KAIWALYA PAAD SUTRA - 22

CHITEH  APRATISANKRAMAYAH  TAT  AKARA  APATTAU  SWABUDDHI  SAMVEDANAM

       THOUGH  THE  PURUSHA (SELF PERVADING CONSCIOUSNESS)  IS WITHOUT     

        ACTION  AND DOES NOT   CHANGE, BECAUSE  IT IS  ASSOCIATED  WITH

                OR  IDENTIFIED  WITH  CHITTA  IT CAN  KNOW  THE  CHITTA 

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

KAIWALYA PAAD SUTRA - 21

                                   CHAITANYA   DRUSHYE  BUDDHIHIH BUDDIHEH

                                       ATIPRASANGAH  SMRUTI  SANKARASHCHA

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

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

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

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

KAIWALYA PAAD SUTRA- 20

                                    EKA  SAMAYE  CHA  UBHAYA  ANAVADHARANAM

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

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