YOGA SUTRA

CLASS 1:

philospohy or darhsnam.
what is darshana? it has 2 meanings.
philosophy and darshana has the same menaing.
one menaing is that drushyate iti darshanam. it has a def end. it has an end which
is analysed and has arrived at it.how it has analysed in keeping with what all that
may vary but it has a definite conslusion. it has arrived at a conclusion.
and then 2. drushyate anena iti darshanam. what takes u to that end or conclusion.
this is also the menaing.
what takes u to an end and what end it has is called darshanam.now how does it lead
u to that end. suppose
mathematics a book is there and u know its subjmatter. so too here also each
philosophical text also has got its own subjmatter and content. we divide them into
6 topics. based on these 6 topics we arrive at their differences and their
conclusion as well as the means of what takes u to that conclusion etc.
so a darshana or a philosophy should talk of these 6 things.
1. moksha swaroopam- what is the nature of freedom or moksha.some ppl talk of
heaven as moksha or death as moksha or jnanam is moksha.some say it is a
fullfillment etc there are diff contentions made by each philosophy.
2.bandha swaroopam - ok then what is samsara what is that which is binding. what
binds us. body or mind or what binds has to be known for us to know from what i
have to be released from and get moksha. and then moksha karanam and bandha
karanam. cause or bondage and cause of moksha also has to be told . some ppl say
pap and punya some ppl say ign is the cause and each one say one one thing.
3.jiva lakshnam - who is a jiva. what is an individual.who am i?
4.jagat swaroopam
5.isvara swaroopam - who is god. is there god or not. all this.
6. the relationship between these 3.
all these are to be spoken by a text inorderr to ascertain a darshana. and now we
have 12 basic darshanas of which 6 astika and 6 nastika darshanas. based on whether
they accept the vedas a means or source, it is divided into astika and nastika
darshanas.

now we just will see only the 6 astika darshanas. which accepts the veda as a
source.
most of them are just in books now and nothing is followed.
(elaborate a bit each one)
Sankhya Sutras of Kapila. only in books. noone follows now.

Yoga Sutras of Patanjali. similar to sankhya with minor variations.

Nyaya Sutras of Gautama.

Vaisheshika Sutras of Kannada. now jnaya and vaissika both are one and not many
follow it.

poorva Mimamsa Sutras of Jaimini

uttara meemasa, Brahma Sutras (also called Vedanta Sutras) of Badrayana. upansads
are the basis all upanisads are uttra meemasa callaed vedanta.

now in vedanta itself we see divisions also. advaitam dvaitam and visitadvaitam.
alright, now we have to study what?

many of us here are shankara followers or advaitins and we need to be focussing on

vysacharyas texts rather than on PS.why should one study this yogasutras of PS.
this has to be clear.
now we vedantins always have taken commendable and acceptable things from various
darshanas. what doesnot contradict our conclusion that we acept it. and wherever
there is a contradiction we do contradict. like sankhya philosophers talk of crean
in a particular way.they present a model of it keeping the 3 gunas sattva rajas and
tamas. that lord krishna borrows in the gita and uses it.it doensot contradict our
concusion. and so we borrow it. now they also talk of many atmas we dont accept it.

so whatever and wherever right things are presented we do take it . we may not
accept their final conclusion but still we do accept it.

ok now YS talks abt various means called yoga sadhana and has also made various
conclsuions also.patanjali has also deviced beautifully sadhanas and infact he has
divided the whole yoga into 8 steps or 8 limbs called asta anga yoga.
the conclusion YSastra makes is atma is many and it is based on dualistic approach
etc . all these conclusions also are there in Yoga sastra. now we will in these
sessions see the first one sadhanas mainly.

ok now to first understand patanjali maharishi, 5000 years before may be he has
deviced a mechanism or some practices to make our mind healthy or to deal with our
mind.
now he has written 3 texts and 2 of them is not much used and one is def followed
even now.

we have a mind and we need this mind to be used for almost all things. vednata even
to study it and comprehend it we need a mind. therefore patanjali is a specialist
on this and he deals with the mind and tells us on how to deal with this mind
inorder for us to arrive at the final conclusion of what vedanta says or the upa
says. even to disown the mind it has to be done by the mind and so YS becomes an
imp component dealing esp the sadhanas needed to keep the mind fit. after the mind
has been qualified vedanta will appeal and it will sink. so yoga sutra is one work
of him for the mind.

next one is mahabashyam of paniniam gramamr. it is needed to strenthen our words

and what we speak. most times we speak things and we say that i did not mean it. if
u dont mean why should u speak. that shows the immaturity or the looseness of our
speech. patajali rishi is infact making our speech better words better by giving us
this panian mahabashya and then finally he has done the ayurveda satra to keep our
body healthy.
so body mind and senses all of them are dealt by him.
yogena cittasa padena vaachaam a sloka is also there.

now siddhi is also talked abt by yogis. these siddhis are all obstacles to moksha.
he whimself will say that. we will see all the rleevant sections what is needed for
us alone in these rapid 40 sessions.

ok ayurveda is not avialble even now as diseases vary from time to time. so we
need sudhi at 3 levels. body needs health, so ayurveda sastra he gave. and vaak
sudhi, then strentgh is needed at words and SO also. any shantipata also talks of
it. all our relations get spoiled becos of words. ppl will always take what u ahve
said and not what u intend or wht u have in mind. u may have something in mind but
then communicate soemthing else thro words. so relationships go away and tehrefore
pada sastarm or gramar was given. not grammar but a comemntary to that gramamr was
done by him named as mahabashyam.not many study this also. becos various
commentaries have come as well.it is there but not read.
finally it is YSastram. for mind.manas sudhi.
thus he gave 3 sastras for 3 sudhis. a great thinker a great rishi. we will perform
namaskara first to him thro a prayer.
chant...yogena...
Verse 1 :
Yogena Chittasya Padena Vacha
~
Meaning :
I praise sage Patanjali who gave us the science of yoga to purify our mind. And who
gave us grammar and vocabulary to use the words and express ourselves with
perfection.

Verse 2 :
Malam Sharirasya Cha Vaidya Kena
~
Meaning :
He gave us the gift of medicine i.e. Ayurveda so that we remove the impurities of
the body

erse 3 :
Yopakarotham Pravaram Muninam
yaha apaakarot
~
Meaning :
to the sage who gave us all these gifts one who is highest among the sages unto
him.

Patanjalim Pranjalithah aanatosmi

~
Meaning :
I bow down with folded hands in reverence of Lord Patanjali.

this sloka is there.

ok now we are going to see cittasya yogena.

ok first we need to know the mind. abt the mind. otehrwise we can not handle the
mind. now what is this mind. tght..
now u may think i know my mind, and u donot have to talk abt my mind swamiji. but
really speaking we donot know our mind.
the reason behind it is we have always used the mind to see otehrs or to see the
world. we never had used our mind to see our own mind. have we done it. no. it is a
person wearing a glasses said i see an object in front of me. the first thing that
i see is a laptop in frnt of me. but he has taken his glasses for granted and so he
says that i see a laptop first. but the first thing he really sees are the glasses.
that he fails to recognise.
becos eyes have become one with the glasses. so too i and the mind have become one.
therefore i have never had time or tght of noticing or watching my mind as i when u
say u have identified with the mind already taking it for granted. so the stains of
our mind the impurities of our mind we dont see.

u ask someone else what are my defects ur wife will give u a long list. so dhyanams
first step is a practise to see our own mind.when u are alone and watch ur mind u
will see that lots of unknown things surface out. i have have told something out of
jealously or anger but i failed to recognise and accept it. we will aleays argue
with reasons. so how our mind is connected to our life is imp and that is what this
tecahing gives us.
now when u see many sastras have disappeared becos of change in envi or lifestyles.
but when u look at the sastra dealing with the mind it has sustained ages showing
that human behaviour and human mind has not changed for ages. it is just a simple
statement to say that our forefatehrs had a greater mind and thinking. no they also
had been experiecing the same kind of mind that we have today. all anger jealosy
etc were there with them also. we see that duryodhana and we see that ravana we see
that even now. ppl say mordernity has taken off the thinking. no. mind is the same.
so that is why sastra is also survived.teherfore this text is going to intrroduce
our mind to us. menaing we have not understood our mind and this text will help us
discover our mind. and how to make use of iut. now first thing one has to know is
mind is an instrument which is caleld karanam.
it is an instrument. what is an imnstrument. to come to class i need a laptop an
indtrument. so an instrument , and instrument for what. karanam is instrument and
instrument for knowledge. so pramaa karanam it is an isntrument of knowledge.
mind is a instru of knowledge and that instrument itself is divided into 2 types.
1.saamaanya karanam.2.vishesha karanam.

ok when u see something eyes play a predominant role and ears play a predominant
role while hearing and so too touch etc.
ok but if the mind doesnot back up the senses then hearing seeing etc doesnot take
place. which means mind is the saamanya karanam which is a common instrument behind
every sense organ. behind every cognition every exp.so mind helps us in gathering
knowledge thro the senses. so saamanya karanam. for all thes e5 so to operate in
gatehring knowledge we need mind.
ok soemtimes we have some data and we analyse things and logicaly arrive at it also
for hich mind is also an instrument helpful in it. only whe the instrument is in
good condn then alone we can get a right result.
so instrument needs to be perfect for any benefit to be gained. now to get
knowledge we need the mind and if this mind is defective then we cannot gatehr
information or knowledge properly.so if the instrment is defective instead of right
know we will gather wrong knowledge. vipareethajnanam.
data may be wrong sometimes to arrive at a wrong conclusion.
but we also arrive at right knowledge when the instrument of knowledge is
defective. so mind needs to a nondefective wonderful instrument first to accomplish
the benefit of its function. thus mind needs to be mainted and needs sudhi always.
murphys law if u dont maintain it will go bad. naturally it will go waste or get
ruined.so how to maintain this instrument patanjali is going to say that here.how
to use it etc he will say. so mind being an instrument it can be purified and
maintained well. that is said in sutras.
next point we have to know is that the mind
is also a kartha. a doer. pen is alwys an instrument of ewriting and it doesnot do
anything of its own. it has to be always used by someone.but mind has diff
personality. it is the doer also.
mind is the kartha. knower doer it is.
ok. since the mind is the kartha it has several advantages and disadvanatges as
well. while we eat doctor says eat only a handfull. we are clear. and we know it.
but when the time comes sidedishes are gud panenr etc and we end up eating more.
who did this job involuntarily it was the mind. becos it is not an instrument
alone. it is also the doer. it has the vijananamaya kosa also under its control,
takes a decisiona nd does the job of eating. so it has a freedom to do things.
choose things also.
like horses when it has faield to serve as an instrument to take u to a place and
starts functioning by itself it ends up going wherever it wishes to go. so too is
this mind.
this has to be understood also by us. and if we are alert and watchful under the
instrns of yogasutra kara we are saved.
kartha itself is sattvika kartha rajasika and tamasika kartha.
mind has to converted from tamasic and rajasic doer to a sattvik doer. so ur papa
puynya is also determined by this mind alone.
type of mind also.

3. now the third thing is mind is also boktha. it is the expcer of things , expcer
of actions also.who? mind is the expcer.
ok suppsoe u use foul language to someone that is mind being a kartha and then the
otehr person also retaliates by using worser language , who expces it. the same
mind.
so bhurt and guilts both are to the mind alone. therefore now whatever expcerices
the world brings in to us, happy or sad, gud or bad right or wrong all of them how
do we take it depends on our mind. so all our sukha and dukha based on the
experiences are experienced by the mind alone. so whatever the world brings us
depending on how our mind is decides the exp as sukha or dukha.
so everything is mind.therefore bandha kaaranam is mind alone.

so bandha karanam is mind keeping the 3 things said. becos it is a karnam

(instrument) kartha and boktha also.when there is a defect in any of these then it
influences ur life bringing in anartham meaning dukham. sorrow. so sattvikakartha
sattvika boktha and a perfect instrument is needed. therefore mind is bandha
karnam.
------------------------------------------------
ok now since bandha karanam is mind now what dshould we do. some ppl say YS says
that mind has to be destroyed.
just destroy the mind. vedanta walks into say and our rishis vyasacharya etc says
that what happens to be the bandha karanam happens to be moksha karanam also. the
cause for moksha also is mind. whichevr is the cause for bondage that alone is the
cause for freedom as well. it is the mind alone.

all this time we talked negatively now positvely we speak. that very same
instrument alone called as mind is the cause for moksha.so Yoga satra converts the
mind which is cause of bondage to cause of moksha.

end of 1
------------------------------------
patanjalis various texts we saw and then we saw abt the yoga sastras prayojanam.
the neccessity to read this text also we saw.then now,

this yoga saastra has philosophy and sadhana in it. the yoga sastras philosophy we
donot accept. becos world is satyam, dv it talks abt, jatma is diff and patma is
diff all this are contrary to adv. even then this text talks of various sadhanas
and those sadhanas are beautiful and that alone we will specialise here in these
sessions.from that sadhanas we will get some imp msg.
197 sutras are there in this text with 4 chapters.
1. samadhi paadam, paadam means a secn.
2. sadhana paadam, paadam means a secn
3.vibhiuti paadam
4. kaivalya paadam. and of these 4, first 2 paadas are very imp and so importance
is given to only these 2 chaprers and 3 rd chapter doensot have much of info and so
even many commentarors have refrained or have not commented on the last 2 chapters.
in 3rd chapter it talks abt various siddhis. and interestingly patanjali himself
says that these siddhis are all an obstacle for moksha.
dama sama pranayama etc will all give u siddhis.
walking in water, fire doesnot affect this person etc are all siddhis mentioned.in
ch 4 kaivalya paadam what is the phalam is said there.
ok i will go in order from ch 1.
we will go as per sutras in order.

chapter 1 and 2 is imp for us. our mind is karanam, and so we have seen mind is
karanam kartha and boktha. and so mind is cause of bondage and moksha. so if moksha
is what is sought the mind alone has to be understood.

what is a sutra?

अल्पाक्षरम् असन्दिग्धम् सारवत् विश्वतो मुखम् ।

अस्तोभम् अनवद्यम् च सूत्र: सूत्रविदो विदु: ॥
alpAkSharam asandigdham sAravat vishvato mukham |
astobham anavadyam cha sUtra: sUtravido vidu: ||

Source: vaayu puraaNa (anytime before 500 BC)

alpAksharam - Concise, that is it should be spoken in a capsule form.it cannot be

long like US telephonic calls.
asandigdham - Must be unambiguous.without any doubt ie unambiguous. since it is
sutra vakyam it should not be unclear. it has to communicate. when spoken it should
not create any doubts as well. then,
sAravat - meaningful, ie should not contain gibberish.what is said has to be
meaningful.
some ppl speak for hours while teaching but what has he said nothing. no saaram. he
might have entertained but not given a meaningful talk.
vishvatomukham - Properly applicable. ok the sutra should give teh room to
interpret in diff manners. that is vishvatomukham.
astobham - devoid of 'stobha' (kind of fillers in Vedic chanting) like hA hU. no
word or letetr which is meaningless should it have. no letters for filelrs or words
for filelrs should be there.
anavadyam - irrefutable (na avadyam - that which has no defects in what it
says. ).what is said should not be refuted by anyone as the subj that is spoken
is flawless.
earlier it was w/o mistakes in words and now in menaing of the sutra should not
have any mistakes as well.

everything was written in sutra form. all sastras have sutras, patanjali 5000 years
ago has done this work in sutra form.

now.

What is Yoga? (1.1-1.4)

1. atha yoganushasanam
Now yogasutra is being started. he keeps this sutra has an intro to this grantha
itself.
so the word atha can be aarambartha or mangalarthascha.
atha means is begun. it is started. now u see vishwathomukham in word atha itself.
i said vishwathomukham means it should be subj to diff interpreattions but the
first interpretation should not contradict the other interpretations. so the second
menaing here for atha is mangalarthah. subham. om all these words are words of
auscpiciousness.
ok how do u say a sound indicates mangalam. nadaswara sabdha is there whe u hear
it u dpont think someone has died. it is meant for mangalam. like that atha sabdha
is indication of isvara and so auspicious beginning. and therefore it has 2
menaings. mangalama nd beginning both meanings are there. now to undertake any
beginning we need a prayer and w/o a prayer the work itself will be discarded and
to overcome that defect of not having a prayer this word fullfills the prayer
indicating atha. a prayer is meant for auspiciousness and this wird has done it.
now lets move to next word.

yoga-anu-shaasanam.
yagah means abt yoga, shaasanam means expln or an upadesah.
yogasahasanam means a desrpn of yoga is being started. ok what is yoga? that will
be in sutra 2.thus the subject of yoga is being started.
now we have anu, ok if u ask the question from where did patanjali receive this
knowledge?
he can say it is my intellect and m discovery he can claim it. now anu means what?
parampara aagatam. what has come abt from lord himslef thro a parampara i am just
compiling it now and giving. infact commentator writes hairanyagarbha sastram
anusruthya, in keepoing with what hgarbha has given i am writing it he says.
meaning it has a sampradaya and a parampara.
so he is just a link inbetween the tradition he says. so for those who are looking
for kaivalya i am starting this yoga sutras he says.

now when u manufacture a car - it needs a service centre also. all manuals and
spare parts are also to be provided by the same company itself.
now bhagavan has created this body and mind for us. now this mind needs a service
station also. that is also given by isvara himself. that is called paramapara
jnanam.
that is called anu here. so anu has so much in it u see. this is caleld sutram.this
is the first sutra an entrance to this text. now in the first sutra itself will
give u the subj matter etc here.yoga is the subj matter. so the subj matter tells u
if u wish to study it or not.
so yoga is all abt mind. how to master the mind that alone is the subj matter and
nothing else.
so visaha is being already said. ypga is the subj matter. now u will ask what is
that yoga. and what is the benefit of this yoga. making the mind sattvik. mastery
is nothing but sattvik mind.
ok next sutra now.

2.
yogashchittavrittinirodhah.

Yoga is restraining the mind-stuff (Chitta) from

taking various forms (Vrttis)

this is one of the most imp sutras defining yoga here.

this is the first sutra on upadesa. the first sutra only said i am going to do
upadesa. now alone upadesa is being done. yoga is cittavrittinirodah.
here 3 words are there. cittam means mind. vritti means tghts. the tghts born in
the mind is the cittavritti. and nirodhah. nirodah is a confusing word.
ok what is the right mening. it is mastery. it means mastery or channelising it.
so the tghs of the mind has got to be masterd. yoga means the mastery of the mind.
here it means to put in normal condition. ok what is yoga? we all know the word
yoga.
atleats heard it. yogam means luck also sometimes. it is a word used by everhyone.
even in calender indian calender there is yogam. and there are 3 meanings for the
word yogam.
luck is not a meaning. it is used in wordly parlance. now what are the 3 meanings.
yogah - saadhanam. this is the frist menaing. karanam, instrument. sadhanam it is.
car bus etc are also called yogam. it is a means. ok now any means we use or
undertake is meant for an end. end is called sadhyam in sanskrit. now this sadhyam
is also called yogah.
so sadhanam is also yogah and sadhya is also yogah.
food is also yoga and hunger gets eradicated that sadhyam is also yogah we can call
it. now any sadhana by itself cannot give u any result. i have a car and it can
take me to destinations . so i know this and i get into the car and sit down do
nothing. will it take me anywhere ?
no. mere sitting or mere sadhana cannot give any result. so instrument by itseklf
cannot do anything. it cannot give u a resu;lt or take u to sadhyam.
food not consumed doesnot end my hunger. so between the sadhanam and sadhyam there
is a process or an action involved. what links sadhanam and sadhyam is called
karma. that karma is also called as yogah. so karma means an action. but if the
karma links sadhanam and sadhyam then that is called yogah here. so between the end
kaivalyam and means there is a practise involved. that practise is also called
yogah. practyise is in the form of karma. so practise is a right word it is also
called yogah.
so sadhanam, sadhyam and practise all are menaings of yogah.
so yoga-asana, is there which makes u accomplish various things. each asana has a
purpose. leg strentghing or expansion has a sep asana. like that each asana has its
own purpose.
so the very asana here becomes sadhanam. sirasa asnaa padmasana etc are all
sadhanam and what u get is health aaryogyam sadhyam. that is yogah and then we have
to practise the asana also. so practise is also yoga here. thus sadhanam karma and
sadhyam all are called yogah.
now of these 3 meanings what is yoga here in the sutra.
now in this sutra, sutra no 2 yogah means lakshyam or sadhyam. he has expressed the
word yogah in this sense.
later he will use yoga in the sense of practise also. but he will call it as
abhaysa practise.
and sadhanam also is yogha he will later talk abt it. now here it means sadhyam.
so the meaning here is yogas lakshya is what mastery of mind. or regulating the
mind in a particular way is called yogah.
that is sadhyam. so cittavrittinirodah is yogah. the primary msg here is mastery of
mind or regulation of mind in a particular way. when u accomplish that mindset it
is yogah. u have accomplished yogah. so he has already told u what is to be
accomplished in sutra no 2.
ok. now what does it mean. we have not mastered our mind or nor regualted it
properly. that is why such works are written. all the tghts which destroy us alone
is entertained by us and so this sastra shows how to make this mind regulated to
serve us better and serve us for moksha. that is being said here.

now cittavritti nirodhah has other menaings also.

sadasiva brahmendra was a great saint His initial name was Sivaramakrishna. He was
married at the age of 17. Sadasiva lived in Kumbakonam, in Tamil Nadu in the 17th
to 18th century. He went to learn vedas and other various subjects in Sanskrit in
Thiruvisanallur. His contemporaries such as Sridhara Ayyavaal and Sri Bhagvan Nama
Bodendral of Kanchi Kamakoti Peetam lived in the nearby areas at that time.he was a
great avadhoota and was most revered saints of our tradition he has written a
vritti , a commentray in brief on YS. he has written an explanation in keeping with
vedic teaching also. it is lucid and a brillaiat commentary.
-----------------------------------------------------------------------------------
----------------------------------------
now he says, nirodah is the word there in sutra he says. rajas- tamovrittyoho
nirodah yogah.
now nirodah means the elimination of rajas and tamasic tghts. so those gunas of
rajas and tamas is ones which destroy us. if it is in excess it doesnot make us see
our nature. and therefore he says rajas-tamovrittyoho, the tghts which come of rajo
guna and tghts coming out of tamoguna are eliminated or removed or atleast
minimised and then making one entertain tghts coming of sattva guna is
cittavrittinirodah. it has a intense meaning. all tghts such as jealousy anger
desires etc are all rajoguna vrittis. from tamas ignorance laziness etc are all
tamsic in nature.
and thus converting the mind sattvik is what is to be accomplished here.
sattvik mind meaning which is calm quiet knowledgable etc are all sattvik natures.
so being sattvik is what is said by him. he is a great liberated soul and he has
given this meaning. ok now yogah and nirodah is over. now what are all the other
meanings given by other ppl for this nirodah.
one meaning they give is nasah. destrn. destroy tghts. or drying up of tghts.
yoga is for eradication and elimination of mind. now can u destroy the mind? no.
it is isvara sristi and also once u destroy it even if u say so we see the very
destrn of tght is also a tght. absence of tght is also a tght alone. therfore u
cant destroy tghts. all this we will see more in detail in course.
rest in next class.
------------------end of 2----------------------------------------

we saw atha yogaanushaasanam now is started the topic of yoga and then we saw what
is yoga. we saw it has cittavrittiyogah. ok for this we saw that conversion of
rajasic and ytmasic tghts into a sattvik one. nirodah is channelising or mastering.
and yogah also we saw sadhana sadhayam and practise of which we saw sadhyam is the
meaning here. so to master this mind we need to eradicate rajasic and tamasic
tghts. that normalisation is what nirodah means.
and now, we were looking at nirodah meant by many others.
we have to do this inorder to know that the other meanings are not right and hence
to be discarded.

it doesnot mean nasah. we dont have to destroy tghts nor can destroy it. mind never
is destroyed as marana happens to only sthula sariram. and then some people take it
as control of mind. 2. control is also not the meaning. 3. suppression is also not
the meaning.
u cant suppress it and if u do so that will again surface back. so suppression is
not right as it comes back. so nirodah doesnot mean any of these and then it means
mastery.
or conversion into sattvik tghts.
ok this is yoga.

there is anotehr commentator he says, cittam as mind has 5 states of mind. these
are all paribasha. these words are used within yogasutra and may have diff meanings
outside the yogasutra, so such words are called paribasha.
the first stage is kshiptam. it means the mind is predominantly in rajoguna , spell
of rajas and go after sense objs. that avastha is called kshiptam. meaning fickle.
some ppl do yoga for siddhis. and so siddhau preethih for doing some miracles or
siddhis they do yogabhyasa and for that kind of ppl it is relevant. and then
moodam. second avastha is moodam.
it is under the spell of tamoguna. like nidraa ignorance etc.
and then vikshiptam. rajas and tamas is also there and sattva is also there. the
person is in sattva but rajas and tamas also afflcit or affect the person from time
to time. this is the 3rd one. and 4th is ekaagram. it means pure sattva.only
sattva. no rajas or tamas in it. and then niruddham. it is nirvikalpasamadhi and it
is shantha swaroopam. the diff between ekagram and nirrudham is in ekagram it is
single pointedness meaning savikalpaka samadhi and the nirrudha is poorna shanti,
meaning nirvikalpaka samadhi. thus our cittam has 5 stages.
these are the 5 stages. and then now connecting to this sutra they say, or the
commentator says that eliminating the first 3 stages of mind and bringing the mind
to the last 2 avsthas is called yogah. so eliminating the first 3 meas which ones:

Kshipta: fickle

Mugdha: infatuated

Vikshipta: distracted

and then bringing it to last 2 means what?

Ekagra: single pointed

Nirudha: completely stopped functioning

this is called yogah.

now we may have a doubt. what is savikalpa and nirvikalpa? we will see that later.
now this YS has lot of commentaries. sadhasivabrahmendra comm is primarily kept in
mind and then there is one more vyasa commentary with vachaspati mishra foot notes.

ok what is the diff in commentaries when an advaitin writes or talks abt savikalpa
and nirvikalpa he gives a diff meaning to what the dvaitin yoga person gives. so
that diff makes it huge diff and we shall see that later.

now come to 3.
3.
tada drashtuh svaroope avasthanam

At that time (the time of concentration) the seer (the

Purasa) rests in his own (unmodified) state.

4 words are there. ok. in the 2nd sutra we saw yogameans mastery of mind or
converting it into sattvika mind. now here in this sutra it is said, suppose if one
happens to acheive nirodha, menaing if one has accomplished yoga as said in prev
sutra, he has mastered it then what is its phalam? what is the benefit u will get
that is said here.

this is mokshasya lakshanam. what is moskha that is siad here. tadaa, at that time,
at that time of accomplishment of nirodha or yoga, when the mind has gained
cittavritta nirodha then is tada, drushtuhu, means the sadhaka's, for the one who
has accomplished the nirodha for him, swaroope, swachaitnye, in his swaroopam he
abides. avasthanam. avasthanam means abides.

at that time the seer (the purusa) rests in his own nature.
he is able to stay in his swaroopam at that time. this is moksha lakshanam.
atmani eva atmana tushtah that is said here. being satisfied with himself.ok
everyone is in himself or herself alone. but how are they? complaining on their
limitations etc. so abiding in oneself means staying in onesels remaining in
oneself as they are. which means they are completely satisfies with himself or
herself.
that is the accomplishement of the person here called as yogi. drustuhu means seer,
seer means the one who accomplishes it is called drustuhu.
that is called moskha. ok what is samsara then? when we dont abide in myself it is
called samsara. not being myself is samsara and being myself is moksha.
ok when yoga is accomplished by a person then he abides in himself. this is the
ultimate benefit. now lets see a bit more.

yoga abhyasa gives the mind total calmness and alertness. when the mind is calm
and alert the mind gets vairagyam.what is vairagyam is going to be said beautifully
later in this chapter itself we will see there. but vairagyam means a dispassion of
mind. take it now.
so vairagyam comes. now vairagyam backed up by viveka will be there.
ok when he says nirodha has taken place it means yoga accomplished means viveka and
vairagya etc all of them are already accomplished by this person. w/o which nirodah
cannot be accomplished. one cannot think of nirodah w/o any vairagyam or vieka.
so it is all unsaid but understood that all these such as viveka vairgya is also
accomplished by this mind. mental peace w/o vairagyam is just temp. desires keep
changing.
one thing u may desire and the mind gets out of it temp which u may think vairgaya
has come but then the mind goes after yet another thing. so viveka and vairaga the
mind should have accomplished totally means it doesnot come and go it is absolutely
there in the person.
ok then when a person has accomplished viveka and vaigya etc he will def get himslf
involved in spirutual journey. jnana sadhana he will take to def.there is no doubt
in it.
when this vairagya is not cultivated to a certain extent and we do vichara then
jnanam wil not take place. so 2 types of ppl get involved in vichara. if one has
the required prerequsties and then come he will get atma jnanam and it is def. no
doubt in it. but if a person does not have any prerequsite then he is on an egotrip
the phala will not dawn.
so all this we have to add in between sutra 2 and 3.
so the one who has accomplished yoga or nirodha he is an adikari and also has
gained moksha. now that means he has known himself. who am i he has known and
having known himself he abides in himself. swaroope avasthanam. the crystal reamins
a pure crystal without being disturbed. and who abides in himself? drustuhu. the
one who knows. knower. it means. the knowers swaroopa he abides. as knowers swaropa
the knower abides.
the one who has nirodhah has known atma as himself and so he uses the word
drustuhu.
the drustuhu abides in his own nature. ok what is swaroopam is not told by
patanjali.
why becos YS is not for atmatattvam. for the sake of atmatattvam a certain state of
mind is needed, a certain frame of mind is needed, mind has to be mastered and that
mind is the subj here and so he has not discussed what is the swaroopam or what is
atma etc.
he has not said it is satcitananda etc. so we have to supply and understand.
therefore the pratigna was abt mastery of mind and so he has not gone to atma
vichara.
this is called moksha.

ok what do u mean remaining in swaropam. even an ajnani is in atma only. as for

everyone the adistanam is atma. how can u say a yogi or a nirodhah is in atma. when
everyone is in atma how can u say only a person who is a jnani is in atma that has
to be seen now.
so to answer that question we have to understand that abiding in atma means abiding
in atma jnanam. swaroopa avsthanam is there for everyone. but is he abiding with
atma janam or is he abiding with complaints abt atma. so that makes the diff.
so swaroopam = swaroopa jnanam here.
the mind is in the knowledge of atma. that is the meaning. everything abides or
has its being in atma only. so being in atma means being in atma jnanam.
when i get nirodah this abidence in atmajnanam will take place. and what he m,eans
is suppose u get jnanam, but even after that jnanam our mind will not stay with
myself. it will seek something else. it will be subj to afflictions such as desire
anger etc. so i loose myself. therefore to remain satisfied with myself i need to
have a mind which is calm quiet or a certain mastery. tha is what is intended here.
the but will remain if mind is not mastered.

ok one more point i will say. knowledge is there but i am not able to stay wih that
knowledge.i cant abide in that knowledge becos mind is not mastered yet. becos the
very knowldge abt atma takes place in the intellect, that knowledge is needed and
it has tp happen first and then this knowledge which takes place in the intellect
can be enabled only through the mind.
so mind has to be mastered for knowledge to be enabled properly.
like what only when the signal strenght is there one can activate the mobile
number.
we need mobile number or signal strength. both we need. first u have to get a
number. and then to activate it or enable it u also need signal. so mind the signal
is needed, that too the strength has to be there enough, signal strength and mental
strenghth is needed for the knowledge in the intellect to enable and flow properly.
this is to be understood.

here u have to know a teacher can teach the knowledge but to live it or abide in it
is diff. so sometimes the tecaher may not have certain qualities and the reveiver
may have more qualities. so understand here teacher can just give u knowledge
alone. abiding in it is a diff deal alltogether.
so in 3 sutras he has given saara. now he explains them in the following sutras.
-----------------------------------------------------------------------------------
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4. vrittisaroopyam itaratra
At other times (other than that of concentration) the
seer is identified with the modifications.
34.17

vrittisaroopyam is one word and then itaratra is one word.

when ones mind has not attained nirodha then what is it? this is samsara lakshana.
prev sutra was moskha lakshanam and now samsara laskhanam.
ok now if one is not in yoga, then he cannot remian in his swaroopam. he will not
have jannam also and even if he gains jnanam he will not abide in it. ok then where
will he abide.

that he says here. samsara swaroopam, he says this for us not to go to it. to get
vairagyam from samsara this sutra is shown. now come to sutra.
vrittisaaroopyam itaratra. itaratra means when yoga is not there, contextual
menaing. other place. it means. here it means when yoga is not there, meaning mind
has not be mastered, and if mind goes in its own way, what will happen? vritti
saaroopyam bhavati.ok that means vritti means tghts, and saaroopyam, he becomes one
with that vritti. saaroopyam means getting one with. one with what? tghts. so when
yogah is not there,unmastered mind will be totally occupied in tghts. he will abide
in tghts rather than in his nature.
so that is called samsara. he is carried away by tghts. when tght arises he
identifies with the tght and goes with it. when tamasic and rajasic tghts come his
personality will also be the same. so with all the 3 tghts sattvik rajasic and
tamasic tghts he gets identified and becomes one with those tghts.
if u argue let it be so. then what will happen is, the tghts arising out of
tamoguna will give u moha and tghts emerging out of rajas will bring him dukha, and
sattvik tghts will bring him sukham. so sukha dukha and moha will be there in the
mind. these experiences will be there for me always.so samsara is sukha dukha moha
mixture. so this will be my lot all the time. sometimes sukha sometimes dukha and
sometimes moha. this is his lot.
here sukha is diff from moksha sukham moksha sukham is shanti or poornam. here it
is expcial sukha. it is a seed for dukha. how? becos when u enjoy something and
then one day u are not able to get it or u dont exp it, now u will start missing
it. so expcal joy or expcal sukha is a seed for dukha. as it brings u dukha when
the obj of sukha is lost. and it also brings to dukha by worrying abt it. so it is
a seed for dukha. suppose u have not at all expced that kind of joy from that
object. then dukha is not there.it will be less atleast. car comforts he had for a
long time and now when he goes in cycle his dukha will be more.
so too laukika sukha is seed for dukha. bhagavan also says so in ch 5.
ये हि संस्पर्शजा भोगा दु:खयोनय एव ते |
आद्यन्तवन्त: कौन्तेय न तेषु रमते बुध: || 22||

so that wordly sukha dikham and moha all these 3 are manisfestion of tghts alone.
and when a person doesnot have yoga then they will be in these vrittis alone. in
these tghts alone. that is being said here.
so itaratra when yoga is not there, jnanam is also not therr vritti saaroopyam he
gets identified and engrossed with tghts.

then tghts are also kshanikam. momemtary. tghts are momentary always. and so when
he identifies with tghts he also becomes momentary. he is unstable. his mind keeps
changing. when he will be angry or when he will laugh we dont know. becos krodha
vritti changess him to a kopi and then sattvika vritti comes he changes. so his
character or personality will be governed by his vrittis alone. so samsari how will
he be? in accordance to his vrittis.
as how vritti comes he will be that way. so what is ur swaroopam now. kshanikam. he
is in this nature. his nature is goverened by vritti and so the nature of vrittis
has become his vrittis now. so kshanikatvam is his nature.

now next swaroopam of vritti is vikaaritvam.

ok if u get one tght as sattivaka vriti sukham and next one is sukham and next
also as sukahm it is ok. momemntary sukam repeadely is also good. but when u
analyse and see our tghts,it is not so. momentary but sukam always. it is good
also. vikaram is tehre. sukham changes to dukhama nd dukha becomes moha. so
kshanikam is vikaaram.
therefore tghts are of this nature. becos i am not able to claim myself and abide
in myself as i am , i have now glided to this vritti , i am in this vritti and it
has become me.
the attributes of vritti has become my atribute. this is samsara.more in next
class.

-------------------end of class 3.-----------------------------

we have discussed 4 sutras. atha yoganushaasanam was what we saw and then he
defined yoga in the next sutra. he said the yoga word means the sadhyam here, and
the lakshya to be gained is what? it eradicates the rajasa and tamasa vrittis and
lead one to sattvika vrittis.
later we saw tastha drusthuhu swaroope avasthanm. when mind is in sattva, and then
when we gain jnanam then the mind will stay in atma was said. then in this 4th
sutra, we saw if suppose one does not accomplish the conversion of a mind into
sattvik mind what happens was talked abt. he said as vrittisaroopyam itaratra, a
desspn of samsara it is.
when yoga is not accomplished, when mind has not be manstered or jnanam also has
not been gained then vritti saaroopyam our tghts will be loaded with sattvik
rajasic and tamasic ones and we will be absorbed in those tghts alone and never can
come to swaroopam.
the afflictions of mind and tghts will become our afflictions and hence we will be
tossed up by thoughts alone. this is called samsara. and so he said the dharma of
the tghts or vrittis will become my dharma and that is samsara.
now when these tghts come what all can happen for that we need to know what are
tghts and where is it based on. so tghts themselves are 3 fold in nature steming
from these 3 fold gunas called sattva guna rajo guna and tamo guna.
then 2. tghts are kshanikam. momentary, it lasts for a small interval. then when i
identify with tghts i also am there for moments and go to next tght.
3. then tghts are changing by nature, vikaaritvam.mood swings etc all becos of
this momentary tghts. one time i am happy sattva vritti and next moment i see i am
tired or sleepy tamasic. so this is me now. hence i also change with tghts.
sukha dukha and moha will by nature depending upon sattva rajas tamas tghts.
this much we saw. now we can goto the 5th sutra.

5.
vrittayah pancha -tayyah klishtaaha aklishtah
There are five classes of modification, painful and not
painful.

now from this sutra he wants to show what are the tghts that needs to be mastered
or taken care of. that he says here. so he says vrittayah = various types of tghts
which are presnt in the mind, plural it is, pancha tayyah, is 5 fold. pancha
avayava visistaah he says. it is 5 fold in nature.

The first thing to be understood: that mind is not something different from the
body, remember. The mind is part of the body. It is the body, but deeply subtle – a
state of body, but very delicate, very refined. You cannot catch it, but through
the body, you can influence it. If you take a drug, if you take LSD or marijuana or
something else, or alcohol, suddenly the mind is affected. The alcohol goes in the
body, not in the mind, but the mind is affected. The mind is the subtlest part of
the body.

The reverse is also true. Influence the mind and the body is affected. That happens
in hypnosis. A person who cannot walk, who says that he has a paralysis, can walk
under hypnosis. You don’t have paralysis, but if under hypnosis it is said that
”Now your body is paralyzed; you cannot walk,” you cannot walk. A paralyzed man can
walk under hypnosis. What is happening? Hypnosis goes into the mind, the suggestion
goes into the mind. Then the body follows.

The first thing to be understood: mind and body are not two. This is one of the
deepest discoveries of Patanjali. Now modern science recognizes it; it is very
recent in the West. Now they say body and mind −total kin this dichotomy is not
right. Now they say it is ”psychosoma”: it is mind−body. These two terms are just
two functions of one phenomenon. One pole is mind, another pole is body....

The body has five organs of activity – five indriyas, five instruments of activity.
The mind has five modifications, five modes of function. Mind and body are one.
Body is divided into five functions; the mind is also divided into five functions.
We will go into each function in detail.

The second thing about this sutra is: THEY CAN BE EITHER A SOURCE OF ANGUISH OR OF
NON-ANGUISH.

These five modifications of the mind, this totality of the mind, can lead you into
deep anguish, in dukkha, in misery. Or, if you rightly use this mind, its
functioning, it can lead you into non-misery. It can lead you at the most into non-
misery.

That word ”non-misery” is very significant. Patanjali doesn’t say that it will lead
you into ananda, in bliss, no. The mind can lead you into misery if you wrongly use
it, if you become a slave to it. If you become the master, the mind can lead you
into non-misery – not into bliss, because bliss is your nature; the mind cannot
lead you to it. But if you are in non-misery, the inner bliss starts flowing. The
bliss is always there inside; it is your intrinsic nature. It is nothing to be
achieved and earned; it is nothing to be reached somewhere. You are born with it;
you have it already; it is already the case. That’s why Patanjali doesn’t say that
the mind can lead you into misery and can lead you into bliss – no! He is very
scientific, very accurate. He will not use even a single word which can give you
any untrue information. He simply says either misery or non-misery.

Buddha also says many times, whenever seekers will come to him – and seekers are
after bliss, so they will ask Buddha, ”How can we reach to the bliss, the ultimate
bliss?” He will say, ”I don’t know. I can show you the path which leads to non-
misery, just the absence of misery. I don’t say anything about the positive bliss,
just the negative. I can show you how to move into the world of non-misery.”
That’s all that methods can do. Once you are in the state of non-misery, the inner
bliss starts flowing. But that doesn’t come from the mind, that comes from your
inner being. So mind has nothing to do with it; the mind cannot create it. If the
mind is in misery then mind becomes a hindrance. If the mind is in non-misery, then
mind becomes an opening. But it is not creative; it is not doing anything.

You open the windows and the rays of the sun enter. By opening the windows you are
not creating the sun. The sun was already there. If it was not there, then just by
opening the windows, rays wouldn’t enter. Your window can become a hindrance –the
sun rays may be outside and the window is closed. The window can hinder or it can
give way. It can become a passage, but it cannot be creative. It cannot create the
rays; the rays are there.

Your mind, if it is in misery, becomes closed. Remember, one of the characteristics

of misery is closedness. Whenever you are in misery, you become closed. Observe-
whenever you feel some anguish, you are closed to the world. Even to your dearest
friend you are closed. Even to your wife, your children, your beloved, you are
closed when you are in misery because misery gives you a shrinking inside. You
shrink. From everywhere you have closed your doors.

That’s why in misery people start thinking of suicide. Suicide means total closure
– no possibility of any communication, no possibility of any door. Even a closed
door is dangerous. Someone can open it, so destroy the door, destroy all
possibilities. Suicide means, ”Now I am going to destroy all possibility of an
opening. Now I am closing myself totally.”

Whenever you are in misery you start thinking of suicide. Whenever you are happy
you cannot think of suicide; you cannot imagine. You cannot even think that ”Why
people commit suicide? Life is such joy, life is such a deep music, why people
destroy life.” It appears impossible. Why, when you are happy, it looks impossible.
Because you are open; life is flowing in you. When you are happy you have a bigger
soul, expansion. When you are unhappy you have a smaller soul, shrunk.

When someone is unhappy, touch him, take his hand into your hand. You will feel
that his hand is dead. Nothing is flowing through it – no love, no warmth. It is
just as cold as if it belonged to a corpse. When someone is happy, touch his hand,
there is communication, energy is flowing. His hand is not just a dead hand, his
hand has become a bridge. Through his hand, something comes to you, communicates,
relates. A warmth flows. He reaches to you. He makes every effort to flow in you
and he allows you also to flow within him.

When two persons are happy, they become one. That’s why in love oneness happens and
lovers start feeling that they are not two. They are two, but they start feeling
they are not two because in love they are so happy that a melting happens. They
melt into each other; they flow into each other.

Boundaries dissolve, definitions are blurred, and they don’t know who is who. At
that moment they become one. When you are happy, you can flow into others and you
can allow others to flow in you: this is what celebration means. When you allow
everybody to flow in and you flow into everybody, you are celebrating life. And
celebration is the greatest prayer, the highest peak of meditation.

In misery you start thinking of committing suicide; in misery, you start thinking
of destruction. In misery, you are just on the opposite pole of celebration. You
blame. You cannot celebrate. You have grudge against everything. Everything is
wrong and you are negative, and you cannot flow, and you cannot relate, and you
cannot allow anybody to flow into you. You have become an island – closed
completely. This is a living death. Life is only when you are open and flowing,
when you are unafraid, fearless, open, vulnerable, celebrating.

Patanjali says mind can do two things. It can create misery. You can use it in such
a way that you can become miserable, and you have used it. You are past masters of
it. There is no need to talk much about it; you know it already. You know the art,
how to create misery. You may not be aware, but that is what you are doing,
continuously. Whatsoever you touch becomes a source of misery. I say whatsoever!

I see poor men. They are miserable, obviously. They are poor; the basic needs of
life are not fulfilled. But then I see rich men, they are also miserable. And they
think, these rich men, they think that wealth leads nowhere. That is not right.
Wealth can lead to celebration, but you don’t have the mind to celebrate. So if you
are poor you are miserable; if you become rich you are more miserable. The moment
you touch the riches, you have destroyed them.

Have you heard the Greek story of the King Midas? Whatsoever he will touch it will
turn into gold. You touch gold, immediately it becomes mud. It is turned into dust,
and then you think that there is nothing in this world, even riches are useless.
They are not. But your mind cannot celebrate, your mind cannot participate in any
non-misery. If you are invited to the heaven, you will not find heaven there, you
will create a hell. As you are, wherever you go you will take your hell with you.

There is one Arabic proverb, that hell and heaven are not geographical places, they
are attitudes. And no one enters heaven or hell; everybody enters with heaven or
hell. Wherever you go you have your hell projection or the heaven projection with
you. You have a projector inside. Immediately you project.

But Patanjali is careful. He says misery or non-misery – positive misery or

negative misery – but not bliss. The mind cannot give you bliss; no one can give.
It is hidden in you, and when the mind is in a non-miserable state that bliss
starts flowing. It is not coming from the mind, it is coming from beyond.

That’s why he says they can be either a source of anguish or of non-anguish. THE
MODIFICATIONS OF THE MIND ARE FIVE.

so all tghts in our mind he categorises into 5 types. what are they? ok whatever
tghts come it falls under only these 5 categories alone. and now first he divides
those 5 in 2 types. later he will again divide these into 5. ok what are the 2
klistaahaa and aklishtaah.
what can create anguish, and what doesnot create angusih or sorrow. klishtaah is
what creates anguish and paid or sorrow. and the oppoiste of it aklishtaah. these
are broad classifications of tghts as sorrow causing and non sorrow causing.
and then he will say now these are 5 types. ok rajasic and tamasic vrittis are
klishtaas and sattvik vrittis are aklishtaas. suppose u have a thing and i dont
have it. when i see it i am happy and i say i dont have it and so i am happy that u
have it. this is sattvika vritti.
suppose jealousy comes in then it is klshtaah. when desires creep in then it is pot
sorrow only.
so klistaroopa and aklishta roopa tghts are 5 fold.
ok we know that some tghts give anguish and some donot. this is know. but which are
those tghts we dont know. not that we dont know we dont think or care to know.
we have been living without thinkinh of it.
now what is to be known. klsihtas or tghts with rajas and tamas has to be reduced
or elimnated and sattvika vrittis have to be entertained so need not eliminate it.
ok now whaen the mind is sattvik and aklishta it is not the end of it we have to
goto vedanta later and understand that as how feeble and unwanted is the klishta
tght, so too is aklishta tght as it is equally a culprit in giving me birth or
death. and if u may ask then should we not be happy? becos vedanta says even
aklishta tght is mithya. as how klishta is mithya and unwanted aklsihta is also the
same. for that we say we need not become happy by tght as we are essentially happy.
my nature is ananda swaroopam. that is what we will see there.
so sattvik tghts are anot eliminated, they are negated and rajasic and tamasic
tghts are to be eliminated. negation by knowldge and elimination by practise.
one is a pure understanding and other is elimination. sattvik tghts also can bind
u. understand.
now when tghts arise in the mind it doesnot just arise and get away. if it arises
and simply go away it is good. we dont have to do anything it will simply go away
we know. yes ofcourse it gets away but before going awy it also does something more
to us. what does it do?
like when u go somewhere they say u leave carbon dating or whatever. like that the
tght leaves a trace. a samskara it leaves in the mind. a vasana also u can say.
like a sound can leave a trace. that is why movie songs we want to hear again. and
so too any tght has the capacity potentially to leave a trace behind. so samsara
will not be there if tght disappers silently or simply. but it doesnot it leaves a
trace and so when i come back seeing an object elsewhere, i have seen it sometime
ago and now the object is not in my visinity but still i think of it. this is
called samskara. so tght cause samskaras and samskaras cause furtehr tghts thus a
tght samskara tght cycle is formed and thereby it keeps u in samsara.
so samksra alone is a tght and tght again is klishtam or aklishtam and that is why
even when u are in cave u carry the whole world with u in ur head and go. thus
sorrow is also a bondage and sukha is also a bondage it can bind u for u wanting
more more more of it and thus samsara is not avoided.
thus the problem is not the person outside really or things outside it is the
thinking inside. becos samskara is generated already by the tranasction or vya.
ok when a person praises u, u leave it there and come but when a person insults u
that u carry it in the mind and dwell. as it has left an impression on u and
thereby hurt guilts etc get u. thus we need to know this only then we will put
forth an effort to eliminate or negate it consciously.
thus tghts arise becos we experience the world and it leaves an impression called
samksra in our minds. ok thus klishta and aklsihat roopa vritti is 5 types.

6. pramannaviparyayavikalpanidrasmritayah

(These are) right knowledge, indiscrimination, verbal

delusion, sleep, and memory.

ok now these 5 are 5 types of tghts arising in our mind.

so pramana vritti. and viparayaya vritti.
vikalpa vrittihi and nidra vrittihi sleep and then smritihi vritti. memory or
samskara it is.
now he has enlisted them. he will describe each one in the folln 5 sutras.

he has named them and now he will describe them.

7.pratyakshanumaana aagamaah pramaanaani

Direct perception, inference, and competent
evidence, are proofs. 23.22 4

the first type of tghts he takes. pramanavritti he will describe .

prataksha anumana pramanaani these 3 are pramanas.
remeber all this read for our mind. to analyse our mind and not others.
pramanas according to YSastra is 3 fold. pramaa karanam pramanam. what gives
knowledge is pramanam. whatever is the instrument for knowledge that is called a
pramanam.
ok pramanavritti means that tght which is born of pramanam is pramanavritti.
if a tght has occured from a source of knowledge then it is called pramana vritti.
it means jnanam. now , if i see an rope with my eyes. if i get rope kniowledge.
that tght comes thro eyes whic is the a pramanam. and so that knowledge is born of
a pratakshya pramanam.
and then he will say later that while i see the rope and if i think it is a snake
then it is viparyaya vritti. so viparyaya doesnot happen becos of pramnam, it is
becos of a mistake some mistake i have understod it wrongly. so mistaken knowledge
is viparyaya and right knowledge is pramana vritti. mistaken knowledge is
misconception. ok whichever instrument give su knowledge and thro that instrument u
gain knowledge then it is called pramana vritti.
right knowledge it should be. ok wat are all those instruments which give right
knowledge.
pramana jenyaa vritti is pramanavritti it should be.
ok what are all pramanas. he says what all are pramanas and we should understand
that if knowledge occurs thro these instruments then it is pramna vritti.
pratakshya anumana aagamaah pramaanaani. knowledge producing instruments are 3
fold. direct perception inference and aagamam is sastram. so 7th sutras talks of
what all instruments gives knowledge and then knowledge born of these instruments
are pramanavritti.

suppsoe if u isuse a pramana or if it is adefective pramana it is viparyaya he will

say.
ok before that vedanta talks of 6 pramanas. pramna vichara is a big vichara.
pratyaksha pramaana means what? when knowledge is gained thro 5 jnana indriyas then
it is called pratyaksha pramanam. so indriya dwarena if it is thro the indriyas
then it is pratakshya.
which indriya thro jnanaindriyas. eyes ears nose tongue and skin. color sound smell
etc.
is perceived.

now anumanam: sometimes certain knowledge has to be infered. it needs a knowledge

first and from that knowledge u derive a concusion or anotehr knowledge. jnana
jenya jnanam is anumanam. first u know it is smoke and fire produces smoke and so u
arrive at fire seeing smoke. so eyes see smoke, and fire is there is due to what?
reasoning. so it is called anumanam. i have a knowledge already whereever there is
smoke there is fire i have this knowledge already.

and so pratkahsa is directly gained new knowledge. but anumana is thro already
gained knowledge.
aagamam is aapata vachanam aagamam. aapata vachanam means the words of yogis.
this defn is given by yoga sastra. they call them yogis as yogis are not supposed
to speak lies. they are called aaptaaha.
so w/o any verification of facts u still gain the knowledge from the words of that
yogi. aapatavachaanam it is. ones upadesa also can give u knowledge. aaptah means
yogis who are true. like sadasiva brahmendra here. and that is called sabdha
pramanam we call it.
here we differ as veda pramanam. aapatavachanam is aapta vachanam. all rishis in
the veda are all the instruments for god alone and so aaptah.
so in YS only 3 is pramnam.
so ones philosophy is based and derived on how many pramanas one has got. there is
a philosopher called charvaka. for them only oe pramana is true. pratyaksha alone.
he doesnot have anumana or even aapta vakyams as he has decided everyone speaks
lies.
so for them pratyaksha alone matetrs. and it is a pramanam for them.
so for them papa and punya doesnot exist. no life after death. and so u can live ur
life howeber u want. so one pramana he has. YS accepts 3.
sabdha is also accepted as knowledge for them. now the problem they will face is
these pramanas can be handled wrongly or the knowledge can also be understood
wrongly.
a person may say one thing and it is right knowledge for him but when it is
understood wrongly or interpretted wrongly then u will end up with diff philosophy.
so pramana vritti = jnanam. knowledge here. right knowledge here.
we have 2 more arthapaati. and upamanam. they donot have it.
arthapatti is after the thing is gone we analyse it. like rain was there last night
i did not see. i see the color of water and discover it as arthapatti.yogis bring
this within anumana itself.
upamanam means example. with example also u can arrive at knowledge that we accept
they dont.
anupalabdhi is also there for us. anupalabdhi means , i am in a room and then come
out of the room. and someone is aksing a question to me in that room is there a
cat. what wil i say. if he asks someone else that person will say no i dont know.
but when he asks me i will say no it is not there. becos its absence was seen by
me. so to show the absence as well we need a pramanam. it is called anupalabdhi. so
when u want to say there is no god u have to go everywhere and see his absence and
then say. otherwise u can say thats all. for u to say its absence u should have
seen the absence. so u can say i dont know or i have not yet realised but u cant
see no god. to show an absence u need to have a pramana and it is called
anupalabdhi pramanam. that anupalabdhi is not used becos u should have seen its
absence.
he doesnot have it in YS these 3.
ok now in this sutra we get whatever instrument gives knowledge and if a tght
happens from it is called pramanavritti.
what are those instruments he also said that as 3 types of instru gives knowledge.
i
50.23
8.viparyayah mithya jnanam atad roopa pratishtam
viparyayo mithyajnanam atadroopapratishtham

now he defines viparyayavritti. it is mithya jnanam. this is not vedanta mithya. it

is wrong knowledge. jnanam means here wrong knowedge. a knowledge which is false or
erronous.
ok what he says is, it is mithya, meaning while operating the pramana becos of some
reason the object outside doesnot correspond to the object in my mind.
vritti vishaya viparayayam. it doesnot tally between vritti and vishaya.
rope i see, and i think or take it as snake. then now in the tght i carry snake.
but really speaking it is a rope. the rope is the locus of the mistake and rope is
the truth. but i take it as snake inside. viparyayam means it is wrong.
now viparayay can occur in pratakshya or anumana or in aapatam also. this is all
viparyaya only.
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Now some definitions which will be helpful later on The definition of viparyaya –
wrong knowledge. Wrong knowledge is a false conception of something not
corresponding to the thing as it is. We all have a big burden of wrong knowledge
because before we encounter a fact we have already prejudiced. You have a
preconception, a prejudiced mind, and this prejudiced mind gives you wrong
knowledge.

Nobody encounters things, persons, as they are. You have a prejudice. These
prejudices create viparyaya; these prejudices create wrong knowledge. Whatsoever
you think, if you have not freshly come upon the fact it is going to be wrong.
Don’t bring your past, don’t bring your prejudices. Put aside your mind and
encounter the fact. Just see whatsoever there is to be seen. Don’t project.

We go on projecting. Our mind is just completely filled and fixed from the very
childhood. Everything has been given to us ready-made, and through that readymade
knowledge our whole life becomes an illusion. You never meet a real person, you
never see a real flower. Just by hearing ”This is a rose” you say, ”Beautiful!”
mechanically. You have not felt the beauty; you have not sensed the beauty; you
have not touched this flower. Just ”Rose is beautiful” is in your mind; the moment
you hear ”rose”, the mind projects and says, ”It is beautiful!”

And you may believe that you have come to feel that the rose is beautiful; this is
not so. This is false. Just look. That’s why children come to things more deeply
than grown-up people – because they do not know names. They are not yet prejudiced.
If a rose is beautiful, then only it will be beautiful; all roses are not
beautiful. Children come nearer to things, their eyes are fresh. They see things as
they are because they don’t know how to project anything.

But we are always in a hurry to make them grown-ups, to make them adults. We are
filling their mind with knowledge, information. This is one of the recent-most
discoveries of psychologists, that when children enter into school they have more
intelligence than when they leave the university. Latest findings prove this. In
the first grade, when children enter, they have more intelligence. They will have
less and less intelligence as they grow in knowledge.

And by the time they become bachelors and masters and doctors, they are finished.
When they come back with a doctor’s degree, a Ph.D., they have left their
intelligence somewhere in the university. They are dead, filled with knowledge,
crammed with knowledge, but this knowledge is just false – a prejudice about
everything. Now they cannot feel things directly, they cannot feel live persons
directly, they cannot live directly, everything has become verbal, wordy. It is not
real now; it has become mental.

Put aside your prejudices, knowledge, conceptions, preformulated information, and

look fresh, become a child again. And this has to be done moment-to-moment because
every moment you are gathering.

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5 class:

now we are in sutra 8.WE HAVE SEE PRAMANA VRITTI and now viparyaya vritti.
viparyayah mithya jnanam atad roopa pratishtam is the sutra and it is mithya
jnanam. it is false knowledge. mithya is false here. looking at rope we take snake
and this snake tght is viparyaya vritti. and then he says atad roopa pratishtam.
ok we saw that we see a rope outside and if in the mind if the same rope tght is
carried it talies with gthe obj outside then it is pramana vritti right knowldge it
is. but when the outer world is rope and it doesnot tally with the tght inside and
i carry in my mind snake then it is called viparyaya vritti.tat is called atat
roopam, pratistam means it is established in false roopam. atat is in another form.
the tght is established in a wrong or another form which doesnot correspond to the
object outside. and then the commentator says the very doubt we entertain. samshaya
means doubt that doubting tght is also covered by this vritti alone.is it this or
that? doubt. that doubt is also viparyaya.

ok now the 3rd vritti.

9. sabdhajnana anupaati vastu sunyah vikalpah.

vikalpa vritti it is. so pramana viparaya and now vikalpa vritti.

what is this vikalpa. this vikalpa vritti arises from the words of ppl spoken. so
from the spoken words of a person this vritti arises. it stems from. it doesnot
arise by looking at an obj but from sabdha of other person. ok then all tghts
should correspond to an object. nama has roopa so too tghts should correspond to an
object always. ok when u say i am thinking . immly i will ask u thinking abt what?
so thinking when u say abt what? meaning every tght ot thinking should have a
vishaya a subject or an obj corresponding to it. u cant say i am not thinking of
anything but just thinking. u cannot say. but in vikalpa vritti there is a tght or
a thinking but it has no vishaya. if there is no vishaya for a tght then it is
vikalpa vritti the author says.
generally every thght has a obj corresponding. but here if u see ex u will
understand. it is born of an sabdha. so he says sadbha jnana anupaati it arises
from someones words. anupaati is born of. and then if jnanam comes from a sabdha
and if such a jnanam comes from words does it have an object. vastu sunyah. he says
there is no obj corresponding to it. it can be a ficton. tght of an object which
doesnot exist outside. like ghost. now when someone says there is a ghost. in ur
mind what is the tght. is there a ghost that u know as an object corresponding to
it. no. the very ghost is now kalpitam, or it is imagined by us. we give a shape to
it form to it in our imagination. outsie there is no such object as imagined. so
that imagined ghost is vikalpa vritti.
rabbits horn, sky flower all these are imaginations only. in our mind we can put
together things which exist seprately outside. but together as rabit having a horn
is not there.
so vritti is there but there is no vishaya for it. it is karpana, or imagination.
ok so it is born of someones words and it is vastu sunyah it has no substance or no
object outside. so it is vikalpam. meaning concept or imagination u can call it.
ok when u say brahman. patma. now i say consc of atma doensot die.
now when i say consc of atma. if u compare it with another such example. rams
cloth. ram is a person and cloth is also known to us as an object it has a
sambhandha. so the sasti here is sambhande sasti. cloth of rama.
book of govinda. now here in such cases 2 tghts or 2 knowledges are there. ram is
one knowledge.and cloth is another. but when u say atmas chaitanyam or consc of
atma. is there 2 knowldges like the other example. no.
atma is there, chaitanyam is anotehr knowledge is it so? no. here atma =
chaitanyam. but in usage we say atmas chaitanyam` in vya which is used by us and
thus vikalap vritti is useful to us in vya. see how. ok what is vikalpa vritti
really do. when the vastu is advaitam it exhibits it as dv. where there is advaitam
it shows it as dv. it is one only atma and cosnc are the same. but when we cosnc of
atma doensot die. there the vikalpa vritti presents a thing which is divisonless as
one with division. and now the vikalpa vritti ca also do the viceversa. when really
in a thing when there is vikalpam, divison it shows no division. that is also
vikalpa vritti.
there is a flower here when i say. in our mind we thin k there is just only one
flower there without a vikalpa a division. now when we analyse, we come to know one
flower so many petals , so many pollens etc that means so many things put together
is called a flower. that division of so many things is seen in the mind as one
thing only one flower is also vikalpa vritti. he says. 16.08
a thing has not happ but i project, it is a thinking inside me and it is
kalpana.either due to our samskara or due to someones words i got this tght it is
vikalpa vritti. but there is nothing outside factual to that vritti.

10.
abhavapratyayalambana vrittirnidra
Sleep is a Vrtti which embraces the feeling of
voidness.

we are in sleep and in sleep we donot have any tght we think. according to vedanta
and YS in sleep also there is a vriti called nidra vritti.ok how do u say so. in
sleep the ahankjara also goes to resolution into a passive or unmanifest condn to
point out the vritti.
but nidraa vriti was there how do u say. that we say after we get up. after waking
i say i slept well and i had a good sleep, nothing i expced all this i say. so
anything that i have expced alone i can say i had this exp. so sleep was expced by
me for me to say so.
if there was no exp then i cant say i slept well. so sleep exp was there. and then
we should know any exp is only becos of a tght. w/o a tght i cannot exp a thing. so
an exp is in the form of a tght alone. so nidra is also a vritti. ok what is the
vishaya of that tght. sleep tght. what is its object. obj of tght. that also he
says here. so u come to airport u see a lot of ppl. in corona during lockdown u
went to the airport. there what do u see. noone. so the absence of ppl is now seen
by the mind. therefore now the mind is grasping the absence of things or ppl. so
voidness or absence of things is what is the object the tght holds at that time.
only to a person who is witnessing it, the presence of a person is needed to have
this tght of absence. eyes percive light as well as darkness. like the same way a
tght reveals an obj and a tght also reveals an absence of an object.so nidra vritti
is one where there is no object grasped. so a tght grasps the absence in a state.
abhava pratyaya, pratyaya is a cognition, absence is abahav. tams it is. nothing is
there. alambhanam is related to that. or with reagrd to that vritti. is nidra
vritti.
jagrat avastha also we say there is no elephants. similalrly in sleep we see
absence of all things. that is nidra. so this shows that even patanjali doesnot
talk of thghtless state. there is no way one can have tghtlessness. manonasah is
not accpeted.
finally
11.
anubhootavishayasanpramoshah smritih

this is our memory. what is remembered is smrithi. here patanjali says there are so
many expcs that take place. all experiences donot come into memory. when u goto a
place we see a no of cars how many did u see do u remember who all came to the
parking lot do u remember no.
we expced them, but all of them donot become smrithi. so all expcs donot register
in the mind.
but todays lunch. we remember. what did u eat last week no. so mind is designed
that certain things are erased automatically and certain things are erased after
that moment like crossing a signal. only certain things alone registers as
samskaram.so he says here
so smrithi is that of whatever things one experienceswhichever tght doesnot get
destroyed as an exp but it gets regitered in mind that alone will become smrithi it
alone can be recollected.
so anubhoota vishaya- all experiences expced, asampramoshah when they donot get
destroyed after expcing, retention it means. so rentained tghts of exp is smrithi.
even dream is also a smrithi.
so the 2 sutra cittavritti was there vritti is now seen. so there are 5 types of
vrittis we saw.
pramana vritti viparyaya vritti vikalpa vritti nidra vritti and smrithih. all these
5.now he has to say what? yogam is cittavritti nirodhah. now he has to talk abt
nirrodam. how to master these vrittis he has to say.how to do it? that nirodha
upaya he has to say.that is being said in 12.
05 36.24
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12. abhyasavairagyabhyam tannirodhah
tanninirodah means , tat is what was said before the vrittis, nirodhah means
mastery, or channelising etc. we saw even in sleep vrittis are there so it is not
destrn. and now how to do this nirodhaa. that is said. how to channelise or master
them? what are the upayas.
2 upayaas he gives. abhyasa is one and vairagyam is another one.
ok mind has to be cultivated to be regulated properly with these 2 sadhas abhyasa
and vairagya. now in gita also bhagvan gives these 2. ch 6 he says.

असंशयं महाबाहो मनो दुर्निग्रहं चलम् |

अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते || 35||

he says so. thro abhyasa and vairagya alone mind can be mastered or regulated.
the same is said here. now what is the next question?
what is abhyasa and what is vairagyam and how to do it. he is goign to give in next
sutras. he defines and also gives types of vairagyam and also how to do abyasa he
says all of them.

ok what is vairagyam and abhyasa lets see essentially. later when we see those
sutras we will elaborate. now just briefly i will say to understand the sutra here.

ok the commentator says our mind which is like a flow of river is flowing in 2
types.
tghts flow in 2 manners. one is viveka vishayaa, it has viveka has its obj. menaing
it is flowing with knowldge. now what we are doing is cittam flowing in viveka.
becos this class talks abt sutra and we are listening to it and doing a vichara. so
viveka vishayaa cintanam is one type.
and the secod is vishayavishayaa, the mind is behind SO. TV etc when we see the
mind is behind SO. boghaas. ok one is tghts flowing in ext objs and other is tghts
flowing inside with viveka as its obj was said. now the viveka vishaya, he says
antarmukha mangalaaya bhavati. it is inside us. and where will lead us to. we are
in river sitting on a raft, flowing water it is and u will loose balance so if u
take the viveka vishayaa it will lead to the shore of
river, it will lead to mangalam. menaing it leads to atma. but the otehr one will
lead u to samsara and whirl in samsara alone. so 2 types of tghts was spoken. what
gives u good benefit and other is what keeps u in samsara. bahirmukham it is
vishayavishayaa.
now what is the connection. ok now vairagyam converts the bahirmukha vritti into
antar mukha vritti. it turns the tghts centered on ext objects, SO into tgths which
can give u inner tranquility and peace. menaing good samsakaras and habits can be
formed. vairagyam makes vishayavishaaya vritti into vivekavishayaa vritti this is
vairagyam.

every obj int his crean is attarctive.lets see that now a choclate is there. when
they manufacture the choclate they will make the wraapper more attarctive. the cost
of manufacturing choclate will be 1 dollar and the wrapper will be 2 dollars. becos
we get attracted towards that wraper. but does it give u real joy no. so
vishayavishaya vrittis in us makes us dwell only on external objs and here the
vairagya sadhana makes us shift from this objective world of names and forms into
inner world which is to himself. lets say one receives vairagyam. now having come
here there is one other problem. when u come to this inner world of our mind he
cant stay there becos mind is also disturbed, perturbed and so he cant stay.
earlier his mind was running outside, now he cant stay inside also. so he says dont
go away break that ashanti disturbance with abhyasa. the second sadhana. constatnt
practice.
ok mind running in the outside world is converted to ourselves thro vairagyam and
then abhyasa takes over. how. it is a practise. const practise. practising
constantly we can stay in us. so what can bring shanti inside practise. so
vairagyam turns bahirmukha tght to antar mukha tght and abhaysa converts it further
to shanti swaroopam. we become shanta swaroopi. we can stay with us and remain
there by constant practise. this is abhyasa.
ok abhhyasa after vairagyam is very very imp becos. vairagyam takes one to oneself,
meaning turns us inward but if u dont do abhyasa we will go back with the worldly
tghts. practise is abhyasa. punah punah sadhana anushtanam is abhyasah. repeated
pratice of sadhana.
dhyanam if u do is not one day. repeatedly one has to do. what sadhana and how to
do will be told later. so vairagyam and abhyasa definition we saw.
now one other comm says our mind is in rajas and tamas. but not in sattva. our goal
is to convert the tght sattvik. vairagyam waht does it do.
it stops the viksehpas, meaning the projection of various objs in the mind it
stops. vikshepa is due to rajoguna. and to be freed from the rajo guna caused
vikshepas, disturbances u can say or distractions u can say or u can also say
various tghts on SO , those disturbances can be halted thro vairagyam. by
disturbance we mean the very tght itself. not the after effect of tght.
the very distraction. becos of this tght we dont notice myself. so layam sleep
laziness or it is centered outside.
ok if vikshepas are not there for him what will he do. he will sleep. thats
all.eitehr he is in vikshepa or in sleep. just as in meditation. when the mind is
in objects and u are thinking in dhyanam we are active there but when there is
nothing to hold on to or u cant hold u sleep. becos the viskhepas have gone away
and now mind when it is rested to silence sleep overtakes. at that time abhyasa is
needed. so rajoguna conversiuon is done by vairagyam and abhyasa converts laziness
nonalertfulness sleep etc .
so when vairagyam and abhyasa frees u from rajas and tamas what u will be naturally
in is sattva guna. that is being told by the other commentator.
so these 2 are very imp.

next 2 sutras are for abhyasa, why how etc comes there.
13.tatra sthitau yatno abhyasah
4 words are there. ewhat is abyasa? tatra means what was said before, wrt to the
prev said 2, among the 2 abhyasa is this he says. so tatra, among those 2, abhyasam
is yatnah. effort is abhyasa. an effort. and effort on what? stithau says that.
effort on what? in making the mind calm and in making he mind stable, steady,
tranquil.
ok stithi means to reside, to stay. but stitahu is nimmitta saptami it means being
in a state of stability. to stay in that mind or tght and the attempt or effort we
make to stay in that tght is called abhyasam.now abhyasa in what?
ok later he will say yama niyama etc he will call it as astanga yoga. so the
attempt to put forth an effort in those yama niyama etc is called abhyasa he will
say.
effort in any sadhana is abhyasam. and the practise should not be once. it has to
be repeteadly done. asakrut anusnhtanam it is called. asakrut means reperatedly.
persistent effort.
yatnah also includes asakrut anushtaanam. and abysa now means the repeated or const
practise of yama niyama etc.
he has briefly said. now effort he said and it is meant for stablising our mind etc
he said in this sutra. now in the enxt sutra he further says what is practise.

14.sa tu dirghakalanairantaryasatkarasevito dridha-bhoomih

here saha means saha abhyasah, abhyasa in the form of effort should of these
nature. what are they. he gives a few conditions here.
1. First practise should be deerga kaalah. deergam means long, it should not be for
a short span. it needs time. and then 2. nairantaryam. w/o a gap it means.
consistently.
so it needs to be for a lenght of time and it has to be consistently done also. w/o
a gap.
nairantaira = without interruption, continually, it means.
3. satkaara is also there.

now lets see what are these.

our effort has to be for a long time and it has to be constantly done also.
an ex we will take. now we are doing asanas. we do it. now that practise is being
done for 10 years. he has done for long time. and then he says 10 years i did but
every one month i do once. what is not there is nairantairyam is not there. so
constant it needs to be done. 20 years i am studying vedanta but once in 6 months a
class they come. or if u say i am doing yoga asana daily but how long just for a
month. here in this case regualrity or continuity or constantly it has been done
but it was a short period of time.
so both neds to be there. it should fullfill both condns. now how long. u have to
understand what is the saadhyam. the sadhayma to be accomplished when it happens
until then it has to be practised. tat is called long time. how many times u have
to do in a day that also we have to be careful. not do it many times a day. that is
also danger.
once a day is gud for asana. its like brushing ur teeth. taking bath like that it
needs to be done constantly and eevryday also long time until death.
that was said saha abhyasa that effort should be deerga kaalam and nairantaryena
also it should be constantly done, and then 3 cond.
satkaraam ir means it should be done properly. ok he does asana for a cure. deerga
kalam he has decided to practise , and then constantly also he has understood but
then he has to do it properly. if i eat 10 idlis and then do sirasanana how will it
be . it has to be done practised and also u have a counter asana for that.A
counterpose is an asana that integrates the action of the preceding asana.With back
bends comes great extension of the spine, which feels great especially for people
who spend most of their time hunched over a computer. After these, energizing,
heart-opening poses we must wind back down and neutralize the spine which has
counter poses. we do it.now this continous practise has a great advantage and
result.

suppose u have 1 big stcik or fire wood we can break it with our hands. and we can
break 5 of them also individually at intial stages.now can we break them all
cobinedly toegtehr no.
if u logically see when u can break each one of them individually u should have
broken them together also. becos u dont see the 5 sticks have not grown bigger or
stregthened further but how did it become very strong that we are not able to
break. the density or whatever is there so we cant . but some sakti which we dont
see takes palce when they are colelctivey togetehr so too when we practise them
constantly there is a sakti def that happens.dhyanam when done continously it has a
diff impact.
so too vedanta sravanam etc continously done will give a greater impact.it becomes
concentrated. that is wht he says here.
more abt satkaaram .
-----------------
what is right doing or proper doing. this is being expalined by many commentators
we shall see 5 points told there.next class.
06 25.06

what is satkaaram. we do deerga kala and also continously and apart from that is
satkaaram. what is appropraite doing, or app effrot. for that we shall see 5
factors or condns.
1. ok right direction needs sradha.w/o shradha nothing works. the effort that i am
putting forth is in right direction towards the target to be acheived should be the
shradha. sadhana will lead me to sadhyam is the faith. ok if someone says do this
asana u will get rid of this. when they say it we dont do. we have no faith. we
will question or would like to see someone who has done it and acheived that
result. only when that result is acheived we will gain sharadha for us to follow
it. only when there is faith we will take to the sadhana. and to do it continously
also we may need faith. else i will not do it continously.
so faith goes with right effort. satkaaram.so shradha is one

2. apramaadhena, pramaadham means negligence. apramaadham means w/o negligence. no

carelessness. w/o care if u do it will lead to converse results. pranayama asana
all needs care. sirasaasana needs niyama. if u dont care and do only sirasaasana,
then it is a threat to life also.
so care is also needed. apramaadah it is. no negligence. even in doing it regularly
there needs to be care. yoga needs to be care. all u need is to first learn from
someone who is the right teacher. these days if u do 500 hours of yoga practice or
get a certification with an exam they make ppl tecahers. they just know theory.
Yoga needs to be learnt from the masters to have a diff. so learned ppl in yoga are
rare. when u have a small pain u have to stop it. and so too is dhyanam. when there
is something affecting you then one should stop it. it should give u strength and
not take u away from strength. that is why yoga is unlike being a doctor etc. it is
more than it to be a yoga teacher. u may learn asanas but only the real masters can
teach u the body. so care is needed, utmost care. in our effort there should be no
negligence.
3. aadharah- meaning a total involvement needs to be there. in the inital stages
there will be difficulty. anything say yoga asana japa or dhaynam in the beginning
there will be some difficulty. it will be painful. then later it should produce
some joy in it. we should find some joy in it. only then will u continue. walking
in the beginning is diff. esp early morning. then later we should find joy in it.
and then when we start findining joy in it we will do it spontaneously.
it should not be done wiothout involvement and joy. so aadarah is also imp.with
hate one should not do it. in the beginning it may be not longer.this is imp to
cross any hurdle comes in between. so a joy respect involvment needs to be there.
4.later vidyayaa, we need some knowledge also. yoga asana if we start doing we need
to know the asana from a tecaher who has knowledge and have learn the subject
behind the asana. they teach u the theory as well. not merely by reading. so u need
a guru here.

5. finally tapah. the sadhana should be done with an attitude of tapas. it needs to
be done with shradha as a tapas. only then we will do it regularly with proper
attitude.
tapa is needed becos only then it can cleanse ur mind. it is just not a theraphy.
like someppl may fast for the sake of weight redn it is not tapas. i do it for the
lord when u enetrtain an attitude then it gives u csudhi. so too is yoga. u need to
do it as a tapas then tapas can give u citta sudhi. it is not an exercise or
theraphy. even though they say so. such teachers needs to be avoided. they donot
know the value of tapas. yoga as tapas makes u climb spiritually.
then alone purity of mind can be accomplished. if us ay they will ask u to repeat
om or lords name in asana when u do. then the side effects of the sadhana like
ahankara will not happen. else we may get into its trap. some ppl may say chant 1 2
3 then they are not doing yoga they just do goya. or academic tecahers and not
spirtual teachers.
so tapah is needed. so mind shpould get purified and also mastered both will happen
in tapas alone.

thus all these conditions make the sadhana satkaaram.

so dheergakala nairantaryena satkaara and then the next word is aasevithah

when adhered, when u follow it, adherence is aasevitam, when one adheres with these
3 condns then saha that practise , दृढभूमिः the phalam is pointed out by dhruda
bhoomi. what is the pahalm u will get when u adhere in yoga in a such a way, it
will lead one to dhrudabhoomih.
it gives u the phalam. what is that? dhridam means firmly established. he will be
firmly established. becomes firm. means what? mind shall gain firmness. strengthed.
it gains onepointedness. ok mind is firm means what? one comm says it means this
person shall not be disturbed by dukha and fear. mind will gain the firmness not to
be disturbed by sorrow and joy. emotional turmoil will not be there. when sorrow
comes mind will be steady even then.
when u say ur ship has sunk. the ship with ur consignment. and this consignment
alone is going to make u rich otherwise u will stand on road in such a situation,
when someone gives this person a news ship is caught in the strom and it has sunk.
he will say so what. ship alone has sunk. sometimes sukha also can disturb u. mind
should never be disturbed by anyhting.
we may eat all sweets. party. buissness hits party fails also party. alcohol one
takes to.
one loses the balance in sukha and also in dukha.one should never loose the
balance. there is no chanchala wavering of mind that is being firm.
when one does the abhyasa in dheerkala airantarya satkara then mind attain s
firmness i.e it is not disturbed in sukha and dukha.

so 13 and 14 has shown abhyasa. practise it means. but just not practise. it has so
much to say then it is abhyasa.

yoga sastra gives an ex. when a cow has to be harnessed to the cart.cow was indep
and free by itself now it has to be brought back to the cart means it needs to be
trainbed. so too is the mind.
mind if it has to be directed to one lakshaya, target of moksha then it def needs
abhyasa.

next. vairagyam.

so abhyasa vairaghyaabhyam tan nirodah we saw. by abhyasa and vairagya mind can be
mastered he said. abhyasa is over we saw it. now vairagyam he comes to.

15.

drishtanushravikavishayavitrishnnasya vashikara
samjna vairagyam

drusta-aanusravika-vishaya-vitrushnasya- vasheekaara-samjna-vairagyam

vairagyam = vasheekaaram he says. vasheekaarah is vairagyam. ok what is the final

meaning , i am not controlled by the object but the objects are in my control this
attitude is diapassion here. samjnah means called as. its name. vaseekara is called
as vairagyam he says.

all otehr words are descrptions of vairagyam.

ok whichever objs can give pleasure, an dispassion towrds those objs is called
vairagyam in short. now what kind of objs. towards what kind of objs do u entertain
vairagyam. the objs are of 2 types. drustam and aanusravikam. drusta means
whatever objs which are expced/which can be expced now in this world by us. a
dispassion towards them is vairagyam.
ok when u say expced objs, can be expced objs means what. so many objs we exp. we
also exp a scorpion snake etc. do we have to entertain vairagyam in those. no. we
already have it. so he says those objs which can give me joy. so expced joyful
objs. then next one is aanusrakikam. whatever objs that are heard by us. from veda,
we have heard of various lokas. gurumukaat anusruyate iti anusravah he says,
whatever that has been heard thro the gurus word is called anusravah. whatevr is
known thro vedas is aanusravikah. those objects here are called as aanusravika
vishaya. so vishayas are of 2 types. a dispassion towards to both of them. so he
says vitrushnasya, no thirst towards them. a desirelessness towards them.
the one form who these 2 forms of desires had gone away, bah, vigatah trushnah
yasya saha,
that persons state of mid is called vairagyam. so visthrushnatvam. desirelessness.
and vasikaaram means i am the master of all objs. it is in my vasha. means master
of objs. vishayas are in my hold and not the otehr way.

ok what does it mean. whichever mind doesnot have any desires towards what is
expced now and what is heard to be as objs that can be expced later, entertaining
a mastery towards them is called vairgyam. not being controlled by these objs.
dispassion. nonattachment.

ok this is sutra meaning.

now : this vairagyam in YS first is being divided into 2.

1. apara vairagyam 2. paravairagyam.
paravairagyam is said in sutra 16.
aparavairagyam means what? it is inferior aparam.
aparam also can mean saadhanaroopa vairagyam and para vairagyam is sadhyaroopa
vairayam. lakshya roopam.

in the aparavairagyam also is divided into 4. 4 steps it has.

sadhanaroopa vairagyam.
it is 4 steps here. not each one is indep here.
1. yathamaanam is the first step.
yathamaana roopa vairagyam is the first step. what is this state. when one has
known what is eternal and what is ephimeral. what is the essence of this univ and
what is the nonessentiality of this univ. which can give u hitama nd what is not
when one desires to know thro a guru and puts forth an effort towards it, the
effort that he puts forth towards that is called yathamaanam. this is the first
step. so vairagyam has to be accomplieshd by me he wishes and the effort that he
takes to attain that the first step here. each one is subtle relly to understand. u
have to be alert. now just understand this. the effort u put to gain that
vairagyam is the first step. so really even to put forth an effort to attain total
vairagyam itself needs some vairagyam. and the efoort when u do that efoort itself
is first step. effort towards what? what is saaram and what is asaram i need to
know so that i can hold onto sarama nd give up asaram. with that intention when i
put forth an effort it is first step here. that is called yathamaanam.to attain
vairagyam this is the first step. this is aparam here. param will be really good.
2.vyatirekham: vyatirehah.
ok this stage, when u practice the first stage for sometime, that is to gain the
discrimanotary knowledge between what is saaram and what is asaraam thro the guru
or sastra, when one engages in it for sometime, now my mind has these defects and
these impurities, and i have resolved these desires etc i will know. in the
starting stages i will know only my desires. now after sometime i will know i had
these desires and i no more have these desires. i have given up grown over a few
things i will know that. and what other desires i still have. so our citta will
have a list of things that i have grown over and list of things that i have not
grown over yet, meaning i entertain now. so this i will know. w/o the first stage
of effort one will never come to this stage. this is vyatirekham. so the dosas that
in my cittam i know and having known those defects or impurities in my mind, i also
know what has gone and what has not gone from me yet. that also i know. this is
called vyatirekham.i ahe grown over some foods and some foods i have not grown over
yet. like that. what i can avoid and what i cannot.
3. ekendriyam is 3rd stage.
eka indriyam it is. in this stage we have gained some vairagyam really. what is it.
the 2 types of objs menationed before as drustam and anusravikam, entertaining them
in the end will lead one only to sorrow having discriminated thus by knowledge
itself, thro this knowledge itself when one has discriminated and avoided those
objects then alone mind has becomes our mind. it has come to us really.
earlier it was after objs. now when this objects are known to lead one to sorrow
alone ultimately when one knows and has renounced those objs, the mind no more is
after it but begins to get itself associated with nithya vastu, or saraa vastu .
that stage is called ekendriyam. an effort to put forth this mind in 3rd stage on
the vastu is called ekendriyam.
now these 3 stages are very diff to practise when the SO are in front of us. when
objs are not there in front it is easy to practise it. suppose an ashram u go.in
that ashram suppose they dont give coffee lets say. and if a person who likes
coffee goes there. he likes it a lot. now when a person who has attained the 3rd
stage has gone there he can live w/o coffee there in that ashram for a week or two.
he has that much control without even expressing a complaint.
but then he comes back home after statying there in ashrama for 3 weeks or so and
he cannot resist coffee at home when otehrs are drinking it. he will say some
reaosn and have it.
becos when the obj is in front of him he canot resist. so he doesnot have the
immunity to resist a thing when it is right in front of him. this is his stage.
so this is the 3rd stage. almost desires are gone. that is why one needs to do a
sadhana for sometime where the objects are not available. becos when the object is
there, we dont have the strength to resist. so for sometime one has to take to
remote place where the object of temptation or obj of attachemnt is not there.to
win over that one has to stay and live in a condtion without that. we do it in
forest or remote village like that.

so 1st stage is an effort that we put towards this vairagyam. which itself needs
some vairagya.
2nd stage is the result of 1st stage we can give up a few things and know what are
all the otehr things which i had not given up. and the 3rd stage we have gained
vairagyam when the obj is not there in front of me. mentally we can stay without it
for sometime.
4. vaseekaarah is this stage.
this vaseekaram is what is said in this sutra 15.
this is also aparavairagyam only. this stage is we can avoid a thing that we liked
when it is in front of me. i am able to avoid the obj when it is right in front of
me. then i am master of that object. ok that is why we say when vairagya is gained
thro stage 3 we should not have that object near us. after gaining strength we can
entertain them.
simialrly is sangaha. when i am a vaseekarah i can give permission for the object
or person who is in bhoga to be in sanga with me else not.nevr allow a person in
bhoga when u are in stage 1 or 2 or 3. never have assn with a person who has lesser
strentgh than u as he will pull u with him. so vaseekaaram is i am not a slave of
obj but i am the master of the object.

now these are the 4 stages thro which we can approach the vaseekara stage. and then
broadly u can divide it as when u have obj in fron what vairagya u have and when u
dont have it infront what vairagya u have.

ok now in all these 4 stages if u see what is the basis in all these 4 stages. the
basis is vivekah.this is very very imp.
all these vairagyam should have been gained by vivekah and not becos of any loss or
any health issues etc. not becos of some condtions but due to knowledge it has to
take place.
not becos of inability i dont do it. like whentooth is dropped i say i dont eat
murukku anymore. what vairagyam it is. no. whe teeth is there u have to give it up.
and so it has to come thro vivekam or thro knowldge. what knowledge ?
36.00 07
-----------------------------------------------------------------------------------
---------------
Dispassion is the consciousness of mastery acheived by controlling the desires of
objects seen or heard. That effort, which comes to those who have given up
their thirst after objects either seen or heard, and
which wills to control the objects, is non-attachment.

vairagya is not becos of loss of health but due to vivekah.

what is vibeka. a disc. all boghas are anithyam.any bhoga we cannot enjoy forever.
we will enjoy for sometime thats all. either we loose intrest or health to exp that
obj. an obj if u claim it has 200 years of guarantee. he may give guarantee for obj
but not for eyes or life. so it is anithyam. so the expced obj is anithyam and then
expcing karanam is also anithyam.
then one person says icecream is anithyam. ok. but i get joy at that tme. for that
we need have the next viveka. extn it is. apoornatvam. it means any obj cant give
me total contenment. this is a big viveka. becos it is anithyam it cannot give me
contentement totally. some contenment temp it may give biut not total. the moment i
know this knowledge this viveka then we give up all efforts to attain those bhogas.
giving up of efforts is what is called vairagyam.
i tulasidoss charita if u see. the effort that he puts for gainig or accomplishing
all kamapadarthas if he had put forth a smaller part of that effort for moksha he
would have gained it long before it is said. so we keep spending our efforts, youth
time and also energy for filling up ourselves with contenemnt which will never be
filled. it can never give me total peace or contenment. then what gives total
contemnmet. if such a question comes then vairagyam takes place. this is
apoornatvam. then thenext knowlefdge or disc is called dukhakaratvam.
40.37
ok what is this? it means that it will be the cause of sorrow. the power of
indriyas sakthi of them will be gone, the more one engages in bogha thro that
indriya.the SO called ears when we have a walkman always and keep listening to
music. slowly pain in ears and finally we loose hearing. so is the boghas.
similalry the boghas make one loose the very SO itself . not only that it also
makes me a slave of the bogha. cigaratte smoking. when u are a slave of bogha u are
depnedent and a slave to it. so one has to gain this kind of knowledge and with the
help of this knowledge one has to gain viveka.
while coming to vairagya we need to follow these steps.what are they?
yathaamaanam vyatirekham ekendriyam and vasikaaram. first we do put forth an effort
and then some dosas go away and then when objs are not there i will have vairagya
and finally total vairagyam. now in some cases we are in 4th stage and some in 3rd
stage.
like icecream for a person is not attractive at all. so w/o the object in from or
the obj in front he has vairagyam towards icecreams. some other things are not like
that he may be in 3rd stage. and so one has to putforth an effort slowly slowly and
come to the 4th stage vaseekaarah and gain the aparavairagyam. and then one other
commentator he says if we gain that vairagyam, the vairayam will take me to jyoga.
so it is jyogas sadhanaa. so it is sadhanaroopa vairagyam.
thus this sutra is over.
thus drusta and anusravika objs

drusta-aanusravika-vishaya-vitrushnasya- vasheekaara-samjna-vairagyam
the one who has destroyed the drusta anusravika vishaas desires and whatever
vaseekaram that mind has got is called vairagyam. this is aparavairagyam and it has
4 stages.
all this we saw.
16.
तत्परं पुरुषख्यातेः गुणवैतृष्ण्यम्
tatparan purushakhyatergunnavaitrishnyam
now paravairagyam. what is that. saadhyaroopa vairagyam.
in this place patanjaliu says sadhana vairagyam we have to follow first, and what
is that it will lead to we saw it takes u to jyoga which is vicharam. and the
benefit that we get out that vichara is what? atmajnanam. and that atmajnanam when
one gets it is called moksham.
that moksham is called as paravairagyam. so from sadhana roopa vairagyam what one
needs to get is sadhya roopa vairagyam. so he says moksha = vairagyam.
so one has to get aparavairagyama nd goto jyoga and then gain pvairagyam he says.
so paravairagyam is an end and not a sadhanam.
ok aparavairagyam means a dispassion towards all objs of this world and other
worlds.this is called aparavairagyam. it is cenetered on objs. a dispassion towards
it. but paravairagyam is a dispassion towards the upadhi. the objs are gainbed thro
this body mind. and the dispassion towards that upadi is called paravairagyam.
sthula suk sariras detachment.
so upadhi menaing body when u have no attachemnt or desire to this body also is
called paravairagyam. so what is said here is if one needs paravairgyam, if one has
to acheive it then he has to have patmajnanam. this is what bhagavan also said.
gunaateetham.
the attcahment or dispasion towards the sattva rajas tamogunas.so gunas deatchemnt
he said. he needs to asangatvam in the mind.
so he says purusakyaatehe, purusah is patma, kyaati is jannam. and purusa kyaatehe
means the result of the knowledge of patma, the benefit of patmas knowledge, is
purusa kyaatehe,
purusa saakshatkaraa anantaram, yet which gunavaitrishnam our sattva rajas gunas ,
towards those gunaas itself one needs dispassion. in our upadhi itself , suk suk
sariram and the gunas in it. menaing a abimana in the sariram not being there. tat
param. that is paravairagyam. it is sadhyaroopa vairagyam. moksha aakhyam.
so due to the know;ledge of patma , a dispassion towards our upadhi is there and
that is called pvairagyam.
now a beautiful thing is being said here. when we are having sadhana roopa
vairagyam, the prev aparavairagyam we do have atachment towards this body mind etc.
only in objs external to this upadhi he has vairagyam. why does he have it. the
first form of vairagyam i practise becos of the attachment towards this body mind.
how?
first i donot eat junk food. why? becos i am attached to this body. my body will
get damaged and fall sick and so i am not going to eat this food we say initially.
so the aparavairagyam we gain is only becos of the attachment we have towards our
body mind. think of anything that u give up. u give up something just becos of
attachemnt towards something else here it is the body mind. oragnic food i eat
becos of attachmnet body. but becos of lack of knowledge he was eating junk and now
with knowledge he takes to something healthy. meaning he has attachment towards
this body. becos he thinks he has to keep his body healthy so that he can
accomplish something more bigger. something else higher. but for the one who has
gained it he gives up the attachment towards this body also. mind also. that menas
atachment alone goes away. becos he has understood that he is not the body also.
mind is not me. so he has vairagyam towards mind and body also.
this is paravairagyam. and so for gaining paravairagyam aparavairagyam is sadhanam.
this is called moksha according to patanjali really speaking.
more in next class we will see.
------------------end of 7----------------------------
abhyasa vairagya was told to be the upaya for mastering our mind.
and then abhyasa was told by him and later vairagyam we were looking at in sutra
15.
now when we were looking at it we come to know that vairagyam comes step by step or
in phases alone. it cannot be totally there , poorna vairagyam cannot be there in
the beginning itself for anyone. so the stages of vairagyam we saw. yathamaanam. we
saw it.
ok what is it. we need to do some sadhanas to master ourselves. and to get involved
in those sadhanas also we need some vairagyam. so the first stage is this vairagyam
which is needed for doing the sadhana itself. now like when u want to calm ur mind
u do meditation. and to get into meditation itself mind needs to be calm relatively
only then we can get into it.
isnt it not. an totally extroverted mind cannot meditate. so for sadhana itself we
need some vairagyam and that is the first stage.
then we progress slowly and stedily and reach the last stage called vaseekarah.
i am the master of the so and not the otehr way. they are dependent on me. that is
vitrushnatvam in vishayass. and now in 16 we saw.

tatparam purusha kyaatehe gunnavaitrishnyam

wherein we saw that the vairagyam is divided into 2. one is apara vairagyam and
another is paravairagyam. 3.16
in last sutra aparavairagyam was ssen. as a sadhakas vairagyam. and now sadhya
roopam it is and the mindset to become a jnani is being discussed here. for moksha
the vairagyam is being pointed out . and this is out of jnanam the vairagyam is
born. that is said here.
tatparam, that vairagyam is param. which vairagyam? purusha kyaatehe, that means
patmas jnanam. the know of patma has led to guna vaitrishnyam. what vairagyam is
born of atma jnanam. so guna vaitrishnyam means, what brings in vairagyam in our
body. earlier the vairagyam was with regard to SO and now it is in the instruments
that make one exp the SO.
vairagyam towards our upadhi itself. this is due to purusa kyaatehe the jnanam of
patma.

one comm says, vairagyam's differences comes in what way when he discusses he says
nimittam is one thing and vishayam as anotehr thing. nimittavishaya bedhaat
vairagya bedham he says. due to these 2 vairgyam is divided into 2. in
aparavairagyams nimittam, the cause of it due to what? the cause of aparavairagyam
is due to the anithyatva budhi of the world. the know of epimeral mature of world.
nimittam menas cause. so world is asaaram. that viveka give sthe prev vairagyam.
the jnanam there is vishayaasaaratvam. and the vishaya of the aparavairagyam is the
ext world. world is its obj towards which we entertin vairagya. and its cause is
vivekam. and thus these 2 is to be understood wrt aparavairagyam for it to be
clealry distinguished from aparavairagyam.
now wrt pvairagyam also there is nimittam and vishaya. what is that atma jnanam is
the nimitta for pvairagyam. the cause. atma jnanam leads to it. the bhavana one
receives due to atma jnanam. and then what is its vishayam. our upadhi. our
sariram. it means the vairagyam gained towards ourselves. the body mind here is
ourself. the vairagyam attained towards ourselves.
ok here alone u should note one thing. when the mind or body gives u trouble or
sorrow we entertain a tght of hastred towards it . that is not vairagyam. why?
becos after a while when the body recovers and mind gives u joy etc the same mind
and body has become ur friend. now we start liking that mind. so it is not
vairagyam and what vairagyam is gained towards this mind which was liked by me
before in situations of joy is moksha roopa vairagyam paravairagyam.
and what is its vishayam. the gunam.sattva rajas guna it is. our upadhi.
so it is due to atma jnanam. and it is towards our upadhi called body mind etc. and
on;y when one accomplishes this vairagyam he gains fearlessness from death. until
which death was a threat. now it is gone due to this vairagyam. why? becos death is
to the body and i have vairagyam towards it also.
this biody is anatma and i am atma when u know it happens. so paravairagyam is
moksha he says. so atmajnanas result is moksha and that he says as pvairagyam. and
so what is the goal of life now? vairagyamless person should gain aparavairagyam
first and then aparavairagi has to gain paravairagyam is the goal. and that is teh
journey here.
understood vairagyam is nothatred here but a fullfilled mind. entertaining a
fullfilled mind i dont hate it but i have enough dispaasion towards it. this is
sutra 16.
tat = that
param = supreme
purusa = purusa, the seer
khyati = realisation
guna = qualities (sattva, rajo and tamo)
vaitrsnyam = absence of desire

17.vitarkavicharanandasmitaroopanugamat
sanprajnatah

वितर्क विचारानन्दास्मिता रूपानुगमात् संप्रज्ञातः

this talks abt the result or prayojanam of aparavairagyam. and 18 shows the
prayojanam of paravairagyam. what kind of mindset we will attain it shows.
so in aparavairgyam atmajnanam has not taken place yet and for the atmajnanam we
need some qualifications or a certain vairgyam which makes me ready for the
knowledge of atma and when that vairagyam called avairgyam is there then what kind
of mindset will be there is being said. vairagyam doesnot give me jnanam. it is a
quali a prerequiste for jnanam. and so that mindset is being said here. this
vairagyam prerequiste alone will make one do vichara and that vichara will yield
its result of jnanam. and so with vairagyam we need to do the vichara. that
vairagyam we are discussing here. so aparavairgi when he goes to vichara he gains
jnanam is what is the benefit but patanjali doesnot say it in this way he says when
aparavairgyam is gained and he has not yet ghone to vichara yet and at that point
of time whjat mindset he enjoys from aparavairagyam is being said here.

some ppl are like that. they will have vairagyam but they will not take to vichara.
in rishikesh we call them as udhaseenah. udassen mahatnmaas we call them. it is for
s while may be they will be like that. they live minimal. but no vichara. the
vairagyam is extreme. kkambli biksha they take to. and in that sabji they will have
masala. and that masala they will give it to the ganges. and so they dip in ganga
and wash the masala out and eat. such are udaseens.
so when u look at their mindset patanjali says these ppl gain some ananda due to
the aparavairagya itself. they have an ananda they enjoy.
vairagyaananda it is. it is greater than any oridinary person. we may think aio
pavaam on them they will say aio pavam to us. why becos they are better than any
boghis or normal person. and their mind will rest in peace and quietitude. and in
dhyanakale they will get some type of samadhi also. which means they can do a lot
of dhyanam and concentrate well becos vairagyam is there. ok now they are in this
stage and later one day they will come to vichara. and these ppl who get some kind
of samadhi here thro the avairgyam what is it?
that is said here.

samadhi is a culmination of meditation which leads to joy ultimately. when u say

meditation there is some some struggle. all unwanted tghts are all struggles. when
unwnated tghts donot arise and i am able to focus only on the object that is called
samadhi. when dhyanam attins its maturity or gains a momentum and reached extreme
it is called samadhi.this samadhi is of 2 types. so mind when it comes to peace
with urself in meditation is called samadhi and that samadhi is divided into 2 in
YS. there are many types but here it is 2.
1. samprajnaata samadhi 2. asamprajnaata samadhi.
here the first type is said and in 18 the asamprajnaata samadhi will be discussed.
so the phalam of aparavairagyam is samprajnata samadhi. vaseekaram it is. and when
the mind gains vaseekaram after that one gains a peace of mind that peace is said
as samprajnaata samadhi. ok here also some imp tip is there.
he says we should not practise vairagyam for the sake of gaining samprajnaata
samadhi. our aim of having vairagyam is for vichara and jnanam. and not for
samprajnaata samadhi. ok what is that samadhi.

now this samadhi samprajnaata samadhi itself has 4 stages. this sutra talks abt
these 4 stages as the phalam of aparavairagyam. ok what are they?
the first stage is vitarkam.
there is no option it is progressive. first one will have vitarka and then go upto
asmita and when asmita is reached samprajnata samadhi is gained totally. this is
the result of apara vairagyam.
ok from this wat u come to know is many ppl say i am not able to d dhyanam. dhyanam
cannot be done if vairagyam is not there. so vairagyam is a requiste for dhyanam.
else ppl will say i am not able to do dhaynam. ok samprajnaatah, jnatam means
bhavana. sam+pra means a tght which is not mixed with any other thght. and when u
keep the tght of focus on one thing w/o mixing up with anyother tght that bhavana
is called samprajnatah. when one obj is entertained in the mind w/o any other obj
coming in the mind.
concentration itself has a joy in it. ok when mind acheives a state which is one
pointed and not mixed with anything else that itself has immense joy and that joy
itelf has stages is being said here. first is vitarkam. vitarkam roopa samprajnata
samadhi means: whatevr obj is gochara to the indriyas. the objs of the senses are
taken and meditating upon those objects which are objs of senses. eyes see forms
etc those objs when one contemplates the mind acheives a certaqin focus. that is
the vitarkam. shiva roopam we take in mind and do dhyanam. and when u meditate upon
shiva or vishnu only nthat form is retained in the mind w/o bringing in any otehr
form or tghts that is vitarkam. this is the first stage. it can be any form or
color or any object. ganga or himalayas. any tght it can be. anything which the
senses can perceive. even sounds or smell. that samadhi is called vitarkam.
for this to happen we need vairagyam. that vairagyam has to backup the meditation
to get to even this stage. the sthula vishyas these are.
2. vichaaram. : the mind doesnot take to sthula vishayas. it is grasped by mind but
not by senses. it is not an obj of senses but the obj is grasped by mind.
antakarana gochara vishaya it is. love. compassion. it is all not an obj of senses.
i may hear the word from someone. it is understood by mind but not grasped by
senses. so thus such feelings bakthi etc. all these objs of mind when one takles
and performs meditation on those principles , he attains a certain state of focus.
such a focus of the mind on these objs available only to the mind is called
vicharam. the vastu is suk vastu. in vedanta isvara has so many gunas. and those
gunas are all not indriya gocharam. sarvajnah sarvasaktimatvam, satya sankalpah all
these cannot be seen r perceived by indriyas. tatjalaan iti upaasita is said. all
those are understood by mind. our mind is alphajnah. but when u call isv is
sarvajnanah we eew able to comprehend a bit thro the mind and not thro the sense.
thus meditating on such principles.so first one is dhyanaa on isvaras form and next
is isvaras characteristics.the second one is understood only by mind alone. and
when that dhyanam attains completion it is 2nd stage. so first stage u have
practise and then goto 2nd stage. ok YS says these 2 stages is seen together and
that is called graahya samadhih. diff names thats all. together they are called
grahya samadhih.vitaraka and vichara togetehr is called so. menaing in these 2
samadhis only vishyas are pradhaana or predominant. in one the vishaya is
sthulavishaya and anotehr the vishaya is suk vishaya and so it is vishaya pradhana
samadhih. graahya samadhih it is called together.
-----------------------------------------------------------------------------------
----------------------------
3.ananda is the 3rd. anandham. in this there is no ext ok. it is dhyana on my mind
itself. my antakaranam itself. our mind itself is the vishaya for this samadhi. we
dont think of anything else except our own mind. even isv we dot think of here.
mind will entertain mind itself as an obj. meaning earlier the mind was an
instrument in doing the meditation. we forget the fact we have a mind in the prev
dhyanams but now other things are forgotten and we take only our own mind as an
object. mind gains quietitude and peace here on doing this. and when the mind is
watched its calmness is seen and we gain peace and happiness which is more than the
first 2 stages. so more anandha and more prakasha we see here. how do u get so much
ananda much more than the other 2. it is becos rajas and tamas will be very
faintly active at this point. it will not influence the mind much. mind being made
of sattva aspect and so sattava will be predominant here. mind can recall the
shanti situations and look at it also. when the mind watches a fight it gets
agitated also. when the mind watches a peaceful calm mind in me then it gains
peace. so it is karanagocharam. this samadhi is called grahana samaadhi. grahana
means instrument. so from obj, SO we have come to instrument. and karnam we saw
sthula and suk stage and now it is karanagocharam. and now the 4th stage is asmita.
asmita the word is a tech word he has coined it here and later there also asmita
will come . there asmita will mean ego. kleshas they are. here asmita is a diff
meaning here. a tech word it is coined by patanjali.
4. asmita means in this samadhi we also drop the karanam also. the mind also is
given up and we come to kartha. karthrupradhanam it is. the meditator it comes to.
in the 3rd stage rajas and tamas were functional a little bit, it was not there
totally but it was very feeble. but in this 4th stage the rajas and tamas is
totally not there. total sattvam it is. in this stage we will also give up the
mind. we remain as the meditor alone. this is grahitru samadhi. i see that i am a
meditator. and just as the meditator not anything else.as a dhyana kartha i
remain. this is 4th stage ananda is doubled here. this is called asmita.
just existence is asmita it is. when i have the tght i exist alone then there is no
samsara.
here only the dhyaata alone is there. and so it is merely i am existence. just be.
this is grahitru samadhi or asmita. so aparavairagam is necc to do all this. that
apara vairagyam needs to be poornam and when u practse it with vairagyam one will
go to these stages. this is very big when u see. but in vedanta do u know what we
say. these are all the side effects of viragyam only. so never get attacehd to it.
and when this is sampragnaata samadhi we say we should have vairagyam in these
sampragnata samadhi also and take to vichara. that is the next level.
thus anugamaat with such stages when one acheives asmita it is sampragnata
samaadhi.
this is the consequence of apara vairagya. but it is not the final result. the
aparavairagua ultimagtely or primarily leads u to paravairagyam. and what does
pvairagyam give u then? next class.

vitarka = reasoning, arguementation

vichaara = discrimination, deliberation
aananda = bliss, happiness
asmitaa= self-conciousness
rupa = form
anugamaat = happen(when such stages are there)
samprajnaatah = then one has got this samprajnaata samadhi.
Samaadhi with consciousness happens in four forms: with reasoning, deliberation,
bliss and self-consciousness.
--------------------------------------end of
8.----------------------------------------------------------------
our tghts which makes me sorrow which makes me grieve whcih is the cause of sorrow
and grief, that sort of mind can be freed by the sadhana called abhyasa vairagyam
was said and then abhyasa and vairagya was briefed out by patanjali maharishi. then
vairagya was divided into 2. apara vai and para vai. apara vai was for sadhakas to
gain moksha and para vai means moksha by itself was said.it is born of atma jnanam
was pointed out. then by practise of aparavairagya itself one gains some happiness,
which was itself called by the name samadhi and that samadhi is of 4 types he said
in sutra 17. vitaraka vichara ananda and asmita was said as 4 stages of this lower
samadhi. aparavairagya samadhi.
the concentration. and first 2 vitarka vichara is due to the objs that are in the
external to us and when the mind focuses on those objs the mind acheives a certain
condition of inner peace and happiness was said. then the next 2 we saw as
focussing on the very meditator itself. in vedanta we call it as ahangragha upa.
thus 4 stages are there and this samdhi was said as samprajnaata samadhi. this is
an inferior samadhi. inf to the next one said in sutra 18 which is gained by
paravairagyam.sadhakas vairagyam was said in 17 and now it is asampragnaata
samaadhi, a higher one than the other. it is not a sadhakas stage. it is sadhaya
samadahi.
18.

विराम प्रत्ययाभ्यास पूर्वः संस्कार शेषो ऽन्यः

viramapratyayabhyasapoorvah sanskarashesho
anyah

in this 18th sutra,is the phalam of paravairagyam.when this pvairagyam takes place
if it comes to us then mind is absorbed totally. or mind is completely focussed
here.
now why does our mind wander. why is it chanchalam always, if u see, it is becos of
lack of vairagyam. now one wants to study something and when he wants to study a
particular subj mind doesnot stay in that subj matter becos mind wanders elsewhere.
the subj of that wandering mind is entertained by us, that is the reason. menaing
that we donot have vairagyam towards those object and understand no object comes on
its own to our mind. without we liking the obj a tght doensot occur in our
mind.becos the object is romantised or valued by my mind therefore alone the mind
thinks of it. in paravairagyam, what happens is we know that all things are mithya
and brahman alone is satyam which is atma here.
that atma brahman alone is satyam and everything else is mithya we come to know
thro atma jnanam and as a result of that atma jnanam there is vairagyam towards
every anatma.
so for the sake of atmajnanam what vairagyam u gain is inferior vairagyam and what
vairagyam is gained out of atma jnanam that is param superior or absolute.
so upon any other obj other than atma the mind doesnot sway as the mind has lost
the value for those objects(shobanadhasa we call) it is gone and therefore it
doesnot fancy them anymore.
it is at this point the mind attains total calmness and that is called
asamprajnaatasamadhi. it attains total peace. that peace of mind is what is talked
abt here. and this can be taken as a defn of moksha itself.
now see the sutra:
here what is asamprajnaata samadhi and that alone is the result of paravairagyam is
also being told here.
first word is viraamapratyaya, viraamam means holiday lit. but here it means
freedom from those thghts which makes me unhappy. the absence of sorrow causing
tghts.
viraamaha means gone away. gaining away. what is gone away, vritti is gone away.
what vritti. the samsaric tghts like fear anger jealosuy these are all tghts which
make one a samasri. all tght so the mind doesnot not trouble us. if all tghts are
samsaric and keep u in trouble then we will not want to live actually. many tghts
make me happy also. those tghts which make me a samsari and cause sorrow those
tghts are absent. so kama krodha etc are the tghts. so we have given a total
holiday to those tghts. ok what is the reason to give an holiday to these tghts. ok
fear jealousy comparasion etc causes sorrow and make me feel insecure. now what is
the reason to avoid these kind of tghts. that is being said in the next word,
pratyayah, here pratyayam means kaaranam. menaing the reason for those tghts which
make me insecure and give sorrow to go away, is indicated by that word. 10.40
viramapratyayah = para vairagyam. ok pratyaya is kaaranam for tghts to go away and
how thro paravairagyam. and so pvairagyam what does it do? it eliminates those
tghts which make me sorrowful and make me insecure. so viramaas karanam is para
vairagyam. and this paravairagyam when we stay in it for a while it becomes ones
swabhavam. so staying in this pvairagyam is said by next word, abhyasapoorvah by
consistent practice it means, meaning one has to practise it for a while and stay
in it is the sense here.ok sometimes we memorise a poem and we recite it once. and
we have said it rightly but if we donot practise it again and again we will forget
one word or two or may be the whiole of it in time. so this is becos of lack of
abhyasa. repition is needed. and so even after we gain atmajnanam we need to stay
in it for a while and constantly be in it that we call as nidid. that is said as
abhyasapoorvah, poorvam is upayam, born of this abhyasa it means.
There is another Samadhi which is born of
constant practice of cessation of samsaric mental tghts,or activities, until this
is the descpn of the sadhana for asamprajnaata samadhi. so the cause for
elimination of mental tghts which give sorrow and afflication is by consta practise
(abhysa) of pvairagyam is born, is born what? what do u get out of this abhyasa
that he says in the next word anyah, the next samadhi, other samadhi, another
samadhi which is asamprajnaatha samadhi. and now what is the swaroopam of this
asamprajnaata samadhi. that is indicated by the word samskara seshah.
samskara seshah means he says in our mind there are samskaras but those samskaras
will not manifest and make one a samsari again.
ok i will expalin this by an ex. we have a seed and if u sow that sow it becomes a
tree or plant. but when u have a seed and the seed has the potential to sprout but
when we roast it, it looses its strentgh to bring out the plant. that roasted seed
which cannot germinate is how our samskaras are. indicated by word samskara seshah.
a jnani who has this pvairagyam will look at the world and he lives in it and all
vya are being done by him. but those vya doesnot give him any samskara or sorrow
these are just impressions formed in his mind but it doesnot manifest anymore.
meaning it will not manifest as real again. he knows anger jealously etc but these
are just samskaras only but never will it arise to give some sorrow or afflication
to a jnani.
a jnani will know the diff between praising and putting down. suppose if u praise a
jnani he will know and if one insults him he knows he is insulting him, he will get
a tght that he is insulting me. this tght will be there in a jnani. he will know
the diff def. but even though he is insuklted and he knows that he is insulted, the
samskara alone is there but it doesnot get fructified into samsara. how does it
happen due to pvairagyam. how did he get paravairagyam becos of atma jnanam. and
since vya no more creates any sorrow in his mind he enjoys peace that peace of mind
or samadhi he enjoys is called asamprajnaata samadhi.
samadhi here means the focus the mind attains or the state of mind in concentration
when he comes to do dhyanam. that state is called samadhi.
ok in vedanta what do we say. we call it as mithyatva nischayam. when we ascertain
this world as mithya that is moksha or samadhi. we see the world but dont take is
as satyam.
like how a father or mother plays with a kid. they play well with the kid and
prtend and child takes it as real but the father loses the game deliberately
meaning what he knows it is false. so too is a jnani in thw world. he knows it is
false and he gets involved unaffected. there are samskaras but those samskaras dont
bring out any action. that is samskara seshah here.
this is attained by atma jnanam and out of this jnanam alone comes pvairagyam and
when they gain this pvairagyam and do vya they will be asamsaris or jmuthas and
when they sit in contempaltion and do contemplation, the mind focuses totally and
that sort of mind which is totally focussed is called asamprajnaata samadhi and
what do they cotemplate on? the obj of mediatation or contemplation here is jnanam.
sarvatama bhava they will hold onto.
thus vairagyam phalam is this samadhi is shown.
----------------------------------------------------------------
now 19.
22.04 09.
bhavapratyayo videhaprakritilayanam

भव प्रत्ययो विदेह प्रकृति लयानाम् ll 19

bhava = become, manifest, the world

pratyaya = cause, caused by
videha = those with bodiless consciousness
prakrti= nature
layaanaam = merged with

For demi-gods (or adepts with bodiless consciousness) and those merged with nature,
asamprajnaata happens by birth.

this sutra says what?

videha prakruti layaanaam, bhava pratyayah. ok when we do the sadhanam called
dhyanam, sincerely and regularly we practise this dhyanam, and when it is
practised to give the final benefit , the culmination of this dhyanam produces a
benefit total peace of mind which is called samadhi.
our mind should entertain the same thing that we contemplate upon. we mediatate
upon. if the mind is in that particular dhayna vishaya without distracting or
producing any other tght, any other vya tght or it should not bring an external
tght other tha the obj of mediatation it gains an absorption that absorption is
called samadhi. when some tghts come and go during ur meditation then that process
is called dhyananm or meditation. so in meditation tghts come and go . so never
complain like people say swamiji when i meditate various tghts come. in dhyanam it
will happen. if it comes and go it is called dhyanam. but if nothing comes and goes
and u hear a sound then u are in sleep. understand . so in dhaynam u try to
contemplate upon one vastu or one thing but then the mind also carries various
otehr tghts. various other tghts also come ad go when it is so then it is called
dhaynam. so any unwanted tghts will also be there in dhyanam. but it is not right
to entertain only unwanted tghts. the focussed object should be there predominantly
and these unwanted will come and go sometimes then it is dhyanam. samadhi means
unwanted or unfocussed tghts donot occur and whatevrer be the obj of meditation
that alone is kept one pointedly then that is samadhi.
now here patanjali maharishi divides the samadhi into 2. bhava pratyayah it is
called.
and next one is upaya pratyayah.
next sutra will talk of upaya pratyaya samadhi and now it is bhava pratyaya
samadhi.
now we will see. some ppl will not have come to vedanta vichara yet or they may not
even come to the do a vichara on the world as well. what is the nature of this
world, is it nithya or anithya etc they would not have taken to. that disc has not
yet come to them. the analysis of the nature of things not yet come. existence
belongs to whom. is there consc etc. some ppl would not have come to it alone. but
they would have been doing dhyanam. so for dhaynam one need not come to vichara or
have knowldge. it is a mere excercise like a phy excercise and this is a mental gym
or mental excercise. so merely by doing dhyanam the mind becomes mastered in a way
or he would have gained a mind to concentrate which can give him some siddhis
also.
dhyanam gives a well concentrated mind but there is no tattvajnanam. so these ppl
also even w/o knowldge by merely doing dhyanam these ppl also can gain the samadhi
state of exp.
so many gurus train ot teach dhyanam in this manner. where the teach them some
techniques without any god, no vichara on world no vichara on objects of meditation
etc all this will not come there. it is a training or excercise. now here
patanjali says even w/o any knowldge w/o any tattva jnanam if one attains a
samadhi it is called bhava pratyaya samadhi.
so an ajnani gains this samadhi. some ppl may hvae certain skills by birth. bgita
would be recited by him at 6 years. dasaavadaani. he can remember mnay things, all
this comes by birth.
so this samadhi comes to whom? bhava pratatya samadhi comes to whom.
for this to happen vairagyaa may not be needed vichara need not take place or even
anlayisis of world or taken to right practise is also not needed, just by mere
dhayana, a practise is enough or becos of poorva jenma samskara also it can
happen. so who gets this bhava pratyaya samadhi is being said here. 2 ppl will get
it.
one is devas can get it. indra agni vayu etc those devas are also jivas who can
have this samadhi. when the devas do dhyanam for them this samdhi is possible. and
then in this bhuloka also, when a person performs dhyanam on jada tattavas, o inert
things on objects etc when they do the practise of dhyanam with the obj of
meditation being one of the worldy objs he can also get it. thus these 2 ppl gets
this samadhi.
that is being said here.
bhavapratyayah, bhava means samsara or avidya. pratyayam means kaarnama.
so avidya is tha cause of the samadhi. or ign is the cause of samadhi. thus ign
becomes a reason or cause of samadhi.
so either we can mediatate becos of ign or due to knowledge also.when u have
vairagyam also u can close ur eyes and sit in contemplation.
so videha he uses means devas. they donot have stula sariram. so they are also
jivas who have identification with suk sariram and not sthula sariram.they are
endowed with many powers and more powers than humans. and when they attain samadhi
w/o any knowledge then that samadhi is called bhava pratyaya samadhi. if they have
knowledge then it falls into next category . and then prakruti layah. this means
when human beings in this bhuloka when they meditate on the objs of thius world
caleld prakruti, on materials or any object and accomplish samadhi the it is also
bhava pratyaya only.
he talks of this samadhi not to get it but to show that it is not enough and this
is not the samadhi one should look for . that point alone is driven here. japa on
even a word meaningless words also can give some samadhi. so these types of jivas
will get bhavapratyaya samadhi. for devas w/o know and human being in this loka w/o
knowledge on tatavam mediatating on objects get this.
then
20. upaya pratyaya is told here.now tyhis is the one to be gained. and what is the
means for it.
so with those upaayas listed here in sutra if one does meditation he gets this
samdhi which is for mumukshus and ppl with vairagyam and knowledge.
so here the upayas are told and by using thes eupayas one gains a samadhi which is
for the mumukshus unlike the previous one he says.

20
श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम्

sraddha = dedication
veerya = power with determination, will power
smrti = memory, mindfulness
samaadhi = the advanced stage of meditation
prajna = conciousness, awarness of being
poorvaka = happens before
itaresaam = others
39.31 09
sutra says sraddha-veerya-smrithi-samaadhi-prajnaa-poorvakah itaresham
ok iterashem means otehrs menaing mumukshus, other than prakrutilaya and devas,
other than the bhavapratyaya samadhinah,other than those 2 jivas, meaning sadhakas,
poorvah, happens, poorvakah means these types of sadhakas gain the samadhi called
upaya pratyaya samadhi. pratyaya means kaarnaam and upayam means the sadhanas or
upayas it means. ok what are the upayas, shradha, isvara sraddha and sastram, it is
equal to a mother, as how mother is imp or resp for the growth of mental health of
a child so too is shradha says the commentator. so too yogis mother is shradha.he
says saa maatha yoginam paati. shradha acts as a mother to protect a yogi he says.
so shradha is imp. it protects the yogi. shradha on what?
sastra shradha. and then sadhana also needs shradha. in the sadhana also one should
entertain shradha. and then upon isvara.
and then veeryam. veeryam means power of determination, menaing whatever we are
focussing upon, whatever be the tattva we focus upon the power to focus on that
particualr tattva for a length of time. the capacity to hold on to a topic or
tattvam for a length of time.it is an unexhaustive energy directed towards the
goal.only when we have shradha we will have the veeryam. we call it dhaarana,
meaning continously maintaining the tght on tattvam.it should not be discontinous
is the sense here.
ok sadasiva brahmendra says shradha leads to a certain utsaha. elation or
enthusiasm. that enthusiasm keeps u going. so only an enthu mind keeps u going
continously.

next smrithi: Smrti literally means memory. Smrti is mindfulness also. Sri
Vacchaspati Misra calls Smrti as Dhyana. The preoccupation of the mind by the yogi.
so what brings u to the sadhana is shradha and shardha alone keeps u going with the
sadhana and make u do practice ofr sadhana continously called as veeryam and the
result of veeryam is smrithi. here it is not dhyanam on prakruti the jada vastu but
the dhyaan ios on the tattvam.
whatever we have understood by knowledge on that tattvam, brahma tattvam or isvara
tattavm upon that dhaynam is done.or on the anithyatva of world is being done.
ok smrithi leads to what? samadhi. it is tattva sakshatkaara here. whatever we do
dhyanam here , on that vastu there is sakshaatkaara.
next is prajnaa. it is atmajnanam. aparoksha jnanam. it is clear steady knowledge.
vacaspati mishra says poorvah means due to these sadhanas we gain a samadhi, that
is upaya pratyaya samadhi. ok how quick do we get it.
next 2 sutras shows who gets in quickly.
when one will have it.
50.05 09

---------------------------------------------------------
inorder to channelise or master our mind patanjali says abhyasa vairagyaabhyam
tannirodah he said, by practise and vairagya one can gain it he said. and then
abhyasa was described . then vairagyam was also described. and that vairagya when
he said he divided vairagyam into 2. para vairagyam and aparavairagyam.
aparavairagyam is an intial thing in us and the paravairagya is called moksha also
he said that.
due to atmajnanam mind gains a total freedom. and mind naturally will not have any
attachement or bondage towards any obj. and due to this paravairagyam mind gains a
certain state and that was called as asamprajnaata samadhi. the otehr one
samprajnata is becos of aparavairagyam we saw all this.
then later he divided samadhi into 2 again. bhava pratyaya and upaya pratyaya
samadhi.
bhava pratya is for ajnanis and for mundane practisioners. mumukshus should not
hold on it.
but the potehr one is to be entertained by mumukshus.
when the samadhi is gained with the help of knowledge then it is called upaya
pratyaya samadhi.OK WHEN WILL we get this upaya pratyaya samadhi. for that we will
see sutra 21.

21. tivrasanvegaanaam aasannah

teevra = extremely
samvegaanaam = intense, vehement
âsannah= near
For those who seek liberation wholeheartedly, realization is near

asanaah means it is near. it is closeby. who will get it? tivrasanvegaanaam.

teevram means very extreme. ok samvegham has 2 meanings.
one is vairagyam. so whoever has theevra vairagyam that person has this samadhi
closeby.
so teevra samveghaanam purushaanam for those ppl who have attained an extreme
vairagya for them it is near. aasanah means the upayapratyaya samadhi is near.
then samvegham has another meaning also.
2. we ahve seen various upaya and sadhanas. and those who do those sadhanans
quickly they will get it. teevram is one who does these sadhanas intensely and
quickly. it means vegham speed. that means not wasting time and days. w/o wasting
time and energy in vyartha pursuits. in pursuits which donot yield any success
spiritualy, so the one who puts forth an energy and spends more time in these
sadhanas and does them they will get it.the speed which which one does the sadhana.
how quick he does all the sadhanas.
these 2 are the menaings.
this is called upaya pratyaya samadhi. like shradha etc the upayas were mentioned
that is what one will get.

22. mridumadhyadhimatratvat tatopi visheshah

ok again now the sutrakara is diving who will get this samadhi into 3 types.
mrudu teevram is one variety madhyama teevram is second and adimaatra teevram is
third.
here mrudu teevram is these ppl will do sadhana but will do it interputedly. slow
they are.
then the enxt one is madhyama they will have vaiuragyam and sadhana but
intermediate they are. finally adimaatra teevram is also there. these ppl do it
quick consistently and wholeheartedly. uniterpretted will be their practise and
also the sadhanas followed.
so those who do it slowly mrudhu they will get it late the beenfit will also come
slowly in time and then the madhyamteevra person will get it a little quicker than
the previous one and finally the 3rd adimaatrateevram person gets it very quickly.
and tatopi viseshah is there.
our sadhanas japa study etc all of them that we undertake is divided into 3 here.
the sadhanas. and even when obstacles come one has to eradicate the obtsacles and
do it.
when he does it that way he gains what is to be gained. what is that to be gained.
not bhava pratta samadhi. in puranas we see even asuras get some siddhis and result
of tapas all that is bhava pratyaya only. becos it doesnot give them any good. so
it has to upayapratyaya which is to be taken by us. viveka discrimination all that
is needed also with knowledge one has to do it. mind is like money. when money is
given to one who doesnot know its value or is with someone w/o knowldge he will
lavishly spend it and finish it. whereas if given to a personw ith proper knowledge
he uses it rightly so too is this mind.
so upayapratya is what we need to practise else one may destroy himself with the
mind he has got. and who gets this samadhi the one who does these sadhanas
intenely. teevram was shown as well.
now from here he goes to some-other topic.
23. eeshvarapranidhanad va
09.38 10
from that sutra he intro god. he says whatever effort we put in, it has to be
complimented by devotion to lord. pranidhanam means devotion. vaa is ca here. only
if one devotes by devotion alone the upaya pratyaya samadhi will take place. the
effort becomes fruitful he says.
this is an imp sadhana in addition to other sadhanas. and so only by this attitude,
it is an attitude of devotion. bakti or surrender.
ok many asuras as per puraanas have attained siddhis. but why that mind does not
become shanti or has not gained that peace thro the practise.becos this aspect of
isvara pranidham was missed by them. they had their anger jelousy desires even
after the practise or tapas was done. why? becos the the ahankara of doing that
tapas has not drianed yet. instead of the ego melting down it solidifies.
sometimes when u see the this guud , it melts down then u can make many things out
of it but if solidifies it stays as it is and infact becomes useless. so too.
so only when there is a thought that there is someone or some principle above me
called isvara and its due to him alone this tapas became successful etc one has to
entertain and one can entertian only when there is devotion. its like money. when
it is used in dharma it helps u when it is accumulated and banked ego increases
that i can buy anything in this world. that is why great rishis have always said
money should be spent and it has to be again generated. like the well water which
keeps coming even after u take it out. like that money needs to be flowing and not
stagnated. water and money stagnated will stink.
so for the result to be gained called upayapratyaya samadhi we need isvaras grace.
so devotion is imp. w/o bhagavan, it may give u a temp result for a while but then
the ego takes charge after a while.

in gita also krshna says i am jnanais jnanam i am devotion in bakthi etc he says.
this attitude keeps the ego under check. so now what is the nature of this isvara
intro here in this verse.
who is that isvara? his nature is said in next sutra.
ok next few sutras is about isvaras nature. later he will talk abt few more things
for this samadhi to be gained. he will say later that just by merely doing dhyanam
alone one cannot gain this samadhi, mind also needs some virtues. he will talk of
maitri compassion etc he will say. when mind is trained along with these values or
virtues alone will gain purna shanti is what he will say later.ok who si that
isvara. and how is he diff from jiva?

24.
klesha-karma-vipaka-aashayaih-aparamrishtah
purushavishesha- eeshvarah

isvara is one who is endowed with the folln.

ok first isvarah last word is purusaviseshah, he is diff from jiva, a spl jiva he
says.
spl purusa he says. here purusah means human being. and here spl jiva is meant as
isvara menaing he is a consious being. ok why is he spl. becos he has not
afflicted by the folln list. aparaamristah means he is untouched not afflicted by.
by hwat? klesha karma vipaka aasayaih
aasha it is. ok what are these things. he is not affcetd by these 4. so he is spl.
what are they? kleshas , he is unaffcetd by kleshas. ok by saying this defn jivas
human beings have kleshas , affected by kleshas is jivas. in YSastra we see 5 types
of kleshaas.
pancha kleshaah they say. we will see them elaborately later.
1. avidya- ign. whatever we study, more we study we come to know how much we have
not studied. so more u have knowldge of a thing more u come to know the ign. so
infact increase in knowldge increases ign or what we really donot know. so first
klesha is ign, ign of god, me and world.
2. the next klesha is asmitha. in vedanta we call it ego. in sanskrit asmi means i.
naan naan ego is asmi. this body i take it as i that ego is asmita.
3. raagah. desire, attachment. or desires.
4. dveshah. aversion. old age diseases etc. if raaga and dvesha goes away in all
things it is called moksha. what i dont like is dvesha. what u dont like and who u
dont like is a bigger list than what and who u like always. this si a klesha.
5. abhiniveshah. it is a budhi that i think i should survive. a desire for my life.
my life should not go away, a desire to that living or life is abhinivesah.noone
wants to die. everyone has this desire. atatchment to life. even mosquitoes have
this. u try to get them they escape.
so it wants to survive. so a natural instinct to survive is called abhinivesah. and
this abhinivesha alone causes fear of death also. even when i am suffering with
oldage or disease i want to live that instinct here. so all these are kleshas .
so this the spl purusa will not have.jivas have got these 5. and this is samasara
and when u free urself from these 5 anf a few more things it is moksha as per ys.

so kleshaah means all these 5 things.

next one is karma. this karm ais there for jiva and not for isv. and this karma
itself is divided into 2.
one is dharma & adharma. one is karma which is dharmic and otehr is adharmic
karmas.
punyam and papam. isvara doesnot have all these things. karma it is called.
so isvara is one free from 5 kleshas and karma. and the enxt is vipaaka is kphalam.
karma is also not tehre kphalam is also not there. sukha dukha is not there.
so when karma itself is not there where is teh question of kphala. even though this
word need not be told stil he makes it clear. and then vipaaka also means some comm
says, that vipaka also means jenma. how? to exp the karma phalam we need a body.
only with this sariram we can exp this world. the world is pancha bhuta prapancha
and body is also made of that pancha bhutas alone and so to exp a pancha bhuta
prapancha we need a pancha bhuta sariram. and so body is needed and that means
birth is needed. therefore vipaaka means birth he says.
stula sariram is needed.jiva has birth but isvara has no suka dukha and no jenma
also.
life is based on this body also. how long and how much of sukha and dukha one has
to exp in this body is all there within birth death. and so it means there is a
life span. no of years one should live. so jiva is subj to a life span. isvara
doesnot have this life span.
that is why death is eteranlly happeing always. karma decides if body is aged or
not.
so life span is based on kpahalm. so it means jenma lifespana nd sukha dukha.
isvara doesnot have all these things.

ashayah means samskaras or vasanas born due to our expceriences.

when we exp expces. anubhava goes away but the samskaras and vasanas are registed
in us. w/o it we cant even live. morining lets say u had 2 idlies. u have eaten it
the exp is over still the memory is there i ate idlies. that is due to samskaras
registered while u were eating. w/o it u will not know u have eaten. otehrwise u
will keep on eating only. so every exp is resgieterd as a seed or as samsakara or
vasana in our mind. now this samskara also does one more thing. someone said
something or some bad happening we have expced. the very exp has created some
samskara and the person has gone away after he has scolded in the morning. matter
is over and he is out of sight already. now even after it is over this samskara
comes back and makes me unhappy. so it can make me unhappy also. thats why
shankaracharya says vridda taavat cinta saktah.
old age happens and he is already old cant he be quiet. no samskaras are there. we
have fought with ppl long ago. and that he picks up and makes him unhappy. so too
we went somewhere and that can also make me happy later.
so such a samaskara is aashayah here.
so patanjali says isvara doesnot have all this. these 4 is not there. aparamrishtah
means he is unaffcted by the 4 things such a spl purusa is isvara. and jiva is
opp . one who is affected by all the 4. that is what is said here.
its a imp sutra.

patanjali accepts isvara. but kapilas sankhya doesnot accept isvara.

he brings in prakrthi but doesnot accpets isvara.he talsk of purusa but isvara is
not needed he says. patanjali borrows various ideas from sankhya but he varies from
kapilamuni here.
ok what will we get out of surrendering to such an isv or devotion to isvara. we
will gain the result of mastering the mind. ok now we have to be clear what vedanta
says.
dont get confused. we also accept all this. isvaras defn we accept. no klesha no
karma etc all this we accpet. but except at one place we accept everything here.
what is that?
when purusa visheshah was defined by patanjali he and his folowers talks of an
isvara which is totally diff from jiva. meaning jiva and isvara are diff according
to them .s o it is dv tattvam only. we dont take their philosophy. but the
sadhanas.
jiva and isvara are diff he says. and moksha is caused by following the sadhanans
and also bakthi to isvara, the jiva can gain freedom from the above said 4 things
like klesha karma vipaaka and aashya. ok now if jiva can also be freed from all
these 4 what is the diff between jivan and isvara. they say once jiva was afflicted
by these things and npw after practise of the sadhanas enlisted in ys and also by
devotion he gains freedom from it.whereas isvara was never afflicted or affected.so
after freedom from these we are a free jiva only and never isvara according to him.
isv is never affected by it. jiva alone had all these sufefrings and by sadhanans
he gets freed. u can get moksha he accepts it but never jiva is isvara.
The Yogis, also, avoid many ideas about God, such as
creation. God as the Creator of the Universe is not meant by
the Isvara of the Yogis, although, according to the Vedas,
Isvara is the Creator of the universe. The
Yogis and Sankhyas both avoid the question of creation. The
Yogis want to establish a God, but carefully avoid this
question; they do not raise it at all. Yet you will find that they
arrive at God in a peculiar fashion of their own in the later sutras.
ok now we should know what our tattvam is.
in adv what is the tattvam. it is diff from patanjali.
ok what is the thing. we wll see that.
now why cant we take the very teaching of patanjali in establishing the tattvam or
truth as ultimate. no. becos if one gains something at a given time by some sadhana
then he will have to loose it as time passes. anything brought abt in time is
imparmanent is the law. what is gained will be lost. gaining meaning losing. ok
when u say that jiva had all these 4 afflictions at one point of time, and then
later by doing the sadhans he is freed from it is ok. but what is the assurance
that what is gone will not come back to him. ok so for a thing to be permanent it
has to be gained only by knowledge, as anything that u gain by knowldege
presupposes it is already gained and u come to know it now thats all. an already
accomplished thing u know by knowldge now. that is the diff between us and them.
becos of ign he was suffering. so karma is not needed only jnanam is needed.
so what we say is isva nd jiva are always muktah. in reality jiva is ever a muktah
but due to ign he is as tough affected.

ok come back to ys now. so such an isvara paranidhanaat by devotion or surender to

him one gets the upaya pratyaya samadhi phalam.

ok in 25 he will show the exitence of isvara is true. how do u know such an isvara
exists.
what is the proof. pramanam. what is the validity of this statement he says that.
and in 26 he will talk of the glory of isvara. prabhavam it is called.
what is the glory. so pramanam in 25 and 26 he says prabhavam.
and 27 will talk abt isvara vachakam. what is name of god.om he will say.
and then 28.how to infact pray to that isv. upasana kramam and in 29 what is the
benefit one will get by devotion to that lord.
until 28 it is isvaras descpn.
-------------------------------------------------end of
10---------------------------------------------------------------------

to bring in peace in mind the author talked abt abhyasa and vairagya. and later he
also discusses isvara in the sutra isvara pranidaanaat vaa.
by worshipping surrendering to isvara also we can bring abt peace in mind he said.
that is also an upaya. and then in 24, he said who is isvara. isvara is purusha
viseshah isvara.
so as per yoga philosophy isvara is diff from jiva and he is an exhalted jiva they
call.
how does he vary from jiva. for that he pointed out certain factors by which he is
not affected. aparaamrushtah. what are they? klesha karma vipaaka aashayaihi. we
saw avidya asmita as klseshas and karma is dharma and adhrama karmas and the
vipaaka is kpahalam as sukha and dukha and then aashaa we saw as samskaraas. the
samskaras from tehse. isvarea is not afected by these things. jiva is one who was
affected by all these things at one point of time and then at the mukthi he is
freed from all these things. YS says so.

now what is the pramana glory name etc are all going to be said. 25-29 ism isvara
alone.
25.now this sutra will show the pramana for isvara. the existenec of isvara is
shown here by a pramana. wjat is a pramana? what gives knowledge. an instrument of
know. meaning an instrument by which one gains knowledge. that is called pramaanam.
pramaa janakam pramanam. so tehre is a pramanam for it. it is not said by
ourselves.
what are the pramnas here. sastram vedas is one and then other is anumanam.
in vedanta we say the existence of isvara is primarily from veda alone.
anumanam means tarka. by tarka we dont substanciate the presence of isvara.
existence of isvara. this is our take. only by satsra for us. but in yoga sastrama
nd anumanam are taken in equal pedestal and established. both becomes primary for
them wrt to isvara.
so see the sutra now:
25. tatra niratishayan sarvajntvabijam
तत्र निरतिशयं सर्वज्ञबीजम् ॥२५॥

In God, the seed of omniscience is at unsurpassable level.

saarvayagna beejam is also there patabedha. the meaning is same.

now in this sutra what is said. isvaras existence is told by sastra and yogis give
those upanisadic vakyas as pramanas also. yas sarvajnah yassarvavit. all these
statements are there. one who has all knowing all powerful he is isvara. that is
the pramanam. and then yogis also use anumanam also as primary pramanam astep more
than sastra.
what is the anumana they make. now here budhi is needed here to understand. what is
that?
isvara is defined as sarvajnah. but we are not all knowing.now if one arrives at
the conclusion that sarvajnah exists then isvaras existence we can accept. is theer
one with all knowledge. this has to be proved. ok now what he does here is instead
of prioving the existence of god he proved the existence of an allknowing
principle. thats all he does.
now they say: ok i need to say by example . u take a pot. one pot is small and
other is big and 3rd one is bigger than the other 2. now to place those pots we
needa room which should be bigger than the pots. and bigger than that is some
otehr room and so on we can go upto a hall also. biggest hall. so now when there is
smallness and bigness in crean that is called as taaratamyam, gradations. so the
anumana is wherever there is a gradatrion of smallness bigness etc that smallness
bigness should end at a point. all gradations has to end at a particular point. if
u take what is maximum u can goto. that is the limit or it ends at that place.
small smaller smallest big bigger biggest iti everything has a point of
culmination. it has to end.
ok now when u really keep going on expanding the limits we have to keep a fullstop
somewhere. and that somewhere is mahakasam. in akasa we cant see any differnecs
there as small big etc. becos it has accomadated every size. it ends in mahakasam.
how big is the sky. no answer. so big and small ends at that place, sky is that
where limits end. menaing nirathishyam it is. it means limitless really. an end to
a boundary it is.
so they make an anumaana, yatra taaratamyam tatra niratishayam vartate.
wherever there is gradation then there should be an end of the gradation. that
point is mahakasam. so too they say a child has some knowledge and when it grows
into a 20 year child it has more knowledge and 40 years much more knowledge 50 many
more knowldge 6 years still more knowledge, like that as the growth takes place
knowledge also increases in a person. so we see a taaratamyam in knowledge. so the
yogi makes an anumanam, yatra taaratamyam tatra niratishayam vartate, as how in
space we say small big etc and it had its culmination in mahakasa so too in
knowledge also there is taaratamyam and it has to end somewhere. that end is
isvara. allknowing all knowledge is the end of knowledges. and that point of all
knowledge has to be in some being and that is called isvara. so sarvajnah is
someone in whom the the culmination of all knowldges, the limit of all knolwdges
happens.
and then they support this logic with sastra vakyas also. esa sarveshwarah etc they
take and substantiate. now see the sutra.
tatra , in him, niratishayam, becomes infinite that all-knowing-ness. niratisayam
means the extent the all knowingness becomes unsurpasable. ok now what gets
infinite was not told i only said it . he says sarvajna beejam. all knowingness.
beejam means that seed of omniscience. so this is their logic. and any logic needs
an example to be expalined. so here the example was space, big space small space
has to end into a state which is unsurpassable.
thus isvara exists. they say.

The mind must always travel between two extremes. You can think of limited space,
but the very idea of that gives you also unlimited space. Close your eyes and think
of a little space, and at the same time that you perceive the little circle, you
have a circle round it of unlimited dimensions. It is the same with time. Try to
think of a second, you will have, with the same act of perception, to think of time
which is unlimited. So with knowledge. Knowledge is only a germ in man, but you
will have to think of infinite knowledge around it, so that the very nature of your
constitution shows us that there is unlimited knowledge, and the Yogis call that
unlimited knowledge God. ok now lets move to next sutra.
17.25 11
26.
स पूर्वेषाम् अपि गुरुः कालेनानवच्छेदात्॥२६
sa poorvesham api guruh kalenanavachchhedat
isvars prabhavam or vibhuti his glory. he is anandi. he is not subj to destrn. in
this world all things and beings are subj to destrn. a new product come sto the
market and how will they advertise. they will say that this product has a new
improved formula. an new addition.mening some more value is added to it they will
say.so too everyone talks of one glory of their product but they will have an exp
date for that also. guartantee is 3 years they will say. and so all products are
subj to destrn. and isvaras glory is he is not subj to destrn.
saha is isvara, that isvara, purveshaam api, so that isvara who was existent even
before the devas, even before all jivas devas are also jivas only, so they are born
before. isvara was even before that, so we talk of brahmaji as the first born,
vishnu and shiva also we talk of , here this isvara is purveshaam even for the
devas he is the guru. ok guru means sristi kartha.
so isvara was sristi kartha for even the devas, and then guruhu means he was the
upadesa kartha of even those devas and gurus.
knowledge he gave to them also. isvara knowledge is total knowledge. u will have
knowledge limited to what u do. suppose u are a doctor u will have knowldge pf
medicines and whatev er is needed to be a doctor. but isvara does all the things
really therefore he has total knowledge of all activities.He is the Teacher of even
the ancient teachers, being
not limited by time.the last word kalena anavachchedaat means he is not limited by
time.the life span of man is 100 and devas also have a span of life. kalena
avachedam is there.
but isvara alone is kalena anavachedah. so finaly sutra means He is the Teacher of
even the ancient teachers, being not limited by time.he is anadi.
ok.
---------------------------
it is true that all knowledge is within ourselves, but this has to be called forth
by another knowledge. Although the capacity to know is inside us, it must be called
out, and that calling out of knowledge can only be got, a Yogi maintains, through
another knowledge. Dead, insentient matter, never calls out knowledge. It is the
action of knowledge that brings out knowledge. Knowing beings must be with us to
call forth what is in us, so these teachers were always necessary. The world was
never without them, and no knowledge can come without them. God is the Teacher of
all teachers, because these teachers, however great they may have been—gods or
angels—were all bound and limited by time, and God is not limited by time. These
are the two peculiar distinctions of the Yogis. The first is that in thinking of
the limited, the mind must think of the unlimited, and that if one part of the
perception is true the other must be, for the reason that their value as
perceptions of the mind is equal. The very fact that man has a little knowledge,
shows that God has unlimited knowledge. If I am to take one, why not the other?
Reason forces me to take both or reject both. It I believe that there is a man with
a little knowledge, I must also admit that there is someone behind him with
unlimited knowledge. The second deduction is that no knowledge can come without a
teacher. It is true as the modern philosophers say, that there is something in man
which evolves out of him; all knowledge is in man, but certain environments are
necessary to call it out. We cannot find any knowledge without teacher, if there
are men teachers, god teachers, or angel teachers, they are all limited; who was
the teacher before them? We are forced to admit, as a last conclusion, One Teacher,
Who is not limited by time, and that One Teacher or infinite knowledge, without
beginning or end, is called God.
---------------------------------------------------------------
26.50 11
27.tasya vachakah prannavah

ok who is that isvara what is his name.

pranavam is omkaarah.vachakah means word, term. so the word for isvara is om. he
says.
om is the name of lord. om when u say it is his name. pranavam has 2 meanings.
pranavam means is is appropriate. the om name to lord is perfect to the lord. it
fits in.
om is the right word for brahman or isvara. sometimes we may name a person mauni,
moni. but he will be always talking. so the name may be one but the person may
behave diff to his name. he may be a stingy and uncompassionate person but have the
name karunaa.
but when it comes to isvara om is a very apt word. it suits him. it resonates.
so the best name is one meaning.
om is the best name for isvara.
the word and the thought are inseparable. The external part of the thought is what
we call word, and the internal part is, what we call, thought. No man can, by
analysis, separate thought from word.but sometimes we see name is one thing meaning
the tght is diff. but for isvara it properly fits in. and so om is the best name
for isvara. how is it best? pranavam is not isvaras name. pranavam is om.
so pranavam is a word for om. and om is the name of isvara. and om consists of a u
m.
a+u = o. surya+udayah = suryodayah.
like that here also. om.a is start of a word. now u represnts all sounds. and then
we conclude a sabdha is m. and so all sounds are represented by om. arthaprancha
whole world is reprsented by om. we may have so many dieties.
isvara is called by diff names. The commentator says the manifesting word of God is
Om. Why does he emphasise this? There are hundreds of words for God. One thought is
connected with a thousand words; the idea, God, is connected with hundreds of
words, and each one stands as a symbol for God. Very good. But there must be a
generalisation among all these words, some substratum, some common ground of all
these symbols, and that symbol which is the common symbol will be the best, and
will really be the symbol of all
and then is there any material Is there any material sound of which all other
sounds must be manifestations, one which is the most natural sound? Om (Aum) is
such a sound, the basis of all sounds. The first letter, A, is the root sound, the
key, pronounced without touching any part of the tongue or palate; M represents the
last sound in the series, being produced by the closed lip, and the U rolls from
the very root to the end of the sounding board of the mouth. Thus, Om represents
the whole phenomena of sound producing. As such, it must be the natural symbol, the
matrix of all the variant sounds. It denotes the whole range and possibility of all
the words that can be made. Apart from these speculations we see that around this
word Om are centred all the different religious ideas in India; all the various
religious ideas of the Vedas have gathered themselves round this word Om. What has
that to do with America and England, or any other country? Simply that the word has
been retained at every stage of religious growth in India, and it has been
manipulated to mean all the various ideas about God. Monists, Dualists, Mono-
Dualists, Separatists, and even Atheists, took up this Om. Om has become the one
symbol for the religious aspiration of the vast majority of human beings. Take, for
instance, the English word God. It conveys only a limited function, and if you go
beyond it, you have to add adjectives, to make it Personal, or Impersonal, or
Absolute God. So with the words for God in every other language; their
signification is very small. This word Om, however, has around it all the various
significances. As such it should be accepted by everyone.
so om becomes the best name for isvara. pranavah is the best.
one menaing. then the 2nd meaning is prakarshen a navah.
navah means new. prakarshena is always. what remains always the same. is pranavah.
navam is new. pra means always. so all the time it is same w/o any destrn. so god
is one who is always the same. w/o any destrn.
so best name is one and always the same is other meaning.

ok now
28. what to do with this isvara.in 23 he said we have to surrender to him or we
need to prostrate him. now how to prostartae. so in 23 he said isvarapradinaat vaa,
now how?in 28 he says how.
tajjapastadarthabhaavanam
tad = its
japa= chant
tad = its
artha= meaning
bhāvanam = absorption
The continuous repetition of Pranava with the meditation on its meaning is the
means to attain Samadhi.

here the prostration is thro mind and not just physically. om om om iti one has to
repeat. we can also include the istadevata along with it also. omnamasivaaya etc.
or even just om. now tad artha bhaavanam means once u have knowledge of isvara u
can think of isvara. so he says one can do japa with its menaing. om means
everything.
his nature/swaroopam, is his meaning that is pranidhanam. so sabdha dhyanam and
artha dhyanam is pranidhanaam. what is his swarpoom. sarvajnah we saw it. all
knowing.
that means once u do this dhaynam u will know u cannot escape isvara as he is all
knowing. and sarva saktimaan. he has total power which includes my power and so i
also will gain that strength by worshipping him. karma phala dhata. he is the giver
of kpahalam. and so whatever i get i am responsible for it. isvara is just the
connector.upa karanam , he himself is the substartum or he alone appears as the
world. ok japam word means sabdha pradhanam we dont need meaning in japa. just flow
of name of the lord is japa.
then the next one is just by japa we wont get our mind to be expanded. we may gain
focus but not a mind which is vishalam. so for gaining that vishalam we need to
know its menaing and contemplate on the menaing also. so first start with japa and
then goto bhavanam which means his nature has to be also contemplated as next step.
ok anotehr commentaor says :

Why should there be the repetition? We have not forgotten that theory of Samskaras,
that the sum-total of impressions lives in the mind. Impressions live in the mind,
the sum total of impressions, and they become more and more latent but remain
there, and as soon as they get the right stimulus they come out. Molecular
vibration will never cease. When this universe is destroyed all the massive
vibrations disappear, the sun, moon, stars, and earth, will melt down, but the
vibrations must remain in the atoms. Each atom will perform the same function as
the big worlds do. So the vibrations of this Chitta will subside but will go on
like molecular vibrations, and when they get the impulse will come out again. We
can now understand what is meant by repetition. It is the greatest stimulus that
can be given to the spiritual Samskaras. “One moment of the company with the Holy
makes a ship to cross this ocean of life.” Such is the power of association. So
this repetition of Om and thinking of its meaning is keeping good company in your
own mind. Study, and then meditate and meditate, when you have studied. at the same
time one has to avoid evil company also. Avoid evil company, because the scars of
old wounds are in you, and this evil company is just the heat that is necessary to
call them out. In the same way, we are told that good company will call out the
good impressions that are in us, but which have become latent. There is nothing
holier in this world than to keep good company because the good impressions will
have this same tendency to come to the surface.
with this isvara topic is over.

29. now here when one understands isvara and does the japa and bahvana what is the
benefit u get. that is being said here.

ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च
tatah pratyakchetanadhigamopyantarayabhavashcha
ok 2 phalams are being said. jatmas swaroopa jananm is first phalam.vivekam or
know. jivas knowledge we will get. this is teh first phalam. then the next phalam
is when u come to this side of yoga or vedanta there will be obstacles. when u are
in materialism or any unwanted thing the route is empty and there will be ppl to
lead u also. mind goes there easily. but when it comes to this marga of spirtual
journey it is a diff one to tread as there are obstacles. paaranchi khaani
vyatrunat swayambhuh. we just finished it yestaraday.
so all the obstacles will move away is the 2nd result. and 9 obstacles are there we
will see that in next sutras. here when one does pranidhanam then jivatma jnanam
viveka all will come and also the obstacles for moksha will go away is what is
being said here. antaraayah means obstacles. antaraayam is obtacles.

tatah = by this, by the bakthi of isvara or by prostartion of isvara by japa and

artha dhaynaat, what is the benefit? he says that next word :
pratyak= means immediate, what is imm. we will say it is body is imm to me. he says
no pratak is sakshaat meaning it is u. so he uses the next word cetanam, so cetana
means consc. so pratyakcetanam means imm self or sakshi chaitanaym here, and then
adigamah.it means knowledge and not reaching. reaching is figuarative always in
sastra.
we have to know ourself and that is possible only when isvara is prsotarted and
surrendered.
api = also and also, moreover in addition to it,
antarāyah= obstacles- the obstacles for yoga,
abhaavah= will go away. will clear up.
ca = too

and what are the obstacles. vyaadi etc he will say 9 of them will go away. when
isvara japa and and its meaning is contemplated for a length of time those
obstacles will be eliminated. whjat are those obstacles. next 2 sutras talk of
them.this next sutra will enlist them.
end of 11---------------

vyaadhi -Disease , diseases at phy level. so it needs isvaras grace. the pain
caused by diseases shall distract one from spirituality. so disease is one and
first thing here which can be obstacles.so for yoga abhsyasa esp for dhyanam etc
phy helath is needed.
styāna = dullness,Mental laziness. no mood etc is the condn. depression also is one
such thing.
we call it akarmanyah. sometimes mind is dull w/o any enthusiasm tha state is also
not good. that time mind doesnot have any desire or mind doesnot want to involve in
anything.
samśaya- or samsayah- doubt. doubt abt the sadhana. we habe to take to a sadhana
to gain a sadhyama d the mind doubts it. how did the teacher say i should sit. how
to do it. etc or what phalam will i get. will i get phalam. when doubt is there
shradha goes away and so sadhanan will be stopped and so it needs shradha w/o
doubt. so a faith on sadhanan and its phalam is needed.
pramādah= negligence, being not alert. this negligence or carelessness will make me
not to shine in yoga abhyasa. ok negligence wrt what? in what? now if yoga abhyasa
should become successful then we need to follow some virtues, quality in living.
like ahimsa, satyam. truthfulness damah food control all these are needed. only
then we can do yoga abhyasa. dhaym can be done. suppose u eat more or sleep more .
in speech.suppose u eat less then u cant do that is also negligence and if u sleep
less is also a trouble for sadhana . speaking more is always a problem or
carelessness in speech is cause of various problems.
so careless in sadhana and living is to be taken care.
ālasya = sloth , laziness, tamas it is. many ppl becos of this slothness a person
may not start a thing or he may take a long time to finish it. that slothness is a
obstacle for yoga.
this slothness is due to eating more. excessive food eaten will make the the inner
systems to digets it and more blood will be needed there. so to convert that food
energy is exhausted.
8 parottas or 7 idlies will make it. and if u eat heavy food. puris will be in
kilos they consume. that time tiredness will take place and so laziness will
happen. and then next reason for slothness is not taking any responsibilities. that
will lead one to laziness. becos no responsibility in life. u see what we do in
weekends. in weekdays we have to goto office and in weekends we dont. so sleep is
needed but not over sleeping. this is imp obstavle to be taken care.
then avirathi - vishaya abilasah, sobjs is vishaya, indulgence in sobjs.over
indulgence.
18.40 12
-----------------------------------------------------------

-----------------------------------------------------------------------------------
-------
over indulgence starys u away from the pursuit of yoga. this is becos the
attachment towards those SO is the reason. we can simply call it desire. desire is
the cause and when ti is in excess the mind only thinks of that and it will never
go towards yoga.
and then the 7th one is braanthi darshanam. it means wrong knowledge.
this we call it as viparyaya jnanam. wrong judgement. when we walk in a wrong
direction we cannot acheive the goal or the destn. aand so too this mind SO body
etc all of them function based on the budhi. the budhi decides and these function
accordingly. if budhi decides wrongly then yoga cannot happen.
so braanti darshanam is an obstacle. u understand an asana or dhyanam wrongly. then
it is an obstacle.
8. alabdha bhoomikatvam, alabdha bhoomikatvam means he wanst to say that i talked
abt 9 types of obstacles, but really speaking it can be any no of obstacles. so
based on each persons personality or samskaras the obstacles can be any number. a
person a may have one type of obstacle which b may not have. b may have a diff set
of obstacles. and so each samskara of a person is diff from the otehr. based on
those samskaars the obstacles vary.

so alabdha bhoomikatvam means becos of some reason the mind does not get mastered.
kutascit nimittaat he says but what is teh reason for it, u have to supply in
accordance to the dosa or acoordance to the obstacle u have. whatever be the reason
other than the above 6 ones. bhoomikatvam means state. alabdha is inabilito to
attain boomikatvam is the state, so due to some reason which is unsaid here the
mind is inable to attain the state.
9. anavasthiti or anavasthitatvam = instability, this is a stage where one is able
to focus the mind or master it but the mastery doesnot continue further. menain one
day u are able to focus and channelise but it doesnot continue. that instability is
said here.it is not steady. first one is we are not able to master at all it is 8th
one and 9th is we are able to master it but doesnot remain with us. it is unsteady.
so all this are 9 ones.

व्याधि स्त्यान संशय प्रमादालस्याविरति भ्रान्तिदर्शनालब्ध भूमिकत्वानवस्थितत्वानि

चित्तविक्षेपास्तेऽन्तरायाः

then cittavikshepaah te, these 9 things 9 obstacles te is these cittavikshepaah

means these distractions of the mind are the antaraayaah obstacles. these 9 are the
obstacles.

now these 9 obstacles which is enlisted here along with any other obstacles that is
unsaid as well told by the 8th obstacle will go away by isvara dhaynam.

now in next sutra he says not only these 9, obstacles can be more he enlists 5
more.

दुःख दौर्मनस्याङ्गमेजयत्व श्वासप्रश्वासा विक्षेप सहभुवः

duhkhadaurmanasyanggamejayatvashvasaprashvaa
vikshepasahabhuvah
Grief, mental distress, tremor of the body and
irregular breathing, accompany non-retention of
concentration.

dukham is first one. mental pain or dukhs is also an obstacle. when the mind is
entertaining grief due to some reason or otehr at that time we cannot do any yoga
abhyasa.
so better not entertain them. sometimes we get attached to the grief also. they
will enjoy the grief sometimes. hobby is watching serial. and when the serial goes
thro some emotional grief there we enjoy that and say it is a good serial etc. yoga
sastra says when grief is there donot feel happy or donot get attached to it.
eradicate the sorrow or grief in the mind. and we may take enetertaining grief is
tyaaga. no. tyaaga is sacrificing something that i like. and entertaining grief is
not tyaaga.that is n ot tapas. it is an obstacle. so grief is like a diesaease it
has to be eradicated. and then he says aadyatmika, the grief that comes from
ourselves.
and then adibhautika means due to external circumstances we entertain some grief
and adidaivika is due to natural calamities also we entertain some grief. all these
3 are greifs here.
it can happen but it has to be eradicated immly.

dukha= pain, suffering mentally

daurmanasya= mental agitation

daurmansya means balaheenacittam, here many a times we have got things that we
desired. and many times not. so when we donot get things that we desiremind
develops some pain or dukha that we call as despondancy.Despondency is the
agitation of the mind due to non-fulfilment of a certain desire. so that is also a
dukham. but that pain is in the form of chanchalam. kshobham we call it a certain
disturbance caused int he mind due to unfulfilled desires. it creates some
frustartion also that i am not able to get it. a low esteem or disheartment we
call. that is daurmansyam. mental distress.
then next word,

3.anga-mejayatvam= tremor of limbs, unstaediness of body makes the limbs tremor.

it can be out of fear or due to some disease or weakness. then we cannot sit in
mediattion and do it or we cannot be stable to practise any asana. this is caused
becos of an habit of shaking legs shaking hands etc. that is the habit which brings
in all these kind of tremors in body.
becos mind needs a distraction and when it is distrcated this way we can keep
ourselves going. and so angas vrutta chestaa it is.
if it goes beyond a limit and it cant be stooped it has become impulsive means it
is an obstacle.

4. śvāsah this 4th and 5th a re abt pranayama.

this svaasam, we regualte breathing in 3 types or 3 fold manner. that is we exhale
slowly, gibve the air out slowly, then slow inhalation, and then retention for a
while. when u slowly regulate the breathing and exhale slowly outside, that u
exhale longer meaning u give out the air slowly it is called rechakam.
and then weh u inhale inside slowly it is called poorakam.and then retention is
called kumbhakam. so pranayama is of 3 angas. these are the 3.
rechakam poorkam and kumbhakam.
and u have a stipulation of a ratio. 1:21 or 1:2:3 like that some ratios are there.
this is for advanced yoga seekers. now whe one practices these kind of pranayama it
needs other things to support as well. food stiipulation activities etc. if those
things are not there and i just do praanayama alone then it is a danger.
ok when such a pranayama is done what are the obstacles.
swasah means inspiration they call it. when u donot want to breathein and when
breathing happens and u take in external air it is caleld swaasah.Inspiration is
the breathing in the outside air. this is an obstacle for pranayama. andthen
presvashah,
when u dont intent the air inside comes outside. Expiration is breathing out the
abdominal air.
all are obstacles.

all these are vikshepa saha bhuvah. these are endowed along with vikshepa. bhuvah
menas it exists. so these 5 are along with the 9 said before is what is being said.
and what should u do to eradicate these obstacles patanjali said that in prev sutra
as worshipping isvara. and that is again being said in 32.

32. तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः
43.21 12
tat means what was said in the last 2 sutras as obsctacles is tat, pratishedaartam
means to eliminate them, to counter them, eka tattvam here refers to isvara, and
abhyasah is dhayanm abhyasa or japa abhyasa. so ekattavam means one ttavam it is,
that isvara which is one has to be worshipped or contemplated for these obstacles
to be countered that is what he says.
tasya vaachaka pranavah was said that omkara tattavam one should do japa for the
obstacles to be eliminated.

now from 33-39 these 7 sutras gives more upayas to us.

ok already we saw 2 upayas shown by him. abhyasa and vairagya.
so for mind to be mastered we need to practise abhyasa and thro vairagya with
vauragya it has been practised. now a few more upayas is given by him for samadhi.
and this 33 sutra is an imp and popular sutra.

33. what he wants to say that one has to give up all non vitous things and take to
virtous things. give up tamas and rajas and take to sattva. or asuri sampat in
gitas lang has to be given up and daivi sampath has to be brought into us. this is
the jist of the sutra.
in gita bhagavan says amanithvam etc in ch 13 to show the virtous qualifications of
a student and then in 14 he divides the gunas into daiva and asura and shows what
is what to us.
so in gita 13th onwards values are been talked and then sadhanas itself has been
divided into 3 statvika rajasika and tamasika. that patanjali also does it here.

so from this we come to know that patanjalis intention is not just to master the
mind but also to keep the mind pure.now hence forth we will see he will talk of
various siddhis. and thise siddhis are all a block obstacle for moksha he is going
to say that. and so siddhis are gained by sadhanas certain sadhanas. and that is an
obstacle will be said. for all that this sutra becomes the beejam. the beginning.

not only the values are prescribed here but how to get those values are also been
said. so to get rid of impure values or nonvalue and to gain the sad value he shows
an upaya. a means. what is that? we call it as pratipaksha bhavana. whatever upaya
he speaks of he doesnot say it directly but the upaya he implies here is called
pratipaksha bhavana.
ok first find what is the non value that we have in ourselves. that is imp.
knowing our non value. meaning asurik qualities. how to know that. u should ask ur
guru or ask others they will say. u ask them pls tell me what is wrong in me. they
will give a list.
when u hear them u will know. but our mind will start justifying it. that action we
will start justifying. once we know what is the nonvalue then we have to practise
the opposite of it. the value. suppose himsa, then practise ahimsa. asatyam then
practise satyam. like that we have to practise the opposite of what nonvalue we
already have. counter it.
that is being said here. stinginess is what one has lets assume. he also will not
enjoy it. what he needs to practise is dhaanam.
dhanam starts with oneself. that is why first our ind should be ready to speand for
ouraselves. and then we extend it to our family. friends. and the to world. infact
what has to be achieved is extending it to the world. that is called dhanam. dhanam
start with urself and then at home then to otehrs. suppose u achieve it extending
it to the world and ppl outside without stingeness or fear then u have accomplished
the value of dhanam in u. we always have fears concerns. we may do with all
constarints which means we have to grow further.
that is the idea of all these value systems.
dhanam is an ex i am giving for pratipaksha bhavana thats all. lets see all this
later.
---------------------------------------------------------end of
12--------------------------------------------
what are the obstacles that we could face while meditating and for those obstacles
the remedy was also stated as eka tattva abhyaasah , tat pratishedaartam eka tattva
abhaysah was said in the prev sutra 32. and then 33 shows more upayas. 7 sutras
from 33.
now he shows some more sadhanas. abyasa and vaiarygya was said now more than these
2 there are some more sadhanas. here he says, we need virtues also for gaining the
eligibility for moksha. that is told here. valiues we say. daivi sampat.
here patanjali says for gaining those values and getting rid of nonvalues what
marga or upaya i should take to shown here in this sutra, and that marga or path is
said here. we called it pratipaksha bhavana. discontinue negative ways of thinking
through the discipline of “cultivating the opposite.” From Sanskrit, pratipaksha
means “opposite” and bhavana means “cultivation.”The concept of pratipaksha bhavana
attests that if one's thoughts are negative, violent and/or unkind, he/she can
immediately begin to create thoughts of positivity, non-violence and kindness. This
practice can be incorporated into meditation or yoga asana when intrusive, negative
thoughts attempt to distract.

Pratipaksha bhavana is a practical exercise that anyone can implement in order to

retrain the mind to think more positively, and reduce suffering and untrue
thoughts. This practice can be highly beneficial when applied to normal, every day
occurrences.

so entertaining the opposite value is the maarga shown. lobham if one has.
nongiving. it can be given up by the sadhana of dhaanam. nontrusting of ppl should
be enjoyed by trusting things and ppl. krodham means practise shanatam. bhogam -
vairagyam. no control on food - vrattam. so this is how we practise. this is called
pratipaksha bhavana. and he gives 4 values here as examples. we have to add more.

what are the 4.

मैत्रीकरुणामुदितोपेक्षणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम्॥३३॥

maitreekarunamuditopekshanan
sukhaduhkhapunyapunyavishayanan
bhavanatashchittaprasadanam

maitrī = friendship
karunā = kindness
muditaa = merry
upekshānām = indifferenece
sukha = wellness
dukha= suffering
punya= virtuous
apunya=immoral
vishayānām= matters
bhāvanātah= practiced
citta= mind
prasādanam= purified

chittaprasadanam, means our mind will gain peace or shanti. cittam will gain
shanti. we have to add all values only sample he has given 4. so what are the 4.
sukha dukham punyam apunyam.
ok whoever has sukha , whoever is enjoying sukham with those ppl we have to have
maitri bhavana, so maitri bhavana should be entertained with ppl having sukham.
and then dukham we have to connect to 2nd word there karunaa. whoever is suffering
from dukha we need to entertain karunaa with them. kindness. and next whoever has
punyam, more punyam whoever enjoys towards them muditaa and then whover is a paapi
immoral ppl, towards them we should entertain the emotion called upakesha. now
muditaa means merry or glad. we must be glad towards those punyavaan and be
indifferent towards the paapis.
vishayaanam means in these things, if in these things meaning in thiese qualities
if one entertains those values then cittaprasadanam will take place.

We must have these four sorts of ideas. so sukitesu maitrii, We must have
friendship for all
but if If the subject is a good one, is happy, sukitesu means happy, then we should
feel friendly towards them, and this is a tght. when u see someone happy u should
think they are our ppl they are my friends wellwishers in this manner we should
look at them rather than looking them otherwise. ok what is the reason. when the
person whom we love is happy then we are happy. we are happy when they are happy
and we are unhappy when they are unhappy. this is how life is. so whatever they
enjoy is like i am enjoying it. so that bahvana is called maitri.
now here patanjali doesnot say whover i love entertain friendship with them . it is
easy.but whover is happy may u look at them whoever it may be even if he is an
enemy to u, if he is happy u have the bhavana he says. what is the benefit by doing
it. jealousy will go away from us. this is a technique to get rid of jealousy.
no doctor can treat this issue. patanjalai doctor treats it. this jealousy has to
be handled. and for that he says these. when will always be jealous of things that
which gives sukha and if it is not there with me or lesser with me than the other
person. suppose a person wears a white dress and it is spic and span we may be
jelous but if on the dress some crows remains fell will we be jelous of it no. so
we always entertain jelousy on things which give sukha, which makes me happy and if
it is not there with me or not adequately there with me.
if the person is undergoing dukha we will be happy and that is treated by next one.
first kaikeyi said in ramayan the same. what if rama gets it is like my son bharata
getting it.
later she was disturbed. so entertain friendly feeling in our mind in all ppl who
are sukitesu.
whoever is enjoying aishwaryam may u entertain this bhavana he says. it will
eliminate jelousy. and then the next phalam is if someone is happy by us looking
it we will do certain dushanaas. we will accuse them. paraguna asahanam. dushanam.
if one is happy we will not like it and we will see some mistake in him and accuse
him. u know why he has so much wealth becos he has not paid taxes and also asked
bribes etc we would say. we may not know it we will just say it.
sometimes u may do this drusti sutti.
3rd benefit is also there. now when a mother is tehre someone gave a sweet ot her.
she likes that sweet vey much. the mother will preserve that sweet for her child an
dgive it to him or her as she gains more joy and happiness looking at the son
eating it. that means she has sacrificied it becos there is more joy in it. she
gets more joy than she eating it and so she sacrificied. and so when this maitri
bhavana entertained by a person will lead one to give up the desire of oneself
enjoying that object, he gives up the desire for that obj of joy becos he sees tyhe
otehr person enjoying as equal to himself enjoying it.
raaga goes away from me. that is why whatever we wished to enjoy as a child we
enjoy it thro the children sometimes. so too. the raaga towards objs go away.
so by the satiscfaction we get out of this bhavana seeing otehrs happy eradicates
the raaga from me as i say i dont have to enjoy it to gain the pleasure i am happy
seeing him enjoy it.
looking at ones growth we should entertain this bahvana of maitri.
ramakrishan paramahamsa got cancer in throat and could not eat itseems. when ppl
were sad that he could not eat he said it seems. when i am eating thro everyones
mouth why shpould i use this mouth and eat. that means he has no atacgment towards
food as well. raaga for food. we may get angry when we see eevryone eating in front
of us and we dont get to eat.
next one is dukham... the opp of it.
we should not have maitri bhavana. dukha when one has we should have karuna.
compassion. when one is miderable be merciful. when someone suffers mind will say
it is needed for him as he has done that papa. this is what we say. no that
attitude is wrong.karuna should be there.
vaadiya payirai kanda poothu vaadinen. vallalaar says swamiji says that.
they are all ppl who lived the life as per sastras and patanjalis saying. a mind
that is so subtle that he sees even a plant dying and feels bad.
so when this value of karuna comes dvesha will go away. we entertain dvesha towards
a person who is suffering by us telling that he would have done something.
this is called dvesha and it goes away by enetrtaining the bhavana of karunaa.
2. pratikaarah.revenge. we always want to take revenge. our mind looks for
oppurtunities to relish on when a person suffers as he has done something to us
once upon a time. he had done some wrong action to me and i wait for an oppurtunity
to take revenge. like vishwamitra and vasista we saw. and when that person suffers
i say let me have it as he put me into the same situation and i underwent it.
forgive and forget is necc.
forgiving is seen to be a weaknesss soemtimes by ppl and so they dont wnat to
forgive.
i loose one eys u should loose atleast 2. dukishu karunaa. in all beings it should
be entertain. and so dveshaa it eradicates and attitude of rveenge also will go
away.
3. it also eliminates u from papa rosen from taking revenge. ahimsa will be
uplifted by following this karunaa. and so whetrever u see misery and miserable
situation there should be compassion. we always want to laugh at otehrs and for
that we have to put one down and then enjoy all this traits should goa way.
next is punyam.
we will see that
32.40 13
4. punyam - means whoever is punyavaan, the one in dharmic in their actions, one
who does social service or social activities or one who follows dharma towards them
we should entertain mudita bhavana. mudita means a cheerful frinedship we need to
entertain. it is also the same more or less like maitri bhava but here it is a
friendship with some cheerfulness.
punyavaan when we see we should have an attitiude which doesnot take me into
jelousy.
someone does dhanam i get jealous of it. i should get some enthusiasm but not
jelousy.
we will say he is doing for buissness or promotion or we say he is doing for
society status etc we say and we entrtain such attitudes. we need to admire them
and glorify them. enjoy happiness in us. what is the benefit i get by doing that .
one tikakara says by glorifying them and admiring them one day u will also join
them and become dharmic in doing those actions. he says . the commentator says
thus.so glorify them follow them accpet them and also admire them without getting
any jelousy.
5. apunyesu - papa karma is apunyam. towards those ppl who do papa karmas, insane
actions, what is the bhavana one needs to entertain towards them, upekshaa. ignore
them. or go away from them. audhaasinyam. udhaaseenam itr means. dont be
compassionate with them. if like arjuna u entrtain compassion towards duryodhana
like ppl what will happen?
so he said kaarpanya dosah. karpanyam means a he says he has become low by being
compassionate to them. and here also patanjali doesnot say we should hate them.
just ignore them and go away. so until u get a nishta in the values one should stay
away from nonvalues or from ppl who have those nonvalues. this is what happens
sometimes. so a tecaher sometime has to go out of the way to even keep such
occassions not to spoil others.so upekshaa it is. dont have any conn with them.
these are the things.
so sukhaduhkhapunyapunyavishayanam, with such ppl, may u entertain
maitreekarunamuditopekshanan such bhavanatah may u entertain such a bhavana, that
is chitta prasadanam. it will give serentiy to the mind.me naing untroubled mind
and peace it will be.
ok u should extend it to many other values also. dhanam, when greed is there may u
do dhanma. krodham when u have shanti may u have, moham means attarction towards
everything we see, when such a thing is there use viveka and get out of it.
all those is also needed. and then u can also add attitude towards wealth.
wealth is for dharma dhanam dharmaartham and that is imp to be seen and that dhanam
should not give me dhambha or garva. arrogant it should not make me.
all this also u can include here and understand it.vinayam is needed.
be simple and down to earth. so to receive peace iof mind he talks abt 33 -39.he
will say va va meaning they are all option. he says in these 7 sutras. the first
33rd sutra is mandatory and the remaining 34-39 if u can also get it excellent but
it is an optional one he says. so he uses va va in the remaing sutras.so this is
the place in yoga sutra where we say daivi sampath is needed and asuri sampath is
not needed. that is said in gita that we see here also.so pratipaksha bhavana is
the upayam.
it is a big sutras but these 4 pls have it in mind. sukha -maitri, dukha-karuna,
punyam-muditaa and then apunyam - upekshaa. these 4 pairs one should remember
always.
34.प्रच्छर्दनविधारणाभ्यां वा प्राणस्य ॥३४॥

prachchhardanavidharanabhyan va prannasya

pracchardana = exhalation, expulsion

vidhârañâbhyâm = pause, retention
vâ = or
prâñasya = breath, life force
Or by pausing after breath flows in or out.

ok i will first give my general comments on it and then goto the sutra.
The word used here by Patanjali is prana. Prana actually
means energy—the vital energy which we draw into ourselves
from the surrounding universe. Since this energy is obtained
primarily by breathing, we may translate prana as "breath" in
this particular context.
Later on, we shall learn more about the system of breathing
exercises to which Patanjali refers. It is known as pranayama.
But, without going into details, it is necessary to make two
general observations here.
First, we must note that Patanjali sees control of the mind as
a psychophysical problem. In this he agrees with modern
scientific thought. Studies of breathing have shown that the
method of respiration affects the whole organism. Calmness
can actually be induced by deep steady inhalations and exhalations. Mental
disturbance and despondency are accompanied
(as Patanjali notes in aphorism 31 of this chapter) by irregular
breathing; rapid, shallow and uncontrolled.
Secondly, it must never be forgotten that pranayama is
merely a physical means to a spiritual end. Many uninformed
people imagine that yoga is nothing but a system of breathing
exercises and complicated postures—"holding your breath and
standing on your head." When they speak of "yoga" they
really only mean hatha yoga, which is the correct name for this
system of exercises, as originally practised in ancient India.
Hatha yoga was designed to prepare the aspirant for spiritual
experience by perfecting his body; but it has been condemned
by spiritual teachers because it tends, in practice, to concentrate the mind upon
the body itself. In the West, it is to be
found in a completely degenerated form, as a cult of physical
beauty and prolonged youth. As such, it may be effective,
certainly, but also dangerous. Overindulgence in breathing
exercises, just for the sake of the agreeable "oxygen-jag"
which they produce, may lead to hallucinations and, possibly,
insanity. And, even at best, an excessive preoccupation with
our physical appearance and well-being is obviously a distraction, causing us to
forget, in silly vanity, our proper purpose.

now come to sutra. he says u can also add pranayama if needed to get control or
serenity of mind.
read the sutra. प्रच्छर्दनविधारणाभ्यां वा प्राणस्य ॥३४॥
vaa means optionally. or it means.
or u can take it as u can also add this also to the prev ones.
so pranasya the practice of prana, how? prachardhanam means exhalation, and
vidharanam means kumbhakam retention of breathe, so rechakam and kumbhakam, and
then poorakam is inhalation he doesnot talk here, so the rechaka and kumbhaka
practise such practices may give cittaprasadanam. watch ur mind and breathe. when
mind is fast or agressive prana is also fast and whem mind is calm praana is also
calm slow u can see that. so this is also a thing u may do to help the mind attain
calmness.
end of 13.
-------------------------------------------
33-39 sutras patanjali talks of the upaya to bring calmness to mind. and in 33 we
saw pratipaksha bhavana we saw. whatever evil or bad qualities and tendencies we
have we need to bring the opp tendencies or qualities and counter that. over a
period of such countering the countered tendency will become spontaneous in me .
this is the manner in which we have to master the tghts he said. lobham has to be
countered by dhanam and krodham for that shantham moham requires viveka etc. bhoga
by vairagya etc and then he talked abt maiteri karuna mudita upekshaanaam he said.
friendliness towards ppl who are happy then alone jealousy will go away and woever
is said and enetrtaining sorrow we shoudl have karuna , punyvan may u be engaged or
friendly and apunyaanaam may u stay away from them was said. and then in 34 we saw
pranayama also as an addln upaya if needed. 33 is the main upaya and 34 is for
those who can and for those who need it.

35. vishayavati va pravrittirutpanna manasah

sthitinibandhini

विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थिति निबन्धिनी ॥३५॥

• vishayavati = of the sensing experience

• va = or (or other practices in 1.34-1.39)
• pravritti = higher perception, activity, inclinations
• utpanna = arising, appearing, manifesting
• manasah = mind, mental, manas
• sthiti = stability, steadiness, stable tranquility, undisturbed calmness •
nibandhani = firmly establishes, causes, seals, holds

vishayavati means sensing exp, ok when we are in yoga practise and particularly
when we want to purify the mind , this purification result will not happen very
soon. it will take its time. mind to be purified takes a while. its not going to be
accomplished to our speed like external things we do.
will not be gained in the beginning. some ppl may think how much she has studied
and how many years but no maturity in them. that means we are working alone
prayojanam jhas not taken place, when u dont see a benefit sadhanan one may give
up. after working it is not tehre means shrasdha will go away of yoga abhyasa. and
so faith in the sadhana is needed until the phalam is accomplished. so sharadha
beleif faith is needed until the result is accomplished. that is the basis. now
this faith how should it come. when we do a practise in right manenr in right diren
and so in that sadhana we need to have shradha.
now when will the sharadha come. so we should not focus on result totallya nd give
up and go when it doesnot come, we should keep our sharadha going with enthusiasm
and that alone will keep me going in the pursuit. how to get that shradha that he
says.
when the yoga abhasa is being done esp like dhaynam, we will get some divine
darshanas thro dreams etc. what others donot get it we would get some kind of those
darshanas. like ista devatas darshanam. like when we keep praying to a devata, we
may get those divine sightings.
such anubhavas we will have. kali devi for RK. like rama darshanas etc which are
apoorva things. miraclous exp we will see it. such experinces we will have in
between the meditations. but he says those experiences we alone get it. we should
not take it as manobrahma etc. dont say it out to someone else. calender seeing...
now what is brahma. when u dont do anything and u get an exp that is brahma and
when u do an sadhana and get some exp it is not brahma. it is the phala of an
effort put in.
we may know something to happen future prediction past incidents we may know . ok
how should we take it and use it. here he says all that anubhavas we should keep it
for strengthening our sharadha so that we can pratise more enthusiasticlly and so
that result of miraculous exp is only for that much use he says.we should not
extend it further.
some ppl may also stop there and dont get further as they got these experiences.
dhaynakale when one does such experinces we must direct it for our strengthening of
sharadha.
dont go and keep saying it outside.
ramakrishna says when jnanam he gained he cut the same kali devi in the wisdom of
knowledge e says.
so he syas vishayavati when there is a miracolous exp, sensory exps which are
extraordinary, pravriuttih exp, so what other cant get it such extraoridnary expces
utpanna when it arises, manasah for our mind sthithi nibhandhani we will get
stability in our sadhana.stable we become.
dhaynam has phalam. this is an avantara phala and not the main result.
byproduct it is and not the main benefit here.
so vaa means such an anubhava may happen. it is optonal. when u dont get it it
doesnot mean we can still get shradha also. but it need not happen def for all.
so when divine exps are born then for to our mind stability will happen thro
shradha we will get this stablitiy. and this is just a avantara phalam and dont
stop here keep going as ur shradha will be doubled infact.
ok Yoga sastra talks abt various extraordinary owers for various sadhanas. like
what:
This naturally comes with Dharana, concentration; the Yogis
say, if the mind becomes concentrated on the tip of the nose
one begins to smell, after a few days, wonderful perfumes. If
it becomes concentrated at the root of the tongue one begins to
here sounds; if on the tip of the tongue one begins to taste
wonderful flavours; if on the middle of the tongue, one feels
as if he were coming in contact with something. If one
concentrates his mind on the palate he begins to see peculiar
things. if on the root of the tongue, a supernormal sense of hearing. Such powers
are of no value in themselves, but they at least serve to prove what can be done
with the mind, just as acrobatic tricks in a gymnasium prove how powerful and
flexible a trained human body can become. Thus we begin to understand that
everything is possible to those who can concentrate, and so we are encouraged to
persevere, to break through the barriers of ordinary sense-perception and to press
forward fearlessly in our search for inner knowledge. The physical strength gained
in a gymnasium can be used later for practical purposes. The mental strength gained
through these exercises in concentration can be used for the most practical purpose
of all; to unite ourselves with the Atman.

25.14 14
--------------------------------------------------------------
36.विशोका वा ज्योतिष्मती ॥
vishokaa vaa jyotishmati

next again vaa is there alternatively, same thing said again, vishokaa vaa
jyotishmati.
while u do dhyanam that dhyanam will give some exp, and that also wil yieldd
shradha to us and that will make us more enthusiastic and get more involved in it.
so vishoka, means ananda anubhava, that exp i will get thro meditation and then
jyotismati means effulgent light. it will be like being in a state of jyoti. this
si also temp. u should not go for repeated exp. but continue to do the dhyanam and
that result which it yielded like being in an effulgent light and experiencing an
ananda that should give me more shradha and make me get involved further. this is
also a temp result not the final one.
vishoka means when u start the meditation it will be diff in the beginning.
sitting problems and then to bring the mind to onepointedness will be diff in the
beginning. if u leave the mind free it wanders here and there we dont feel any
problem there or there is no compalint on that. but when u try to restrain it, like
the child when u leave it free it may shake legs and hands and make some small
noises but u hold the legs and hands of the child and restarin them to nonmobility
it will cry louder. so too is the mind.
this is the start of the meditation. but dont give up he says. for sometime may u
enagage in it deliberately. it will be diff in the beginning but engage in it. for
some ppl it make takes years and for some a few days it depends but one has to do
the effort and keep it going, and after sometime this anubhava it will yield def.
that exp is vishoka.so that will eradicate the soka that was there in the beginning
and will yield a joy which is not expressable thro words that ananda is visoka.
that jnanam is called jyotihi. that is not the final one as after u come out again
there will be what doubts sorrow conflicts etc and so may u take that exp to
develop more involvement or to raise ur enthusiasm. so that exp should make u do
more and these are indications that we are in the right direction and these
practises will yield results.
it is for developing shradha.
they tal of rechaka etc here see comemntaries.

now next sutra talks of anotehr method making our mind pure

37.vitaragavishayan va chittam

वीतरागविषयं वा चित्तम् ॥

here the comm says when u meditate upon mahatmaas, veeta raaga is vigata raaga.
from whom the raaga has gone away when one mediatates on such ppl our mind also
will become pure. satsaga we say. but satsanga is with live ppl and when there are
many who had died.
like ramana maharishi nayanmaars suka maharishiwhen u meditate on them that dhaynam
will give csudhi. what is the reason, they have gained peace and purity of mind.
when one meditates upon him or her without our knowledge we will see we would have
imbibed their qualities into us.
that is why we need to talk of mahatmas and asociate with gud ppl.

Take some holy person, some great person whom you revere,
some saint whom you know to be perfectly non-attached, and
think of his heart. That heart has become non-attached, and
meditate on that heart; it will calm the mind. If you cannot do
that, there is the next way.

suppose u read mahabharata and in that several characters occur. what will u think
of. krishna vyasa dharmaputra or will u think of karna sakuni etc. think of
mahatmas and that calms ur mind.thier traits and gunas will come to us. the asudhi
in our mind will get cleansed.

ok when u do namaskara to a jnani or any saint etc we dont do namaskara to his

body. his bodya nd my body are the same. but then we do respects to his mind
knowledge guna etc. he has the ability to forgibve compassion etc that we respect,
and really speaking when u respect that means i am desiring that guna is the
meaning.
if u are not able to do it then,

38.स्वप्ननिद्राज्ञानालम्बनं वा ॥ १.३
svapnanidrajnanalambanan va
Or by meditating on the knowledge that comes in
sleep.

anything scriptually fascinating thing or angels or ur guru appears in dream becos

u keep thinking of them in wstate or due to ur impressions of the past it happens
such dreams when they happen u are happy , excited and in a ecstatic condn. when
such a delightful exp has happ to one in sleep may u meditate of them and steady ur
mind and obtain onepointedness.

Sometimes a man dreams that he has seen angels coming to

him and talking to him, that he is in an ecstatic condition, that
he has heard music floating through the air. He is in a
blissful condition in that dream, and when he awakes it makes
a deep impression on him. Think of that dream in wstate and think of it as real,
and
meditate upon it. If you cannot do that,then finally he concludes may u mediate on
any holy thing that pleases u.or by mediatating on the exp that we gained in sleep
also is a way.

39.yatha-abhimata-dhyanad va
यथाभिमतध्यानाद्वा ॥ १.३९॥
now he gives us licencse he says whichever suits u,
what makes ur mind and body comfortable or whatever suitys, dhyana phala should be
in such a way that it should give more joy stability peace to me than before.
suppose u do dhynam and it creates depression or pain in mind or body if such a
thing happens headache etc if it happens we are doing something wrong. mediatation
is not proper. so we need to make it suitable to me. each one is diff. each one
person has diff complications, then it is a problem.
so we have to be careful. that way we should choose a practice which is comfortable
and it should yiled a better state of mind to me than before such practices one can
do.
so he says yatha according to, as, abhimata means ones own predisposition or ones
own choice may one do dhayna, dhyanaat means meditate on.
so as per ur choice means what?
This does not mean any wicked subject, but anything good
that you like, any place that you like best, any scenery that
you like best, any idea that you like best, anything that will
concentrate the mind. anything which is not scrip prohibited and divine may u
entertain as per ur choice he says to steady the mind and make it onepointed.

now next sutra tells us how do we know we have achieved the onepointeness.what is
the clue , he gives the clues to know that i have gained this onepointedness of
mind.and then dhayna phalam will also be told later.

end of 14.

40.
33-39 we saw sadhanas to make the mind one pointed and how gud values has to be
cultivated and then by pratipaksha bhavana one has to do it he said in 33. and then
pranayama was also seen in 34. prana when it is regulated properly and when it
becomes calm mind also becomes calm. an dthen 35 he said what are the siddhis and
some apoorva darshan as make one to keep greter shradha on sadhana. but that is not
the ult end all we saw. and then satsanga mahans darshana etc all makes one
enthusiastis. and then nidra etc gives u peace and contemplating on ethe peace
attained there etc are all ways to make the mind focussed or onepointed.
whatever suits one, or whatever one likes he may do it.
any sadhana u do it is ok but whatever u do the sadhana must be sattvikam.

now is 40th sutra. from now onw having gained the onepointenedd how will it look
like. what samadhi anubhava he will get. so diff types of samadhi is being talked
from now on and so these are all on acadamic intrest alone we are seeing. as for
vedanta we need not get into these samadhis. what we need is a mindset that is reqd
to understand vedanta and until that mindset is acheived we say it is enough but
more than that may not be reqd. some ppl may have it but not needed. so we should
know how much one should make use of yoga also. otherwise we would be lost in it.
ok now we will see:

paramanu paramamahattvantosya vashikarah

परमाणु परममहत्त्वान्तोऽस्य वशीकारः ॥

The Yogi’s mind thus meditating, becomes

un-obstructed from the atomic to the Infinite.
The mind, by this practice, easily contemplates the most
minute thing, as well as the biggest thing. Thus the mind
waves become fainter.

here when one gains the focus or onepointedness what is the sakthi that is gained
by that mind. asya means asya cittasya, for this mind which has attained
onepointedness for that mind vaseekarah, it gains the power of vaseekaram. what is
that? it can keep things in it.
what to what it can keep. paramaanu parama mahatva antah, from a minute atom until
a infinite thing it can keep it inisde. antah means until that, the mind can keep
it undistracted in the mind.
this is the meaning. now what does it say.

ok the mind has the capacity to go from a minuest obj until a biggest obj which is
infinite. now a blade is there it will cut something minute and it cannot cut the
tree . but bigger sharp instruments like a dagger cannot be used to cut the hair.
but vajra ayudha can cut everything they say . like that when mind is mastered to
become focussed or onepointed then that mind has the capacity to hold onto a
minuest subtle thing and also a inf gross thing also. it will become independent
and it gains the cap to grasp the sublest thing.
it receives the power to win over extreme ends of minutest of minute and highest of
the high.
this is a samadhi. it can hold onto a topic for a length of time.
these are samdhis. we will see 8 types of samadhi now. this is only for peace of
mind and the ananda rcd from samadhi also we need vairagyam.what is the ananda we
ghet there . what u get in sleep is the same in samadhi also.both understandig and
retention sakthi will be there.
41.

क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु
तत्स्थतदञ्जनता समापत्तिः ॥ १.

ksheennavritterabhijatasyev
manergrahitrigrahannagrahyeshu
tatsthatadangjanatasamapattih

here he says when one does the previously said sadhanas then these types of
samadhis will happen he says. word by word lets see first. he talks of 3 types of
samsdhi here. 3 things.

ksheena = dwindled, decreased

vettehe = patterning, turnings, movements
kheena vritehe means what gets destroyed or gone away is called ksheena, vriti here
is the tghts born of rajas and tamas, so the mind in which the tgts born of rajas
and tamas has gone by, meaning what a pure mind, sattvik mind it is, ok what is
that mind. the vrittis of tamss and rajas which bring one grief has gone away he
says for such a mind. then he gives an ex for that. abhijatasya iva manehe.

abhijaatsya= faultless, transparent

iva = like
manehe =

mani means any stone like a crystal. a precious and pure stone.
diamond etc. we can take it as a crystal. abhijaatasya means which is pure by
nature, so like the stone which is pure naturally, like that stone or crytsal, so
for such a mind like the stone, when that mind is kept in these 3 places he will
tell u what are the places when it is placed on those 3 things the mind will become
one with that itself. tanmaya it will become.
it will become identical with those objs and that samadhi is told here.what are
those 3,
the mind will become identical and become that obj itself he says. grahetru grahana
and grahyeshu are the 3.

grahitru-one who grasps, perceiver

grahanam-grasping, perceiving
graahyam- grasped, object of perception

ok when the mind is kept in the above 3 places,

then tatstha,
tad = that
stha = abide/ he says abides in that
tat ajanataa it transforms into that itself, it takes the form of that itself,

tad = that
ajanatâ = saturation, taking the form of something else,
and then samaapattihi such a samadhi will happen.
samaapattihi = coalescence, unified contemplation

ok now, what are the places said here. grahitru grahana and graahyam. these 3 were
said what is said here. we will take graahyam first, the obj of perception, when
the mind is placed on the obj of perception, this is called graahya samadhi. it is
the ext objs refer to grahyam. what can be grasped by us is graahyam. drishyam we
call it. when some obj which can be grasped by us externally when on that obj mind
is placed the mind will become onepointed on that obj and the mind will take the
form of that obj and abide on that itself. this is the graahya samadhi here.
bhagavan nama or omkara or shiva linga etc whatever it is the obj any form any
sound when mind is kept on it it becomes one and stays there. the obj can be stula
a gross obj. it can be a jalam or mountain etc. or u can take a sukshma tattvam or
atisukshama also like maya tatvam also. this is called graahya samadhi.

then the second grahana samadhi. grahana means karanas, instuments in our body
itself. 13 of them are there the comm say. in that when the mind is placed. 5 karma
indriyas, 5 jnana indriyas and mind intellect and then ahankara. these 13 when the
mind is placed or when contemplates on them, here the contemplation is not on ext
objs but in ur own karanas. looking into our tghts indriyas etc. the mind will
become tanmaya meaning it will become identical with it and stay there and take its
form.
then the 3.
grahitru samadhi. atma dhyanam it is. here it is not nidid. atma here is asmita
matra dhyanam.
asmitaa means i exist i exist. when u contemplate on i exist i exist that
contemplation is called asmita dhyanam. there i is not know clearly but just the
feeling or consious u are abt ur existence that u mediatate upon. in vedanta we cal
it as ahangraha upasana. it is not jnanam.
so these 3 types of samadhis are told here.

Just as the pure crystal takes color from the object

which is nearest to it, so the mind, when it is clear of
thought-waves, achieves sameness or identity with the
object of its concentration. This may be either a gross
object, or the organ of perception, or the sense of ego.
This achievement of sameness or identity with the object
of cencentration is known as samadhi

thus in these 3 vishayas the mind becomes one and takes itas form becomes one is
being said here.

There are
three objects of meditation given us. Firs the gross things, as
bodies, or material objects, second fine things, as the mind,
the Chitta, and third the Purasa qualified, not the Purasa
itself, but the egoism. By practice, the Yogi gets established in
all these meditations. Whenever he meditates he can keep out
all other thought; he becomes identified with that on which he
mediates; when he meditates he is like a piece of crystal;
before flowers the crystal becomes almost identified with
flowers. If the flower is red, the crystal looks red, or if the
flower is blue, the crystal looks blue.
so on subj instru and gross elements is the meditation that is said here.

----------------------------------

34.38 15

तत्र शब्दार्थज्ञानविकल्पैः सङ्कीर्णा सवितर्का समापत्तिः ॥

42. When the mind achieves identity with a gross object of
concentration, mixed with awareness of name, quality
and knowledge, this is called savitarka samadhi.

tatra shabdarthajnanavikalpaih sankeerna savitarka

samapattih
Sound, meaning, and resulting knowledge, being
mixed up, is (called Samadhi) with reasoning.

now samadhi is being talked what are all samadhi and how it is is being said. 4
types are mentioned.
1. savitarka samadhi
2.nirvitarka samadhi
3.savichara samadhi
4.nirvichara samadhi

these are 4 diff types of samadhis. now these 4 are furtehr grouped into 2.
savichara and nirvichara is one gp and then savitarka and nirvitarka is another.

ok first this sutra will talk of savitarka samadhi, then next is nirvitarka and
later the otehr 2 briefly he mentions.
now what is it? we will first see what it is and then enter the sutra. when i
entertain a word cow, u heard the word cow. this is called sabdham. i have produced
a sabdha cow. now there is a corresponding meningto that word. table rama etc all
these words have a meaning and that meaning we understand. so sabdha and artha.
menaing can be a form it can be an expression an emotion whateer it is but the
corresponding words menaing takes place in ur mind.
next when u hear sabdha and u know its menaing then there is a jnanam also. if u
dont know it then also there is a i dont know jnanam, so there is a jnanam. so
sabdha then the em naing refers to an obj and then the jnanam which takes place in
ur mind.
for jnanam to take place there should be a sabdha only then it takes place. now in
samadhi we are going to see in the samadhi. so sound menaing and menaings
knowledge.
artham is outside and jannam is inside the mind. ok now when i produce a sound the
the otehr 2 will take place also instantly. now the question is when u produce a
sabdha a word prononuced and the obj that is outside are they the same or are they
diff?
think. now if it is one and the same then just by producing a word i should exp it.
like i say heaven, krishna, i say india, i say pot we dont immly exp it. when i use
the word woater u should drown if they are one and the same.
so sabdha is diff and menaing is diff. so they are diff. artha is diff as it is
outside and sabdha is produced in my lips so they are diff.
ok now jnanam and artha are they the same. they are also diff alone.so sabdha artha
and jnama, all these 3 are diff but they are connected. so naturaly truly these are
diff alone but they are connected. now this samadhi is what? even though these 3
are diff really speaking, even then, in samadhi avastha the difference between
these 3 will not be there.
where the 3 difference is not found then it is savitarka samadhi. these 3 aspects
become one. sabdha artha jnanam being one is savitarka samadhi. like they give an
ex of paninian maharishi. a story is there. always he wil be on the sabdha. ramah
when u say he will forget on artha. and he will start to contemplate on sabdha
leaving its meaning. a sishya once he was in the forest he shouted vyagrah, he
shouted. he stated looking into the sabdha vyagrah.
vyaa jigrahti iti vyaagrah. he did not see what was outside as an object he was
just one with the word and menaing and so the tiger kills him it seems. so like
that is this smaadhi. sadbha vishayam and jnanam there is no differnece in it that
is called savitarka samadhi.
om u meditate upon. shivah u take and u do dhyanam. and shiva is isvara. and then
jnanam abt shiva also is there. when u keep ur in meditating then some time later
the word and object becomes one and that is called savitarka samadhi. now we
enetrtain diff. thats is why we use the word fire. becos we know by using the word
fire verbally we are not going to be burnt.

tatra = there, among these, among various saamdhis that are there, savitraka
samadhi is
• shabda = sound, word
• artha = meaning
• jnana = knowledge, idea
Sound, meaning, and resulting knowledge,
• vikalpaihi = truly they have differneces in them, these 3 sabdha menainga nd
jannam are diff from each other is vikalpa here,
• sankirnaa = when they become mixed as one, that is called savitarka samadhi.
• savitarkaa= accompanied with gross thoughts (sa = with; vitarka = gross
thoughts)
• samapattih = engrossment, complete absorption.
really these are diff, sabhd anad argha are diff. the sabdha is a [ppointer to the
object thats all. lion only points out the objecte out as lion, so the pointer is
diff from the objecet really . and when these become one sankirnaa, then it is
called savitarkaa samadhi. now here vikalpam means, what? tghts occuring in the
mind itself is divided in to several categories.
pramana viparyaya vikalpa nidra and smrtayah.right know,
misapprehension,imagination or fantasy is vikalpa and sleep is one next is memory
all this is 5 types of tghts.
viaklapam means a jnanam without any reality. like ghost. ghost we have not seen
butr each one has an imagination of it and that we project and see called vikalpah.
many things we do like this. so Vikalpa is imagination, fantasy or illusion. It can
mean thinking of situations from the past and imagining different results,
daydreaming, thinking of things that do not exist or imagining future situations
and events. It is an idea that does not exist in reality.

and so sabdha artha and jananm can never be together at all. but then we do get
such a samadhi and there this samadhi is equal to vikalpa jnanam is what is being
said here.
sabsha artha and jnanam even though they are diff and are varied but it is expced
by us as one. that is said here as savitarka samadhi which is abedha where they
become one.they dont have this abedha as its nature or in itself. that is this
sutra.

Classical yoga and the original yogic texts suggest letting all vrittis, including
the vikalpa, go. Yogis are advised not to fall for fantasies and the trappings of
one's imagination. Instead, one should try to dissolve these ideas, recognizing
their emptiness through yoga and meditation.

Although controlled imagination and visualization may be beneficial for yoga

practice and daily life, vikalpa is uncontrolled and random, the kind of
disturbance of the mind that should be avoided. There is also a term for useful,
controlled imagination - kalpana - and this is used for visualization and opening
the mind and body, as well as for the removal of obstacles and perceived
limitations.

end of 15.
----------------------------------
inorder to master our mind or focus the mind patanjali maharishi gave several
upayas, ways.
and later he said if the mind is focused and mastered what all samadhis we would
get. we saw what are the ways to refine and master the mind and it had sevral
stages and in those stages which stage gives samadhi and how it will be is what we
are looking at.
here samdhi means the peace we get in the mind. so when dhyana gets matured or when
it becomes intense and mature that is called samadhi. in dhyanan kala the mind will
undergo a battle or some effort is needed to keep it going and the mind will toss
up and down, but in samadhi kale there will be no starin of effort needed it will
be tranquil.
we had finished 42nd sutra in the last class and what is it:तत्र
शब्दार्थज्ञानविकल्पैः सङ्कीर्णा सवितर्का समापत्तिः ॥
he said savitarka and nivitarka samadhi and savichara samadshi and nirvichara
samadhi iti samadhi is of 4 types here. savitarka is over. in sutra 42.
in savitarka samadhi there are 3 things stated there sadbha artha and jnanam.
when i generate a word pot, in ur mind the round shaped pot or potness its meaning
is generated in ur mind. sabdha produces menaing and then in the mind a knowledge
is also there in us. kow of pot like what it does what it does not do is knowledge.

so sabdha artha and knowledge all these 3 are there we see that.
really speaking these 3 are diff, sabdha is diff artha is diff and jannam is also
diff really speaking. thay are distinct really. that is why fire the word doesnot
hurt u.
so diff. and here in this samadhi even though sabdha artha and jnanam are distinct
and diff, even then in this samadhi it becomes one. so these 3 differences becomes
mixed up as one.
so the vikalaps appear one in this samadhi that is savitarka samadhi.

so one comm says:

Sound here means vibration; meaning, the nerve currents
which conduct it; and knowledge, reaction. All the various
meditations we have had so far, Patanjali calls Savitarka
(meditations with reasoning). Later on he will give us higher
and higher Dhyanas. In these that are called “with reasoning,”
we keep the duality of subject and object, which results from
the mixture of word, meaning, and knowledge. There is first
the external vibration, the word; this, carried inward by the
sense currents, is the meaning. After that there comes a
reactionary wave in the Chitta, which is knowledge, but the
mixture of these three makeup what we call knowledge. In all
the meditations up to this we get this mixture as object of
meditation. The next Samadhi is higher.

then the next one is 43 sutra. hjere nirvitarka samadhi is being told.

in savitarka the 3 things sabdha artha and jnanam all these are there in the mind
but we donot grasp the diff in the samadhi. it becmes like one. eventhough we donot
grasp all the 3 are there in the mind. now in nirvitarka samadhi.
when we use a word, the mind understands the word. water when it hears it conects
the sabdha with the corresponding obj. so evenhtough the word and menaing are diff
it sees it as one. that is why we say water in english and neer in tamil and jalam
in sasnkrit. eventhough the words are diff in diff langugaes it indicates the same
obj. so sabdha and meaning are diff. even then it is seen as one. how do u see it
as one. eventhough the word is heard by me sometimes i donot know the mening. like
several words are there. budbhudham i am using this word. for u it is a heard word
what is the obj that u understand or menaing of it u dont know the menaing. so
sabdha is diff from meaning. but then when a few times teach u the mening of
budbudha bubble it is, if i teach u the mind generates a type of smrithi inside
forming or connecting the sabdha with the menaing. then jnanam is generated that i
know this itit jnanam. i know bubble now. so knowledge here is when i say i know, i
know i know the obj. that knowledge is generated. knowldge of i know an di donot
know both are knwoldedges . so pot budbudha, i know. i know the obj now. now when i
show u a watch u and ask u what is it. u will say this is a clock or watch. and
when i ask u this is watch , this knowledge do u have or not? when i ask u u will
say yes i have. so how did say it. the mind sees the knowl and answers yes. but
this happens casually in the mind.
now this nirvitarka samadhi is what? when sabdha and jnanam is gone away and memory
shows just the menaing alone. whjen artha alone is there in the mind it is
nirvitarka samadhi.
in the prev samadhi allt he 3 were there but the mind did not grasp its
seperateness or distinctness and it perceived it as one. but here the other 2
sabdha and jnanam goes away all that is there is just the artha menaing in the
mind.this is nirvitarka.
see the sutra now:
43.स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥
smritiparishuddhau
svaroopashoonyevarthamatranirbhasa nirvitarka

When the mind achieves identity with a gross object of

concentration, unmixed with awareness of name, quality
and knowledge, so that the object alone remains, this is
called nirvitarka samadhi.
smritiparishuddhau- when the smrithi goes away,
ok when u meditate on a word or an obj or someting the memory about that thing or
the world has not yet purified and so it generates vibrartions and disturbances in
our mind to distract me away from mediattion in the form of worry etc.
so my smrithi starts working, memories and samskaras have started functioning in
the mind when the mind contemplates on a given thing. so whjen u open ur eyes and
see an obj then the mind is disturbed or when u dont see an object but u close ur
eyes and want to mediatte at that time also mind is disturbed how becos the earlier
seen smrithi memory upon objs and world those memories are recolected or it becomes
functional.
here smarithi parisudhi means the memory is no more fucntional we are relived from
that memory. past anubhavas doesnot disturb me.so when it doesnot distrub me the
smrithi is purified. menaing what? this is the meaning of this word , the conn
between the sabdha and artha menaing and the word goes away.the smrithi parisuddhau
means the sabdha goes away int he mind. and then swaroopa sunyaa iva, means the
knowledge that i know this obj, i am mediatting, i am meditating if u have this
bhavana then meditation wont happen totally, u will not be absorbed in it. when
will u be absorbed. only when that identificatin or the knowlewdge behind the
mediation which is i am meditating , when that knowledge goes away then the
meditation yields in abosrption. i have to forget that i am meditating also.
so swaroopa sunya iva means that i hav erthe knowldge of this obj, that knowledge
also goes away. ok then what is there in the mind. artha maatra nirbhaasa alone is
there in the mind.
only the artha is there.
when only artha is there in mind then it is nirvitarka samadhi.

These three are so closely combined in our mind that we

cannot separate them. When the sound comes, the senses
vibrate, and the wave rises in reaction; they follow so closely
upon one another that there is no discerning one from the
other; this is savitarka. and when that meditation has been practiced for a long
time,
memory, the receptacle of all impressions, becomes purified,
and wwe are able clearly to distinguish them from one
another. This is called “Nirvitarka,” .

artha in these 2 sutras are sthula objs here.

and now the next 2 sutras savichara samadhi and nirvichara samadhi.

44.एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता ॥

etayaa -eva ...

etayaiva savichara nirvichara cha sookshmavishaya

vyakhyata

When the object of concentration is a subtle object, two

kinds of samadhi, called savichara and nirvichara,
may be distinguished in the same manner.
in the prev samadhis the artha meant a gross obj and now it is subtle obj here for
the enxt 2 samadhis. so all the rest is the same. savichara and nirvichara samadhi
is for subtle objs.

when the mind contemplates on a subtle objs, its artha and jnanam when the
distiction is unknown to us and is one then it is savichara samadhi. and when
sabdha amd jnanam of the subtyle obj goes away and only artha which is subtle obj
alone remains int he mind it is called nirvichara samadhi.

he doesnot exoalinit further.

ok what is the subtle obj then that is said in 45.

45.सूक्ष्मविषयत्वं चालिङ्गपर्यवसानम् ॥
sookshmavishayatvan chalinggaparyavasanam
The finer objects end with the Pradhana.
behind the subtle there is prakrti. the cause.

yoga philosophy it is. now they have subtle elements classified according to yoga
philosophy. one is anu. and then subtler than it is tanmatraa. when u see prtihivi,
for this prtihivi the cause happens to be anu they say. paramanu. atoms. and vayus
cause or subtle elements of vayu is anu. and then more subtler than it is
tanmatraas. and then more subtler is aham tattvam.
all these are points from yoga sastra. then they say finer than aham tattvam is
mahat.
the subtlest or subtler than mahat is prakriti. we call it maya in vedanta.
so they say prakruti. and for them prakruti is true and real. purusa is true and
real prakruti is another entitiy which is real. for us maya is mithya and it is
dependent. here he says the subtlity extends upto prakruti. it ends there in
prakruti.alinga parvasanam. alingam means prakruti, paryavasaanam means until that,
is suk tattvam. so 4 types of samadhi is thus being said.

As we have already seen, in studying Patanjali's picture of

the universe, Prakriti is the elemental, undifferentiated stuff
of matter; the energy by which all phenomena are projected.
As the meditative mind turns inward, it probes through the
gross outer coverings of things to their subtle essences; and
beyond these subtle essences, it comes to Prakriti itself.
this is what he says. but we say :

But Prakriti is not the ultimate Reality. Behind Prakriti is

Brahman. The four kinds of samadhi already described are all
within the realm of phenomena, and they are only preparations
for that state of direct union with Brahman which is the
highest samadhi of all. In this connection, Sri Rarnakrishna
used to tell a parable:
A disciple once came to a teacher to learn to meditate on
God. The teacher gave him instructions, but the disciple soon
returned and said that he could not carry them out; every time
he tried to meditate, he found himself thinking about his pet
buffalo. "Well then," said the teacher, 'you meditate on that
buffalo you're so fond of." The disciple shut himself up in a
room and began to concentrate on the buffalo. After some
days, the teacher knocked at his door and the disciple answered:
"Sir, I am sorry I can't come out to greet you. This door is too
small. My horns will be in the way." Then the teacher smiled
and said: "Splendid! You have become identified with the
object of your concentration. Now fix that concentration upon
God and you will easily succeed."
----------------------
---------------------------
46. we will see later next class.
16 20.41

46.ता एव सबीजः समाधिः ॥ १.४६॥

ta eva sabijah samadhih
These concentrations are with seed.

here he says, all that we have seen as samadhis are all samadhis within samsara
alone. all these samadhis donot tell us that world is mithya. tell me is that what
we know. so brahma jnanam alone can give u brahman is satyam jagat is mithya, and
that jnanam u wont get here in samadhi. so all these 4 samadhis savitarka
nirvitarka savichara nirvichara are all samadhis within samsara alone.so the truth
is not know here for moksha by these samadhis.
if u do excercise thro ur phy body that person is healthier or stronger than the
other person an ordinary person. so too when u practise with the help of sukshma
sarira mind also so too here also mind may be stronger than the other person thats
all. asuras also have done tapas and have restarined the mind. they have
strenghtened the mind or focussed the mind done great tapas etc but after they
leave the tapas and come out what they will get first is marana bhayam.
that is why they ask for a deathless boon, meaning they have done some rerstarint
of mind but it has not yielded in sattva or purity and jnanam. and so jnanam alone
is needed for eliminatuon of ahankara as we see inspite of practise they still have
the ahankara. the asuras.
and so jnanam it has yield into. so jnanam alone will question the ahankara. so
whatever we have seen as samadhi is within samara alone. so hje says taahaa eva all
the samadhis said before, sabeejah they are all samadhis with a seed of samsara in
it. they still have bandha hetu in them. a cause for bondage still exists in them.
that is the seed here. why becos in all these practices we have been contemplating
on an obj alone and we have not contemplated on urselves yet.
so those objs which are graspable alone we have contyemplated and those objs
technically are named as graahyam.
and so alone these samadhis are called as grahya samadhi. so they are with samsara
alone and no moksha is possible.

now he wants to conclude the 1st chapter.

now see 47.

निर्विचारवैशारद्येऽध्यात्मप्रसादः ॥ १.४७॥
nirvicharavaisharadye adhyatmaprasadah

now here he says what we have seen before as various types of samadhi of these
which one is better that he says here.
that is nirichara samadhi is superior to others he says and if one comes to that
samadhi then mind will get calm and get the capacity to realise the ttavam or
truth.
that he says.
nirvichara means among all samadhis the when the mind comes to nirvichara samadhi
vaishaaradhye means when that samadhi is predominant in a person then, then arises
spiritual calmness. so adhyatma prasadah means the resuklt or benefit we get is sp
calmness.
prasadam means calmness it means here. adhytamam is mind here.
and when such a disposition of mind takes place that mind becomes ready for
knowledge. qualified for knowledge it becomes. one does not have the cap to gain
knowledge as the mind is not stable and focussed. this is the problem.
ok whjat happens when right knowledge takes places in our mind he expalins that in
48.

ऋतम्भरा तत्र प्रज्ञा ॥ १.४८॥

(rrambhara tatra prajnii)
48. There, the intellective vision is full of truth

rtmbhara tatra pragnyaa, prajnaa means jnanam, wisdom, rtm means satyam, truth,
right understanding, it is not the rythm of music. here it means truth . right
understanding or right knowledge. when we speak what we have understood it is
called as satyam truthfulness, but to speak the right thing u need to first
understand the right knowledge, that understanding of right knowledge is called
rutam. ok rutm vada satyam vada 2 things are told by sastra.
why? when u hear someone, and u speak based on what he spoke to u. twhat u heard u
speak it is truth but what u heard is itself a speculation from the otehr person .
is it not possible. so he has heard a thing and he may think that what i have heard
io am speaking so it is truth. yes it is truth but not rutam.
if u chk facts it is not true what he heard. he will know it is not true it is a
speculation.
many ppl do this. yatra gossips. or we have several episodes with our own children
when it comes to sastric things. u may speak mahabharata and ramayana but is it
real or a myth they will ask u. bhara means to hold. our mind to hold the truth,
tatra when the mind becomes purity, then prajnyaa our inteelct will gain tha
capacity to hold the truth. it will be filled with truth he says. truth means right
wisdom.yathaartha jnanam is wisdom here. true knowledge or right knowledge. this
rtumbara prajna is the conclusion of this chapter and the next chapter is going to
be on various sadhanas etc really speaking astan gayoga starts there. so he wants
to conclude.therefore rtumbhara prajnyaa is further taken.

this is further expalined.

49.sru तानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् ॥विशेषार्थत्वात्
shrutanumanaprajnabhyam anyavishayaa vishesharthatvat

ok what he says to understand we know that for any knowledge to take place we need
the instrument of knowledge. aapna aap knowledge cannot take place.
sometimes we see suddenly a person gets jnanodayam, we say also, he got it all of
sudden. the sense is manythings have been gained by him sometime ago and it was
inside but since the mind was not clear it did not surface out. when it becomes
pure the heard knowledge stored inside now surfaces. when u dont have enough
adhikaritvam then all that u study and hear will be there printed in the mind but
it will not come to manifest functionally. when our mind becomes mature and pure
then those prionted matter of information in form of knolwedge gets manifested and
it will work. so only when our age and health is there we need to gather this
knowledge.
jnanam requires a pramana, prama janakam it is. so for any knowedge to takes place
even though it appears to be coming automatically to a person it should have come
and been gatehred inside before thro an instru of knowl;edge before or now or
later. so any knowledge always gets into us only thro an instrument of knwoledge.
and that iunstru of knowledge is called pramanam in sanskrit. karuvi. what is its
defn, pramanam is that which generates knowledge. the generator of know is called
pramanam. and that pramanam in yoga sastra is of 3 types.
in vedanta we say differently we divide in anotehr way. in yoasastar it is
prataksham.
whatever we gain thro all 5 indriyas is called pratyaksham. and then by anumanam,
logic. smoke is seen and we come to know that there is fire. we see smoke and from
seeing smoke we infer fire. it is becos of our previous cognition of fire and smoke
togetehr. so logic is second. anumana and then 3rd one is sabdha pramanam. thro
sastra. so 3 pramans are there for them.
and yogis and yoga sastra says that thro anumana and sabdha pramanam doesnot
generate knwoledge directly.
anumana we dont see fire directly we only infer. and then thro sabdha also, we dont
see it directly. in vedanta we call it aparoksha jnanam.
and it is direct we say. yogis donot talk o that.generally they say sabdha and
anumana doesnot give us direct knowledge and only prataksha gives direct. and then
the yogis divide pratyakksha itself into 2 types. samanya pratksha.
when an object is close by and directly infront i get directb knwoledge of the
object by seeing it so it is saamanya pratyaksham.
but oild inside the earth or gold inside the earth etc is not seen directly infront
by our eyes. but by yogaabshyasa our mind develops some capacity to perceive things
far away also. suk things can be known also they say. it is called yogapratkshyam.
what oridnarily cannot be seen by eyes ears etc but if mind is pure and calm thro
the yoga itself one can gain it they say. that is yoga pratyaksha as per them.
when u close ur eyes and contemplate u can find out where is gold oild etc. even
far away things can be seen by them. thus rutambara pragnya if one accomplishes in
the mind, thro yoga abhyasa then the mind can catch the things far away called yoga
pratyaksha. yogis did it. this is great but if u use for anatma vishaya then the
power is useless patan jali will say that later.
that yogapratakshaya is a sakthi an energy which cannot give moksha. but it can
understand certain subtle things.
shrutha anuumana prajnaabhyaam anya vishayaa visheshaartatvaat

pk shruta means whjat is heard , knowledge gained by pratksham by ears etc and then
by anumanam also prajnaabhyam, so anyavishaya a diff knowledge itehr than these 2,
so what knowledge comesby hearing and anumana , diff from that anya vishaya means
diff from those 2, visheshaartatvaat this knowledge is special to some ppl who had
gained the rtumbaraprajnyaa.its the glory of that prajnaa and that is why when
yogis talk of rama darshanam etc the mind has the capacity becos of this yoga
pratyaksha only.

so again i will say :

The knowledge that is gained from testimony and

inference is about common objects. That from the
Samadhi just mentioned is of a much higher order,
being able to penetrate where inference and
testimony cannot go.

The idea is that we have to get our knowledge of ordinary

objects by direct perception, and by inference therefrom, and
from testimony of people who are competent. By “people
who are competent,” the Yogis always mean the Rishis, or the
Seers of the thoughts recorded in the Scriptures—the Vedas.
According to them, the only proof of the Scriptures is that
they were the testimony of competent persons, yet they say
the Scriptures cannot take us to realisation. We can read all
the Vedas, and yet will not realise anything, but when we
practise their teachings, then we attain to that state which
realises what the Scriptures say, which penetrates where
reason cannot go, and where the testimony of others cannot
avail. This is what is meant by this aphorism, that realisation
is real religion, and all the rest is only preparation—hearing
lectures, or reading books, or reasoning, is merely preparing
the ground; it is not religion. Intellectual assent, and
intellectual dissent are not religion. The central idea of the
Yogis is that just as we come in direct contact with the objects
of the senses, so religion can be directly perceived in a far
more intense sense. The truths of religion, as God and Soul,
cannot be perceived by the external senses. I cannot see God
with my eyes, nor can I touch Him with my hands, and we
also know that neither can we reason beyond the senses.
Reason leaves us at a point quite indecisive; we may reason
all our lives, as the world has been doing for thousands of
years, and the result is that we find we are incompetent to
prove or disprove the facts of religion. What we perceive
directly we take as the basis, and upon that basis we reason.
So it is obvious that reasoning has to run within these bounds
of perception. It can never go beyond: the whole scope of
realisation, therefore, is beyond sense perception. The Yogis
say that man can go beyond his direct sense perception, and
beyond his reason also. Man has in him the faculty, the
power, of transcending his intellect even, and that power is in
every being, every creature. By the practice of Yoga that
power is aroused, and then man transcends the ordinary limits
of reason, and directly perceives things which are beyond all
reason.

50. now here also rtumbahra prajnanas anotehr glory is being talked abt. we will
see that later.
16 47.47.

-----------------------------------------------------------------------
50.tajjah sanskaro nyasanskarapratibandhi
in our mind when satyam is there flsity will not be there.when u have the thinkin
git is a snake u wont see rope and when u see a rope no snake will be there and
there is never a time u will see both together. when both cannot be seen together.
so when something is true u wont see false or lie. tree and elephant also. so here
he says when rutampara pragnyaa when it happens , when truthful wisdom happens it
will eliminate the wrong wisdom in us. so when the mind manages to have truthful
wisdom anya samskara will go away.
tajjah means ruthampara prajana here, when the resulting impression from rutampara
prajnaa occurs anya samskara, all other samskara or impressions which are false
which are wrong samskaras will go away it will oppose it.
pratibandi means obstructs or oppose.

51. tasyapi nirodhe sarvanirodhannirbijah samadhih

tasya api nirodhe when all the sabeejasamaadis are eliminated, when the samadhis
which we saw are withi n samara are eliminated, when they are done, sarva nirodaat
when all the false knowledge and false impressions are gone away what u will get is
nirbeeja samadhi. so'nirbeejam means roasted seed, like the roasted seed it wont
germinate. so samadhi he finally divides into2 saneeja and nirbeeja.
like that samadhi. this nirbajeem happens thro jnanam alone which is rutam para
prajnaa.
so he says when u do all the sadhanas for yoga and keep meditating etc u will have
side effects, may u not go after it or get immersed in it all that is within
samsara alone, u have to cross them and come tpo nirbeeja samadhi.

ok now what is said in last sutra

when the impressions which kept u disturbing is wiped out, so that there are no
more thought-waves at
all in the mind, then one enters the samadhi which is
called "seedless."
You remember that our goal is to perceive the Soul iself. We
cannot perceive the Soul because it has got mingled up with
nature, with the mind, with the body. The most ignorant man
thinks his body is the Soul. The more learned man thinks his
mind is the Soul, but both of these are mistaken. What makes
the Soul get mingled up with all this, these different waves in
the Chitta rise and cover the Soul, and we only are a little
reflection of the Soul through these waves, so, if the wave be
one of anger, we see the Soul as angry: “I am angry,” we say.
If the wave is a wave of love we see ourselves reflected in that
wave, and say we are loving. If that wave is one of weakness,
and the Soul is reflected in it, we think we are weak. These
various ideas come from these impressions, these Samskaras
covering the Soul. The real nature of the Soul is not perceived
until all the waves have subsided; so, first, Patanjali teaches
us the meaning of these waves; secondly, the best way to
repress them; and thirdly, how to make one wave so strong as
to suppress all other waves, fire eating fire as it were. When
only one remains, it will be easy to suppress that also, and
when that is gone, this Samadhi of concentration is called
seedless; it leaves nothing, and the Soul is manifested just as
It is, in Its own glory. Then alone we know that the Soul is not
a compound, It is the only eternal simple in the universe, and, pure self.

out of 197 sutras totally 51 of 1st chapter is completed.

only in 2nd chapter sadhanas are going to be talked abt. vatrious sadhanas for
moksha and it is imp also clearly he will say. and in 3 and 4 various types of
siddhis will be talked abt.

-----------------------------------------------------------------------------------
-----
start of 17.
he introduces in 1st sutras what is to be taught and then he said what is yoga.
it is converting mind into sattva guna was told. yoga the word is verstaile and it
can mean sadhana or sadhya as well. so this book is a sadhana called yoga to attain
the end sadhyam which is also called as yoga.
so what is the sadhyam it is chitta vritti nirodham. meaning mastery of the mind.
regualtion of tghs. so the sastra is strted for what purpose. ok that means it is
for strengthing the mind and if the mind is strengthened emotionally and
phycologically then what is that we will gain. suppsoe if mind is qualified and
gains atmajnanam. tathaa drustuhu swaroope avasthanam . menaing i can stay
established in my swaroopam. i will be myself he says. and then in 4th sutras he
said if i donot masetr or strengthend then what will be the consequnece of it. he
sayus vritti saaroopyam itaratra. we will be one with the mind and tghts and as
how the tghts are we also will eb one wioth them identified with them and suffer.
so in this way he said all the things.
what is yoga , what is the sadhyam and what happens if i don ot strengthen or
master the mind he said in first 4 sutras. later from 5th sutra onwards he said
what are all the type of tghts are running in our midn and what is its nature he
said 5-11. our tghts were divided into 5. 5 types of tghts.
1, pramana vritti he said. using a right instrument and when right knowledge is
gained thro a right pramanam it is pramana vritti. and then how many types of
pramanam they accept that also was said. pratakshaym aagamam etc he said.
2. viparyaya vritti. since pramana was not operatedd properly so one gains wrong
knowledge that is viparyaya vritti.rope seen as rope is pramana vriti if it is
known as snake it is viprayaya.
3. then whatever is imagined know;ledge, like rabbits horn sky flower, ghost etc,
when i use the word ghost whatever vritti takes placve in ur mind is it becos of
some valid pramanam no. we havenot seen any ghost with our eyes. but still i
imagine it. that is vikalpa vritti.
4. nidraa vritti. in sleep what tght is gained is called as nidra vritti. that is
why when i get up i am able to say i slept well. if any tght wasnot there i could
not have said it. so nidra vritti is the 4th.
5. smrithi - memory. it means what u have expced before u think abt it later is
caleld memory.

then these tghts are tghts itself he divides it into klistam and aklishtam.
whatever tght gives me difficulties and worries sorrow it is called klistham. not
all tghts are worrisome or botehrsome only certain tghts makes us unhappy. those
tghts are klishtam. so jealousy gives sorrow. and when i see someone helping etc it
gives happiness. aklishtam. adharmic vrittis give sorrow and those have to be
avoided he said. that can be consiuosuly done by taking off for sometime physically
and then later interlising it after mind is strenghtened.
and then from sutra 12 onwards.

he said in 2nd sutra that we have to master the mind. citta vritti nirodhah. and
for that nirodha what is the practise we have to take to. 12 sutra shows it. he
gave 2 sadhaas there. abhyasa vairagyaabhyaam tan nirodah.
so to master the mind or to make it sattvik we need 2 important sadhanas what are
they. abhyasa and vairagya.

later 13 and 14 talked abt nature of lakshana. when we take a sadhana and do it for
a long time w/o any gap, constantly we do it,
so 1. for a length of time and 2. comstantly, with a right bhavana. systematic
practise. that is abhyasa.
systamatic consistent and for a length of time. this is abhyasam.

and then abhyasa and vairagyam was said. now what is vairagyam.
15 and 16 defined vairagyam.
that is said as vairagyam was divided into 2. apara vairagyama nd para vairagyam.
ok aparavairagyam was inferior vairagyam and para vairagyam was the final vairagyam
he said and then what is vairagyam .
a nature which is a nonliking towards any objs which can addict u or which can
enslave u. not dislike here but nonliking. a dispaasion towards sense objs. iha
loka and para loka objs it can be,
and then aparavairagyam means it is at a starting point. and then that also has
several stages which we saw.
when objs are not there i will hv vairagyam but when obj is there in front of me
then vairagyam disappers allt hat we saw. and then paravairagyam he said the
finitude of vairagyam he calls it as moksha itself.and so pvairgyam is due to
parabrahma jnanam.
so viveka discrimanation and knowledge of that brahman when it is gaiend from that
whatever vairagyam is gained that is called moksham he said. paravairgyam it is.
and world is anithyam. what comes from worldy objs is aparavairagyam. what comes
from jnanam, brahmajnanam is called paravairagyam.

17 he said prayojanam of aparavairagyam. the manas shanti was said. peace of mind.
samprajnaata saamdahi was used and talked abt peace of mind. after that one can do
dhyanama nd abhyasa he said. and then in 18 sutra he gave the phalam of
paravairagyam by using the word asamprajnaata samadhi. that is called moksha we
saw.

so aparavairagyam makes u fit for moksha and paravairgyam gives u moksha and this
manner he discussed sutras until 18.

now from 19- 22 sutra he gave another matter. when we practise meditations like
dhyana etc we might have gained the skill to master the mind, and while even we
practise such disciplines we may get into samadhis. and those samadhis themselves
he divided into 2.
1. bhava pratyayah 2. upaya pratyaya samadhi.
bhava pratyaya samadhi is not gud and helathy and those samadhis we should give up.
it is asuric. all asuras in puranas had this bhava pratyaya samadhi. so upaya
pratyay samadhi is that we need to take to he said. how fastw ill u get it.it
depends on ur vairagyam and gunas. ur enthusiasm also counts.

and then from 23-29 sutras covered the topic of isvara pranidhanam.
so to master the mind or regulate it isvara bhakthi is also a sadhana he said.
saraanaagati or bakthi is a method he said.
later who is that isvara, how to know that isvara, pramanam and then glory of
isvara prabhavam was also discussed. then he gave a name of that isvara. pranavam.
om is the name of god he said. and that omkara dhyanam was talked abt from 23-29.
so by bakthi one can master mind he said.

then 30-31 sutras he talked abt the obstacles for yoga. what are the obstacles u
will get for yogabhayasa.
he gave a list refer my classes.

and then 32nd sutra he talked abt removing those obstacles. how can u remove it .
only by surrendering to isvara he said. so isvara factor is imp.
33-39 he once again talked abt sevral sadhanas to attin mental peace and purity.
in 39 he said we need values . values are to be gained for it he said. so he said
values are a must. no compromise in that.

one has to change ones guna to sattvik. who ever is happy have friendship. maitri.
and then wherever u see sorrow have the value of compassion. karuna. and then
punyavaan towards them hv friendship. where adharama is seen levae them and stay
away. pratipaksha bhavana it is called.
then for a nongiving mind entertain dhaanam angry mind should have shaanti. etc he
said.
so prati[paksha bhavan he taked abt. and then meditating on mahan also will get u
peace and purity of mind. and then finally 40-51 when cittam becomes stablised and
mind is strengthened and stable whjat all we get. when mind has become sattvik what
samadhis happen. savichara nirvichara savitarka nirvitarka etc he said and then
finally how he concluded.
sabeeja samadhi and nirbeeja samadhi he divided samadhi into 2. when jnanam is not
there and when values are not there that samadhi is sabheeja samaadhi ad it is
samasaric in nature, even though one gaine sit he still is within samarasa only but
when u gain jnanam viryues etc and then gain a samadhi it is nirbheeja samadhi
moksha. that was 51 sutras and thus chapter 1 is completed.

33.28 17
---------------------------------------------
sadhana padam - 55 sutras.

we saw that citta vritti nirodhah was yoga and mastering and nurturing our mind to
have peace or to make it sattvik and bring abt peace in mind was called yoga.
and then he said it is with abhyasa and vairagya u can do it. so thro dhyanam,
practise of sincere dhaynam is abhayasa and vairagyam was told as means for nirodah
of mind. and now if u cannot do dhyanam and practise it for sometime. mind is not
able to sit in meditation or not able to do it continously. vairagyam also i am not
able to attain.so is there anything easier to accoplish it. when the stair is too
big for u to walk we will put a stool. and so for those ppl who cannot take to the
1st chapter which is for a uttama adhokari then second chapter for madhyama
adikaaris. so it is for beginners. from beginning if u want to proceed in this
journey then this chapter is re;leavnt. ok this is before dhaynam. if u cant do
dhaynam it is for them. sadhana padam. so a no of sadhas are listed here. this is
the main 55 and next chapter a few of them are alone releavnt. later siddhis are
described hwe will see fast. and so serious one is this chapter now.ok lets see
that.

Verse 1

tapah-svadhyayesvara-pranidhanani kriya-yogah

tapah, svadhyaya isvarapranidhaanaani kriyaayogah.to attain vairagyam what to do?

these are the things. lets see.

ok now, 3 sadhanas are intro and these 3 angaas are called kriya yogaa. kriya yogah
means what? kriya means karm a and yogah menas sadhanam.
karma yoga is kriya yoga. 3rdc hapter we saw it. that karma yoga he refers as kriya
yogah. it means the same. and so patanjali coins it. ok now karma yoga is what is
needed for a mind which doensot have the qualification for dhyana. ok
so doing karma yoga or kriya yoga u get the qualifi for dhyanam and u will get
vairgayma also. and then abhyasa vairagyaaabhyam tan nirodah and nirodha will take
place and if u get nirodha u get viveka kyaati viveka u attain and when viveka is
gained what then? swaroope avasthanam u can be with urself.and if u are with urself
u will be anada swaroopi and if u are a anada swaroopi then that is moksha. so that
is why u introduce kriya yoga. and here in this chap itself we will see astanga
yoga also.
this paada is for sadhana. kriya yoga means karma yoga and then what is this karma
yoga. tapah svadhyaya andisvarapranidhanam all these 3 togetehr is called karma
yoga. ok isvara pranidhananm is prayer or worship of isvara. and when u folow ur
life, a lifestyle with these 3 sadhanas are called kriya yoga. ok what is the
benefit u get will come next sutra and now what is tapah.
the commentators they divide into sadhanas 3 . kaakiya manasa and vaachika tapas.
kaakiya pradhana sadhana here is tapas. and swaaadhaya means vaachika pradhana
sadhana and isbvara pranidhanan is bakthi, and that bankthi is a bhavana in mind
and so manasa pradhana sadhana. ok first word.
tapas is well known. tapas means a no of meanings in diff contexts. it is a
generalised word. when u are a beginner and someone else is very close to moskha
what do they do. both of them are doing tapas only. so tapas is a very general
word. nidid is also tapas and ordinary beginner going to chant a nama everyday is
also tapas ad fast is a tapas. ekadasi upavasa is tapas.
that too when u dont eat imliand rice , thats also that is the upavasa. curd
rice..so an intense fasting or a small imli not eating is also fasting alone. nidid
is also tapas. and so what is he wanting to say as tapas here. the one who is
beginner , in beg stages that is tapas here. ok commentatords says what all is
tapas for a beginner.kaakika pradhana it is. it can be a vrattam. physical it is.
so int his what all is there. the first one is aalasya nivritti. laziness. this
laziness is first condn for failure in spirituality. sleeping after lunch. tamas it
is. and so we need to start with getting away from these laziness. take bath for 2
or times a day. that is emanst as tapas for getting rid of laziness. and then not
sleeping in bed.
then next one is asanam. excercise. he will take it later but this is needed.
atleast walking/jogging one should do. not with headphones. and then next one is
saucham. keeping everything around us and our bodty clean. clothes place and our
surroundings should be pure. it has to be cleaned everyday. everyday washbasin has
to be cleaned. everyday floor has to be moped. and that is why aprigraham is
needed. don ot have things in excess . if u have it will take a lot of energy and
time to clean it even. big house lots of clothes all gadgets etc are all time
consumers. reduce things. saucham. and so laziness has to be taken away from
everyone.then lastly seva service. physical seva is needed. not just giving money.
they will serve food organsie slippers in temples in north india. and so seva is
needed, and it has to be done to whom ? sastra says to guru. physical seva to guru
takes away ur pride. humility will happen. that is why gurukulams are needed. or a
physical access to guru is needed. and then next one vruddha. old ppl.
guruvruddhariugnaanam seva. aged ppl seva. becos tney are incapable of doing
things. that is why oldage homes are put. in house old age ppl are there we dont
take care but they give lumpsome money to some charity what is the use. that is
tapas.
this will give cs and vairagyam and then diseased person. one who is affected
mentally and physcially. kaayikam tapah it is. and then next one is ahimsa. not
hurt anyone physcially or mentally. then next:
aaharam , - tea/coffee no onion garlic no eating on ekasdasi etc. a regualtion in
food and moderation in it as well is ahaara tapas.
rasaa has to be won over . naavai adakinaal ... tongue is the first indriya to be
taken and mastered in sanskrit we say jite rase jitam sarvam. so when u win the
tongue then u win everything else easily.

these are the vraatas told by commentators. that brings a lifestyle and then if
followed and practised diligently we wills ee vairagyam and asangatvam will happen
to us naturally. u wont have o leave desires but all of them will kleave us
automatically. so anger will leave u etc. yatra also is a purpose for it. all this
is kaakika tapas. no slippers in yatra etc.
whatever u do not giving comforts to phy body is tapas here,. and then svadhyaayam.
mantra aavtrih it is. repition of a mantra or a naama again and again. vaachikam
tapas it is. sahasranama it is.

and then next meaning of svadhyaayam is guru mukaat sastra srvaanam. listeneing to
the scriptures thro a guru.and when u do it u may think we are just listening thro
ears and guru alone is doing vaachikam tapas of speaking. no. listening u also
repeat it and u ask questions etc it is also svaadhyaayam.
then praanavaadi mantra japah. japa is also svadhyaayam. when u chant it sofly
with movement of lips omkara is called svadhyayam/.

and then a little bit advance sadhanas are also there in this . all the above are
bare minimums basics.
now what is this. vaak tapas is satyam. truthfulness. no animals can do it. mahaa
vrutam it is.
he himself will say it. satyam is a big tapas. and then next one is ahimsa. not to
hurt anyone with words. scolding abusing thro words. etc.
bhagvan has given mouth to communicate our ideas andf thinking and transact to
enjoy this world. we cannot abuse or use words to spoil others mind. gosspis spoil
others minds. it is himsa. never use vaak for himsas karana.

next one is maunam. we saw that already.

then next one is maunam - some time of a day or week maunam, kasstha maunam. we
have ahara maunam is tehre that means no showing any symbols or actions with hands
while in maunama and next maunam is kaasta maunam just dont talk for a while .this
is the enxt one.
very important it is. when u speak a lot u loose respect a;lso. so maunam is
needed.

then isvara pranidhaanani it is manasam we saw. it is bakthi.

love towards bhagavan. we have raaga towards many things. attached we are to manyb
things also. love towards higher things like god is called bakthi. towrds nation is
also bakthi. towards guru is bakthi. desa bakthi guru bakthi and isvara bakthi. and
that is sivara pranidhaanam. and then when we do unertake resp and duties in life
that si also isvara[ranidhanam. and then when u have the bahvana as prasada bhavana
it is laos isvara pranidhanam.
so these 3 tapas svadhyayah and isvara pranidhaanaani kriya yoga is said.
he himself will explain all the 3. so kriya yoga is basic sadhanas needed as a
beginner.
that brings in vairagyam to u and then u can do abhyasa in dhayana. that is how u
have to connect ti with first chapter. so ur life is for tapas. and start it with
tapas.

------18 30.40-------------------

2.
समाधिभावनार्थः क्लेशतनूकरणार्थश्च ॥ २.२॥
samadhibhavanarthah kleshatanookaranarthashch

2 compunds it has. samadhibhavanarthah and क्लेशतनूकरणार्थश्च

last sutras talked abt sadhanas as tapas swadhyaya and isvara pranidhanam, when one
takes to these sadahanas what benefit he or she enjoys is being said here. that
phalam. what is the benefit of kriya yoga in short. the phala is 2 types.
one resuklt is gained immly and the next one is after a while.
ok sometimes we eat good foods and sometime we keep eating vada masala dosas etc
and those raajsic foods we eat will not give any good health now or even later. but
the nutricious food or sattvik foods give benefits now and later.here kriya yoga
when one practices what is the benefit he or she gets at the end.
samadhi bhaavanaartah. artah means benefit bhavana means prodn or utpatti and
samadhi. and so samadhi utpatti would have he says.
that is samadhi bhavana. what brings abt a benefit of samadhi. when dhayana gets
more intense then mind stays without swaying that is samadhi here. therefore kriya
yoga is for practise of samaadhi he says. this is the final benefit said here. ok
what is the immediate result one receives. that is said by next word.
क्लेशतनूकरणार्थ: here also artah means benefit and tanukaranam means making thin.
weakening. or diluting it . so too kriya yoga also dilutes the kleshas. it loosesns
or weakens all the kleshas. impurifications. so to destroy the klesha we need
atmajnanam or vairagyam. but here it loosens. like when u fell a tree u dont go and
try to bring down the tree as it is. we first cut it branches and trim it down. now
the tree has lost its power and then u can uproot it down easily .
like that samsara has to be weakened first he says. and then what is klesha now.
now in next sutra he is going to talk abt kleshas . 5 types of kleshas he will talk
of. dukham is klesham. redn of difficulties or dukha is said here. and ok now a
big secret he gives. here he says tapas means one has to undergo difficulties.
tapas means not to have comforts. and one will undergo some difficulties. and so by
undertaking to some hardships or difficulties thro tapas one eradicates dukha . so
undergo dukha to eradicate dukha.
there is no way. like u invest momney and earn momney so too. so to eardicate dukha
we inveest dukha alone there is no otehr way.so these kleshas are causes of
obstructions to dhyanam also.

Most of us make our minds like spoiled children, allowing

them to do whatever they want. Therefore it is necessary that
there should be constant practice of the previous
mortifications, in order to gain control of the mind, and bring
it into subjection. The obstructions to Yoga arise from lack of
this control, and cause us pain. They can only be removed by
denything the mind, and holding it in check, through these
various means.

अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः ॥ २.३॥

avidyasmitaragadveshabhiniveshah kleshaah

avidya asmitaa raagaa dveshaa abhiniveshaa are the 5 kleshas.

The pain-bearing obstructions are - avidya is ign, but patanjali will call it
adhyasa. seeing one thing as another he will say that.
then asmitaa means aham asmi , i am there. that i am is asmi. but since ign is also
there, we dont say i am there as brahman but i say i am this body etc so i take
this BM as me myself therefore asmitaa , taa when added means egoism, then raagah
is attachment, then later dveshah means aversion, and finally abhiniveshaa is fera
of detah it is really. that is to say clinging to life.he has so much attachment
to life. he doensot want to die and so fear of death or clinging to life is this
word. therefore these 5 kleshas are loosened by practise of kriya yoga. so first
he enlists them. he himself will explain them. we are attacked by these 5 everyday
and tapas will loosen them.

These are the five pains, the fivefold tie that binds us down.
Of course ignorance is the mother of all the rest. She is the only cause of all our
misery. What else can make us
miserable? The nature of the Soul is eternal bliss. What can
make it sorrowful except ignorance, hallucination, delusion;
all this pain of the soul is simply delusion.

ok get ur basics well all this is imp here. ok what is avidya is expalined now.

अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम् ॥ २.४॥

avidya kshetram uttareshan prasupta-tanu-vichchhinna-udaaraanaam

ok what is the nat of avidya etc we will see form next sutra. next 5 sutras will
define the above kleshass. and now here how do we divide these 5 kleshas. 1. avidya
is one and the remaining 4 belong to one category. these 4 are called products he
says. ok what he says is avidya is the cause of the remaining 4. when avidya is
tehre asmita happens. ahankara comes in and when ahankara comes ego likes and
dislikes fera of death all of them happen automatically. ok avidya kshetram, avidya
is the utappati sthanam, kshetra is utpatti sthanam, so Ignorance is the productive
field of all them that
follow, ok why is it called kshetram. all crops are born in a place which produces
it. a field of pprodn is called kshetram and so where it is born is kshetram. and
so avidya happens to be the kshetram, a place or field in which the otehr 4 arises.

ok it is utpatti sthanam for whom? uttareshaam, the remaining 4, or what comes

later is uttaresham menaing what is later. so avidya is the kshetram for the
remianing 4. ok now what he gives a clue is this. if one has to eradicate these 4
then he has to eradicate avidya . meaning that is the root of everything. cause. so
fell the root bring the tree down is the formula here he indicates.
therefore root cause is avidya and if that is gone all the 4 are also gone totally.
ok but these 4 are very strong. and so first loosen it thro kriya yoga. make it
balaheenah first thro tapas. and then there is another word prasupta-tanu-
vichchhinna-udaaraanaam
this emans these 4 asmita raaga dvesha etc these 4 abide in 4 avasthas. prasupta
stage or avstha is one, tanu is another avastha , vichchhinna is anotehr and
udaaraanaam is 4th avastha.
and so Ignorance is the productive field of all them that
follow, whether they are dormant, attenuated,
overpowered, or expanded.
so the final menaing is what, the moola karanam is ign for these 4 kleshaas which
are in these 4 stages i.e. prasupta tanu etc is the meaning here. and what is each
of them we wills ee next class.

end of 18.