SANATANA DHARMA , HINDUISM EXHUMED AND RESURRECTED, PART 64 - CAPT AJIT VADAKAYIL

THIS POST IS A CONTINUATION OF PART 63, BELOW-

http://ajitvadakayil.blogspot.in/2016/08/sanatana-dharma-hinduism-exhumed-and_9.html

NONE OF THE SO CALLED ANCIENT CIVILIZATIONS OF THE PLANET HAVE LEFT BEHIND ANYTHING OF CEREBRAL VALUE IN WRITING-- ABSOLUTELY  NOTHING !!     

80% OF OUR VEDAS ( SAMHITAS/ BRAHMANAS/ ARANYAKAS/ UPANSIHADS) HAVE BEEN STOLEN / DESTROYED BY THE WHITE INVADER.    

THE JEALOUS WHITE MAN  POST DATED OUR ANCIENT WORKS PENNED DOWN IN 5000 BC,   TO SUIT THEIR UNDERSTANDING OF BIG BANG DATED AT A RIDICULOUS 4004 BC.    

IN THIS INTERNET AGE, IT IS PAY BACK TIME !   

THE WORLD SHALL KNOW THE GLORY OF ANCIENT INDIA  !! 

CHECK OUT THE SOUND OF  PATANJALIs YOGA SUTRAS PENNED DOWN 7000 YEARS AGO, WHEN THE REST OF THE WORLD WERE RUNNING AROUND NAKED DOING GRUNT GRUNT

http://ajitvadakayil.blogspot.in/2015/01/yoga-only-complete-exercise.html

http://ajitvadakayil.blogspot.in/2015/01/yoga-only-complete-exercise-part-2-capt.html

CHAPTER I-  SAMADHI PADA-   CONTEMPLATION

atha yoganushasanam

yogashchittavrittinirodhah

tada drashtuh svaroope avasthanam

vrittisaroopyam itaratra

vrittayah pangchatayyah klishta aklishtah

pramannaviparyayavikalpanidrasmritayah

pratyakshanumanagamah pramanani

viparyayo mithyajnanam atadroopapratishtham

shabdajnaananupati vastushoonyo vikalpah

abhavapratyayalambana vrittirnidra

anubhootavishayasanpramoshah smritih

abhyasavairagyabhyan tannirodhah

tatra sthitau yatno abhyasah

sa tu dirghakalanairantaryasatkarasevito dridha-bhoomih

drishtanushravikavishayavitrishnnasy vashikarasamjna vairagyam

tatparan purushakhyatergunnavaitrishnyam

vitarkavicharanandasmitaroopanugamatsanprajnatah

viramapratyayabhyasapoorvah sanskarashesho anyah

bhavapratyayo videhaprakritilayanam

shraddhaviryasmritisamadhiprajnapoorvaka itaresham

tivrasanveganam aasannah

mridumadhyadhimatratvat tatopi visheshah

eeshvarapranidhanad va

kleshakarmavipakashayairaparamrishtah purushavishesh eeshvarah

tatra niratishayan sarvajntvabijam

sa poorvesham api guruh kalenanavachchhedat

tasya vachakah prannavah

tajjapastadarthabhavanam

tatah pratyakchetanadhigamopyantarayabhavashch

vyadhistyanasanshayapramadalasyaviratibhrantidarshanalabdhabhoomikatvanavasthitatvanichittavikshepastentarayah

duhkhadaurmanasyanggamejayatvashvasaprashvaavikshepasahabhuvah

tatpratishedhartham ekatattvabhyasah

maitreekarunamuditopekshanansukhaduhkhapunyapunyavishayananbhavanatashchittaprasadanam

prachchhardanavidharanabhyan va prannasya

vishayavati va pravrittirutpanna manasah sthitinibandhini

vishoka va jyotishmati

vitaragavishayan va chittam

svapnanidrajnanalambanan va

yathabhimatadhyanad va

paramanu paramamahattvantosya vashikarah

ksheennavritterabhijatasyevmanergrahitrigrahannagrahyeshutatsthatadangjanatasamapattih

tatra shabdarthajnanavikalpaih sankeerna savitarka samapattih

smritiparishuddhausvaroopashoonyevarthamatranirbhasa nirvitarka

etayaiva savichara nirvichara cha sookshmavishaya vyakhyata

sookshmavishayatvan chalinggaparyavasanam

ta eva sabijah samadhih

nirvicharavaisharadye adhyatmaprasadah

rtanbhara tatr prajna

shrutanumanaprajnabhyam anyavishayaa vishesharthatvat

tajjah sanskaro nyasanskarapratibandhi

tasyapi nirodhe sarvanirodhannirbijah samadhih

CHAPTER II - SADHANA PADA-- PRACTISE

tapahsvadhyayeshvarapranidhanani kriyayogah

samadhibhavanarthah kleshatanookaranarthashch

avidyasmitaragadveshabhiniveshah kleshaah

avidya kshetram uttareshanprasuptatanuvichchhinnodaranam

anityashuchiduhkhanatmasunityashuchisukhatmakhyatiravidya

drigdarshanashaktyorekatmatevasmita

sukhanushayi raagah

duhkhanushayi dveshah

svarasavahi vidushopi tatharoodho bhiniveshah

te pratiprasavaheyah sookshmah

dhyanaheyastadvrittayah

kleshamoolah karmashayodrishtadrishtajanmavedaniyah

sati moole tadvipako jatyayurbhogah

te hladaparitapafalah punyapunyahetutvat

parinamatapasanskaraduhkhairgunnavritti -virodhaccha duhkham eva sarvan vivekinah

heyan duhkham anagatam

drashtridrishyayoh sanyogo heyahetuh

prakashakriyasthitishilan bhootendriyatmakanbhogapavargarthan drishyam

visheshavisheshalinggamatralinggani gunnaparvani

drashta drishimatrah shuddhopi pratyayanupashyah

tadarth eva drishyasyatma

kritarthan prati nashtam apyanashtantadanyasadharannatvat

svasvamishaktyoh svaroopopalabdhihetuh sanyogah

tasya heturavidya

tadabhavat sanyogabhavo hanan taddrisheh kaivalyam

vivekakhyatiraviplava hanopayah

tasya saptadhaa prantabhoomih prajna

yogangganushthanad ashuddhikshaye jnanadiptira vivekakhyateh

yamaniyamasanapranayamapratyaharadharanadhyanasamadhayo-a-shtava anggani

ahinsasatyasteyabrahmacharyaparigraha yamah

jatideshakalasamayanavachchhinnahsarvabhauma mahavratam

shauchasantoshatapahsvadhyayeshvarapranidhanani niyamah

vitarkabadhane pratipakshabhavanam

vitarkaa hinsadayah kritakaritanumoditalobhakrodhamohapoorvakamridumadhyadhimatra duhkhajnananantafala itipratipakshabhavanam

ahimsapratishthayam tatsannidhau vairatyagah

satyapratishthayam kriyafalashrayatvam

asteyapratishthayam sarvaratnopasthanam

brahmacharyapratishthayam viryalabhah

aparigrahasthairye janmakathantasanbodhah

shauchat svanggajugupsa parairasansargah

sattvashuddhisaumanasyaikagryendriyajayatmadarshanayojnatvani cha

santoshad anuttamah sukhalabhah

kayendriyasiddhirashuddhikshayat tapasah

svadhyayad ishtadevatasanprayogah

samadhisiddhirishvarapranidhanat

sthirasukham aasanam

prayatnashaithilyanantasamapattibhyam

tato dvandvanabhighatah

tasmin sati shvasaprashvasayorgativichchhedah pranayamah

bahyabhyantarastambhavrittihdeshakalasankhyabhih paridrishto dirghasookshmah

bahyabhyantaravishayakshepi chaturthah

dharanasu ch yojnata manasah

svasvavishayasanprayoge chittasy svaroopanukarivendriyanan pratyaharah

CHAPTER III – VIBHOOTI PADA - MANIFESTATION

deshabandhashchittasya dharana

tatra pratyayaikatanata dhyanam

tad evarthamatranirbhasan svaroopashoonyam iva samadhih

trayam ekatra sanyamah

tajjayat prajnaalokah

tasya bhoomishu viniyogah

trayam antaranggan poorvebhyah

tad api bahiranggan nirbijasy

vyutthananirodhasanskarayorabhibhavapradurbhavaunirodhakshannachittanvayo nirodhaparinamah

tasya prashantavahita sanskarat

sarvarthataikagratayoh

kshayodayau chittasyasamadhiparinamah

tatah punah shantoditau tulyapratyayauchittasyaikagrataparinamah

etena bhootendriyeshu dharmalakshanavasthaparinama vyakhyatah

shantoditavyapadeshyadharmanupati dharmi

kramanyatvan parinamanyatve hetuh

parinamatrayasanyamadatitanagatajnanam

shabdarthapratyayanam itaretaradhyasat sankarahtatpravibhagasanyamat sarvabhootarutajnanam

sanskarasakshatkaranat poorvajatijnanam

pratyayasy parachittajnanam

na cha tat salambanan,tasyavishayibhootatvat

kayaroopasanyamat tadgrahyashaktistambhe chakshuhprakashasanprayogentardhanam

etena shabdadyantardhanamuktam

sopakraman nirupakraman cha karma tatsanyamad aparantajnanam,

arishtebhyo va

maitryadishu balani

baleshu hastibaladini

pravrittyalokanyasat sookshmavyavahitaviprakrishtajnanam

bhuvanajnanan soorye sanyamat

chandre taravyoohajnanam

dhruve tadgatijnanam

nabhichakre kayavyoohajnanam

kanthakoope kshutpipasanivrittih

koormanadyan sthairyam

moordhajyotishi siddhadarshanam

pratibhad va sarvam

hridaye chittasanvit

sattvapurushayoratyantasankeernnayohpratyayavishesho bhogah pararthatvat

svarthasanyamat purushajnanam

tatah pratibhashravannavedanadarshasvadavarta jayante

te samadhavupasargaa vyutthane siddhayah

bandhakarannashaithilyat pracharasanvedanach chchittasya parashariraveshah

udanajayajjalapangkakantakadishvasangg utkrantishch

samanajayat prajvalanam

shrotrakashayoh sanbandhasanyamad divyan shrotram

kayakashayoh sanbandhasanyamalaghutoolasamapatteshchakashagamanam

bahirakalpita vrittirmahavideha tatahprakashavarannakshayah

sthoolasvaroopasookshmanvayarthavattvasamyamadbhootajayah

tatoanimadipradurbhavah kayasanpattaddharmanabhighatashch

roopalavanyabalavajrasanhananatvani kayasanpat

grahannasvaroopasmitanvayarthavattvasanyamad indriyajayah

tato manojavitvan vikarannabhavah pradhanajayashch

sattvapurushanyatakhyatimatrasysarvabhavadhishthatritvam sarvajnatritvan cha

tadvairajnadapi doshabijakshaye kaivalyam

sthanyupanimantrane sanggasmayakarannanpunah anishtaprasanggat

kshannatatkramayoh sanyamadavivekajam jnanam

jatilakshannadeshairanyataanavachchhedattulyayostatah pratipattih

tarakan sarvavishayan sarvathavishayam akramancheti vivekajan jnanam

sattvapurushayoh shuddhisamye kaivalyam iti

CHAPTER IV--  KAIVALYA PADA --  LIBERATION

janmaushadhimantratapahsamadhijah siddhayah

jatyantaraparinamah prakrityapoorat

nimittam aprayojakan prakritinan varannabhedastutatah kshetrikavat

nirmannachittanyasmitamatrat

pravrittibhede prayojakam chittam ekam anekesham

tatra dhyanajam anashayam

karmashuklakrishnnam yoginah trividham itaresham

tatastadvipakanugunanam evabhivyaktirvasananam

jatideshakalavyavahitanam apyanantaryamsmritisanskarayoh ekaroopatvat

tasam anaditvam chashisho nityatvat

hetufalashrayalambanaih sangrihitatvad eshamabhave tadabhavah

atitanagatan svaroopatostyadhvabhedad

te vyaktasookshma gunatmanah

parinamaikatvad vastutattvam

vastusamye chittabhedat tayorvibhaktah panthah

taduparagapekshatvat chittasya vastu jnatajnatam

sada jnatashchittavrittayastatprabhohpurushasyaparinamitvat

na tat svabhasandrishyatvat

ekasamaye chobhayanavadharannam

chittantaradrishye buddhibuddheratiprasanggah smritisankarashcha

chiterapratisankramayastadakarapattausvabuddhisanvedanam

drashtridrishyoparaktan chittan sarvartham

tadasankhyeyavasanachitram api pararthan sanhatyakaritvat

visheshadarshin aatmabhavabhavanavinivrittih

tada vivekanimnan kaivalyapragbharan chittam

tachchhidreshu pratyayantarani sanskarebhyah

hanam esham kleshavaduktam

prasankhyanepyakusidasy sarvathavivekakhyaterdharmameghah samadhih

tatah kleshakarmanivrittih

tada sarvavarannamalapetasyjnanasyaanantyajgyeyam alpam

tatah kritarthanan parinamakramapari samaptirgunanam

kshannapratiyogi parinamaparantanigrarhyah kramah

purusharthashoonyanan gunanan pratiprasavahkaivalyan, svaroopapratishtha va chitishaktireti

4.01 - - - janmaushadhimantratapahsamadhijah siddhayah

Accomplishments may be attained through birth, the use of herbs, incantations, self-discipline or samadhi.

There are five types of accomplished yogis (siddhayah): ---1. by aspiration to become perfect (janma) ,2. by spiritual experience gained through herbs, drugs or soma elixir (ausadha) ,3. by incantation of the name of one's desired deity (mantra) ,4. by ascetic devotional practice (tapas) ,5. by profound meditation (samadhi) ..There is an important distinction between these means of spiritual accomplishment. Followers of the first three may fall from the grace of yoga through pride or negligence. The others, whose spiritual gains are through tapas and samadhi, do not. They become masters, standing alone as divine, liberated souls, shining instances to mankind. For a Sadhaka, who is adept in Samyama, siddhis  are very normal. In fact, their frequent use gets him away from the best of all Siddhis, namely, Kaivalya.  Apart from Samyama, are there any other methods by which a sadhaka gets various Siddhis? The first is by birth. Lord Krishna has told Arjuna in the Bhagawad Gita that whatever attainments one comes to, in one birth, all these attainments come along with him into his next birth. They do not go waste. All of us are thus born with the gift of what we attained in our previous birth. It is just that it is not easily visible to all.. Someone may seem to have learnt something too very fast in this birth and is called precocious. But, this precociousness has come to him from his previous birth, based on his earlier karma and earlier attainments. While Mantra is focusing the sound power, tapah is focusing the mind waves or thought waves.  Siddhis (attainments, powers, perfections, subtle experiences, psychic abilities) are exposed from the subtle level by the thinning of the veils between the conscious and the unconscious. However, for the absolute reality to be realized, there also has to be non-attachment , and setting aside of experiences , so as to move ever closer to the direct experience of the center . Otherwise, removing the veil in one of these five ways can serve only to achieve subtle experiences and powers.

4.02-- - jatyantaraparinamah prakrityapoorat

The abundant flow of nature's energy brings about a transformation in one's birth, aiding the process of evolution.

Just as water can be transformed into vapour or ice, likewise, sufferings and fluctuations can be brought under control and transformed by crushing avidya. If a sadhaka fails to reach perfection during this life, nature may abundantly permeate and perfect his sadhana in the next, so that he may then experience freedom. The soul carries forward into the next life, its positive samskaras and impressions. This is the meaning of soul evolution. Many sages like Adi shankaracharya reached kaivalya during their lives here on earth without yogic sadhana, because of the fruits of yogic practices in their previous lives (jatyantara parinama). 

4.03-- - nimittam aprayojakan prakritinan varannabhedastu tatah kshetrikavat

Nature's efficient cause does not impel its potentialities into action, but helps to remove the obstacles to evolution, just as a farmer builds banks to irrigate his fields.

Culture of the germinated consciousness is of profound importance in yoga. As a farmer builds dykes between fields to regulate the flow of water via slice gates , evolved yogis channelise the rich flow of nature's energy to liberate themselves from the bondage of their actions and develop spiritual insight. Even if sadhana fails to give rise to complete transformation in the life of a sadhaka, it certainly serves to remove hindrances in the path of his soul evolution. Through yogic discipline, the yogi removes all obstacles to his evolution, and relishes emancipation. Thus disciplined, the yogi's enhanced energy spontaneously removes all fluctuations and afflictions which thwart his spiritual growth, enabling him to gain insight into his very being, his soul. In meditation, we are not trying to attain anything, but are trying to open the sluice gates. We cannot really attain anything in meditation, but can only realize what is already there. This is why the phrase Self-realization is used for enlightenment. Chitta vrittis create various obstacles to our sprouting into great Yogis. We only need to remove these obstacles one by one, process by process. The entire prakriti will help us to grow – only if we remove all the obstacles within us and a few outside us. Patanjali, declares that the true secret of evolution is the manifestation of the perfection which is already in every being; that this perfection has been barred, and the infinite tide behind it is struggling to express itself. These struggles and competitions are but the results of our ignorance, because we do not know the proper way to unlock the sluice gate and let the water in. 

4.04- - - nirmannachittanyasmitamatrat

Constructed or created mind springs from the sense of individuality (asmita).

Asmita is characterised by thoughts such as “I am better than you”, “I am right”, “I know more than you”. As humans we are all subject to asmita (ego). In fact we all need a little bit of ego to have a healthy view of ourselves! But when it becomes a dominant force in how we communicate and make decisions it can bring suffering to our lives.  From a sense of self-awareness, numerous activities become associated in one's consciousness, thereby giving rise to mental states called moods, which form themselves into nirmita, or cultivated citta. They ruin, distort and disturb the intelligence, creating various sufferings and fluctuations. If this distorted consciousness is re-channelled in the right direction, it develops sophistication and sensitivity. Then nirmita citta changes into nirmana, or sasmtta, citta, or a sense of sattvic individuality, and nature makes the intelligence wise, which in turn keeps the consciousness pure.  This sutra explains the quality of constructive and creative mind through asmita. The seat of the mind-matter is the brain. It produces fluctuations, bias and prejudices, which cause pain and distress, and need to be held back.  The mind at its source is single and pure. It is known as the core of the being (atman) or the seat of the spiritual heart. When it sprouts into a seedling, it becomes the self-conscious centre (antahkarana), and forms sasmita or a sense of sattvic individuality. This develops into consciousness {citta), which branches out into ego (ahamkara), intelligence (buddhi) and mind (manas). These manifest themselves as multiple thought-waves, which, if allowed free play, give rise to sufferings and waverings (vyutthana citta).  By regular practice, the fire of yoga develops the sadhaka's ability to discriminate between the original mind and its offshoots, single mind and multifaceted, complex mind. He does this by careful observation of his behaviour, channelising his energies to retrace the source of these thought-waves (citta vrttis) and exterminate them at their very source. This is santa citta or samahita citta, which takes the sadhaka to the threshold of the single state of consciousness, and converts the sprouted or created consciousness into a cultured consciousness - nirmana citta. This, in turn, traces the core of his individual existence. This becomes meditation - dhyana, at which point the distortions of the multiple mind disappear. The conscious awareness of head and heart unite, and the consciousness becomes mature and pure (divya ana). This pure citta is the root consciousness - miila citta. For instance, one can compare the single state of consciousness to the trunk of a tree and the multiple minds to the branches of the tree. Though these branches shoot out from the main trunk, they remain in contact with it. Similarly, the sadhaka has to draw back the branches of consciousness, i e., the 'I' consciousness, from the head towards its base, so as to lose its identity.  Asmita (ego) is the first branch growing from the tree whose roots are bound in avidya (wrong understanding) As with the other four klesa-s, asmita builds a wall between our true self and the false self. When we attach ourselves to our job title, role, bank account, house size, physical ability and the like we are seeing ourselves through the false self. The curtain is drawn preventing the light from shining through. When the false self is the one we relate to the most we will experience suffering, unease, states that can lead us down the path of depression or negative emotions (or injury in the yoga class!). We all know false identification is easy to fall into in our world. There is so much to distract us and draw us outwards, away from what is deep inside.  Consciously exploring who we really are takes work. Practices like yoga or other meditative disciplines can assist to filter out the rubbish we accumulate in our minds and draw back the curtain that is covering the light. Then our own truth can be revealed.  There are five colorings or kleshas (2.3), and that these emerge sequentially. First is avidya, or ignorance (2.4, 2.5), and then comes I-ness, individuality or asmita (2.6). Then after there is an individuality, it starts to take on, or wrap itself (1.4) in all sorts of attractions (2.7) and aversions (2.8). Finally, once all of this false identity has been assumed, there is the fear of the loss of those identities (2.9). In such a way, the mind emerges out of the subtler form. The advanced yogi has mastery even over this process of mind emerging out of the root I-ness or asmita.  All these artificially constructed minds have actually evolved from our ego or the feeling of I-ness.  This Ego stands at the center of the artificial minds and goes on inflating the artificial minds in all directions.  This artificial, constructed minds create thoughts, feelings, relationships, societies to live-in, our mutual likes and dislikes and our whole life pattern.  Our mind-fields consisting of all of our thoughts, memories, feelings etc are all constructed by our asmita or Ego identity only. The I-ness in us is directly responsible for all of our sinful and sacred acts. Likewise, all of our thoughts and memories spring from this I-ness thought only.  But, Yogi can construct the type of I-ness identities that serve him well in his endeavours from the same Asmita itself.  Behind all created mind-fields, there is also a mind-field, which is original and not created by our Egos. We have come to this world with this uncreated, original mind-field. The whole effort of Sadhaka is to reach the clean slate of this uncreated, original mind-field.  With exceptional mental faculties an individual can influence the mental state of other beings. The Purusa itself is never changed. Whatever you do never destroys your own glory, your own nature, because the soul cannot be acted upon by anything, only a veil is spread before it, hiding  its perfection.

4.05- - - pravrittibhede prayojakam chittam ekam anekesham

Consciousness is one, but it branches into many different types of activities and innumerable thought-waves.

Consciousness, though single, directs multiple thoughts, sometimes creating discrepancies between words and deeds. It is indirectly responsible for several activities, and becomes the source of desires and their satisfaction. If it stops directing thoughts, the need to culture the consciousness towards transformation (nirmana citta) does not arise. Patanjali wants everybody to channelise the energies of the multiple mind in the right direction, so that no discrepancies or distortions arise among words, thoughts and deeds. It has already been said that multiple thoughts arise from the sense of ' I' consciousness in the sphere of activity. Owing to lack of understanding - avidya, their fluctuations create doubts, confusion, desires and avarice, bringing sufferings that disturb the mind. These are 'weeds' of the mind (vyutthana or nirmita citta). By using the discriminative faculty (mrodha citta) gained through yoga, and analysing the fluctuating changes, the weeds are eradicated and a state of silence (prasanta citta), is created - an intermediate state between the original, universal mind and the individual mind. In that state of silence, comes a refining and purifying spark from within (divya citta). When this occurs, nature becomes a real friend to consciousness culturing and transforming it, with its abundant energies, and cleansing the intelligence of the heart. Intelligence and consciousness then realise that they are one, not disconnected and different, and all sorrows and joys reach a culmination. The ego-centred and ego-based mind-fields that the Sadhaka constructs consciously, to serve him may exhibit diverse tendencies and may look like many mind-fields. But, in reality, there is a single root mind-field behind all of them, which controls all these diverse external expressions or mind-fields. This means, we have come with an original mind-field, which is the real controller behind all the diverse mind-fields that the EGO goes on creating. While the activities of the emergent mind fields may be diverse, the one mind is the director of the many. The root aspect of mind that emerges from individuality or asmita  is the core out of which there may emerge many clusters of mental identity. All of the mental constructs of who we think we are, are false identities that are secondary to that central mental identity.

4.06- - - tatra dhyanajam anashayam

Of these activities of consciousness of perfected beings, only those, which proceed from meditation, are free from latent impressions and influences.

Having explained the creation by the single mind of multiple thoughts, which disturb the poise of the original mind, Patanjali explains here that this sprouted mind should be cultured, tranquillised and silenced through profound meditation. This puts an end to the influence of impressions, and liberates the consciousness from entanglements with objects seen, heard or known. Meditation not only liberates consciousness from past impressions, but also removes the hindrances towards progressive evolution of the mind. Impressions of attachment and affliction continue to torture others. These obstacles, lust, anger, greed, infatuation, pride and jealousy, are the spokes of the emotional wheel. Meditation assists to subdue them, so that the emotional centre (the consciousness of the heart) can expand in a new dimension of spiritual growth. Then consciousness will have neither merits nor demerits, virtue nor vice, fluctuations nor afflictions. It becomes 'cultured' (samahita citta), and is conducive in experiencing kjnalya. When the constructed mind-fields are many, amongst them, the one born out of Meditation is the one which is free from the Karmic impressions of the past.  In meditation, we dissolve all other mind-fields. Only one original mind, with which we are born cannot be dissolved by us in mediation. It is the purest, in which we find no further reflections of other mind-fields. From childhood, all impressions that were absorbed by us as different mind-fields, will have to be dissolved, just as we peel of layers of onion skin, to find nothing remaining at the end of the peeling process. The original mind has neither any  past impressions in it nor has it anything about the future. The whole process of meditation to attain kaivalya is to dissolve these past and future impressions constantly and keep the mind steady in its original state. All thinking stops in this process. Because, all thinking essentially relates you to either the past or the future but not to the reality of the present. Even the future is nothing but a projection of all past experiences into the future. Nothing exists in the future without a basis from the past. If past is got rid of, future also dissolves, because, it loses all of its past base. If both the past and the future lose their appeal for the mind and dissolve from its attention – then the present arises forcefully, beautifully like an eternity in itself. In the present, all desires vanish. We need to recognize that all desires essentially pertain to future. They neither pertain to past nor to the present. When the meditation is only on the present – mind-field becomes totally devoid of any karma. It will be the original one you got at birth; it will be devoid of desires. All meditation must be done in a very, relaxed, playful way, because, all seriousness relates to and comes along with the past. Leave all seriousness. Keep playful, pleasant and unburdened by past and future. Then, Meditation becomes real and easy. Then, Meditation frees the Mind from any of the remaining desires in it easily.  The thing to cultivate is the mind of a meditator, which is free from stored impressions and the play of karma. Influence on another by one whose mind is in a state of dhyana can never increase anxiety or other obstacles. In fact, they are reduced. Until a yogi gets clarity of consciousness he cannot transcend his feelings.   He is continually fooled by them.  When he masters the effortless linkage of the mind to higher realities, then he gains objectively and can sort out the endearing but harmful feelings, even the memory which is a storehouse of these.

4.07--- karmashuklakrishnnam yoginah trividham itaresham

A yogi's actions are neither white nor black. The actions of others are of three kinds - white, black or grey.

This sutra speaks of three types of actions and their effects on an average individual, but there are in fact four. The fourth is free, uncoloured and pure. The yogi follows this kind of action to be free from its fruits. The unmixed actions of the yogi are beyond sattva, rajas and tamas. They yield no positive or negative reactions in consciousness and hence are free from duality. This fourth type of action is propitious and auspicious. This is the real 'skill in action' of the yogi .An average person is saturated with ambitious thoughts. He desires rewards for his deeds, but forgets that they carry the seeds of pain. If his ambition is transformed into spiritual aspiration, he loses interest in rewards and comes to understand sadhana for the sake of sadhana, or action for the sake of action. He becomes refined; his mind and consciousness become clear and his actions clean. He collects no impressions. He takes future births only to cleanse himself of past-accumulated impressions. He anchors his mind and consciousness unreservedly to the will of the divine. All his actions are free from the seeds of reactions. Of all discussions on how to belong to the world, act in it and yet remain unsullied; pride of place is often given to the debate between Lord Krishna and Arjuna on the eve of battle. There, Krishna makes it clear that action cannot be avoided; because inaction is also action; and that selfish actions, and attachment to their fruits, lead to entrapment. With respect to this triumph of world literature and philosophy, the Bhagavad Gita, one must acknowledge that in this sutra, Patanjali, in his usual crisp style, has said exactly the same thing. Not even the superbly expressive style of the Gita can eclipse Patanjali's intelligence in going straight to the heart of the matter. How does a free man act, and yet remain free? This is the main thrust of the kaivalya pada. Here Patanjali evidently states that free action, beyond causality, is his who acts without motive or desire - as if a kite were released in the sky, without a string to bring it back to earth. Actions of all Human beings are called karmas. They arise from  vasanas, which are deep, innate, in-built impressions or deep rooted tendencies or habits which prompt us to go in for different karmas, again and again. They urge, drive, command and force us to go in and do this, or that action, though most of us fail to recognize them as the our inbuilt vasanas. These actions can be good, bad or a third type which is neither good nor bad. But, a Yogi’s actions do not arise from the old, innate vasanas (tendencies) or as karma phalam. Therefore they are neither good nor bad, neither pure nor impure. Yogi goes on doing his work - without seeking its fruit to himself. When the karma phalam is not desired by him for himself, the karma itself does not bind him as sin(paap) or good (Punya). While most aspirants have the habit of black, white, or mixed actions leading to consequences, a new habit can gradually be formed. Recall that one of the two foundation principles is vairagya, or non-attachment . As non-attachment gradually comes through the many practices, this habit of coloring with consequences lessens. Gradually, there are fewer consequences or colorings (kleshas), which come from actions.    An advanced yogi who has mastered the dhyana effortless linkage of the mind to a higher reality, may perform cultural activities, just as others do but for him, these do not result in rewarding, penalizing nor fruitless results.  What then does the yogi gain from cultural activities?   He gains absolutely nothing, because his detachment allows the reactions to fall back into material nature without a claimant.When the Yogi has attained to that state of perfection, the actions of that man, and the Karma produced by those actions, will not bind him, because he did not desire them.

4.08- - - tatastadvipakanugunanam evabhivyaktirvasananam

These three types of actions leave impressions which become manifest when conditions are favourable and ripe.

Of the four kinds of action, the first three leave behind potential residues, which are accumulated as impressions in the memory. Memories generate desires, and the results of desires in turn grow to be memories. They move together and form dormant impressions, which, according to their maturity, either manifest immediately or remain dormant; to appear unexpectedly later in this life or in future lives. Desire is the propelling force, which stimulates the body and mind and strives for satiation. Desires and their fulfilment bind consciousness to the threefold actions. Desire and memory compel the mind to act for their gratification, determining one's future class of birth, span of life, and the kinds of experiences to be undergone. If the impressions are good, they create situations favourable to spiritual life. Unfavourable impressions bind one to lust, anger, greed, infatuation, pride and envy, creating perturbations in the consciousness. But even then, if one turns one's consciousness towards the seer by sincerely and deferentially following the eightfold path of yogic discipline, one's actions will no longer be of the threefold type, but of the fourth, which do not give rise to desire for fruits or rewards. This is the literal meaning of 'Yogah karmasu kausalam', 'skill of yogic action'. Karma (action), the creation of its vasanas in our mind, and the vasanas propelling us into karma of a similar type that created the vasana – these go on occurring in our minds in cycles. This is a karmic cycle. Why do we do a particular type of good, bad or neutral type deed? Because, vasanas of the same type are holding our mind in their power and urging our mind to act in the same or similar manner again and again. When we again do a karma on their influence, that karma again creates further vasanas relating to it, which join their similar vasanas already in our minds and strengthens the them. These strengthened vasanas again propel us into similar deeds, which create similar vasanas again; which go out and join their predecessor vasanas again. Thus karmic cycle goes on and on – until an awareness dawns on us. Those threefold actions result in latent impressions (vasanas) that will later arise to fruition only corresponding to those impressions. Impressions match the actions: Whether actions are white, black, or mixed, the resulting deep impressions (vasana) will also be of a similar nature. They too will be white, black, or mixed. When those deep impressions once again arise to the surface, driving further actions, speech, and thoughts, those too will have similar leanings. They can be altered through sadhana (spiritual practices) and deciding to follow different courses of actions. Of these [actions], only those vasanas (subconscious impressions) for which there are favorable conditions for producing their fruits will manifest in a particular birth. Because the tendency of the mind to act on the basis of the five obstacles, such as misapprehension, has not been erased, they will surface in the future to produce their unpleasant consequences.    Everything in the material creation works according to innate tendency, manifesting according to time and place.  Sometimes it takes thousands of years before something can manifest or be given any type of satisfaction. Desires can only manifest themselves in proper environments. Only those desires will come out for which the environment is fitted; the rest will remain stored up. In this life we have many  godly desires, many human desires, many animal desires.  Only that Karma which is suited to and fitted for the environments will come out. These proves that the power of environment is the great check to control even Karma itself.

4.09- - - jatideshakalavyavahitanam apyanantaryam smritisanskarayoh ekaroopatvat

Life is a continuous process, even though it is demarcated by race, place and time. Due to the uninterrupted close relationship between memory and subliminal impressions, the fruits of actions remain intact from one life to the next, as if there were no separation between births.

As per Sanatana Dharma , the law of karma functions uninterruptedly throughout successive lifetimes, though each life is separated by rank, place and time. Desires and impressions are stored in the memory and link the behavioural patterns of previous lives with present and future lives. The theory of karma, or the law of cause and effect, is explained to inspire the sadhaka which will release him from the desires and results which are simply the accumulated actions of his previous lives. In the previous sutra, the common identity of latent habitual impressions and memories was pointed out. Memories and impressions are interrelated, interconnected, interwoven. They act as stimuli in the present life. Even if previous lives are divided by social condition, status, time and place, the oneness of memory and impression flashes consciously, subconsciously or unconsciously and moulds the pattern of the present life. For instance, if a man's life has taken shape after undergoing many lives in the form of other species, memory and impressions at once connect the past to the present life even though the interval between them may be a long one. One can thus conclude that the seed of future lives is planted in the present life, 'As you sow, so shall you reap: we are responsible in this life for moulding our future lives'. The theory of karma, far from being a fatalistic theory of 'predestination', as many people misunderstand it to be, serves to make one aware of his/her responsibilities and one's power to affect the future course of one's life. It acts as a guide, inspiring one to perform virtuous actions which will gradually lead one towards the expertise of performing desireless actions. Theory of Karma kicks in only when the soul enters a human body. Once a soul enters a conscious human body it does not revert back into an animal in the next birth. Our vasanas do not leave us merely because we go to a different place; stay in a different period or even become a living being of a different type.  Our changing a residence from one place to another is not going to remove our innate habits or vasanas. When we grow older and older, the time changes, but our vasanas become stronger, because, vasanas result in karma, which further creates vasanas, which results in strengthening the already existing vasanas in us. Even if we die and take re-birth in a different human race, our vasanas come along with us – as if they are a continuity. We carry them along wherever we go.  Soul samskaras don’t die, even when we do. Since memory (smriti) and the deep habit patterns (samskaras) are the same in appearance, there is an unbroken continuity in the playing out of those traits, even though there might be a gap in location, time, or state of life. Memory and predisposition are in alignment: Because the process of remembering (smriti) and the underlying predispositions (samskaras) are in alignment, when the right opportunities arise, those two, once again, begin to play out in the actions in the external world. It is as if there was no break, no gap, although there was. You simply pick up where you left off. Feeling of doing something before: It is very common for people to have deja vu experiences, where it seems like something is familiar, some place, people, circumstance, or activity. One of the ways this can happen is this process of memory and samskara matching, and of continuity in the playing out of the actions (karmas). The circumstances might not literally be the same, but the process of unfolding karma is unbroken in the way described here, thus leading quite naturally to the feeling of familiarity. : Imagine that you are working on some project at your job, but that it is interrupted by a vacation of a few weeks. When you return to work, you pick up where you left off. Two things were there. First, you had memory (smriti) of what you were doing, and second, you had a driving force (samskara) in you to complete the project. Both of these were similar to one another. Although there was a gap in time (the vacation), the project went on when you returned, just as if you had not been away.  Imagine that you died and were reborn in a new body, at some future time, and in a different place. You would have memories, though possibly vague or unconscious, and you would have latent predispositions. Although desires are separated from their fulfillments by class, space and time, they have an uninterrupted relationship because the impressions [of desires] and memories of them are identical. Life is a continuous process, even though it is demarcated by race, place and time. Due to the uninterrupted close relationship between memory and subliminal impressions, the fruits of actions remain intact from one life to the next, as if there were no separation between births. Memory and latent impressions are strongly linked. This link remains even if there is an interval of time, place, or context between similar actions. Acquired soul samskaras become the cause of action in that body.  Deep rooted phobias can only be amputated by past life regression.  There is NO modern medicine for this.

4.10- - - tasam anaditvam chashisho nityatvat

These impressions, memories and desires have existed eternally, as the desire to live is eternal.

Just as the universe is eternal, so are impressions and desires. They have existed from the distant past, beyond anybody's memory. For one whose seeds of blemishes are eliminated, and whose desires have come to an end, the turmoils of the universe appear to have come to an end. Nobody knows the timeless, primordial, absolute One, or when the world came into existence. Both purusa and prakrti, spirit and nature, existed before man appeared. When creation took place, man was empowered with consciousness, intelligence, mind, senses of perception, organs of action and body. At the same time the characteristics or qualities (gunas) of nature, illumination (sattva), action (rajas) and inertia (lamas) entered man's body. Set on the wheel of time with the spokes of the gunas of nature, man began to function in conformity with these three fundamental, intermingling qualities. Though born with an unpolluted heart, he gradually became caught in the snare of nature and fell victim to the polarities of pleasure and pain, good and evil, love and hatred, the permanent and transient. That is how desires (vasana) and imprints (samskara) rooted themselves in man's life, and why this sutra says that desires have existed from time immemorial. Caught in these reverses, man felt the need of a personal divinity, unaffected by afflictions, untouched by actions and reactions, and free from the experience of joy and sorrow. This led to a search for the highest ideal embodied in purusa, or God. Through this search arrived culture, and finally civilization. Man learned to differentiate between good and evil, virtue and vice, and what is moral and immoral. That is how yoga was discovered. Through yoga sadhana, the desires that have existed since the beginning of time are eliminated so that kaivalya can be experienced. In II.12, Patanjali explained that the causes of actions are hidden, accumulated impressions of one's past deeds. In this chapter he speaks of pure actions, which collect and store no imprints. The essential nature of citta is tranquillity - santa citta. When the sadhaka does not permit thought-waves to arise (vyutthana citta), naturally there is no need for their restraint, nirodha citta. As both are filtered by santa citta, the sadhaka resides in this quiet state and performs his duties. His actions are pure, and their outcome too will be pure.. Due to ignorance, joy and sorrow occur and deepen, according to one's surroundings. If allowed free rein, they agitate the serene state of consciousness and the gates of kaivalya may remain closed forever. But one can sever the links of desires by developing the mind through the grace of yoga. As long as one practices yoga, one is free from desire. Dedicated, life-long practice of yoga stops the wheel of desires, so that one lives in the state of poise and peace. Desires started is us – when we started our life journey. They are born along with us. It emanates from our will to live. Patanjali says that desires and their innate vasanas have no beginning.  But, he has not said that they do not have an end. If we recognize the nature and consequences of desire, vasanas, and the consequent karmas and karmaphalam – Patanjali shows us the way out of their cycle. Samadhi is essentially intended to end this cycle. There is no beginning to the process of these deep habit patterns (samskaras), due to the eternal nature of the will to live.  The will to live is the primordial out-flowing of the urge to manifest. This eternal process of cause and effect means that there is also no beginning to the process of deep habit patterns (samskaras) springing forth into thoughts and actions, and their subsequent creation of memories and impressions . The cycling process of deep impressions, actions, consequences, and storage of memories is without beginning. Self-realization is not from regression analysis: Therefore, the approach to Self-realization is other than tracing back our individual personality development in some linear regression of cause preceding effect. In some approaches of psychological examination this might be a valid method, but not in the case of seeking enlightenment. In spiritual matters, it ultimately provides little fruit to try to figure out how we got to our present circumstances. It is far better to seek the direct experience of the eternal core of our being, regardless of the nature of the wrappings of false identities. With the removal of obstacles, that realization naturally flows. Those memories and impressions are primeval, without a beginning, hope and desire energies are eternal as well. When a yogi sees that the hope and desire energy is eternal, he makes a decision to let it be and to detach himself from the urges.  He must, by all means, get himself separated from the mento-emotional force or remain a victim of it.  The memories and the circumstance-forming impressions will be there for all eternity.   A yogin has no choice but to extract his existence from the realm of it.

4.11- - - hetufalashrayalambanaih sangrihitatvad esham abhave tadabhavah

Impressions and desires are bound together by their dependence upon cause and effect. In the absence of the latter, the former too ceases to function.

Lack of understanding - avidya, gives rise to suffering, which in turn create desires. This causes the endless cycle of rebirths.  The accumulated impressions of memory are without beginning, but have a definite end, provided the individual becomes cultured and discerning. When the formation of desire is kept in suspension, the cycle of rebirths come to an end. The sight of an object creates motivation, which acts as a springboard for desire. Desire nurtures motive, and motive ignites action aimed at fulfillment of the desire. This nourishes further desires, which then lodge permanently in the seat of the consciousness, binding the soul forever. Through regular, deferential practice of yoga, and the use of discriminative intelligence, this web of object, motivation, desire and reward is made to fade away. Then the pairs of opposites - vice and virtue, pain and pleasure, aversion and attachment - gradually weaken and then disappear. This brings sensitivity and refinement to the consciousness, which now averts desires and thoughts of reward, and directs its attention towards the exploration of the seer. In this sutra, Patanjali is briefly making us understand the nature of our desires. At one level, Desire is the cause and the effort we make to satisfy the same is its effect. But, desire itself is an effect, for which, the cause is in the chitta , the vasanas of past actions  which are stored in Chitta as Subtle samskaras, which are waiting to convert into desires and seek their satisfaction. Every action to satisfy a desire again leaves its imprint on the Chitta. This is called a vasana. It gets stored in Chitta as very subtle impressions called Samskaras. Sanskaras are like our habits. But, they are deeper imprints on the Chitta and may even be inherited from a previous birth. They are constantly driving us into actions for desire-satisfaction. The causes are these samskaras and the effects are the efforts that we are driven into, for their satisfaction. Every desire has to rest on the support of an Indriya and an external object. Thus, for each desire, there is an external object, and an indriya which supports the whole action to satisfy the desire, a desire which is the effect and a samskara in the Chitta which is the cause. We cannot remove the effects straightaway, when the causes are in tact in us. We must tackle the causes, the Samskaras and vasanas in us. We must also restrain the Indriyas from the external objects. Unless all four corners of the desire are tackled, there is no way to get rid of the cycle of desires. When we start with the causes, and look at all four pillars, and ensure their disappearance, desires automatically disappear. This does not mean indriyas and external objects will have to disappear. Their non-contact with each other is simple enough to break the cycle. Since the impressions  are held together by cause, motive, substratum, and object, they disappear when those deep impressions disappear. Four parts interact: All of our false identities, attractions, aversions, or fears exist along with an interplay of the process between four parts. These four hold together the deep impressions or samskaras described in the last two sutras . When these four are dissolved, the samskaras also dissolve. The four parts holding together the samskaras are: Cause: One thought leads to another. An action brings a consequence. The consequence gets stored in memory. It later gets triggered into more active thoughts and actions. On goes the cycle, over and over. This is the process of causation. Motive: Another part of the process, whether you conceptualize this in subtle ways, or gross ways, such as brain neurons, is that actions, speech, and thoughts come from a motivating process. This is somewhat self-evident; we are all aware of this. Substratum: In all of these cases, however you may specifically conceptualize it, there is the fact that every action, speech, or thought has some other root entity or process. Again, with a bit of reflection, this is also self evident. Object: In all of these false identities, attractions, aversions, or fears there are also objects, always, whether they are subtle objects of the mind, or their related gross objects of the external world. They are there, and the interplay with cause, motive, and substratum. : What would then happen to those deep impressions, if the four part chain of cause, motive, substratum, and object were broken? Then, the deep impressions would also cease to be repeatedly reinforced, which is what usually happens in the cycle of actions, consequences, actions, consequences, etc.. Then comes Self-realization: When all of that is set aside, even for a short time, the true Self comes shining through . The impressions being held together by cause, effect, basis, and support, they disappear with the dissappearance of these four. Our subconscious tendencies depend upon cause and effect. They have their basis in the mind, and they are stimulated by the sense-objects. If all these are removed, the tendencies are destroyed. These tendencies are both maintained and sustained by misapprehensions, external stimuli, attachment to the fruits of actions, and the quality of mind that promotes hyperactivity. Reduction of these automatically makes the undesirable impressions ineffective.  For a yogi, his involvement is the supportive element which makes the subtle material nature exist for him and engage him or use his consciousness.  Thus if he detaches himself the supportive element being removed, material nature no longer affects him.

4.12- - - atitanagatan svaroopatostyadhvabhedad dharmanam

The existence of the past and the future is as real as that of the present. As moments roll into movements which have yet to appear as the future, the quality of knowledge in one's intellect and consciousness is affected.

The understanding of time liberates one from bondage. Time is a system revealing the sequential relation that one event has to succeed another and another and so on, as past, present, or future. Time is regarded as an indefinite continuous duration, wherein events follow one another.  The past and future are as real as the present. The orderly rhythmic procession of moments (ksana cakra) into movements is the wheel of time (kala cakra). Its existence is real and eternal.  The present may fade into the past, or manifest clearly at a future time. Due to the play of the gums of nature, conditions change, raising the illusion that time has changed.  Past and future are woven into the present, though they appear different due to the movement of moments.  Desire nurtures action aimed at its gratification. The interlude between desire, action and fulfillment involves time, which manifests as past, present and future. True understanding of motivation and the movement of moments release a yogi from the loop of bondage.  Moment is changeless and eternal. Moments flow into movements eternally and are measurable as past, present and future. This measurable time is finite, when contrasted with eternity.  The negative effects of time are intellectual (lack of spiritual knowledge, avidya, and pride, asmita); emotional (attachment to pleasure, raga, and aversion to pain, dvesa); and instinctive (the desire to cling to life, abhini-Qesa). Time's positive effect is the attainment of knowledge. The experience of the past supports the present, and progress in the present builds a sound foundation for the future. One uses the past as a guide to develop discriminative power, alertness and awareness, which smoothens the path for Self-Realisation. The yogi who studies in depth this unique rotation of time, stays detached from the movement of moments; he rests in the present. Thus he becomes clear of head, clean of heart, and free from time, which binds consciousness. When the concurrence between the movement of moments and consciousness terminates, freedom and beatitude - kaivalya, are experienced. Human concept of time is not based on reality, but merely on the perception of the senses and the mind, whose capabilities are limited. In reality, the whole of past exists even now, in this very moment, but, it is hidden from human perception by being placed in a different plane, which is unavailable to human eye and mind. Likewise, the whole of future too, is available right now, in this moment. This is also hidden from eye and mind, by being placed in a different plane, unavailable to us. Past and future have different characteristics compared to his moment. The power to perceive those characteristics is not available to ordinary human mind. But, certainly, these are not beyond the Yogi’s power of perception. We live in the present. But, as we all know, our mind is constantly oscillating between the past and future. In fact, it is very difficult to keep the mind in this moment. The Yogi’s effort is not to go into the past or into the future, but, to keep the mind in the here and now. But, Patanjali affirms that past and present are available in the present moment itself – in different planes, due to their different characteristics. It is not that past just vanishes away totally, nor that future comes into our life from nothingness.  They are always available but come into our consciousness as the present moment only and then go back into their planes. Past and future are in the here and now: All of the characteristics, forms, memories, deep impressions, etc., exist in the here and now, whether in active or potential forms. The appearance of past and future comes from the condition, path, or order in which they are sequenced.  The existence of the past and the future is as real as that of the present. As moments roll into movements which have yet to appear as the future, the quality of knowledge in one's intellect and consciousness is affected.  Time is not an illusion.  It is real in that sense.  Because of definite characteristics, there is a certain course which time takes from the past into the present and into the yet-emerging future.  The inherent characteristics (dharmanam) from the past mold the future.  The changes which come about in the present are stockpiled by time as the basis for slight or major differences which are to come.

4.13- - - te vyaktasookshma gunatmanah

The three phases of time intermingle rhythmically and interweave with the qualities of nature. They change the composition of nature's properties into gross and subtle.

Desires, actions and rewards are not only intertwined with the cycle of time, but are also composed and hidden according to the rhythmic movement of sattva, rajas and tamas. They may manifest and be brought to the surface, or remain hidden and rise up later. Bound to the wheel of time by the gunas, man started to form ideas, fuelled by desires in the fire of consciousness. Then, through past actions and experiences, he began to mould his life in order to gain freedom from dualities. This involved time, which has no beginning or end, is simply a succession of moments. Though each moment is eternal and real in its continuous flow, it changes into movement. To be free from the cycles of cause and effect, man has to mould his behaviour from moment to moment. The cause is subtle but the effect is felt. The effects of one's actions of yesterday are the cause of today; and the experience of one's actions today becomes the seed of the actions tomorrow. All actions revolve around time and the qualities of nature. A yogi has learned to weaken ignorance and increase the light of knowledge. He has moved from ignorance to knowledge, and darkness to light, from death to immortality. He alone knows how to live freely, unaffected by the onslaughts of nature. This is kaivalya. When the whole Universe is composed of the three Gunas, naturally, the past, present, and future also are composed of the same three gunas. There is nothing in life which is not connected with the three Gunas. In every life form, we can see all the three Gunas but in different proportions . Satva Guna represented by Stability can be seen in the non-changeability and permanence of the past.  Rajoguna represented by action can be seen the present. All action happens only in the present. No action can take place in the past or future. But, the present is a continuity in itself and we do know it. That is why all action can and does occur in the present only. Tamoguna represented by inertia can be seen in the future. The future never comes! It is always away. It is never experience-able directly. It is always in seed form. The Tree always belongs to the present.  In our knowledge, the present always recedes into the past, even as future drives itself into the present constantly.  Past had manifested earlier. Present is now manifest. Future remains un-manifest. In all the three cases, all the three of them are composed of the three Gunas only. When there is perfect equilibrium between the three gunas, there is no manifestation of the universe. It is only when there are fluctuations or modifications (vikaras or vikritis) among them that there begins to be manifestation.  The three phases of time intermingle rhythmically and interweave with the qualities of nature. They change the composition of nature's properties into gross and subtle.

4.14- - - parinamaikatvad vastutattvam

Unity in the mutation of time caused by the abiding qualities of nature, sattva, rajas and tamas causes modifications in objects, but their unique essence, or reality, does not change.

As there is a harmonious alteration between sattva, rajas and tamas (prakasa, kriya and sthiti), both in nature and in the individual self, so there are differences in the way one perceives objects. According to the predominating gunas in one's intelligence, an object is perceived differently, although its essence remains the same. The yogi penetrates the harmonious combination of nature with its gunas, clearly understands their mutations, and stays detached from them. This study helps him to remain in the essence of his object of contemplation, which is not bound by time or qualities of nature. This object is the unchangeable seer, or the soul. The seer is not bound by time, whereas mind is. Due to one's accumulated desires and impressions, one's ways of thinking, seeing and feeling change. Truth is One, and one must experience it in its real essence, without distinctions. If it seems to fluctuate, that is because one's intelligence and perception fluctuates, and this prevents one from seeing the essential truth. If intelligence and consciousness are filtered and refined, both subject and object retain and reflect their real essence. When Patanjali says that dualities disappear when asanas are performed perfectly (11.48), he is explaining that the essence of an object does not vary - subject and object merge into one, so distinctions between them do not arise. Each object externally appears to be a single unit to our perception. But, the object is a mix of all the three Gunas. In fact, all objects, all living beings are formed by the different combinations of the three Gunas, which mix in any number of proportions. The three gunas (4.13) all manifest together, and the result is the appearance of a single object, rather than seeing the parts which make up the whole. Only the composite is seen, not the three components. Since the gunas work together within every change of form and expression, there is a unity in all things. The characteristics of an object appear as a single unit, as they manifested uniformly from the underlying elements. The actual composition of an object is based on the uniqueness of the transformation.

4.15- - - vastusamye chittabhedat tayorvibhaktah panthah

Due to the variance in the quality of mind-content, each person may view the same object differently, according to his own way of thinking.

The object (nature or prakrti) is as real as the subject (purusa), but though the substance of nature or object remains the same, the perceptions of it vary according to the difference in the development of each person's consciousness. Here, consciousness is the perceiver and the object perceived becomes the object to be known. On account of the wheel of time, substance and qualities of nature and consciousness as perceiver develops differently in each individual. Though different perceivers see an object in different fashions, yet it remains the same. For instance, the same man or woman is a pleasure to a beloved or a lover and a pain to a rival. He or she may be an object of indifference to an ascetic and of no interest to a renunciate. Thus, the object is the same, the perceiver sees in the light of the interplay of the various gunas. When the yogi realises that the perceiver in the form of consciousness is not the real perceiver but an instrument of its lord - the seer or purusa - it begins to discard its fluctuations and also its outer form, ego, so as to merge into a single un-vacillating mind. This allows the single mind to unite in the seer, and the seer to shine forth in the light of the soul. This is atmo jnana, leading to Brahma jnana. Objects are existing independent of the minds that perceive them. But, our perception of these objects depends entirely on our different mindsets. Each person perceiving the same object, perceives it differently  because their mindsets have grown in different circumstances with differing perceptional abilities. A doctor, an artist and a lover do not see the same person in the same way. Doctor sees the physical health and ill-health aspects, artist sees the beauty of the person from his view-point and the lover’s eyes can’t see anything ugly in the person. We often wonder why we have so many views on the same incident. A murder has happened. Someone tries to justify it as an accident. Someone sympathizes with the murderer. Someone looks at the murdered person’s body with mere curiosity. Someone turns his face away from the dead body.  But, the murdered person’s wife and kith and kin fall on the body and weep profusely and demand justice. The brother of the murdered person’s wife may pick up a knife himself and go after the murderers. Perceptions and responses differ from mindset to mindset – due to the division of the ways of perception. We are all different in our mindsets. We all differ in our perceptions. But, external objects, happenings are same. Patanjali is offering us a psychological explanation of why the turmoil and differences in the world. Due to the variance in the quality of mind-content, each person may view the same object differently, according to his own way of thinking.   The characteristics of an object appear differently, depending upon the different mental states of the observer.

4.16- - - na cha eka chitta tantram ched vastu tat pramanakam tada kim syat

An object exists independent of its cognisance by any one consciousness. What happens to it when that consciousness is not there to perceive it?

The essence of an object is not dependent upon one's mind or consciousness. If the mind or consciousness does not recognise the object, it means that mind or consciousness does not see, or that the object does not stimulate the seer. But this does not mean that the object does not exist. As prakrti is as real and eternal as purusa, so are object and subject. Due to unripe intelligence and differences in the development of consciousness, each individual perceives objects according to his own intellectual 'wavelength', although their essence does not change. When a yogi reaches perfection in his sadhana, intelligence and consciousness touch the supreme knowledge - he becomes a fulfilled yogi, and remains merely a detached witness of objects. The mind ignites stimuli in the senses of perception, or vice versa, and the organs of action participate, so that the mind can experience objects. These experiences are imprinted according to the development of the mind, and in turn create impressions on the consciousness. If an object does not stir the mind, it remains unperceived by the mind or the mind fails to grasp it. When the mind is released from the play of the gunas, it perceives objects in their true reality, and remains free from impressions. Its contact with perceived objects is cut off. Then mind and soul become one, and are one with the essence of all objects. The objects themselves are independent of the perceiving minds. Whether any mindset perceives it or not is immaterial for the object. Reality exists independent of our perception.  Our perceptions of reality are hugely different from reality and are based on our limited, differing perceptual capabilities. An object exists independent of its cognizance by any one consciousness.  Yoga focuses on the practical path of going beyond the levels of reality, so as to experience the eternal center.

4.17- - - tad uparaga apeksitvat chittasya vastu jnata ajnatam

An object remains known or unknown according to the conditioning or expectation of the consciousness.

Consciousness is not the seer, but an instrument of the seer. A conditioned mind can never perceive an object correctly. If the mind sees the object without expectation, it remains free. An object is understood and known according to the expectation of the mind, or remains unrecognized, owing to the absence of reflection. When the object attracts the mind, contact and reflection begin. This gives rise to knowledge. If the mind fails to come in contact with the object, it does not perceive it and the object remains unknown. If consciousness is conditioned or coloured (vrttis and Mesas - 1.6 and 11.6), knowledge of the object also becomes coloured. When the consciousness reflects on the object without condition, taint or expectation, its real essence is known. Likewise, if the consciousness reflects on the essence of the seer without conditioning, bias, or prejudice, the mind becomes enlightened. It knows that it is not itself the seer, but only an instrument of the seer. The un-enlightened mistake mind and consciousness for the seer. Objects exist independent of the mind. But, whether we will know them or not depends upon whether we perceive them or not – and when we perceive them, how we perceive them. Our perceptions are coloured. They are conditioned by many, many factors connected with our upbringing and professions. Our minds never remain uncoloured. A yogi looks at every woman as a mother. A sexist may look at every woman as a sex object. Every human being’s perceptions are coloured and conditioned by their background. Whether we will know the object itself, and how much of it’s reality we will know,  depends on these factors. Objects are either known or not known according to the way in which the coloring of that object falls on the coloring of the mind observing it. Objects are either known or not known according to the way in which the coloring of that object falls on the coloring of the mind observing it. In other words, it is the coloring of one's own mind that determines perception. Reduce coloring to see clearly: In the previous section (4.13-4.14) the very subtle building blocks (gunas) of the subconscious mental impressions are dealt with. Even these most subtle elements, like the more surface thought patterns, are subject to the same principle and practice of uncoloring (aklishta) the colored (klishta) thought patterns. This process of uncoloring is a core principle of the science of Yoga. Whether an object is perceived or not depends on its accessibility as well as the individual's motivation. Objects are either known or not known according to the way in which the coloring of that object falls on the coloring of the mind observing it.

4.18- - -  sada jnatashchittavrittayastatprabhoh purushasyaparinamitvat

Purusa is ever illuminative and changeless. Being constant and master of the mind, he always knows the moods and modes of consciousness.

The Lord of consciousness is the seer. He is changeless, constant, and never alters or stumbles. In deep sleep, consciousness forgets itself. It is purusa, as a witness which reminds the mind of sleep after waking. This designates that purusa is ever alert and aware (sada jnata). Purusa's alertness will be known to the sadhaka only when consciousness is purified and liberated from rising thoughts and their restraints. Then the sadhaka, the seeker, becomes the seer. The seer knows his consciousness and its branchings. He is the seed and root, and consciousness is the seedling. Its stem is the 'I' consciousness (asmita), which branches forth as ego, intelligence and mind. The seer, being the seed and root of consciousness, observes the changes and transformations taking place within it. The mind is never constant. It is ever-changing.  Our thoughts, ideas, perceptions are always changing. These are the modifications of our mind. But, behind these modifications, there is an unchanging PURUSHA, the pure consciousness, who is the watcher of all these modifications. The Purusha is the constant witness of the mind and its modifications. The Purusha is superior to and is the master of the Chitta.  In other words, always two things are happening simultaneously in us. At one level, within the mind is a constant stream of ever-changing thoughts, emotions, ideas, desires and so on. Behind all this changes in the mind – there is a witnessing soul – the Purusha, who is changeless  and permanent. It is only against this unchanging background of the Purusha, that all changes can occur in the mind. This unchanging Purusha is the lord, the pure consciousness, the real ruler of the mind-stuff. And, he does it merely by witnessing and not participating. The activities of the mind are always known by the pure consciousness, because that pure consciousness is superior to, support of, and master over the mind. The activities of the mind are always known by the pure consciousness, because that pure consciousness is superior to, support of, and master over the mind. Purusa is ever illuminative and changeless. Being constant and master of the mind, he always knows the moods and modes of consciousness. Because the Atman, the Lord of the mind, is unchangeable, the mind's fluctuations are always known to it.  The activities of the mind are always known by the pure consciousness, because that pure consciousness is superior to, support of, and master over the mind.

4.19- - -  na tat svabhasandrishyatvat

Consciousness cannot illumine itself, because it is a knowable object.

Consciousness can be seen as an object. It is knowable and perceptible. It is not self-illuminative like the seer. Consciousness being the seedling of the seer, its growth and luminosity depends upon the seed - the light of the seer. Its own light is like that of the moon, which is reflected light from the sun. The seer represents the sun, and consciousness the moon. As a child feels strong and secure in the presence of its parents, consciousness, the child of the seer, draws its strength from the seer. Consciousness, like the senses of perception, can generally see an object but not its own form. For an average person, the eyes pose as the seer when comprehending worldly objects. For an intellectual person, the eyes become the seen, and the mind the seer. For an enlightened person, mind and intelligence become objects for the consciousness. But for the wise seer, consciousness itself becomes the object perceived. The seer can be subject and object at the same time; consciousness cannot. It may hence be deduced that consciousness has no light of its own. When the borrowed light of consciousness is drawn back to its source, the seer, or soul, glows brilliantly. The Purusha remains the witness and perceives everything through the mind and the mind itself. This being so, the mind is not the power that actually perceives. This power lies with the Purusha. Purusha’s power only reflects through the mind .Mind is not self-illuminating, as it is the object of knowledge and perception by the pure consciousness. Mind is made of the three gunas , and is not, in itself, consciousness. Rather, consciousness (purusha) operates through the mind. When the consciousness (purusha) operates through the mind, it is also witness of the mind. The instrument of thinking itself is being seen and transcended in the pursuit of the direct experience of pure consciousness.  The mind is a part of what is perceived and has no power of its own to perceive. The Purusa alone is self-luminous, and gives its light to everything. 

4.20- - -  ekasamaye chobhayanavadharannam

Consciousness cannot apprehend both the seer and itself at the same time.

It cannot comprehend subject-object, observer-observed, or actor-witness at the same time, whereas the seer can. Day and night cannot exist simultaneously. In the same way, restlessness and restfulness cannot co-exist in absolute juxtaposition. In between night and day there is dawn. Likewise, there is space between the flow of restlessness, cittavritti or cittavahini, and restfulness, prasanta vritti or prasanta vahini. In between these two rivers of restlessness and restfulness, and underneath them, flows the concealed invisible secret river - the river of the soul. This is dawn, or the sudden arrival of enlightenment. For a yogi, restlessness is the night and restfulness is the day. In between, there is a third state which is neither day nor night, but dawn. It is the dispersion of consciousness, in which the rivers of restlessness and restfulness unite in the seat of absolute consciousness. When the water of a lake is tranquil, the reflection of the moon on its surface is crystal clear. Similarly, when the lake of consciousness is serene, consciousness disperses itself. This is known as a glimpse, or a reflection of the soul. The seer, being constant and unchangeable, can perceive the fluctuations as well as the serenity of consciousness. If consciousness itself were self-luminous, it too could be the knower and the knowable. As it does not possess the power to be both, a wise yogi disciplines it, so that he may be alive to the light of the soul.  It is stated in the Bhagavad Gita (11.69) 'One who is self-controlled is awake when it appears night to all other beings, and what appears to him as night keeps others awake'. A yogic sadhaka thus realises that when consciousness is active, the seer is asleep and when the seer is awake, it is night to the consciousness.  Similarly, in the Hatha Yoga Pradipika, the word ha is used to indicate the seer as the 'sun', which never fades, whereas tha represents consciousness as the 'moon', which eternally waxes and wanes. We know that mind itself can be cognized. But, the whole cognition process happens only through the mind. It must be clear to us that cognition of the mind and cognition of the external matters and objects cannot happen simultaneously through the same mind itself. Nor can both the mind and the illuminating process be cognized simultaneously. Awareness of mind and witness don't coexist: It is not possible to be aware of an object in the mind field at the same time there is awareness of one's true nature as the illuminator of the mind. It cannot execute the focus of both at the same time. If the mind were self-luminous it would be able to cognize everything at the same time, which it cannot.  If the mind were self-luminous there would be no limit to the impressions it could receive. The Purusa can cognise all in one moment; therefore the Purusa is self-luminous, and the mind is not.  Consciousness cannot comprehend both the seer and itself at the same time.

4.21- - -  chittantaradrishye buddhibuddheratiprasanggah smritisankarashcha

If consciousness were manifold in one's being, each cognising the other, the intelligence too would be manifold, so the projections of mind would be many, each having its own memory.

Plurality of consciousness would result in lack of understanding between one mind and another, leading to utter confusion and madness. Patanjali thus concludes that consciousness is one and cannot be many.  As a tree has numerous branches, all connected to the trunk, similarly, the various wavelengths of thoughts are connected to a single consciousness. This consciousness remains unadulterated and divine at its source in the spiritual heart. When it branches from the source towards the head, it is called created consciousness - nirmita citta, which, being fresh, is inexpert and uncultured. The moment it comes into contact with objects, it becomes tainted, creating moods in the thought-waves. These moods are the five fluctuations (vntis) and five afflictions (klesas) . Moods should not be mistaken for a plurality of minds. The mind stays the same, but moods generate an illusion of several minds. If the minds were really many, then each would have its own memory and intelligence. This becomes outrageous. Just as a room fitted with mirrors baffles the onlooker, similarly, the idea of many minds causes confusion and irrationality. The practice of yoga disciplines and cultures the consciousness of the head, by which it perfects the art of analysis (savitarka), judges precisely (savicara), experiences unalloyed bliss (ananda), becomes auspicious (sasmi-ta) and moves towards mature intelligence (consciousness of the heart) and unalloyed wisdom (rtambhara prajna).  If one mind were illumined by another, as its master, then there would be an endless and absurd progression of cognitions, as well as confusion. The Yogi seeks only pure consciousness: Since the mind is not self-illuminating, and there is not endless chain of minds, the Yogi seeks only to have the direct experience of the pure consciousness or purusha . If consciousness were manifold in one's being, each cognizing the other, the intelligence too would be manifold, so the projections of mind would be many, each having its own memory. Unless there is a spirit behind a mind, there would be no perception in that energy.

4.22- - chiterapratisankramayastadakarapattau svabuddhisanvedanam

Consciousness distinguishes its own awareness and intelligence when it reflects and identifies its source - the changeless seer - and assumes his form.

Through the attainment of pure consciousness comes knowledge of the unchangeable seer, who rests on his own intelligence and nowhere else.  When consciousness no longer fluctuates, then its pure nature surfaces to comprehend itself. Consciousness has two facets - one pure, divine and immutable, the other changeable, transient and exhibitive. It has no light of its own but acts as a medium or agent between the seer and the objects seen. Due to ignorance, it does not realise that it is impersonating the seer. But the seer has knowledge of the movements of the consciousness.  When one facet of consciousness ceases to operate, it ends its contact with the external world and stops collecting impressions. The other facet is drawn to the seer, and the two unite. Intelligence and consciousness fuse in their abode - the atman, and the soul comes face to face with itself.  A dirty mirror mists reflection; a clean mirror reflects objects clearly. The illumined consciousness becomes purified and reflects objects exactly as they are. The reflector is called bimba-pratibimba vada, or the elucidation of double reflection. There is no difference between the source object and the reflected image. The soul reflects the soul. It is the fulfilment of yoga; Citta is identified with the seer. This is svabuddhi samvedanam or intuitive understanding of the inner voice.  An everyday instance of human consciousness taking on the absolute quality and form of the object one observes is when one gazes into the dancing flames of a fire, or at the waves of the sea, or the wind on the tree-tops. One feels absolutely engrossed in watching, without thought or impatience, as if one was the unending waves or the flickering flames, or the windswept trees. Chitta by itself has no illuminating power or power of cognition. That Power rests with the Purusha or Consciousness. Purusha is at once self-illuminating and one who illuminates the mind as well. Purusha does not operate  by himself to experience the world of objects.  Purusha experiences the whole world, only through the mind, which operates through the senses. But, Purusha does not need another illuminator for itself. Purusha stays as the witness of all that the mind projects through mind itself. Purusha however undergoes no changes whatsoever by all these inputs from the mind. He remains the unchanging witness. When the mind stays very pure, without the usual colouring of the senses, it receives the illumination from Purusha to the fullest extent, and the cognition process is in its finest form. This means that Chitta now remains clean and clear and unwavering. Then, the Chitta’s awareness of the process of cognition also is at its peak. It poses no hindrances before the final witness of the Purusha in the cognition process. When the unchanging consciousness appears to take on the shape of that finest aspect of mind-field, then the experience of one's own cognition process is possible.  Consciousness provides the light or life force so that the subtlest aspect of mind-stuff can operate, yet like with the mirror, it cannot itself be grasped and is unchanging. It is as if the consciousness, though unchanged, wraps itself around the subtle object called mind, and, in turn, all of the objects of the mind. This has been described in the beginning of the Yoga Sutras as the essential obstacle to be transcended, or disidentified with.  The tool must be set aside: By realizing the extremely subtle nature of how the consciousness allows the mind-field to be active, it is evident that to know the absolute, unchanging Truth or Reality, one must let go of even this finest instrument. Through that letting go, the experience of the unchanging, eternal consciousness is there, standing alone, and this is the experience of Self-realization. It is the meaning of resting in one's True nature that is introduced in the beginning of the Yoga Sutras . The consciousness of the Purusha is unchangeable; by getting the reflection of it, the mindstuff becomes conscious of the Self. Consciousness distinguishes its own awareness and intelligence when it reflects and identifies its source -- the changeless seer -- and assumes his form. The pure consciousness of the Atman is unchangeable. As the reflection of its consciousness falls upon the mind, the mind takes the form of the Atman and appears to be conscious. When the mind is not linked to external objects and it does not respect an external form to the Perceiver, then it takes the form of the Perceiver itself. Patanjali says that knowledge is not a quality of the Purusa. When the mind comes near the Purusa it is reflected, as it were, upon the mind, and the mind, for the time being, becomes knowing and seems as if it were itself the Purusa.

4.23- - drashtridrishyoparaktan chittan sarvartham

Consciousness, reflected by the seer as well as by the seen, appears to be all-comprehending.

Consciousness, being in conjunction both with the seer and the seen, appears to an average individual to be all pervading, omniscient and real. When one is cultured and purified, one realises that consciousness has no existence of its own but is dependent on the seer. As the physical frame is the body of consciousness, therefore consciousness is the body of the seer. Consciousness is the bridge between nature and soul, and its conjunction is either illumined by the seer or tainted by the seen. The wise yogi frees consciousness from the qualities of nature; he keeps it clean, so that it is reflected without distortion both by the seer and the seen. When the waves of the sea subside, they lose their identities and become the sea. In the same way, when the waves of the seer - the senses of perception, mind, intelligence and consciousness - subside, they lose their identities and merge in the ocean of the seer, for the seer to blaze forth independently. This is the sight of the soul. In iv.22, Patanjali explains that consciousness is no longer a subject but an object. It is not a knower but the known. As it is trained by sadhana towards maturity (paripakva citta), it gains purity (suddha citta) through pure intelligence (iuddha buddhi).  Until now, consciousness was under the impression that it was the reflector (bimba) and all other images were its reflected reflections (pratibvhba). This sutra explains that consciousness in its immature state takes itself to be all-powerful and all-pervading, but the truth is that the seer is actually the reflector. Patanjali illustrates that the impersonating consciousness is transformed to the level of the seen, so that both the reflector and its reflection, gitta, are identical.  It is said in the Bhagavad Gita (vi.19) that as a lamp in a windless place does not flicker, so the sheaths of a cultured yogi do not shake. They remain untouched by the wind of desires for the seer to reflect his own glorious light, atmajyoti, and to dwell in that light - purusa jnana. Purusha is the seer and the witness of all that is seen. All objects received through the senses and the mind are the seen. Chitta or mind receives the inputs and presents before Purusha. On one side,Chitta is colored by the Purusha. On the other side, it is coloured by the objects outside, the Drisya. Then, the dual colouring on it makes the comprehending process self-enabled and clear. Mind always remains the medium through which the Purusha witnesses the world. The mind can now know all that can be known. It can know everything that can be known. But, in reality, it is only a medium and the actual knower remains the Purusha. For Patanjali, the Purusha, who rules from behind the mind, the mind itself, the world  outside and the whole cognizing process are all real. Maya enters in when Purusha’s existence is not understood and mind starts thinking that it is the actual seer. Therefore, the mind field, which is colored by both seer and seen, has the potential to perceive any and all objects. Coloured by the seer and the seen the mind is able to understand everything. The mind is able to perceive because it reflects both the Atman and the objects of perception. The mind field, which is colored by both seer and seen, has the potential to perceive any and all objects.

THIS POST IS NOW CONTINUED TO PART 65, BEL0W-

http://ajitvadakayil.blogspot.in/2016/08/sanatana-dharma-hinduism-exhumed-and_17.html

CAPT AJIT VADAKAYIL
..