yogasothra part 5

KAIVALYAPAADA

Pathan:-1.Janmoushadhimanthrathapa:samaadhijaa:sidhaya:

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

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

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

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

therefore called samadhijam.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

sidhi.This itself is of two types.

1.Rasaayanopayoga by Mandavyamuni

2.Rasopayoga by Vindhyavaasin

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

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

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

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

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

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

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

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

Pathan:-2.Jaathyantharaparinaama:prakrityaapooraath

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

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

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

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

filled(aapooranam)depending upon the dharma etc.

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

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

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

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

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

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

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

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

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

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

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

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

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

understood.(Prodhwajjwaalaasahasrasamaalimgithagaganamandalathwam).From the

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

is thus understood.

Pathan:-3.Nimithamaprayojakam prakritheenaam varanabhedhasthu

Thatha:kshethrikavath.

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

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

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

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

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

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

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

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

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

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

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

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

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

other)it has no use.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Pathan:-4.Nirmaanachithaanyasmithaamaathraath

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

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

chitha.

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

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

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

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

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

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

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

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

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

opinion)is attained with asmithaamathra.

Pathan:-5.Pravrithibhede prayojakam chithamekamanekeshaam.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

of an entire community,nation and world.

Ekasthu prabhusakthyaa vai bahudhaa bhavatheeswara:

Boothwaa yasmaathu bahudhaa bhavathyeka:punasthu sa:

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

Ekadhaa sa dwidhaa chaiva thridhaa cha bahudhaa puna:

Yogeeswara:sareeraani karothy vikarothy cha

Praapnuyaaadwishayaan kaischith kaischidugram thapaschareth

Samharescha punasthaani suryo rashmiganaaniva(Vayupu.66.152)

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

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

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

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

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

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

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

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

benefit of community is also mentioned.)

Pathan:-6.Thathra dhyaanajamanaasayam.

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

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

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

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

dualities.

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

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

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

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

ideology are different from that of other chitha).

Pathan:-7.Karmaasuklaakrishnam yoginasthrividhamithareshaam

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

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

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

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

others and is involved with internal functions dependent on external

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

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

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

obtained.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

positions are the four varna and their functions.

Pathan:- 8.Thathasthadwipaakaanugunaanaamevaabhivyakthirvaasanaanaam.

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

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

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

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

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

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

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

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

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

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

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

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

his/her jaathi and the chathushpadasthaana is given accordingly .

Pathan:-9.Jaathidesakaalavyavahithaanaamapyaanantharyasmrithi-

Samskaarayorekaroopathwaath

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

functioning of karmaasaya .

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

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

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

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

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

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

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

humanity.

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

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

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

knowledge making a new karmaasaya and used for posterity) .

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

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

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

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

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

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

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

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

in the eternal truth which is beyond all these?

Pathan:-10.Thaasaamanaadithwam chaasisho nithyathwaath.

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

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

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

of past janmaas are remaining as vaasana .

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

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

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

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

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

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

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

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

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

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

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

water and he can dry it up by drinking.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

in opposite way.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

lack of it is not logical .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

examples quoted are the dandka forest etc.

Pathan:-11.Hethuphalaasrayaalambanai:samgriheethathwaadeshaam abhaave

Thadabhaava:

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

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

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

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

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

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

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

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

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

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

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

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

absent.

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

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

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

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

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

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

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

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

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

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

Pathan:-12.Atheethaanaagatham swaroopatho asthi adhwabhedaadharmaanaam.

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

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

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

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

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

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

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

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

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

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

future.But they cannot create the apoorva.

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

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

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

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

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

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

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

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

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

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

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

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

manifested.

Pathan:-13.The vyakthasookshmaa:gunaathmaana:

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

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

say:-

Gunaanaam paramam roopam na drishtipatham ichathi

Yathu drishtipatham praaptham thanmaayeva suthuchakam.

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

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

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

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

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

vaayupuraana(53.120)says:Vaiswaroopyaatha pradhaanasya parinaamoyamadbhudha:”

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

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

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

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

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

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

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

maayaavi).

Pathan:-14.Parinaamaikathwaadwasthu thathwam

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

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

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

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

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

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

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

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

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

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

maahathmya visualise and create vasthuswaroopa and negate it too.

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

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

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

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

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

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

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

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

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

cognition of sabda.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

answer was “Kalpitham”:-

Sahopalambamaniyamaadabhedo neelathadwiyo:

Bhedascha braanthivignaanairdrisyethendaavivaadwaye.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

nyaaya (logic) alone all this is explained.

Pathan:-15.Vasthusamye chithabhedaathayorvibhaktha:panthaa:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

meaning).

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

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

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

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

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

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

way useful to each.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

the chitha.

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

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

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

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

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

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

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

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

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

objects.

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

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

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

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

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

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

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

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

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

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

Pathan:- 17.Thaduparaagaapekshithwaachithasya vasthugnaathaagnaatham.

18.Sadaa gnaathaasrithavrithayasthath prabho: purushasyaaparinaamithwaath.

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

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

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

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

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

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

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

aparinaami nature of purusha .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

not very common for all.)

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

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

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

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

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

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

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

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

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

known by mind.

Pathan:- 19.Na thathwaabhaasam drisyathwaath.

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

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

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

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

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

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

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

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

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

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

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

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

intellect.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Pathan:- 20.Ekasamaye cha ubhayaanavadhaaranam.

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

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

to the kriya performed.

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

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

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

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

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

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

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

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

together in one kshana( Ekasmin kshana:)

Bhoothiryeshaam kriyaasaiva

Kaarakamm saiva chochyathe

Is the view of vainaasika

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

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

Both are known at the same kshana by chita

Pathan:- 21 Chithaantharadrishye budhibudherathiprasangha :smrithisamkarascha:

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

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

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

Syaanmathi:swarasanirudham chitham chithantharena samanantharena grihyatha:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

discussed and proved these.

Pathan:- 22 . Chitheraprathisamkramaayaasthadhaakaaraapathou swabudhisamvedanam.

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

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

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

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

Na paathaalam na cha vivaram gireenaam

Naivaandhakaaram kukshayo nodatheenaam

Guhaa yasyaam nihitham Brahmasaaswatham

Budhivrithimavisishtaam kavayo vedayanthe

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

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

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

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

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

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

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

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

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

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

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

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

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

seer is not different from chitha.

Abhinno api hi budhyaathmaa

Viparyaaseethadarsanai:

Grahyagraahakasamvithi

Bhedavaan iva lakshyathe

Pathan:- 23 Drashtu drisyoparaktham chitham sarvaaartham

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

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

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

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

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

called the sarvartha or sarvaarthasaadhaka.

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

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

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

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

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

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

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

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

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

state.

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

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

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

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

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

of sympathy for a yogin .

Pathan:- 24. Thathasamkhyeyavaasanaabhichithramapi paraartham

Samhathyakaarithwaath

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

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

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

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

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

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

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

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

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

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

sarvam(everything) as oneself for others .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Pathan:-25 Viseshadarshina Athmabhaavabhaavanaavinivrithy.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

experts in them,even praghya or athmabhaavabhaavana is controlled in

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

Pathan:- 26 Thada vivekanimnam kaivalyapraagbhaaram chitham

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

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

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

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

Pathanj:-27 Thachidreshu pratyayaantharaani samskaarebhya:

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

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

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

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

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

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

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

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

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

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

poorvasamskaarabeeja is the past samsaarabeeja which have been weakened but not

totally burned.That is why it is again sprouting.

Pathan:-28.Haanameshaam klesavad uktham.

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

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

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

sprout the seeds of avidya again.

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

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

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

discontinuous the samskara of vyuthana happen.When vyuthanasamskara is totally

controlled vivekasamskara flow continuously.therefore nirodhasamskara is the upaaya

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

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

having qualification or right to give advice on Athmagnaanavishaya)

Pathan:- 29.Prasamkhyaane api kuseedasya sarvathaa

Vivekakhyaathe dharmamegha:Samadhi:

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

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

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

sprouting.This state is called the Samadhi ,Dharmamegha.

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

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

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

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

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

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

dharmamegha.In that upaasana vivekakhyathi happens.

Pathan:- 30 .Thatha :klesanivrithy:

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

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

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

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

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

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

about this as “Veetharaagajanmaadarsanaath”(Nyayasoothra 3.1.25).

Pathan:-31 Thadaa sarvaavaranamalaapethasya gnaanasyaananthyaa gneyamalpam.

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

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

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

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

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

Aranyaka says:

Andho manimavidhyathamanguliraavayath

Agreevastham pratyamunjathamajihuo abhyapoojayath.

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

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

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

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

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

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

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

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

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

wisdom.

Pathan:- 32.Thatha:krithaarthaanaam parinaamakramasamapthirgunaanaam.

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

ends.

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

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

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

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

anymore.

Pathan:- 33.Kshanaprathiyogi parinaamaaparaanthanigrahya:krama:

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

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

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

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

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

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

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

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

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

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

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

Why is it so ?

Asthi prasna ekaanthavachaneeya :-

Why does all that is born die ?

Om bho ithi.

Why do people take birth after death ?

By the divided vachaneeya.

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

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

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

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

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

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

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

explained now..

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

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

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

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

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

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

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

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

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

and intermediate (sookshmathama,sookshma

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

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

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

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

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

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

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

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

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

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

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

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

is already an evolved one.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Pathan:- 34 Purushaarthasoonyaanaam gunaanaam prathiprasava:kaivalyam

Swroppaprathishtaa vaa chithisakthirithi.

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

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

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

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

permanent position and that is kaivalya.

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

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

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

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

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

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

chithisakthi.

Mukthyarhachithamparalokameyagnasidhayo dharmaghana:Samadhi:

Dwayi cha mukthi :prathipaadithaasmin paade prasmghaadapichaanyaduktham (1)

Nidaanam thaapaanumudithamaya thaapaascha kathithaa:

Sahaamgairashtaabhir vihithamiha yogadwayam api.

Kritho muktheradwhaa gunapurushabheda:sphutatharo

Viviktham kaivalyam parigalithathaapaa chithirasou

Thus end the Thathwavaisaaradi of Vachaspathimisra on the Yogasoothrabhashya ,the

fourth paada named kaivalyapaada.
































REFERENCES

1 Yoga in Mahabharatha .John Brockington. Ch 1 pp 15.Yoga ,the Indian

tradition.2003.Ed Ian Whicher &David Carpenter Routledge Curzon 2003.

2.Ibid pp 21

3.Krishna ,Karunyasindho .Dr Suvarna Nalapat .D C Books Kottayam

4.Ref No 1.pp 85 .Yoga and the luminous .Christopher Lee Chapple

5.Souvarnam .Commentary to Bhagavad geetha.Dr Suvarna Nalapat Kurukshetra

prakaasan 2000

6.Brahmasindhu .Commentary to Brahmasoothra. D C B ooks .Dr Suvarna nalapat 2006

7.Olle Quarnstorm ch 7 .Loosing one’s mind and becoming enlightened pp 136-137 ref

1.

8.A.K.Majumdar .Chalukyas of Gujrat .A survey of history and culture n Gujrat from

middle of 10th to 13th century.Bombay Bharatheeya vidyabhavan pp 294 .1956.

9.White .The alchemical body pp9-10 ,117-119 .1996.

10.Buhler .The life of Hemachandra Acharya pp20-21 ,46,57.

11.G.w Briggs .Goraknath and the Kaanphata yogis .Motial Banarasidas .1973 pp 72 No

1.

12.Ref No 7. pp 138

13.Johnson M. The body in the mind. The bodily basis of meaning ,imagination and

reason. Chicago uty .Uty of Chicago press 1987.

14.Glen Alexander Hayes ch 9. Ref 1.pp 175
15.Eliade .Yoga :Immortality and freedom .Princeton uty books.1958.pp 270-318

16.David Gordon White Ref 9. The alchemical body .Sidha traditions in medieval India

Chicago uty press 1996

17.Lakoff G ,Johnson M.Metaphors we live by .Chicago uty press 1980 pp25

18.Dr J.M.Honig Berger .Thirtyfive years in the east.London 1852 pp 125.

19.Bharatheeyadarsanam Dr s Radhakrishnan Pravesakam pp11 .Mathrubhoomi

publication.

20.R.G.Bhandarkar .Bombay Gazetter vol 1 part 2 pp141.

21 Mircia Eliade .Patanjali and Yoga pp201-202 1969 New york

22.Mahabhaaratham chapters – Mokshadharma,Bhagavad Geetha and

Sanathsujaatheeya

23.Four chapters on freedom .Commentary on yogasuthra of Pathanjali. Lectures

delivered by Swami Styananda Saraswathy.Bihar school of yoga.Munger Bihar.3rd ed

1989.

24.Pathanjali’s remarks on Anga .James W.Benson .Oxford uty press 1990.

25.Soonyasampaadane .The Veerasaivavachana of 12th century.Sri sivagnaanaprasadi

Mahadevayya.vol 1.Trans .D.A.Shanker .Jagadguru sri sivarathreeswaragranthasaala

Mysore.July 2001.

26.Paathanjalayogadarsana .Thathwaisaaradeesamvalithavyaasabhaashyasametham

.Bhaaratheeya vidyaaprakaasan .Panchaganghaaghat .Vaaraanasi .Ed Panditha Sri

Ramasankara Bhattacharyan .Mudraka:Gorisankara press.Madhyameswara.Vaaraanasi

.8th June 1966.

27.Paathanjalayogadarsanam .Saadhaaranaa Hindi bhaashaateekaasahitham Harikrishna

Daasa Goyandhakaa Geethaa press.Gorakhpur.16 .June 1982.