KAIWALYA PAAD SUTRA - 12

              ATIT  ANAGATAM  SWARUPATAH  ASTI  ADHWABHEDAT  DHARMANAM

                       THERE  ARE  DIFFERENCES IN DHARMAS  DUE TO TIME

                                        -PAST AND PRESENT  AND FUTURE

      This Sutra tells us on different desires or qualities . The meaning of DHARMA is not religion but quality . The word DHARMA is used in different context with different meanings . When we say father's DHARMA is to take care of his children or soldier's DHARMA is to fight in the war, we are referring to the DHARMA  as DUTY. When we say the snake is going to bite , we are referring to the DHARMA as Nature . The wood block floats  because that is it's DHARMA means it is it's quality . nature . So we are using the word DHARMA with difference meaning.
     So the nature or the quality of the VASANAS or Desires is that they will pop up . that is their nature or quality. But we do not have same desires all the time . Just because we don't have a desire at particular time does not mean we have gotten rid of the desire . Some of the Vasanas or desires are suppressed due to lack of circumstances to fulfill them.Most of us will not have sex in public - that does not mean we have gotten rid of the desire to have sex . We will not eat in a party till the host offers the food . Just because we do not grab the food does non mean we do not have the desire to eat. So in this SUTRA we are told that the desires that are fulfilled and are quiet are called ATIT, the one that will come to surface as soon as the circumstances are favourable are called UDBHODAK , the one we are satisfying NOW are called VARTAMAN -present. This difference is due to time . but they all are there So just because some desires are not PRESENT -NOW does not mean they are gone . We ate Pizza at home and then a party the host offers Pizza , we will have no desire to eat it . Because our DESIRE to eat Pizza was satisfied . But that does not mean we will not have desire to eat Pizza again next day .
     In the last Sutra  we were told that when one has Satwic, then the desires do not rise . Some people feel that the VASANAS or desires that are fulfilled , will not arise again . I wish that the reality for majority . But most us RAJASIC CHITTA  when we experience these -or enjoy it - that leads to pleasurable impressions and that leads to more desire . So only way to destroy theses desires is to have SATWIC CHITTA  and the the impression from the action is not there  and then only they are gone .

KAIWALYA PAAD SUTRA - 11

                          HETU  FALA  ASHRAY  AALAMBANAIH  SANGRUHITATWAM

                                                  ESHAM  ABHAWE  TADABHAVAH

CAUSE,  FRUCTIFICATION,  RECEPTACLE,  AND  SUPPORT- ARE THE FOUR THINGS

   THAT  ARE  NEEDED FOR SUBTLE  DESIRES , WHEN  THEY  ARE ABSENT  THE

                                            VASANAS  BECOME  EXTINCT .

     In the previous Sutra we were told that desires are eternal as the cycle of death and birth is eternal .As if to contradict that this Sutra tells us that theses desires or Vasanas can be destroyed . Once there are no Vasanas or desires there is no reason to have next birth.
     So what is required to sustain the Vasanas or the desires ? Just like human life can not go on in absence of oxygen and person will die , these desires  and the Vasanas will die if any of these 4 things are not there. These are

.HETU(CAUSE),FALAH(FRUCTIFICATION),ASHRAY(RECEPTACLE),AND SUPPORT.
      Hetu or cause of the desires is ignorance. When we do the Karma with some intention -it is the cause of the action or Karma , it will have the fruit or FALA weather we want it or not , we are ready to accept or not . So if I am walking andI happen to hit some one with my feet . I had no intention to hit him , I may not get any effect or fruit from my action. But if I want to kick someone and I do it I will have the effect immediately - he hits me back or late - I will have to pay later . So HETU or intention behind is needed to have the fruit.The Fruits are of 3 kinds , JYATI  OR CLASS, AYU or life  and BHOGA OR EXPERIENCE OF PAIN OR PLEASURE .
   But we need some receptacle for fulfilling theses desires .If we did not have mind or CHITTA , or we did not have the CHITTA that does not have receptacle  CHITTA , then they can not be fulfilled .So we need the CHITTA that can be influenced by these desires. and lastly the Support . We may have intention and it generate fruit and then we have receptive  CHITTA , but we do not have support from physical body the desires will not be there .
    So we have to get rid of the desires , we need to get rid of all of these things . We should not perform ACTION or Karma  with intention and then we will not have fruit . If our CHITTA is with GOD we will not have desires . If we do not have our senses perform the ACTION , we will not have desires and the fruits from it.

    We are often under the wrong assertion that the objects are going to initiate the good or bad reaction . But that ia true in majority of people. If I see Pizza, I will have desire to est it  as in past I had it and it tasted good . But that is only because our CHITTA is in Rajasic state -to enjoy when we ate it . But if we get detached from it we will not have desire for it nor it will create more intense desire to eat it again . If So to stop the cycle of impression -desire - action and impression we need to not have impressions  and that can happen only when our CHITTA is in Satwik state . 

KAIWALYA PAAD SUTRA - 10

                             TASAM  ANADITWAM  CHA  ASHISHAM  NITYATWAT

   THE  DESIRE  TO  EXIST  BEING  ETERNAL  THE SUBTLE  DESIRES  ARE ETERNAL

   This Sutra is interesting . In practical life we often say that something is like chicken or egg first type of a question .The chicken comes out of egg and the egg comes out of chicken . So it is impossible to know which one came first. There is no true answer. So in the universe there are life forms and we have human beings as one of the evolved animals . So we have been told that we have desires and the attachments and so we have to ; come back '. So we are reborn . That is the cycle of the birth and the death . So why do we have desires  and why do we have attachments > But more than that how did the soul START the FIRST life  and what what the desire that got the soul in first place to take birth. There is no true answer to this questions . But in this Sutra we are told that the soul - which is in reality the spirit confined to physical body -rather than free,  due to ignorance - has no Beginning or End, So the question like how first life was started and determined if there was no Previous life Karma  and Desires  and Attachments - is a mute .

   We are told that the desire to LIVE is eternal and so the Desires are eternal . This is really not an answer that one may want or want to accept . But this is what this Sutra states . To understand this , we need to understand the origin of the universe and the end of the universe,According to the our concept the cycles of the starting of the universe and end of the universe have no beginning or end. They have been there for ever and will be there for ever. At the END of each cycle all the BHUTA or life forms 'merge' in to singularity. (The question like what is outside singularity can nor be answered as there was no space -The space was created at the beginning of the universe, )The BHUTAS even though merge in to singularity they still have all the effects of the Karmas and the desires and the attachments . Almost like hibernation of the bear that we see in winter . All the GUNAS and the 5 big elements or PANCH MAHABHUTAS and the EGO etc are all within the singularity . Even though there is no separate existence they are still there . When the new universe is to start there is a disturbance in this singularity  or the disturbance causes the starting of the new universal cycle.

   It is stated that the SPIRIT alone can not start the new Universe  as it has no Desire  and GUNAS and the Nature can not start it alone either as it has no SPIRIT OR ENERGY . But when the two come together then there is disturbance and the new universe starts . This process is eternal  and so the whole thing is eternal , 

KAIWALYA PAAD SUTRA - 9

                             JATI  DESH  KAL  VYAVAHITANAM  API  ANTARYAM
                   
                                       SMRUTI - SAUSKARAYOH  EKARUPATWAT

                  EVEN THOUGH  THE LIVES  ARE SEPARATED  BY  CLASS  PLACE  TIME

                                       THERE IS  CONTINUITY  OF MEMORY

       This Sutra is continuation of the last one . This one based on the concept of the reincarnation . We go through the cycle of birth and death , There is no end to the cycle unless we have exhausted all the desires -VASANAS and payed all the debt that we accumulate through out our multiple lives . So the soul goes through the multiple different physical bodies but the Astral and the Causal bodies will continue through all the lives . Until we drop all 3 bodies are dropped , the soul is not free . There is no 'fixed' time that is lapsed between the 2 different lives . So someone may be born in very short period like months  and someone may be born after years -many many years .
      When there is big gap between the 2 lives  there is chance that the memory of the experience may fade away. One may not be born in same place or even same class . The class does not mean class of human being , but sometimes even different species . So the Sutra states that the memory of this continues beyond the time . place  and the person .So how does this happen  and if it does happen, the impressions of various experiences must be stored somewhere other than physical body . The physical body is destroyed with death and so the impressions can not be carried from one life to other if they were stored in physical body. So these are stored in Astral body. As I understand these are stored in ABSTRACT form. These are the one that drive our DESIRE to be reborn . So we are born with certain Desires which are created y our experiences that are born out of our actions .
  So inspite of change of time and place  and the cast or species , we continue to have memories of our previous impressions . This does not mean we have memories of our previous lives .But we do have impressions from previous lives that will make us DO things  and although we have some control over our actions , they are guided by our previous impression -just like it is in this like , Say I was attacked by a dog . My reaction to a dog will be different than someone who had dog as a pet as a child . He will be friendly and i will be scared. But this Sutra tells us that this impression continues even after the death and is 'stored' in abstract form.

KAIWALYA PAAD SUTRA -8

            TATAS  TAT  VIPAKA  ANUGUNANAM  EVA  ABHIVYAKTIR  VASANAM


         ONLY  THOSE  DESIRE ARISE  THAT  ARE  GOING  TO COME  TO FRUITION 

     This is an interesting Sutra. It states that only those desires that are going to come to fruition, will arise Here we need to understand the concept of the Karma and impressions and the desires. Every tile we do an action there is an impression. So let us take an example . If I have never seen Pizza , and you bring in Pizza , I will not have any reaction after seeing it . But then you tell me that the Pizza has great taste, and so I eat it --I do an action . This action of eating Pizza will lead to an impression -either I like it or I dislike it . This impression will lead to future desires . When I am hungry in future , I will eat pizza if I have liked it and I will avoid it if I had disliked it. The act of eating Pizza again , will lead to impression and then then that will lead to more intense desire . We can see this with smoking or alcohol and many other addictions.
      We do many actions and we have many impressions and that leads to many desires . But we believe that there is reincarnation and so these impressions are stored in 'us'even after physical deaths.And we have many many lives and so we have a very large pot of desires and impressions. The do not die with death of physical body death. But when we are born again, we can not fulfill all the desires .So we come in different body , different social and economic and other conditions than what we might have had in last life. So we are born under those circumstances that will fulfill some desires , So WE select the family WHERE we can FULFILL those desires that are coming to surface .     So this Sutra tells us that those desires that are going to come to fruition will come to surface  and we act based on them , But this does not mean that other desires are gone.So when there is no attachment with the actions there will not be any lasting impression that leads to desire again . This happens in Yogi and in ordinary people we continue to act on desires that are coming to fruition. 

KAIWALYA PAAD SUTRA - 7

           KARMA  ASHUKLA   AKRISHNAM  YOGINAS  TRIVIDHAM  ITARESHAM 

                         FOR YOGIS  THE ACTION  HAS NO VIRTUE OR  VICE  ,

                                FOR  OTHERS , THEY  ARE  OF THREE  KINDS

       In last Sutra we were told that the CHITTA is not affected by the karmas as the Yogis do not have attachment with the Karma or the action . This is explained more in this Sutra. As I mentioned in last Sutra when an action is done, or there is thought behind it And that makes it good , bad or mixed . So let me give an example. I pray God . I want something for myself = money , power or something to make 'me' happy .In second case I pray God so my enemies should be defeated or something bad should happen to someone .In last case I pray God so I can get closure to the God . I do not want anything else which is material. So in each case I am doing same action , but I have different intention and so in each case the fruit of SAME ACTION is different - one can say that there is SATWIK , RAJASIK AND TAMASIC Gunas behind each DESIRE and so the effect or the Fruit is also SATWIK OR RAJASIK OR TAMASIK.And the effect and the FRUIT will be there . One can not refuse the effect or the fruit and so that we create the attachment . In case of desire for ill effects to others, the fruits that ONE GETS will be bad (KRUSHNA ) If the desire is good then the effect will  be good .(SHUKLA) and there may be mixed effects too .This Sutra states that these effects are not there for Yogi as there is no DESIRE. But for others there are 3 effects. I have mentioned them in above  

KAIWALYA PAAD SUTRA - 6

                                             TATRA   DHYANAJAM  ANASHAYAM

        THE  CHITTA  ( BORN  OF MEDITATION ) IS FREE OF  PREVIOUS  IMPRESSION

     This Sutra is continuation of the last one .Sometimes Yogi can have day to day life and also can do certain things and an ordinary person will have 'impressions' when he does any action.So then the cycle of action - and reaction  will continue . In one of the past Sutra we were told that the Yogi does try to exhaust the impressions by
'acting out'. So there is fear that doing things will 'creat' the impressions and we will never be 'free' of the vasanas or the impressions as impressions create  the attachment  and that has to e exhausted before one can attain the Samadhi . But in this Sutra we are told that the CHITTA that has attained certain levels of Samadhi . we not be affected by the Karma or the actions .
     This leads one to look at question as to what is Action ?For the action to be action one has to have mental and physical action together and the thought before the action counts . So if I am walking and by mistake my foot hits some one . I have no intention of kicking him. This will have no impression .But I am agree and I kick someone , so there is bad thought and there is physical action behind the kicking. So there will be effect or reaction and the attachment with my action . Let us say someone has back pain and so I do massage with my feet . This action will have impression and it will be positive - against the one that was left when I kicked someone . But if I think that I am helping someone ,it will leave attachment and that has to be exhausted . So when one has any Action with thought - good or bad - it will lead to impression . But if I do not have any attachment to my action I will not have any reaction . So such a evolved CHITTA with detachment - even with action does not get the reaction or impressions . . So it is free of impressions even with actions .  .






              

KAIWALYA PAAD SUTRA - 5

            PRAVRUTTI  BHEDE  PROYOJAKAM  CHITTAM  EKAM  ANEKESHAM

            THE CHITTA (OF YOGI ) IS THE SUSTAINER OF THE VARIOUS

                                                 FUNCTIONS  OF THE MINDS

         Just like the last few Sutras , this one has different meanings . The simple meaning is that the which is obvious . When one meditates , the mind and the Chitta is same but the Minds are different . If we remember that in the Samadhipaad,  Sutra 2 , there was mention of controlling the various tendencies of the mind. So one may have Mind which is concentrating on one point or it may be thrown out, the CHITTA behind is same . So when there are changes in external things that one can see or the changes that happen in the things  that are not seen  are all SUSTAINED by the Chitta which does not change .   So one may be young and gets older the Chitta remains same . So the change in body does not change the CHITTA . But the mind and the intellect do change too . So when the Yogi does the meditation and the mind becomes single minded AT THAT TIME , the CHITTA behind that is same .
Once the meditation is over the mind is not single pointed , the Chitta behind that mind is still also same . So the CHITTA is same even though the MIND changes .

      The other meaning is that when YOGI produces the different bodies and it has different minds , the CHITTA that sustains them is still the same .

KAIVALYA PAAD SUTRA- 4

                                      NIRMANA  CHITTANI  ASMITA  MATRAT

TRANSFORMED  MINDS  PROCEED  FROM  ASMITA  OR  EGO OR  THE COSMIC  MIND

    Some of these Sutras have more than one meaning . The simple meaning is in continuation of the last Sutra. We have been talking about the changes in the person , So in the first Sutra we were told the various causes of the change and the powers that one can get . Then in the last Sutra we were told that the flow of the NATURE is always there and the Yogi removes the obstacles in the way of the flow . So the Flow of the Nature is helped by removing the obstacles and the Nature is not altered as such by the efforts of the Yogi . Now in this Sutra we are told that the the cosmic mind and ego are the source of the mind. So the source universe or the in the beginning the GOD splits in to 2 parts or there are two parts that are independent of each other.The SPIRIT and the NATURE, The spirit has no Qualities or GUNAS. The Nature has all the QUALITIES or GUNAS . When the two come together then the NATURE is transformed.The Cosmic Mind and the CHITTA etc all come out of the NATURE. . The the Universal Ego becomes Individual Ego and then it is confined to individual physical bodies. So when one transforms the mind - chitta , we realize that the WHOLE thing started with ORIGINAL transformation from the ORIGINAL Nature .

       The other meaning which is little mystical. The evolved Yogi can CREATE multiple CHITTAS and physical bodies , but they all come from the change in Nature . So the Yogi has ability to have these different bodies and different Chittas to enjoy or exhaust the varies vasanas .

So it is possible that the PATANJALI ids talking about the changes in ONE MIND -ONE CHITTA - AND ONE BODY that happens in ONE person . or he is talking about the POWER or the Sidhhi that YOGI gets , with which he can create many bodies and with that mind and ego etc .
  These different meanings will continue in next Sutras too. 

KAIVALYA PAAD SUTRA -3

                                  NIMITYAM  APRAYOJAKAM  PRAKRUTINAM

                                  VARANBHEDASTU  TATAH  KSHETRIKAWAT

WHEN  OBSTACLES  ARE REMOVED  (BY MEDICINES , MEDITATION  ETC )  THEN

             PRAKRUTI  FLOWS  ACCORDING  TO IT'S  NATURE  LIKE  FARMER
           
                (REMOVING OBSTACLES  TO THE  FLOW  OF  THE WATER )

       This Sutra is explaining as to how the meditation works. The comparison is done with farmer who is trying to have a great crop. The crop needs water. The crop needs nutrition etc . So the farmer creates channels or removes the obstacles to the water which is at higher level , and the by the law of nature the water flows from higher level to lower level where it is needed .

        The same thing happens when unwanted weeds which are competing for the nutrition are removed , The crop gets the water and the nutrition without having to compete with weeds . Then the nature does it's job and the plant grows . So the Farmer does not 'GROW' the plant . He simply removes the obstacles to it's growth. The same thing happens . The medicinal herbs or the meditation and the Yama and the Niyama that are discussed before , remove the obstacle that are blocking the true nature of the soul .Once the obstacles are removed the true nature shines .Our tendencies are due to past Karmas .These Karmic impressions are the obstacles . So we have greed , lust , ignorance etc . When one removes them then the soul becomes free spirit .(physical body oriented , limited , confined soul is the Spirit). So the SPIRIT does not have limitation , but the soul has limitations of the body as it feels that it is body and does not realize the true free nature. 
                   So our job is to get rid of the obstacles and the we will be free!

KAIVALYA PAAD SUTRA -2

                                 JATYANTAR  PARINAMAH  PRAKRUTYAPURAT 

                    CHANGE  IN  CLASS  IS  DUE  TO FLOW NATURE (PRAKRUTI)

       This Sutra is interesting and may have more than one meaning. When one talks about the CLASS or JATI -one could be talking about the various different Human beings -man and women , cunning and nice and rich and poor etc But one could also talk about different species .It is stated that there are 8400000 different species in this world. So as per our thought process , there is transition from one species to other in different life So the question is how and why the change occurs ?Why does a aquatic animal becomes reptile or changes to a bird or even Human being . Even in Human beings, infant becomes child and then changes to young adult to old . What is the cause of this change -which does not need any effort on part of human.The answer is NATURE or PRAKRUTI .

      So the changes that happen are Natural and are due to flow of time and sometimes the changes are so slow that we may not notice it . But the JIVA changes from one species to other is due to nature .The classes other than human being are called for BHOGA or work on the basis of instinct and enjoyment -EAT-SLEEP-PROCREATE - life style . Each species has some special quality and when the JIVA is done enjoying it or has progressed  he changes the species in next life . This is due to NATURE .THAT IS THE WAY IT HAPPENS -THAT IS THE LAW OF NATURE .
     
    Now the specific changes that happen in Human beings are related to progression of the mind-chitta - intellect . We know of the time when we have seen cunning crooked man becomes religious or helpful and unselfish. We have known about the VALMIKI who was a robber and then became the Rhushi Valmiki . This is due to progress of the mind and chitta and not that of physical body . The change is due to Nature as the CHITTA AND THE MIND AND THE INTELLECT all are part of nature . But it needs efforts. In nonhuman race the change is natural and does not need any specific effort on part of the animal . The change that happens with 'aging' in human being is also effortless , but the change in CHITTA and mind needs efforts on part of human being . 

KAIVALYA PAAD SUTRA-1

                 JANMA  AUSHADHI  MANTRA  TAPAH  SAMADHIJAH  SIDHYAH

SPECIFIC BIRTH, MEDICINE, MANTRA ,TAPAH (AUSTERITY), AND  SAMADHI  ARE THE 

    FIVE   THINGS   THAT  ARE  THE CAUSE OF  THE SIDHHIS OR SPECIAL  POWERS 

      In this Sutra we are told that the special powers arise out of different things .The five things that are mentioned are in ascending order of 'achievements' and their relation to efforts . Some people feel that JANMA or birth is related to specific family or specific KARMAS that we have done in past that give us the certain powers .The example would be a child who has very high musical ability  or talent.  But  the specific Birth is related to different animals - and man is socialized animal- has certain powers . The birds can fly and no one has to tech them , The fish can swim and no one has to teach them . So the power to fly -which is not there with ordinary human beings , is purely related to being born as BIRD . Same is with fish and swimming . So this is the BIRTH giving rise to certain POWER . and as one can see this does not need any special effort. So this is the lowest level of the powers . 

       The next one is related to AUHSHADHI or medicines. The medicines have EFFECTS . In this SUTRA , they are refereed to as powers or SIDHHIS . We know of mention of certain ointment that gives Vision which is far reaching that ordinary human beings can --or so called X- RAY vision . The vision will become ordinary when the effect of the medicine is gone . We can think of modern day medicines like anabolic steroids which help gain weight or medicines that stimulate appetite or medicines like Viagra . These powers are dependent upon external help and one does need to do some effort - take medicine - to get the power. So this is little higher than the last one , but still at lower level . 

      The next one is MANTRA or Chanting . The chanting of Mantra doe give one the powers . There are 2 kinds . One where the MEANING is very important and other where the specific Sound or pronunciation is very important to generate the powers . It is stated that to have the 'effect' after chanting or to get POWERS , one needs to do the chanting of the Mantra which full concentration for 100000 times the number of letters . So NA MO SHI VA Y has five letter per Sanskrit script . So one needs to do the chanting for 500000 times to be effective . One will get the powers , but then to have effects one will have to do the Mantra when one wants to have effective powers .The powers that are obtained by this method are higher than last 2 as one has to make concentrated efforts and has to keep on doing the chanting .

    The next one is TAPA .With Tapa one gets powers and they are superior to last three, namely the one that are due to Birth or due to medicines or the one related to Mantra . With Mantra chanting the SIDHHIS are limited .  But with Tapa one can get much more . The example would the one that was obtained by Vishwamitra or many other sages or even Rawan and other bad characters in our scriptures . When one has DESIRE to do or obtain certain things , then that desire makes it inferior level than one obtained without the desire .

     So the last one is the SIDHHI that that is achieved by SAMADHI . When one reaches the highest level of the meditation , than he has many powers and thew will not be used by him or her for fulfilling ordinary desires .  When one does use the power to satisfy theses desires , then he goes gown and may even loose the powers as whenever there is desire , there is attachment and that leads to karma ans then that takes us away from the goal of one with HIM.

KAVALYA PAAD INTRODUCTION

     The PATANJALI SUTRA  YOGA is divided in to 4 segments . This similar to any other scriptural book . In the first chapter which was called SAMADHI PAAD there was introduction to the ultimate goal KAIVALYA . We were told that the control over CHITTA - THE MIND STUFF . Then in that chapter we were told the nature of the CHITTA and the different tendencies of the CHITTA -MIND  and then how to control those tendencies .In the second chapter , called SADHANAPAAD , we were told the different obstacles in the path of our goal and the meditation. There was also discussion about how to get rid of theses obstacles by concentrating on the GOD and concentration as such of the mind . There was also discussion about the 5 external parts of the YOGA . This was to to get better with concentration of the mind and CHITTA which in tern will help to achieve our Goal of Kaivalya. In the next chapter  called VIBHUTIPAAD , there was discussion about remaining 3 parts of the Yoga -which are internal and about the 3 GUNAS, their effects, nature,and the SIDHHIS or the powers that one achieves with the control over them with the meditation .In the last chapter called KAIVALYA PAAD , there will be discussion about the KAIVALYA or what has been our Goal in doing all this meditation .

     Before we start the SUTRAS from KAIVALYA PAAD , I want to summarize certain things that has been discussed .
1 8 parts of RAJ YOGA
YAMA(RESTRAINTS),NIYAM(OBSERVANCES),ASANA(POSE),PRANAYAM,(BREATHING TECHNIQUE),PRATYAHAR(WITHDRAWAL OF SENSES)--THESE ARE EXTERNAL
DHYAN(CONCENTRATION),DHARANA(MEDITATION),SAMADHI (SUBCONSCIOUSNESS)-THESE 3 ARE INTERNAL
2 YAMA has 5 parts namely, AHINVSA(NONVIOLENCE),SATYA(TELLING TRUTH),ASTYEYA(NON STEALING), BRAHMYACHARY(ABSTINENCE FROM SEX PLEASURE),APARIGRAHA(MON COVETOUSNESS)
3 NIYAMA namely SHAUCH(PURITY OR CLEANLINESS),SANTOSH(CONTENTMENT),TAPAH(AUSTERITY),SWADHYAYA(STUDY OF SCRIPTURES),ISHWAR-PRANIDHAN( SURRENDER TO GOD ),
3 VARIOUS SAMADHIS
SAVITARK AND NIRVITARK -RELATED TO GROSS ELEMENTS
SAVICHAR AND NIRVICHAR - RELATED TO SUBTLE ELEMENTS
SANAND-RELATED TO AHANKARA OR EGO
ASMITA RELATED TO CHITTA OR MIND
ASAMPRAGNYAT - WITHDRAWAL OF CHITTA AND RELATED TO KAIVALYA

Also remember circle of MIND ,Action leads to Impression , -good or bad , the Impression leads to Desire, and then the Desire leads to Action again and the circle continues .More often one does the Action , more DEEPER is Impression and deeper is the Impression ,more intense is the Desire . 

VIBHUTI PAAD SUTRA 55

                        SATTWA  PURUSHAYOH  SHUDHHI  SAMYE  KIAVALAYAM

WHEN  YOGI  PURIFIES  THE CHITTA HE RECOGNIZES THE SIMILARITY  BETWEEN

                        CHITTA   AND  PURUSHA  HE ATTAINS KAIWALYA  SIDHHI

       This is the last Sutra in this paad . When one continues the meditation and the CHITTA is purified , he recognizes the similarity between the PURUSHA and CHITTA . The CHITTA originates from the NATURE and the SATWIC Guna of the nature . But any time there is part of PRAKRUTI or nature it has all 3 Gunas,though there is dominance of the one . So in CHITTA there is dominance of the SATWIC , but the two other Gunas are there too. The ignorance does not allow one to recognize the purity of the CHITTA . So when one removes the ignorance and the 2 other Gunas disappear, then one recognizes the similarity between the PURUSHA and the CHITTA. -both are pure .
    There is concept that the GOD at the beginning of the universe splits in to SPIRIT - PURUSHA and NATURE OR PRAKRUTI. Purusha has no qualities and does not change . The Nature does . change and has qualities - GUNAS.
   So we are told about the various powers or SIDHHIS that one achieves with concentration on different things -part of nature . Now this is the last one to achieve KAIWALYA .

VIBHUTI PAAD 54

                           TARAKAM  SARVA  VISHAYAM  SARVATHA  VISHAYAM

                                  AKARMAM  CHETI  VIVEKAJAM  DNYANAM

THE  INTUITIVE  INTELLECT  OR  THE KNOWLEDGE  IS SUCH  THAT  ONE  KNOWS

EVERYTHING  ABOUT  EVERYTHING (SARV  VISHAY  AND SARVATHH VISHAY )  AND  IT

DOES  NOT  HAVE  TO  BE IN  CERTAIN  ORDER  AND  ANY  TIME (AKRAM )  AND SUCH

A KNOWLEDGE  IS  SUCH  THAT  THAT PROTECTS  HIM  FROM  THIS  LIFE (MORTAL

                                    LIFE  WITH CYCLE OF LIFE  AND REBIRTH )

       In this Sutra  we are told about the higher levels that are reached by Yogi . Once the Yogi have achieved this level, he knows everything about everything .All of us can see common things -like color size, shape and some other superficial things . But withe intuitive knowledge Yogi knows also about the things that are not easily obvious . So as mentioned in previous Sutras, if one sees a person , the Yogi will know not only the height , weight color , but also the state of mind and previous thoughts and life of  person . This information does not have come from a particular order , but whatever he wants to know he will know. So He does not have to go in any particular order to get to the knowledge about any specific thing .
        When one reaches such a stage that he knows anything and everything about everything, he has full knowledge about the SELF or the PURUSHA and that Knowledge ENDS the cycle of the life and birth.This is called  TARAK or one can swim the ocean of the SAUNSAR .

VIBHUTI PAAD SUTRA 53

                            JATI  LAKSHANA  DESHAHIM  ANYATA  AVACHHEDAT

                                                  TULYAYOH  TATAH  PRATIPARTTIH

                    ONE  IS ABLE TO DIFFERENTIATE   BETWEEN THE TWO SIMILAR

                    IN THEIR CLASS  ,CHARACTER , PLACE   BUT SEPARATE THINGS

    The objects in this world can look similar or same . Two cows or two dogs look alike but are different. We tend to identify objects as different from one another by their class-dig or cow is class, or by character - 2 dogs look different due to color or weight or what kind of dog it is  and the place we see or find them , -one will not see tiger in house .But we may come across objects that look exactly sames  and we may have very difficult time in identifying them as 2 different things . But Yogi can go beyond the superficial similarity and identify each separately .

    Again this is to do with parts of Nature mind, intellect and Chitta . This is not related to SPIRIT or PURUSHA

VIBHUTI PAAD SUTRA -52

                   KSHANA  TAT  KRAMAYOH  SAIYAMAT  VIVEKAJAM  DNYANAM

                  BY CONCENTRATING  ON SERIES OF  MOMENT-KSHANA-  ONE  GETS

                           KNOWLEDGE  OF  DIFFERENCES  IN DIFFERENT  THINGS

        In this Sutra there is mention of unit of Time . We call it KSHANA. OR MOMENT . .This moment was preceded by another Moment and then next one will follow . So there is series of moments  and the Flow of Time continues. There is no beginning or end to it. So the time is made up of many moments. Like anything in this world is made of atomic and subatomic particles - time is made of smallest possible units , called KSHANA. In quantum theory , the smallest unit of time is Planck time .   
       The time that a photon will take to travel Plank distance . In Hindu religion , we have gradually increasing units of time as followes-KSHANA, followed by PAL , followed by GHATIKA,then AHORATRA then PAKSHA, MAS ,RHUTU, FOLLOWED  by AYAN, SAUWATSAR,YUGA AND MANWANTAR AND THEN KALPA.How is KSHANA determined or measured? In VYASBHASHY it is mentioned that the time that it takes for subatomic particle to go from 'previous 'position to 'next position ' is called KSHANA. So even at that time the idea of atom and subatomic particles was  there and it was 'known' that the subatomic particles are in motion and not still . That is why the THINGS always CHANGE . So the change is all the time happening .
       The second part of the change is to know in detail as to what happens to 'things' when we can not 'observe' any change superficially. The food that we eat has 3 parts , one with Tamasic Guna , becomes -gets excreted , then part of the food that has Rajasic Guna becomes Flesh , and the Satwic part of the food becomes the Mind . So when we eat  predominantly Satwic food , our mind is calk , when we eat predominantly Rajasic food we are full of energy and action and the Tamasic predominant food leads to laziness . The water that we drink also is similar in effect . Tamasic part becomes urine and  the Rajasic part becomes blood and the Satwic part becomes PRAN , This is the Knowledge that can not be achieved by GROSS observation . Simple example may be how a child understands steps in a stair case and how an adult knows them . The child does not know exactly how many steps are there or that they are they are narrow or not . The adult knows as to the number of steps and the nature . When we have done the concentration on the 'CHANGE IN THING FROM ONE MOMENT OR KSHANA TO OTHER MOMENT OR KSHANA 'we can Know it .Since this Knowledge is at the level of CHITTA , which is different that the SPIRIT or Purusha-this is different than the PURUSHKHYATI that was described in Sutra 49.
     

VIBHUTI PAAD - 51

                               STHANIN  UPANIMANTRANE  SANGASMAYA  AKARANAM 

                                                   POONAR  ANISHTA  PRASANGAT

   (BEING  PLEASED  BY MEDITATION )  YOGI IS INVITED  BY (CELESTIAL ) GODS,

TO ENJOY  THE VARIOUS  'BHOGA'  AND  YOGI  SHOULD  NOT  GET  ATTACHMENT

     TO THEM  OR ENJOY  THEM ,BECAUSE  THAT  (ENJOYMENT )  WILL SET  HIM   

                              BACKWARD   (PHYSICAL WORLD  PROBLEMS)

      This Sutra is interesting for various reasons. When Yogi starts the practice of meditation and has some progress , he starts getting some experiences and those are not ordinary experiences. As one advances , he gets certain Powers . These are described in last few Sutras . As Yogi continues the practice of meditation and control over the physical and mental - at that level the Celestial Gods will invite the Yogis to come and enjoy the various pleasures.I called this Sutra interesting for various reasons . One of them is that it mentions the existence of celestial GODS .(meaning of STANIN)

       We have heard in some of the stories from various Hindu scriptures  where they talk about these Gods . For example Arjuna was born off King of Gods -INDRA. He had some participation in the epic story of Mahabharata . Indra went to KARNA , to ask for his body shield to help his SON . So according to these stories these Gods do exist and they are not the highest level GOD-or the SPIRIT,that we are trying to achieve.

    In the story of Vishwamitra -Rajrushi -when he was meditating , the king of GODS got worried that Vishwamitra would take over the Heaven and Indra would loose the throne . So he sends APSARA-MENAKA . Highly evolved  Yogi -Vishwamitra , has lust and sexual desire when he sees the beautiful Menaka . and he forgets the meditation and get caught up in the SAUSAR -THE MORTAL WORLD .
 
     I think this is related to the concept of SAPTA LOKA - seven levels of astral world , where the highest is or could be called SWARGA or heaven . The INDRA and many other positions are positions only and can be changed , just like Governor or Mayer or President. The positions continue for ever , but the person occupying may be different. So the KING of Gods got worried that HE could be REPLACED by someone else who is better than him. The pleasures in the highest levels of heaven are offered to the Yogi when he reaches certain levels and if he gets caught in to it -of enjoying it , he is taking wrong or back ward steps . Once Yogi starts enjoying these pleasures which are bodily pleasures , he is getting caught up in the mortal world-which is CHANGING- NOT EVER LASTING - MORTAL AND NOT PERMANENT . So whatever detachment he has achieved is lost.
In the Sutra it states that ONE IS GETTING IN TROUBLE AGAIN ..

So this Sutra warns us that even when the GODS invite ,request you to enjoy these pleasures -do not fall for it as otherwise Yogi is regressing and going away fro the his goal of KAIWALYA or Jiwnmukti. 

VIBHUTI PAAD SUTRA - 50

                      TAD  VAIRAGYADAPI  DOSHA  BIJA  KSHYAYE  KAIVALYAM

                   (BY  ACHIEVING  DISPASSION  TO  THE  POWERS OR SIDHHIS )

                     THAT  REMOVES  THE  SEED OF  IGNORANCE  OR DEFECT ,

                                      AND   YOGI GETS  KAIVALYA


          Doing the practice of the medication, one gets perfection in it and then by the techniques that have been told in past -going deeper and deeper to the origin of the universe , one develops dispassion even towards the powers that one achieves with the deeper meditation. This is the key . When one has to reach the goal , there are obstacles. Since the universe started with the ONE SPIRIT and  THE NATURE ,(PURUSH AND PRAKRUTI ), one has to trace back . So we were told to TRACE the PATH backward.

       As was stated in past the senses are GROSS and then the mind and the intellect and then the CHITTA and then the AHANKAR or Ego are subtler . These are the stages of the SAMADHI mentioned in previous Sutras . Just to re mention the same , there are 2 major parts of Samadhi . These are not actual divisions , but stages of the Samadhi and there is no true separation but one level superimposing other .

      The 2 separation is called 1 SAMPRADNYAT Samadhi which is also called SAVIKALP. and 2 ASAMPRADNYAT SAMADHI  also called NIRVIKALP.. In Sampradnyat Samadhi I and God are separate . In ASampradnyat Samadhi , I and God are one. To reach that level  where there is no separation between I and the God , one has to 'GET OVER ' the senses and mind and intellect, and Ego. These stages of the Samadhi are called a)Savitark , b) Savichar, (related to mind ), c)Sanand
(related to Ego ), d) Sasmita ( related to CHITTA or the source of Ego principle .
      Every time one gets deeper in the meditation , he gets some Powers or Sidhhi. One should not get attached or entangled in theses powers if one wants to go higher or deeper towards the GOAL of reaching the SPIRIT- GOD. So when one develops VARAGYA or dispassion towards these things then he has reached the finl stage . . Once ONE is ONE with GOD , then he has achieved the MUKTI -KAIVALYA .

VIBHUTI PAAD - 49

                         SATWA  PURUSHA  ANYATA  KHYATIMATRASYA  SARV  BHAVA 

                                     ADHISHTATRUTWAM  SARWA  DNYAN  TRUTVAM


                   (WHEN YOGI CONCENTRATES ON CHITTA -THE MIND STUFF )

HE REALIZES  THAT THE CHITTA  OR ANTAHKARAN -MIND STUFF  IS DIFFERENT

FROM   THE CONSCIOUSNESS BEHIND IT --THE PURUSHA--THEN  HE HAS  ACHIEVED 

        THE  "PURUSHKHYATI" WHICH IS ALSO CALLED  VIVEKKHYATI - WHICH IS 

                       MODIFICATION  OF NATURE  AND THE OMNISCIENCE


        This is little  difficult and little difficult to understand. In vedic religion the cycle of the origin of the universe and dissolution of the universe . SO some believe that the PURUSHA OR THE SPIRIT and the NATURE OR THE MATTER OR THE PRAKRUTI   are different . ( others think that the ONE AND ONE ONLY slit in to Purusha and Prakruti at the beginning of the Universe.)The SPIRIT has  no qualities and so has no desires or power to ACT . ( This comes with 3 Gunas or the qualities )The  Nature or the PRAKRUTI has no Energy to do anything. So even though it has desires , it can not ACT upon it . So until they COME TOGETHER , the Universe can not come to existence.The mind  and the chitta and the 5 big elements and the intellect -all are part of NATURE OR PRAKRUTI. The Satwa Guna or the quality in association with EGO or AHANKAR goes to form the senses.and the RAJ AS Guna and the Ego- AHANKAR goes to form the Organs of ACTION.
        The physical body is gross and the senses are subtle . But the mind is subtler and the intellect is still more subtler . But the INDEPENDENT OBSERVER is the PURUSHA or the SPIRIT . So when the Yogi realizes that the PURUSHA is different than the CHITTA , (which means Purusha and the NATURE OR PRAKRUTI which is the origin of all the CHITTA and rest of the things that are mentioned ,) He has reached the level of PURUSHKHYATI which is also called VIVEKKHYATI.
The powers that have been mentioned in past SUTRAS, were related to NATURE or the PRAKRUTI  and not related to PURUSHA or the spirit . So when  the Yogi realizes that there is difference between the two , he does not get 'caught up ' in the 'SIDHHIS'  or the Powers that are achieved with concentration on the different aspects of the NATURE or the PRAKRUTI . .

     

VIBHUTI PAAD SUTRA - 48

           TATO  MANO  JAVATTWAM  VIKARANA  BHAVAH  PRADHAN  JAYAHCHYA

           (BY MASTERING THE SENSES,  BODY  CAN  MOVE  WITH  SPEED  OF  MIND ,

                (MANO JAVITTWAAM )  AND HE  CAN  PERCEIVE  WITHOUT  SENSES

               ( VIKARAN  BHAV )AND  THIS  LEADS  TO CONTROL  OVER  PRAKRUTI  -

                                       NATURE  (PRADHANBHAV )

        There are three things that are described in this SUTRA that happens , when one has reached certain level in meditation . They have been telling us about the control over senses and the mind  and what powers one gets . So now we are told that when one has achieved this level , he can move his physical body with speed of MIND . We know that the speed of mind is more than physical body and probably has no limit . I can sit here and think of India and I can be there mentally, in fraction of  a second . But my physical body is not in India . But when the Yogi gets this power , he can get his PHYSICAL BODY in India in fraction of  a second -with speed of mind .

      One might have a question as to how is it possible as according to rules of physics , when the speed increases, the weight /mass increases and nothing can travel with speed of light. The answer is hat one can not equate the rules that apply to  NATURE /matter or PRAKRUTI,  to the spirit , which is ENERGY and so the energy is LIGHT and so it can move faster than matter.One other explanation  is that by Paramhauns Yoganand. The Yogi can change matter in to energy and the energy can move with speed of light and the energy again materializes-gets converted in to matter.

       The second power is that of perceiving without the SENSES or even the mind. Ordinary person can not smell or taste or touch without the object and the senses intact.In a way we need the actual contact of the object to be evaluated, and it can happen only in the 'PRESENT TIME'. So if there is pizza and I can not eat it , I can not taste it I will not be in position to tell how it tastes. So unless my tongue touches the Pizza , I can not taste it . Also if some one wants to know about how it tasted yesterday, when I did not taste it yesterday, I can not tell. I could not tell how it would taste in future . So there is a limitation on our ability -senses must come in contact and second -it can happen only in PRESENT TIME..But with this power the Yogi does not need the senses or actual contact of the senses , and the TIME limitation is not there, So Yogi can perceive the taste -or for that matter any senses without actual contact in PRESENT -PAST OR FUTURE TIMES . This is called VIKARAN BHAV .(One must realize that the senses are just the instrument and THEY do not do the job PERCEIVING.Something much subtler doe the perceiving.)

       The entire universe is made of matter and the spirit . The matter has all the QUALITIES or the GUNAS and the SPIRIT  has none . The matter CHANGES and the SPIRIT is unchanging.But the matter or the PRAKRUTI has no energy or SPIRIT and so it needs SPIRIT to create anything.So with this  power , the YOGI has control over the NATURE or the MATTER .This is called PRADHANBHAV .

VIBHUTI PAAD SUTRA - 47

GRAHANA  SWARUPA  ASMITA  ANWYAYA  ARTHAWATTA  SAIYAMAT  INDRIYA  JAYAH

                 BY CONCENTRATING  ON THE INDRIYA -SENSE ORGANS  AND THEIR

                 NATURE AND THE THE EGO  (WHICH IS THE ORIGIN OF THEM )  AND

                 THE THREE  GUNAS  AND THEIR  PURPOSE  IN FORM  OF ENJOYMENT

                           AND ACTION  YOGI  ATTAINS  MASTERY  OVER  THEM .

         This one Sutra is interesting as it is little confusing . One could have said that when you concentrate on the senses , one attains the control  over them.'.But here Sage Patanjali wants us to remember other stuff as the external Indriya or the senses ARE NOT THE CONTROLLER !

        So again there is tracing back of the origin of the universe. But to start with the first word is GRAHANA- ,which means different things for different sense. The Eyes see and the Ears hear the Sound and the Skin has touch and the Tongue has taste and the Nose has Smell. But if one looks at it carefully . he will realize that the eyes DON'T SEE and the Skin does not have the sensation of Touch and the Ears don;t hear and so on . When the Light rays or the photon particles hit an object , they are reflected all over and when they enter the eyes and travel to Retina , the nerve endings of the optic nerve has some reaction and the Impulse is transmitted to the Occipital  ital are of the bairn and there is  a chemical reaction and one knows that he is seeing an object -say a dog. But who is really seeing - not the eyes as sometimes when we are lost in thought we do not See an object even though the object is in front of our eyes and the photons reflected from the object do enter out eyes and the optic nerve does it's job of taking the impulse to occipital area in brain and the neurons there . But we do not PERCEIVE ! So it is beyond the Brain and it is the ANTAHKARAN . The 'I'  is not doer and is independent observer. So the grasping is the GRAHANNA of  the SENSES and the real nature beyond it is the SWAPUP .So when I see a dog , my brain recognizes as dog  bases on my previous experience . But the Intellect tells me that it is particular dog. So the MIND and the Intellect are also involved . So when I recognize the dog to be say MY DOG -called DUKE ,  number of things are involved and the General knowledge is that it is a Dog . while the special knowledge is that it is a particular dog.

      So as we can see there is more to the whole process . Our reactions are based on our experiences . So if one sees  a steak ,vegetarian will have no desire to eat it , while the meat lover will start salivating. So our MIND and Intellect and experiences or the SAUSKARAS are involved in our reaction..Our reaction and action is bases on the balance or the imbalance of the 3 GUNAS. So if we see gold neck less, depending upon our nature we will ACT and React . The Yogi does not want it , the other people will want it. So ONE gets full control over the senses when on gets FULL control over all these things including mind, intellect . ego and 3 Gunas .

       In the beginning, when the universe came in existence , the AHANKAR or the EGO arouse. The three Gunas , which were in balance get imbalanced and the Satwic Guna and Ego. make the DNYANENDRIYE or the SENSE organs , the RAJASIC Guna and the EGO , make KARMENDRIYE or Organs of Action ,and 5 PRANAS and  TAMASIC PART OF THE EGO goes to form the TANMATRA or the changes PANCHAMAHABHUTE or 5 big elements .

    So when one goes back in the precess upon concentrating on these things there are 2 paths . With one path Yogi gets BHUTAJAY and the other oath goes to have INDRIYA JAY or control of the sense organs and the organs of action -which are the INDRIYA. 

VIBHUTI PAAD SUTRA- 46

             RUPA  LAVANYA   BALA  VAJRA  SANHANANATWANI  KAYA  SAMPAT

                (BY ACHIEVING  MASTERY  OVER ALL THE ELEMENTS  YOGI) 

        GETS  BEAUTIFUL AND  GRACEFUL  AND  STRONG  BODY  WHICH  HAS     

                 ENDURANCE  OF VAJRA -STRONG WEAPON -THUNDERBOLT

          This is continuation of the previous SUTRA. When one achieves the mastery over the ELEMENTS, the physical body shows some changes and that is what is described in this Sutra . So the YOGI'S body looks beautiful and one with shine . He also looks strong and has ability to withstand any thing and has endurance that is unparalleled.

        The physical body is made out of Elements and so when there is control over the elements , the body looks beautiful and has glamour and becomes strong . The endurance is greatly increased.In the autobiography of YOGI, there is one story. Paramhauns Yoganand was understudy and his Guru is out of town and then the train is late . So Yuktekshwar - his guru comes back very late .Everybody is waiting for him to come as they have not had lunch. The guru come back . So everybody now is ready to eat. But Yukteshwarji goes to take bath and then sits for meditation. By then it is 3 or 4 pm . Yoganand is hungry and wants to eat . But lunch will not be served till GURU has started eating . Finally the time comes when Yoganand gets the food . He complaints to the Guru that he was very hungry and would have dies if there was anymore delay in getting food . Yukteshwar answered to him that he was in train travel for more than 2 days and he has  not had any food for 3 days ! The average physical body needs regular food and that to frequently. But once one has control over the body , one can SUSTAIN the life without the food . For average human being the energy comes from food that we eat . For the Yogi , the energy is from the GOD - SPIRIT and they do not need to dependent on regular food all the time . The body continues to thrive and continues to be strong . 

VIBHUTI PAAD -SUTRA 45

TATO  ANIMADI  PRAADURBHAVAH  KAYA  SAMPAT  DHARMA  ANABHIGHATACHYA

THEN (BY MASTERING THE ELEMENTS ,) YOGIS  ACQUIRES (SIDDHIS -POWERS LIKE)

ANIMA ETC  DEVELOPS  PERFECTION  OF THE BODY  UNOBSTRUCTED  BY FUNCTION


                  There are several powers that one attains when he has control over the physical body . there are 8 such powers that are described in the scripture. they are -

1 ANIMA - one can shrink the physical body as small as ANU OR ATOM .

2 MAHIMA-He can make physical body HUGH .

In Ramayana HANUMAN became HUGH when he had to go to Lunka. He also became very small when needed

3 GARIMA-He can make the physical body very HEAVY

    In one other stories when the Garuda- the eagle - Lord Vishnu's VAHAN, vehicle-thought that he was the best and strong - Lord Vishnu asked him to bring in a monkey who was damaging the garden . When the Garuda tries to catch and get the monkey that was in reality the HUNUMAN - he can not lift him as he is too heavy , Similar story is of BHIMA from MAHABHARATA . Bhima thinks that he is the most powerful and so when he is crossing a bridge he sees a monkey who has his tail in the path of Bhima. . Bhima asks him to move it . The monkey tells him that he is too old and can;t lift it and tells Bhima to push it out of the way. As the Bhima tries to lift it with his finger he can't and then he tries more and more energy and he can't .The he realizes that that MONKEY is Hunuman..

4LAGHIMA- To make physical body as light as cotton .

5-PRAPTI-Power to touch anything -no matter how far it is.

6PRAKAMYA-Whatever one desires - will happen

7.EESHITWA-Control over all the creation . (inanimate )

8 VASHITWA-Control over all the living things.

         One may have a question as to how can Yogi do this and then other animals or living things will have no control over their own desires . The answer is that when a Yogi has achieved the level of obtaining such powers , he has no desires to do or use of any such powers . We have heard that some Yogis , when they meditated in jungle , wild animals came , but did  not harm or attack the Yogi. Sometimes snake will show up and will not sting the yogi. 

VIBHUTI PAAD SUTRA - 44

STHULA  SWARUPA  SUKSHMA  ANVAYA  ARTHAVATTWA  SAIYAMAT  BUT  JAYAH

               BY PRACTICING SAIYAMA  ON GROSS FORM, BASIC NATURE,

           SUBTLE FORM , PRESENCE  OF THREE GUNAS OR NATURE AND

                          HOW THIS CAME FROM MAHAT TATTWA ,

                                 YOGI GETS VICTORY OVER THEM

     This Sutra is related to the oirgin of the universe. The BHUTAS or t'THINGS'  in this world came from the PRAKRUTI  or the NATURE and the SPIRIT. So the universe started when the spirit and the nature come together. All the things in universe, have PANCHAMAHABHUTA or 5 BIG ELEMENTS. and 3 GUNAS OR QUALITIES acting on them .

       To understand the so called evolution of these things from basic NATURE , we should consider simple change that we see in every day life . The example is not exactly what happens, but we can understand the similar process. If we take dry soil and add to it water , it becomes mud and then we can do a pot , but then we can bake it and a earthen pot . So there are 4  different External APPEARANCES or stages . Grossly the Pot and the original soil look different . So if we break the pot and then powder the pieces , we will get dry soil and then we can add water and then the same changes can be seen .
       So the GROSS appearance is done by our Eyes and then the other qualities or SWARUP is known by other sense organs -heavy or light , hard or soft , smooth or rough etc. But to know that the Pot has soil and water and the heat that was required to make a pot etc is the SUBTLE or SUKSHMA  stage, In the universe when the GROSS 5 Big Elements or MAHABHUTE  are there at the beginning. But they have to be acted upon or changed . The resultant is called TANMATRA  and these are the one that have the qualities of the 5 elements , namely the AKASH OR SPACE , VAYU OR THE AIR , THE TEJ OR THE ENERGY , THE AAP OR THE WATER , AND LASTLY THE PRUTHWI OR THE EARTH . As one can see the names are similar but there is change from original 5 elements. The 3 Gunas or the 3 qualities , namely the Satwic , Rajasic  and the Tamasic are there in these TANMATRA or altered elements . This is called ANWAYA. This happens from the original MAHATATWA  and change that occurs in it  .This happens due to energy or may be spirit acting on the Nature . This is called ARTHAVATTA ..

          The universe is formed and dissolves periodically . How long each cycle lasts is told in details . There are 4 YUGAS and each one has predominance of THE GOOD , THE BAD  AND THE UGLY -so to say . So when the universe has dissolved it becomes a SINGULARITY ,all the BHUTAS  are there . The 3 GUNAS are in balance and none is dominant. So there is complete CALM . When the universe is to start , there is DISTURBANCE in the singularity and it is called GUNASHOBHINI. -
disturbance in the 3 Gunas which were in perfect balance till now. Then there is rise of EGO and then there are 5 MAHABHUTAS . The way in which each one comes back to existence is the AKASH OR SPACE FIRST , FOLLOWED VAYU  OR WIND , FOLLOWED BY TEJ OR ENERGY  FOLLOWED BY WATER OR AAP AND THEN LASTLY THE EARTH OR PRUTHWI . These are related to 5 sense organs. So the AKASH OR SPACE is related to EAR or hearing .The beauty is that each one of these MAHABHUTAS OR elements have the qualities of the previous one .So the SPACE or AKASH can not be felt or seen or tasted or smelled .The next one is VAYU or WIND . This is related to SKIN OR TOUCH and it can be felt and heard . The next one is TEJ or ENERGY . This is related to EYES or can be seen .or felt . The next one is AAP or WATER . This is related to TASTE or tongue .This can be seen or touched or has space . The next one is PRUTHWI OR EARTH . This has all five characteristics, it can be seen , felt, tasted etc. But one must understand that the ELEMENTS have changed and they are not MAHABHUTA ,but are the TANMATRA.
      When there is singularity, there is no separation between the GUNAS and MAHABHUTAS and  evrything else . But when there is imbalance the NATURE  afflicted with imbalance of GUNASA becomes MAHATATWA.The nature or the spirit are not EXPRESSED till then , So when one tries to concentraye on WHAT IS NOT EXPRESSED he gets lost as one can not concentrate upon something that is not EXPRESSED. So while tracing backward ,one has to concentrate on thr process.
      So now one can see when one tries to concentrate on each one of the things we can trace back to the origin and then that will take us to the VICTORY ON BHUTA -BHUTAJAY .

     

VIBHUTI PAAD SUTRA -43

                         BAHIR  AKALPITA  VRUTTIH  MAHAVEDAHA  TATAH

                                       PRAKASH AWARANAH  KSHAYAH

THE  PERCEPTION BY MIND  OR CHITTA  EXISTING  OUT SIDE  BODY  WITHOUT ANY

IMAGINATION  IS CALLED GREAT  BODY LESS STATE WHICH REMOVES  THE

                    IGNORANCE  WHICH OBSTRUCTS THE LIGHT ( OF WISDOM)

      We are so used to feel that the body and mind or CHITTA  are always together . We can not imagine the two being different. We think that if there is no mind there is no physical body . Even if the mind is confused , like i  patient with delirium or dementia , there is still a MIND. So as long as there is body there is mind . So under ordinary conditions the mind can not be without body and body can nor exists without mind. We can  imagine the body without mind - or may be we can SEE the body without mind . This is called KALPITA or imagined . but we can not FEEL the mind to be independent of the physical body.

     When one starts doing meditation and then can understand the separate elements of the body, which includes physical and the astral and the causal body,then one KNOWS that the mind and the intellect and the ego are separate from the physical body . The CHITTA is 'mind stuff' So when the CHITTA or mind stuff -which is more than what is called mind in English , can see itself without the physical body , that is called 'MAHAVIDEHA' state . MAHA is big and the VIDEHA is without body. In this state one does not have to IMAGINE but one knows that the Mind is different than the physical body and so this is called AKALPITA-one which is not imagined .

    The reason one can not see the CHITTA being separate from physical body is due to ignorance . So when one can perceive the mind being different and separate existence for the body , the ignorance is removed . This ignorance was obstructing the light of the wisdom . 

VIBHUTI PAAD SUTRA - 42

      KAYA   AKASHAOY  SAMBANDHA  SAIYAMAT  LAGHU  TULA  SAMAPATTEH

                                                   CHA AKASH  GAMANAM

BY PRACTICING  SAIYAM - CONCENTRATION -ON THE RELATIONSHIP  BETWEEN 

PHYSICAL  BODY  AND   AKASH OR ETHER - AND THEN CONCENTRATING  ON

                           LIGHT OBJECT  LIKE COTTON, YOGI  CAN FLY

      In this Sutra  we are told about yet another SIDHHI or power that can be achieved by perfecting meditation . So we are told that when one one concentrates on the relationship between physical body and space or AKASH or ETHER , one understands that the physical body needs space and this space goes everywhere where the body moves . The space occupied is same , no matter wherever the body is . So These two are inseparable. There is nothing in this world  that is physical and does not need SPACE OR AKASH OR ETHER.Now you bring in the light physical thing like cotton ball or cotton . When one can perfectly concentrate on the body-space and cotton , he can make his body very light. So light that he can fly.As it is common experience that when we throw a stone , it comes down . But when we throw cotton , it floats at least for short time . So the lighter substance can 'fly' easily.So by concentrating on lighter object like cotton , one can fly.

     AKASHGAMAN is flying in SPACE or flying in AKASH. 

VIBHUTI PAAD SUTRA - 41

          SHROTRA  AAKASHAYOH  SAMBANDHA  SAIYAMAT  DIWYAM  SHROTRAM

BY DOING SAIYAM -CONCENTRATION  ON RELATIONSHIP BETWEEN  THE EAR  AND

                         THEE AAKASH  ONE ACQUIRES  SUPER SENSORY  HEARING

          In this Sutra now that are pointing to the DNYANENDRIYAS -organs of PERCEPTION. As one may collect we have 5 PRANAS, we have 5 DNYANENDRIYAS and 5 Karmendriyas -Organs of Actions . The Dnyanendriyas  are the organs of perception, namely the TOUCH,SMELL,VISION, HEARING AND THE TASTE.The KARMENDRIYAS- ORGANS of ACTIONS are namely ,Hands, Legs, ,Procreation,Excretion and the SPEECH .

     In the Sutra 36 ,there was mention of all the 5 super sensory  perception of the their qualities . This one is similar ,but it is also talking about the 5 great elements , namely the AAKASH OR ETHER,,VAYU or the WIND -AIR, TEJ or the LIGHT-ENERGY, AAP-WATER, and the PRUTHVI-EARTH. Each one of this is related to out physical body's DNYANENDRIYAS. So the EAR or the HEARING is related to AAKASH- ETHER OR SPACE. The the VAUY or the WIND is related to the SPARSH-OR TOUCH,EYES TO THE TEJ OR ENERGY,, the RASA-TASTE to WATER and ,GANDH-SMELL to Earth . Each one has the qualities of the previous one . So the Earth , we can smell,taste touch ans see and it has space. The water we can see,touch, has taste and has space has energy, but we can not smell it . And so on The AAKASH or space or ETHER can not be seen or touched or smelled or tastes.
     The Ear has hollow canal outside of the Tympanic membrane add then there is some space inside the ear beyond the Tympanic membrane. This just like drum where the space is inside the drum and outside the drum , so when there are vibrations one can hear the sound.  If the space outside the membrane is obliterated then one can nor perceive the sound and same hold true when the space inside the membrane is obliterated. So as one can see the SPACE is essential to the function of the ear.
      When one concentrates upon this  and has   mastery over it , then he can perceive super sensory sounds.. Out ear has a range of certain wave length of sound wave , that we can perceive . If the Wave length is above or bellow his range . we can not perceive them . With the meditation , one overcome this limit of human ear.So in this one we have to understand the relationship between the Ear and the Space . 

VIBHUTI PAAD SUTRA-- 40

                                                 SAMANA  JAYAT  JWALANAM

              BY HAVING  VICTORY OVER  SAMANA  ONE GETS BODY-FIRE OR HEAT

        As mentioned in the last Sutra , there are 5 PRANAS and  in these Sutras we are told as to what powers to expect when one has full  control over them when he doe Saiyama or concentrates on them. So we saw in last Sutra that when one can control the UDANA, , one can walk over water , mud , thorn etc . Now in this Sutra we are told that when one concentrates on SAMANA. The SAMANA is the absorption of food and nutrient and as we saw the place is in abdomen.. The food produces the energy and the heat. So when one has control on SAMANA , he or she can produce heat or even fire at will from the body.

         One has to remember that these Sutras are telling us as to the powers or SIDHHIS that one attains when he has perfected the meditation and has full control over various things . This is not something that one will see in his day to day life and may never see it at all. I do not know anyone who has achieved these powers and those who do have it will never 'use' them or show off them. But there are examples of this in  PURANAS and other stories. There was a King called Sagar and his sons were burned by KAPILMOONI by the fire that came out of his body when he created the heat to it's highest level . When DNYANESHWAR did this and created the heat , his sister ,MUKTABAI did cook what is called PANAGE .
     None of us have any control as to what we eat , let alone the control over the heat that food produces !!

VIBHUTI PAAD SUTRA --39

    UDANA  JAYAT  JALA  PANKA  KANTAKA  ADISHU  ASANGA  UTKRANTICHY

BY HAVING VICTORY OVER UDANA, ONE CAN WALK OVER WITHOUT  TOUCHING

WATER, MUD, OR THORN  AND HE ATTAINS UPWARD MOVEMENT AFTER DEATH (OR

                                              HAS  DEATH WHEN HE DESIRES.)

    In last few Sutra we are being told about the powers that one attains when he or she concentrates on different things. In this Sutra we are told about what happens when we have control over UDANA.So we need to understand what is UDANA ,

   As we know there are 5 PRANAS, namely PRANA , APANA , UDANA , SAMANA, AND VYANA. The various  PRANAS  can be considered as a function of energy . When we eat or drink the food goes down and the residue -undigested material comes out These things are due to the APANA. So the gastrointestinal tract is place of APANA. The food is digested and then the nutrients are absorbed and this happens due to liver,pancreas and stomach and small intestine etc .This is due to SAMANA. The location of SAMANA is bellow the heart and above the belly button. If something bad, irritating comes in the body,it is thrown out -bad food from stomach , tears from eyes, cough and sneezing etc . This is due to UDANA. The place for UDANA is nose, throat,eyes, etc The fresh air is taken in and oxygen enters blood and it is circulated by heart . This is the PRANA. The place for the PRANA is from heart to nostrils , including lungs . The various organs have to function properly and need to get the nutrients and the oxygen . This may be stated as circulation or VYAN.

      So the UDANA is throwing out or LIFTING UP .So when one does meditation and has perfected control on various aspects of Prana he achieves powers. UDANA or UDDANA is flying . So when one has this power or control . he can be floating over water or mud or thorn without touching them .
    He also 'goes upward' after death. He follows  NORTHERN PATHWAY. Northern as oppose to SOUTHERN path is going towards the SUN or the SPIRITUAL EYE or the SAHASTRADHAR CHAKRA.North is upwards and SOUTH is downwards -towards procreation-excretion-hunger -the lower CHAKRAS. 
      

VIBHUTI PAAD SUTRA - 38

            BANDHA  KAARAN  SHAITHALYAT  PRACHAR  SAUVEDANACHCHA

                                     CHITYASYA  PARA SHARIRA  PRAVESHAH

 BY  RELAXING  THE BONDAGE'S THAT BIND THE CHITTA  TO THE BODY ,  AND

                   GAINING  THE  KNOWLEDGE  OF THE  MOVEMENT  OF  CHITTA,

                                         YOGI  CAN  ENTER    THE  OTHER  BODY

     This sutra is little different . It goes beyond the common understanding of science. To understand this Sutra one must know the basic concept of the Vaidic religion . To  summarize in short , we have 3 bodies and these are physical , Astral and Causal. We have Chitta - the mind stuff and the ego and the intellect. The so called death is that of physical body and the 2 other bodies , namely the Astral and the Causal  continue to exist. The CHITTA and the ego and the intellect continue too after the death. The impressions -  from our actions or experiences are stored as memories in physical brain . But they are stored in abstract form in Astral body - brain . So at the time of death we loose the physical body , but the impression and the ego and the intellect all continue to the next life . Our attachment to our present physical body is strong.So we are unable to GIVE IT UP.. This is the bondage that is talked about in this Sutra .

     In Vaidic religion the ANTAHKARAN  includes mind ,ego and intellect. There is no comparable English word for that. When we are born , we come with our PRARBDHA KARMA the Karma that are going to come to fruition with the GIVEN SHARIR - physical body. Our happiness and sorrow and enjoyment and the suffering is related to the physical body and it/s relationship to others. So when my mother or father dies  it is mother or father of THIS PHYSICAL BODY that I am born with.If I had different physical body , it would have different parents. So 'I' can not give up my this physical body until all the Karmas that are going to come to fruition have been done with. But If I can control my saunskaras or the impressions from the last life , then I would have no problem giving up this body and enter NEW or different one as I have no bondage to this body or Karma . So the bondage due to Karma must be released before this can be achieved.
     
      There are 3 things that are needed to do . The bondage between the CHITTA and the physical body is due to the Impressions from previous life . So the first thing to  achieve is to calm the Chitta and reduce the attachments that occur due to the impressions. The second one is to be able to 'move' the Chitta from the physical body and lastly the ability to 'enter' the other body . So the process has 2 components. One may ask a question -why do you need to do it . I think the answer is 'if one feels need to do this , he will not be able to reach that level of meditation to use it or need it.' I think this is to tell us to what happens when we are attached to the body and what can be done when one detach the attachment to body.

       I tried to look for such need and came across a story when MASHYSHANKARACHARYA was involved in spreading the vedic religion and had to fight with Buddhists monks . He defeated Mandanmishra. But his wife needed to be also defeated . She asked a question in relation to KAMASHASTRA . He had no experience in that area and so would have been unable to answer . So he decided to enter body of a king who had experience in Kamashastra , and then he could answer the questions .
      I don't think  any one of us have to worry about such a thing !!

VIBHUTI PAAD SUTRA 37

                    TE  SAMADHAU  UPSARG  VYUTTHANOE  SIDHYAYAH

THEY (THE POWERS THAT ARE OBTAINED DESCRIBED IN LAST SUTRA)ARE  THE

OBSTACLE TO THE 'SEEDLESS -ASAMPRADNYATA  SAMADHI  AS  THE SIDHHIS OR THE

              POWERS  ARE RELATED  TO MIND -SAMPRADNYAT  SAMADHI

     This Sutra is continuation of the last one . As the meditation continues to get better, one starts getting these powers as have been described in the last Sutra. On e can get trapped in the powers as they give rise to Ego. Think about it , no one is attracted to a Yogi who can teach meditation or who is not interested in day to day life activities . We all flock to the 'YPGI' who can perform the miracles or show the powers -like telling about something that no one else can tell or seeing something that ordinary people can't . So without miracles , no one has respect. So there is a rap or attraction to show off these powers . But these powers are related to the MIND  and the idea of SEEDLESS SAMADHI is to not get entangled with mind. The emotions and the attachments are seeds for disturbances in the Samadhi and will pull one down from getting to the seedless Samadhi. The attachment to the powers or the SIDHHIS leads to downfall and so this must be avoided. 

VIBHUTI PAAD SUTRA -36

     TATAH  PRITIBHA  SHRAVAN  VEDANA  ADARSH  ASWAD  VARTA  JAYANTE


THEN  (BY CONCENTRATING ON SELF) ONE  DEVELOPS  INTUITIVE  MIND  THROUGH

WHICH  ONE  GETS  SUPER SENSITIVE  PERCEPTION  OF  SOUND  TOUCH  SIGHT

                                                            TASTE  AND  SMELL

    In this Sutra we are told as to the SIDHHIS that are developed or attained when one continues the progress in the meditation. This is just the continuation of the previous Sutra theme. So when one can concentrate on the SELF , he develops the super sensitivity of the 5 sense perception .The human ear has limitation on the frequencies that it can perceive.So if the sound has frequency higher or the lower than the range , we will not hear it . The dog has different frequency range and so the dog can hear certain sounds that we human beings can not. Same is the story of every sense perception. The pressure required to 'feel' the touch is much higher on the heal or the sole of the foot than one in eyes.If the sensitivity was same then we could not walk and the eyes will be damaged.But with the meditation on the self , one gets intuition. and that leads to perception of things that are beyond the human physical sense organ range. So the sound that can not be heard , the touch that can nor be perceived or the things that can not be seen by ordinary human beings , will be perceived by person that has achieved these POWERS-OR SIDHHIS .

           In the beginning of the meditation , one gets these at random . So one may for no reason obvious.will KNOW certain news -an accident or birth of some relatives that he has no way of knowing etc. He will not know why he knew about it . but these come spontaneously at random. This is intuition . But with higher level of meditation,these powers are at command and not at random.
            Please note that this applies to all the perception that we have.   

VIBHUTI PAAD DUTRA 35

        SATTWA  PURUSHORATYANTA  ASANKIRNAYOH  PRATYAYA  AVISHESHO 


               BHOGAH   PARARTHAT  SWARTH  SAIYAMAT  PURUSH  DNYANAM

THE CHITTA OR THE ANTHKARAN  AND  THE PURUSH  ARE TOTALLY DIFFERENT.BUT

THE PERCEPTION PF THE IDENTITY OF BOTH LEADS TO ENJOYMENT OR

EXPERIENCE.BY MEDITATING ON THE PERCEPTION OF SELF DIFFERENT FROM THE

NON-SELF, LEADS TO THE KNOWLEDGE OF SELF-SPIRIT.

      In this Sutra there are several words that have meaning that can not be fully conveyed in English.But we can go round about and I think we can get to the real meaning of the Sutra.

     So there is PURUSH or also called SPIRIT by some and there is PRAKRUTI or NATURE . These two are separate from each other . Some say that the GOD SPLITS in to these two at the BEGINNING of the universe . Since in Hindu philosophy the cycles of BEGINNING and the END -PRALAY have continues for ever- just like the screen of the video game -the screen never ends. But the main point is that the PURUSH or the SPIRIT is the energy and the NATURE or the PRAKRUTI is the matter . Conceptually the PURUSH has no GUNAS or QUALITIES , while the NATURE or PRAKRUTI has no energy. So the SPIRIT can not DO ANYTHING as it has no GUNAS as the GUNAS are responsible for all the actions . The PRAKRUTI has the 3 GUNAS but lacks the spirit or the energy and so it can not do anything . But when these two come together then the Universe begins.
    So this can be compared to blind and an amputee coming together as each is not able to go places or enjoy. But together they can do it. Even though the SPIRIT comes together with the PRAKRUTI , it itself has no desire or any qualities . IT is INDEPENDENT OBSERVER . But due to lack of KNOWLEDGE , when it is encased in body, it FEELS that it is part of the body.
     The CHITTA or the ANTAHKARAN can be loosely translated as MIND STUFF. The 3 Gunas -namely the SATWA, RAJAS AND TAMAS - are part of PRAKRUTI or nature or matter. The laziness, addiction to alcohol or drugs etc are due to TAMASIC Guna, the activating or the Rajasic Guna leads us to do Action with desires -greed , attachment , anger etc , while the SATWIC Gunas will lead to compassion , mercy , devotion etc.
    When one starts meditation and gets better at it , the Rajasic and the Tamasic Gunas become weaker. One does not get angry easily , or engages in drinking alcohol or smoking , or is not greedy . So out of three Gunas , two become weaker and we have the preponderance of SATWIC GUNA. This the purification of the MIND STUFF or ANTAHKARAN..
   As mentioned before the PURUSHA which is imprisoned in the body which is made up of matter or PRAKRUTI, makes us feel that it is PURUSHA which is having experience . In reality one can not have the experience without PURUSH OR THE SPIRIT .But the SPIRIT OR THE PURUSHA continues to be independent observer . IT DOES NOT ENJOY OR HAS EXPERIENCE. My be like the chaperon who attend the PROM. The CHAPERON has to be there for the PROM to take place , but he/or she does not take part in it or enjoys it.

     So now we come to the SUTRA. When one reduces the effects of Rajasic and the Tamasic qualities , the mind stuff or the CHITTA / ANTAHKARAN becomes purer. But the one has to drop the effects of SATWIC quality to know that the SPIRIT /PURUSHA is different than the MIND STUFF /CHITTA. So when one concentrates upon the PURUSH-SPIRIT- ALL SEER -INDEPENDENT OBSERVER- he gets the knowledge of the SELF -PURUSHA-SPIRIT-MAY BE THE REFLECTION OF THE GOD OR UNIVERSAL CONSCIOUSNESS.    

VIBHUTI PAAD SUTRA 34

                                                  HRUDAYE  CHITTA  SAMVITAM 

      BY  CONCENTRATING  ON HEART  ONE GETS  THE KNOWLEDGE  OF CHITTA

         This Sutra is the continuation of last some of the Sutras . We are told as to what happens when one concentrates on different things . So in this Sutra , we are told about the concentration or meditating on the Heart , one gets the knowledge of the CHITTA or mind stuff. There is no English equivalent word for the CHITTA. The best that we can say is it is mind stuff. But Chitta is not mind . It is more than that.The Chitta is the origin of the desires. So when one concentrates on the heart area he knows about the chitta and the then when we know about Chitta , we know about the desires. We know that the desires are related to impressions that were created by actions. -The circle of mind -action leads to impressions . impressions lead to desire and the desires lead to action again .

   The location of the Chitta is thought to be the Heart . We often say 'I don't know what is in his Heart (mind). So we tend to feel that the location of the Mind Stuff or Chitta is HEART . So concentrating on Heart area , one knows about the Chitta. 

VIBHUTI PAAD--SUTRA 33

                                                    PRATIBHAD  VA  SARWAM

                                              OR THIS   ALL IS BY  INTUITION

     This Sutra  is somewhat difficult at least for me. The beauty of these Sutra is that they are all very short and so sometimes open for interpretation. In this Sutra the word PRATIBHA is used . And there are 2 different interpretations . One is what I wrote above. i.e. "All the powers come to Yogi  due to development of intuition. The other one is that when one concentrates on PRATIBHA , he gets all the knowledge.
      So we have to know what is meant by the word PRATIBHA. Sometimes we also use word PRATIBHA SHAKTI. -the power of Pratibha. Pratibha is not physical power. But it is mental power. We all see the same things in life , the falling in love , weddings , having kids , getting divorce , loosing job , death of loved one etc . But we do not write story . play or novel. But the one with the Pratibha for literature will write a story or play or novel. We all see the fruit falling of the tree or the ball when thrown up , comes down . But it took one with Pratibha - NEWTON to realize that it i.e. due to gravity. So he had Pratibha for science.
     So one of the meaning of this Sutra is , when one concentrates on the Pratibha , knows everything . This is continuation of the theme from last several Sutras , where we are told about the powers that we get when we achieve the perfection of the concentration at various things or points .But it is also possible that the Rhushi wants to tell us that this all due to the INTUITION. Why did Einstein come with a formula of E=MC square. Some one may say it is due to hard work and the calculations , but why did he ever think that there may relationship between the energy and the mass and the speed of light ? It is the  intuition or the Pratibha.

   So in any case the intuition that one develops with meditation , will give the Knowledge about all the things .  

VIBHUTI PAAD SUTRA - 32

                                      MURDH  JYOTISHI  SIDDHA  DARSHANAM

WHEN  ONE CONCENTRATES AT MURDHA-JYOTI,  HE SEES THE SIDDHA PURUSH


     In this Sutra, the message continues. When one concentrates at various places or things , he achieves the SIDDHIS or powers.So in this Sutra we are told that when one concentrates at the TOP OF HEAD where there is LIGHT - most likely the fontanel -This area is a gap in the skull when one is infant. The skull bones then fuse and then in adult life we can not feel the opening. In Hindu philosophy there are nine gates or the openings to the body. 2 eyes , 2 ears , 2 nostrils, one mouth and  one  anal opening and the lastly the ONE IN SKULL. The life can get out of the physical body from any of these openings . When KUNDALINI ascends and goes to the top there is enlightenment . So when one achieves this success , the life gets out of the body through THIS opening. When that happens, there is NIRVANA-MUKTI .

     The highly evolved Yogis have done it and they are in seventh level of the heaven. They still have the existence separate from the universal spirit or the energy - is to help human beings who need help in reaching that level. So when one concentrates on that part and gets enlightened, he SEES THE SIDDHAS or the YOGIS who have done the same . The success of reaching that level once is not enough and one needs to have command on it that he or she can do it at WILL. To get to that level , theses SIDDHAS can help or guide .