KAIWALYA PAAD SUTRA - 16

NA CHA  EKA  CHITTA  TANTRYAM  VASTU  TAD  APRAMANAKAM  TADA  KIM  SYAT

IN  ADDITION  TO THIS,  OBJECTS  ARE  NOT  UNDER  CONTROL  OF ONE  CHITTA 

 WITHOUT  THE CHITTA  RECOGNIZING  (THE  OBJECT ) WHAT  HAPPENS TO  IT

     In the last Sutra we were told that the object though same , different Chitta have different interpretation or impressions from it . So we know that the interpretation is done by our MIND or Chitta . We may have different impression from the same object at different times. So if I am hungry and I see a slice of pizza , I have have desire to eat it . But if I am not hungry then I will not have the same desire aroused in my my mind by the same object . If there is a stake and I am vegetarian I will feel differently than if I am a meat lover . So the object is same but the impression by mind or Chitta is different .
     Now in this Sutra we are told that just because we do not pay any attention to the object , it does not disappear.So the objects are not under our control.So the object continues to be there and if a another person looks at it he or she will have different or same impression from the same object.In addition to this there is another point. Say there is necklace made out of gold . So when we see it, we not only see as necklace , but also as it's origin as gold . But then we convert that in a ring. The necklace is gone and now we see the ring . So when we see it we have different 'object' in our mind but the 'gold' still remains as gold . So the presence or existence of gold  does not depend upon our Mind or Chitta. In dark room we may not see the object , but it is still there . So the objects exists irrespective of our perception of it or not .   

KAIWALYA PAAD SUTRA 15

                  VASTU  SAMYE  CHITTA  BHEDAT  TAYOR  VIBHAKTAH  PANTHAH

                    EVEN  THOUGH  THE OBJECT  IS  SAME , THE  CHITTA  (MINDS)

                                     ARE DIFFERENT  AND SO  ARE  THE  PATHS

      We were told that the all the objects have 3 Guna , but they may appear different due to dominance of one or other Guna. But in this Sutra  we are told that the object may be SAME but the person seeing it with different CHITTAS or MINDS may have different conclusion or appearance. The paths of different MINDS are different.

     So we know this fact  as we often say,'the Beauty is in eyes of beholders,' So the impression that one gets fro looking at an object may be different than other person. So if one looks at a diamond, the thief would like to steal it , greedy person would like to have it and Yogi will have no desire. So one has Tamasic  desire , other Rajasic desire  and one has Satwic desire . This is due to the CHITTA or the MIND being at different level and different paths . This can be also said about any food - meat or otherwise  and also about looking at a women . Not all have the same reaction even though all are seeing at the same object .

    So in this Sutra the meaning is clear , but what message needs to be conveyed is that we can not blame the object - the Diamond , food  or woman or man - for the thoughts that we have and the actions and the desires that it causes.We have no one but ourselves  to blame for any desires or action that we have or take after looking at any object . 

KAIWALYA PAAD SUTRA - 14

                                        PARINAMA  EKATWAT  VASTU TATWAM

             THE  EFFECT  IS ONE  OBJECT (EVEN  THOUGH  THERE  ARE  3 GUNAS )

     This is continuation of the same thought process or explanation of the same thought. We know that there are 3 GUNAS and the effects f these 3 Gunas is different . The Satwic Guna effect is different than the effect of TAMASIC or the Tamasic Guna effect is different than Rajasic . So how come we have all three Gunas finally having only one object? The answer is very simple. All the objects have all three Gunas and they are active or passive. This leads to the origin of the universe according to the Hindu concept .
    The cycle of the beginning of the universe and the end of the universe are eternal . So there is no TIME when this cycle was NOT there . So at the beginning of any cycle , there is disturbance in the UNITY or singularity of the universe. At the end of the universe, all the BHUTA and every thing else .-become ONE . This include all 3 Gunas. When there is singularity, the 3 Gunas are quite  and so called sleep state or dormant state . With the disturbance call GUNASHOBHINI , there is an imbalance . Without going in detail, the Gunas CREATE the entire Universe that we see. Off course there is PURUSH and NATURE as the origin of the spirit and rest of the tings . The 3 Gunas are part of the nature . The organs of perception are from Satwic  GUNA and the  organs of action are from Rajasic Guna.. There are 4 levels of LIFE in this world and all have all 3 Gunas Depending upon the proportion of each Guna the resultant object appears. So even though all the objects have all 3 Gunas , they are different in look . It is the proportion of the Gunas that decide the final product ,
    So the STONE has preponderance of Tamasic Guna and very little Rajasic or Satwic . The plant kingdom has all three but the Satwic is very limited . The animal kingdom has more Rajasic and less Satwic or Tamasic . The Human beings have different proportion of these Gunas in different people.There is also other reason why these 4 different things are distinct. But for the purpose of this Sutra , We all have all 3 Gunas and the proportion of them leads to final object .  . 
      

KAIWALYA PAAD SUTRA - 13

                                           TE  VYAKTA  SUKSHMYA  GUNATMANAH

          THESE  (DHARMAS ) MANIFESTED  OR UN MANIFESTED  ARE DUE  TO GUNAS

         In past Sutras we were told that the Desires or the Vasanas sometimes are in unmanifested form  and sometimes in manifested forms . When there are  favourable circumstances , the unmanifested Vasanas or Desires  become manifested . We were also told that they are 'Eternal' and so they are always there So now we are told that if we can not destroy them by them self , we can go the origin of them and that way we can eliminate them . If we can not eliminate the fire , we can stop the supply of the fire wood , and the fire will stop by itself . So if our mind is in Satwic then the desires will be less or not there .The detachment will lead to reduce the formation of new desires or making old one firmer. Now in this sutra we are told something else . The desires to be fulfilled , we need mind , intellect and organs of action and organs of perceptions.So for me to satisfy the desire to eat sweet , II must have  a mind in which this desire arises, then I should have intellect to see how I can satisfy that desire. But I should have hands to grab a sweet desert  and I should have taste buds to satisfy -organs of actions  and perception.
        But if we remember, at the origin of universe or THIS cycle, the starting point is disturbance in 3 GUNAS,  and the nature with 3 Gunas is the origin of the Mind , Intellect , Ego , and 10 organs -perception and action, 5 each .So without the Gunas , there is no mind or intellect or any of the organs . So if we have control on the Gunas , we can eliminate the desires or VASANAS.So if we can get rid of Gunas , we are free of desires . 

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 ,