Kaivalyapada sutra 7-8

Yogasutra Kaivalyapada sutra 7-8

Sri Sadgurubhyoh Namah

7. Karma ashukla akrishnam yoginah trividham itaresam

Meaning : Karma (action) is neither good nor bad for a yogi (meaning a yogi even though he acts, will not be accumulating karma), but karma of a non-yogi is of three types.

8. tatah tad vipaka anugunanam eva abhivyaktih vasananam

Meaning : Those three types of karma is what is the cause of formation of vasanas (latent impressions).

Hari Om

In Guruseva

Yogasutra Kaivalyapada sutra 4-6

Yogasutra Kaivalyapada sutra 4-6

Sri Sadgurbhyoh Namah

4. Nirmana chittani asmita matrat

Chitta (mind) springs from the sense of I (asmita).

5. Pravritti bhede prayojakam chittam ekam anekesam

Depending on activity, mental identities are formed. For eg: "I am a doctor" is professional identity. "I am an indian" is regional identity etc.

If one asks oneself, who am I ? any answer that comes to mind is a mental identity.

6. Tatra dhyanajam anasayam

Of all the identities the one identity that emerges out of meditation is the one that cause no-bondage and does not accumulate karma.

Hari Om

In Guruseva

Kaivalyapada sutra 1-3

Yogasutra Kaivalyapada sutra 1-3

Sri Sadgurubhyoh Namah

1. Janma Oshadhi mantra tapah samadhi jah sidhyayah

Siddhi (special powers) mentioned in previous chapters can be obtained by five ways. they are, by birth, herbs, mantra, training the senses / austereties, or by Samadhi.

2. Jatyantara parinama prakriti apurat

Evolution of a being (jatyantara parinama) from one form to another happens by natural process of fulfillment of one's innate nature.

One birth has the karma of previous births as foundation.

3. Nimittam aprayojakam prakritinam varana bhedas tu tatah kshetrikavat

For self-realisation, karma is not the foundation. It acts only to remove obstacles on the way. When obstacle is removed, Grace flows naturally. Good or bad karma and their results act in such a way to remove obstacles.

Hari Om

In Guruseva

Yogasutra Vibhutipada Sutra 50-56

Sri Sadgurubhyoh Namah

50. Sattwa Purusha anyata khyati matrasya sarva bhava adhishtatrittvam sarva jnatritvam cha

Yogi becomes Omnipotent and Omniscient by discrimination between sattwa (pure intellect) and purusha (Self, Atma). Yogi achieves mastery over all forms of existence and forms of knowing.

51. Tad vairagya api dosha bija kshaya kaivalyam

Yogi when he cultivates non-attachment towards the omniscient and omnipotent powers, will attain liberation.

52. sthani upanimantrane sanga smaya akaranam punuh anista prasangat

The yogi should avoid accepting invitations from sthani (celestial beings), and yogi shall not entertain pride to enter on their invitation as that would lead to repeatedly falling into mind field.

53. Kshana tat kramayoh samyamat vivekajam jnanam

Samyama on kshana (a moment in time) and the succession of kshana, which can be called time, will reveal higher knowledge borne out of discrimination .

A movie is made up of succession of pictures. World is similar to that.

54. jati lakshana desha anyatha anaavachchedaat tulyayoh tatah pratipatti

From the discriminative knowledge comes the capacity to know an object as separate from another similar object which are non-distinguishable by time, space, and characteristics.

My commentary : Two objects, however similar it may be are not same. Eyes may decieve who are not adept at discrimination, but a yogi can make out an object as different from a similar object.

55. Tarakam sarva vishayam sarvatha vishayam akramam cha iti vivekajam jnanam

The higher intuitive knowledge is not based on succession of moments. Discrimination leads to understanding of an object as it is, in all ways.

56. Sattva purushayoh suddhi samye kaivalyam iti

When buddhi (intellect) is purified to the extent of purity of Self, and when Buddhi is equivalent to Self in purity , it is known as kaivalyam (absolute liberation).

My commentary : When buddhi (intellect) is purified and completely in accordance with Self, it is liberation. In my opinion this in other words is saying that

a) individual self under complete surrender to Self (visistaadvaita)

b) Individual self reflecting completely the Self to its capacity (dvaita)

above yogasutra definition is according to advaita definition , so not giving here.

Vibhutipada completed.

hari Om

In Guruseva

Yogasutra vibhutipada sutra 39-49

Yogasutra Vibhutipada sutra 39-49

Sri Sadgurubhyoh Namah

39. Bandha karana shaithilyat prachara samvedanat cha chittasya para sharira avesha

By loosening the bondage of one's own body, and understanding how mind works, a yogi can enter into another's body. This is used by masters to rectify a student's meditation practices.

40. Udana jayat jala panka kantaka adisu asanga utkranti cha

Mastering Udana vayu (Prana that operates in throat helping to exhale), Yogi masters jala tatva (water principle in the body), and attains 'no contact' with water, mud and thorns and yogi attains levitating power.

I do not think it is the levitation of gross body, but levitation of pranic body.

41. Samana jayat jvalanam

Mastering samana vayu (prana at naval region , helping digestion of (food, thoughts) will help a yogi to attain mastery over agni tatva (fire element) and increases yogi's radiance (aura).

It will be appropriate to mention that the Devata (god) associated with naval region is Surya (sun god).

42. Shrotra akashayoh sambandha samyamat divyam shrotram

By understanding the relation between sound and space, and by doing samyama (concentration, meditation, samadhi) on that relation, yogi attains divine ear.

Sounds (naama, name) are arranged in space and time, and we make some meaning out of it.

43. kaya akashayoh sambandha samyamat laghu tula samatatti cha

By understanding the relation between body and space, one attains lightness to pass through space.

Form (roopa, body) is arranged in space. meditating on lightness of cotton, one attains similar lightness to pass through space. This sutra is related to earth element (muladhara chakra).

44. bahih akalpita vrittih mahavideha tatah prakasha avarana kshaya

When yogi doesnt project his own imaginations onto the world, but only the projections of formless thought patterns, it is called maha-videha. Then the veil over the wisdom is lifted.

45. sthula svarupa sukshma anvaya arthavattva samyamad bhuta jayah

When the relation between sthula (gross) body with sukshma (subtle) body is understood, by knowing how the gross body is formed out of five elements, mastery over the five elements ensues.

46. tatah animaadi pradurbhavah kaya sampad tad dharma anabhigatacha

When mastery of five elements happens, yogi can get powers over gross body like anima (atomic size) etc and understanding of characteristics of five elements happens.

47. rupa lavanya bala vajra samhanana kaya sampat

Kaya-sampad (abilities of gross body) include beauty, gracefulness, strength and hardness

48. grahana svarupa asmita anvaya arthavattva samyamad indriya jayah

By understanding of sense-inputs, how they are percieved by indriyas (sense organs), how they are percieved by mind and finally by asmita (I-ness), yogi masters over sense organs.

49. tatah manojavitvam vira rana bhavah pradhaua jayah

mastery over sensory organs, yogi's mind becomes sharp, and yogi can understand how manifestation happens out of primal cause.

Hari Om

In Guruseva

Yogasutra vibhutipada sutra 28-38

Yogasutra Vibhutipada sutra 28-38

Sri Sadgurubhyoh Namah

28. Chandra tara vyuha jnanam

Samyama on chandra (moon) leads to knowledge of stars.

29. Dhruve tad gati jnanam

Samyama on the pole-star will lead to knowledge of movement of stars.

30. Nabhi chakra kaya vyuha jnanam

Samyama on Nabhi chakra will lead to knowledge of the body

31. Kanthah kupe kshut pipasa nivrittihi

Samyama on throat will remove the hunger and thirst.

32. Kurma nadyaam stairyam

Samyama on Kurma nadi (the nerve center below throat), one gets steadiness.

33. Murdha jyotishi siddha darshanam

Samyama on the light at crown of head will lead to visions of perfect masters

34. Pratibhad va sarvam

The powers described so far can come stage by stage or in one go by dawn of higher knowledge (wisdom, intuition)

35. Hridaye chitta samvit

Samyama on heart chakra will lead to knowledge of chitta (store house of karma, mind activities), understanding of mind.

36. satwa purushayoh atyanta asankirnayoh pratyaya avisesa bhogah pararthatvat svartha samyavat purusha jnanam

Meaning : To experience something, mind is needed (satwa). For the experience of self-realisation, there has to be an experiencer of Self. Thus requiring Self and an experiencer.

But mind even though it has become satwa, cannot know Self. Self has to know Self. Thus the separation of Purushah (Self) with the mind has to happen. The samyama that helps yogi to separate Self and mind is what is mentioned in this sutra.

37. Tatah pratibha sravana vedana adarsha asvada varta jayanta

From the samyama that separates purusha (Self) from satwa (mind), one attains spontaneous wisdom and that makes the hearing, touch, smell, vision, and taste as divine.

38. Te samadhau upasargah vyutthane siddayah

All the powers mentioned above are obstacles for Self-realisation as they are powers are in external world.

Hari Om

In Guruseva