KATHOPANISHAD KATHA UPANISHDA 1

        Since the PATANJALI SUTRA YOGA was completed , I decided to continue the same blog  and not changing the name . But I want to start on UPANISHADS. There more than 100 Upanishads  and some are considered very important . There are 10 or 12 Upanishads that are considered very important  and the Katha Upanishads is one of them . It is also very popular and has been discussed  and critique by many and one of the first one that I read many years ago. I have told the story of the Kathopanishada to many including non-Indians  and it is impressive . There are several reasons why I like it  and I will try to tell them in this first Blog.

     The meaning of the Upanishad is 'sitting next to '.The typical format of the Upanishads is to start with a prayer  and then there is a story and the story has the 'teaching ' by the teacher. This is a conversation between the GURU or Teacher  and the SHISHYA or disciple or student. The story itself has teaching and that is the way it differs from the ISAP NITI OR PANCHTANTRA. (For those who are not familiar with the Isap Niti -Isap was a slave  and he has these famous stories where he could Understand the language of the animals  and that created the story  and at the end of the story was 'moral teaching. In Panchtantra there were animal stories  and that had again the moral teaching)
   In Upanishads we have knowledge of  BRAHMAN-so it is Brahma Vidya.The scriptures are always complicated  and written in mystic form. This is true for the Vedic religion and also for the other Abrahamic religions , namely Christianity , Islam and Judaism. From Adam and Eve story to statements like You chop off your arms  and then I will receive you to I am the only God that you should worship - are all the examples of things that are open to interpretation and misunderstandings and then the fights.  So this Upanishad is straight forward . It also deals with Life and Death.We do not know what happens to us after the death (of physical body) and so we are concerned and we are curious  and afraid. But the Death as we know is death of physical body  and not our True Nature or SELF. So this Upanishad addresses it as to what happens after the so called DEATH.
    We have had discussions on reincarnation and so Vedic religion believes that we have several lives  and we are reborn and the BIRTH AND DEATH ARE CYCLES  and there is o end to it unless---?.
So this Upanishad does affirms the idea of reincarnation.
    We have also heard in our life about the Gods doing this  and that  and we often give HUMAN qualities to the Gods . The God is merciful and God will forgive  and God will get mad  and God will punish etc. But then on other hand we also talk about the PURUSHA which has no Gunas  and he is independent observer . So what is the Truth . Is there a God of that has these qualities . Is there a GOD OF DEATH the YAMA or YAMARAJ ? This Upanishad has the answer  and the YAMA the God of death is teaching about LIFE  AND LIFE AFTER DEATH !
    So I will try to start the real verses in my next blog .

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NEWS FLASH

    THE PATANJALI SUTRA YOGA IS DONE WITH. I AM STILL TRYING TO GRASP IT AND MAY BE ONE DAY DO A E BOOK OUT OF IT  AND I AM WORKING ON WHAT I WROTE FOR LAST FEW YEARS.

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KAIWALYA PAAD SUTRA- 34

PURUSHARTH SHUNYANAM GUNANAM PRATIPRASAVAH KAVAILAM SWARUPA

                                     PRATISHTA VA CHITTISHAKTER ITI
SINCE (3)GUNAS ARE DONE WITH IT'S FUNCTION,THEY REGRESS TO IT'S PREVIOUS

STATUS AND THAT IS THE KAIVALYA STATE (LIBERATION) AS PURUSHA DOES NOT   

                                     UNITE WITH TENDENCIES OF MIND
          This is the last of the SUTRAS of this chapter and also that of PATANJALU SUTRA YOGA . We started with control of mind  and the the tendencies  and then we are told how to control and then what we get as POWERS or SIDHHIS when we are successful, At different levels of achievements , we experience the different powers. These are the SIDHHIS.But the purpose of the Meditation is not to get the SIDHHIS or the powers, but is to have the liberation of the SOUL . The soul is the reflection of the SELF which has identifies with body. The enjoyment of the SELF when it identifies with body is through GUNAS. So the purpose of the GUNAS is to provide pleasure. The Gunas have the origin from the NATURE or Prakruti. The SELF is independent observer. When the SOUL identifies with BODY,is gets entangled in pleasure  and sorrow. So when the SELF IS FREE of DESIRES, there is no work left for the Gunas  and then when there is no job or function left for the Gunas, they regress to the NATURE or Prakruti. If you recollect at the beginning of the Universe , The SPIRIT - PURUSH which has no desires comes in contact with NATURE or PRAKRUIT which has desires  as it has GUNAS, come together and the LIFE starts or Universe is born . We represent microcosm of the Universal Macrocosm. So for the YOGI, who has gotten rid of desires  and is without GUNAS, is free and has realized the SELF  and that is the LIBERATION OR KAIVALYA.

KAIWALYA PAAD SUTRA- 33

                KSHANA PRATIYOGI PARINAM APARANTA NIRGRAHYAH KRAMAH

       KRAMA IS FLOW OF KSHANA (OR SMALLEST PART OF TIME), IS DEPENDENT 

                                  UPON PERCEPTION OF END OF EACH MODIFICATION 

         When the time is divided in it.s smallest units, in Sanskrit it is called Kshana.The series of the KSHANA makes the TIME. One moment ENDS AND THE OTHER starts  and then the next one ends  and next to it starts . So the previous KSHANA  and the next one can not coexist with each other . One has to end  and then  the other starts. So the changes are related to 3 Gunas. We were told that the Gunas or their effects ceases when the Yogi achieves the level of TURYA Samadhi status. So then the question is why doe Yogi continues to LIVE?
     Everything in the physical world changes every second whether we can see it or not. The iron rots, the flower blossoms and we do not notice the change even when we watch daily. So the changes happen  and that is due to the 3 Gunas. So the question is when the Gunas cease to have effect why does the physical body continues to survive.
      For the Yogi when he achieves the KAIWALYA,the Chitta is transcendental and the for him the time  and space stops. But he still has the effects of previous Karma  and so that has to continue . Then new Karma will not cause the effects  as there is no GUNA causing the Desire  and there is no new impression. But the physical body has to FULFILL the effects of previous Karma - previous to achieving the Turya Samadhi level.
                                 

KAIWALYA PAAD SUTRA -32

       TATAH  KRUTARTHANAM  PARINAM KRAMA SAMAPTIH GUNANAM

    THEN  FOR YOGIS (WHO HAVE REACHED THE DHARM MEGH SAMADHI)

                      THE SERIES OF MODIFICATIONS OF GUNAS CEASES

    This Sutra is the continuation of the story of progress of a YOGI who achieves higher and higher and then highest levels of Samadhi.The Satwa Guna which is pure pertaining to KNOWLEDGE, the Rajasic quality which is activating and laziness or lack of any activity ,which is the quality of Tamasic Guna all have been modified with the origin of the universe. The Nature or the Prakruti has the Gunas and they are the reason why we act or we have various desires.The Gunas are not part of SELF. The pleasure or pain of the physical body is due to the Gunas .Even when we don't do any activity , we are DOING the inactivity. Without the 3 Gunas, we will not do any activity .
     The 3 Gunas have changed from their original status in MAHAT TATWA ans then universal ego, then 5 TANMATRA, 5 PRANAS,5 ORGANS OF ACTION AND 5 ORGANS OF PERCEPTION AND OFF COURSE CHITTA  and Physical body.The Gunas are effective because we give in . We act due to desire  and desires come from impressions  and impressions are created due to previous actions. So this is a circle. But taking away the desire is like pulling the plug .Without the electrical supple the electrical appliance does not work . So Yogi does  not allow the Gunas to motivate any activity. So the actual activity done by Yogi is without any desire  and so it does not create any impression. This state is called TURYA. STATE. So the Yogi continues to live , but there is no new impression is  created . So in due time the physical body dies and there is no rebirth 

KAIWALYA PAAD SUTRA - 31

TADA  SARVA  AVARANAM  ALPETASYA  DNYANASA  ANANTYAT DNEYAM  ALPAM

THEN (AFTER THE YOGI HAS ACHIEVED THE DHARM MEGH SAMADHI)THE VEIL OR

COVERINGS  OF ILLUSION IS LIFTED AND THE KNOWLEDGE BECOMES LIMITLESS                     
                                 AND  VERY LITTLE IS LEFT TO BE KNOWABLE

     This Sutra is continuation of the previous Sutra. In these Sutra the are talking about the progression of the Samadhi and what happens when one is getting deeper and deeper in state of SAMADHI or meditation. When one developed intuitional  knowledge also called VIVEK KHYATI, he has the knowledge of everything that is to be known.Then not much is left that the Yogi does not know.
    The Nature is changing and there are different forms of the same thing. Take an example of gold  and gold ornaments . When we go to buy the gold ornaments  and enter jeweler shop,we see different ornaments . For the shopper they are different  and so we look at them in different way than the owner or the goldsmith. For him it is the amount of gold that decides the cost mainly and not so much as how it looks . Certainly the labour that is needed to make it also adds to the cost , but for him it is gold  and  not the external appearance . For the customer it is the appearance and how he or she likes the looks .But when one analysis it IT IS ALL GOLD . So this knowledge is there when one knows how the ornaments are made and how much is the gold required  and how much labour is needed. Similarly when the SUN shines the darkness is gone . When there are clouds or when the Sun is covered by the clouds, we can not see clearly . But when the clouds are gone the things become clearer . So when the the veils or coverings of ILLUSIONS are lifted the SUN of knowledge shines  and there is nothing left to be known.
     One can also look at it in little differently too. Say there is a light and  it is covered by a pot. No light is seen . This is the state of ordinary person. He has full covering of illusion and ignorance . When one starts to do the meditation  and achieves some level or has some progress, them that creates some 'holes' in the pot ,so the light can be seen and that light will illuminates the certain surrounding objects . More success in SAMADHI , more holes are created . With DHARM MEGH SAMADHI, the whole pot is lifted and the bright light is seen and it illuminates all the objects and there is not much left to be known . 

KAIWALYA PAAD SUTRA - 30

                             
                                               TAT  KLESHA  KARMA  NIVRUTTIH

BY THAT  THE KLESHAS (AFFLICTION)  AND  KARMA  ARE RETIRED -DESTROYED

      This Sutra is continuation of the previous Sutra. We do Karma  as we have desires  and the desires expects the fruits of the Action or Karma .The 5 KLESHA or the afflictions that have been described in previous Sutras are Avidya which is Ignorance , Asmita which is Ego, Raga which is attachment , Dwesha which is Hatred or aversion Abhinivesh which is attachment to Life  and fear of Death.These as one can see are the cause of the Karma .The ignorance  and the attachments  and the hatred  and the fear of dying leads us to do actions  and then when we do actions, it leads to the impressions. So when we do not have the Kleshas, we do not DO Karma with intentions . Certainly we do do KARMA but since there is no intention or desire for the fruits of our action one way or other we do not have effects of our Karma  and so they are (or correctly their effects ) are destroyed or retired.
    So when one is in highest level of Samadhi, he has no Kleshas or effects of Karma.

KAIWALYA PAAD SUTRA- 29

                 PRASANKHYNE  API  AKUSIDASYA  SARWATHA  VIVEK  KHYATER 

                                               DHARM  MEGHAH  SAMADHIH

WHEN  THE  YOGI  IS  NOT ATTACHED  TO  THE  KNOWLEDGE  OF BEING  SEPARATE 

                 FROM  BODY  HE  HAS REACHED THE  DHARM  MEGH  SAMADHI 

     In this Sutra there are some words that are not common. The word PRASANKHE means the knowledge of SELF being separate from the body  and also mind,intellect and CHITTA , When this understanding is without any doubts then one has reached certain level of Samadhi and then one will have certain powers  and these were described in past. These powers could be used as principle to get benefits .We have seen that some Yogi do miracles like producing material objects from nothing and may be walking on fire or some other things  that we have seen or heard. When Yogi does these miracles , he is respected , people become follower  and donate money and he gets INTEREST on his INVESTMENT . This is compared to the loan sharks that lend you money in return they receive interest. This is referred to as AKUSIDASYA in this Sutra.   
       So when one develops dispassion towards the SIDHHI or the power to do miracles, then he has achieved certain level and then he has shower of RAIN from CLOUD of DHARM NECTAR .In this level or state, the Yogi has no RAJAS or TAMAS guna  and he has SATWIC guna only.So when he  speaks or even people are in his presence of such a Yogi there is as if rain of nectar. So this is the the
MEGHA or cloud from which comes the rain of nectar of Dharma.So this SAMADHI is called as DHARMA MEGHA SAMADHI. 

KAIWALYA PAAD SUTRA - 28

                                            HANAM  ESHAM  KLESHWAT  UKTAM

         THEY  (EXPERIENCES AND  THE IMPRESSION FROM THE EXPERIENCES)  ARE 

                    DESTROYED  SIMILAR  TO  THE AFFLICTIONS  IS  STATED  BEFORE

        In the last Sutra  and even before we were told on the KLESHA or the afflictions  and how to get rid of them . So in this Sutra we are told that when we do not have the experiences or when we dot allow the them to develop in to SAUNSKARAS or lasting impressions.. The CHITTA or mind gets bound by our Actions which lead to impressions  and then those impressions lead to Desire  and the desire leads to Action . So by allowing the impressions to be not lasting we can cut the circle that  I stated which has lead to the BANDHAN or Bondage . One can not stop Action. I have to do my day to day activities as a person living in this society. I have to  do my job. I have to eat and have social relations  and all these activities lead to impressions.No matter how much we may not want to have any impressions , as an ordinary GRUHASTHI person living in this society will have to act and will have impressions  and they WILL lead to desires  and that will promote certain actions ,that give us pleasures and avoid those that cause pain or sorrow. But when one achieves neutral attitude the attachments are gone to everything, then the Actions do not lead to impressions  and  so there is no desire . So these things  are REMOVED - DESTROYED  and so the afflictions  are removed .This has been stated before . But we are told that Yogi attains that level -called PADARTHBHAVINI ND TURYAGA levels which are 6th and 7th level of SAMADHI. 

KAIWALYA PAAD SUTRA - 27

                     TAT  CHHIDRESHU  PRATYAYANTARANI  SAUSKAREBHYAH

DURING  THE GAPS -HOLES - BETWEEN  THE  PERIODS  OF  SAMADHI  THE

                      KNOWLEDGE  OF  OTHER  OBJECTS  ARISE  DUE  TO

                                  SAUNSKARAS - PREVIOUS   IMPRESSIONS

        In this SUTRA they are trying to clear some of the questions that may ares in reader's mind . We know that when the Yogi achieves the state of ultimate SAMADHI,he has no desires  and no need for karma or actions . But we often see that the Yogi, who has achieved this level seems to be engage in the activities that are neither  suitable or conducive to the 'progress; of Sadhak or the student .In fact many of the actions that we tend to do , seem to be an obstacle in the path of achieving the ultimate SAMADHI.So how can Yogi continues to do these activities?
       This gradual improvement in the level of SAMADHI, reminds me of the mathematical puzzle that we used to be asked when we were children. A monkey is trying to climb a pole , which is slippery .The pole is 12 feet high and every hour the monkey climbs 3 feet and slips down 2 feet . So how many hours it will take for the monkey to get to the top of the pole?So if one tries to think that  going up 3 feet and coming down 2 , the monkey is climbing 1 foot her hour . So to climb 12 feet , the monkey will need 12 hours. But the answer is wrong . After the monkey has done 9 feet climbing , in 9 hours , when in 10 th hour he climbs 3 feet . he is at top of the pole  and he does not fall down . So the answer is 10 hours. So the same thing is when one achieves the ultimate Samadhi, he does  not fall down .
        So what about the day to day activity for such a Yogi, . The answer is in this Sutra . When a Yogi has experienced the bliss of SAMADHI, he is not attached, attracted to any other mortal material thing. So when he is seen doing things like eating , sleeping , reading new paper or watching sports or watching TV, he is not affected by the ACTIVITIES , but they have to be done as the previous KARMA have left impressions  and these impression will pop up in between off and on.
This the gap that the Sutra is describing . One has to still burn the effects of the previous KARMA.The question arises - would there be more Karmaic impressions , when one does karma. The answer is 'NO' as the KARMA that the yogi does is not done with any attachments  and so they do leave any SAUNSKARA or impressions. So the Yogi continues to the same activities that he was doing before achieving the Samadhi.and it does not create any more impressions.

KAIWALYA PAAD SUTRA - 26

                       TADA  VIVEKNIMNAM  KIAWALYA  PRAGBHARAM  CHITTAM

              THEN  THE CHITTA - MIND STUFF FLOWS FROM  KAIWALYA  TO VIVEK

      In the last Sutra we were told that when the PURUSHA is recognizes to be separate from the CHITTA - the mind stuff  and it is 'SAT CHIT ANAND'- always bliss - this is sepcial ATMA DARSHAN -self realization , one has reached highest level of KAIWALYA , So in this SUTRA we are told that when this stage of Samadhi is reached the mind or CHITTA flows from highest level to the VIVEK status of mind . Some have interpreted it as mind flows towards KIAWALYA.
    When we are doing meditation and trying to achieve the highest levels of Samadhi, we often say that we are climbiming the steps . So when one reaches the highest level of the SAMADHI, we are at the higher level than when the mind or the CHITTA is full of ordinary day to day stuff. When I am writing this,I am thinking about many things,like I need to do my rounds , what am I going to eat for lunch, what else do I need do before the week end id done with etc . So my mind is not at any level of heights that one reaches when we have successfully reached SAMADHI'S highest level. At that stage we do certainly have to do have to do and act and think about the day to day activities  and duties . But the mind of a Yogi who has achieved this level goes from highest level of Samadhi to lower level of day to day activity with VIVEK. The intention of doing activity is much different NOW -in person who has experience the BLISS or the KIWALYA stage , that ordinary person . The ordinary person does things with intention of getting bodily pleasure or satisfying ego or making money etc . But once the KAIWALYA is achieved ,one act with VIVEK. The VIVEK is not control of thought or intentions, but it is natural way of mind which has no desires or motives with any activity or action that is performed . So the flow of CHITTA or mind stuff is not towards ordinary goals anymore .
    One thing that this Sutra is  telling that once the Samadhi is achieved , every thing does not disappear. So the physical body is still there  and it will have all the afflictions that body has  and also the mind  and the ego and the intellect - all are there  and one will continue to ;live' as long as one has to live . These things do not disappear . But the intent behind the 'living' is changed .
     

KAIWALYA PAAD SUTRA- 25

                     VISHESHA  DARSHINAH  ATMABHAVA  BHAVANA   VINIVRUTTIH

(ONCE) SELF  IS  REALIZED  TO  BE DIFFERENT  FROM  CHITTA,(VISHESHA  DARSHAN)

THEN  THE  QUESTIONS (ATMABHAV  BHAVANA)  REGARDING THE  SELF  ARE                                                                             
                                                                   REMOVED
     There are stages or progression in our understanding of the SELF. We as devotee try to KNOW the true nature of the SELF to be different from the CHITTA or mind stuff, then we  realize that the SELF is eternal,omnipresent,limitless etc then the questions about the SELF are removed .If one has not seen a tiger and has not known or seen any picture or not heard about it, I can go on describing about how the tiger looks or how it behaves or what it eats or how it attacks or many other attributes about the tiger,but he will continue to have more questions . Once he has seen the tiger and experience the behavior of the tiger  then all the questions disappear .  The same is true about the SELF. Many books have told us about the SELF.Many saints have told us what THEY experienced when they realizes the SELF,but until we our self realize the SELF we will continue to have the question about it.
           The animals work at the level of ID.So they GIVE IN to the desires  and the  need of the KARMENDRIYE or organs of action. The self control is minimal The dog will eat if he sees food. The cat will attack the small bird if it sees it easily available. But the human beings are better than that and most work at the level of EGO. The human beings are socialized animals. So we are little better. The difference in most of us and the animals is that we do not ACT on impulse . We wait for the right time. But we also INDULGE in satisfying the sense organs  and desires. The dog will eat as soon as he sees the food . We will wait till the food is served . We do not have control on how much we eat.
        But we are also given a much superior brain and  something where we start thinking about many things . We want to to know on life  and death  and the SELF . This ability makes us different from the other animals. Once we have the thoughts on such matters - other than how to cook better or mix drink differently, we are starting the road to the final destiny of KNOWING the SELF. We then try to read books , we go to lectures of people that we think have answers . We may even have a teacher or GURU. But the next step is PRACTICE  or action to know about the self . So we start the meditation and along with that we have change in our day to day behavior. But we continue to have questions .
    One can describe how to to brain surgery but till one does it he will not know how it feels or how to do it. I can describe to you how a pizza tastes. But until you have tasted it ,you will not know what is pizza.when the GURU or any other saint or swami describes on the feeling of the SAMADHI , we will understand but we will still have questions and second hand knowledge does not take away the all the questions . Once WE our self experience the SELF in SAMADHI then all the questions or doubts are removed .
     

KAIWALYA PAAD SUTRA - 24

          TAT  ASANKHYEYA  VASANABHIH  CHITRAMAPI  SAUHATYAKARITWAT

           AS  IT (CHITTA)  IS COLORED  BY  DESIRES  AND ACTS  COORDINATED

                                  IT  IS MEANT  FOR  ANOTHER  (PURUSHA)

      This Sutra is telling us as to why Chitta appears to be the coordinator and is affected by the desires , it is not for itself , but it is for PURUSHA . When different things cone together, it results in some product. If flour,sugar,butter and other things come together, to form a cake, the cake is for some one to eat  and the ingredients that go in forming the cake are not benefited by it. Now the flour and sugar and the butter etc are all not with life or CHETANA, So they are inanimate objects and the cake if for the enjoyment of one with CHETANA.When human beings ACT and do certain actions , it is for the pleasure or the enjoyment of the human being and we associate that with CHITTA or MIND-STUFF. So we have VASANAS or desires  and that seem to influence our action. So WE or our CHITTA  seems to act based on our desires . But the CHITTA is part of the NATURE OR PRAKRUTI  and it has the reflection of the SPIRIT or PURUSHA. So it appears to be one with CHETANA . As mentioned before in the example of making cake , the ingredients in the cake can not enjoy the cake . Due to association of the CHITTA with physical body and as the CHITTA has the reflection of the SPIRIT,PURUSHA , it appears to be one with the CHETATNA or the LIFE . The CHITTA is formed from the Nature or the PRAKRUTI and so it is without the LIFE . But the desires which are part of the 3 Gunas , are part of the nature and so they affect the MIND STUFF or the CHITTA .But the CHITTA being without life or energy , can not act alone though in day to day life it APPEARS to be the one which acts  and ENJOYS or experiences the outcome of the actions that are done by the physical body directed by VASANAS or the desires .

   Think about an electric toy train. The switch when turned on will make the train move . But the switch does not move the train . It is the batteries in the train that generate the electric current or the power that moves the train. So externally a child feels that the switch is the cause of the movement of the train .But in reality the POWER is provided by the ELECTRIC BATTERIES. Similarly the MIND or the CHITTA can not ACT or do anything till powered by the SPIRIT OR THE LIFE OR THE REFLECTION OF THE PURUSHA . In that sense the mind stuff is without life  and the actual DOER is not mind or the CHITTA  but is the SELF .
      

KAWALYA PAAD SUTRA -23

                       DRASTRI  DRUSHYA  UPARAKTAM  CHITTAM  SARWARTHAM

                               CHITTA  BECOMES  ONE  WITH  SEER  AND  SEEN

     This Sutra is trying to remove the paradox or the problem that one may have with the explanation that was given to us in past .We are told that the PURUSHA or the SPIRIT is the ultimate SEER  and not the Chitta . So How can WE KNOW the PURUSHA or SPIRIT with the help from Chitta . The Chitta is unable to see  and it is the Purusha , which is the ultimate seer . This the dilemma that one faces when we say that the ultimate seer is not the Chitta or the MIND STUFF. If Chitta can not see the objects then how can it see the PURUSHA  OR SPIRIT?
     So in this Sutra  we are given the explanation. In past there was an example of the SUN 's image being reflected in the mirror  and that can light up the room and then we can see the objects in the room . The mirror is not the ultimate source of the light but it is the medium for the reflection of the SUN. So without the SUN we can not see , but without the mirror we can not see the objects either . So we used the mirror to get the SUN lighten up the room .One can us the example of the Moon in the same way . The moon does not have the light of it's own and all that it does is to reflect the light from the Sun  and then we see at night . So without Sun  we can not see , but without the Moon reflecting the Sun's light at night , we will not be able to see . So both are needed . Now if we change the direction of the mirror  and we point it to the SUN itself. Now we will have the SUN'S rays will be reflected back to the SUN. In symbolism CHITTA (the mirror) is trying to KNOW the PURUSHA (in this case the SUN),
     The Chitta is borne out of Satwic Goona  and it is used to KNOW the Purusha . So even though Purusha is the ultimate knower and the Chitta has to be used to know the Purusha . So we have action of SEEING and the object that we SEE  and the SEER all in one . But the CHITTA has to be used to see the seer and seen .(It may feel like play of words, but it is not.As with refection of Sun's rays in the room , the objects in the room get  get lighted even though the mirror (symbolizing  Chitta ) does not have the light of it's own,similarly the Chitta which does  not have ability on it's own to SEE, , the reflection of the PURUSHA the Chitta can SEE Purusha.) 

KAIWALYA PAAD SUTRA - 22

CHITEH  APRATISANKRAMAYAH  TAT  AKARA  APATTAU  SWABUDDHI  SAMVEDANAM

       THOUGH  THE  PURUSHA (SELF PERVADING CONSCIOUSNESS)  IS WITHOUT     

        ACTION  AND DOES NOT   CHANGE, BECAUSE  IT IS  ASSOCIATED  WITH

                OR  IDENTIFIED  WITH  CHITTA  IT CAN  KNOW  THE  CHITTA 

     This is interesting Sutra. We know that the PURUSHA  and nature are different . The PURUSHA or the SPIRIT , does not have  any Gunas. So it has no desires  and it can not do any action. The NATURE or the PRAKRUTI, has the Gunas.. The mind , ego and intellect and the so called CHITTA is not part of PURUSHA , but they are part of NATURE or PRAKRUTI. If the PURUSHA  has no mind or intellect, then how can it KNOW about what CHITTA perceives.When we see an object , we have mind and intellect to identify it as an particular object . Then with our past experience , we realize the qualities of the objects. For example we see a dog.Even though it may not be our dog, we recognize the dog and from our past experience of the dog (that we were exposed to ) we conclude that it is going bark or bite or wag the tail etc . Here the mind and intellect are involved. The PURUSHA ,appears to be involved in this process. When we refer to 'I' as the the one that reacts . that 'I' must be associated with the Chitta - Intellect - Mind -  and so that 'I; must perceive the MIND and the INTELLECT .But to perceive - to be affected by the object or by MIND or Intellect one must have GUNAS or Qualities and the PURUSHA does not have them as it is not part of NATURE or PRAKRUTI.. So the answer is in this Sutra. The example that is given to explain this contradiction is that of a mirror or Moon . If we have a mirror and the SUN from the sky is reflected in it , the room will be lightened by the REFLECTED Sun . But the SUN in the sky is not directly involved . If the SUN is not there, there is no reflection and there is no light in the room or objects in the room are not seen.The same can be said about the Moon in the sky and the SUN . The moon gets it's light from SUN . But we do not see the SUN  and if there is no SUN there is no light from Moon . So in both cases although the SUN in sky is responsible for the effect through mirror or Moon , it is not part of the mirror or the Moon . So it does not have  any Gunas or Qualities .
      To understand an object , we need three things , namely an object , Chitta  and the PURUSHA. But in this case we talking about KNOWING the KNOW ER. So the CHITTA - intellect is part of it so is Mind - has to understand the PURUSHA or the SELF . As long as our mind is thrown outside we can not do this . So it must be NIRUDHHA as described in starting of Patanjali Sutra Yoga.The only the Reflection of the SELF or Purusha in Chitta will be UNDERSTOOD by Chitta , So going back to the example of the mirror, when we reflect the Sun from sky in the room , we see the objects in the room . This is the status of our Usual activity . The objects in the  room are the objects , the mirror is the CHITTA  and the Sun is the SELF. or Purusha . So our Mind is external or thrown out or KSHIPTA . But if we would reflect the image of the SUN from the mirror to the SUN in the sky , there is no object that we are trying to identify other the SUN in the sky . So the CHITTA or the mirror is reflecting back to the SELF trying to Understand it  and perceiving it . This is the level of SAMADHI that one has to attain, then we will KNOW the SELF OR THE PURUSHA .

KAIWALYA PAAD SUTRA - 21

                                   CHAITANYA   DRUSHYE  BUDDHIHIH BUDDIHEH

                                       ATIPRASANGAH  SMRUTI  SANKARASHCHA

             IF ONE CHITTA IS PERCEIVED BY ANOTHER CHITTA  THEN THERE WILL BE 

           INNUMERABLE CHITTA  AND THEN THERE WILL BE INNUMERABLE BUDDHIS     
                 AND THAT WILL ADD THE CONFUSION DUE TO DIFFERENT MEMORIES

      This Sutra is continuation of the same thought process or the argument that was seen in the last Sutra. In Sutra 20 , we were told that the Chitta can not see itself . There has to be a SEAR and there is OBJECT that is SEEN . So in Sutra 20 we were told that the PURUSHA or the SPIRIT IS the SEAR. One could argue that when we see an object  and we get the knowledge of it , that is by one CHITTA  and when we have emotions like anger , pleasure , happiness or sad feeling , that is perceived by another CHITTA . One could also state that one Chitta is perceived by another Chitta . But then we will have a third Chitta to perceive second Chitta  and then a 4th one to see 3rd and so on and so forth . This will create endless or infinite number of Chitta . There is also another problem with this thought process . When the Chitta gets the KNOWLEDGE, that part of Chitta is called BUDDHI or intellect. So if there are more than one CHITTA , there will be more than one BUDDHI  and then we will have more than one memory and that will conflict with the function as different intellects having different memories will conflict with each other.

      When we have  an 'experience' , that creates a memories  and then the part of the Chitta, that has the knowledge called intellect makes  decision in future based on THIS memory . Let us say I have touched a hot stove  and  had burned my hand , next time that memory tells my Buddhi or intellect not to touch any object that looks like hot stove. But if I have different Buddhis for object and the feeling for getting burned  and having pain , then there will not be coordination and there will be confusion in making decision to avoid the touching of the hot stove. Since this does not happen, there is only ONE CHITTA and only ONE BUDDHI (which is part of the CHITTA ),and since the CHITTA can not see or perceive itself there must be something else that PERCEIVES .This is the PURUSHA or the SPIRIT  and it is self illuminating. If the Sun is not there , the Moon will not be seen as it gets light from the Sun. Similarly the SPIRIT or the PURUSHA is the self illuminated  and the Chitta is not self illuminated.   

KAIWALYA PAAD SUTRA- 20

                                    EKA  SAMAYE  CHA  UBHAYA  ANAVADHARANAM

                                        AT  ONE  TIME  BOTH  VAN  NOT  BE  KNOWN
       
                                                    (CHITTA  AND  OBJECT- BOTH)

          This Sutra is telling us that there is a difference in CHITTA  and the PURUSHA or the Spirit . When we see something , we know what it is . So if I see a dog I know it is a dog , but at the same time "I" know that "I KNOW " that it is a dog . So I know that the object is DOG  and I also know that I have the knowledge of DOG - it.s look , it;s behavior , it;s barking etc . So there are 2 different things . In this Sutra they are saying that CHITTA can not know both things at the same time . i.e.knowledge of the object and the knowledge that I have the knowledge. So the CHITTA knows that the object is dog and the CHITTA;S feelings and the knowledge is actually known to PURUSHA or Spirit. So when I say I am happy or I am sad it is CHITTA which is feeling it , but the Purusha is aware of this.This is due the fact that CHITTA can not FEEL what it is FEELING .
     So this Sutra is to differentiate between CHITTA which comes or is part of PRAKRUTI or Nature  and the SPIRIT or the PURUSHA is different from it.

KAIWALYA PAAD SUTRA - 19

                                          NA TAT  SWABHASAM  DRUSHYATWAT

                                      IT (CHITTA)  IS  NOT  SEER  AS IT  IS  SEEN

         This Sutra is continuation of the previous theme. So far we are told about the Chitta as being different that the object and the object continues to be there even if the Chitta does not see it or perceive it . So one may think that the Chitta is the seer and the object is the seen. But in the hierarchy of the human body, and I am not referring the body as limited to physical body only , but also to include the mind , intellect and the ego. But with this information and our day to day behavior , one may think that the Chitta is the supreme being and the seer. So in this Sutra we are told that the Chitta itself is 'SEEN'  and so it can be the REAL SEER. We often say 'I am happy' or 'I have pain' and 'I know'. Here we are referring to the physical body and mind  and intellect- all of them being part of nature  and the the PURUSHA OR SELF. So in this Sutra we are told specifically that the one that is SEEN can not be the SEER.
     So when I see a pot or a bird I am SEER and the pot is SEEN . But here the 'I' that is seeing is not the MIND OR INTELLECT OR THE EGO . The real seer is the SELF or the PURUSHA .The SELF or the PURUSHA is separate from the NATURE or the PRAKRUTI. The physical body and the mind  and the intellect and the ego and the Chitta are all part of Nature  and have Qualities or GUNAS.Contrary to that the SPIRIT or SELF or PURUSHA is different than Nature or PRAKRUTI.The SELF is SEER  and the NATURE and all that originates from Nature is SEEN . So even though in day to day life we tend to refer our MIND or CHITTA as the seer , it is not  as the CHITTA itself can be SEEN and whatever is SEEN can not be ultimate SEER. 

HONESTY IS IT THE BEST POLICY ?

   There is saying that the Honesty Is the Best Policy , but is  it really true?In life we have incidences where the honest answer may be crude or cruel or not pleasing . In Ganapati ATHARWASHIRSH, it is state the 'I will say Pleasing and Truth'. In personal relationships between the husband and wife and children and friend, this is true.But even in many other aspects of our life we don't have ti lie but we can still say truth without hurting the other person or the relationship.Sometimes we can not tell our boss what we 'feel ' about him or his decisions. We still can say the fact or the truth. In medicine this holds very well. I have come across this on number of occasions. This more often happens when we have a patient who has cancer . This brings me to the today's story.
      I had seen this 75 years old lady who was smoker and had some lung issues . Over course of my follow up she developed a mass in the lung . In all probability it was cancer and so we did do the work up and then i sent her to surgeon  and it was taken out. She did well- had some problem post op. But overall did OK. She needed oxygen after surgery , that was arranged at home . She was doing better and then may be 18 months or so after the surgery , when we did the follow up CT scan she had a mass . We had her see radiation  and oncologist . She had needle biopsy and then the recurrence of the cancer was diagnosed. She had localized mass and so she received radiation. She then saw oncologist , who decided to start her on some chemo . In spite of the chemo she developed new nodules and so the chemo was changed . Now she had multiple nodules in both lungs  and radiation was not option and so she had continued the chemo. She has been old  and has some dementia . She has COPD  and does need some oxygen .She was admitted to hospital with multiple issues , including anemia related to chemotherapy and also had low salt and worsening kidney function and also had swelling of the legs . Further work up showed that she had clot in the legs  and  for some unknown reason (at least to me ) someone ordered a CT SCAN of the belly and that showed a mass in colon.
She was in no shape to do any invasive procedures for diagnosing colon cancer , but more than that , diagnosing colon cancer would alter any treatments . Due to fear of bleeding from colon mass if she was started on blood thinner and with her low blood counts , we decided to do insert a filer in one of the blood vessel so that clot from legs would not travel to lung- embolism..
   When the radiologist went to insert the filter he realized that the entire blood vessel was filled with clot. So he could not do the procedure. But more of  a problem was that the clot occurred in the blood vessel as it was compressed by external tumor. So the narrowed blood vessel developed the clot and that was blocking the drainage  and so she had swelling of the legs . So then we had a catheter inserted in that blood vessel and clot busters were started . Now she will have to be on blood thinners too.
      So we have 80 years old patient  who has spread of a lung cancer , who also has anemia  and kidney failure and oxygen need for COPD , and has possible colon cancer and the a tumour that is pressing on one of the major veins that has clot. You get the picture. No matter how successful we are in treating the clot , her long and may be even short term prognosis is not very good . I did try to talk to her family as she has some dementia about this . But the cancer doctors and their nurse practitioners have not said a word about bad prognosis and so we are doing the bandage approach without being able to treat the underlying cause of the problem . The need to be honest but not blunt  and compassionate but still telling truth.

KAIWALYA PAAD SUTRA -18

                                 SADA  DNYATAH  CHITTA  VRUTTAYAH  TAT

                                 PRABHOH  PURUSHASYA  APARINAMITAWAT

       THE  PRABHU  (SELF)  WHO  IS  IN  CHARGE  OF  THE  CHITTA,  KNOWS

ALL  THE TENDENCIES  OF  THE  CHITTA  AS  THE  SELF  DOES  NOT  CHANGE

      In the last SUTRA we were told that the CHITTA is aware of the objects sometimes  and not aware of the objects some other time . In this Sutra , we are told the difference between the Chitta  and the SELF or the Spirit. In regular science we have no SELF recognized. We know mind  and brain and intellect , but beyond there is no ATMA -SOUL-SELF. The science states that the Mind Thinks  and the information provided to the Brain  and the past experiences lead to a decision by the brain . Beyond the brain there is nothing . So when we die , there is no preservation of the impressions that have occurred in this life , nor there is any likes and dislikes continued beyond THIS life . In this Sutra we are told that the SELF is ALWAYS there  and is UNCHANGING.It is AWARE of the objects even when the CHITTA or mind stuff is not aware of it. We were told that object continues to be there even when the mind or the Chitta is not aware of it. But the Self is not AFFECTED by status of the CHITTA. So the SELF is above  and beyond the mind and intellect and brain and is UNCHANGING and is aware of ALL the things. We have a tendency to mix up the 'I' with SELF . Usually when we refer to 'I' , we are talking about the present physical body and the mind  and the intellect . When I say 'I have headache'.I am referring to my physical body-pain. When I say 'I feel sad or happy ', I am referring to status of my MIND. When I say 'I am intelligent', I am making a statement about the intellect or Brain. We have no concept that the SELF or the SPIRIT is separate from all these things which are related  and are products of NATURE OR PRAKRUTI. The SELF or SPIRIT is separate from nature or Prakruti  and is UNCHANGING or UNAFFECTED by the changes in the Nature OR PRAKRUTI .
    So in this Sutra this separation is stated again .  

KAIWALYA PAAD SUTRAA-17

          TAT  UPARAGA APEKSHITATWAT  CHITASYA  VASTU  DNYATA  ADNYATAM

  THE  CHITTA  NEEDS CONTACT  WITH  VASTU -OBJECT-  TO KNOW  OR NOT  KNOW

      In the last Sutra we were told that the objects are not under control of the CHITTA or the mind . The objects continue to exist even if the MIND or the CHITTA is unaware of it . We know that  and we have experience it , just because I don't eat a sweet food , the food dos not loose the sweet taste. But my mind or CHITTA is not aware of the taste of that object . Now in this SUTRA we are told the similar thing in little different way . For CHITTA to 'Know' an object , the Chitta must come in contact with the object. So the 'contact'is through the objects or perception -sense organs .I can look at something and get some information and that may not be complete. I may have to use all my sense peseption to know an Object. I will know if it is round or square , smooth or rough , sweet or sour , hard or soft and the smell and so on . But do know this information,I must have contact btween my senses and the objects . I may conclude the information based on my previous experiences and it may be correct or incorrect.
       So the object continues to exist even if we are not aware of it .So the object is independent of our knowledge of it .The example would be a distant star. We may not be in position to see it with naked,eye, but we the help of telescope we can see it.

So the CHITTA is separate from the object and the object has independent existence. But there must be a contact between the two to get the knowledge,  

KAIWALYA PAAD SUTRA - 16

NA CHA  EKA  CHITTA  TANTRYAM  VASTU  TAD  APRAMANAKAM  TADA  KIM  SYAT

IN  ADDITION  TO THIS,  OBJECTS  ARE  NOT  UNDER  CONTROL  OF ONE  CHITTA 

 WITHOUT  THE CHITTA  RECOGNIZING  (THE  OBJECT ) WHAT  HAPPENS TO  IT

     In the last Sutra we were told that the object though same , different Chitta have different interpretation or impressions from it . So we know that the interpretation is done by our MIND or Chitta . We may have different impression from the same object at different times. So if I am hungry and I see a slice of pizza , I have have desire to eat it . But if I am not hungry then I will not have the same desire aroused in my my mind by the same object . If there is a stake and I am vegetarian I will feel differently than if I am a meat lover . So the object is same but the impression by mind or Chitta is different .
     Now in this Sutra we are told that just because we do not pay any attention to the object , it does not disappear.So the objects are not under our control.So the object continues to be there and if a another person looks at it he or she will have different or same impression from the same object.In addition to this there is another point. Say there is necklace made out of gold . So when we see it, we not only see as necklace , but also as it's origin as gold . But then we convert that in a ring. The necklace is gone and now we see the ring . So when we see it we have different 'object' in our mind but the 'gold' still remains as gold . So the presence or existence of gold  does not depend upon our Mind or Chitta. In dark room we may not see the object , but it is still there . So the objects exists irrespective of our perception of it or not .   

KAIWALYA PAAD SUTRA 15

                  VASTU  SAMYE  CHITTA  BHEDAT  TAYOR  VIBHAKTAH  PANTHAH

                    EVEN  THOUGH  THE OBJECT  IS  SAME , THE  CHITTA  (MINDS)

                                     ARE DIFFERENT  AND SO  ARE  THE  PATHS

      We were told that the all the objects have 3 Guna , but they may appear different due to dominance of one or other Guna. But in this Sutra  we are told that the object may be SAME but the person seeing it with different CHITTAS or MINDS may have different conclusion or appearance. The paths of different MINDS are different.

     So we know this fact  as we often say,'the Beauty is in eyes of beholders,' So the impression that one gets fro looking at an object may be different than other person. So if one looks at a diamond, the thief would like to steal it , greedy person would like to have it and Yogi will have no desire. So one has Tamasic  desire , other Rajasic desire  and one has Satwic desire . This is due to the CHITTA or the MIND being at different level and different paths . This can be also said about any food - meat or otherwise  and also about looking at a women . Not all have the same reaction even though all are seeing at the same object .

    So in this Sutra the meaning is clear , but what message needs to be conveyed is that we can not blame the object - the Diamond , food  or woman or man - for the thoughts that we have and the actions and the desires that it causes.We have no one but ourselves  to blame for any desires or action that we have or take after looking at any object . 

KAIWALYA PAAD SUTRA - 14

                                        PARINAMA  EKATWAT  VASTU TATWAM

             THE  EFFECT  IS ONE  OBJECT (EVEN  THOUGH  THERE  ARE  3 GUNAS )

     This is continuation of the same thought process or explanation of the same thought. We know that there are 3 GUNAS and the effects f these 3 Gunas is different . The Satwic Guna effect is different than the effect of TAMASIC or the Tamasic Guna effect is different than Rajasic . So how come we have all three Gunas finally having only one object? The answer is very simple. All the objects have all three Gunas and they are active or passive. This leads to the origin of the universe according to the Hindu concept .
    The cycle of the beginning of the universe and the end of the universe are eternal . So there is no TIME when this cycle was NOT there . So at the beginning of any cycle , there is disturbance in the UNITY or singularity of the universe. At the end of the universe, all the BHUTA and every thing else .-become ONE . This include all 3 Gunas. When there is singularity, the 3 Gunas are quite  and so called sleep state or dormant state . With the disturbance call GUNASHOBHINI , there is an imbalance . Without going in detail, the Gunas CREATE the entire Universe that we see. Off course there is PURUSH and NATURE as the origin of the spirit and rest of the tings . The 3 Gunas are part of the nature . The organs of perception are from Satwic  GUNA and the  organs of action are from Rajasic Guna.. There are 4 levels of LIFE in this world and all have all 3 Gunas Depending upon the proportion of each Guna the resultant object appears. So even though all the objects have all 3 Gunas , they are different in look . It is the proportion of the Gunas that decide the final product ,
    So the STONE has preponderance of Tamasic Guna and very little Rajasic or Satwic . The plant kingdom has all three but the Satwic is very limited . The animal kingdom has more Rajasic and less Satwic or Tamasic . The Human beings have different proportion of these Gunas in different people.There is also other reason why these 4 different things are distinct. But for the purpose of this Sutra , We all have all 3 Gunas and the proportion of them leads to final object .  . 
      

KAIWALYA PAAD SUTRA - 13

                                           TE  VYAKTA  SUKSHMYA  GUNATMANAH

          THESE  (DHARMAS ) MANIFESTED  OR UN MANIFESTED  ARE DUE  TO GUNAS

         In past Sutras we were told that the Desires or the Vasanas sometimes are in unmanifested form  and sometimes in manifested forms . When there are  favourable circumstances , the unmanifested Vasanas or Desires  become manifested . We were also told that they are 'Eternal' and so they are always there So now we are told that if we can not destroy them by them self , we can go the origin of them and that way we can eliminate them . If we can not eliminate the fire , we can stop the supply of the fire wood , and the fire will stop by itself . So if our mind is in Satwic then the desires will be less or not there .The detachment will lead to reduce the formation of new desires or making old one firmer. Now in this sutra we are told something else . The desires to be fulfilled , we need mind , intellect and organs of action and organs of perceptions.So for me to satisfy the desire to eat sweet , II must have  a mind in which this desire arises, then I should have intellect to see how I can satisfy that desire. But I should have hands to grab a sweet desert  and I should have taste buds to satisfy -organs of actions  and perception.
        But if we remember, at the origin of universe or THIS cycle, the starting point is disturbance in 3 GUNAS,  and the nature with 3 Gunas is the origin of the Mind , Intellect , Ego , and 10 organs -perception and action, 5 each .So without the Gunas , there is no mind or intellect or any of the organs . So if we have control on the Gunas , we can eliminate the desires or VASANAS.So if we can get rid of Gunas , we are free of desires .