VIBHOOTHIPAADA
Pathan:-1.Desabandhachithascha dhaaranaa:
Vyas:-Five external saadhaana were said,and now we move on to dhaarana.Dhaarana is
related to desa(space).The naabhichakra,Hridpundareeka,the jyothishchakra in the
sahasraara in the moordhaa,the end of the nose,and the tip of tongue etc which are related
with a special part of body and a special chakra of naadi etc are fixed and interconnected
with each other by the chitha by its unit of function and thus dhaarana is made possible.
Vacha:-In the first and second paada Samadhi and the saadhana for attainment of it are
said.In the third paada the vibhoothi which are the causes for producing
sradha(concentration)in sadhana are introduced.They are possible by samyama.Samyama
is by the three internal saadhana of dharana and dhyana and Samadhi.Of these in the
order of cause and effect ,first dhaarana is explained.
The naabhichakra is an internal structure which is a naadi or nerve plexus inside the body
,which is related to a external portion ,the naabhi or middle part of body.The dhaarana or
cognition of the external objects also happen through such naadi plexuses called
chakra.The chitha is interconnected with external things in the cosmos,and on the body
through these chakra and their places and this relation of chitha is vrithimaathra or unit of
its function which is the same as gnaanamaathra or unit of knowledge only.Therefore
vishnupuraana(6.7.45) says:-Praanaayaamena pavanam
Pratyaahaarena chendriyam
Vaseekritya thatha:kuryaa
Chithasthaanam subhaasraye.
By praanaayaama control the vaayu(air/winds) and by pratyaahaara ,the senses and by
attracting them to the chitha ,keep the place of chitha auspicious. The subhaasraya or the
dependence on auspicious is here the places of the
Hiranyagarbha,Vaasava(Indra),Prajapathy etc which are the external worlds of
cosmos.The Dikpaalasthana (the positions of the eight protectors of the directions)are
thus made auspicious .This is the relation to space and directions spoken of.The nine
slokas from Vishnupuraana(6.7/77-85) which denotes dhaarana are as follows:-
Moortham Bhagavatho roopam sarvopaasrayanispriham
Eshaa vai dhaaranaa gneyaa yachitham thathra dhaaryathe (77)
Thachamoortham Hare roopam yadwichintham Naraadhipa
Thachrooyathaa manaadhaaraa dhaaranaa nopapadyathe (78)
Prasannavadanam chaarupadmapathranibekshanam
Sukapolam suvistheernalalaataphalakojwalam (79)
Samakarnaanthavinyasthachaarukundalabhooshanam
Kambugreevam suvistheernasreevalsaamkithavakshasam (80)
Valeevibhanginaanagna naabhinaachodarena cha
Pralambaashtabhujam vishnumayayaapi chathurbhujam (81)
Samsthithorujamgham cha swasthikaamghrikaraambujam
Chinthayehyahyabhootham tham peethanirmalavaasasam (82)
Kireetachaarukeyoora katakaadivibhooshanam
Samkhachakragadaaswamga samkhaakshavalayaanwitham (83)
Chinthayethanmayo yogee samaadhaaayathmamaanasam
Thaavadyaavad drideebhoothaa thathraiva nripa,dhaaranaa (84)
Ethadhaadishtatho anyadwaa swechyaa karmakurvatha:
Naapayaathi yadaa chitham sidhaam manyetha thaam thadhaa (85)
The dhaarana is for getting dhyaana which is fixed in the One .Dhyaana being
ekathaanatha or onepointed concentration in only One ,dhaarana is practiced to get that
.Therefore Vishnupuraana says(6-7/89):-
Thadroopapratyayaikaagryasamthathischaanweeni:sprihaa
Thadyaddhyaanam pradhamairamgai:shadbhirnishpaadyathe ,Nripa
(S:-It is interesting that to have concentration on One and to do dhyaana
,Vachaspathimisra quotes the Vishnupuraana and the form of saguna Vishnu.He is a
sivabhaktha who starts his works with meditation on Shiva.And he is according to
historians ,a Jaina/Budhist monk.Now ,where is the difference between
Hinduism,Budhism ,or Jainism ,and contradiction between Vaishnavism and
Saivism.Only those who have not understood the meaning of Iswarapranidhaana will
have such misconcepts about Indian philosophy which is always advaithic and accepts
different dhyaanaroopa for meditation.
Without dhaarana no one can acquire knowledge of whatever kind .)
Pathan:- 2.Thathra pratyayaikathaanathaa dhyaanam.
Vyas:-Dhyaana is the process of fixing the chitha with concentration in a single
dhyeya(meditation object)in a special place ,(which is both internal and external
interconnected to each other).The dheya is a pratyaya to help in concentration and it is
depending upon it(aalamba) that chitha get fixed.
Vachas:-The commentary is easy.
S:-The ekathanatha is only on a subject which an individual mind loves and have an
interest in.If there is no such love/devotion/interest in a particular subject mind will not
get fixed to it with concentration .This every one knows from experience.
Pathan:- 3.Thadevamaathranirbhaasam swaroopasoonyamiva Samadhi.
Vyas:- In dhyaana ,there is the light or revelation of the form of the dhyeya( as the
symbol of meditation).When the dhyaana become fixed and continuous ,even without
such symbols one can see the true form of light ,as swaroopa which is felt as
emptiness(because of lack of any roopa).The entire chitha is filled with the light which is
the swabhaava of the dhyeya in this state.That state is called Samadhi.
Vachas:-The effect of dhyaana is dhyaana itself.Because the dhyaana is onepointed
concentration in the thing that is meditated upon.By dhyaana ,one gets Samadhi.It is
without any symbol or form and is enlightened by meaning alone.The roopa of swaroopa
is absent and its swabhaava or bhaava alone as chaithanya fills chitha.This chaithanya or
light is a continuous flow without obstructions.Since it is swaroopasoonya it is
misunderstood as soonya ,but it is full of prakaasa(light energy)and is not empty space.It
is the infiltration of the swabhaava of the dhyeya in chitha .Vishnupuraana(6.7.90)says:-
Thasyaiva kalapanaaheenam swaroopagrahanam hi yad
Manasaa dhyaananishpaadyam Samaadhi :sa abhideeyathe
In dhyaana the difference between the meditator(dhyaathaa)the meditated
form(dhyeyaroopa)and meditation(dhyaana)exists.In Samadhi this difference does not
exist and all the three have become merged in one.In Vishnupuraana(6.7.92)advising
ashtaanagayoga to Khaandikya, kesidwaja concludes thus:-
Kshethragnakaranee gnaanam karanam thadachethanam
Nishpaadyamukthikaryam vai krithakrityam nivarthathe.
S:-The nature of Samadhi is enlightenment with light of wisdom.In it there does not exist
any name or form.But only the light of wisdom.There all forms become One.
Pathan:-4 Thrayam ekathra samyama:
Vyasa:-Dhaarana ,dhyaana and samaadhi are together known as samyama.The three
saadhana as one is fixed in one vishaya in samyama.Therefore the word samyama is the
thanthriki(method) paribhaasha(translation)of all the three(Thaanthrikiparibhaasha
means the theory which is translated into a practical method).
Vaacha:- The three internal sadhana are simplified by giving a common name for all in
the soothra for practical purposes.The three together is samyama.And the three are fixed
in the same vishaya.
Thanuwthe vyuthpaadyathe yogoyena saasthrena thathanthram
That is the definition of thanthra.By which practical method the yogasaasthra was
originated is the thanthra.The word thanthriki is origin from thanthra.By this practical
translation into a single word the subject is simplified and at the same time its
practicality is explained.Since all the three are fixed at one
point(Parinaamathrayasamyamaath)the advaitha of the three also is denoted.
S:-This is an interesting point.To say that samyama is a practical or thanthric
Translation of dharana,dhyana and Samadhi together ,means there is no difference
between the thanthric(yogic)and vedic methods of meditation.Why Sankara,the
Advaidic vedic scholar resembles do much the Pratyabhigna method of Thanthra
Is then made clear.Only with the Thanthra of yoga advaitha is experienced.
Pathan:-5.Thajjayaath pragnaaloka:
6.Thasya bhoomishu viniyoga:
Vyasa:-The samyama wins samadhipragna and with that the universes are created.How
much is the fixity of samyama that much the samadhipragna will become visaaradhi.The
jithabhoomi(won planes)by the samyama are used for winning the next level of
bhoomi.Without crossing the not yet won planes ,the samyama get fixed in its
pranthabhoomi(the nearby planes).How are they seen by pragna without reaching
them?By the prassada of Iswara,from the earlier and lower planes and nearby planes,the
samyama like parachithagnaana are obtained.How?Without that the knowledge of it
cannot occur.This is the bhoomi.Beyond this the anantharabhoomi and in this way each
of the planes is known from the bhoomi that is won.Only in this order one can
know.How?
Yogena yogo gnaathavyo
Yogo yogaath pravarthathe
Yoprasakthasthu yogena
Sayoge rasathe chiram.
With yoga one has to know yoga.Yoga functions by yoga.What is not obtained by
yoga,in it is the eternal rasa of yoga.(From the won and known worlds the pragna enjoys
to observe and investigate into unknown and unconquered worlds).
Vachas:-The effect of having done the sadhana for samyama are said.When the different
pratyaya are revealed ,the pure flow of pragna is able to observe without any
obstruction.The effect of already conquered and known worlds is used for this
observation.The bhoomi is a word used by the commentator as a special (visesha).He
gives adjectives for this word as jithabhoomi,anantharabhoomi and ajithabhoomi etc(the
conquered worlds,the next world,the unconquered worlds).After knowing the gross
worlds ,and vishaya in savitharkasamadhi one use that samyama for conquering the next
unconquered nirvitharka .After conquering it ,the savichara and nirvichara in order.After
gross vishaya the subtle vishaya are conquered.In Vishnupuraana (6.7-86-88)the samadhi
entering from gross to subtle is explained as from the form,the weapons and the jewellery
of Bhagavan(gross)to the internal meditation of Soham as Iswarapranidhaana.
Thatah:samkhagadhaachakrasaarghegaardhirahitham budha:
Chinthayed bhagavadroopam prasaantham saakshsoothrakam(86)
Yadaa cha dhaaranaa thasminnavasthaanavatheethatha:
Kireetakeyooramukhair bhooshanairahitham smareth (87)
Thadekaavayavam devam soham chethi punarbudha:
Kuryaathathohyahamithi pranidhaanaparo bhaveth (88)
After conquering the lower worlds their opposites or the higher worlds are reached.This
does not mean the same as traveling from the lower borders of Ganga and its stones and
underground areas and then reach the Medhavana at the upper border of the Ganga.The
Utharabhoomika are not reachable like that.They are reached only
by Iswaraprasaada.Without Iswarapranidhaana no one can ever reach near these worlds
and win over them.To know the lower worlds only the ordinary intellect is enough.But to
reach these higher planes of consciousness which are prakaasaloka (worlds of
enlightenment)there is need of special saadhana and blessings of Iswara.The worlds of
the lights are subtle .Even though the conquered lower worlds lead to the upper worlds as
causes due to gnaana and karma etc,to enter them these types of knowledge and intellect
is not enough.
S:- The importance of Bhakthy or Iswarapranidhana for blessings is being stressed.
Pathan:- 7 Thrayamantharangam poorvebhya:
Vyas:-By the three (dharana,dhyana,and Samadhi)the antharanga merges in
sampragnathasamadhi.But the earlier saadhanas have to be continued as before,even
after that.
Vachas;-Why should we go on repeating the earlier sadhana even after achieving all
yoganga ,samyama and Samadhi ?In our antharanga ,for the sadhanathraya sadhana and
sadhya are equal vishaya .There is no difference between them.Therefore the external
sadhana like yama etc has to be continued.
S:-It could also be as a defence for not falling back into the lower rajasic or thamasic
impure worlds of samsara.
Pathan:- 8. Thadapi bhahirangam nirbheejasya.
Vyas:-When by the antharanga nirbheeja is attained the bahiranga also become
nirbheeja.For both ,the presence or absence of it is equal.
Vachas:-In sampragnaatha the antharanga is not asampragnatha.In the extreme level of
sampragnatha,when due to gnanaprasada and paravairagya ,asampragnatha is attained,the
antharanga as well as the bahiranga(internal and external)become nirbheeja(seedless).The
equality of the internal state is useful here.Because of the internal state of
seedlessness,the external also become seedless due to Iswarapranidhana.Both antharanga
and bahiranga get samaanabhaava then .This poornasamyama is asampragnaathasamadhi
.In it abhaava is with bhaava.
Pathan:- 9.Vyuthaananirodhasamskaarayorabhibhava praadurbhavou
Nirodhakshanachithaanyuayo nirodhaparinaama:
Vyas:-The moment chithanirodha happens the parinaama(change)happening to the chitha
which is hitherto considered as Gunavritha is explained.The dharma which depend upon
vyuthaanasamskaara ,when the nirodha as”These are not pratyaya”happens ,are
obstructed.Then the chithadharma is nirodhadharma ,not vyuthanadharma.The
vyuthanasamskara weakens and the nirodhasamskara strengthens .In complete nirodha
,chithamaathra exists and in that chitha which is Eka ,the change which happened every
kshana (prathikshana)is called nirodhaparinaama.In nirodhasamadhi,the balance
samskara (sesha)is chitha alone.2.18).
Vachas:-By the samyama of parinamathraya(3.26) what is obtained is here asked for by
reference to nirbheejasamadhi.The change from vyuthana ,to sampragnatha and during
the process the different parinama(changes)and experiences of chitha are discussed.The
experienced ones are obstructed to experience the next stage.Therefore there is nothing
more to be experienced.Everything is experienced.Then the thriguna nature of change
from every kshana does not happen anymore.The chalana(movement)of chitha is
stopped.With nirodha of vyuthanasamskara,sampragnatha happen.When it is
obstructed,asampragnatha happen.Nirodha means gnaanaprasaada.(bliss of wisdom).It is
paravairagya.Therefore no more of vyuthanasamskara are awakened.Chithadharma has
become nirodhasamskara.the chitha with nirodhasamskara alone is adwaya (One .With
advaitha experience).The dualities like dharma,dharmi,sampragnatha,asampragnatha does
not exist there.That enlightend chitha knows all that has happened earlier .But no more
attachment or union with them exist.Therefore no klesha or avidya or sorrow .No more of
effort is needed now to get out of such impurities or dualities since they no longer
exist.By removing the cause the effects also are removed.Since the earlier experiences are
known in the smaranadarsana(memory visions)the chitha has parachithagnana (the state
of all other chitha going through all such experiences).This is the only state that is to be
meditated upon.
Pathan:-10.Thasya prasaanthavaahithaa samskaaraath
Vyas:-In nirodhasamskara ,the efficiency of the practice of nirodha is there as internal
flow within chitha.That is why ,even when the samskara with vyuthanadharma are seen
in the nirodhadharmasamskaara,they are not awakened as obstructions.
Vacha:-When nirodhasamskara become stronger than vyuthanasamskara ,the chitha
become quiet and flow in a tranquil way (prasanthavahini).then what is the need for the
efficiency of earlier practices?The state was obtained by the earlier practice.The chitha
knows that.If chitha does not see that it would be blindness of chitha.The chitha is
allperceiving and it can see the use of earlier practice for the present state.even though it
also is under nirodha,chitha does not fail to see its use.
Pathan:11 Sarvaarthathaikaagrathayo:kshayodayou chithasya samadhiparinaama:
12.Thatha:puna: santhodithou thulyapratyayou chithassyikagrathaaparinaama:
Vyas:Chithadharma is ekagratha and sarvarthatha.The loss of sarvarthatha is
Thirobhaava.The awakening of ekagratha is aavirbhaava.By these dharma chitha is
followed.By the dharma arising from its own Athma,chitha gets into Samadhi.The
parinaama of chitha is Samadhi.
The perfect pratyaya of a samahithachitha is saantham.The previous is the equal to it
known as uditham.Both were achieved by concentration itself.
Vachas:-The sampragnathasamadhi is visualized in chitha.By sarvarthatha and ekagratha
chitha gets the final parinama.sarvarthatha is vikshiptha and is danger and has to
disappear(thirobhaava).Ekagratha is useful and it has to increase.Its awakening is
avirbhava.Both these are equal and awakened in chitha with ekagratha itself.Santha and
uditha are equal pratyaya and due to concentration.In Samadhi it is experienced as perfect
calm as santha.When the Samadhi ends chitha comes back to its original state of
samadhibrasht.(fall from Samadhi).
Pathan:-13.Ethena bhoothendriyeshu dharmalakshanaavasthaaparinaama
Vyaakhyaathaa:
Vyas:-From the chithaparinaama spoken of before,dharmaparinaama occurring in the
senses organs made of the five elements ,and the lakshanaparinaama due to that,and the
change of state(avasthaaparinaama)happen.Dharmaparinaama means,the absence of
rebirth of the dharma in in the vyuthaananirodhadharma.Since all the three lakshana of
chitha are in nirodha state,it leads tolakshanaparinaama.Supposing the effort yet to come
as the first ,one has to know the the lakshana of the present ,without crossing beyond the
dharma.Then from the lakshana of the present one has to deduct the past .Therefore the
third effort is (third adhwaana or third labour or function)not joined with that of the
present or the future.By seeing the form of present and future one has to know the real
nature.At the same time,the vyuthanasamskaara of the past are permanently obstructed
and for this it also is known.In this way,avasthaaparinaama happens.The moment nirodha
happens that samskaara become strong at the expense of vyuthanasamskara.(which is
weakened).This is the avasthaparinama of dharma.The dharmaparinaama of a dharmi
,due to its dharmalakshanaparinaama is avasthaaparinama too.In this way,every kshana is
filled with actions and dharma in the gunavritha which is in constant revolution and
balancing.It is never empty and it is always moving .The movement is the nature of
guna.And work done is due to this constant force of motion.(S: For comparison with
modern views read the views of labour as the common capital by Marx and the force and
work done in classical physics and mechanics.)
The work of the elements and the organs of body ,due to differences in the dharma and
the dharmi ,creates three types of parinaama or evolution.But actually these three though
seemingly different are only a single(eka)parinaama.Dharma is only the own form of
dharmi.By the functions of the dharmi alone the dharma and the ways to dharma are
known.That is why in the dharma of dharma,we feel the differences like past ,present and
future dharma etc.Not because of the difference in the dravya itself.All golden articles are
gold only .The difference is only superficially felt or imagined.
The dharmi is poorvathathwa(created before)to dharma.Therefore dharmi is the one
which has crossed dharma.The poorva and apara(before and after)state does not indicate
any fall or inferior position.It is just like praana going in and out during breathing .It is
the same.(Eka).By that eka the three universes are filled.The three universes become
manifested.It has no destruction and it is eternal.The subtlest(sookshma)has a state of
indivisibility and a state beyond any more union or samsarga.This lakshana is beyond the
lakshana of the present alone.If in all times,past,present and future ,the same eka is
existent ,it is the lakshanarahitha from past,present and future and is timeless.It is like
saying that the Eka purusha became raktha(attracted)to woman and not attracted
(viraktha)to others.How can an eka become raktha and viraktha and where is the different
one (sthree or the rest)for him to love or hate.?
In lakshanaparinaama ,in everything sarvalakshanayoga happen.That is there is no second
in which to criticize a imperfection.It is not easy to determine the dharma.The different
lakshana of dharma can be said but it need not be dharma in a present context.In a chitha
with raaga there is no krodha.In a chitha with krodha there is no raaga either.Like that
dharma may be different according to context and it has to be analysed properly and then
determined.
To see all the three lakshana in the same,at same time,in the same place is the rarest of
the rare occurrence(yugapad).It happens in order as if in anjana which is swavyanjaka
.The roopa and function(vrithy)are different and opposite to each other but they function
co-operatively in all circumstances.Yet they are asamkara (do not mix or unite).Like
krodha in raaga.Generally the bhaava of one of them is seen at a time.(The eka Brahma
has three lakshana of creation,protection and destruction .The three different vrithy are
given three different forms of Brhma,Vishnu and Shiva but actually they are one)
Dharma has no adwa,and hence no adhwaana either.(Dharma has no labour or force).Its
laksshana is alakshana(without any lakshana).Once we reach it ,the state of nothing else
to be reached happen.It is not a different dravya but a different avastha(state)that is
reached.This is comparable to a line ,which is hundred (satha)in the sathasthaana(
hundredth position)and dasa(10)in tenth position,and Eka(1)in the first position.The line
is same but the position is different.This is comparable also to the same woman is seen as
mother,sister,wife,daughter,daughter-in-law etc just by her change in position by
different people.In change is position(avasthaparinaama)how was the dosha of
Koutasthyaprasangha said? Adhwanam is commercial.In it there is an order of
vyavahaara.That which is not yet started to do swadharma is anaagatha(future)and that
which has started to do is varthamaana(present)and what which has finished or stopped
doing is atheetha(past).In these avastha of dharma and dharmi,getting koutasthya is the
dosha.That is you get centralized in what you do .(or in the future lans or history of
past).This centralization is not a fault or dosha.The eternity of guni is due to pressure and
imbalance between the guna.When the sabda etc stop the past dharma or the
aadhidharma(first dharma)itself can become the destroyer of the guna ,and these are
known as vikara ,and the process is eternal .The process is eternal and decentralized
though there is centralization in functions according to context.So it is not a fault but a
natural law.
For example,the pinda(mass with weight)having the dharma of sand/clay by series of
dharmaparinaama become the pot (ghata).The pot is the future lakshana of the pinda of
clay.The dharma and lakshana by their parinaama is seen as the eka ,in the
dravyaparinaama (different objects).In any object that is seen this is applicable.The one
becomes the many visesha (kanaadavaiseshika ).What is parinaama or evolution then ?It
is the origin of the presently existing matter or dravya,by series of changes from the
originally existing Eka .(Comapare with the modern theories of evolution).
Vachas:-When chitha (energy or light)is formed along with its transformation,its different
forms ,the desa (space)with dharmalakshanavastha and its changes are also formed.Their
parinama is said by their division into Praasangika(present),Vakshyamaana(future)and
Oupayika(the past).The desa and its control were said in vyuthananirodha.
Sabda is dharmalakshana state.Param is the one which has no said lakshana.The nirodha
creates this paradharma.It has no lakshana and therefore no time also.
Lakshyathe anenethi lakshanam kaalabheda:
When an object (vasthu)is seen as divided or as separate by the difference in time ,in
different vasthuanthara ,this is called lakshana.Nirodha has three lakshana.They are the
three said by adhwa.Adhwa is the word for kaala or time.
1The adwaanam which has the lakshna of yet to come.-Anaagatha.Its awdwadharma has
not fallen.By obstructing it only it can be obstructed,not the present.The nirodha of one
and anirodha of the other occur in this.
2.Varthamaana(present)is the manifested .Is the adwa different from the first said?The
adwa here is creating new adwa and destroying old adwa and is functioning actively.For
any thing thatis created there has to be destruction.The repetition of this process happen
.In a person with nirodhasamskara there is an end to the process,but that is individualistic
and in general terms the process is endless.
3.The atheetha is the past.The vyuthana of these is depending upon the jaathi of vyuthana
and not on individual.The atheetha does not take birth again,but it does reappear.This is
called aavirbhaava(reappearance )The repetition of reliving in the jaathi again cyclically
is a manifestation .
These change of states due to dharmaparinaama are in the present seen either as weak or
strong states(balawathwa and abalawathwa).The comparison of them in every
kshana,shows that the parinaama is due to their increase and decrease and the ratio
between them.There are different associations for differenct changes.Dharmi is
dependent on experience.Therefore the gunaparinaama also will be different depending
upon the dharmi.This constantly moving and dynamic evolutionary cycle is what is seen
as Varthamaana .This is the nature of guna and hence of the entire universe.The same
way ,the soothrakaara gives three types of chithaparinaama in elements and organs.For
all elements like prithwi,pasu ,ghata (pot)etc and for all dharmi there is
dharmaparinama.Dharma has past ,present and future as lakshanaparinaama.In one
kshana of varthamaana a pasu(animal)goes through infancy,childhood,youth,adulthood
,old age etc which are avasthaaparinaama .(The experiences of a lifetime is only a kshana
in the cycle of nature).Pot has purathana(old which can be archeological as well as a few
years old)and nava(new)etc as avastha differences.The sphuta,asphuta etc for
jewels,words,and celestial bodies are their lakshana of purity and clarity .In this
way every dharmi has evolution of elements and organs and evolution of dharma,etc.
The absolute is that with no second.In the case of the five elements ,Akkasa with only
one guna sabda has no bhedapaksha since it is alone.For the absolute is there evolution or
not? Dharmi is only swaroopamathra.Dharma is the action .A parinaama to the asamkara
happen through dharma or action.The different actions and the different reactions out of
them create different and complex forms and functions.Thus even in an abheda the
samkara happen in the world.Bhaava means only change in position(avastha)Whether the
gold is as pot,jewel,or swasthika,the thanmaathra is only gold itself.Suvarnam does not
become asuvarnam.Thus ultimate absence of difference is seen in all objects.
The Ekanthavaadin thus awaken the boudham(the intellectual).All articles are the dharma
of gold itself.ataherefore the absolute truth is the one dravya,named suvarnam or gold.It
is seen as different dravya by change in form.The dharma in any dravya can evolve or
change into its chithisakthi(energy or power )state.It is now seen as a
centralized(koutasthya)dravya but can transform to decentralized energy state.The
transformation into dravya is called parivrithy.
(Chithisakthy to parivrithy and Parivrithy to chithisakthi )
The chithisakthi exists both as kootastha and as nitya like the example of gold.The dravya
in chithi sakthi state is beyond its dravyadharma.How ?And why?Because it turns into a
single sakthi(ekantha).The dravya called chithisakthy(power of energy)when alone and
eternal ekanthiki,it has its dependence only on itself.Then how this ekanthiki chithisakthi
became the three universes with different names and forms as dravyaprapancha?What is
the nityadravya which is present in pots,skull,and in the choorna(dust)state?Ekanthatha or
the eternal one is that from which all the dravya including the thrailokya originated as
anitya and many (bahu).Ekanthatha is at the same time mahath and subtlest .Because of
its eternity they are the same.The universes arose out of it as
gaganaaravinda(skyflower).Here the term skyflower is used not because it does not
exist,but it is swayambhoo(born out of itself).The examples of such things,and of
man,stone,animals etc are just to make us understand the quality.The ultimate eternal as
the power of energy(chithsakthy)is also kootasthanitya(eternal as centralized ).Both
parinaami and aparinaami are nitya .The prapancha as well as Brahma are nitya.They are
one .By the laya which is the cause of samsarga(union)the most subtle(soukshmyam)is
not seen,but it exists .We are unable to see it because of its subtlety and the grossness of
our sense organs to perceive it.
Purusha has ekalakshana.Sad has no birth,or death.It is the eternal vasthu in thrikaala.We
are not able to comprehend this because of our limitations of experience of one thing at a
time ,as raaga at one time and krodha at another.Though one at a time,we cognize the
other and also expects and wish for its experience.We have the memory of its experience
in the past also.It is like this the experience of thrikaala happen in our present chitha.If it
does not exist at all we would not have experienced it any time and we would not have
expected it again or remembered it.Something which is not there would not have been
experienced by anyone.And for something that is true(sath)should never have
nonexistence .It is always present in all times and in all places .Panchasikhan has said
about the occurrence of all the three dharma in the same chitha ,not as
yugapad(simultaneous)but one by one ,and in different times.By aavirbhaava and
thirobhaava (appearance and disappearance) the virudhadharmasamsarga(union of
opposite dharma)happen and adwana appear as asamkara(disunion) just like the raaga
and krodha.
Dharmi is one and dharma are three.And opposite dharma three
Lakshitha(with signs) ,abhivyaktha(manifested),varthamaana(present).
Alakshitha(without sign),anabhivyaktha(unmanifest),and anagatha atheetha(future and
past) as their opposites.
With signs:-like strength,weakness,position,and other signs .Avastha is denoting
dharmalakshana.Only experience(anubhava)give cognizance of dharma to dharmi.In the
first ONE ,there is no bheda.There are no dharma of separation like man,cow,horse,hen
,or any other object.The experience of them are not existing.Only for the dharmi to know
and experience are the dharma and their origin.They transform each other and know each
other by mutual dependence.For example as a worldly and famous thing,the single line
in different position is said.
1 is the rekha or straight line.It is eka position.
10. The line is same.But it is dasa position
.
100.The line is same.but it is satha position and like this.By changing position one
becomes many .The dharmi,by change in dharmalakshanavasthaabheda(change in
position of the sign of dharma)become many.That is how the one became the many living
and nonliving things .They are really one.
The koutasthyadosha is said by adwana.The future is not yet in use.The present of milk
has a future of curd.But the sign of curd is not in the present milk.In the same way what
is yet to come is not the central function .But in each of the atheetha,varthamaana and
anaagatha the dharmadaharmilakshana has a kootastha state .The satha is always eternal
though seen as centralized in each time period.The kootasthanityatha has this sign
only.Even in chithisakthy we cannot see this feature.It is in the eternity of the guni ,the
pressures of the guna and their imbalance,their attraction and affinity etc.In chithisakthy
the avirbhava and thirobhava within athma is the centralization or koutasthyam.Whatever
is eternal has a character of no destruction.By pressures and imbalance there is natural as
well as unnatural(vikrithy)forms.The bhaava of chithisakthy is vikaara .(emotions).The
experimenter gets both prakrithy and vikrithy(S:physiology and pathology).For common
people who are not yogins/experimenters/(pareekshaka)only the vikrithy influenced by
prakrithy is available.Avasthaaparinaamam (change or evolution from one position to
another) is common law for all dravya(universal law of matter) and for all dharmi.To get
the best position and the best balanced state one has to do pareeksha and the yogin is
constantly involved with that.
S:-The constant observation ,experimentation for finding truth is thus nature of a scientist
Of Yogic philosophy .The internal and external cosmos is balanced by such science.
Pathan:-14.Santhodhithaavyapadeshyadharmaanupaathee dharmi .
Vyas:-The expertise in the dharmi is undivided.Dharma is sakthi(power).Everyone has
sadbhaava(emotion of being or truth)due to the different srishtibheda.They see dharma
and adharma byexperiencing in the present.The santha ,uditha etc are seen due to
different ratio in different people according to their ability or capacity.The actions of the
past lead to the effects of present and the actions of present to the effects of future.But the
three times are only the one and what we experience are the effects of our actions in it
irrespective of time,because of timelessness.The dharma is therefore known as well as
unknown .The rasa of the watery worlds is seen as Viswaroopa in all the sthaavara
also.Water exists even in solids as viswaroopa.Whatever is in the nonliving is present in
the living also.The sthaavara in jangama and jangama in sthaavara and sarvam in
sarvam(sarvam sarvathmakam)or everything in everything has to be understood.The
limitations of space,time,form,name etc is the experiences of the present jeevathma.There
are unknown and unremembered experiences also.The enjoyment of the past experiences
happen only when it is remembered.Without smarana or prathyabhigna(remembering
again what is experienced earlier) gives repeated enjoyment.The memory happen because
of its constant existence in pragna.Thus the pratyabhigna of the thrikaala by a yogin
shows the existence of it .(S:And even in common people sometimes especially during
neardeath experience and in infancy ,the remembrance is seen which shows the proof of
it in all.)
Vachas:-Dharmi has three parinaama. Shantha,uditha and avyapadeshya
(unknown)Without knowledge of dharma,we cannot do dharma.So the expertise in
dharma is in its gnaana or knowledge.The dharmi can create dravya like dust,solid with
mass,and pots etc.It is like the energy within the dravya ,this creation power exists in
dharmi.This power of creation is the dharma of dharmi.When it is unmanifested as
emotion in dharmi ,it is called bhaava.From unmanifested sakthi is created
everything.With several examples this canbe demonstrated.With creation of a pot,the
ability to fill with water also is created.In clay there is the sakthy to make a pot.But no
power to fill it with water.No power or no emotion is accidental.Sakthy is the dharma.It is
not an accidental ability.It is manifestation of the sadbhaava which is existent as
unmanifested.The pramaana is the sadbhaava.It can become many.The cause is one and
the effects many.Knowing this the one who is awakened and risen from the body which
is a panda of clay alone,becomes saantha and avyapadeshya.The coming down to the
level of the body is the avarohana and is having its own dangers.It has separatist
emotions.The athmagnaani is one who has experienced both and knows what is best for
humanity.
Uditha is the present.From it one can travel to both sides.They are one though look like
three.The ignorance of the future and past is only a limitation of human beings and it
does not mean that they are different.There is only eternal time which is divided by
human beings because of their need to learn and cognize time.The experience of the past
is seen in the present.And it is possible too.But not by all.The avyapadesha is not advised
and hence is unknown.To view it sarvam sarvaathmakam is the method.Like water and
earth.Water is form,taste,sound and touch.Earth is these four and gandha(smell)..From
them the trees,plants,medicines,the different organs of the trees like
root,stem,flower,leaf,fruit,seed,the different animal and bird bodies and inanimate things
are all made.All these are ultimately evolution of the two elements water and earth
only.This is how the prapancha is evolved(S:parinaamasidhantha of yogin.).The
annamayakosam(the covering body made by food and drink)in all living things is also
the rasa and its parinaama(water and its parinama)with the five elements .The fruits are
created for enjoyment .All movingand nonmoving,all nonliving and living are
paarimaanika(with measures in different ratio)and by that parinaama (evolution or
change)happened.If there is more water flowing the hard fruit becomes soft.The organs
are also like that.In this way ,sarvam sarvarasaathmakam.By the differences in ratio of
each (avachedana) of the jaathi of elements,the jaathi like hard object
(parthiva/solidity),soft object(jhalathwa /liquidity )etc happen.In fact ,this division or
classification(anuchedana),is based on the ratio of knowledge and memory of each jaathi
.(Like human,animal etc which have different ratio of knowledge )This is called
Prathyabhignaanathwa (or the archetypalmemory of knowledge in each race or jaathi
,like animal,bird,insect,human etc.).
A new person is born when the sarvachaithanyaathmaka(energy existing in all
alike)always existing in timespace is cognized by an individual living in the present.
The awakening of this wisdom ,may sometimes take time to manifest.That is because of
the limitations of spacetime bondages.Everything is everything and same.But only in
some in some places and times we find this manifested. The space limitation is like
kumkum in Kashmere alone.And absence in some places is like ,the absence of saali(a
variety of best paddy)in Paanchaaladesa.It is like a deer not delivering a human baby.One
has to cognize and get above the shackles of desa and kaala and nimitha to manifest the
athma in oneself and to experience it.That is why the gnaani learns the timespace and
nimitha by dividing them into easily observable units and then goes beyond it ,sacrificing
it.The time taken for cognition ,and sacrifice of this may take more time in some
individuals,and less time in others.In some it never happens at all.Therefore the delay has
to be understood as the difference in different peoples ability. The form of dharma is
general.But dharma is special(visesha).Athma is ubhayathmaka(both)For a dharmi who
follows it due to experience ,even without the wish to obtain knowledge,vignaana is
born,and even if the chitha remembers the samsara ,by a unit of vignana itself that
samsara is destroyed understanding its temporary nature.This is the temporary
nature(kshanika) which we see in the world.The real vasthugnaana (knowledge of object
or objective knowledge)is ptatyabhigna.One seeing Devadatha does not remember him as
Yagnadatha.Similarly once the real experience is enjoyed,the pratyabhigna of it is never
destroyed.Every gnaana is the prathyabhigna of what is experienced before and nothing
else.
(S:-This is the prathyabhigna theory which Sankara teached.).
Pathan:-15.Kramaanyathwam parinaamaanyathwe hethu:
Vyas:-In the law of one parinaama for one dharmi,when there is a change in the
order(karma)another evolutionary change happen.The change in order is the cause for
the new evolutionary change.The example is,the dust(choorna),mrithpinda(clod with
mass),pot,kapaala,kana etc are only cyclically repeating mridh or clays only.The karma
means one after one happening in order.Only after becoming a mrithpinda(clod of clay) it
becomes a pot,not directly from choorna(dust).There is a past,present and future for all
these .The order for present and future one can grasp easily.But that order is not
recognizable for the atheetha(past).Therefore for order itself we find two states
.
1.Where order is seen
2.When order is not seen or understood
The limit of time(the past)also is adrisya (unseen).Therefore,the evolution of order as
well as avastha have two states ,the unknown and known.Time also is like that.The ratio
of series of ksana ,in order is gradually manifested as the “Paraasakthy”to an individual
.This parasakthy(time)is also known and unknown due to the same principles.The
greatest(visishta)among the dharmalakshana is this third parinaama or evolution into a
state of parasakthy.
The order is understood as dharma,dharmi in swaroopa.It happens without dependence on
any other dharma(anyadharma).The abheda of dharma and dharmi is seen as the ekathwa
and its krama in chitha and this is the revelation independent of any other dharma.The
seer see the adwayadharma of chitha.What is seen is the athma as pratyaya.What is
unseen is not in the athma.The vasthu which is deduced in seven ways,is to be known as
sadbhava by chitha.
Nirodhadharmasamskaaraa:parinaamo atha jeevanam
Cheshtaa sakthischa chithasya dharma darsanavarjithaa:
Vachas:-The cause of evolution is the change in the order.If there is one dharma for one
dharmi ,with one avasthalakshana,how can it evolve into several dharmaavastha ? The
answer to this question is,by kramabheda ,parinaamabheda(by change in order,change in
evolution).Any observer(Adhyaksha)can test and see(sameeksha)with worldly
experiments(loukikapareekshana)the order of the change in form in nature.(Here
Vachaspathi is speaking of experimental proof by science for this statement ).The
evolution from the subtlest kana to the grossest form is to be observed.The example given
is that of the clay and its different forms and its order.When the order changes a new
creation(navakalpamaana)happen and this is a separate evolutionary change leading to
different form and dharma.Sometimes this lack or order or change in order may happen
in a series of changes accidentally(aakasmika).When the dharma and form change,the
lakshana also change,and there is change in position(avastha).All these are said in the
commentary of Vyasa.
By the series of order which is constant an object has same form,dharma and positions
which help in their identification and classification by the observer.The change in
position of the same object also is observed by the observer.From worldly experience we
can see that even in the best grain kept with all protective measures and conditions within
a koshtaagaara(the great granary),due to several causes like haayana
etc,paramaanubhaava exists,as shown by its dustlike state even when we touch it.(in very
ancient ricegrain in old granaries which the new archeologists also are experiencing).
We are unable to say whether such and such a new creation which we see is not created
before,or whether it is an accidental creation .Doubts exists about such questions.In the
series of orders of
kshana,sookshma(subtle),sookshmathara(subtler)sookshmathama(subtlest),brihat,brihathr
a,brihathama etc we take our knowledge from the nearness of the reality.(by
comparison).The change in order is the reason for differences in dharmi and their
dharma.By emotion(vikaara)and based on aalinga(embrace)etc,the dharma and dharmi
affinity is even in the nonliving things like mrid(sand/clay).The dharma is based on the
thanmathra(units).How in the true dharmi by the practice of upachaara which is alinga
and abhedha,and by samaanaadhikarana,dharmi is equivalent to dharma,in the same
way,parinaama(evolution)itself is dharmiparinaama .(Parinaama or evolution is the same
as evolution of species or races).In the position of dharmalakshna is the dharmiswroopa
also.The dharmi are either kootastha (within a centralized system)or
eternal(decentralized) .
In the explanation of the evolution of dharma,incidentally the types of chithadharma also
were said.Paridrishta means prathyaksha or direct perception.Aparidrishta is paroksha not
directly perceived.There pramaana are symbolic pratyaya.For raaga etc the form of light
alone is the unit of objectivity.The sadbhaava which is aparidrishta and reached only by
deduction cannot be observed by naked eye.Mind by its dharma is capable of deducing
the aagama.The seven nirodhavrithy said in the kaarika are paridrishta.Nirodha is
asampragnaathavrithy.With that,in chitha, the balance of samskaara are revealed ,or they
come to chitha(aagama)by deduction.By grahana(cognition)of dharma punya and apunya
are determined and seen.This is karma.Only when one is born one learns punya and
apunya .
The word aagama means that which has come or obtained for the sake of seeing
enjoyment of sukha by deductions.Samskaara is deduced by smrithi(memory).By this the
chitha become moving or revolving by thriguna and this is called gunavritha.The
gunavritha is evolving evry kshana and it has to be cognized by deduction .The
jeevana(life) and praanadhaarana(breathing )etc are deduced by the dharma ,intake and
exhalation of air by different chitha of known and unknown dharma having different
prayathna(karma)and force.The movement of all the chethas(energy),their
cheshta(actions)kriya(work done)etc are all useful according to the difference in the
requirement and form of body and organs they take.And these are created by
samyoga(union)of each type for its own protection of races and for enjoyment of eternity
in this way.In this way the bhootha are created by sakthi(power or force).The subtle
position or avastha of these different bhootha or effect ,is the dharma of the chethana.The
experience of the effect of the gross is actually created by the sookshma(subtle)dharma
and this can be deduced.
Pathan:-1 6. Parinaamathrayasamyamaaadhatheethaanaagathagnaanam
Vyas:-The yogins ,concentrate to do control of the hunger,desires and love in external
and internal objects or vishaya.When they do samyama of the three parinaama in this way
,they get gnaana of past and future.The thrikalagnaana of the yogin is due to this.(The
three arrows of time as Hawkings speaks of in modern context happen to become one and
yogin enters the state of timelessness).This is also the oneness of dhaarana,dhyaanaa and
Samadhi as spoken of in soothra 3.4.The knowledge of the three times as one is obtained
by the controlled and concentrated chitha.
Vachas:-To reach the end or the goal ,the vibhoothy obtained by the chitha also has to be
said.The first to be known by a yogi with samyama is the parinaamathraya .When it is
controlled he/she gets thrikaalagnaana (astrophysical gnaana).When that is also
controlled one gets sakshathkaara.(direct perception of reality)In this way one by one,in
order the yogin obtains vibhoothi.
(S:-1st perception is knowledge of evolution of the three(parinaamathrayagnaana) and
origin and function of universe /prapancha /space/its objects as dharma
,dharmi,gathi,position etc and names and forms and classification morphologically into
jaathi(races)
2nd perception is knowledge of thrikaala (timelessness).From space to spce-time
continuum and from classical to relativistic and quantum astrophysics and oneness of all.
3rd perception is the saakshathkaara of ebergy or true chaithanya as self .This
prakaasasakshathkara is swaroopasakshathkaara and there is no difference between own
form and energy.Both are Eka.(one)Dharma and dharmi,vishaya and vishayi are not
different.This experience is Athmaanubhava.Prapancha,Brahma,and I are ONE and that
is experienced by consciousness directly in Samadhi.Therefore,for a yogin and for an
Indian scientist Athmagnaana is the ultimate and in it knowledge of all sciences occur as
the remembrance of the past stages of evolution .)
The order is only samyama ,sakshathkara,samyama,sakshathkara and so on and it
happens within the chitha of yogin.
Pathn:- 17.Sabdaarthapratyayaanaam itharetharaadhyaasaathmakarasthathpravibhaaga-
Samyamaath sarvabhootharuthagnaanam.
Vyas:- The meaning of vaag and varna.
Srothra(ears)are capable of cognizing the evolution and changes of dwani .The padam or
a word is heard,and by analytic destruction of the naada in it ,intellect deduce its
meaning.The varna happen simultaneously and because of this character they are
mutually niranugraha(S:-not blessing each other.Not dependent on each other since they
can simultaneously happen).That word which is not touchable(asamsprisyam) or
reachable,and cannot be fixed(anupasthaapya),aavirbhootha(coming again and again) and
thirobhootha(disappearing )and have special features like this is called an apada( not a
word.Not occupying a fixed place and can be anywhere at anytime).
The varna ,as a sequence one by one,as the athma of the word (pada)and as the sakthy of
all names as a group(prachaya)or a graama (samooha)will appear and the co-operating
varnaas by their opposites become vaiswaroopa(the form of the entire universe).The
poorva and uthara(the past and the new or after )as specials(visesha)the bahuvarna(many
varna)are established in order.These are covered(avachinna) by the many meanings and
their positions or contexts.It is these coverings(aavarana) which confer on them the
power of sarvaabhidhaanasakthy(power of all names).For example if we unite Ga and Ou
we get the word Gou.This illumination power of meaning is due to the order(krama)and
the cooperative power(varnasahakarithwa)of varna.The covering or aavarana is not
merely by the meanings.It is also due to the order(krama)of dwani(sound).This is
revealed only in the Ekabudhi(Intellect with advaitha consciousness).The
sentence(vachaka)of that pada(word)is the sanketha(place)of vachya(the said).The one
pada,by the vishaya of ekabudhi,the mistakes of the eye when it is of ekaprayathna or a
single persons guess,akrama or disorder,avarna or lack of varna,boudhyam or
intellectual,anthyavarna or last varna,fixed by the vyaapaara of pratyaya and in so many
ways gives several names by the same varna .Just like the sidha,even for the worldly
people ,these can be cognized with worldly intellect and by the ears by prolonged
experience in use of language .
The classification of the intellect which does this function:-Destruction of all that is
jaatheeyaka(separated as different jaathi)and finding that vachaka of the Eka meaning.
In context or sanketha,the adhyaasa(projected) forms of pada and padaartha(word and
word meaning/word and the object denoted by it),the contextual meaning of such and
such word for such and such meaning and such and such projected form for such and
such sabda from memory etc are known.This creation of knowledge is called the sanketha
of budhi.The pratyaya of sabda and artha by the projection of each other become highly
complex.the one who cognizes the three classification of sabda ,artha and gnaana is
called sarvavith(sarvagna or who knows everything).The word Gouri is a sabda with
meaning Gouri and it is also the knowledge of Gouri.When we say Vriksha(tree)it
includes the asthithwa (truth or existence or being)of the tree.In the truth as
padhartha,there is no vyabhichaara (backward movement or deviant behaviour).In the
sadhana to get it(the karma/kriya) also there is no vyabhichaara.If it happens it is an insult
to all who practice it (karaka).The kartha(doer),karma(action)and karana(the method of
doing or methodology)have laws like chaithra,hay and agni.That means there is
acceptance by law of these .By the sentence(vakya)and artha(meaning)creation of
padya(poetry),chandas(vritha 0and songs etc this law can be seen (Ashtadhyayi 5.2.74)
Jeevathi praanaan dhaarayathi(Dhathupaata 1.375).In this sentence for the sake of
manifestation of word and meaning one can divide each word grammatically and
explain(Vyaakaraneeyam).It is both kriyaavaachaka and kaarakavaachaka.(speaks of
action as well as its methodology).If it is not so,the similarities of the first name will be
unknown.And the method of grammatic analysis of karaka(methodology)from
kriya(actions)also will become unknown and lost to posterity.
The classification of sabda ,artha and their pratyaya are for this purpose.For the word
swetha the meaning of kriya is prasaada.The kaarakaarthasabda is swetha:prasaada.The
meaning of kriya and kaaraka are by the meaning of arthapratyaya.How?The context of
pratyya is I and is Eka.In it ,swetha is dependent on artha and sabda.The intellect need
not have the same sabda as their sahagatha(going together)as the sabda are sahagatha to
the avastha of the vikriya of each and is different.Therefore the languages have several
divisions which go together or not according to the sabda and artha and pratyaya.All
such different classifications are finally merged as one in the chitha of yogin .Then he
gets the gnaana of everything .(sarvabhootharuthagnaana).
Vachas:-The subject of controlling the differences of I and You is explained.By
projection of sabda ,artha and pratyaya sankara(union and mixtures)happen.When this
differences are controlled one gets sarvabhootharuthagnaana.Vachaka is sabda.The
vaagvyaapaaravishaya(use of word )is first mentioned.
The vaak(word),the vaagindriya(the organ that produce word)and the eight positions or
places which manifests the varna.
The Naabhi(middle of body) uras(chest),kanda(neck)siras(head) jihwamoola(root of
tongue)dantha(teeth)naasika(nose)thaalu(palate) are the 8 positions (Paanineeyasiksha
13) .They reveal the varna.From the varna,for the sake of the entire world,vaak is born
with her meanings.
Srothravyaapaaravishya (The use of the ears).The ears hear the dwani of the rising
air(udaanavaayu)which is struck by the vaagindriya of the speaker or singer.The word
created is varnaathmaka and heard is dwanyaathmaka.The same thanmaathra of the
created word is heard .The difference is in the organ of production and receipt .The
measure and units are same and cognizance are also same.that is ineffect varna and dwani
are same.(S:-This is very scientific from view of modern science)
Now to consider the creation of a sentence in varna in the worldly sense of language from
a human utterance is spoken of.Varna,pada,vaachaka ,then concentration on each of the
naada,the cognition of intellect of the entire meaning and sequence and then progressing
to next –This continues forever.The varna,just as it was created as the first varna happens
again again after each pralaya(destruction)Just like that it is created again and again in
human speech.Gouri is a word which can be cognized by human intellect as ekapada
(single word with one or several meanings)or as an anekapada (several words with
different meanings).The word Praachi(east)is seen by intellect as a varnaswroopa with a
special meaning to the word which never changes.(S:How many times the word is
pronounced ,over millionnia the meaning never changes and intellect will cognize the
same meaning).In the destructionof all vignaana(in pralaya)the varna exist as expansile as
naada .In that state the differences are lost and varna are merged in varna itself.They are
not special vachyavishaya (spoken vishaya)and hence not cognizable or touchable by
intellect.In the meaning of the Ekasabda in the beginning of the first kalpa ,they have not
originated ,and has not been pronounced by a second,and has not been the cause for any
action or function which have not yet been born.They are ,within the chidaakaasa of
Brahma,the creator who is the saadhaka,for the creation of the saadhanam or the
prapancha ,and hence is the saadhana of saadhaka ,for creation visualized within the
thoughts of creator.It has to have a dwitheeya(second) as parishishta to be tutored or to be
made a disciple(parishishya).The varna are created one by one and not as yugapad and
are born by mutual blessing of each other from each other.The pada which is eka is
untouchable (asamsprisam) but experienced by thaadhaathmya.oneness.The words
aavirbhootha and thirobhaava must be known like salaaka as apada(without form of a
pada or word).It can appear anywhere and disappear anywhere and there fore no specific
pada or spacetime for its origin.
The varna later become words with each pada or word forming certain groups or
samooha.These groups have the power of naming anything and classifying
anything(sarvaabhidhaanasakthysamooha).Several cows forming a group or community
of cows is shown as an example.There are several words in a language like
soma,sochi,Iswara etc.The meaning to these words is given by their varna and that is their
abhidhaanasakthy.(S:Varna has the power of naming and classification in a group and in
language).This has to be understood in every situation.One varna (like ga)cooperating
with the next varna( like o) forming a word like Go(cow).These have power of yoga with
each as well as association with each(prathiyoga and prathisambandha).The bhaava of
them ,the thathwa ,the viswaroopa,and naanaathwa of them are all due to these union
,disunion,association and dissociation etc.The naanaathwa which is felt is not real and it
is only a seeming thing due to the relationship.(Naanaathwam iva aapanno ,na thu
naanaathwam aapanna: It is seen as many ,but really it is not many)By this
thathwa(law)the first varna can join in opposite order (o first and ga second)also and this
is called vyaavartha (S:-Refer the vivarthavaada of Sankara).
By this speciality,in the said Gothwa,(cowness) is the existence of the gopadasphota(the
sphota of the gopada or the zodiac .What we call the sudden expansion and origin of the
universes by a big explosion)and the chitha in Samadhi in total state of samhaara of all ,in
naadaanusmdhaana visualizes it.
The meaning is due to a definite order of varna.When there is impossibility of mutual
association this cannot occur.Even the very very ancient and rarest and originated in the
heavens ,like Agneya ,by samskaara,etc even if it is in the disordered state(chaotic
without order),is seen to reappear as sahitya in the intellect of great people .This is
because of the eternal nature of varna and because of the ability of them to form the same
sequences at any time anywhere again.The samskaara is from the experience of varna.So
also is smrithy(memory)and cause of creation(srishtihethu).The Agneya which is
aadijanya ,(firstborn) is the first name and is different from samskaara,smrithy or
srishtihethu and therefore beyond it.The rebirth of the Ekathwa is not by the orderly
experience of varna taught by samskaara,smrithi etc.It is beyond all samskaara and jaathi
.This is its Gourava(greatness).It is not the amga(organ)of the cause of the known,but the
anga(organ)of an unknown that is experienced.How is this happening?How is the
unknown become known ?The deduced samskaara is due to effect of memory or
smrithy.It is following or obedient to the laws of its own cause and experience.To know
each by knowing one by one is a tedious procedure for one janma and however much one
try it is difficult to master everything in that method.By that method ,sarvagnathwa is
unapproachable.The janmasmrithy is derived from the varna which is reflected in the
darpana(mirror)of sama(equality) .The sama is the vaachaka of oneness.The
order,(krama),order and disorder(kramaakrama)opposite or reverse
order(vipareethakrama)etc are experienced by this reflection as revelation and the
intellect is born in this way.(S:-The order and disorder and reverse order cause normalcy
and defects even in the genetic make up of humans as described by modern medicine)
The memory is always of something past and is associated with a past and a present.The
impossibility of varna by some people from their experience is imaginary based on
subjective experience.Everyone has different effort /work done and due to this difference
different dwani are manifested .Yet,the dwani which are revealing the pada from equal
eight positions itself is originated and hence are same or equal and similar..The
vibration(nishpanda) is same.Agni though seen in many forms is agni itself.The words
though seemingly dissimilar,essentially in the revealing varna they are similar.The same
varna with same order and measurement and number,when reflected in
face,jewel,sword,mirror are seen to produce different varna with different measures,the
truth is not that difference .The difference is due to the reflecting surface.In intellect the
different pada which are groups of varna,have their sphota depending upon
abheda(nondifference,)nirbhaagha(no division)sabheda(with difference)and
sabhaagha(with division)etc.In the pada Go(cow)the ga is not analysed from the
padasphota similarity of it,but from the swabhaaga(its own part)”O” which is great and a
swara.This “’O”is also part of words like gochira and hence part of them also.Therefore
since O is part of several words,it also has to be analysed with ga ,and cannot be analysed
by its own.This mutual dependence is to be seen.The difference is not experienced as the
two divisions of samskara .It is by birth samskara and ekapadavishaya.Even if the word is
avyaktha,unmanifest ,due to its experience we know it.The experience of the past janma
is the samskara by birth,remembered.That which is avyaktha ,become vyaktha by
samskaara.Itis like a vanaspathi or an elephant seen from a distance as avyaktha is known
as vyaktha when it come near.By just knowing the meaning of varna ,vidya is not
obtained.Varna have their own special meanings but they cannot reveal by themselves
.For law of direct perception there are two divisions manifest and unmanifest.The artha of
varna is not manifest.The sphuta born out of varna or not born(unborn) will not be
sphuta(manifest). To give sphutathwa and asphutathwa for the pratyaksha which is the
dwanivyamga of the sphota ,in sath ,is thus unequal.The listeners inequalities are reasons
for such differences.The different samskaaras obtained by the listener is one reason for
inequality.By the by birth samskara ,if the intellect is pure,the varna are known as
ekapadasphota from birth .The differences in effort taken,the law of dependence on the
order,the mutual revelation of order which is absent ,its manifestation,the meaning and
context in opposite order etc are all to be considered as differences.The division of
context is seeen as the worldly vishaya.This as 2,3,4,5 covered by
sarvaabhidhaanasakthy,avoids ga and o etc ,and reveals as saasnaadhiyanthaartha(S:-sa in
beginning and end after na or ni.The athimandra sa ,to athithaara sa ,which is preceded
by ni is the swara of music.These have the entire sarvaabhidhaanasakthy touching all
eight positions and all nerve plexuses or chakra ).
That is the vaachakathwa of the varna by context.The pada is nota name ,but is eka.The
order due to dwani is called dwanikrama.By that order one can understand the dwani
already controlled.This is revealed and enlightened by intellect.Therefore dwanikrama is
budhinirbhaasa(enlightened intellect)In the ideology and its control of the worldly view
which is not taking the context and see only the gross,it is describes as without ga and
o(without the sahitya of gou/gouri etc).Actually Ga etc are also part of it and has become
one (thaadhaathmya)with vachakathwa.It is depending upon the feeling the meaning
“ekamevam padam vachakam “ occur.The ekapada seen in worldly intellect is
sambhandha (association).The ekabudhi is because of ekavishaya.The pada Gouri
become subject of intellect by its ekathaanatha(concentration).The revelation is in the
ekaprayathna(one singlepointed action of concentration).The prayatna or effort can have
by its revelation of word ,two lakshana.
1.Rasa
2 Sara.
One is the reverse krama of the other.Sometimes this reverse order is called
akrama(orderless ).The krama of poorva and apara(first and second)is reversed .Such
varna is called avarna,abhava,abhaaga etc but ,actually there is no such bhaaga,bhaava or
bheda for varna ,and it is only a change in order(as in the musical notes ).They are the
same and similar every time it is used.The intellect which has controlled the intellect
,cognizing the last varna(anthyavarna)has the same samskaara as the first experienced
with the samskaraa for the firstborn.(The panchama or anthyavarna ,after the 4th varna is
the same as the first varna .Both are equalizers –shadja and panchama ).It is in this all the
vishaya are fixed.The experience of varna is like madhu(honey)created out of samskaara
and the padavishaya(subject of the word or vaak).
How is the characters like abhaga,akrama and avarna known in padathathwa?In a
crystaljewel(sphatikamani)covered with laksha or mercury,we may not be able to
experience the pure white .The light is pure white but one can see all varna in it and these
could be seen as reflected seven colours.Thus the sathwa which is pure white itself is
seen as the different varna (including chathurvarnya).What we call varna ,utter as
varna,hear as varna,is the listeners(our)endless use of language and its divided varnapada
laws,the tendencies born out of them,its learning /teaching,and the worldly intellect
influenced and grown out of it,and the cognizance of truth from these by our own
scholarship,and the increased and aged (pravridha)pada due to the logical arguments
using our scholarship and language acquisition.The association and union as well as
dissacociation and disunion happen of upadhi and upadheya as if in laksha etc .In
disunion ,the crystal is having its natural pure white light .In association it reflects
different varna.The pada,by the difference in prayathna(effort)gets dwanibheda,lack of
certain akshara or lack of creation of some types of pronounciation,and production of
similar but different imperfect sabda are happening to varna producing multitudes of
languages.Therefore it is said:
Dwanaya:sadrisaathmanao viparyaasasya hethava:
Upalambhakametheshaam viparyaasasya kaaranam
Upaayathwaacha niyatha: oadadarsithadarsinaam
Gnaanasyaiva cha bhaadheyam loke druvamupaplava:
The worldly observers who look at only the divided and gross forms of the word in a
language thinking that varna and pada are the same ,the context is analysed in the
different meanings due to different languages .The one who has known the pada has
contextual intelligence in Eka.they have classified varna(varnavibhaaga)for the
hitha(benefit )of the gross observers .the vibhaaga is as follows:-
Nyuna,Adhika,Jaaptheeyaka,nairantharyakramavisesha,anusamhaara,ekabudhyupagraha.
In these meanings ,in Gothwa etc as Archika.
The context(sanketha)is in the vachakasabda of these meanings.In sabda like Hantha ,by
the projection of the two letters ,we get Tharhi.The contextual is that which we are able to
remember as the context.The hi,na,kutha etc are for cognizing the context and to be
remembered.In context,imagining bheda(difference) as form with out
difference(abhinnaakaara)is called shashtipratyaya.The knower of all the opposite views
controls it and is known as sarvavith or sarvabhootharuthagna.(knower of all and of the
heart of everything).The lack of imagined avarna,its abhaaga,is without organs and is
Eka.The vakyasakthy which is able to create such a eka,niravayava,is present in every
vakya.(sentence).
Abhisandhi:- The sabda is used for communication with
others(parampratyayanam).Therefore it is seen with upaadaana etc.What is seenis not its
padartha(object).Because by meaning of the sentence it is “sarve sabdo”.All sabda is in
its view or observation.therefore it is all sabda.the use(prayoga)of that word is as kevala
and as loukika .All theother sabda being part of kevalasabda,we cognize
them.Kevalasabda is all sabda as well as beyond all sabda.This
vaakyaarthavaachakasakthy is due to eternal varna in the pada(word).Each varna as
sarvapadhaarthaabhidhaanasakthysamooha,each pada as
sarvavakyarthaabhidhaanasakthisamooha is manifested.Inthe word Vriksha(tree)va is the
vakyasakthy ,Ri is the poorvaksharasakthy(the past akshara)of the
Hridpada(hridsthana),and the truth of asthi are there.
Aadyaahridaasthipadasahitham vriksha:ithi padam vakyaarthe varthatha ithi
thadbhaagathwaath vrikshapadam thathra varthatha ithyrtha:
It is as part of the meaning of this sentence that the word vriksha exists in Sanskrit
language.Hearing that word ,a person who knows the language remembers the general
and special vriksharoopa associated with its meaning and our own personal experience.
It is said Stheethi gamyathe.How does the meaning gamyathe came to the word asthi?The
padartha which is sattha does not have deviant movements.The way for cognizing such
words is found out by the world.When we say that “Kevalam padartha asthi “as
vriksha,in that context ,the example of vriksha is for that which does not move .But
when we are speaking of the tree of samsaara it is as having gamanaseela or constantly
moving.therefore in that context it is having movement.the satha is movementless.But for
those who know the sabdavrithy(the function of sabda)the vyavahaara (use )of sabda is
for others(paraprayoga or communication only)in that there is the emotion of
movement.(sanchara,vyabhicharibhava)Aagama has given permission for mutual
anuaya,vyavrithy and parasthathbheda for kriya and karaka.That is the reason for this.
Even in words like srothreeya,the independent teaching purposes,pratyayana ,asthi etc
exists.They have the emotion of imagination in meaning of vakya and its organs.The
vakyasakthy is from pada.How does it happen from tharhi?Because in its endmeaning
there is dithwa(duality).From kevalapada,the padartha originated is its sentence.In a
sentence the vyaakaraneeyatha (exposition)into karaka,kriya ,thathpada,prakrithy etc is
for easy anuaya and aakhyaaya which is for learning and teaching purposes.
Ghto bhavathi: Bhavathy bhikshaam dehi: Bhavathi thishtathi are the equality of naama
(names) or the akhyaatha.
How can do exposition or vyaakarana of something not born out of names or akhyatha
similarities and unknown by them ,and having kriyantham as karaka ,like from aswam
and aswo , one is ajapaya and piba,ajaapaya;sathroon etc?Because of this,each of the
word in a sentence has to be splitand analysed is the rule applied.without thatit is not
possible to know the real division of pada or word.In this way the sabdaroopa,the created
sabda and artha,the context,the aapaaditha,the sankaram and asamkaram,akhyatham etc
are all said as an introductory.This is sabdarthapratyayavibhaga.
Swethathe prasaada is a law of meaning of kriya.the sphutathara(more
clear),poorvaapareebhootha(with past and present)the possible(sadhyaroopa)by
kriya,sidharoopam(already made possible or obtained),kriyartha(meaning of kriya).
Swethatha or whiteness is a different sabda.though there is difference in sabda by
artha(meaning)there is a available sidharoopa.If we say swetha:praasaada it is having a
kaarakaartha.The meaning is both kriyathma and kaarakaathma.By sabda the artha is
followed(anukrishyathe).In it the anyapadarthapradhana (importance to another
padartha)is associated.That is why it is said to have kriya and karakathwa.The feeling of
abheda is by the samkara(mix)of sabda and artha.the person who thinks it is classification
asks :How? Answer is as in soyam which is an abhisambandha.It is not a
theoretical(thathwika)sanketha.The seeing of sanketha (observing the context)is sanketha
or perceiving the cause for context is the context and this is called the sapthami.(7th).The
meaning of swetha is complex due to several new and old states and their co-
exxistence.Because of the complexty of many as several elements
,pasu,pakshi,mriga,sareesripa,man etc,is difficult to comprehend it as One by common
intellect.But the yogin see that unmanifested and Eka as paramapada (the ultimate
word/position)where all merge as its meaning.by controlling everything that is worldly
,including what is made complex by different vitharka,see the
samaanajaatheeyatha(similarity in jaathi or birth of all )and its order ,its differences in
meanings etc and then sacrifices that aneka for that swetha (pure white light of
knowledge)by which he gets prasada .Thus the very act of sacrifice become a kriya
known as suklakarma or swetha.
Pathan:-18.Samskaarasakshathkaranaath poorvajaathignaanam.
Vyas:-By the direct perception of samskaara one gets the gnaana of poorvajaathi(the
earlier births).The samskaara are of two types.
1.The cause for smrithiklesha(sorrows and memory).It is vaasaanaaroopa.(form of
tendencies)
2.Cause of vipaaka.The form of dharma and adharma.
In the earlier birth there had been chithadharma,which were influenced and formed by
samskaara and the karma which were changing according to situations related to that
life’s dharma.To do samyama(control)of them only the kriya of samskarasakshatkara is
useful.The perception of them depend upon the experiences of timespace .Therefore the
yogin gets the timespace experience first and from it perception of samskara and then the
cognition of poorvajanma or poorvajaathi.This perception of the samskara is for
others(paraartha)and protection of others.Because of this yogi has the communication
with parajaathi(other jaathi)like birds,animals ,ants etc.By poorvajaathignaana yogin
communicates with entire prakrithy
There is a story like this.When Bhagwan is awakened as perception of samskara the order
of parinama (change)of births in mahasarga was perceived again.Just as before,the gnana
of wisdom was reborn from him.In the memory of Bhagawan,everything that was
before,and yet to come were perceived by the sathwik intellect.In it was the sorrows of
the hell of the births within tiryagyoni (animal births)and the cyclical rebirth and its
sorrows and pleasures experienced by deva and men..Bhagwan saw every type of sorrow
.As well as their causes.The sleeping Bhagwan said:-How is the most attractive and
greatest and rarest bliss and pleasure available for the people with good lifespan ,seen in
this sorrowful place?
The awakening Bhagwan said:-What is thought as pleasure and bliss in enjoyment of
vishaya ,are sorrow relative to the kaivalyasukha.The dharma of budhi is having
thriguna.The thriguna does not end (asthamana or setting)in heya.The thread of desire is
in form of sorrow.The desire,sorrow etc are synonyms.When there is no desire ,the chitha
is always blissful and auspicious to all and that is the kaivalyasukha.
Vachas:-Samskara is born out of gnaana.Therefore it is the cause for memory .The
samskara of avidya is cause for klesha of avidya.Vipaaka is the
janmaayurbhogaroopa(the form of enjoyment related to the lifespan of the particular
birth)Its cause is dharma and adharma.Vipaka is due to karma and dharma done in the
previous janma.The ability to control chithadharma is due to the karma and dharma of the
previous births.In this janma the chitha has the ability and efficiencyto perceive these two
types of samskara by sruthi and deduction.When avidyasamskara are controlled
vidyasamskara is born.This gives perception of the poorvajaathisamskara by memory
.The nimitha are to point to the previous body and organs.Without the samskara
perception the internal perception of jathi cannot be obtained.By having own
samskarasamyama(control of own samskara after knowing them)the person gets the
parachithagnana or knowledge of samskara of others and thus he is capable of protecting
(parithrana)all .
The dialogue between the sleepingand the awakening Bhagwan is given.The mahasarga
or great creation happen in mahakalpa .The purusha takes the form or body of the
prapancha as Nirmaanakaaya and becomes the illuminant as well as tainted with
impurities of sorrow as the future world.When the aiswarya ,which is the vasithwa of
pradhana is taken he is Iswaraswaroopa.When pradhana is in imbalance ,the seen and the
divided spacetime form is accepted.In the intermediate space made by own effects and
sense organs ,in the earth and in heavens the different forms are taken .And different
pleasures and pains are experienced in many forms.(according to dharma of each).When
the desire is ended the dharma of budhi is santhi or calm tranquility.Then is the real
kaivalya or bliss.
Pathan:-19.Pratyayasya parachithagnaanam.
Vyas:-When pratyaya are controlled ,the pratyya are perceived and by perception
,parachithagnaana is obtained.
Vachas:-by controlling own pratyaya,one can perceive the pratyaya of others by chitha
alone.
Pathan:-20.Na cha thathsaalambhanam thasyaavishayeebhoothathwaath.
Vyas:-Without knowing that the blood is based on the amushmi,know only the pratyaya
of blood.What is dependence for paraprtyaya is not dependended upon by the
yogichitha.Only parapratyaya ,not the things on which paraprtyaya depend are needed for
yogichitha to know parachitha.
Vachas:-the perception of samskara is based on its previous janma perceptions.People
may think that the parachithagnana also needs the experience of things which lead to the
parachitha to perceive them.But thisis not so.Yogi is not depended on such things.The
gnana is by samyama ,not by dependence on them.The I and You is lost for the yogin.So
by own control he controls all.
(S:-Amushmi is the close relative or blood relation.The parachithagnana is not dependent
on the blood relation or the genes or family ties.It is not based on the geneology of
ancestors.The samyama or control of such common relationship alone will lead to the
knowledge that all living things are the same family,the same seed ,and it is this that lead
to kaivalya .)
Pathan:-Kaayaroopasamyamaathad grahyasakthisthambe chakshu:prakaasasamprayoge
Anthardhaanam
Vyas:-The control of the forms or roopa of all bodies,or the cognition of sight
perfectly,is based on chakshu(eyes),and prakasa(light ray)and their prayoga (mechanism
)together.If a pillar (sthamba)is kept between them the power of sight
disappear(anthardhaana).In this way,the ability of hearing etc also is understood and
known by simple experiments by the yogins.
Vachas:-Body is made of five elements.Since there is a form it is seen by the naked
eye.(chakshusham).The roopa or form means that which is experienced by the
karmasakthy of cognizance by the eye.The yogins control(samyama)all forms.For this
the the cognizing power or grahana has to disappear ,and this is experiments with keeping
a pillar in the path of light by the yogin.And also during a grahana of sun and moon.the
presence and disappearance of light as well as its shadow and its shape etc are all
cognized by such experiments.This experiment is also useful for testing the
parakeeyachithagnaana.Whatever comes between the sense organ(graham) or planet and
covers the true light,that makes the light disappear.(thirobhava).when the cognizance
power is increased by concentration the truth is revealed.When it decreases due to other
factors(like pillar,pot ,or graham)truth is not seen.For the demonstration of this to
others,the experiments with sthambha,sanku,dwajasthambha etc and measuring the
shadow of light with them are used.(For the perfect cognition ,the health of the sense
organ,the concentration and health of mind,and the lack of obstruction between the sense
organ and the truth are needed.Yoga is to give all these.
Pathan:-21.Sopakramam nirupakramam cha karmam thathsamyamaadaparaantha-
Gnaanam arishtebhyo vaa.
Vyas:-In ayurvipaaka there are two types of karma.One is sopakrama and the other is
nirupakrama.When a thin wet cloth is spread out,the wetness due to its thinness is easily
dried by time.This is compared to sopakrama.The same cloth made into a mass
(panda)and kept for drying will take too much time to dry and with effort.This is
compared to nirupakrama.How fire within a closed and small room,by liberated
wind,can expand equally in all directions and can burn within a short period ,sopakrama
is.How agni from one tip of grass in an open field slowly spreads to another grasstop and
by long time the grass s destroyed,the nirupakrama is like that.The samyama or control
of this knowledge is called Aparaanthagnaaan.
There are three types of arishta.Adhyathmika,adhibhouthika and adhidaivika.
Adhyathmika:-Those who have no efficiency of hearing due to unhealthy ears cannot
hear the soundsproperly.Those with unhealthy eyes cannot see light.This is adhyathmika
sorrow or pertaining to one’s body.
Adhibhouthika:-The yamapurusha or kaalapurusha ,the ancesters,and the people of the
previous lives are seen .This is the sorrow of adhibhouthika.
Adhidaivika:-The perception of sidha and the heavens ,perception of everything is
adhidaivika.Usually the jeeva see these two(adhibhouthika and adhidaivika)when they
are about to die(during aparantha or twilight period between life and death. .But the yogin
gets the gnaana in samadhi and he gets the gnaana of all arishta by this method.
Vachas:-The karma are sopakrama and nirupakrama and their samyama gives the
aparanthagnaana of arishta.The two types of karma mentioned are the ayurvipaaka.The
two as one ,is the ayurvipaka responsible for the jathyayurbhoga(enjoyment of ayurbhoga
for each jathi)..In sopakrama one can experience the left over balance of several janma in
a short period.This is sopakrama.Upakrama means the beginning.The nirupakrama is that
which has notyet started to give the effect,and has to be continued for some more
time.May be through several janma.the yogin who does samyama of dharma and adharma
gets even the gnaana in between the pralaya states.The gnaana beyond the mrityu is the
aparanthagnaana which is beyond the pralaya.(see katopanishad).The yogin cognizes this
by knowing all karma byown athma,and creates several bodies and enjoy all the effects
and then courts mrityu by own choice(swechamrityu).Only a yogin can do this
swechamrityu.The word meaning of arishta is one that makes you tremble as if an
ari(enemy).they are three types of signs of death pertaining to body and mind and
world.Everything opposite to them are considered as graama,nagara and swarga by the
differences in the magical powers.And explained as manushyaloka(village and city)and
devaloka(heaven).Yogin can see and experience all these in samadhi and can control all
these after knowing them.
Pathan:-23.Maithryaadishubalaani:
Vyas:-The three bhaavanaas,maithri ,karuna and muditha gives Bala or power.By having
bhaavana of maithry(friendship)in all elements which are happy,one gets the power of
friendship.By having the bhaavana of karuna(compassion)in all elements which are
having sorrow,one gets the power of compassion.By havingthe bhavana of
muditha(happiness)in all elements which sinless character(punyaseela)one gets the power
of happiness.By bhaavana one gets samyama in Samadhi.By power one can bind one’s
veerya (energy of creation).One should avoid elements with character of
sin(paapaseela).The avoided bhaava are totally lost in samadhi .
Vachas:-By the bhavana of friendship the world of living beings aquire
sukha(pleasure).That becomes the wellbeing of all the world.The power of compassion
helps those experiencing sorrow ,to be protected from them.By the power of happiness
one gets a central position(madhyastha)among world of living things.Samadhi has
dhaarana and dhyana within it.In Samadhi,the yogin by bhaavana gets the power of
samyama.Therefore bhaavana itself is Samadhi.The bhavanaasamadhi becomes the cause
of amga(organ)of the society’s samyama.Veerya is the energy for prayathna (labour).The
purusha with friendship,compassion and happiness uses his energy for the sake of
happiness of others.They are people who are friendly to all,having compassion in the
weak and the sorrowful,happiness in good people,and avoidance in bad people and are
always happy .
Pathan:-Baleshu hashtibalaadeeni.
Vyas:-If one have bhaavana of an elephant’s strength ,he gets that.If bhaavana is for the
strength of Garuda one gets that.If on power of Vaayu (wind)one gets that power.
Vachas:-Whichever power one wants to get,one concentrates on that and mediatates and
one gets that power
Pathan:-Pravrithyaa lokanyaasaath sookshmavyavahitha viprakrishtagnaanam
Vyas:-Jyothishmathi(1.36)is the function of mind.By jyothishmathi,yogin is able to have
sookshmaavalokana(subtle power of observation)and becomes sarvagna(knower of
everything)
Vachas:-By samyama the subtle observation power.By that every type of gnaana .
Pathan:-Bhuvanagnaanam surye samyamaath.
Vyas:-The bhuvanagnaana (knowledge of the worlds) is the prasthaara (expanded
knowledge)of the seven worlds.This is obtained by the pragna which is concentrated on
the surya(sun)
From the back of the Meru downwards is the Bhooloka.
Take the Meruprishta as the base or center.From there upto the Dhruva star is the
Antharikshaloka(intermediate world)and is beautiful and wonderful with several
nakshathra ,graham,and thaara.(S:-Note that nakshathra are celestial bodies with no fixed
positions,and thaara are having fixed positions in zodiac –the 27 fixed stars for
calculation.And graham are those which cognizes or help to cognize the laws of universe
for a earthly observer and the English equivalents of planets and stars is not enough to
describe these three terms)
Beyond Dhruva star is the Swarloka.
The swarloka are of five types.
The fourth level is Maahendra,and the fourth is Maharloka which is the loka of
Prajapathy.The 4th level of Brahmaloka has three variants.Janaloka,Thapoloka,and
Satyaloka.
The samgrahasloka is
Braahmasthribhoomiko loka:Praajaapathyasthatho mahaan
Maahendrascha swarityuktho divi thaaraa bhuvi prajaa:
These worlds are superposed one above the other.And are the upper worlds.
The lower worlds.:-The six Mahaanarakabhoomika are
Mahaakaala,Ambareesha,Mahaarourava,Kaalasoothra,and Andhathaamisra.These have
prathishta in Solid(Ghana),liquid(salila)fire(anala)wind(anila)akaasa(spacetime)and
thamas(darkness).In these lower worlds the praani experiences sorrows and
pains,depending upon the lifespan according to the lifespan allotted to each praani.
The seven paathaalaloka are Mahathala,rasaathala,thala,suthala,vithala,thalaathala,and
paathaala.The 8th world Bhooloka is Ashtami and is beyond all these seven
paathaala.Bhooloka has seven islands and is full of jewels(vasumathi)and in her middle is
the Sumeru,the king of all mountains.The Sumeru has a Kaanchansringa(The present
Kaanchanjunga)and also other peaks full of silver(rajathachala)vaidurya,sphatika,hema
and manimaya.Its southern part is blueish green(neelolpalashyama)and having
affinity(love)for the light of Vaidoorya jewel.The eastern part is Swetha (white).The
westernpart is swacha(clear)The northern part is having the shine of Kurandaka
flower(reddish).Jambudweepa is in the southern part.We are in Jambudweepa on the
southernside of Meru.Here we find day,night and lagna due to the sun’s course.
Its bluesh white peaks are 2000 yaama .In between them are three varsha,each of which
has 9000 yojana (total 27000 yojana)and are called Ramanaka,Hiranmaya and
Utharakuru.
On the southern side are 2000 yaama, and the Nishadha,Hemakoota and
Himasaila(Himalaya)are its peaks.The three varsha in it each with 9000 yojana ,are
Harivarsha,Kimpurusha and Bharatha.
The western side of Sumeru is the boundary of Bhadraswa and Malyavaan .(The
praacheena side).The opposite side(prathicheena)is boundaries of Kethumaala and
Gandhamaadhana.The central portion is called Ilavritha.Ilavritha is on all sides of
Sumeru,5000 yojana on each sides of its axis.
If the Jambudweepa has 100000 yaama,multiply it with 2.That much of
saltsea(lavanasamudra) is encircling it as a valaya(circle).Multiple with 2 and you will
get the saaka,kusa,krouncha,saalmala,gomedaka,and pushkara islands all surrounded by
great oceans.All these have wonderful mountains,water with tastes of
sugarcane,liquor,curd ,whey ,milk etc .All are having mountains with shapes of valaya
and their groups(parivaara).There are 50 crore yojana and more for all the structures
together.All are surrounded by the seven seas.All are wellfixed(suprathishtitha)in their
own places(samsthaana)and within the center of the egg(the Brahmanda).The anda or
egg(Brahmanda)in the pradhaana (multiverses or cosmos)is an anu(atom)only ,just like a
khadyotha(the shining insect)seen in the vast sky.It is just an anga (organ)of the entire
structure.
In the paathaala,in oceans and in mountains live
deva,asura,gandharva,kinnara,kimpurusha,yaksha,rakshasa,kumbanda and vinayaka
groups of beings.In all the islands live deva and men with good Athma.In Sumeru there
are thirty garden bhoomi.Of these ,Nandana,Chaithraratha,Sumaanasa etc are mixed
forests.Sudharma is the devasabha or durbar of Deva.Sudarsana is a
pura(city).Vaijayantha is a praasaada (a high building with towers and palaces).Those
worlds above Sumeru,from graham,to nakshathra and thaaraka upto the Dhruva,are
moving anticlockwise(viparivarthana).In Mahendraloka there are six types of deva.
Thridasa,Agnishwatha,yaamya,thushitha,aparinirmithavasavarthi,parinirmithavasavarthi.
All these are sidha with sankalpa alone,and have aiswarya of anima etc and are
vrindaaraka with a kalpam lifespan,and enjoy kaama,with oupapadikadeha,and have their
groups of apsara who are obedient and the best.
Mahathy or Prajapathya is inhabited by five types of deva.The
kumuda,ribhu,Prathardana,Anjanaabha,and prachithaabah.They are attracting all bhootha
(elements)and are satisfied with the food of dhyaana alone,and have 1000 kalpa
lifespan.In the first Brahmaloka called Janalokathere are 4 types of deva.They are the
Brahmapurohitha,Brahmakaayika,Brahmamahaakayika,and ajaamara.They are all
attracting all the bhoothendriya and ech have twice twice more lifespan than the previous
ones.In the second Brahmaloka there are three types of deva.They are
aabhaaswara,mahabhaswara,and satyamahaabhaswara.They are attracting the
bhoothedriya and prakrithi,and with dhyana alone as food,and are oordhwrethas(who
have controlled the rethas or semen)and with awakened and continuously flowing gnaana
are aware of all the gnaana in the below planes as well.
The third Brahmaloka (satyaloka)have four types of
devanikaya.Achyutha,Sudhanivaasa,sathyathman,and samgnaasamgnithan.They have
sacrificed all the dwelling places(bhavana)are having swaprathishta(fixed in
themselves)and each one occupying one above the other and have attracted the pradhana
and having lifespan till one sargakaala.Achyutha have
savitharkadhyaanasukha.Sudhanivasa have savicharadhyanasukha.Sathyathma has
aanandadhyanasukha.Samgnasmgnitha has asmithaadhyanasukha.Since they have
achieved swaprathishta,all the seven worlds are for them Brahmaloka itself.Even though
they are in mokshapada,like videhaprakrithilaya they are within the sphere of the
world.The bhuvanagnaana(the astophysics of the different universes or loka)is perceived
by these yogins by samyama in the suryadwara(control in the opening of the sun).They
see everything(sarvadarsi).
Vachas:-In the mind of the samyami,who with jyothishmathi does the subtle observation
of the sun (sookshma aalokana) sarvabhuvanagnaana is dawned.This is said in condensed
sloka.The seven loka thus observed(aalokana )is then explained.Ghana sabda indicates
the earth which has weight .Ghana is the name for clouds also.From the clouds
downwards to earth ,is the sthaana of prithwi(earth).This itself is the place described as
naraka and mahanaraka with its sorrows.they are divided as Mahaakaala etc with
different names.
Suryaprachaara means the prachaara or expansion of the sunrays.These and the Earth
which is Ghana ,by their vivartha(change in positions)create night,day and the
lagna.(Therefore the first lesson is earth,then the second lesson is the relation between
earth and the sun,and the third lesson is gathi or movement as vivartha)Where one part of
earth,looses relation with sun is the night.The opposite side will be ornamented by sun
and that is day.This will rotate forever .The total measurement(parimaana) of
Jambudweepa is 100,000 yojana.How?Sumeru,in all its directions is given 50000
yojana(1/2 of 100000) and Jambudweepa has Sumeru as its middle.That is how on either
side 100000 is obtained.The oceans,the zodiac,the distances,the mountains,the inhabitants
and their character are all linked and described multiplying each by 2 to give a ratio of
each to the other.The description of Bhoogola (spherical earth)with different types of
mountains,oceans,islands,forests and gardens ,cities and buildings and inhabitants and
then the surrounding loka around the earth,and the entire cosmos,are given.By saying that
earth is in the center of the cosmos,as observed from earth,and in relation to observation
of sun and its relation to earth ,and the fixation of the orbit of the earth are given.
After bhooloka,anthariksha is explained.That which is between riksha or the intermediate
planes are anthariksha.They are inhabited by the graham .The space between sun and the
respective graham is its anthariksha.Its vyaapaara(commerce)is vikshepa (taking
upwards).
Then come the third plane which is swarloka.Devanikaya means body taken by the
deva.(enlightened).By the roopotkarsha(greatness of body)6 types of such devaroopa are
classified.All these are sidha by samkalpa.Just by samkalpa they are worshipped by and
served by everything.Vrindaaraka means those who are worshippable.Kaamabhogi means
those who love to be in pairs and enjoy samyoga(union).Aupapaadika are the pithru or
ancestors.They can by the internal union itself assume any type of body divine,great by
dharma,and extremely refined(samsktitha),anupraaya(subtle like an atom)or
bhotharoopa(form of elements).
Maharloka is inhabited by mahaabhoothavasi.(who has the mahaabhootha controlled and
attracted to them)Whatever is done rochana,that is observed as Mahabhootha.By the
icha(will)of it the mahabhootha are fixed in their positions.That” rochis “is the
dhyaanaahaara(food of meditation),and is satisfied just by dhyana.It is the world of
light(prakasa)which is born,grown and protected and satisfied just by dhyana alone.
Janaloka has bhoothendriyavasithwa.The bhoothendriya are under its control.Its will
determines the laws for the bhootha like prithwi,the sense organs like srothra(ears)etc
and these are kept in their respective places with the respective functions and laws of
functions by icha of the inhabitants of janaloka.The first Brahmaloka ,is the term applied
,because as we go up from earth ,it is the first from below.The thapoloka(2)and
sathyaloka(3)are above janaloka.In thapoloka are beings with
bhoothendriyaprakrithivasithwa.Prakrithi has five thanmathra.Those who control the
thanmathra are the prakrithivasi.they by their own willpower assume the form of
thanmathra and undergo parinaama(evolution)according to aagama.Aabhaaswara has
twice lifespan than bhaswara and satyabhaswara has twice lifespan than bhaswara.In the
satyaloka above there is continuous flow of light of knowledge.The gnaani who reach this
plane has all the gnaana possible ,even of the lower planes.They know all the
subtle(sookshma)actions and reaction in all loka like thapoloka etc also which are below
them.
In satyaloka the gnani dwells in akrithabhavana(house not constructed) in swaprathishta
without any other dependence.They are not dependent on any particular place or dwelling
or in any body .The prathishta is in own athman.They are pradhanavasi.By their icha,the
sathwa,rajas and thamas acts.Their lifespan is the entire sarga period.
Brahmanaasha the sarva samprapthe prathisanchare
Parasyanthe krithaathmaana:pravisanthi param padam (Koormapuranam
1.12.273:Vayupuranam 141.85)
Therefore the four types of inhabitants of this loka by their special names should be
known by their dharmavisesha.Their dharma is not the ordinary dharma .Achyutha is the
name given to that ,which has the dharma of attaining satisfaction by the
savitharkasamadhisukha about all the sthoolavishaya or gross objects.Sudhanivaasa is
that which is having the dharma of attaining satisfaction by sookshmavishayadhyana in
savicharasamadhisukha.Sathyathman has the dharma of satisfaction and enjoyment of all
types of sukha including indriyavishaya just by the internal dhyana alone.All these are
depending on sampragnathasamadhi.They are situated in lokamadhya(middle of samsara
)like videhaprakrithilaya .By function of intellect and analysis(manana)they visualize
everything and live in the world and perform the lokayaathra .They have
adhikaara(saadhikaarathwa or rights )like videhaprakrithilaya.
The suryadwara (opening of the surya)is at the end of sushumna in human body.Through
that the yogin gets direct perception(sakshathkara)and see all the worlds in oneself .The
external worlds and universes are seen within the pragna as internal .The intellect is
having efficiency to reveal the worlds like this.But only when it is purely sathwik.When
covered with rajas and thamas this becomes impossible.When pragna ascends and
controls the suryadwara,all the universes and their laws are revealed in it.There is no
other method for bhuvanagnaana other than this.
Pathan:-27.Chandre Thaaraavyuhagnaanam
Vyas: By concentrating on moon one gets the gnaana of the vyuha(groups )of Thaara
(stars)
Vachas:-In moon the knowledge of the thaaraavyuha.
(S:-The thaaravyuha is the 27 stellar clusters which are fixed in the zodiac as having
certain positions in relations to the earth and the observation of the moon in these clusters
in each month ,or the twopaksha gives the knowledge of the 27 stars and the relative
movement of moon,earth and sun in relation to them .)
Pathan:-28 Dhruve thadgathignaana.
Vyas:-If we do samyama on the dhruva(the polestar)we get knowledge of these
thaaravyuha and the gathi of the earth in relation to them.This can be done by samyama
in urdhwavimaana.(urdhwavimaaneshu kritha samyama).
(S:-Refer to the earlier statement that from earth to the dhruva star are antharikshaloka
.The observation of moon and his movements related to the 27 starclusters and that of the
axis of earth-the pole star in relation to the same star clusters give this knowledge of
anthariksha and the gathi or movement laws of these celestial bodies .)
Vachas:-In Dhruva the knowledge of movement(gathi) is obtained.
(S:-By concentrating on a fixed point the dhruva ,the movement of the bodies related to it
can be learned.For knowing moon’s gathi,we take earth as fixed point.For knowing
earth’s movements we take dhruva as its fixed point and study the movement of the
moon,apparent movement of sun ,and the related 27 stars and the dhruva or pole star
.Thus a lunisolar calendar for the earth is derived by constant observation and analysis
alone )
Pathan:-29.Naabhichakre kaayavyuhagnaanam.
Vyas:-If we do samyama of the naabhichakra we get the knowledge of kaaya or the
body.The diseases or dosha are associated with vaatha ,pitha and kapha.The dhaathu
are seven in number.
Skin(thwack)blood(lohitha)flesh(mamsa)snaayu(ligaments),asthi(bone)majja(marrow)an
d sukra or sukla(semen)The earlier said ones are external and the last said ones are
internal in that order.
Vachas:-In nabhichakra is the knowledge of body.
(S:-After speaking about the entire cosmos and astrophysics,the medical knowledge and
anatomy and physiology are explained.For this the concentration is on nabhichakra.
This is the nerveplexuses in the manipoora.)
Pathan:-30.Kandakoope kshuthpipaasaanivrithy.
Vyas:-Below the jihua(tongue)is the thanthu (the filamentous or stringlike tissue)Below
that the area is called the kanda or the neck.Below the neck is a indentation or a welllike
thing called the kandakoopa(koopa means a well).If the samyama is done there,no more
of hunger or thirst will be felt.
(S:Anatomically this is the place where the respiratory and the digestive tracts meet)
Pathan:-31.Koormanaadyaam sthairyam.
Vyas:-Below this koopa,in the trunk is the chakra called koormanaadi.If samyama is done
there one gets sthairya which is sthirapada or fixity of purpose.Like a serpent or a Goda.
Vachas:- (from 27-31)
In whichever one has interest and curiosity to enquire ,the yogi concentrates and do
chithasamyama.Without sthairya one cannot achieve freedom from hunger and thirst.It is
with the achievement of the lack of hunger and thirst ,one is able to control the body and
its organs.(indriyajaya)When body is controlled and made dhruva ,with a straight axis,the
movement and the movementless state of it (chanchala,achanchala),and the
Athma,budhi,mano,vaak kaayadharma are known.Therefore,these are the order of
concentration and control from kormachakra upwards upto dhruva being the control of
the earth and its vishaya,then upwards the moon and the sun and above and beyond all
the worlds and cosmos.
(S:The knowledge of the five elements and the body,and also of the earth which is made
of five elements ,lead to the knowledge of everything that move and that does not move
,and the principles of that gathi. The dhruva and chala state of earth and body are
cognized.The knowledge of the moon and the equivalent the mind,which revolve around
the own body and influence its events and function and the gathi are then learned .This
mind and Chandra which enters each of the 27 thaaravyuha gives the knowledge that
there are some upper worlds on which the entire system revolve and those upper systems
are the sthira and the lower ones(body and mind-earth and moon)are the chala.Thus one
by one the upper loka and the principles of the laws governing the entire cosmos has to
be learned)
Pathan:-32.Moordhajyothishi sidhadarsanam.
Vyas:-The antha:chidra(internal opening or cavity)of the sira:kapaala(the skull)is the
jyothish(light)which is prabhaswara(enlightenment as illuminated)If we do samyama
there,we can visualize the sidha traveling between the heaven(dhyaava)and
earth(prithwi).(Dhyaavaaprithvyontharaalachaarinaam).
Vacha:-The moordha means the upper side of the sushumnaanaadi.When we concentrate
there we get sidhadarsana.
Pathan:-33.Praathibhaadwaa sarvam
Vyas:-The thaarakam called praathibham .Its wisdom or the poorvaroopa(past form)of
gnaana is like the light of sun during dawn.It is with this that the yogin know everything
.Prathibha is the origin of gnaana.
Vachas:-Praathibham means that which originated from prathibha.When one do samyama
on the cause of prasamkhyana,in its highest state of bliss the prasamkhyana is
dawned.This poorvalakshana (earlier sign) or poorvalinga is born from its deduction
.From the poorvalinga the yogin cognizes everything.Thus just by the
presence(saannidhya)of prasamkhyana itself one is protectd(Thaarayathi)from samsaara
and hence it is called thaarakam(protector/ a star).
(S:By the dawn of gnaana,the past forms of dawn of gnaana ,the sidhadarsana of
them,and deductions thereof-in this way,by presence of gnaana ,by own prathibha,the
yogin knows thaarakabrahma and is protected by itself from samsaara and its bondage).
Pathan:-34.Hridaye chithasamvith.
Vyas:-When samyama of vignaana is done in the Brahmapura ,in the Pundareeka of the
heart,one becomes chithasamvith.
Vachas:-Yadidam asmin Brahmapure is the position of hridaya or heart.By Brihatwa
Athma is Brahma.Its pura or city or place is heart.The mind is in the
pundareeka(lotusshaped)heart which is downturned.The
chithasamvedana(communication of ones thoughts)is nothing but
hridayasamvedana(communication of the heart).Its cause is the heart.The chitha with
samyama in heart becomes compassionate and its communications are easy.
That chitha is considered great by its vrithy(actions).
Pathan:-35.Sathwapurushayorathyanthaaasamkeernayo:
Pratyayaavisesho bhoga:
Pararthathwaath swaarthasamyamaath
Purushagnaanam.
Vyas:-The saathwik intellect ,associated with its equivalent sathwa of pragya,controls the
rajas and thamas and become the sathwapurusha.It is different from the purusha which is
the form of chithi alone,by its dharma of parinaamini (change in form).The
enjoyment(bhoga)of purusha in the seen vishaya is by this special complexity.The great
and chithimaathra purusha by samyama in it ,the pragna of purushavishaya happen.By
budhisathwa alone purusha is not visible.Purusha by own pratyaya depending on own
athma,is visualizing himself .therefore it is said”Vignaathaaramare kena vijaaneeyaath-“
(Br Up 2.4.14:4.5.15)
Vachas:-Bhoga is the most complex pratyayavisesha of the sathwapurusha.By doing
samyama of swartha(selfishness)by paraartha(unselfishness)alone one gets gnaana.The
asankara(not mixing)of the absolute chaithanya of budhisathwa ,which is in form of
light,very clear,and evolving from rajasthamas by vivekakhyaathi ,does not again change
into rajas,and thamas and the jada(which is not light form).If it had been absolute pragya
it would not have changed into vivekakhyathi.By the continuous light form it has
similarity to light energy.Chaithanya has samkara(union/mixing)only with
chaithanya.(samaanethi –being similar).Thus the union of the sath and chith by their
similar character happen.For light energy there is no parinaama.To call the aparinaami
purusha as parinaami is only in the state of its being covered with rajas and
thamas.(shantha,ghora,mooda).In the light of intellect ,what is happening is the taking
up(udgrahana)of the shadow or image(prathibimba).The reflection of it in Chaithanya is
like the moon’s reflection in clear water.
If the intellect is different from purusha ,the bhoga of purusha”I have seen,I have
done”are also different from purusha.the form of bhoga is the pratyaya of
bhoga.Pratyaya is that of sathwa.Bhogya is seen(drisya)by its
unselfishness(pararththwa).Therefore sathwa itself is paraartham.Its dharma is bhoga or
parartha.Thus the bhoga,bhogya and bhoktha are one.We call the experiences of sukha
and dukha as bhoga.But athman has no such vrithivirodha as opposites.therefore no
pleasure and pain either.The bhoktha visualizes the bhogya in oneself .That is all.The
visualization itself is enjoyment .Or gnaana alone is enjoyment here.
It was said that it is great(visishta)due to parartha(unselfishness).When we say
paraartha,will it not cause anavastha ?The pragna of purushavishaya being known by
pragna ,being then called praagneyam and pragnaantharam?The answer for this is said
with the purushapratyya.The jada is revealed with chithi.It is not the other way round.If
purushapratyaya is not chidathmaka,how can it reveal the chidathmaka?The chidathma
reveals the jada which is unable to reveal itself is more logical.whatever is different from
the budhisathwa which is of nature of light is called jada.That which depends on the
reflection of purusha in budhisathwa,is called Purushaalambana.Purushalambana is not
by revelation of purusha.It is the budhisathwa ,by pratyaya,from the shadow of the
purusha cognizes the chaithanya as its aalambana ,or the helping (depending on which
)factor for gnaana.This is purushaartha(for purusha).It is for this the quote from
sruthy(vignaathaaram).
(S:-Jada is evolving and changing from one to another.Budhisathwa is in this respect a
jadavasthu.The jeevaathma associated with this jadavasthu of intellect,cognizes as
different from that shadow,and as the reason or aalambana for production of that
shadow,as light itself.This cognizance is compared to the grahana or eclipse of the jyothis
sasthra.thus astrophysically the experiments of observation of grahana is a proof for this
theory of gnaana of Indian scientists.It is an experimental part of their science of
consciousness.From the purushartha ,to the chaithanya and its swaroopa the thought
process ,philosophy and science through experiments proceed and this process of
consciousness is logically explained by yogasoothrabhaashya).
Pathan:-36.Thatha:praathibhasraavanavedanaadarsaaswaadavaarthaajaayanthe.
Vyas:-With prathibha one gets the subtle,and gross,the present ,past and future
knowledge .Sravana means the hearing of divine sounds,which are not heard by the sense
organ of hearing (ears) alone.Vedana means the communication or samvedana of divine
touch etc.Aadarsa means divine forms being visuslaised.Aaswaada means the experience
of divine tastes or rasa.Vaartha means divine smells bringing divine news.
Vachas:-By controlling the selfish motives and desires,yogin feels that the things thought
to be important(pradhaana)so far are not worthy of desire.Then only the vibhoothy are
attained.Everything is visualized.By the blessings of the yogajadharma,the subtlest
cognition and prathibha of all the sense organs allow numberless divine experiences of
divine sabda etc The sravana etc are the thaanthrika name for the divine experiences of
the yogin .
Pathan:-37.The samaadhaavupasargaa vyuthaane sidhaya:
Vyas:-The prathibha etc are the experiences of the sidha in Samadhi.These are awakened
in them as a result of the Samadhi .Prathibha are due to past lives awakened in this life by
concentration and dhyana.Vyuthaana or uthaana (awakening)of prathibha is experienced
by yogin in Samadhi .
Vachas:-Because of the yogic powers and concentration the adepts are attaining several
vibhoothi and they are satisfied with these.The sidhi have the danger of making the sidha
deviate from Samadhi and make them vyuthaanachitha again.The endless vyuthaana of
sidhi makes the chitha of sidha ,like that of the dravina(rich man)who has earned a
dravinakanika(drop of riches) from the janmadurga(fort of birth) becoming forever
bounded to it without liberation .Therefore the yogin is having vairagya even in
sidhi.They do not desire sidhi.The ultimate destruction of the three heats and the
paramapurushartha which alone can do that ,is the only goal of them.Even though they
feel satisfied when the sidhi are obtained they do not get attached to them or desire them.
Pathan:-38.Bandhakaaranasaithilyaath prachaarasamvedanaacha
Chithasya parasareeraavesa:
Vyas:-The relations and attachments are fixed in a mind which is by karmaasaya getting
involved with vishaya.The karma are causes of attachment.They are destroyed only with
samadhibala.The prachaara(expansion)and samvedana(communication)are originated
from Samadhi in the chitha.When the attachments to karma are gone,the chitha is
internally fixed in the expansion and communication of itself.Once fixed in this way fall
is impossible.Like the king of bees is followed by all other bees,the sense organs will
obey and follow the chitha which is entering in parasareera(other
body).Parachithagnaana is thus equivalent to parakaayapravesa and onlya totally
unselfish mind can do this.
Vachas:-The aiswarya in the form of gnaana was said earlier,after visualization of
purusha.Now the aiswarya in the form of kriya(action)is said.In Samadhi ,all the vishaya
which cause bondage are cognized by power of samyama.Prachaara means that which
does prachaara or that which expands everywhere.The gamana and aagamana(going and
coming) is a labour(adhwaana)which happen through naadeevyuha(the networks and
plexuses of nerves).Chitha travel through themThe travel to and fro of the chitha through
the naadi is prachaara.And the samvedana or communication is through this process of
expansion or prachara throughout body by nerve impulses.This nadiprachara and
naadisamvedana are perfect and due to this poorna expansion and communication the
abilities of all the organs is perfect and complete.In other people this is not the
case.Therefore some defects occur and the knowledge is incomplete in them though they
are physically healthy.In a diseased person ,the defect is more and is manifested as
nonfunction of part or whole of body.The unhealthy state is thus an incomplete
functioning of the nerve pathways.Since yogin has a perfect healthy nervous flow ,it can
go up and communicate even outside the limits of the body with the cosmic naadi and
this is the reason for the subtle knowledge and hearing and seeing of divine sounds and
visions etc.The going out of the power of the naadisamkramana is called nishkramana
and this property allows the power of akaasagamana(travel in sky).This is called
parasareeraavesa in the soothra.By this subtle power of knowing the cosmic naadi powers
the yogin is able to know parachitha.The sense organs are obedient to chitha.They also
can be controlled by yogin and along with chitha made to travel in the respective organs
of others knowing what is happening there.
Pathan:-39.Udaanajayaajjalapankakandakaadiswasamga uthkraanthischa:
Vyas:- Jeevana(life)is the entire organic function (samasthendriyavrithy)with lakshana of
praana etc.The function of praana is of five types.From the gathi(movement)in the nose
to mouth and lungs,upto chamkramana(the cyclical function of heart)everything is done
by praana.Praana as equal is viewed by the eyes as samaana .The opposite direction is
apaana and by this it reaches from head to foot.By the arousal and upward movement
,udaana can reach upto the top of head.It can expand as vyaana.These five are the main
praana.Udaana ,from water,dirt,thorn etc by asanga ,conquer them,and rise above and
this is uthkraanthi.(uth=up,kranthi=moving )This happen during death when praana
leaves the body.Yogin experiences this even before death ,by Samadhi.
Vachas:- samkhyakaarika(26)says the praana has five functions.By their function five
types of effects are produced.Praana is the vaayu which is occupying space from tip of
nose upto the level of heart(in lungs).That praana which changes what we eat and drink
into rasaroopa(liquid form)and takes in equal shares to respective organs throughout body
is the samaana.The space occupied by samaana is from hridaya to naabhi.Apaanan is the
cause for urine,faeces pregnancy etc to go down as apanayana(opposite direction)Its
space is from naabhi to foot.Udaana is the upward function of the eye and its rasa.Its
space is from tip of nose upto head.Vyaana is expansile and is everywhere in body.The
uthkrama of praana is said to be as sarvothkrama by sruthi.(upward movement of
all).Praanam uthkraanthamanu srve praanaa uthkraamanthi.(Br Up 4.4.2).The difference
in function of praana is only because of difference in their position according to this.If the
yogi controls in udaana he can win over the body.In the time of death,it is in
Archiraadigathi,one experiences uthkranthi.By the very same uthkranthivasithwa yogin
gets the experience before death .By conquering the praana the yogin gets
vibhoothi.Each position of function is won over by winning over the praana.
Pathan:-40.Samaanajayaa jwalanam.
Vyas:-The yogin who conquerd samaana ,by the arousal of his thejas(energy)shines .
Vachas:-The thejas originated in the body of the yogin ,becomes increased and reach
ultimate shining and beauty so that everyone will feel it .
Pathan:-41.Srothraakaasayo:sambandhasamyamaadhivyam srothram.
Vyas:-Aakaasa is the prathishta for all sabda and all srothra.Usually a person hears only
that is said in his/her vicinity.The sound travels in sky/space.And all soundwaves are
traveling in it and only a very very small part of it is heard by gross ears.The yogin
cognizes the power of aakaasa as that which is able to hold everything,able to generate
and destroy everything .The relation of aakaasa and sabda by cognizing its thanmathra
,the yogi understands as one.Sabda is aakaasa itself.The linga of aakaasa is sabda and
aakasa is sabdabrahman.The vibhuthwa of aakaasa is because it can uncover the
unmanifest and make it manifest .A deaf man does not hear any sound.A normal man
hears only sounds coming from nearby.Yogin who does samyama in the cognizance of
relation between sabda and aakaasa gets divyasrothra which can hear subtle and divine
sounds.
Vachas:-By samyama of selfishness all sabda can be cognized.Ear and aakaasa are
interdependent.In their association the yogin does samyama.For all srothra which are
ahankarika ,aakaasa is the base or prathishta.Our outer ear and inner ear consisting of the
earlobe,and the earhole with a membrane and other inner structures is for hearing sounds
which are generated from the earth alone.They cannot hear the rare sabda from spheres
beyond plane of earth.Similarly one has to comprehend the other senses like smell etc
also.Ahankara is the base of the bhootha like smell,taste,touch,sight and hearing.The use
and disuse of the praana are seen in the use or disuse of these bhootha.The srothra,like an
aahamkaarika and formless ayaskaanthamani ,get attracted to the sabda which is situated
in the mouth and produced from the mouth,and by a series of action and reaction creates
the same sound from mouth again and again.These sounds have the feelings of directions
and regions(dikdesa).They are from the praanabrith maathra ,and hence are associated to
praana .Panchasikha said:”Thulyadesasravanaanaamekadesasruthithwam sarveshaaam
bhavathy”.The chaithraadi desa and the sravana(ears)of that desa.The sabda produced in
that desa are heard by the ears of that desa.Aakaasa being the base of all desa and all
sounds is formed by thanmaathra of sabda ,and is sabdagunaka(which multiplies and
increases sound)and is sahakaari(cooperating or coliving)with sound.Therefore all sounds
on earth is in aakaasa and is heard in aakaasa.therefore for all the sabda or sruthi is
always ekajaatheeya(one jaathi only).because of the aakasa being base of sound and of
the sabdaguna,aakaasalinga is ekadesasruthithwa.This term points to the
ekajaatheeyasabda being manifested by sruthi or the aakaasasabda .In this sound which
is aakaasa itself,which is manifested within the athma,there are no earthly qualities.They
caanot be heard by the external ears.They are what allows the unmanifest to be
manifested within the athman and is purely internal.It is that which uncovers the
aakaasalinga.The aakaasa was not formed by the sampinditha(union)of forms.There is no
end to aakaasa(anantha).Therefore everything is covered by everything in it.The
uncovering is not because of lack of moortha dravya( objects with form) The abhaava of
them is an abhaava in bhaava.Chithisakthy was not created dependent on it.Due to
aparinaamitha(changelessness)it is the lack of any division.(There is no division for
something which has no parinaama).In it there is no division of dik,desa or kaala
(direction,space,time)and no differences like prithwi and the other dravya.In such a
nabhas(aakaasa) when one does samyama,everything is naturally revealed.
For a yogin who uncovers all the coverings,that much of sarvagathathwa of aakaasa is
obtained.As the yogin have experience of the formless(amoortha) the sarvagathathwa of
the formless is attained.The kriya is the reason for this attainment.How much is the
chidra etc that much will be the sadhya.The action of hearing sounds,is by action for its
sadhana .How much is the ability of the karana(the organ)that much only will be
efficiency of hearing.The example of the deaf is for illustration of this point.This has to
be applied to other sense organs also.The cognizance is by anwaya and vyathireka
etc.these are called upalakshana.Understand the relation of other sense organs like
skin(with vaayu),eye(with light),taste (with water),nose(with smell)etc with the same
law.
Pathan:-42.Kaayaakaasayo :
Sambandhasamyamaallaghuthoolasamaapatheschaakaasagamanam
Vyas:- How much is the kaayam(body),that much aakaasa is displaced by it.That much
Right(avakaasam)is for the body on aakasa .This is the relation of body with
aakaasa..When one does samyama in this releation,and conquer it,the relation becomes
lighter and lighter.From thoola(dust )to paramaanu(subatomic particle) ,the
laghuthwa(lightness )can be obtained like this.
.By this ,the conqueror of the kaayaakaasa(spaceoccupying body ),has a light body.He
can then walk over the water.Just like a spider,plays and travels on a very thin soft thread
(thanthu),he can play and travel in and on the lightrays.In this way he can travel through
aakaasa or water ,according to his/her wish .This is aakaasagamana.(travel in sky/space).
Vachas:-The order of sidhi by conquering the body is said.By the weightlessness
achieved one can travel anywhere.On water and sky alike.
(S:-The displacement of that much of akaasa by a body ,which it occupies is a scientific
law .This is the principle of ships,and of aeroplanes as we all know.If one can achieve the
lightweight required one can travel in space /sky ,on water.But ,it also speaks of
something else.The travel along the ray of light in the speed of light and also the
awareness of subatomic particle –paramaanu .)
Pathan:-43.Bahirakalpithaa vrithyrmahaavidehaa thatha:prakaasaavaranakshaya:
Vyas:-When there is the mental functions even external to one’s own body,the dhaarana
called videha is obtained.That mind which was within the body,is now both outside and
inside havingthe same function and prathishta in both places.The mind without any
dependence on the body,functions as if it is an external element.By this state even that
which is not imagined or known by the ordinary internal action of mind,are known and
made possible.What we haven’t even imagined possible happens.This is
mahaavidehaavastha,by which a yogin can reach all chitha.By this dhaarana,all the
coverings(aavarana)of the athman which is light,are removed ,and all
klesakarmavipakathraya dissolve and the enlightened shining budhisathwa is revealed in
all its glory.
Vachas:-Parakaayapravesha is explained.The samyama which is the cause for
parakaayapravesha is also the cause for destruction of the three klesha,and
karmavipaaka.The videha live in a body,just to show an example/model of this
toothers.Thie taking a body is just a imaginary gnaana(kalpanaagnaanamathra) or just a
vrithy .They are not bound by it.When the rajas and thamas are removed and only sathwa
as vivekakhyathi remain,this is possible.(S:-The parakaayapravesha is just an act ,to
demonstrate that I am such an athma,and not a body.)The chitha of the yogin is revealed
by that.He /she can travel anywhere by just the willpower and can know anything and
everything and experience whatever he/she wishes for without depending on the body.
Pathan:-44.Sthoolaswaroopasookshmaanwayaarthavathwasamyamaath bhoothajaya:
Vyas:-The sounds of the earth etc are visesha(special).The sahakaara(co-operation)etc are
dharma.By gross sabda these are translated.Among such translated bhootha ,(by
sabda)the first is the roopa(form).The second form(roopa)is the moorthy of the moorthy
by its own similarity generally.Sneha is water.Heat is agni.Akkasa is the
sarvathogatha(all reach there and it is in all)and is vaayupranaami(worshipped by
vaayu.From the saamanyasabda(general sounds)the viseshasabda(specific
)generated.Therefore it is said”Ekajaathisamanwithaanaam eshaam dharmamaathram
aavrithy”.Dravya (an object)is a community(samudaaya)of both saamaaanya(general)and
visesha(special).Samooha(a group)means it should have two or more.It is not one.For
each there are several organs(anga)following.Example:Vriksha is a body.Forest is a
samooha of different vriksha.Adravyasamooha ,is thus followed by the several
amga(organs)which are defined and separated and known by sabda.If Deva is the first
ekabhaava,man is the second dwitheeyabhaava,and devamanushya is the third or
ubhayabhaava.The samooha is in this way.There are same types,different types,mixed
types and by differences and similarities ,they are classified and named .(Classification
/nomenclature based on characteristics ).Like aamrasamooha as a
forest,Brahmanasamooha or sangha as a group of Brahmana etc.
A forest and a samgha have two types of samooha of organs(avayava)-yuthasidha,and
ayuthasidha.
Yuthasidha means,the body and its groups or several bodies.The forest has several bodies
of trees.The sangha has several bodies of men called Brahmana.
Ayuthasidha means,each body is a complex structure or group of several paramaanu.
Every dravya,every body is thus a samooha.This is its swaroopa.How is this subtle
roopa(sookshmaroopa)?.The cause of bhootha(elements)is the thanmaathra(units).For a
thanmaathra (unit)there is ekaavayava(single organ).And that is paramaanu.Thus,by
general and special forms whatever we see here are groups (both by yuthasidha and
ayuthasidha)and all cosmos,universes,objects are ultimately having one avayava only
,and that is the subtle paramaanu .This third form(roopa)or paramaanu alone is whatever
we see in the cosmos.
The 4th roopa of elements is guna.The khyathi,kriya and sthithy are the habits of
guna.The ratio of each of these character determines the prominent behaviour .
The 5th roopa is the meaning.The different enjoyments(bhogaapavarga)are in guna,and
these guna in the thanmathra(units)of the elements ,become meaningful.By doing
samyama in these five elements ,by visualizing the roopadarsana of each ,it is won over
or controlled.The one who conquered the five bhootha(elements)is called the bhoothajayi
or the jina.By this jaya,the yogin can become that element according to the nature of
which he has controlled.
Vachas:-By samyama of the gross forms in their sookshma(subtle)meanings one gets
bhoothajaya.Cognizance of the subtle nature of the gross and then winning over them is
bhoothajaya.Prithwi,aapas,agni,vaayu and aakasa are the bhootha.When they along with
their sabda,sparsa,roopa,rasa,and gandha are conquered,by the dharana of the 6 worlds,he
has conquered the dualities like heat and cold,blue and green and yellow,the sweet and
nonsweet,fragrance and bad smell etc.These are the visesha which by different uses of
naamaroopa are always in opposition.Prithwi has 5 thanmathra.Water has no
smell.Thejas(agni)has no smell and rasa.Vaaya has no smell ,rasa,roopa.Akaasa has only
sabda.In this way each bhootha and their sahakaaridharma are translated by the gross
sabda in science.The dhrama of the bhootha are as follows:
1.Dharma of Prithwi: Roopa(form ),Gourava(heaviness or
weight),roukshya(hardness),sthairya(fixity ),varanam(acceptance of all).
The vrithibheda are kshama(patience),kaarsya(becomes thin )kaadinya(hardness and
solidity) sarvabhogyatha(enjoyable for all ).
2.Dharma of Aapas:-
Sneha(love,compassion,oily),soukshmya(subtlety),prabha(shining),souklya(whiteness)
maardhava(softness), gourava(has weight)
The guna are,saitya(coldness),raksha(protection of
life),pavithrathwa(purity)samdhaanam(continuation of races)
3.Dharma of thejas(agni):Urdhagathi(goes
upwards),paachaka(digestion),dagdrithwa(burns),paavaka(purify)laghu(lightweight),bhas
wara(shining)
The guna are pradwamsana (destruction)and ojas(veerya or power of regeneratin and
generation)
4.Dharma of vaayu:-Thiryagyaana(reverse
flow),pavithrathwa(purity)aakshepa,nodana,balam(strength)chalana(movement)
Guna are achaayatha(covers)roukshya(hardblowing nature)etc
5.Dharma of Aakaasa:-sarvathogathi(moves everywhere in everything)avyuha(it is not a
group.it is eka),avishtambha.
Akaaasadhrama is poorvadharmavilakshana,and there is no dharma before it.
Thus the form etc are the dharma of the five elements.The general and special forms are
known by terms like Gothwa(the cowness)etc.This is said as the first form.
The second form: swasaamaanya(own general form).The moorthy gets hardness.By
sneha or water content marrow,growth,strength and the cause of conception also
happen.Fire is seen as heat,dawn,soura(solar),bhouma(terrestrial)etc as the thejas equally
distributed everywhere and in everything universally and predominant in some .By the
abheda of dharma and dharmi everything is said.Vaayu is by its nature of
carrying(vahanaseela)called a pranaami (one who worships).
Chalanena thrinaadeenaam sareerasyaatanena cha
Sarvagam vaayusaamaanyam naamithwam anumeeyathe.
Aakaasa is sarvathogathi.By the visualization of sabda everywhere.It is based on the
aakasa and its guna in the ears,that we hear the earthly sounds(3/41 )This is
swaroopasabda.For the general forms of moorthy(the manifested things with a form),the
sabda etc as shadja etc,the heat etc,whiteness etc,kashaayathwa etc,surabhithwa etc are
the different forms of each of them.Among the moorthy(manifested form)like
jambheera,panasa,aamalaka etc(three types of trees)their fruits etc,their rasa and effects
etc all show differences .Therefore these saamaanya can have vyaavarthy
(interchangeability).For each fruit,the saamanya like rasa become visesha in each
case.The ekajaathi,becoming prithwi etc as ekaika(each each) jaathi,and by that jaathi
with its own moorthy,sneha,etc becoming many is known as the
shadjaadidharmamaathravyavrithy of ekasabda.(S:-The ekasabda originated as
mandrashadja progress to upto athithaarasadja into several sruthi and into endless sabda
is thus compared to the one jaathi becoming endless jaathi.This is a musical reference).In
all the special moorthy thus generated,from the ekasabda ,sabda is reborn as its visesha.
All dravya (objects)are dependent on saamaanya(general)and visesha(special).Therefore
all that is experienced as their samooha(groups)are also mixtures of saamanya and
visesha.Dravya is not their aadhaara.The dravya and their samooha has another
aadhaara.The ekajaathi Aakaasa is the aadhaara for all dravya .The thought that samooha
is dravya is only an illusion(brama).From this the analysis of dravya is a special
samooha.This knowledge or revelation of samooha called dwishta (two and more than
two)is an illusion(brama).In this way,it is twice the same illusion.Eka alone is the
aadhaara.Only when all dualities end this will be revealed.
By the yutha and ayuthasidha ,the chethana and achethana(living and nonliving) four
types of examples are quoted.This is the prakaara of Eka(one).
The second prakaara is the sabda devamanushya.In that group two samooha and their
different parts are simultaneously occurring.(ubhaya)But in ubhayasabda the are not felt
as different organs.Their parts themselves are the samooha of men and smooha of deva
.By ubhayasabda,bhaagadwaya is meant for the samooha .For the sentence(vakya)there is
meaning of the vakya as vaachakathwa(the said).The two types first described as bheda
and abheda is then said.The aamravana(a forest of mango trees .The sangha of mango
trees).Just like a Brahmanasamooha is this forest.Similarly the samooha of the Garga is
Gouri.
The abheda of Amravana and Brahmanasamgha is meant.The samooha and the
samoohiare the same.The bheda (difference)is shashtisrutha.Like Gargaanaam Gouri.
In amrabrahmanasamooha it is samaanaadhikarana.
A samooha is yuthasidha.(At least two are there).Prithaksidha(more than two,or many)is
also samooha.Forest is a samooha but it is alsoa yootha.In it there are trees of different
kinds.But in between animals and birds of different kinds are there.Different
paramaanusamooha are there.Its organs are niranthara(without any break)by both
saaamaanya and visesha.From such a samooha the samooha of a particular dravya is
different.Thus one has to know differences and similarities.Thus the subject of origin of
dravya,said incidentally is concluded.
Thritheeyaroopa (thanmathra) is then said.It is the paramaanu with differences in
parimaana.The saamaanya is moorthy(form).Sabda etc are their visesha athma.Its
avayava are ayuthasidha and niranthara .The samanya and visesha are the samudaaya
originating from their differences.How paramanu is the subtlest,thanmathra also is
subtlest.
(S:-Parimaana means a measure.The differences in the measures of paramaanu makes
differences.Paramaanu is measurable and is very subtle so that it cannot be divided again
into any more particle).
The 4th roopa is the guna of khyathi,kriya and sthithy.The character of the
karya(dravya)like anupathana(falling to ground etc)anugathy(the lows of motion)etc are
due to these.
The 5th roopa is the bhogasabda which reveals the meaning.Meaning is a guna.the earthly
objects are made,used and enjoyed by men for the bhoga and for this complete
knowledge about these are required.knowledge and control(samyama)of the meanings
and uses and creation of physical objects for enjoyment of humanity,is here compared to
the samyama and phalabhoga of the yogin.By knowing all
bhootha(bhoothaswbhaavagrahana)and their prakrithy ,yogin gets
sarvabhoothabhoga(enjoyment of all the elements).
Pathan:-45.Thath;animaadi praadurbhaava:kaayasampathadharmaanabhighaathascha:
Vyas:-The anu(atom)becomes the sidhi called Anima.Laghu becomes laghima.Mahaan
becomes mahima.The ability to touch moon with the tip of the finger is obtained by
this.Praakaamya is the abhighaatha of icha.Bhoomaa is like unmajjana and nimajjana in
udaka.Vasithwa is the ability of attraction of all bhoothabhouthika.Isithwa is the
Iswarathwa to all the vyuha thus created.Kaamaavasaayithwa is sathyasankalpa.Just by
sankalpa one gets the position of the bhoothaprakrithi.It does padaarthaviparyasa even in
the strong people.How?The kaamaavasaatins can recreate the poorvasidha in the
elements by mere sankalpa.
These are the eight aiswarya (wealths) of the yogin.these are the wealth of the body.The
earth by its moorthy(form)does not obstruct the yogin.The body,its functions,stones,water
and other elements does not make the yogin tired .Fire does not burn him/her with
heat.Vaayu does not carry him without his will.Aakaasa reveal without any covering in
its entirety without obstructions whatsoever to the sidha..
Vacha:-How by sankalpa the yogin gets the sidhi of the elements is now explained.By
samyama of the gross and its jaya,the animaadi sidhi is obtained.
Anima:-the nature of an atom .The qualities of atom .
Laghuthwa or subtleness gives the yogin Mahima also.By becoming lightweight,he can
fly in air /sky as the dust of the grassseeds called Aisheeka.If greatness is little,one can go
upto villages,cities nearby and if great the entire gagana(sky)is its
measure(parimaana).By this yogin can achive any function perfectly and efficiently.By
laghuthwa and mahathwa,he can reach out and touch the moon with his own fingertip.
The willpower to withdraw the swaroopa from all the elemental forms that have
moorthy(manifestation) is described as “Praakaamyam ichaanabhighaatham”.When we
immerse(nimajjana) a big object in water and take it out(unmajjana),we feel the lack of
weight and weight (laghuthwa ,mahathwa) by displacement of water .this experience of
bliss(aananda)of taking the unmanifest amoorthaswaroopa and the manifest
moorthaswaroopa is enjoyed by yogins.They can do both .
Vasithwa etc are the winning of the subtle vishaya.The earth,the physical objects ,both
living and nonliving are gross objects made of the five elements.The elements have their
kaaranathanmathra ,and the paramaanu as their cause.Doing samyama on these subtle
forces and winning over is called vaseekaara or karyavaseekaara.This process is
vasithwa.
Isithwa is conquering the moolaprakrithi of all bhoothabhouthika(physical and
elements)and protection of the three vyuha of creation,sustainance and destruction
.Kaamaavasayithwa is satyasankalpa.The conquering of the artha of the guna is done by
yogin.By imagining(samkalpa)the artha(meaning)of each each is recreated by him/her for
the benefit of the entire humanity and universe .This is satyasamkalpa.Even poison can
be imagined as amritha and taken in by a yogin so that it becomes amritha for him.To
make one sakthi(energy)into another sakthy is called sakthiviparyasa.Like sun into moon
and koohoo into seenivaali.The sakthiviparyasa and padaarthaviparyaasa are different but
the yogins try to do it and to conquer the laws of the Parameswara .The jaathi,desa,kaala
,avasthaabheda etc of the padaartha(objects)and their differences are the sakthy of nature
and its laws.These are the ichasakthi of sakthi.These are tried to be changed by the yogin
by their icha ,and they try to control natural sakthy by artificial sakthy.The natural
sakthycan obey as well as disobey its own laws.The yogin try to experiment with these
laws.The ashta aiswarya of sakthy which is natural is obtained by yoga as well as by
artificial means.This dharma is here called abhighaatha.
(S:-The modern science is trying to control nature by artificial means slowly and
steadily )
Pathan:-46.Roopalaavanyabalavajrasamhananathwaani kaayasampath.
Vyas:-The shining light of personality which is seen by all alike,the beauty of
body,wonderful strength to withstand anything,and health which can suffer even the vajra
are the wealth of the body.
Vachas:-Even if struck by vajra,the hard and healthy body and organs do not get
injured.That type of beauty and health is the wealth of body.
Pathan:-47.Grahanaswaroopaasmithaanwayaarthavathwasamyamaadeendriyajaya:
Vyas:-The power of cognition(grahyasakthy)of the sabda etc is general and special.The
function of Indriya(sense organs0is grahana(cognition).The form of grahana is not its
general form alone.The general is grasped after the process of analysis of thought as
‘WHY and HOW”by sense organs and mind of the vishayavisesha(special subject).The
swaroopa is the samooha of the dravyendriya,formed as a result of the ayutha and
yuthasidha organs of different variety of saamanya and visesha ,by the sathwic intellect
which is revealed again(puna:prakaasaathmaka).
The third swaroopa of it is the Ahankaara with the sign(lakshana)of amamkaara.For that
saamanya(general)Indriya are visesha(special).The 4th swaroopa is
vyavasaayaahmaka.The guna with the behavioural patterns of light,kriya(function)and
sthithi(inertia)with co-operation(sahakaara)of the senses gets parinaama(evolution or
change).The 5th roopa is the purushaartha which follows the guna.In all the five sense
organs doing samyama in order,and conquering them ,the yogin conquer all the senses
and the body.
Vachas:-The yogin who has conquered the bhootha now conquers his own senses and
body.the conquering of Indriya is by grahana,swaroopa,asmitha,anwayaarthavathwa,and
the samyama of these.Grahana is the process of cognition.It observes the grahya(to be
known)as the cognizable by analysis .The power of cognition is general as well as
special.Only if we speak of the grahya(to be known) it becomes grahana(cognition).The
function of aalochana (observation and thought about something)is the changed form of
the object as a subject.Grahana or cognition is not possible by naked eye.But it is the
thanthra(method)of the external senses too.Mind functions both internally as well as
externally.That is why the examples of the blind and the deaf is mentioned.Their
cognitive powers are different.Mind cognizes both general and special since the
knowledge of the indriya as viseshavisaya also is thought about by it.The function of
mind is thus both general and special thought .The cognition thus obtained (grahana)is
the first form of indriya(senses).
The second is Ahamkara.It has the athma part of sathwa as well as the physical part of
sense organs.Its causality is reveals both the subject of the general with the form of laws
,as well as the special with its laws.Ahamkara is the cause of indriya.The indriya will be
like the ahamkara from which it originated.The ahamkara is the general form of Indriya
and this is the third form.The fourth form is the guna.Guna has two forms.
1.Vyavaseya 2.Vyavasaaya.Vyavaseya,based on the cognizing ability,creates the
elements of the physical world(bhoothabhouthika)as the five units or
thanmathra.Vyavasaaya ,as grahana(cognition)and based on cognition as ahamkaara
become the senses .
Pathan:-48.Thatho manajavithwam vikaranabhaava:pradhaanajayascha:
Vyas:-Manojava is the extreme speed or gathilaabha for the body.For the videha,the
independence of the body gives vikaranabhaava which is dependent on
kaaladesa(timespace).The vasithwa of the entire prakrithy is pradhaanajaya.The
Thisram(30)sidha with such pradhaanajaya are together called Madhupratheeka(the
symbols of honey).Bythe conquering of the five karana (organs of functions of body)one
can follow them .Their bhaava is vikarana(expansion in all directions in spacetime.).
Vachas:-Sidhi is by conquering the five elements and the sense organs.For the videha,the
function(karana)of the indriya is only Vikarana(expansion).It is beyond kaala and desa.
Desa means places like a specific region.For example Kashmeera etc.Kaala means time
like past,present ,future etc.Vishaya means sookshma,sthoola etc.The winning of all these
is the conquering of entire prakrithy and it is pradhanajaya.The sidha is called
Madhupratheeka by those who are scholars in yogasaasthra.In Indriyajaya,the Indriya do
vasya of their own vishaya.the vishaya are conquered by indriya .The pradhana etc are
their causes.The five elements as causes of indriya are conquered to get pradhanajaya.By
this they get manojava and become madhupratheeka.
(S:-The expanding universes beyond spacetime and the speed of mind faster than or equal
to lightrays is spoken of here.The 30 madhunaadi or rays of light in each sign of the
zodiac known as a unit or degree ,are the 30 madhupratheeka or sidha traveling in each of
the 30 rays of light compared to honey.The total number of 360 in a vritha(circle)and
their ½ units as 720 is mentioned in the vedic and astronomical as well as musical
treatises of India which was discussed in detail in my book “Raagachikitsa”.Vikarana
expansion of light in all diretions and its speed beyond spacetime and the speed of the
cognizing mind to equal that speed and to grasp it are explained beautifully.This is the
wealth of mind ).
Pathan:-49.Sathwapurushaanyathaakhyaathimaathrasya sarvabhaavaadhishtaathrithwam
Sarvam gnaathruthwam.
Vyas:-The budhisathwa devoid of all impurities of rajas and thamas,by its ultimate
vaisaaradya,gets the sarvabhaava of the sathwapurusha of anyathaakhyati which makes
the para function by vaseekaarasamgna.For the sarvathma guna are both vyavaseya and
vyavasaya.The sarvagnathwa or all knowing nature encompass both the loukika and
aloukika .By this yogin become visoka(sorrowless)and jyothishmathi(lightened mind)and
binds all weaknesses and tiredness and lives as vasi(attractive)to all.
Vachas:-Samyama which is the cause for the aiswarya(wealth)of gnaana(wisdom)and
karma(functions)By the direct perception of the former parampara of janma,and by the
sradha etc earned in this janma the yogin gets wisdom.For the sathwapurusha as
anyathaakhyaathi there is adhishtaana (position)of sarvabhaava and the
sarvagnathwa(know all).It is vaisaaradya due to lack of any impurities.The vaseekaara is
beyond it.Chithasthwa which floats on impurity of rajas and thamas is made free and
liberated from them by vasya ,and thus yogin get vasithwa.Thus gets the position of
sarvabhaava.This is revealed.Sarvaathmaanam means both vyavaseya and vyavasaya or
both jada and prakaasa.By that the kriya or charya is said.The method to learn
sarvagnaathruthwa in gnaana are of two kriya.
1.Vairagya which is famous among yogins
2.Swadhyaya of the yogins of the past and the experiences of one’s own.
By these two kriya done simultaneously the yogin is liberated from klesa of karmabandha
and become visoka (sorrowless).
Pathan:-50.Thadwairagyaadapi doshabeejakshaye kaivalyam
Vyas:-By klesakarmakshaya,the dharma of wisdom is revealed in sathwik intellect.I am
the aparinaami(changeless)sudhasathwa(pure sathwa)is known.In that virajya(the rajas
removed by vairagya)seeds of klesha are like burned seeds of saali rice,and do not sprout
again.In their pralaya,purusha do not have the thaapathraya.when all the guna are thus
made without any rebirth,purusha is having the ultimate gunavisesha of kaivalya.Thus
purusha is the chithsakthy itself which has attained the swaroopaprathishta.
Vachas:-After samyama ,vivekakhyathi happens.All purushartha are visualized in it by
samyama.Kaivalya is the effect of paravairagya.By lack of kleshakarma yogin gets
wisdom.The dharma of satya is wisdom.
Pathan:-51.Syaanyupanimanthrane samgasmayaakaranam punaranishtaprasamghath.
Vyas:-There are four bhoomika for the yogin.The first is Madhubhoomika.It is the state
of jyothi(light)which goes beyond the light of pragna,and obtained by continuous practice
of bhaavana.The second is the Rithambhara.The third is bhoothendriyajayi.It does
Rakshabhandha in everything ,and does sadhana of krithakrityatha(having satisfaction of
done everything).The fourth is the crossing beyond this state to get the chithaprathisarga
of eka.It has seven praanthabhoomipragna.
Those who attain and directly perceive Madhumathi, get the position of the Deva,and see
the purity of sathwa.In that position they say,:-“Wonderful!Here I enjoy all the beautiful
bhoga.This beautiful virgin,this rasaayana,this vaihaayasa which is free from old age and
death,this vehicle,this kalpa tree,this pure Mandakini,the sidha,rishi,great and obedient
Apsara,divine eye and ears,this body equivalent to vajra,I have aquired all these.Full
lifespan,enjoyments,endless and everyouthful position of Amara(deathless Deva),and
Devaanaam priya.”In this way,those who are given the name of Devaanaam priya(The
beloved of the Deva)the sangadosha (impurity due to sangha or
association)happens.They are digested by the severe coal of samsaara,and by the reversal
of the darkness of death and birth,they are covered.To those who are suffering by
kleshathimira(cataract of klesha)I have given the Yogapradeepa(the lamp of yoga).In the
funeral pyre there is the opposition of winds of vishaya in the yoni of desire.Those who
are cheated by the mrigathrishna of vishaya, doing aarohana on my power,and seeing
me,again makes the Athma ,the indhana(fuel)of fire of Samsaara.For them the
swasthi(peace and blessings)are just like a dream.Their fixed mind in the
worldlythings(vishaya) they mistake as Samadhi.Without sangham and smayam should
be the prayer of “Aham” to the deva.Smaya is fixed mind in the Athman’s possibility of
death and imagination of the death of Athma.Everyday expecting some chidra ,they do
efforts and actions to create prasaada(happiness/bliss) but creates more klesha by the
very same chidra like priya and apriya(love and hate).Therefore have fixity of mind in
avoiding sangha and smaya.That is to be imagined.Whatever is bhaavaneeya(imagined
and prayed for)that alone become artha(wealth and meaning)and face the artha.
Vachas:-For the yogin who do effort to get kaivalya ,the sidhi etc should be avoided and
sacrificed.The reason is spoken of.By getting a position (sthaana)one becomes a
sthaani.(the possessor of that position).Eg.Mahendra etc.When we start calling a person
with a title name,the smaya or love for that position and fear of losing it also are
created.This love for a name /position as title later on becomes problem for the person as
well as for the people.This we can see in the world.When a yogin is called Devaanaam
priya,the same happens.This is applicable for all the four yogic positions.The
unwillingness to sacrifice a position which was obtained by several years of sadhana ,the
habit of obstructing those people who try to reach that position,etc happen.This is so for
the position of Indra also.The gnaana of Jyothish,parachithagnana etc are also acts and
knowledge systems which make one attracted to them in this way.The
Madhumathi,rithambhara,bhoothendriyajayi,and parachithagnaana of sarvabhaavitha are
conquered one by one and have to be sacrificed one by one.By paravairagya one has to
cross such sidhi .The sangadosha to them should not happen.The sadhana become sadhya
only with effort of purusha.The Bhagavath,who is jeevanmuktha ,by chithaprathisarga on
the dead body,can recreate everything and is a paramasidha.The names like Madhumathi
etc are said for the yogins to understand and identify them,not to use as a title.
In the first kalpa of creation there was no doubt about the attainment of such positions for
Mahendra etc.By vasithwa of bhoothendriya,the third and by avoiding doubt of sangha by
paravairagya the second,Rithambara can be attained.Vaihaayasa is the gathi of
aakasa(travel in sky/space).The ability to freelytravel in sky and space ,and the
knowledge of the gathi or movement of all the celestial bodies like sun,moon,stars etc is
Vaihaayasa or Vikhaanasa.Akshaya(endless)ajara(always youthful)position is the
jeevanmukthy of the paramaBhaagavatha.The love for positions,and samgam with them
exist not only in worldly life but also in divine life and the yogin doing sadhana should
always be cautious of this possibility and never be mislead by love for sidhi.
(S:-It is noteworthy that the title Devaanaam piya was taken up by Emperor Asoka in
Indian history in 3rd century BC .And vaikhanasa is still a system of love and worship of
Vishnu in India.)
Pathan:-52.Kshanathath kramayo:samyamaadwivekajam gnaanam.
Vyas:-The dravya when broken down is paramaanu itself and it has ultimate attractive
power(paramaakarshaparyantha).In the same way one has to understand the kshana and
time.Just like a paramaanu moving from one position to another by time ,reach from
poorvadesa to utharadesa,the kshana in time also travels.The order of the kshana is
continuous and in order(krama).The vasthusamaahaara(groups of objects)is only the
order of paramaanu.In the groupings og intellect what we know as muhoortha,ahorathra
etc are also the order of several kshana.In the Khavally(kha=spacetime or
aakaasa.Vally=group ,tendril)which is vasthusoonya(without any object)intellect cannot
measure time.time is immeasurable .The ratio of sabda and meaning is for the earthly
people as the form of vasthu(objects).
From the kshana,based on order ,the object falls.Order is the inner athman of kshana.The
yogins who know time(kaalavith)call it kaala or time.Two kshana do not occur
simultaneously .Poorva and Uthara and the time in between (anantharya) is called its
krama or order.Intellect knows it as the present kshana,the past kshana and the future
kshana.It is not a group of kshana ,but three positions of the same kshana.The evolution
of past(poorva)kshana is the present(varthamaana)kshana and its parinaama is future
kshana.With just one kshana ,due to its three positions we find several changes or
evolutions happening in the world.All dharma are in that one kshana.The kshana,its
order,its samyama.This is what you mean by sakshathkarana or direct perception.This
gnaana come only from wisdom.
Vachas:-Samyama is sarvagnatha.Knowing everything is sarvagnatha.It is ,by definition
knowing or enjoying all vyanjana (articles/the letters other than swara)with one unit of
time.If all objects are completely swallowed there is nothing more to swallow,and
nothing more to enjoy or know.This is compared to the sarvasabdagnaana .samyama is
the sadhana for the attainment of this wisdom of knowing all.Vivekajagnaanam or
knowledge of wisdom is kshana,their order and their samyama.
Kshana is then explained as a padaartha.When we fragment a stone again and again a
state of nondivisibility of its units happen and that unit is called a paramaanu.The stone
is thus a samooha of paramaanu.The greatness and low nature of an object is in the guna
of theparamaanu .The same way one has to know kshana as unit of time.Paramaanu is
unit of dravya and kshana is unit of time.
Poorvaaparabhaagavikalakaalakalethi yaavath-everything is kshana only.Everything is
the different seen forms of kshana only.Desa(space) is paramaanu and kaala is
kshana.Therefore one can cross over space with paramaanu and kaala and its krama with
kshana .It is by knowing the flow of krama(order)by the kramapadaartha(object with
order)that the mind cross over the limitations of desakaala(spacetime).Krama is the
kshana itself.(The order and the kshana are same).This order is not absolute truth ,but
imaginary is known by wisdom.The samaahaara of kshana as day and
night,year,yuga,kalpa etc are thought of as yugapad(simultaneous).But the moment we
know the dharma or law of kshana that two kshana cannot happen
yugapad(simultaneously) the previous thought or knowledge become relative.All the
kshanasammahaara hasthen become illusory .The kshana,their krama and the flow of
kshana also is known as relative truth or untruth.The common people without the
natural(naisargika)intellect called Prathibha see different things in different kshana and
by this vyuthaana of braanthidarsana thinks the division of time is truth.This vikalpa is
based on the division of it into past ,present and future.(last year,coming
year,day,night etc are all based on the division of time ,and the time is indivisible!)The
case is the order.Order like kshana is not dual.The old order,today’s order is not existing
at all.In order or in kshana there is no duality.Therefore in time also there is no
duality.Whatever existed ,still exists and will exist forever.In this way,samyama of
everything and every duality is done by thrikaalagnaana experienced in a kshana and in
every kshana.This is what is meant by sarvagnatha.(all knowing wisdom).
(S:-This is the kaalaswaroopa of the Samkhyayoga.This is also explained from the
knowers of Jadavaignaanika .The paramaanu of kanaada,the kshana of time of the
kapilasamkhya,the Samadhi of yogin’s chitha where these are synthesized by samyama
are seen very clearly.Thus the three darsana are unified.The modern
chemistry,physics,biology ,astrophysics also explain this in modern times .The origin of
time and the arrows of time of Stephan Hawking is to be compared to the
thrikaalagnaana explained here.)
Pathan:-53.Jaathilakshana desairanyathaanavachedaathulyayosthatha:
Vyasa:-Its special vishaya is explained in a concised form.What is called jaathibheda
is,the similarity seen due to equal signs (lakshana)of one particular desa(place/space)to
show the difference of different desa and the objects born there,the terms
Gouri,Vadava(the white,the northern etc )are used.In the same desa and its
jaathi(races)the lakshana are to show the otherness(anyathwa).In the vision of the
time(kaala)Gouri just means Swasthi(auspicious).Like Swasthimathi Gouri.
When two amlaka fruits are taken,in their similarity there is difference in different
desa/places.This was born first ,and this was born later cannot be said of two amlaki
fruits from two places.Thus the prior and next krama or order is impossible to
determine.Similarly,to say that this particular space/place was first created ,and this one
next also is impossible to determine.But one can say without doubt,that these were
present earlier and will happen in future also(Bhavithavya).Because of this nature of
predictive science,human beings have a special prathipathy(liking )for the knowledge of
wisdom.
The desa with the earlier aamlaka and its coexistent kshana(timeunit),is different from the
desa with the later aamlaka fruit with its coexistent kshana.Therefore,the people in the
respective desa are able to enjoy the amlaka fruit and its coexistent kshana or time unit
associated with.And they think that it is different from the amlaka of another place and
time.Thus an otherness(anyathwa)and a cause for that otherness ,and lakshana for it are
imagined by the intellect of human beings.But,all objects and all desa being only
paramaanu and are alike and similar,by direct perception of the earlier paramaanu with
its desa ,the paramaanu of the later time and another desa as the repetition of cyclical
occurrence is seen by the yogin.Thus all the experiences of all the desa and time and all
the riches are same and with no otherness (anyathwa) and this ekathwa is experienced by
only the yogin and not by others.The illusion of jaathibheda of all objects with form is
due to the difference in time and space and once this secret of this manyness is
known,once the secret of the paramaanu and kshana (desakaalarahasya)is known ,the
cause of difference even is lost for the yogin.He/she alone knows the ekathwa
(oneness)and lack of jaathibheda.This is explained by Vaarshaganya.
Vachas:-Sarvagnatha is the all encompassinfg knowledge of wisdom.Its special vishaya
are explained.For the worldly people the otherness etc as differences do occur.And this is
what is meant by jaathibheda .the differences indesa,time,lakshana,lakshanabheda,gothwa
etc are increasing day by day in the worldly life.(S:-This is what is chaos in modern
astrophysical terms)In two amlaki fruits,the amlakithwa is equal.The
shape like spherical etc is equal.The taste is equal.thus there are several similarities
between them.One is obtained from the eastern desa(poorvadesa)and the other from
utharadesa.(north).Which was firstborn and which was secondborn?This order is tried to
be determined by the learned and by the scholars.Even the scholars who know the three
pramaana,are unable to determine this,simply because of their illusion of the
consciousness of otherness(anyathwabodha).This makes the scholars different from a
yogin who knows the ekathwa.The yogin is sarvagna.The scholar is not,due to the feeling
of otherness.
How is the knowledge derived from kshana,its krama and its samyama is compared to the
knowledge of the amlaki fruit?The answer is:-When we say ,poorvaamlaki,it means an
amlaki fruit originated in a past desa or in the east.It denotes a particular time and
space.(S:-This is also pertinent for the human beings ).For the object called amlaki(or
man)that kshana and that desa (spacetime)is experienced as one.The entire world of
different objects are as a result of continuous evolution of the spacetime (spacetime
continuum).When we say uthara amlaki,we denote the same object with same signs,but in
a different desa and time.(north and later time).There is only difference in spacetime but
no difference in the object amlaki.(This is true of human beings as well).Human beings
project difference in amlaki (as well as in humans)by the experience of difference of
swadesha(my desa)and time(present ). The concepts like my and another desa and my
time and another’s time(timespace differences)are projections of human mind.The unit of
time kshana and the unit of space paramaanu are same because paramanu is only the
roopaparinaama of kshana.The experience of this happeningin a person in a spacetime
kshana is called gnaana.The difference of experiences of spacetime,its order etc are eka
for a samyami and aneka for a common person.It is not because of parinaama of
spacetime but because of the imagination done by the intellect.In a state of total
samyama,where no object exists,the experience of anyadesa,swadesha ,present ,past etc
as otherness does not exist.And no reason or cause for occurrence of such otherness
either.When the worldly intellect tries to measure something which is unapproachable by
human intellect,the intellectual debates ,differences of opinions,and differences of
experiments etc create more and more differences and otherness.Thus otherness and
separatisms increase.The ekathwa which is approachable to the yogabudhi alone,is
due to samyama.That alone is sarvagnathwa of absolute adwaitha.
Pathan:-54.Thaarakam sarvavishayam sarvathaavishayam akramam chethi
Vivekajam gnanam
Vyas:-Thaarakam is thay which is awakened (uthaanam)from ones own
prathibha(swaprathibha)and advised.In it the knowledge of everything resides.But it is
beyond everything and is also the gnaana beyond all vishaya.It is beyond and
before(atheetha) all the vishaya of the past,present and future and all the synonyms of
all,and is by every way ,beyond gnaana(gnaanaatheetha).It is situated in just one kshana
,and crosses everything ,and is beyond every time and which cognizes everything and
beyond everything.(S:-A revelation which reveals everything and beyond in just one
kshana).Therefore the gnaana of wisdom is perfect.With just a small part of it one can
know madhumathy,yogapradeepa etc and reach the endstage of yoga.
Vachas:-The lakshana of gnaana of wisdom is explained.Thaaraka is that which goes
beyond everything else.Vivekajam gnaanam is the goal.The rest of the soothra is its
lakshana.The thaarakam is that which makes us cross the ocean of samsaara.It takes us
beyond every vishaya ,that is perceived by prathibha.Paryaya is another vishaya .It gives
knowledge of all vishaya and its opposite vishaya too.Thus vivekajagnaanam is
paripoorna or perfect .The sabda like kwachith,kinchith,kathanchith,kadaachith etc are
not seen in it.There is no ignorance in it.Sampragnaatha is only a tiny part of it.Which is
beginning(upakrama)and which is last breath was said with Madhumathi.Madhu is the
pragna called rithambhara.Because of its blissful experience.With which one
rises(aarohana)in the praasada(palace tower)of pragna (1.4.commentary)is
Madhumathi..Sampragnaatha is meant by yogapradeepa.
At the end of these two sidhi,one crosses the pranthabhoomi of the seven pragna.That is
why it is the Thaarakam.Even with a small part of it,like yogapradeepa(lamp of yoga or
sampragnaatha)one gets thaarakathwa.
(S:-Thaarakam is also the synonym for a star cluster.And the knowledge beyond them is
called thaarakam.By a small part of it,one gets the knowledge of the stellar worlds in
sampragnaathasamadhi.The gnaana which is beyond sampragnaatha is
asampragnaatha.That is the gnaana of wisdom.It is thaarakaBrahma.The first born ,the
Pranava beyond all sounds and words and knowledge.)
Pathan:-Sathwapurushayo:sudhisamye kaivalyam ithi.
Vyas:-The Budhisathwa with no impurities of rajas and thamas become the cause for all
klesha to be burned and confers the right of anyathaapratheethi alone.This is by
attainment of purity of intellect.In the purusha’s history ,therefore,purity is the absence of
bhoga.Kaivalya happens in this state.By partaking in the wisdom of Iswara,the yogin gets
Iswarasthaana(position of Iswara).Those who get the aiswarya of gnaana ,by sathwasudhi
,in samadhi,cross over everything (upakraantha)and they are called kraanthadarsi ,who
perceive everything.By gnaana ,the lack of vision(adarsana)is gone.Once this happens no
more klesha occur.By the lack of klesha ,lack of karmavipaaka happen.Because of the
right of the history(charithaadhikaara),in this state ,guna are not there in purusha.He is
Nirguna.In that purusha is kaivalya.Purusha is seen as the swaroopamaathra(own form
alone)as jyothi,pure and kevala(absolute).
Vachas:-By series ,the cause of kaivalya is samyama with the vibhoothi .The soothra is
introduced to say that the sadhana for direct kaivalya is the gnaana of
sathwapurushaanyatha.For Iswara,the gnaana,and ktiyaasakthy,wisdom,the vibhoothi of
it,etc does not happen one by one dependent upon the other.The vibhoothi are not
dependent.Even the kaivalya is not of any use for Iswara.This is because of the extreme
purity of sathwa.Even the guna like sathwa are lakshana of bhootha(elements).In the
causeless and absolute kaivalya there are no vibhoothi or guna etc.That gnaana is even
beyond thw wisdom .The order and series ,said before is just for informal teaching and
understanding.None of these are important in kaivalya.The only important thing is the
khyaathi of paramaartha(the ultimate ).Gnaana means prasamkhyaana.
Athraantharamgaani amgaani parinaamaa prapanchithaa:
Samyamaad bhoothi samyogasthaasu gnaanam vivekajam.
Thus ends the Thathwavaisaaradi of Vachaspathimisra of yogasoothrabhaashya ,third
paada,vibhoothipaada.
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