KAIWALYA PAAD SUTRA- 29

                 PRASANKHYNE  API  AKUSIDASYA  SARWATHA  VIVEK  KHYATER 

                                               DHARM  MEGHAH  SAMADHIH

WHEN  THE  YOGI  IS  NOT ATTACHED  TO  THE  KNOWLEDGE  OF BEING  SEPARATE 

                 FROM  BODY  HE  HAS REACHED THE  DHARM  MEGH  SAMADHI 

     In this Sutra there are some words that are not common. The word PRASANKHE means the knowledge of SELF being separate from the body  and also mind,intellect and CHITTA , When this understanding is without any doubts then one has reached certain level of Samadhi and then one will have certain powers  and these were described in past. These powers could be used as principle to get benefits .We have seen that some Yogi do miracles like producing material objects from nothing and may be walking on fire or some other things  that we have seen or heard. When Yogi does these miracles , he is respected , people become follower  and donate money and he gets INTEREST on his INVESTMENT . This is compared to the loan sharks that lend you money in return they receive interest. This is referred to as AKUSIDASYA in this Sutra.   
       So when one develops dispassion towards the SIDHHI or the power to do miracles, then he has achieved certain level and then he has shower of RAIN from CLOUD of DHARM NECTAR .In this level or state, the Yogi has no RAJAS or TAMAS guna  and he has SATWIC guna only.So when he  speaks or even people are in his presence of such a Yogi there is as if rain of nectar. So this is the the
MEGHA or cloud from which comes the rain of nectar of Dharma.So this SAMADHI is called as DHARMA MEGHA SAMADHI. 

KAIWALYA PAAD SUTRA - 28

                                            HANAM  ESHAM  KLESHWAT  UKTAM

         THEY  (EXPERIENCES AND  THE IMPRESSION FROM THE EXPERIENCES)  ARE 

                    DESTROYED  SIMILAR  TO  THE AFFLICTIONS  IS  STATED  BEFORE

        In the last Sutra  and even before we were told on the KLESHA or the afflictions  and how to get rid of them . So in this Sutra we are told that when we do not have the experiences or when we dot allow the them to develop in to SAUNSKARAS or lasting impressions.. The CHITTA or mind gets bound by our Actions which lead to impressions  and then those impressions lead to Desire  and the desire leads to Action . So by allowing the impressions to be not lasting we can cut the circle that  I stated which has lead to the BANDHAN or Bondage . One can not stop Action. I have to do my day to day activities as a person living in this society. I have to  do my job. I have to eat and have social relations  and all these activities lead to impressions.No matter how much we may not want to have any impressions , as an ordinary GRUHASTHI person living in this society will have to act and will have impressions  and they WILL lead to desires  and that will promote certain actions ,that give us pleasures and avoid those that cause pain or sorrow. But when one achieves neutral attitude the attachments are gone to everything, then the Actions do not lead to impressions  and  so there is no desire . So these things  are REMOVED - DESTROYED  and so the afflictions  are removed .This has been stated before . But we are told that Yogi attains that level -called PADARTHBHAVINI ND TURYAGA levels which are 6th and 7th level of SAMADHI. 

KAIWALYA PAAD SUTRA - 27

                     TAT  CHHIDRESHU  PRATYAYANTARANI  SAUSKAREBHYAH

DURING  THE GAPS -HOLES - BETWEEN  THE  PERIODS  OF  SAMADHI  THE

                      KNOWLEDGE  OF  OTHER  OBJECTS  ARISE  DUE  TO

                                  SAUNSKARAS - PREVIOUS   IMPRESSIONS

        In this SUTRA they are trying to clear some of the questions that may ares in reader's mind . We know that when the Yogi achieves the state of ultimate SAMADHI,he has no desires  and no need for karma or actions . But we often see that the Yogi, who has achieved this level seems to be engage in the activities that are neither  suitable or conducive to the 'progress; of Sadhak or the student .In fact many of the actions that we tend to do , seem to be an obstacle in the path of achieving the ultimate SAMADHI.So how can Yogi continues to do these activities?
       This gradual improvement in the level of SAMADHI, reminds me of the mathematical puzzle that we used to be asked when we were children. A monkey is trying to climb a pole , which is slippery .The pole is 12 feet high and every hour the monkey climbs 3 feet and slips down 2 feet . So how many hours it will take for the monkey to get to the top of the pole?So if one tries to think that  going up 3 feet and coming down 2 , the monkey is climbing 1 foot her hour . So to climb 12 feet , the monkey will need 12 hours. But the answer is wrong . After the monkey has done 9 feet climbing , in 9 hours , when in 10 th hour he climbs 3 feet . he is at top of the pole  and he does not fall down . So the answer is 10 hours. So the same thing is when one achieves the ultimate Samadhi, he does  not fall down .
        So what about the day to day activity for such a Yogi, . The answer is in this Sutra . When a Yogi has experienced the bliss of SAMADHI, he is not attached, attracted to any other mortal material thing. So when he is seen doing things like eating , sleeping , reading new paper or watching sports or watching TV, he is not affected by the ACTIVITIES , but they have to be done as the previous KARMA have left impressions  and these impression will pop up in between off and on.
This the gap that the Sutra is describing . One has to still burn the effects of the previous KARMA.The question arises - would there be more Karmaic impressions , when one does karma. The answer is 'NO' as the KARMA that the yogi does is not done with any attachments  and so they do leave any SAUNSKARA or impressions. So the Yogi continues to the same activities that he was doing before achieving the Samadhi.and it does not create any more impressions.

KAIWALYA PAAD SUTRA - 26

                       TADA  VIVEKNIMNAM  KIAWALYA  PRAGBHARAM  CHITTAM

              THEN  THE CHITTA - MIND STUFF FLOWS FROM  KAIWALYA  TO VIVEK

      In the last Sutra we were told that when the PURUSHA is recognizes to be separate from the CHITTA - the mind stuff  and it is 'SAT CHIT ANAND'- always bliss - this is sepcial ATMA DARSHAN -self realization , one has reached highest level of KAIWALYA , So in this SUTRA we are told that when this stage of Samadhi is reached the mind or CHITTA flows from highest level to the VIVEK status of mind . Some have interpreted it as mind flows towards KIAWALYA.
    When we are doing meditation and trying to achieve the highest levels of Samadhi, we often say that we are climbiming the steps . So when one reaches the highest level of the SAMADHI, we are at the higher level than when the mind or the CHITTA is full of ordinary day to day stuff. When I am writing this,I am thinking about many things,like I need to do my rounds , what am I going to eat for lunch, what else do I need do before the week end id done with etc . So my mind is not at any level of heights that one reaches when we have successfully reached SAMADHI'S highest level. At that stage we do certainly have to do have to do and act and think about the day to day activities  and duties . But the mind of a Yogi who has achieved this level goes from highest level of Samadhi to lower level of day to day activity with VIVEK. The intention of doing activity is much different NOW -in person who has experience the BLISS or the KIWALYA stage , that ordinary person . The ordinary person does things with intention of getting bodily pleasure or satisfying ego or making money etc . But once the KAIWALYA is achieved ,one act with VIVEK. The VIVEK is not control of thought or intentions, but it is natural way of mind which has no desires or motives with any activity or action that is performed . So the flow of CHITTA or mind stuff is not towards ordinary goals anymore .
    One thing that this Sutra is  telling that once the Samadhi is achieved , every thing does not disappear. So the physical body is still there  and it will have all the afflictions that body has  and also the mind  and the ego and the intellect - all are there  and one will continue to ;live' as long as one has to live . These things do not disappear . But the intent behind the 'living' is changed .
     

KAIWALYA PAAD SUTRA- 25

                     VISHESHA  DARSHINAH  ATMABHAVA  BHAVANA   VINIVRUTTIH

(ONCE) SELF  IS  REALIZED  TO  BE DIFFERENT  FROM  CHITTA,(VISHESHA  DARSHAN)

THEN  THE  QUESTIONS (ATMABHAV  BHAVANA)  REGARDING THE  SELF  ARE                                                                             
                                                                   REMOVED
     There are stages or progression in our understanding of the SELF. We as devotee try to KNOW the true nature of the SELF to be different from the CHITTA or mind stuff, then we  realize that the SELF is eternal,omnipresent,limitless etc then the questions about the SELF are removed .If one has not seen a tiger and has not known or seen any picture or not heard about it, I can go on describing about how the tiger looks or how it behaves or what it eats or how it attacks or many other attributes about the tiger,but he will continue to have more questions . Once he has seen the tiger and experience the behavior of the tiger  then all the questions disappear .  The same is true about the SELF. Many books have told us about the SELF.Many saints have told us what THEY experienced when they realizes the SELF,but until we our self realize the SELF we will continue to have the question about it.
           The animals work at the level of ID.So they GIVE IN to the desires  and the  need of the KARMENDRIYE or organs of action. The self control is minimal The dog will eat if he sees food. The cat will attack the small bird if it sees it easily available. But the human beings are better than that and most work at the level of EGO. The human beings are socialized animals. So we are little better. The difference in most of us and the animals is that we do not ACT on impulse . We wait for the right time. But we also INDULGE in satisfying the sense organs  and desires. The dog will eat as soon as he sees the food . We will wait till the food is served . We do not have control on how much we eat.
        But we are also given a much superior brain and  something where we start thinking about many things . We want to to know on life  and death  and the SELF . This ability makes us different from the other animals. Once we have the thoughts on such matters - other than how to cook better or mix drink differently, we are starting the road to the final destiny of KNOWING the SELF. We then try to read books , we go to lectures of people that we think have answers . We may even have a teacher or GURU. But the next step is PRACTICE  or action to know about the self . So we start the meditation and along with that we have change in our day to day behavior. But we continue to have questions .
    One can describe how to to brain surgery but till one does it he will not know how it feels or how to do it. I can describe to you how a pizza tastes. But until you have tasted it ,you will not know what is pizza.when the GURU or any other saint or swami describes on the feeling of the SAMADHI , we will understand but we will still have questions and second hand knowledge does not take away the all the questions . Once WE our self experience the SELF in SAMADHI then all the questions or doubts are removed .
     

KAIWALYA PAAD SUTRA - 24

          TAT  ASANKHYEYA  VASANABHIH  CHITRAMAPI  SAUHATYAKARITWAT

           AS  IT (CHITTA)  IS COLORED  BY  DESIRES  AND ACTS  COORDINATED

                                  IT  IS MEANT  FOR  ANOTHER  (PURUSHA)

      This Sutra is telling us as to why Chitta appears to be the coordinator and is affected by the desires , it is not for itself , but it is for PURUSHA . When different things cone together, it results in some product. If flour,sugar,butter and other things come together, to form a cake, the cake is for some one to eat  and the ingredients that go in forming the cake are not benefited by it. Now the flour and sugar and the butter etc are all not with life or CHETANA, So they are inanimate objects and the cake if for the enjoyment of one with CHETANA.When human beings ACT and do certain actions , it is for the pleasure or the enjoyment of the human being and we associate that with CHITTA or MIND-STUFF. So we have VASANAS or desires  and that seem to influence our action. So WE or our CHITTA  seems to act based on our desires . But the CHITTA is part of the NATURE OR PRAKRUTI  and it has the reflection of the SPIRIT or PURUSHA. So it appears to be one with CHETANA . As mentioned before in the example of making cake , the ingredients in the cake can not enjoy the cake . Due to association of the CHITTA with physical body and as the CHITTA has the reflection of the SPIRIT,PURUSHA , it appears to be one with the CHETATNA or the LIFE . The CHITTA is formed from the Nature or the PRAKRUTI and so it is without the LIFE . But the desires which are part of the 3 Gunas , are part of the nature and so they affect the MIND STUFF or the CHITTA .But the CHITTA being without life or energy , can not act alone though in day to day life it APPEARS to be the one which acts  and ENJOYS or experiences the outcome of the actions that are done by the physical body directed by VASANAS or the desires .

   Think about an electric toy train. The switch when turned on will make the train move . But the switch does not move the train . It is the batteries in the train that generate the electric current or the power that moves the train. So externally a child feels that the switch is the cause of the movement of the train .But in reality the POWER is provided by the ELECTRIC BATTERIES. Similarly the MIND or the CHITTA can not ACT or do anything till powered by the SPIRIT OR THE LIFE OR THE REFLECTION OF THE PURUSHA . In that sense the mind stuff is without life  and the actual DOER is not mind or the CHITTA  but is the SELF .
      

KAWALYA PAAD SUTRA -23

                       DRASTRI  DRUSHYA  UPARAKTAM  CHITTAM  SARWARTHAM

                               CHITTA  BECOMES  ONE  WITH  SEER  AND  SEEN

     This Sutra is trying to remove the paradox or the problem that one may have with the explanation that was given to us in past .We are told that the PURUSHA or the SPIRIT is the ultimate SEER  and not the Chitta . So How can WE KNOW the PURUSHA or SPIRIT with the help from Chitta . The Chitta is unable to see  and it is the Purusha , which is the ultimate seer . This the dilemma that one faces when we say that the ultimate seer is not the Chitta or the MIND STUFF. If Chitta can not see the objects then how can it see the PURUSHA  OR SPIRIT?
     So in this Sutra  we are given the explanation. In past there was an example of the SUN 's image being reflected in the mirror  and that can light up the room and then we can see the objects in the room . The mirror is not the ultimate source of the light but it is the medium for the reflection of the SUN. So without the SUN we can not see , but without the mirror we can not see the objects either . So we used the mirror to get the SUN lighten up the room .One can us the example of the Moon in the same way . The moon does not have the light of it's own and all that it does is to reflect the light from the Sun  and then we see at night . So without Sun  we can not see , but without the Moon reflecting the Sun's light at night , we will not be able to see . So both are needed . Now if we change the direction of the mirror  and we point it to the SUN itself. Now we will have the SUN'S rays will be reflected back to the SUN. In symbolism CHITTA (the mirror) is trying to KNOW the PURUSHA (in this case the SUN),
     The Chitta is borne out of Satwic Goona  and it is used to KNOW the Purusha . So even though Purusha is the ultimate knower and the Chitta has to be used to know the Purusha . So we have action of SEEING and the object that we SEE  and the SEER all in one . But the CHITTA has to be used to see the seer and seen .(It may feel like play of words, but it is not.As with refection of Sun's rays in the room , the objects in the room get  get lighted even though the mirror (symbolizing  Chitta ) does not have the light of it's own,similarly the Chitta which does  not have ability on it's own to SEE, , the reflection of the PURUSHA the Chitta can SEE Purusha.)