॥२॥ साधनपाद - 2. Sādhana Pāda - Practice



results: 11 - 20 of 55 from chapter 2

  • 2.11 : ध्यानहेयास्तद्वृत्तयः॥११॥
  • 11. Dhyānaheyāstadvṛttayaḥ.
  • The fluctuations of consciousness created by gross and subtle afflictions are to be silenced through meditation.
  • Patanjali offers meditation as another method to calm the mind.  By these means, the mind's whims are reduced to their subtlest point and it is constrained to rest silently in its source, the soul. Afflictions are of three intensities - gross (sthula), subtle (suksma), and the subtlest of the subtle (suksmatama). Tapas, svadhyaya and ishavara pranidhana exterminate the gross, the subtle and the subtlest afflictions respectively.  Isvara Pranishana is less of a devotional dedication or a surrendering, and more of an ‘opening up to what is’, and instead of fighting against life’s twists and turns, remaining open to experiencing life as it unfolds.  Dhyana can help suppress the modifications produced by kleshas even further. In order to achieve that result, one must practice the three elements of kriya yoga with intense concentration of the mind. The kleshas must be reduced to a latent, passive state where even with a strong trigger, the kleshas will not come to the surface. Moreover, each klesha can assume multiple forms of expression and each one of these expressions must be tackled in order to eliminate the klesha.Gross manifestations of kleshas, based on asmita etc, are attenuated by kriya yoga. They are further reduced to an unproductive state by meditative insight on discriminative knowledge and then totally annihilated by dissolution of the mind. Vrittis produced by the kleshas are eliminated (turned into burned seeds). In the final stage, even the subtlest form of the kleshas are completely dissolved by dissolving the mind back into its origin .

    ༺ ॐ ༻



  • 2.12 : क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः॥१२॥
  • 12. Kleśa mūlaḥ karmāśayodṛṣṭādṛṣṭa janma vedanīyaḥ.
  • The accumulated imprints of past lives, rooted in afflictions, will be experienced in present and future lives
  • Every past life we have had ended in death. Each death is a decisive transition stage for the soul. In therapy, this is where the most crucial part of the healing begins—finishing the unfinished business. Samskara is the Malayalam / Sanskrit word for an indelible impression, from a current or past life, stored in the subconscious mind which cannot be easily recalled to the conscious mind and generates a predetermined thought pattern, behavior or influence that can negatively affect one’s current life. By erasing the influence of the Samskara, a person can become free of its effect in order to lead a more conscious, productive, happy, and fulfilled life. Samskaras from a previous life or lives can still have an influence in and upon our current life. Some of the strongest impressions are from a traumatic death which then shows up as fears and phobias.  Past life regression cannot erase past Karmas but helps in performing Karmas better by removing some of the impediments.Vasanas affect our ability to live fully in the present moment and curtail our true nature.  The conscious mind can access the conscious mind, memories and intellect, but not the subconscious.   The subconscious mind, the causal body, that stores these impressions can be tackled through subconscious states.   Through deep meditation we can access these deeper layers of our existence and memories from previous lives. By exploring our own past lives we become aware of these repetitive, unconscious patterns and we erase our past by resolving those patterns.  Only then, are we free from our past and the whole past is dropped. Without making peace with the past we will not progress.. Karma is not punishment system. Karma is a feed back system through that we learn our lessons from the past and evolve. Past-Life-Regression helps individuals to understand the karmic patterns involved and the resultant energy blockages. It is these energy blockages that manifest as diseases, which are sometimes chronic. The understanding that flows clears the energy blockages and thereby the disease is healed. For example a person who had this fear of closed spaces (claustrophobia) had experienced a past life where he was buried alive in an earthquake. Once he relives this trauma, he was able to overcome his claustrophobia immediately. Past-Life-Regression helps us to explore our past lives and through this exploration we realize that we are eternal beings. We understand that death is a mere transition from one state to another and that the essence of our being continues into eternity as we have lived before and are going to live again after ‘death’. Samskaras which have left a very deep impression on our personality.  Samskara has nothing to do with our intellect or buddhi. We should not look at things only from the intellectual standpoint but from the aspect of the total personality. This is what meditation teaches. Just as a healthy body can resists toxins and pathogens, a healthy mind can ward off the negative sensory influences around itKarma or the actions that you do in the present life is passed on to the next life.  But fate is not passed on to the next life. Fate ( vidhi )is the outcome of our past karmic baggage – and god has decided in advance this is what you deserve. Karmic negative baggage has to be lived and worked out. There is no way of avoiding it. Humans are the result of their deeper mind and its store of countless impressions from the past. Sankalpa is a resolution for self transformation out of free will.  When divinity is added to the Sankalpa; it gains strength and gets proper direction. . Yoga Nidra provides the tools to ‘weed out’ these unconscious negative patterns and in their stead plant positive seeds deep in the subconscious mind, gradually allowing expression from the highest aspect of the self.   Past actions are the seeds of adversity, which in turn brings about other actions, necessitating further lives, or reincarnation. This is known as karma, or the universal law of cause and effect. Afflictions and actions intermix and interact, and the cycles of birth and death roll on. Actions rooted in desire, greed, anger, lust, pride and malevolence invite adversity, just as those which are free from the spokes of the wheel of desire lead towards the state of ecstasy. The effects of both types of action may be visible or invisible, manifest or latent; they may surface in this life or in future lives. Whatever work we do, the mind is thrown into a wave, and, after the work is finished, we think the wave is gone. No. It has only become fine, but it is still there. When we try to remember the thing, it comes up again and becomes a wave. So it was there; if it had not been there, there would not have been memory. So, every action, every thought, good or bad, just goes down and becomes fine, and is there stored up. They are called pain-bearing obstructions, both happy and unhappy thoughts, because according to the Yogis, both, in the long run, bring pain. All  appiness which comes from the senses will, eventually, bring pain.. There is no limit to man’s desires; he goes on desring, and when he comes to a point where desire cannot be fulfilled, the result is pain. Therefore the Yogis regard the sum-total of the impressions, good or evil, as pain-bearing obstructions; they obstruct the way to freedom of the Soul. It is the same with the Samskaras, the fine roots of all our works: they are the causes which will again bring effects, either in this life, or in the lives to come.

    ༺ ॐ ༻



  • 2.13 : सति मूले तद्विपाको जात्यायुर्भोगाः॥१३॥
  • 13. Sati mūle tad vipākojātyāyur bhogāḥ.
  • When the root exists, its fruition is birth, life and experience.
  • Life itself springs from the admixture of good and bad actions, favourable and unfavourable impressions. These form one's birth,  type of human life, span of life and the kind of experiences one has to go through. According to the law of karma, every condition in the nature of human birth and life stem from one's past actions, and are responsible for the experiences, pleasant or otherwise, which one meets in life. The fruits of the actions gathered in this  past lives  are called soul samskaras, which become residual imprints or impressions.   Soul samskaras are impressions remaining unconsciously in the mind from past good or bad actions, giving rise to pleasure or pain.Samskaras become the cause of future actions. Every action leaves a deep trace in the citta as printing or impression ( samskara ). All the impressions accumulated in the citta and which is the fruit of action is what we mean by karmāśaya. Karmashayas are of two kinds – those that must mature (niyata vipaka)and those that may not mature (aniyata vipaka). Aniyata Vipaka karmashayas may take one of these three courses: Karma may get nullified by a stronger karma of the opposite kind A dominant karma may subdue a minor karma and may not fructify in the next life. The unfructified minor karma my bear fruit in  a future birth.Karma can bear fruit only when the kleshas exist. Grains of rice can germinate only when they are not burnt and the husk is not removed. At the time of death, the karmashaya will determine the three fruits: type of birth, life span and life experience – pain or pleasure. Karmashaya contains impressions of deeds – samskaras – from countless previous lives. At the time of death, the subtle body, which contains the karmashaya, is transferred to the new body. Only the gross body is destroyed on death. Most of the karmas will fructify in the next life. In each re-birth on earth , we acquire some bad karma and some good karma.  Only conscious humans have bad karma baggage . Animals do NOT have karma as they have never risen beyond their mooladhara chakra. In each incarnation we suffer the consequences of some of our previous bad karma –and every human soul has a  resultant karmic baggage plus some picked up samskaras , which affect current life on the planet , like phobias , deep rooted vices etc . Though weighed down by past life samskaras , the soul ( ball of energy ) within you is a part of the mother field of brahmAn ( god ) .   Yoga empowers you to take charge of your destiny , though it cant alter your fate. The purpose of life on this planet is to be happy while pursuing the goal of lessening your karmic baggage as much as possible The Universe is  not inanimate but conscious; it records our actions and provides feedback to us for our psychic growth through the mechanism of karma. This karma gets recorded in the form of inchoate formations in the higher mental worlds.  These formations get fleshed out as they descend through the various planes of consciousness until they materialize at the appropriate time as events in the physical world. The Law of Karma is infallible and everyone  is subjected to it.. As per the law of karma, every positive deed which we do, generates  positive marks, while every sin ( laws of universe ignored ) results in negative arks , which subsequently we need to repay by enduring happiness or unhappiness in this life of the next During our day-to-day interactions, we are either increasing or reducing the karmic baggage weight.  If the karmic baggage weights you will have another re-birth and another chance to lighten it.   We are not consciously aware of the give-and-take karmic accounts generated in our previous births.   In our subsequent births, we may or may not be equipped to settle our destiny and the paradox is that at the same time we are creating new karmic accounts.   Thus, this loop of karma and destiny binds us and we remain entangled in it. The only way through which we can nullify our give and take account and destiny is through sustained and regular spiritual practice.  In Sanatan Dharma the true purpose of life is to overcome karma (destiny) and attain moksha where you become god. The ball of energy within you ( soul ) merges with brahmAn ( mother energy field ).  The soul was once part of it. It is REAL home coming .  

    ༺ ॐ ༻



  • 2.14 : ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात्॥१४॥
  • 14. Te hlāda paritāpa phalāḥ puṇyāpuṇya hetutvāt.
  • According to one's good, bad or mixed actions, the quality of life, its span, and the nature of birth are experienced as being pleasant or painful
  • Happy or painful experiences are based on whether the thoughts, feelings or actions that produce them were "virtuous" or "vicious". This is the basis law of karma. Virtuous deeds are those that follow the universal moral code. Vice, apunya, produces a short life which is stressful (paritapa) and gives painful experiences. Virtue,  punya, produces good karma resulting in happy (hlada) experiences. There is NO escape from laws of Karma . Organised religion applies severe retribution method at the hour of judgement – Sanatana Dharma applies Karma. Willfully and knowingly transgressing the laws of the universe generates a lot more negative karma than unintentional or ignorant transgressions. Whenever you act with intention you create Karma. Actions are considered to be thoughts, emotions, words and deeds, and the motive, desire and intent behind each. The purpose of Karma is to attain harmony.Although many of the major events in your life are astrologically predestined, , god has given you consciousness and free will to mitigate the impact of the event, or to transcend it entirely. Beliefs can be changed when you recognize those that are not working for you, and begin programming what will create success and harmony in your life.  You are NOT an animal—you are a conscious human with free will and the power to choose.   The unlimited creative power of your mind, through dedication, awareness and training, can be the wisdom to rise above your Karma.    Sanatana Dharma guides you in this aspect. There are no accidents in the way the cosmos works.Your energy, translated into thoughts, words, emotions, and deeds, causes all your experiences. This assures that you always have the learning opportunities you require to resolve your Karma, and, as with you, the collective thoughts, words, emotions, and deeds of mankind create the environment for us all. The purpose of karma is to attain harmony and balance. The universe is perfectly balanced. When you are in harmony you are in balance. Until you have resolved your Karma and fulfilled your Dharma, you will continue to reincarnate into sequential lifetimes upon the earth.  You decide what lessons you need to learn for each life experience. Whenever you act with intention (actions being your thoughts, emotions, words and deeds and the motive, intent and desire) you create karma.   Dis-harmonious acts, are rooted in fear-based emotions, must be eventually balanced and resolved. When you can live a life of perfect harmony, liberation will follow. Karma can be experienced in pain and suffering, or it can be experienced in grace. The choice is yours. If you give love , fairness with grace , you will receive the same in return.   Karma is simply an opportunity to make good by CHANGE –  it neither punishes nor rewards; it simply guides.  Karma is a matter of basic cause-and-effect without the need of a deity to mediate the effects.The law of karma is not the cause of suffering,  it is merely the change agent. Karma is self-balancing divine justice; it is 100% fair and absolutely infallible.  It doesn't matter if a criminal seems to GET AWAY WITH IT – see evil Jew Rothschild has got away with it. There is no getting away with it – karma will eventually catch up with him  -if not in this life then the next life. After doing sins no dip in Ganges, no puja, no pilgrimage , no endless prayers to god can lessen the weight of your karmic baggage.  It can be reduced only by good karma. Karma is not some mysterious metaphysical, or supernatural, force or power that somehow comes back to haunt you.   Karma is simply what we do in a conscious manner . Karma is a Sanskrit word meaning "action".  Karmic baggage is a resultant – and is negative bad karma.

    ༺ ॐ ༻



  • 2.15 : परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः॥१५॥
  • 15. Pariṇāma tāpa saṁskāra duḥkhair guṇa vṛtti virodhāc ca duḥkham eva sarvaṁ vivekinaḥ.
  • The wise man knows that owing to fluctuations, the qualities of nature, and subliminal impressions even pleasant experiences are tinged with sorrow, and he keeps aloof from them.
  • The wise man knowing that all instant addcitive gratification and hedonistic pleasure leads to pain. Pure inner peace can be reached by winning the right knowledge that will weed out the roots of pain and petty pleasures.  As per this sutra, all experiences are actively or potentially full of misery to the "viveki", a wise person whose spiritual perception has awakened. In the previous sutra we learned that virtue and vice will bring out pleasurable and painful experiences respectively. Parinama means change or transformation. Everything in the universe is in a state of constant flux and change is happening every moment whether or not we are aware of it. It is the effect of Maya that we are unaware of the constant change happening all around us. We become aware of this change only after we attain the state of viveka (discriminatory wisdom). At that time, we develop a sense of fear and loneliness as everything seems to move so rapidly. It is only when we follow the practice of yoga intently that we begin to realize that there is something Eternal deep inside us despite all the change happening. With that comes the realization that little pleasures and ambitions in life are only transitory. Tapa means anxiety.  We are constantly in fear of losing those objects which give us instant pleasure. Whether it is love or money or any other possession, we always have a sense of anxiety that we will lose it one day. Happiness is not pleasure.   Happiness is free . It is about filling up the space deep inside, or gratification of the soul. It is about equilibrium or dynamic balance -life is a combination of spiritual, intellectual and physical aspects. It is achieved by deserving. One of the great secrets to happiness is to be immersed in an activity that is complex, where you have the skills to match that activity.  Samskara means impressions . Every experience creates an impression in our mind. Repeated similar impressions create habits. Surroundings and circumstances in life are constantly changing. There is a conflict between the ‘status quo’ expected due to habits and the change that is always happening, threatening the very habits that we develop. This conflict is a cause of misery and unhappiness. The wise man knows that any instant pleasure in life is only transitory and will ultimately result in pain and suffering.  Experience of happiness is due to attachment to objects and that of suffering is caused by hatred or dislike for an object. The karmashaya (storehouse of karma) is a result of these experiences. When the senses are accustomed to short experience of happiness, they are not inclined for renunciation since their attachment is increased. For a Yogin, even these pleasant experiences are source of ultimate misery and he shuns attachment to these objects.  Greed and infatuation are the cause of aversion which brings misery as one pursues to overcome the source of aversion. The mind of a yogin or a wise man is as sensitive as the surface of the eyeball. The touch of a falling cobweb hurts only the eyeball, but no other part of the body. Similarly, miseries due to the changing nature of things affects only a yogin due to his enhanced sensitivity. Others, under the influence of ignorance (avidya) suffer from misery due to their own deeds. They go through the cycle of birth and death .  Even when an addictive desire is fulfilled, it never is fully satisfied as it grows even stronger for the same or similar objects – like fire that flares up with the oblation of ghee. The main idea in the sutra is to understand that pleasure and pain are all associated with material objects which are transitory. Hedonists, strive to maximise their total pleasure (the net of any pleasure less any pain or suffering). They believe that pleasure is the only good in life, and pain is the only evil, and our life's goal should be to maximize pleasure and minimize pain.  7000 years ago Patanjali wrote about the PARADOX of hedonism.  When one aims solely towards pleasure itself, one's aim is frustrated.   Pleasure and happiness are strange phenomena that do not obey normal principles, in that they cannot be acquired directly, only indirectly and we often fail to attain pleasures if we deliberately seek them.   Pleasure cannot be the standard or guide to action, as that would result in intellectual and philosophical abdication.

    ༺ ॐ ༻



  • 2.16 : हेयं दुःखमनागतम्॥१६॥
  • 16. Heyaṁ duḥkham anāgatam.
  • The grief which has not yet come may be avoided.
  • Past pain is over.  The pain being  experienced in the present cannot be avoided, but can be minimised to some extent by yogic practice and discriminative knowledge. Unknown future pains can be forestalled by cohering to yogic discipline now. Man is the only living creature who can control or change his life. He is not a slave to his surroundings or at the mercy of nature. There is nothing that wastes the body and mind like worry. Worries are more about yesterday and tomorrow. Don’t take tomorrow to bed with you.  There is a difference between planning and worrying. Planning is constructive, worry is destructive. The best time to solve a problem is as soon at it happens.Man has 3 sides to his nature –body, mind and spirit . A proper balance between the 3 is desired. If any of the 3 is undeveloped he will suffer in life. Without spiritual development , man is without love or positive emotions ( affection, care, respect, sympathy ) .  Without positive emotions man cant be happy. A wise man can live in peace with things he cannot change. Never try to do things you cant. What is the point in teaching a donkey to sing. It is a sheer waste of time and effort. Nature follows the law, use it or lose it. Make most of the best and least of the worst. Man alone is the architect of his destiny.  Inaction is worse than no action at all.Patanjali says that yoga is a preventive healing art, science and philosophy, by which one builds up robust healthy conditions in body and mind and constructs a protective strength with which to ward off or counteract afflictions that are as yet unperceived afflictions. Moreover, strong health and a stable mind will facilitate one to face the wonder of wonders - the spiritual bliss - if and when, thanks to the good actions in former lives, the spiritual gate is set open. According to the yogis, death doesn’t solve your problem any more than night fall solves your financial problems. Yogis claim that knowledge, bliss and Enlightenment can be attained here and now while still in this physical body.  This is attained by following a definite scientific approach which has been verified by the experience of innumerable yogis, saints and sages through the ages. Future suffering has its seeds in the present and the past. It is only through liberation that future suffering can be fully eliminated. Avidya (ignorance) which is at the root of all the kleshas that cause suffering. So, our objective in eliminating future suffering would be to uproot Avidya.  Faith and trust are the seeds which bring the sweet fruits of success. Faith is about “ can do”  think “ it is possible”  it gives you new energy. Will power is the decision to carry on the fight. Self esteem is required to make a person mentally healthy.  Faith is the bird which sings when the dawn is still dark. A mentally healthy person learns to evaluate himself , his own performance and behaviour. To be successful you must be exited about life. Life is a festival only to those who live with enthusiasm.   If you want peace you must be prepared for war—NOT sit like an idiot and spin the charkha .  Only a moron will  start digging a well, when he gets thirsty. It is not enough to aim, you must hit. Failure to hit the bulls eye is never the fault of the target. You have to choose your own goal, at the same time follow social norms. Belief in predetermined destiny is the only refuge of weak minds. Take responsibility for your failures. Laughter is the cheapest luxury, it electrifies the nerves and cleanses the system. Prayer renews our internal strength during rough weather. A prayer is to the soul what air is to the lungs. Yoga helps you to  forget useless things. To remember everything is to make your mind a dustbin.  There is NO medicine for jealousy except yoga. Jealousy is poison for the soul.   Yoga teached you that the greatest wealth is contentment with little. It consists in simple wants. Too much glamour is like too much spices. It harms. The blatant display of status symbols  is the result of low self esteem. The self confident person can afford to project a modest image. The purpose of life is not only to be happy, but also to be creative , productive and useful—to make a difference that you lived at all on this planet.  There is no experience better for the heart than to reach down and lift people. Only people with inferiority complex wants to impress others. Do not go around copying others signatures .There is no need to keep up with the Joneses. . All imitations are plastic. There is great joy in being ordinary.  Yoga helps you to eliminate the needless wants of life. As you can see yoga is NOT a physical exercise. You have succeeded in life when all you really want is only what you really need.  Never fall into the same hole twice. The first fall can be deemed as experience. Only what you experience is yours. If you have to look into the rear view mirror of life, just make it a darting glance. Do NOT dwell on it.  Yoga teaches that truth blossoms only in individual freedom. It can never happen to a crowd. If you surrender your freedom and individuality big brother and the society will give you great posts and respectability. Dare to be who you are. No order is higher than your own intelligence. You must allow life its freedom. All perfectionism is a deep ego trip. Most of your pain is self chosen. Creating guilt in you is the oldest trick of all religions.  Sanatana Dharma offers hope, not guilt—unlike the single holy book religions..

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  • 2.17 : द्रष्टृदृश्ययोः संयोगो हेयहेतुः॥१७॥
  • 17. Draṣṭṛ dṛśyayoḥ saṁyogo heya hetuḥ.
  • The cause of pain is the association or identification of the seer (atmi) with the seen (prakrti) and the remedy lies in their dissociation.
  • A prudent person notices that inner harmony is interrupted when the mind lets itself be lured into indiscriminately sampling the world of phenomena.  He tries to remain free by avoiding material attachment, in which objects attract the intelligence like a magnet and the self is tempted into an illusory relationship with the external, seen world, provoking pleasures and pains. The intelligence is the vehicle closest to the soul, which must be cautious of its influence if the seer is to stay free. Or else, intelligence entangles the seer into a painful relationship with external objects. As long as intelligence is indiscriminating, there is suffering. The moment it develops discriminative power, it realises its source, and unites with the seer. Then there is transparency between the seer and seen, allowing free, uncontaminated passage between them. The seat of the ego or small self is the seat of the brain, and the seat of the great Self is within the spiritual heart. Though intelligence links the head and the heart, it vacillates between the two. This vacillation stops through right knowledge and understanding. Intelligence is then transformed - free from polarity, pure and unbiased. This is true meditation, in which ego dissolves, allowing the great Self (purusa) to glimmer in its own glory.To uproot anything, we must get down to the root cause and eliminate that cause. This problem is linked to the origin of the universe wherein the consciousness, male purusha got entangled with elements of female Prakriti. This problem cannot be understood or analyzed by our limited intellect. It can and will be solved only through the transcendent knowledge that can be gained through enlightenment.  The key concept to remember is that the yoking of Purusha with Prakriti has taken place giving rise to bondage. Now we need to reach the state of liberation before fully eliminating all bondage, thus eradicating all suffering. The seer is Purusha who is the reflector of buddhi (the pure I-sense). The objects that are experienced by the buddhi are the knowable. The buddhi and the knowable, due to their proximity to Purusha, become an attribute of Purusha. Buddhi becoming the object of experience is revealed as the Purusha itself. This beginningless alliance between Purusha and the object of awareness (Prakriti represented by buddhi) is the cause of suffering which is avoidable. In the case of the union between Purusha and buddhi, it cannot be in space or time. Union in space is between two physical objects; union in time happens when two activities take place at the same time. The union between Purusha and buddhi is beginningless and is thus beyond time. The contact between the two is a peculiar union which cannot be distinguished by the senses. The union seems to occur only due to the I-sense (ahamkara) and can only be the result of ignorance since in reality these two are separate. Liberation from sorrow can only happen as a result of knowledge. The object or the knowable remains unmanifest unless seen by the observer. But it goes on mutating due to its inherent nature. As it is seen by the seer, it becomes the seer’s object and is thus dependent on the seer. Similarly to remove suffering we need to remove Purusha from its association with Prakriti. This sutra and several of the subsequent sutras constitute the essence of the Samkhya philosophy. These sutras clearly tell us that Samkhya and Yoga are essentially dualistic philosophies where Purusha and Prakriti are projected as two independent entities. Most people are aware that ‘yoga’ is derived from the root word ‘yuj’. The most commonly given meaning of ‘yuj’ is to join, unite or yoke etc. In that sense, most people tend to say that yoga is the ‘union of body, mind and soul’, without really understanding its true meaning. What we need to understand is that another meaning of ‘yuj’ (as per dhatupatha which is the source book of all root words in Sanskrit) is ‘samadhau’ (in samadhi) or ‘to concentrate the mind’.  In light of the sutra 2.17 which we are discussing here, it is clear that, in fact, the union between Purusha (soul) and Prakriti (mind-body complex) is indeed the cause of suffering and the cycle of birth and re-birth. It is only through un-uniting the two, that is, understanding the separation between Purusha (the seer) and Prakriti (the seen) that one can attain liberation. …

    पुरुषः प्रकृतिस्थॊ हि भुङ्क्तॆ प्रकृतिजान्गुणान् ।
    कारणं गुणसङ्गॊ‌உस्य सदसद्यॊनिजन्मसु ॥ 21 ॥
    Bhagavad Gita (13.21) 4000 BC

    puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijān guṇān
    kāraṇaṃ guṇasaṅgosya sadasadyonijanmasu 13.2
    "Since the soul is seated in Nature, therefore it experiences the qualities born of Nature. Contact with the qualities is the cause of its births in good and evil wombs."


    We keep Bhagawad Gita at the level of the lowest common denominator , the layman with average intellect. The REAL wisdom of Bhagawad Gita can be understood only by the super-intelligent. Understand Samkhya Vedanta , creation of cosmos, on a macro scale  below. This is the third template of Sanatana Dharma. In Hindusim we call the MALE- purusha and FEMALE- pragati. Sometimes for purposes of the Kundalini raise MALE is SHIVA and FEMALE is Shakti ( Parvati ).


    4000 years ago Adi Shankaracharya wrote –
    Shivah Shakthyaa Yuktho Yadi Bhavathi Shakthaha Prabhavithum
    Na Chedevam Devo Na Khalu Kushalaha Sphandithumapi


    Translation Verse No 1 : Shiva becomes capable of creating the Universe, only when united with Shakthi , but otherwise , He is incapable of even a stir.


    Tanta is NOT perverse sex. In the Tantric cosmology, the whole universe is perceived as being created, penetrated and sustained by two fundamental forces, which are permanently in a perfect, indestructible UNION. These forces or universal aspects are called Shiva and Shakti. Tantric art has captured the images of the Purusha and his consort, Pragati, in ecstatic union.  This is NOT perverted sex. Purusha and Pragati is expressed as Shiva and Shakti in the same body 50:50 – this is NOT a she boy or a transgender .  It is a mindboggling,  intelligent concept. In Hinduism we have placed the female on a pedestal . No man can do a yagam if he is a bachelor or a widower. Purusha is the embodiment of pure consciousness, and Pragati as the embodiment of pure energy.  Both Shiva and Shakti are Consciousness---- Shiva is the changeless static aspect of Consciousness, and Shakti is the kinetic, active aspect of the same Consciousness. Through uniting with Purusha , Pragati gave form to his spirit and created the universe.(we are talking about CREATION OF THE COSMOS here- not street side sex  as figured out by small minds).When the insentient Prakriti comes in contact with the sentient Purusha , the universe evolves. Purusha symbolizes consciousness, the masculine principle. Pragati symbolizes the feminine principle, the activating energy.  The cosmos in all its manifestations, as an act of love.  The relationship between say- Shakti and Shiva is the dance of consciousness and energy experienced within each of us, regardless of gender. Shiva resides in the highest Sahasrāra Chakra and Shakti in the lowest Mūlādhāra Chakra. When Prakriti and Purusha unite in the Sahasrāra Chakra ( raising of Kundalini ) , knowledge, knower and the object of knowledge become one.  Sankhya thus is a theory of evolution and understanding the universe. Prakriti cannot be perceived, not because of its non-existence, but because of its subtlety. It is perceived in its effects. The eternal and indestructible union between Shiva and Shakti gives birth to the whole Macrocosm, in its stable, static aspect as well as in its dynamic one. Not only is Shakti responsible for creation, it is also the agent of all change. Shakti is manifested by Shiva only during creation and is withdrawn into himself at the end of creation. This is for the perceptive.  Shallow western minds have never understood this  amazing truth. Modern science repeats from our Vedas that matter and energy are interchangeable.  So does consciousness and energy .  In the highest planes they are interchangeable, which is why we see a great incongruence between our spiritual experiences and the external reality. In the higher metaphysical realms and subtle planes of our consciousness the physical laws of our universe lose their validity.  Samkhya as you can see was a masterpiece of modeling the ways of the inner universe.


    Tayor yad yamalam rupam sa samghatta iti smrtah---
    Ananda-saktih saivokta yato visvam visrjyati,
    Na Sivah Saktirahito na Saktih Sivavarjita.  ---(Tantraloka-Ahnika, 3.)


    "The coupled form of these two (Shiva-Shakti) is called junction.  That is called the blissful Shakti from which creation arises.


    ADAM and EVE story is just lifted from our sanskrit upanishads -  this story is the basis of the Abrahamic religions Judaism/ Christianity / Islam. All three religions draw upon this STOLEN story from MUNDAKA upanishad III, 1, 1-3 ( Genesis of the Old Testament ).. This story and speaks of the tree of knowledge and God's commandment that its fruit shall not be eaten. Adam at first did not eat it but Eve did. After that Adam too ate the forbidden fruit. The upanishad ORIGINAL story is about two birds sitting on a peepal tree.   The birds are PURUSHA (atman )and PRAKRITI ( jiva )-- with purusha being the witness. HEY PRESTO--ATMAN becomes ADAM.  JIVA becomes EVE ( j is silent in most areas ) --people call me AIT ( ayit ) instead of AJIT. The FIG which eve ate is the fruit of the peepal tree ( FICUS ) -- the true botanical name today is FICUS RELIGIOSA.  The old testament NEVER spoke of apple ( from a fig tree ) !

    ༺ ॐ ༻



  • 2.18 : प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम्॥१८॥
  • 18. Prakāśa kriyā sthitiśīlaṁ bhūtendriyātmakaṁ bhogāpavargārthaṁ dṛśyam.
  • Nature, its three qualities - sattva, rajas and tamas, and its evolutes, the elements, mind, senses of perception and organs of action, exist eternally to serve the seer, for enjoyment or emancipation.
  • The visible objective world consists of elements of nature and senses of perception comprising three qualities or attributes (gunas), which are illumination, motion or action, and inertia or dormancy. All these exist perpetually to serve the seer (the subject) for the purpose of experiencing the pleasures and infatuations (objects) of the world, or for emancipation. This sutra delineates the characteristics, actions and uses of nature (prakrti). The three attributes of nature are sattva, rajas and tamas.. According to Patanjali, sattva, rajas and tamas represent prakasa, kriya and sthiti. These attributes have their own virtues, for instance, prakasa or brilliance or splendour is sattva; kriya or study, investigation and action is rajas; and the essence of the being resting as sthiti or dormancy is tamas. That which is knowable has the nature of illumination, activity, and inertia (sattva, rajas and tamas). It consists of the senses and the elements, and exists for the purpose of (providing) either liberation or experience (to purusha). All these attributes and virtues are established in the elements of nature, senses, mind, intelligence and ego. Together they function tunefully in the form of illumination, action and inertia, allowing the seer to enjoy the world's pleasures (bhoga); or by divesting himself of them, to experience liberation.  The seer is enclothed with five sheaths (kosas), by the elements of nature - earth, water, fire, air and ether. Earth represents the anatomical, water the physiological, fire the mental, air the intellectual and ether the spiritual sheaths. The organs of action and senses of perception assist the sadhaka in cleansing the anatomical and physiological sheaths through yama and niyama. Asana, pranayama and pratyahara divests the seer of the mental sheath; dharana and dhyana cleanse the intellectual sheath. Samadhi brings the seer out through the shackles of all the sheaths to experience freedom and beatitude. The purpose of the whole of Nature is for purusha to gain experience.  At the beginning of evolution, Purusha comes in contact with Prakriti which disturbs the equilibrium state of the three gunas. The objective of yoga is to harmonize rajas and tamas back into sattva which needs to dominate before Purusha can realize it own true nature. This is self-realization. When self-realization is attained through a dominant sattva, the other two gunas are not ‘dead’. They are just not active; however, they can be called upon into action if the sattva so desires. So, for a realized person, the gunas are under the control of sattva and come into play when the consciousness is projected outward. In DVAITA Vedanta ( second template ) Rajas and Tamas are two opposite poles mediated by Sattwa ( TRINITY ) . Tamas and Rajas are opposing fields like positive and negative while Sattva is neutral. In Dvaita Hinduism opposite poles Tamas and Rajas are conscious of each other. Tamas creates Rajas, and Rajas activates/ excites Tamas. 7000 year old Vedas say that the only constant in the cosmos is change, everything is in a state of flux, nothing is static-- everything is vibratory.  This is what guarantees growth and evolution. It is a cosmic spiraling dance of  separate opposing forces, which sustains this universe. No life is possible on earth without this subtle tension . What has a front has a back-- what has a beginning has an end. Brahma / Vishnu / Shiva work in tandem and perfect harmony—amazing cosmic allegories personalized as Hindu Gods.   One cannot exist without the other and they are dependant .  No phenomenon in this universe is completely devoid of its opposite.  They consume each other yet support each other. Whatever is in excess gets reduces, whatever is deficient gets replenished. You must ponder over each waxing-waning cycle to appreciate the absolute truth . They keep each other in check, yet provide fuel to feed off each other. It is a perfect tango of dynamic balance where one polar opposite changes into another smoothly and constantly .  If the restraining balance or equilibrium is lost by the mediator ( Vishnu ) , the universe will spiral out of control and end. This is why Lord Vishnu is called the PRESERVER god.  As for the opposing forces TAMAS/ RAJAS ( Brahma/ Shiva ) it really does NOT matter as who is who, like in AC electricity-where you can plug into the socket both ways. This principle of Dvaita Hinduism -- Tamas Rajas , which are rooted together , is present in every phenomenon on earth.  Vedanta has recorded  7000 years ago, that energy transforms from one to another—it can neither be created or destroyed. These two opposing forces are natural and transform each other , in perfect harmony.  Harmony can never be stagnant .  Lessening of Tamas always results in increase of Rajas and vice versa. Balance can never be permanent— Tamas and Rajas continiously devour each other – and life flows on. Tamas influences Rajas not only from inside but also from outside.. they are rooted together.  Tamas and Rajas are connected through consciousness.  It is about the quantum possibility wave vibration between two poles.  Ancient Vedic Indian rishis  firmly believed that the invisible below the quantum screen gives rise to the visible.  So either Tamas or Rajas is visible – never both. Together the TRINITY  - THE SECOND TEMPLATE express the supreme BRAHMAN  - THE BASE TEMPLATE at absolute peace with itself. This universe cannot exist without vibrations between two poles. To the spiritual eastern mind, the story of SAMUDRA MANTHAN produces amazing acts of faith like the Kumbh Mela , which has been going on for 6000 years. The Devas Asuras doing pull and push is represented by Samudra manthan, where mount Meru is used to churn the oceans for Amrit  ( Ambrosia ) in a to and fro movement , representing vibrations- by 54 Asuras and 54 Devas making the number divine Hindu number 108 rooted in Sri Yantra ( 54 triple intersections ) . The purpose of the phenomenal world is to provide an experience which helps in the growth and perfection of the individual centers of consciousness. The final role of the phenomenal world is to provide liberation for the Purusha. It is only through the experiences provided by the bhutas and indriyas that the evolution of consciousness can unfold until final liberation happens. Sattva is sentience – knowing (for a subject or organs of knowledge) or capable of being known (for an object of Prakriti); rajas is mutability – all forms of movement and action; tamas is inertia – latencies and retention. Thus, all internal and external worlds are made up of the three gunas – sattva, rajas and tamas. A knowable or an object is that which needs association with Purusha for being revealed. The elements (bhutas) and the organs (indriyas) constitute the entirety of the world of objects. For the Seer (Purusha), the seen (drishya) has two purposes – that of providing experience of pleasure and pain, and of liberation. Liberation implies that the seer realizes that it is not an object or knowable but is separate from all knowables (drishya or Prakriti). Everything, internal or external, is an aggregate of the three gunas. Pleasure and pain are characteristics of buddhi (intellect). Happiness etc are the objects of experience by the Purusha. Pleasure and pain are a result of the reflected consciousness of Purusha. Giving up both pleasure and pain leads to final liberation. Witnessing of and identification with the experience is called bondage whereas witnessing the buddhi in liberation is called freedom (kaivalya). Yoga enumerates these basic functions of the inner instruments which are the result of the joint action of the mind and the senses: reception, retention, recollection, elimination, conception, and determination. These six are present in all states of a fluctuating mind. When the fluctuations of the mind stop, these six also come to a stop. As long as the world is manifest, the three gunas are always in flux. They assert themselves in various proportions, giving rise to ever-changing world of manifest forms. The purpose of the gunas is to provide either experience of liberation for the purusha. Experience consists in pursuing pleasure and avoiding pain while liberation entails realization by purusha of its own true nature. Bondage is the false identification of purusha with the buddhi. Liberation is the uncoupling of purusha from the buddhi. When the buddhi is impure due to the dust of rajas and darkness of tamas, it does not discriminate between the seer and the seen. When the buddhi is purified, the natural illumination of sattva shines through and the distinction between purusha and buddhi becomes clear. Apavarga means a state in which the empowerment of gunas can be abandoned and transmigration into cycles of birth and rebirth etc can be terminated. Hence the word apavarga has been used for ‘liberation’. Both bhoga (experience) and apavarga (liberation) are happening in the buddhi (intellect) since Purusha, in the true sense, is simply a witness. As mentioned above, they are attributed to Purusha only because the buddhi functions based on reflected consciousness from the Purusha. Apavarga implies that all identification between the Purusha and what is happening in the buddhi is severed and Purusha remains as a pure witness.

    ༺ ॐ ༻



  • 2.19 : विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि॥१९॥
  • 19. Viśeṣāviśeṣa liṅgamātrāliṅgāni guṇa parvāṇi.
  • The gunas generate their characteristic divisions and energies in the seer. Their stages are distinguishable and non-distinguishable, differentiable and non-differentiable.
  • This sutra analyses nature (prakrti) by distinguishing the progressive layers of its manifestation, from the most specific and definable, up through the non-specific and non-distinguished and back to the undifferentiated or universal. The individual counterpart of cosmic intelligence (mahat) is consciousness, or citta. Citta consists of mind (manas), which reviews sensory and vibrational stimuli, intelligence (buddhi), which is the discriminative faculty and ego or small self (ahamkara) which is the individual 'I'. In addition, hidden deep within man's nature is a powerful hidden spiritual weapon - 'conscience' (antahkarana or dharmendriya) which personifies ethical and moral principles. Antahkarana observes right and wrong in one's conduct and motives, helps to cultivate citta and directs it to perform only the righteous actions. There are also the five senses of perception - ears, tongue, eyes, nose and skin, and five organs of action - legs, arms, speech, genital and excretory organs. These are the principles of prakrti. The five elements, intelligence, senses of perception and organs of action are distinguishable, i.e., physically manifest in concrete form. The other parts, the five subtle manifestations of the elements and the 'I' consciousness (ahamkara, antahkarandand asmita) exist in a non-distinguishable or vibrational form, being non-primary and un-evolved matter. Yet, all these revolve around the three gunas of nature - tamas, rajas and sattva. The principles (tativas) of distinguishable elements (visesa) give rise to changes which may be pleasant, unpleasant or dazed (a state of suspended or deadened sensibility). The unspecified principles (avisesa tattvas) are un-evolved matter, and when such matter is transformed into a specified state, creation takes place. This is called pravrttimarga. The reverse process, mvnti marga, is the unifying of the specified in the unspecified, of the non-specified in and of nature into the universal spirit (purusa). The fusing of nature into spirit is a heavenly marriage, which becomes possible through the work of yoga.  Human mind is a part of that cosmic intelligence. Tanmatras, cannot be sensed by ordinary men. If you practice Yoga, however, says Patanjali, after a while your perception will become so fine that you will actually see the Tanmatras.  Tanmatra means – rudimentary or subtle element, merely that, mere essence, potential or only a trifle. There are five sense perceptions – hearing, touch, sight, taste and smell, and there are the five tanmatras corresponding to the five sense perceptions and five sense-organs. The tanmatras combine and re-combine in different ways to produce the gross elements – earth, water, fire, air and ether, which make up the gross universe perceived by the senses. The senses play their part by coming into contact with the objects, and carry impressions of them to the manas which receives and arranges them into a precept. The five substantial elements of the physical world are – ether (Akasha), air (Vayu), fire (Agni or Taijasa), water (Ap) and earth (Prithvi) in the order of their development, these are the five Bhutas from whose unlimited combination everything results including the living bodies which are material forms living in space and time. According to the Vedic theory of creation, the tanmatras are the basis of all corporeal existences because from them evolve the Bhutas, the building blocks of the perceptible universe. The tanmatras, the subtle matter, vibratory, impingent, radiant, instinct with potential energy and collocations of original mass units with unequal distributions of original energy, evolve out of the Bhutadi which is only an intermediate state. They have some mass and the energy and physical characteristics like penetrability, powers of impact, radiant heat and viscous attraction etc., and have effect on the sense after assuming the form of paramanus or atoms of the Bhutas (the created ones) which process is Tattavantraparinama or primary evolution. In evolution the total energy always remains the same redistributed between causes and effects, the totality of effects exists in the totality of causes in the potential form. The collocations and regroupings of the three Gunas (attribute or property) induce more differentiated evolutes; they constitute the changes leading to evolutions i.e. from cause to effect, which process is based on Satkaryavada, the doctrine the effect is existent in the cause even before the causal process has started to produce the effect operating in accordance with the two laws of conservation of matter and energy. According to Satkaryavada  theory the effect is existent in the cause; the original cause of everything that is perceived is Prakriti. Satkaryavada is a hypothesis according to which the effect pre-exists in a potential state. The causal process involves a modification of a stable underlying reality. The effect is not produced as a reality that is distinct from its underlying cause. It is a specific rearrangement of that causal substrate. The Samkhya system is based on the principle of Satkaryavada. The effect pre-exists in the cause here. Cause and effect are seen as temporal aspects of the same thing. It is considered as theory of existent causes. The effect lies latent in the cause which in turn seeds the next effect. It maintains that effect is real. Before its manifestation it is present cause in a potential form. According to Satkaryavada principle the cause is hidden inside the effect. This effect exists due to several reasons- 1.what is nonexistent cannot be produced; 2.for producing a specific material cause is resorted to; 3.everything cannot be produced; 4.a specific material cause is capable of producing a specific product alone that effect; 5.there is a particular cause for a particular effect. Adi Sankaracharya found Satkaryavada as a useful tool against the doctrine of Annica or momentariness. Two branches of Satkaryavada are vivartavada and parinamavada. The four stages of the gunas mentioned in this sutra correspond to the four stages of samadhi mentioned in sutra 1.17. Thus:Vishesha – Vitarka (Manomaya kosha) Avishesha – Vichara (Vijnananamaya Kosha) Linga – Ananda (Anandamaya Kosha) Alinga – Asmita (Atma/soul).  The visheshas (diversified) are the sixteen mutations – five bhutas (earth, water, fire, air and space)---five organs of action (arms, legs, tongue, organs of excretion, organs of reproduction)---five organs of sense perception (eyes, ears, skin, tongue, nose)---mind . Attributes like blue, red, sweet, sour etc are vishesha (diversified). The vishesha can be pleasant, unpleasant and stuporous. The avishesha (undiversified) are six in number:--the five tanmatras (sense of smell, taste, touch, sight, hearing) asmita (ego) which is the cause of the organs and tanmatras. Mahat (buddhi or intellect) is called ‘linga-matra’ (indicator only) which means that it is an indicator for Purusha and Prakriti. Prakriti, in the unmanifest state, is ‘alinga’, which is not the indicator of anything.

    Bhoomiraapo’nalo vaayuh kham mano buddhireva cha;
    Ahamkaara iteeyam me bhinnaa prakritirashtadhaa.-- Bhagavad Gita (7:4) 4000 BC


    “Earth, water, fire, air, ether, mind, reason and egoism – these constitute the eightfold division of My Nature”



    Ordinary water, earth etc do not constitute the bhutas (elements). That whose feature is sound is Akasha (space). Similarly touch goes with Vayu (air), sight with Tejas (fire), taste with Apa (water), and smell with Kshiti (earth). Akasha is the cause of Vayu, Vayu is the cause of Tejas, Tejas is the cause of Apa, and water is the cause of Kshiti. Because of this cause and effect, an object of the sense of smell is the receptacle of all five properties. An object of the sense of taste that of four (except smell), sight that of three, touch that of two and hearing that of one property only.Perception of smell comes from contact with particles of matter (earth/kshiti). Taste arises from chemical action caused by a liquid substance (water/aap). From heat (fire/agni) comes perception of color (sight/vision). Feeling of touch results from contact with gaseous matter (air/vayu). With the sense of sound arises a sense of emptiness or void (space/akasha). The five bhutas (gross elements) like earth, fire etc are the Visheshas of the five tanmatras. Visheshas represent three characteristics:To indicate the diversities of the notes of the scales of sound; heat, cold, hardness etc (touch), blue, yellow etc (fire/light), sweet, sour etc (taste), pleasant, pungent etc (smell). These diversities result in states of happiness, misery or indifference. These bhutas are the lowest form of mutation and are not the cause of any further modifications. The word ‘tanmatra’ means ‘that alone’ – sound alone, touch alone etc. That is, subtle sound, without any variation or diversity is the sound tanmatra. Same is the case with other tanmatras. When meditated upon, the subtle perception of each tanmatra appears only as a flow of time. All the tanmatras have emanated from Asmita (ego). Asmita (ego) is the pretentious feeling relating to self. Asmita also refers to the pure I-sense, buddhi, which is the subtlest form of egoism. Combination of one’s ego with the organs of perception creates I-sense which is called Abhimana.Organs represent different modifications of asmita. Knowledge of light, for example, implies the sense of identification of the Knower with the sensation of light. This feeling "I am the knower of light" is the ego called Asmita. Mahat or buddhi is the awareness that "I exist" or pure "I-sense". Modifications like "I am the hearer" etc is the modification of "I" and is termed ego or Ahamkara. Mahat tattwa (element) is the cause for Ahamkara. The Mahat principle gives rise to the six Avisheshas – Asmita (ahamkara) followed by the five tanmatras.At the time of dissolution, all elements disappear in the reverse order of creation. Finally, Mahat disappears into the unmanifest (Avyakta) prakriti. All manifested objects like Mahat etc are created to serve the two-fold purpose of Purusha (sutra 2.18). Unmanifest Prakriti, however, is eternally present, and is not created because it has no purpose to serve for the Purusha. Objects like Mahat are beginning-less; however, they are not without an end – they end when the purpose of Purusha (attaining the state of Kailvalya) has been served. All objects are the product of the three Gunas (sattva, rajas and tamas). Gunas are always present in Prakriti. The unmanifest state is one of equilibrium of the three gunas. At the time of dissolution, when the objects merge back into Prakriti, there is no dissolution for the gunas; they just merge back into Prakriti. The category ‘vishesha’ refers to the final evolutes that do not produce further products or evolutes. The category ‘avishesha’ refers to those evolutes that produce the final ‘vishesha’ evolutes. So, the five elements – earth, water, fire, air and ether are the vishesha evolutes of the avishesha – sound, touch, taste, sight and smell. Avishesha also includes ‘ahankara’ (ego) which is responsible for these evolutes – five organs of action (speech, hands, feet, anus, and genitals), five organs of perception (ears, eyes, skin, tongue, and nose) and the mind. The ‘linga-matra’, literally mark or a sign only, category refers to ‘mahat’ or ‘buddhi’ (the cosmic intellect) which is a mark or a sign for prakriti. Buddhi is like the root of a tree. It is the closest to the seed that produced it  and is also the cause of trunk, leaves, branches etc. Buddhi is also a transformation of the gunas. It represents pure ‘beingness’. Vyasa says that it is neither existence nor non-existence, neither real nor unreal. The final category, the subtlest of all, is prakriti itself which has been called ‘alinga’ (not a mark or symbol for anything). There is no sign to discern prakriti until there is disturbance in the balance of the gunas which results in the first evolute ‘mahat’. Prakriti is eternal whereas all its evolutes are temporary manifestations of prakriti. Everything that one experiences in manifest reality, including the subtlest level of viveka (discrimination) is taking place in the buddhi. In the alinga state, the gunas are balanced and cannot fulfill the objectives of Purusha – namely, experience and liberation (sutra 2.18). In that sense they may seem "non-existent". However, the gunas are capable of producing effects (evolutes) and hence can be termed "existent". Comparing these Samkhya concepts with those of the Vedanta school, we notice that in Vedanta, prakriti, the gunas and the entire manifest world are all mental constructs and mere superimpositions of templates on the only real existent, Brahman. On the other hand, as per Samkhya and Yoga, prakriti is existent, real and eternal.

    ༺ ॐ ༻



  • 2.20 : द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः॥२०॥
  • 20. Draṣṭā dṛśimātraḥ śuddho’pi pratyayānupaśyaḥ.
  • The seer is pure consciousness. He witnesses nature without being reliant on it. 
  • The seer ( unlike a schizophrenic ) has a clear boundary between the real physical world and the invisible world.. This sutra moves on from nature to soul, the Supreme Seer, the absolute knower. It is the pure essence of consciousness beyond words. Though the soul is pure, it is liable to see through its agent, the intelligence (buddhi) and being carried away by the manipulation of nature, it loses its identity. The previous sutra dealt with nature (prakrti) and discernible objects. Here, the nature of the seer, the soul (purusa) is described. Atma, drasta and drsimatrah are terms which illustrates the innate nature of the seer. Intelligence obscures consciousness in such a way that it comes to identify itself as the true seer and forgets the soul. But if intelligence can keep its power of discernment, consciousness too will remain uncoloured. If consciousness is clear, the seer is un-obscured. Intelligence, belonging as it does to manifest nature, is constantly in the process of change, sometimes conscious and often unconscious. It is subject to sattva, rajas and tamas, while the seer, purusa, is beyond all these, immutable and ever-conscious. When you use psychic power you tap into the level of the universe, where individuality does not exist. At this level each of us is a part of a universal and cosmic consciousness where we are connected as though held together by invisible threads. By learning to project your will and change your vibration through altering the state of your consciousness , you will begin to develop psychic powers. The expanded abilities of self awareness is abstract reasoning, free will, creativity, foresight etc.   Our culture is oriented towards reducing one’s self awareness rather than expanding it. Most people never raise their consciousness much above that of the beast and the spark of divinity within them remains dormant the whole of their lives . Perception occurs in the gap of alert attention. This is the inner space. When you visit new places , the experiencing and sense perception takes up more of their consciousness than thinking . You can create a gap in the mind stream simply by directing the focus of your attention into the NOW.  Consciousness enables us to think and at the same time observe our thinking process. The brain without consciousness is inert and lifeless.  Consciousness is a form of matter just as matter is a form of consciousness. All atoms in the entire universe are capable of mind reading and communicating with other atoms. Our consciousness is a cosmic DVD player. India there is the ancient tradition of the enlightened sage, the one who breaks free of ordinary human conditioning and attains a state called "awakening By various means such as deep meditation or by pure devotion, or by the control and understanding of the mind these historical figures broke through into universal consciousness itself, and beyond that even, into the pure awareness of the absolute. They experienced a quantum leap and a arrived a state that cannot be defined and described. People simply called them the enlightened ones. Cosmic Consciousness lies in a mystic state above and beyond Self-consciousness, which is an acute sense of self-awareness.

    ༺ ॐ ༻