SADHANA PAD SUTRA -30

       AHINSA  SATYA  ASTYEYA  BRAHMACHARYA  APARIGRAHA  YAMAH

          THERE  ARE RESTRAINTS  WHICH  ARE  CALLED  YAMAH,  NAMELY

 NONVIOLENCE(AHINSA),  TRUITHFULLNESS  (SATYA),  NOT  TO STEAL (ASTYEYA ),

          ABSTINENCE FROM SEX (BRAHMACHARYA ),  HOARDING (APARIGRAHA.

       In the previous Sutra we were told that there are eight different parts to the YOGA . (Yoga means Union -and here we are talking about the union with the GOD ) So now in this Sutra we are told the various aspects or the parts that one has to follow as part of YAMA- the first one of the eight parts . YAMA pertains to the individual behavior. These are easy to understand , but difficult to follow . I am not saying impossible to follow . One could follow them for most of the time , but difficult to do them all the time.
      The first one of them is AHINSA or the non violence . Everybody knows the violence . But in this one we are suppose to not hurt anybody with our body - physically , mentally,and by speech . (So called KAYA - BODY OR PHYSICALLY , MANA-MENTALLY AND WACHA  OR SPEECH )
So one should not hurt any body physically. The physical hurting could be direct or indirect . So people like Mafia DON -may not be directly hurting someone , but by having some one bit up another person , is as bad as directly beating . In fact in my mind it is worst as you are promoting a another human being in causing the violence . This is similar to those who say that we don't kill animals , but the butcher kills them . We just eat what has been already killed by some one . So the one that kills , one who sells , the one who buyes , the one that cooks and one that consumes or eats --all are doing violence .
      Here the question may arise as to if one does the killing as part of job. The answer is if one does anything that is required as the part of the DUTY , then it is not a sin . But certainly one can not uplift under ordinary circumstances if he or she is doing any kind of violence . So mentally hurting some one or by speech , both of these are bad . and when one does it all the time , then he can not concentrate on the union with God as the thought of hurting some one physically or mentally or by speech will interfere with the concentration
     The question arise as to what one should do if there are roaches or snakes or other poisonous creatures. So when one starts having some success in TOGA , then he will try to avoid the situation under which he has to kill . So the best way would be to create conditions under which one will not have roaches . If the snakes are not poisonous , then let them go or catch them drop them in deep forest etc . The goal is to avoid as much as possible to avoid hurting any one with our physical , mental or speech activity. . 

SADHAN PAD SUTRA -29

YAMA  NIYAM  ASANA  PRANAYAM  PRATYAHARA  DHARANA  DHYAN  SAMADHIYO

                                                                 ASHTA  ANGANI

YAMA  MORAL  RESTRAINS ,NIYAM  MORAL  DOES ,OBSERVANCES  ,ASANA

-PHYSICAL  POSTURE ,PRANAYAM-  PRACTICE  OF  BREATH  CONTROL ,PRATYAHAR-

WITHDRAWAL  OF  SENSES ,DHARANA -CONCENTRATION  OF  MIND  (ON  A

              OBJECT) ,DHYAN  -MEDITATION ,SMADHI - SUPERCONSCIOUSNESS ,

                                                       ARE  THE  EIGHT PARTS

       In this Sutra we are told about the eight different things that one has to follow to achieve the Samadhi  The first 5 are external and last three are internal . This can be compared to the ten commandments . These are required as they will help in further progress in the spiritual achievement. If one follows them in day to day activity or behavior, then it will be easier to do the last three. If our mind is thinking about the external day to day attractions , we can not concentrate. So if one develops these detachments and follows the rules , then it will be easier. In next few sutras we will be told as to the details of these eight aspects .

 

SADHANA PAAD SUTRA 28

YOGANGA ANUSHTHANAT  ASHUDDHIKSHAYE  DNYANDEEPTIR  AVIVEK  KHYATEH


BY  PRACTICE  OF (DIFFERENT PARTS OF ) YOGA,  THE IMPURITIES  ARE  DECREASED

OR GONE  AND THE LIGHT OF KNOWLEDGE GROWS  AND THEN (FINALLY ) THAT

                                   LEADS TO  'INTUITIVE  KNOWLEDGE'

         In this Sutra first time the mention of the Yoga or the eight parts of Yoga are mentioned. Once we start practicing the eight fold Yoga and follow it to the 't' , we start having the enlightenment . This is called the 'the light of knowledge' in this sutra .Please note that whenever in religion they talk about the Knowledge , they are not talking about information about the Prakruti or the knowledge of Physics , chemistry , biology , quantum or any other science. These all subjects are part of matter and all that we are doing is learning the laws of Nature or the Prakruti . We do not INVENT anything . This is not the TRUE knowledge. The knowledge about the Spirit or the PURUSHA is the true knowledge and it can not be achieved by anything that is part of the Nature or Prakruti . (yes we do need the senses, mind , intellect and the chitta ---all that is part of the Nature or Prakruti , to go up the ladder of this Knowledge ) With the practice of Yoga principles , the impurities or the doubts or the attachments in the CHITTA are reduced and this promotes the development of true KNOWLEDGE . The true KNOWLEDGE . In the beginning this is in form of a Flash  and not Sustained . But gradually it increases and then it is sustained . So the practice of different parts of YOGA which are DOES and DON'TS , will lead to ultimate Knowledge .

SADHANA PAD SUTRA -27

                             TASYA  SAPTADHA  PRANTABHUMI  PRADNYA

HIS  ( ONE WHO HAS ACHIEVED THE FINAL LEVEL ) WISDOM  HAS SEVEN  TYPES

        In this sutra we are told that when Yogi has achieved the highest level of the samadhi, the Ignorance (AVIDYA) is gone and there are no Doubts and there are no Impurities. Once He has this wisdom, he has 7 types of tendencies or wisdom. These seven things are described.
      The wisdom is not the ultimate Knowledge , but day to day life and the wisdom . So this comes from our experience in this or previous lives. So this knowledge comes from sense organ perception and it goes through the process of 'action', 'impressions','desires' and again actions. So let us say that we are walking in a farm or a garden and we see a mango tree. It has nice ripe and unripe mangoes. By 'seeing ' them we have a 'desire' to it them . This is based on our previous experience of tasting them and experiencing that they taste good . So this desire leads to action or a thought in mind that we want to eat them . So we  want to get them may be by throwing stones or the climbing tree. But our intellect or wisdom will tell us that if we do that the guard will come and beat us . So we have the 'wisdom'  and we act on it . So now this  sutra tell us that that there are 7 different things that happen when we reach higher levels of Samadhi .The various stimuli  that originate in our mind are called 'PEPSA', JIHASA',' JIDNYASA', CHIKIRSHA,' SHOKA', BHAY' AND  'ATRUPTI'.  'The desire to HAVE something is PEPSA. The desire to AVOID THINGS (that cause displeasure) is JIHASA . The desire to have more INFORMATION is JIDNYASA . The desire to DO something is CHIKIRSHA . The feeling of SADNESS due to any bad experience is SHOKA. The FEAR of something bad happening in future is BHAYA and NOT GETTING SATISFIED even with repeated experiences of sense indulgence is ATRUPTI.
    So with higher level of SAMADHI , we have eliminated all these stimuli from our CHITTA . So the YOGI has DNEYASHUNYA AWASTHA- I know all that needs to be known--state. HEYASHUNYA AWASTHA -- PAINLESS status.(Does not mean that the Yogi has no physical pain but he is not afraid of the pain) PRAPYAPRAJTA AWASTHA- No desire to ACHIEVE anything. Feeling that whatever has to be achieved is achieved . CHIKIRSHASHUNYA AWASTHA--No Desire to DO anything .HAVE DONE EVERYTHING THAT NEEDS TO BE DONE . So there is no desire to act the way in with ordinary man acts. So the yogi has CHITTA KRUTARTHATA --CHITTA has fulfilled it's function of enjoyment and the liberation .So it is satisfied . So the CHITTA goes back to it's origin which is NATURE-- GUNALINATA -balance of 3 GUNAS. and lastly the ATMSTHITI- PURUSHA is in it's own status . So the dance that occurs due to combination of PURUSHA AND PRAKRUTI-- the SPIRIT and the NATURE stops.  
   

SADHANA PAD SUTRA - 26

                                VIVEKA  KHYATIR  AVIPLAVA  HANOPAYAH

 THE  SOLUTION TO SUFFERING (AND  PAIN ) IS DEVELOPMENT OF (UNOBSTRUCTED

                                              WITHOUT DOUBT ) KNOWLEDGE

        In this Sutra we are told that the solution to the suffering is to get the KNOWLEDGE. But there are two more adjectives that are added or needed. One is that the KNOWLEDGE must be there is all the time , and the KNOWLEDGE is not the 'worldly' knowledge. When we refer to the knowledge , we talk about the know;edge in this WORLD. we understand the Physics or Chemistry or computer Science , or astrology or many other things . But these all belong to the NATURE. The science deals with all the various qualities of the NATURE. All the things that we see are related to the Nature . The Spirit or the PURUSHA is independent and has no Qualities or the GUNAS. So the sciences of chemistry, physics and any other science is LEARNING of the laws of the NATURE. And in the Nature there are only two things , one DUALITY and second Relativity. Nothing is ABSOLUTE except Speed of Light. But when this Sutra states that the Knowledge is the solution to end the suffering, it is talking about KNOWLEDGE of the SPIRIT or THE PURUSHA . When one understands that PURUSHA or the SPIRIT is separate from the Nature , our sufferings will end .
        But to have this perception or the understanding when we are in MEDITATION or the SAMADHI status, is not enough . Because when we come out of the SAMADHI, we are back to square one . So the KNOWLEDGE that the PURUSHA is independent observer and all the things that we witness are related to the drama created by the Nature or PRAKRUTI has to be there ALL THE TIME or UNOBSTRUCTED . Then only we will have the end of suffering. 

SADHANA PAD SUTRA - 25

        TAD  ABHAWAT  SANYOG  ABHAVO  HANAM  TADDRUSHEH  KAIVALAYAM

       THE ABSENCE  OF IT (IGNORANCE)  REMOVES  THE CONTACT (CALLED HAAN)

                                               WHICH  LEADS  TO  LIBERATION

     This Sutra draws the conclusion which is inevitable. So there is a contact between the Spirit and the Nature and that leads to the pleasure and the sorrow This causes the confusion in the Spirit . The Spirit which is free and has no Qualities or GUNAS, gets attached to the body. So once the Spirit realises that it is not body, and is 'FREE',---the ignorance is gone , -the liberation occurs.This does not mean that person dies. The body and the spirit continues to be together as long as there is LIFE. But since there is is no attachment , there is is no bondage or limitation with body .
     Let me try some example . If one comes in bad company and starts drinking alcohol or starts using drugs, he will continue to be attached or addicted to them . So he can't do without alcohol and the drugs and needs the company of the friends, that use this all the time . But say he realises that this is destroying the life and decides to go through REHAB. Once it is a successful rehab. he will not need the drugs or the alcohol. So even if comes in contact with old friends, he will not be attached to alcohol or drugs . This is not exactly as to what happens , but may be close to it . The great saints who had reaches the liberation, continued to 'live' normal life . They did not look any different. But the average day to day life contacts and the enjoyments do not affect them . They are FREE from the attachments.
      There is short story that I had read. There was this swami or saint, who was liberated. He was moving with his disciples from town to town . In of this visits to a town , one of his older disciple called him for the dinner . He was devoted to this swami. When the dinner was offered , it had meat in it . The swami ate it , blessed the disciple and left. As they started walk in out of the town , the disciples who were with him asked the swami as to how he ate the meat , when advises them not to touch it . The swami told them to go to the town , and bring in nails and broken glass. They did bring in the nails  and the swami ate them . After eating the nails and glass. he looked up and told them that for him the nails and the glass and the meat was all the SAME. He did not have any affinity for any one kind of food . So he could eat it would have no attachment to it . UNTIL ONE DEVELOPS THAT KIND OF DETACHMENT HE MUST AVOID THE THINGS THAT CAN CAUSE ATTACHMENT BAND WOULD BE HINDRANCE TO THE LIBERATION. 

SADHANA PAD SUTRA - 24

                                                       TASYA  HETUR  AVIDYA

                            THE  CAUSE  OF THAT (CONTACT )  IS IGNORANCE

        The contact between the Nature and the Spirit leads to discovery of the power as per last Sutra . This further leads to the problems that we face when the Spirit which by nature is FREE , feels bound by the BODY. So why does this happen . The answer is given in this Sutra . The ignorance causes the Spirit to think that it is BODY and is not free from it . The ignorance was discussed in previous Sutra (Sadhana pad sutra -5).

SADHANA PAD SUTRA - 23

               SWASWAMI  SHAKTYOH  SWARUPA  UPLBDHI HETUH  SANYOGAH

THE  UNION  OR THE CONTACT BETWEEN  'SEER ' AND THE 'SSEN' IS  ESSENTIAL FOR

                                        THE POWER  (OF  EACH OF THEM)

     This Sutra is little difficult one . We have learned in previous Sutras that there is contact between the SEER and the SEEN . This leads to the the attachment and the pleasure and further attachment . But It also leads to the understanding of the Nature of the NATURE and the understanding of the SELF. To understand the SELF, it must use the NATURE or what comes out of NATURE, namely mind , intellect and CHITTA. For SELF or PURUSHA to realise the real nature it needs the help and union with products of nature.
     Why do we have the attachment that develops between the SELF and the NATURE. It does not appear that the attachment that occurs with repeated unions does not lead to detachment . But it is true that the we have to go through many lives before we realise the problem. But that is how it is . It could be said that we have atomic energy and the atom bomb coming out of same atom and same science. Or may be we can use knife to kill or for surgery to cure a cancer. So it is up to us (SELF) to use nature to uplift rather than get addicted to the pleasure that comes from the union.
      But there is more to this Sutra than this . Neither the PURUSHA (SPIRIT) nor the PRAKRUTI (NATURE) has ability or strength to do anything. So each alone is powerless. But with the union of the two the ENTIRE UNIVERSE is born. So the power is there but unable to come out without the contact between the two. This could be compared to the combination of Blind and the Paraplegic . The Blind can not see, so can not do much or go places as he can't see. And the paraplegic can't go places as he can't walk. But if they get together, they can go places and do things . I know this is a crude example, but it will help to understand. Other example one can give would be two chemicals which alone are not toxic or irritant but when they come together, the resultant is toxic or irritant .
     This is why I said in the beginning that this is somewhat difficult one .
   

SADHANA PAD SUTRA -22

  KRUTARTHAM  PRATI  NASHTAM  APYANASHTAM  TAD ANYA  SADHARANATWAT

  FOR THOSE WHO HAVE ACHIEVED LIBERATION,THE NATURE IS NONEXISTENT, FOR

 OTHERS (THOSE WHO HAVE NOT ACHIEVED LIBERATION)IT IS STILL APPARENT AND

 SO STILL THERE

      In this Sutra we are given a fact that the as much as the scriptures state that the 'world ' is not 'real', the in the regular ordinary sense the world is as REAL as anything that we perceive . When we are told that the Nature is not real and the spirit is REAL , it means that the Nature always changes and the SPIRIT never change . So the gold ring or gold earrings or gold neck less , all LOOK different , they are all finally GOLD . The second example would be the burning of the wood. The wood disappears when burnt and the charcoal would appear if the wood if half way burnt. and then it will turn in to ashes . This is nature . CHANGE means it is not real. So nature is there . But when one is liberated, he realises that the Nature is 'changing ' and not permanent. So he does not get entangled or attracted or addicted to changing Nature. So he is FREE. But for those who are not liberated , the nature still EXISTS and appears REAL and is still ATTRACTIVE and he still indulges in to it and Desires it and is not free from it .
     This is exactly what is stated in this sutra. Let me try an another  example . I am vegetarian and so are my kids . So when they attend a party or wedding , my question to them after attending such an event is 'was there anything to eat " The answer is 'NOT MUCH ' . If you ask the same question to a attendee who does eat meat, he would not agree with the answer. So for him there is plenty of food . For vegetarian there is not much food . The same way one who realises the nature being elusive and changing, it does not exist. But for others it is as true as every thing that we see, touch , feel etc. 

SADHANA PAD SUTRA - 21

                                            TADARTH  EVA  DRUSHYASYA  ATM

                         THE  NATURE  OF THE 'SEEN' IS FOR THAT  (SEER)  ONLY

       So in this Sutra we are told that the nature or the appearance or the qualities that on e perceives are for the SEER or the soul Or the SPIRIT or the PURUSHA. As we have seen  at the origin of the universe, the Spirit is the energy and the Nature or the Prakruti is inert. But the Spirit has no desires or qualities . So each can not create the universe independently. But when the two get together , then the reaction creates the universe. In an indirect way the spirit 'CREATS' the world for it's enjoyment and also for the release. The REAL GOD is the parent or the Father of of the SPIRIT AND THE NATURE. (The FATHER , The SON and the Holly Ghost of the Christianity)So our Ultimate Goal is to get the Spirit liberated and get one with the FATHER. So this can be compared to we creating a dish or food for our own pleasure. But ultimately the same senses , mind and intellect,--all that comes from the Nature will lead to liberation.
      So this sutra is repetition of the old one and is telling us that the creation is not truly by SPIRIT or by Nature or may be not by them together but by the GOD WHO IS THE FATHER OF ALL THE CREATION THROUGH THE SPIRIT AND THE NATURE.

SADHANA PAD SUTRA -20

          DRASHTA  DRASHI  MAATRAH  SHUDHTOR - API PRATYAYA  ANUPASHYAH


The s seer is pure  (not affected by external influences ) but  it followes  the chitta due to ignorance

      In the last Sutra we a were told as to the origin of the Universe or the Progression that occurs in the Nature or PRAKRUTI. So now we are told that the SEER is not part of NATURE or the PRAKRUTI. The SELF or the SPIRIT or the PURUSHA (or it's reflection of the PURUSHA) has no Qualities or Gunas . The Gunas are part of the Nature . But the Nature is INERT or has no LIFE . The Nature can not act alone as it does not have the ENERGY or the SPIRIT. But the PURUSHA or the SPIRIT has no Desire or qualities , so even though it has the ENERGY , it would not DO anything. But the two together they CREATE the universe. This can be compared as the automobile and the gas in it . The automobile has radio and CD player and AIR CONDITIONER . But it can not do anything if it has no Gas  or petrol (or now a days battery for electric car). The gas does not have ability for radio or CD player , but the two together can do the things . Same could be said about the computer and the battery in it .
     The spirit is the SELF or the SEER , which is the cause for the human body to breath and walk and talk and feel sorrow or pleasure. But the SEER itself does not FEEL the pleasure or sorrow. But due to ignorance it feels that it is the PHYSICAL BODY and so Feels everything that the body feels . It could be compared to the caged parrot ,When it is released from the cage , it still comes back there as it feels that is it's real home .
     One time sage Narada was visiting Lord Vishnu. So when the subject of this attachment came , the Lord Vishnu asked Narada , 'how is it that thee SELF which is spirit and knowledge it self, gets fooled?' The sage Narada asked him to try himself. So the Lord Vishnu became a female pig sow. He had told the sage Narada that Narada should call him by name if He does not come out in certain time.The Lord in the form of sow had piglets .The Lord was so much in love and engrossed in the life of mother PIG that even when the sage Narada called he could not here or may be did not want to leave and END the life .So finally the Narada put a knife in the belly of the sow and the Lord Vishnu came out . Then he stated that 'now I realised how much hard it is for the ordinary human being.

  

SADHANA PAD SUTRA-19

           VISHESHA  AVISHESHA  LINGAMATRA  ALINGANI  GUNAPARVANI

(THREE)  GUNAS  HAVE FOUR STAGES  NAMELY VISHESH ,AVISHESHA, LINGA  AND

                                                                     ALINGA
          (CAN  NOT  TRANSLATE  THESE 4  STAGES IN  ENGLISH IN  ONE  WORD)

      In this Sutra we are told how the three Gunas have different stages. One has to know the origin of the universe. In HINDU philosophy, the universe goes through the cycles of creation and the dissolution. This does not occur for many ,many , many years. There are calculation for the life of the universe, and I would not go in to it in this Sutra. But the concept is that at the END of the cycle, there is dissolution of EVERYTHING in to singularity.This includes all the JIVA or the souls and the mind , intellect and all the elements and the 3 GUNAS or the 3 qualities . So the forces of the 3 qualities, namely Satwic , Rajasic and Tamasic are in balance . So there is no activity or any movement. So we are told how from this stage of the dissolved Universe an another Universe starts or comes alive .
     So the Singularity has no movement or any activity as all 3 Gunas -the PURE or knowledge , The activating and the laziness - are in complete balance. This is the ALINGA state. There is no specific characteristic to this state. So that is why it is called ALINGA OR WITHOUT ANY MARKINGS. But then there is a' DIETUBANCE' or imbalance in the 3 Gunas. This is called 'GUNAKSHOBHINI' which leads to the MAHATATWA The disturbance and the first step in the beginning of the Universe, is denoted by the MAHATATWA. So that is the SIGN or Mark of this state. So it is called LINGA STATUS. At the time of PRALAY or dissolution of the previous universe, all the previous egos and souls and everything else is dissolved in the singularity. So from the Mahatatwa, the ASMITA or 'I AM ' arises. This was dissolved at the end of previous cycle. This ASMITA  at macrocosm, is called AHANKAR OR EGO . The reflection of the CHAITANYA or the SPIRIT is called the JIVA..Now the 3 Gunas start acting up . From the TAMASIC quality precursor of the SOUND, TOUCH , APPEARANCE, TASTE and the SMELL are formed . These are called TANMATRA .These are 5  and the ASMITA in all 6 ,is a status that is called AWISHESH.
     As was mentioned in the past the three Gunas are always together So the other two Gunas also get activated and the RAJASIC guna when combines with 5 TANMATRA  causes the origin of 5 organs of ACTION,namely the Hands , Legs , Speech . procreation and Excretion. When the SATWIC Guna combines with the 5TANMATRA , it causes the 5 SENSES,namely the Skin(touch) , Eyes, Ears(Hearing), Tongue(Taste) and the Nose(Smell). Tamasic Guna also causes the origin of 5 Elements namely EARTH,WATER, ENERGY OR FIRE , WIND AND THE SPACE. The SATWIC guna also causes the CHITTA or the mind -stuff. This stage is called VISHESH STATE .(It has 16 total -5 each of senses , organs of action and elements and the CHITTA )
      So this is the origin of the universe as is stated in Hindu concept. The reason we are told about it as when we are trying to meditate , we need to trace backward, So we need to know the sequence of events . It is difficult as we have not experienced it . 

SADHANA PAD SUTRA- 18

         PRAKASH  KRIYA  STHITI  SHILAM  BHUTA  INDRIYA  ATMAKAM  BHOGA

                                            APAWARGA  ARTHAM  DRUSHAM

(WHATEVER IS) SEEN  HAS THE QUALITIES  OR NATURE   OF LIGHT, ACTIVITY  AND

 INERTIA AND CONSISTS  OF ELEMENTS AND SENSES,(THIS IS THE NATURE OF THE

 SEEN) AND CAUSES THE ENJOYMENT AND (HELPS) IN LIBERATION OF THE SOUL

                                                                      (JIVA)

       This Sutra is interesting as it tells the secret of achieving the liberation . We are often told that the enjoyment is not good as it will hinder in achieving the liberation . But we are told in this Sutra that as much as we get pleasure from the things that are seen in this world, they also help us in liberation.
        So whatever we experience , through our senses, comes from the nature or the prakruti. And the Prakruti or the nature has 3 Gunas or 3 qualities, namely SATWIC , RAJASIC AND THE TAMASIC. The satwik quality is refereed here as one with Light. Light is the only thing in nature that is constant and permanent. So the speed of Light is not relative, but constant. If you see a picture of  GOD or a saint , they will show hallow around the head . This is representation of the predominance of SATWIC Guna. The RAJASIC  Guna causes the activity in us or anywhere in the nature. Remember all the actions are due to RAJASIC Guna , but action could be satwic or rajasic or Tamasic . (which means the effect of the action could be either one of the 3 Gunas ). The things in nature could be Tamasic or one which creates inertia or laziness . The alcohol or drug addiction or certain food can do this . So the things in nature has 3 qualities.It is said that our body has 5 elements of Earth . Water, Energy, Air and the Space or Ether or AKASH. These are 4 great elements and when thy combine with 3 Gunas , they create the human body The Satwic quality creates 5 senses with the combination of 5 Elements. The Rajasic quality when combines with the Rajasic Guna , creates 5 organs of action namely hand , legs , speech , procreation and excretion.
     So now we can see that everything in nature is for 'our' enjoyment. In past we are also told that when the senses come in contact with it's substrate , there is pleasure or sorrow and that creates attachment and desire and further actions. So how can it help us in our goal of Liberation? To answer this dilemma one must understand that the SOUL is without any Gunas or qualities and is independent observer. It can not 'DO' anything without association with the nature. So for the soul to get detached , it has to get help from the senses and the organs of actions . If we have great carpenter, who can create great furniture or carving, but he can't do much without the tools of his craft. So the Soul is like the expert carpenter, who is pure and all knowing , but without the tools of the 'body' he can't do anything. This is what this Sutra is stating.
     Everything in nature has 3 qualities and 5 elements and senses and organs of action and they help us in having pleasure and help us in liberation. 

SADHANA PAD SUTRA-17

                          DRUSTRI  DRUSTRAYOH  SANYOGA  HEYA  HETU

THE  CONTACT BETWEEN  THE SEER AND SEEN IS THE CAUSE  OF  THE PAIN (AND

                                                 SHOULD BE ABANDONED)
     In the last Sutra we were told that the the sorrows that have not yet occur and will occur in can be avoided.So it was discussed that the future pain and problems that can occur are related to our actions.So in this Sutra we are told that the contact between SEER and the SEEN causes the pain . We did see that the senses when come in contact , causes the experience which either causes pleasure or displeasure and that leads to the future desire. So in this  sutra we are told the whatever is SEEN is different from that what SEES or PERCEIVES. The SEER is Independent of SEEN . The spirit is the SEER, which is the PURUSH or the Spirit and the SEEN is the nature or the PRAKRUTI. The Purush has no GUNAS or qualities and it SEES through the CHITTA or the MIND STUFF. So when the two get together , the impression , desires and actions which again leads to impression and this continues as a circle . But this leads to the PAIN . Though the PURUSHA or the SPIRIT is independent and is not directly involved in these experiences, it does it through the CHITTA and then it is mistaken as the SOUL or the SPIRIT or JAVA. So if one can avoid this contact or gets detaches from the experience of the pleasure, we can avoid the further effects of arising desire which leads to future actions . This breaks the circle.
      In past I have heard that some of the swamis or SEEKERS , do not take 'seconds' when they are eating meals . Some will mix everything that is in the plate and then eat it , so as to avoid attachment to one particular food item. If they eat it separately, they may like one food item and if they do not like one they will have DESIRE to avoid it . So this is in earlier stage of the development of Independence of the feeling . 

SADHANA PAD SUTRA- 16

                                             HEYAM  DUKHHAM  ANAAGATAM

THE  SORROW  THAT  HAS  NOT  YET  COME  (OR  ARRIVED )  CAN  BE  DESTROYED

      In the last Sutra we were told four causes of the sorrow or the suffering. (namely the effects of the indulgence in sense pleasure, hardship that we go through to get in the position and  the indulgence of the sense pleasures, lasting effects of these experiences on our present and future life and contradictory nature of the 3 qualities or GUNAS. )So now we are told that we can destroy or abandon the sorrow or the suffering that is to come in future. It is simple to understand that we can not change what may have already happened .WE CAN NOT CHANGE THE PAST. But we can change , avoid or destroy the problem that may come in future. If I overate I am going to suffer from the ill effects of it . And I can not avoid it . (though some of you may say that with modern day medicine one can prevent certain things with medicine like 'morning after pill', which is taken to prevent pregnancy. But if you think about it there are more problems with indiscriminate sex than just the pregnancy )But one which can come in the future , we can avoid by finding the root cause of the suffering and then destroying it .
     So how can we do that ? We engage in many activities in our day to day life . In some we can avoid the contact of the senses to the things that cause the pleasure and create the attachment , and in others we can not avoid . We have to eat to survive and to live in the society we have to make money and build a home and have may be a family . We also can't avoid being exposed to violence or and many other things . So it is very difficult to avoid getting involved , or get indulged . But we can do what we must do , but not get involved  or attached . The best example that I can give is the behaviour of a child in a toy store. The child wants all the toyes that are displaced in the store . But the parents who are with the child, look at the same toyes  and don't have the same feeling. So we should 'look' at the things that we can not avoid , may be even experience (like food ) , but not get attached to it . So we have to avoid the attachment. At every level in our life we have to 'try' to not have the creation of the effects of the indulgence . So this in tern will break the circle of the mind that I described before . This will be attacking at the root of the cause .

SADHANA PAD SUTRA -15

PARINAM  TAAP  SAUNSKAR  DUKHAIH  GUNAVRUTTI  VIRIDHAT CHA  DUKHAM  EVA

                                                         SARWAM  VEVEKINAH

THE EFFECTS(OF BODILY SENSE ENJOYMENT), THE TENSION OR HARDSHIPS (THAT

ONE GOES THROUGH TRYING TO GET THE SENSE PLEASURE AND MAINTAINING

IT),THE IMPRESSIONS OR EFFECTS (OF THESE SENSE ORGAN ENGAGEMENT ),AND

 DIABOLICALLY OPPOSING QUALITIES OR NATURE OF GUNAS,ARE ALL THAT

 CAUSES THE MISERIES ACCORDING TO PERSON WHO HAS CONTROLS  HIS

                                                   SENSES (VIVEKI PERSON)

     In this Sutra we are told the various causes of displeasure that occurs or the miseries that we face in our life . Even when we are 'experienceing' the pleasures of our engagement in the sense organ, ultimately it leads to the miseries. The GOD gave us the sense organs and created pleasure when it in contact with it's object of the perception .This was done to preserve the existence of a species or the mankind. So when we re hungry , we eat . When we are cold , we look for a warm place . When we hear a threatening loud sound we run away . And lastly we find pleasure in having sex so that species can continue to propagate. But we continue to eat even when we are not hungry and do every other thing when we do not need it . Human beings are the only 'animals' which engage in sexual activity without 'need' for it . All most all the animals engage in sex when they are in heat or when there is a chance for pregnancy.
    So in this sutra we are told 4 causes of pleasurable acts that we do , that ultimately leads to misery.
The first one is the PARINAM or the effect of our action that we perceive as pleasurable . So if I eat sweet , I get a pleasure. But do I stop after eating one scoop of ice cream or one spoonful of SHRREKHAND ? NO . I eat more and more . I eat the cheese cake even when I am full after eating major meal . So this leads to obesity, diabetes and so on. But more than that I become addict to the eating. So the effect of this indulgence is not PLEASURE , but MISERY.
   The second one is TAAP. The TAAP could be translated as the hardship. So when we want to enjoy the pleasure of owning the Mercedes Benz , we have to go through the hardship of work and long hours that we have to put in to make enough money . So this is the hardship . But this does not end once we own it . To maintain we have to pay more than what we would pay to maintain cheaper car. We also worry that someone may steal it. This is TAP . The same is true of any other so called pleasure that we may engage. The VD that may occur when someone engages in indiscriminate sex and the use of mind altering drugs and so on . So all this ultimately leads to misery even when we think we are 'enjoying'.
    The third one is SAUNSKAR. The Saunskar is the effects that are created by our actions . This goes back to the circle of Mind that was told before . If I engage in a activity that causes pleasure I have an inclination to engage in that activity again . So if I eat Pizza and I enjoy it , (the effect of the action) , then when I am hungry , I want to eat Pizza. And then when I eat it the circle continues . So the effects of our actions are permenant . If one thinks that these effects or the SAUNSKARS will 'die' with the death of the physical body , he is mistaken . These impressions are 'stored ' in an abstract form in the astral brain. So when I like LADDU, JILEBI and BASUNDI, all the Indian sweets and I continue to indulge in eating it , I am left withe an impression(Saunskar ) of 'liking' sweets . So If i am born in my next life in Greece , I would be indulging in BAKLAVA. So now if one is diabetic he will have the hard time controlling his desires to eat sweets . So the effects or the Saunskara that are created by our actions , will lead to miseries in this or next life .
    The 4th cause is the opposing actions of the three GUNAS or the qualities of the Nature. Remember the Gunas are with NATURE OR PRAKRUTI and not with the SPIRIT or PURUSHA . The 3 Gunas are embedded in every one of us . No one has one Guna only. One may have predominance of one or two .But all three are there . But the effects of these are opposing. So when the Rajasic Guna or the quality predominates in our mind we do ACTIONS . So the actions that we do may create impressions that are NOT SO GOOD for cultivating Satwic or pure quality . When we are lazy or indulge in alcohol or meat eating , the effects are not good for the Rajasic or Activity quality. So as one can see that the opposing effects of these 3 Gunas will cause the miseries. This the last cause .
     So in this Sutra we are told that all these 4 things cause apparent PLEASURE that ultimately leads to MISERY and so the person who has control over his sense organs , he does not indulge in them . 

SADHANA PAD SUTRA - 14

                   TE  LHAD  PARITAPA  FALAHA  PUNYA  APUNYA  HETUTWAT

THEY  (THE THREE THINGS THAT ARE MENTIONED ,NAMELY CLASS LIFE AND

 ENJOYMENT ) ARE THE  EFFECTS  OF THE  GOOD  AND  BAD  KARMA (PUNYA -

                   VIRTUE  AND  PAP-VICE) THE THE RESULT IS  GOOD  AND  BAD

      In this sutra they are explaining the law of karma . The good deeds or karma will lead to good fruits in 'LIFE,'  'CLASS,' AND 'ENJOYEMENT'. There are two things that I want to point out . When some one does a good deed , and expect good effect he or she will get good fruit. If one does bad deed , even if they 'escape ' the effect in this life, they will get the bad effect. So this is the first point . But the more important point is that if one does the dded because it is 'right thing to do ' , then there is no attachment and so there will not be any effect of it . This is the ultimate goal. DO THINGS WITHOUT THE ATTACHMENT and one will be fine.
      To expand a little bit on the effects of Karma , and if we can change the out come , let me state that Karma will have the effect and one will be in the situation as the effect of the previous Karma . One can change the out come in some cases. So there are 3 types of the karma . One whose effects can be lessened or reduced with some efforts. The second class is the effects that can be changed with lot of efforts and then there are some Karmas effects of which  CAN NOT BE CHANGED . But this effects of Karmas is like saving money for going for vacation . So we 'collect' PUNYA -Good deeds.and then as the good effects occur, it is like spending the money. So when we are are done with the 'chips' we have get out from the game table . (like in casino ). If we collect bad deeds we will be paying for it with bad effects coming in our life . If we collect TOO MANY bad deeds or PAPA, and they are so many that no matter how much we ;suffer' with it's bad effects , we cam never repay the debt, we will regress to lesser life class , may be animal . In this class of 'life ' the decisions are made with 'instict' and so the law of Karma is not strong or there at all . This is like 'declaring' bankruptcy to stop the creditors, so that the debt does not continue to accumulate. SO THE REGRESSION TO LESSER FORMS  OF LIFE IS POSSIBLE . 

SADHANA PAD -13

                            SATI  MULE  TAD  VIPAKO  JATYA  AAYU  BHOGAH

(AS  LONG  AS)  ROOT  CAUSE  OF  KARMA  (KLESHAS)  ARE  THERE  THE  FRUITS  OF

KARMA  WILL  MANIFEST  IN  JATI  (CLASS),  AAYU  (LIFE )  AND  BHOGA

                                   (ENJOYMENT  OR  SUFFERING)

This Sutra is kind of restatement of the previous sutras. As was seen in previous sutras there is a circle of of mind or the circle in the law of Karma ,. The karmas are done due to Desires and the desires originate in previous experiences or impressions of the previous actions . But experiences do not occur without actions or Karma and desires do not occur without experiences. So this is the circle with NO END. The only additional thing that is added here is the origin of this --the Klesha.Just to remind there are 5 Kleshas , the Ignorance (Avidya), Ego (Asmita), Attachment to good experiences (Raga), Desire to avoid the bad experiences(Dwesha ), and lastly the Attachment to physical body (Abhinivesh).
    Now the new part in this Sutra, is the mention of the effect of these actions . The sutra states that the Jati or the class that we are born into , the length of life and the enjoyment or suffering that occur that occur in our life .
    So let us take the 4 classes that have been mentioned in the Hindu religion are Shudra , Vaishya , Kshatriya and the Brahmin. These are not determined by the birth but are determined by the development of our souls . There are 2 things that determine the Class. One is the predominance of the GUNAS or the qualities ,namely the Satwik , Rajasic and the Tamasic . Preponderance of the Satwik , leads to Brahmin birth, and it leads to our action towards MOKSHA, The pure Tamasic quality will lead to Shudra level where one will be pursuing KAMA or enjoyment. The mixture of Tamasic and Rajasic leads to birth at the level of Vaishya where we pursue ARTH or money and the mixture of Rajasic and Satwik will lead to birth at the level of Shatriya where we pursue DHARMA or religious things .So our deeds or Karma gets us in to one of the 4 types of the environment where we can 'fulfil'our 'desires' . So as we can see that 'our own karma  determine the CLASS that we are born into .
  The length of our life is also determined by our Karma . We continue to collect SEEDS of the karmas that we have done and they will have to come to fruition. So when we are born , we come with certain seeds of the Karma that are going to come to fruition in THIS life . This determines the length of our life . This can be changed by the Karmas that we do during this life . All the Karmas will have effect or will come to fruition, but the effect Will be more or less based on how deep is the 'impression' and how intense is the desire.
   And lastly the enjoyment or the suffering that occur in our present life , is determined by the karmas that have root in Kleshas . Now there is a FREE WILL and it CAN change the course of the life or the suffering . But more about free will and it's effect some other time . 

SADHANA PAD SUTRA -12

          KLESH-MULAH   KARMASHAYO  DRUSHT-ADRUSHTA  JANMA  VEDANIYAH

KLESHAS  ARE  THE  ROOT  CAUSE  OF  THE  KARMA , FRUITS  OF  WHICH  (OR

EFFECTS  OF  WHICH)  ARE  TO  BE  EXPERIENCED  IN  THIS  AND  FUTURE  LIFE

                                               (SEEN  AND  UNSEEN  LIVES )

      This sutra tells us may be the summery of the thought process in our Hindu philosophy . There are 5 Kleshas ,Awidya,(ignorance),Asmita(ego), Raga (attachment to good experience ),Dwesha (desire to avoid bad experience ), and Abhinivesh (attachment to physical body). There is a circle of events. With our previous lives's experiences, we have different Kleshas or attachments and so we act based on those impressions. So we act and that action leads to impressions and that leads to desire and that again leads to action. Our actions could be 'pure' or ' impure' or both partly pure and partly impure .In any case even if our action is good or pure , it will always lead to an impression . And these impression will lead to desire. The impressions are deeper if our actions are repeated . And the desires that it causes are stronger if if impressions are 'deeper'.
      So let us say I had a bad experience with a thief who stole my money . I had severe hatred . But this is not long lasting . So I will not have deeper impression and it will not lead to an intense action in my future life or lives . But say I am working in an office , and my boss is crook and bothers me daily .My hatred towards him is a daily affair and it will create deeper impression and it will lead to action in my future life or lives . The same will occur with the attachment. If saw a beautiful woman (or for ladies a handsome man ) I will have no major long lasting impression, just like when we watch a movie and see a beautiful actress or actor . We do not think of them daily .So our cause and effects are minimal . But say we think about some one with lust / desire every day , it will create deeper impression and that is bound to come to fruition in our this (seen ) or future (unseen) lives.
     So this sutra is telling us that the Kleshas cause the action  and kleshas are related to our previous actions . This is very important to know as this the only way we can break the circle of Action-Impression-Desires- Action-Impression -desire . Second point to understand is that Good or Bad -all actions arise out of Klesha and all Actions lead to impressions . 

SADHANA PAD SUTRA - 11

                                      DHYAN  HEYAH  TAD  VRUTTAYAH

                          MEDITATION  WILL  DESTROY THOSE TENDENCIES

        This one at least on surface appears to be easy to explain . we talked about the kleshas and their origin and now we are told that they could be destroyed by the Meditation . This does not refer to the 20 or 30 minutes of meditation that we do do may be 3 times a week! But it referred to the entire process of the meditation . As was mentioned in past that meditation can be done by sitting at one place and cocentrating on the object in front of us in the beginning. But in the latter stages we don't need to sit and concentrate . We could be in office or a garden or a moll, we could 'meditate.' But to have a success in these situations or for that matter to concentrate at the time of the meditation while we are sitting , one must have given up certain things or followed up the eight fold path. If we have done that then the thoughts related to mortal attractions will not be that strong and the meditation will be successful . So if we don't have attachments to particular food , music ., house , car sex alcohol etc , then the thoughts related to these objects will not disturb our mind .
      So when this Sutra tells us that the meditation will destroy the 'tendencies ' or the vruties , it is not the simple attempt for the process of the meditation, but the entire preparation of mind , our activities and the behaviour, that will DESTROY these tendencies . Please remember that these tendencies occur due to our ACTIONS in the present and the future lives . 

SADHANA PAD SUTRA - 10

                                   TE  PRATIPRASAVA  HEYAH  SUKSHAMAH

ONCE   THEY (THE KLESHA)  ARE  RESOLVED  ( BACK TO IT'S ORIGIN,) TO CHITTA,,IN

                                  SUBTLE  FORM,  THEY  CAN  BE  DESTROYED

        In this Sutra we are told how to resolve the kleshas or afflictions.This is done by the reversal of the process. In Hindu philosophy, this is called "karya karan bhav".This is nothing but the cause and effect. So if my parents were not born , I would not be here today. So my parents are the cause and 'I' am the effect . So when one looks at the Klesha, we can find their origin .RAGA,DWESHA AND THE ABHINEWESH, the last 3 Kleshas or afflictions that have been described are the originated by AWIDYA AND ASMITA--IGNORANCE AND EGO. So we have ego , which leads us to believe that the body is SELF. This is the Ignorance . And this ignorance leads to attachment to 'having pleasurable experience' and desire to avoid things that causes displeasure.(These are the RAGA AND THE DWESHA).So if we get rid of ignorance and the ego , then we will automatically get rid of RAGA, DWESH AND THE ABHINIWESH (which is the attachment to the physical body. So if 'understand' or realise that physical body is mortal and SELF is immortal , the 'real happiness' is not related to the bodily experience, then we will not have the Kleshas
        But how do we do this ? The simple answer is 'by meditation'. So if we practice the 8 fold path of Yoga, consisting of 'Yama and Niyam', then practicing the meditation. (which is part of 'astang yoga').So when we go to the origin of the problem , then we can eliminate the problem. We have the attachment to our 'possesions',we have problem. But if we follow the path of not 'hoarding'or collecting things, we will not have to face the problem of loosing the possessions.If we understand and believe that this physical body is mortal , then we will not be attached to it's pleasure and displeasure.

SADHANA PAD-SUTRA 9

                   SWARASAWAHI   VIDUSHOPI   TATHARUDHO   ABHINIVESHAH

ABHINIVESH-DESIRE TO LIVE (AS A PHYSICAL BODY ) EXISTS IN LEARNED AS WELL

AS WELL AS IGNORANT PERSON,AS IT FLOWES  FROM PREVIOUS LIVES.

       The attachment to our physical body is one of the strongest of all the desires.We think that the other addictions, like alcohol or smoking or drugs are the worst. But when we compair our desire to sustain this present body,to that of other attachments , the worst is  the attachment to the body . We are afraid ti die , even though we have been born and have died several times .So in each 'life' we are attached to the present body. (This is the JAYANDRATHA in the Mahabharata. So if you remember Arjuna wants to kill him . But he is hidden and Arjuna has to kill him before Sunset. Then Lord Krishna covers the SUN with his CHAKRA. When Jayandratha comes out from his hiding place , the Lord takes out the Chakra. Then the KRISHNA shows Arjuna the SUN and advises him to kill JAYANDRATHA. I think the first SUN is the SUN in the sky and the second SUN that the Lord Krishna "showes" to Arjuna is the SUN OF KNOWLEDGE or the self realisation.)
      This desire is due to our misunderstanding of our body as 'self'when in reality this is wrong . So we cling to our physical body. This attachment comes from our previous lives' experiences . So since all of us , poor or rich , learned or ignorant all have had previous lives, we all have this attachment. So this Sutra describes the one more KLESHA .

SADHANA PAAD-SUTRA 8

                                            DUHKHANUSHAYI  DWESHAH

                                            HATRED FOLLOWS THE PAIN

     In the previous sutra the klesha which was described was called RAGA -the attachment to feeling pleasure. Now if the experience leads to pain , then we develop the Klesha called DWESHA . As long as our experience is at the level of sense organ levels , we are going to have the both ,'the desire to experience pleasure ' and ' the desire to avoid things that cause the displeasure '. So our place of the RAGA and the DWESHA will change as we 'grow'. Today we may have Raga or attachment for eating good food and DWESHA for bad food or any food that we do not like. This goes for any sense organ . But as we progress our subject of Raga and Dwesha will change .We will loose interest in food or alcohol or sex etc. Their place is taken by may be position for mediation , concentration that occurs with the meditation.So we hate when we can;t concentrate and we love when we can sit at a quiet place. But hate when we have disturbed mind and can't quit. In any case this is still RAGA ---ATTACHMENT TO FEELING PLEASURE and DWESHA --OR DESIRE TO AVOID OR HATRED IF WE EXPERIENCE IT .

SADHANA PAD SUTRA 7

                                               SUKHANUSHAYI  RAGAH

THE  ATTACHMENT ( THAT OCCURS)  AFTER ( FEELING) PLEASURE  IS  RAGAH

We often use certain words in different context.The word Ragah is used as getting angry. But the meaning that it is used in this Sutra is much different. We were told in the last Sutra that the Seer and seen are different and the Chitta is the one which connects the two. But then then we forget that the these 3 things are different. Then when 'we' have the 'experience' of different things , they create either happiness or pleasure or displeasure. So when we feel happy about our experience , we develop attachment to it. We also develop desire to experience it  again . So this is called RAGAH.
      In the 8th verse of GEETA's 1st chapter, there is mention of different fighters from the Kauraw's army. These include Drona, Bhishma,Karna,Kripa,Ashwatthama,Vikarna,the son of Somadatta and Jayadrath.They according to Parmhamsa Yogananda,represent,Drona-Saunskara,Bhishma-Ego or Asmita, Kripa-Avidya,Karna -Ragah,Vikarna-Dwesha, Jayadratha-Abhinivesh(body bound inclination.This becomes easy to understand when one thinks about Drutarashtr as the blind -king representing Blind MIND. The thoughts are guided by the past impressions-Saunskaras, and by our attachments ,our aversions and our ego.  

SADHANA PAD SUTRA 6

                     DRIG   DARSHAN   SHAKTYOR   EKATMATA   IWA   ASMITA

THE  SEER  AND  POWER  TO  SEE, ARE  MISTAKEN  TO  BE  ONE -THAI  IS  ASMITA

    One needs to know the difference between the PURUSH and the PRAKRUTI. The Purush is very different than the Prakruti. The Purush is the Self and the Prakruti is the Nature. The Self is Unchanging and does not have any Qualities or Gunas . So the the mind , intellect and the Chitta , which is more or less 'mind stuff', are all part of Nature or Prakruti. So when we see anything in this physical world, there is seer and the seen. But the power with we see is in Chitta.The seer is the Self.So the two are different , but when we look at it grossly , we feel it is same.. If you ask a child as to ,'how 'do you see?' , The answer will invariably be that," I see with eyes". But then when one goes deeper eyes are not the seer , nor is the nerve that carries the impulses or not even the center in the brain. These are part of physical body. But then is it possible that the mind is seeing . The real thing that sees is the Self , with the medium of Mind or Chitta.
     So when we confuse the Self with Mind or Chitta , theta is called Asmita. So when we think that Self is limited by the physical body and the mind and the chitta , which are all part of Nature or Prakruti , it is Ego. So the Ego is awareness of self .But the Self is limitless and when we feel that it is limited by body, that same Self is Ego .So when we start saying that  'I am happy" or' I am tired ', we are actually referring to body or mind . but we think it is Self which is tired.So this confusion is mentioned here and it is called Asmita , limiting limitless Self to the body.

SADHANA PAD-SUTRA 5

                                      ANITYA  ASHUCHI  DUKHANAM  ANNATMASU

                                       NITYA   SHUCHI   SUKHA ATMAKHYATIR

                                                                   AVIDYA

WHEN ONE THINKS OF A THING WHICH IS CHANGING OR NON ETERNAL TO BE CHANGELESS OR ETERNAL , IMPURE TO BE PURE ,GIVING PLEASURE WHEN IT IS SORROW CAUSING AND NON SELF TO THE SELF , IT IS IGNORANCE

The ignorance is commonly used term . We could be ignorant of physics or chemistry or sports or politics.But that is not what this sutra is talking about . They are talking about different things .When we 'think' of something as eternal when in actuality is mortal , that is ignorance . Many a times we are told that this world is not 'real' ,but just a dream of the God. But in religion when we say it is not real, we mean that it is "changing". We think that the body is real,but it is changing all the time . Infant becomes child and the child becomes youth and young adult becomes adult . The adult grows old and then dies.The body disintegrates in to 5 great elements, the 'PNACHA MAHABHUTAS' .So even when we we think that body is real (not unchanging , which is real definition of real or unreal ).
     We also think things which are not body is pure , but is it ? The body has flesh , blood , urine and excreta and many other things that are far from being 'pure'. We do every thing for this body .We decorate it put cosmetics , on it dress it well and love it .But what happens when we are sick or when we are dead?Is that body pure?So again we confuse impure for pure.
     If we are asked if ice cream gives us pleasure or not or having a million dollars will make on happy or not . Invariably the answer will be thy all are things that will give us pleasure.But is it true? The pleasure that we get is 'transient' and may be that the source of the pleasure. If I like ice-cream and feel that it gives me pleasure, then when I don't get the ice cream , then I will be unhappy. So indirectly it is causing sorrow. If I have a million dollars , then I would worry that some one may steal it or I may invest it and loose them etc. So the worry that it will bring would be causing sorrow rather than happiness.
     Sometimes the happiness is in mind and not in the external source. If stake was the source of the happiness then all will be happy . But we know that vegetarian people do not find pleasure in eating stake.If happiness is in having sex, then rape will also be pleasurable. So the happiness is in our mind.
     The last part is we thinking that the SELF is our body or mind or intellect But we all the time think that the self is body . That is why we refer to our body as self. In reality SELF is real does not have any qualities or Gunas, The Gunas are related to Nature and not self. So the physical body , the mind the chitta and the intellect are all part of Nature and not self . But we all the time confuse  these things  for Self. This is the last part of the sutra We confuse Self for NON SELF.

SADHAN PAD-SUTRA-4

 AWIDYA  KSHETRAM  UTTARESHAM  PRASUPTA  TANU  VICHHINNA  UDARSHANAM

    THE IGNORANCE IS THE SOURCE OF THE REMAINING 4 AFFLICTIONS AND THEY
                                                                                                                                                                           ARE IN ONE OF THE 4 STATES, DORMANT ,ATTENUATED,CONTROLLED (OR

                                   NEUTRALIZED) AND FULLY DEVELOPED

       In the last Sutra we were told that there are 5 afflictions . In this one we are told that the origin of latter 4 is the first the IGNORANCE. We are also told that these all exist in four different stages at one or other time .
      Ignorance is the origin or the 'field'. In any field things grow. So if the field is destroyed or not futile then the things will not grow. So to remove these afflictions we have to remove the ignorance. But it is not easy, as these afflictions remain one out of four states. The first one is the dormant In this stage we may not be aware of the affliction, as it is in the Dormant state. This could be any one of the four.This has to do with the 'Impressions'that we 'carry' duo to 'actions' that we do.(Every action has a reaction, or every Karma leads to an Impressions' or Saunskar).So we may have had good food and that has left us with an impression.But we may not be aware of it .I am not aware of the impression that was left by eating Pizza, if I had a full meal of my favorite things. So the desire is dormant. But now the situation is changed.I have become vegetarian or I am fasting and the desire to eat Pepperoni Pizza may come and may go away .At times we may have desire to eat something that we should not or do something that we know is not good , kill someone or beat someone or have sex with some one . This may arise so transiently that we are barely aware of it and we do not have to suppress it , but it automatically goes away.
      This the second state or called Attenuated. REMEMBER IT IS NOT GONE , But it is still there. It is like weeds. When we do not uproot them but just cut them , they are still there and will pop up under nurturing conditions.
       The next one is controlled status . We want to go out to eat and have desire to go to a favorite restaurant.So the time is right and our desire to eat a favorite food is there and it is right at the top .But then we get visit from some friend or have an emergency and we have to go to do the job, or for whatever reason the conditions are not conducive to the fulfillment of the desire. We end up eating the left over and our desire is suppressed. This is the third state.
       The last one is one which is expressed .We have the desire and the circumstances are favorable and we can fulfill the desire . So this is the fully developed or expressed.
    Now when we talk about the lower levels of existence , namely the animal YONI, whenever there is desire they will try to fulfill it. But the same behavior is not possible as Human beings.So sometimes we have to suppress them , sometimes we fulfill them and sometimes that are so inappropriate due to the societal structure, that they remain dormant.Even though we talked about the desires, in various stages , the same applies to the 4 afflictions that are mentioned. Let me take one quick example . We don't like particular vegetable , say Broccoli, but when we visit our in laws , they have it specially cooked for us , what are we going to do . WE SUPPRESS THE DISLIKE and eat it.I am sure that we all can find examples of all 4 types of the afflictions if we think about it .

SADHAN PAD SUTRA-3

                    AWIDYA  ASMITA  RAGA  DWESHA  ABHINIVESH  KLESHA

  THE IGNORANCE,  EGOISM, ATTACHMENT,  HATRED AND ATTACHMENT (TO BODY)

  (ARE FIVE )KLESHA OR AFFLICTIONS

     In this Sutra we are told about the five different Klesha or the afflictions. Theses are called Klesha as they cause the suffering for the Jiva . Jiva is the soul that relates to the physical body and forgets it's pure nature and which is 'free' from the bodily afflictions. The Ignorance is the origin of the latter 4 afflictions. When we have ignorance , it causes us to be egotist and get either happy when it is satisfied and unhappy when it is insulted. Ignorance is what causes us to be attached to things that are not immortal  and when things that are immortal and are destroyed or change , we are unhappy.We have attachment and hatred due to ignorance and lastly the bodily attachment is purely comes out of ignorance about the changing nature of the body . We are born and an infant becomes child , then the child becomes young man or women and the the young becomes old and old person dies. But what dies is the physical body and not the the soul . But our attachment to the physical body which comes out of ignorance is also the cause of sorrow and unhappiness.
    The relationship of these different afflictions are in Geeta too. In the first chapter, verse 8 it is mentioned that the warriors on the side of Duryodhana , the oldest of the Kaurawas, are Drona, Bhishma, Karna , Vikarana ,Kripa ,Ashwathama, Somadatta and Jayandratha.The symbolic meaning of these characters is much deeper than what has been addressed or not addressed by most the GEETA commentators. According to PARAMHANSA  YOGANANDA, each one represent what we talked in this sutra. The Drona represents 'past impressions ' or saunskars, the Bhishma represents Universal Ego or ASMITA, the Kripa(charya) is AVIDHYA or ignorance ,Karna is the RAGA or attachment (to pleasure), Vikarna is representing the Hatred or the DWESHA , Jayandratha is representing the attachment to the BODY. or called ABHINIWESH .As one can imagine all of them are on the side of Druryodhana or the one of the bad habits out of 100.Kaurawas. The Duryodhana is the King of the Desires and is son of Blind King (which is actually blind mind )
     I know this is too deep and difficult , but will be better explained as we go farther in this PAD . 

SADHAN PAD SUTRA-2

             SAMADHI  BHAWANA ARTHAH  KLESHA  TANU  KAARAN  ARTHASHCHA

             BY THIS (KRIYA YOGA) KLESHAS(AFFLICTION OF MIND AND BODY ) ARE

             DESTROYED AND SAMADHI IS ATTAINED.

       In all the Sutras , there is always reference to the previous Sutra and it is understood that one is reading these Sutras at one sitting. Os there is no direct mention of the Kriya Yoga, in this Sutra , but it is understood that we are talking about the effect of the Kriya Yoga, which was mentioned in the first Sutra .So when one tries to do Samadhi , then there are various problems that will arise due to mind going all over. The emotions take over and then it becomes difficult to do the concentration , that is required for the Samadhi . So there is a relationship between the two which is reciprocal. When we get better in the meditation,or get better in achieving Samadhi, then the things that affect our mind and it's concentration, (Klesha) are reduced. And when the Kleshas are more dominant then one can not concentrate and get better in Samadhi . But it is stated that when we try to do the Kriya Yoga (which is control of mind , body and speech, doing chanting and adopting  breathing techniques,study of the scripture and offering everything to the GOD ), will help us in reducing the mind tendencies .
      These Kleshas are described in the next Sutra.

SADHAN(A) PAD SUTRA -1

                  TAPAH  SWADHYAYA  ISHWAR  PRANIDHANANI  KRIYA  YOGAH

  DOING TAPAH,(AUSTERITY),STUDY (OF SCRIPTURES),AND OFFERING(EVERYTHING)

  TO THE GOD, MEANS KRIYA YOGA

In the previous chapter and in different sutras, we have been told about these means in achieving the goal. In this chapter we will be discussing the YAMA and NIYAMA, the so called Does and Don'ts of the behavior to help meditate and get better in getting to the goal.So in this Sutra we are told that 3 main things that constitutes the KRIYA YOGA.
    The first of these is the Tapah. This is called Austerity.When we talk about the Austerity, we tend to think about the great Austerity that was done by the great sages , like VISHWAMITRA, or  by rakshasas like RAWANA. but here we are talking about the change in our behavior by ordinary person, who is  'living' in this society with all it's attractions and temptations. So when we talk about the austerity we need to think in terms of 3 things.We need to think in terms of PHYSICAL austerity, MENTAL austerity, and by way of speech. We may think right , but may not act right , or we may act right but may not say right. A simple way of stating would be that we need to think positive about our self and OTHERS, we need to speak respectfully and in a insulting way to others and we need to physically act in a helpful way.We may be helping him but at the same time saying or thinking bad thing. If some one comes to me or calls me at 10 pm , I may talk to him and may give him right advice or call right medication to his pharmacy , all the while cursing him (in  mind ) as to why he had to call so late on the Sunday.So my action is right , but my thoughts are not right.The chanting and practice of meditation is also part of it.
     The study of scriptures is the next one . We all tend to have time for watching TV and it's sitcoms , we do not have time to read our scriptures. The reading without understanding is not the Swadhyay. The study means understanding the meaning of the scriptures and then thinking about them and then acting upon them , this is real STUDY.
      The last one that is mentioned is the one of the most important and least practiced and most difficult thing . We do offer several things to the GOD . We offer flowers and incense,and food and sweets and many other things. When we offer, we know that the GOD is not going to take it , he is not going to eat . So we are safe  and we offer .But if we offer and then he takes it from us or eats the PRASAD , do you think we would be that generous?If one thinks about this, he will realize that what we offer is actually NOT ours. Every thing has it's origin in the God and so it actually belongs to the God . So when we offer it  to him , we are essentially taking it from HIM and offering it to HIM!So if we develop this thought process and act in that way that is real offering to the God. We should offer every thing to him every minute, every day and night. So when we cook, eat, or do any work or make money or are involved in the actual process of the doing POOJA , then we should OFFER him.If we truly believe in this process we are not likely to do bad things . We would not offer bad food to the God , we would not offer money that we made by cheating some one.So having this thought precess ,will help us in improve our day to day behavior.
     

SADHAN PAD1

     In the first section , Samadhi Pad, we were told that we need to control the mental tendencies. We were also told the gradual progress of the concentration or meditation or Samadhi will lead to higher levels and then the final Liberation.Now in this chapter we are told about different things that will help us to achieve the highest levels. It may feel or sound as if it is repetition . And to some extend it is , but it is in much more details in this chapter.
     In this chapter there are 55 sutras.This chapter is called SADHAN PAD.I have seen it also being called SADHANA PAD. Each means different things.SADHAN means instrument , while SADHANA means study . In any case both are related to the same subject and the object and the goal.

SAMADHI PAD SUTRA -51

                  TASYAPI  NIRODHE  SARWA  NIRODHAT  NIRBIJAH  SAMADHI

 WHEN THE IMPRESSIONS OF THE RHITHAMBHARA SAMADHI(INTUITIVE SAMADHI)


ARE CONTROLLED THEN THERE IS SAMADHI WITHOUT ANY SEED (IMPRESSIONS OR

 SAUNSKARA)

     This one is a summery of previous Sutras. This one is the last of the Sutras of the SAMADHI PAD. In the last sutras they have describes various stages of the Samdhi and each one is higher level than the previous one .But with each higher level, we still have some impressions.In the beginning we have impressions of Humanised forms of the GOD. then we go beyond it . In the higher stages we still have impressions and then all the impressions are the SEED of next experience. But in the highest level even these seeds of PURE SILENCE AND THE BLISS are gone This level is beyond the CHITTA .There is no WORDS THAT CAN DESCRIBE IT .

SAMADHI PAD SUTRA-50

                       TAJJAH  SAUSKAR  ANNYA  SAUSKARA  PRATIBANDHI

       THIS SAUNSKARA (RHUTAMBHARA PRADNYA) BLOCKS OR REMOVES OTHER

        SAUNSKARA(THE ORDINARY LIFE IMPRESSIONS)

In the previous Sutra we were told about the RHUTAMBHARA PRADNYA or the knowledge, and how it helps in the further understanding of the things that are beyond the 'physical world' . This is the intuition and the information that we collect with reading , observing or experiencing in this physical world. So with any experience , may it be the physical experience ,(eating good or bad food , or listening good or bad music , and so on and so forth , things that are related to the 5 sense perceptions.)or the experience that we get with different stages of Samadhi, there is going to be an impression left . In the earlier stages of the Samadhi , these impressions are 'physical'. We may have seen Physical form of the GOD or may have some special sound(bells or AUM or VEENA etc ) or may have smelled special fragrance . But it is still the 'physical' experience. But with the INTUITIVE, knowledge or RHUTAMBHARA PRADNYA /KNOWLEDGE  , it is beyond the physical world . THIS EXPERIENCE WILL ALSO LEAVE US WITH SOME IMPRESSION . But this impression / saunskara , will stop or remove or eliminate or may be dominate our physical world saunskaras or experiences.
     I think this does not mean that we do not remember the previous physical experiences (taste of good food or great music), but the physical experiences are so inferior to the SAMADHI experience , that we don't care for it . If we had gone to restaurant and had food , which was neither great nor very bad, we are not likely to remember it and definitely 'crave' for it. So the with the higher levels of the Samadhi , we do not care for ordinary experiences .

SAMADHIPAD-SUTRA 49

      SHRUTA  ANUMAN  PRADNYABHYAM  ANYAVISHAY  VISHESH  ARTHATWAT

 THIS IS A SPECIAL KNOWLEDGE , ONE WHICH IS DIFFERENT FROM THE ONE THAT IS

 OBTAINED BY LISTENING(TO THE EVOLVED SOULS) OR ONE WHICH IS OBTAINED AS

 A CONCLUSION

   In this sutra we are told about the same thing that was mentioned in the past . There is a difference between the one kind of 'knowledge' and the other kind of KNOWLEDGE' . I often say that there are different levels of understanding.In my office , my secretary feels that she 'knows' the computer and an IT friend also knows ,and then big shots like Bill Gates also knows the computers.The level of the knowledge is different. But this is still not the knowledge that is referred here. These type of knowledge is obtained or learned by some one telling us about it or teaching it. The learning of sending an e mail or writing this blog are some of the examples. WE CONCLUDE certain things .(ANUMAN).This was discussed before.Then when we read scriptures, or are told by saints certain knowledge , that is called SHRUTA, one that we have 'heard'. The examples could be the description of Hell or Heaven or what happens to us when we die etc.But the knowledge that we get by DOING meditation and achieving Samadhi , is some thing beyond this ordinary knowledge . If some one tells us as to how sugar tastes, we will not understand it till we taste it. One could do comparison and describe , but it will be not exactly same as tasting it . So in this Sutra we are told that the KNOWLEDGE that we get is different than ordinary 'worldly' knowledge or even the information that we get by listening to evolved souls. 

SAMADHI PAD SUTRA -48

                                          RHUTAMBHARA TATRA PRADNYA

                            THEN THE INTELLECT IS WITHOUT ANY DOUBTS.

This sutra is continuation of the previous ones. We are told that once we achieve certain levels of the Samadhi , our intellect is 'CLEAR' or 'PURE' or ONE WITHOUT ANY DOUBTS. When one tries to translate the Sanskrit in to English, we have some difficulty. When we talk about the intelligence, as the equal to the Sanskrit word of PRADNYA, it does not do the justice. The intellect is related to our previous experience. So if I have never seen Aeroplane , when I see one I would have no idea as to what is . The person who has seen the aeroplane, will 'know ' right away that it is an aeroplane . So in our conventional way of thinking, one who knows that it is aeroplane, is more intelligent than the one who does not. So more the experience, more intellect. There is no place for the 'Intuition'.When we are talking about the intellect getting PURE or Clear, we are not talking about experience related(or taught by experience)intellect. There is NO DOUBT or he has PURE knowledge.He knows the Reality and has the Intuition.
   The external appearance can be deceptive.We may find no difference in the fake Diamond and Real Diamond . But the expert , with his examination can tell the difference. So he will have to use some special techniques and use his experience to differentiate the real from fake diamonds. But this is still very superficial. What about the charcoal and the diamond? Chemically they are smiler but appearance is very different. So with the intuition one can get more knowledge at a subtler level. This will start happening , when one has perfected these levels of the SAMADHI. THIS IS CALLED THE RHITHAMBHARA PRADNYA.