KAIVALYA PADA (SUTRA FROM 23 TO 34)

                            THE MIND AND THE BODY

                                                                           ❤❤

                                           

              

                                           

          

                           SUTRA 23 👀

                    DRASTR-DRSYA-UPARAKTAM CITTAM SARVA-ARTHAM

                   ALL MEANING IS KNOWN TO THE MIND, BECAUSE OF THE SEER AND THE SEEN.

                 THE EXPERIENCE OF THE SEEN WORLD HELP TO FIND THE DISTINCTION BETWEEN THE SEER AND SEEN. WHEN THE DISTINCTION IS NOT SEEN, THERE IS BONDAGE. WHEN THIS DISTINCTION IS UNDERSTOOD, THE RESULT IS LIBERATION.

                   SUTRA 24 👀

                           TAD-ASAMKHYEYA-VASAMBHIS-CITRAM API PARA-ARTHAM

                           SAMHATYA KARITVAT

                  FROM ACTIONS PERFORMED FOR THE PURPOSE OF SEEKING ULTIMATE HAPPINESS WHICH IS ONLY IN THE OTHER, INNUMERABLE HABIT PATTERNS ARE FORMED (THE PURUSHA THOUGH IS MISUNDERSTOOD TO BE FOR TEMPORARY SATISFACTION OF DESIRES).

                       SUTRA 25 👀

                       VISESA-DARSINA-ATMA-BHAVA-BHAVANA-VINIVRITTIH

                   SEEING THE DISTINCTION BETWEEN THE MODES OF ACTION ONE FOR SELF-SATISFACTION IN THE NARROW SENSE AND THE OTHER FOR REALISING THE PURUSHA, ONE DISCONTINUES THE CULTIVATION OF SELF-CENTRED ACTION.

                     SUTRA 26 👀

                     TADA VIVEKA-NIMNAM KAIVALYA-PRAGBHARAM

                SUCH A MIND THEN, IS INCLINED TO DISCRIMINATE AND IS OT FAR FROM KAIVALYAM, THE ULTIMATE FREEDOM.

                   SUTRA 27 👀

                     TAC-CHIDRESU PRATYAYA-ANTARANI SAMSKAREBHYAH

                 DUT TO SAMSKARAS (PAST IMPRESSIONS), HOLES ARE PIERCED IN THE OTHERWISE CALM MIND BY CERTAIN INTENTIONS (EVEN AT THIS STAGE).

                    SUTRA 28 👀

                      HANAM ESAM KLESANT UKTAM

                     THE CESSATION OF EVEN THESE INTENTIONS IS LIKE THE CESSATION OF AFFLICTIONS.

                     SUTRA 29 👀

                      PRASAMKHYANE'PI AKUSIDASYA SARVATHA VIVEKA-

                      KHYATER DHARMA-MEGHAH SAMADHI

                INDEED, FROM THAT REFLECTION, IN THE ONE WHO HAS DISCRIMINATION AND DISCERNMENT, ONLY THE CLOUD OF DHARMA SAMADHI REMAINS- THE STATE OF TRANQUILLITY WHICH IS LIKE FLOATING IN THE CLOUD OF DHARMA.

                   SUTRA 30 👀

                      TATAH KLESA-KARMA-NIVRTTIH

                      FROM THIS PROCEEDS THE CESSATION OF ALL ACTIONS THAT TAKES ONE WAY FROM KAIVALYA.

                              SUTRA 31 👀

                      TADA SARVA-AVARANA-MALA-APETASYA JNANASYA

                       ANANTYAJ JN EYAM ALPAM

                  THEN LITTLE NEEDS TO BE KNOWN BECAUSE OF THE UNENDING KNOWLEDGE ONE HAS, BECAUSE ALL IMPERFECT COVERING HAVE BEEN REMOVED.

                         SUTRA 32 👀

                     TATAH KRTA-ARTHANAM PARINAMA-KRAMA-SAMAPTIR

                      GUNANAM

               AND SO, THE PURPOSE OF GUNAS (MODIFICATIONS AND ATTRIBUTES) IS SERVED AND DONE AND SUCCESSION OF PARINAMA OR THE RESULTS OF ACTIONS PERFORMED IS OVER.

                   SUTRA 33 👀

                      KSANA-PRATIYOGI PARINAMA-APARANTA-NIRGRAHYAH-

                      KRAMAH

                     SUCCESSION OF THOUGHT FROM THE PAST KSANA THROUGH THE PRESENT INTO THE FUTURE IS TERMINATED BY THE END OF PARINAMA-RESUTLS OF PAST ACTIONS.

                       SUTRA 34 👀

                         PURUSA-ARTHA-SUNYANAM-GUNANAM- PRATIPRASAVAH

                         KAIVALYAM SVARUPA-PRATISTHA VA CITI SAKTIR ITI

                    THUS THE RETURN TO THE ORIGIN OF THE GUNAS, WHICH ARE NOW VOID SINCE THEIR PURPOSE, THAT OF REACHING THE PURUSHA IS OVER. THERE IS KAIVALYAM, THE "ALONENESS" OF THE PURUSHA IN ITS ORIGINAL FORM, STEADFAST IN THE POWER OF HIGHER AWARENESS, ABIDING IN THE PURUSHA'S THE SEER'S ORIGINAL STATE.

KAIVALYA PADA (SUTRAS FROM 2 TO 11)

 

                                     THE YOGA USES

                                                    👇

            SUTRA 2 ❤

                    JATI-ANTARA-PARINAMAH PRAKRTI-APURAT

                     FROM THE EXCESS OF SAMSKARAS, OF PRAKRITI, ONE PASSESS INTO OTHER BIRTHS TO EXPERIENCE AND FULFIL DESIRES.

                     UNFULFILLED DESIRES PROMPT REBIRTH AND APPEAR AS SAMSKARAS IN SPECIFIC REBIRTHS.

                           SUTRA 3 ❤

                     NIMITTAM APRAYOJAKAM PRAKRITINAM VARANA-

                    BHEDAS TU TATAH KSETRIKAVAT

                      LIKE THE OWNER OF A FIELD, WHO DIVERTS WATER ACCORDING TO HIS NEEDS, THE SEPARATION, JOINING AND ENCLOSING OF THE MANIFESTATIONS IS DONE BY THE YOGI, WHILE THE FLOODING OF THE WATER OF SAMSKARAS FROM THE PREVIOUS BIRTH IS NOT.

                           SUTRA 4 ❤

                          NIRMANA-CITTANIASMITA-MATRAT

                        THE FABRICATING MIND CREATES IMAGES ONLY BECAUSE OF THE I-AM-NESS THAT IT POSSESS.

                         SUTRA 5 ❤

                            PRAVRITTI-BHEDE PRAYOJAKAM CITTAM EKAM ANEKESAM

                          THE PURE-SATTVIC MIND THAT INITIATES I-AM-NESS IS DISTINCT FROM THE OTHER PARTS OF THE MIND.

                           SUTRA 6 ❤

                              TATRA-DHYANA-JAM ANASAYAM

                          THERE, WHAT IS BORN OF MEDITATION HAS NO CONDITIONING RESIDUE.

                     SUTRA 7 ❤

                           KARMA-ASUKLA-AKRSNAM-YOGINAS TRIVIDHAM ITARESAM

                        THEREFORE, THE ACTION OF A YOGI IS NEITHER WHITE NOR BLACK (NO EXTREME, BUT IS BALANCED). THE ACTION OF NON-YOGIS IS THREE-FOLD, CONDITIONED BY THE THREE GUNAS- SATTVA, RAJAS AND TAMAS.

                       SUTRA 8 ❤

                       TATAS TAD-VIPAKA-ANUGUNANAM EVA ABHIVYAKTIR

                       VASANANAM

                        THEREFORE, THE MANIFESTATION OF PATTERNS THAT HABITUALLY OCCUR ARE CAUSED BY FRUITION OF PAST IMPRESSIONS.

                     SUTRA 9 ❤

                        JATI-DESA-KALA-VYAVAHITANAM APY ANANTARYAM-

                        SMRTI- SAMSKARAYOR EKA EKARUPATVAT

                            SINCE MEMORY IS THE ROOT OF SAMSKARAS (PAST REMEMBRANCE AND THEIR EFFECTS ON LIFE), THEY ARE OF ONE FROM. THEREFORE, BIRTHS, PLACES AND TIMES ARE CONCEALED, BUT MANIFEST AS SAMSKARAS.

                      SUTRA 10 ❤

                              TASAM ANADITVAM CA ASISO NITYATVAT

                        THERE IS NO BEGINNING OF THESE MEMORIES (THE BEGINNING CANNOT BE FOUND) DUE TO THE ETERNAL CONTINUITY OF DESIRE.

                     SUTRA 11 ❤

                    HETU-PHALA-ASRAYA-ALAMBANAH SAMGRHITATVAT

                    ESAM ABHAVE TAD ABHAVAH

                    THESE SAMSKARAS ARE HELD TOGETHER BY CAUSES, AND THE FRUITS AND CONNECTION BETWEEN THEM CAUSE WHEN THERE IS NO MORE DESIRE. IN THAT STTE THE SAMSKARAS ALSO CEASE.

WHAT IS THE MEANING OF OUR THOUGHTS (THE YOGA)

                                    WHAT IS THE LANGUAGE OF 

                                        OF OUR LIFE

               SUTRA 16 👇

 

               PARINAMA-TRAYA-SAMYAMAD-ATITA-ANAGATA JNANAM

                    FROM SAMYANA OR A UNIFED VIEW OF THESE THREE STATES OF ARISING, RESTING AND IN-BETWEEN, THE KNOWLEDGE OF WHAT THE PAST STATE WAS AND WHAT THE FUTURE IS GOING TO BE ARISES.

                  WITH AN INTIMATE KNOWLEDGE OF THE MIND AT REST, THE MIND THAT IS ACTIVE AND THE IN-BETWEEN STAGE, ONE IS ABLE TO UNDERTAND ITS PAST INFLUENCES AND WHAT THE RESULTS WILL BE IN THE FUTURE.

                   SUTRA 17 👇

                     SABDA-ARTHA-PRATYAYANAM ITARA-ITARE ADHYASAT

                     SAMSKARAS TAT-PRAVIBHAGA-SAMYAMAT SARVA -BHUTA-

                     RUTA-JNANAM

          

                      SUTRA 18👇

                  SAMKARA-SAKSAT KARANAT PURVA-JATI-JNANAM SAMSKARA

                  FROM PERCEIVING THE SAMSKARAS, ONE'S ATTITUDES AND TENDENCIES, ONE CAN COME TO AN UNDERSTANDING OF PREVIOUS BIRTHS.

                    FOR EXAMPLE, WHEN A CHILD BEHAVES TOTALLY OPPOSITE TO HIS PARENT'S BEHAVIOUR OR UPBRINGING, ONE BEGINS TO UNDERSTAND THAT THESE ARE ASPECTS OF PAST BIRTHS. PRAHLADA BORN TO HIRANYAKASHIPU IS A CASE IN POINT.

                   SUTRA 19 👇

                      PRATYAYASYA PARA - CITTA- JNANAM

                  FROM THE CAPACITY TO SEE CLEARLY THAT COMES FROM SAMYANA, ONE SEES OTHER'S INTENTIONS AND THERE IS THE KNOWLEDGE OF THE OTHER'S MIND.

                   SUTRA 20 👇

                NA CA TAT SALAMBANAM TASYA AVISAYI BHUTATVAT

                    BUT THIS IS NOT WITHOUT BASIS, FOR NO CONDITIONS APPLIES TO THE PHYSICAL ELEMENTS.

                   WHAT IT COULD MEAN IS THAT ALL THIS IS ON THE SUBJECTIVE LEVEL AND DOES NOT APPLY TO THE PHYSICAL WORLD OF ELEMENTS. OF ALL OF PATANJALI'S SUTRAS, THIS IS ONE OF THE MOST DIFFICULT SUTRAS TO TRANSLATE.

                     SUTRA 21 👇

                    KAYA-RUPA- SAMYAMAT, TAD-GRAHYA-SAKTI-STAMBHE 

                    CAKSUH PRAKASA ASAMPRAYOGE ANTARDHANAM

                   FROM SAMYANA - CONCENTRATION OR DHARANA - COMES THE CAPACITY TO PREVENT THE LIGHT RAYS FALLING ON THE FORM OF THE BODY FROM BEING REFLECTED IN THE EYE OF THE BEHOLDER AND HENCE, THE FORM IS CONCEALED.

                  

                 THIS REQUIRES A DETAILED COMMENTARY.

                THE POPULAR INTERPRETATION OF THIS SUTRA IS, THE YOGI, WHO HAS LEARNT HOW LIGHT IS REFLECTED OFF THE BODY, SEES THE LIGHT IN THE EYE OF ANOTHER HUMAN BEING WITHIN THE YOGI'S VISION. AN ACCOMPLISHED YOGI CAN STOP THE LIGHT FROM BEING REFLECTED AND THUS BECOME INVISIBLE.

               LIGHT RAYS CANNOT ACTUALLY BE CONTROLLED BY THE YOGI, BUT THE CELLS ON THE SURFACE OF THE BODY CAN BE MADE TO ABSORB ALL THE LIGHT RAYS, AND IN THE ABSENSE OF REFLECTION, THE EYES OF OTHERS CANNOT PERCEIVE THE BODY.

               IN PRACTICAL TERMS, EVEN IF ONE REMAINS STILL AND WEARS CLOTHES WHICH ARE DIFFERENT FROM ONE'S USUAL DRESS, AND THEREFORE UNIDENTIFIABLE  BY KNOWN PEOPLE, IT'S OFTEN QUITE POSSIBLE TO REMAIN INVISIBLE. REMAINING TOTALLY STILL, THOUGH, IS NOT SO EASY.

                 THEN THERE IS ALSO THE FACT THAT IN HYPNOSIS, THE SUBJECT DOES NOT SEE WHAT HE OR SHE IS TOLD DOES NOT EXIST, EVEN THOUGH THE OBJECT IS RIGHT IN FRONT OF THE EYE. IN SUCH A CASE, THE BRAIN DOESN'T REGISTER ITS EXISTENCE.

                 SUTRA 22 👇

                    

                SOPA- KRAMAM NIRUPAKRAMAM CA KARMAN TAD SAMYAMAT

                APARA- NTA-JNANAM ARISTEBHYOVA

                 FROM SAMYAMA ON ACTION OR KARMA SET IN MOTION AND FROM OBSERVING PHENOMENA THAT IS CONSIDERED UNNATURAL, THERE COMES THE KNOWLEDGE OF APPROACHING DEATH.

                   THIS MEANS CONTEMPLATING ON ACTIONS, WHETHER PERFORMED OR NOT, THE YOGI GETS A FAIRLY CLEAR IDEA OF HOW FAR DEATH IS FROM HIM. TRADITIONAL TEXTS ALSO DESCRIBE THE VARIOUS OMENS, INTERNAL AND EXTERNAL, THAT OCCUR, AND BY CONTEMPLATING ON THIS, A YOGI KNOWS WHEN DEATH IS NEAR.

                 AN EXAMPLE IS THE RHYTHM OF ONE'S BREATH.

                                                                      ❤