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 .  .