VIBHUTI PAAD SUTRA -15

                        KRAMA  ANYATWAM  PARINAMA  ANYATWE  HETUM

THE  DIFFERENCE  IN THE  MODIFICATION  IS  DUE  TO  DIFFERENCE  IN THE  CAUSE


     These Sutras are to be taken together . The Sutra is taking us to the powers or the SIDHIS that one attains when he has practiced the meditation perfectly. So the concept in Raj Yoga is the the nature is the basic stuff and it manifests as different things due to the modification of the basic stuff. In the Sutra 13 we were told that there are three kind which cause the change,namely the Dharma , Lakshan and the Awastha. So the change that happens is related to basic characters , time and the apparent state . So the seed becomes plant or tree and has leaves and the flowers and the fruits . All these things LOOK very different from one another , but they all came from the seed . But the seed changes in to a small plant , due to soil and water and the heat acting on it . The plant has flowers and the flowers turn in to fruits only with effects of cross pollination. But the basic seed has to have all these qualities in it . We can not grow a mango tree from a seed of tomato . Nor could we get a plant or tree out of a leaf. We know this . But there will be things in this world ,where by looking at it we can not know the nature and what caused the change  and what change would occur in them with time .
       When one has perfected the meditation , at a certain level of progress , he or she would get powers to this -the nature , the cause of the change and so on.

VIBHUTI PAAD SUTRA - 14

                    SHANTA  UDITA  AVYAPADESHYA  DHARMA  ANUPATI  DHARMI


                          DHARMI  IS  BASIS FOR THE PAST , PRESENT  AND FUTURE
                       
                                           DHARMA -PROPERTIES OR CHARACTER

           In this Sutra the word dharma is not used for religion . The Dharma is the property or the characters of the object . So when we say  why does  the wood float in water and the iron sink in water, we answer that it is the DHARMA or the character of the wood and the iron. When we talk about the snake stinging , we talk about the DHARMA of the snake being to sting. So in this Sutra we are told that DHARMA is the basis for anything that happens to object in past , present or future.
   
         So the MILK is the DHARMI of the yogurt and the Gold is the DHARMI of the golden bracelet and the Water is the DHARMI of the ice. So what we see has to be present in the DHARMI. So the past DHARMA changes to PRESENT DHARMA and then the present DHARMA becomes past and changes in to FUTURE dharma . The seed becomes plant and then there are flowers and then the fruits . The characters of the seed are different than the plant and they are different than the flowers or the fruits . So we can not see the character of the fruits or the flowers when we look at seed. But the character can not appear out of no where . So they must be there in the seed and then they appear with ideal time and circumstances. One which has disappeared is SHANT DHARMA , the one which is current is the UDIT DHARMA and the one that Will happen in the future is the ANUPATTI DHARMA .

         So what we are told is that the change occurs in DHARMI with time and the ORIGINAL thing remains same . The DHARMI does not change The change only deceptive . So we may see a table made out of wood , which came from the tree , which came from the seed and so on . But once we know the DHARMI we will know the changes and the in next couple of SUTRAS , we will be told about the SIDHHI or the power that are achieved with the SAMADHI or the concentration that we can do on any object . So if one looks at the Gold chain , he will not only know the chain , but will also know the gold that it came from and the other things that has happened or the changes that has happened in between .



 

   

VIBHUTI PAD SUTRA-13

                      ETENA  BHUTA  INDRIYESHU  DHARMA  LAKSHANA

                                 AVASTHA  PARINAMA  VYAKHYATAH

BY  THIS (WHICH  WAS EXPLAINED  IN LAST  SUTRA )THE  EFFECT  OF  THE  DHARMA

(CHARECTER) ,LAKSHANA (TIME) AND  AVASTHA  (STATE )  ON THE BHUTE (PEOPLE)

                                                  AND SENSES ARE EXPLAINED

        This Sutra is little difficult to understand as the meaning of the usual words is different when used in this conection . So there are three different words that  are used in this Sutra. namely DHARM , LAKSHAN AND THE AVASTHA.
     When we use the term Dharma we use it as religion. So when we say my DHARMA is HINDU , we refer to our religious belief. But we also use the same word for the description of the nature . The snake is going to sting as that is it's dharma  or nature . So the same word has different meaning when used in different relationship. In this Sutra it tells us about the characteristic of the DHARMI. So if we would consider gold. It could be a gold coin or a gold ring or gold neckless or a gold pot . So the DHARMI is the gold and all the different things that we are seeing are related to it .
     LAKSHAN is related to time .So the change that occurs with TIME in the gold is the Lakshan . So the DHARMA is the modification that occurs with time .

     The AVASTHA is the effect that occurs with the time. But this is subtle. The change in gold from the gold as a metal to a gold as ring, is the change of DHARMI . But the change continues to occur in the the gold even when we think it is not changing .This is called AVASTHA.
      The PARINAM is the result of these things or the effects.

      So the few more words .
ANGAT LAKSHAN PARINAM. When we have basic stuff -in case of gold ring is GOLD or in case of pot , it is soil in case of a pot, is the ANGAT LAKSHAN PARINAM . (ANGAT is one 'which is in it '   or past .

VARTAMAN LAKSHAN PARINAM- So when earth or the soil is converted in to a pot , or when the gold is converted in to a gold ring , it is PRESENT TIME CHANGE or VARTAMAN PARINAM .

 ATITA LAKSHAN PARINAM -This refers to past , So when the gold ring becomes simple gold or the pot becomes the earth or the soil , this the ATITA PARINAM.
     Now that we know these words , let us use the CHITTA instead of gold or the earth/soil. So the CHITTA is the DHARMI and then when one does practice the meditation or the SAMADHI , there are changes in it in relation to the TIME. So the CHITTA before the SAMADHI is one state -which would be ANGAT LAKSHSN PARINAM , ,the CHITTA in the SAMADHI state is the VARTAMAN LAKSHAN PARINAM, and when the samadhi is done with and the chitta is back to the usual state , it is ATITA LAKSHAN PARINAM .

    So we are told that in the previous SUTRA, that the changes that occur in PERSON -BHUTA and the senses or INDRIYA have been explained . So YOGI is different as a person and the senses BEFORE samadhi , DURING samadhi and AFTER the samadhi .

VIBHUTI PAD SUTRA -- 12

                                TATAH  PUNAH  SHANTA  UDITAU  TULYA  PRATYAYAU

                                             CHITTASYA  EKAGRATAH  PARINAMHAH

WHEN  THE RISE AND SUBSIDING  OF THE WAVES  OF  THE THOUGHTS   ARE EQUAL

                          THEN  THE CHITTA ACHIEVES  THE EKAGRATAH  OR

                                      SINGLE  POINTED  CONCENTRATION.

      This Sutra sounds similar to Sutra 11. In both Sutra we are told that when the thought process ceases  for any other  object , the CHITTA is now EKAGRA or single pointed.So what is the difference between the two? When one starts the meditation practice , say for 20 or 30 mins each  time, he my have the thought of things other than the object of the concentration.  for as much as 3/4 th of the time.Then slowly this changes . So in the beginning there is rise and fall of the thoughts and the concentration is interrupted by the thoughts, But one does get better with practice and then the time that one is concentrating or in Samadhi is increased , This was told to us in Sutra 11 . Now in this one  we are told that when the thought before the single pointed concentration and the thought after that is not there or is SAME , one has achieved the SAMADHI or uninterrupted concentration on the object of the SAMADHI. 

VIBHUTI PAD SUTRA 11

SARWARTHATA  EKAGRATAYOH  KSHAYODAYAU  CHITTASYA  SAMADHI  PARINAMAH


WHEN  THE  CHITTA  STOPS BEING DIVERTED TO ALL THE DIFFERENT THINGS , THAT

IS SINGLE-POINTED  CHITTA OCCURS ,THE CHITTA HAS REACHES THE SAMADHI.

     In this SUTRA, we are told the same or the similar thing. The ARTHA, is is object of our sense organ attraction,So SARWARTH is all the objects of the attraction. So we are told that when the CHITTA or the MIND-INTELLIGENCE-AND EGO-stops being distracted by the objects of the attractions, then it becomes single pointed. The point of the concentration is the object of the SAMADHI. So when there is no distraction , one has achieved the level of the SAMADHI.

    In previous SUTRAS we are told different rules for the behaviors and how we should eat , what we should eat and what we should do under certain circumstances . It becomes now clear why we were told the YAMAS and the NIYAMAS . If we continue to indulge in various sense pleasure activities, we will continue to think about them as the impressions left by these activities will lead to desires and the desires will lead to thoughts of action. So then we can not concentrate. So our behaviour should be such that we are DOING things , but are NOT ATTACHED ti them . I have seen some swamis who do not take 'seconds' when they are eating . I was told that some mix every thing that is offered to them in the plate , so as to avoid attachment to one particular food item. Again these things are required in the beginning. But practicing them will lead to quite mind or loss of disturbances of the thoughts when we are meditating and then and then only we can expect the single pointed concentration ans get to the lowest level of the SAMADHI  

VIBHUTI PAD -10

                                  TASHYA  PRASHANTA  WAHITA  SAUSKARAT

     WHEN  THE  SAUNSKARAS  ARE CONTROLLED THEN  THERE  IS (CONTINUOUS )

                                                    FLOW  OF  THAT (CHITTA )

      This Sutra is the conclusion of the previous ones. When one is meditating , then there are thoughts . Theses thoughts are disturbing and they interrupt the free and continuous flow of the concentration of the CHITTA on the object of the concentration. Theses thoughts , which arise in the mind , are related to the experiences that we have had in recent past or remote past or EVEN PAST LIVES . As we have seen that each action pr the experience lives us with Impression and the impression leads to Desire and the Desire leads to Thought . These thought disturb our concentration . The thought interrupt the free flow of the concentration . The thoughts and the desires come from the previous impressions . These Impressions are called SAUNSKARAS .

       So when one controls the thoughts , then one attains the free flow of the CHITTA. One may have question as to what exactly is CHITTA ? The CHITTA is combination of Mind , Intellect, ,Ego and some other STUFF. (as I understand it ).So now we can see that when we concentrate and the thought are stopped and the mind is still and then the concentration is perfect. The thoughts can come due to external disturbances,like noise from TV or some one playing our favorite song , or smell of our favorite food being cooked etc  or they could be due to what happened yesterday or what may happen tomorrow . So one needs to control all these thoughts so the concentration is perfect .

     One last point , our thoughts are like fire . As long as one continues to add fire wood to the fire , it will continue to burn and burn with more intensity if one adds more fire and gas. For our thoughts -which is compared to fire , the fire wood is our actions and indulgence -which causes impressions or SAUNSKARAS. So if we want to turn off the fire we need to stop adding the fire wood . .

VIBHUTI PADD SUTRA --9

             VYUTTHANA  NIRODHA  SAUNSKARYOH  ABHIBHUVA  PRADURBHAVAU

                     NIRODHAKSHANA  CHITTANVAYAH  NIRODHA  PARINAMAH


(WHEN )THE  SUPPRESSION  OF  THE  OUTGOING  IMPRESSION (OCCURS) AND (THAT

LEADS TO ) EMERGENCE  OF  THE  IMPRESSIONS  OF CONTROL CHITTA  BECOMES

                               INVOLVED  IN MODIFICATION  OF THE CONTROL

       In this Sutra they are talking about the stages of the Samadhi and telling us as to what happens  with the higher levels of the Samdhi. or meditation . Even though I have used the meditation and the Samadhi word interchangeably, they are not . The meditation is a process that leads to the Samadhi and the Samadhi is of various levels.

     In the earlier stages of the Samadhi, one is suppressing the usual thoughts come the surface due to the SAUNSKARAS. So only one thought is continued and that leads to the weakness of the other thoughts. So as the suppression of the  regular thoughts will lead to the weakness of the thoughts and the desire for 'object and sense related desires". But this is replaced by the thoughts of object of the meditation . But this thought is of Knowledge and not that of superficial understanding of the object.

       The levels of the Samadhi are divided in to SAMPRADNYAT and the ASAMPRADNYAT. In the SAMPRADNYAT SAMADHI  there is VIKALP or doubt or separation and so it is called SAWIKALP . So one has feeling that 'THOU AND I ARE ONE.'  But in the NIRWIKALP there is no separation and 'I AM HIM '. is the thought. It may sound like just game of the words, but it is not.
      The SAMPRADNYAT samadhi at a lower level the ascending levels are at the level of the MIND ,called SAWITARK, at the level of intellect called SAWICHAR,, at the level of the CHITTA called SANAND, and then at the level of the EGO the SASMIT

       After these stages have been achieved and the devotee has gone through them , he reaches the level where there is no doubt , there in no separation , there is no intellect or chitta or ego and the TWO are ONE . This is called ASAMPRADNYAT samadhi.
   So in this SUTRA we are at the level of CHITTA.