhayaama,the yogin

experiences the nirodha .Because of the eternity and fixity of the order,the kshana of

paravairagya as part of several vairagyakshanaprachaya(groups of such kshana )and

derived from them, creating Isatha(Isithwa) and the sthaayi(sthira or

fixed)samskaaraprachaya ,all are visualized .How can one divide or separate or cut such a

eternal flow of pragnaasamskaaraprachaya? (Like the flow of time).How can a

nirodhasamskaara be formed? By anucheda we mean cuuting the vyuthanasamskaara

with power.Then ampragnaathasamadhi is generated.In this vyuthanasamskaara become

merged in the nirudhasamskaara of the sampragnaathasamadhi.In nirudhasamskaara

even that nirodhasamskaara is merged.Chitha become anadhikaara(with no rights or

power)and is pure satya or truth only.Chitha creates purushartha.By the word

saadhikaara(with power)the upabhoga of sabda,vivekakhyathi and purushartha are

included.(Adhikaara for all these).For videhaprakrithilaya chitha is saadhikaara.In

sampragnaatha there is upabhoga of sabda.In nirudhasamskaara only vivekakhyathi

exists.Therefore right is only for that.

The goal,the advice,the signs,and meanings ,the vrithilakshana ,and different methods for

yoga are described in this first paada.Thus ends the Thathwavaisaaradi ,first section

Samadhipaada on yogasoothrabhashya commentary.

Yogasoothra Commentary SUVARNABINDU Part 1

SUVARNABINDU

Suvarnabindurakshobhya sarvavaagheeswareswara(Vishnusahasranaamam)

Dr Suvarna Nalapat

Om Adividushaaya Kapilaaya nama:

Aiswaryagnaanavairagyadharmaroopavibhaswathe
Rudraaya vishnavekaaya nama adisareerine
Asheshasamkhyayogaarthapravakthaamithadheer rishi:
Dharmameghaanwitha:saantho jayathu sree Pathanjali:

This is my journey into the worlds of Vyaasa,Pathanjali and VachaspathiMisra .The

journey into the world of Yoga and samkhya.The journey for a traveler has three

stages.1.The beginning of the journey or preparation for it

2.The saadhana or the actual journey

3.The sidha state or end of journey at the desired goal.

The first is only bhaava or sankalpa of the goal and the devising of methods to reach

there.The second is the actual journey with all its rasa experiences.And the third is

fulfillment of the sankalpa ,the stage of ultimate bliss of prema .This preparatory chapter

of study and analysis of yoga and its history is a welcome for the readers who are ready

to take the journey..


The first Rishi to do exposition of Samkhya and Yoga is said to be Sage Kapila.Therefore

the Yogadrishti is synonymously called a Kapilaksha.When Acharya Panchasikha

say”Aadividwan Nirmaanachitham adhistaaya Kaarunyaad paramarshiraasuraye

jignaasamaanaaya thanthram provacha”,the word thanthra means samkhya and the

method to know it ,the yoga .Nirmaanachitha originates out of yogasamadhi.To achieve

Samadhi one has to do yama and the other prescribed anushtaana.Therefore when he says

Nirmaanachitha,all these are mentioned .Kapila includes yogavidya in the

Anweekshiki.Both yoga and samkhya are eternal since the thanmathra of the elements in

samkhya is known with pragna of yoga.In Mahabharatha santhiparva these two are said

as one and as two.The knowledge achievable by athamagnaana is samkhya and the

sadhana for it as yoga.Thus they are interdependent and hence oneness is

demonstrated.Devala also has said this as explained in Mokshakaanda.Bhagavad Geetha

also says “Ekam samkhyam cha yogam cha ya :pasyathi sa pasyathi”.(Geetha 5.5)The

only way to obtain adhyathmavidya(samkhyam)is yoga.The gnaana of Yagnavalkya is

samkhya .Samkhya is the advaitha of the seen and the seer with the knowledge of it.


Athma is pure chitha.Chith which is nirguna by the kriya of birth(janma)become

saguna.About the creation of this mahat panchasikha says “Anumaathra

Aathma”.Everything that speaks of chith and achith are theoretical and subtle and known

only in samadhi state .This subtle knowledge or abstract knowledge is samkhya and

samkhya is the same as Athmavidya.

What is the importance and use of samkhya and yoga?With that all the sorrows and

miseries (including the root cause of misery,desires)are destroyed forever.Both sorrow

and its cause are destroyed only by knowledge about them.If we don’t know the cause of

sorrow we cannot destroy sorrow.Therefore,the enquiry(anweekshiki )of sorrow and its

cause is the method of controlling sorrows.The personal experience of sadhana coupled

with the knowledge aquired from scriptures remove all doubts.Therefore santhiparva says

(316/2)Naasthi samkhyasamam gnaanam naasthi yogasamam balam.It is knowledge and

power or sakthi to ward off all sorrows and disorders.The samkhyayogasasthra has

chathurvyuha(four groups).Vyaasabhaashyam says “Yathaa chikitsaasasthram

chathurvyuham”Just like the medical science this also has four parts.

Samsaara
Samsaarahethu
Moksha
Mokshopaaya

The yogaanga are the mokshopaaya.They are performed for the sake of ultimate gnaana

and moksha.It is not for theory but for practice in life.There is a world which is to be

understood,a person who understands it,and a process of cognition or understanding in

every science or art or philosophy .These are called the graahya,the graahaka and the

grahana .The yoga power makes us understand these levels of energy are the same in the

ultimate experience.The oneness of the graahaka(the saadhaka)with the grahya(the

known)and the knowledge or the cognition or consciousness makes an advaitha during

Samadhi state.This knowledge and experience of oneness is samkhya or ultimate

knowledge.And the method to attain this is yoga.Thus moksha and mokshopaaya are one

for the saadhaka. .The first yogaacharya was Hiranyagarbha .For the world this was

crodified by sage Kapila,which is called the samkhya .Whenever this knowledge system

is about to be lost ,it is revealed to a person who is pure and intelligent and thus the

dharma is rejuvenated and kept alive and anaadi.Therefore Pathanjaliyoga is not a new

creation but a revival of an old system of ancient knowledge.

Pramaana of samkhya

Pratyaksham anumaanam cha thatha cha vividhaagamam(Manu 12.15)These are the

pramaana for the samkhya also.Pratyaksha is direct perception with the sense organs.The

extended technical direct perceptions(like microscope ,telescope etc)are also sensory

perceptions and hence come under Loukikapratyaksha of samkhya.The perception

through Dhyaana is a mental perception.Samkhya includes this as

(dhyaanajapratyaksha)direct perception.Medicine,astronomy and other sciences are

coming under direct perceptions for the samkhya..The Naadi experiences of the kundalini

are dhyaanajaprathyaksha ,later collaborated by dissections etc.The first scientists speak

of their experiences and experiments and the successors experiment with them and use

them as reference material for building upof the science over generations.Thus the

opinions of earlier people(ancestors)as sruthi become pramaana after several generations

of testing and experience.The earth(prithwi)with its aapas(water)and the different objects

,living and nonliving is accountable to our direct sense perceptions.But the other

elements vaayu,agni,and akaasa are not so easily understood.To know them ordinary

sense experiences are not enough.Logic and argumentative processes of enquiry and
more concentrated efforts were done to understand them.There is nothing illogical in

yoga and samkhya because of this procedure.The questions of the Samkhya like ,can

something be created out of nothing ?has been used by Marx,Hegel,and Virchow ,the

father of cellular pathology to develop their philosophies and sciences over the years.It is

from such detailed questioning and logical analysis that the second pramaana of

anumaana is accepted and it is not mere guesswork.Thought and analysis by logical

thought is sometimes reliable than direct perception of the sense organs without

applying the thought processes as anyone of us have experienced at least once in our

lifetime.The absolute essence of everything as truth is thus logically grasped through

analysis and anumaana derived from that.The question of God/or Brahma is thus a

prathyaksha of not the physical senses but of analytical and experienced thought

perception called anumaana.It determines a common general sakthi or power present in

everything .But it cannot determine this power in a special thing alone,or in a special

individual alone.For this a different type of prathyaksha is needed and this is called

Arshadrishtipratyaksha. This is the Samadhi experience.Agama(references from ancient

scientists),anumana,dhyaanapratyaksha and the rasa experience of the Samadhi thus

makes the different and higher states of experiences and pramaana of the samkhya.

Pratyaksha or saakshatkaara is experience.It is pertaining to gnaana of the visesha type

(not a general one).Only in samadhipragna one gets this viseshagnaanam.Not in

dhaarana or dhyaana.This yogajagnaana experience of the ultimate type is characterized

by visions and hearings of sabda of specific nature.The sabda is not the gross sabda we

hear with our gross sense organs of hearing.It is the subtle sounds .It is the word beyond

the words of the world.The first formed sabda in akaasa .The aakaasa has only sabda ,and

no other qualities and is the most subtle of the five elements in Indian philosophy.The

subtle sound waves invisible and inaudible to gross human ears is heard in Samadhi

through the power of the vaayu or air ,which carry the waves to us.Therefore,the praana

and apaana of the yogi is well controlled to receive these vibratory waves when they

come in Samadhi.The praanaayaama of the yogi is only a preparatory stage for the

reception of the subtle messages in Samadhi state.Since the enrgy waves travel as light

and sound as soon as the sound waves are received by the biological kundalini fields ,the

darsana or lighteninglike visions also happen.The visualization of sound or music is a

simultaneous occurring in yoga and in our nervous energy field.Therefore the yogi

becomes a darsaka(one who is a seer)as well as a srotheeya(one who creates sruthi)and is

called a manthradrashta(seer of a manthra).The modern technological knowledge has

actually proved the consistency of these claims of the ancient Indian seers
.

The prameya of samkhyavidya


The drashta(seer-one who perceives)and the drisya(the perceived) are needed for any

knowledge system.The drishya is from different emotional percepts derived and

modified and hence is considered as a changing phenomenon.Such a changing and

multitudinous universe is grasped by the consciousness of Hiranyagarbha,the first seer of

it.as a whole .This anthakarana of the first seer has thriguna ,and hence is akin to

prakrithi.The thriguna of the anthakarana of the first seer and the thriguna of the universe

are cognized as a single whole only through concentration and sadhana .The many is seen

and comprehended as the one for the first time ,means the anthakarana of Hiranyagarbha

is able to understand the oneness of the universe and his/her position in it .Then he/she

classifies the prakrithi which he has understood as one into

prakrithi,vikrithi,prakrithivikrithi in vyaktha and avyaktha states ,for teaching about it to

others.Before the comprehension of oneness the classification into different category was

not there(taxonomy 0f living and nonliving )though they had existed.Therefore we say

that knowledge originated in the anthakarana of a seer.But we must remember that it is

the seer who has understood the oneness of entire creation who is classifying it as

different categories for easy understanding and for teaching purposes to the disciples

depending upon their grasping power and interests.Due to this the disciple can choose

the prameya of his interest ,but the pramaana and the methods applied are the same.The

seer,the seen vary with time and space but the research tools and methods being the same

,the science of samkhya is changeless.

Main principles of samkhyayogavidya

1.Samsaara is sorrow.It has contradictions,different guna and its combinations in

different proportions and different sanskaara due to these producing changes forever and

generates heat (thaapa)and dukha(sorrow)in varying proportions.Even in heaven there is

sorrow but different from that on earth.Even swarga has an end.The disciple should find

out a method to get over all such sorrows and destructions.

2.Perception and cognizance of sorrow,gnaana,swarupa and its knowledge,kaivalya

experience-These give total destruction of sorrow and its cause.

3.For chithavrithinirodha one must have yoga.With yogabalam alone one gets aiswarya

and vibhoothi and ultimate gnaana.Only these give kaivalya.

4.Samsaara is anaadi.The human beings (jeevathma)bound to samsaara also is

anaadi.From a tiniest worm to the most venerable Hiranyagarbha are different forms of

jeeva which are one with purusha in pralaya and they come and go repeatedly in a

cyclical manner in timespace.
5.Avidya of the jeeva also is anaadi.This means the one which is beyond timespace is

thought of as bound to time and space.The difference of drishya and drashta itself is the

symbol of this avidya.This difference is gone only in Samadhi and then only one can get

out of the avidya.

6.Karma is anaadi.Avidya is anaadi.Therefore the janmaparampara also must be

anaadi.Only to a purusha who is krithaaartha by Samadhi the difference between seer

and seen and gnana of it become one.For an akritharathapurusha the difference between

seer and seen always exists(duality exists).Therefore everyone should aspire to remove

the duality from oneself by resorting to the ashtanga of yoga.

7.Purusha is Jagathsarjaka or creator.For each Brahmanda there are different creators or

brahmapurusha as jagathsarjaka.There are asamkhyam brahmanda and asamkhyam

creators for each one of them.The sruthi calls him as Hiranyagarbha.He has

nirmaanachitha and nirmaanachitha is vidyaamoola.He does not have klesakarmavipaaka

or desires ,since he is all the time involved in creativity.Once the universe is created ,the

human beings as aksharapurusha,having avidya ,through Samadhi has to become one

with Hiranyagarbha by yogabalam.(Here Aksharapurusha is Kapila ,while Hiranyagarbha

is the universal creator ).The vidya of Hiranyagarbha and his creativity becomes the

quality of the sarvagna aksharapurusha jeevathma by Samadhi experience.Just like

asamkhyam Hiranyagarbha for different universes,there are asamkhyam aksharapurusha

for different times and spaces and they come whenever there is a need to uplift the

dharma(dharmasamsthaapana).

8.The paramapurusha is chidroopa(form of energy) and beyond all aiswarya.Sruthi calls
it Aksharaath paratha:para:He is achinthya(can not be thought)amana(without a

mind)aprana(with no praana)avyapadeshya(cannot be advised or

taught)alakshana(without any signs)and is beyond all knowledge and human intelligence

and words.His akhanda Oneness is beyond desa and kaala.It is not prakrithi or vikrithi

9.Jadaprakrithi is eka,thrigunaathmika and without desakaala.She is the reason for the

grahya,grahaka and grahana .Prakrithi with sthithi(position)and gathi(movement)is

always varthamaana(present action).The anthakarana is prakrithi with these guna.But it

becomes due to its concentration on aiswarya(Iswara)and dharma,able to cross the time

and space.

10..When the effect is in its avyaktharoopa it is called upaadaana kaarana(cause).Prakrithi

is this .When effect is changing ,the cause is not changing.The changeless cause cannot

be asath.For sath(truth)there is no destruction.Chith or energy is this sath (truth)which

never changes (aparinaami).

Yogaswaroopa is Kaivalya.There are two types of yogasammadhi .Sampragnaatha and

asampragnaatha.Sampragnaatha is the pereption of thathwa as graahaka,graahya and

grahana.Saswatha chithalaya(eternal merging of chitha)as kaivalya occurs only in

asampragnaathasamadhi.Just as in medical practice,due to thaamasaguna increase,the

healing can be delayed,in yogic practice also there may be delays in attainment of the

effects.Only a perfect sushtu(pure sathwik)gets the full effects of the Samadhi.In the

yogasaarasamgraha of Bhikshu,the Samadhibheda in Paathanjalayoga is to distinguish

sushtu from nonsushtu.

Yoga is either gnaanayoga or kriyaayoga.Kriyaayoga is practice of external

Iswarapranidhaana to get fixity and sthairya.Gnaanayoga is Nididhyaasana and is

internal process.The difference is in sadhanamarga only.The expected result is the same

.And the different methods are devised so that it suits all types of

individuals.Bhakthiyoga with Iswarapranidhaana is part of yoga .And it gives kaivalya

after intense practice.Santhiparva also says this.At present the bhakthimarga and

gnaanamarga appears to be at two different poles.But ,in ancient times it was not.And if

bhakthi is practiced in its true sense it is not different from gnaana is certified by all

scriptures .Since yogasasthra is saadhanaapradhaana ,the principle of karma is explained

in detail in yoga.In Iswarapranidhaana,the thinking of the swaroopa of Iswara is the main

theme.This is not external but internal saadhana.The experimentation of nature of God by

logical analysis is not seen any other religions /philosophy other than Indian .There is

only acceptance of it as taught by the book or the authority of the religious head in

them.(church).But in samkhya ,each individual applies the analytical sadhana of finding

out nature of God through Iswarapranidhana of Yoga .Each comes up with a different

interpretation but it does not contradict the original scientific law formulated.The

interpretation of Budha,Mahaveera,Sankara,Madhwa etc are to be understood in this way.

Every one of them use the samkhya and yoga and experiment with God /sorrow and

cause of sorrow to destroy sorrow of samsaara.

The vigneya(to be known)is kaivalya alone.In that state alone there is equalization of the

thriguna.Only such a person is called a sidha.The sidha and Ayurveda medical treatment

is based on the thriguna and on samkhya and yoga.The musical healing of India also is

based on this .Kaivalya alone is the end of births and deaths which is called moksha.This

is the only aim of the yogin.And of all the sadhakaas.Arshagnaana is the root of all

mokshadarsana.Thad idam arshagnaanaprakarane sidhadarsanaprakarane cha proktham is

the word of the commentator of the yoga.Whether in Utharameemamsa

,poorvameemamsa ,or in saiva,vaishnava or budhist ,jainist traditions the yoga tradition is

accepted and it is the most ancient naaga tradition of the land.All scinces and arts of the

land has accepted the yogic tradition.Vaiseshika also has

yogavichaara.Upanishad,Brahmasoothra and Geetha(Prasthaanathraya )uphold samkhya

and yoga traditions .Yogavidya is not avaidiki.It had been practiced before the IVC

Harappan period from the evidence of terracotta figures and figurines from that

period.Both ekagratha(concentration)and praanaayama(control of breath)are

vedic.Without ekagratha no knowledge is possible.Bhagavad Geetha says Sradhaavaan

labhathe gnaanam.Only in Samadhi one gets ultimate gnaanam.Mahad etc are known

only in Samadhi.Therefore ,one cant say that mahad is avaidika and Samadhi is

vaidika.(sareerakabhashyam 2.1.2).Meemamsa or enquiry is based on sradha and dhyana

and Samadhi .Even the karmakanda has to be thought out and analysed internally before

accepting it.And it is not against veda or advaitha.The external karma or yagna are to be

understood as the lecture demonstration of the old teachers to the disciples.They are the

teaching methods devised by the ancients to make the knowledge systems outlive them

through generations of disciples..

Jaimini is respected for his poorvameemamsa and is a saamagaayaka.He is

mahaayogeeswareswara according to Vishnupuranam.(4.4.48).The poorvameemamsa

being the enquiry of a samavedin and a yogin cannot be nonvedic.sabdasasthra is part of

vedic knowledge .In books on Siksha,(a vedanga)the greatness of Omkara is

explained.Naaradeeyasiksha (12)says the importance of control of senses,peaceful

countenance,lack of fear through yogavidya to get perfect control of sounds and their

pronounciation(literature and music).The geethakriyaabalam (the power of the act of the

geetha or song /music)gives chithasthairya (fixity of chitha)to

disciples(Yagnavalkyasmrithi 3/112).The pronounciation of gaana ,is rooted in

yogavidya and is given in the siksha of vedanga.For kalpa,niruktha,vyakarana,jyothisha

and ayurveda also yoga and samkhya are needed to give them scientific

explanation.Bhagavad Geetha in its entirety is a samkhya and yoga exposition.Both

nirguna and saguna are the same energy.The universe(prakrithy),the mass with

movement(panda with gathi)and its cause ,the energy or God,as it is called are one .But

they seem to be different to those who cannot understand the oneness in Samadhi.This

knowledge is expounded by Sankara in 8th century.He is not against samkhya or yoga,but

against the wrong interpretations of it by several people before him.The modern concept

of E= Mc2 is to be understood from Sankarabhashya as Brahma =prakrithi X its gathi 2.

Only with a concentrated mind an Einstein or a Sankara can reach this

understanding.Ordinary people cannot reach that so easily.They have to resort to much

easier methods .Bhakthiyoga and karmayoga according to the Geetha are such

methods.they are not inferior methods but methods suited to different people based on

their tendencies and personalities.The ishtadevathaanishta (concentration of a personal

God whom you love)in Bhakthimarga is the Iswarapranidhaana of yogasasthra.The

ishtadevatha can be a saguneswara like Vishnu,siva,or devi or Christ,or any other form

,or it could be nature,a tree,earth,sky,music,other arts or sciences etc.Each of these are

ishtadevatha on which on can do Iswarapranidhana,concentrated dharana,dhyana,and

internal manana or analysis to know its true nature.Or it could be a human Guru like

Vyasa,or Christ or Tyagaraja or any other Guru,past or present.This scientific

Outlook gives one a comprehensive understanding of nature and its laws and the

biological energy as part of it and thus an advaitha of existence.In sareerakabhashya

Sankara said ,(2.2.1)mathabheda(difference in opinion)is only a process in the

classification by different enquirers.To understand this one needs purity of

intelligence.Wisdom is not attainable by all .Lack of wisdom is seen as the bedhabudhi

(Maaya)of mine and yours which creates samsaara and sorrows by the learned.Majority

of human beings have this .Only a few attain wisdom.If one of the teachers(world

teachers)show lack of wisdom ,it just shows the lack of their ability to comprehend

truth.And even if the teacher has comprehended truth,the lack of comprehension of it by

the disciples can lead to problems.All these things are taken into account by the yoga to

determine the quality of a true teacher.Due to the anuraaga (love)of people in different

types of methodology four types of yoga are recognized.These are

Manthrayoga,Layayoga,Rajayoga and Hathayoga.These are only differences due to

practice in yoganga.In the same way one has to

understand,saiva,vaishnava,saktha,veerasaiva,pasupatha,pratyabhignaa,

,pancharathra etc In the present state of affairs with multiplicity of practices and beliefs

only one in a lakh of people can grasp the advaitha or oneness of existence and

kaivalya.It does not mean that it does not exist.Ayrveda,bharathavidya and music are all

derived based on the samkhya and yoga.So is the astronomy and astrology and

mathematics of our land.

Krishnadwaipaayana Saamaveda saakhaa Gurusishyaparampara

1.Vyasa

2.Jaimini and Lomaharshana

3.Jaimini disciple Sukarma and Lomaharshana son and disciple Soothan

4.sukarma;s disciple Poushijji

5.Kuthumi

6.Parasara

7 After parasara is Pathanjali (vayupurana 6.1 and Brahmandapurana 1/35)There must

have been a contemporary of pathanjali ,and son of this Parasara as krishnadwaipayana

the second .Then there is 7 generations between the first vyasa and the second vyasa.And

the Mahabharatha war has happened 7 generations before pathanjali or even before that.

The parampara given above is Vyasa’s Acharyaparampara.This is not in chronological

timescale.The Lokaparampara of vyasa is in chronological timeframe.It is like this.

1 Parasara +Sathyavathy
2.Vyasa +his 4 wives
Sukan,Dritharashtran,Pandu and Vidura
3.Kourava and Pandava
4.Abhimanyu
5.Pareekshith
6Janamejaya

Vyasa was the grandfather of the great Pandavas and was alive when the deluge of

Dwaraka took place(BC 3104).Three generations after the Pandava king Yudhishtira,was

born King Janamejaya.And in his sacrifice of the serpents came the great Asthika,a

learned Naga and Brahmin ,nephew of Vasuki to stop the massacre of his race.He was a

younger contemporary of Janamejaya. And the Pathanjali of the 7th Acharyaparampara of

Vyasa .This is the reason why Pathanjali is shown as half naaga and half human.Asthika

belongs to Vyasaparampara of yoga and saamaveda and Bhagavath Sampradaaya and is

the ancient Pathanjali.(The 7th generation of Krishnadwaipayanavyasa disciple

parampara. And hence called Vyasa after the school to which he belongs.)If we
understand this,the Pathanjalavyasabhashya is very ancient and a reinterpretation of what

vyasa had done with Hiranyagarbha yogasasthra.

But according to Sreeramasankarar(pp 35)Jaimini had a friend called Kritha,who was

disciple of Hiranyagarbha,and a king belonging to the sooryavansa,and Hiranyanabha

was the classmate of Poushijji .And therefore Pathanjali is older than the Mahabharatha

period and probably the original Vyasa himself.In Mahabharatha the name of

Pathanjali does not appear.But Mahabharatha says that Vasishta memorized the

Hiranyagarbayogasasthra(santhi 3.8/45)Santhiparva uses the method of analyzing God by

shadvinsathathwa,which is a method of Hiranyagarbayoga.Anusasanaparva and

Aswamedhaparva also speaks of yoga .Lingapurana,vayupurana,Markandeyapurana

,Vishnupurana,sivapurana,bhagavathapurana speaks of yoga

.Saiva,Vaishnava,Ganapathya,and Saktheya accept yoga alike as a method to attain the

oneness of Godhead.Nyayavarthika ,Vyakarana(like Laghumanjusha),Bhaskararaya’s

Lalithasahasranaamabhashya,dharmasasthra and smrithis ,and even kavyateeka to

establish a point quotes yogasoothra showing the wide popularity of the yoga and

acceptability to all alike.Boudha and Jaina scriptures have quoted profusely from the

yogasoothra.The Maithryadisadhana of yogasoothra was renamed as Brahmavihara by

the Budhist lore.But even this term is not entirely original.Because the term Brahma is

ancient.And Vihara is used by the ancient panchasikha(older than Budha)and the term is

a combination of these two words.(Ye chai the Maithryaadayo dhyaayinaam

vihaaraa:.Yogabhashyam 4.10)A sort of fusion word.The fact that the art of yoga existed

before BC 500 (Budha’s period)is now evident from the figures and figurines excavated

from IVC Harappan sites.And early Harappan period corresponds to the time of deluge

(BC 3104).Budha ,instead of Pranidhaana uses the word Anusmrithi.(to remember
again)The synonym is Prathi Abigna..To remember something forever is the constant

dhyaana of it and this is what Iswarapranidhaana is in bhakthi traditions .Santhiparva uses

the word Budha .Its meaning being a Parikarmi for purification of chitha.(santhi 28.32)In

Aswalayanasrouthasoothra also a parikarmi is mentioned.Santhiparva says that such a

person is great among the twolegged(men) and hence calls him

Dwipadaamvara.Therefore the term Budha is an accepted term from Arshasampradaaya

and not against it.Parikarmi is needed in a healing art(Ayurveda)for a physician/surgeon

to practice healing.The Budha is a parikarmi sent by God to earth,for removing the

impurities of the earth,so that God’s healing art can work .Thus the term is more or less

equivalent to a prophet.

To start with the aspirant is known as a sramana and a Jina who has conquered the

senses..With revelation and nirvana experience the sramana is known as a Boudha or

Budha.These are only steps in the progress of one’s yogacharya(practice of yoga).

Yogasoothra is made of soothra.These are very short syllogisms which express profound

truth in a nutshell and without much ado so that only the most needed things are imparted

to the aspirant to reduce his/her confusion and doubts..Several commentaries have

appeared on yogasoothra .some of them are listed below.

1 Bhavaganesha’s Deepika
2.Bhojaraja’s Bhojavrithi
3 Ananthadevapanditha’s Chandrika
4.Sadasivendrasaraswathi’s Yogasudhakaram
5Narayanatheertha’s Yogachandrika
6 Yasovijaya’s yogasoothravrithy
7.Udayasankara’s yogasoothravrithy
8 Umapathy’s yogasoothravrithy.
9.Ganeshadeekshitha’s Pathanjalavrithy
10.Gnanananda’s Yogasoothravrithy
11.Narayanabhikshu’sYogasoothraGoodaarthadyothika
12 Bhavadevaka’s Pathanjaleeyaabhinavabhashya
13.Bhavadevaka’s yogasoothravrithi Tippani
14.Mahadeva’s yogasoothravrithi
15.Ramanuja’s yogasoothrabhashya
16.Vrindavanasukla’s yogasoothravrithy
17 Sivasankara’s yogavrithy
18.Sadasiva’s Pathanjalasoothravrithy
19.Sreedharanandayati’s Pathanjalarahasyaprakaasam
20.BaladevaMishra’s Yogapradeepika
21.Swami Narayan’s Kiranapradeepika
22.Swami Hariprasad’s yogasoothravaidikasoothravrithy
23.Kshemanandadekshitha’s Navayogakallola alias Nyayaratnaakara
24 GuruNityachaitanya Yati’s Yogaparichaya
25.Vivekanandaswami’s Rajayoga
26.Swami Satyanandasaraswathi’s four chapters of freedom
27.Harikrishnadasa Goyanka’s Pathanjalayogadarsanam
28.Thathwa vaisaaradi of Vachaspathimisra
29.Vyasabhashya of yogasoothra

The list is too exhaustive . What I can see from this long list is that all the commentators

are males over the centuries and a woman has not attempted to do a commentary of this

most important scriptural authority on spiritual,intellectual,mental and physical health

which is so important for a mother who looks after the young ones and wants them to

grow up as healthy world citizens.I,as a woman of the present century is doing a

commentary of the Vyasabhashya and its Bhashya by Vachaspathimisra

Vyasabhashya

This is the first Yogabhashya available and is also the first

Samkhyapravachanabhashya.The Vyasabhashya is knowm by these two names

.Vachaspathimisra in his commentary to Vyasabhashya says “Vedavyasena

bhashithabhashye” making it clear that it is a moolakrithi of Vedavyasa

himself.Vignaanabhikshu also has said”Vedavyasamuneendra Budhiswanitha”(The voice

of the intellect of the Vedavyas muni).During the deluge of BC 3104 Krishna was past

120 years.Arjuna was his age ,slightly younger.And Vedavyas being the great grandfather

of Arjuna,the creation of Vyasabhashya is prior to Krishna,and prior to Mahabharatha

war.The view that Vyasabhashya is created during the Budhist period has no bearing

from archeological evidence of the IVC /Harappan and Mehrgarh periods.Moreover

Panchasikha mentions Vyasa in his book so that Vyasa could not be after

Budha.Panchasikha was an Acharya who lived during the reign of Janadeva Janaka and

at that time Sidharthagouthama was not born.

What is the meaning of Vyaasa in Vyaasabhashya ? We find this word used in

Jyamithy(Measurement of the Jya –sine and cosine)or geographical calculations .It is

having mathematical connotations giving a idea to the word itself.Vyaa ,as used in

Vyaakarana,Vyaapana,Vyaasa is to spread everywhere.To spread out ,and to measure the

extend of that spread out universe. One can measure the timespace with the

swanitha(soundwaves)as all of us know in the modern age.One can also measure the

intelligence of a person with his/her words and its spread and depth .That is what

vignaanabhikshu said Vyasamuneendra Budhiswanitha.Even now ,after several years and

centuries and millennia of existence the words still attract and influence the learned

people .The swara of Vyasa has transcended spacetime boundaries and is now boundary

of a boundary .Boundary of a boundary is zero.And it is represented as a big 0 as

symbol.This figure is the discovery of Indian mathematician and the vyasa or boundary

of it is a calculable thing if it is of Prakrithi and incalculable when it transcends prakrithi

and becomes the avyaktha ,Brahma.It is the poornam of the santhimanthra of the

Upanishads.Vya is for expansion and sa is for contraction(sankocha)The expanding and

contracting universes are represented by this word and its symbol ,the zero.The fact that

Pathanjalasoothra style is very ancient and not that of the Budhist period had been noted

by several critics.The soothravakya is used in Brahmasoothra and in Yogasoothra is a

similarity of Badarayana’s style of writing.Though there are several disciples in

vyasaparampara no one is called a vyasa after Krishnadwaipaayanavyasa.But all the

adepts practicing Adhyathmavidya gets a darsana of Vyasa(As Sankara in 8th century)It is

after a Vyasadarsana in Vyas Guha ,Sankara meets his Guru Govindapaadar.The

moolavyassoothra is Hiranyagarbhasoothra and Pathanjali has taken the soothras and

reconstructed the soothra for teaching his disciples is a view of Vachaspathimisra,the

oldest known commentator .According to him ,what we now know as

Pathanjalayogasoothra is Vyasayogasoothra itself.Therefore he does his commentary on

Vyasabhashya of yogasoothra.

Suvarnasapthasathi is the oldest available samkhyakaarika of Iswarakrishnakaalidaasa

(Kavi Kallidasa)and this ancient treatise is nowhere quoted in Vyasabhashya showing

the antiquity of vyasabhashya.There is no Mngalaacharana in Vyasabhashya.This also

shows it to be very ancient.The first sloka of the bhashyaTherefore it must be a

prakshipthasloka after Vachaspathimisra’s period. is not quoted by either vachaspathi or

by the vivaranateeka.There had been several teeka to yogabhashya ,the oldest being that

of vachaspathimisra.the others are given below.

1.Thathwavaisaarathi of Vachaspathimisra
2.Adisankara’s commentary
3.Yogavarthika of Vignaanabhikshu
4.Bhikshuvyaakhyaasameksha
5.Swami Hariharaananda’s Bhaswathi

Vachaspathimisra

His books:1.Thathwavaisaaradi
2.Thathwakoumudi
3.Nyayasoochini
4.Bhaamathi
5.Nyayakanika
6.Thaathparyateeka
7.Nyayavarthikathathparyateeka
8.Thathwabindu
9.Thathwasameeksha
10.Brahmasidhi.

Vachaspathimisra though known as a Budhist writer seems to be a devotee of Shiva since

he is seen to bow before many of his books to Shiva.(In Thatwavaisaradhi to

Vrishakethu,in Bhamathy and Nyayakanika to Bhavan,in Thathparyateeka to

Pinaakapaani )And while commenting on Vyasabhashya he is all praise for Vishnu ,and

thus the label of one or the other does not fit in to him,and he certainly was not a fanatic

of either Budha,Vishnu or Shiva.According to Gopinatha kaviraja elsewhere

Vachaspathi pay his respect and obeisance to Vishnu,Ganapathy and to

Thilakaswami(?).Vachaspati was contemporary of Nriga of Chowhan dynasty in AD 10th

century.Nriga is identified as Dharmapaala ,the king of MagadhaGoudadesa and the

founder of Vikramasila by some.Vachaspathi himself has recorded that he was born in

Vasuangavasuvatsara.The number being 898 in Vikrama era and 841 in Christian

calendar.He was a householder.His wife was Bhamathi ,and that name was given to his

sareerakabhashyateeka in her honour.Laghumanjusha quotes Vachaspathi several times

and Vignaanabhikshu without mentioning the name of Vachaspathi ,tries to break

vachaspathi’s observations and conclusions.The later sampradaayaas of

Vainaasika,Praavaaduka,vignaanavaadi ,naasthika have quoted vachaspathi profusely to

prove their points and that must be the reason why Vachaspathi was classified as a

budhist Nasthika writer.But his Mangalaslokas bear testimony to his devotion to a

personal Godhead.

Yogasoothrabhashya of Sankara

This is a treatise mentioned by Sreramasankarabhattacharya and is not yet obtainable in

print.The author is considered to be the author of the the prasthaanathrayabhashya.Others

say that the sankarabhashya is a bhashya of vachaspathibhashya.But this cannot happen

since Sankara lived before Vachaspathi ,at least two centuries before.

Vignaanabhikshu

The other works of Vignaanabhikshu
1.Yogavarthika
2.Smkhyashadadhyayi bhashya
3.Brahmasoothravignaanamrithabhashya
4.Samkhyasarasamgraha
5.yogasarasamgraha
6.upadesaratnamala
7.Geethabhashyam(The last two are not available)

Lived in 14th century AD.

Bhaswathi of swami Hariharananda is a comparatively new book .Hariharananda was

born on 4.12 .1869 and expired on 19.4.1947.He is considered as the avathar of Rudra in

a cave,who took human form and lived in Vihara(Bihar)in the city of Madhupura,but was

originally a native of Bangadesa(Bengal)

The commentary I am doing is based on the Vyasabhashya and Thathwavaisaradi of

Vachaspathimisra.The moola as given by Panditha Sreeramasankarabhattacharya

,released by Bharathheyavidyaprakasan ,Varanasi (1966) is used for this commentary and

explanations.

Paathanjalayogasoothra,an analysis

Vyasa has expounded yoga both in Bhagavathapuraana and in Mahabharatha.Vyaso

yogavidaam vara(Mok dha pu 12.26.4)and Vyaso vedavidaam vara(MB 15.38.19)shows

Vyasa was an adept both in veda and yoga.When Bheeshma is asked”Which is the yoga
you follow?”the answer is the Krishnasthavaraaja (12.47)which is the dhyana of

Krishna.Mahabharatha says thapa and yoga are one and the same in different

occasions.The austerity to achieve gnaana or adhyathmavidya(samkhya)is the practice of

yoga.(Vasishta to Janaka in Mok Dha pu 12.291.296)It is a method for achiving moksha

and vidya.The 25 thathwa of samkhya are explained in santhiparva by vyasa.In

jaapakopaakhyaana Bheeshma explains the japa related to yagnasanskaara during vedic

times.Jaapaka (one who chants the names/manthra)is equivalent to yogin,according to

Bheeshma.Both samkya and yoga are not having a naasthikaswabhaava.Many people

like John Brockington(Yoga in Mahabharatha .ch 1.pp15.Yoga,the Indian tradition .2003

Ed Ian Whicher and David Carpenter)thinks that these are different and that samkhya is

naasthika and yoga is aasthika .This is a misconcept .But he himself says that

Varshneyaadhyathma is a ancient samkhya method and it is asthika like the yoga.In

Varshneya,when the disciple asks the Guru “From where did we come?”the Guru

answers”From Vasudeva ,everything originated,and in him everything dwells and in him

everything merges”and Vishnu is the Purushothama in this.The Iswarapranidhaana or

devoted chanting and singing the names and thinking about its attributes and meanings is

part of samkhya knowledge and yoga.Bhagavad Geetha tells this.After the Kurukshethra

war,Krishna advices Yogasasthra in Anugeetha.How to do analysis on a subject/or object

with concentration ,(dhyaana)in a solitary quiet place and acquire the perfect knowledge

about it is given in detail in that chapter .Mahabharatha mentions yoga and yogins 900

times and of this 300 times in santhiparva alone.

Pravakshyami yogasasthram anuthamam(anugeetha)
Vidhim cha yogasya
Thapasaa sidhim anwischa yogasidhim cha Bharatha(Aranyaparva) and that devas were

victorious due to their Yogaiswaryena (aiswarya of yoga) as Sounaka advices
Yudhishtira.After that we find Yudhishtira performing Tapas,yoga,and control of Praana

and then do japa of the 108 names of surya with meanings of them in his mind

(Thapa:asthaaya dharmena ,Thapa:adhishtaath uthamam;yogam asthaaya;pranaayamena

thasthivaan etc).Kavi usanas is called Yogasidho Mahamuni.King Kuvalayaswa by his

yoga(Yogeeyogena)cooled the agni in the bones of asura Dundhu.When Devendra tried

to molest the body of his Gurupathni Ruchi (wife of Devasarma)the disciple entered her

body with yogabala(yogenaanupravisyena Gurupathnyaa kalebaram)prevented Indra

from doing such a crime.Bharadwaja entered the body of Prathardana to conquer the

successors of Veethihavya and Prathardana is able to do it as a child of 13 years.This feat

of entering another body (Parakayapravesha )of sankaracharya in 8th century is a legend.

Vyasa tells his son not to use the sidhi of the yoga,yet he uses the sidhi of akaasagamana

against his father’s advice .The ekagrachitha(concentrated mind)of a yogin is needed for

the best warrior ,as Drona tells Arjuna.In Sanathsujaatheeya ,purusha is the aim.Purusha

is for a yogin,Bhagavan and is sanaathana(eternal).(Yoginastham prapasyanthi

Bhagavantham sanaathanam).The conversation between Brahmana and Vyadha gives

samkhyagnaana and its practical aspects.The savyasachithwa of making the mind

concentrated in both day and night ,and moderate food habits,purity of soul allows one to

see ones own athma which is light energy according to Vyasa.And during the death of

Drona,he kept his bow and arrow down and sat in yoga(Yogam asthaaya)and raised to

heavens as a ray of light and Vyasa says everyone could see two lights in sky as if there

was a second sun .During the swargarohana of Krishna also Vyasa describes the ascend

of the Athma as Jyothirbhootha.Bhoorisravas is called yogayuktha and Drona as

Yukthayoga by Vyasa.Vidura by yogasakthi entered Yudhishtira’s body as a burning

light and Yudhishtira felt a new power within.In Mokshadharma yoga and samkhya are

one and the same.Sarvagnapurusha is the 26th thathwa.yama,niyama,aasana,ethical

life,control of senses,control of breath,concentrated

dhyaana,swadhyaya,daana,truth,dharma,patience,purity ,avoiding the dosha like

kaama,lobha,krodha,mada,bhaya and aalasya are all mentioned in Mahabharatha and in

Bhagavatha.Grains ,vegetables,fruits and roots as food,abstinence of food for one month

per year,Yoga in the first and last yaama of the night(sandhya)and if possible in three

sandhyaas,are advocated for healthy life.A mountain or hilltop,a chaitya,a cave,a forest ,

underneath a tree,or a lonely quiet house are best suited for concentrated meditation

according to Vyasa.Aasana and praanayama are mentioned only twice in santhiparva.In

yogadhyaya,Bheeshma telles Yudhishtira that there are four types of Dhyanayoga and

describes the stages of Samadhi.In sukaanuprasna which describes vedarahasya and

yogadarsana,the seven dhaarana are mentioned.It is said that the tapas of a yogin is more

difficult than walking over the edge of a sword(an upanishadic simili)and one who

crosses over (Yogaiswaryam athikraantho)has been liberated .Yoga is Samadhi according

to Sandilya.It is sradha and praanaayama combined as dhyaana according to

Vasishta.The Hiranyagarbhayoga of ancient times is very much older than vyasa(prior to

BC 3104 )and Vyasa has done a bhashya to this ancient text and the soothra of this text

are now known as Pathanjalayogasoothra according to vachaspathimisra,therefore stands

proven .

Yoga was present in Vedic times according to Yagnavalkyajanakasamvaada.(Vedeshu

Chaashtagunitham yogam ahurmaneeshina:).The vedic yoga is Hiranyagarbhayoga.Vyasa

says there was a great yogini called Sulabha ,a contemporary of King Janaka of

Mithila.She was a bhikshuki of the samkhyayoga Guruparampara.She took the form of a

beautiful maiden and met Janaka ,and tested whether his mind is really free from sansaara

by binding him to her yogic power.I think this is a very important point.During the time

of King Janaka ,apart from Gargi and Maithreyi another woman was also a great yogini

and gnaani.And that is Sulabha .It is surprising that after such great yogini traditions ,in

the modern periods we are not seeing any yogini or interpretators of yogasasthra for

several millennia..

KRIYAYOGA AS ABHYAAS

When we do an action(kriya)repeatedly ,this repetition is called an abhyaas and this is to

perfect the action.The more you repeat the same action you become more adept in it and

your performance will be perefected.So Abhyas is an educative process.The word is often

used as Vidyabhyaas(Vidya+abhyas)as synonym for education in India.When someone

repeats a action for days,months,years and the society repeats it for several years the

kriya becomes an Achaara or charya.(The lifestyle as dinacharya or rithucharya)of a

people.

In the case of kriyayoga,the effect of the yogacharya or yogabhyasa is seen only when it

is perfected by constant and rigourous practice by an individual.Samadhipaada says both

abhyasa and vairagya are needed to attain Samadhi.Then in the sadhanapada the three

limbs of kriyayoga are mentioned as Thapa,swadhyaya and Iswarapranidhaana.Tapas

gives vairagya.Swadhyaya and Iswarapranidhaana gives abhyaasa and keeps mind in a

peaceful state .The repetition of this abhyasa of quietitude of mind,creates a samskaara

(culture)and determines the quality of our mental and intellectual life.A human being

should perfect the inner life by constant abhyasa of Swadhyaya and Iswarapranidhana(in

common words the gnaanayoga and bhakthiyoga to purify mind and make it quiet).When

your inner life is perfected and mind is quiet and concentrated,naturally your actions also

become perfected.Therefore yoga is not only for the sanyasin but also for a

householder,for every individual.The yoga abhyaas is to make the

Uthithachitha(sansarin/householder)into a samahithachitha(yogin)so that his/her actions

will be for the lokakalyana(welfare of the entire world)and not restricted to ones own

selfish motives.How important this is for a welfare state has to be thought about by all the

world citizens.

Bhakthiyoga is the Ishtadevathanishta(concentration on a loved form and name of a

Godhead)and by swadhyaya of that ishtadevatha one becomes close to that devatha.By

this concentration or Iswarapranidhana ,one can attain Samadhi easily.The swadhyaya of

the ishtadevatha includes manthra and its japa.Thus the nirmanachitha(creative mind)of

the yogi is made of manthra,thapa,and samadhi state .The different kriyaas of the yogin

are classified as Krishna,sukla,krishnasukla,and suklakrishna and neither Krishna nor

sukla.Those who have tapas,swadhyaya and dhyana can do suklakriya .It is dependent on

inner action and need not have any external factors for achievement .It is a kriya or

action which is purely internal and thereby ,it does not harm anyone at all.

Tapas is one among the five niyama.And is one of the ways to achieve sidhi.It is a

method to obtain purity of outer and inner self.The karmavaasana(tendencies)and

klesa(sorrows)are destroyed by constant tapas.Thus one gets unobstructed chithaprasaada

.The tapas is the dwandasahana(suffering the opposites )according to Vyaasa.Mind

becomes equanimous in pleasure and pain,and loss and gain and sansara and nirvana.the

vrata like abstinence from food and other physical pleasures is to perfect the tapas and

purify senses.Only in a purified mind one can see the light of self.Abhyasa is based on

tapas,brahmacharya,vidya and sradha according to Vyasa.These give us vairagya .The

yajamana who takes a yagnadeeksha is practicing tapas.The

paathivratya,Ekapatneevratha etc of a householder are vrathaas equivalent to

ishtadevathaanishta.The practice of meditation on a human Guru as one with God,and

then identifying oneself with love and service of that human Guru is a vrata of a

shishya(disciple).It is the same type of vrata a woman /man practices with a loved

man/woman.Or a mother practice with a child(as Yesoda did).It is important that when

we practice it on individuals like this,the selfish motives should not creep in and we

should be like a yogin doing service of Lord,without expecting anything in

return(Nishkaamakarma of Geetha).

What is swadhyaaya? Vyasabhashya says it is Japa of Omkaara(pranava)and

adhyayana.It is one among the five niyama of yoga.Dharmasasthra says “Pavithraani

japeth(Do japa on the pavithra –the pure)and Vyasa’s manthrajapa is equal to

that.Adhyayana is a process in which one thinks again and again and analyses(manana)so

that it is fixed in mind.In this way,internally and by loud japa ,the mental idea and the

pronounciation with swara and sruthi purity is established by these two processes.This

practice of mental and pronounciatory japa is to fix the eternal memory of it in our

intellect.(Nityasmarana).Nityasmarana by tapas and swadhyaya are the day to day

activity of every child and adult whether sanyasin or householder,whether woman or man

and hence it is a form of constant and continueing adult education.Every commentator of

a ancient great text is doing swadhyaya and keeping up the nityasmarana of it in

generations of readers and enquirers to come.Swa means own.Adhyayam is learning or

education.Swadhyayam is therefore selflearning or selfeducating.One who does

swadhyaya of Veda with Brahmacharya becomes vedamaya.(veda itself )because

according to yoga what one meditates that he/she becomes.Veda reveals its light in

his/her mind and makes it bright forever.And it is there as smrithi forever due to

practice.If all the people of a nation become swadhyayaniratha(always do selflearning)the

entire nation becomes vidyaswaroopa(the form of vidya or education).The swadhyaya is

Brahmayagna in Panchamahayagna which everyone should undertake in India.Therefore

this was the best educative policy the ancients had introduced to make every brain active

and every intellect bright forever.In Rgveda purusha/Prajapathi/Brahma is

Hiranyagarbha.In Hiranyagarbha yoga,by doing athmayagna or

Brahmayagna(swadhyaya)one becomes Brahmamaya,Manthramaya,Chandomaya and

thus Jyothishmathi is produced (which is the bright enlightened mind).This enlightened

citizenship is obtained by Brahmanishta and swadhyayam.In this upaasana of Vidya the

first step is japa of omkaara(pranava)and japa of the three vyahrithi of

Gayathri.Boudhayanadharmasoothra says a householder even after accepting sanyasa has

to continue the japa of the manthra which he started during his Agnihothra.The learner

keeps silence all the time except the time of swadhyaya.The tree of veda is fixed in Om

or pranava.It is the essence of the veda.And one gets Brahmagnaana by chanting om

under the tree of veda.(Boudayana).The process is to record the language of the veda in

the brain forever and to become veda (gnaana)itself by the process of meditation on

it.The process of swadhyaya thus makes the known,the knower and the process of

knowledge as One (Advaitha).Yogacharya is this kriyaamarga .Mahabharata calls it

Thapa:swadhyaaya and swadhyaayatapa:as a single word.And proclaims that swadhyaya

is the paramatapas(ultimate tapas).In Boudhayanadharmasoothra and

Vasishtadharmasoothra swadhyaya and praanaayaama are to be done with pavithra in

hand,and with pronounciation of vyahrithi and pranava.Thus,japa,swadhyaya and

sandhya are parts of yogacharya which one cannot neglect .In the Bhagavad Geetha also

japayagna is given a high place.(B G 10.25)According to

Vasishtadharmasoothra(26.9)and Manu(2.85)”Japayagna gives ten times more power than

animal power.Swadhyayam is better than outer yagnaas.Mounajapa(silent japa)is hundred

times better than outer yagna.The internal japa is a thousand times better.”In

forests(Aranyaka)only silent and internal swadhyaya is done.But in villages and

janapadas swadhyaya is done aloud so that all can hear .The swadhyaya gives knowledge

which has to be given to others .Therefore these village swadhyas were more of a

teaching type (adhyapana)rather than a selflearning has to be understood.For wisdom

and vidya one needs sradha and yoga.Yoga is dharmalakshana.(symbol of dharma)Ethics

is based on yoga and its practice .Therefore the people should be instructed to be always

involved in practice of yoga is the educative principle of such discourses.

In yogasoothra the question why one should do swadhyaya is for

ishtadevathaasamprayoga .(For becoming one with one’s ishtadevatha and getting

Moksha is the ultimate aim.).The chithasudhi(purity of consciousness),the niyama and

swadhyaya and the transcendental visions and sounds due to their constant practice and

the effect of Iswarapranidhaana (moksha)are to be experienced by each ,not to be taught

but the adepts gives a taste of it by their experience sharing .Vyasabhashya calls the

visions of the samadhi as swaoopadarsana.The darsana or vision of the

ishtadevatha(God)is a vision of light energy of ones own consciousness .Vishnupurana

also says this.The obstacles for this visualization of light or enlightenment are various

diseases,laziness,doubts,carelessness,madness,lack of virakthi(attachment to worldly

pleasures)and the nonfixity in the positions already obtained.These are called

Chithavikshepa.If these are present sorrows,impure mind,shaking organs,and disordered

breathing etc will be there.And one cannot concentrate on the same subject/object due to

these defects.Pranidhaana is the fixity of purpose to reach the goal.Vyasa use this term

three times in Mahabharatha(3.387.19;5.47.11;5.101.21)The Iswarapranidhaana is the

process of fixity of purpose with which one meditates on the absolute power to achieve

oneness with it ,and one is allowed to choose a loved form according to one’s liking so

that the process of Samadhi is quick and easy .It is because of this there is no fanaticism

in Indian spiritual traditions.

When one practices yogacharya for a very long period ,one becomes even beyond that

charya and is liberated soul.Yogasoothra considers the human mind being formed by five

different vrithi (repeated actions).

1.Pramaana (valid cognition)

2.Viparyaya(false knowledge)

3.vikalpa(conceptualization)

4.nidra (sleep and dream)

5.smrithy(memory)

If the mind is like a clear mirror only the truth can be seen perfectly reflected in

it.Yogamarga is the process of removing the dirt accumulated by tendencies and actions

so that it is kept clean for such reflection of truth.Vyasabhashya says mind has two

directions –one is to goodness and God and the other is to badness and Desires of worldly
objects .One leads to kaivalya and the other to samsaara.Vairagya carry the flow to

nirvana by drying up the flow to samsaara.Abhyasa opens up the flow to the

nirvana.Thus both vairagya and abhyasa combined takes one to the goal of liberation.

What are the criteria for vairagya according to Vyasa? For him it is not just the lack of

love for worldly things as that of the apatheia of the stoics.It should have the following

signs

1.Those to be sacrificed has to be totally absent
2.Those to be achieved for liberation should be totally present
3Mind should have complete and perfect control to achieve these two states
4.Mind should have the quality of impassibility(anaabhoga)
5.Through meditation ,power for attaining total lack of desire for women,foods,drinks,desires for power and position and heaven should be achieved.
6.Should experience the videha and prakrithilaya states
7.Even if one is in the householder stage one should be able to perform its duties perfectly without feeling any attachments by remembering the shortcomings of samsaara

Vachaspathimisra gives four stages to Vairagya


1.Yathamaanasamgna(consciousness of endeavour)

2.Vyathirekasamgna(consciousnessof discrimination)

3.Ekendriyasamgna(consciousness of a single sense)

4.vaseekaarasamgna(consciousness of mastery)

Practice of Brahmacharya is to get out of desire for women.Upavaasa (not taking food)is

to get out of desires for different varieties of food and drinks.Swadhyaya of Nitya and

Anitya gives protection from desires of mine,yours,pleasure and pain and the dualities of

existence.Mahabharatha uses the term vairagya ten times.The highest stage of vairagya is

vaseekaarasmgna .yogins call it kaivalya and Budha called it Nirvaana .

Vyasa says yoga is to make mind quiet and concentrated(Prasaanthavaahitha)

This sadhana is absolutely essential for moksha.Praanaayama is only the beginning of
yoga.Not the end or aim of it.Nor is the different aasanaas the end or aim of yoga.They

are just the beginning stages .But unfortunately the modern yoga schools(at least some of

them)have misunderstood yoga as the breath control and the

positions(aasana)alone.Dhyana with a alambana (which is loved by the person doing the

dhyana)is the next and important stage and it is here the Iswarapranidhana part comes

in.Iswarapranidhaana is also called Ekathwa Abhyaasa(practice of the One alone for

concentration).For this Gurudhyaana is the best .But in the endstage even that form or

attachment to one person is gone in the perfect Samadhi state.The cultivation of a new

samskaara of knowledge ,after removing the past tendencies is called

Bhavanaabhyaasa(Practice by imagination)Ishtadevathanishta has such dhyana

practices.The manjarisadhana of the Radhakrishna sects is an example.The dhyana of

sangheethadevatha ,of raagadevatha etc are also ishtadevathanishta.This spiritual and

educational psychology of yoga is utilized both by the gnaanamarga and bhakthimarga

adepts of India .The modern psychological concept of displacing negative tendencies

with positive tendencies is seen in the yoga psychology practices.The hinsabeeja(seed of

violence)is replaced by seed of ahimsa(nonviolence)and asanthi(lack of peace)by

santhi(peace)and dukha(sorrow)by ananthasukha(eternal bliss)by yoga psychology which

is essential for all human beings globally and this is the real message of yoga of ancient

India.The positive imaginations and the new sanskaara created out of it by our pragna is

called Pragnaakrithasanskaara by Vyasa.

Indian philosophy has some practical sanskaaras for the purification of the body ,for the

purification of the mind and intellect.These later became the dinacharya and

rithucharya(way of daily life)and are actually part of kriyaayoga prescribed by the

yogasoothra.This shows how much the yoga had penetrated into the lifestyle of the

people.The daily baths,the sandhya three times a day,are for body and mind

purification.The upanayana and vivaha are for bodily and mental purification and

understanding of the life of a celibate and a householder respectively.Thus even the four

ashramaas are part of the kriyaayoga devised by yogasasthra.Sansara has more

opportunities for constant desires and the sorrows derived from them and leads to asradha

or lack of concentration.Therefore,the householder is the one who should take more care

to do yoga and practice sradha.Yogadharma is called the shishtachara (the doings of the

good people)and those who neglect it and indulge in the worldly pleasures,desires and

violence etc are called dushtaachaarins.(those who follow the path of the bad ).In a era

when shishtachara was dwindling ,Budha tried to resuurect it .And that is why Budha is

respected.Not as a new religion,but as a new impetus to the old dharma of yoga.This

understanding was the reason why it was accepted by south east Asia,Tibet and China

and in Japan and Sreelanka and in South India.The philosophy of India is advaitha and

the practical advaitha is in the rigourous practice and understanding of the kriyayoga of

the yogasoothra.It is not a mere lipservice of love and compassion,but true love and

compassion as a lifestyle ,natural and for the betterment of the individual as well as the

entire world.Without knowing this ,we will not be understanding the soul of India .


Purusha and prakrithi

Prakrithi is moving,changing panda or mass with gathi(momentum).Brahma is

movementless,nonchanging energy state without a definite form but existing in all forms.
Brahma=Prakrithi
Aham =Brahma
Therefore Aham =Prakrithy
The equation thus becomes
Aham=Brahman=Prakrithy

The contradictions of dualities of the cosmic and bioenergy fields are thus overcome by a

yogin in Samadhi state.The seemingly contradictory TWO become co-ordinates and

noncontradictory.This aesthetics of art and science is practically experienced only

through a quiet mind which concentrates without any disturbance whatsoever and this

process is practiced by the yogakriya.

The flow of sorrow of worldly life is a prathiprasava(counterflow or inverse movement)

when the differences in the proportions of guna are removed and the balance of guna is

regained in both samkhya and yoga..Prathiprasava is a flow towards the beginning stage

or to the root cause .That is the thought travels from the present ,into the known past

first(history)and to the unknown prehistoric past and to the beginning of the universes

.Only this inverse flow of thought gives a glimpse of theories of the beginnings of the

universe.This is also a inverse flow from Mrityu(death and birth)to amritha(eternal

existence of the truth).From the thriguna of prakrithi one is transcending it and going

back to the thrigunasamya(balanced)and the thrigunaatheetha(beyond the three

guna)states.When thought does this ,the sorrows of this worldly life becomes not

sorrows.The mind can view them dispassionately .Without pleasure or sorrow in

them.Without attachment to them.

Avidya(ignorance)is the samyoga(union)between purusha(the seer)and the prakrithi(the

seen .Including the chitha and the thriguna of the seer).When this avidya is removed by

the prathiprasava,Purusha see the self as Eka,as light of wisdom ,and this is kaivalya.The

seen is only the vibhoothy of the seer.It is not different from the seer.Just like the song is

the singers vibhoothi,the art is the artists vibhoothi and science is the scientists vibhoothi

,prakrithi is only the vibhoothi of purusha and is not different from him and hence have

no separate existence from him/her.This kaivalya experience is when the sathwa is most

pure.(Pathanjali 3.55)In prathiprasava the change in the chitha is very deep.It changes the

entire worldview of the seer.The knowledge of sampragnathasamadhi is now matured

into the wisdom of the asampragnathasamadhi and no trace of duality exists in such a

yogin’s chitha.He is liberated.Still he can see the gunaas .But the avidya in it,the

bondages due to it is gone forever.Nothing can move the chitha of the yogin now.He is

totally akshobhya .Vishnusahasranaama calls Vishnu as Suvarnabindurakshobhya.The

concentrated golden chitha of the yogin is spotlessly clean and totally calm and quiet and

see the entire prakrithi as his own vibhoothy within him and not outside and is not bound

by it.By vivekakhyaaathi(discriminative discernment),the purusha or the seer and the

sathwaguna the seen become one and this wisdom is revealed as if in a clean mirror.The

kaivalyaprakrithi is not a obstacle for kaivalya but a co-ordinate for it now.Thus purusha

knows his prakrithi as Himself .This thanmayatha(oneness)is comparable to a loving

man and woman in union .The simili of Radha and Krishna /Siva and Sakthi in the

Bhakthisampradaaya of India and balancing of Yin and Yan in China is of this type.

The Ayurveda of India is based on balancingof thriguna-thridosha,and the mathematics of

India is based on balancing of sine and cosine and the music of India is based on

balancing of the thriguna in the swara or sound waves and its vibrations .This shows there

are several methods to achieve the balancing of the thriguna

physically,mentally,intellectually ,artistically ,scientifically and philosophically and all

thes are practically derived from a quiet and concentrated mind following the balancing

in yogachitha.

Maxmuller in his translation of the commentary of Bhojaraja’s yoga ,misunderstands this

as the separation of purusha from prakrithi.The separation is an analytical method to

understand the duality or differences between purusha and prakrithy(the Nitya and

Anitya)and the thanmayatha is a synthesis of the two as one (as an ardhanaareeswara)as

two perfect co-ordinates in an astrophysical way.Videhamukthy is not destruction of the

body ,but doing the dharma without attachment to body or to worldly desires ,in a

nishkaama way ,and for the welfare of the entire world(lokakalyana)and not for any

selfish motive.Samyoga is a union between two things.Here ,the prakrithi and purusha

being one,samyoga does not happen.Ashtangayoga is a process by which the truth “there

is only one,no two”is dawned upon the human consciousness which is kept clean for that

specific purpose.The multiverses are One in essence.The objects on them,including us

,are one with prakrithi .Since Brahma and prakrithi are one,I am Brahma.This pragna

when it is revealed ,enlightens us and is known as Rithambhara in yogasasthra.All the

other types of pragna see only partial or relative truths or even untruths only.The

separatisms and the hatred to the “other”as identified falsely are only illusions or

maaya.The truth is One .The untruth is the duality of existence.

With kaivalya one reaches the state of Samadhi called Dharmamegha.The yogi has

reached a state where there is nothing to be expected,nothing to be received,nothing to be

sacrificed or gained.The dharmamegha is a state that shows the yogi has reached

Paravairagya .(ultimate vairagya).It is a synonym for asampragnaatha Samadhi state.The

yogi has a permanent identity shift and measurement here from Prakrithi to Purusha

state.He is absolutely free from actions and their fruits,and from the identities of the

worldly life of unions and disunions,and this is a jeevanmuktha state according to

Vignaanabhikshu.Pure action is Nishkaamakarma(see Bhagavad Geetha)or selfless action

for the welfare of all.It is altruism of the highest order.The signs of love ,compassion for

all living things are seen in such individuals.Unless these signs are seen in a yogin ,one

cannot say that he/she has attained jeevanmukhthi or the state of dharmamegha.

Budha during his ifetime proclaimed that five hundred of his disciples had attained

Nibbaana (nirvana)and each of them have established a Brahmavihaara.What is meant by

Brahmavihaara? Yogasoothra (1.33)says the four Brahmavihaara are

Maithri,Karuna,Muditha and shanthi.In paali language these are called by the Budhists as

Metha,Karuna,Muditha and Upekka or Upeksha.We have to go back to the Mahabharatha

of Vyasa and the exposition of the Bhagavad Geetha by Sreekrishna to find out the

antiquity of this philosophy of yoga.





According to Christopher key Chapple (pp 85 ref Ed Ian Whicher and David

carpenter)these 500 arhathaas misunderstood the Rithambara pragna full of energy of

truth ,as the nihilism of I do not exist,I am not this,and I have nothing.The chitha of a

yogi is like a pure crystal ,clean and bright ,and without any colours of likes and

dislikes,without any timespace boundaries and is eternal .This eternal energy state

(yogasoothra 1.36)is not emptiness or nihilism but everything,the origin of

everything.Why the 500 arhathas misunderstood it while budha had understood it

correctly?Simply because yoga is not a mass movement ,but an individual endeavour to

be practiced by each and everyone and attainable according to his/or her guna proportion

only.It cant be taught .It has to be selflearned by austerity and practice.It is not an

organized institutionalized religion .It is a way of seeking truth.A way of self

exploration.A lifestyle.When Budha tried to make an organization(a sangha)this

misunderstanding was inevitable.


How does a yogi do traveling in the sky or space? By Praanaayaama Jwalana

happens.This is because the oxygen (praana) supply increases to body parts and the blood

circulation correspondingly increases and gives rakthaprasaada (radiance ).It also gives

laghuthoola state(The state of lightness as a cottonwool).According to Yogasoothra these

two things are responsible for the flights in sky/space.To fly in space or sky the body

should be light and there should be enough oxygen supply are two facts the modern

science also agrees.So was the Akasagamana of suka(son of Vyasa)akin to that of the

modern people?Was the akasagamana of sage Kardhama (father of kapila)of this

type?Was the akaasagamana of raavana in his pushpak the same as that of modern

science?In principle it seems to be.


In the state of Videha,one does not have the desire for samyoga of prakrithi.The five

elements have been conquered.The body and senses controlled .The Pradhaana is

conquered which is the same as Nirvichaarasamadhi .Samskaara are conquered .Then

comes purity of satwapurusha and kaivalya.In this way ,stage by stage the yogin

conquers everything and reaches the final goal.Both Vignaanabhikshu and

Vachaspathimisra speaks of Prathibha ,which is the shadow of the chaithanya(chith or

light)reflecting on a clean mirror.Prathibha is the shadow of the self of a human being.It

is defined as pragna which is Navanavollekhasaalini.( one which creates newer and

newer things forever –the creativity that is eternal).The prathibha of creation of all is

considered as the vibhoothi of a sarvagnachitha.And sarvagnachitha is nothing but

yogichitha.In 8th century Sankaracharya was considered as such a sarvagnachitha capable

of all vibhoothis of a yogin including parakayapravesha and akaasagamana and being

one with own self /prakrithi as Mookambika,the Goddess of

learning.yogasoothra(3.3.38)says Bandhakaaranasaithilyaath prachaarasamvedanaascha

chithasya parasareeraavesa: Chith can enter all bodies by two reasons.One is the

destruction of the cause of bondage to ones own body,and the other is the communication

of the chitha through its prachaara (when ones thoughts are communicated to all by

proper awareness of it or may be in modern sense a little marketing of the ideas)

By the first ,the attachment to the selfish motives and the boundaries thereby created are

totally destroyed and the person is doing karma for lokakalyana.By the second,this fact is

made known to others by proper awreness classes or by proper marketing so that people

willingly come to the person and allow his/her ideas to influence them.Only when the

people feel that the person is selfless they willingly allow themselves to be influenced

by him/her.The fact that in all the institutions established by Sankara Ashtangayoga is a

must shows how much importance Sankara had given to its practice.Sankara had done

yoga starting from the Asparsayoga of Goudapaada,his Guru’s Guru and proceeding from

there. The Bhashya to Bhagavad Geetha by Sankara includes avidya as a klesha or

sorrow just as the yogasoothra does.And in his Brihadaranyaka bhashya and its vaarthika

by Sureswara treat yoga in a very important manner.


Chithavrithinirodha in Advaitha.

Br Ar Bhashya 1.4.7 Sankara replies to the theory of the opposition that due to the

apoorvavidhi (rare rules)Brahmadhyana gives mukthi(liberation).He says like yoga and
advaitha,even with the vidhiprathishedha achaara (karma against the prescribed rules)of

poorvameemaamsa (Jaimini –disciple of vyasa is creator of poorvameemamsa) one can

attain liberation.Sankara says the Athman is everpresent .It is not the fruit or result of

anything.Therefore,for its mukthy(liberation)before it,there cant be any rule(apoorvavidhi

means rare rules as well as rules which were not there before).The Athma being the

first,what rules can exist before that?therefore the results of all karma are temporary only

and liberation by karma cannot be called eternal.

Opposition:Bythe chithavrithinirodha prescribed in the different thanthraas one gets

liberation.

Sankara:Athmagnaana means Brahma and Athma are one.This understanding alone is

liberation.No thanthra or thanthranthra teaches except this truth.(The chithavrithinirodha

is for concentration.It does not give liberation.It can be done even without getting

liberation.This is what Sankara implies.One can have chithavrithinirodha in one’s

art,science etc or in one’s business but these does not give liberation ).The only

sadhana(ananyasadhana)for chithavrithinirodha has to be athmavignaana and its

remembrance if one wants to be liberated.

The word Athmavignaana thath smrithisanthaana means the wisdom of self,its continued

memory for generations (for parampara)as prathyabigna is the only sadhana on which

chithavrithinirodha has to be done to attain liberation.Doing chithavrithinirodha for

getting other types of knowledge does not give liberation.To attain chithavrithinirodha

one has to do swadhyaaya,manana(self learning and analysis) and for that one should

have power of cognition and memory ,and for developing them one should cultivate

sradha,dhaarana,and dhyaana and reach Samadhi state.And to prevent the distractions

to such enquiry the practice should be done with involvement and daily for several years

continuously.And for several generations continuously so that the knowledge is not lost

and is perpetuated through generations.One has to show models of sacrifice (tyaga of

self)and vairagya to worldly pleasures to become a true teacher to influence generations

of true disciples.the swadhyaya of Upanishad and sruthi is not contradictory to yoga

teachings but a necessary corollary to it.Sankara accepts swadhyaya as a

rule(niyamavidhi)and says there is no apoorvavidhi(rule prior to athma).What does that

mean?He simply says that athma is the first /akin or equivalent to Brahma and there is no

rule prior to that for attaining it.And also that athmagnaana is not obtained by death,when

body is separated from athma.The memory of athma is not attached to a body which is

perishable and hence it is not an apoorvasmrithy but a poorvamrithy of previous births

and deaths(poorvajanmasmrithy) which are still in the lingasareera not in the gross

body.It is more like the archetypal memory of Jung ,in modern psychological

parlance.The rules of conduct we follow like swadhyaaya etc are to prevent new

tendencies of attachment being formed in the present and they cannot destroy the

archetypal memories accumulated in the past.

In Br Aranyaka bhashya (4.4.21) Sankara accepts Vignaayaa pragnaam kurveethaa as the

rule for memory of athmagnaana.And quoting Mundaka he says one should meditate on

Athma as OM and this is the rule of the yoga.The bhashya also says(2.3.39).Samadhi is

taught for for getting athmagnaana.Athma alone is to be seen ,heard,analysed and

thought about(Br U 2.4.5).No one can win success over the cycle of birth and deaths

without yogadharma and Parisamkhyaagnaana according to Sankara (B U Bh

4.4.2).Dharma means yogadharma which gives protection from death and birth (Bh G Bh

2.39)and yoga is samadhiyoga.Yoga alone can remove all dualities according to him.In

Upadesasaahasri(2.3)Sankara teaches Parisamkhyaanadhyaana for disciples who wants

liberation from all the past actions. The yogin who negates the world and its objects ,get

athmadarsana by bhakthi(devotion)dhyana(meditation)and pranidhaana(thinking and

analyzing the Godhead in a saguna form) according to Sankara (Br Soo Bh 3.2.24)


Sankara’s Disciple and creator of Vaarthika ,Sureswara maintains that no

parisankhyavidhi or rule can remove and control the likes and dislikes

(Raagadwesha)completely.For it ,and for athmagnaana vairagya alone is the wayOne has

to negate everything that is Anathma to realize Athma.After sacrificing all

karma,through dhyaana of Om ,one has to attain Athmagnaana.Only after sacrificing the

karmas ,one should take yogabhashya according to Sureswara.But even for sacrifice of

Karma,the help of yogabhashya is needed is what Sankara implies.Both Sankara and

Sureswara are advising Yogamarga for the mumukshu(one who seeks liberation).With

Athmagnaana and its continuous remembrance(pratyabhigna)chithavrithinirodha has to

happen naturally.And such an Athmagnaani is the best Yogin according to Sankara

.Sureswara certifies that Sankara was the best yogin by his words “Vishno

Paadaanugaam yam nikhilabhavanuthaam Sankarovaapayogaath”.From all these

evidences quoted I just make it clear that the view of some scholars that Sankara negated

and destroyed the Samkhya, and the yoga systems of the land is baseless.And the

theoretical,analytical and logical flaws which entered into these ancient systems through

the later writers was what Sankara clarified and rectified to rejuvenate and protect it for

posterity as a true Guru ,who wants only Lokakalyana and nothing in return for himself..

Vidhinishedha(breaking of rule)is only applicable to the karma(actions).Not to

gnaana(wisdom)which is eternal.One cannot make a rule and create wisdom.It has to

bloom naturally as a prathyabhigna and for that certain qualities are necessary .The karma

are to create such qualities.And when we negate the actions for creation of such qualities

in human consciousness we knowingly or unknowingly are obstructing prathyabhigna

and athmagnaana.The rule and breaking of rule ,which is thus part of the

kriyayoga,determines one’s ability for cognition and memory and thereby knowledge

acquisition and wisdom.And this is part of kriyaayoga.Kriyayoga is not gnaana but the

methods to obtain gnaana .This distinction is not there for a perfect yogin in samadhi for

whom the seer,seen and the knowledge and the way to it has merged.But for others the

distinctions exist and has to be explained in the most logical and comprehensible way

.This exposition of the scriptures is not a selfish karma,but a karma done to help others

to cross samsaara and reach the state of wisdom,reached by the yogin and for the

lokakalyana,and the most nishkaamakarma which can be identified .


Ashtangayoga in Advaitha

In BhagavadGeetha Bhashya (BH G BH 3.3)Sankara says Gnaanayoga is the direct way

to Liberation and Karmayoga is the indirect stage by stage way to it(kramamukthi).Both

leads ultimately to gnaana and mukthi.And in the stages of karmayoga to gnaanayoga he

describes dhaaranaayoga,dhyaanayoga and samadhiyoga (Bh Gee Bh 6.3) .Here Sankara

calls yoga as Dhyanayoga and elsewhere(4.38) he classify Yoga as karmayoga and

samadhiyoga.According to him the equanimity of darsana or samyagdarsana gives instant

liberation(4.39.5.27.and introduction to Bhashya of 6th ch)


Dhyanayoga is the internal process of samyagdarsana and practice of karma is only an

organ or part of the internal dhyaanayoga.Those who have no intellectual acumen to

accomplish the internal dhyaanayoga,have to do the external karma or aachaara ,and

thereby slowly and steadily purify intellect to get the ability for

concentration.Samyagdarsana removes avidya.He says there is no need to toil to get

athmagnaana ,because Athma is by itself light of knowledge and is everywhere ,in

everyone.then why do the elaborate process of yoga?He says ,people have misunderstood

the anathema as Athma for such a long time,and this impurity has to be removed from

their chitha ,and it is for that the elaborate yama and niyama are prescribed.In

Upadesasahasri (2.3)parisamkhyaanadhyaana part,he teaches the wisdom of

differentiating between Athma from Anathma.By this wisdom,one can avoid mistaking

the anathema as athma .A sthithapragna (as described by the Bhagavad Geetha)is such a

person.The viveka,vairagya,sama,dama,uparathi,thithiksha,sradha,and samaadhaanam or

shanthi are qualities of the sthithapragna according to the Geetha.That is,sthithapragna is

a yogin.Yama and niyama are to remove the covering of dirt from the mirror of chitha,so

that we get a perfect vision of our self according to Sankara and as we all know these

yama and niyama are the first two limbs of yoga..

In Thaithereeya Upanishad bhashya(1.9)and in Bh Geetha bhashya Sankara again

explains the Tapas and swadhyaya of yoga respectively.Bhagavad Geetha(17.14-

16)speaks of three types of tapas of mind,body and words.Soucha,ahimsa,and

brahmacharya are predominantly of body’s tapas,Manaprasaada,soumyatha and mouna

are of mental tapas,and satya and anudwega are word’s tapas.What does he mean by the

tapas of the word by satya and anudwega? He cites as example,that doing swadhyaaya in

silence and in quietitude,and speaks only the truth,and then both yoga and kshema
happens .(yogakshemam vahamyaham says Krishna in Geetha).Soumyatha is the

peaceful countenance and compassion for all in all situations and is obtained by

Athmavinigraha or control of the mind .Mouna is total silence of the mind and body and

words. Or in other words of all vrithys.In Brihadaranyaka bhashya (4.4.2)he speaks of

yogadharma and in Brahmasoothrabhashya(1.3.33)he quotes from yogasoothra on

swadhyaaya.Thithereeyabhashya(3.6)says one who wants Brahmagnaana must get peace

through tapas.Yoga is the Athma or soul of Vignaanamayakosa and it is called

Samadhaana there (Thi.bh 2.4).

When Purusha is saguna ,He is Lord of Prakrithi and has thriguna ,and because of the

presence of guna(avidyaguna)he is called the Maaya of Iswara.Therefore ,Maya or

saguna as Prakrithi and Nirguna as Brahma are two different states of the same

Iswara.Hence both are anaadi and universes are created ,sustained and destroyed in

it.Iswara is thus two in oneness.Or like two sides of the same coin.Maya is seen as the

many forms and names of the universe.Jeeva is seen as the purusha or the one

controlling power or cause of everything.This is the heart of samkhyasidhantha.It is

Iswara himself who takes human form and sustain the dharma and culture of the

ancients.And all the karma of all the jeevaas are dependent on the laws of nature and

hence of Iswara.Liberation and bondage also are dependent on it.Karmayoga is not only

nishkaamakarma,but doing all karma as dedication to Iswara(Karmaarpana/as

Brahmaarpana).Dedicating every act to God is seen in his soundaryalahari(Japojalpa

verse 27).Thus Bhakthy to a personal Iswara links gnaana to karma through the

pranidhaana or Iswarapranidhaana of yoga.Both in Yoga and vedantha upaasana of

pranava as OM is ultimate for liberation.In Bh Geetha Bhashya Sankara says those who

meditate on Om in the last muhoortha of life,remembers Krishna and reaches

Paramapadam(8.13).In Yogasoothrabhashya Pranava is Iswaravaachi (1.27.28)The same

is said by Sankara in Geethabhashya.(Vaachakaroopa,Abhidhaanabhootha,and Thad

arthabhootha are the words used by Sankara)Prasnopanishad also teaches upaasana of

Pranava(5.1-2)This is quoted by Sankara both in Geethabhashya (8.12-13)and

Brahmasoothrabhashya(1.3.13).He says that for those who have lesser intelligence also

this method is useful.They can reach the kramamukthimarga first ,to saguna and nirguna

and samyagdarsana later.

According to Sankara the entire 8th chapter of Geetha is to teach Dhaaranaayoga through

meditation on OM.Dharana fixes the mind to one object.Samyama is a combined process

of dharana,dhyana and Samadhi.So ,to get samyama,one must have practiced these for a

long time.Sankara describes in detail the process of fixing the chitha in the heart’s

lotus,and raising the praana through the oordwanaadi ,and winning the different

bhoomika stage by stage ,and then fixing it in the center of the forehead in Agna.(Bh Ge

Bh 8.10)This is exactly as described in Yogasoothra and bhashya of vyaasa.The

devayaana and pithruyaana of the Upanishads and of the Geetha are compared to

Kundaliniyoga.Chandogya Upanishad Bhashya (8.6.6.)speaks of the oordwanaadi and

100 other subordinate naadi for the kundalini power.Of these the 100 are having cyclical

recurrence while the single upward naadi has no recurrence and is the path to

liberation.Sankara in his bhashya says the pranavadhyana and praanayama are to raise

praana through the single oordhwanaadi and to get relief from births and deaths.Thus

praanaayaama and pratyaaahara are advised as dhaaranaayoga.Sankara also mentions

pooraka ,rechaka ,kumbaka(Bh Gee Bh 4.29) and calls Indriyanigraha(or control of

senses)as Vaseekaara just like yogasoothra does(2.55).Brahmasoothra bhashya mentions

Aasana for dhyana (4.1.7-11)Why one should in a sukhaasana to do dhyaana? In

discussion of this point in Bh Gee Bh 6.110Sankara describes Padmaasana position of the

yogasoothra.And for him dhyana is the sign of samyagdarsana,and he prescribes a seat of

kusa grass on which clothes or barks of trees are spread for aasana .Sankara has quoted a

very old sloka from Yogasasthra which is not Pathanjalayoga.It is like this.:-

Yogasaasthre paripaataath……Ardharasavyanjanaannasya thritheeyam udakasya cha

vaayo ssanjaranaartham thu chathurtham avaseshayeth”(Bh Gee Bh 6.16).It could be

from Hiranyagarbhayogasaasthra.It says,a person sitting for meditation should follow a

laghuaahaara(minimum food) and his stomach should have only half part

annam(food)quarter part water and the rest quarter part should be free for movement of

vaayu or air.For Sankara Upasamhaara of Indriya from their sensory objects is

Pratyaahara(BG B 2.58).Dhyana is gradual upasamhaara from karma(BG B 6.3)and

Samkhya is sanyaasa(BG B 3.3).these are different stages in the life of a seeker of truth.

Brahmasothrabhashya(2.3.38)discusses the Omkaaradhyana of Mundaka(2.2.6)and

Athmagnaana of Brihadaranyaka(2.4.5)and Samadhi of yogasoothra(Br Soo B 2.3.40).In

none of these treatises and commentaries Sankara is opposing yoga or Samadhi .Samadhi

is for him the way to athmagnaana.What he has been opposing is the false notions that

had crept into the system by people who interpreted it with their inferior intellects .He

was not the enemy of anyone or any system ,though many thoughtless critics and

historians have given him that aura.There is nothing which is detested or disliked in

scientific logical advaitha philosophy.What is not logically acceptable has to be removed

from science and philosophy by a superior intellect to protect that particular dharma or
science for posterity.Sankara did only that with his extremely clear superior intellect

which was bright and enlightened with the knowledge /wisdom of Samadhi experience.If

it had destroyed any system of knowledge systems it only shows how inferior they were

logically to his wisdom and how the people understood their mediocrity when compared

to his intellectual superiority.

According to the medieval Vaishnavasahajeeyathanthra of Bengal (Johnson M.The body

in the mind.The bodily basis of measuring ,imagination and reason.Chicago uty.Uty of

Chicago press 1987) for every journey there is a way.For every way there is a

plane.Sadhana has a plane but it leads one to a totally different plane .The traveler has to

share the experiences of his journey and communicate the ways through which he/she

traversed one plane of existence to another.Sharing of such experiences also is a sadhana

for educating the posterity.Vyasa ,Vachaspathi and Pathanjali shared their journey with

us through their eternal works.When I write these words ,I do it with a similar sankalpa

or bhaavana..A hope that by sharing my experiences in my life’s sojourn,I may be able

to enrich theexperiences of my successors,nameless formless imaginary readers as

successors of posterity ,and stimulate them to explore the realms of sadhana and

Samadhi ,to havevisions and sruthis of the most beautiful and compassionate realms of

existence.And to bring peace and love to humanity through those darsana and sruthi .

Vignaanasaarathiryasthu
Mana :pragrahavaan nara:
Swodhwana :paramaapnothi
Thadh Vishno:paramam padam(Katha Upanishad 1.3.9)

May the entire creation be blessed by that ultimate goal through this journey .


Dr Suvarna Nalapat

Dhyanasloka for the seven swaras in Karnatic music

SAPTHASWARADEVATHAADHYAANASLOKAAS

Shadja(sa)
Veenaakwanaschravanajaathakuthoohalena
Devena kaamaripunaa parirabhyamaanaam
Paashaankushaankithakaraam arunaavabhaasaam
Shaadjim samasthajananeem anisham namaami

Rishabha(Ri)
Nisseemavaangmanasayorathi dooravarthi
Yasyaamahathwamavadhaarayathum pravritha:
Padmaasanopi parihaasyadasaam prayaathi
Thaam Arshabheem sukanibhaam anisam namaami

Gandhaara(Ga)
Swarnaabhiraamaruchimujjwalaroopaveshaam
Veenaavinodhakuthukaam mridumeelithaakshim
Deveem dayardrahridayaam pranathim gatheshu
Gaandhaaramaasthithavatheem anisham namaami

Madhyama(Ma)
Mandhaarakundakumudaprathirooparoopaam
Indheevaraayathavishaalavilolanethraam
Chandraavathamsaparichumbhithapaadapadmaam
Thaam madhyamaswaramayeem anisham namaami

Panchama(Pa)
Vaanee na kevalamahaariyayaavijithya
Preethipradhaapika kulaathsachavarnabhedha:
Devendrasekharithapaadasarojarenum
Thaam panchamaswaramayeem anisham namaami

Dhaivatha(Dha)
Yasyaa vapor navasudhaarasanirvishesham
Peetham thadhapyathitharaam nayanair mahesha
Aapeeyamaana mahithopi dadhaathi deva:
Thaam Dhaivatheemanugrihannanisham namaami

Nishaada(Ni)
Varnairasheshajanathaa hridayamgamaabhaam
Sarvai:samasthagunanirbhara vibramaangheem
Garvapriyaam sasikalaakalithaavathamsaam
Naishaadi devi bhavathi anisham namaami

(Traditional slokas from Bharathakosham

These can be meditated upon by music students,drawn,or sculptured by artists according to the description given .)