yogasoothra part 3

SADHANAAPAADAM

Pathan:- 1 . Thapa:swadhyyayeswarapranidhaanaani kriyaayoga:

Vyas:-Yoga with samaahithachitha is the one to be achieved.How can one change the

vyuthithachitha as yogayuktha?For that kriyaayoga is described.Yogasidhi is not

achieved by all those who strive for it.The impurities of the endless karma and klesa and

their tendencies are different and many and present in every object and these have to be

burned with internal heat(thapa).Only then the chitha become prasaada and blissful

forever without any dependence on external things.Swadhyaaya is the repeated japa of

pranava which is pavithra(the one saves from pavi or impurity) and the learning of

mokshasaasthra(science of liberation).Iswarapranidhaana is the dedication of all deeds in

paramaguru and sacrifice of its effects whatsoever.

Vachas:- In the first paada the methods,the different types and the effects of yoga were

said and it was also said that only with abhyaasa and vairagya one attains Samadhi.Here

the orderly functions done for this is explained.And these are for the worldly minded

vyuthithachitha,to get purity of sathwa.Only a pure sathwa gets vairagya and abhyaasa .

Samahitha is one without vikshiptha.Vyuthaanachitha is one with vikshiptha.Hence these

are for controlling a vikshiptha mind.These rules are called kriyaayoga.It is the beginning

of yogasaadhana.In Vishnupuraana ,Khandikyakesidwajasamvaada (6.7.33) we find

“Yogayuk prathamam yogi yunjamaano abhidheeyathe”.Tapas,swadhyaaya and

Iswarapranidhaana are the first functions ,a person who wants to be a yogin should do.By

thapas chitha is purified .The waves of rajas and thamas are quietened by thapas.The

impurities of dualities are burned by the heat of thapas. The

dhaathuvaishamya(imbalance of elements) of dense and eternal klesa has to be destroyed

by thapas.Thus the chitha gets dhaathusaamya(equalization or balance of elements)and

pure and healthy.Thapas is to remove all dhathuvaishamya and to make chitha pure

sathwa and niraamaya(without aamaya or disease).

We can see in Pranavaadaya and purushasooktha Rudramandala Brahmana etc ,that the

ancient vaidikarishis were Brahmaparaayana(fixed in Brahma).Swadhyaaya is

Brahmayagna.The paramaguru is Bhagawan,Iswara.Iswarapranidhaana is the dedication

of everything in Brahma(Brahmaarpana) with the feeling that I am sacrificing

everything,both kaama and akaama,subha and asubha in you and does everything for

you,and by you.”The thoughts,words and deeds are thus dedicated in Brahma.The good

and bad are all in Brahma.This is what is said in Bhagavad Geetha as

Karmanye vaaadhikaarasthe

Maa bhaleshu kadaachana

Maa karmaphalahethurbhoor

Mathesangosthwakarmani.(B G 2-47)

Pathan:-2. Samaadhibhaavanaartha:klesathanookaranaarthascha:

Vyas:-Why is the kriyayoga done? Our physical body is the personification of klesa.We

have to burn the klesa with the fire of prasmkhyaana.Prasava(birth)can occur only from

bheeja(seed)Therefore the klesabheeja has to be burned.Only then the state that ,another

body is not taken(lack of next janma)happens.And that is moksha.Anyathaakhyaathi

alone is not not touched by klesa.When births end in the subtle pragna,all adhikaara

ceases and Samadhi is fixed.

Vachas:-The use of Kriyayoga is introduced.It is kriyaayoga itself which become karma

and the klesa derived from them and makes rebirths of the body.Because of this

knowledge,which is called Prasamkhyaana,one has to achieve the state of

birthlessness.By kriyaayoga ,the making of the body alone has to be achieved,without

attachment to klesa.Prasamkhyaana is for this.Only when even the bheeja(seed)is burned

one gets nirbheejasamadhi.Therefore in the end even the prasamkhyaana which has the

dharmithwa of origin(prasava)has to be sacrificed.The adhikaara or right of power of

vidya is also sacrificed and all attachments have to be lost.The power of avidya with

vidya,and that of vidya by the desireless state even inthat is burned.Even desire for vidya

is ultimately enemy to sathwapurusha which is khyaathi alone.(anyathaakhyaathi).To

burn klesha are the vairagya and abhyasa.Sookshmapragna is the anyathaakhyaathi of

sathwapurusha alone.The subject of the sookshma (subtle)is always transcendental and

beyond the sense organs.The sookshmapragna merges with transcendental and is reborn

only from transcendental.It has nothing except the khyathi(fame)of

anaadi(beginningless).It is the guna which starts the effect (kaarya)Purushan is not kaarya

but kaarana for all(cause)It is not the effect of anything.Therefore it has no form of klesa

which is that of the prapancha.This is directly perceived in Nirbheejasamadhi.

Pathan:- 3 Avidyaasmithaa raagadweshaabhinivesou:panchaklesha:

Vyas:-Which are the klesha? Klesha are the five Viparyaya.They become

gunaadhikaaraka by their syandamaana ,and become drida and thus parinaama

happens.These make cause and effect and their flow.Their interdependence and

cooperation become thanthrrebhootha and make karmavipaaka ,and removes them.

(Syanda is the movement or flow or vibration.Maana is its measurement.Syandamana is

the measurement of vibration or frequency.By the different frequencies are created the

three gunaas sathwa ,rajas,and thamas and they become solidified and fixed and get

evolved or changed (parinaama) and it is thus from the cause ,effect is formed.After that

the flow of a series of causes and effects happen and by their union ,co-operation and

interdependence the new actions are formed and destroyed and the seen prapancha of

“many”is formed.This is the theory of evolution of prapancha in Indian philosophy and

science.It is interesting to note that this is described as Thanthreebhootha or like elements

of a string .The sound waves emenating from a string instrument .The ancient theory of

string universe.)

Vachas:-The five klesha are the five viparyaya ,Avidya,asmitha,raaga,dwesha and

Abhinivesha.

In avidya itself there are two types of viparyaya.In asmitha there are three viparyaya-

avidya,its upaadaanam and its avinaabhaavavarthy.Therefore when it is said Avidya

etc,the subdivisions of asmitha also are included in it.These are the causes for klesha and

samsaara.When we do a karma for several days the guna in it become more and more

fixed and( drida ) powerful.Thus the efficiency in it also increases.Therefore the

syandamaana is the repeated movement and repeated action which becomes by practice

or repletion strong and fixed and therefore measurable and predictable.In this way from

the avyaktha(unseen)the mahad,from it Ahamkaara and from it the flow of the cause and

effects of the universe as waves continue to be awakened forever.Thus the cause

stimulates and the effect stimulates the cause and work in harmony to make,sustain and

destroy universe.Karmavipaaka is the sign of jaathy aayurbhoga or the lifespan of a born

thing(whether a living or nonliving thing or a universe or star or graham).They are

born,sustained and merged in the root cause Purusha alone.But purusha has no other

cause.All the others are cause and effects interdependent and cooperating with each other

for their sustainance and formation and merging.From karma klesha is born.From klesha

again karma is born.This interdependence is seen for all actions and sorrows(efforts or

klesha) in the world.

Pathan:-Avidyaakshethram uthareshaam prasupthathanu vichinnodaaranaam.

Vyas:-The avidyaakshethra(temple of ignorance)is the prasavabhoomi(the earth of

origin).The northern side is occupied by the four vikalpa like asmitha etc,making the

suptha(sleep)state divided(vichinna).What is the prasupthy (sleep)?

The first in the chethas is the seed state which is dependent only on sakthi(power) or

energy.The bhaava depending upon it alone is called Sammukheebhaava(that which faces

sakthi).Prasamkhyana destroys the klesabheeja and is dependent on

sammukheebhootha.Then how does the burned seed sprout again?The dead body has no

klesha and it is ksheenaklesa and therefore the state of the dead soul is the burned seed

state and is only a fifth klesha state(panchameeklesha).Only a temporary loss of klesha is

there and it can sprout again.Therefore even the state of a dead person is a state of sleep

of the consciousness .The sushupthi in which no more of seeds of klesha sprouts is only

Samadhi.The bodyness is said with a simili of opposite bhaaavana.Klesha is body.How

do we make it divided as small small pieces?During the time of raaga we do not see

krodha in our consciousness.During raaga we do not do the action of krodha.During the

Chaithra season we have rathi (union)with women .And in other seasons ,there is virathi

(disunion)in women .In Chaithra anuraaga is the achieved action or vrithy.In other

seasons it is Bhavishyadvrithi .(Vrithy expected to be done in next chaithra or future)This

is how the consciousness splits the kleshathanu.In it the klesha is never surpassed but

controlled for a certain period only.And there is samkramana from one type of klesha to

another and repetition of it forever.This is what is happening in prasupthathanu also

(sleeping body).When we are asleep we do not feel klesha.When we are awake the

previous klesha are repeated.(This is compared to rebirths).But satya is not divided like

this.In it there is no divisions or separateness.How much we can get away from the

opposite bhaavana ,that much would be our swaroopa revealed by own revelation and by

the Guru’s upadesha.How did the klesha make so many different avidya forms?All is

because of avidya only.By avidya the the klesha of the effect are attained .When they are

lost ,avidya also become lost.

Vachas:-Avidya is the root of klesha.On the northern part of the temple of avidya is the

great and divided Prasupthathanu(the soul of the dead ).What is prasupthi? When this is

asked with sadbhaava(truth)as opinion,and when pramaana do not exist(na pramaanam

asthi)where we have no actions or meanings or wealth,the answer is Chethas.(energy

alone).For a dead soul there is no name,meaning,action or worldly wealth of any

kind.The klesha is merged as in videha and prakrithilaya.there is seed state in it.Just like a

drop of curd from milk,a drop of or maathra(unit)of its energy is capable of making it

reborn in different forms.Therefore videhaprakrithilaya are in separation from those with

vivekakhyathi.The klesha are asleep till the end of the sleep alone in them.The moment

the timelimit of that sleep is over,they are reborn and repeatthe cycles.Each klesha again

face the respective vishaya(sammukheebhaava).They have fixed by a unit of sakthi

alone.their origin also is by that sakthi.The sakthi with the state of seed is called

katyasakthi and in it there is no vivekakhyathi,except that the klesha are temporarily

asleep.The dead soul (charamadeha)then changes from one body to

another(dehaanthara).The new deha will be dependend upon the klesha of the earlier

body and its prasamkhyaana.Videha has to take new body since the seed is not lost.But

due to the doubled strength of yoga,even if those kleshaas face the vishaya ,they will not

be awakened as in ordinary people .They will remain dormant as if in sleep.This is

because by prasamkhyaana agni(fire)they have burned the klesha and only the

kleshabeeja remain in them.

The anushtaana of kriyaayoga is as opposite to klesha to end the existence of the body

.Samyaggnaana is abheda or advaitha and its opposite is avidya or bhedadarsana.In

between these two ,is the abhinivesha which is in the intellect related to raaga and

dwesha.In this way a division (vicheda)is seen.By cutting the service of vishaya one by

one,and we can do aacharana and this kriyaayoga is the opposite of that .To reduce the

weaknesses repeat vaajeekarana.Similarly to reduce klesha repeat kriyaayoga.

The vijaatheeya(different jaathi)is krodha .To decrease krodha ,raaga has to be

repeated.Similarly to reduce avidya vidya has to be repeated .

(One can see the educational system and its practice and its ultimate aim in these

words.To make the people healthy,physically ,mentally and intellectually and spiritually

,all the methods possible were thought about in minute detail and their basic philosophy

taught to all and this type of education had its own good effects on the people .)

In great purusha klesha is less.In yogin who is prasuptha toklesha there is no klesha .The

ordinary people are immersed in klesha of the different vishaya through different sense

organs and yogin is having the opposite vrithy of being asleep to all such vishaya.The

meaning of burning the klesha is ,the end of all separatisms in one’s mind,a perfect

advaitha state.Avidya is klesha and vidya is destruction of it.Avidya is thinking of many

as separate.Vidya is thinking only of eka(one)and is advaitha.The division is for easy

understanding and learning.If we understands this the separatist feelings will be

gone.And all klesha disappear.The ONE is everywhere in everything and when this is

cognized clearly(sphuta)aarohana(upward movement)and avarohana(downward

movement)become sugama(easy).To condense,

Prasupthaasthathwaleenaanaam

Thanuavasthaaschayoginaam

Vischinnodaararoopaascha

Klesaa vishayasamginaam

For the videha and prakrithilaya who are merged in the thathwa –Prasupthaavastha

For the yogins the body state is only for namesake.They are Aathmaroopins whose athma

is in the form of the thathwa.For the vischinnaroopa or great people ,the

bheda(separatism)is cut with the thoughts on abheda(oneness) and they are scholars.And

klesha is only for those who are attached to the vishaya through sense organs.

Pathan:- 5 Anityaasuchidu:khaanathmasu

Nityasuchisukhaathmakhyaathiravidyaa

Vyas:-The swaroopa of Avidya is explained.

Anitya(that which is temporary),asuchi(the impure ),and dukha (sorrow)

The opposites of these three,Nitya(eternal),suchi(pure),sukha(happiness).

The projection of nitya in anitya and vice versa is nityakhyaathi.For example,the earth is

fixed,and the moon is fixed and the stars are eternal ,the day and night are

amritha(without end)etc .

Suchikhyaathi is projection of purity in the most impure thing.The meditation on

bheejasthaana ,nisyanda,nidhana and thinking that purity of body by soucha alone is

suchi are given as examples.Seeing the middle of a virgin,saying that “The new

chandralekha is beautiful”is considered as ni:srutha.(Roopaka alankaara ).”Hey,Woman

with blue lotus-like eyes,By your eyes ,the living world is healed”.This is the viparyaasa

of suchi in asuchi ,by projection of what is not due credit to such a very mundane

thing.This is nidhana.Giving punyapratyaya to apunya,giving arthapratyaya to anartha are

all equivalent to this.

Similarly projecting sukha in dukha is sukhakhyathi.Every wise manknows that the

changing ,gunavrithivirodha creating thaapa (heat)is sorrow.And to think this samsaara as

sukha is sukhakhyathi.Projection of athma in anathema ,chethana in external

instruments,and the body in the chethana are all examples of this.To think that the

external body which is the instrument of purusha(athma)and is anathma as athma is

called Anaathmanyaathmakhyaathi.Avyaktha in vyaktha,happiness in what is to be

condoled,and and sorrow in what is to be enjoyed ,etc and in this way projection of the

opposite in everything is adhyaasa and is called avidya.Avidya has four

paada(chathushpadi).The klesha which is the root of avidya,the samthaaana,the

karmaasaya,and the karmavipaaka are the four paada.What is the pramaana and

apramaana of avidya? Sapathna is the opposite bhaava of aamithra,mithraabhaava and

naamithramaathra.Just as we understand this ,we have to understand all desa ,which is the

opposite of aagoshpada,nagoshpadamaathra and goshpadaabhaava.The opposite of

avidya is vidya.(Pathni is wife.Sapathni is other wives of the same person.Goshpadam is

a small space created by a cow’s hoof .All friendships and house,region etc has to be

understood like this. Aamithra=with friends /wives Aagoshpada=within the own

house/desa/region. Mithraabhaava=without friends,goshpadaabhaava=without own

house /desa .naamithramaathra=friend /wife even if present , just as namesake.

Naagoshpadamaathra=House and desa just as namesakes)

Vachas:-Anitya is the effect and not the cause and is an adjective for the user.To

meditate on panchabhootha which are anitya,without knowing their temporary nature ,as

eternal is avidya.So too the upaasana of the dhoomaadhimaarga.Those who meditate on

lunar,solar and stellar loka thinking that they are eternal reach them but they are

anityalokaas.Similarly thinking that day ,and aapas are amritha,the devaas drink them as

amritha.Even in aamnaaya we see “Apaama somam amrithaa abhooma”(Rk 8.48.3)This

nityakhyaathi in anithya is avidya.The body is impure.The origin is from the pelvis of the

mother which is the center of urine and feaces.The seed is from the rethas which is the

blood of the father.The growth is from what we eat and drink.Several impure things like

sweat ,urine,blood etc are flowing through it continuously.(Ni:syanda) Even the most

pure body of a srothreeya(vaidika/Guru) is in this sense impure.If one touches it one has

to take a bath.When we touch another body ,to make our body pure,we have to do the

technique of a bath.(for purification).When the body itself is impure ,just by water and

sand how can we purify the body just by an outer bath?By nature body is impure.It is

given a bath ,and some fragrant things applied to cover the bad smells and then the

angaraaga(the colours on the organs)of the women are allowed on it.Thus makes it again

impure.What else is this except avidya?

Haava are foreplays in sringaara with women.The description of a woman’s body which

is impure ,as moon etc due to the slightest resemblance to it ,and projecting purity on it is

avidya.Himsa(killing)is apunya(sin) and this is projected as punya (good action)and

killing of animals is done for sacrifices.The wealth is something which creates many

sorrows in the process of acquisition and in defence of it,and therefore is

anartha(dangerous) and it is called artha (the Sanskrit word for wealth).Similarly

anaathma is interpreted mistakenly as aathma.Therefore Panchasikha said about the wise

men like this.(What Vyasa said in his bhashya is a quote from Panchasikha).All seen

articles like sons,wives,cows etc (living things)and beds,chairs,food,jewels

etc(nonliving)are considered as nitya by only the unwise(mooda)and meditated upon.A

wise man will never think so.

The four positions are called chathushpada of avidya.There are several subjects like

dingmoha,aalaathachakra etc in Avidya(Both are astronomical).Then why only four

paada are said ? Because the root of the seed of samsaara are these four.In

apoorvapadaarthaprathaanasamaasa (grammatically )a chathushpada can be something

with four feet (Vachaspathi says a makshika which is wrong since makshika has 6 legs

and is shadpada.Hence I translate it like this) .If utharapadaarthapradhaana ,it could be a

king with his army of four limbs.If anyapadaarthapradaana it can be a space for the

fourlegged creatures(Here again Vachaspathi saya Makshikaadesa).If former word is

important(poorvapadartha)vidya ,and if the latter word is important(utharapadaartha)the

cause of klesa as fate are specially indicated.The seed of klesha is its paripanthi.The main

quality should be destruction of it ,not growing it.Therefore all vidya which increase

klesa should be avidya.Klesabheeja is not the absence of vidya.The vasthubhaava is the

truth)sathathwa)of vasthu .What negates vidya is avidya,and therefore avidya is the

absence of vidya.

Intellect could be great with vidya.But it could also be the opposite of vidya(avidya)and

having viparyayagnaana.(opposite knowledge).The cognition alone is not vidya as

misunderstood by the common people ,because of this reason.The division into the

poorva and utharapada and the opposite meanings given to it a process of learning.For

example ,the enemy is divided as naamithra (not friend)and mithramaathra(namesake

friend) and its aftereffects.The wife though considered a friend ,need not be a friend when

it is a sapathni(another wife who can act as an enemy due to selfish reasons).Agoshpada

is not abhaaava or absence of goshpada ,and is not namesake goshpada either.In a vast

space ,the opposites of goshpada,the absence of goshpada and something other than

goshpada are situated alike.Similarly in a wife opposite of a friend(enemy)lack or

absence of a friend and the namesake friend also are situated .A wise man understands

this peculiarity of samsaara.

Pathan:- 6 Drigdarsanasakthyodekaathmathevaasmithaa.

Vyas:-Because of the ability of purusha to see,and his intellect to see and the oneness of

these two,asmitha is said.The efficiency of a seer could be divided ,complex or undivided

and simple.On the basis of this capacity one enjoys truth or untruth .Depending on that

one gets or do not get kaivalya.There is a chance that the intellect by its analytical powers

could divide from it ,the form and character and vidya of the undivided purusha as

separate from it,and even misunderstand the divisions created by own analysis as the

athmabudhi.

Vachas:-Avidya is further explained.Asmitha is effect.It has raaga etc .It is also the

oneness of the efficiency of the observer and the observation.Drik( seer’s eye),drisya(the

seen or observed)and the darsana(the perception of sight)are the different aspects of the

same power(sakthy) and thisknowledge as the oneness of athma,anathema and

athmaanaathma)is asmitha and even that is coming under avidya.The

sakthigrahana(cognition of power)of intellect here,is the observation of association

between the seer and the seen.For exposition of the soothra,the power of purusha is

said.Purusha is the abheda(no difference-oneness)of seer and seen.Or enjoyer and

enjoyed.The power of enjoyer is in purusha.The power of to be enjoyed is in the

intellect.These are said to be different or divided as two.This is of great

complexity.Purusha has dharma of aparinaama.Budhi is parinaami.This is the

complexity.But actually there is no difference .If we misunderstand intellect as purusha

there will be klesa .If we see anwaya ,it will be vyathireka.The quotation from

Panchasikha is given for evidence.This is proof by earlier reference.

The swaroopa is purity

The seela is disinterest

Vidya is light(chaithanya or energy)

Intellect is impure,not disinterested,and jada(opposite of energy)in avidya.From a thamas

or darkness which is generated by moha (desires)only thamas is generated and not

chaithanya.From avidya ,only avidya is generated ,not vidya.

Pathan:- 7.Sukhaanusayee raaga:

Vyasa:-The abhigna(memory)of bliss or sukha experienced previously creates the desire

to experience it again .Thus we do the same rites or actions which produced sukha or

bliss.This love for actions which bring about bliss is called Raaga.

Vachas:-After talking about asmitha which is happening after the lack of raaga etc ,why

is the term raaga again brought in?Because raaga is following bliss.Hereit is said

following bliss ,not the memory of bliss.In the abhigna(people of wisdom)it is the

memory of bliss ,but bliss itself that produce raaga.The memory that I have experienced

this bliss before also exists in him/her.In the bliss which he/she is experiencing always

the memoryof past experience is not necessary for raaga since it is in the present as

well.The dependence on past memory is only when it is not experienced now,in the

present.But,the sadhana which was responsible for the bliss is always remembered and

done forever ,and therefore the sadhana and the raaga on it happen with this.That is even

the sadhana of a yogi for bliss becomes a dependent action on memory of its effect and

thus is called a raaga.(This is thus different from the raaga in the worldly things)

Pathan 8.Du:khansayi dwesha:

Vyas:-Similarly with the memory of past sorrow,those actions leading to sorrow are

hated and avoided.

Vachas:-The meaning has to be understood just as for the previous soothra.

Pathan:-9 Swarasavaahi vidushopi thathaaroodo abhinivesa:

Vyas:-Every living thing is desirous of life.Each wants to be eternal and don’t want to

end the life.This desire is called Athmaasi(desire for the eternal Athman).Praani(one with

life) desires to live forever on earth.By the experience of past lives each knows that this is

possible.The reason for the love for the samsaara though it is strenuous and with sorrows

is explained by this.Even a newborn baby who is expected to have no previous

experience of death is afraid of death,as we see from our experience.The reason is the

newborn has the memory of death of previous births.This is seen in mooda(ignorant)and

the vidusha(wise)alike.The experience of past lives and past sorrow of death experience

are vaasana and it is alike in both learned and ignorant.

Vachas:-Abhinivesa is common to all living things.They live with a prayer for eternity on

earth and are always Athmaasi.The living things have the dharma of death.The memory

of it and the fear of it exists.The people who say that there is no previous births and

deaths since they have not had direct experience of it ,(nasthika)are afraid of death .Even

without prior experience of it ,they are knowers of the fear and sorrow of death and thus

the lack of previous direct experience or memory of it must be existing in them

too.Otherwise why should they experience something which has no existence ? The

desire to be attached to the body and senses and mind and intellect and its numerous

sorrows and pains and cling on to life is because we know that the pain of the death is

more severe than this.And that knowledge is from previous experience of it .Therefore

the living things considers the sorrows of life as swarasavaahi.(The flow of own rasa )

The flow which by itself(swa)is rasa will not come back to its original

place(punaraaganthuka).The newborn thinks the new life which is really sorrowful and

low as the true chaithanya .This may seem as anaganthukahethu (cause for eternity).But

by pratyaksha(direct experience)aagama (references)and anumana(deduction)in each

new birth the memory of death and its pain and fear of it exists and it is because of this

,that the new child mistakenly thinks that the new life is chaithanya.

The newborn has not seen death before .Yet he/she is afraid of a deadly object and as

soon as he/she spots it starts trembling and crying from fear.How did that child know

that this object can be a cause of death or danger for him/her ? This explains the past

births and deaths.Because of past experience of sorrow and death the child is afraid of

it.the things which is not seen or heard in this birth creating fear in a newborn is nothing

but the past memory of deaths.It is related to poorvajanma and not to samskaarajanya.

In a mooda(ignorant)the vibration of light is slowest .(mandathama).In vidwan sometimes

we find the scholarship evening childhood before obtaining proper education.After a

crores of births and deaths,people are born with such knowledge as kaivalyaroopa

.He/she is wise even without the dependence of aagama ,anumaana or Guru.Even that

athma knows the experience of maranathraasa(fear of death)and therefore this

experience is deep in the archetypal memoryof human beings.The fear of death which

should be destroyed completely by vidya ,if it again happens in a wise person,the only

explanation is that it had not been destroyed completely .Why ? Because this vaasana is

samaana(equal).The vidwan(scholar)is not a yogi who reached sampragnaathasamadhi.In

yogin it is not there.In scholar it is there.In ignorant also it is there.So,in this respect ,the

ignorant and the scholar are alike and are different from the yogin.

Pathan:-10.The prathiprasavaheyaa:sookshmaa:

Vyas:- The five klesha as sookshma and without prathiprasava( second origin or

sprouting again)as burned seed merge within the Yogins chethana and set there(end

)forever.

Vachas:-The sorrows(heya)in a prasupthathanu(sleeping body)were earlier said to be four

in kleshalakshana.Then how did the soothrakaara now say a fifth klesha as a sookshma

or subtle one ? Only thet which can be seen by human effort is advised by him earlier.The

sookshma which is not seen with human effort is now said as a fifth one.For the effect of

rebirth the asmitha as cause is said.

Pathan:- 11 Dhyaanaheyaath thadvrithaya:

Vyas:-The kleshas when repeated again and again become gross,and by kriyayoga they

assume shape or a body/form.By the truthful prasamkhyana or dhyaana we can destroy

them and make them subtle and like burned seeds.This is like first removing the gross

impurities in a cloth with water and then by applying special methods removing the

subtle imurities also.By a little bit of opposition(prathipaksha) remove gross impurity and

then by great opposition remove the subtle klesha impurities.

Vachas:-By klesha is the body of kriyayoga formed.The kriya or action are the

purushaprayathna(effort of the purusha /human beings )and the labour or adwaana.In

these klesha are seen as seeds.We have to cut such relationships.In the soothra klesha are

said to be its vrithy.Not only heya ,but dhyana also is a vrithy .The cause of rebirth made

by the body of the kriyayoga ,as the effect,and a form is the gross.There are endless

which are not seen by purushaprayathna or by prasamkhyana and these are the subtle.We

have to first make them manifest(see)and then burn (destroy).The cleaning of a cloth is

here given as example.By cleaning in water the gross impurity removed.Then treatment

with kshaara(alkali)removes subtle impurities.It is not in the gross or subtle where the

comparison lies.But in the effort.The rebirth for the impurity of the cloth and the heya

can happen if it is removed by the first method alone.But if we remove with greater and

better efforts it will not happen.Therefore here ,prasamkhyana is only small effort or

cleaning with water while dhyaana is greater effort or cleaning with alkali.Dhyana is

mahathwa and prasamkhyana is alpathwa in this sense.

Pathan:-12 Karmaasayo drishtaadrishta janmavedaneeya:

Vyas:-From the actions of good and bad,are born emotions of desire,anger,likes,dislikes

and the like.These become the known in the present and the future .By the

theevrasamvega(high frequency )manthra,thapas,etc to reach Samadhi and get away from

them,usually we worship the devatha,Iswara,Rishi,Guru and other great persons.This is

to make the good actions to become matured.Even for the bad people having fear and

sorrows due to severe klesha,just by the faith in such the past good deeds become mature

.Similarly by doing insult or inflicting injry to such great persons the maturity of the sins

also happens.Nandiswara and Kumara changed from Manushya to Deva in

evolution.Nahusha became the Indra of deva and then became a serpent .In hell there is

no actions which are seen by the present janma.For those who have become free from all

klesha the unseen klesha and its karma also does not exist.

Vachas:-The klesha as the lifespan of the particular jaathi(birth)makes creates

sorrows.Klesha are the karmaasaya.They are avidya etc.The cause of klesha or karmasaya

is seen and unseen .Only if root cause is destroyed the effect is destroyed.For the

householder the daily routines,the dharma,adharma,the works done for fulfillment of

kaama(desires)the actions for attaining heaven(sacrifices)etc are there forever .By desire

they exploit the wealth of others.By desire they do adharma and violence.They mistake it

as their dharma.Sometimes due to anger adharma or dharma is created. The story of

Dhruva illustrates how a child,due to the anger created out of the insult from his

father,attained high status by the effort of his karmaasaya.Similarly there are several

stories in which due to anger people did adharma also including killing of a Brahmin.

The two types Drishta and adrishtajanma .The effects experienced in this present birth

itself is drishtajanmasamvedaneeya.The examples of Nandi and Kumara to illustrate

these.The word “naaraka”stands for people who reachedvarious types of hells like

Kumbeepaaaka,due to various bad actions.They do not have karmaasya for

drishtajanmavedaneeya.For those who took human body this is possible by thousands of

years of evolution(parinaama).The adrishta and drishta are divided depending upon the

theevra or manda samvega(high or low frequencies)

Pathan:-13 Sathimoole thadwipaako jaathyaayurbhoga:

Vyas:-When the karma become mature in the good people ,the klesha become less and

less.Even if the seed of paddy is covered by bran and heavy outer coat,it can come out

and sprout.The covering does not prevent it from sprouting.But the same seed when

boiled lack the capacity to sprout.The karmaasaya covered by klesha is able to sprout

again ,but that which has been burned will not.Now think about the karmaasayavipaaka.It

is of three kinds.

1.Jaathi
2.aayus
3.Bhogha.

One karma is the cause for one janma.And sometimes one experience of a karma is

covered for several thousands of years and then manifested. The last is first thought about

and analysed.Several karma effects can be experienced by several janma or several karma

effects can be experienced in one janma.Why is it so?One karma is the reason for one

janma is not always true.The accrued effects of endless actions and their balance

experiences are given in an orderless way (in a different order or karma)to give some

solace to human beings.Sometimes this may lead to problems also.How does one karma

become cause for several janma?Because one by one the effects of each action can be

given.Why several karma does not become cause for several janma?The several janma

can happen yugapad(simultaneously)Kramena (in order)is the said(vachya) .The different

karmas ,both sin and good ,manifest as one and in a coma(sammorchana)which is

equivalent to death(coma /near death experience) is experienced by one janma alone.The

ayus(lifespan)which is given after that (labdhaayushkam)is a new janma (new

birth).Whatever bhoga remains in the ayus(lifespan) that balance is made to experience

by that period.In this way ,in karmaasaya the cause of the birth,lifespan and enjoyment

are known as the three vipaaka.The three as one is called karmaasaya.The drishtajanma

(this birth )experiences as the one vipaaka is from the beginning itself dwivipaaka(two

vipaaka)simultaneously ,the birth and the lifespan.For Nandeeswara and Nahusha,it is

also the beginning of yogayurhethu(The beginning of birth is also the cause for the

beginning of lifespan of the yoga).Because of the nivrithy(liberation)from klesha ,the

vaasana or tendencies become dormant for several thousand years as if in a coma state

and the chitha become one with all the janma of all the creatures and with one janma

itself the several past vaasana are made to experience .Therefore it is said that the

karmaasaya is one.All the vaasana which are causes for all samskaarasmrithi(memory of

all civilizations/culture)from the beginning of Aswini etc,are merged and at the same

time experienced in the same birth.

The karmasaya which has become one,is a combined one with both order and disorder(niyatha and aniyatha).The order of the drishtajanma and the disorder of the adrishtajanma exist in that.How?There are three gathi(movements)for the adrishta aniyathavipaaka.(thrayeegathi).
1.Vinasa or destruction for the avipaaka
2.Avaapagamana for the main actions
3.permanently facing avasthaana for the niyatha,vipaka and pradhaana karma.

The first is like the end of krishnakarma or night when suklakarma or day begins.About it

this is said:’In action these two should be known.For the paapaka there is only one

raasi(ekaraasi or one field).It is taken away(apahritha)by the good deeds.By its

desire(ichasakthy) the kavi(seers)know that good deeds should be done here.”

About avaapagamana of the main actions it is said:-For a kusala who does a little bit of

samkara ,with parihaara for each,and with avamarsha for each,no downfall or apakarsha

happens.Kusala means the asthi or truth and one who is truthful and proficient in

truth.From that a fall(avaapam) means a little bit of change in position from heaven

itself ,and not a fall out of heaven.”(That is from a higher realm of heaven into a lower

realm.Not from heaven to earth.).

What is chiram avasthaanam? The adrishtajanma experiences are samaana(equal)to the

niyathavipaakapradhana karma(orderly action of the pradhana karma described).The

cause of their abhivyakthi(manifestation)is death.For a person who thinks about and

analyses whether the adrishtajanma aniyatha(disorderly)karmavipaaka is avaapa (a fall)

or an abhimukha(facing )and who meditates on it for a long time,the nimitha happen

which are samaana(equivalent)to the manifestation of it.These are facing the vipaaka.For

the vipaaka there is depth and difficulty in cognition than the things we can grasp with

time and space and nimitha.(prediction of future is more complex and difficult than

analysis of past and explanation of this birth’s difficulties from it).By this the yogin gets

chirasthithi(fixity)in thrikaalagnaana(knowledge of the three times as one)which are

equivalent and facing each other .The order,disorder(niyatha aniyatha )and the drishta

and adrishta vipaaka face each other and seen by yogin as one only.

Vachas:-The first thought is that if we permanently do oneness of karma ,we can see

several janma in one janma itself.The second thought is if we do the several karma in

fixed way,in the one janma itself we can see several janma.In this way four vikalpa are

generated.

First vikalpa:-One karma alone is not the reason for one janma.How? For beginningless

periods ,countless janamas have accumulated countless actions and their effects and

those which has not been enjoyed so far exist as balance ,and these can happen either in

order or in an orderless way giving either solace or difficulties to the experiencer.When

there is karmakshaya,the karma become less and less .When there are several karma just

like our uncontrolled breathing we have no control or knowledge of it and we do not even

see it happening .Therefore everyone should do good deeds to get out of klesha by

ourselves .

Second vikalpa:This is negated.The question is how one janma become the cause for

several janma?The several single actions in several janma which have been in balance

are there .Because of the lack of time to experience them (lifespan is less)it is becoming

a balance for next janma.The lack of effects of karma is also its lack of

doing(ananushtaana).The karma of a single janma ,its effects in same order,etc does not

happen .Therefore the karma of several janmas also will not be available in that

way.Therefore the lack of time for experience and lack of time for performance of good

acts are the reason for the balance karma.

Third vikalpa:-Negated.Several karma does not become cause for several janma.Several

janma as yugapad(simultaneous)happen in a yogin.The karmasahasra(1000 karma)as

yugapad(simultaneous)janamasahasra(1000 births) as a law,the balance time is also the

law of the order of the effect.But we are not seeing this simultaneity for the

janma.Therefore the Eka(oneness)as the first view should be wrong.In this way,negating

three opinions what remains is that several karma is the cause of one janma .This is

fixed.The difference between two janma is the Madhya(middle or center).The two janma

are considered as two praaya(ages).

First janma(praaya or age)---Madhya ----Second janma(praaya or age).

This Madhya is the life after death (Bardo in Tibetan Budhism).It is

vichithra(wonderful)with pleasures,pains ,bliss and sorrows and different gifts of our

actions.In this state the pradhaana or Athmasakthi is highly awakened and is in complete

dedication to it in total service(Dasya).Yet,without delay it takes a new janma

,sacrificing that state.The real death is this new birth from its swaroopa.Therefore,to

manifest and start its own effect,facing and lead by the one,into two,as if in a coma state

,the athma experiences karma and effects as if in an ekalolibhaava( with the same bhava

in both)and in one janma itself several janma are known.(The near death experiences are

like this).After this,doing the same karma as before,they live and come back to life with

the same old order.This is a new janma for them to enjoy the effects of balance karma.An

opportunity for a new life experience.When it happens in this body itself(as near death

experience)we see it .(but when it is in another new body after death we don’t see it).The

karmaasaya is thrivipaaka with janma,ayus and bhoga .The three are one.Eko bhava eka

bhava:In this the past time (Ashtadhyayi 2.1.46)etc is not the samaasa.The thing that has

become One(ekabhavika)is the meaning.Eka is one.Bhava is becoming and samsaara or

life.The bhava or samsaara is the continuously experienced in one janma in a

bhavana(house).The one who comes into a bhavana,to experience bhava ,is the

bhavika.The newborn is such a bhavika.In him all the three vipaaka are conjoined as one

.For Nandeeswara due to his theevrasamvega ,the experience of human life was only for

eight years .Within which he experienced an entire human janma.For Nahusha due to his

good ddeds the loka of Indra was obtained.But due to the curse of Agastya the ayus

became just a cause for bhoga (bhogi is a serpent).How the ekabhavika karmaasaya is,the

vasana for klesha,the bhoga and ayus will be like that.In human birth,in

animal(thiryag)birth etc ,the corresponding

ayus(lifespan)bhoga(enjoyments)andklesha(sorrows)for each of these jaathi(janma)is

obtained.In a sammoorchana state (coma)it is ekaloleebhaava.The athma knows the

samskaara which is vaasanaaswaroopa and separated as dharma and adharma even at this

stge ,but knows nothing else.

Outsargika(the beginning or creation or a new birth)is ekabhavikathwa.How is it creating

the different bhoomika or planes? In yasthu asaavithi by the sabda thu,the vaasana are

divided .In the known orderly vipaaka of the drishtajanma we don’t see ekabhavikathwa

or the adrishtajanma.Why there is disorder(aniyatha)in the bhootha or elements? The

hethu(cause )is:-

1.Their gathi or movement is eka(one)

2.It is the main(pradhaana)gathi(movement)

3.It is niyatha.(orderly) following a definite law.

In the ekagathi of sacrifice(sanyasa)karma,there are

sukla(white)Krishna(dark)suklakrishna (white and dark)and krishnasukla(dark and

white).Sukla is positive and Krishna is negative.Suklasukla is also positive and

krishnakrishna by negation of negation is again positive.By tapas and swadhyaya the

suklakarma originate.It destroys the Krishna.The sabala (several colours) or varna is

Krishnabhaaga and understand this by manana(thinking and analysis).Only when there is

shadow of darkness in the white light we find the seven colours.In pure sukla we don’t

find varna.Therefore Bhagawan quotes amnaaya in this way.If we repeat Krishna

twice(Krishna Krishna)it does not destroy sukla but it becomes sukla by negation of

negation(a mathematical truth).Two Krishna is one sukla.In paapaka ,the association of

paapakathwa is called pumsa or (purusha+sambandha –the first two letters of these words

make pumsa).The papakathwa is destroyed and they are made into ekaraasi (one field)

and the sin is made into a good deed.(In bhavana,the male and female are made eka and a

samsaara which is papa is made punya by negation of Krishna with Krishna )Thus for a

society by the people in it ,punya(good)deeds become possible.
The third suklakarmaasaya is name of the sadhya which makes the sadhana without any

difficulty(peeda) possible. Krishnaan Krishna (Krishnaa is female with prolonged

pronounciation of the last letter .Krishna as short vowel in the end is male) is thus not

suklavirodhi(opposition to sukla or white karma.the other meaning is not averse to the act

of intercourse involving semen.It is they who increase the karma of Ekagathi or the

dharma of sanyasins).The karmaasaya in the earth is never destroyed by them.They

according to their desire(icha)by chaandasathwa(the chandas ,poesy,music,rhythmic

prosody)reac the athma (athamanepadam).By the awakening of suklakarma the sorrows

of the janma are destroyed.This is not due to swadhyaaya.The cause and effect of

swadhyaya ,the way in which swadhyaya is done,the ability for swadhyaya for a person

etc are needed for swadhyaya and therefore swadhyaya is dependent on several

factors.these can originate from swadhyaya is true.But ,if not originated they themselves

can lead to hell also.The lack of origin also is in the lack of avidhaana or lack of karma.


The second or Pradhaanagathi is then divided(after dividing the first Eka into different

types and saying that both negative and positive are positive and therefore one only).

The pradhaanakarma like Jyothishtoma has in their injunctions the killing of animals.

This makes apagamana or fall from position.Because it is himsa(violence)and in the main

vidhaana it is said “na himsyaath sarvabhoothaaani”(santhi 278/5).Violence should be

totally abandoned.Therefore doing it for sacrifice is anartha (dangerous).It will create

another karma and from it another klesha.The use of a pradhanakarma is to fix the own

effects of karma as seedstate alone.In that case doing such things which creates new


seeds and new karma is not correct.Panchasikha has said:”Swalpa:samkaro

jyothishtomaadi janmana:pradhaanaapoorvasya pasuhimsaadi

janmanaanarthahethunaapoorvena sa parihaara:”Killing animal is dangerous.The effect of

its association has to be removed by another karma(prayaschitha /parihara)Prayaschitha

gives rise to another new karma.Therefore those wise people who are experts

(kusala)with accumulated good deeds ,and who know the depths of the

sukhasudha(nectar of bliss)avoid such atoms of sorrow as fire of new karma.They cross

such karma.They do not have any fall from their position.Their punya is endless and that

is why they are experts in bliss.Kusala is endless punya.They are the fixed ones in

pradhanakarma from aadi(beginning)upto Dakshina.They have fixity of purpose that they

will not fall from position even by the smallest of the sin even in pradhanakarma.Even

that small fall is considered great by them and they will never do animal killing.For an

ordinary person it will be considerd just a small fall from a higher position in heaven to

another position in heaven itself .And therefore only a swalpasankara.But for a wise

person even that is a great fall.It is considered as a yogabrasht or apagamana by

them.They don’t want that to happen to them.The relativity of positions of below and up

for different type of people is thus said.

Now the third gathi is divided. Bali or sakthy is the freedom to do the pradhanakarma

according to own wish,and the ability of one’s icha,gnana and kriyasakthy.By bali ,both

the orderliness(niyathavipaaka)and the anavakaasathwa(lack of rights)are created.With

weakness(durbalathwa) the rights(saavakaasathwa)and aniyathavipaka(disordered

vipaaka)are created.The real fixity of position or Avasthaana is in the


bheejabhaavamaathra(unit of seed state).It is there the freedom of liberation exists.In this

reside the eka karmaasaya mentioned in the first gathi.Therefore the permanent

avasthaana is that alone.But it is so subtle that it is not seen by naked eye.But its

unmanifest nature is not against the seen prapancha(tree)or its movements(gathi)These

two are noncontradictory.The opinion of jaathi is ekavachana(One)because Athma is

ekavachana.It has no gathi or movement and is liberated from all movement.Only when it

is liberated from movement ,it can grasp its own state(swagathimukthaavastha) ,cognize

and see the truth.(Not when it is revolving around and moving here and there).

Pathan:-14.The hlaadaparithaapaphalaa:punyaapunyahethuthwaath

Vyas:-In our birth and lifespan there are effects of bliss which are cause for punya and

also effects of sorrow which are cause for pain and sin.During the time of experience of

vishayasukha ,sorrow and during the times of sorrow vishayasukha are contradictory and

the cause of klesha is karma is said by the yogins.

Vachas:-Vipaaka are the roots of karma.What is the root of vipaaka?Because of punya

and apunya the pleasure and sorrows have to be experienced.The bhogyatha(enjoyment)is

the effect of bhoga by just the bhogakarma.We find the pleasure of the jaathi(the

janma)and the sorrows and pleasures due to different karma in the world.We experience

them too.Even after that everyone avoids good deeds and the sukha which they

give.Why is this?the answer is that ,thousands of aagama and scholarship is not useful for

this and this happens according to individual’s own powers of cognition etc.Bliss and

sorrow are not the absence of the other.Sorrow is not the absence of pleasure and vice

versa.By accepting pleasure there is no necessity that one has avoided sorrow.Because of

their different causes and different forms.

Pathan:-15.Parinaamathaapasamskaaradukhair gunavrithivirodhaacha

Du:khameva sarvam vivekina:

Vyas:-How did we get that? By the parinaamatha(the change or evolution). All these

being the dependents of the living and nonliving are following their raaga and are

experiences of sukha or bliss.Whatever is opposite to happiness and cause sorrow are

desires and anger.(see Bhashya 2.4)By an action of killing nothing is created which is of

use and of happiness to the elements.The vishayasukha(happiness from the worldly

things)is also avidya.But the bliss in them are enjoyable and gives satisfaction and peace

to the senses and therefore are derived from raaga.And they are not causing violence to

any elements.Anger,desires and violence give sorrow and lack of peace only.The senses

are not satisfied with how much practice they do in bhoga.Because with practice of bhoga

the raaga in them increases.The senses become more and more efficient in raaga.The

practice of bhoga gives happiness .Therefore even if afraid of bhogasukha,like the poison

of a scorpion,because of desire for happiness ,man become immersed again and again in

that and become immersed in the great ocean of samsaara.Thus by the evolution and

change sukha itself becomes the opposite vrithy of dukha.This opposite state is called

klichraadi by the wise yogins.

Why is the heat of sorrow ? the experience of heat is in all living and nonliving things

dependent upon anger.Therefore it makes the organs of action follow and originate in

dosha.The mind,words and deeds of all vibrates or moves praying for happiness and

pleasure.But what is done with a prayer for blessing ,become forgetful of dharma and

adharma when someone else gets blessings.In that karmaasaya which depends on greed

and envy are generated heat and sorrow.In this way pleasure of someone becomes pain of

some one else.This is the pain of samskaara.By this karma are generated again and again.

This flow of sorrow is beginningless.Only yogins swim against its direction of flow and

wins over it.A scholar is like akshipaathra.A net within that pot if touched ,by that

simple touch makes us feel pain all over the body.In this way the sorrows are understood

as akshipaathra only by yogins.The others try to avoid sorrows generated by their own

karma one by one .Whatever is sacrificed thus is born again by the power of its

beginningless and endless nature within chitha.By the time the ego arises saying that I

have won over this,it will rise in the same ratio or may be more.They will make us

experience the three heats due to the fear of external objects.The yogin who see the

beginningless flow of sorrow engulfing athma and the bhoothagraama(groups of

elements) knows that the samyagdarsana alone can save him depends only on that.

All wise men know that sorrow is only the opposite of gunavrithy.In the function of the

pragna the intelligence etc as the thread of blessing of series(santhaana),the thriguna with

santha,ghora and mooda forms are originated.Then the gunavritha starts moving .This is

called the kshipraparinaamichitha(the chitha which evolves and changes fastly).The form

and function are opposite but in general these two wonders function together.The guna

are dependent on each other and become everything in everywhere in every form.These

are the visesha(special)formed out of the samanya(general) guna.The wise know them all

as sorrow.The avidya is the original seed of this great group of sorrows.The only method

to make avidya disappear is the samyagdarsana.

Vachas:-The sorrow which is experienced by all living things during the experience of

vishayasukha is experienced in the opposite way by the yogin.How ?It is explained by the

soothra.The samskaara and sorrows are the changed or evolved form of heat(thaapa).Due


to the change or evolution of sukha into dukha ,vishayasukha is sorrow for all.They do

not experience the sukha that is said above due to raaga.By the vishayasukha no one is

ever satisfied.Raaga is the cause for function.Punya,apunya and fall ,rise etc are due to

functions.All of them are from raaga.Those who enjoy the pleasures become attached to

them.By their separatist feelings they create anger,hatred and sorrow.To avoid them the

people who enjoy pleasures have no means at all.They are creating the very opposites of

what they are enjoying and attached to.Therefore they are not liberated from sorrows or

hatred etc.During the enjoyment of raaga the dwesha is not seen in them ,but it does not

mean they have won over it.Even in the separatist state (vichinna)there are klesha.From

them in words,deeds and thoughts one can see punya and punya being generated.The

creation of raaga etc is imagined to be their responsibility and with wishful thinking

creates special words (vaachanikathwa)to express these.”Saabhilaashascha samkalpo

vaachyaarthaanaathirichyathe”.The body which is the karmaasya is created.There is no

end to creation of this body.It is beginningless and endless.Therefore the dharmasaasthra

say “Panchasoonaa grihasthasya”(Manu 8.68) The householders are the cupids with the

five flower arrows.

The yogins who have thought about the vishayasukha,thouroughly and exhaustively ,and

who has known the Athman say that vishayasukha is the avidya which creates the

opposite experience of sorrow.(It is not vishsyasukha but du:kha).They see four types of

viparyaasa signs for avidya.

1.Aapaathamathra:-By the intellect which is compassionate (ardra)

2.Aapaatha:-The mixture of honey and poison which is experienced by everyone.This is

sorrow and it should be sacrificed.Bhagavaan said(Bhagavatha 18.38) that vishayasukha
is the pleasure of kings which due to association with senses appears as nectar in the

beginning and later become evolved into poison.By enjoyment of it man never gets

satisfaction.It only increases the desire for it even in a mind which prays for avoidance of

it.Even with internal enjoyment of it desires do not end.The desires end,and the sense

organs become peaceful and not interested anymore insense objects and pleasure is only

an imagination ,if one goes on enjoying and practicing vishayasukha.Therefore yogins

call it as vyathireka(opposite)The loulya(attachment and involvement )of sense organs

has to be removed by certain prayoga(means).Satya(truth)gives endless happiness and

loss of desires.The desire is due to practice of bhoga.Yoga practice is opposite to that

and gives destruction of desires.Kaama will not be lost by kaama(desires are not removed

by desires).

Na jaathu kaama :kaamaanam upabhogena saamyathi

Havishaa krishnavarlmeya bhooya evaabhivardhathe(MB Adi .85.12).

It becomes too redhot with constant practice(Atheevarohitha).In the world this parinaama

of sorrow and heat is very famous.Prapancha is in fact the thaapadu:khaparinaama.(The

evolution of heat energy into the sorrows ).They are the same.Heat=sorrow

The experience of sukha leads to samskaara.In which there is memory of happiness we

develop raaga towards it.Mind,words and deeds keep up this memory forever.Thus

vaasana or tendencies become fixed.By the samskaara the memory of the sukha and

dukha functions in raaga and dwesha and creates karmavipaaka.To stop the flow of

sorrows it is difficult even for yogins.So what to say about others?They go on immersed

in the heat of the thriparva.The three parva of heat are adhibouthika,adhidaivika and

adhyathmika.They are one (ekathwa).Chithavrithy is avidya.By the vikaara of intellect

and senses the chithavrithy is not destroyed.Ahmkaaara and the feeling of

“mama”(mine)and its ratio increases it.The parithraana(protection)is only with

samyagdarsana.(See Bhagavad geetha .It is with samyagdarsana the Lord does

parithraana of the yogins or saadhu)

What we see as natural sorrow is the changed form of samskaara and its heat which in

turn is evolved from the pleasures of senses.By pragna it is opposite of gunavrithy.Guna

is the evolved or changed form of pragna as functions,state or position ,form and

intellect.The form of enjoyment of sukha ,due to interdependence of the three

guna(sathwa,rajas and thamas)are saantham(sukham)Ghoram(du:kham)and

moodam(vishaada).The pratyayaparinaama of this kind become fixed (sthira).The

gunavritha is fast moving.Therefore the chitha is said to be kshipraparinaami.(fast

changing/evolving)Thus the eka becomes become many with opposite characters.

They are opposite in their form and vrithi.

Forms are of eight types.Vrithy are bhaava and dharma.They are sukhaaadi.They are

dharma and therefore must be opposite to adharma.Gnaana,vairagya,aiswarya and sukha

are opposite of adharma.Whatever has form is anitya(temporary).therefore any vrithy

associated with roopa or form also should be anitya.With the gunapraadhaanya which is

generally more important the scholars decided that the prapancha has its swabhaava in

sorrow.Sorrow is swabhaava of prapancha.The sorrow is the heya of pragna.Its cause has

to be destroyed internally ,not externally.Unless we know the cause we cannot destroy

it.What is the root cause?The seed of sorrow.All saasthra are functioning for the blessing

of all human beings just for this purpose.In this all scinces(sarvasaasthra)are alike or

equivalent in their functioning.In the condensed creation of the organs there are four

vyuha.

Heya or du:kha which is samsaara

The cause of samsaara is Avidya

The mokshaswaroopa as samyoga of prakrithy and purusha

Mokshopaaya or Haanopaaya as swaroopacheda

Bythe awakening of pure wisdom,all klesha with vaasna are cut off.This cutting of

(cheda)is not done by the seer(drashta) or the chidathma cutting himself .It is

visualization of the the bondage of klesha as different from oneself by ones own

wisdom.The ending of mamatha(mineness)from it.This seen universe is only a series of

mandra(slow)and theevra(fast) vibrations and the vaasanagathi of these vibrations are the

fickle pleasures and pains of samsaara.I am the seer of this changing universe and am

changeless and therefore I have the power to control this changing world within.By own

icha(swecha)he gets the visualization of the sakthy(power)in oneself to cut away the

bondage and becomes yathamaana(swami)of oneself.Once this truth is known ,the wise

man becomes motionless like a lamp which is not moved by winds,like a waveless

ocean,quiet and vibrationless and merged in oneself.The samsarin enjoys different types

of vishayasukha.The yogin realizes that they are not the real happiness.The fourth

purushartha ,moksha is getting away from all such worldly pleasures.Hethuvaada says if

the swaroopa is the upaadeya (effect)it should have an upaadaana(cause).If even the

upaadaana itself is temporary and is an effect of something else,that will be opposite to

the definition of moksha .Moksha is eternity.Even the pure

santhaanaparampara(generations of children)are not eternal.Santhaana(or

generations)whether by birth(genes)or by vignaana(teacher-disciple)it has no

eternity.Santhaani and santhaana are different.Santhaani is that person who first started a

generation.Or the one who continues it.Santhaana is the next generation which continues

it forever.He is not the one who started the series.The series of the human race has been

eternal from the very first day it started though individual families have ended.This is

called saaswathavaada.(Theory of eternity).In the analysis of purushartha we find both

hethvada and saswathavaada.But none of these are moksha.Moksha is only

theswaroopaavasthaana.Fixity in ones own form.Or Athma.That is samyagdarsana.(It is

beyond the series of sons and disciples).

Pathan:-16.Heyam du:kham anaagatham


Vyas:-To enjoy the past sorrows one become aathivaahitha.This does not function in the

heyapaksha.The present is in its own moment(ksana)enjoyed and in that kshana there is

no experience of heyatha according to this opinion.Therefore the future sorrows are just

like an akshipathra for a yogin.The others does not know it at all.they see only the sorrow

of the present.Yogisee the sorrow of the three times alike.

Vachas:-Saasthra has four vyha.Heya is the sorrow to come in future.It is beyond

present.The sorrow of the past is separated and known by yogin alone.Ordinary people

see only the sorrows of present.They know only what they experience at the

moment.They cannot know their past and not their future sorrows either.Therfore heya is

known only by the wise who foretell it.

Pathan:- 17.Drashtu drishyayo:samyogo heyahethu:

Vyas:-What is the hethu(cause)for heya(the sorrows to come)?The union

(samyoga)between the drashta(seer)and the drisya(seen)is the cause for heya.Seer is the

Purusha who knows all in the intellect.Seen is all the dharma which is in his intellect.The

Purusha is like an ayaskantha jewel and the seen reflecting in it becomes or seems to be

Swam(own).Whatever comes to one’s presence is enlightened,revealed ,reflected and

known by the seer and this is then fixed in the intellect as swam(own).Purusha is swami

and yathamaana.What we know as our own swaroopa(form)and by our own free effort is

called Swathanthra(own method)and what we know from the experience,action etc of

others is called parathanthra(other’s method).These seer-seen relations and meanings

created are beginningless and they conjoin each other(samyoga)and produce heya and

sorrows.If we avoid the cause of samyoga cant we get away from sorrows?But how?Can

the destruction of sorrow be the end of sorrow?Can the burning of the thorn be

considered as healing the feet injured by thorn?It is not destruction of thorn,but protection

of the feet which has to be done.By destruction pain and sorrow and separatisms

increase.It is the function of the three guna which become imbalanced that create the

sorrows.For a person who do tapas(thaapaka)the sathwa has to be heated by

rajas.How?Thapas is a kriya because it is a function done or work done.In the

sathwakarma thapas is a function which is changeless(aparinamini)and nishkriya(without

any function)for a kshethragna(knower of the field).The seen may be the same.But the

seer who is heated by that is functioning according to his own guna proportions.So,it is

not the sight,but the imbalance of the seer that changes the response .(This is an essential

difference between principles of allopathy and ayurveda.In ayurveda the thriguna

balancing to increase the protective or immune response is given importance.It does not

kill the external factors as enemies to be killed.In allopathy the bacteria,viruses and fungi

are killed by drugs while in ayurveda they are just co-inhabitants on earth and no attempt

is taken to kill them)

Vachas:-The cause of liberation from heya is explained.The union of seer and the seen is

the cause for sorrow.Seer is the own form(swaroopa).Just like chaithanya or

chithi(light/energy)and its chaayaapathi(shadow)intellect and its cognition can be

seen.Usually to the shadows reflected in it,purusha does not take any interest or care.The

different sights,sounds,etc are taken just as the sights only by intellect,and not as the

reflected cognitive power within intellect .The sights are changed forms of external

things like sounds etc which through the sensory channels(Indriyapranaalika)reached the

intellect.Therefore even the sabda etc are in their dharma seen or deishya only.Through

intellect onlyPurusha can change them from one to another.(One sakthi or power –sabda

or sound as form or roopa –the transformation of one type of energy into another)only

through the intellect or budhi.It cannot be seen with naked eyes.The sound etc are made

into sight by intellect by its association with senses.Therefore drishya(seen)is made

enriched by the seer(drashta /his intellect)and this enriched sight is the drishta.(what we

see) not the external sight alone.

The universe is its first paada or quarter.The intellect with associated chithi(energy)by the

internal purity the image of the energy(chithibimba)is cognized in it,and as energy itself

enjoy the sabda etc .Only with the intellect we enjoy the world.Thus the seer is the

swami.Similarly ,the intellect is thought of as mine(mama) or swam(own).Thus the

prapancha as image within the pure intellect of purusha is becoming his swam .The

experience makes the yatha.Anubhava is experience.Experience of bliss leads to

functions which gives the same experience .Thus the actions or yagna done by the swami

(yathamaana)is to enjoy the bhoga again and again.How is the selfluminent intellect

becoming a subject of experience?Anyaswaroopena.As if it is a form of another thing.As

if it is a image in another jadavasthu( without light/life) How much is available for whom

alone can be experienced.Because human beings are not very much interested to the

intellect as they are to the vishayasukha,they do not know it .Swathanthra is own thanthra

which is freedom.Parathanthra is the method of another and is not free.Purushathanthra

is parathanthra since it cannot function without the image of prakrithi.

The association between seen and seer whether it is natural or due to some nimitha,never

decreases.There is no vyaya( expenditure)of this at any times.(This is the modern law of

conservation of energy).Because of the eternal nature of the two which join,and their

natural union to cut away(cheda)their relation is impossible.That is how the samsaara has

become eternal.In the naimithika association,we can dissociate them and get away from

the samsaara.Such a person can live without samsarga (union)and get out of samsaara.

Therefore, it is said:

Pumaan akarthaayeshaam thu theshaam api gunai:kriyaa

Katham aadou bhavethathra karmathaavannavidyathe

Mithyaagnaanam na thathraasthi raagadweshaadayo api vaa

Manovrithirhi sarveshaam na chothpannam manasthadhaa

The eternal union of seer and seen is the cause of heya.This natural association is not

there in the naimithika association.It is like a seed which sprouts with rains as said

earlier(1/19).The union here is due to avidya alone.The cause of the avastha of union is

the reason for purushartha.And it is within the capacity of the purushartha.Panchasikha

said it is this union and the union of budhi(intelligence)which are the cause of

sorrow.Therefore avoidance of these are the best methods for escape from sorrow

forever.If we don’t sacrifice them we will have to suffer sorrow.This is famous.For

example the paadathraana(protection of feet)is mentioned.

When two guna unite heat(thaapa)is generated.Since there is thaapa(heat)for the guna

,heat is produced when two of them unite.When two things unite ,each one is dependent

on the other for the generation of heat and for the reaction.In the thapya(heat

production)both have equal function.Asthapyatha(no heat generation)cannot be said as

the function of purusha.(Because purusha is energy itself).Purusha is

aparinaami(changeless).The absence of this when two things unite makes it different

from the function of purusha.In the thapa(heat)from the extent of the

(vyaaptha)thapya(the heated)one can also cognize its nivrithy(absence or

avoidance).When there is no jwalana(kindling),there is no dhooma(smoke)either.In this

way one can measure in the thaapaka(people who do thapas).The thpya and thaapaka

bhaava is in the guna.(Thapya is the thing which is heated.Thaapaka is the one which

heated it or kindled it).Sathwa is thapya just as the feet in its softness.Rajas by its high

frequency is thaapaka.Sathwa is doing thapa.Not the purusha.The thapa is by thapakriya

or function of thapa .Purush ais neither the function of thapa ,and is not being heated

also.The sathwa is heated by the fast vibratory activity of rajas within the seer.In the seen

objects,sathwa is thapyamaana and in a purusha with that form we find the power of

thapas.It is the nature of such sathwik chethas to develop anuthaapa(compassion)in other

seen things.(Note that the principles of chemical reaction and of energy transformation

are mentioned here).

Pathan:-18.Prakaasakriyaasthithiseelam bhoothendriyaathmakam

Bhoghaapavargaartham dryshyam


Vyasa:-The swaroopa of the seen is explained.The nature of sathwa is light,and that of

rajas is kriya or function and of thamas is its sthithi or fixity of position.These guna by

their different associations make several different types ,forms ,organ etc.The united

power of them (asambinnasakthy)is divided as thulyajaatheeya and athulyajaatheeya

(equal and unequal births)according to their ratio of sakthibheda(different sakthy)and

main functions(Pradhaanavela).By measuring the maathra(units)of vyaapaara(commerce

or functions)of each ,one can find out the total power within the pradhaana.By measuring

the efficiency of each individual expended in aquiring the purushartha ,his internal

sakthi(power )also can be measured.That which by its presence alone as a jewel of

ayaskaantha functions its Kathamavrithy(function of quantum activity)within the internal

space becomes the pradhaanasabdavaachi(the principal sound)..This is the

seen.(drishya)This itself is seen as the five elemental forms as the gross and subtle

universes etc.As their sensory perceptions the organs of hearing,sight etc are created as

gross as well as subtle ,and they are transformation of the external prapancha

only.Purusha have no use with all these.Yet,he makes them his body,and makes them

useful for enjoyment just by his presence and makes them his drishya.There is nothing

except the purusha and his pradhaana .Anyadarsanam naasthi.By understanding the three

guna,and their functions,the witnessing power of purusha one can cognize everything.It

can be doubtlessly proclaimed that there is no other darsana apart from these.Some

people think purusha is the intellect of the present only.That is because the success and

failure for a warrior is for the present ,determined by his swami(commander)of the

present.The effect of war is enjoyed not by the soldier but by the swami or king.This

method of explaining purusha in present is because of the fact that purusha alone is the

enjoyer of everything whether good or bad.At the end of the purushartha,by intellect one

gets liberation from bondage.For cognition,for concentration,for deductions and love in

philosophical questioning etc the purusha of the present is considered responsible by

them.This is a type of adhyaropa of the sadbhava of purusha in one’s own budhi or

intellect.Thus they enjoy the fruits by becoming one with purusha.

Vachas:-The sthithiseela(continuity or fixity of position )of the function of

light(prakaasakriya)is seen as the sensory perception and its enjoyment.(Actually it is not

seen by naked eye,and is continuous in all time .But considered as the seen light

,temporary ,and moving ,and changing with time and understood by sense organs and

intellect of the present human beings alone .)Prakaasa is sathwa.Thamas is

dainya(weakness and ignorance).Rajas is du:kha(sorrow).They love each other and unite

with each other in different proportions.They with purusha undergo

samyoga(association)and viyoga(dissociation)and make the prapancha.(universes).In the

Aamnaaya it is said:

Ajaamekaam lohithasuklakrishnaam

Bahwi:prajaa:srijamaanaam saroopaa:

Ajosyeko jushamaano anusethe

Jahaathyenaam bhukthabhoggam ajo anya: (Sweth Up 4.5)

Depending upon each other ,by union in different ratio the forms of all like earth etc are

aquired.From satya (truth)is born the shaantha(quiet or peaceful) nature.The small

proportion of it is seen in predominantly rajasic and thamasic things also, and vice

versa.We will not find ghora and mooda in a predominantly sathwa nature.Yet they too

are merged in small proportions because of the thrigunathmaka nature of

everything..Sakthi is praised as thrigunathmika.The sathwabhaava of her is

praised.Everything being the result of union ,to get a pure asamkara of sakthi or asamkara

of effects is very very rare to find.(because everything is samkara only in prapancha).In a

simple ,and not complex way one can see sakthi or power as santham ,dheeram,and

moodam depending upon the predominance of the three guna.These are only the different

names of sakthi.In the sakthi which is cause of all these the guna have not originated and

hence it is beyond guna(gunaatheetha).In different sakthi(bhinnasakthy)we may not be

able to see its effects.The thread ,soil etc become cloth ,pot etc .Just like that from one

type another is born.By the ratio of thulyajaathi and athulyajaathi the prapancha is

created.The thulyajaathisakthy is acting even in the athulyajaathisakthi as

sahakaarisakthy(co-operative power)and by their ratio the character of each object is

determined(including that of human beings).The main function(pradhaanavela)taken up

by each person/object also is dependent on the predominant guna ratio in them.(Which

means the chathurvarnya is dependent on this ).

Pradhaanavela(main function)of a person born in a divine body will be due to

sathwaguna predominance and rajas and thamas as anga only,light and wisdom.Therefore

called a deva.The one born in a human body is predominantly rajasic and is kriyaaseela

but wisdom and ignorance do occur in different proportions which is manifested.The one

born in a thiryagyoni has thamas predominant and ignorance and fixity to that position is

characteristic.In this way the guna are seen in different main functions .The

kaarya(effect)is born out of the previous kaarana(cause) and karma(action) is the cause

of origin .Pradhaana is a sabda with importance of bhaava.Why? because by

Dwayekayordwivachanaikavachane(ashtadhyayi 1.4.22)the duality gets oneness.even

though all three gunas are there due to pradhana karma and pradhana guna the object has

demonstrable ekathwa(oneness) in dithwa(duality) or anekathwa(manyness).How is this

advaithabhaava experienced?Since pradhaana is udbhootha,it is possible.

In the enjoyer or rasika ,the sadbhaava of the anga are the pramaana or evidence.For a

rasika of a gaana the experience of it bhaava as rasa itself is the evidence.No other

evidence is needed.The presence(asthithwa)of the pradhaana bhaava or angibhaava

creates the experience of rasa.All other angabhaava become merged in the angibhaava as

one.A person who is capable of creating such a sadbhaava or sadguna,becomes interested

in recreating it againand again.The gnaanasakthy(power of knowledge)thus become the

enthusiasm to create more(ichasakthi) and thus is the cause for the effect.In this way

,without discontinuity the effect is produced forever.The generations of people respect

and value and agree that this is the responsibility for purushartha .

The total liberation from the three purushartha and from the thriguna happen when there

is nothing else to be achieved.For a eternally liberated purusha there is nothing else to be

achived.therefore ,just by his presence as witness he makes the prapancha

function.Dharma and adharma are of use to the guna.They are not of use to purusha who

is beyond guna and beyond time and dharma and everything.In the present purusha(a

living being)with predominant sathwa and rajas and thamas as anga,functioning for

swakaarya(own effect /in secret )dharma etc are created.Therefore it is useful for the

present.It is said: “Nimitham aprayojanam prakritheenaam varanabhedasthu thatha

:kshethrikavath(4.3)”.

In pradhaaanasabda by association of purusha the universes are created.The universe is

effect .The origin of this effect is thus said.Pradheeyatha (the power of intellect or

pragna) vidheeyatha(power of fate or vidhi or rules)and aadheeyatha(power of sorrow or

pains and dependence )also has to be understood by the association of purusha and the

pradhaana with the three guna.The effect derived from guna will be having character

depending upon the guna only.In sathkaryavaada(theory of sath as effect)the evolution or

change of form of sadguna enlightens the elements including that of sense organs and the

external objects.The enlightenment and wisdom happen in yogin by this.Though yogin is

beyond the needs of worldly life,he advices the worldly people and try to kindle

enlightenment in them .

Now bhoga is explained. Pain and pleasure are due to the guna in the intellect.They

evolve according to their nature.But their cognition alone does not become enjoyment or

bhoga.In the inseparable chitha as the thrigunaathmakapradhaana ,it is just known by its

own light or prakaasa.In this way the internal function of division into sakrid(good

action0and asakrid(bad action)happens.For this enjoyment of external objects is not

needed.To do exposition of apavarga the term bhokthru is mentioned.Apavrijyathe

aneene ithi apavarga: Due to lack of any other use,the experience of the adwaitha state is

described by Panchasikha as “Ayam thu Khalwithi”(I alone am this entire universe).This

consciousness is not the enjoyment of worldly objects.It is an internal enjoyment created

by intellect and its function and cognition of the different types of bhoga or enjoyments

and its memory.By its form and evidence we know purusha.The enjoyment is that of

purusha(1-4).And purusha is the first or at the top(3-35).In intellect with the end of

purushartha ,all bondages end.When bondage ends own swaroopa is known.Therefore in

Bhogaapavarga,when we speak of purusha,the cognition is related to purusha and not to

prakrithi.It is related to light of knoweldge .The term grahana is the process by which

with a single maathra(unit) of swaroopa(unit of light )the cognition of all

meanings(arthagnaana)is obtained.(It is interesting to note that this term grahana which is

applicable to both human cognition and to the creation of a shadow on a celestial object

by light is split into two different terms in English language-cognition and eclipse-but

Sanskrit uses the same term for both).The memory(smrithy) of it is dhaarana .The

deduction of the spcial meanings embedded in it is called anumaana or ooha (deduction

and guess).The imagined and projected meanings being removed(apanaya)is called

apoha .By all these methods one cognizes and fixes the memory of the knowledge thus

gained and this is called thathwagnaana(philosophy).The cognition of thathwa or truth

and its meaning and the perpetuation of it and the love and involvement in

it(abhinivesa)through generations keeps it eternal and continuous.

Pathan:-19.Visheshaavishesha lingamaathraalinghaani gunaparvaani.

Vyas:-The five elements are aakaasha,vaayu,agni,jhala and prithwi.In these five

avisesha(general)the visesha are the units or thanmaathra of sabda,sparsa,roopa,rasa,and

gandha respectively.The five senses of intellect are ear,skin,eyes,tongue,and nose

interlinked with the above mentioned respectively.The five organs of work are

vaak,paada,paani,paayu and upastha (word,feet,hands,hind end and generative

organs.).These ten organs and the mind makes the eleven organs.These together form the

special (visesha)of the special having the signs of asmitha.Thus they are visesha of

visesha.The sixteen parinaama (11 indriya+ 5 elements)of guna are the visesha

parinaama(special evolutions).Six are avisesha and they are the the five thanmathra and

the conjoined one as asmitha as the sixth.(shashtavisesha).In the Athman which is only

satha(truth)as maathra(unit)the mahat is the parinama with six vishesha .Each with its

ultimate visesha join by lingamaathra(linga is lakshana or sign) or unit of linga alone

,and form mahat and increase and reach its kaashta(ultimate growth).And in it all like

truth,untruth,energy,mass,unmanifest,manifest,with signs,without signs ,pradhana

,purusha etc are experienced.Ni:sad means lingamaathraparinaama(evolution just by the

unit of linga or sign)The state of alinga(no sign state)is not the cause of enjoyment of all

purushartha.Aalingaavastha(embraced state)also happens with the first purusha and

purushartha.The functions done for purushartha are not eternal but by the cause of state

,in the beginning they get the causal nature of purusharthatha.Hethu or cause has to be an

eternal thing.The anityavasthu(object which ends)cannot be cause but is only an

effect.For the guna in balanced state when all dharma are in equal proportions there is no

end,beginning or middle and it is alinga(without sign).For the righteous

people(dharmaka)who creates limits for the expenditure and attaining of the past karma

which has to come in the future ,since they are beyond the time limits this character is

common.They too are alinga or without signs (also means beyond limits of sex as man

/woman).One say the Devadatha is poor.Why?Because his cow died.Here the death of

cow or loss of wealth is said as the cause of poverty ,there is no swaroopahaani(loss of

own form)for Devadatha.

Thus poverty here means lack of enjoyment of wealth .The lack of enjoyment of the

yogin (of external wealth)is equivalent to that.The body,mind,and intellect are

enlightened and occupy spacetime in the prapancha itself,but he does not enjoy the

external prapancha in the same way as the other people do.He does not find bliss in

that.He is not bound by it.he has seen the lingamaathra(signunit alone) alinga(signless

/sexless)truth as most near and within himself and has become beyond everything .He has

crossed the vritha or vrithi (cyclical)of the prapancha and its order (kramaan athivrithe:)

by knowing it.This process is according to the same law of order of evolution which by

the six special signs created the universe.In the same way he creates with specials

(visesha)the elements ,organs,and analyses their functions and nature.The meaning of the

saying that there is no other thathwa beyond the visesha is,there is no more parinaama or

evolution for the most subtle visesha(The principle of Kanaada vaiseshika).It is no more

divisible.This evolution(parinaama)with its dharmalakshana(signs of dharma)is

explained.(Note that in the prakaasavritha or cyclical cosmic light ,in the subtlest and the

most indivisible kathama of the kanaadavaiseshika system of paramaanu ,and in the

chitha of the yogin who has become one with the cosmic order and knowing it ,crosses

beyond it,the cosmic law of order and law of energy is explained as one as a beautiful

advaitha experience).

Vachas:-The guna of the alinga which is viseshaaviseshalingamaathra is done to explain

the difference between guna and the drishya and for cognition of swaroopa.For a person

who has no difference between shantha,ghora and mood a,there are no

special(visesha)vikaara(emotion)and his nature is that of prakrithi itself.In its order of

creation it is akaasalinga(with aakaasa as its linga or sign).For its intellect ,sense organs

etc which are visesha it is the asmithaalakshana and is avisesha.The twin importance of

mind has to be known with manana(analysis).The five thanmathra are seen as asmitha

due to intellect .The cause of emotion as aviseshthwa is present in both thanmathra and

asmitha.The union of all these (sankaram/samkalan) makes the visesha.They become

several groups ,and makes several forms .The groups of the avisesha are six in

number.Their samkalan(union)makes several creations.These creations can be great or

not.For the earth with gandha as its athma,there are 5 signs or lakshsna.For water which

has rasa as its athman there are only 4 lakshana.For fire,which has roopa as lakshana

there are only 3 lakshana,and for wind which has touch as its athman there are only 2

lakshana and for the aakaasa with sabda as its athman there is only one lakshana ,the

sabda or sound alone.

How did the effect become shadvisesha(with 6 specials)?By union with the Athman

which is pure satha(truth).Sath has the ability to do functions for purushartha.Its bhaava

or emotion is satha and its unit(maathra)is mahathathwa.For the sathwapurusha which has

the enjoyment of sabda etc,there is only the lakshana of anyathaakhyaathi.All others end

with the intellect which is Mahath.When we think of Athma we know its

mahatwa(greatness)and there is negation of its littleness(thuchathwa).It is before

prakrithi,and universes and is the truthbeyond all of them.Therefore its nature is beyond

all their revolutionary cyclical paths and includes all of them.(This is vivarthavaada).The

one who knows its truth and changelessness knows the greatness of athman.Greater than

that there is nothing.In this knowledge he gets sathkaarya(sathkaaryasidhi)and

experiences it and in that experience there are no six visesha .There is only one which is

truth alone.From this experience of Samadhi state when one gets down ,it is like an

avarohana from akaasa to earth.Therefore the order of origin and destruction are the same

but in reverse order.One is aarohana and the other avarohana(as in the musical

notes).This experience which occurs again and again as laya (concentration in oneself as

one)and then coming out (gachathi)and moving again is called Linga.(Ling for laya/leena

and Ga for gachathi)and thus the lakshana is this contraction and expansion as denoted

by the term linga which goes in and comes out.Its adjective is ni:sathasatham .It is both.It

has the efficiency of function foe purushartha of the sathapurusha.But it has the

inefficiency too.Both satha and asatha is in it.The nishkraantha means the movement

from sath to asath and in opposite direction .The balance of the three guna is not useful

for purushartha..It is not like a skyflower.It is the naasathya(naasadeeya)state and appears

as nothingness or unmanifested state.Even in that unmanifest state the mahad etc exist in

athman (asthi)and therefore there is no end for the truth.(sath).For something which has

no end there is no beginning or recreation as well.Therefore in purusha or in mahad and

the sadbhaava there are no functions for purushartha and no use for such functions

either.Samkramana (going from one to another)rise(arohana)fall(avarohana)etc are not

there in the state of nishkramana.The cause is nishkraantha.Satha is its karya(effect)Even

in the cause the sakthy exists as karya.Even in the unmanifest exists the manifest.Even in

seed exists a great tree.Therefore that state is the poorna Samadhi state and not emptiness.

Simply because it is not doing any function for purushartha it is called as asad but is not

really asad.This ultimate cause which is absolute energy state ,measuring by

raasi(zodiac)vishaana(stone as weight and measure) and saying that “I know it “from

such measurement has to be negated.Asad is the effect of the form of icha(will).It has no

movement (inert object).Similarly thinking of satha as the cause for producing skyflower

and such magical things etc has also to be negated.In this way the truth is generated from

truth only and not from untruth is explained.The first is said after (as the second after the

first)and we know it.Linga as unit is purushakritha (done by purusha)and is temporary

and alinga is eternal and is the state of yogin (naalingaavastha)which is beyond all linga

.It is not with the external objects that the gnaana is created.But by the knower is the one

who generates the knowledge of all.With alingavastha one knows we know cause of

purushartha.Alinga state is known by the enjoyment of sabda etc,by the anyathakhyathi

of sathwapurusha,the liberation from purushartha and the samya or balance state aquired

for that liberation etc.The light of wisdom is the reason for purushartha.

To conclude:The noneternal nature is in the three signs of guna and their

combinations.To see the use ,availability and the destruction of the cow ,and to say that it

is the upachaya and apachaya of its owner Devadatha which is an entirely different entity

from the cow ,is equivalent to seein the different ratios of guna in objects and their

changing nature and attributing it to the eternal purusha..About the question why is the

order of creation so disorderly,the answer is ,the disorder (chaos)is only in the

lingamaaathra (unit of the lakshana of laya and gamaka).The great banyan tree

Nyagrodha ,produce a big tree from a small seed.The seed first starts from the heat and

energy of the sun and the water from the clouds and the earth ,to swell up,produce a

sprout ,and then the root and shoot with leaf,and a naala(channel)to take in both water

from earth and sunlight and then slowly gets the stem,the branches ,a canopy of leaves

with fruits and seed etc.There is a definite order in the creation.The elements and sense

organs are always anitya(subject to destruction).The subtlest thing which is the visesha

of all visesha(special of all specials as in Vaiseshika theory) is aparinaami(changeless)

since it cannot be further divisible and that is nitya(eternal)This was explained earlier.

(The conclusion of the yogasuthra that the most subtle paramaanu and the greatest light

field called the mahat are eternal is comparable to the modern relativistic astrophysics

and quantum astrophysics.The noncontradictory synthesis of these two theories without

using the language of mathematics- as is done in Indian astrophysics as well as in

modern astrophysics,-and using the language of bioenergy fields and science of

consciousness so that the neurobiological and cosmological energies are unified ,is

noteworthy.The yoga is for experiencing the advaitha .Astronomy is the

mathematical,experimental scientific method of enquiring into the origin of universe and

light energy.Ayurveda is the physical ,mental,qualitative and quantitative analysis of the

energy in human and other living things based on the ratios of three guna in them.The art

of classical music is the experimental scince of using the sabda the only linga of aakaasa

–which is the Brahmalinga according to Brahmasoothra-by its order ,the change in order

,and the laya and gamaka as well as its relation to astrophysical laws.It is the practical

way of attaining harmony and balance in the most easy way.Within this framework of

philosophical and logical vidya,Indians have founded a basis for their

alchemy,rasaayanavidya or medical lore,weights and measures and balances etc.And this

has existed at least from the IVC Mehrgarh period is a fact which one have to think of

and trace the history of human scientific consciousness and philosophy).

Pathan:-20.Drashtaadrisimaathra:sudho api pratyayaanupasya:

Vyas:-Drisimaathra is about the ability to see or the power of sight.The unit of darsana is

the power of sight.This is different in each individual.Intellect is changing due to known

and unknown subjects .Therefore it can see both known and unknown vishaya and their

changing nature.The changeless nature of purusha is eternal and is the subject of

knowledge in all times and it shines as lamp.To cognize it is difficult for the changing

intellect.The difficultyis because of its changeless eternal nature which is not

approachable by the changing intellect.Intellect learns about several things one by

one(paraartha) .But it is unable to cognize its own(swartha)purusha .It cannot destroy it

either as it does with other things.Purusha is beyond intellect.The intellect which

cognizes and learns everything that is thrigunathma and is thrigunathmika by itself is by

its very nature of thriguna ,achethana(jada)and not chethana like purusha.The only

witness or seer is purusha only.Intellect is therefore not the same form as purusha.(not

saroopa).But it is not formless(viroopa)also.In pure intellect when the vision of “I

“(asou)occur again and again,this ability of sight is called Boudham(That pertaining to

the intellect).When such a darsana occur ,it becomes one with purusha and become

enlightened.Therefore one can understand that it is the

aparinaamini(changeless)aprathisamkrami(one which does not change position from one

to another) bhokthrusakthy(power of enjoyment)as purusha ,which had fallen to the

(anupathana)the state of parinami and prathisamkranthi,and that intellect can by

remembering agaian and again its swaroopa can engage itself in the function of gnaana

and get enlightened again .(It is this function that Lord Budha did.It was not a change

from one religion to another but a achievement by a rishi in that particular period as

prescribed by the ancient yoga. )By the unit(mathra)of this sight the intellect is able to

measure itself as a sight or a drisya .This ability is called Budhigrahana or cognition by

intellect.And the function of this is also known as gnaanasakthy.(power of knowledge)

Vachas:-The explanation of the seer and the sight is given.This is for cognition of the

form of self.Seer is one unit of the vision or darsana.It is sudha and invisible by any

pratyaya or adjectives.The adjectives are its dharma .The dharma of darsana or sight is

that of the seer.By this the interest or love for grahana (cognition)of unit(mathra)has to be

understood.The seer is interested in cognizing and making the measuring

units.Everything that is seen with sabda etc are only the adjectiveless visionary power of

the seer only.Without touching the ability of cognizing power or the power of sight of the

seer no darsana (sight/vision)has existence(asthithwa).Darsaka or seer is purusha or

athman.The reflection of purusha in the mirror of intellect is the reason for the different

opinions of different individuals about purusha.It is in the intellect that the sabda etc

creates shadow.There is no oneness for intellect and energy(chaithanya)but only a

shadow of light cast in intellect is considered as the form of intellect.The saaroopya and

vairoopya are negated.The cause of vairoopya is known(gnaatham).The

parinamini(changing)intellect has two forms –mine and thine (asmad,ushmad).What

assumes the form of sabda etc become known by the lakshana of sabda etc.It is also

unknown because of its nonfunctional states.(akaaratha)The dharma of intellect is

opposite to that of purusha.Purusha is kevala(absolute)gnaaana and gneya and

gnaatha.Intellect is not so.Only in the nirodha state (chithavrithynirodha)it can cognize

purusha.In other states it cognizes the three guna and the external objects only.Purusha is

changeless and intellect is changing.Saadharmya (same dharma)between intellect and

purusha is only during Samadhi ,in the awakened(vyuthana of sampragnatha)state.The

functioning of intellect is for the sake of purusha.Purusha is chithi (chaithanya or

light)and there is no differences in it.The thriguna the santha,ghora and mooda state etc

are for intellect and not for purusha.The intellect is not the roopaparinaama of purusha

,but only the shadow of purusha reflected in the mirror as a measuring device to see

itself.

The term athyanthaviroopa is used for intellect.It is not viroopa but athyanthaviroopa(not

formless but with very dense form which is opposite to purusha).Purusha is suddha(most

pure).The enjoying power of athman being changeless it should have similarity of form

with purusha.Intellect has changing from one position to another(prathisamkrama)and

change in form etc.These are not there for purusha.Only if there is function of

samkranthi(change in position)a fall (pathana)can happen.Bythe love for the

chaithanya(light)intellect does samkrama from one to another(as graham does from one

rasi to another in zodiac)How the moons reflection changes position in clear water ,like

that the samkranthi is a reflecting rathibimba of the asamkratha chithisakthy.But the

intellect cannot grasp or cognize this fact.Therefore intellect has to see and again

see(pasyathi,anupasyath)and go on repeating the same procedure for cognizing it.

This repetition (abhyasa)is essential for intellect to grasp the truth.(Just like the

samkranthi of the graham from zodiac to zodiac ,the sun does not have samkranthi

because it is the athma of time and the purusha in solar system.But the feeling of

samkranthi is in the intellect which is on a changing moving graham-earth –with

samkranthi.The thrigunathmaka intellect has to repeatedly make observations and think

and analyse in every generation to cognize this .This pasyathi ,anupasyathi creates and

sustains the sciences and arts on earth)

Pathan:-21.Thadartham eva drisyasyaathmaa:

Vyas:-The drishya is the form of action of Purusha within the form of the seen.It is the

seen itself which becomes the Athmaswaroopa.The own swaroopa itself is the roopa of

the other.(pararoopa).The sight of swaroopa as pararoopa is for the purusha’s

bhoga(enjoyment).Therefore the prapancha as the seen is for enjoyment of the seer,the

purusha.There is no destruction of swaroopa of purusha.Purusha is avinasi(which cannot

be destroyed).

Vachas:-The swaroopa of the seen is explained.The seen is the same as the self.The

enjoyer of the seen is the seer or purusha.From his action originated the creation or the

seen prapancha.Therefore the seen is the vibhoothi of the seer for him to enjoy.They are

created out of himself for his own enjoyment .Therefore it is his swaroopa itself.But we

find both pain and pleasure in it.There are positive and negatives in them as well as in

the vishaya.But in Athma this difference of negative and positive does not exist and there

are no opposites .From this we can understand that it is the chithisakthy or the power of

energywhich is manifested as positive and negative as opposites.Therefore the seen is for

the sake of chithisakthy or energy.The seen is not for itself but for chithisakthy.The

sakthy of energy is for the Athma’s visualization.The person who follows the

purushartha of the chithiswaroopa ,and gets out of the other purushartha of worldly life

,attains the swaroopa.The swaroopa of the seen is jada and that of purusha is

chaithanya.Everything is for purusha ,the experienced bhoga of different

types(bhogaapavarga).The form of pleasure for bhogha and experience of sabda etc are

said.The light of purusha falling on the jada intelligence ,intelligence get experience of

purusha which is light.Therefore all the experiences of intelligence are actually that of

purusha.(The light of sun or moon falling on earth is equivalent).Entire universe is for the

enjoyment of purusha.Then how can destruction of swaroopa of purusha happen?(The

energy of purusha is forever inexhaustible)

Pathan:-22.Krithaarthamprathinashtamapyanashtam thadanyasaadhaaranathwaath

Vyas:-The gain and loss due to one person’s actions is seen as the common thing for all

others.The expert person being destroyed ,and the ignorant one getting gains is seen in

the world .The action or the subject of the action are not the cause of gain.The

Athmaroopa as the pararoopa is the cause.The eternity of the seen and seer ,the

beginningless union etc are used to explain this.The dharmamaathra(the measure unit of

dharma) generated by the anaadisamyoga(beginningless union) of the dharmi are called

anaadisamyogabandha.(eternal relation of association).

Vachas:-Why is purusha destructionless?The answer is: For a satisfied purusha loss and

gain does notexist.All the losses and gains of all the expert and ignorant persons and their

actions are ordinary.They do not touch the asaadhaarana (rare/not common man)purusha

who is satisfied(krithaartha).The satisfaction he experiences has no end,no gain or loss.

Its form is chaithanya(energy).It is the sakthy of creation of entire universe famous in the

sruthy,smrithy,ithihaasa and puraana as unmanifest,eternal,indivisible and Eka.It is the

sakthi which determines the laws of universe.The purusha who is expert in this activity is

the satisfied purusha.He has nothing else to know,see,or enjoy or create.For the ignorant

on the other hand,there is nothing seen like a blind person.Both have the absence of the

seen.One is because of lack of chakshu(loss)and the other due to presence of internal eye

or antharchakshu(gain).The Eka all the time experiences the creation of many from it and

the liberation from the many.The same Eka in the sruthy is seen as the many and divided

as different forms and names and with division into time,space,etc.This is explained in

sruthi (swetha 4.5)as explained in commentary to 18th soothra.The Athma of gnaani has

gone through several births and deaths and had gains and losses and bears the memory of

them and knows the eternity of the union of nitya and anitya and hence is not touched by

the present gain and loss or pain and pleasure.The bhoga of such an Athma is just

witnessing .This is a thathwa agreed upon by aagama.Because of the endless union as

dharma of guna,the dharmi has the endless union of Mahad etc.In Mahad etc union as one

each is beginningless but has an end.Yet the union of Mahad etc to purusha is nitya and

by the maathra of dharma alone.By cognition of this maaathra or unit ,one can cognize

the extent or vyaapthy.(with a tiny unit we can measure everything,and know everything

and cross everything including the spacetime).The beginningless union of purusha and

mahat is the cognition of the past from origin of time.For a person who experiences such

a eternal union with purusha ,no more gains or losses of the worldly things matter .He

/she has no dualities.He/she alone is the truly satisfied.

Pathan:- 23.Swaswaamisakthyaa:swaroopopalabdhihethu:samyoga:

Vyas:-The swaroopa of union is said.Purusha is swami.He unites with the drisya(seen)for

the sake of own darsana or vision.By this union the seen gets bhoga.The cause for the

gain of the swaroopa of the seer is the union.At the end of the visualization,the union

itself is the cause for separation also.The opposition of vision and nonvision is due to

union and then disunion.The cause for moksha is not the vision.The lack of

nonvision(adarsana)is the lack of bondage and that is liberation.In the bhaava or emotion

of darsana(visualization)the nonvision of the cause of bondage and its destruction is the

knowledge of the vision and it is this darsanagnaana(not darsana itself)which is the cause

for kaivalya.(Adarsana=lack of bondage=the darsanagnaana of adarsana of cause for

bondage=kaivalya)

Why the term adarsana?What is the right(adhikaara) of the guna?In the visions seen by

the swamin,in the seen drisya,how can one cognize the lack of vision of own drishya

which never originated in the pradhaanachitha?What is meaningful for the guna?If avidya

is nirudha with the swachitha,what is the seed of origin of swachitha?How does the

manifestation of gathisamskaara(movement)happen when the sthithisamskaara (fixed

position state)is lost?The answers are explained.

When pradhana is in a fixed(sthithy)state in the present(varthamaana)the vikaara

(emotion)and karana(function)etc are apradhaana(not main).The same when in motion

(gathi)in varthamaana(present)the eternity of emotion becomes apradhaana.The function

of it is both(ubhaya).In this way one has to understand the vyavahaara

(commerce/trade)of the principal(pradhaana). It has both gathi and sthithy.(rolling

movement and permanent fixity)Without that no one can understand vyavahaara.Whether

in another cause or in imagination,the charya(method)is the same.(The geocentric study

of solar system has to be understood as the learning from the point of view of earth’s

sthithisamskaara as a supposition or imagination.The gathisamskaara is understood with

the heliocentric or gathivyavastha.For education of children ,first start from earth as fixed

and then slowly by observation of minimum one year teach them the gathisamskaara

based on heliocentric position.This is the oldest way of teaching).

The power of visualization itself is called adarsana.(lack of visualization).The action is

for the spread(vyaapana)of Athma as far as pradhaana is concerned.In the

praagcharithra(past history)or praagpravrithy ,one cannot find purusha which is able to

cognize everything .A drishya which is able to lead to the root cause of all also is not

found.In both seer and seen this lack of perception of dharma is adarsana.Both seer and

seen are interdependent for the dharma of visualization or vision.Therefore the gnaana of

darsana is adarsana in one factor alone.This is a vikalpa seen in sciences.Such vikalpa

happen because of union of guna with purusha.Therefore they are only

sadharana(common)subjects.

Vachas:-While discussing the cause of union,the rarity of the subject of union of

pradhana and purusha and the commonness of the other types of unions seen in world are

said.The general unions are all common .The asadharana union is the eternal union of

pradhana and purusha.The swaswaami and sakthy are of similar form(saroop)and

therefore their union takes place.Drisya gets the saroopa,and the bhajamaana purushan as

its swami.( Bhajamaana has two meanings.The one who was meditated upon .The one

who is the twin divided as half of it as the Ardhanareeswara).Drisya itself is the

swam(own)of purusha.The union is by sakthimaathra(unit of power or sakthy alone).The

swaroopa is thus dependent on only one cause(hethu)and that is sakthimaathra.With a

unit of sakthy purusha is revealed or manifested.By the mere presence of purusha (the

yogyatha –or ability of yoga of purusha)drishya also visualize own yogyatha or

greatness.The revelation of swaroopa of the seer is through apavarga.It is not

mokshasaadhana.At the end of vision,there is separation from it.And this liberation from

darsana or vision ,or chyavana (fall)is the real moksha.After darsana,separation from

union,and then the darsana continues .Only if there is no more of the same vision ,we can

call it adarsana.(permanent viraha or separation from darsana).Adarsana need not be due

to avidya.One can liberate from the state of contradiction/opposition of darsana and

adarsana.How we liberate from bondage? By the vision or darsana.The Athma which is

divided into intellect etc,the swaroopa cognition is moksha and it can be either through

darsana or through adarsana.

The cause for the asadharana union is adarsana.When it is cognized the vikalpa is the

maathra of adarsana.It is having upeksha(disinterest) in all darsana.There the adhikaara or

power of guna is only the ability to start the karya or effect.Therefore union is known as

the cause of samsaara.

When we cognize the negation of the creation ,the second vikalpa happen.By chitha and

the sathwapurusha ,the seen subjects like sabda etc are generated.Since there is a

pradhana vishayi(principle seer)for each vishaya,two types of darsana is generated

each.Thus ubhayadarsana(both )are generated.Then a third vikalpa of

udaaseena(disinterest)also exists.The lack of interest in worldly things is also called vidya

.In sathkaryavaada,udaaseena is the 4th vikalpa in avidya.During the time of prathisarga

,due to chithanirodha,the balance of pradhana happen and in the form of

vaasana(tendency)the seed of the chitha is again formed.The opposite of vision .adarsana

is also considered as a vaasana of avidya in it.

The fifth kalpa isudaaseena (disinterest).By the balancing and evolution of generations of

sthithisamskaara of actions of pradhaana,and their

kshaya(destruction)gathi(movement)generated and beginning of Mahad etc happen,and

its hethu ,the manifestation of a gathisamskaara and its progress forward happen.The

oneness of this process is cognized in the intellect by Vyaasa etc.(The term Vyasa here

has two meanings.The commonmeaning is the sage vyasa.But it is also a term in

geometry and mathematics and astronomy. The Eikaanthikathwa or Eikanthikabhakthi of

Bhaagavatha seen by Vyasa is one meaning.The other is the Oneness of the circle

expressed by its vyasa or diameter.)This cognition become fixed(sthithy)as the

chaithanya (light or enlightenment)and is the chidgathi(movement to the chid or

enlightened state)and known by its emotions and functions(vikaarakarana).Therefore the

word used is “Sthithyai gathyai”.Both are there in energy.

Even when the form of energy is eternally in sthithy(fixed)its gathi or cyclical repetition

does not stop or get destroyed.Even when it is having gathi,it is fixed(sthithi)in chid and

chitha.This is the swabhaava or character of prakaasa(light)Its character is that it is

sath(true)without end,and without beginning.But by its emotion(vikaara)it undergoes

chyavana(fall) and is different in this respect from pradhaana.The dhee(intellect)therefore

calls it apradhaana,as different from pradhaana.Since in the sthithi and gathi of pradhana

lies its action,(which is ubhaya)it cannot be called Ekantha(solitary).Vichaara is the

imaginary or supposed charya(movement)which is by the imaginary paramaanu and is

samaana(equivalent)to that within the parabrahma.(The vichaara is also thought.And its

sthithiseela or fixity is in Samadhi.)Sthithi is not the cause for the present vikaara and

karana.Gathi is not cause for the present vikara and eternity.

The 6th vikalpa is due to disinterest.In prajapathivratha,there are injunctions like one

should not look at the Aditya etc.By the lack of observation,the power of observation and

understanding also is destroyed.Darsana or observation is the first cause for bhoga or

enjoyment.The seer see the objetand after thatloves it ,have union with it and enjoy it.It is

the same way the union of pradhana is said in sruthy.The pradhana acts for

Athma.Without that the observation power of athma does not function.It is capable of

cognizing and making cognizance in everything and of everything.In the past actions or

cycles of existence,the use of action in pradhana is only for the sake of Athma.When

there is no union with it,this capacity does not exist.For the efficiency and for the use of

actions or functions to happen,union is needed.The shashtakalpa is the one which takes as

principal basis,the power of observation.

The 7th kalpa is the one based on their mutual interdependence.In both purusha and the

seen universes,the dharma of observation power is adarsana (not seen)according to one

group.The dependence on all sakthy is for the seen and not for the seer ,according to

others.The wisdom is not the basis of it,but the imbalance of the knowledge is.To say

purusha has been seen,is saying that the energy has become jada (matter).This is the

observation of effect of lack of sakthi by sakthy.(lack of energy by energy).The energy

does not become matter.The matter has different dharma from energy and is not

selfrevealing or selfluminiscent.The shadow of light on the matter makes the vision of

cognition is something which we can prove.The sign of vishayi is seen in vishaya.In the

drishyadharma there is knowledge.The knowledge also is purushadharma.Because of the

similarity of this dharma seer and seen become one.Purusha is the seen prapancha.The

intellect and the energy which are same cognize the shadow of energy and therefore the

dharma of intellect and light are same.

The 8th vikalpa is said.The knowledge of darsana itself is the adarsana of sabda etc.The

eye is the pramaana (proof)for form.But is aparamaana(not proof)for rasa(taste).Just like

that.The gnana of sabda,form,sukha etc are born due to the union of seer and seen and

depends on the ability of the seer and the seen as mentioned above.In this way,the only

acceptable vikalpa is the fourth one.All other vikalpa are unacceptable by the samkhya

philosophy.This is the opinion of sasthra.

(It is here that Vachaspathy deviates from original samkhya and accepts the Navyanyaya

of Budhist period and depends only on sathkaryavaada.Vyasa is highly scientific and

says that energy and gathi and matter are same .This is what is proven by modern

scientists also.Vachaspathy mentions this opinion but rejects it.The astronomical and

musical .philosophical and ayurvedic concepts are all in tune with kapilasamkhya which

accepts them as different methods of reaching the truth .The kapilasamkhya and Vyasa’s

commentary has an integrated approach .But Vachaspathy thinks all the other methods

are wrong and only sathkaryavaada is correct).

Pathan:-24.Thasy hethuravidya.

Vyas:-In each chethana ,the union of intellect happens.The cause for this is

avidya.Avidya is tendency for having viparyaya (opposite)knowledge.It is not the

purushakhyathi or nishta in effect but the tendency or vaasana of gnaana that functions as

the rightful cyclical repetition.This ,when it attains purushakhyathi,become nishta in

effects and have attained everything,and lack all bondage to tendencies and become

without cyclical repletion and is called punaravrithyrahitha(moksha).This is explained

with the story of Shandaka.The wife asked him:-“Aryaputhra,What is the use for me who

has no children with a bhagini?”

The husband said:”I can get children even out of a dead one”

This type of knowledge or sidhi will never be of any use to bring about

chithavrithinirodha.Acharyadesika said:Chithavrithynirodha isliberation.Lack of cause

for adarsana is the nivrithi of intellect.The adarsana of it makes us liberated form darsana

which is cause for bondage.What is not in place is only the mathivibrama or madness .All

other meanings are in position.

Vachas:-The soothra analyses the fourth vikalpa.The different intellects of different

people is the reason for the different opinions on knowledge systems.Avidya is opposite

to knowledge(viparyaya).It is with its different apavarga that the union of own intellect

happens.In a intellect which is not pure the knowledge pure does not originate.Therefore

how is avidya responsible for different types of union?By the tendency of

opposite(viparyaya)gnaana(knowledge).The tendency in pradhaana is within own

chitha,which is internalized during creation itself with avidya as coexisting

nirudha(obstruction).This pradhaana with the tendencies unite with each jeeva,and

creates intellect suitable to each .Because of the eternity in the past sarga(origins or

janma)there is no dosha in argument.The purusha has no liberation during state of

prathisarga(each creation) because of viparyaya knowledge.Sathwathi is the state without

bondage of such viparyayagnaana ,just like the purushakhyathi which has reached fixity

in its effect.The kaivalya of a naasthika is like the creation of a son from a dead body by a

shanda(who has no capacity for procreation)and this is mocked at.(Some historians think

Budhism is a naasthika religion and that Vachaspathi was a Budhist monk.This cannot be

true from the fact that Vachaspathi invokes Shiva in several of his books,quotes

profusely from Vaishnava texts to prove his points and also because ,he mocks at the idea

of a nasthika ever getting kaivalya.That is,if he is a Budhist,Budhism is not a naasthik

religion.And Vachaspathi is neither a naasthika nor a Budhist as proclaimed by the

historians.He is a person deeprooted in Indian philosophical traditions of antiquity and

Budha also is of the same type from what his teachings suggests.The implication is

Budhism is not a different religion .It is continuation of what was practiced in India for

thousands of years).

The knowledge of Anyathaakhyathi of a gunapurusha will not lead to chithanivrithy.It

needs paravairagya and gnaanaprasada to destroy chithavrithy with samskaara.What is

felt as truth in such a chitha is its effect or karya.In it there is no asad(untruth).It is

concluded with the lakshana of an Acharya (as prescribed in Vaayupuraana) as:

Aachinothy cha saasthraartham aachaare sthaapayathyapi
Swayam aachaarathe yasmaad aachaaryasthenachoshyathe

(One who knows the meanings of the sciences,and becomes the founder and protector of

sciences,and one who practices them in his life alone is an Acharya).That is mere

liberation within the intellect alone is not moksha.It is also the liberation from the

enjoyment of everything that is worldly in practice as well as by mind ,and intellect.It
becomes by fixity of vivekakhyathi,at the end of dharmamegha,the continuous state.The

sathya alone is revealed in intellect .This is called sphora(sphota).By lack of cause for

bondage of adarsana,liberation of intellect.Adarsana is cause for bondage and darsana is

liberation from it.Then one has to get liberation from darsana which is possible only with

paravairagya.And it is the true moksha.Thus the general opinion is discussed and own

opinion proved.The liberation from many is moksha.The visions give temporary relief of

chitha from manyness.Here ,the visions of those with mathivibrama(madness)is not

intended.The vision of wisdom is mentioned.It is the darsana of a wise person who has

reached the limit of ekarsha ,and has achived chithavrithinirodha and seen his own

swaroopa as purusha.Not that of branthadarsana (illusion,hallucianation etc)which has to

be identified and separated by any person with logical understanding.

Pathan:-25.Thadabhaavaath samyogaabhaavo haanam thadrishyo:kaivalyam

Vyas:-Heya is sorrow.Union is the cause of heya.Lack of union is Haana.The vision thus

obtained is Kaivalya.The vision of lack of samyoga of intellect and purusha is the

ultimate bondage and its haana is kaivalya which is the permanent lack of samyoga of

swami(purush)to his Sreebhaava.The total destruction of sorrow is by fixing in the

blissful purusha as swaroopa.

Vachas:-Two vyuha are said.To speak of the third vyuha this soothra is introduced.Heya

is sorrow.Its abhaava is abhaava of samyoga.Kaivalya is lack of samyoga forever.In

mahapralaya the absolute samyogaless state occur(because there is no two for

union)Sorrow is the desire .If desires are lost purushartha is visualized.

Pathan:-Vivekakhyathiraviplavaa haanopaaya:

How can we avoid samyoga? The vivekakhyathi(wisdom)which is aviplava(without any

rebellion or pressures)is the method.The doubtless wisdom alone is the true knowledge of

sathwapurusha.All others are only false knowledge.When the false knowledge is burned

upto the seed the rebirths stop.By the vaseekaara which is without rajas and thamas ,the

flow of wisdom become pure.After that there is no further creation or rebirth.Therefore

method or haanopaaya is vivekakhyathi alone.

Pathan:-Thasya sapthadhaa praanthabhoomi:pragnaa:

Vyas:-Aamnaaya is within the khyathi which originates stage by stage.When the

coverings of impurities are removed one by one we get seven types of pragna at seven

levels.These are called Praanthabhoomi.One who got through all these 7 stages is called

the kusala or expert .A kusalapurusha,who has become beyond all guna,even if he gets

another birth,will be born as a sidha and muktha.

1.Parignaatha: the state where there is no more heya

2.Ksheena: there is no more cause for heya which has to be removed

3.Sakshathkritha. Haanam in nirodhasamadhi

4.Bhavitham:The knowledge that vivekakhyathi is the method of removal –Hanopaaya.

These four are the effects of a pragna that is liberated(vimuktha)The next three are

liberation of chitha

5.Charithaadhikaaraa budhi

6.The Guna originate from the mountain top and flow down to the sea of pralaya

.Reaching the pralaya ,where they merge they have no rebirth as the flow of separate

rivers.

7.From these states the kevalapurusha,which is beyond all guna,and is swaroopamathra

and pure jyothis(light/energy)

Vachas:-Swaroopagnaana originate only with vivekakhyathi.The seven praanthabhoomi

of that prgna which awaken in order in the yogins is described in aamnaaya.The covering

of the sathwa of chitha is impurities.Only when the impurity of rajas and thamas does

not arise anymore,the rebellionless or frictionless vivekakhyathi happen.The

pragnaabheda in people is due to differences of vishaya in which they are interested .The

state of pranthabhoomi also has to be understood inthis way.The pragna which has

reached a praanthabhoomi is that in which vivekakhyathi is fixed.

The first four bhoomi are achievable by effort of purusha.They pertain to

pradhaana(praadhaanika).Parignaatha is the heya or sorrow which is opposite to

gunavrithy and changing with heat and samskaara .Knowing heya is to reach

heyaless(sorrowless)state which is aparignaatha(unknown).It is something at present

unknown and have to be known.Hence it is also parigneya.The ksheena is the state when

the sorrow is knownand it is lessened and destroyed.The haana or direct perception in

sampragnaatha is sakshaathkaara.Nothing after that remains to be known.The bhaavitha

is haanopaaya as vivekakhyathi and beyond that there is nothing else tobe imagined by

bhaavana.In these four ,being the effect,the action or karma and its traces are there.The

liberation from this effect and its karma,the chitha gets liberated.The next three states are

its levels. The first level in chithavimukthy is said to be charithaadhikaaara budhi.It is the

adhikaara(right)of satisfaction(krithaarthatha)of having achieved what is the effect of

bhogopavarga.The second is the guna,due to lack of use ,being merged in

purusha(nirguna)does not originate again and does not become saguna,like a river which

reached ocean remain as the ocean,not the river.In the third state the jeevapurusha

become nityamuktha(eternal liberation)and kusala(expert).For the muktha there is no

rebirth.Even if it takes birth(for a specific purpose as in avathaara)chitha remains

muktha,and kusala and beyond guna.

(For the seven bhoomika different books give different names.For the sake of comparison

they are given as a table including the modern concept.

PATHANJALI VYASA VASISHTA GNAANA SAMYAMA MODERN
Vyuthaanachitha Parignaathapragna sabeejasamadhi body body medicine
Nirodhachitha Heyaksheena vikarana praana Sense organ yoga
Nirmaanachitha Sakshathkritha
(prapyaprapthi) Thanumaanasi mind prana Wind /praana
Prasaanthachitha Bhavitha
(karyasudhi) Sathyapathi vignana mind psychology
Ekagrachitha Charithadhikara
(karthadhikara) Asamsaktha anubhavika intellect Cognition
memory
Chidrachitha Gunaatheetha parardhabhavana rasathmaka chitha Bliss/ecstacy
Paripakwa/divyachitha Swaroopamathra
(kevalapurusha) brahmavidvarishta Athama(brahma) athma self






By controlling of body,senses,mind,praana,intellect ,and practicing it for long time

aquiring Samadhi and complete gnaana of everything to be known step by step,a total

personality development is achieved for the benefit of oneself and for society and the

entire world.This is a practical way of ancient Indians to develop the multiple

intelligences as Howard Gardner has envisaged in modern times.But the method given

by Indian seers is more practical and more compassionate and natural for world peace as

well as for individual personality development).

Pathan:28.Yogaangaanushtaanaadasudhikshaye gnaanadeepthiraavivekakhyaathe:

Vyas: When one does the several anga of yoga,the impurities diminish.When impurities

diminish,the gnaana is illumined.The practice(anushtaana)is saadhana(method)and

phala(effect)is sidhi.Therefore,anushtaana is prior to effect.To get

vivekakhyathi,impurities have to be removed.The ashtaanga of yoga is sadhana for

this.When we practice them,the viparyaya with five divisions decrease in two ways.Thus

the samyaggnaana is revealed.How much is the sadhana ,that much will be the lack of

impurity and revelation of wisdom.With wisdom,the experience of bliss

happens.Vivekakhyathi is the bliss(prakarsha)of the swaroopagnaana.It is to experience

this that we keep our chitha free of impurities by ashtangayoga.Dharma is the cause of

attainment of vivekakhyathi.There is no other cause for suka except dharma.Yet in

science so many reasons are mentioned .Why?

Why nine causes as,

Uthpathisthithiabhivyakthy vikaarapratyayaapthaya:

Viyogaanyathwadrithaya:kaaranam navadhaa smritham

1.The cause of origin of (uthpathikaarana) vignaana is manas(mind).

2.The cause of sthithi of mind is purushaarthatha,like food for body.

3.The cause of abhivyakthi(manifestation)of mind is its perception or darsana.Like

knowledge of form,from its observation.

4.The cause of vikaara(emotion)is the form of vikaara of mind (thought)called vaak (the

word)which is fire (agni)

5.The cause of pratyaya is the knowledge of meaning of word like knowledge of agni

from its smoke.

6.To have knowledge of word and its meaning(apthy,praapthy) mind has to be

concentrated and pure.Therefore yoganga practice is cause of aapthi.

7.The cause of viyoga or separation from avidya ,like impurities from a gold piece.

8.This can take place only in presence of a expert Guru,like a goldsmith ,and therefore

Guru is the Anyathwakaarana.

9.Dhrithikaarana. The avidya related to women/men is moodathwa(thamasic).Hatred is

sorrow.Raaga is happiness.Thathwagnaana(philosophy)is maadhyastha(central).The

interdependence of body ,senses,mind,the five elements and the thanmathra of them,the

relation of all living and nonliving things with the cosmos ,the interdependence of the

many with the One is the cause of drithy.

These nine causes are pertaining not only to mind but to everything in the universe.It is

because of this our mind finds out their oneness.To understand the two types of causes

(eka and aneka)and to decrease the viparyaya with five divisions ,the practice of yoganga

helps.

Vachas:-There are four vyuha.The one who is in the center of it,his/her methods of

haana,vivekakhyathi,with the past methods which are achieved and nonachieved as the

milking of a cow(godohana)are being said.Sidha does yoganushtana to get vivekakhyathi

and removal of impurity for its sake.The lakshana of the viparyaya with five divisions is

the forms of impurities which are causes of ayurbhoga of each jaathi(born races of living

things).The removal of this and revelation of gnana happen with practice of

ashtangayoga.To show the liberation from impurity of avidya ,example of a parasu(axe)is

said.A parasu (axe)can destroy a tree ,including its roots.Like that the tree of avidya has

to be cut with yoganga practice.Only then intellect reaches vivekakhyathi.Dharma is

bliss.Even then nine other reasons are mentioned in kaarika.Mind is the basis of

thought.Each one living in the present experience knowledge as being originated in our

own mind.Therefore the cause of origin is mind.How did mind get its fixity or

continuity(nairantharya).Bythe purushaarthatha.In the mind formed by asmitha there are

two types of purushartha.One is pravrithy or action and the other is liberation from action

or nivrithy.The second is called moksha.In a mind which is fixed in dharma,the 4th

purushartha moksha is permanently sthitha.(sthithi state).It is food that sustains our

body.The mind is manifested by the knowledge obtained through senses and the

consciousness of it by samskaara.The knowledge of a form is what manifests it .Not the

sight of it alone.

Emotions are generated by different vishaya.The sage Mrigandu was a great yogin who

had controlled all emotions .Yet,just by hearing the fifth sound (panchamaswara)from a

lyre and veena(vallaki,vipanchi)he lost his concentration in Samadhi and opened eyes.He

saw the beautiful apsara Pramlocha in front of him.The chitha became attracted to her

beauty.His organs were like burned hay ,after severe penances,and yet the emotions were

generated which ended in union(samyoga)between the two.The cause of pratyaya of

vishaya ,is knowledge of smoke should give knowledge of fire.Smoke is the

swaasa(breath)of agni.Therefore knowledge of breath(praana)is the knowledge of

agni(fire)within us.And gnaana of praana is also the gnaana of vaak(word)or

sabda.Praana itself is sabda or sound.To know the agni in one,know the movement of

his/her praana,the smoke created by it(the atmosphere is smoke).Gnaayatha ithi gnaanam.

Outsargiki is the attainment of effect without any cause and without any dependence.For

water that flows down there is no obstruction.In its way ,a dam(sethu)is built and

obstructed.Vivekakhyathi is bliss unobstructed like lightrays expanding and flowing

everywhere.The adharma,thamas,or objects kept in its path obstructs this swachanda

gathi .When dharma is practiced,the obstruction is removed.The flow become

natural.According to the nature and differences of prakrithy,the nimitha could be either

useful or not useful.It varies with the prakrithi in a particular spacetime.Just like

Kshethrika(4.3),for attaining the effect called vivekakhyathi,the cause is the sadhana

done for its attainment.The removal of impurity is its first step.The goldsmith(Guru)who

removes impurity of gold,forms different ornaments like kataka(for arm)kundala(for

ear)keyura etc.The person who made them are the same goldsmith.The gold also is the

same element .the fire used and the instruments used are also same.In this way a Guru

removes impurity of the different disciple’s minds (remove avidya)and depending upon

the ability of each gives shape for it so that it is beautiful,artistic as well as useful to

different purposes in the world.The difference or anyathwa is not actually in the

guru(who is anya from the self of gold/disciple)but in the different abilities of the

disciples called vikaara(emotions)which depend on his/her guna(rajas,thamas,sathwa and

their anupaatha).There is no samkara(union of different types or races),no anyathwa of

dharmi,but there is difference in vikaara of different minds.The difference in the

kataka,kankana etc is only external and internally everything is gold only.Whatever

function is given depending on the guna(chathurvarna)the essence is only Athman and is

same in all.

The mooda(ignorant)who has been attracted by the moha of women/men and the

samyoga(union)with other sex,becomes sorrowful.He/she thinks:I am unlucky.I didn’t

get a suitable wife/husband either in Chaithra or Maithra.Or ,experiences the

hatred,enmity ,envy etc of several of his/her consorts.In certain times enjoy the pleasures

of the body with the spouse.In other times yearns for it.The knowledge of the human

body composed of skin,flesh,fat,bones,and marrow,the position ,character and the seeds

and the union of them and its effect resulting in birth etc makes the wise person

remember that human body is the most impure.This will awaken vairagya.The medical

knowledge is something which naturally should awaken vairagya .The reason for the

bearing of the body and the organs is the dhrithy which is interrelation of all things in the

cosmos.The general functions of all organs of body(physiology) are due to the five

praana (panchapraana)starting from praana(oxygen).When praana is lost,the body

falls.The body and praana are dependent on each other for body functions.The

earth,moon,sun,stars ,men,watery and windy worlds(varuna and gandhavaaha-ocean and

monsoon winds)are also dependent on each other and the body/praana complex of man is

linked to this cosmos and is dependent on it.In the earth,the five elements are

interdependent on each other for existence.There is nothing which does not have this

interdependence (paarasparya)in the entire seen cosmos.The

human,animal,bird,plant,nonliving objects etc are also interdependent in this way .None

is entirely different from the other.Each is interconnected and Eka with the blessing of

God as chaithanya(energy)and become increased with the same chaithanya(energy)and

this is cognized(Dhaarayathethi)in human intellect by the same chaithanya.The

parasparaarthathwa ,if understood in this way,all can live in harmony.

Pathan:-29.Yamaniyamaasanapraanaayaamapratyaahaaradhaaranaa-

Dhyaana samaadhayo ashtaavamgaani.

Vyasa:The eight organs of yoga are said in order.Their explanation and practice will be

described later on.

Vachas:-To divide by positive and negative numbers,the yogamga are said and cognized

one by one.The ashtanga are

1.yama.

2.niyama.

3.aasana

4.praanaayaama

5.pratyaahaara

6.dhaarana

7.dhyaana

8 samadhi

The abhyasa(practice),vairagya,sradha,veerya are also yogaswaroopa but they are not

seen externally and are internal bhaava alone.

(I think Samadhi and dhyana and dhaarana are also internal ,and among which

Vachaspathi mentioned as internal ,abhyasa is actually seen and is external .)

Pathan:-30.Ahimsaa sathya astheya brahmacharya aparigrahaa yamaa:

Vyas:-The five yama are:

1.Ahimsa.The state of not doing any harm to any elements in all times in any state is

ahimsa or nonviolence.Whatever are the austerieties practiced by the Brahmana to attain

Samadhi,in the same way there are practices which lead to pramaada(madness)and to

Himsa(violence)and from them also are born words,mind and action.A person who is

intend upon attaining Samadhi has to avoid all such things .The truth is experienced only

with nonviolence. Our deductions depend upon our viewpoints (drishta)and the

functioning of our words and mind depend upon what we hear(srutham).

2.Sathya. When someone utters words during samkranthy(change over)from this world to

the other(the last words prior to death)they will not be tainted by selfishness,and would

not have any attachments,and will not be mad or cheated words.The last words of a dying

man will be truth.It is for the benefit of all elements.It is not word obstructed by the

selfish motives,and not obstructed by the vishaya of the panchabhootha.There is no touch

of sin in it.It is truth.Satya reveals only goodness and there is no thamas in it.Whatever is

good for all the elements and all the living and nonliving things is the only truth and this

can be experimented and proven with evidence.

3.Astheya: The receiving of dravya(objects,money or riches)from others without any

reason(doing any job)or with adharma(exploiting them)is stheya.The opposite of it is

astheya.Nonreceipt of anything from any one is astheya.Only those who have desire in

dravya do stheya.The desireless do not do stheya.

4.Brahmacharya:The samyama(control)of the secret or private organs like

upastha(generative organs)is Brahmacharya.

5.Aparigraha: The lack of parigraha(touch or receipt)of any relationship or association

with vishaya including their savings,protection,loss or gain,attachment ,and himsa etc is

aparigraha.

Vachas:-No austerity without practice of ahimsa will give effects.Ahimsa is mandatory

and must be followed strictly.Sidhi is the origin of gnaana.(Gnaana is Ekathwa or

oneness.For that ,one has to purify mind,word and deed with ahimsa and do away with

himsa .Without ahimsa one will not be able to understand the oneness of entire

creation).This is a nishta which is agreed upon by all aagamaas.The impurity is

himsa.Purity is ahimsa. Truth is in mind and in words.How much of the sabda is thought

out in mind that much alone can be expressed in one’s words.And that much alone can

be seen in deeds.When the mind,word and deeds are filled with satya ,satya is

poorna(perfect).In reality,the thought,word and deed are one .And how much one

practices this makes him truthful.When the consciousness do samkranthi to purusha

which is truth,(during death and during Samadhi)the truthful words which are akin to

own consciousness is spoken.When Yudhishtira said ,for the sake of killing Drona

“Yushman sathyadhanaaswathaamaa hathaa”,looking at Drona and “Sathyam Hatho

Aswathaamaa”looking at the elephant named Aswathaamaa,there is untruth as well as

cheating in the form of a half-truth.The moment such a false word came out of a

satyapurusha like Yudhishtira,for the sake of selfish motives,his consciousness of

truth,fell from a higher position to a lower position(a samkramana) according to

Vyaasa.The truth is the elephant is killed.From it,the consciousness of the king fell to the

selfish motive of making a false image in the Guru’s mind of his son’s death and that was

cheating.One who utters words which creates madness(braanthi) is called a

madman(braantha).In that particular instance,Yudhishtira uttered brantha words to create

branthi in his Guru’s mind and as far as Yudhishtira was concerned it was not just an

utterance without any selfish motive also.To the true language of a nation,the

mlechabhasha(the spoken dialects )of the same nation are associated and this association

is called Prathipandhibandhi or prathipanthivandhya.The meaning of the word is

nishprayojana or not of much use (except for regional conversation).It is not useful to

take the gnaana or knowledge to all irrespective of any village or place talking any

language.That is the word is used as a vocal language which is not useful for conveyance

of scince and knowledge and hence a slang or mlechabhaasha .But the words of even a

person talking such mlechabhaasha become truth during death ,whenthe consciousness

have samkramana from a lower plane of existence to a higher plane.These are truths

worthy of transmitting to posterity.The words of a sidhapurusha who is transgressing

from worldly to samdhi planes utter words which may be considered as meaningless ,the

same way ,some people misunderstand the dying words of a human being.They are

misunderstood as jalpana(incoherent words)and useless to huam race but are the most

truthful and useful which are unselfish and for entire humanity and should be preserved

for posterity.

How can we test and experiment truth and prove that it is truth? By the effect of it on

others.If it is for benefit of all it is truth.If it is of benefit only to some it is not entirely

truth.If it is useful only to the person who said it ,it cannotbe true at all.When a sage who

had taken the vow of truth,was asked by a group of killers “Did you see a group of

merchants going along this way?In which direction did they move?”,the sage is in a

dilemma.If he says truth,the killers will follow the merchants and kill them.If he utters a

lie,it will be against his vow.The sage will opt to sit in silence to avoid both.This was not

the category of untruth uttered by Yudhishtira.That is how we assess the truth or untruth

of words and deeds.

The lakshana of stheya is by analysis of bhaavaadheena in abhava.That means the general

is aimed by the special.The first is always thought(a function of internal organ-the

mind)and this is followed by vaak(word)and the action (of the body).Therefore the

thought being more ancient is more important than word or action.That means the desire

,desireless and such mental activities determine one’s astheya or stheya.Astheya is

actually the sign of control of all desires of acquisition of wealth.

By hearing a woman(man in the case of a woman) or hearing her(his)voice the mind

becomes slave to kaama and desires touch and union etc and this is the function of the

generative organs or upastha.The control of upastha(generative organs)from such desires

is called Brahmacharya.Brahmacharya is the control of the secret organs(gupthendriya).It

is not the external function of union alone,but also the internal desires to have such

associations also is intended by the word.Both in words,deeds and in thoughts one has to

be following Brahmacharya.When there is association with external vishaya,the sense

organs do bhoga and their desire in bhoga as well as their expertise in enjoyment of

bhoga also increases.(2.15)To have enjoyment of certain kinds human beings do different

types of himsa or violence and destroys life and wealth of others.Therefore the sanga to

vishaya is always dangerous and desires in them should be controlled.To receive or

touch vishaya (parigraha)is equal to receiving or touching dangers or dosha.It is

unscientific(asaasthreeya)also.Without any difficulty ,one falls into it very easily.On the

other hand to control them is more difficult.Yogin practices this difficult task of

aparigraha .

Pathan:-31 Jaathidesakaalasamayaanavachinnaa:saarvabhoumaa Mahaavratham.

Vyas:-Himsa(violence)separates (avachinna)and destroys the jaathi(races)and

janma(lives).The rivers,holy waters etc which separate desa ,does not destroy them.They

only determines a limit to the desa which they separate.The same is true of the time

which separates kaala into imaginery limits with nakshathra,thithi,chathurdasi(40) or a

mandala etc .The Mahaavratha of the saarvabhouma are jaathi,desa and kaala.The Deva

and Brahmana do not resort to violence and do not destroy anything.Kshathriya do

violence during wartime.In other times they also do not do violence.The Mahavratha is

protection of races(jaathi)of all living things,of desa and of time.Therefore the absolute

and the most important dharma of all is ahimsa itself.In all vishaya and in all desa,and

bhoomika(states of existence)one has to cognize the mahavratha of sarvabhouma as

Ahimsa.because it is that dharma which protects all (parithraana)and destroys none.

Vachas:-The general rules are explained.Just like the yogin and the Brahmin,for the

emperors also the absolute dharma(paramadharma) is ahimsa .Not himsa allowed except

in a war.The commentary is easy .

Pathan:-32.Souchasanthoshathapa:swadyaya Iswarapranidhaanaani niyama:

Vyas:-Soucha is the external purification of body with sand and water and the internal

purification of mind with good thoughts.Santhosha or happiness is the effect of sadhana

.Thapa is the ability to withstand the opposites(dwanda).This is the equanimity in loss

and gain,heat and cold,positions and riches ,insults and praise,failure and success etc .The

person in the ultimate state of thapas is not moved by these and keeps a meaningful

silence when they come and go.He is the advaithin with no dwanda.This is more

important than the austerities like krichra,chaandraayana etc .Swadhyaaya is the daily

study of mokshasasthra ,its thoughtful analysis and japa of Pranava.Iswarapranidhaana is

the absolute dedication to the paramaguru,God.

Sayyaasanastho atha pathivrajan vaa

Swastha :pariksheenavitharkajaala:

Samsaarabeejakshayameekshamaana:

Syaannithyamuktho amrithabhogabhaagi

This eternal mukthy which is the enjoyment of amrithabhoga is attained by the internal

state of chethana of a yogin.These five are the niyama.

Vachas:-The sabda aadi means etc .The medhya or pure things are

Gomaya(cowdung),gomuthra(cowurine),yaavaka(kanji water) etc which are used for

purification of external environment.The sabda aadya menas the cognizable(grahya) are

the graasa(process of understanding or swallowing or clutching etc),parimaana(the

measures),and the samkhyaniyama(laws of numbers).The pure and impure are having

cause and effect relationships to each other.Therefore how much is the medhya (pure

)that much will be the amedhya(impure) and thus law of measurement and of numbers

has to be understood.(How much is matter ,that much is energy and the equalization of

these two are mentioned ).The impurities of mind are ego,pride,envy and the like.The

happiness due to the life (just by a unit of life,happiness is created)is more than that

impurities taken together.These have to be grasped by the adjectives of receipt and

sacrifice.The kaashtamouna( the extreme silence) is ,the expression of own opinion

according to one’s wish.Mouna is silence where no arguments (vithrka)exist .In vitharka

all the said views and criticisms and doubts,and opposites are included.In mouna none of

these exist.Silence is the state which is pure and without any of the

vikalpa.Vishnupuraana(6-7/36-38)speaks of yamaniyama as follows:

Brahmacharyam ahimsaam cha sathyaastheyaaparigrahaan

Sevetha yogee nishkaamo yogyathaam swamanonayan (36)

Swadhyaayasouchasanthoshathapaamsiniyathaathmavaan

Kurveem tha brahmani thathaa parasmin pravanam Mana(37)

Ethe yamaa:saniyamaa:panchapanchaprakeerthithaa:

Visishtaphaladhaa: kaamyaa nishkaamaanaam vimukthidha:(38)

Pathan:33.Vitharkabhaadhane prathipakshabhaavanam

Vyas:In yama and niyama by arguments the oppositions arise.For example in the case of

Himsa ,Brahmana have doubts.In the acceptance of dravya(bhiksha),in the acceptance of

wife,becoming their swamin by parigraha(acceptance of wealth and wives),and in every

thing arguments and differences of opinion happen.The arguments began by those who

wanted to reach the highest degree of sadhana ,by the fever of argumentative logic

become red hot and ,this itself becomes the strong opposition to the progress.” To be

protected from the fearful ocean of samsaara,come to me.The yogadharma gives

protection to all elements and creation.To avoid me and depend upon

vitharka(argument)is similar to the swaavrith(the function of a dog,or the cycling of a dog

around its own tail).”The dog does not know to accept good things and accept the bad

ones.

Vachas:-Since there are different types of sreyas(wealth) the different people argue and

quarrel to the acceptance of which and by which method.The soothra is for this

problem.The best way is to accept and sacrifice everything to the yogadharma of the

Bhagavan,because it is for all living things and their welfare.

Pathan:-34.Vitharkaa himsaadaya:krithakaarithaanumodithaa:

Lobhakrodhamohapoorvakaa mridhumadhyaadhimaathraadukhaa_

Agnaanaananthaphalaa ithi prathipakshabhaavanam.

Vyas:-The himsa can be of three types.

1.Kritham(already done)

2 Kaaritham(the violence to be done in future)

3.Anumoditha(The violence which was encouraged to be done)

In each of these there are three varieties .

Due to lobha in flesh,skin and wealth

Due to krodha done in a moment due to various situations

Due to moha in dharma /adharma

Each of the lobha,krodha and moha are of three vibrations –Mridu(low

)Madhya(intermediate)and theevra(high)

In this way there are sixtythree types of himsa.

How ?

Take himsa in lobha.

It has mridu,Madhya and theevra.

In mridu itself mridumridu,madhyamridu and mridutheevra (three subtypes)

In Madhya mridumadhya,madhyamadhya and theevramadhya (three subtypes)

In theevra mridutheevra,madhyatheevra,and adhimaathratheevra (theevratheevra) three

subtypes.

Making nine subtypes.

In each of these nine subtypes,there are kritham,kaaritham and anumoditham.In this way

the number becomes great and depending on this the types and severity of himsa also are

different .Then addition of the vikalpa of niyama(rules),the numbers of the living things

and their (praanabrith) different types of dharma the number of himsa become

endless(parisamkhyeyam)and uncountable.

Arguments (vitharka)is due to sorrow and ignorance is the view of

opposition.(prathipakshabhaavana).The killer has expenditure of his entire

veerya(energy)in his first killing itself.The moment he lays down the instrument of

killing ,his sorrow starts.The killed is free from sorrows of life in one moment,but the

killer is bound to it forever.By expenditure of veerya in violence,the mind and intellect

become tired and body looses its veerya too.Sorrows generated .The hell of the past

killings and the dead one’s curses follow him forever.In every moment of life he expects

the death or punishment for what he did .Even if he wants to end life toget out of misery

of this sorrow,due to the effects of his karma,the life continues and the sorrows too.Even

if we find some degree of happiness in a person even after violence,thatwill be shortlived

only.In the same way,for untruth etc the effects have to be there and we have to

understand each.Engaging in arguments like whether one can do himsa or not etc,if

someone goes on committing violence,by his karmavipaaka he falls into sorrow.Noone

will get peace of mind with vitharkka.

Vachas:-The views of oppositions due to argument about dharma are explained.Different

types of violence,their causes,their extant and severity etc are numberless.All types of

vio;ence are full of thamas(darkness or ignorance).All take us to the ocean of ignorance

.The effect of it(agnaana )is sorrow.The killer gets nothing but sorrow out of his

violence.The moment one see the animal bound to the tree or the log,the sorrow starts

mentally,even before the sword is raised .The mental and physical sorrows involved in

violence will definitely bear fruit for the killer as sorrow .

Pathan:-35.Ahimsaaprathishtaayaam thathsannidhou vairathyaaga:

Vyas:-The opposite views cause arguments and heya.To avoid such sorrows,the yogin

sacrifices the sidhi like adhikaara in science which is one of the aiswarya.(The power of

science an dscientific knowledge through logical arguments and the fame of being a

scholar is sacrificed by yogins because this sidhi brings in sorrow of arguments which is

obstruction to attainment of Samadhi.)The hatred ,hurting and killing of a living thing

comes out of lobha,krodha,moha or enmity .The wealth(aiswarya)or sidhi obtained by

such a act is not needed for a yogin.Even if it is swarga,the yogin is ready to sacrifice it

for protecting a life.Only a person with vairathyaaga(sacrifice of all enmity)gets fixed in

nonviolence and in the advaitha(ekeswaravaada).The sacrifice of enmity in all creation is

the love and compassion in every living being .

Vachas:-The arguments become obstructions to practice of yama and niyama.The

mostimportant of these is the violence .Violence of any form has to be totally

sacrificed.Nonviolence is sacrifice of enmity to all beings.Even a

horse,cow,buffalo,rat,cat etc are in praanaprathishta same as Bhagwan .They are not

lesser creatures than human beings.This ultimate wisdom makes one withdraw from

violence and live with love and compassion for all and fixed in nonviolence. The

prathishta of vow of ahimsa is lack of enmity to all creation.

Pathan:-36.Sathyaprathishtaayaam kriyaaphalaaasrithathwam.

Vyas:-The one who does dharma is the dhaarmika or the righteous one.For one who does

action for getting heaven,heaven only is obtained.What is amogha only becomes the

word.

Vachas:-The prathishta in the vow of sathya is by dependence on kriya(action).The action

of dharma and adharma are the kriya.By them either heaven or hell is attained.What type

of action we do the reaction will be according to that.What action was done with what

bhaava ,we reach that bhaava only.The dhaarmika who does righteous actions is famous

for that.The one who does actions to get swarga gets swarga only.Bhagawaan alone is

the vaak which is amogha.It is the pranava.Amogha means aprathihatha or always

continuous ,the one which flows forever without any obstruction.That pranava or eternal

sound of saaraswatha is Bhagawaan.Bhagawaan is the created word.By Pranava doing

the anusandhaana of Bhagawan ,one becomes the vaagdevatha itself.The yogin reaches

this state of pranava (naadabrahma ) .No one else can reach that state.That state of Naada

is the truth,eternal.

Pathan:-37.Astheyaprathishtaayaam sarvarathnopasthaanam

Vyas:-Astheya is having its prathishta in all the rathna or jewels.Rathna are in all the

diks(directions).

Vachas:-Commentary is very clear.

(The ashtavasu or the eight rathna are in the eight directions.The Lord of all the directions

and Lord of all the 8 dikpaaala is the Vasudeva and if one is fixed on such a lord of

jewels what is the need for any other wealth? And this is the reason for astheya.)

Pathan:-38.Brahmacharyaprathishtaayaam veeryalaabha:

Vyas:-Gain or laabha is the increase of guna.The increase of veerya is by the practice of

veeryadhaarana or brahmacharya.The veerya is not lost ,but accrued bt practice of

Brahmacharya and hence there is gain.The wise sidha by their Brahmacharya become

capable of producing good progeny when the need comes.

Vachas:-Veerya is the energy or extertise for creation.By Brahmacharya ,the sidha

become experts in every branch of knowledge creation as well as in creation of progeny.

Pathan:-39.Aparigrahasthairyai janmakathanthaasambodha:

Vyas:-Who am I ? How did this become like this?What will happen to this in future?How

was this before,in the past?These questions due to curiosity to know the past,present and

future of existence of self,universe etc are generated .By this questions and enquiry into

them and the consciousness arising out of them alone can the aparigraha be fixed.The

story of the janma and its internal sambodha(consciousness)gives aparigraha.

Vachas:-Birth(janma),life and death are related and associated with body and the organs

and senses.The wish to know about it and its origin leads to direct perception and

knowledge of this subject.To quieten the senses the knowledge of the janma is

essential.When the intellect is fixed on enquiry into the past ,history as well as the past

lives are known.When the intellect wants to know about the present body ,its origin from

the elements ,their structure ,the knowledge of psychology etc ,one gets knowledge of

these.The next question will be ,what will the future of this body,of this world,of these

knowledge systems etc.How to protect them is that thinking process.In this way ,the

history of past,present,and future of the universe,of the people and of oneself is

known.And one becomes expert in that knowledge.One says things which one

wishes.One does things which one wants to achieve and achieves them too.The

experience of the sorrows of the present and their relation to the worldly pleasures ,and

the study of scriptures about them leads one to the wisdom of sacrificing the worldly

pleasures and attaining kaivalya and this wisdom is communicated to generations through

word.

Pathan:-40 Souchaath swaamgajugupsaaparairasamsarga:

Vyas:-Among niyama soucha was said.By doing the external soucha,one notices the

impurities that accumulate in ones ownbody and understands the impurity of our organs

.One cannot suffer the impurities of one’s ownbody.Then how can one suffer the

impurities on another body?From this originated the vow of not touching another body or

asamsarga.The beginning of the untouchability of the body is by the observation of one’s

own body and the difficulty in keeping it clean everyday and the observation that others

are also having the same impurities and they are not cleaning them properly.

Vachas:-The cause for the untouchability is a part of external soucha.

Pathan:-41.Sathwasudhisoumanasyaikaagradhyendriyajayaathmadarsanayogyathwaani

cha:

Vyas:-In purity,the purity of sathwa ,the goodness in the mind,concentration,control of

senses ,and the ability to observe or visualize Athma are included.All these are obtained

if there is pure sathwa(sathwasudhi).By suchi one gets sathwasudhi,by sathwasudhi one

gets soumanasya or goodness in mind,by soumanasya one gets ekagratha or

concentration,and by it indriyajaya or control of organs,and by it athmadarsanayogyatha

or ability to see athman.In this way,by the fixity in soucha one gets everything in order

,one by one.

Vachas:-The sidhi of internal soucha is explained.When the impurities of the chitha are

washed away the chitha become pure.In pure chitha the clarity occur which is called the

soumanasya or good mind.In the clear mind naturally concentration occurs.And

concentration is the cause for indriyajaya or control of senses.By indriyajaya ,the intellect

gets ability for visualizing the Athma.

Pathan:-42.Santhoshaadanuthama:sukhalaabha:

Vyas;-In Santhiparva(174;46/177;51)it is said:

Thachakaamasukham loke

Yachadivyam mahathsukham

Thrishnaakshaya sukhasyethe

Naarhatha:shodaseem kalaam

Vachas:-Santhosha(happiness) is the greatest gain of sukha(pleasure).Worldly people

think that the greatest pleasure is kaamasukha(sexual pleasure).Vishnupuraana says about

the sacrifice of the youth of Pooru to Yayaathi :

Yaa dusthajaa dhurmathibhirabhyaa na jeeryathe jeeryathaam

Thaam thrishnaam samthyajan praagna:sukhenaivaabhipooryathe.

The sacrifice of thrishna or desire is the greatest ever happiness and pleasure which

pragna can attain.

Pathan:-43.Kayendriyasudhirasudhikshayaatthapasaa:

Vyas:-The impurity of the body and senses are removed by thapas (heat of

austerities).When the impurities are removed the eight sidhi starting from Anima are

obtained.The sidhis like doorasravana and darsana happen in this way.

Vachas:-The soothra explains the sidhi of thapas.The sign of impurity are the actions due

to adharma and they are the coverings of thamas or ignorance.When they are lost,the

anima,mahima,laghima and other sidhis become manifested.

Pathan:-44.Swadhyaayaadhishtadevathaasamprayoga:

Vyas: The deva,Rishi and sidha and such great purusha only get darsana or

visions.Becuase they are all the time immersed in swadhyaaya for the sake of darsana

and gnaana of the Ishtadevatha.

Vachas:- The soothra talks about swadhyaaya and its effect,the darsana of the

ishtadevatha.The commentary is easy.

Pathan:-45.Samadhisidhireeswarapranidhaanaath.

Vyas: when everything is dedicated to Iswara,one gets the sidhi of Samadhi.Every wish is

then fulfilled and every knowledge is then attained.And the continuous knowledge of the

past ,present and future are revealed in Pragna as truth.(This is because the chitha has

become one with Iswara).

Vachas:-By iswarapranidhaana,all the seen and unseen internal and external things are

revealed in the pragna.In sampragnathasamadhi ,by union of all this experience can

happen.This is a unified timespace vision (samagradesakaaladarsana).

(Vachaspathimisra separates the vision as the vision of Iswara and the vision of entire

external world.The Iswarapranidhana is internal and the sampragneyadarsana is that of

external world as unified in sampragnaathasamadhi.This is for easy understanding.But

Vyasa says that all the external world and universes are the vibhoothi of Iswara

only.Therefore by Iswarapranidhaana one gets darsana of both internal and external.For

vyasa,the external universe of timespace continuum and the internal universe of its

Aiswaradarsana are not two separate entities but the two sides of the same coin)

The word Pragna originates from the word Prajaanaathi or to know.Along with practice

of yama and niyama one gets the pragna also.

Pathan:-46.Sthirasukham aasanam

Vyas:- There are several asana like

Padma,Veera,Bhadra,Swasthika,Danda,Sopaasraya,parynka

,Krounchanishadana,Hasthinishadana,Ushtranishadana,Samasamsthaana etc.

The sitting posture should be one which gives sukha for the saadhaka .One can select the

most comfortable posture according to ones wish.

Vachas:-Sthiram means permanent or without movement.Sukham means which gives

pleasure to sadhaka.Aasana means aasyathathra aasthevaan anenethi aasanam.

Asthi=exists.

(That means,the base which is the origin or the proof of our existence .The earth on

which our Upastha or body rests in a fixed position .The awakening is from mooladhara

to sahasraara ,from earth to the lotus of the nabhas or spacetime and timelessness..The

existence of life is on the base earth from which the thoughts can reach everywhere)

The different types of yogaasana exists .Some of them are mentioned here.

Padmaasana is the most famous .(It is seen in an Indus valley seal showing its antiquity)

Veeraasana is the fixing of both feet on earth and the knee bend .(The Narasimha and

Lord Ayyappa are sometimes in this posture)

When the feet are kept near the vrishana(testis) and hands kept over their level on the

thigh ,it is Bhadraasana.

Swasthika is when the left foot is under the right calf and the right foot under the left calf .
Sopaasraya is a yogaasana when we use a yogapatta to tie the lower limbs (Lord Ayyappa

has this).

Paryanka is the lying down position with extended arms as that of Vishnu.

Krouncha,hasthi and ushtranishadana means like a bird,elephant and a camel

respectively.Samasamsthaana is when the ends of feet are contracted and made to press

each other .Whichever the saadhaka feels good for him he can select and there is

individual preferences.Only thing is that in the selected posture one should be able to sit

and concentrate on Iswarapranidhaana.This is the view of the Bhaagavathasoothrakaara

.It is well accepted .

Pathan:-47.Prayathnasaithilyaananthasamaapathibhyaam

Vyas:-For great efforts ,results are mandatory.Success is sure to happen.If by any chance

the effort is destroyed or obstructed,the chitha makes its base(aasana)in several

samapathy and become without action(nirvritha).

Vachas:-By effort one gets sidhi.The failure of effort need not be due to the shortcoming

of the advised yoganga or not due to the presence of the body which is considered as

obstacle by some.(If so,no one will get Samadhi and then the advice of yoganga become

superfluous).The failure may be due multifactorial causes like the lack of enough

effort,the failures that occurred in mind,words and deeds and in the following of the

practice of yama,niyama ,and other actions prescribed so far.sometimes we find sidhi in

people who have natural and accidental effort ,and in others even after following

instructions from a Guru ,no effect is observed.The serpent king Anantha has not just one

thousand but innumerable heads to expand this cosmos and carry it.The human mind like

that,even without getting expected sidhi with the advice of the Guru,gets fixed in

innumerable samaapathy by natural and accidental efforts become nirvritha and fixed in

Samadhi.

Pathan:-48.Thathodwandaanabhighaathaa:

Vyas:-The success of aasana is expressed as the success over dwandwa or dualities like

insults and praise,pain and pleasure etc.

Vachas:-In Vishnupuraana(6.7.39) about the aasan ,it is said:

Evam bhadraasanaadeenaam samaakhyaaya gunairyutham.The sign of success in the

practice of aasana is liberation from the opposites or the dualities.

Pathan:-49.Thasmin sathi swaasapraswaasayor gathivicheda:praanaayaama:

Vyas:-In the practice of aasanajaya,the intake of external air is swaasa(inhaled air).The

expulsion of air(Ni:saaarana)of air within the koshta(inside the respiratory tract)is

praswaasa (expiration).By the obstruction of these two movements (control or

gathivicheda)both are made absent (ubhayaabhaava) and this is praanaayaama.

Vachas:-The sign of control of breath sitting in sukhaasana is explained.Rechaka and

kumbaka are the two gathivicheda(obstruction of swaasapraswaasa).Thse are the general

signs of praanaayaama.The act of getting in the air from outside so that it fills within the

respiratory tract is poorana(filling in).The opposite of this is rechaka or act of

virechana.In pooraka,rechaka ,and kumbaka there is gathivicheda of air.This control of

praana according to ones own wish is praanaayama.(The breathing is an involuntary act.

This is changed to a voluntary act under own control by the yogin.)

Pathan:- 50 Baahyaabhyantharasthambavrithirdesakaalasamkhyaabhi:

Paridrishto deerghasookshma:

Vyas:-The lack of gathi(movement)of praswaasa is external or baahya.The lack of

movement of swaasa is internal or abhyanthara.the lack of both the gathi is sthambavrithy

.This is achieved by practice for a long period.

When water falls on a redhot plane ,it contracts completely .Like that the absence of both

external and internal movement of air happens in the heat of tapas.If these three are seen

in the same place ,that place where all the three occur simultaneously is known as the

desa (space).If they are sen simultaneously at one place ,at the same time(same kshana

which is unit of time),one has to cognize that it is not avachinna (separate).And in this

way the timespace continuity is cognized.

The numbers (samkhya)are also to be cognized in the same way.In the breathing

(swaasapraswaasa)the first is (prathama)first originated and then controlled or

ended.Then the second,the third and in that order we count the numbers.Each of these

samkhya have a mridu,Madhya and a theevra state as well .In this way ,by ypractice

,lengthening praana and shortening it to the subtlest unit(sookshmamathra)we can control

our breath,we can control our voice and speech and learn their gathi (movement)as well

as the gathiniyama(laws of movement).

Vachas:-The soothra speaks of the three lakshana of praanaayama.It visualizes the within

the external and internal sthambavrithy itself,the occurrences of spacetime ,numbers,and

units of length (dheergha)and sookshma(smallest).Vrithisabda is also associated with

them.(Vrithy is action and purity).Rechaka (of praswaasa)and pooraka(of swaasa)and

kumbaka as the third is spoken of .The effort to control the breath,and the constant

practice of it are mentioned.The effort or prayathna is generating heat.When water falls

on a redhot plane ,it becomes condensed and is lost as a gas or air.It becomes invisible to

naked eye by this process.By heat the contraction of water is a direct perception of the

senses.Wind9Maruth)is powerful and has carrying property.(vaahanaseela).To control the

wind (air) or the praana ,one needs strength and effort .This prayathna(effort)or action

produce heat (metabolic heat)in the body ,and the water content become less due to this

process.wherever the water content is dried up,in all those places the praana expands and

fills.Pooraka and rechaka are these processes.Therefore they are subjects of space.Here

the body is compared to a space .This desa is limited by organs .Hastha etc are the organs

by which one can measure the body. Only a limited space can be measurable.From head

to foot the external and internal body is like the touch of a ant.It is not something one has

to deduct .The deduction is for nivaathadesa which is space guessed by the kriya like

eeshika and thula etc .The 4th part of kaala which is divided bythe actions like the closure

of an eye(nimeesha) is a kshana.This process of division(avachinna) is to cognize the

kaala which is indivisible(anavachinna). The units of time are limited as 360 .The first

mridu is udaya or dawn.The second which is twice the first is the Madhya or

intermediate.The third is thrice the second and is the theevra.

1=mridu

1 X 2= 2=Madhya

2X 3=6=Theevra.

In this way ,in praanaayaama six different types of spanda(beats or vibrations)from mridu

to theevra are said.To awaken each of these,(Udhaarana),to win over and attract (jaya and

vaseekaara)and then destroy(nigraha)and entering into the next ,we have to control

anantham(endless)numbers of breaths,and timespace units as the chidbheda(the different

types of energy).In this way during a long practice,several days,fortnights,seasons,years

the winning over of several spacetime units as chidbheda and chidkana (units of

energy)happen.The groups of sabda which are expanded in spacetime as dheergha

(lengthy)and as sookshma(subtlest )are controlled only by punya,and by Samadhi.This is

how several swarasruthiprachaya (sound waves as swara and sruthy) as sookshma,manda

and theevra and madhyama and their differences as samkhya(numbers)which are anantha

,are cognized and controlled in Samadhi.All these are seen explained in

samkhyaasaasthra.(Mathematics).

(This is a very noteworthy passage.This speaks of bioenergy and cosmic energy and its

variant forms and unifies them.The cosmic energy and the spacetime and the unification

of light and soundwaves and the quantum wave mechanics and the general theory of

relativity ,and also the mathematical,musical and linguistic explanations of it are seen in

this .The metabolic heat is only part of cosmic heat.The human breath is only part of

cosmic winds.The body is only part of universe.The term chidbheda as different forms of

energy and its knowledge is commendable.The practice of swara and sruthi control and

the entry from one to another is unification of musicology with mathematics and

astrophysics and sabda with light energy.Thus a yogin is a scientist who does

experiments on all these with his own body as the experimental animal for study of

consciousness as a form of universal energy )

Pathan:-51.Bhaahyaantharavishayaakshepi chathurtha:

Vyas:-The desa,kaala and samkhya are not external vishaya alone.They are internal

vishaya too.Because of this duality(ubhayatha) is the dheergha and sookshma(the

lengthiest units and the shortest units).Praanaayaama is the process of winning over the

earlier bhoomika(planes)and stage by stage aquiring the lack of gathi(gathyabhaava) of

the ubhaya(both)types .By measuring gathi as long(dheergha)and sookshma(shortest)for

prolonged periods (the saayana system of measurement )one reaches the state of

gathyabhaava(nirayana or stage of no movement) and the entry of thought into this state

is motionless and achala.By the cognizance of the movement of praana by

praanaayaama,stage by stage one has to reach this nischala(movement less )and then win

over that too.This is the 4th state .Here all the external and internal movements and lack

of movement and all forms of knowledge are known or revealed.

Vachas:-After the three lakshana of desa,kaala and samkhya are said the 4th stage is

mentioned.the 4th stage is where all the internal and external are lost (kshepa).In it there is

no difference between in and out,time,space or number,differences like sookshma or

dheerga etc.It is a state of total pralaya or merged state .In this ,from the third state of

Sthambavrithy,the yogin enters the 4th stage.The third is due to the good action and
.
practice and there is no accompanied thought processes.It can happen even without

thought processes.The liberation from several types of actions happen with thought or

with gnaana (knowledge) or darsana (called alochana or thought because directly

perceived internally as gnaana).Pooraka and rechaka are done without knowledge or as

thoughtless actions.Desakaalasamkhyaa and their knowledge is with thoughtful internal

processes and visions.From these ,one enters a state of visualizing and experiencing only

the timeless spaceless limitless numberless kevala energy state .This is the 4th state.

Pathan:-52.Thatha:ksheeyathe prakaasaavaranam.

Vyas:-Then in the yogin,all the coverings which obstruct the light are lost and wisdom is

manifested.The truth or the nature of light was hidden from view by the covers of

Mahaamaaya or mahaamoha .The gathi,bramana ,(movements and revolutions)of the

world and the samsaara become weak forces(durbalasakthy)and the uncovered truth

revealed as pure light.By heat of thapas the coverings are washed off,and the wisdom

revealed .The knowledge of light (prakaasa)is the knowledge of self.(our real nature)

Vachas:-The use (prayojana)of praanaayaama is the removal of the coverings which

hides light from revealing its true nature to self.The sorrows,klesha and darkness of the

ignorance and opposite knowledges are all gone with pranaayaama and meditation on it

.The knowledge revealed as budhisathwa’s light .The knowledge of wisdom is wisdom

itself.Its covers are destroyed.the karma,the seeds of karma and the klesabeeja are

destroyed and this is agreed by aagama.


Raaga is the mahaamoha .The grahana or cognition of it is also the method to get out of

it.It is the Indrajaala(magic)of raaga which is the last grahana mentioned in the steps of

the yogin’s journey to light.(By controlling praana and the sanchaara or gathi of it one

becomes expert in raaga music and this is the final step to achieve laya with iswara

).Praanaayaama thus destroys all dosha(Manu 6.72).Vishnupuraana (6-7;40-41) says:

Praanaakhyamanilam vasyam abhyaasaath kuruthethuya:

Praanaayaama:savigneya;sabeejo abeeja eva cha

Parasparenaabhibhavam praanaapaanouyadaanilou

Kuruthasthadwidhaanena thritheeyam samyamaathayo.

Pathan:-53.Dhaaranaasuyogyathaa manasa:

Vyas:-By praanaayaama mind become ready and eligible for dhaarana.(Dhaarana is

cognition.)The saying Prachrdanavidhaaranaabhyaam vaa praanasya (1.34)

Vachas:-By praaanayaama mind can fix on something (concentrate)and cognize that.

Pathan:-54.Swavishayaasamprayogo chithasya swaroopaanukaara

Ivendriyaanaaam pratyaahaara:

Vyas:-What is pratyaahaara? The withdrawal from the senses by the chitha which has

become totally unselfish .In chithanirodha ,there is no need for trying to control each

indriya.All are controlled if chitha is controlled.The king of the honeybee after union

with his female queen does not procreate further.In this way,the senses,after

chithanirodha become disinterested in vishayasukha .This natural withdrawal of senses

from vishayasukha following chithavrithinirodha is pratyaahaara.

Vachas:-Thus the yama etc become samskritha and samyama and then pratyaahaara

begins.The lakshana of it is said in the soothra.When the chitha has its selfish motives it

will be mohaneeyam,kopaneeyam,ranjaneeyam etc (which could be influenced,could be

angered or made happy) and in these states only the external vishaya like
sabda,sights,touch etc can move the sense organs and through them the chitha.When the

chitha has no selfish desires at all,(asamprayoga)the action of the vishaya and the senses

on chitha is at a standstill.They become useless and actionless on chitha .The senses then

follow and imitate the chitha and the chithaswaroopa and become averse to vishayasukha

and withdraw from them.This is total pratyaahaara.this is the 7th thathwa .By

chithanivrithy,one attains the pratyaahaara or vishayanivrithy of the senses

simultaneously and naturally without extraeffort.The example of the king honey bee is

quoted for this.

Vishnupuraana(6.7.43) says:-

Sabdaadhishwanushakthaani nigruhyaakshaaniyogavith

Kuryaachithaanukaarini pratyaahaaraparaayana:

Its use is seen in itself.(6.7.44)

Vasyathaa paramaa thena jaayathe nischalaathmanaam

Indriyaanamavasyaisthair na yogi yogasadhaka:

Pathan:- 55 Thatha;paramaa vasyathendriyaanaam

Vyasa:- Indriyajaya(success over senses)is the avyasana of sabda

etc.Vyasana(vyasyathi)or expansion of sakthy(power)is considered sreyas

(riches,wealth)This is noncontradictory.Sabda etc are used (samprayoga)by own icha

(wish).The knowledge of sabda without pain and pleasure of raaga and dwesha(like

/dislike)is indriyajaya.By the ekagratha of the chitha the lack of interest(aparthipathy)in it

is the success.The ultimate (parama)vasyatha(concentration due to attraction)and love is

when chithanirodha brings about perfect indriyajaya.the yogin who has done

chithanirodha need not depend upon any other thing to control his senses ,is its ultimate

attraction.Thus ends the samkhyapravachana of yogasasthra commentary of Vyasa.

Vachas:-The attractiveness of the indriya which has achived uparama is greater than

indriya involved in vishayasukha.By attachment or sakthi,one gets raaga or love.The

avoidance of sreyas is sorrow here.Its abhaava is the avyasana or the attraction.there is no

contradiction in saying that both sreyas and its nonacceptance are attractive.By the sruthy

and by nyaaya ,the proper use of sabda (as raaga music)is very attractive.Especially when

it is for the enjoyment of the self or Athma as iswara.But the indriyanirodha from sabda

is also attractive.It is a state in which there is lack of dualities of raagadwesha etc,and due

to lack of pain and pleasure one occupies the central (Madhya)position with gnaana of

everything including sabda etc,and even in this sarvagna state ,has no desire in any of

them.This is more attractive and hence is called paramavasyatha(ultimate attractive

power).One is vasyatha.the other paramavasyatha.So both are attractive.No controversial

statement .Only difference is in grade.In the indriya with attraction to the vishaya ,there is

association with klesha.This is the doubt of vishayavisha(or poison of vishaya).But in the

parama or ultimate state of attraction this doubt is not there.The vaidya(physician)who is

expert in vishavaidya(knowledge of poisons and its remedies)has attracted the serpent

,and the serpent even though it has poison in his organs,is sleeping and at complete rest

and does not strike.This is the attraction which is said to happen with the yogin as

different from an expert musician.

The process of winning over one sense organ ,and then the next and then the next-and the

different methods to be adopted in each and dependence on various knowledge systems

etc is not there in the chithanirodha.Just by chithavrithinirodha the yogin has controlled

all senses without any extraeffort and all of them are under his control .This is the

greatest attraction.

Kriyaayogam jagou klesaanwipaakaankarmanaamiha

Thad dukhathwam thathaa vyuhaan paade yogasya panchakam.

Thus ends the Thatwavaisaaradi of Vachaspathimisra on Vyaasabhaashya second paada

called saadhanaapaada.