Aham Sathya Upanishad Translated

First PagePhoto of Bhagawan and Devi Om Sree Lopamudrambika Sametha Bhagawan Sree Agasthya Sidheswaraya Namah: AHAM SATHYA UPANISHAD BY JOLLY G VARGHESE & K. SIVABALAN PUBLISHED & DISTRIBUTED WITH COPYRIGHT BY SRUTHI MEDIA 147 C, Gnanasambanthar Road, Fairlands, SALEM, 636 016 [email protected] PRINTED AT SURYA GRAPHICS CHENNAI. Sketches by E.AMALORE, 161/42 Golden Jubilee Flats, Padikuppam Road, Chennai 600 040 Price Rs. 300/- 2 FOREWORD By Kavi Kuil SOUNDRA KAILASAM The manuscript before me is titled ‘AHAM SATHYA UPANISHAD’. The literary meaning of Upanishad is; Upa – to sit close by; Nishad – Impart knowledge. The person who was receiving knowledge has also contributed to editing this book and his clarification of the theme is given separately in boxes and he has also written the Epilogue. This person happens to be my grandson - needless to add that I know him well long enough, all of 38 years. I have met the Author only for a few hours. The book refers to a number of Rishis and Sidha Purushas. It reminds me as to how fortunate I was as the memories of all the Sidha Purushas that I have been closely associated with in the past flit across the canvas of my mind and it provides me great joy. This book foretells the coming of Agasthtya Yuga. The purpose of this book is to give mankind a vision of the future and a glimpse of the Divine. Principles of Dharma, Karma, Material, Divine, Moksha and Mukthi are dealt with in fair detail and authority. The Author’s intimate association with Sidha Purushas is evident from the crystal clear presentation. A comforting thought is beginning to dawn in me as I finish reading the book that all the Sidha Purushas who graced this Tamil land in the past century might have been preparing the background for the advent of Agasthya Yuga. May God hasten the full manifestation of Agasthya Yuga. Chennai 19th Sep 2006 3 tho;j;Jiu Xk; ekr;rptha tho;f [hyp tu;fp]; tho;f (nrse;juh ifyhrk;) NgUyfpy; gpwe;jgad; ,q;F thOk; gpwUf;Fk; gaDila jhfp ehSk; rPupaey; topapdpNy khe;j nuy;yhk; nrd;Wrpwg; nga;jplNt Ntz;Lk; vd;w XUau;e;j Mirkdj; Js;ns Ok;gp cz;ikapNy njhz;LnrAk; cWjp nfhz;l <ukdg; ngupahuha; tpsq;F fpd;w ,dpatNu [hyptu;fp]; vd;Dk; ey;yhu;. khkiwfs; KOJzu;e;j Nahfp ahd khjt Rthkpfs;ghy; gapd;w gpd;du; Nrkeyk; gpwu;f;fspj;j Ke;jp epd;w jpUTila nksdfpup ed;g uhfpj; NjkJuj; jkpo;f;ftpij ,dpf;fg; ghLk; nrg;gupa nehr;#u;rh kpfs;ghy; nrd;W ehk Kau; fpue;jq;fs; fw;f ntd;Dk; ed;ikjUk; cgNjrk; ngw;Wf; nfhz;lhu; mg;ngupahu; ciuj;jgb fpue;j nky;yhk; Mu;tj;Njh bth;gbj;j fhyk; jd;dpy; vg;nghOJk; ,tu;Njb epd;w xd;Wf;(F) 4 Vw;wtpil jhdhff; fpilf;fg; ngw;whu ; “,g;Gtpapy; mfj;jpaupd; AfKk; Njhd;Wk; vg;GwKk; Ngupd;gk; #Ok;” vd;Wk; mg;Gdpjf; fpue;jj;ij rptdpd; mk;rk; MdKdp mfj;jpaNu Mf;fp As;shu; FWKdpahk; mfj;jpaupd; Afk; jhd; ,e;jf; Ftyaj;jpy; Njhd;wptpbd; capu;fs; vy;yhk; xU FiwAk; ,y;yhky; cau;e;J thOk; ‚ xg;gupa ngUeyq;fs; ,q;F #Ok; ‚ jpUepiwAk; ‚ fiy epiwAk; ‚ jpz;ik Xq;Fk; ‚ rpe;ijapNy xspG+f;Fk; ‚ rpWik Nghf;Fk; ‚ ngUfptUk; ,d;gj;jpy; cyf nky;yhk; gpwq;Fnkdpy; vs;ssTk; Iak; ,y;iy‚ ,e;j xU ew;nra;jp ekf;Fr; nrhy;yp ,d;gj;jpd; vy;iyapNy eik epWj;Jk; rpe;jidapd; nry;tnudj; jpfO fpd;w jpU [hyp tu;fpn]Dk; rhd;Nwhu; ,q;F te;jgad; epiwTWjy; Nehpy; fz;L itaj;jpy; neLq;fhyk; tho;f ntd;W fe;jdtd; jpUtbiag; gpuhu;j;jpf; fpd;Nwd; ƒ fhynky;yhk; mtu;Gfopy; Xq;fp tho;f ‚ ehjd;jhs; tho;f 5 AUTHOR’S NOTE Fathom a society where Christianity prospers without the strictures of the Church, where Islam flourishes without the fanaticism of the Muslim, where Sanathana Dharma prevails without the fetters of Hinduism. The scourge of the society is ‘Isms’, Churchism, Muslimism, Hinduism etc. The need of the hour and the call of the times is ‘Welfare of Humanity’ in spite of and irrespective of religions. That is what Agasthya Yug is all about. The ancient Rishis of India had envisioned the most intricate functions of evolution and the administration of the Universe and had recorded them in secret language in what are known as the Vedas. Some of those secrets have been revealed in simpler language through other scriptures like Taurat, Saboor, Bible, Quran etc. Unless we understand them properly, the Scriptures become not only useless, but also counter-productive. The Bible is perhaps the most avidly read scripture of the present times, but how many people know the secret meanings of even the first chapter? The socalled theologians and scholars have not succeeded to decipher the symbolism behind Genesis, after 2000 years! Despite the fervent readings of the Quran by millions, how many have understood the difference between Islam and Muslim? I have no claims to divinity. But intense Sadhana spread over a period of 30 years has helped me to peep into some of the mystic realms of the Occult- that which lies below the surface - and I feel obliged to share some of those glimpses with people of similar interest. 6 7 . Not the least is my appreciation of Mrs. Jayashree Nachiyappan – Surya Graphics who did an excellent job of printing. like Napoleon Hill and many like him. materialize in Agasthya Yug. Thanjavur Sidhar and many others. Great men of the past have sown the seed and laid the foundation for such a society through their writings. Soundara Kailasam for writing the foreword to this book because of the association that she had with Sidha Purushas like Karai Sidhar. Soundara Kailasam for writing the foreword. A brotherhood of people anchored on the Golden Rule is not a vain dream. It is a distinct possibility in the near future. There could have been no better person than Mrs. teachings. K. Aparna Swamigal. Sivabalan in editing the manuscript. My heartful thanks to Mrs. Nochur Swamigal. actions and examples. With deep gratitude I acknowledge the invaluable suggestions and help rendered by Mr. Their dream will Jolly G Varghese.I nurse the vision of a world society based on the Golden Rule. the reader is one like me who has scant knowledge of scriptures and their contents. as I understood them. I had no background in Theology or Philosophy nor did I have any experience in Editing. I note down the explanations. since I happened to be the recipient of intimate information on how Aham can become Sathyam. These explanations you will find in boxes here and there. the author suggested that. I had to go to the author a number of times. It was at this stage that the author decided to name the book as Aham Sathya Upanished. Bhagawan Agasthya. the Guru Incarnate will certainly be pleased if you will make a sincere effort and that effort 8 . then do not just read the text but study slowly and thoroughly one or two pages a day. this Universe and above all about yourself. I wanted to read the matter to grasp what was written there. So I gave the manuscript to another person who was an English Major. Then you will be able to get a more than fair knowledge of God. That person however did not do much except a few corrections here and there and returned the manuscript to me. As I was halfway through the book. With little knowledge of spirituality. If you. Having known the author for sometime. spending more than 100 hours over a period of two months seeking clarifications on various passages.EDITORS NOTE The manuscript was entrusted to me for further processing. Attributes Chapter IV Truth 1. Infinity 2. Macrocosm and Microcosm 2.will benefit the whole humanity. Perfection 3. What lies ahead Chapter III Sthoola and Sookshma 1. With good wishes. I have narrated my personal experience with absolute frankness after studying the book and it is given as epilogue. K. Hadha Yoga 3. Agasthya 3. Aquarian Age 2. CONTENTS Chapter I Agasthya Yug 1. The Divine Scheme Chapter II The Cosmic Perspective 1. Kundalini Yoga 9 . Bootha Chapter V Yoga 1. Finite 4. Animal Instincts 5. Paranayama 2.Sivabalan. Raja Yoga 4. Saadhana Pada 4. Incarnations Chapter XII Genisis 1. Functional Man 5. Kaivalya Pada Chapter VIII Chapter IX Chapter X Chapter XI Mantra Guru Tatawamasi Scriptures. Sthoola Sareera 2. Karana Sareera 4. Samadhi Pada 3. Scriptural Symbolism 3. The five Kosas Chapter VII Yoga Sutras by Pathanjali 1. The Lord God and Lord of Hosts 2. Sookshma Sareera 3. Introduction 2. Scriptural Symbolism and Incarnations 1. Viboothi Pada 5. Scriptures 2. The Fulcrum of Bible 10 .Chapter VI Structure of Man 1. Khaffir Chapter XIV Sanadhana Dharma 1. Agasthya 2. Encyclical fiasco Chapter XIII Quran 1.3. Nature 2. Justice of God 3. The Holy Ghost 7. Astrology Chapter XV Evil. Sufism 6. The choosen people of God 5. Nobility of Quran 2. Islam 3. Allah 5. Punya and Papa 2. The works of Agasthya 3. Rabb 7. Muslim 4. Church 6. Love and Happiness 5. Sivam Chapter XVI Siva Grantham 1. God in Sanadhana Dharma 4. Bible and Sanadhana Dharma 4. The Married Life 11 . Brotherly Obligations 4. The Marriage 4. Wrong and Sin 1. Deities 3. 5. Moksha and Mukthi Mandookyam The Matrix What Bhagawan Agasthya Offers. 2.Chapter XVII Saktheya Aagamas 1 to 9 Chapter XVIII Moksha and Mukthi 1. 3. 4. Structure of Devathas. 12 . But not so according to Ancient Indian tenets. 13 . The Scriptures also say that it is a period of plenty. Zodiacal signs differ in dimension. During this period divine personages will be mingling with common people in plenty. Aquarian Age Astrologically. Aquarian Age.Chapter I AGASTHYA YUG “GOD WILL WALK THE EARTH HOLDING THE HANDS OF MEN” So do Scriptures all over the world speak of a period of time in the near future. peace and harmony among peoples of different nations and creed. Agasthiya Yuga is a part of Kaliyuga similar to Sathya Yuga wherein moral values will be held in high esteem and it will be a period of abundance. which is variously mentioned as Agasthya Yug. just as nothing in Nature are exactly the same. New Age and the Millennium. the houses of the Zodiac are all of equal dimension spanning 30 degrees apiece. a period lasting approximately 2200 years. Aquarian Age is the period when the Sun transits the Aquarius sign in the Zodiac. According to Western Astrologers. a period of all-round welfare. In the Astronomical calculations of time. the era of peace as predicted by Nostredamus. Biblically it is known as ‘The Millennium’. in the sense. At present the Sun is transiting from pisces to Aquarius (Meenam to Kumbam). When does a boy become a man? Or youth turns old? When do the seasons change? These are all gradual changes where no precise date or time can be specified.like no two human beings are exactly alike. In Panchangam. that their effects are seen gradually. Rishabha (Taurus) etc. while Nithya Yoga is benefic. This cycle of 26000 years is divided into 12 equal zodiacal signs or rasi. All calculations are based on what is seen or what would be seen. The transit of planets and stars are also mostly similar. Astrologically . Average Zodiacal sign is 30 degrees. Treta. Thithi (Position of the Moon counted from full moon or new moon).As the earth takes approximately 365 days to complete one orbit. but there are variations to each sign. Karana shows the evolutionary past of Jivatma. malefic or neutral calculated with respect to the position of the Sun. the observations are ‘Drik Sidham’ (as seen) and not calculated based on degrees and distances. The basic difference between the two is that Ephemeris is a mathematical jargon of degrees and distances. the Sun takes approximately 26000 years to complete its orbit. unnoticed. Star. But we know that the changes have happened and that they have happened over a period of time. Mesha (Aries). which are given in the writings on Indian Astrology. The equivalent of Western Ephemeris in Indian system of Astrology is the Panchangam. Panchangam: This refers to the five states relevant to any given moment namely Day of the week. These dimensions are specified by the Rishis of ancient India and are known as Rasi Pramanam. Before 14 . the New Age as believed by the westerners. the Indian system uses Chathur Yuga. Karana and Nithya Yoga. Dwapara and Kali and the twelve Rasis. namely Kritha (Sathya). whereas the Panchangam is based on the Sunrise at each locality as observed from there. This period in which the Sun will transit Aquarius is known as Aquarian age. and Agasthiya Yuga as described by the ancient Rishis. It should happen when the Kali Yug is on. we can find thousands of pages on Sage Agasthya (Agastya) variously described as the greatest ancient Indian Sage. etc. and manifesting itself in its majesty and glory as the Avatar matures to its 50th year and onwards.daybreak. that is the present times. 15 . the most revered work is the Siva Grantham. Agasthya: If we search the internet. its signs can be seen from up to more than an hour and the full effect of day is felt only much later than the time of Sunrise. unnoticed. Rishi. According to the Panchangam on January 1. The birth took place in the year 1955 in a remote village in South India in Tamil Nadu and we shall dwell on the subject at greater length later in the book. Volumes of ancient literature both in Tamil and Sanskrit are available speaking about Agasthya. Kali Yug would be 1865271 days old. (Grantham means any work or composition in prose or poetry) which exists both in Sanskrit and Tamil. Agasthya Yug is supposed to begin when Bhagawan Agasthya’s Siva Grantha manifests itself and its custodian comes on Earth in human form. It is the most revered because it originates from Siva. or attributed to Agasthya. 2006. the Supreme Deity. Maharishi. or spoken by Sage Agasthya himself. This Yug calculation is based on the incident of the death of Sree Krishna and not on Astronomy. The movement of time over the Yugas happens in similar fashion. Among all these. The Aquarian Age actually coincides with Agasthya Yug. The former is the Ephemerical presentation while the latter is the representation of a period lasting two thousand odd years beginning with the birth of the custodian of Siva Grantha. as also the Avatar or Incarnation of Lord Siva. Siva Grantham is also acclaimed by different names like Sidha Grantham (because it is divinely revealed and not made by human effort). Jiva Grantha (because it is up-to-date and contemporary whenever it manifests).fs. three slokas (stanzas) from the Grantham is chosen and presented here from among the thousands which are strewn all over the Grantham.iy kP fle. The greatness of the Grantham is really unfathomable to normal human beings and probably beyond the realm of comprehension to human reasoning. Nahf ghpG+uznka. because it is divinely ordained that way. Siva Grantham is a compilation of the contributions of thousands of Rishis and Deities all of which are recorded and manifested according to the wishes of Siva.Q. Vfkhk. .j tpj.jpag. Para Grantham (as it deals with the most subtle to the most gross states of matter). ntspaha.G nky. The most significant factor to be reckoned with is the fact that the Siva Grantha will manifest on Earth only during Agasthya Yug or when its custodian is born in human form on Earth in some other context. tpise. Agasthya Grantha (because it was disseminated through Agasthya). Nfhb 16 .nghUs. Aadi Grantha (since it is first in Creation and contains all knowledge). Those who understand and believe in Siva and realize that Agasthya is the incarnation of Siva alone can derive benefit from the Grantham. Pathi Grantham (because it originates from the Lord of the Universe). tpisahky. Adbhutha Grantham (because it is the most wonderful and magnificent work in the Universe ever).J tpsk. nghzhntWk. Jnana Grantha (as it contains all knowledge about all subjects).jha.jpa epj.Qhd rjhrptkJNt Afq.ak. Ntjhfkq.fs. In order that the reader may understand who Agasthya is. rj. He is the one who resides in the Tamil highlands and he is the Lord of Tamil and everything connected to it. which is the conflux of the ultimate of Yoga. jkf. Meaning: He is the Lord to all Sidhas.jh.iwtd tdptd.jspj. He is Lord to Brahma and Vishnu. mUtp nghq.njOj.Nwjpak. He is Lord to Siva principle and attributes of Siva.nsUf.j epfpyjj. gty. . tpy.f.igAk. which is the unending infinite sublime BLISS.fpLike.jpa rpt rpj. which far transcends the reach of Vedas and Aagamas.tKk.f.J f.Jk. 17 .jd. gilj..Jtq.fPrd.jhfp kfhrj. epj. It is That to which millions of yugas is like a fleeting second.jpandd. jpfo ePW G+rp . That which is beyond time.f.Fe.FkPrd.kiy jiytd.yF Kf. Kj.J kiwe.jp kUtf. is Agasthya – realize this fact.jiyNty. which is Truth. (Rishi Vasisht) cyfnkyhk. Meaning: That entity which is Lone. xd.Fk.fs.Jk.FkPrd. jkpo.fhy tl. czw. Nyd.jUSike. kw.fz. which is the incomprehensible vast expanse of space. fq. khy.if epyT Kbnts.Wk. which is the seed not brought forth.l klq. He is Lord to all Deities.Jk. fzkha. NtjKfj.f.Xh.J ePh.Njth. Durvasar).tPNu.jhe. thdj.W tykidj.Wzh. perfect and everlasting true knowledge. jj.fhj mfj.fue. (Rishi rpj. jhNd.FkPrd. which is Eternal. taq. sustains. All instructions regarding the advent of Agasthya Yug were received by him and these were dutifully recorded by Sri Nochur Swamiji. The one with whom the Almighty always resides. there is nothing more to be said. Ganges (The source of water). vanishes and benedicts all Universes. Mrs. and so did Aparna Swamigal. The One who is smeared of holy ash. and he did his part and departed in September 2005. (Rishi Durvasar) The Divine Scheme Whenever an event of cosmic significance happens. The one who has the Moon. The One who holds the three pronged spear. The Author has been fortunate to be chosen to do some service to this noble cause because he had the opportunity to be the first person to go through the Siva Grantham (the portions that have already been revealed) and it has become his duty to disseminate the contents to the world in an appropriate 18 . with the clear intention that no one should mistake this book as a fiction. consumes. Sri Nochur Swamiji was chosen to be the forerunner. The One who has three eyes.Meaning: The One who creates. like John the Baptist who came to pave the way for Christ. Soundara Kailasam has been chosen to write a forward to this book. Vellerikku (The five petalled flowering plant) and Thumpa (The single petalled flower) adorning his Jata (The bundled hair of Rishis). The widely known Karai Sidhar played his part too. The One five letter entity who bestows all powers. Here. Another person of great renown who has had the good fortune to be closely associated with all these people. Vilwam (The three petalled leaf of the sacred tree). in this Agasthya Yug. That Lord is this (Agasthya). Nature always prepares the stage for the event. another Sidha Purusha of Tamil Nadu. may join in this divine venture to usher in Agasthya Yug in this world. a period destined for awareness and realization both spritual and material. Likewise each Yuga has its own significance and importance to the phase of time to which it belongs. the future totally different from the present. Those of you. A Yuga is like a particle of sand on the beach in the cosmic view of time. This book is just a condensed presentation of the universal Truths that the Author has been able to understand from the Grantham. A Yuga which spans a few thousand years is like a minute speck in the cosmic spectrum. Therefore.manner. A beginning has to be made some where at some point of time and from indications in Nature that time is now. In that torrential deluge of time we are standing on the threshold of a Yuga. who are lucky to believe what is written here. to be aware of the purpose of his existence. Chapter II THE COSMIC PERSPECTIVE This universe is many billion years old. to be aware of his ultimate destiny. These are presented not as it is in the Grantham because it is in archaic Tamil language and the sequences are also different. a period that is destined. Such awareness and realization cannot happen in a day or month or even months. No individual is an island. so insignificant as it may seem and yet that minute particle of sand has its own role to play. for an individual to be aware of his own place in the cosmic perspective. is not a matter to be overlooked as trivia. The realization that an individual is a part of the whole and 19 . In the cosmic perspective each individual is a part of the whole like one of the millions of cells in our own body. May Bhagawan Agasthya bless us all. his destiny is intricately interwoven with the destiny of his fellow beings should be a matter of concern to each individual. concepts. perhaps the beginning and end of all concepts. Infinity cannot be manifested because what is manifested cannot but be finite or at best perfect. they materialize from Infinity and are part of Infinity. materials. which exist among men. we need to have a coherent view of some of the basic principles. hypotheses and truisms. Everything that exists. 20 . May it be cautioned that the journey will not be easy. INFINITY. It is in this perspective that we set out to find our place in this cosmic jungle. Since Infinity is all encompass. So let us proceed. Infinity is Lone. the allinclusive concept. * The word concept is used here because it is something which cannot be proved physically and which is beyond experiential levels. Gods and everything else in this universe. The Rishis of ancient India and the incarnations of the past have in depth elaborated and illustrated the ineffable relationships. but a deliberate studious application of the mind will bring the desired understanding. PERFECTION AND THE FINITE Infinity Infinity is a concept*. whether perfect or finite necessarily is part of the Infinite and all of them exist in Infinity. spirits. To understand this vast panaroma. because there can be nothing outside of it. And if Perfection is manifestable. Infinity is beyond experiential levels and the closest a spritiual aspirant can get to near infinity. Nature goes on for ever irrespective of all the Atom bombs and Hydrogen bombs. then the totality of Perfections in Infinity also must be manifestable. knowledge. A blade of grass.Perfection Perfection is not merely a concept. strength. Nature deals with any situation with an equanimity that transcends human capabilities because it is Perfect. If we can aspire and are willing to labour. If we look at Nature. Hypothetically in infinity there should be infinite possibilities of ‘Perfections’. it might be possible to achieve it. In Brihadaranyaka Upanishad we find: Poornamada: Poornamidam 21 . It must be understood as explained earlier. perfect in thought. beauty. when viewed in that perspective is a practical example of Perfection. speed. an atom. all show glimpses of a perfect design and function underlying each of them. wisdom. or the highest experiential state possible is the first perfection manifested which is the Aadhi Moola Parasakthi as per the Sanathana Dharma and the spirit of God as per Bible. Nature. the most mammoth object in the heavens or the different states of matter. and look into the way Nature functions. As individuals. then some day. you name what. we can see that Nature provides us the best physical example of perfection. it is practical and hypothetically achievable and can become a goal for human existence. Totality of perfections in infinity: This refers to the first perfection manifested. we can all aspire to be perfect. craft. For discussion if we presume that Nature is perfect we have to concede that Perfection is manifestable. yet what remains is still perfection. What we are. and what we do are finite. When in all humility we accept the fact that we are finite and imperfect. Perfection taken from perfection. this is perfect. nyU©_X: nyU©{_X§ nyUm©ËnyU©_wXÀ`Vo Ÿ& nyU©ñ`$nyU©_mXm` nyU©_odmd{eî`Vo Ÿ&& §ºn©u: §ºnªu® §ºnõz §ºn •ua¯÷u ! §ºnì¯ §ºn©õuõ¯ §ºn÷©ÁõÁ]è¯÷u || Meaning: That is perfect. (This) perfection emanated from (that) perfection.Poornath Poorna Mudachiathe! Poornasiya Poornamaadaya Poornameva Avasishyathe. we should also realize that we have the potential to attain perfection if we make a dedicated effort provided that we have guidance to attain that goal. The earth we are living in is a part of one such universe. transient and imperfect. which is this manifested Universe called the Macrocosm. ‘That’ refers to the Totality of perfections while ‘This’ refers to one perfection. 22 . The ancient Rishis of India are all examples of this dedicated effort and perseverance and their achievements have been phenomenal. In the process of creation millions of universes have manifested and dissolved. Finite What is neither perfect nor infinite is finite. Each of these universes or subsequent perfections (Parasakthi) have manifested out of Aadhi Moola Parasakthi. That refers to the first perfection manifested (Aadhi Moola Parasakthi) and this refers to a single perfection (Parasakthi) manifested out of Aadhi Moola Parasakthi. limited. tjwpT Nkw.tPfk.rp fhz.jj. material and spiritual. Nruhky.J njsptNj Qhdk. and He himself will come to live amongst us to give us guidance on our way to excellence. nor its achievements. rPt Nghjk. fUtpvy. mfz. When we talk about human achievements. Muha.jQ.af. 23 . Aarayvathu Arivu Merchentu Aayvonathu Odungi antham Cheramal Odungum Thaanam Deivikam.fpae. jhdk. He has attained everything that a human being can ever aspire to. Deivikathin Ceerana Iyakkam ThernthuThelivathe Jnanam. xLq.The Agasthya Yug is ordained by Nature to be a period in which humans can attain their full potential irrespective of their fields of choosing. provided the environment is conducive. rptNghjj.jpd.fk. Qhd Ntuhjp Kbtha. tphptJ rpthDG+jp G+uzk.ghfp ehkk. nja.e. rPuhd .nrd.jpd. fhl. nja.gtd. Jnana Veraadhi Mudivai Melum Virivathu Siva Anubhoothi Pooranam Akhandam Jiva Bodhan Poy Sivabodhathin Karanam Shadantham Kaatchi Kanpavan Karuvi Ellam Oru Iyalpaki Naaman Uruattra Maha Santhathin Theerame SivaJnanathin Siddhi Enru Unarvir Nanre.nthzh njhLq. Bhagawan Agasthya is the Guru par excellence.Fk.wha. fhuzk. Njh. be it spiritual or material. Xhpay. Ngha. I am giving below two stanzas from Siva Grantha so that the field of vision may become clearer. cUtw.tPfj. and out of His experience has he brought fourth the Siva Grantham. There is no limit to the power of the human Psyche. rlhe.lk.w kfhrhe.yhk.jpd. NkYk. we must have a clear idea as to how to separate worldly and divine.jk. Serious.Nw.Wzh. mature and clear knowledge. learning. Comely. Thaanam: That place. Merchentru: Exploring the most subtle and highest realms of Arivu. Vivekam is the practical application of knowledge and the utility or benefit derived from knowledge. namely. which can be acquired through human senses. perception. ed. search. rpj. thorough study. Intellect and Ego. investigation. Arivu is equivalent to Vijnanam. etc. erudition. Godly. Aayvonathu: That which is beyond search. Ceerana: Beautiful. tranquil. which refers to knowledge. Thelivu: Lucid. Graceful. study. Meaning: Aarayvathu: Inquiry. Arivu: Knowledge. Iyakkam: Operation.tPh.jpd. contemplation. premise or region. deliberation. Jnanam is knowledge about the divine. termination. Pertaining to God. Fair. Ability. Deep understanding. Jnanam: Divine knowledge or enlightened knowledge about the Divine. In Sanskrit. comprehension etc. Vijnanam. are all covered by this word. Jnanam and Vivekam (Wisdom). Power. study or comprehension. there are three different words used to categorise knowledge. Odungi: The end. Greatness. Deiveekam: metaphysical. knowledge about the material things of the universe and the mental faculties Mind. The implied meaning here is knowledge obtained by the exercise of the senses of man. Transcending Physical and Uninterruped.jPuNk rptQhdj.jp vd. Antham cheramal: Impossible to go beyond. It includes both physical and metaphysical knowledge. culmination. Movement. Grave. examination. Divine. scrutiny. Thernthu: Become proficient. Continous. 24 . 25 . Above. Principle. Theeram: Shore. enjoyment. Virivathu: Expand. Peace. favour. Appellation. Aadi: Source. The area beyond the sixth Chakra namely Ajna. Vacant of. Expansive Oneness. Source. Condition. Sameness. Termination. to pass away. Stillness. Karuvi: Faculty. Origin. grace. to vanish. Atta: Devoid of. Ellam: All. From ecstacy to comfort. Kaatchi: Sight. Every. Beginning. Oneness.Veru: Root. Quiescence. Instrument. The termination of the six Aadharas. Consciousness. Conduct. Kanpavan: The one who sees. Foundation. Completion. quality. Siva Bodhathin: Awareness. Shape. Reason. Border. Santham: Calmness. Mudivai: End. Siva: The most subtle (Sookshma) to the most gross (Sthoola) state of happiness. Visibility. Exalted. to perish. Absence of. Naamam: Name. Anubhoothi: Experience. Cognizance of Siva. to disappear. Akhandam: Undivided. View. Surpass. Entireness. Appearance. Melum: Beyond. Figure. Iyalpaki: Nature. Poy: To go away. Unfold. Bank. Jiva Bodham: Consciousness about one’s life. Appearance. Open. Karanam: Cause. Organ. Pooranam: Fullness. Dignified. Maha: Great. Tranquility. The whole. Uru: Form. Oru: Singularity. Boundless. The end of the six Chakras. Shadantham: Shad – Antham. State. Edge. One who sees beyond the sixth Chakra loses his At that level. Learn. What lies at the end of Jnanam is Siva Jnanam. Arivu in Tamil is equivalent to Vijnanam in Sanskrit for which an equivalent English usage might be Physical knowledge. the equivalent of which in English may be enlightened knowledge. To perceive. moral. and enjoyer of all activities in the Universe. Success. executor. Infinite Entity. Supose. The ultimate realm of knowledge is termed Siva Jnanam. In Sanskrit and Tamil the words are clearly defined whereas English might not be that precise. Understand. and Consummation. Jnanam begins where Vijnanam or Arivu ends. Fulfilment. Attainment. as the source. Explanation: These two stanzas specify precisely the different realms of knowledge. To feel mentally.Siddhi: Accomplishment. the individual reaches the awareness of self and his own life. excellent. which is attained by Yogis who transcend the six centers (Chakras or Aadharas). It is an experience uninterrupted by Time or Space and is complete by 26 . Think. good. Realization. virtuous. The word Jnanam is common to both Sanskrit and Tamil indicating knowledge about the Divine. Culmination. Nanre: That which is beneficial. To comprehend. which is derived through extra sensory perception. In English we can probably use the word Spiritual knowledge for it. knowledge that is acquired by the senses. To realise. Universal Consciousness devoid of name or form and sees the magnificence of the Lone. Achievement. Enru: That it is. Imagine. Unarvir: To be conscious. determination and perseverance. And for those who are desirous of attaining the ultimate knowledge and consequent Mukthi. This experience is called Siva ‘Anubhoothi’ standing on the shores of an Ocean of Eternal. Then he should learn to discern between moral rights and moral wrongs. and the ultimate Knowledge about Siva (Siva Botham and Siva Jnanam which leads to Siva Anubhoothi). nka. The aim of any individual is to attain perfection.e. KOikahk. anything can be achieved through Siva Grantha and Bhagawan Agasthya.Gky. The concept of God is nothing but the projection of this vision of perfection. .wy. one has to go far beyond and reach the level where absolute knowledge coalesce 27 The above sloka refers clearly to the reformation an aspirant has to undergo to reach . And from the stage of a celestial.fp thdth.Njh. Mj.Nj xd. the appetite.itself.fp Nkdpiy mJTk. The Goal of a Human Being Siva Grantha covers the entire field of Knowledge.ay.J khdth. Only then the person becomes fit to be called a human being.fs. Vijnanam.kq. kfpik gy.Qhdrpj.j Kj. ePq. For a person who has the aptitude. From the level of a human being he should progress to the level of a celestial.Fzq. Magnificent Silence and Peace.Nf. jhdth. The above sloka explains clearly the various stages or realms of knowledge an aspirant has to travel to reach perfection and finally infinity (the goal of sprituality).j Nkhd %yj.khjd.Ngha. Meaning: A person has to first attain mastery over his animal instincts. the following stanza will be more illuminating. Jnanam.fs. kPg.khTf.fp jd. in the last stage of making its nest. These characteristics are common to all animals including man. It is so. and 5. Aahara (Intake of food) 2. seeking more comfort. furnishing it etc. Neehara (Excretion) 3. 28 . what makes a man different from the animal? It is his capacity for Jnana (exalted knowledge). If we look around us and watch the behaviour of animals. 1.with Sidhi and Mukthi . lines it with soft materials like feather and cotton instinctively. with ordinary Homo sapiens too. A man labours to make money and spends it to increase his comforts like building a house. Maidhunam : Copulation. So then. Nidra (Sleep) 4. which prevents him from attaining the status of a human.which is nothing but an everlasting realm of Silence. and that is the perfection of one’s existence where the Jivatma merges with the Paramatma. we can see that every movement of theirs is prompted by natural instinct. Animal Instincts A few words need to be said here about the animal instincts of man. That is why in the preceeding stanza overcoming the animal instincts is stated to be so important in order to be considered a human. A person who does not desire or work for acquiring Jnana is essentially an animal only. Bhayam (Fear or instinct for self preservation). How much do both these species differ in instincts? The Rishis of India say that Janthu Dharma (Animal Characteristics) are five in number. A bird. who makes use of his faculties to acquire Jnanam. it is necessary to know some basics of the Structure and Functions of the Macrocosm and Microcosm. A person. by Nature’s infinite benevolence. If any one approaches the Siva Grantham with an honest intention of improving oneself. For the benefit of such people I am devoting the remaining part of this book to a fearless and honest presentation of information obtained from exclusive sources.Man is a combination of the Animal and the Divine. All animals are constrained by the Janthu Dharma and only man has the potential to break free and attain the higher levels of spirituality. 29 . elementary things like what is man. what is Jiva (Life). what is a Scripture etc. what is an Incarnation. What Lies Ahead We are on the threshold of a New Era. first attains the state of a human being and then elevates himself to the status of a celestial and then beyond. He has been endowed with the prerogative to choose his own destiny by opting to act like an animal or like the divine using his intellect. what is God. what is Time. what is Creation. what is Yoga. what is Manthra. He has been created with the potential for both. It is for us to make the most of it. what is Atma. It will be possible to insert any number of different states of matter or energy in between.CHAPTER III STHOOLA AND SOOKSHMA (GROSS AND SUBTLE. and Para as part of Macrocosm. Man is refered to as ‘Microcosm’ while this universe is Corresponding to the constituents of man as reffered to as ‘Macrocosm’. termed as Sthoola. principles. Sthoola and Sookshma 30 . but also in concepts. sookshma sareera (psyche). faculties of the psyche.Subatomic – Plasma – Anti matter –Absolute Energy – Absolute Space. The progession from Sthoola to Sookshma in the present scientific terminology would be approximately in the sequence of: Solid – Liquid – Gaseous . Sookshma. attributes. the knowledge and functioning of these constituents is absolutely essential. Sthoola and Sookshma exist not only in matter. and a kaarana sareera (causative body).Atomic . CORPOREAL AND ETHEREAL) Man is constituted of a sthoola sareera (physical body).Molecular . precepts. mentioned above there exist 3 distint levels of formation in the Universe also. Vijnanan and Jnanam. depending on one’s knowledge. To understand oneself and ascend the spiritual path. Infinite perfection. Most Sookshma – eternal. Moola Prakrithi. God (Absolute space infinite in extent. Perfection) I OM I 31 . Nirgunam – Conglomeration of all attributes without any single perceivable attribute. without beginning or end) l Atma (Soul) l Ananyam Jnanam Aanandam l l l Saaram Vidya Rasam (The primordial substance (The primordial technique (The provocation for of matter) behind creation) creation) _______________________ l Shakthi l Sivam I (Sree Vidya. unchanging. A graphic presentation is given below. Aadi Moola Para Shakthi) I (Para Shakthi. but they are simply two levels of existence. of the fundamental picture of the Primordial. its evolution into Macrocosm and Microcosm based on ancient Indian thought embedded in Sanathana Dharma.are not opposed or contrary to each other. the ancient cultural heritage of India. . the ancient cultural heritage of India. ………………………. ………………………. (Macrocosm and Microcosm)... Manthra and Upasana. MACROCOSM AND MICROCOSM In philosophical and theological thought it is an accepted precept that man represents the Microcosm. Scriptures say that Man was created in the image of God. Samharam) Past Rudran Thamas Sanathana Dharma. Microcosm Jivatma Jiva Prakrithi Sivam Ganapathy Subrahmanian Chittham Aham Buddhi Manas 32 . ………………………. image. ………………………. substantiated by the Rishis through extra sensory perception achieved through Yoga. Structural aspect Macrocosm Paramatma Shakthi ………………………. Anthakaranam ………………………. But the observations and conclusions made by the ancient sages prompt one to admit that there exist an irrefutable resemblance. Sthithi) Present Vishnu Rajas (Consummation.. To understand the structural and functional similarities a graph is given below. and connection between the macrocosm and microcosm. Kalam) Prakruthi (Creation.. Srushti) Future Brahma Sathwam (Sustenance.Purushan (Time. have revealed the above facts which are corroborated by the Scriptures. Whether the Macrocosm structurally and functionally represents the Microcosm is a debatable point for which no ‘Sicentific‘eveidence could be laid out. From a thorough understanding of the similarity between the microcosm and macrocosm an individual will be able to rationalize his existence and eventual destiny. Shakthimayakosam ………………………… Jivamayakosam ………………………… Jnanamaya kosam ………………………. ………………………... Jnana Indriyas ………………………… ………………………… ………………………… ………………………… ………………………… Communication Movement Action Reproduction Excretion Sabdam Sparsam Roopam Rasam Gandham Hearing Sensation Sight Taste Smell Functional Aspect Macrocosm Paramatma Parama Sivam Purushan Brahma Vishnu Rudran ………………………… ………………………… ………………………… ………………………… ………………………… ………………………… Microcosm Icha Sakthi Kriya Sakthi Jnana Sakthi Srushti Sthithi Samharam Anna maya kosam Pranamayakosam Manomaya kosam Vijnanamaya kosam Anandamaya kosam. Bhoothamaya kosam……………………….. Sivamaya kosam …………………………. ………………………...Aakasam Vayu Agni Ap Prithvi Karma Indriyas ………………………. ………………………. ………………………. 33 . This graph is explained throughout the book and it will enable a person to evaluate his faculties and thereby explore his latent potential to achieve great things in life. Manthratma is the Atma behind all Devathas. strange etc. ‘An’ indicates the negative or opposite. the existential level of matter in Sthoola or Sookshma form. There is nothing that is Anyam or alien. let us take the three basic constituent components of Atma. 2. (Purusha and Moola Prakrithi). Manthratma. to Prithvi (Absolute space to Earthen soil and rock. Tatwatma is Purusha. From the knowledge of the above one begins to understand the role of the physical body in unfolding the latent potential within oneself to move into the higher realms of spirituality. The word Ananyam is a combination of two words An and Anyam. is essential to understand oneself. Bhootatma. 3. Of which. Antaratma. Jivatma and Bhootatma together constitute the female principle in the Universe.An understanding of the structure and the functioning of the various organs or indriyas. The only difference is that it refers to the substance. Anyam means that which are alien. Explanation From Aakasam. Tatwatma. Manthratma 4. 34 . not one’s own. The word is as extensive and all encompassing as Infinity. As an example. there are infinite states of sthoola and sookshma. Antharatma is the first sthoola state. which contribute this physical body. which holds within it the potential for creation. Atma Functionally. Jivatma and 5. the male principle in the Universe. So Ananyam would mean ‘everything as one’s own’. They are 1. Atma is categorised into 5 different aspects by the Rishis.most Sookshma state to the most Sthoola state). All the five are variations of Atma which is the primordial essence of everything. Ananyam The meaning of Ananyam in English literally is Omnipresence. one by one. Jivatma is the Atma behind all Jiva and Bhootatma is the Atma behind all Bhootha. glee.‘Love’ is a Sthoola state of Ananyam. goodwill. etc. Ananyam. rapture. benevolence. are all Sthoola forms of Love. God is Space etc. God is Wealth. the following list will come in between these two. exuberance. sympathy. So we can see that Ananyam covers a wide expanse of human activity. merriment. ‘Ananyam’ is the source for the evolution of all matter (Saaram) in the Universe. Atma is what would remain after this universe is consummated. charity. Joy. Jnanam Jnanam (Divine knowledge). cheer. admiration. We know that there are infinite varieties of forces in Nature and Infinite varieties of knowledge of different subjects. brotherhood. rapture. blessedness. God is not only Love. compatibility. attachment. God is Truth. ‘Atma’ is considered as the primordial source from which this universe has evolved. beatitude. Vijnanam (Material knowledge). amorousness. Jnanam evolves into Vidya and this Vidya forms the technique by which the primordial matter (Ananyam) is converted into Maha Samsara Yentra Chakaram (Maha means vast or big. congeniality. enjoyment. which produces the Sakthi necessary for the creation of this universe. Atma has 3 components namely Jnanam. sentiment. pity. satisfaction. esteem. adoration. God is Knowledge. pleasure. satisfaction. Aanandam If we consider that Bliss or Ecstasy is the most Sookshma state of happiness and Comfort to be the most Sthoola aspect. fondness. etc. and Anandam. delight. all of which are Sthoola manifestation of Jnanam. tenderness. Theological statement that ‘God is Love’ should be corrected to read: God is Love also. jubilation. exultation. amity. gaiety. compassion. passion. contentment. Affection. amour. ardour. mirth. Yentra means machine). Vidya (Technique) and Shakthi (Energy) are all variations of Jnanam from Sookshma to Sthoola. 35 . Samsara means the world. Vivekam (Wisdom). rhapsody etc. friendship. God is Time. pleasure. elation. Atma is the source which supports and sustains this universe. cordiality. affinity. gratification. Sookshma will subsist in Sthoola. Sookshma and 4. And in the realm of Sthoola will be all objects subject to the physical senses of living beings. this universe materializes. Aham. Budhi and Manas and Sthoola the physical body. 2. Creation is a process of evolution from the most Sookshma state to the most Sthoola. Paramatma.Attributes As Sivam and Sakthi engage in creation. Para. From Infinite perfections. 36 . Sthoola cannot permeate in the Sookshma while Sookshma permeates in Sthoola. Danava. Gandharva. Charana. Yaksha. Vidyadhara Etc. Siddha. In the realm of Sookshma will be the Parama Sivam. Parat Para. The Parat Para will subsist in all the other three while Para will subsist in Sookshma and Sthoola. In the Microcosm. Vishnu and Rudran called Thrimoorthis to Deva. Sthoola. There are 4 wide categories of Sookshma and Sthoola namely. 3. The above is a description concerning the Macrocosm. Parama Purushan etc. one perfection evolves through stages of sookshma and sthoola to the most sthoola and manifests as this visible Universe. Para covers all entities namely Para Sakthi. the Parat Para will be the Atma.1. Conceptually. Para will be Jiva. in creation Infinity first transforms itself into Infinite perfections. Deities from Brahma. That process begins from the State of Nirgunam or Infinity. In Parat Para will come Infinity and Infinite Perfections. Sookshma the faculties of Anthakarana namely Chittham. In the second stage Para. which is one dimensional because there is nothing other than Space or Atma in the beginning. we can say that the first Parat Para is Space and Atma. it 37 .If we put the above idea in a different perspective. Correspondingly. A close scrutiny of the Karma of man will reveal that it is based on the basic three Gunas. the celestials are bound by their duties. In the fourth dimension is Karma (Actions). while Chitham and Jivatma are principally Sathwik. Human beings alone have freedom of action. drink. sleep etc. 2. Kalam ( the time) and 4. Kaaranam (the cause).) are predominantly under the influence of Thamas. Sathwam. the physical body of man is of Thamas. Future. the three Gunas play the most fundamental role. Of all the living things in the Universe Man’s Karma is distinctly different from all others. Siva and Sakthy. 3. Present and Past. An individual who has more of Sathwa Guna will be interested in Jnanam (Divine knowledge) while a person who has a greater component of Rajas will be interested in Vijnanam (Material knowledge) and one who has an overdose of Thamas will be interested in an animal way of life. Therefore the Indian Sages say that this universe is constituted of the 3 basic 38 . Srushti. Rajas and Thamas. Sthithi and Samharam. the components of Anthakarana namely Aham Buddhi and Manas are chiefly Rajas. In the three dimensional realm occur Sathwam. air etc. Karma is based on four factors namely 1. water.becomes two dimensional as male and female. The Devas are of Rajas orientation while Sivam and Sakthy are purely Sathwik. While the animal kingdom is controlled by instincts. Atma and Jiva. Every living thing except man do their Karma according to their Dharma. In Microcosm and Macrocosm. Sthalam (the place). eat. Everything in the Sthoola Universe (The elements of Nature which are subject to the physical senses of human beings like the earth. Rajas and Thamas. Kartha (the one who does). Purusha and Prakruthi. In the third stage it becomes three dimensional with the introduction of Time. Yagnas and Homas. Any defect or abnormality in the structure of a Gene can be corrected by invoking and propitiating the corresponding Deva. ‘attribute’ (Guna).Gunas known as Sathwam. Their equivalents in Man are known to be the genes. which again sub-divide into millions of attributes. Rajas and Thamas. If we add up the various permutations and combinations we get an infinite number of attributes. trait. They identified each of them with a name. like Ananyam. Beyond Time Sathwam Rajas and Thamas do not exist. Jnanam and Aanandam which are the attributes of Atma. They are subject to Time and subsist only in attributes which are subject to Time. Each one of them can be termed as an The Rishis of ancient India specified 330 million different attributes in Nature. ----------------- 39 . quality or virtue. Rajas and Thamas are the basic Attributes of the manifested Universe because they represent the basic structure of ‘Time’. Those are known to be the Devas (Deities). So we can say that an ‘Attribute‘ is a characteristic. Satwam. now being investigated by modern science. This procedure is known as Parihara (Oblation) executed in the form of Yagas. form and characteristics. power etc. There cannot be anything outside infinity. beauty. In fact one may add any attribute to ‘Parama’ like Nanmai (infinite good ness). from infinity. Some call it GOD Some call it Parameswara – the Ultimate Sovereign Some call it Paramatma – the totality of Atma Some call it Paramsiva – infiniteness of happiness. knowledge. Let us take the first definition: THAT which does not change cannot have a beginning or end therefore ‘THAT’ must be Infinite. Infinity encompasses everything. The worldly definition of Truth is “That which is pleasing to all Bhootha” (Sathyam Bhootha Hitham). energy.Chapter IV TRUTH Bhagawan Agasthya has defined Truth in two different manners to suit the Worldly and the Spiritual. of infinity and in infinity. The Spiritual definition of Truth is: “TRUTH is that which does not change” (Sathyam Nithya Hitham). matter.the infinity of wisdom Some call it Parama Pitha – the seed of everything in all universes etc………….the infinite knowledge Some call it Parama Guru . goodness. Therefore that infinite entity will be LONE. 40 . happiness. Everything finite or perfect is part of infinity. wisdom. bliss Some call it Paramachaitanya – the infinite source of potential energy Some call it Parama Jnanam . So. this Infinite. time. Lone entity is assumed to be the source and fullness of all attributes like love. space. Parama Sneham (infinite love) etc. The worldly definition of truth refers to a way of life wherein the actions. in practical life TRUTH is the judicious use of the rational faculty of man. According to Sage Agasthya. Agni (Energy) 4. Speaking truth. Imagine a situation where you are called upon to be a witness to a fact in an incident where you were the only eyewitness. the basic elements of the Universe are five in number namely 1. They represent a broad division of the states of matter from the most minute/subtle (Sookshma) to the 41 . the welfare of the society and environmental protection will become a spontaneous corollary toTRUTH. BHOOTHA According to the sages of ancient India (Rishis). acting honestly. working loyally. Jala (Water) and 5. thoughts and words of every human being should be in harmony with one another. Aakasa (Space). reckoning facts etc. and every other thing that exists made of the five elements or Bhoothas. 2. (Welfare of all humanity irrespective of and inspite of religions. Vayu (Atmosphere) 3. in such a situation Bhootha Hitham demands of you not to expose the fact. doing things in good faith. caste or class) as Indian Scriptures always insist.The mundane and worldly definition of TRUTH is: ‘TRUTH is that which is pleasing to all Bhootha’ Bhootha means the elements of the Universe. Loka samastha sukhino bhavandu. Prithvi (Soil). If your statement of fact is likely to cause harm to another being or many others. which will result in the welfare of all beings. whereas your silence or denial will not cause any harm to anyone. If we extend the application of this definition to all our actions. The Spiritual definition of truth refers to the goal of life or the purpose of life. all pertain to TRUTH in practical life. which are perceived only with the help of the most powerful machines. Sensory perception. From there it splits into the realm of sub atomic. in their structure. In solid state it is Ice. one can only concede that it might be so.most corporeal (Sthoola). since everything in the Universe is constantly on the move and changing. In gaseous state it becomes steam. Most significantly. 42 . like antimatter. out of which the so-called five states (basic elements) are only a generalization. Science has yet to establish how far beyond the realm of matter or antimatter is the realm of thought. In other words we can say that everything in the Universe is constituted of Bhootha. Science has now entered the realm of states beyond matter. If there is anything that does not change. More importantly. Let us take the example of water. extremely minute states of existences. The Rishis of ancient India say that Aakasa or absolute space is eternal and that it is not subject to change. then to atoms of hydrogen and oxygen. it necessarily has to be beyond time. all these states of matter taken together in its totality represent BHOOTHA. Presuming that the ancient Rishis of India had attained highly developed extra sensory methods of perception. They also say that absolute space is infinite. It further disintegrates into water molecules. It boils down to the fact that even antimatter is a state of matter and part of the Elements (Bhootha). we can also perceive that all of these change. even if it is aided by the most powerful machine is likely to comprehend only matter that is subject to change. We can therefore see that there are infinite states of matter. with respect to time. in liquid state it is water. Man and his science have not known anything that does not change. As a necessary corollary we also have to acknowledge that if there is something that does not change. In the search for truth the Rishis found that the inquiry through the physical senses could lead them only through the sthoola states of the five Bhoothas. that there could be something. we are prompted to inquire whether there is any substance to the claims of extra sensory perception and whether at all it is possible. it has to be beyond the realm of sensory perception. So. They found the limitations of the senses and continued their inquiry through Yoga and Manthra. The two chief methods employed by the ancient Indian sages in the field of extra sensory perception were Yoga and Mantra. It is in the realm of conjecture that we concede. Therefore we will try to understand what Yoga and Mantra are.The minutest sub atomic particle to the most mammoth celestial body are constantly in motion and changing. This gave them the extra sensory perception. which does not change. 43 . which eventually led them to the sookshma states of the elements. which are constantly changing. By usage the most important two meanings are 1. Yoga infers the union of Jivatma with Paramatma. Jnana Yoga . we came across a statement that Infinity encompasses everything and that Infinity is a singular entity. Bhakti Yoga . Yet they appear to be separated and even experienced as separated. As a method Yoga is the technique by which the above union is effectuated. In the chapter on TURTH. Yoga as a method is concerned with the practical steps to overcome Maya. but these are only an elementary part of Hatha Yoga. which is capable of over 30 different meanings. Theoretically. Method. because Jivatma and Paramatma are never separate and impossible to be separated. As Union. one. because of the guileful genius of Nature. which is generally termed Maya. man alone is capable of visualizing and realising that Oneness. lone.Chapter V YOGA YOGA is a Sanskrit word. It can be generally said that there are different methods of Yoga.the path of devotional observances and rituals.the path of dedicated and zealous action. Union. the main paths of Yoga are given below: Karma Yoga . Though everything in nature is part of that Oneness. For an overall understanding. and 2. which would lead an aspirant to the Union depending upon the efficacy of the method used and the merit of the aspirant. The path of Yoga is an assertion of this ONENESS. Yoga should be understood not as a Union but as ‘Oneness’.the assiduous pursuit of spiritual knowledge 44 . A general perception about yoga is that it is a series of asanas or physical postures. The sense of hearing – Ears c. The mouth. which are available in books. to find out the utility of the various physical organs. Organs of action (Karma Indriyas) and 3. Kundalini Yoga .for excretion 45 . Sense organs (Jnana Indriyas).the total disciplining of all physical organs of the body. Raja Yoga .for speaking and eating The genitals – for copulation and reproduction The anus and other openings. Sense organs (Jnana Indriyas) 2.Eyes b. e. In that process of self-analysis. 1. Organs of action (Karma Indriyas) a.the disciplining of the functional organs of the psyche.Tongue The sense of touch . They identify these organs as follows: 1. They found that there were three sets of physical organs in the human body.Achieving mastery over the ‘ life force’ within the body Out of the above six. So let us follow their scheme. In order to attain a general understanding of Yoga. The sense of sight . in the manner described by the Indian Sages. The hands – for handling objects b. d. 2. a.Skin Visceral organs (Anthara Indriyas).Nose The sense of taste . it is necessary to know the constitution of Man.Hadha Yoga . namely. The sense of inquiry of the ancient Rishis of India prompted them to analyze their own selves. they confronted the physical faculties of their body first. The legs . of which the most widely known is that of Pathanjali Rishi. their interrelations and complementariness. The sense of smell .for locomotion c. d. the last three have specific disciplines prescribed by the Seers. e. Since there is no equivalent word in English for Prana. the Sookshma state of Prana).3. Yama means control. Hadha Yoga involves manipulation of ‘Breath’(The sthoola state of Prana) while Raja Yoga involves manipulation of Prana and Kundalini Yoga involves manipulation of ‘Life’ (Jiva. They developed some methods of controlling the breath. They found that control over all the organs were best achieved through control of breath. it is subtler than breath. it will be better to understand it as a state of energy more sthoola than Life and more sookshma than Breath. which led them to suspended animation which enabled them to take total control over the organs. Further investigations revealed to them that ‘breath’ played an important role. Aasanas constitute the preparatory stage for Paranayama. After years of painstaking experiments the Rishis found that certain physical postures helped them to control the sense organs and the organs of action. Such postures are called Aasana. It is the vital force. What is relevant here is that visceral organs are not under the conscious control of man. 46 . which activates breathing. whereas sense organs and the organs of action are amenable to considerable amount of conscious control by man. Visceral organs (Anthara Indriyas): There are innumerable visceral organs in the body. PRANAYAMA Pranayama is the fulcrum around which Yoga discipline revolves. All of them together is known as Pranayama. Prana does not mean breath. he is deemed fit to attempt pranayama. The first objective of Hadha Yoga is to learn to sit still. much like electricity through the wires unseen. If we observe ourselves closely. This is known as Asana Siddhi. uninterrupted. thought. Hadha Yoga therefore should be understood as the method of resisting and overpowering the Natural tendencies of the physical organs of the body. at a stretch. To achieve this initial requirement. learning to sit absolutely still. the effect of Prana is seen as breath. The second step in Hadha yoga is practice of concentration known as Ekagratha. resistance. The norms that the Rishis have laid down is that an aspirant of Hadha yoga should be able to sit still without any discomfort for a minimum of 3 hours. let us examine more closely the three yogas one by one. Even though it would appear that concentration is a function of the psyche. It demands tremendous patience and perseverance to attain this initial requirement. overpowering etc. So. subjugation. obstruction. In Nature. or movement of organs. we can find that it is impossible to sit absolutely still even for one minute without any of the organs moving. A person who has attained Ekagratha will be able to sit in a Disco Bar without hearing any sound at all if he wants to. Yet the effect of electricity is manifested as heat or light. The same is true with the physical organs of the body.While breath is a visible physical function. Once an 47 . HADHA YOGA The word Hadha means opposition. He will be able to switch on or switch off any of his sense organs. Different postures help to control different organs of the body. the movement of Prana takes place through the nervous system. aspirant achieves this. similarly. struggle. the Rishis have prescribed many Aasanas or postures. everything is constantly in motion. a close look will reveal that it is a combination of both psyche and physique. or all of them at will. In all the above 3 stages. Let us now confine ourselves to Raja Yoga. The components of Anthakarana are said to be Manas (Mind). meaning the inner faculty. These components are only functional path (Veedhi) on which the King moves. the aspirant learns to slow down his rate of breathing until it stops altogether. Ego and Conscience (Manas. Aham and Chittam) will be active during this phase. Jiva and Atma. Intellect. reaching the stage of suspended animation. the aspirant is battling the innate tendency of Nature for movement. staying underground or under water for long periods of time etc. Hadha Yoga attempts mastery over the visceral organs (Anthara Indriyas).In the third stage. We shall understand it better. Jivatma is a combination of two words. As the King transposes between each of the paths like Mind. arising out of Hadha yoga practice. The Psyche is called Anthakarana in Sanskrit. Intellect. We have come across this term earlier. Holding the nose helps initially to regulate breath. the activity of the King is felt as Mind. Ego and Conscience. This is achieved mainly through the control of breath. RAJA YOGA The meaning of the word Raja is King or Ruler. Budhi. but did not elaborate on it. All biological functions of the physical body will stop and only the faculties of the psyche namely. intellect. Jiva means life and Atma means Soul. Buddi (Intellect). Gradually. like floating in the air or water. So Jivatma can be called a ‘living soul’. 48 . When all movement stops the battle is won and the disciple has total control over all his organs. Aham (Ego) and Chittham (Conscience) The Ruler or the King is none of the above components. According to Indian sages Raja Yoga is the control of the functional components of the Psyche through the manipulaion of the Prana. Various superhuman capabilities accrue to the disciple. These are known as Siddhis. Mind. Ego and Conscience. if we take these paths one by one. The Ruler or King is the JIVATMA. . reasoning. which 49 . Dip your finger in the ocean and draw it out. EGO (AHAM) Ego is the faculty that imparts individuality. gravity etc. meaning deliberative capacity. selfishness etc. Aham is the faculty. which executes the resolutions of the psyche. evaluation and judgement.MIND (MANAS) When the King Jivatma is traversing on Manas. Mine and so on are the creations of Aham. meaning transactional faculty. Though saperated from the ocean the drop has its idendity and there is no difference between the material content of the drop and water of the ocean. Imagine that the all-encompassing infinity is equated to the Ocean. Me. the eventual elongation of the drop and final dropping back to the ocean. which influence the formation of the drop. The Rishis define Manas as ‘Nischayatmaka veedhi Mana’: meaning. form habits. and act as the control center for all activities of the sense organs and organs of action. viscosity. it is Manas. I. You can see that the water is dripping off your finger in drops. All data received through the sense organs and stored in the Manas are made use of by Buddhi to arrive at decisions or to make conjectures. All informations through the sense organs are received by the Manas and all instructions to the organs of action are given by Manas. retain memories. The Rishis define Buddhi as ‘Vimarsanatmaka veedhi’. All transactions of the individual starts with the basic concept of I and you. Rishis define Aham as Vyaparatmaka veedhi. hypothesizing. INTELLECT (BUDHI) Intellect is the functional path of the Jivatma for analysis. possessiveness. the psyche becomes capable of producing emotions. density. There are a million forces of nature like surface tension. The Intellect is subtler than the Mind and the Ego is subtler than intellect. as a method. The aim of Raja Yoga is to conquer the Aham so that the Jivatma can finally merge with the Paramatma. Mind is the repository of emotions. So. When the Psyche is devoid of emotions. that is the time when we can listen to our Conscience and this is generally stated as “God inspires our conscience or that God speaks to us through our conscience”. In practical life we say that the intellect should rule the Mind. intellect and ego are made inactive. the Jivatma is in the form of Chittham. Intellect and Ego.gives individuality to the Jivatma like the drop. is the process of inactivating the faculties of Mind. intellectual activity and the influence of Ego. can with the combination of Hadha Yoga. and duplicate practically every feat done by other creatures in Nature. Such a Yogi can acquire the strength of an elephant. Raja Yoga. fly like a bird. intellect and Ego are inactive. Even during wakeful moments. swim in water like a fish. we can see that Ego will always pervade the intellect and Mind while Intellect will pervade the mind. A person. if the mind. while intellect provides the reasoning. then the Conscience will be active. 50 . perform superhuman tasks at a higher level than the Siddhis obtained through Haddha Yoga alone.’ When the Mind. CONSCIENCE (CHITTHAM) Rishis define Chitham as ‘Swastham bhavakatmaka Anthakarana veedhi Chittham. the state of the Psyche during that time is called Chittham (Conscience). Conscience or Chittham is the link of the individual Jivatma to Paramatma. While a person is at sleep. who has mastered Raja Yoga. As the breath moves upward through the spine. Kundali and Ni. Kundalini means an ornamentally efficacious object that is twisted and serpentine. Ornament and Serpentine or twisting. Jiva is the efficacious entity acting through the twisting nerves in the Spinal cord ensconced in Aham. According to them. the Serpent is pictured as having its head in the Sacrum.KUNDALINI YOGA The Sanskrit word Kundalini is a combination of two words. and it is then sealed off at the base of the neck and the rectal area through muscular contraction. Kundalini or the Serpent force has its tail in the area of the human brain and the Serpent has its head in the region of the lower vertebrae known as Sacrum. providing an opening for the Breath to travel up the spine. a sensitive area in the Sacrum will give way. The mystical representation of Kundalini employed by the Rishis might appear to be bizarre. Kundalini represents a combination of three functional entities namely Atma. In Kumbhaka Pranayama. With abdominal muscles. pressure is then applied to the breath confined inside. The Pranayama used in Kundalini Yoga is called Kumbhaka Pranayama. excretion. Since man is primarily occupied with his sensual needs like food. breath is drawn in fully to fill the Chest and Abdominal cavities. It is an allegorical presentation of a secretive theme adopted by the ancient Rishis. By gradually increasing the pressure. From the bottom to top they 51 . There is a reason for this presentation. In a normal human being. Along its way upward. the heart is taken to be the seat of Emotions and the lower abdomen as the seat of Sensuality. So. Jiva and Aham. the head of the serpent also will move upward. Ni means abundance or efficacy. or rather gets pushed by the breath. Kundali has two distinct meanings. sex etc. the head of the serpent activates highly sensitive areas in the Spinal cord where there are nerve centers. There are supposed to be six sthoola (gross) nerve centers and another six sookshma (subtle) centers along the way to the top. The Yoga discipline through the three steps of Hadha Yoga. This state is supposed to be the ultimate aim of Kundalini Yoga. These feats are not impossible. We find many an instance in the Scriptures. Visudhi and Aajna centers in that order. Above these 12 centers is the last center called Sahasrara. Those Yogis. ultimate liberation from the cycles of births and deaths to the state of eternal happiness after fulfilling all human desires that one may reasonably aspire to.are called Mooladhara. Each center has a sthoola and its sookshma counterpart. Anahata. where the head of the Serpent partakes of the Elixir (Amrutha) of everlasting life freeing itself from the cycle of births and deaths. where dead have been raised. and this state of attainment is known as Kaivalyam. 52 . We will now briefly see the composition of a human being. Raja Yoga and Kundalini Yoga leads man to the elite status of the celestials enabling man to achieve Aayur-AarogyaAiswarya-Akhila Vaibhava Upetha Mukti. the science of Yoga actually prescribes ways of achieving these powers. while on this earth. are known to have worked miracles like resurrecting the dead back to life. Swadhishtana. the seat of life. Kundalini Yoga is centered on the manipulation of the life force. who have mastered this. Manipooraka. our shadow is cast behind us and if the light is behind us. Sookshma Sareera (Ethereal body) and 3. but it does not mean that the many shadows do not exist. Seldom do we bother about our shadows. and if there is any criteria. till the Universe lasts. then the shadow will be in front of us. Karana Sareera (Causative body). The physical body is not a shadow but an extension of the Ethereal. But will science succeed to clone the psyche? The answer should not be long to come. nor are we conscious of our shadows. SOOKSHMA SAREERA (ETHEREAL BODY) When we stand against a light. is the substantial body. The Ethereal body is eternal. the physical body is an extension of 53 . the ethereal body. the sense organs.Chapter VI STRUCTURE OF MAN According to the Rishis. It includes all the physical organs of the human body. why such infinite variety exists in Nature. organs of action and the visceral organs. It will be natural for any inquiring mind to ask the question. Scientists hope that exactly similar human beings can be manufactured through cloning. The Rishis say that unlike the shadow. though unseen and unfelt. STHOOLA SAREERA (PHYSICAL BODY) This is precisely the subject what medical people study as the human anatomy. We shall look at each of them individually. According to the Rishis. Even though every normal human being has the same set of organs. If there are many lights all around us no shadow will be visible. a human being has three functional components namely 1. Sthoola Sareera (Physical body) 2. it is interesting to note that no two human beings are exactly alike. which determines these infinite variables. and one that exists for a far too insignificant span of time of a few years compared to the Etheral. the ethereal body. that the destiny of the entire humanity should be a matter of grave concern to every individual. present and the potential future. with a central super computer connected to millions of P. You can say that the Karana Sareera holds the destiny of the entire human race in so much as it holds the totality of all karma of all the individuals past. The Sanchitha and Prarabdha always remain with the individual while the aagami is maintained in the karana sareera. Therefore the karana sareera becomes the totality of all aagamis of all Jivatmas. The sthoola and sookshma sareera constitute a Jivatma whereas the karana sareera is the medium through which all Jivatmas are connected. The ethereal body is constituted of Psyche (Anthakarana). The karmasaya has three components. Prarabdha and Aagami. It will take many pages to describe the nuances of the detailed functionality of these. namely. Aagami is the bundle that holds data. KARANA SAREERA (CAUSATIVE BODY) If you imagine a computer network. The bundle of these three together is called Karma Aasaya (The bundle of Karma).Cs you can get a fair idea of Karana Sareera in the following manner. a fair amount of details can be obtained under the topic on Shaktheya Agamas in the last chapter. Therefore every individual’s actions contribute to the destiny of the Universe.C. which necessitates future lives like the carried over balance sheet of a business firm for the future. and the karmasaya (bundle of karma). The reader may visualize that every individual is connected to the Universe integrally by virtue of the faculty of Karana Sareera. because each individual is a constituent part of the whole. Sanchitha contains the totality of an individual’s actions of his entire past lives with every minute detail. Sanchitha. Psyche and Jivathma has been explained in the earlier Chapters. Jivatma. which 54 . Prarabdha contains a package of destined actions based on his Sanchitha which are meant to be experienced by the person in the present life. as one distinct part of a whole. during the period that the physical exists. The Central Super Computer is the Karana Sareera. Each individual human being is like a P. and is an integral part of the ethereal. sleep etc). Manomaya kosam. Icha Sakthi. The capacity for Karma (Action) is known as Kriya Sakthi. blood and bone is formed out of Annam or food it is known as Annamaya Kosam. The entire field of human activity is initiated by desire (Icha). As the physical body (sheath or kosa). Sthithi and Samharam. The basis for desire and Karma oftentimes is Jnana (Knowledge). which acts as a covering or as a container capable of holding things within it. We will see what they are. Vijnanamaya kosam and 5. These five kosas are the basic components. the type of food for each varies. that the Rishis developed the concept of the Cosmic Man. 2. It is in this perspective. 55 . Plants. Some animals eat other animals and yet others thrive on plants. 3. 4. The five Kosas are the following: 1. In all of them the food is transformed into the physical body. which is constituted of flesh.contributes indelibly in the Universal Scheme of Nature. Kosa A kosa is a sheath. The capacity for desire is known as From desire. Srushti. All living beings on Earth need food for their survival and growth. Annamaya kosam. Karma follows on the basis of the Jnana of the individual. Pranamaya kosam. even though there are some instances where Jnana is not necessary for Karma like those of visceral functions. animals. Aanandamaya kosam. humans and celestials differ from each other by virtue of these kosas. From humans to the animals and plants. Annamaya kosam The meaning of the word Annam is Food. Worms and Plants. (Hunger. and the five Kosas constitute the functional man. Kriya Shakthi and Jnana Sakthi. we may say have soil as their food. Humans have an unrestrained choice. The five kosa (sheaths) are functionally the most intricate to understand. which differentiate all living things in the Universe. FUNCTIONAL MAN Icha Shakthi. But the term is used in this context to represent the most sthoola system of a living being. Prana is more sookshma than breath and more sthoola than Life. which differentiates animal kingdom and plant kingdom.If we take a single cell from any living thing. All living things on Earth have this kosam but celestial beings like angels and deities do not have Annamaya kosam. Inert Matter: Inert Matter represents any object. This sthoola layer is what is called the Annamaya kosam. It is a wrong concept. Manomaya kosam It is the sheath of mind. physical and metaphysical. we can find that it has a physical outer layer covering the nucleus. which activates the central function of the ‘beating of the heart’ and all other functions of the living being. Pranamaya kosam Prana is the vital force. Prana moves through the nerves in the body. This is the kosa. It is nothing but the 56 . the ultimate aim is to gain control of this vital force and thereby reach the state of suspended animation. Plants have Prana but not mind. Modern science claims that they have proved that plants have a mind. Plants react to situations when their Prana is threatened. The manifestation of the existence of Prana is breath and pulse. Therefore Pranamaya kosam can be considered to be the network of Prana in the body. Death is the cessation of the activity of Prana. Annamaya kosam is the result of the food that living beings consume. The dead body is inert matter. In Pranayama. which is not capable of movement and does not have life. In inert matter this vital force Prana is absent. while a living body has Prana. During suspended animation all vital functions of the body will stop. Humans and Celestials have ‘Manomaya kosam’. as can be seen from the Graph in Chapter III. Modern science has difficulty to demarcate the functions of Buddhi and Manas. the absence of Manomaya kosam is the factor which differentiates plants from animals. In God it is Jnanamaya kosa and in man it is Vijnanamaya kosa. is the result of Manomaya kosam. The emotional response which animals are capable of. Instinctual behaviour of animals except man is usually mistaken to be Buddhi. as explained in the previous chapter. Mind is functionally different from Prana. the reference particularly is to this kosa. Man alone is capable of this faculty. The functional capability of Mind is not evidenced in plants. So. The demarcation between instinctual behaviour and intellectual behaviour may appear to be very thin. analysis and systematic inquiry is what is referred to here. Humans and Celestials only have Vijnanamaya kosam. In the previous chapter we have dealt with Mind. Vijnanamaya kosam This kosam is directly related to the faculty of Buddhi (Intellect). It is a defensive mechanism for survival in plants activated by Prana. The response arising from the instinct for self-preservation. but Sanathana Dharma is quite clear about this concept. But Sanathana Dharma has clearly defined these two functional paths. Jnanam and Aanandam. 57 . The capacity for reasoning. Aanandamaya kosam In the graph in Chapter III. which manifests as fear. we find that Atma’s basic characteristics are Ananyamm. Among the Earthly creatures. Ananyam is more sookshma than Jnanam. is caused by the existence of Prana in plants. All animals have Manomaya kosam. Animals. When the Scriptures speak that Man alone has been created in the image of God.manifestation of the instinct of self-preservation. this Aanandam is a natural state of everything. All inert matter. Manas or Budhi and experiences their activities. the Jivatma is in this kosam and therefore he experiences this Aanandam while asleep. Srushti. Plants and Animals enjoy this Aanandam in varying degree. Sex. That is the reason why even celestials do not have the freedom of action which humans enjoy. When a man sleeps.Icha. The differentiation All living beings on Earth have Annamaya kosam and Pranamaya kosam. So. Aanandam is the most sthoola feature of Atma. Human beings have all the five kosas.. Food. 58 . Comfort from surroundings etc. everything in the Universe derives Aanandam. Kriya and Jnana Shakthi.III) become fully operational only if the five kosas are present. Water. Sthithi and Samharam (refer to graph Chapt. Yoga is a technique by which this Aanandam is experienced by attaining a conscious state of sleep. with suspended animation. Celestials do not have Annamaya kosam. Freedom of action . Man and God are the only two entities which have all the five kosas because of which the scriptures say man was created in the image and likeness of God. Plants have only these two kosas while Animals have Manomaya kosam additionaly. The Jivatma of Man is encased in the Aanandamaya kosam. Through Love. In wakeful moments the Jivatma traverses Aham.Ananyam and Jnanam are more sookshma than Aanandam. Since everything in the Universe has originated from Atma. Anavadyam cha Sutram. Samadhi Pada gives an overview of the principles underlying Yoga philosophy. which has many meanings and is defined as: Alpaksharam. like Yoga is also a Sanskrit word. In Chapter II we have indicated the “Goal of a human being” as described by Sage Vasishta. Vibhoothi and Kaivalyam. SUTRA. Sadhana Pada takes the reader through the different steps that he has to practice in order to attain accomplishments in Yoga. Kaivalya Pada.Chapter VII YOGA SUTRA BY PATHANJALI INTRODUCTION The meaning of the word Yoga has already been discussed in Chapter V. Vibhoothi Pada deals with the Siddhis (Super Human Achievements). The procedure for attaining this is detailed in four Padas (Sections) namely. Chapter V and VI explains the various aspects necessary for a proper understanding of Patanjali Yoga Sutras. which a Yoga aspirant can attain. Yoga by Patanjali aims at “Kaivalyam” which is Saroopya Mukthi in the presence of ‘Chiti Sakthi’ (Kaivalya Pada – Sutra 33). What is described there is Sayoojya Mukthi (Refer Chapter XVII). Sutra Vido Vidu: Aënmja§ AgpÝX½Y§ gmadV² {dûdVmo_wI_² Ÿ& AñVmo^§ AZdÚ§M gy̧ gyÌ{dXmo {dXw: Ÿ&& AÀ£õñµ® Aé¢vUu® éõµÁz ÂaÁ÷uõ•P® | 59 . Sadhana. Asandigdham. Samadhi. Asthobham. Viswathomukham. Saravad. the last one explains the ultimate experience possible through Yoga. Viswathomukham – Universal.Aì÷uõ£® A|Áz¯® \ `zµ® `zµÂ÷uõ Âx: || Meaning: Alpaksharam – The utmost minimum use of letters and words. never losing luster and content. most precise. Saravad – The essence. Since Rishi Pathanjali instructs his pupils about YOGA in Sutra fashion. Another important meaning of Sutram is ‘thread’. we can surmise that the disciples were not plain novices. Here in the Pathanjali Yoga Sutra it implies that the 195 Sutras are like beads strung in one single thread. Asandigdham – Devoid of any doubts and ambiguities. crystal clear. The above are the attributes of a Sutram. but were competent students who were capable of understanding and assimilating the contents. 60 . Sutra Vido Vidu – One who can construct a Sutram is a genuine Scholar. nectar. perfect. Anavadyam – Without any mistake or shortcoming. Asthobham – Always shining. unvaryingly applicable everywhere. substance. each having a relevance and co-relation with the others. accurate. Activity. As long as any Vrutthi remains in the Chittham.SAMADHI PADA g_m{Y nmX: é©õv £õu: 1. Prohibit. The word Nirodha indicates that it is a conscious effort on the part of the Saadhaka which brings around such a state. Yoga Chittha Vrutthi Nirodha: `moJ{üÎmd¥{Îm{ZamoY: Ÿ&& 2 Ÿ&& ÷¯õP: ]zuƸzv{÷µõu: Chittham – We have seen that Chittham is the state of inactivity of the Anthakaranam. Chittham is the canvas on which the Karma of a human being is painted. Aham and the Sthoola Sareera. 3. Buddhi. Tada Drashtu Swa Roope Avasthanam. Anusasanam means that it is not a co mplete treatise on Yoga. It is like saying “So. let us start on Yoga”. The following Sutras are a practical procedure to attain Yoga. Meaning: We have explained Yoga in the introduction. over the millions of his births and deaths. Nirodha – Prevent. Yoga is the state of Jivatma when Chittham is consciously prevented from any activity of the Manas.Atha Yoga Anusasanam. but the gist or Yoga in a nutshell. VXm Ðïw>: ñdê$no@dñWmZ_² Ÿ&& 3 Ÿ&& uuõ zµèk: ìÁ¹÷£ AÁìuõ|® 61 . Vrutthi . AW `moJmZwemgZ_² Ÿ&& 1 Ÿ&& Au ÷¯õPõÝ\õ\Ú® Meaning: It is the formal opening of the discourse on Yoga. 2. Yoga is impossible. Block. today. regains its own original state. or state. That endeavour is nothing but the prevention of Chittha Vrutthi (Subduing of Ego. the Drashtu. Swa – One’s own. Yoga therefore leads one to the enjoyment of infinite bliss. In the introduction we said that Yoga is the realization of the oneness of Jivatma and Paramatma by the Jivatma.The one who sees. Drashtu . 62 . Rishi Pathanjali at the outset defines Yoga. The Mandookya Upanishad says that Om is Brahm and that Brahm is nothing but the Atma in Jivatma. Mind and the Physical organs of the body). Pathanjali expounds Yoga as an experiential discipline. Intellect. which involves conscious endeavour. births and deaths.Form. That procedure in principle is laid out in the subsequent Sutras. Meaning: When the activities of the Chittham are consciously prevented. Comment on the above 3 Sutras.At that time or then. d¥{Îmgmê$ß`{_VaÌ Ÿ&& 4 Ÿ&& Ƹzv éõ¹¨¯® Cuµzµ Saroopyam – Likeness Itharathra – At other times Meaning: At other times (when Chittham is involved in Vrutthis [activities]). Figure. When Jivatma is involved in the activities of the Aham. 4. Yoga is the discipline through which the Jivatma enables itself to enjoy infinite bliss. It also says that Atma’s attribute is Infinite Bliss (Anandam). Jivatma assumes to itself the likeness of the Vrutthis. it enjoys or suffers transient pleasures and pain. Avasthanam . which is Jivatma. Roopam .Tada .Regaining its original composure. So. Vrutthi Saroopyam Itharathra. Aagama – Undeniable facts which are revealed in Scriptures or stated by enlightened Sages. Vrutthiah Panchathaiah Klishta Aklishta d¥Îm`: nÄMVæ`: pŠbï>m @pŠbîQ>m: Ÿ&& 5 Ÿ&& Ƹzu¯: £g\u´¯: U¼èhõU¼èhõ: Vrutthiah – Activities Panchathaiah – Five different types Klishta . These three categories of facts form Pramana. Aagama Pramananee. àË`jmZw_mZmJ_m: à_mUm{Z Ÿ&& 7 Ÿ&& ¨µz¯ñ A~©õ| BP©õ: ¨µ©õnõ{ Prathyaksha – Undeniably evident facts like when the Sun shines there is light. 7. Pramana. Prathyaksha. 63 . Viparyayo Mithya Jnanam Athad Roopa Prathishtam. Nidra. Viparyaya. à_mU-{dn`©`-{dH$ën-{ZÐm-ñ_¥V`: Ÿ&& 6 Ÿ&& ¨µ©õn £º¯¯ ÂPÀ£ {zµõ 쮸u¯: Pramana – Truisms Viparyaya – Fallacies (Wrong perceptions) Vikalpa – Absurdities Nidra – Sleep Smruthaya . Anumana – Undeniable deductions like where there is smoke rising one deduces that there is fire beneath. Anumana.5.Burdensome Aklishta – Not Burdensome The Chittha Vrutthis are 5 different kinds – which may be either burdensome or not burdensome. Vikalpa. 8.Remembrances These are explained in the following Sutras one by one. Smruthaya. 6. Perception. 10. Mistake in perception. hallucinations etc. Delusions etc. Devoid. Nidra – Sleep. Placement. yet may be spoken of. Duplicate. Not factual. it is an instance of Viparyayam because. If one insists that the Sun moves from East to West. Jnanam – Knowledge. Vasthu – Matter. Not factual. speech.Acceptance. Sabda Jnana Anupathee Vasthu Soonyo Vikalpa. Meaning: Figment of imagination. factually it is not so. which have no relevance to facts. eãXkmZmZwnmVr dñVweyÝ`mo {dH$ën: Ÿ&& 9 Ÿ&& é¨u äbõ| A~£õw Áìx `¢÷¯õ ÂPÀ£: Sabda – Sound.{dn`©`mo {_Ï`mkmZ_VÐÿnà{Vð>_² Ÿ&& 8 Ÿ&& £º¯÷¯õ ªz¯õäbõÚ® Auz¹£ ¨µvèh® Viparyaya . According to. Alambanam – Leaning for support. Athad – Different. Prathyaya – Consciousness. Wakefulness. Midhya – That which does not exist. Not existing. Meaning: Instances like a person mistakenly perceiving a rope to be a snake in dim light is an example of Viparyaya. Anupathee – Complying with.False knowledge. 64 . Prathishtam – Endorsement. are examples of Vikalpa. Soonyam – Absent. The utterances of mad people. come under Vikalpa. Abhava Prathiaya Alambana Vrutthi Nidra: A^md-àË``mcå~Zm d¥{Îm{Z©Ðm Ÿ&& 10 Ÿ&& A£õÁ ¨µz¯¯ B»®£|õ Ƹzvº {zµõ Abhavam – Absence. 9. it only appears to be so. Absurdities. State of awareness. Viparyaya (Fallacies) and Vikalpa (Absurdities) are all different states of Chittha in the Prathiaya State (Wakeful state or Conscious state). namely. against Smruthi (Memory). Retaining. forgetfulness). the Nirodha can happen. namely. Memory and Forgetfulness are two different Vrutthis of the Chittha. in Nidra there is another state known as Dream. Smruthi (Remembrance) and Sampramosha (Loss of memory. 11. which may either be burdensome or may not be. Comment on Sutras 5 to11 In the fifth Sutra Rishi Pathanjali says that there are 5 different Chittha Vrutthis. Sleep is defined as the absence of dependence on wakefulness or consciousness. Vishaya – Object of indulgence. because it gives the definition of two different Vrutthis of Chittha. we can find that Pramana (Truisms). Smruthi (Memory) is defined as the Chittha Vrutthi. So. Note that there is no distinction between sleep and state of dream. this also explains two opposite Vrutthis of Chittha. Nidra (Sleep) and Prathiaya (Consciousness or wakefulness). Already indulged. Similarly. If we scrutinize closely. Asampramosha is the absence of forgetting. the opposite Vritthi of forgetting is there. Anubhootha Vishaya Asampramosha Smruthi: AZw^yV{df`mgåà_mof: ñ_¥{V: Ÿ&& 11 Ÿ&& A~§u Âå¯ A鮨µ÷©õå: 쮸v: Anubhootha – Already experienced. both are treated as sleep. or not losing recorded impressions. So Prathiaya is Consciousness and Nidra is the absence of Consciousness. Meaning: Like the previous Sutra. In the conscious state only. Asampramosha – Not losing. But Dream and Forgetfulness 65 . Also. which denies loss of memory of sensual experiences.Meaning: This is a very important Sutra. Aä`mgd¡am½`mä`m§ V{ÞamoY: Ÿ&& 12 Ÿ&& A¨¯õé øÁµõU¯õ¨¯õ® u¢{÷µõu: Abhyasa – Dedicated and skilled practice like an acrobat in Circus. Rishi Pathanjali makes a factual statement that these Vrutthis can be made beneficial or damaging as one may choose. In the conscious state. 12. Meaning: Rishi Pathanjali is referring to Sutra 2 particularly and all the rest generally and says Nirodha of Vrutthis is accomplished through Vairagya. skill and tenacity like an acrobat in a Circus troupe. the Vrutthis. VÌ pñWVm¡ `ËZmo@ä`mg: Ÿ&& 13 Ÿ&& uzµ ìvöuÍ ¯z÷|õ A¨¯õé: Tathra – In that manner. Sthithou – Maintaining the position. on close scrutiny it can be found that every one of them falls within the category of the five Vrutthis mentioned in Sutra 6.are involuntary acts of Chittha over which no one can assume any conscious or unconscious control. Yatna – Effort. Thal – They. The freedom to do anything is with the individual. The usage Abhyasa suggests that Yoga is not for ordinary people. 66 . Abhyasa Vairagyabhyam Thal Nirodha. Tathra Sthithou Yatno Abhyasa. It is meant for people who are willing to undergo the exacting discipline. and Abhyasa. Even though psychiatrists have invented many terms to denote various activities of the psyche. one can make efforts to learn Pramana [Truisms] or to attain Nirodha state or engage in other fallacies or sleep. The Vrutthis can either be burdensome or be good depending on how one engages them. Vairagya – Detachment. 13. Asevitham – Service with full dedication. Meaning: Such continuous effort. Vithrushnam – Freedom. Bhoomi – Region. Anusravika – Heard. Drudham – Firm.Meaning: Continuous effort (Yatna) to attain Nirodha State is Abhyasa. Kala – Period of time. Staunch. Drushta Anusravika VishayaVithrushnasya Vaseekara Samjna Vairagyam. then the Nirodha state will become firm and stable. Tu – But. if it is maintained for a long period of time without any break. SA Tu Deergha Kala Nairantharya Satkara Asevitho Drudha Bhoomi: g Vw XrK©H$mcZ¡aÝV`©gËH$mamgo{dVmo ÑT>^y{_: Ÿ&& 14 Ÿ&& é x wºUPPõ» ø|µ¢uº¯ ézPõµ A÷éÂ÷uõ z¸h §ª: Sa – That. What is seen or heard. Yet. Satkara – Devout and diligent appeasement. Ñï>mZwl{dH${df`{dV¥îUñ` derH$mag§km d¡am½`_² Ÿ&& 15 Ÿ&& z¸èh A~ìµõÂP Âå¯ Âz¸ènì¯ Á^Põµ é®äbõ øÁµõU¯® Drushta – Seen. Samjna – Name. Nairantharya – Continuous. with utmost devotion and diligence. Plateau. Vishaya . 14. Unbroken. Getting rid of. Place.Objects of sensual enjoyment. Vaseekaram – Seduction. 67 . 15. Deerkha – Long. We say that practice makes perfection. 16. deep meditation and conviction that none of the worldly pleasures are capable of providing eternal Bliss. Abhyasa demands much. Rajas and Tamas. Vaithrushnyam – Repulsion. Vairagya and Vishaya. hearing or other sensual satisfaction is called Vairagya [ Detachment]. Understanding. In common parlance. an aspirant of Yoga is required to withdraw his senses from all its past sensual experiences (Vishaya) totally. 68 . The three basic attributes of Nature (Prakruthi) known as Satwa. much more as is clearly stated in Sutra 14. Tat Param Purusha Khyather Guna Vaithrushnyam. Abhyasa.Meaning: The process of withdrawing and subduing the senses from objects that it would have enjoyed by seeing. never perfection. even then it reaches only a stable state. VËna§ nwéf»`mVoJw©Ud¡V¥îÊ`_² Ÿ&& 16 Ÿ&& uz£µ® ¦¸åU¯õ÷uº Sn øÁz¸ès¯® Tat – That. Vairagyam similarly in common parlance is Detachment. the memories of those past experiences have to be set aside on the conviction that they are all transient and not conducive to lasting happiness. Abhayasa means practice. then contain and seduce Chittham to stay alongside Jivatma (Vaseekaram). Param – Afterwards. At that stage the aspirant becomes able to withdraw his senses from going after Vishaya. Purusha – The male entity in creation Khyathe – Knowledge. Comment on Sutras 12 to15: Three new terms are defined in the above Sutras namely. Vairagya is a state of mind arising out of discontentment with the worldly affairs (Vishaya) and a detachment arising out of that discontentment. In Yoga. Here. Guna – Attributes. Prakrithi is the totality of Gunas. It can also be said that Prakrithi is the Female component as against Purusha . We have come across usages like Para Shakthi. As an illustration.the realm of the senses. 17. Atma and Paramatma. Aananda – Happiness. Vicharam . Asmitha – See Sutra 6 in Sadhana Pada. Purusha is more subtle and primordial than Vishaya . The meaning of Purusha literally is Masculinity. Parama Iswara etc. But if we say ‘Water’. we can equate them to a ‘Drop of the Ocean’ and the ‘Ocean’ itself. Parama Pitha. When Atma is confined in a Jiva it is called Jivatma. Vitharkka Vichara Aananda Asmitha Anugamath Samprajnatha. Note that Atma is a common factor in all the three terms. though a female concept does not exist in Yoga philosophy.Debate and examination. Explanation: In Chapter V.Meaning: When an aspirant is advanced in Vairagyam he begins to know Purusha (Refer to graph in Chapter III) and starts to lose interest in attributes of Prakruthi. it covers both Drop and the Ocean. in the introduction to Yoga we used the terms. Paramanu. According to this Sutra. The totality of Jivatmas is Paramatma. Purusha is equivalent to Water. Beyond the realm of the senses is the field of Para. The aspirant has to develop attachment to Purusha and grow disinterested in Guna. Anugamath – Following. 69 . {dVH©${dMmamZÝXmpñ_VmZwJ_mV² gåàkmV: Ÿ&& 17 Ÿ&& ÂuºUP Â\õµ B|¢u Aìªu A~P©õz 鮨µäbõu: Vitharkkam . They all indicate a quality of extreme subtlety and ultimacy. Jivatma. Para Vidya.Contemplation and in depth analysis.the male component. So the Sutra can be construed to mean that beyond Vishaya is the subtle field of Para in which Purusha and Sookshma Prakruthi exist. This state of Chittha is termed as Samprajnatha (Vibrant Consciousness). Anya – Separate. ^d-àË``mo {dXoh-àH¥${Vc`mZm_² Ÿ&& 19 Ÿ&& £Á ¨µz¯÷¯õ Â÷uí ¨µU¸v »¯õ|õ® Bhava – Happen. Sesho – Balance. and what would remain is Poorva Samskara (The bundle of culture from previous births). Layanam – Those who have dissolved. Wakefulness. So under the lordship of the Aham.Samprajnatha – Vibrant Consciousness. those who have succeeded in 70 . contemplation and analysis will lead an individual to Vairagya (Detachment). Abhyasa – Dedicated and skilled practice like an acrobat in Circus. {dam_àË``mä`mgnyd©: g§ñH$maeofmo@Ý`: Ÿ&& 18 Ÿ&& µõ© ¨µz¯¯ A¨¯õé §ºÁ: é®ìPõµ÷\å: A¢¯: Virama – Stop. Prakrithi – Nature. Meaning: The state of Vibrant Consciousness (Samprajnatha. Meaning: It is enough to understand now that Asmitha is the operation of Aham. Bhava Prathyayo Videha Prakrithi Layanam. endless debate. Materialise. 19. State of awareness. different. knowledge about Purusha and aversion to the Guna (Attributes). Virama Prathyaya Abhyasa Poorva Samskara Sesho Anya. stated in sutra 17) of Prathiaya happens naturally to Videha. End. Samskara – Culture. Videha – Absence of physical body. Poorva – Past. examination. Meaning: The Abhyasa (acrobatics) of Prathiaya (Consciousness) may be deemed to have ended at this stage. Prathyaya – Consciousness. Remainder. 18. Meaning: Those who apply themselves resolutely and fiercely will attain that state without delay. that state can be achieved only with Sradha. Veerya.surpassing the effects of Prakrithi (Maya). Smruthi. 21. _¥Xw_Ü`m{Y_mÌËdmÎmVmo@{n {deof: Ÿ&& 22 Ÿ&& ®¸x©z¯ Av©õzµzÁõz u÷uõ@¤ Â÷\å: Mrudu – Slow and soft. Adhimathrathvath – Fierce. absence of physical body) 20. 22. Poorvaka – Accompanied by. Veerya – Power or Strength obtained through Brahmacharya Celebacy). Theevra Samveganam Aasanna. Madhya – Moderate. Samvegam –Vigorous. Samadhi – See Vibhoothi Pada Sutra 3. Smruthi – The Dharma Sasthra (Ancient teachings of Rishis). Meaning: To others. and Samadhi. (Videha is also the state of the psyche after death. Mrudu Madhya Adhimathrathvath Thatho Api Visesha. Itharesham – Others who are not Videha. 71 . (other than Videha). Vrd«g§doJmZm_mgÞ: Ÿ&& 21 Ÿ&& wƵ é®÷ÁPõ|õ©õé¢|: Theevram – Intense. Aasanna – Nearness. Prajna – Alert consciousness. Remembrance. Intense. Sraddha Veerya Smruthi Samadhi Prajna Poorvaka Itharesham. lÕm-dr`©-ñ_¥{V-g_m{Y-àkm-nyd©H$ BVaofm_² Ÿ&& 20 Ÿ&& aµzuõ ú¯ 쮸v é©õv ¨µäbõ §ºÁP Cu÷µåõ® Sraddha – Attention. Vipaka . Aasayai – Bundles: It is generally known as the Bundle of Karma (Karmaasaya) in which there may be sub-bundles like Bundles of vasana (Instinctive tendencies). which become due for enjoyment or suffering by passage of time. Iswara Pranidhanad Va. The state of Samprajnatha can be achieved by the alternate method of total surrender to Iswara. 24. God. Thato Api – Than one another. B©ûdaà{UYmZmÛm Ÿ&& 23 Ÿ&& DaÁµ ¨µouõ|õz Áõ Iswara – The absolute Ruler and Monarch of everything.Unaffected Purusha – Male Visesha – Special Iswara – Lord 72 . Pranidhanam – Surrender.The ripened fruits of Karma. Bundles of desires (Ichaasaya). Klesa Karma Vipaka Aasayai Aparamrushta Purusha Visesha Iswara. Meaning: The effort of the individual may vary from Subdued or Medium or Intense the latter being most laudable. Bundles of frustrations (Niraasaya). 23. ŠboeH$_©{dnmH$me`¡anam_¥ï>: nwéf{deof B©ída: Ÿ&& 24 Ÿ&& U÷»\ Pº© £õP B\ø¯: A£µõ®¸èh: ¦¸åÂ÷\å: DaÁµ: Klesa .It is explained in Sadhana Pada Sutras 2 to 9 Karma – Actions combined with its repercussions. Iswara here refers to Purusha and not Nirguna Brahm (Refer graph Chapter III). etc. Aparamrushta .Visesha – Better. Sadhana Pada). The expression thousand does not indicate the exact 73 . That is the area where the Sookshma Aadharas exist. Chapter 10 of Rig Veda is titled Purusha Sooktham. person or thing etc.Eyes Pat – Feet Bhoomim – In Earth Viswato – As Universe Vruthwa – Subsist Atthyathishta – Conspicuously present Dasa – Ten Angulam – The Distance of the end phalanx of the thumb which would be less than an inch. an exact expression of a theme.Thousand Seesha . thousand eyes and thousand feet who is present in all of the Earth and the entire Universe is conspicuously present in 10 Angulas. who is unaffected by Karma (Action). The first Sooktham in Chapter 10 reads Sahasra Seersha Purusha Sahasraksha : Sahasrapat Sa Bhoomim Viswato Vruthwa Atthyathishta Dasangulam Sahasra . its repercussions (Vipaka) or Aasayai (the bundle of effects of Karma) and the resultant burden (Klesa-Sutra: 3.Head Aksha . Sooktham means praise by proper words. Meaning: Purusha.Meaning: Iswara is that unique Purusha. who has thousand heads. The 10 Angulas refered here is the length from the bottom of the neck (lowest cervical vertebrae) to the middle of the head. 25. Thasya Vaachaka Pranava. Sarvajnathwam – Of everything. g nyd}fm_{n Jwé: H$mcoZmZdÀN>oXmV² Ÿ&& 26 Ÿ&& é §º÷Áåõ©¤ S¸: Põ÷»| A|Áa ÷\uõz SA – He (Iswara) Poorvesham – The most ancient Api – Even. and He surpasses Time. VÌ {Za{Ve`§ gd©kËd~rO_² Ÿ&& 25 Ÿ&& uzµ {µv\¯® éºÁäbzÁ ¥á® Thatra – Iswara. not being subject to Time. countless or infinite. it denotes innumareable. 26. He being the seed of everything. Guru – Preceptor Kalena – By time Anavachedat – Unbroken continuity. Since the Purusha is attributed with head. Beejam – Seed. eyes and feet one can assume that it is a person with identifiable features like anyone of us. SA Poorveshamapi Guru Kalena Anavachedat. Nirathisayam – Most wonderful. Purusha in the Vedas and Yoga refer to the same cosmic male entity. Meaning: There is nothing more marvelous than Iswara. Meaning: Iswara is Guru (Preceptor) to the most ancient. Thatra Nirathisayam Sarvajnathwa Beejam.number. not being subject to time. Vñ` dmMH$: àUd: Ÿ&& 27 Ÿ&& uì¯ Áõ\P: ¨µnÁ: 74 . 27. too. The manifested is represented by three parts namely Atchara Brahmam (the Sthoola part) and Sookahma part called Sabda Brahmam and the Para – the Naada Brahmam. Vibrance. Japa means a continuous or repeated recitation.Its Artha – Meaning Bhavanam – Visualisation Meaning: By reciting Iswara’s sentence (Om) repeatedly and incessantly. Api . ‘OM’ includes the manifested and unmanifested totality of Purusha. word or a syllable. Thata Prathyak Chethana Adhigamo Api Antharaya Abhavascha.Thasya – His Vaachaka – Sentence Pranava – ‘OM’ Meaning: The name of Iswara in sentence is ‘OM’ (Om is not a sound. Thajjapa Thad Artha Bhavanam.Also 75 .Thus Prathyak – Of Prathyaya (Of conciousnes) Chethana – Radiance. VV: àË`H²$MoVZm{YJ_mo@ß`ÝVam`m^mdœ Ÿ&& 29 Ÿ&& uu: ¨µz¯U ÷\u|õvP÷©õ A¤ A¢uµõ¯ A£õÁa\ Thata . one is enabled to visualize its meaning. Adhigamo – Increase. It is a universal law that any Mantra repeated continuously will reveal its meaning by itself. 28. 29. it is the totality of all sentences – Sabda Brahm). VÁOnñVXW©^mdZ_² Ÿ&& 28 Ÿ&& uäá£ì uuºzu £õÁ|® That – Its Japa – Repeated recital Thad . Japa of ‘OM’ increases the brilliance or potential of Prathiaya (consiousness) and gradually eliminate the hindrances blocking Prathiaya. Pulsation of organs (Angamejayathwam). cause. ì`m{Y-ñË`mZ-g§e`-à_mXmcñ`m{da{V^«mpÝVXe©ZmcãY^y{_H$ËdmZdpñWVËdm{Z {MÎm{djonmñVo@ÝVam`m: Ÿ&& 30 Ÿ&& Ưõv ìz¯õ| é®\¯ ¨µ©õu B»ì¯ Aµv ¨µõ¢v uº\|õ»¨u §ªPzÁ A|ÁìvuzÁõ{ ]zu Â÷ñ£õ: ÷u A¢uµõ¯õ: Meaning: The impediments to Prathiaya are: Ailments (Vyadhi). Skepticism (Samsaya) Misconceptions (Pramada). Lethargy (Sthyana). 31. Fantasizing (Bhranthidarsana). These impediments are known as Chittha Vikshepa – the natural disruptive tendencies of Chittha. Despondency (Dourmanasya). Promiscuity . Laziness (Alasya). Non-fulfilment (Alabdhabhoomika) and Distractions (Anavasthithathwam). Tey Antharaya. Vyadhi Sthyana Samsaya Pramada Alasya Avirathi Bhranthidarsana Alabdhabhoomika Anavasthithathwani Chittha Vikshepa. Xw:I-Xm¡_©Zñ`m“_oO`Ëd-ûdmgàûdmgm {djongh^wd: Ÿ&& 31 Ÿ&& xUP öuͺ©|ì¯ A[P÷©á¯zÁ ìÁõé ¨µìÁõéõ: Â÷ñ£ éí¦Á: Meaning: Melancholy (Dukha). absence Meaning: The incessant repetition of Om will increase the brilliance of Prathiaya’s Chethana and will diminish the impediments of Prathiaya. Dukha Dourmanasya Angamejayathwa Swasa Praswasa Vikshepa Sahabhuva. Breathing (Swasa) and Reflexive variations in breathing (Praswasa) are natural accomplices to Vikshepa.Antharaya – Obstacles (Elaborated in next Sutra).Excessive desire for sex (Avirathi). 76 . 30. Abhava – Removal. 33.32. VËà{VfoYmW©_oH$VËdmä`mg: Ÿ&& 32 Ÿ&& uz¨µv÷åuõºzu® HPuzÁ A¨¯õé: That .They (Vikshepa and Sahabhuva) Prathishethartham .To protest (Against the impediments) Eka – Single Thatwa – Principle Abhyasa – Dedicated practice Meaning: To overcome the above impediments stated in the above two Sutras. one should practice concentration (Eka Thatwa Abhyasam). That Prathishethartham Eka Thatwa Abhyasa.Hapiness Dukha – Unhapiness Punya . _¡Ìr-H$éUm_w{XVmonojmUm§ gwIXw:InwÊ`mnwÊ`{df`mUm§ ^mdZmV{üÎmàgmXZ_² Ÿ&& 33 Ÿ&& ø©zŸ P¸nõ •vu E÷£ñõnõ® _P xUP ¦s¯ A¦s¯ Âå¯õnõ® £õÁ|õu: ]zu ¨µéõu|® Maithree – Friendship Karuna – Pity Uditham – Intimacy Upeksha – Discard Sukha . Maithree Karuna Uditha Upekshanam Sukha Dukha Punya Apunya Vishayanam Bhavanatha Chittha Prasadanam. Thought Chittha Prasadanam – To keep psyche cheerful 77 .Virtuous Apunya – The wicked Vishaya – Object of the senses Bhavana – Attitude. Visoka Va Jyothishmathi. àÀN>X©Z-{dYmaUmä`m§ dm àmUñ` Ÿ&& 34 Ÿ&& ¨µa\ºu| Âuõµnõ¨¯õ® Áõ ¨µõnì¯ Prachhardanam – Forceful regulated expulsion Vidharanam – Mesured intake Meaning: Expulsion and intake of breath in a systematic way if practiced properly will help to maintain cheerfulness. 35. Prachhardana Vidharanabhyam Va Pranasya. {df`dVr dm àd¥{ÎméËnÞm _Zg: pñW{V{Z~pÝYZr Ÿ&& 35 Ÿ&& Âå¯Áw Áõ ¨µÆ¸zv¸z£¢|õ ©|é: ìvv {£¢v} Vishayavathee – Enjoyable. Discard all relations with the wicked. Cultivate intimate relations with those who are virtuous. 36. {demoH$m dm Á`mo{Vî_Vr Ÿ&& 36 Ÿ&& Â÷\õPõ Áõ ä÷¯õvè©w Visoka – Devoid of sorrow Jyothishmathi – Radiating Intelligence 78 . Likable Pravruthi – Activity Ulpanna – Engaging Manasa – Mind Nibandhini .Meaning: To avoid melancholy and despondence. like developing hobbies. and to keep oneself cheerful. Vishayavathee Va Pravruthi Ulpanna Mansa Sthithi Nibandhini. Be just sympathetic to those who are unhappy. 34. one should bear in mind the following advice.Control Meaning: Involving in any activity or profession which is to one’s liking will help the mind (Manas) to be cheerful. Enjoy the acquaintance of those who are happy. `Wm{^_VÜ`mZmÛm Ÿ&& 39 Ÿ&& ¯uõ A¤©u z¯õ|õz Áõ Yatha – Or. drVamJ{df`§ dm {MÎm_² Ÿ&& 37 Ÿ&& ÃuµõP Â寮 Áõ ]zu® Veetha – Weaning Raga – Attractions Vishaya – Object of senses Meaning: Wean the Chittham away from sensual pleasures. 39.Meaning: A well-oriented and vivid intellect (Buddhi) can be obtained by freeing oneself from Melancholy and Despondence. Yatha Abhimatha Dhyanad Va. 38. Swapna Nidra Jnana Alambanam Va. ñdßZ{ZÐmkmZmcå~Z§ dm Ÿ&& 38 Ÿ&& ìÁ¨| {zµõ äbõ|õ»®£|® Áõ Swapna – Dream Nidra – Sleep (without dreams) Jnana – Knowledge Alambanam – Support Meaning: Understand the intricate functions of the states of sleep and dream and avoid Chittham from leaning on any of them. (The meaning of Dhyana is explained in Sutra 2 of Vibhoothi Pada) 79 . Veetha Raga Vishayam Va Chittham. alternately Abhimatha – Pleasing to the Psyche Dhyana – Meditation (For detail meaning refer Sutra 2 – Vibhoothi Pada) Meaning: By doing Dhyana on any topic or object of excellence. 37. Parama Mahathwam means the opposite.Comments on Sutras 33 to 39: Sutra 33 suggests a life style that is conducive to Yoga training. 80 . 40. Buddhi. Sutra 37. like in Vedantha. Pathanjali says that Yoga enables one to master the Universe by gaining control over one’s Chittham. Paramanu Parama Mahathwantho Asya Vaseekara. Sutra 35 suggests training for the Manas (Mind). 41. na_mUw-na__hÎdmÝVmo@ñ` derH$ma: Ÿ&& 40 Ÿ&& £µ©õq £µ© ©ízÁõ¢u: Aì¯ Á^Põµ: Paramanu – An Atom Parama Mahathwam – The biggest object Asya – Chittam Vaseekara – Enticing Meaning: Paramanu means the minutest particle of matter – according to the present science. Manas and Indriyas. jrUd¥Îmoa{^OmVñ`od _UoJ«©hrV¥-J«hU-J«møofw VËñWVXÄOZVm g_mn{Îm: Ÿ&& 41 Ÿ&& ón Ƹz÷u: A¤äbõuì ÷¯Á ©÷n: Uµïz¸ Uµín Uµõð÷¯åû uzìzu uz Agá|uõ é©õ£zv: Ksheena – Reduced. thinned. 38 and 39 are exercises for the Chittham by involving all its facades of Aham. Sutra 34 advices a physical exercise (regulated breathing) that helps yoga. because Chittham is a miniscule Universe. Ksheena Vrutthae Abhijathasya Eva Manae Graheethru Grahana Grahyeshu Thadstha Thadat Anjanatha Samapatthi. a particle of anti matter. In other words. the largest object in the Universe. Sutra 36 is an exercise for the intellect. The Sutra says that gaining mastery over Chittham is in effect equivalent to gaining mastery over the minutest to the most mammoth object in the Universe. Thatra Sabda Artha Jnana Vikalpai Sankeerna Savitharkka Samapatthi. It is a state of fusion of the Chittham with the object to the exclusion of everything else. Such a woman will be able to discern a valuable gem if she sees it. Mistake Sankeerna – Complicated.Vrutthae – Livelihood Abhijatha – One born in a noble family Eva – In the manner Manae – Precious Gem Graheethru – Undrestanding Grahana . she gets so enraptured with the sight that she takes hold of it with the intention of wearing it and at that moment her psyche merges with that gem and she loses awareness of all her surroundings. now. since long.To wear Grahyeshu – Taking hold of Thad – Thus Thadat – There Anjanatha – Happen. VÌ eãXmW©kmZ{dH$ën¡: g‘>rUm© g{dVH$m© g_mn{Îm: Ÿ&& 42 Ÿ&& uzµ \¨u Aºzu äbõ| ÂPÀø£: é[Rºnõ éÂuºUPõ é©õ£zv: Thatra – There Sabda – Sound Artha – Meaning Jnana – Knowledge Vikalpai – Error. situation Samapatthi – State of Chittam accidentally obtained Meaning: Abhijatha means a woman of very noble origin. 42. Such a state of Chittham is known as Samapatthi. complex 81 . Ksheena Vrutthe implies that she had become poor and is living in indigent circumstances. and the moment she sees it. glittering Nirvitharka – Devoid of confusion Meaning: Nirvitharka is the opposite of Savitharka in previous Sutra. Sabda indicates sensual perception. Smruthi Parisudhou Swaroopa Soonye Va Arthamathra Nirbhasa Nirvitharka. confounded Meaning: Jnana here means perception. 82 . So. Nirvitharka Samapatthi is a deliberately achieved state. g_¥{Vn[aewÕm¡ ñdê$neyÝ`odmW©_mÌ{Z^m©gm {Z{d©VH$m© Ÿ&& 43 Ÿ&& 쮸v £›_zöuÍ ìÁ¹£ éü¢÷¯ Áõ Aºzu ©õzµ {º£õéõ {ºÂuºUPõ Smruthi – Remembrance Parisudhou – Clean Swaroopa – self-awarness Soonye – Abscence Arthamathra – The meaning alone Nirbhasa – Shining. that state is known as Nirvitharka Samapatthi. the Samapathi can become erroneous. see Sutra 17). Devoid of all memories and coupled with the loss of awareness of the self (Aham). Manas or Aham. 44. complicated or confused by any of the activities of Budhi. Ethayaiva Savichara Nirvichara Cha Sookshma Vishaya Vyakhyatha. when the Chittham dwells on the substantive principle of the object alone. 43. Artha means intellectual perception of the substance. Vikalpa is the same as explained in Sutra 6. erroneous perception. Doubtful which leads to Debate. In the state of Samapathi described in the previous sutra.Savitharkka – Confused. the error in perception or evaluation can make the Chittham Sankeerna (Complex and confused) and Savitharka (Unclear. 45. So we deduce that Jiva onwards gender difference starts or comes into existence. Sookshma Vishayathwom Cha Alinga Paryavasanam. Atma is genderless also. Less sookshma than Atma is Jiva. 46. infinitesimal realms) of the psyche. comes the states of Savichara and Nirvichara Samapatthi states. Atma). gyú_{df`ËdÄMm{c“ n`©dgmZ_² Ÿ&& 45 Ÿ&& `ô© Âå¯zÁ®\ A¼[P £º¯Áéõ|® Alinga – Genderless Paryavasanam – The ultimate end Meaning: Minuteness ends at Alingam (Genderlessness. Following the same sequence.They 83 . their sookshma and sthoola aspects have been explained. after Savitharkka and Nirvitharkka Samapatthi. The range of sensual perception reaches its limit at Atma. which are all in the most Sookshma (Minute. Atma is imperceptible and beyond the realm of senses. Tha Eva Sabeeja Samadhi. Savichara and Nirvichara. Accordingly.EV`¡d g{dMmam {Z{d©Mmam M gyú_{df`m ì`m»`mVm Ÿ&& 44 Ÿ&& Huø¯Á éÂ\õµõ {ºÂ\õµõ \ `ô© Âå¯õ ƯõU¯õuõ Ethayaiva – Accordingly Savichara – Deliberate Nirvichara – Non-Deliberate Sookshma – Subtle Vishaya – Principles Vyakhyatha – Explained Meaning: In Sutra 17 it was stated that after Vitharkka (Debate) comes Vichara (Contemplation). Vm Ed g~rO: g_m{Y: Ÿ&& 46 Ÿ&& uõ HÁ é¥á: é©õv: Ta . Enlightenment is the state when the human intellect becomes totally inactive and the Divine intelligence becomes active. brightened Prajna – Concious functions Meaning: The Psyche of such people becomes divinely illumined (hallowed). and the Sadhaka earns expertise to dwell on Atma. Ruthambhara Thatra Prajna. 48. they remain bound by time. The end of all Sookshma Vishaya is Atma.Eva – All Sabeeja – With seed Meaning: The difference between Samadhi and Samapatthi can be seen if we compare Sutra 42 of this Pada with Sutra 3 of Vibhoothi Pada.Cheerfulness Meaning: An expert in the Nirvichara (Absence of thought. Nirvichara Vaisaradye Aadhyatma Prasada. inactive intellect – Buddhi and Aham) Samadhi becomes eligible for Enlightenment. these Samadhis are not conducive to Mukthi (Eternal liberation from the cycle of births and deaths). The Sutra under present discussion says that the states of Samapatthi described above are all Samadhi with a seed within. 47. which will sprout at some time or other. which is termed Alinga. {Z{d©Mma-d¡emaÚo@Ü`mË_àgmX: Ÿ&& 47 Ÿ&& {ºÂ\õµ "øÁ\õµz÷¯' Az¯õz© ¨µéõu: Vaisaradye – Expertise Aadhyatma – Spiritual Prasada . F$Vå^am VÌ àkm Ÿ&& 48 Ÿ&& ¸u®£µõ uzµ ¨µäbõ Ruthambhara – Illuminated. 84 . In other words. In other words. which is beyond the realm of Samapathi. but because of the seeds within. Srutha Anumana Prajnabhyam Anya Vishaya Visesha Arthathwat. 49. Vñ`m{n {ZamoYo gd©{ZamoYm{Þ~uO: g_m{Y: Ÿ&& 51 Ÿ&& uì¯õ¤ {÷µõ÷u éºÁ{÷µõuõz {º¥á: é©õv: Thasyapi – Ruthanbhara Prajna and culture Nirodhe – Prevention. destroy Meaning: The divine culture that accrues to such persons will erase all previous cultures that such persons had accumulated during their past. Their sensual perception attains a divine hue. Thasyapi Nirodhe Sarva Nirodhat Nirbeeja Samadhi.lwVmZw_mZàkmä`m_Ý`{df`m {deofmW©ËdmV² Ÿ&& 49 Ÿ&& a¸u A~©õ| ¨µäbõ¨¯õ® A¢¯ Âå¯õ Â÷\åõºzuzÁõz Srutha – Heard Anumana – Deduction Prajnabhyam – Those who depend on heard or deduced information Anya – Different Vishaya – Sensual objects Visesha – Special Arthathwat – Meaning. others Prathibandhee – Obstruct. which provides deep insight and meaning. relevance Meaning: Such hallowed people can understand and discern everything in a special manner entirely different from the other people. 50. Thajja Samskaro Anya Samskara Prathibandhee. obscuring 85 . VÁO: g§ñH$mamo@Ý`g§ñH$maà{V~ÝYr Ÿ&& 50 Ÿ&& uäá é®ìPõµ: A¢¯é®ìPõµ ¨µv£¢w Thajja – The previously stated special Prajna Samskara – Culture Anya – Alien. 51. that state is Nirbeeja Samadhi (Samadhi without seed). Divine or Mundane.Sarva – Everything (all Samskaras) Nirbeeja – Without seed Meaning: When even the Divine state is obscured (Nirodha) and the Chittha is prevented from all Vrutthis. Insert the CHART OF SAMADI PADA in the Next Page as Separate Sheet 86 . The aspect of surrender often attracts a lot of confusion. Thapas is not austerity or asceticism as commonly understood. Pranava Japa is the recital of the Manthra Om. Total surrender to Iswara is often interpreted as an excuse for inaction. There is nothing more than the 87 .SAADHANA PADA gmYZm nmX: éõu|õ £õu: 1. The definition given for this is ‘Swadhyayo Moksha Sasthranam Abhyasanam Va Pranava Japam’. There is a definition given to Thapas as ‘Thapo Dwanda Sahana’ meaning the capacity to remain unaffected by the opposites. This Sutra should clear such misconceptions. verification etc. The definition given for this is ‘Thasmin Parama Guro Sarva Karma Arpanam Iswara Pranidhanam’. It is not severe penance in the loneliness of the forests or torturous postures in difficult conditions. Thapas is the deliberate conditioning of the mind and body to devotedly and strictly follow one’s Dharma. irrespective of the circumstances. position or circumstance that one may be in. health or illness. The reason for it can be derived from Sutra 28 of Samadhi Pada. pleasure or pain. it will boil down to the strict adherence of Dharma. meditation. darkness or light etc. Swadhyaya – The constant pursuit of spiritual knowledge. Iswara Pranidhanam . Please note that Iswara Pranidhanam comes only after Tapas and Swadhyaya. Vn: ñdmÜ`m`oûdaà{UYmZm{Z {H«$`m`moJ: Ÿ&& 1 Ÿ&& u£: ìÁõz¯õ¯ DaÁµ ¨µouõ|õ{ U›¯õ ÷¯õP: Thapas – The meticulous observation of one’s duties. listening to enlightened people. Thapa Swadhyaya Easwara Pranidhanani Kriya Yoga. by reading. As we analyse this definition.The absolute and total surrender to Iswara. analysis. The actions of a Saadhaka on his road to attainment of Yoga are circumscribed by the above three parameters. accompanied by Pranava Japa. Kriya – Action. whatever profession. above three for a Saadhaka to work on. These are explained one by one in the next six Sutras. Apart from helping to visualize Samadhi. àgwá-VZw-{dpÀN>ÞmoXmamUm_² AÂz¯õ ÷ñzµ •zu÷µåõ® ¨µéú¨u u~ Âa]¢| Euõµõnõ® Uttharesham – Those that are mentioned subsequently. Klesa – Impediments. 3. the first two of which are devoted to Avidya. Avidya Kshetram Uttharesham Prasuptha Thanu Vichinno Udaaraanam . But visualization is a necessary precursor to realization. intense pursuit of the above three activities mentioned in previous sutra will help to alleviate the impediments that will crop up in the pursuit of Samadhi. 2. 88 . g_m{Y-^mdZmW©: Šboe-VZyH$aUmW©œ Ÿ&& 2 Ÿ&& é©õv £õÁ|õºzu: U÷»\ u ¡Pµnõºzuì\ Bhavana – Visualisation. Visualization is far short of realization or actual experience. A{dÚmpñ_Vm-amJ-Ûofm{^{Zdoem: Šboem: Ÿ&& 3 Ÿ&& AÂz¯õ Aìªuõ µõP z÷Áå A¤{÷Á\õ: U÷»\õ: Meaning: The five Klesa or impediments are Avidya. A{dÚmjoÌ_wÎmaofm§ Ÿ&& 4 Ÿ&& Avidya – Ignoronce Kshetram – Abode. All the different individual steps and stages are included in the above three general spectrum of actions. The meaning will become clear in the subsequent Sutras when these Klesas are named one after the other. The three steps described in the previous Sutra will enable the Saadhaka to visualize Samadhi. 4. Thanookaranam – Mitigation. Asmitha. Avidya Asmitha Raga Dwesha Abhinivesa Klesa. Raga. Klesa Thanookaranarthascha. Dwesha and Abhinivesa. Samadhi Bhavanartha. or. untidy. Thanu – Scanty or thin or. They may remain dormant.Prasuptha – Dormant. messy. dirty. scattered or strong in Avidya. Anithya Asuchi Dukha Anatmasu Nithya Suchi Sukha Atma Khyathir Avidya. profuse. Cognition. Sukha – Opposite of Dukha. momentary. Awareness. Despair etc. unenduring. From this state of ignorance (state of animal instincts) he progresses in knowledge. Anatma – That which is not Atma. A{ZË`mew{M-Xw:ImZmË_gw gwImË_»`m{Va{dÚm Ÿ&& 5 Ÿ&& A{z¯ A_] xUP A|õz©éú {z¯ _] _P Bz©U¯õv: AÂz¯õ {ZË` ew{M Anithya – Transient. short-lived. Udaara – Abundant. Faith. Belief. Atma – Atma is the unchanging. fleeting. despicable. temporary. Misfortune. deceitful etc. Meaning: Avidya is the abode for the four subsequent Klesa’s and in other words is the root cause and the breeding ground for the other four impediments. passing. Hardship. Avidya or darkness or ignorance was the original state from which the creation of Macrocosm or this Universe started (Refer to Genesis day 1 – Chapter XII). Perception. corrupt. Dukha – Sorrow. Asuchi – Unclean. perishable. dishonest. infinite entity without beginning or end (refer to graph Ch. eternal. he is born in a state of ignorance or Avidya.III) Khyathi – Understanding. foul. 89 . Suchi – Opposite of Asuchi. Vichinnam – Scattered and fragmented. polluted. strong and active. The other four Klesa mentioned subsequently may remain in Avidya in a dormant state or. scanty. Nithya – Opposite of Anithya. Simillarly in Microcosm or man. Disaster. Trouble. 5. But the separation does take place occasionally without our knowledge. and Anatma as Atma. During dream. Asmitha – Conscious or unconscious. X¥J²Xe©ZeŠË`moaoH$mË_V¡dmpñ_Vm Ÿ&& 6 Ÿ&& z¸U uº\| éUz÷¯õ: HPõz©øuÁ Aìªuõ Drig – Panorama. it is Aham. For example in deep sleep. The Panorama includes Prakrithi (nature) and the faculties of perception of man namely Aham. Suchi and Sukham. Eventhough Drashtu and Drig are separate entities. Chit and Aanandam. which acts as Darsana-Sakthi. Drig is totally inactive and Drashtu is as if it is separated from Drig. Drig Darsana-Shakthyor Ekatmate va Asmitha. Ekatmata – Coalescence.Meaning: Because of Avidya a person perceives Anithyam as Nithyam. All Klesa arise from and breed in ignorance. 6. Jivatma coalesing or merging with Drig through Aham is Asmitha. you find that before creation gets underway. The same state is obtained when we die. Aham. Drashtu joins Aham. the function and process of Coalescence between Aham and any of the components of Drig is called Asmitha. Explanation: Avidya in simple terms is ignorance. which is the source of power. Budhi and Manas while Jnana and Karma Indriyas are separated and inactive. which is Darsana 90 . Asuchi as Suchi. Sat. in a Human being. This Sutra also gives an insight that Atma alone provides Permanence (Nithyathwam). Dukham as Sukham. the absence of light – knowledge. they remain so coalesced that it is difficult to separate them. If you refer to Genesis. there is ‘darkness on the face of the deep’. Eventhough it is Jivatma. Darsana-Sakthi: The power of perception (Aham). Suchi (Freedom from filth) and Sukha (Blemishless happiness). Symbolically it is typified by darkness. actually we enter into an extended state of dream on death. Budhi and Manas. In fact Atma is Nithyam. That darkness is nothing but ignorance. They have different shades and intensity of meaning. Sukha Anusayee Raga. The second of the impediment is the desire for comfort and pleasure which arises from previous experiences. enemity etc. which includes hatred. 8. Swarasavahi Vidushopi Thatha Aaroodho Abhinivesa. Anusayee – Accompanying always like a consort. Dukha Anusayee Dwesha. bad fortune. Xw:ImZwe`r Ûof: Ÿ&& 8 Ÿ&& xUPõ ~\± z÷Áå: Dukha – Sorrow. The conjoining of Darsana Sakthi with Drig is called Asmitha. Pleasure. hardship. inspiration and action for Sukha. malice. and Bliss. The third impediment is the desire to avoid sorrow and hardships. gwImZwe`r amJ: Ÿ&& 7 Ÿ&& éúPõ~\± µõP: Sukha – Compare the words Comfort. 7. Dwesha . Thata – In that manner. but they are all of the same genus (same category).The opposite of Sukha. Vidushopi – Even scholars and pundits. Sukha includes the sthoola aspect (comfort and pleasure) of all of them. Ecstasy. 9. Happiness. it can be translated as together in bed. Raga – Inclination to Sukha. trouble. The desire to avoid.Sakthi merges with the objects of enjoyment provided by Drig. 91 . ñdagdmhr {dXwfmo@{n VWmê$T>mo@{^{Zdoe: Ÿ&& 9 Ÿ&& ìÁµéÁõï Âx÷åõ¤ uuõ¹h: A¤{÷Á\: Swarasavahi – Infatuated by its own taste. Habits which captivate even scholars in such a way that they are not able to liberate themselves from its attraction are called Abhinivesa. enchantment. Scholars know the bad effects of these habits. but still get addicted. Abhinivesa – Addictions. 92 . Sookshma – Subtle. it will be enough to understand that Dhyana is the conscious concentrated involvement of the psyche with any subject through Buddhi (Intellect). Smoking.Aaroodho – Captivation. Dhyana Heya Thad Vrithaya. when they become addictions are called Abhinivesa. the Sutra says that Abhinivesa are unbreakable habits. Vritthaya – Activities. For the present. which captivate and enslave individuals.The above mentioned five Klesa. 10. and therefore. Heya – Removal. bewitching. Te Prathiprasava Heya Sookshma. Ü`mZho`mñVX²d¥Îm`: Ÿ&& 11 Ÿ&& z¯õ| ÷í¯õì uz Ƹzu¯: Dhyana – Dhyana is defined in Sutra 2 in the next Pada (Vibhoothi Pada). Thad – Their-the reference is to the Klesa. enrapturing. Minute and Elemental. 11. Vo à{Vàgdho`m: gyú_m: Ÿ&& 10 Ÿ&& ÷u ¨µv¨µéÁ ÷í¯õ: `ô©õ: Te – They . Meaning: The above Klesa can be got rid of by getting convinced of their adverse effects by constant and continuous rationalization. Alcoholism. Prathiprasava – Analysis and Rationalization resulting in conviction of the opposite. Gambling etc. Heya – Removal. not by physical means but only at the level of the psyche. Function etc. fruits and seeds is the result of Klesa and these manifest themselves as the different lives.Meaning: The actions and the subsequent repercussions resulting from the Klesa can be removed through Dhyana. Thad – refers to the Klesa and the resultant Karmasaya. see Shaktheya Aagamas. Prabdha and Aagami. Karmasaya – The bundle of Karma. which are not seen and known. Dhyana is a remedy by which one can liberate himself from the bondages of Klesa. past. the present life. (For details. Moole – Because of the Moolam mentioned in the previous Sutra. Vedaneeya – undergoing. in last chapter) Drishta – That which is seen and enjoyed presently. Adrushta – Births. past and future. Jathy – The innumerable varieties and types of births that a Jivatma is capable of. Bhoga – Indulgences. 13. undergone and what is in store. Šboe_yc: H$_m©e`mo Ñï>mÑï>OÝ_doXZr`: Ÿ&& 12 Ÿ&& U÷»\‰»: Pº©õ\¯: z¸èhõz¸èhᢩ ÷Áu}¯: Moolam – Root cause. Meaning. Janma – Birth and the subsequent life span till death. Meaning: The Karmasaya mentioned in the previous Sutra is the cause which bestows to the individual the series of births and deaths. Vipaka – Maturing. Processing. Sathi Moole Thad Vipako Jathy Ayur Bhoga. Ayur – Span of life. 12. being a combination of enjoyment and sufferings. present and future. it includes all the enjoyments and sufferings. The bundle of Karma with its roots. g{V _yco V{ÛnmH$mo OmË`m`w^m}Jm: Ÿ&& 13 Ÿ&& év ‰÷» uz £õP: áõv B²º ÷£õPõ: Sathi – Bestow. the enjoyments and 93 . This bundle is constituted of Sanchitha. Klesa Moola Karmasayo Drushta Adrushta Janma Vedaneeya. Parithapa – Unpleasant. Sorrowful. the Jathya. 15. Phala – Fruit. Reciprocity 94 . Te Hlada Parithapa Phala Punya Apunya Hethutwat. Sequence. Hlada – Pleasant. n[aUm_Vmn-g§ñH$maXw: I¡J©wUd¥{Îm{damoYmƒ Xw:I_od gdª {ddo{H$Z: Ÿ&& 15 Ÿ&& £›nõ© uõ£ é®ìPõµ xUøP: Sn Ƹzv Â÷µõuõz\ xUP÷©Á éºÁ® Â÷ÁQ|: Parinama – Evolution. Ayur and Bhoga. which is indicated by the word Vipaka. and the types of lives. The dispensation of justice is infinitely perfect and there will never be a lapse in it. meaning that it is the resultant earnings of an individual for his bad deeds. Every experience of every individual is strictly commensurate with his past deeds. Apunya – It is the opposite of Punya. enjoyable. evaluated as Punya or Papa. Hethu – Reason. The progression of the enjoyments and sufferings are determined by the law of Karma. be they good or bad. Twat – Because of.sufferings of each birth. Vo ôcmXn[aVmn\$bm: nwÊ`mnwÊ`hoVwËdmV² Ÿ&& 14 Ÿ&& ÷u ð»õu £›uõ£ £»õ: ¦s¯ A¦s¯ ÷íxzÁõz Te – They. valuation or the earnings of an individual as a result of virtuous deeds based on the law of Karma and Dharma. Ayur and Bhoga will be according to the law of Karma based on his virtuous or evil deeds. Meaning: The Jathy. Resultant of Punya – It is the accreditation. Parinama Thaapa Samskara Dukhair Guna Vrutti Virodha Cha Dukhameva Sarvam Vivekina. 14. Samskara and Guna Vrutthi. 17. Destroy etc. Virodha – Resist. Subdue. 16. Meaning: By understanding the evolution process of Thaapa. Hethu – Reason. Rajas and Thamas are the constitutents of Prakrithi (Nature). It is possible to escape future sorrows if an individual makes proper effort at the present. Catastrophies. 95 . Ðï¥>Ñí``mo: g§`moJmo ho`hoVw: Ÿ&& 17 Ÿ&& zµèm¸ z¸a¯÷¯õ: é®÷¯õ÷Põ ÷í¯÷íx: Samyoga – Union. Adhidaivika and Adhibhouthika. Heyam Dukham Anagatham. ho`§ Xw:I_ZmJV_² Ÿ&& 16 Ÿ&& ÷í¯® xUP® A|õPu® Anagatham – Those that have not arrived. Meaning: The Dukha which have not yet been suffered are avoidable and their causes can be removed. Natural boons. Incarnations etc. Sarvam . Nature Vivekina – People with Wisdom. Guna – The three Gunas. Obstruct. This is the individual dimension of the administration of justice in Nature. Samskara – It means the culture of an individual. Cause. Natural disasters. Aadhyatmika. wise people arrive at the conclusion that everything worldly leads to misery and suffering ultimately and therefore they try to refrain from Bhoga and overcome the desire to indulge in Bhoga. are the result of Thaapa. Drushtru Drisyayo Samyogo Heya Hethu.Thaapa – There are three different Thaapa namely. Aadhyatmika means individual spirituality while the other two represents the social dimension or collective dimension of the administration of justice in Nature. Satthwa.Everything in Prakrithi. without physical Indriyas. Artham – Purpose.Meaning: The union between Drushtu (Jivatma typified as Aham) and the functional aspects of Drisya (Aham. Indriyas and Prakrithi) is the reason. 19. Visesha Avisesha Linga Matra Alingani Guna Parvani. ^yVopÝÐ`mË_H§$ ¨µPõ\ U›¯õ ìvv^»® §u C¢z›¯ Bz©P® ÷£õP A£ÁºPõºzu® z¸a¯® Atmakam . Manas. Bhoga The attachment of Aham with these is to be Apavarga Artham Drisyam. Intention. Make visible. Drisyam is constituted of Bhootha and Indriyas and Drisyam provides physical as well as Spiritual Bhoga. substance and purpose of Drisyam are clarified beyond the shadow of any doubt. removed. Normal activity Bhoothe – Five Elements of Nature Indriya – Organs of sense and action. Continue in action. Material made of Bhoga – Indulgences. Prakasa Kriya Sthithi Seelam. Bhoothe Indriya Atmakam. Drisya is the sthoola component of Prakrithi. Existing. Meaning Meaning: In this Sutra Drisyam is explained in its absolute essence. which leads to Dukha. àH$me-{H«$`m-pñW{Verc§ ^moJmndJm©Wª X¥í`_² Ÿ&& 18 Ÿ&& Prakasa – Manifest. Effulge. Seelam – Habit. the senses. which lead to either suffering or enjoyment Apavargam – Heavenly enjoyments or Hellish sufferings both of which are indulged by psyche. Sthithi – State of being functional. Routine. Constitutional component. Budhi. 18.Substance. Kriya – Operate. The terminology in Yoga is different from what one will find in Vedanta. The habit. which is subject to {deofm{deof-{c“_mÌm{c“m{Z JwUndm©{U Ÿ&& 19 Ÿ&& Â÷\å AÂ÷\å ¼[P ©õzµ A¼[Põ{ Sn£ºÁõo 96 . Sustaining. Api – In spite of. Compartment. opposites like positive and negative. Linga and Alingam fall under the purview of Guna. Section. Meaning: Even though Drushta (Jivatma) is only an onlooker – by itself uninvolved and free . (The realm of Indriyas and Manas) Avisesha – Ethereal in the realm of Energy (The realm of Budhi) Linga – Pertaining to sex. Simply. Material attributes. Anu – Alongwith. the Jivatma experiences and indulges in the activities of the conscious Anthakarana because it stays close to Aham. (The numerous individual chitthams) Parvani – Part. In sthoola Prakrithi which is Drisyam. Thad Artha Eva Drisyasya Atma. Avisesha. Aloof. we can find the opposites of Matter and living things (sexual). Enjoys or suffers. Ðï>m Ñ{e_mÌ: ewÕmo@{n àË``mZwní`: Ÿ&& 20 Ÿ&& zµèhõ z¸]©õzµ éúz÷uõ¤ ¨µz¯¯ A~£a¯: Mathra – Only. Prathyaya – Consciousness. Segment. Jointly. and this Dwaitha nature is peculiar to Drisyam.Visesha – Physical properties. Experiences. Enclosure. Measure Meaning: Visesha. Just. 20. VXW© Ed Ñí`ñ`mË_m Ÿ&& 21 Ÿ&& 97 . Uncorrupted.Clean. (The realm of Aham) Matra – Measure. which transcends Linga. Sudho . 21. Alingani – The Sookshma (Subtle.of the actions of the Aham through the consciousness. Drushta Drusi Mathra Sudho Api Prathyaya Anu Pasya. Pasya – Sees. the Faculty of wakeful action and experience. minute) state. Drisya is not lost and remain most pertinent and important in their lives and activities. 22. but for others who are the common folk. Drisya is inconsequential and as good as lost. Different categories. H¥$VmWª à{V Zï>_ß`Zï> VXÝ`gmYmaUËdmV² Ÿ&& 22 Ÿ&& U¸uõºzu® ¨µv |èh©¤ A|èh® uz A¢¯ éõuõµnzÁõz Kruthartham – Accomplished.uuºzu HÁ z¸a¯ì¯ Bz©õ Artha – Purpose. ñdñdm{_eŠË`mo: ñdê$nmoncpãYhoVw: g§`moJ: Ÿ&& 23 Ÿ&& 98 . Normal. Irrelevant. Meaning. Swa Swamy Shakthyo Swa Roopo Upalabdhi Hethu Samyoga. being not realized. Drisya which is constituted of Anthakaranam. Characteristic. 23. Kruthartham Prathi Nashtam Api Anashtam Thad Anya Sadharana thwad. Api – Though. influential. Sadharana – Usual. Thwad – For those. Meaning: For the realized and accomplished person. Anya – Others. Atma – Normal function. Anashtam – Not lost. Realized. Substance. Indriyas and Bhootha function normally providing the background and playfield for Aham and its activities. Inconsequential. Inherent nature. Nashtam – Lost. Commonplace. Prathi – For such. effective. Eva – All of which. Energy. like in copulation. 99 . resulting in identification of the two into one. Kaivalyam – It is the ultimate attainment of Yoga. Upalabdhi – Derivative. Thad Abhavat Samyoga Abhavo Hanam Thad Druse Kaivalyam. Vñ` hoVwa{dÚm Ÿ&& 24 Ÿ&& uì¯ ÷íx: AÂz¯õ Thasya – The identification. The union of Jivatma with Drisya in Chittham enables Aham to do things. Drisya has no power or energy of its own. Abhava – Absence. Meaning. Aham visualizes that it is its own energy. Vigor. Force. as if of its own. ignorance. Such identification is caused by Avidya. Roopa – Form. Swamy – Ruler. Shape. Boss. Thasya Hethur Avidya. which is known in Vedanta as Maya). King.ìÁ ìÁõª \Uz÷¯õ: ìÁ¹£ E£»¨v÷íx: é®÷¯õP: Swa – One’s own. Samyoga – Total Union of two entities. 24. Consequence. VX^mdmV² g§`moJm^mdmo hmZ§ VX²Å>eo: H¡$dë`_² Ÿ&& 25 Ÿ&& uu£õÁõz é®÷¯õPõ£õÁ: íõ|® uz z¸÷\: øPÁÀ¯® Thad – Avidya. Physique. 25. Build. (The false perception. Drisya receives energy for action from Jivatma. Meaning: The ruler is Jivatma. Shakthy – Power. but because of the Samyoga of Drisya with the Jivatma. Drusia is lost and that will be the visualisation of the state of Kaivalyam. Plateau. a Sadhaka’s Anthakaranam can be made to traverse seven stages of supernatural ecstatic stages at the end of which the Sadhaka will reach the state of Kaivalyam.Meaning: By overcoming Avidya. Conscious state of Anthakarana. Thasya Sapthatha Prantha Bhoomi Prajna. Meaning: Attainment and maintenance of uninterrupted. the Sadhaka is able to get rid of Samyoga. Viveka Khyathir Aviplava Hana Upaya. Meaning: With wisdom and thorough efforts. {ddoH$»`m{Va{dßcdm hmZmonm`: Ÿ&& 26 Ÿ&& Â÷ÁP U¯õv: A¨»Áõ íõ| E£õ¯: Viveka – Wisdom. Location. 26. Prantha – Proximity. `moJm“mZwð>mZmXew{Õj`o kmZXr{áam-{ddoH$»`mVo: Ÿ&& 28 Ÿ&& ÷¯õPõ[Põ ~èhõ|õz A_zv ñ÷¯ äbõ| w¨v: BÂ÷ÁPU¯õ÷u: 100 . Khyathi – To be firmly rooted. Aviplava – To be free of disturbances. Yoga Anga Anushtanad Asudhi Kshaye Jnana Deepthira Viveka Khyathe. These are the six Chakras which are known to exist in the vertebral column plus the one in the brain. Prajna. Vñ` gáYm àmÝV^y{_: àkm Ÿ&& 27 Ÿ&& uì¯ é¨uuõ ¨µõ¢u §ª: ¨µäbõ Sapthatha – By seven stages. constantly vigilant state of supreme wisdom is the skilful method of attaining freedom from Drisya. 27. Bhoomi – Area. Upaya – Technical skill. Serene and unobstructed. When Samyoga is eliminated. 28. Departments. 29. The definition given to Ahimsa is ‘Karmana Manasa Vacha Sarva Bhootheshu Aklesha Janakam Proktham Ahimsathwena Yogibhi’. Stages. in that order. Deepthi – Illumination. they are explained in the latter Sutras. Glitter. Part. deed or thought. by word. Kshayam – Weaken. Asudhi – Impurity. Meaning: The eight steps of Yoga are Yama. Ahimsa is refraining from causing pain to any other creature (however insignificant that might be) or elements of the Nature. Meaning: By keen observance of the different steps of Yoga Sadhana. Avangani – Steps. 30. Jnanam – Knowledge. the impurities of the psyche will gradually get cleansed and proper knowledge will grow proportionally ripening into Viveka (Wisdom) and then the Viveka will become concrete eventually. Anushtanam – Observance. Yama Niyama Asana Pranayama Prathyahara Dharana Dhyana Samadhayo Ashta Avangani. According to them. 101 . `_-{Z`_mgZ-àmUm`m_-àË`mhma-YmaUm-Ü`mZg_mY`mo@ï>md“m{Z Ÿ&& 29 Ÿ&& ¯© {¯© Bé| ¨µõnõ¯õ© ¨µz¯õíõµ uõµnõ z¯õ| é©õu¯: AèöhÍ A[Põ{ Ashta – Eight. One by one. Lose strength. Enlightening. but the definition given by the ancient Indian Seers is far too deep in content. Disciplined continuous effort. Step.Anga – Component. Ahimsa Sathya Astheya Brahmacharya Aparigraha Yama. Aqhgm-gË`mñVo`-~«÷M`m©n[aJ«hm `_m: Ÿ&& 30 Ÿ&& Aî®éõ éz¯ Aì÷u¯ ¨µð©\º¯ A£›Uµíõ: ¯©õ: Ahimsa – It means non-violence in general parlance. Niyama etc. Astheya demands that you do not even desire that which belongs to somebody else. Sparsanam Keli Keerthanam The definition of Maidhuna is ‘Darsanam Guhyabhashanam Sankalpam Karmam Prathyavadhanam Cha. Praising. Meaning: The first step in Yoga namely Yama aims at controlling the natural tendencies of man.’ Aparigraha – It is austerity of the highest order. which are nothing but the animal instincts inherent in every human being. Touching. Mental pursuit and Physical intimacy. The opposite of that is Astheya. Brahmacharia is Maidhuna Thyaga. as has been stated earlier.’ Astheya – Desiring something that belongs to someone else and eventually acquiring that object by stealth or cunning is Stheya. They are – Looking. Sathya demands.’ For a married person. Brahmacharia – It is often understood to be celibacy. Thyago Brahmacharyam Prachakshathe. The definition is ‘Sathyam Bhootha Hitham Proktham. clandestine communications. One is forbidden to indulge in anything except that which necessitates the barest needs for his physical existence. thought or deed. but is actually far too wide in meaning. Fanciful imaginations. by word. The definition is ‘Dehamathra Bhoga Saadhana Asweekaro The definition is ‘Karmana Manasa Vacha Sarvavasthasu Sarvadha Maidhuna 102 .Sathya – It is defined as that which is pleasing to Bhootha (The five elements of Nature). The definition is ‘Karmana Manasa Vacha Paradravyeshu Nispruha Astheyamithi Samproktham Rishibhi Thatwa Darsibhi’.’ Yama – Control. Aparigraha. Making fun. Maidhuna is said to be eightfold in practice. indulging in any one of the above with a person other than the spouse will be a breach of Brahmacharia. wisdom ruling over sentiments. Ethe Jathi Desa Kala Samaya Anavachinna Sarva Bhouma Mahavrutham. Anavachinna – Unbroken. The cleansing of the Anthakarana and the four veedhies are paramount.31. Soucha Santhosha Thapa Swadhyaya Iswara Pranidhanani Niyama. 32. em¡M-gÝVmof-Vn: ñdmÜ`m`oûdaà{UYmZm{Z {Z`_m: Ÿ&& 32 Ÿ&& ö\Í\ é¢÷uõå u£: ìÁõz¯õ¯ DaÁµ ¨µouõ|õ{ {¯©õ: Soucha – Absolute cleanliness to the extent that one would be apprehensive of the nearness of someone else is termed as Soucha according to the definition provided by Sages. The definition is ‘Ishtanishta Prapthir Va Labhalabhe Va Sukhadukhe Va Ekanaika 103 . Jathi – Species. Santhosha – Equanimity in the face of joy or misery and maintaining the pleasant composure despite the pressure of circumstances is called Santhosha. gmd©^m¡_m Meaning: The total adherence to the five fold aspects of Yama by a person at all times with respect to everything else in the Universe is called Mahavritha or the Most Solemn Vow. Sarva – Everywhere and at all times. The definition is ‘Chitha Malaanaam Aakshalanam Soucham’. Mahavrtham – Most solemn vow. Desa – Place. EVo Om{V-Xoe-H$mc-g_`mZdpÀN>Þm: _hmd«V_² Ÿ&& 31 Ÿ&& H÷u áõv ÷u\ Põ» 驯 A|Áa ]¢|õ: éõºÁö£Í©õ: ©íõƵu® Ethe – They. Samaya – Time. Kala – Period. Eka Manobhavena Varthathe Ithi Santhosha’. Bhouma – Everything in the Universe. Bhavana – Imagination. Vitharkka Badhane Prathipaksha Bhavanam. Prathipaksha – Opposing view.Thapa Swadhyaya and Iswara Pranidhananm have been explained in the beginning Sutra of this Pada. Meaning: When the Sadhaka is afflicted or tempted by any opposing influences to his observances of Yama and Niyama. Code of Conduct. {dVH$m© qhgmX`: H¥$VH$m[aVmZw_mo{XVm cmo^H«$moY_mohnyd©H$m _¥Xw_Ü`m{Y_mÌm Xw:ImkmZmZÝV\$cm B{V à{Vnj^mdZ_² Ÿ&& 34 Ÿ&& ÂuºUPõ: î®éõu¯: U¸u Põ›u A~÷©õvuõ: ÷»õ£U÷µõu ÷©õí §ºÁPõ: ®¸x ©z¯ Av©õzµõ: xUP Aäbõ| A|¢u £»õ: Cv ¨µv£ñ£õÁ|® Himsadaya – The opposite of the 10 observances mentioned in Yama and Niyama are the Vitharkka. Badhane – Affliction. Vitharkka Himsadaya Kritha Karitha Anumoditha Lobha Krodha Moha Poorvaka Mrudu Madhya Adhimathra Dukha Ajnana Anantha Phala Ithi Prathipaksha Bhavanam. 34. he should counter those influences by arguing against distractions by his own faculty of Intelligence. Niyama – Rules. {dVH©$~mYZo à{Vnj^mdZ_² Ÿ&& 33 Ÿ&& ÂuºUP £õu÷| ¨µv£ñ £õÁ|® Vitharkka – See Sutra 17 Samadhi Pada. Kritha – Done by oneself. 33. Meaning: The above five constitute the Code of Conduct that the Sadhaka voluntarily imposes upon himself towards attainment of Yoga. Mental construction. 104 . Karitha – Abetment or insinuation. Miserliness. hostility. hatred or malice towards another. Lobha – Greed. 36. Vitharkka are the opposites of the 10 observances (yama and niyama) taken up by the Sadhaka. Sadhaka should deliberate on these Vitharkka and should realize that they all lead to mental darkness. hostility. no animals will show enmity. 35. hatred. The insinuations may be greed. miseries and an endless repetition of those leading nowhere. Poorvaka – Inspired by. Moha – Extravagance. Whether the Sadhaka indulges in them or encourages or appreciate those in others constitute Vitharkka. Ananta – Endless. Aqhgmà{Vð>m`m§ VËg{ÞYm¡ d¡aË`mJ: Ÿ&& 35 Ÿ&& Aî®éõ ¨µvèhõ¯õ® uzé¢{öuÍ øÁµz¯õP: Prathishtayam – Those who are adept. That – Such persons. Mrudu Madhya Adhimathra – Refer Sutra 22 in first Pada. Sannidhou – In their presence. gifted. Such deliberation is the way to Prathipaksha Bhavana. in varying degree. anger. Ajnana – Mental darkness. Sathya Prathishtayam Kriya Phala Ashrayathwam.Anumoditha – Appreciating or Lauding. Meaning: In the presence of those who are accomplished in Ahimsa. Meaning: It is an elucidation on the previous Sutra. It explains what the Vitharkka are and how to counter them. Vaira – Enmity. mentioned in the previous Sutra. extravagance etc. gË`à{Vð>m`m§ {H«$`m\$cml`Ëd_² Ÿ&& 36 Ÿ&& éz¯ ¨µvèhõ¯õ® U›¯õ£» Baµ¯zÁ® 105 . Krodha – Anger. Ithi – In that manner. Ahimsa Prathishtayam That Sannidhou Vaira Thyaga. accomplished. malice. results will automatically follow. 38. we work for results whereas for a person who is accomplished in Sathya. depend on. Meaning: To those who are accomplished in Sathya. This is the reason why celibacy is prescribed for priesthood. rely. valuable objects like gems will be within their grasp and they will be manifest to them. Aparigraha Sthairye Janma Katha Antha Sambodha. the opposite happens. Ashrayathwam – leaning on. or in other words results rely and depend on the actions. Energy. Meaning: For those who are accomplished in Astheya.Kriya – Refer to Sutra 1 in this pada. Sutra 20 of Samadhi Pada refers to this Veerya. Astheya Prathishtayam Sarva Ratno Upasthanam. Precious objects. Brahmacharya Prathishtayam Veerya Labha. Meaning: Those who are accomplished in Brahmacharya gain vitality and become capable of doing superhuman tasks. Force. Brahmacharya is one of the most important components in spirituality. AñVo`à{Vð>m`m§ gd©aËZmonñWmZ_² Ÿ&& 37 Ÿ&& Aì÷u¯ ¨µvèhõ¯õ® éºÁµz| E£ìuõ|® Ratna – Gems. In ordinary world. 39. Labha – Gain. Within grasp. 37. Upasthanam – proximity. whatever actions they do. The reference is particularly to transmutation of sex energy. The equivalent of Brahmacharya for women is Pathivruthyam (Total devotion and dedicated service to husband) by which a woman acquires extra-ordinary powers. which have been extolled in scriptures. Any priest who observes celibacy (Brahmacharya) strictly will automatically derive unusual powers. 106 . ~«÷M`©à{Vð>m`m§ dr`©cm^: Ÿ&& 38 Ÿ&& ¨µð©\º¯ ¨µvèhõ¯õ® ú¯»õ£: Veerya – Vitality. If we combine this Sutra with Sutra 20 of Samadhi Pada we can understand that Brahmacharya by itself is a very potent force and source of achievements. An[aJ«hñW¡`} OÝ_H$WÝVmg§~moY: Ÿ&& 39 Ÿ&& A£›Uµí ìøuº÷¯ ᢩ Puõ¢uõ é®÷£õu: Sthairye – Rooted. Parair – Other people. Ekagra – Concentration. Dislike. 41. Meaning: Those who become firm in Aparigraha will get knowledge of past and future lives and incidents of the past or future lives will become visible to them. 107 . Suddhi – Cleanliness. Katha – Story of past and future lives. Jugupsa – Despise. Antha – The details thereof.Avoid contact with. Accomplished. essence. Firm. 40. Sathwa Suddhi Soumanasya Ekagra Indriya Jaya Atma Darsana Yogyatwani Cha. Sambodha – Become known. That realization will lead to revulsion to other people’s contacts because they are also as filthy or worse than he is. Soumanasya – Contentment. Meaning: A Sadhaka who gets rooted in Soucha begins to despise his own organs with the realization that they are constantly becoming filthy despite his continuous efforts. gÎdew{Õ-gm¡_Zñ`¡H$mJ«çopÝÐ`O`mË_Xe©Z`mo½`Ëdm{Z M Ÿ&& 41 Ÿ&& ézÁéúzv öéÍ©|ì¯ HPõUº¯ C¢z›¯á¯ Bz©uº\| ÷¯õU¯zÁõ{ \ Sathwam – The real substance. Asamsarga . em¡MmËñdm“OwJwßgm na¡ag§gJ©: Ÿ&& 40 Ÿ&& ö\Í\õz ìÁõ[P áúS¨éõ £øµ: Aé®éºP: Souchat – Because of Soucha Swanga – Organs of own body. Steadfastness. Contempt. Souchat Swanga Jugupsa Parair Asamsarga. Achieving Suddhi of Anthakarana is not an easy task. Potential. With the first step in Niyama. gÝVmofmXZwÎm_: gwIcm^: Ÿ&& 42 Ÿ&& é¢÷uõåõz A~zu©: _P »õ£: Anuthama – Unparalleled. But it can be achieved only after cleanliness of the physical body is attained.Indriya – Organs of sense and action. he will gain mastery over his Indriyas. Meaning: By the firmness in Santhosha. Once Anthakarana Sudhi is achieved. Jaya – Mastery. Cha – Also. Atma. Sidhi – Supernatural powers. Kaya Indriya Sidhir Asudhi Kshaya Thapas. the Sadhaka will gain contentment irrespective of his circumstances. Atma – Self. 43. Thapas – Austerities. 42. Yogyatwani – Capability. and he will become potentially qualified to visualize the innermost core of his self. Santhoshad Anuthama Sukha Labha. 108 . Darsana – Realization. Kshaya – Weakening. the real self is used here to mean Anthakarana with an accent on Aham. Asudhi – Impurity. he will gain concentration in everything that he does. H$m`opÝÐ`{g{Õaew{Õj`mÎmng: Ÿ&& 43 Ÿ&& Põ¯ C¢z›¯ êzv: A_zvñ¯õz u£é: Kaya – Physical body. if the Sadhaka is able to attain this much. the inner faculty distinctly different from the physical body. the Sadhaka becomes eligible to enjoy unparalleled equanimity at all times. one would wonder what lies ahead! That is the greatness of Yoga. Meaning: Sathwa. Meaning: As a result of austerities which leads the Sadhaka to the total adherence to his duties and obligations and disciplining of his f aculties. Meaning: By intense Swadhyaya. Communion. steady. Hatha Yoga prescribes different Aasanas. Any physical posture that is comfortable to him and which provides stability for indefenite duration of time is called Aasana. Sthira Sukham Aasanam. Rigid.tuned and all the impurities get gradually weakened. Samprayoga – Contact. Devatha – The spiritual functionaries who are involved in the governance of this Universe. the Sadhaka is enabled to get contact and communion with Devathas of his own liking. 45. Swadhyayad Ishta Devatha Samprayoga. Ishta – Of one’s own liking. of which one may select any. g_m{Y{g{Õarœaà{UYmZmV² Ÿ&& 45 Ÿ&& é©õv êzv: DaÁµ ¨µouõ|õz Meaning: With the total surrender to Iswara. Aasanam – Physical posture. Friendship. the Sadhaka’s body and organs are fine . the Sadhaka attains the stage of Samadhi. Meaning: The third discipline that the Sadhaka involves himself in is Aasana. Samadhi Sidhir Iswara Pranidhanat. The only stipulation is that it should become firm and comfortable with practice and should be so 109 . which is agreeable. 46. ñdmÜ`m`m{Xï>XodVmgåà`moJ: Ÿ&& 44 Ÿ&& ìÁõz¯õ¯õz Cèh ÷uÁuõ 鮨µ ÷¯õP: Swadhyaya: Recitation of Om coupled with spiritual learning. pñWagwI_mgZ_² Ÿ&& 46 Ÿ&& ìvµ éúP® Bé|® Sthira – Immovable. 49. 110 . Swasa – Inhalation Praswasa – Exhalation. Samapathy – Refer to Sutra 41 in first pada. heat and cold. Sathi – End. Then. Anabhighatha – Freedom from the conflicts and afflictions of Dwanda Meaning: By the attainment of Asana Sthiratha.irrespective of long or short duration of time. Prayatna Saithilya Anantha Samapathibhyam. like pain and pleasure. 47. Dwandva – Duality. Thasmin Sathi Swasa Praswasayor Gathi Vicheda Pranayama. VVmo ÛÝÛmZ{^KmV: Ÿ&& 48 Ÿ&& u÷uõ zÁ¢zÁ A|¤Põu: Thatho – In that manner. 48. Anantha – Endless. rain or sunshine etc. the Sadhaka will be able to enjoy uninterrupted Samapathy and that will lead to the freedom from the Dualities of the world. The minimum standard that is generally accepted as Aasana Sthiratha is 3 hours at a stretch. Aasana Sthiratha and Freedom from Dwanda. Thatho Dwandva Anabhighatha. Meaning: Uninterrupted effort can produce long lasting and endless Samapathy whereas lesser effort will produce lesser results. Vpñ_Z² g{V ûdmgàûdmg`moJ©{V{dÀN>oX: àmUm`m_: Ÿ&& 49 Ÿ&& u쪢 év aÁõé ¨µaÁõé÷¯õ: PvÂa÷\u: ¨µõnõ¯õ©: Thasmin – They. Interruption. à`ËZe¡{Wë`mZÝVg_mn{Îmä`m_² Ÿ&& 47 Ÿ&& ¨µ¯z| ø\vÀ¯ A|¢u é©õ£zv¨¯õ® Prayatna – Systematic effort. Saithilya – Discontinuity. Practice. Bahya Abhyantara Vishaya Akshepi Chathurtha. Desa – Place. and their relative measures. Deergha – Length. Vicheda – Interruption. Gradually. Pranayama is the exercise. What is to be observed and practiced is lengthening and minimizing of the effect of Breath. the fourth stage of Yoga. Abhyantara – Internal. internal and Static. Rhythm. Bahya Abhyantara Sthambha Vrutthi Desa Kala Samkhyabhi Paridrushto Deergha Sookshma. Sookshma – Thin. It depends on Area of the body. ~mømä`ÝVa{df`mjonr MVwW©: Ÿ&& 51 Ÿ&& £õð¯ B¨¯¢uµ Âå¯ B÷ñ¥ \xºzu: Vishaya – Subject. Pranayama – Regulation of Breath. 111 . Motion. XoeH$mcg§»`m{^: n[aÑï>mo £õð¯ B¨¯¢uµ ìu®£ Ƹzv: ÷u\Põ» é[U¯õ¤: £›z¸èh: wºUP `ô©: Paridrushto – Observation. Area. Meaning: After attaining Aasana Sthiratha. Progress. Forbid. Restraint. Minute. Kala – Time Samkhya – Measure. Duration.Gathi – Movement. grading. 51. Subtle. 50. Duration. the Sadhaka will be able to reach the state of suspended animation as a result of Pranayama. which is the regulation of Breath. Separation. This Sutra explains the parameters and components of Pranayama exercise. Ban. external. ~mømä`ÝVañVå^d¥{Îm: XrK© gyú_: Ÿ&& 50 Ÿ&& Bahya – External. which is meant to gain control over the activity of breathing. the Sadhaka is enjoined to attempt Pranayama. Sthambha – Static. Meaning: Breath has three positions. Thin. Manas – The faculty of Mind. In the previous Sutra. Ksheeyathe – Wane. 54. easily. Internal and Static states were mentioned. External. Prakasa – Light. Dharanasu Cha Yogyatha Manas. will gradually thin out. ñd ñd {df`mgåà`moJo {MÎmñdê$nmZwH$ma BdopÝÐ`mUm§ àË`mhma: Ÿ&& 54 Ÿ&& ìÁìÁ Âå¯ A鮨µ÷¯õ÷P ]zuìÁ¹£ 112 . 53. The fourth one is the stage devoid of the three. Emaciate. Meaning. Eligible. Avaranam – Cover. Su – Appropriately. Swa Swa Vishaya Asamprayoge Chittha Swa Roopa Anukara Iva Indriyanam Prathyahara. Yogyatha – Competent. Bereft of. the sheath. YmaUmgw M `mo½`Vm _Zg: Ÿ&& 53 Ÿ&& uõµnõéú \ ÷¯õU¯uõ ©|é: Dharana – It is explained in the Sutra 1 of next pada. Therewith. Meaning: As a result of the attainments in Pranayama. Sheath. 52. distinctly different from Anthakarana and Buddhi. a state where there is no activity of the breath. the mind will become capable of Dharana. Thata Ksheeyathe Prakasa Avaranam. efficably. Chathurtha – Fourth.Akshepi – Devoid of. Meaning: Once the Sheath of ignorance that covers Atma is thinned out. Cha – Also. which covers the light of Atma. VV: jr`Vo àH$memdaU_² Ÿ&& 52 Ÿ&& uu: ó¯÷u ¨µPõ\õÁµn® Thata – Hence. meaning suspended animation. Vasyathe – Sway. Thata Parama Vasyathe Indriyanam. When the Sadhaka prevents the Indriyas from running their way in search of their respective Vishaya. Crowning. State. But in the state of Prathyahara. That way. Parama – Ultimate.A~Põµ CÁ C¢z›¯õnõ® ¨µz¯õíõµ: Swa – One’s own. Normally. Anukara – Imitation. Simulation. 55. Definitive. Meaning: With Prathyahara. Influence. VV: na_m dí`VopÝÐ`mmUm_² Ÿ&& 55 Ÿ&& uu: £µ©õ Áa¯uõ C¢z›¯õnõ® Thata – Then. the Indriyas will lose contact with the outside objects of indulgence and turn inward. the nose will be agile to smell whatever is around. Iva – Almost. Mastery. Asamprayoge – Preventing contact or indulgence. obtaining at that moment. Chittham – The prevalent state of Anthakarana. and make the Indriyas to imitate or abide by the state of the Chittha at that moment of time is Prathyahara. Conclusive. Insert the CHART OF SADHANA PADA in the Next Page as Separate Sheet 113 . This stage is most important for all Siddhis which are enumerated in the next Pada. Like. Vishaya – Object of indulgence. Meaning: This Sutra explains what the fifth step in Yoga namely Prathyahara is. the Sadhaka attains absolute mastery and control over all his Indriyas. to imitate or assume the form along with Chittha. Roopa – Form. the eye will be seeing etc. Xoe~ÝY{œÎmñ` YmaUm Ÿ&& 1 Ÿ&& ÷u\ £¢u: ]zì¯ uõµnõ Desa – Place. Desa Bandha Chitthasya Dharana. Meaning: After fastening Chittham to an object. Concept. Object. Ekathanatha – Synthesizing. 3. 2. such a state of Anthakarana is called Dhyanam. Meaning: Dharana is attaching Chittham to an object or place. 114 . All Indriyas are contained within Chittham. in other words. Tatra Prathyaya Ekathanatha Dhyanam. if Prathyaya also is made active alongside. We should remember that Dharana is the step after Prathyahara. being restrained from entertaining their Vishaya as a result of Prathyahara and in such a state. or concept. Chitthasya – With Chittham. Prathyaya – Refer to Sutra 10 of Samadhi Pada. the Chittham is fastened to a place or object. if the operation is done in a fully conscious manner. content and substance alone. Eva – In such manner. Bandha – Fasten to. Thad Eva Arthamathra Nirbhasam Swa Roopa Soonyam Iva Samadhi. VXodmW©_mÌ{Z^m©g§ ñdê$neyÝ`{_d g_m{Y: Ÿ&& 3 Ÿ&& u÷uÁ Aºzu©õzµ {º£õé® ìÁ¹£ `¢¯ªÁ é©õv: Thad – The state of Dhyanam.VIBHOOTHI PADA {d^y{V nmX: §v £õu: 1. Arthamathra – In meaning. Attach. Nirbhasam – Not shining. Soonyam – Devoid of. VÌ àË``¡H$VmZVm Ü`mZ_² Ÿ&& 2 Ÿ&& uzµ ¨µz¯¯ HPuõ|uõ z¯õ|® Tatra – At that stage. Thrayam Ekatra Samyama. 115 . Jayat – Mastery. 6.Meaning: When Dhyana is modified in such a manner that the object or place is lost and only the substance. Meaning: By the mastery of Samyama. Brightness. 5. Dhyanam and Samadhi. Thasya Bhoomishu Viniyoga. Ì`_oH$Ì g§`_: Ÿ&& 4 Ÿ&& zµ¯ ÷©Pzµ 鮯©: Thrayam – The three. expend. Dhyanam and Samadhi) are simultaneously accomplished on a desired object or place it becomes Samyama.Make use. 4. Aloka – Boundless perception. respectfully in proper places. So in Samadhi the person totally forgets his own faculties and existence and becomes one with the principle of the object under contemplation. VÁO`mV² àkm@@cmoH$: Ÿ&& 5 Ÿ&& uäá¯õz ¨µäbõ B÷»õP: That – Samyama. Vñ` ^y{_fw {d{Z`moJ: Ÿ&& 6 Ÿ&& uì¯ §ªåû Â{÷¯õP: Thasya – Samyama. Prajna – Realm of the power of knowledge. principle or concept of the object is in focus. Dharana . Bhoomishu – Judiciously. Meaning: When the three (Dharana. the potential power of knowledge of the individual widens to boundless stretches. Ekatra – Making into one. such a state is Samadhi. Viniyoga . and where the Aham or any other component of Chittham is not active. Meaning: The gift of Samyama should be used with extreme caution and discretion on appropriate places or objects. That Jayat Prajna Aloka. 7. Trayam Antharangam Poorvebhya. Ì`_ÝVa“§ nyd}ä`: Ÿ&& 7 Ÿ&& zµ¯® A¢uµ[P® §º÷Á¨¯: Trayam – The three namely Dharana Dhyana and Samadhi. Antharangam – Inner domain. Poorvebhya – As against the previous. Meaning: Out of the eight steps of Yoga starting with Yama and ending with Samadhi, the first five are comparatively gross when compared with the last three. The last three concern purely with the components of the psyche, unlike the earlier five. 8. Thad Api Bahirangam Nirbijasya. VX{n ~{ha“§ {Z~uOñ` Ÿ&& 8 Ÿ&& uu¤ £îµ[P® {º¥áì¯ Thad – The last three mentioned. Api – Comparatively. Bahirangam – Gross, external domain. Nirbijasya – Refer to the last Sutra in Samadhi pada. Meaning: Though the last three steps pertaining to the inner domain are comparatively subtler than the earlier five, as against Nirbija Samadhi, Samyama is gross or external. The idea is that on Sthoola - Sookshma level, the first five steps are Sthoola, the next three are Sookshma and still more Sookshma is the realm of Nirbija Samadhi. 9. Vyutthana Nirodha Samskarayo Abhibhava Pradurbhavau Nirodha Kshana Chittha Anwayo Nirodha Parinama. ì`wËWmZ-{ZamoYg§ñH$ma`moa{^^d-àmXw^m©dm¡ {ZamoYjU{MÎmmÝd`mo {ZamoY-n[aUm_: Ÿ&& 9 Ÿ&& Ʋzuõ| {÷µõu é®ìPõµ÷¯õ: A¤£Á ¨µõxº£öÁÍ {÷µõu ñn ]zu A¢Á¯: {÷µõu £›nõ©: Vyutthanam – Increased activity. Abhibhava – Subjugation, Interceding. Pradurbhavou – Crop up, Appear, Materialize. 116 Kshana – Instant, Moment. Anwayam – following, keeping contact, joining in an agreeable manner Parinama – Change, Evolution, End result, Fullness of growth. Meaning: In the following 4 Sutras including this one, three types of Parinama are discussed, of which the first, Nirodha Parinama, is explained in this Sutra. Nirodha has been explained in the opening Sutra of first Pada. In the process of Chittha Nirodha, which gradually gets more and more refined and easy, there will be alternate occasions of increased activity and decreased activity of one or more of the components. The identifying of the moments of Nirodha, and the following of that instant, lengthening the moment, increasing the activity of Nirodha will lead to Nirodha Parinama. 10. Thasya Prasantha Vahitha Samskarat. Vñ` àemÝVdm{hVm g§ñH$mamV² Ÿ&& 10 Ÿ&& uì¯ ¨µ\õ¢u Áõîuõ é®ìPõµõz Thasya – Nirodha Parinama. Prasantha – Easy, Smooth. Vahitha – Flow, Sequence. Samskarat – Along with practice and refinement. Meaning: With practice and refinement, the Nirodha Parinama will gradually become easy and smooth. 11. Sarvarthata Ekagrathayo Kshayo Udayou Chitthasya Samadhi Parinama. gdm©W©V¡H$mJ«V`mo: j`moX`m¡ {MÎmñ` g_m{Y n[aUm_: Ÿ&& 11 Ÿ&& éºÁõºzuuõ HPõUµu÷¯õ: ñ¯ Euö¯Í ]zuì¯ é©õv £›nõ©: Sarvarthatha – Totality, All encompassing. Ekagratha – Concentration. Kshaya – Weakening Udaya – Vitalising. Meaning: We have seen in the first three Sutras what Samadhi is. The Artha that is mentioned in Samadhi when it becomes applicable to each and all things and becomes concentrated; the following of moments of weakening and vitalizing will 117 lead to Samadhi Parinama. That way the entire spectrum of Nirodha will become accessible to the Sadhaka. 12. Santho Udithou thulya Prathyayou Chitthasya Ekagratha Parinama. emÝVmo{XVm¡ Vwë`àË``m¡ {MÎmñ`¡H$mJ«Vm n[aUm_: Ÿ&& 12 Ÿ&& \õ¢u EvöuÍ xÀ¯ ¨µz¯ö¯Í ]zuì¯ HPõUµuõ £›nõ©: Santha – Mellow, Smooth, Easy. Uditha – Rising, Activating, Vitalising. Thulya – Equally, Alongwith, Blended. Meaning: When Prathyaya is also blended with Chittham and by following moments of activation, the Sadhaka achieves Ekagratha Parinama – Mastery over Ekagratha, Nirodha and Samadhi. 13. Ethena Bhootha Indriyeshu Dharma Lakshana Avastha Parinama Vyakhyatha. EVoZ ^yVopÝÐ`ofw Y_©cjUmdñWmn[aUm_m ì`m»`mVm: Ÿ&& 13 Ÿ&& H÷u| §u C¢z›÷¯åû uº© »ñn AÁìuõ £›nõ©õ: ƯõU¯õuõ: Ethena – In this manner. Dharma – Assigned duties, Desirable conduct, Inherent responsibilities. Lakshana – Indicators, Signs, Features. Avastha – Position, Posture, Condition, Attitude. Vyakhyatha – Explained, Stated, Specified. Meaning: By application of the capabilities of Ekagratha, Nirodha and Samadhi Parinama, the Sadhaka can know the Parinama of all Bhootha and Indriyas regarding their Dharma, Lakshana and Avastha. The Sadhaka has crossed the door into the world of Siddhis. 14. Santha Uditha Vyapadesa Dharma Anupathee Dharmi. emÝVmo{XVmì`nXoí`Y_m©ZwnmVr Y_u Ÿ&& 14 Ÿ&& \õ¢÷uõvuõ Ư£÷ua¯ uº©õ~£õw uº« 118 Santha – Mellow. Uditha – Vigorous. Vyapadesa – Discernment, Discretion, Judiciousness, Correct identification. Anupathee – Proportion, Sequence, Pursuit. Dharmi – Person who knows and follows Dharma, Sage, Saint. Meaning: Judicious identification of the state of Dharma, Lakshna and Avastha Parinama of objects of Samyama with respect to its accentuating or weakening combined with the knowledge of its Sequence, the Sadhaka raises himself to the level of a Sage. 15. Krama Anythwam Parinama Anyathwe Hethu. H«$_mÝ`Ëd§ n[aUm_mÝ`Ëdo hoVw: Ÿ&& 15 Ÿ&& Uµ© A¢¯zÁ® £›nõ© A¢¯z÷Á ÷íx: Krama – Sequence, Order. Anyathwam – Difference, Variation. Parinama – Evolution. Meaning: Variation in the natural sequence happens only because of the variation in Parinama. The variations in Parinama occur at much greater lengths of time like in evolution and the variations in the natural sequences occur only as a result of variations in Parinama. 16. Parinama Thraya Samyamad Atheetha Anagatha Jnanam. n[aUm_Ì`g§`_mXVrVmZmJVkmZ_² Ÿ&& 16 Ÿ&& £›nõ©zµ¯é®¯©õz Awu A|õPu äbõ|® Atheetha – Past, That which is beyond grasp. Anagatha – That which is not gone, the future. Meaning: By exercising Samyama on the three Parinamas earlier mentioned, the Sadhaka can get knowledge of the Past and Future. 119 17. Sabda Artha Prathyanam Itharethara Adhyasat Samkara Thad Pravibhaga Samayat Sarva Bhootha Rutha Jnanam. eãXmW©àË``mZm{_VaoVamÜ`mgmËg‘>añVV² à{d^mJg§`_mV² gd©^yVéVkmZ_² Ÿ&& 17 Ÿ&& é¨u Aºzu ¨µz¯¯õÚõ® Cu÷µuµ Az¯õéõz é[Pµ: uz ¨µÂ£õP 鮯©õz éºÁ§u ¸uäbõ|® Sabda – Sound, Pronounciation, Speech, Voice. Artha – Meaning, Substance, Matter, Fact. Prathyaya – Conscious state of Anthakaranam, Awareness, Discernment. Itharethara – Different, Contrasting, Anomalous. Adhyasam – Erroneous imposition, Mistaken identity, Incorrect application. Samkara – Mixture, Jumble, Adulteration. Thad – Sabda, Artha and Prathyaya. Pravibhaga – One by one, Part by part, Methodically, Sequentially. Rutham – Sound, Substance, State. Meaning: Sound, Meaning and Content will always be difficult to discern. For example, we hear a voice, but cannot make out the origin or reason behind that noise. In conversation, we are unable to figure out the exact intent of the speaker, etc. When Samyama is exercised without discerning or identifying separate factors like noise, meaning and content, then the result will be anomalous. If Samyama is done sequentially then the Sadhaka can obtain knowledge about all Bhootha and their peculiarities at different states. 18. Samskara Sakshatkaranat Poorva Jathi Jnanam. g§ñH$magmjmËH$aUmV² nyd©Om{VkmZ_² Ÿ&& 18 Ÿ&& é®ìPõµ éõñõzPµnõz §ºÁáõväbõ|® Samskara – Culture, Refinement, Stage of evolution. Sakshatkaranat – Visualization through Samyama. Poorva – Past, Foregone. Jathi – Category of lives. 120 Meaning: By doing Samyama on the Samskara of an object (animate or inanimate) the Sadhaka can know the details of it’s past existence. 19. Prathyayasya Para Chittha Jnanam. àË``ñ` na{MÎmkmZ_² Ÿ&& 19 Ÿ&& ¨µz¯¯ì¯ £µ]zuäbõ|® Prathyayasya – By doing Samyama on Prathyaya. Para – Others. Meaning: By exercising Samyama on Prathyaya, the Chittham of others can be known. Para Chittam means the character, temperment, attitude etc of another individual. 20. Na Cha That Salambanam thasya Avishayeebhoothatwath. Z M VV² gmcå~Z§ Vñ`m{df`r^yVËdmV² Ÿ&& 20 Ÿ&& | \ uz éõ»®£|® uì¯ AÂ屧uz Áõz Na – Not. Cha – But That – Chittham Salambanam – Dependent faculty Thasya – Faculty. Avishayeebhoothathwat – Not amenable to perception. Meaning: In conscious state, our Prathyaya will always be dependent on Aham, Buddhi or Manas or all of them together or a combination of one or two. The activity of the Chittham in its involvement with Aham, Budhi or Manas; does not become an object of Samyama. 21. Kaya Roopa Samyamat Thad Grahya Sakthi Sthambhe Chakshu Prakasa Asamyoge Anthardhanam. H$m`ê$ng§`_mÎmX²J«møepŠV - ñVå^o Mjw:àH$memg§`moJo@ÝVYm©Z_² Ÿ&& 21 Ÿ&& Põ¯¹£ 鮯©õz uz Uµõð¯ \Uv ìu®÷£ 121 Thad – Body’s. Nirupakramam – Random. Become inoperative. Chakshu – Eyes. 23. Sakthi – Capabilithy.Sabda. Ethena Sabdadi Antharthanam Uktham. Sabdadi . VËg§`_mXnamÝV ÷éõ£Uµ©® {¸£Uµ©® \ Pº© uz鮯©õz A£µõ¢u äbõ|® A›è÷h¨÷¯õ Áõ 122 . Uktham – Said. by doing Samyama on Sabda or Sparsa or Rasa or Gandha. Roopa. 22. Anthardhanam – Vanishing. the perceptive capability can be nullified to the effect that the connection between the eyes and light is severed. Stated.\ñú: ¨µPõé Aé®÷¯õ÷P A¢uºuõ|® Kaya – Physical Body. Disorderly. Roopa – Form. Inactivate. Meaning: In the same manner as in the case of Roopa stated in the previous Sutra. Grahya – Perceptive. Asamyoge – Severe connection. Meaning: By doing Samyama on the form of physical body. and the Sadhaka can become invisible to others. vanishing can be achieved in their respective realms. Mentioned. That Samyamad Aparantha Jnanam Arishtebhyo Va. Sopakramam Nirupakramam Cha Karmam. Sthambhe – Freeze. gmonH«$_§ {ZénH«$_§ M H$_© kmZ_[aï>oä`mo dm Ÿ&& 23 Ÿ&& Sopakramam – In an ordained regulated fashion. EVoZ eãXmÚÝVYm©Z_wº$_² Ÿ&& 22 Ÿ&& H÷u| é¨uõv A¢uºuõ|® EUu® Ethena – In similar way. Sparsa. Gandha. Rasa. Prakasa – Light. Becoming invisible. Mercy. àd¥Î`mcmoH$Ý`mgmV² gyú_-ì`d{hV{dàH¥$ï>kmZ_² Ÿ&& 26 Ÿ&& ¨µÆ¸zv B÷»õP ¢¯õéõz éüô© ƯÁîu ¨µU¸èh äbõ|® 123 . Good relations. along with. Va – also. As a result of past Karma sufferings happen in life. Pravruthi Aloka Nyasat Sookshma Vyavahitha Viprakrushta Jnanam. 24. Danger. Baleshu Hasthi Bala Adini. Vitality. 26. One that follows a sequence in an orderly fashion and others that occur without following any pattern. Friendliness. _¡Í`m{Xfw ~cm{Z Ÿ&& 24 Ÿ&& ø©zº¯õvåû £»õ{ Maithry – Companionship. Capture. Adini – Receive. Compassion etc. Accrue. Meaning: Karma is of two kinds. random and instantaneous. a Sadhaka can know the time when the death of the person will occur. sporadic. Meaning: By doing Samyama on the strength of an elephant. Love.Aparantham – Death. Suffering. 25. Maithry Adishu Balani. ~cofw hpñV~cmXr{Z Ÿ&& 25 Ÿ&& £÷»åû íìv £»õw{ Baleshu – On the strength of. By doing Samyama on the sufferings and related Karma. Hasthi – Elephant. Trouble. Meaning: By exercising Samyama on positive emotions one can unmeasurably increase Vitality. Adishu – The positive emotions like Companionship. Arishtam – Distress. Balani – Eminence. the Sadhaka can acquire the strength of the elephant. Surya – The Sun. 29. Extremely farsighted manoeuvres. 27. Subtle and Long-range motives can be understood. ^wdZkmZ§ gy`} g§`_mV² Ÿ&& 27 Ÿ&& ¦Á| äbõ|® `º÷¯ 鮯©õz Bhuvanam – The various worlds. Hidden. the stars. Aloka – Scrutinize. heavens and hells. Meaning: By closely scrutinizing the activities of an individual and by rejecting the evident or manifest activities and doing Samyama on the sookshma activities. like constellations. Bhuvana Jnanam Surye Samyamat. Nyasat – Reject. 28. Meaning: By doing Samyama on the Moon. the Secretive. the heavenly abodes.Pravruthi – The activities of an individual. comets etc Vyooham – Clusters. MÝÐo Vmamì`yhkmZ_² Ÿ&& 28 Ÿ&& \¢z÷µ uõµõƳí äbõ|® Chandra – The Moon Thara – The Heavenly bodies. Hidden. the Sadhaka knows everything about the functional aspects of the heavenly bodies beyond the solar system. Meaning: By doing Samyama on the Sun. view intently. Chandre Thara Vyooha Jnanam. Camouflaged. Viprakrushta – Matters that have been planned long in advance. Y«wdo VX²J{VkmZ_² Ÿ&& 29 Ÿ&& z¸÷Á uz Pv äbõ|® 124 . Dhruve Thad Gathi Jnanam. Subtle. planets. stars and galaxies. Sookshma – Extremely minute. Vyavahitha – Concealed. the Sadhaka gains knowledge about all the worlds. 30. Hy$_©ZmS>çm§ ñW¡`©_² Ÿ&& 32 Ÿ&& Tº© |õm¯õ® ìøuº¯® Koorma – Tortoise. Symbolically it represents the heart. Resoluteness. Arteries. Meaning: By exercising Samyama on the hollow of the throat. Pipasa – Thirst. Position. Nerves and blood vessels. Unwavering. Koopam – Well. Stable. Orbit etc. the Sadhaka can understand the transitory details and the interactive effects of the heavenly bodies. 32. Nadi – Singular of Nadyam. Kanta Koope Kshut Pipasa Nivarthi. Meaning: By doing Samyama on Navel the Sadhaka gets extensive and accurate knowledge about the condition of the organs of the body. the Sadhaka can achieve freedom from hunger and thirst. Gathi – Movement. H$ÊR>Hy$no jwpËnnmgm{Zd¥{Îm: Ÿ&& 31 Ÿ&& PshT÷£ ñúz ¤£õéõ {Áºzv: Kantam – The Neck. Nivarthi – Satiation. Nabhi Chakre Kaya Vyooha Jnanam. 125 . Meaning: By exercising Samyama on the Pole Star.Dhruve – The Pole Star. Freedom. Chakra – Nerve Centre known also as Aadhara. Sthairyam – Firmness. Hollow tube. Zm{^MH«o$ H$m`ì`yhkmZ_² Ÿ&& 30 Ÿ&& |õ¤ \U÷µ Põ¯ Ƴí äbõ|® Nabhi – Navel. Fulfilment. Transit. Gorge. Koorma Nadyam Sthairyam. 31. Kshut – Hunger. Meaning: Samyama on the arteries and nerves of the heart will give resoluteness to the Sadhaka. Meaning: By exercising Samyama on the soft and flat portion on the top of the head. Apex. Bright object. àm{V^mÛm gd©_² Ÿ&& 34 Ÿ&& ¨µõv£õz Áõ éºÁ® Prathibha – Enlightenment. the Sadhaka gets thorough knowledge about Chittham. Pararthathwad Anya. Meaning: With enlightenment. Contacting. Beholding. Satthwa Purushayor Athyantha Sankeernayo Prathyaya Aviseshad Bhoga. Samyama or no Samyama. Swartha Samyamad Purusha Jnanam. Samvit – Deep knowledge. Knowing. gÎdnwéf`moaË`ÝVmg§H$sU©`mo: àË``m{deofmX² ^moJ: namW©ËdmV² ñdmW©g§`_mV² nwéfkmZ_² Ÿ&& 36 Ÿ&& 126 . öX`o {MÎm-g§{dV² Ÿ&& 35 Ÿ&& ð¸u÷¯ ]zu é®Âz Hrudayam – Heart. Prathibhad Va Sarvam. Moordha Jyothishi Siddha Darsanam. 35. _yY©Á`mo{V{f {gÕXe©Z_² Ÿ&& 33 Ÿ&& ‰ºzu ä÷¯õvæ êzu uº\|® Moordha – Top. 33. everything is possible. Hrudaye Chittha Samvit. 34. Darsanam – Seeing. Siddha – Those who have Siddhis. Jyothishi – Illuminated ball. 36. the Sadhaka gains vision of Siddha Purusha. Meaning: By exercising Samyama on the heart. Pararthathwad . activities. Meaning: The bond between Aham and Atma is extremely complicated and Aham in its conscious state indulges in various difficult to be understood. Anya – Different. Distinctive. Aswada – Enjoying. Entangled. Sankeernam – Complicated. VV: à{V^lmdUdoXZmXem©ñdmXdmVm© Om`ÝVo Ÿ&& 37 Ÿ&& uu: ¨µv£ aµõÁn ÷Áu|õ uº\ BìÁõu Áõºzuõ: áõ¯¢÷u Thata – Thus. Exquisite. but in lieu of the Jivatma. Facilitate. Vartha – State. Prathibha – Enlightened. where his sensual response will be esoteric. Capacity. which in fact is ultimately not its own. Appreciating.For somebody else other than oneself. Purusha – Atma. 127 . the Sadhaka will become capable of an enlightened and exquisite state. This complicated situation will become clear and knowledge of Atma can be gained by doing Samyama on Aham. Thata Prathibha Sravana Vedana Darsa Aswada Vartha Jayanthe. Not belonging to oneself. Come around. Mode. Vedana – Experience. Sravana – Hearing.ézÁ ¦¸å÷¯õ: Az¯¢u Aé[Rºn÷¯õ: ¨µz¯¯ AÂ÷\åõz ÷£õP: £µõºzuzÁõz ìÁõºzu 鮯©õz ¦¸å äbõ|® Satthwam – Aham. Swartham – Self. Complex. 37. Darsa – Seeing. Aviseshad – Peculiar. Unique. Jayanthe – Happen. Athyantha – Extremely. Meaning: Thus. Obstacle. Vyuthane – Those who are Sadhaka. 39. Distraction. Cause. Experiential knowledge. Vo g_mYmdwngJm© ì`wËWmZo {gÕ`: Ÿ&& 38 Ÿ&& ÷u é©õöuÍ E£éºUPõ: Ʋzuõ÷| êzu¯: Te – The esoteric state. Para – Other. Inducement. XZmV² M {MÎmñ` Meaning: Once the reason and cause of the bondage between Aham and Jivatma is understood. Saithilyam – Loosening. Samadhav – Those who labour for Samadhi. Scattering. it will be possible for the Sadhaka to separate the Sookshma Sareera from the Sthoola Sareera and enter into the Sthoola Sareera of another person.38. 128 . System. Avesa – Affectation. Pracharam – Sequence of movement. Destroying. Hindrance. Entering. Bandha Karana Saithilyat Prachara Samvedanat Cha Chitthasya Para Sareera Avesa. Upasarga – Detriment. Samvedanam – Analysis. Karana – Reason. Te Samadhav Upasarga Vyuthane Siddhaya. ~ÝYH$maUe¡{Wë`mV² àMmag§do naearamdoe: Ÿ&& 39 Ÿ&& £¢uPõµn ø\vÀ¯õz ¨µ\õµ é®÷Áu|õz \ ]zuì¯ £µ \Ÿµõ÷Á\: Bandham – Bondage. Meaning: The esoteric experiences which accrue out of Samyama are detrimental to the attainment of Nirvikalpa Samadhi and Mukthi. but they provide flamboyance to the lesser aspirants. Akasam – Space. Kandakam – Thorn. Meaning: By gaining mastery over Udana Vayu. The Infinite expanse which is the medium for thought waves. Sambandham – Relationship. Divyam – Heavenly. Glow. Udana Jayat Jala Panka Kandaka Adishu Asanga Utkranthi Cha. Elevation. float over dirt and thorns. g_mZO`mV² àÁdcZ_² Ÿ&& 41 Ÿ&& é©õ| á¯õz ¨µäÁ»|® Samanan – Another of the five Prana Vayu. Meaning: Mastery over Samana Vayu will give the Sadhaka a halo like appearance. the Sadhaka can attain levitation by making use of which he can walk on water. 129 . Utkranthi – Levitation. Panka – Dirt. lmoÌmH$me`mo: gå~ÝYg§`_m{Ôì`§ lmoÌ_² Ÿ&& 42 Ÿ&& a÷µõzµ BPõ\÷¯õ: 鮣¢u 鮯©õz vƯ® a÷µõzµ® Srothram – Hearing.40. bond. Jala – Water. CXmZO`mÁOcn‘>H$ÊQ>H$m{Xîdg“ CËH«$mpÝVü Ÿ&& 40 Ÿ&& Euõ| á¯õz á» £[P PshPõvåû Aé[P EzUµõ¢vì\ Udana – One of the five Prana Vayu. Exquisite. Prajwalanam – Be ablaze. the Sadhaka can hear sounds from anywhere in the Universe however distant and also celestial music if he so wishes. Samana Jayat Prajwalanam. affinity. 41. Shine. 42. and he will be able to consign his own body to flames when he so wishes. Srothra Akasayo Sambandha Samyamat Divyam Srothram. Meaning: By doing Samyama on the relationship between the sense of hearing and Space. Thinning. Travel. ~{haH$pënVm d¥{Îm_©hm{dXohm VV: àH$memdaUj`: Ÿ&& 44 Ÿ&& £î: APÀ¤uõ Ƹzv: ©íõ Â÷uíõ uu: ¨µPõ\õÁµn ñ¯: Bahira – Outside. 45. By practicing Maha Videha. that state is known as Maha Videha. Placing. Kalpitha – Assigning. Meaning: When the Sookshma Sareera is separated from the Sthoola Sareera by the deliberate yogic powers of the Sadhaka. Lessening. Gamanam – Movement. Laghu – Light weight. Ordering. Avarana – Covering. Sthoola Sareera. 44. Kshaya – Emaciate. 130 . Shield. Maha – Great. Thata – The state of Maha Videha.43. Videha – Outside the body. Prakasa – The radiance of Atma. Thoolam – Cotton. without the physical body. Meaning: By doing Samyama on the relationship between Physical body and Space the Sadhaka can make his body as light as cotton or feather and float in the air or travel by air. Feather etc. the covering of Atma (caused by Karmasaya) will get thinned. Coating. Sthoola Swaroopa Sookshma Anwaya Arthvathwa Samyamad Bhootha Jaya. Magnificent. Kaya Akasayo Sambandha Samyamat Laghu Thoola Samapathe Cha Akasa Gamanam. Stationing. Bahira Kalpitha Vrutthir Maha Videha Thata Prakasa Avarana Kshaya. H$m`mH$me`mo: gå~ÝYg§`_m„KwVycg_mnÎmoüm H$meJ_Z_² Ÿ&& 43 Ÿ&& Põ¯ BPõ\÷¯õ: 鮣¢u 鮯©õz »S y» é©õ£z÷u: \ BPõ\ P©|® Kaya – Physical body. the Sadhaka will gain Ashta Siddhis known as Anima etc. the material Universe. ê$n-cmdÊ`-~c-dO«g§hZZËdm{Z H$m`gånV² Ÿ&& 47 Ÿ&& 131 . Meaning: With mastery over Bhootha mentioned in the previous Sutra. Bhootha – Everything that is subject to the senses. Anima. Garima. Pradurbhava – Manifesting. Not destroying. VVmo@{U_m{XàmXw^m©d: H$m`gånÎmÕ_m©Z{^ KmVü Ÿ&& 46 Ÿ&& uu: Ao©õv ¨µõxº£õÁ: Põ¯ 鮣z uz uº© A|¤Põu: \ Thato – Thus. if followed meticulously through its innumerable states and by exercising Samyama on those different states of comparative grossness and subtlety. Eesithwam. Knowledge of Dharma becomes of utmost importance at this stage. Kayasampath – Explained in the next Sutra. Prakamyam. Anabhighatha – Preserving. Sprouting. Everything except Atma. Thus he masters Bhootha. 46. Attaining. Lakhima. Vasithwam. Essence. Not dissipating. for the Sadhaka should know the Dharma of Bhootha as well as his own to perfection otherwise such powers would get wasted and eventually get lost. Thato Animadi Pradurbhava Kayasampat Thad Dharma Anabhighatha Cha. Roopa Lavanya Bala Vajra Samhananathwani Kayasampath.ñWyc-ñdê$n-gyú_mÝd`mW©dËdg§`_m ØÿVO`: Ÿ&& 45 Ÿ&& ìy» ìÁ¹£ `ô© A¢Á¯ AºzuÁzÁ鮯©õz §uá¯: Arthawathwam – Substance. Wealth. the secret of all Bhootha is revealed to the Sadhaka. Meaning: Everything that is Gross (Sthoola) has a Subtle (Sookshma) dimension behind it. Animadi – The great eight Siddhis. Mahima. Prapthi. 47. The implication here is that the Samyama should proceed from Sthoola to Sookshma. The progression from Sthoola to Sookshma. and along with it Kayasampathi. Pradhanam – Nature. 48. Javithwam – Accomplishing Speed. Mana – Mind. Vikaranam – Succeeding like an expletive. here. Asmitha . Jaya.¹£ »õÁs¯ £» Áäµ é®í| |zÁõ{ Põ¯é®£z Roopa – Figure Lavanya – Charm. are accumulated beyond compare by Kayasampathi. Figure. Meaning: Qualities of Charm. Intellect. Grahanaswaroopa Asmitha Anwaya Arthawathwa Samyamat Indriya J«hU-ñdê$nmpñ_VmÝd`mW©dËdg§`_m{XpÝÐ` O`: Ÿ&& 48 Ÿ&& Uµín ìÁ¹£ Aìªuõ A¢Á¯ AºzuÁzÁ 鮯©õz C¢z›¯ á¯: Grahanaswaroopam – Understanding faculty.See Sutra 6 of Sadhana pada Anwaya – In-between Arthawathwa – Substance. and Strength. Buddhi. Brimming. (Organs). 49. Toughness etc. That will lead the Sadhaka to mastery over Indriyas VVmo _ZmoO{dËd§ {dH$aU^md: àYmZO`ü Ÿ&& 49 Ÿ&& uu: ©÷|õáÂzÁ® ÂPµn £õÁ: ¨µuõ| á¯: \ Thato – By gaining mastery over Indriya. 132 . Thato Mano Javithwam Vikarana Bhava Pradhana Jaya Cha. Bhava – Substance. Meaning: Like in Sutra 45. the Samyama will have to be done between Buddhi and Asmitha. Beauty Balam – Strength Vajram – Diamond Samhananam – Full. Potential. Meaning: Disinterest in all those attainments. Disinterest. Jnatruthwam – Power through knowledge. In other words. if he has to attain Kaivalyam. Controlling power. gd©^mdm{Yð>mV¥Ëd§ ézÁ ¦¸å A¢¯uõ U¯õv ©õzµì¯ éºÁ £õÁ Avèhõz¸zÁ® éºÁ äbõz¸zÁ® \ Adhishtatruthwam – Dominion. Attachment. The seeds of temptation will be dormant in his psyche. Meaning: When the Sadhaka reaches the stage where he can do Samyama on Aham distinctively separate from Atma. Beeja – Seed. 133 . even a scorn and contempt should be the attitude of the Sadhaka. the Sadhaka will attain the capability of mind over matter. Distinction. which should get totally eliminated before he can attain Kaivalyam. Sattwa Purusha Anyatha Khyathi Mathrasya Sarva Bhava Adhishtatruthwam Sarva Jnatruthwam Cha. 51. 50. his Indriyas will become as efficient as his mind. and attain the speed of the mind.Meaning: With mastery over Indriyas. Thad Vairagyad Api Dosha Beeja Kshaye Kaivalyam. gÎdnwéfmÝ`Vm»`m{V_mÌñ` gd©kmV¥ËdÄM Ÿ&& 50 Ÿ&& Anyatha – Difference. Mortification. such a Sadhaka acquires Dominion over all matter and Knowledge about everything in Nature. Vairagya – Diffidence. Dosha – Hindrance. VÛ¡am½`mX{n Xmof~rOj`o H¡$dë`_² Ÿ&& 51 Ÿ&& uz øÁµõU ¯õu¤ ÷uõå ¥á ñ÷¯ øPÁÀ¯® Thad – Sarva Bhavadhishtatruthwam and Sarvajnatrutwam. he will be able to be physically present wherever he wishes to be. Upanimantranam – Invitation to join. Meaning: At the stage of Sarvajnatruthwam. Devas and other celestial beings will invite the Sadhaka to join them for the pleasures that their positions offer. Kshana That Kramayo Samyamad Vivekajam Jnanam. and that such positions are not in any way comparable to the position of Kaivalyam. once he reaches the threshold of Kaivalyam. Now the Sadhaka is about to become a Yogi full of wisdom. Prasangam – Keen interest. And at the beginning of that process he learns to 134 . Asmayam – With oneself. Krama – The incessant sequence of Kshana one after the other and their order of precedence.52. Despicable. That – Kshana. Unwelcome. share. This is the attainment of the Sadhaka. jU-VËH«$_`mo: g§`_m{ÛdoH$O§ kmZ_² Ÿ&& 53 Ÿ&& ñn uzUµ©÷¯õ: 鮯©õz Â÷ÁPá® äbõ|® Kshana – The infinitesimally small instant of time that separates past from future. Anishtam . but the Sadhaka should realize that such positions will lead only to repeated births. Meaning: By doing Samyama on Kshana and its sequence the Sadhaka acquires Vivekajam Jnanam (Knowledge becomes perfect with Wisdom). That stage has been explained in the previous Sutra. Born of wisdom. ñWmÝ`wn{Z_ÝÌUo g“ñ_`mH$aU§ nwZa{Zï>-àg“mV² Ÿ&& 52 Ÿ&& ìuõ{ E£{©¢zµ÷n é[P A쩯õPµn® ¦|: A{èh ¨µé[Põz Sthani – Functionaries of elevated status like Devas. 53. Union. Realisation. Burning desire. Jnanam – Knowledge. Repeated. Sangam – Bond. accompany positions of authority. Vivekajam – Result of wisdom. Affinity. Punar – Again. Sthani Upanimantrane Sanga Asmaya Karanam Punar Anishta Prasangat.Unsdesirable. do Samyama on Time. Experiential knowledge. differences in locations etc. the constitution of it through a continuous procession of Kshana. Here the Yogi begins to learn everything about Time. It should be unselfish. that the knowledge. aply to everything in Nature. 55. VmaH§$ gd©{df`§ gd©Wm{df`_H«$_ÄMo{V {ddoH$O§ kmZ_² Ÿ&& 55 Ÿ&& uõµP® éºÁ Â寮 éºÁuõ Â寮 AUµ©® \ Cv Â÷ÁPá® äbõ|® 135 . 54. Wisdom is considered to be all-important in Yoga philosophy. Such knowledge that fulfils in realization is Prathipatthi. Om{V-cjU-Xoe¡aÝ`Vm@ZdÀN>oXmÎmwë``moñVV: à{Vn{Îm: Ÿ&& 54 Ÿ&& áõv »ñn ÷uø\: A¢¯uõ A|Áa÷\uõz xÀ¯÷¯õ: uu: ¨µv£zv: Jathi – Species Lakshana – Characteristics Desa – Place Anyatha – Difference Anavachedat – Impossible to be separated. Tharakam Sarva Vishayam Sarvatha Vishayam Akramam Cha Ithi Vivekajam Jnanam. Sameness. Thulyayo – Equal. Jathi Lakshana Desair Anyatha Anavachedat Thulyayo Thata Prathipatthi. Conclusive differences are nothing but the effect of time. that everything originated from the same single source and that everything is substantially one and the same. But a Yogi realizes their essential oneness. Tatha – That stage Prathipatthi – Realised knowledge. Attainment of Wisdom is of paramount importance in Yoga. Wisdom is the practical utility of knowledge for all-around welfare and benefit. Meaning: Varieties of things. their qualities. Understanding and mastery over time will make the Sadhaka perfect in Wisdom. This will become clearer in the next Kaivalya Pada. but by his Karma he became impure and Yoga will cleanse him of all impurities and make him again as pure and alike as Purusha.Tharakam – Saviour. Sarva Vishayam – All objects Sarvatha Vishayam – Objects at all times. 56. Man in his original state was equally pure as Purusha. Akramam – Irrespective of sequences. Cha Ithi – In that manner Vivekajam – Fullness of wisdom Jnanam – Enlightened knowledge. . gÎdnwéf`mo: ew{Õgmå`o H¡$dë`{_{V Ÿ&& 56 Ÿ&& ézÁ ¦¸å÷¯õ: _zv éõ®÷¯ øPÁÀ¯® Cv Sudhi – Purity. Satwa Purushayo Sudhi Samye Kaivalyam Ithi. That which protects and guides. Insert the CHART OF VIBOODHI PADA in the Next Page as Separate Sheet 136 . passage 26 where God says ‘Let us create man in our own image and likeness’). Samyam – Image and likeness. (Refer to Genesis Chapter 1. Meaning: Kaivalyam is the state where Satwam (Aham) attains the purity and likeness of Purusha (Atma). Meaning: Knowledge that is tempered by Wisdom will protect and guide the Yogi and enable him to master all objects at all times and in all ways. Because of birth. Produced by. Meaning: Evolution of species and the mutation of one form to other is a function fulfilled by Nature. or by virtue of ascetic practices. OmË`ÝVan[aUm_: àH¥$Ë`mnyamV² Ÿ&& 2 Ÿ&& áõz¯¢uµ £›nõ©: ¨µU¸z¯õ§µõz Jathy – Species. Ja – Born out of. Drug. or acquired through application of drugs. Praktuthi – Nature. living underwater or in fire. Anthara Parinama – Mutation. Mantra – Phonetic mechanism which produces fantastic effects on the psyche by perfected techiniques. Metamorphosis. 137 . or through Samadhi. OÝ_m¡f{Y-_ÝÌ-Vn:-g_m{YOm: {gÕ`: Ÿ&& 1 Ÿ&& ᢩ Kåv ©¢zµ u£: é©õváõ: êzu¯: Janma – By birth. Jathy Anthara Parinama Prakruthia Apoorat. They are either inborn. Siddhaya – The superhuman feats accomplished by Yogis like transporting through the air. Nimittham Aprayojakam Prakruthinam Varana Bhedasthu Thatha Kshetrikavat. Meaning: Siddhis accrue to an individual due to five different reasons. 2. Oushadhi – Medicine. or as a result of practicing Mantra. Apoorat – Fulfilment. walking over water etc. 3. Janma Oushadhi Mantra Thapa Samadhi Ja Siddhaya.KAIVALYA PADA H¡$dë` nmX: øPÁÀ¯ £õu: 1. 138 . Chitthani – Innumerable Chitthams. Nirmana Chitthani Asmitha Matrat. Meaning: The Coalescence between Jivatma and Aham (Asmitha) is the trick of the trade of Prakruthi. Asmitha – See Sutra 6 in Sadhana Pada. Time. Matrat – Only due to. Meaning: A farmer makes a breach in the embankment to let water into his field for irrigaion. by which innumerable individual Chitthams are formed or created. Provocation.{Z{_Îm_à`moOH§$ àH¥$VrZm§ daU^oXñVw VV: jo{ÌH$dV² Ÿ&& 3 Ÿ&& {ªzu® A¨µ÷¯õáP® ¨µU¸w|õ® Áµn ÷£u: x uu: ÷ñz›PÁz Nimittham – Reason. 4. sookshma and most sookshma aspects. Fabricating. Pravrutthi Bhede Prayojakam Chittham Ekam Anekesham. The result automatically follows for any proper action. Intent. Foundation. Embankment. aim or need for any action by anyone. Kshetrika – Farmer. Of no benefit. Aim. Prakruthi likewise is ready to pour anything and everything into the field of the Sadhaka where he is making an effort. Objective. Caused by. Aprayojakam – Disinterested. Matter and Space is infinite to Prakruthi and it has no special intent. {Z_m©U{MÎmmÝ`pñ_Vm_mÌmV² Ÿ&& 4 Ÿ&& {º©õn ]zuõ{ Aìªuõ ©õzµõz Nirmanam – Making. 5. Bheda – Breaching. Prakruthi – Nature in its entirety of sthoola. distinctly different from Pradhanam (Vibhoothi 49) and Drusiyam (Sadhana 18) Varana – Bund. Prakruthi has nothing to gain or anything to lose and it does not provoke anybody into any action. He does not have to exert anything more than just making an opening to let the water in. Dispassionate. Meaning: Even though in essence and reality there is one and only one Chittham. luminous. Bhedam – Difference. Dhyanajam – As a result of Dhyana on this principle. Itharesham – Others. It is the bundle of cause. innumerable Chitthams come into existence. white. 6. Each one has its own separate Pravruthi (Activities) depending on the circumstance of that individual Chittham. due to Asmitha. Asayam is mentioned. H$_m©ewŠbmH¥$îU§ `mo{JZ{ó{dY{_Vaofm_² Ÿ&& 7 Ÿ&& Pº© A_U» AU¸èn® ÷¯õQ|: z›Âu® Cu÷µåõ® Asukla – It is the opposite of Sukla which means. Meaning: In Sutra 24 of Samadhi Padam. Without the bundle of Karma. unclear. Necesssity. pure. Prayojakam – Benefit. Karma Asukla Akrushnam Yogina Thri Vidham Itharesham. Akrushnam – The opposite of Krushnam which means dark. Asaya means a bundle. Anasayam – It is the opposite of Asayam (Bundle). 139 . Lone. The plurality of activities by different Chitthams is the benefit envisaged by Creation. who are not Yogis. VÌ Ü`mZO_Zme`_² Ÿ&& 6 Ÿ&& uzµ z¯õ|á® A|õ\¯® Thatra – Eka Chittham. effect and the rules governing Karma. Ekam – Single. etc. 7. By doing Dhyana on Eka Chittham. Each individual Chittham has its own bundle of Karma (Karma Asayam) attached to it as part of Sookshma Sareera.àd¥{Îm^oXo à`moOH§$ {MÎm_oH$_ZoHo$fm_² Ÿ&& 5 Ÿ&& ¨µÆ¸zv ÷£÷u ¨µ÷¯õáP® ]zu® HP® A÷|÷Påõ® Pravrutthi – Action of individual jivatma. Thatra Dhyanajam Anasayam. ambiguous etc. Anekam – Innumerable. this bundle can be got rid of. Distinction. Because of that. which adds to his Karmasaya. Obscure. Tendency. Om{V-Xoe-H$mc-ì`d{hVmZm_ß`mZÝV`ª ñ_¥{Vg§ñH$ma`moaoH$ê$nËdmV² Ÿ&& 9 Ÿ&& áõv ÷u\ Põ» ƯÁîuõ|õ® A¤ B|¢uº¯® 쮸v é®ìPõµ÷¯õ: HP¹£zÁõz Vyavahitham – Conceal. Karma which are against Dharma. Thad – Karma Vipakam – Processing or Maturing by the effect of time. Aptitude. Meaning: For those who are not Yogis. the second a lapse in the discharge of Dharma and the third. Anantharyam – Continuously evident Roopatwat – Likeness of species. their Karma undergo a processing by the passage of time wherein according to their past Karma. Postpone or prepone. Thata Thad Vipaka Anugunanam Eva Abhivyakthir Vasananam. Anugunanam – According to its kind. Eva – Without mistake. Shield. Jathi Desa Kala Vyavahithanam Api Anantharyam Smruthi Samskarayor Eka Roopatwat. Befitting to its characteristics. the first being those which are according to Dharma. The Karma of people who are not Yogis are of three kinds namely Karma. VVñV{ÛnmH$mZwJwUmZm_odm{^ì`{º$-dm©gZmZm_² Ÿ&& 8 Ÿ&& uu: uz £õP A~Snõ|õ® HÁ A¤Æ¯Uv: Áõé|õ|õ® Thata – Therefore. because it has no intention or desire behind it. Akarma and Vikarma. Abhivyakthi – Manifesting the Sthoola effects of Sookshma causes. 9. So the Karma of a Yogi does not produce Asaya (Bundle). 140 . individuals manifest talents. Talent. Vasana – Instinct. 8. Exactly. instincts and aptitudes in their present lives. unlike common people. To all others each Karma has a cause and effect.Meaning: Karma of a Yogi is incapable of creating any attachment. place and time of his birth. difficult to ascertain the beginning. Nithyatwom – Eternity. Anaditwam – From time immemorial. Alambanam – That which forms the base for Effect. Vasana etc. Integral union. or Time but they do manifest unmistakably in the instinctual behaviour common to different species and different individuals. mentioned in Sutra 9. g§J¥hrVËdmXofm_^mdo VX^md: ÷íx £» Baµ¯ B»®£ø|: é[U¸ïuzÁõz Håõ©£õ÷Á uz A£õÁ: Asraya – That which is the base for Cause. At the same time his vasanas (tendencies) latent in him also will manifest. all the different components Vasana. Samgruheethatwam – Inseparable connection. 11. Karma. are all there since time immemorial for every individual which necessitates the sequences of births and deaths. are obscured or postponed as a result of Species. A person’s instinctual behaviour will be determined by the species. Hethu Phala Asraya Alambanai Samgruheethatwat Esham Abhave Thad Abhava. Meaning. Abhavam – Absence. Esham – They. Thasam Anaditwam Cha Asisho Nithyatwat. Place. Vmgm_Zm{XËd§ Mm{efmo {ZË`ËdmV² Ÿ&& 10 Ÿ&& uõéõ® A|õvzÁ® \ B]å: {z¯zÁõz Thasam – They. Desire which is unlikely to materialize. and yet. Death. Karma etc. Everlasting existence. Karma. Asisho – Wishful thinking. 141 .Meaning: The Vasana mentioned in the earlier Sutra. Thad – Smruthi and Samskaram mentioned above. his desire is always for immortality. Vasanas etc. Phala – Effect. 10. hoVw\$cml`mcå~Z¡: Ÿ&& 11 Ÿ&& Hethu – Cause. Birth. Destruction. Dharma. They will materialise in their own way at the proper time depending on Dharma. Meaning: The function of the Guna of Nature is to make these Causes and Nature’s portfolio is to provide the stage for the performance of Effects manifest. Way. Asthi – Exist. Function. Vyaktha – Manifest in Sthoola form. Vo ì`º$-gyú_m JwUmË_mZ: Ÿ&& 13 Ÿ&& ÷u ƯUu éüô©õ: Snõz©õ |: Te – Smruthi and Samskara. 142 . 13. The Effects of those which have not been endured also exist in the future without any doubt. Atheetha Anagatham Swaroopatho Asthi Adhwa Bhedat Dharmanam. the diverse activities (Karma and Karma phala) of human beings. Adhwam – Path. Meaning: Karma. Sookshma – Manifest in Sookshma form. Te Vyaktha Sookshma Guna Atmana. Guna – Attributes. Future. 12. Duty. Rajas and Thamas which is the core of Nature. Satwam.Meaning: The law of Cause and Effect are integral and inseparable. Vasana etc exist as a matter of the past undeniably. Therefore the only way is to get rid of Karma and Vasanas which form the Cause. AVrVmZmJV§ ñdê$nVmo@ñË`Üd ^oXmÕ_m©Um_² Ÿ&& 12 Ÿ&& Awu A|õPu® ìÁ¹£u: Aìv AzÁ ÷£uõz uº©õnõ® Atheetham – Past. especially the basic three. Swaroopam – In its own form. Atmana – Substance. They are so bonded that Effect alone cannot be got rid of. that which is beyond reach. Anagatham – Those that have not arrived. Vasthu Samye Chittha Bhedat Thayor Vibhaktha Pantha. In 143 . Vasthu – Matter. Parinama Ekathwat Vasthu Thatwam. Ekathwam – Single source. different Chitthams perceive the same matter differently. Pantha – Path.14. Apeksha – Contact. 15. Way. VXwnamJmno{jËdm{ƒÎmñ` dñVw kmVmkmV_² Ÿ&& 16 Ÿ&& uz E£µõP A÷£òzÁõz ]zuì¯ Áìx äbõu Aäbõu® Thad – Matter. Meaning: Even though matter is the same. Thatwam – Principle. That is because the evolution of Chittham is different from the evolution of matter. Change. Thad Uparaga Apekshithwat Chitthasya Vasthu Jnatha Ajnatham. Meaning: Depending on whether the Chittham is possessed of a matter or eclipsed (out of view). Meaning: All matter have evolved from a single source. dñVwgmå`o {MÎm^oXmÎm`mo{d©^º$: nÝWm: Ÿ&& 15 Ÿ&& Áìx éõ©÷¯ ]zu ÷£uõz u÷¯õ: £Uu: £¢uõ: Samyam – Likeness. The underlying truth of all matter is one and the same. Vibhaktha – Different. Thayor – Preserve. Operate. Uparagam – Eclipse. Cognizance. that matter will be known or unknown to the Chittham. 16. Law. n[aUm_¡H$ËdmÛñVwVËd_² Ÿ&& 14 Ÿ&& £›nõ© HPzÁõz Áìx uzÁ® Parinama – Evolution. Not only that. 18. Drisya is always acting as a cover to Purusha. EH$g_`o Mmo^`mZdYmaU_² Ÿ&& 19 Ÿ&& HP é©÷¯ \ E£¯ A|Áuõµn® 144 . Prabhu – Lord. Unaffected by evolution. is always knowing everything including the activities of the Chittham.luminous. Purushan – Jivatma and Paramatma. Sada Jnatha Chittha Vrutthaya Thad Prabho Purushasya Aparinamithwat. Drusyam – That which is seen.other words. 17.III) and therefore is not visible. Z VV² ñdm^mg§ Ñí`ËdmV² Ÿ&& 18 Ÿ&& | uz ìÁõ£õé® z¸a¯zÁõz Na. Jnatha – Knowing. 19. No. Meaning: Purusha does not manifest itself because of Drusya – the visible material universe. space or time. and is unchanging.It cannot. gXm kmVm{üÎmd¥Îm`ñVËà^mo: nwéfñ`mn[aUm{_ËdmV² Ÿ&& 17 Ÿ&& éuõ äbõuõ: ]zuƸzu¯: uz¨µ÷£õ: ¦¸åì¯ A£›nõªzÁõz Sada – Always. Thad – Of Chittham . Meaning: The Lord of Chittham namely Purusha who transcends evolution. knowledge about a thing is based on the involvement of that matter with the Chittham. Purusha is in the most sookshma state (para –see graph Ch. That – Chittham Swabhasam – Self. Aparinamitwat – Not subject to change. Na That Swabhasam Drusyathwat. Eka Samaye Cha Ubhaya Anavadharanam. Chither Aprathisankramaya Thad Aakara Aapathou Swa Buddhi Samvedanam. Athiprasanga – Wide variation. Meaning: Purusha and Prakruthi do not become cognizable to Jivatma (In the form of Aham) simultaneously.Instant of time. Anavadharanam – It is the opposite of Avadharanam. Buddhi etc. 21. Scrutiny Buddhi – Intellect. Sankara – Mixture. At the same time. {MÎmmÝVaÑí`o ~w{Õ~wÕoa{Vàg“: ñ_¥{V g‘>aü Ÿ&& 20 Ÿ&& ]zuõ¢uµ z¸a÷¯ ¦zv ¦z÷u: Av¨µé[P: 쮸v é[Pµ: \ Anthara – Among. which means cognizance.Eka – Once. Therefore the faculties of Chittham like Aham. Buddhe – Intellects of different individuals. Meaning: Eventhough the Purusha in every individual is of the same substance and characteristics Chittham will vary depending on the variations in Vrutthi. Ubhaya – Both. {MVoaà{Vg§H«$_m`mñVXmH$manÎmm¡ ñd~w{Õg§doXZ_² Ÿ&& 21 Ÿ&& ]÷u: A¨µvé[Uµ©õ¯õ: uz BPõµ B£zöuÍ ìÁ¦zv é®÷Áu|® 145 . Two things. Chittha Anthara Drusye Buddhi Buddhe Athiprasanga Smruthi Sankara Cha. The same matter will be viewed differently by different intellects and the impressions gathered in the memory will vary according to the perceptions of the individual. Samaye . will also vary. Drusye – On observation. 20. Confused. engaging. Disparity Smruthy – Memory. Uparaktham – Coloured. Existing. each individual’s Buddhi will act based on that information and that will be the experience of that individual. Such a Chittham becomes VXg§»`o`dmgZm{^{üÌ_{n namWª g§hË`H$m[aËdmV² Ÿ&& 23 Ÿ&& uz Aé[U÷¯¯ Áõé|õ¤: ]zµ©¤ £µõºzu® é®ív APõ›zÁõz Thad – Chittham. So whatever material is gathered in the Chittham. Meaning: The impressions that are recorded in the Chittham do not change because the Chittham of the individual itself does not change. Aapathi – Obtaining. Thad Asamkhyeya Vasana Abhichitram Api Parartham Samhathy Akarithwat. we find that the joining together of Drushtru and Drusyam is the root cause of all Dukham. Drushtru Drusyo Uparaktham Chittham Sarvartham. repeated recording. Infused Sarvartham – Capable of everything. Here we find a different proposition. almost as potent as Prakruthi and Purusha together.Aprathisankramaya – It is the opposite of Prathisankramam which means reflected impression. 23. where there is no Aham. Aakara – Form. Samvedanam – Experiencing. Buddhi or Manas to complicate issues. Ðï¥>Ñí`monaº§$ {MÎm§ gdm©W©_² Ÿ&& 22 Ÿ&& zµèm¸ z¸a¯ E£µUu® ]zu® éºÁõºzu® Drushtru – Purusha (In the form of Aham) Drusyam – Sthoola Prakruthi. Competent for any function Meaning: If we refer to Sutra 17 of Sadhana Pada. 146 . The faculties of Chittham do undergo changes. such a Chittham is capable of everything. Figure. When Drushtru (Jivatma) is conjoined with Drisyam (Prakruthi) in Chittham. Indulgence. 22. Hypothesizing Nivruthi –Fulfilment. in the final analysis. That will enable such a person to get out of the clutches of Maya (Bhavana). 24. tendencies and instincts. Meaning: A Chittham that is immersed in the Wisdom aforesaid. Enlightened Darsina – Knowing. Realizing Bhava . Abhichithram – Painted by pictures of memories and experiences. Seeing. Not to oneself. Freedom due to successful completion of a task. it acts for Aham.Asamkhyeya – Innumerable. VXm {ddoH${ZåZ§ H¡$dë`àmJ²^md§ {MÎm_² Ÿ&& 25 Ÿ&& uuõ Â÷ÁP{®|® øPÁÀ¯ ¨µõU£õÁ® ]zu® Thada – The Chittham that has reached the state of Nivruthi. Yet. Permeated fully. The Chittham does everything as its own though in fact. Thada Viveka Nimnam Kaivalya Pragbhavam Chittham. 25.Status. who is able to visualize the above fact regarding Jivatma. such a Chittham becomes eligible to attain Kaivalyam. will be able to free himself from the delusions of Chittham caused by Aham. 147 . Nimnam – Immersed. Visesha Darsina Atma Bhava Bhavana Nivruthi. Pragbhavam – Eligible. Samhathi– Intimately bonded together. Completion. Akarithwat – Feeble in power of action Meaning: The Chittham of every individual enjoys or suffers innumerable experiences in one’s every life and therefore the Chittham is painted full of those indulgences. Meaning: A person. Countless. Substance Bhavana – Imagination. {deofX{e©Z AmË_^md-^mdZm{Zd¥{Îm: Ÿ&& 24 Ÿ&& Â÷\å uº]|: Bz©£õÁ £õÁ|õ {Ƹzv: Visesha – Special. Parartham – To another. the real Lord is Purusha and the closeness of the relationship between Jivatma and Aham is delusive. hmZ_ofm§ ŠcoedXwº$_² Ÿ&& 27 Ÿ&& íõ|® Håõ® U÷»\Áz EUu® Hanam – Getting rid of Esham – The aforesaid Klesa –The impediments.26. A Chittham that achieves Wisdom capable of discerning Purusha. Dharma – Perfect conduct Megha – Cloud. Incessant counting or measuring. Jivatma and Chittham becomes able to overcome and destroy Prathya Antharaya and Samskaras (which prevent attainment of Kaivalyam). Chidreshu – Fragments. The Yogi at this stage has succeeded in getting rid of all his Klesa. àg§»`mZo@{nHw$grXñ` gd©Wm {ddoH$»`mVoY©_©_oY: g_m{Y: Ÿ&& 28 Ÿ&& ¨µé[U¯õ÷| A¤ Sëuì¯ éºÁuõ Â÷ÁP U¯õ÷u: uº©÷©P: é©õv: Prasamkhyane – Repeated counting. we see what the Klesa and their effects are. Thus. VpÀN>Ðofw àË``mÝVam{U g§ñH$maoä`: Ÿ&& 26 Ÿ&& uz ]z÷µåû ¨µz¯¯ A¢uµõo é®ìPõ÷µ¨¯: Thud – Thus. Kuseeda – A woman who lends money on interest. Sarvatha – At all times without any break. Thad Chidreshu Prathya Antharani Samskarebhya. Meaning: In Sadhana Pada Sutra 3 and Sutra 12. 28. 27. In Sutra 50 of the same pada we find mention of Samskara. Uktham – Explained. the method of getting rid of all the impediments have been explained. By that. Meaning: If we refer to Sutra 29 of Samadhi pada we see what Antharaya of Prathyaya are. which needs to be removed. Hanam Esham Klesavad Uktham. Destroys. 148 . Prasamkhyane Api Kuseeda Asya Sarvatha Viveka Khyathe Dharma Megha Samadhi. If we refer to Saadhana Pada Sutra 24. attains the stage called Dharma Mekha Samadhi. VXm gdm©daU_cmnoVñ` Ÿ&& 30 Ÿ&& Thada – Then. where it describes Iswara. which is mentioned in Sutra 7 of this chapter. Nivruthi – Freedom. is also got rid of in this state. Karma. it can be seen that Iswara is a special person who has no Klesa or Karma. In other words. Unwanted elements.Meaning: A woman who lends money on interest. So the Yogi is nearing the state of Iswara. Next to nothing. Filth. kmZñ`m@ZÝË`mÁko`_ën_² uuõ éºÁ BÁµn ©» A÷£uì¯ äbõ|ì¯ A|¢z¯õz ä÷b¯® AÀ£® 149 . Thada Sarva Avarana Mala Apethasya Jnanasya Ananthyat Jneyam Alpam. such a woman will be always repeatedly calculating her transactions. 30. Ananthyat – Immeasureable. Avaranam – Covering. Thata Klesa Karma Nivruthi. VV: ŠcoeH$_©{Zd¥{Îm: Ÿ&& 29 Ÿ&& uu: U÷»\ Pº© {Ƹzv: Thata – At the stage of Dharma Mekha Samadhi Klesa .See Sutra 27 Karma – Actions. Meaning: The Yogi who reaches such a state frees himself from all Klesa and Karma. almost nearing the full state of a Yogi. without end Jneyam – That which is to be known. Dharma Megha Samadhi is the state of perpetual fullness of Wisdom. Sheath Malam – Dirt. At that stage. Apetha – Being destroyed. Got rid of. will be counting her profits 24 hours of the day. A Yogi who succeeds to maintain Wisdom at all times like such a woman. 29. Alpam – Little. Release. jUà{V`moJr n[aUm_mnamÝV{ZJ«m©ø: H«$_: Ÿ&& 32 Ÿ&& ñn ¨µv÷¯õR £›nõ© A£µõ¢u {ºUµõð¯: Uµ©: Kshana – The minutest period of time. Of Prakruthi Antha – Inside. the coverings of Jivatma (Karmasayam) alongwith all the Klesa.Meaning: At that state. Samapthi – Conclusion. 31. The Yogi surpasses Time and becomes 150 . Vasana. Apara – Worldly. the infinite knowledge of Atma will shine forth. will get destroyed. Termination. Order. Thata Krutharthanam Parinama Krama Samapthir Gunanam. which are part of Prakruthi. Kramam – Sequence. Of Nature. will have no effect on him. Kshana Prathiyogi Parinama Apara Antha Nirgrahya Krama. VV: H¥$VmWm©Zm§ Ÿ&& 31 Ÿ&& Thata – Thus n[aUm_H«$_g_m{áJw©UmZm_² uu: U¸uõºzuõ|õ® £›nõ© Uµ© é©õ¨v: Snõ|õ® Krutharthan – Being satiated. With contentment the Sequence of Parinama and the effect of Guna over him is terminated. Inherent Nirgrahya – To be free of. the effect of Time and conquers Time. Meaning: The Yogi armed with inestimable Wisdom confronts Kshana. Schedule. whereby Parinama or Krama. and there will be hardly anything left to be known. Prathiyogi –One who opposes and conquers. Meaning: Thus having achieved the highest Wisdom and knowledge. immortal. contented. Samskara etc. accomplished. the Yogi reaches contentment. 32. Karma. Purusharthas are inconsequential and lost. Firm placement. Meaning: All attributes of Prakruthi (Guna) start with Time. Purusha.33. Rajas and Thamas and their bifurcations. nwéfmW©eyÝ`mZm§ JwUmZm§ à{Vàgd: H¡$dë`§ ñdê$nà{Vð>m dm {M{Veºo$[a{V Ÿ&& 33 Ÿ&& ¦¸åõºzu `¢¯õ|õ® Snõ|õ® ¨µv¨µéÁ: øPÁÀ¯® ìÁ¹£ ¨µvèhõ Áõ ]v \U÷u: Cv Purushartha – The four desirables Dharma. Soonyanam – Having lost. Inconsequential. Purushartha Soonyanam Gunanam Prathiprasava Kaivalyam Swaroopa Prathishta Va Chithi Shakther Ithi. Chithi – Cognizing power. Prathishta – Permanent Fixture. and to such a Yogi. the result of Yoga.The attributes of Nature like Satwam. Purusha and Prakruthi (Chithi and Shakthi) are permanently seated in Chittham. That is Kaivalyam. Counter argument. Kama and Moksha. All the Vritthis and their consequences have been wiped out of Chittham. Insert the CHART OF KAIVALYA PADA in the Next Page as Separate Sheet 151 . Shakthi – The Source of Prakruthi. Prathiprasava – Counter allegation. In such a state. Guna (Attributes) are also lost. Gunana. Once Time is overcome through the Yogic practices narrated earlier all through the text. the Aham is lost permanently. The Jivatma realizes its Oneness with Paramatma. Artha. Drashtu (Jivatma) attains its original state (Sutra 3 of Samadhi Pada). in fact considered to be the basic Mantra.though difficult to elaborate fully. and is therefore considered to be the most superior among all the Upanishads. but the most appropriate definition for all practical purposes is the one given by sage Agasthya. 25. which have deep meanings and effect by usage. God Itself *. the first sound that will be formed by our lips will be aaaaaa. is not difficult to comprehend if we analyze it with a studious frame of mind.Chapter VIII MANTRA Many Indian sages have defined Mantra in different ways. As we shape our lips halfway like a circle. which are called Karma. Everybody would have heard about OM. beyond or within time. This is a Mantra. Symbolically OM represents the sum total of all sounds. (Mantras are metaphysical devices that are capable of activating the most sensitive region of the mind to produce tremendous effect both in the physical and metaphysical realms in the most secretive manner). and all movements in the Universe or outside of it. OM is supposed to be the total of aaaa. words. uuu and mmm. ideas. the sound that would emanate will be uuuuuuu. Such is the sweep of meaning attributed to the mantra OM.the ultimate source of everything . which denotes the Supreme deity. Mantras are a peculiar combination of sounds and letters. thoughts. The logic and reasoning behind selecting OM as the Mantra of God . 27 and 28. the result of Karma which are known as the cycle of births and deaths. The Mandookya Upanishad speaks solely of the meaning of this Mantra. the sound that would form will be mmmmmmmmm. 26. 152 . He defined Mantra as Mano-marma-rahasyam. When we open our mouths to utter any word or sound. As we close our lips. the result of thoughts namely actions. * Refer Yoga Sutra – Samadhi Pada – Sutra No 24. like density. water has many qualities. There are millions of Mantras. whereas other Mantras relate to the attributes like river. even that is part of ‘OM’. whatever may lie beyond the three constituents of Time. which may often defy logical explanations. containing water. The Ocean can be equated to OM. Mantras gain power through repetition. formulated by the Rishis of old. Siva. pond. one begins to understand the meaning of OM. Knowledge and Abundance etc. like the different names of rivers. tributaries etc. attributes like Happiness. wells. Brahma. if one starts reciting the Manthra OM. viscosity. To make the idea clearer let us use an example. and eventually begins to gain power. Vishnu. which is the Ocean. 153 . All of them can be called attributes of the Ocean. Beauty. There are Mantras for every deity. all are represented by Manthras. Rudra. which are part of the Supreme deity. Imagine that the Ocean is the totality of all water. Yoga – Samadhi Pada. There are hundreds of tributaries to each of these rivers. Saraswathy. weight etc. colour etc. tanks. thadardhabhavanam” (By repetition. These Mantras depict the attributes of the supreme deity. Hundreds of rivers flow into the ocean. Lakshmi. colour.XVIII) Meaning: As past. lakes. Sutra28) which is a universal rule. Again. They all form a part of the totality. Therefore. and a Natural law. the Manthra itself enlight ens the aspirant of its meaning. density.“Bhootham Bhavad Bhavishyad ithi Sarvam Omkara Eva Yat Cha Anyat Trikala Atheetham Thad Api Omkara Eva” (See Ch. present and future are all together part of ‘OM’. Manthras are said to gain power through repetitions and continue to accumulate power and also impart knowledge of the secret meanings of the Manthra to the person who persist in repetitions. drums and buckets etc. There are thousands of ponds. through millions of repetitions. Gowri. Rishis say “Thad Japa. Whether repetition is vocal or silent in the mind. Love. heat. Every Mantra has three important constituents namely Rishi. status in life etc. “OM” has to be pronounced taking the time of uttering six letters. The rhyme determines which way to split the mantra while reciting. A lot of discretion is necessary in The individual’s aptitude. Each diety will have different mantras depending upon the specific attribute which the mantra invokes. the aspirant chooses the Manthra of Lakshmi. If. This process of selection is the portfolio of the Guru.One should be aware that OM has no special attribute as it is the conglomerate of all attributes and therefore. Alternatively. The six letter rhyming is called “Gayathri Chandah”. if the aspirant chooses to have happiness. Rishi: For each mantra its Rishi is the one who saw the devatha (diety) of the mantra with his naked eyes for the first time. Chandah and Devatha. 154 . should be taken into account before selecting a Manthra suitable to him. on the other hand. then he should use the Manthra of Siva. the goddess of wealth. (Mantra Drishta) Chandah: Chandah is the rhyming used for that particular mantra. profession. the aspirant should not expect any particular boon or attainment from its recital. then the aspirant will receive boons of wealth. Devatha: Each Mantra pertains to one of the 330 million dieties. For example. selecting the Manthra suitable to each individual. but the most important meaning. Importance. Magnitude are all literal meanings. Sishyasthu achinna samsaya {M̧ dQ>Vamo_©yc d¥Õmpíeî`mJwé`©wdm Ÿ& JwamoñVw _m¡Z§ ì`m»`mZ§ {eî`mñVw {N>Þ g§e`m: Ÿ&& ]zµ® Áhu÷µõº ‰÷» Ƹzuõ ]è¯õ S¸º ²Áõ S÷µõìx ö©ÍÚ® ¯õU¯õÚ® ]è¯õìx Aa]ßÚ \®\¯õ Meaning: Under a Banyan tree there is a gathering. Seriousness. which impart the status of a deity to the Guru. black boards. According to Indian tradition. guide. screens. Dignity. teacher. and not even a speck of doubt remain in the disciples. There are traditions. In the Indian Scriptures we come across a pictorial depiction of a typical session of teaching of a Guru to his disciples thus: Chithram Vadatharor moole. We can only presume that the method used was telepathic or extra sensory. Gravity. a Guru is at the same time a preceptor. projectors etc. Solemnity. What is significant is that the ancients had perfected the methods of instruction to such a high level that they had no built up classrooms. The Rishis of ancient India were all Gurus of the above format. counsellor.Chapter IX GURU Like most Sanskrit words. Gurosthu mounam vyakhyanam. which is most widely used is Preceptor. and the foremost among all of them was Sage Agasthya. Guru is young and the disciples are old. It exalts Agasthya as the Lord of 155 . foremost among them are those mentioned in the Siva Grantha. His epithets in the Scriptures are innumerable. gurur yuva. friend and even a parent. the Guru of all Gurus and Rishis. Heaviness.. Bigness. patron. depending upon the need of the disciple. yet the end result was superb. the incarnation of God as a Guru. Vrudha sishya. the word Guru has many meanings. He was considered to be the preceptor beyond compare. the medium of instruction is silence. benefactor. It will be nearly impossible to narrate the achievements. 156 . to cure incurable diseases. Manthra and Upasana and the thousands of branches of science and technology. Sage Agasthya prescribes-Aayur. There is also a mention of the Great School of Wisdom. Akhila Vaibhavopetha Mukthi. Siddhis are of two kinds. patience and perseverance can definitely gain access to this invaluable treasure of knowledge. which has existed from time immemorial. longevity. Sage Agasthya is in charge of these spiritual establishments. to bestow peace of mind and happiness. accomplishments and contributions of this Great School in the field of Yoga. Modern Gurus are only interested in cultivating a large number of disciples with the sole purpose of amassing wealth. Aarogya. Napoleon Hill in his book Grow Rich with Peace of Mind mentions about the Great School of the Masters in the Himalayas. which is called the Aqauarian Age. Hill. That is – freedom from the cycle of births and deaths (Mukthi) after attaining superb health. immense wealth and great wisdom. It never fails.all Siddhas. Aiswariadi. Those of you who have the inclination. This great social revolution is awaiting us. to save people from calamities and for general social uplift. the person who bestows boons even to Rishis and the Lord of all precepts. use it to alleviate the sufferings of fellow beings. I would like to assure readers that it is not a figment of imagination or a fictional assay by Mr. which the disciples mistakenly consider as Siddhis. The onus is on the aspirant to choose his Guru after thorough investigation. Sages who have attained noble Siddhis. power and influence. Most of them beguile their disciples with tricks. There is no comparison between the modern Gurus and the traditional Gurus. Let us see why. noble and plebeian. because that is an edict of Nature. he is the head and Easwara (Controller). A burning desire will undoubtedly pave the way. The primary function of a Guru is to impart spiritual knowledge along with natural wisdom. or Agasthya Yug. to impart invaluable knowledge. Lord of all Devas. You will be able to help your fellow men like I have and attain Mukthi (Liberation from the cycle of births and deaths to a state of eternal bliss) at will. You are not the physical body or the faculties of the psyche. the most eloquent expression of the concept underlying Tatwamasi came from Napoleon Hill – Anything the human mind can conceive and believe. You can b e different like me and much more if you make the effort. Brahm. The ramifications of this Maha Vakya are stupendous. It refers to God. Emerson and many others have expressed the same idea in different phrases like: You are what you think you are. The paths of Yoga. As you think.” You can attain all Siddhis and command celestials like servants. described variously. The priceless gem that is within you is now lying covered in dust or soot. This expression Tatwamasi is known as the first “Maha Vakya” (great saying) and was used by the Rishis to initiate the disciple onto his spiritual journey. also as the Infinite. or the Ultimate (Parama) entity. you are Atma – the spark of God which is within you. I will help you to polish it and make it shine so that you and others may enjoy the brightness of the gem. Confucius.Chapter X TATWAMASI The Rishis coined this expression out of three words Tal-Twam and Asi. The Guru implies that “once upon a time I was like you and now I am different from you. Manthra and Upasana are accessible to you through me if you make the effort. meaning –That You Are. The second word Twom meaning ‘You’ is symbolic. which has been. You can realize that you are Brahm and nothing but 157 . The word ‘Tal’ means ‘That’. it can achive – Tatwamasi means much more. Aristotle. Yet. Joined together it sounds Tatwamasi. Thoughts shape you. so are you etc. the conceptual identity also changes. The concept varies depending upon the understanding of the disciple and as the disciple expands his comprehension. Jnana and Yoga are the three absolutely essential components of spirituality. which can only be ahieved through Yoga. Penance. Bhakthi: The most subline form of Bhakthi is Upasana. A deity or incarnation.The third word Asi is the most significant. Manthra and Upasana. There can be no spirituality in the absence of any one of these. It promises that one can achieve anything one can conceive and believe. Fasting. It alludes to the “TRUTH” and also signifies the potential. from the possible ways of attainment. Bhakthi and raises the Bhaktha from emotional to intellectual plane. believing and achieving. It indicates the ultimate possibilities. Austerity. In Upasana there is a prescribed methodology by which the Sadhaka attains his goal. In simple Bhakthi there are no such parametres and the actions of the Bhaktha are spontaneous. It covers every format of human achievement. It calls for an explanation. Yoga: Yoga with reference to basic spirituality means voluntary self-discipline imposed by the Bhaktha on himself. Usually. It is all about conceiving. Each deity or incarnation has a particular set of rituals and dogmas. in a very definite manner. The aim of a Bhaktha (devotee) is to reach his object of devotion. Reader may note that I have left out Bhakthi (devotion). which has attained a heavenly kingdom. This object can be anything. Bhakthi. Observances and other ascetic practices are examples of such self-discipline. So it can be seen that self-discipline combined with Jnana and Bhakthi form the basis of spirituality. is an entity confined to time and is a part of truth and not TRUTH. Jnana: It refers to knowledge about the divine. Bhakthi (Devotion) is integral with Bhagawan (Object of devotion). Jnana supports 158 . which the devotee follows. real or imaginary. It is evident that without Jnana the concept and understanding about a diety or a divine personage dose not materialise. provided one makes the effort. It expresses the equation between Tal and Twom. it is a deity or an incarnation. whoever or whatever that may be. Bhakthi has no relevance without an object of devotion. A Bhaktha always remains in an emotional plane. People who do not understand the symbolism and mystical relevance of these deities content themselves by condemning these as myths. So are the deities of the Greek. in that context. Mythology is a misnomer. and any other civilization for that matter.In Sanathana Dharma (the ancient cultural tradition of India) there are millions of deities. nay. for arguments sake at least. out of their ignorance. The dictum of Napoleon Hill has universal sanctity and therefore. these deities must exist or must have existed. believed by them and had crystallized out of their belief. 159 . The technique of accessing these deities is known as Upasana referred to in the box above. Each of them have been conceived by Rishis. to prove that a document is a Scripture. Not everybody would agree with the above idea. we should be able to discern an unmistakable underlying congruity and concordance 160 . More significantly. what is desirable is that one should be able to appreciate the extraordinary features that lie below the surface in Scriptural expressions. Scriptures are considered to be prompted by TRUTH or GOD. Therefore one should be aware that the Word of God should and necessarily must. then what is required is to carefully analyze them and arrive at conclusions. since the origin of all Scriptures are from the same source. not out of human desire or human effort. the infinite source of intelligence. SCRIPTURAL SYMBOLISM AND INCARNATIONS SCRIPTURES In every human society in the history of mankind. There are Scriptures. If the mark of supreme intelligence is absent. there have been Scriptures. There is nothing wrong in skepticism. Of equal importance is the consideration that the substance of Scriptures. By no stretch of imagination can one entertain the thought that God would speak half-truths or lies.Chapter XI SCRIPTURES. inspired by some source other than human. must state the Truth. If one is willing to grant that Scriptures are within the realm of possibility. some would even ask for concrete proof. Scriptures are different from ordinary human writings in the sense that they are inspired writings or sayings. be a statement of an eternal Truth. If they have originated from the same source. either by legacy of word of mouth or by written documents. there cannot be any contradictions among the contents of the Scriptures. which have originated in different parts of the world at different times in human history. since it emanates from an infinite intelligence. Most of these inspirational materials have come into being. but they appear to have been imposed upon humanity in peculiar circumstances. then there is no way one can attribute the status of a Scripture to any writing. and his directions were clearly influenced by his ego. What exactly is the rationale behind using a symbolic language. But it is a matter of surprise that over the centuries. The similitude and congruity between the Middle Eastern Scriptures and Indian Scriptures will only 161 . it is evident that Paul was influenced by the then prevailing customs of that society. The Semitic Scripture known as Taurat (Torah) is common to the Jews. Arabs and Christians. If they are interpreted correctly. The inspiration if any was not from the eternal truth. Again when Christ says that if you look at a woman with lust in your eyes. but by the transient compulsions of that particular time and the influence it had on his ego. The statement is only a half-truth in that unless the body and mind combine. he overlooks the dimensional difference between Infinity and finite. no theologian has succeeded in interpreting correctly the symbols used therein. But Christians of the present claim blindly that it is the Word of God. Paul’s self -declared and pompous claims to special apostleship smacks of a bloated ego and nothing else. If there are contradictions. It may be rather peculiar that Scriptures are full of symbolism. it can be seen that the contents of Taurat perfectly agree with the contents in the Indian Scriptures. To cite an example. then you have already committed adultery in your heart with her.among all of them. we find many half-truths uttered by men like Paul. instead of plain narration is only known to the wisdom of God. Christ intended to highlight predominantly the role of the mind in a human action. the action does not become complete. which is nothing but blasphemy. Peter or even Christ. It is our duty and obligation to discern between the word of man and the Word of God. as man progresses in learning and wisdom. When Paul speaks or rather writes about the rights of women and their status in society and behavior in public gatherings. by virtue of their contents. in the Scripture of the Christians. the Bible. but it will be reasonable to surmise that it is incumbent on man to unravel and decode these symbols. which are treated to be the Word of God. When Jesus says that He and the Father are one. then we have to subject them to thorough scrutiny and determine whether they merit the status of a Scripture. The computer screen is full of symbols. There must be some valid reasons for that. with respect to time or place. writings. and are meant to reveal the Truth. solace and happiness for Jews. WATER: Water is symbolic of knowledge (Jnanam). have the same source of origin. SCRIPTURAL SYMBOLISM In Mathematics ‘x’ is used as a symbol for an unknown quantity. A lion is a symbol of power and authority. Materialism gets dissolved in spiritual knowledge. seems to have survived the effects of time. Water dissolves most matter. Therefore. The scriptures are a great repository of symbols and symbolism. 162 . In conversations. which is done with water. let us look at some of the symbols commonly found in Scriptures. Knowledge makes one humble. Water flows down. is known as Jnana Snan . it should be a matter of great comfort. Baptism. These symbols are likely to change depending on the need of the time. Water cleans the physical body. Besides. Scriptural symbolism however. The main reason must be that Scriptures wherever they may be found. we use symbols. to learn that their Scriptures speak of the very same TRUTH.complement each other. Water sustains physical life. Christians and Hindus. and have not changed at all. TRUTH. caricatures and in every field of human activity. knowledge purifies the psychic faculties. Knowledge quenches spiritual thirst. Scriptures are different from other literature because they are inspired by TRUTH. Water quenches bodily thirst. and the very same God inspired them all. Knowledge sustains spiritual life. A nuptial ring is a symbol of love. merrymaking. There are many symbols that we use in daily life.meaning bathing in knowledge. Muslims. roots. It is a law of Nature. causes. instinctive inclination and an innate desire. successes. discretion etc. effects. Fire in spiritual terms denotes the higher state of purification. understanding gives wisdom. we first wash the ingredients in water and then cook in fire. Paganism. leaves. Like a tree. clarity. DARKNESS: Darkness is the symbol for ignorance. While cooking food. The cooking in fire destroys all offensive matter and gives taste to the food. Primitiveness and Evil are characterized by darkness. FIRE: Fire is the symbol of sanctification. Karma produces a seed of its own kind. Similarly man’s Karma starts in the form of a seed of desire and develops into action. flowers and fruits. in spiritual terms. and the fruit it produces identifies the tree. 163 . because they are all products of ignorance. In the spiritual journey. and the same is applicable to Karma. reactions. Ignorance is the breeding ground for all evil. so on and so forth. a multitude of failures. It implies the opposite of light. which produces a chain of actions.LIGHT: Light is the symbol for understanding. Every action of man is motivated by a stimulating circumstance. In burnt offerings. What was once a small seed in course of time grows into a big tree with a strong trunk and many branches. TREE: Tree symbolizes Karma (Action with its effects) of man. Just as objects become clearly visible under light. fire is the medium through which the sacrifice is transmitted to the spiritual counterpart. the light of understanding shows the way. and its ability to carry very heavy burdens are typical of a staunch devotee. meekness etc. Indian sages went to the extent of depicting the world being carried on the back of a serpent called Aadisesha.. Duality means the incidence of opposites like good and evil. The uncomplaining nature of the ass despite heavy burdens. in higher spirituality. However. The serpent is the most commonly known creature with a forked tongue. the Serpent assumes a greater significance and assumes the role of a deity who is in charge of Time. the ass has a very different meaning.ASS: Generally. love and hatred. cunning. because this world is the place of duality. and similarly. The serpent is associated with double talk. A true devotee is unmindful of the exacting. the seat of the Ruler. In Indian scriptures. In spirituality. the serpent represents the Aham (ego) of man. the true devotee (Bhaktha). strenuous and humiliating tasks entrusted to him by the preceptor. 164 . mercy and cruelty etc. The ass is seldom concerned about the reward for its labours. SERPENT: The serpent symbolizes duality. lowliness. Jesus mounted an ass to enter Jerusalem. the ass symbolizes perfect devotion (Bhakthi). but in spiritual symbolism. No one can enter the kingdom of God without Bhakthi – is the symbolic meaning. duality does not exist beyond Time. treachery and evil. virtue and vice. Time provides the platform for duality to exist. Because. because that is the seedbed of all duality. the ass symbolizes stupidity. WORD Word symbolizes demonstration of thought. We all know that the concepts of infinity. the male ejects millions of sperms much in excess of what is necessary. cannot have any gender. there is no physical body. and in the last stage as realization (vikshepa). Symbolism reaches its sublime zenith in Man. gesture or action. We can reasonably assume that in the ethereal state the difference is based on functional variance. 165 . which can be a spoken sound. The beginning they say is para (the minutest ethereal seed which is a concept). If we consider the aspect of procreation where the male female distinction is most significant. we can say. we can understand that the male provides the seed for procreation. In the ethereal state. development of the embryo and general upbringing of the offspring. deed or gesture. the Rishis say that it undergoes four stages of transformation. pasyanthi (the stage of imagination of a concept). in the copulative union. imagination develops into visualization (kataksha). In symbolisim ‘word’ covers the entire spectrum from the minutest (most sookshma) spark of thought to the most sthoola expression. the male. the desire then transforms into imagination (sankalpa). perfection etc. It begins as a desire (iccha). But in scriptures. In Indian scriptures. useful and fruitful. Word is pictured to undergo four stages of modulation. which is a spoken word. Most significantly. MAN. In this context man symbolizes infinity. we find that God as the Infinite entity is always treated as a Man. So we can see that word has wide ramifications. In Nature we distinguish a male or female based on the form of body and the organs of the body. In the case of a spoken word. Madhyama (the period when the imagination goes through Manas (mind). while the female takes charge of all functions like. and lastly Vaikhary (the physical utterance with sound). that is why it is called Jivatma. According to Rishis. All these functions are carried out by Jiva (the Female) in the most perfect manner. Universe is depicted as Prakriti and Purusha. No sir. woman provides only one egg. its Aham is Purusha and its Manas. Buddhi (intellect) and Manas (mind). The difference in the physical shapes of man and woman should be viewed as the crystallization of the symbolic representations of Atma and Jiva. Siva is the Male component of the Universe represented by Linga. Vedanta speaks about Paramatma. and mother to the Purusha or Male also. so we fail to perceive the similitude in the ethereal body of a male and female as the same. A woman is the symbol for Jiva (life). The sthoola sareera (physical body) is formed according to the Karma destined for this life (prarabdha). WOMAN. the perfect environment. masquerading on the functional paths of Chittha (conscience). then you would guess that woman is just finite and insignificant. Aham (ego). Budhi and Chittham together become Prakrithi. The woman represents functional perfection. man and woman will be substantially the same in ethereal state. The Atma is enclosed in Jiva. and the Jivatma confines itself within the human body as Raja (king). A human being is a combination of both.According to the ancient Rhishis man with his physical body symbolizes Infinity or Atma (soul) as. If man were infinity symbolically. The female entity is ultimately Nature itself. Man and woman are physically shaped differently to fulfill complementary functions decreed by Nature. and the woman provides the perfect set up for the offspring to grow. In the Cosmic being. 166 . In Samkhya philosophy. woman symbolizes perfection. The principle behind Linga is nothing but the Male. Unfortunately the physical form conditions our thinking patterns. the Female and Male. the Male. While man ejects millions of sperms. but that single egg equips a perfect environment for the embryo. the female. the Mother of everything. devoid of physical body. One cannot exist without the other. the seed for everything. LINGAM Shaped like the male sex organ (the Penis) Lingam represents the male component of the universe. That is God’s intention according to Scriptures and we have to abide by it. also known as Purusha in Yoga philosophy. As a flower facilitates pollination. Vidya is born out of Jnanam.Femininity and Masculinity constitute the essence of Duality. the Lingam is used as the symbol for Siva. Lakshmi in purple etc. Different shades of colours are used to signify portfolios of the Deities like Saraswathi seated in white Lotus. Every nerve center (Chakra) is depicted as a lotus flower with a particular number of petals. Creation and this Universe. Ecstatic bliss in physical dimension is attained in the Union of the male and female. Geometricaly it denotes a straight line where either end can extend to infinity. beauty. perfection and vidya (techinique). Mutual respect and devotion is what God expects in the union of both. 167 . Spiritually it denotes the seed. Vidya is the primordial source for creation. so does the Ovum in a woman. The secretive meanings of the petals and their sequential structure are disclosed by the Guru to the Sishya. Knowledge). In every human being whether male or female there is an element of both (Femininity and Masculinity) and the physical form provides complementary functionality. The concept of infinity is also thus embedded in the Lingam. the Supreme Male Diety. The Lotus grows in water (Jnanam. LOTUS: Lotus is symbolic of feminity. in Sanathana Dharma the lotus represents all female Deities. In Sanathana Dharma. including creation. Scripturally. by the men of those times and history. In Sanskrit. An Avatar has no freedom of Action like a human being. The story of Rama. literally. Most of these are referred to as gods. It cannot deviate from the path. tortoise being able to live both in water and on land. and his sayings support it. take the case of Apollo and Venus. Neither the past nor the future evolve. The second is known as Koorma [Tortoise] amphibian. Krishna etc. which is ordained for it. We can find Avatars in Mesopotamian civilization. The concept of Avatar and the actual incidence of them are perhaps as old as the history of human race. The first of it is known as Matsya [Fish] Avatar. there are 10 important Avatars of Vishnu. for a specific purpose and with a clearly defined mission. VISHNU AVATARS In the Chapter on Sanathana Dharma. are typical of Avatars. because she was a mere human being with no divine mission or purpose. because as science tells us. the corresponding word is Avatar. The boar represents 168 . The life of Jesus is a clear example. For example. They are referred to as God and Goddess of beauty. and if we add them all up. the progression of life forms from water to land. it may run into millions. In Indian Scriptures also we find the same anomaly. The present being a continuous procession of the infinitely small fraction of time the present constitutes the core of evolution. they are the effects of the evolution of the present. The third Avatar is known as Varaha [Boar]. The Avatars of Vishnu represent the sequence of evolution of life forms on earth. Marilyn Monroe could be rated as an incarnation of beauty. life Forms originated in water. which merit particular attention. we can see that Vishnu represents the present. But none would call her an Avatar.INCARNATIONS Incarnation is embodiment in flesh. In Sanathana Dharma. An Avatar is the embodiment in flesh of an attribute of God. it is constrained by its mission. the Indus valley civilization and Greek history. It might well be the missing link in Darwin’s theory. has no discernment. the king. 169 . The first five of them represent development of animal forms. but very small in stature. the man with a plough. and was only concerned of social Dharma. The ninth is Sri Krishna. Dharma was never established in the world at a desirable level. the man with an axe. follows this. Symbolically.primitive form of life on land. this Avatar represents man’s progression into agriculture. Vamana’s mission was to highlight the animal instincts in man. the complete man. the pig will eat anything that is thrown before it. The reclaimer of land signifies the enlargement of the Karma Bhoomi of man (area of activity). Bhargava Rama. The first of human Avatar. The next five represent sequential development of man. loving and beautiful wife to satisfy the sentimental buffoonery of his subjects. He is depicted in the Puranas [ancient history] as a reclaimer of land. This King Rama did not know his personal Dharma. Then comes the King who was an immature person. In spite of all the killings. for which there are too many claimants. and to instruct mankind that Dharma can be achieved only by overcoming animal instincts. Agriculture and related activities in the next stage is symbolic of organized societies and organized methods of living. SYMBOLIC MEANING OF THESE AVATARS Every one of these Avatars came to kill demons. The fifth Avatar of Vishnu is known as Vamana [Tiny man]. The eighth Avatar is known as Sri Rama. He renounced his chaste. The Fourth in the series is Narasimha [Lion-man]. The purpose of all of these Avatars was to kill and destroy somebody or something in the name of Dharma [proper conduct in society]. This Avatar has the complete shape of man. devoted. the transition from animal to man symbolized by a form which has its trunk in the form of a man and the head that of a lion. The tenth in the line is supposed to be Kalki. Next comes Parasu Rama. fish. Buddha could not find contentment.who will do anything to achieve his aim by hook or crook and then justify himself by quoting scripture. The princple underlying ‘Nirguna Brahm’ are embodied in Quran. Jiva. He is the incarnation of Brahma. we can say intensifies with the arrival of Buddha. we have seen earlier is the Mother principle in the Universe. in whatever form life may be. Buddha. Then of course we confront the Avatar. He also had a mission to kill – a multitude of people. Quran is the last incarnation. so Jesus came into the world. An embodiment symbolically means that the attribute becomes tangible to the senses and not necessarily in a human form. brotherhood and selfless service. Buddha is a derivative of Buddhi [intelligence]. Buddha preached that Life [Jiva] is the most valuable and sacred thing in this Universe and therefore no one should harm or destroy life. After searching all branches of science and rituals. if we understand the underlying principle. He made himself an example of an ideal Son. Man had to evolve still further in the vision of God. preaching love. Christ spoke of God as a Father. 170 . the deity of knowledge. the indescribable conglomerate of all attributes was brought to focus by the incarnation of Quran. THE SPIRITUAL EVOLUTION Man’s spiritual evolution. insect. no further incarnation is needed to complete man’s spi ritual knowledge because all the concepts have been revealed. This Avatar signifies man’s progression from the era of killing to one of non-violence and peaceful co-existence with other creatures. so he sat under a tree in meditation. bird or animal. God’s ultimate state of ‘Nirguna Brahm’. some extremely good along with a few bad ones. turning inward and attained enlightenment. He preached non-violence after enlightenment.In Sri Krishna we find the complete man – the modern man . talking morality or seeking cover of exigencies. that branch is called the chosen people. That is why in Quran we see God in His utmost magnificence. Therefore it was necessary that those attributes also should be revealed. Even 600 years after Christ. they refused to admit that Christ died on the Cross. By God’s will. by two women. Yet. Hagar a maid and Sarah his legal wife. 171 . It is true that the Quran reveals God as the indescribable Infinite entity [Nirguna Brahm]. the descendants of Ishmael refused to accept the example of Christ. Not only that. Of Isaac’s lineage Christ was born and therefore. and through Jesus God showed that vicarious penance for the sins of man was possible. and out of that love. Every one of those attributes can be personified and that is why in Quran God chose to reveal those attributes by name. the love of God for the descendants of Ishmael did not diminish one bit. God gave Quran to them.THE RATIONALE We know that Ishmael and Isaac were the two sons of Abraham. It is equally true that God assumes His attributes in Creation and those attributes are the significators by which man identifies God. The mission of Christ Avatar was to redeem mankind from the burden of sin by personal example. even Allah is a misnomer for God. Otherwise. it was decreed that any human being who realized that he had sinned could invoke the example of Jesus. Abraham’s love for his two sons is the same. God’s boundless love for mankind and His mercy manifested through Jesus. Imagine a carpenter who has an exquisite design of furniture in his mind. and darkness was on the face of the deep. We should always remember that Moses is seeing a vision. God’s imagination was transformed into its physical The created object equivalent resulting in the manifestation of this Universe. The answer ought to be ‘nothing but God’. feel it and enjoy it.Chapter XII GENESIS The first chapter of Genesis is a description of the creation of this Universe. Christians and Moslems believe that God gave to Moses a vision in which Moses saw how God created this Universe. Man can create only with what is available in Nature. the Spirit of God was hovering over the waters” 172 . is referring to the beginning of Creation. “The Earth was without form and void.” Moses no doubt. which were beyond the reach of the physical senses. Heavens would mean that there were numerous realms in Creation. which started with the Heavens and the Earth. Why plural heavens and singular Earth? Symbolically. If some body else copies the same design. Since the word beginning is used. The scenario will become clearer in the next sentence. God’s creation was in empty space. every body can see it. it becomes ‘making’ and not a creation. “In the beginning God created the heavens and the earth. No other person sees it. Jews. ‘Creation’ is the process by which an original concept is transformed into its physical equivalent. Earth represents all that is tangible to the physical senses. And what would it look like? It was an infinite expanse of space with no discernible objects or darkness anywhere. God is the creator. stands testimony to the greatness of the Creator. But when the carpenter transforms his concept into a physical object with his tools and materials. we are prompted to seek as to what existed before the beginning. Then Moses goes into the details as to how creation took place. where we exist. so Moses says Earth was ‘without form’ at that time. The Spirit of God Moses doesn’t say that God was moving. the first sentence summarized the whole content of the succeeding narration. God’s knowledge was withdrawn from that area. As is customary with all Scriptural narration. every scripture. Could there be darkness in God? No Scripture. An absence of anything discernible is stated as ‘void’. In the first sentence he said that God created everything that was subject to the senses and beyond sensual perception. Theology and Darkness is symbolic of Philosophy affirm that there is no darkness in God. Subsequently he discerns that there was darkness on the face of the deep. the area of darkness is the area where there is ignorance or lack of knowledge. and that area was covered by Darkness because the Infinite knowledge of God was withdrawn from it. Symbolically. There was nothing. The area set apart for Creation was vast. ignorance.which was full of light because of the presence of God’s knowledge – Moses sees that an area was set apart for Creation.Darkness What Moses saw first was an Infinite expanse of space with nothing of form. Unless God’s knowledge was withdrawn from the area set apart for Creation. deep and dark and Moses could see nothing of what was inside. Theology or Philosophy has so far stated that there is darkness in God. which had any form. So the Spirit of God is nothing but the Executive 173 . God’s wish materializes spontaneously and the agency that executes the wish of God is the Spirit of God. From out of the Infinite space that existed before Creation . On the contrary. From out of the infinite space an area was set apart for creation. we would be experiencing God’s knowledge in this area where Creation has taken place. but that the Spirit of God was moving. philosophy etc. wisdom. power. with no visible attributes. Moses uses the word God with no qualification or adjective. and there was light” 174 . God in the abstract and absolute sense is without any discernible attribute. holiness. in the second sentence. knowledge. which had any form. Then God said. So. love. a distinct functional entity. but on the face of the waters. What was hovering over the face of the waters was the Spirit of God. which is the executive Will of God was hovering over the face of the waters towards the face of the darkness and therefore something is beginning to happen within the area of darkness.Will of God. mathematics. God has assumed attributes necessary for creation and therefore we can say that the spirit of God is endowed with the infinite attributes like. water represents knowledge. nothing at all was visible. knowledge of physics. Moses was referring to the indescribable infinite entity. There. as if it was suspended or unsupported. there are two faces. theology. but God acts through the Spirit. Moses was born and bought up in desert surroundings. there was nothing. and another that of the face of the infinite knowledge opposite to the face of darkness. happiness etc. and he would have seen many mirages like apparitions. So the spirit of God. Whereas. which appeared to be like transparent waves of water. That is why the word hovering is used. Waters Symbolically. Therefore ‘waters’ is appropriate and not just water. The spirit of God was not on the face of the darkness. chemistry. The moving of the spirit of God was something like the movement of hot air on the surface of the hot sand of the desert. In the area of darkness. “Let there be light. There are infinite varieties of knowledge. one that of the face of darkness. It also becomes clear that the Spirit of God is an entity which functions according to God’s wish. Note that the Spirit of God was hovering over the face of the waters and not on the face of the deep darkness. In the first sentence. a flower. in every creature. but God. God called the light day and the darkness He called night” The comprehension of the existence of a thing is seeing. but there were separate areas of darkness and light. anything that merits the qualification good is perfection. and symbolically. purity. We should know that a vision is something like a dream. we actually see that perfection in the blade of grass. that it was good. we have seen that word means an expression of a desire by sound. Moses saw that the darkness on the face of the deep change. We sometimes hear without any audible sound. By dividing light from darkness. Light and darkness co-existed in the 175 . “And God saw the light. The expression good is used here as the opinion of God and not that of Moses. Light was introduced into the area set apart for creation. and what philosophers define as ‘good’ and what God says as good.It is not the spirit of God. The thought of God materializes into visible light within the area set apart for creation. in every bit of creation. Where there was total darkness. action or gesture. light stands for understanding. Anything that has existence per se is good. it is the quality of being PERFECT. Therefore in the next step of creation. the desire of God is expressed as ‘said’. which speaks. and is carried out by the spirit of God instantaneously. and God divided the light from the darkness. But when God opines that something is good. In common parlance we mortals mean virtuousness. moral correctness. In otherwords everything that God created is good. Light is that which dispels darkness. To the infinite intelligence of God. because Moses also saw the light. which was till then in darkness. In symbols. Therefore God saw that his desire had materialized promptly and others could also see it. There is a difference in what we generally say is good. and nothing short of that. good quality etc. to some area where there was darkness and some area where there was light. Aquinas defines good as that which ‘is’. light is introduced and Moses is able to see and understand whatever is happening within the area set apart for creation. In fact. God identifies the area of light to be day and area of Day and Night The day as we know is a period of 24 hours. the first state was that of darkness. with half of it known as night. The day at the equator is different from the day at the poles. light and darkness co-existed as we experience here in this created universe. in the area of creation. Here Moses has reversed the sequence. darkness to be night. in the created space the basic state is one of ignorance. First Day It should be reasonably clear by now that the day of creation is not one that spans 24 hours. The length of day varies from season to season in any one place. in the sense that in the created space. which might be construed as a phase of creation. knowledge 176 . Ignorance and knowledge co-exist in the space set apart for creation as we experience. but it is a period of an indefinite time. With the introduction of light. with good reason. he saw darkness descending upon the area set apart for creation first and then later saw light seeping into the darkness. and morning is the onset of light. In the space set apart for creation. as we know. Unlike in the infinite space of God where there was no darkness. Evening is the onset of darkness. which is the period of darkness. Then Moses says’ “So the evening and morning were the first day” In common parlance morning comes first and then only the evening. What is sought to be conveyed is that alternating periods of light and darkness is the norm in this space set apart for creation. The day in the solar system will be different from that of the other constellation or galaxies. Therefore Moses stated it as he saw.space for creation. and then light was introduced. the background for further creation has been perfectly laid. unlike the infinite area of infinite knowledge with no darkness of ignorance. The day and night on the moon or other planets are different from that of the earth. the first stage for God’s plan of creation was completed. attributes became separate. This Heaven represents the canopy or atmosphere that surrounds the 177 . “Then God said. one substance from another. ‘let there be a firmament in the midst of the waters’. “And God called the Firmament Heaven.and ignorance could co-exist. and within the area of creation. Thus God made the firmament and divided the waters which were under the firmament from the waters which were above the firmament and it was so. So the evening and the morning were the second day” In the first sentence of the narration. separate. God’s infinite knowledge was shut off permanently and completely from the area of finite knowledge by the firmament. we found heavens without a capital letter. one type of knowledge from another type of knowledge. The conglomerate of attributes in Infinity now became finite. which is capable of separating one thing from another.” Firmament The firmament is a device of God. indicating that it is used as a singular proper noun. or one principle from another. whereas here we find Heaven. So the firmament separated the millions of attributes of God one from the other. and individual within the space set apart for creation. Moreover the area set apart for creation was separated from the area of Infinite knowledge by the firmament. and let it divide the waters from the waters. so that the Infinite knowledge was not accessible to those inside the enclosure for creation. The division of waters from waters indicates that the area of Infinite knowledge was divided and separated from the area of finite knowledges. What is below as Moses sees it is the area where creation is taking place and the waters above is the Infinite space. because. the second phase of creation concludes. And God called the dry land Earth. whose seed is in itself. which we see on the Earth. Land is the place of activity of man. Sea The Sea is symbolic of the totality of finite knowledge.” Land Scriptural symbolism is extremely subtle. All inert matter. the herb that yields seed according to its kind. let the waters under the Heaven be gathered together into one place and let the dry land appear and it was so. so they are representing the dry land and the seas. in the hardest of the rocks or the sand of the desert. The Earth and the Seas have been used here with capital letters. Normally anyone would take this to be the state of the Earth as we see it with its seas and dry lands. the herb that yields seed and the fruit tree that yields fruit according to its kind. which separates the space for creation from the Infinite space outside. Now we enter the third day. knowledge.Universe. and the gathering together of the waters He called the Seas. And God saw that it was good. But in the symbolic sense there will be no confusion. and the trees that yield fruit. “Then God said. And the Earth brought forth grass. So the evening and the morning were the third day. whose seed is in itself according to its kind. which in Indian Dry land is Karma (action) without Scriptures is known as Karma Bhoomi. “Then God said. With complete separation between the Infinite and finite. And God saw that it was good. as the other heavens are. Let the Earth bring forth grass. the elements of the Universe and the visceral organs of man. animals and plants do Karma instinctively. on the Earth and it was so.” 178 . deceptive and misleading. We should here remember that all of earth is not dry land literally. No doubt this Heaven is also beyond the reach of the senses. there will be some moisture. naturally. which is part of Natural laws.Grass. The first two types of Karma. because they do not arise from a freedom of choice. which are personal Karma with limited ramifications. which is peculiar to man. Such destiny is according to the Law of Karma. Symbolically. which by itself does not produce a subsequent result like seed. breathing etc. Tree has fruit with seed within. herb and tree represent three types of Karma.” HEAVENLY BODIES 179 . the grass. and it was so. Everything in this Universe is ruled by Laws of Nature.. and for the days and years. “Then God said. seasons. bathing etc. Three constitutent specimens picture the vegetable kingdom. which are natural visceral functions. Man’s Karma in real life like acquiring wealth. excretion. Grass is mentioned here as having no seed. and let them be for signs. are purely according to Dharma. deed or thought. animal. be it man. The herb is symbolic of Karma like eating. Man alone is capable of this type of Karma. grass and herb. Herb and Tree Remember that the tree is symbolic of karma. Man has the freedom to do Karma according to Dharma or against Dharma.. or the law of the Creator. plant or celestial beings. Herb has seed but no fruit. interactions and repercussions. Since man alone is endowed with freedom of action by word. fame. man’s Dharma is different from others. The Karma of man carries with it a series of co-relations. fall in this category. The grass represents Karma. which determine the destiny of man. pleasures etc. those that benefit or damage one and others. let there be lights in the firmament of the heavens to divide the day from the night. Tree stands for Karma that has the widest reactions to oneself and others. and let them be for lights in the firmament of the heavens to give light on the earth. examples of which are sleep. Prophets and Sages were able to read these signs. God set them in the firmament of the heavens to give light on the earth. It can be said more positively that God intended these heavenly bodies to rule over the Karma and Dharma of all beings in Creation. what is meant by signs. the lights from which cause day and night in the Universe. After Karma and Dharma. without the shadow of any doubt. and to divide the light from the darkness. but they are for signs. Otherwise. The functions of these celestial objects are determined by God. The symbolic connotations of the Sun and Moon are much deeper. the scientist and the scholar. the greater light to rule the day and the lesser light to rule the night. the Sun represents the Atma [Soul] and the Moon represents Jiva [Life]. and the indicators of their functions [signs] were established in creation. and for counting of days and years. Those who are familiar with the Indian Scriptures will know very well.Moses is speaking about the celestial objects. Astrologically. Rishis. The interpretation of these heavenly signs is the science known as Astrology. After the law of Karma and Dharma. They are not meant to be simply objects to shed light. And God saw that it was good.” Sun and Moon The greater light and the lesser light are the Sun and the Moon respectively. seasons. So the evening and the morning were the fourth day. Scientists are still struggling to understand the mechanism of the seasons. He made the stars also. by the decree of God on the third day. God introduces the principles of Atma and Jiva which would ultimately pave the way for the creation of man. God creates the heavenly bodies to indicate the results of Karma and Dharma. and to rule over the day and over the night. these heavenly bodies cannot discharge the function of giving signs effectively. The complexity of the design behind the Universe is and will remain generally unfathomable to ordinary man. History tells us that great men like the Magis. The Stars represent the 180 . “Then God made two great lights. is where the birds fly. The Sea is the storehouse of all waters. “Then God said. which we generally call the sky. saying ‘Be fruitful and multiply. and every winged bird according to its kind. So we go on to the sixth day. which are revered as deities. which are millions and trillions. and let birds multiply on earth.” 181 . As it expands. Budhi and Manas. let the waters abound with an abundance of living creatures. cattle according to its kind. and therefore the comparison or symbolism becomes apt. and fill the waters in the seas. And God saw that it was good. so will the limits of the Universe. facility of speed etc. They are more expansive than the activities of the Manas. and it was so. The activities of the Manas are characterized by the Sea Creatures. The birds represent the activities of the Buddhi. Indian Scriptures have personified 330 million attributes of God. the atmosphere. with which the waters abounded. God proceeds to establish two of the four paths on which the Jivatma traverses namely. There is no limit to the imagination of man. Let the earth bring forth the living creatures according to its kind. which retains all memories. “Then God said. And God made the beast of the earth according to its kind. and let birds fly above the earth across the face of the firmament of the heavens. So God created great sea creatures and every living thing that moves. which we have referred to under the title Yoga. The area above the earth. corresponding to which is the Manas [Mind]. By virtue of its vastness. cattle and creeping things and the beast of the earth. according to their kind. And God blessed them. they represent the Buddhi [Intelligence]. and God saw that it was good.attributes of God. and everything that creeps on the earth according to its kind. each according to its kind. So the evening and the morning were the fifth day. the storehouse of all knowledge. The flight of imagination of man is like the flight of the birds of the air. lightness.” Creatures and birds After introducing the principles of Atma and Jiva on the fourth day. over the birds of the air. The cattle are the domesticated useful type. “Then God said. male and female He created them. before the world began. The plurality is confirmed in the usage later of OUR. The creeping things of the earth represent the Chittham [Conscience]. it is dormant. before God made the Earth and the first handful of soil.8. To understand this more clearly. and over cattle. So God created man in His own image. It is easy to guess that cattle are the useful instincts. Without the activities of the creeping things. and still later MALE and FEMALE. It provides the background for the other three functions of the psyche. as to what this female entity is. the soil does not become fertile. The creeping things like worms. when there were no springs of water. before the mountains. over all the earth and every creeping things that creep on the earth.Cattle and creeping things Symbolically. are part of the soil. By itself. the animals stand for the Aham. we find something really strange happening here. similarly the active Chittam supports functions of Aham. 22 to 31. which we normally call the good and the other is what we usually call evil instincts. one should look in the Bible to the vision which Solomon has.” Male and Female As soon as the components of the psyche are completed. God becomes plural. Let us make man in Our image. It reads thus: “The Lord brought me forth before the first of his works. according to Our likeness. The usage ‘animal instincts’ is derived from the animals. in the image of God He created him. God says Let ‘US’. in Proverbs. Chittham is very much like the soil of the earth. Budhi and Manas. vermin etc. A fertile soil alone supports the growth of life forms. let them have dominion over the fish of the sea. whereas the wild beasts are the representations of the not so useful and even hostile. in the very beginning. I was there when he set the 182 . I was brought forth before the oceans. Ch. We also find that animals are classified into beasts and cattle. maggots. a perfect concept (Macrocosm) has manifested out of the Infinite. Infinity is the male component and Perfection is the Female. visualize. over birds of the air. which is complete in all the attributes necessary to make a human being. Jiva.sky in place. Chittham. the freedom and capability of man to think.” “And God said. the Cosmic Being (Macrocosm) has been completed in all its totality. In conformity with what we have seen in Symbols. God. have dominion over the Fish of the Sea. Shakthy. This is exactly what the Indian Rishis have found in their beyond the sense searches. The distinction between the real and image – God Vs Man – is that God can create from nothingness.” It is quite clear that the reference is to the ‘Spirit of God’ – the executive will of God – The power of God. Image and likeness conform not only in the physical appearance. In other words. I have given you every herb that yields seed which is on the face of all the earth. create. maintain. which is nothing but the Universe. So the plurality of God refers to the manifest perfection and the unmanifest Infinity. cannot manifest Itself. decide. and every tree whose fruit yields seed. I was there when he laid the earth’s foundations. Anything that is manifest can only be finite or at best perfect. and every living thing that moves on the earth. “Then God blessed them and said to them. Aham. when he placed clouds in the sky. Iwas beside him like an architect. fill the earth and subdue it. and do things of his choice. to you it shall be for Food” 183 . Aakasa. I was his source of joy I was always happy in his presence and found pleasure among the sons of men. See. the Female. but also in the functional aspect. Jala and Prithvi. Vayu. rule. upkeep and protect. Dominion means the right to enjoy. the Infinite. That Cosmic Being has all the faculties of Atma. we should know. Buddhi and Manas. It has a physical body. constituted of the five elements. Be fruitful and multiply. Agni. One important thing to be understood is the usage dominion. whereas man can create from only what is available in Nature. It is not the right to kill and eat. to every bird of the air. excreting. The Karma of the animal kingdom is typical of green herb without seed.” Rest Rest is abstention from work. to every beast of the earth. Moses is seeing that the Spirit of God was not hovering on the face of the waters any more. a deliberate uninvolvement in action. and indeed it was very good. Then God blessed the seventh day and sanctified it. Herb with seed.“Also. Rest is not a state of sleep either. For the rest of the animal kingdom it is green herb. which result in repeated Karma. which affect the person only and not others. it is herb with seed and trees that yield fruit with seed. there was no movement outside the area in 184 . because in it He rested from all His work which God had created and made.” “And on the seventh day God ended His work which He had done. Man alone is capable of this type of Karma. determined by Dharma only. which goes on endlessly. In this particular decree of God. The need for Food is aroused by hunger. Thus the heavens and the earth. with no mention of seed. and all the host of them were finished. For man. I have given every green herb for food. and to everything that creeps on earth. which have consequences all around and chain reactions. Karma represented by the tree with fruit and seed are those.” Food Food is a primary requirement for all living organisms. and it was so. in which there is life. “Then God saw everything that He had made. So the evening and the morning were the sixth day. bathing etc. we saw earlier represents Karma which are of a personal nature like eating. while granting food for man and the rest of the creatures.. which is a natural instinctive process. and He rested on the seventh day from all His work which He had done. God makes a clear distinction. And Moses specifically says ‘generations of heavens and earth’. nothing at all can desecrate God’s rest. or details of the creation of this Universe and the present day man. In the period of rest. and it was left for man to steer his own destiny. and theoretically. There can be many creations. But Moses reports that he has seen generations of creation flit past in his vision. One such creation is the present Universe in which we are living. The Lord God and Lord of Hosts 185 . there are infinite possibilities of Perfections in Infinity. God would certainly be watching the destiny of His creation.which creation was taking place. the day of God’s rest. each of which is perfect. and therefore needed no sanctification. Remember. and so would have entered a period of rest. God had completed the work of Creation. So. “This is the history of the generations of the heavens and the earth when they were created. God had given man dominion over everything that He created. There is proof that Moses had witnessed the evolution of this present Universe also. Whatever God had created was very good by God’s own reckoning. Sanctification was accorded to the seve nth day.” Generations Technically. There is not even an iota of disagreement in this narration of creation given by Moses and that found in the Indian Scriptures. the Master Plan of creation has remained the same. as an interested onlooker. Moses goes into more specifics. broken or interrupted. so that the rest may not be disturbed. Sanctification is the act of bestowing holiness to something. but the details have changed from time to time. In the succeeding narration (Chapter II of Genesis). What God created is so perfect that it can go on forever without His indulgence or help. God’s creation can go on forever. jpAy. Bible and Sanathana Dharma The most famous woman Sage of the Tamil Scriptures.j. Pirappu.” The meaning is that in this cataclysmic deluge of births and deaths that is constantly taking place in this Universe.khhp njhz. The first is the vision of Moses. Can we imagine the number of physical bodies we already have had. gQ. described all through the wisdom books and more particularly in the verses in Proverbs mentioned above. which we have already discussed. 186 . in the first stanza of Avvaikkural wrote: “Paramaya Sakthiyul Panchama Bhootham Tharamari Thontum. God becomes Lord God. his parents are Atma and Jiva. The Spirit of God is Shakthy. The physical body gets renewed with every birth. The Lord God is Parama Siva and the Lord of Hosts is Ganapathy. If the reader can look back into the graph in Chapter III.G. whereas the ethereal body remains the same. it can be seen that God mentioned in the first chapter of Genesis refers to the Nirguna Brahm. Avvaiyar. They are part of the Old Testament. how the Word became flesh. The second vision is that of Solomon. The Fulcrum of Bible The Bible revolves around 3 visions. The third vision is in the New Testament. It is of John the Apostle. Our real parentage is Atma [Soul] and Jiva [Life]. It is far beyond our reach to keep track or know what went before in the past regarding our past lives. Later God becomes Lord of Hosts. We inherit our physical body from our parents. juk.> gpwg.It is noteworthy that in the succeeding narration (Chapter II of Genesis). It records what the ideal Son is like. A Jivatma that the human being is. a birth is nothing but a new combination of the five elements.Wk. recorded in the opening sentences of his Gospel.” “guka rf.rk G+jk. What he means is that we have had many parents for our physical bodies and therefore. But this is something special. venerated and admired Christ Jesus while he was alive. formulated. Not the Jews. if we consider them as our real parents. it is the body which dies and those who think that they are the body. The Jewish race was designed. CHRIST 187 . THE CHOSEN PEOPLE OF GOD All Scriptures speak of the interactions between God and men. When Jesus says ‘Call no one your father in this world. Any other race in the history of humanity would have respected. when Jesus talks to his disciples as recorded by Apostle Thomas “If you say that you know your Father and mother. you have but one father. then they are as good as dead. God had chosen Jews and formed them in such a way that His design for the welfare of humanity would be accomplished through them. it should be a matter of common consensus that nobody would have understood the secret meanings of Genesis more than Jesus and his Mother. Still ahead.Again. When Jesus says ‘Let the dead bury their dead’ he means that man is Atma which is eternal and incapable of dying. for the benefit of the entire mankind. No doubt. protected and led by God so that Jews would execute Christ brutally. you will be called the son of a prostitute”. In no other community in the history of human race would a saintly. nourished. for Christ to be born in that race. they are the specially chosen people of God. the Bible focuses on Christ as the central personage. a choosing in every race that has existed in human history. The Jewish race was chosen by God. for the innumerable good deeds and miracles he did for his people. we are like the son of a prostitute. so there is an added emphasis. There is a selection of God. the Heavenly Father’. While Sanathana Dharma dilates on the cosmic perspective. harmless and defenseless person like Jesus Christ be executed in the most inhuman and torturous manner as the Jews did. the real message should not be lost on us. The purpose of the incarnation of Christ was to prove to humanity that vicarious atonement of the sins of man was possible. Church prevents others from partaking of the body and blood of Christ. While Christ pronounced: “In my Father’s house there are many mansions. Jesus was sure that a man and woman were equal before God. the Church busies itself with material wealth. the Church has only sponsored exclusivity and crusades against its own brothers. Suffice it to surmise. and a life of burden on earth. through his sonship. Church wants to establish that Jesus is the only Son of God. Christ represented the entire humanity. the Christian theologians fancied that 188 . at a time when mankind was in need of the mercy of God. CHURCH The most glaring contrast between the Church and Christ is the aspect of tolerance. even of the Jews and their own cousins the Arabs. instead of fostering love. children of one God. While Christ worked for a spiritual kingdom. While Christ announced that he was shedding his flesh and blood for the whole of mankind. but the Church has never accepted that position. so that you can be where I am”.Christ is the embodiment of the attribute of Mercy of God. I am going to prepare one. To expiate the sins of man. Somehow. While Christ declared that every human being is a Son of God. because all of humanity is part of a whole. in Shaktheya Aagama. So. the Church says that there is no other place other than that where Jesus is. has done very nearly the opposite. His attribute of Mercy was given human form and manifested in the form of Jesus Christ. Church has all along been exclusive. According to Sanathana Dharma. that the Church which was supposed to spread the message of Christ. it is stated that Christ is the incarnation of the Kripa Rasi [aggregate of Mercy] of Siva. THE HOLY GHOST Bibles printed prior to 1950s refer to the Sookshma Sareera [Ethereal body] of Jesus as the Holy Ghost. God’s own attribute of Mercy did retr ibution through the sufferings of Christ on the cross. While Christ embraced the entire humanity as one brotherhood. 189 . Any Jivatma in ethereal state is a ghost. In the simplest of terms. (Refer to Chapter II. It has travailed at great length to enlighten its faithful on the difference and unity of Eros and Agape. Chapter XIII) and (Love and Happiness Ch. which is Infinite in dimension. Holy Ghost would have been the appropriate term.. XV). So they switched over to the ‘Holy Spirit’ instead of Holy Ghost. it could have done much better. titled Deus Caritas Est (God is Love). Encyclical fiasco The new Pope of the Catholic Church has come out with the first encyclical of his papacy in the 2006th year A. Christ came into this world to demonstrate the Divine potential in man. But if the Church was sensible enough to partake of the wealth of theological insights available elsewhere. because Christ originated from the Divine (See Avatars. without really understanding the difference in meanings of those expressions. One is willing to acknowledge that two thousand years is a comparatively short period for a religious theology to evolve. Animal Instincts). Holy Spirit is the Spirit of God.D.ghost is unbecoming of holiness. The theologians of Christianity have jumbled the whole thing up beyond measure. Ghost is a finite spirit with a specific individuality. Eros pertains to the Animal in man and Agape pertains to the Divine in man. To describe the ethereal body of Jesus. Chapter XIII QURAN The historical fact that the Quran came into this world nearly 600 years after Christ is not disputed by any of the Scholars. there is a portion where God blesses Hagar and speaks of Ishmael. 190 . That probably will contribute substantially to the greatness of Quran. Saboor. He would have relied entirely on his memory of what was spoken to him or read to him. So he could not have read any of the Scriptures. region or religion they may be found. what was the purpose of God in delaying it so long or why God chose to send the Quran only after Christ. in whatever language. “Your descendants will be too numerous that they will be too many to count. it is not disputed by Muslims that the Jews. the sweep and depth of the meanings of the words used by Mohammed are simply fantastic. the patriarch of Muslims. There are particular mentions about Taurat. Ishmael shall be a wild ass of a man. and Incheel etc. In the Bible. Christians and Muslims have a common ancestor in Abraham. But if you ask the Ulemas or Muslim scholars. certifying them to be genuine. As such. The reality that God chose from among the descendants of a wild ass of a man an illiterate person to author a Scripture would fox the sensibility and reason of a common man. his hand against everyone and everyone’s hand against him”. Mohammed was an illiterate man. Because. they have no satisfactory answer. Quran supports all scriptures of the past. ” Sura 2: 168. And (in their hearts) Have the assurance of the hereafter. Sura 2: 2-4.” 191 . Ismail. nor shall they grieve. “And your God is One God.” Sura 2: 177. Say ye: “We believe in Allah.” Sura 2: 163. “Those who believe in the Quran and those who follow the Scriptures. Are steadfast in prayer. we make no difference between one and another of them. to it is guidance sure.” Sura 3: 144. and the Book. and the Tribes. And who believe in the Revelation Sent to thee. Lawful (clean) and good.NOBIILITY OF QURAN We will now look at the text of Quran to see how magnificent and noble the contents are. and that given to Moses and Jesus. Any. Shall have their reward. and the Messengers. Jacob. and to Abraham. There is no god but He. and the Angels. And sent before thy time.” Sura 2: 130. Isaac. But it is righteousness To believe in Allah and the Last Day. “Muhammad is no more than a Messenger. without doubt. and work righteousness. Most merciful. many were the messengers that passed away before Him.” Sura 2: 62. And we submit to Allah. With their Lord on them shall be no fear. And spend out of what We have provided for them. Most Gracious. To those who fear Allah. who believe in Allah and the Last Day. and that given to all Prophets from their Lord. “This is the Book. “It is not righteousness that ye turn your faces towards East or West. Who believe in the Unseen. and the revelation given to us. “O ye people! Eat of what is on earth. And the Christians and the Sabians. It is certainly a pity that many Muslims overlook the positive verses and highlight those that inspire violence. who created you from a single Person. This will be their prayer therein. Sura 16: 101. Sura 15: 43. 192 . Sura 10: 10. And verily. Sura 11: 118. He could have made mankind One people. Sura 5: 91. To every people was sent a Messenger. Sura 5: 73. but they will not cease to differ. confirming the Torah that had come before him. Sura 4: 34. and hinder you from the remembrance of Allah: Sura 6:42. And in their footsteps we sent Jesus the son of Mary. and we afflicted the nations with suffering and adversity that they call Allah in humility. Hell is the promised abode … To it is seven Gates. with intoxicants and gambling. We sent him the Gospel. Glory to Thee O Allah and Peace will be their greeting therein and the end of their prayer will be Praise be to Allah.44. for each of those gates is a special class of sinners assigned. They disbelieve who say Allah is one of three (Trinity) for there is no God except One God. therein was guidance and light. therefore the righteous women are devoutly obedient…. When we substitute one revelation for another and Allah knows best what He reveals in stages. O mankind! Fear Your Guardian Lord. Before thee we sent messengers to many nations. Created out of it his mate and from them twain scattered countless men and women. If thy Lord had so willed. Sura 10: 47. Men are the protectors and maintainers of women. Satan’s plan is but to excite enmity and hatred between you. Sura 5: 45.Sura 4: 1. and all between them in six days. confirming the Taurat which came before me. Sura 61: 6. It is not consonant with the majesty of the Most Gracious that He should beget a son. Sura 33: 63. We have not instructed the Prophet in poetry. Say. and some of them were on right guidance. Muhammad is not the father of any of your men. in their wake. Men ask thee concerning the Hour. and bestowed on him the Gospel. and established in their line Prophethood and Revelation. will duly take your souls. Sura 32. the son of Mary said: ‘O children of Israel! I am the messenger of Allah sent to you. This is no less than a message and a Qur-an making things clear. Nor is it meet for him. It is Allah who has created the heavens and the earth. and We ordained in the hearts of those who followed him Compassion and Mercy.’ 193 .” Sura 57:26. 4. Sura 36: 69. and the Seal of the Prophets. Say. The knowledge thereof is with Allah alone. whose name shall be Ahmad. Then. We sent after them Jesus the son of Mary. And We sent Noah and Abraham. but he is the Messenger of Allah. Sura 33: 40. Sura 32: 13. Sura 42: 15. I will fill Hell with Jinns and men all together. say. but many of them became rebellious transgressors.27. And remember. Put in charge of you. Then shall ye be brought back to your Lord.Sura 19: 92. Jesus. Sura 32: 11. “I believe in whatever Book Allah has sent down. we followed them up with others of our messengers. The Angel of Death. and giving glad tidings of a messenger to come after me. Sura 66: 12. And Mary the daughter of Imran, who guarded her chastity; and We breathed into her body Of Our Spirit. Sura 91: 7-10. By the Soul, and the proportion and order given to it; and its inspiration as to its wrong and its right, truly he succeeds that purifies it, and he fails that corrupts it. Sura 102: 1,2. The mutual rivalry for piling up the good things of this world diverts you from the more serious things, until you visit the graves. Sura 112: 1-4. Say, He is Allah, The One; Allah the Eternal, Absolute; He begetteth not, nor is He begotten, and there is none like unto Him. ISLAM The meaning of the word Islam is ‘that which is subject to God’. It is a comprehensive word, because it includes everything in the Universe, and all that is outside of it. So if we consider Islam as a religion, it is wider than even Sanathana Dharma. There is nothing, which is not subject to God. Islam declares a voluntary and unreserved submission to God’s absolute lordship and authority. While acknowledging that everything is subject to God, the follower of Islam declares his own total surrender to the will of God and the laws of God which are nothing but Natural laws. MUSLIM Muslim is a qualified Islam in the sense; Muslim is one who subjects himself to God according to the teachings of Mohammed. As a prophet, inspired by God, Mohammed became the originator of a sect, and he acquired a considerable amount of followers. Those followers looked up to Mohammed for guidance and instruction, and everything that he said was written down by his followers, and that became Quran. So in Quran, we will find the Word of God, and also the word of Mohammed - inspired and uninspired words. Among all Scriptures, the Quran has a pride of place because it is the last of the generally acknowledged scriptures that 194 has been given to mankind till now. The onus is on us to sift the Word of God from the word of man. ALLAH God gave His name to Moses as ‘I Am’. To Mohammed God gave His name as Allah. If we analyze the attributes of the God of Moses and the God of Mohammed, we can find some remarkable differences. The God of Moses transforms itself to Lord God and the Lord of Hosts as creation proceeds. The God that Jesus calls Father is the lord God. The God of Mohammed is very affirmative that He is neither Father nor Mother, Son or Lord. The God of Mohammed wants to be known as the unknowable, the transcendent, all pervading, eternal and infinite entity beyond all attributes. It is the Nirguna Brahm, which the Rishis of Sanathana Dharma speak of. Mohammed had been given the most important of God’s attributes, 99 of which are recited by devout Muslims like Mantra. SUFISM: Sufi is the ascetic mystic sect of the Muslim religion. Their asceticism is centred around 7 observances namely, 1. Repentance, 2. Abstinence, 3. Renunciation, 4. Poverty, 5. Patience 6. Trust in God and 7. Aquiescence to the will of God. All Muslims practice and follow the Shariat, their code of conduct. After years of following the rituals of Shariat, since the Shariat did not enable them to attain God realization, some of them undertook a different path based on the above 7 observances and they came to be known as Sufis. The Sufis follow a very similar path of spirituality as that of Sanathana Dharma. They have a spiritual initiation known as Tariquat. It is similar to the Tatwamasi given to a Sishya by the Guru. The Guru in Sufi is known as a ‘Saikh’. The meaning of the word Tariquat is ‘Way’ or ‘Path’. The Sadhaka is initiated into a path of spirituality where the above 7 observances are strictly followed. This way is supposed to lead the Sadhaka to the destination known as Hakkeeqat. In the state of Hakkeeqat the Sadhaka finds ‘TRUTH’ in its sub lime Glory. This state of 195 Hakkeeqat is equivalent to Thureeyam iin Sanathana Dharma. A person who reaches the state of Hakkeeqat is the equivalent of a Guru in Sanathana Dharma. By virtue of Poorva Punya (Accumulated virtues of previous births) some are born in the state of Hakkeeqat and they become Gurus naturally and such persons are also referred to as Saikh. Beyond the state of Hakkeeqat is Muarifat, which is the ultimate state of realization known in Sanathana Dharma as mukthi. The God men of Muslims known as Awuliyaks have a collection of Sacred Texts known as Kitab, the equivalents of which in Sanathana Dharma are the Vedas. These Kitabs are not meant for the common Muslims who are followers of the Shariat and they contain secretly codified information on spirituality. The important Kitabs among them are 999 in number. With Quran, they number 1000. Imam al-Gazali who is one of the most prominent Sufi scholars, in his holy composition Yahya Ulumuddin says that “The knowledge of Allah is secretly hidden in some men’s hearts, and those secrets are not written in any Kitabs”. This Yahya Ulumuddin is almost like Siva Grantham because it contains the essense of the all the 999 Kitabs and the Holy Quran. The Saikhs do not differentiate between religions and are known to accept Sishyas from all religions. Among the Awuliyaks of the Sufis there is a category known as Masthans. Some Muslims consider that Masthans are realized persons of a higher order than those of Hakkeeqat. But that is not so. Masthans are aberrations to the Sufi culture, who have gone off the track mentally. A similar type of aberration leads some of the Shariat followers to Fundamentalism, Extremism etc. under the promptings of Moulavis and Musalyars. Unfortunately a large majority of Muslims now observe only Shariat under the guidance of Maulavis and Musalyars. Saikhs are a very rare breed and extremely few Muslims select the path of Tareequat, Hakkeeqat and Muarifat. 196 One will never find a crowd or big congregation in the presence of a Saikh, unlike in the case of Moulavis and Musalyars. The Arabic word Hijab means a Screen or cover. The Saikhs are always under a Hijab, a divine protection which makes them inaccessible to the worldly. A lot more on the subject can be found in the Kitab named Fatah Hu Rabbani by Muhaiddin Saikh. Attributes of Allah No other Scripture has given such glorious exposition of the attributes of God as the Sufis chant. 1. Rahman: Providing the needs of all creatures at all times. 2. Rahim: Indulgent to the needs of every individual creature always. 3. Malik: The absolute Sovereign. 4. Khuddoos: Infinitely Holy. 5. Salam: The most peaceful. 6. Muamin: The eternal unfailing refuge. 7. Azeez: Infinitely Noble. 8. Jabbar: Vanquisher of all evil. 9. Mutthukkabir: Infinitely assertive. 10. Halik: Unfathomably creative, Innovative. 11. Bari: Manifestor. 12. Musavvir: Infinitely capable in fabrication. 13. Guffar: Infinitely forgiving. 14. Vahhar: Ultimate destroyer 15. Vahhab: Infinitely resourceful. 16. Rassakh: Incessant giver of food. 17. Fatthah: The eternal triumpher. 18. Alim: The all knowing. 19. Kabil: Giver of life and death. 197 20. Basittu: Everlasting nourisher. 21. Haffil: Degrader. 22. Raffi: Dignifier 23. Muissu: Ennobler. 24. Mudillul: Pauperizer. 25. Samee: Listener of everything. 26. Basheer: Witness to everything. 27. Hakkamu: The ultimate judge. 28. Adlu: The impeccably just. 29. Lathif: Astutely observant. 30. Habir: All permeating. 31. Halim: Most secretive. 32. Aleem: Most magnificent. 33. Gaffoor: Most magnanimous. 34. Shakkoor: Always grateful. 35. Ali: Most erudite 36. Kabeer: The noblest. 37. Hafeel: The keenest safeguarder. 38. Mukkeethu: Benevolent food giver. 39. Haseeb: Judicious, impartial judge. 40. Jaleel: The most exalted. 41. Kareem: Generous beyond measure. 42. Rakheeb: Minutely perceptive. 43. Mujeeb: Responsive to prayer. 44. Vassiu: Benevolent and magnanimous. 45. Hakkim: Logical and forthright. 46. Vadood: Affectionate to all creation. 47. Majeed: Majestic. 48. Baais: Regulator and ordainer of rebirths. 49. Shaheed: Observer and witness to everything. 50. Haq: Truth. 51. Vakkeel: Supremely efficient advocate. 198 52. Kaviu: Mighty. 53. Mattheen: Powerful. 54. Valiyyu: Most caring. 55. Hameed: Praiseworthy. 56. Muhsi: All beholding. 57. Mubudi: Who creates from emptiness. 58. Muyid: Annihilator. 59. Muhyee: Giver of life. 60. Muveeth: Taker of life. 61. Hayyu: Giver of Eternal life. 62. Khayyoom: Perfection. 63. Vaajid: Accomplisher of all wishes. 64. Majid: Charitable. 65. Vaahid: Non-dual, The One and Only. 66. Ahad: Lone. 67. Samad: Trustworthy. 68. Khadir: Everlasting. 69. Mukkathadir: Indomitable. 70. Mukhathim: Liberally bounteous. 71. Muahhir: Dissuader. 72. Avval: Without beginning. 73. Lahir: The effulgent. 74. Baathin: The vanisher. 75. Malee: Lord and owner. 76. Muthalee: Peerless, unequalled. 77. Baaru: Beneficent. 78. Thavvab: Granting absolution. 79. Aahir: Endless. 199 Affuvvu: Condoner. 99. deserving praise. any one is free to select any number of them and recite any number of times anytime of the day and night and everyone of these names are Mantras. Vaaris: Ultimate inheritor.80. It is sad that not many Muslims know the meanings of those magnificent names. 84. 96. Muksitthu: Discriminator of justice. 87. Naaffiu: Giver of boons. 82. 88. Muhaimin: Omniscient. Noor: Resplendent. Larru: Giver of distress. Mugnee: Giver of fortunes. 94. No religion has any monopoly over them. Daljalalivalikram: Austere. 83. 92. Malikkalmulki: King of kings. Jamiu: Amasser of elements of Nature. 97. Badhee: Original craftsman. 86. 85. 81. Raoof: Compassionate. Rasheed: Great shepherd. 90. 91. 93. Haadee: Preceptor. It would be proper here to bring to the notice of the reader another attribute which is very often used by Muslims. 89. Bakkee: The last remnant. 98. Maniu: Obstructor. Ganiyu: Affluent. 200 . Saboor: Forbearing and forgiving. 95. Munthakhim: Penaliser. These are the attributes of God in Arabic. KHAFFIR In Sura 8. or Christianity. faultless. fertility. But the Muslims do accept that God has agents. Mohammed spoke about the duty of the Muslim towards his enemy in the above words. Sri Krishna. The Old Testament speaks the same language in many places. equitable and just system which Governs everything.” Could it be the Word of God? In times of war. the Quran says: “I will instill terror into the hearts of the unbelievers. Malik. According to a Muslim it is blasphemous to attribute a personality to that system. The Muslims accept agents of God [Malak] for rain. which we will see in the Sanathana Dharma. and Salam etc. God cannot be personified. 201 . progeny etc. impartial. sunshine. I wonder if some Muslim scholar would explain this anomaly. the Incarnation. and smite all their finger tips off them. Rabb is the equivalent of Divine Mother. spoke the same language in the battlefield. Malak is the equivalent of Angels in the Bible. A Muslim scholar will say that Rabb refers to the Divinely ordained. Sanathana Dharma. Most surprisingly. Hindu and Church not Islam. Rabb is not included in the 99 attributes of God like Rahman. Rahim. Does it mean that these are the Words of God? Such pronouncements will be attributed divinity only by the followers of Muslim. should not be personified according to Muslims. called Malak. meticulous.RABB Those who have known Muslims well enough would have heard them sigh very often ya Rabbe. Smite ye above their necks. The Dharma of man is variable depending on time. Essentially. because beyond time there is no Dharma. which are true for all times. time is of great relevance. Man can construct a dam. Sanathana Dharma deals with the most proper conduct expected of an individual at any given circumstance. If the water has to be taken to a higher level than the level of the reservoir. place and time. This freedom is a contentious issue to many. Therefore it is necessary to understand how the two terms destiny and free will co-exist without any conflict. Man has the freedom to manipulate the forces of 202 . which is endowed with freedom of action. Some people believe that destiny is paramount and that man has no freedom. which result from his freedom. circumstance. Imagine a river flowing. Dharma means most proper conduct. then a force adequate to overcome the force of gravity will have to be applied. determined and controlled. divert the flow to any place of his choosing by raising the level of the dam and cutting canals. The Dharma of man is different from other creatures principally because man is the only creature. So. Some people would say that Sanathana means eternal and Dharma means duty. No other creatures. including the celestial beings or deities have freedom of action which man has. Some others claim that destiny is a resort for escapism.Chapter XIV SANATHANA DHARMA The Sanskrit word Sanathana means at all times. So the Dharma of other creatures are destined. It also deals with the Dharma of other creatures. and individual. Sanathana Dharma with respect to man is mainly concerned with his Karma (actions). place. The difference in the meaning is not negligible. But man cannot make the river flow upwards. Brahma. Devi etc. Destiny is nothing but the operation of the laws of Nature.etc. The present moment has already become the past before we realize it. Rajarajeswari. but he cannot change the laws of Nature. namely. Governance of the Universe. depending on the attributes that are alluded to. What we call present is an infinitely short duration of time. Her administration and dispensation of justice is impartial and infinitely perfect. Ambika. in its pristine purity. Vishnu and Rudra. The present is consumed as past by Rudra and the next moment of the future is represented by Brahma the creator. The Divine Mother does everything that we expect a housewife to do. In Nature everything is subject to time. Shodasi. Past. Bhavani. man has the freedom to do anything. infinite perfection. Present and Future. But we all experience it.Nature. Sakthi. They are supposed to be the incarnated forms of the Divine Mother. NATURE In Sanathana Dharma. in as much as they constitute the chief functional parts of Nature . 203 . Jaganmatha. Present and Future are the three constituents of Time. is a continuous succession. DEITIES The chief deities are three in number. The freedom of man is subject to the laws of Nature. The laws of Nature are made by Her for the The deities are Her henchmen.Past. the house is this Universe. Viswatmika. Subject to the unbreakable laws of Nature. the Mother of all creation. with specific portfolios and powers. Paravidya. That infinitely small one moment to the next moment. Parasakthi. Vishnu and Rudra. and the manifested Perfection. Viswamatha. the Queen of the Universe. The Divine Mother is known in Sanathana Dharma by various names like Paratpara. so Sanathana Dharma personified the three phases of time into the three chief deities. naked beauty. This present is ruled and represented by Vishnu. Prakrithimatha. albeit. Brahma. which is neither discernible nor definable. Nature is the Divine Mother. Scriptures in Sanathana Dharma There is an ocean of Scriptural literature in Sanathana Dharma. 204 . the Nirguna Brahm transforms itself as Atma. Sankalpa [Conceptualization]. who discharge various functions in the administration of the Universe. Shastras.Chapter XV). Sikhara Sivam [Universal authority]. The single entity of Atma splits into Feminine and Masculine (Prakrithi and Purusha) components known as Shakthi and Sivam. Siva Aagamas and Shaktheya Aaagamas. the most ancient and the most modern are part of it. Rudra Sivam and Nataraja Sivam. Kataksha [Visualization]. God in Sanathana Dharma The God (that existed before the beginning as mentioned in the opening sentence of the Genesis . Their functional representations are Yajamana Sivam [The lone Monarch]. For the purpose of creation. Also refer to graph in Chapter III). in Genesis. Vaibhava Sivam [The ultimate expertise]. Bhairava Sivam. the Infinite entity that is the conglomerate of infinite attributes. Saboor. Sivam undergoes a metamorphosis of five phases. in Sanathana Dharma is known as Nirguna Brahm. it is a very comprehensive term covering everything within the ambit of Time. known as Iccha [Desire]. (This is corresponding to the Spirit of God. Upanishads. The essence of all these has been compressed into one Grantha known as Siva Grantha by Sage Agasthya. For creation. Mangala Sivam [Benefactor]. and Prachodana [Inspiration] and the corresponding designations are Parama Sivam. with no describable attribute. As per the literal meaning of Sanathana Dharma. Therefore. there is nothing outside Sanathana Dharma. The Taurat. which includes Vedas. Vikshepa [Effulgence]. Puranas.There are millions and millions of deities under these three. in the strict sense. and all other scriptures anywhere in the world are part of Sanathana Dharma. and Natana Sivam [The Dancer]. Sada Sivam. Quran. Bible. ASTROLOGY Astrology is one of the most controversial subjects of modern times. it is nothing but the barrel vision of the proponents of Hinduism that prompts such thoughts. Physicists and related researchers have so far found no clues to establish that the heavenly bodies exert any significant influence on the lives of the individuals on Earth. observations and conclusions. which has deviated too far from the lofty ideals and morality of Sanathana Dharma. Buddhism. Divine Knowledge begins where material knowledge ends. with their machines.. Jainism and every other isms are nothing but divergent off shoots of Sanathana Dharma. On the contrary Hinduism is an aberration of Sanathana Dharma. Jnana (Divine) and Sivajnanam (Knowledge of Truth). The bone of contention is whether Astrology can be treated as a Science or not. Vijnana (Material). In the 2nd Chapter. etc. Sadly. By material knowledge we refer to all the activities of the Astronomers. we have dealt with the different types of knowledge. laboratories. Physicists. like all other isms. We propose to look at the subject in the ancient Indian perspective and more particularly with reference to the Siva Grantha. It is as ridiculous as attempting to empty the waters of the ocean into a bucket. None of these isms can claim any authentic legacy to Sanathana Dharma. Hinduism lays claims to the Scriptures of Sanathana Dharma as its own. at best they are miniscule parts of Sanathana Dharma. Nowadays people consider this word to be synonymous with Sanathana Dharma.HINDUISM Nowhere in any of the Scriptures of Sanathana Dharma can we find the word Hindu or Hinduism. Astronomers. 205 . jp #l.fshNk.fpuf tl. glh.le. Rlh. Budha.WtJapuhnkhg. Nfhs gjetf.Rkf. Millions of great men who have walked the Earth performing miracles have proved that there exists in man the ‘Divine’ potential.fpdhjp rhjfk. but it also has a material component.tpRk. gpaq. clypNy nahspahnay. jlKWkpyf.rhPukhfr. which elevates him above the level of an ordinary human being. It is quiet fashionable to scorn miracles and miracle men. To elaborate on the theme of the material and divine components of Astrology.Nfhs. cew.gg. Utalile Oliyay Ellam Unattuvathu Uyiram Oppa Patar Visumpu Iyankum Gola Pada Nava Graha Vattam Thadamurum Lagnadi Jathagam Sareeramaka Chutar perum Jeeva Sakthi Sookshma Kolkalame Utalile – In the physical human body Oliyay – That which shines brightly Ellam – Everything 206 . ngWk. a sloka from Siva Grantha is quoted below.yhk. but Christ. then it will be easy to percieve that a human being is a combination of both Material and Divine. Sankara and the host of Rishis of India of the past are neither mythical nor fictional personae but historical and factual. rPtrj.Astrology is a Divine Science.Fk. If the moden scientist has no anathema to the word ‘Divine’ and if the field of ‘Divine’ is not alien to the scientific mind. Unattuvathu – Performs, conducts Uyir – Life that which makes the body alive Am – Is Oppa – Similarly, likewise, In the same manner Patar – Spreading Virumpu – The vast heavens Iyankum – Moving, causing movement Gola – Circular, round Pada – Step, Timebound Navagraha – The nine celestial entities Vattam – System, Peripheral Thadam – Road, Bridge, Route Urum – Located Lagna – Ascendant Adi – Etcetra Jatakam – Horoscope Sareera – Physical body Aaka – Existing as Chutar – Bright, Shedding light Perum – In the capacity Jeeva – Life, that which makes the physical alive Shakthi – Power, energy Sookshma – Subtle Kolkal – The heavely entities Aame – They are Meaning: ‘Life’ in a human physical body activates, conducts and performs all functions of the human being. Likewise the horoscope represented by the nine celestial objects (Sun, Moon, Mercury, Venus, Mars, Jupiter, Saturn, the Solar node (Rahu) and the Lunar node (Kethu) moving in a systematic manner on specific routes in a time bound way, and represented by location as Ascendant 207 (Lagna) etc., constitute the physical body. The Life force for all the nine celestial objects are provided by the subtle invisible entities Rahu and Kethu (Solar and Lunar nodes) Explanation: In Modern Science the Sun is considered to be a star and the moon is treated as a satellite, whereas Jupiter, Mars, Mercury etc., are reckoned as planets. In the science of Astrology they are treated as heavenly bodies with different characteristics discharging different functions like the organs in the human body. The Brain, Heart, Lungs, Stomach, Liver etc are all parts of the human body each with a different function. All of them together make the body function if life force is present. Similarly the heavenly bodies discharge different functions. The life force is represented by the nodes Rahu and Kethu. In Astronomy, which deals with the physical properties of these heavenly bodies, the distinguishing features are classified according to size, colour, temperature, speed, rotation, orbit, density, etc. In Astrology on the other hand these heavenly bodies are attributed a personality. Each one of them has a distinct personality. Astrology is basically a study of the personality traits of these heavenly objects. These personality traits have a bearing on the physical properties of the Grahas. The science of Astrology is the study of the personalities with respect to their position in the horoscope, their inter-relations with other Grahas (heavenly bodies) and their influence on the individuals on Earth. Another Sloka from Siva Grantham is provided here to elaborate on how these Grahas influence the individuals. Vfkhkz;lhz;l kpUg;gnjy;yhk; ,aq;FkhDl gpz;lj;jpay; ghAz;lhk; MFkpuhrpfsPuhwhjhuq;fs; MwpDs;S klq;Fk; xd;ghd; mzpahq; Nfhd;fd; Nahf rlhjhuq;fd; kdk; gpuhzd; cauhd;kjj;Jtj;Jk; cUthk; me;j Ntfq;fNs kdpjnrd;k tho;tpy; 208 tpisTfsha;g; ghpkhz tpjpfshNk. Ekamam Andandam Iruppathellam Iyanku Manutapintathu Iyalpayundam Aakumi Rasikal Eeraru Aadharankal Aarinullum Atankum Onpan Aniyam Kolkal Yoga shadatharankal Manam Pranan Uyar Aanma Thathuvathum Uruvam Antha Vegangale Manitha Janma Vazhvil Vilaivukalay Parimana Vithikalame. Ekamam – Single, lone Antantam – Macrocosm Iruppathellam – Whatever exists (in Macrocosm) Iyanku - Alive, capable of movement Manita – Human Pintathu – Microcosm (living human body) Iyalpay – Naturally obtained Untam – Exists, Happens Aakumi – These Rasikal – House of the Zodiac Eeraru – Twelve Aadharankal – The nerve centers (Chakras) Aarinullum – Within the six (Centres) Atankum - Subsist, Exist in a subtle manner Onpan – The nine Aniyam – Systematically arranged Kolkal – Grahas (celestial objects) Yoga – The thematic construction known as ‘Yoga’ 209 Shadatharangal – The six nerve centers known as Aadhara or Chakra in Yoga Manam – The Phyche Pranan – The life force manifested as Prana Uyar – Exalted Aanma – Atma (Soul) Thathuvam – Principles Uruvam – Formed out of Antha – The Grahas Vegangale – Their movements Manitha – Human being’s Janma – Birth Vazhvil – Life on Earth Vilaivukalay – Effects, Fruits, Harvest Parimana – Apportioned, Measured Vithikal – Destined, According to law Aame – Yes, Affirmation Expression Meaning: Everything in the Macrocosm exists in the Microcosm naturally. The twelve houses of the zodiac subsist in the six nerve centers of the human body. The nine Grahas are formed in the same manner corresponding to the six Charkas, Pcyshe, Pranan and Atma. The movements of these planets are directly related to the fruits of Karma of the human beings and are manifested as the birth, life on earth and other incidents in the lives of human beings. The science of Astrology is too vast, deep, subtle and hence unfathomable to ordinary human beings. Therefore the Rishis of ancient India laid out a dictum: Na Mantra Sidhou – Na Pravacha 210 Meaning: A person who has not attained Manthra Sidhi is not qualified to make any prediction in Astrology. Manthra Sidhi is equivalent to the status of a prophet. A prophet is one who has obtained divine sanction. There is a general perception among ordinary people and even among the elite of society that Astrology is all about predicting future events. This is an extremely erroneous perception and far removed from the purpose for which the science has been unravelled. As for predicting the furture, the qualification has already been explained in the previous para. See what sage Vasishta says in Siva Grantha. gukd; rq;fy;g rpj;jk gjkD kwpahnud;why; jpukpnjd;WWjpapl;Lr; nrg;gTkhNkh Nfhs;fs; tUtd Rl;Lk; nja;tgyk; tuhjsTk; Rl;Lk; jUk#l;rkq;fs; Njh;e;J rhw;Wjy; vspjd;wd;Nw. Paraman Sankalpa Chittam Pathumanum Ariya Entral Thiram Ithenru Uruthiyittu Cheppavamamo Kolkal Varuvana Chuttum Deiva Balam Varathalavum Chuttum Dharma Sookshmangal Thernthu Chattuthal Elithanru Anre. Paranan – Parameswaran, God 211 Sankalpa Chittam – Imaginative Faculty Pathuman – Brahma, the creator Ariya – Does not know Enral – That being so Thiram – Certainity Ithenru – This is Uruthiyittu – Assert emphatically Cheppavumamo – Can any one say so Kolkal – The Grahas (Heavenly Bodies) Varuvana – What will happen Chuttum – Show, Indicate Daiva Balam – The Divine power of a Horoscope Varaathalavum – What will not happen Chuttum – Show, Indicate Dharma – Natural law that govern the heavenly bodies Sookshmangal – Subtleties Thernthu – Deep understanding Chattuthal – To speak Elithanru – Not at all possible Anre – Surely not. Meaning: Even Brahma does not know fully the imaginative psyche of Parama Sivam, the Supreme male Deity. If that be the case, then how can anyone (human beings) predict with certainity as to such and such will happen in the furture? The Grahas (Heavenly Bodies) indicate the possibilities of the future and the Divine aspects will show what (Catastrophe) may not happen. The ordained functional details of these heavenly bodies are extremely difficult to be comprehended and therefore predicting the future events accurately is extremely difficult and almost impossible. 212 J epr. If a few people prostitute this Divine Science for their own personal gains. We would like to once again stress here that the main aim of Astrology is not predicting the future. Astrology was invented by the Rishis for a specific purpose. A doctorate in Astrology from any Unviersity is of no relevance to the Divine Science of Astrology unless the person has attained Mantra Siddhi.There is a saying in English “Fools dare where Angles fear to tread”.yf.jhh. Listen to this Sloka.jpdptUk.yth. (Explained earlier in Chapter III – subtitle Attributes) This is the particular utility as envisaged by the Rishis in formulating the science.jikg.t.fpdk.ahnjd. tj. From the horoscope of an individual many subtle details of his past Karma and the possible repercussions for the future can be evaluated with a fair amount of accuracy. The realm of Astrology is not Sthoola and is not in the ambit of Material knowledge. Ja. but in those who practice it. which only an expert can decipher.fs. Let us go a step further. the flaw is not in the Science.njhd. past lives and potential future lives.raq. cw. These observations and findings will help the individual to regulate his life. When we say that Astrology is a Divine science. gj. tFj.w #l. 213 . mDgtq.gpyhNk. .W Kk. ty.k.jpd.j. The individual will be able to take preventive actions or corrective measures by invoking the concerned Deities. in the present life.rkkhk.ik .ik . all the above factors have to be taken into consideration. The Dictum appears to have been tailor-made for the Modern Astrologers who indulge in Wild predictions. It is like an X-ray picture or polygraph.kj.T+o. nrd.fz. What is a horoscope? A horoscope is the total picture of Karma of an individual. <uhW xj. So Modern Science with all its sophisticated machinery cannot penetrate the subtle areas of Astrology.lhAk. nrhYkhaj.jpLk. Incidents Cholum – Spoken of Aayathu – Eleventh house representing income Amaippilame – Structural positioning Those eminently erudite people who have realized and seen the factual truth about all matters without any scope for doubt and uncertainity have stated as follows: In a horoscope the Ascendant represents the present life. the eleventh house represents the past life and the twelth house represents the future life. confirmed knowledge Kandu – Confirm by sight Aayum – Research Vallavar – Eminently qualified and scholarly Vakuthar – Determined. Confirming to Varum – That which is due Janmathin – Life and its Utta – Suitable. Identified Yathen – In the following manner Pathonru – Eleventh Mummai – Previous birth and life Immai – This birth and present life Ilakkinam – Ascendant Eeraru – Twelfth (Twice six) Othini – According to.Vasthu Nischayam Kandu Aayum Vallavar Vakuthar Yathen. Pathonru Mummai Immai Ilakkinam Eeraru Othini Varum Janmathin Utta Sookshmamam Ivvozh Thuythidum Anubhavangal Cholum Aayathu Amaippilame. Distinguished. Matching Sookshmamam – Subtle matters Ivvozh – This Life Thuythidum – Enjoyments Anubhavangal – Experiences. 214 . Vasthu – Factual truth of matter Nischayam – Ascertaining. 6. So the 9th house will be the Karma of the future life and 8th house will be the Karma of the past life. 8th house is deemed to be the house of longevity because 8th house will indicate the balance of Karma from the past life. Astrology is an immensely complex science and a total dedication (Tapas) alone can get you any where near the core. 215 . The Karma is denoted by the 10th house. the Houses 1. In a horoscope therefore.12. The Grahas have their ruling deities and each Graha’s position and aspects have to be determined taking into account the millions of attributes that each Graha is capable of. Needless to add that each of these houses represents many other significators. The Structure of a Horoscope: We have already stated that a horoscope is the picture of Karma of an individual. The opposites namely 7.4. Anyone who has some basic knowledge of Astrology will be able to understand these. future and past lives and their Karma.11. 9 and 8 will represent present. In Chapter III on Attributes we discussed the relationship between the deities and the genes.3 and 2 are known as Nivruthi (complementing houses or enabling houses). The experiences and enjoyments of the present life will be in conformity and as a continuation of the past life and is determined according to the relative aspects of the eleventh house.10.These houses speak about the most subtle aspects connected with these lives.5. which induces the feature of I. we will try to dig it out. or the Kingdom of God. no. There it says: “The tree of life was also in the midst of the garden. Yet. The garden referes to the Chittam (Conscience) of man. the Garden of Eden. in one’s psyche (Chapter V). Therefore. Till then there was nothing of his. the Lord God was implanting Adam with Aham (Ego).” The usage ‘my’ by Adam is the result of his Ego. Mine etc. there is a portion. there we find mention of the tree of knowledge of good and evil. The two trees. Me. so everything in it ought to be good.Chapter XV EVIL. 216 . WRONG AND SIN These are three very similar terms. there is a line of distinction. one overlapping over the fringe of the other and each diffusing into the other at the edges. the tree of life referes to life (Jiva) and the tree of knowledge of good and evil refers to the Aham (Ego). when Adam saw Eve in front of him he was able to say. The question is whether knowledge of evil is evil per se. Genesis clearly states that everything God created was good or very good. “This is the Flesh of my flesh and the bone of my bone. In Genesis Ch. Yet. They are like the colours in the rainbow. which describes the details of Paradise. everything belonged to God.2. and the tree of knowledge of good and evil.” The word “Evil” finds a mention for the first time in this se ntence in Genisis. the difference of meaning between them rather difficult to distinguish. Aham is the component. The Garden of Eden was also created by God. leaving no clear demarcation. When the Lord God performed an operation on Adam described in the Scripture. The answer is. it can get polluted only when Aham joins the knowledge. When the Manas [Mind] joins Buddhi and Aham. When the Lord God made the first man Adam. lust and everything evil. Aham is the source of evil. and breathed into his nostrils the breath of life.Knowledge of any subject is an unpolluted activity of the intellect. Does evil exist? Yes. Adam was equipped with all components necessary for the function of the psyche [Anthakarana]. what appears to belong to him is a temporary custodianship which vanishes at death or even earlier. anger. so that Adam became one like all of us. of darkness and light and no man can change that. God created this world as the land [Karma Bhoomi] for duality. hate. In the Psyche [Anthakarana] of man. Aham comes into play only at the individual level. WRONG When Buddhi [Intellect] is influenced by Aham. evil results. greed. evil grows into Wrong. The nearest we can reach is if every individual on Earth realizes the truth and submits voluntarily and unconditionally to the will of God. Imagine that you 217 . and man became a living soul. The Lord God formed man of the dust of the ground. So. From Aham proceed self. So immediately afterwards. selfishness. of good and evil. After the surgery on Adam by the Lord God. is it possible to root out evil from the world? Impossible. only. Any thinking human being knows that there is nothing in this world or anywhere which belongs to him. he was able to say ‘My’ flesh and ‘My’ bone as a result of Aham [Ego]. Knowledge of evil does not become evil per se unless Aham gets involved. you have sinned. your options are open. you will act accordingly. Till a decision is taken by the mind whether or not to take it. SIN When the Buddhi. though you have done a wrong act. If that calculation was done in a personal matter which would not affect any other person in any way. You did something wrong due to some reason. which you knew was not yours. the repercussions of that wrong act are limited. which God has bestowed on you. Aham and the Karma Indriyas [organs of action]. There are innumerable permutations and combinations of options before you. Your intellect recognizes that it is money. picking up the money. repercussions will be there. On the other hand there could be situations where such a wrong act could create a lot of problem to many. and then later changed your mind. The Intellect. and 218 . with the physical involvement in the act. Your Aham joins in provoking a desire to possess it. Your eyes see it first.come across a bundle of money as you are walking on the public road. If you have picked up the notes with an intention of entrusting it to a policeman. Manas. you have not committed a sin. over all of which you alone are the sole decision maker. Whether your act is intentional or not. and by changing your mind you have reduced the weight of your sin. or inform a policeman so that it can be restored to the proper owner. it becomes a sin. if you have picked up the money with the intention of appropriating it to yourself. Then the mind joins in and a debate ensues whether to take it or not. Ego and Mind together will debate whether it is right or wrong to take it. or leave it there because it is not your money. You can of course change your mind even after picking the money up. On the other hand. Nature’s intricate and most subtle system of surveillance scrutinizes the minutest movements of every component of the psyche and organs of all men in this Universe. Suppose you were making some calculations and you did a sum 2+2=3. join together to perform a wrong. Once the decision is made. but that is the part of freedom of action. is the importance of the state of mind. or intention behind an act.records them through an Infinitely perfect super computer. which does. The idea sought to be conveyed by both. which determines the act to be virtuous or vice. while determining Virtue or Vice. Nature always weighs the intention of the doer. in order to stress on a particular aspect might exaggerate their statements. measure. Nature’s medium of calculation is Punya or Papa. The standard. Like money. So we can say generally that the 219 . with each person [personal computer]. which makes the difference. A similar idea is found in Indian Scripture. you have already committed adultery in your heart”. unit or yardstick by which Nature determines the effects of virtuous or vice deeds is Punya and Papa. which is the medium of all transactions. Great men. it is the state of mind. not the body. But mind alone cannot do Karma. denomination. the positive or negative – virtue or vice. where Vasishta Rishi tells Sri Rama: ‘Mana kritham kritham Rama Na Sareera kritham kritham Aenei kalingathe Hi Bharyam Theneikalingathe Hi Sutham’ _Z: H¥$V§ H¥$V§ am_ Z eara H¥$V§ H¥$V_² Ÿ& `oZ Ëdm {b“Vo ^m`mª VZwdmh`mqbJVo gwVm_² Ÿ&& ©|: U¸u® U¸u® µõ© | \Ÿµ U¸u® U¸u® | ÷¯Ú x B¼[P÷u £õº¯õ® u~Áõ î B¼[P÷u éúuõ® || Meaning: It is the mind. the physical motions are the same. PUNYA AND PAPA Jesus told his disciples “If you look at a woman with lust. When you embrace your wife or child. and Jesus in this instance did that. it is the single prime factor. What we should understand is that the intention behind an act is of paramount importance. A photocopy of the same is maintained as part of the Sookshma Sareera [Ethereal body] known as Sanchitha [the bundle]. thought or deed. But it will not be so in all cases. All Dushkarma result in Papa. discrimination and judgment whereas one can easily slip into Dushkarma effortlessly. We shall look at them in a little more detail. dried cow’s dung (not bull’s). Salkarma is divided into two categories by the Rishis so that common people may follow them even if they do not understand the underlying principle. But. If a person does. The ramifications of Karma are very wide in the eyes of Nature. The nearest expression in Sanskrit for a virtuous deed is Salkarmam. The ingredients used are a copper vessel. or lauds an evil deed of another by word. dehusked plain rice .ideally without the bran being scraped or damaged for the embriyo to be in tact . Similarly. protection. The two divisions are named (1) Ishtam and (2) Poortham. If we look at Yoga Sutra 34 in Sadhana Pada. an explanation of what constitutes a bad deed is given. or instigates another to do.and ghee derived from cow’s milk. then it will result in Papa. Basically it is a fumigation process. irrigation and manuring to provide good yield while weeds grow without any assistance from the farmer. all Salkarma need not produce Punyam. Salkarma requires a conscious effort. while a bad deed will be called a Dushkarmam. The smoke arising out of the ritual is known to ionize and disinfect the air in and 220 . The oblationary invoking Manthras are addressed to the Sun in the morning and Agni in the evening. nursing. Karmam we know means action or deed.result of a virtuous deed will be Punya and the result of vice will be Papa. The useful plants need meticulous care. The definition given is ‘Agnihothram Tapa Sathyam Vedanam Cha Eva Ishtam: Palanam. Aathidhyam Vaiswadevam Ishtam Abhidheeyathe. We will explain. Ishtam deals with the personalized Salkarma of an individual while Poortham deals with the social dimension of an individual. Sages usually compare Dushkarma to the weeds and poisonous or useless plants and Salkarma to beneficial plants which produce useful fruits. Agnihothram: This is a ritual which all householders are supposed to do every day at Sunrise and Sunset. thoughts and deeds is the fundamental recipe for Sathyam. All such activities are covered by Vaiswadevom and those Devathas are known to protect the members of the household. Palanam: Adherence.around the household. What is intended here is inviting and entertaining eminent and virtuous people like Sages and Rishis in one’s house so that the entire household may listen to their advice and follow them. Vaapi: Big pond which would grow waterlilies and small fish and which could be used by people for bathing. Aathidhyam: Entertaining of guests. Poortham: Annapradanam Aaramam Poortham Abhidheeyathe’. Vaiswadevam: All Devathas in the Universe. Sandalwood etc. and give oblations to that Devatha usually by providing a Pooja room. Thapas: The meticulous observance of one’s Dharma in whatever profession that he may be is Thapas. 221 . (A number of corroborative reports had come from the scene of Bhopal Gas Tragedy). Cha: Also. Sathyam: Honesty in all one’s dealings. Athi: Etc. These are directions given by Sages and Saints for the upliftment of the common men who are engaged in various activities. A householder can choose any Devatha of his liking and make that Devatha a permanent guest in his house by dedicating a statue or picture of that Devatha in precious metal. words. Koopa: Well which provides drinking water. washing etc. Abhidheeyathe: Acknowledged by knowledgeable people. Vedanam: The reference is to all Scriptures including the Vedas. The definition given is ‘Vaapi Koopa Thataka Athi Devathayathanaya Cha. ‘ Athidhi Devo Bhava’ is a dictum enshrined in the Sanathana Dharma which demands that any guest should be treated as respectfully as one would respect a Devatha. Eva: Etc. Thatakam: A huge collection of water like a lake which provide sanctuary for animals and varieties of fish etc. Annapradanam: Distribution of food free to those who are hungry. To earn Punyam the Karma has to become beneficial to another. The D harma towards others is one’s duty. it is a process of refining oneself. Discharging one’s Dharma constitutes a Salkarma but it does not produce Punyam. Salkarma beyond the ambit of Dharma – the region of the extra mile .Devathayathanam: Temples and public places of worship which house a deity. 222 . Cha: Similar activities which are useful for the general public and livestock. Nature has also provided the guidelines through teachings on Dharma. For example. It constitutes only one’s Dharma to oneself. The meaning is that Punyam is obtained when you do good to others. From the definitions of the above it can be seen that Ishtam contains activities which are purely of a personal nature and Poortham covers the social dimesion of the activities of an individual. any act by a person who either instigates or facilitates or even appreciates the evil deed of another commits Papa. and Papam when you harm others. all activities in Poortham are capable of producing Punyam because it benefits others. That is the only way to spiritual enlightenment and spiritual attainments. a trader who trades in a harmful commodity like cigarette commits a Dushkarma and it will result in Papa. On the other hand. austerities and observances one tries to improve oneself. There is a guideline provided by the Rishis to determine Punyam and Papam. Nature has endowed man with a free will to choose his Karma. It says: Paropakarame Punyam. The Rishis say that observance of Ishtam is Salkarmam which ennobles and purifies an individual and does not produce Punyam. Aaramam: Gardens and playgrounds for recreation. When we apply Natures’ yardstick to Dushkarma. A person who does nothing and idles his time away also commits a Dushkarma.only result in Punyam. In prayer. Man has to use his discretion with thorough knowledge of Dharma and control his life so as to earn Punya and avoid Papa. failure of which will become Dushkarma. Papame Parapeedanam. then the Papa arising out of that act. It never makes a mistake. JUSTICE of GOD When we come across mammoth calamities. will accrue to you in part because you have contributed to that wrong. But supposing that person used the money given by you to buy alcohol or drugs. mass destruction of seemingly innocent lives. find a small coin and give it to that person out of pity for his condition. he took upon himself the sins of the individuals whom he healed. Those who are destined to such a fate are brought into such circumstances together that they suffer the same fate. and the credit or debit of an individual is maintained in those terms. In the case of Jesus. for which he had to retribute according to the laws of Karma of Nature. In the instance of natural calamities and mass destructions. what comes into operation is the Papa of previous lives. It might even be said that a bit of that contradiction exists between Old Testament and New Testament. who suffered indescribable torments in their lives. We would face the same dilemma when we come across the sufferings of people like Jesus. The sufferings or good fortunes that we experience in this life are dependent upon the Papa or Punya that we earned in our past. BROTHERLY OBLIGATIONS There is an apparent contradiction in the teachings of Jesus and the Sanathana Dharma. That is the way Natural justice operates. Sanathana Dharma recommends a stricter code. While Quran and the New Testament encourage giving of alms unconditionally. The contribution of Quran is also not quite in harmony with the Sanathana Dharma. Nothing ever happens in this Universe without a proper cause. 223 . Imagine that a mutilated wretched person is begging for alms before you with both his hands stretched towards you. God’s justice is infinitely perfect and impartial. we are prone to doubt the justice of God.Every Karma is measured by Nature only in terms of Papa or Punya. The natural reaction may be to reach into your pocket. md. Giving alms to undeserving persons will result in Papa.gh. playing on your sensitive disposition. If you were sure that the money you gave would be utilized by him properly to buy food or medicine. . . ignorant people say.Ng rptkht jhU kwpfpyhh.e. you are expected to be judicious even while giving alms.jgpd. but to say that you have to be discreet. rptKk. Anpe sivamai Amarnthiruppare. Anpe Sivamavathu Aarumarikilar. .. md. Thirumoolar. are two different things.Gk. even while giving alms. then you could have earned Punya. The intention is not to suggest that you should stop giving alms or never show pity.jpUg. md.Ng rptkht jhU kwpe. If some 224 . Meaning: Love [Anpu] and Happiness [Sivam]. LOVE AND HAPPINESS One of the greatest Sages in Tamil Scriptures. Anpe Sivamavatharum Arinthapin.nld. There is a proper reason behind it. The mutilated person displays his misery to win over your sympathy.According to Sanathana Dharma. His own past is responsible for his condition.ghNu. you give alms. md. not out of wisdom. mwptpyhh.Ng rptkh akh. said: Anpum Sivamum Irandenpar Arivilar. You were not in any way responsible for the condition of that beggar. Not many know that Love and Happiness are the same.uz. Yet out of pity. and tends it with loving care. tend each part with loving care. we love every part of our body. in real life. We are all part of that Cosmic being. It is easy to understand that each is complementary to the other. all attributes merge. it was mentioned that Jesus was the incarnation of Mercy. love and happiness will merge. The Cosmic being will never interfere with our freedom. all wishes will be for eternal happiness. the wisdom of the Cosmic being may not grant the wish if in the long run that will harm us. In other words. And that which ‘IS’ is good. Thomas Aquinas defined ‘Love’ as wishing good. We may wish to have a lot of money. whereas a wish is the product of Buddhi [Intellect]. Mercy is a gross aspect of love. wealth. such a person will on realization. mercy. Love and Happiness are two different attributes. A desire is a product of Manas [Mind]. and another example of the incarnation of Happiness is Agasthya. nothing disturbs it. happiness. love. The Cosmic Being’s Happiness is never broken. by making use of our freedom. Here on earth. We cannot have it if we have not deserved it through our Punya of the past. Happiness can be accessed through Love or Wisdom. Aquina’s definition of Love is intellectual love or Agape. But it may be difficult to understand how both become one. which is available to the intellect. Earlier.one realizes that Love is Happiness. and make sure not to injure any part of our body. physically and mentally. What is wishing? Wishing is not desire. Besides. A wish is based on the knowledge. Jesus is one of the examples of the incarnation of Love. In perfect wisdom. The Cosmic being loves every part of Its Cosmic body. It watches everything. Love is the easiest medium for happiness. injure ourselves in many ways. etc. This is the case with the Cosmic being also. while Love emanating from the mind will become Eros (fulfillment of the animal instinct). immerse himself in that Happiness forever without any movement. and 225 . In Infinity. like different cells in our body. Like a silent witness. But we. wisdom. In perfect wisdom. fortune. because in Its perfect wisdom. SIVAM In practical life Sivam is a multi dimensional aspect covering a wide spectrum of human activity. either for food or for entertainment. comfort. Rishi Parnadan. Love is one of the contributory factors to happiness. This happiness in Sanathana Dharma is called SIVAM. The Rishis of ancient India were very vocal supporters of the theme of nonvoilence. pleasure. So. When we seek happiness for ourselves. Even if we make no conscious effort to promote happiness in others. friends etc. but we will avoid that hair splitting for the moment. Love has a wider ramification than mercy. innumerable things can contribute to happiness. The messages of these seers do not seem to have registered among the followers of these great men. Agasthya is the incarnation of Sivam. Modern science seems to be ignorant of the repercussions of eating meat. Such stains of violence are carried over to every cell in the animal’s body. we should be morally constrained from not obstructing others enjoying happiness. We can read wonderful stories about the Rishis’ respect for ‘Life’ in whatever form they manifest. knowledge. “Live and Let live” is a norm ac cepted all over the world and it is no doubt an application of the principle of Sivam. wealth. happiness is the root cause of Creation.therefore. we are obliged to let others also enjoy happiness. Budha and Christ were not far behind Rishi Parnadan. is a remarkable example. The 226 . one can say. wisdom. and the ultimate aim of Creation. The moment of death produces a violent hysterical reaction in the animal setting off a chain of glandular secretions containing stains of violence. In Maria Valthortha ‘Poem of the Godman’ Christ says ‘Do not even pluck a flower for your own selfish happiness’. mercy cannot exist without Love. Modern man has no hesitation to kill. Love. We saw earlier that every movement of all living things in the Universe is prompted by the desire for happiness. who ate only fallen leaves. and so on. I give you every seed bearing plant all over the earth and every tree that has seed – bearing fruit as it be your food. The whole philosophy and method of Yoga is a constant fight against the natural animal tendencies. Man has the freedom to choose. Nonvegetarianism is an affront to the principle of Sivam. If man wants to raise himself above the level of an animal and set his sights on the Divine. Worse still. Man transgresses the ideal code of conduct when he indulges in meat. But remember. immediately after death. 227 . In the Bible. It is upto you and you alone. which cause putrifaction and decay. These toxic substances increase in content as time wears on. in the first chapter of Genesis Verse 29 and 30. man has the potential to be an animal and also to be divine. non-vegetarianism is against the will of God. Biblically.person who eats meat will automatically become prone to violence as years go by. Yes. Anyone who eats meat cannot avoid these toxic substances in some measure. I give all the green plants for food”. No one can gain anything from Siva Grantha or Agasthya if he violates the sacred principle of Sivam. then he has to conquer his animal instincts. the dead body produces toxic substances. God in His infinite wisdom says: “See. Some might argue that in nature animals kill each other for food. Generation after generation the tendancy will become more deep-rooted. kya gh. Iswara according to them was Visesha Purusha and the Ultimate Guru. rj.jpa rhd.wNa khJhpa `.a kw.tj th]pdk. billions of years ago were the first humans to discover Yoga. mKh.Chapter XVI SIVA GRANTHAM The Rishis of the first Universe (Kalpa). a description of Iswara is given. te.jpak.grk. G+[. the Rishis prepared a Dhyana Sloka as below: mfj.Gjk. In Yoga Sutra Samadhi Pada Sutras 23 to 27.Nj`k.dpj. The Rishis named him Agasthya. Mrhhpa th. Many of them got together and discussed among themselves ways and means to attain perfection.Wja fhk.jpak.j rpj. This Iswara incarnated on Earth. 228 . AGASTHYA The name Agasthya is constituted of two different words Aham and Sathyam. kfhNjt rkk. In order to praise Agasthya and glorify him.gtk. Sivam in the form of Iswara responded to their prayers. Fk. As a result of years of Tapas.ak.jhde.gPhpak. They knew that none of them were perfect. It’s name or sentence was Om..&gk. m%ypa %y khr. Finally they reached a consensus that they should put in a concerted effort to pray together to God to incarnate in the form of a Supreme Guru to guide them to attain perfection. It bestowes an identity. Colour. Sivan is Purusha with form. Mine dimension to the Aham. He is the invaluable root cause. Aham serves two main purposes. Agasthya is the incarnation of the Divine aspect of Aham. He is eternal Aanandam in human form. Owing to the generosity and magnanimity imbued in Agasthya. these two different natures of Animality and Divinity come into play. All these Ahams have Animal instincts. While Paramatma is Purusha in the formless Aroopa state.Meaning: Agasthyam is the embodiment of Universal Aham. attractive. 2. and in him we repose. The Aham of human beings have the Divine element also in them. The billions and trillions of all living things in the Universe have Aham. In the possessive aspect of Aham. also known as Agasthya 229 . His mind is marvelous and sweet. He is as venerable as Mahadeva. Since Agasthya is the Supreme Guru. his psyche is renowned to be sweet. magnificent. Agasthya is Supreme Guru. captivating and unfathomably deep. That is the reason why Agasthya is known as Aadi Sada Sivan among the Rishis. Form. It provides possessiveness. Agasthya is stated to be Presence of TRUTH because Agasthya is purusha manifested in the form of a Rishi. he is lauded as the fullness of Jnanam and Vijnanam. Therefore Agasthya is marvelous. Possessiveness is more of a personal matter in the sense that it gives I. which help in determining the identity. Because Agasthya is the Cosmic Aham. most magnificent. Nationality etc. Malaya Hills is the Western Ghats. where Agasthya is there is the presence of TRUTH in human form. Age. It is stated to be eternal bliss in human form. are all characteristics of the Aham of a person. Animality causes selfishness while Divinity infuses selflessness and generosity. If we look at the Graph in Chapter III. Explanation: Aham. Me. generous and divine. we have seen is Ego. Name. 1. we see that in the Macrocosm the corresponding component of Aham is Sivam (Purusha). He resides in Malaya Hills. of which in the sixth resides Paramatma. The sixth is called Kailasam because it is the topmost area of the spine. The mystic connotations of all these are accessible only to serious Sadhakas. Kumbham represents the abdomen. The Incarnation of that is known as Agasthya. Among all the Devas and Deities. That is why Agasthya has been stated to be Malaya Parvatha Vasinam. The Himalayas is called Maha Meru in spiritual language. In spiritual language Kumbham has different meanings. Therefore he has been eulogized by the Rishis as Mahadeva Samam Poojyam. 230 .koodam. Agasthya is known to have originated in a vessel in which the Rishis had filled water from the Ganges. Agasthya Yug and Aquarian Age are not just coincidence. which is known as Aquarius. Since Kumbha is the Rasi in Zodiac. In fact Agasthya is Purusha incarnate. It is in the fulfillment of that divine scheme that Agasthya Yug is beginning now. it represents the Universe. Jivatma is in the fifth. it came to be known as Aquarian Age. Therefore he earned the name Kumbha Muni. the most important and significant is called Mahadevan. it is a Divine plan for mankind. Malaya Hills is the skull. Mahadevan can be none other than Purusha. combining both the sthoola and sookshma aspect of Purusha (Paramatma and Paramasivan). when the Sun transits Aquarius. They are available in the Scriptures of Sanathana Dharma and more particularly in Tamil literature. There are thousands of Dhyana slokas about Agasthya coined by different Rishis at different times. And Maha Meru represents the Spinal Chord in man. Agasthya is known to be the Father of Tamil language. So. The sthoola form of Purusha is Sivan. it means a vessel. his own aham is his Mahadevan. it alludes to the Skull or head and it also represents the eleventh Rasi (Aquarius) of the Zodiac. Moreover for every individual. In the Spinal Chord are the six Chakras. likeness. condensed. Perfection is manifested as this Universe. record and codify . impression etc. the Infinite Perfection. the Aadi Moola Parasakthi. the Ma Maha Shodasi. That Aadi Moola Parasakthi incarnated in human form as Lopamudrambika and became the consort of Bhagawan Agasthya. But his crowning achievement was something unique. 231 . seal. the Parat para. As a result of the persistent efforts of that Japa and Tapas.The works of Agasthya Under the leadership of Agasthya all Rishis were gathered and Agasthya assigned works to every one to experiment. replica. small. the Sree Vidya. Together. Aadi Moola Parasakthi. reduced. He visualized that Infinity cannot be manifested. In the Moola Prakrithi (Primordial most sookshma Nature) the potential for the infinite Perfections lay dormant. emblem. She incarnated in human form at Manasa Sarasu in a Lotus flower when the King Swethakethan and his wife Swarnavallabha were having Avabhrutha Snan (Immersion in water after a Yaga for obtaining a child) under the auspicious guidance of Narada Rishi and grew up in the palace as their daughter. Lopamudra would mean the miniaturized facsimile of Infinite Perfection. abbreviated etc. the Divine Mother of the Universe. gave Darshan to Agasthya. shortened. the Viswatmika. the Rasankusi. The meaning of the word Lopa is miniaturized. Mudra means facsimile. the Moola Prakruthi. The name Lopamudra is formed out of two words Lopa and Mudra.the entire range of Jnanam and Vijnanam. So Agasthya organized a collective Tapas and austerities of the Rishis with the aim of effectuating the incarnation of Infinite Perfection. e.fr.gpd.nfhz.fjpgNd vd.w yj. wpsq.wtk. tpyf.Nfw.whdhy.f flikapd.e.J ew.The Marriage At the end of the ceremony of marriage.j jd. Njtp ehafd. gu nkhd.J nrhy. Nghw.njhd. Bhagawan Agasthya says to Lopamudrambika thus: te. 232 .jhP ekJ jhdk.l gpuhdZk.iy gjpayhy. Modd.fdfghu Nkait nfhzuyh Nkhh.t Ke.Fby.fsPNuOk.f NtW tpjpnratpwYz.Wk.T Jzh.whs. nrfq. Re. vJTkpy. jq. md. fUizNjq.J kd. gzpe.lhNk.fs. tpjpapid tpyf.f.J jf.Nf.WsJ nry.ths.fyd.iy fjpnadTzh.ijapw.fpiy vdYk. gjk. rpe. J}a ew. fdpe. gjpayhw.fnkd.g Kuzpyhjik thkhq.tk. Rth.gzpNa tho. Mapio mzpfshil mUq. nry.wpy. vjpfSf.f.d kdq.jpa jFjpf.nfhb njhlh. Overwhelming Love and Compassion towards the wife by the husband on the one hand and on the other side. secondly. If a woman deviates from her commitment. Bhagawan’s attitude towards Devi. that a total dedication to the husband will enable any woman to master even destiny. wherein she has to be born as a male. Bhagawan continues that Devi may take anything that she wants like personal maids. ornaments or utensils etc. The married life 233 . She addresses Bhagawan as the Lord of all Rishis and continues that for a woman her husband is everything and a woman lives for her husband. with the utmost compassion to Devi. as expressed by Lopamudrambika Devi in the above Sloka. These are the most extolled virtues in the husband wife relationship in the Sanathana Dharma. Such a woman is known as Pathivratha. the Parnasala will be a heavenly abode for her. practice austerities and ultimately reach Mukthi after many many births and deaths. surrendering implicit devotion of the wife to the husband. which is an example to all husbands in the world. and suggests that it will be better to go to His place of residence.Meaning: Dsirous of getting back to his Parna sala (The abode of the Rishis). This is typical of Sanathan Dharma. which is an example to all wives in the world. Bhagawan addresses Devi as the most beautiful maid in all the 14 worlds. Devi’s devotion to Bhagawan. For Pathivratha her husband is her Lord. then she can attain Mukthi only by a different path. (because she was leaving the palacial circumstances and choosing to live in a lowly thatched hut). A woman can attain Mukthi along with her husband if she devotedly and singlemindedly co-habits with the husband taking care of all his needs. Master and more precious than everything else. Two things are extremely significant here. But Devi prostrates before Bhagawan and says that her wealth is Tapas and Service to Bhagawan. she has no interest of her own. gad. rhjdhthd. milaf.fhf. a son was born to Bhagawan and Devi through their Yoga Sankalpa (Vibhoothi in Yoga Sutra). That person was born on 22nd July 1955 in a remote village in Tamil Nadu. He has been designated and earmarked to carry out this function irrespective of Time and Age (Yuga).td. mundane or divine.r 234 .G tpQ.fhJ %y guk.d. rhjfNd ahjhuKhpatD KilatDk.fh. VJkptdpd. . science or art.jd. Bhagawan replies that one person will be born to take care of the Grantha. the same person also will be born in this world somewhere and the Grantha will come under his custody at a proper time and place.jZf. MjprptD}yUspt. Bhagawan wrote the Siva Grantha which contains knowledge about all subjects. fz.zf.wpapaq.nra. Devi does everything necessary to support Bhagwan’s wishes.. Meaning: This person (Vaidyanathan) who has been designated to be the proper custodian and owner of this most Magnificent and magnanimous Grantha will be the one to protect the devotees. GjQ.. Bhagawan engages himself in assiduous Tapas and austerities.E}w. physical or metaphysical. Mufj. While the Grantha was nearing completion.Wk. Gjy. Whenever the Grantha manifests in this world. Devi asks Bhagawan how this Grantha will become available to mankind and who will take care of the Grantha in the world. Without him nothing will bear fruit from the Grantha. As a consequence. in one of the lighter moments.Siva Grantha goes into great detail to describe the married life of Bhagawan and Devi.fk.tw.giuapd. As Supreme Guru and the Lord to all Rishis. .Fk. There are no topics that the Grantha has not covered. G+jAf kNdf kfd. for ever.Bh.whY kptNd ape. Q. ngWthh.zha. all by the grace of this person. the One who has the Sun.E}w.r.W NrUthh.jk. fdjpU#ykhf ePythDUtkhf epyT jP fjpNuhd. Meaning: The One who has in her hand the Thrishool (The three pronged spear) which represents the three aspects of Kalam (Time . fhhpUs. ifapy. .jj.MjpD}ygankd.wp Njhd. J}y #l.whd. Meaning: Whoever surrenders himself before the Grantha.F Nkhfd Rthrnkd. the One who has the form of the infinite blue heavens. How does the Grantham work? fhyNkhh. that Moola Nayaki.Wk. %d. mth.whJ epw.Nrahy.fshfp Njhd.Ndhh. 235 . (AadiMoola Parasakthy) is the life giving ‘Breath’ for this Grantha. the One who remains visible and invisible in Sthoola and Sookshma states.past.Jsjilthh.ghd. present and future). nkhopahyhNk. fUj. Moon and Fire as Her eyes. enjoy fullness of life and pleasures. GfY Nkhh. G+uz gyKk. rhjd. tpyfpj. md. rptdUs. Bhagawan and Devi they will attain the blessings of Siva only through this person. fz.Rkq. such people shall be free from the fetters of ignorance and attain their full potential.. %y ehafp . These are supposed to have originated from Siva himself and are considered to be sacrosanct and inviolable. Shaktheya Aagamas are not a part of the established scriptural edifice like the Vedas.Chapter XVII SHAKTHEYA AAGAMAS Shakthi. mentioned in the last Sloka of the previous chapter. or that which emanates from Shakthi and more precisely that which emanates from Devi. the cause of creation. There are 28 Siva Aagamas. meaning. On the contrary. more relevant and up to date and contemporary. Parasakthi. the dynamic or kinetic aspect of all principles and substances. The two words together would mean that this chapter deals with the Revelations. These Siva Aagamas are a complete treatise and no modifications on that are considered to be necessary nor are they amenable to revision. because they are revelations 236 . method. or the female component. which are revered by followers of Sanathana Dharma as the most important section of their Scriptures. Puranas or Siva Aagamas. Upanishads. truism etc. The word Aagama means revelation. principle. But they are more sacred. the Energy. Shaktheya means that which pertains to Shakthi. Force or the Sookshma stimulus for all movement. we have seen earlier is the female component in creation. which have been obtained by invoking the Female component of the Universe. the Rishis used to conduct Poojas on occasions of Universal Importance. The most popular among them are known as Prasna Poojas. Nirantharanatha Samsara Niyanthritha Athisaya Antaratmavayi. A Rishi of such caliber lived in Kerala recently and we shall quote some of the revelations obtained from his poojas hereunder. Brahma Vishnu and Rudra. Srushti Chakra Bhramana Vega Niyanthranathil Vithathavayum. They used to be conducted on important days like Sivarathri. Menials etc. Apart from Prasna Poojas. The Rishis had developed different kinds of Poojas for this purpose. There was a king or Emperor who represented the Purusha. had different portfolios and specific functions. Samrakshana Bharana Bhaara Vibhava Danodyamathil Vishnuvaayum. Collectors. The ancient administrations of Kingdoms were an exact parallel to the administration of the Universe. millions of them looking after different portfolios. The ancient Rishis of India had discovered methods of invoking any of these Devathas to obtain specific knowledge about chosen subjects. Deepavali. Spies.XIV) who are currently engaged in the administration of this Universe. Clerks. Karthika. Prasna means question or enquiry. Vishu etc. Ashtami Rohini. Peons. Ministers. known as Parasakthi.by the Devathas (Deities refer Ch. Shad Bhava Vikara Rahitha Kala Thrayateeta Gunathraya Viheethayayi Sarvendriya Vishayatheethayayirikkunna Moola Prakruthiyude Icha Mathra Sankalpa Kataksha Vikshepa Prachodana Viseshamkondu Udbhavichathaya Prapanchathinte Bharana Bhaara Udyukthayaya Prakruthi Mathavu. known as Parama Siva and the Queen who represented Prakrithi. (Any one who would like to verify the veracity of the above statement may contact the Author for accurate and specific details). Navarathri. which are known as Maha Poojas. Police. Sarvathanthra Swathanthra Ananya Maha Vaibhavanukoola Vividha Adbhutho Udarachartha Viswaikathipathiyayi. “ Srushti Sthithi Samhara Saara Bhaara Vyaparabhootha Akhila Charachara 1. Below them is a host of Devathas. The principal executives in the administration of the Universe are three in number. Karma 237 . Diminishing and Extinction.Purana Vijnana Upakaranangaleyum Nirmichu. Moola means the root. Kinnnara. Juvenility. Deva. Veda – Vedanga . This Moola Prakruthi in its intrinsic state is ‘Shad Bhava Vikara Rahitha – Kala Thrayateetha – Guna Thraya Viheetha and Sarvendriya Vishayatheetha. Udbhija – Andaja – Swethaja Jarayujethi Chathurvidha Yoni Bheda Dwarena Anantha Kodi Jeevarasikaleyum. Kala Thraya: Refers to the three aspects of time namely Past. Metamorphisis.Ithihasa . Rahitha: Devoid of. Old age and Death.Vedantha . Bhaktha Jana Anugraha Thalparayayi Irunnarulunnundu. Viheetha: Bereft of. Karma Saakshiyayi. the foundation. Mukthi Labhaika Manava Adhikara Avakasa Manuvamsha Parambara Jathanmarayi Samudayatheyum Janippichukondu.Sasthre .” Explanation: Here the devatha is describing the source and process of Creation of the Universe. Guna Thraya: Refers to the three gunas namely Sathwam. Childhood.’ Shad Bhava: Refers to the six stages of existence namely Birth. Beyond the realm of perception of any of the 238 . Charana. Atheetha: Unaffected. Subsistance. the cause. Vidyadhara Kim Purushadi Ayonijatho Oorthwa Loka Adhivasa Amara Varanmareyum Srushticha Sesham. Shad Vikara: Refers to the six transitional phases namely Origination. The Source of the Universe is the Moola Prakruthi. Srushti Sthithi Samhara Bhaara Vyaparadhikarikalayi. Sarva Indriya Vishaya Atheetham: sensory faculties of any beings. Sidha. Thanikku Anuroopamaya Vidhathil. Youth. Prakruthi means the manifested Universe. Gandharva. Untainted by Gunas.Akarma Vikarmanukoola Dharmanusara Samhara Adhikara Nirvahanathil Rudranayum Swayam Avatharichukondu. Surpassing. Augmentation. Sakthi Thraya Vishishta Guna Visesha Samethanmarayi. Yaksha. Present and Future. Rajas and Thamas. Not subject to Shad Bhava or Shad Vikara. Pancha Kosa Anthara Sthitha Sareerikalayi. Yoga Upasana Nirathayayi. Beyond. There are two main functional divide namely Vyaparam and Niyanthranam in Antharatma. the Moola Prakruthi assumes a five fold transition namely. Srushti (Creation). Bharam: Heavy. Copious. Prachodana means Provocation. In the discharge of the above five fold function. It is also stated that Moola prakruthi’s Prachodanam is Visesham. It works in living things as a desire for comfort and in inert matter as a state of contentment. Kataksha. Vyaparabhootha: Involved in the above activities. 239 . Icha. Sublime and Aweinspiring. Responsible. Antharatma is described as – Srushti Sthithi Samhara Saara Bhara Vyaparabhootha Akhila Charachara Niranthananda Samsara Niyanthritha Athisaya Antharatma. undergoes change constantly. Solemn and Every subatomic particle to the most mammoth object Overwhelming. Instigation or Stimulation – The stimulation to create. Kataksha means Visualisation – the completion of the mental picture and visualisation. sustain. Noble.In the process of materialization of the Universe. Vikshepa means Effulgence. the primordial substance that constitute the basis for all matter in the Universe. which will become clearer in the following Antharatma. The changes that happen within the Universe are from one form to another. Vikshepa and Prachodana. Present and Future. Icha means Desire – the Desire to create the Universe. Sankalpa means Formulation – the setting of the Design for the Universe. Huge. Enormous. Distinguished. which means that it is Exceptional. Sthithi (Sustenance) and Samharam (Destruction) constitute the three facets of Time: Past. the Moola Prakruthi metamorphosises into Antharatma and Visvaikathipathy. Radiance or Dissemination resulting in physical materialization. Significant. Saaram: The quintessence. and continue the activities of the Universe. Everything in the Universe is constantly undergoing these three activities. Sankalpa. Chara means that which is capable of movement. Man. Surpassing. Supervision. Dexterity etc. Akhila means the Totality. We have seen earlier that every action of every creature in the Universe is prompted by the desire for more comfort. Visvaikathipathy: The literal meaning is – The one and only singular Monarch of the Universe. Administration. meaning is that all the Devathas are amenable to be influenced or swayed through different applications of Mantra and Tantra whereas this Viswaikathipathy is not amenable to any Tantra. Sarva means all. The implied Tantra means Art. Nirantharananda similarly is constituted of two different words namely Niranthara and Aananda. Animals. and Perpetual. Skill. Independent of. Gratification. Ecstacy Bliss. where each and every component is included with nothing left out. It is done in the manner of – Akhila Charachara Nirantharananda Samsara Niyanthritha and Athisaya. Charachara therefore covers the entire individual objects in the Universe. such is Antharatma. Discipline and Control. indicating that there is an underlying state of happiness that exists in everything in the Universe. Athisaya: That which is beyond compare. etc. Craft. That absolute dominance is obtained through being Sarvatantra Swatantra Ananya Maha Vaibhavanukoola Vividha Adbhutho Udaracharitha Sarvatantra – is a combination of two words Sarva and Tantra. Aanandam means all the different states of happiness like Comfort. everything. 240 . because it is the basic nature of Antharatma. Chara and Achara. Charachara is constituted of two words. That principle is here extended to cover all Chara and Achara.Niyanthranam refers to the Conduct. Satisfaction. Pleasure. Nirantharam means Continuous without a break. Unremitting. Swatantra: Free of. Persistent. Governance. Magnificent beyond descripton and imagination. of which there is nothing equal to it. Incessant. Achara means incapable of movement. by virtue of all of the above qualifications. Samsaram refers to the totality of interactions among all things in the Universe. Serenity. Ingenuity. Joy. Plants and the five Bhoothas. Harmonised. Udanan and Vyanan. substances that exist in the Universe. Masterly etc. Pancha Tatwam. Heavy. this Viswaikathipathy is the Universal Aham. Udaracharitha is constituted of two words Udara and Charitha. Samanan. beautifully regulated. Agni. All the above characteristics together make up the aspect of Viswaikathipathy in Moolaprakruthi. Wonderworking etc. Multitudinous. Phenomenal. perfectly ordained etc. Vividha Adbhutha: Vividha means Numerous. Steadfast. and The Aham of Moolaprakruthi. Maha Vaibhavam: Maha means Great. Pancha Tanmatra etc. the Universal Purusha. begun. Pra means that which is meritoriously organized. Udyukthayaya: Engaged in. In spiritual terms. So Prapancham means the conglomerate of all these fivefold aspects which form the Universe. Jivatma. Apanan. Prodigious. Abiding. Charitable. Magnanimous. Jalam and Prithvi. Immutable. Immense. Vayu. originated. Prapancham is a combination of two words Pra and Pancham. Pancham means five fold. Agreeable and Complying. Administration. initiated etc. Supernatual. Generous. Committed. which has nothing alien to it. Enormous and Stupendous. Bharana Bhara Udyukthayaya Prakruthi Mathavu: Bharanam: Governance. Vaibhavam means Special Skill. The Elements are fivefold like Aakasam. Expertise. Responsible. Beneficient and Princely. Similarly there are Pancha Papa. Bharam. variously called as Aadi Sadasivam. Udbhavicha Prapancham: Udbhavicha means that which has commenced. omnipresent. Manthratma. Anukoola means Befitting. Important. hundreds of them. The implication here is to the five fold principles and Atma is fivefold like Antharatma. Purushan and Mahadevan. Udara means Charitha means. Tathwatma and Bhoothatma. Adbhutha means Extraordinary. Prana is fivefold like Pranan. Involved in.Ananyam: We have explained in Chapter III – that which is all encompassing. Copious. 241 . Dharmam: Proper conduct. Anusaram: According to. Karma Akarma Vikarma Anukoola Dharma Anusara Samhara Adhikara Nirvahanathil Rudranayum: Karmam: Morally correct actions. Safekeeping and Conservation. He is in charge of the general governance and administration of Justice and dispensation of wealth and comforts to other beings in the Universe. 242 . Sequence. Vishnuvayum: As Vishnu. Vegam: Speed. constantly looking after. Samrakshana Bharana Bhara Vibhava Dana Udyamathil Vishnuvayum: Samrakshanam: Protection. Consummation and Punishment for wrong actions. Vibhava Danam: Administration and the Dispensation of Wealth and other boons. Udyamathil: Engaged in. Niyanthranathil: In the exercise of control over the above functions. Mother of Prakruthi or Prakruthi which is the Mother to everything in the Universe. Akarmam: Morally incorrect actions. Bharanam: Governance. Samharam: Destruction. Anukoolam: In accordance with.Prakruthi Mathavu: The Divine Universal Mother. Vidhathavayum: Vidhatha is Brahma. Bhramanam: Circumgyration. Srushti Chakra Bhramana Vega Niyanthranathil Vidhathavayum: Srushti: Creation. Supervision. He is in charge of Creation and the control of the evolution of species and eventual evolution of Universe. the relative movement. Guardianship. Bharam: Heavy responsibility. Chakra: Cycle. Progression. Vikarmam: Mistaken actions. Revolving around its own axis and also moving in an orbit. Kinnara: Another type of Celestial beings who have the face of a Horse and the body of a man. Jeevarasikal: The different varieties of living things (from microbes. Chathurvidha: In the above four fashion. bugs. Praktuthi Mathavu (The Divine Universal Mother) herself incarnates in the form of Brahma. Deva: Celestial beings who enjoy the comforts of the seven heavenly abodes. plants. Jarayujam: Those beings which are viviparous like cattle etc. to be born. Nirvahanam: Discharge of duty. the Keeper of Celestial riches. Sustenance and Consummation. plants and trees. Swayam Avatharichukondu: Incarnating by Her own volition. Charana: Celestial beings who specialize in dramatics and spy work. Command. Andajam: Those living things that come out of eggs. Rudranayum: Being Rudran. Siddha: Celestial beings who command all Siddhis. animals to man). Jurisdiction. Bheda Dwarena: Breaking open the Yoni.Adhikaram: Authority. Yoni: The passage which permits birth of a new offspring (Vagina). Gandharva: Celestial musicians. Udbhija Andaja Swedaja Jarayujethi Chathurvidha Yoni Bheda Dwarena Anantha Kodi Jeevarasikaleyum: Udbhijam: Those living things which sprout from the earth. insects. like grass. Swedajam: Those which are born out of sweat like lice. bacteria and viruses. Vishnu and Rudra to discharge the functions of Creation. 243 . Anantha Kodi: Countless millions. Rudran is responsible to evaluate the actions of individuals with respect to their moral correctness and determines suitable punishment. Yaksha Kinnara Deva Gandharva Charana Siddha Vidyadhara Kimpurushadi Ayonijatha Oorthwaloka Adhivasa Amara Varanmareyum: Yaksha: A class of celestial beings who function as assistants to Kubera. at the end of. Sthithi: Maintain. Samharam: Destruction. Sesham: After. Endowed with the capacity to desire. After creating the various living things on earth and the celestials. Oorthwaloka: Celestial worlds. Resembling. Thanikku Anuroopamaya Vidhathil: Thanikku: Mother) Anuroopamaya: Similar. The above mentioned are different kinds of celestial beings. (Here the reference is to Prakruthi Mathavu – The Divine Shakthi Thraya Visishta Guna Visesha Samethanmarayi: Shakthi Thraya: The three kinds of Shakthi namely Icha. Vidhathil: In such manner. 244 . Srushti Sthithi Samhara Bhara Vyapara Adhikarikalayi: Srushti: Create. Ayonijatha: Not born out of a Yoni. Kriya and Jnanam. Samethanmarayi: Endowed with. Srushticha Sesham: Srushticha: Created. Important. Kimpurusha: Celestial beings who look like men.Vidyadhara: Celestial beings who assist Indran. in the image of. To oneself. Varanmar: Capable of giving boons to worldly beings. Bharm: heavy. Adhivasa: Living in. Responsible. the Lord of Heavenly abodes. Visishta Guna Visesha: Special kind of attributes which are noble. Amara: Without death. In the image and likeness of Moola Prakruthi. execute and know which is special to humans. Exchanges. Adhikarikalayi: Empowered with authority for the above functions. Dealings. 245 . sustain and destroy.Vyaparam: Interaction. Blessed with the responsible and important functional capacity to create. Vedanga: Siksha. Janippichukondu: Giving birth to. Bhoomi Sasthram and Gola Sasthram etc. Vijnanamaya Kosam and Aanandamaya Kosam. 246 . legitimate claim. Vyakaranam. Sama and Adharvam. Rig. Kama and Moksha which constitute the purusharthas. Sthitha: Situated. the first Man. Veda Vedanga Vedantha Sasthra Ithiahasa Purana Vijnanopakaranangaleyum Nirmichu: Veda: The four Vedas. Parambara: Leniage. Artha.Pancha Kosa Anthara Sthitha Sareerikalayi: Pancha Kosa: The five sheaths known as Annamayakosam. man has been created and after that. With all the above attributes. Manava Samudayatheyum Janippichukondu: Manava: Mankind. Authority. Labhaika: To gain. Jyothisham and Chandas. Niruktham. Gifted with the five kosas which only humans and Moolaprkruthi has. to attain. Yajur. Jathanmarayi: Being born into. heredity. Ithihasa: The ancient historical stories that instruct on Dharma. Vedantham: The Darsanas of which most important are Upanishads. Kalpam. Adhikara: Power. Manomaya Kosam. which no other creature has. Mukthi Laabhaika Adhikara Avakasa Manuvamsa Parambara Jathanmarayi: Mukthi: Liberation from the cycle of births and deaths. Sareerikalayi: Endowed with a body constituted of the five Kosas. Samudayam: Society. Avakasa: Right. Pranamayakosam. Sasthra: Sciences like Ayurvedam. Man has been endowed with the capacity to attain Mukthi. Manuvamsa: In the legacy of Manu. Anthara: Inside. Sustains in the form of Vishnu and Consumes in the form of Rudra. Yogopasana Nirathayayi: Always involved in the Upasana of Governance and Administration of the Universe. Karma Saakshi: Witness to all Karma of all living things in the Universe. Nirmichu: Having made. This Prapancham transforms itself into Prakruthi with the infinite variety of things in this Universe. Bhakthajana Anugraha Thalparayayi Irunnarulunnundu. Prakruthi Mathavu is always a witness to all human actions and at the same time She is diligently administering and governing everything else and benevolent to anyone who seeks to know Her and be devoted to Her. Vijnanopakarangal: Instruments for moral and scientific instruction. The five fold foundation for all matter and principles called Prapancham emerge from Her. The Administration and Governance of the Universe or Prakruthi is done by Prakruthi Mathavu (Divine Mother) who is nothing but a functional aspect of Moola Prakruthi. beyond time and is the root cause for everything. All creatures are brought forth according to the design of Moola Prakruthi and is executed by Prakruthi Mathavu through Brahma. This Moola Prakruthi is Changeless.Purana: Ancient elaborate literary works depicting history like Bhagavatham. Vishnu and Rudran. Irunnarulunnundu: She reigns supreme always. Bringing into existence. Bhaktha Jana Anugraha Thalparayayi: Desirous of blessing those who are devoted to Prakruthi Mathavu. Meaning: The most primordial and ancient entity by whose sublime volition the Universe and everything in it comes into existence. She discharges the functions of Creation through Brahma. Mahabharatham etc. Under these three principal deities there are 247 . All the instruments necessary to gain wisdom have been provided to Man. Yogopasana Nirathayayi. is designated as Moola Prakruthi. Karma Saakshiyayi. Moola Prakruthi assumes the functional form as Prakruthi Mathavu or Parasakthi. The Srushti Sthithi and Samharam of Moola Prakruthi is Saaram. This Aham in the Universe is the Viswaikathipathy. Finally Man is created in the image and likeness of Prakruthi Mathavu. It means that Man is only able to create. whereas those of human beings are not Saaram. Srushti Sthithi Samhara Bhara Adhikarikalaya Thrimoorthikal Ulpadeyulla Akhila Jeeva Vyapara Rasikaleyum Athathukalute Karma Vaasanakalotukooti Thannilekku Thanne Layippichukondu Yoganidravalambiyayi Prapanchandangaleyum Nirvikariyayi Kevalam Theerukayum Jagathraya Sudha Sahasra Upadhirahithamayi Anthareeksha Pralaya Jala Paripoornamayi Sakshi Rahitha Brahma Sankalpamathramayi 248 . constituted by Prapancham. (This is the reason why Prakruthi is known as Maya. the singular Monarch. Moola Prakruthi creates from void. the likeness and image between Moola Prakruthi and Man is very nearly exact. In a similar fashion the Jeevatma of Man is covered in Pancha Kosa. When Prapancham becomes Prakruthi according to the sublime volition of Moola Prakruthi. because everything in Prakruthi keeps on changing. the Male entity known as Aadi Sada Sivam. wherein the Owner or Ruler of the body is the Ego (Aham). whereas. In the narration. yet. Maha Devan and Purushan. When we consider the entity Man. emptiness. gives a deceptive impression to man as if worldy things are permanent. It is also noteworthy that Moola Prakruthi in Creation becomes covered by Pancha Kosa. which is the Purusha. While Moola Prakruthi is the fullness of wisdom.) Mukthi is simply the liberation from Maya. he or she is primarily endowed with a physical and an ethereal body. Aa Parasakthiyute Ichakonduthanne. How Parasakthi functions is detailed in the following two passages. Vachaamagocharavumaya Brahmandhangal Ellamthanne Ethoru Parasakthiyute Sankalpa Viseshamkondu Shad Bhava Vikaradheenamayi Bhramanatmakamayi Samsarichukondirikkunnuvo. maintain and destroy from what is available in the Universe. Man is not and has been provided with all instruments and circumstances whereby he may seek and gain knowledge.innumerable celestial beings who help out in the administration of the Universe. “Samkhyatheethavum 2. Kshana Mathram Kondu Pralaya Jalam Ellaam Othungi. Prithvi Aakasam Agni Jalam Vayu Enninganeyulla Pancha Bhoothangalum Prasannamakukayum. Innu Kaanunna Ee Bhoomandhalathil Janichittulla Jeeva Raasikalute Bharanathinu Vendi Para Sakthi Thanne Srushtichittulla Prakruthi Niyama Prakaaram Oro Manushyarkkum Avaravarude Poorva Janma Krutha Parambara Karma Sanchaya Khataka Samkhatithamaya Karma Srumkhala Roopathe Samchitham Enna Perodukoodi Sookshma Sareerathodu Bandhichukondu – Dhanavan Aaya Oru Manushyan Ethanum Dhanam Anyanu Koduthu Athinte Palisa Thante Muthalil Cherthu Kanakkil Varavu Pidikkukayum Athe Samayam Thanne Kure Samkhya Anyarodu Kadam Vaangi Athinte Palisa Thante Muthalil Ninnu Koduthu Kanakkil Chilavezhuthukayum Cheythu Avasanathil Varavu Chilvukal Thittappeduthi Micham Varunna Samkhya Ethrayo Athinu Avan Avakasi Aayi Theerunnathupole – Salkarmangalute Vardhichu Varunna Sukrutha Phala Parinamatheyum Dushkarmangalute Vardhichu Varunna Dushkrutha Phala Parinamatheyum Thammil Thatti Kizhichu Oro Kalathum Tharathamyena Niyanthrichu Aagami Enna Perodukoodi Karana Sareerathodu Bandhichukondu. Athinanusarichu Aduthu Kazhinja Janmathile Karma Phala Anubhavathodu Yojippichu Dharma Adharma Vivechanam Cheythu Salkarma Dushkarmangalute Phala Parinamangale Thatti Kizhichu Mano Vyaparangalotum Karma Swaroopathodum Vruthi Bhedangalodum Cherna Sookshma Karana Sareerangale 249 .Kalaatheethamayirunna Sesham Veendum Yoga Nidra Vimukthayayi Kreeda Thalparayayi Jagadodharana Kuthukiyayi Srushti Chakra Pravarthana Anuvada Mandasmitha Kataksha Vijrumbhana Maha Vegadheenayayi Theerukayum Thal Kshanam Thanne. Mezhukundayil Suvarna Renukkal Atangi Irikkunnathupole Brahmandha Bhandodarathil Adangiyirikkunna Jeeva Rasikalellam Thatthal Karma Vaasanakalotukoodi Yadha Sthanathuthanne Yadha Yogyam Janikkukayum Cheythathu Anusarichu. Ananthantha Soonya Andhakara Aavrutha Pralaya Jala Paripoorna Vyavahara Mathra Anthareeksha Madhyahil Ninnu Nada Brahma Amrutha Pranava Sahitha Sabda Tharnga Prakasa Veechee Chalanavum Athil Ninnu Kramena Roopa Rasa Gandha Sambandha Sathwa Raja Thamo Guna Rasikalum Pancha Thanmathrakalum Udbhavikkukayum. Old age and Death. Shadbhava Vikara Adheenamayi Samsarichukondirikkunnuvo: Shad Bhava: The six states like Birth. Adheenamayi: Subject to. growth. Brahmandangal: Solar systems. 250 . Samsarichukondirikkunnuvo: continues to function with responsive interactions.Aadharangalakkikkondu Kramanugathamaya Karma Phala Bhukthikku Vendiyulla Sannahangale Prarabdham Enna Peru Koduthu Iha Janmathile Sthoola Sareerathodu Banddhichukondumanu Prakruthi Mathavinte Ichanusaranam Oro Manushyareyum Kala Swaroopiyaya Karma Devatha Niyanthrikkunnathennu Dharma Sasthra Parijnanamo Aaptha Vaakya Viswasamo Samskara Vaasana Bala Sampatho Illatha Ninakku Ariyukayilla!” Meaning: Samkhyatheethavum Vachaamagocharavumaya Brahmandangal Ellam Thanne: Samkhyatheethavum: Innumerable. Diminishing and Extinction. Countless. Youth. All the Solar systems are subject to the six Bhava and Vikara (Birth. Mental Injunction. By the sublime volition of the very same Parasakthi. Viseshamkondu: Because of the Noble. Subsistance. Juvenility. Ethoru Parasakthiyute Sankalpa Viseshamkondu: Ethoru: Whichever. Metamorphisis. Parasakthiyute: Of Parasakthi ( Prakruthi Mathavu in the Administrative role) Sankalpam: Volition. weakening and death) and continue in their destined paths. Whoever. Childhood.Sublime. Under the influence of. Thanne: Almost. The innumerable and indescribable millions of Solar systems. Shad Vikara: Origination. metamorphosis. Augmentation. maturity. Vaachamagocharavumaya: Indescribable. Ellam: All of them. the one below known as the Netherworld and the one above known as Heavenly world. In ordinary sleep there will be biological activities taking place as an effect of Time. In Yoga Nidra. Vishnu and Rudra. Parasakthi enters into a state beyond the effect of time.Aa Parasakthiyute Ichakondu Thanne: Aa Parasakthiyute: By the very same Parasakthi. Parasakthi enters into a Yoga Nidra devoid of any activities and changes. Yoga Nidra Avalambiyayi Nirvikariyayi Theerukayum: Yoga Nidra: This is the opposite of yoga upasana stated in the case of Prakruthi Mathavu. Srushti Sthithi Samhara Bhara Vyapara Adhikarikalaya Thrimoorthikal Ulpadeyulla Akhila Jeevarasikaleyum: Thrimoorthikal : The Triads. Jaga Thraya Sahasra Prapancha Andangaleyum: Jaga Thrayam: The three worlds namely. all activities stop. Layippichukondu: Dissolving all the above said living things along with the triads into her own self. Thanne: By that alone. Akhila Jeevarasikaleyum: Every living thing. Sthithi and Samharam along with all other living things. Brahma. Sahasra Prapancha Andangal: The innumerable seeds of potential prapancha. Nirvikariyayi Theerukayum: Get into a state Devoid of Vikaram. Ulpadeyulla: Inclusive of. which means that Time ceases to be active. Brahma. Nidra means sleep. this world which is Earth. Vishnu and Rudran who discharge the heavy and responsible functions of Srushti. even Time. Thannilekku Thanne Layippichukondu: Thanilekku Thanne: Into Her own self. By the Desire of the very same Parasakthi. Engrossed in. Ichakondu: By virtue of the desire of. Avalambiyayi. 251 . Parasakthi dissolves into Herself all the three worlds and all the seeds of prospective worlds. Pralaya: Dissolved state. After being in the state of Yoga Nidra which is beyond the effect of time. Pure. Kalaatheethamayi Irunna Sesham: Kalaatheethamayi: Beyond time. Anthareeksha: Atmosphere. Alone. Later. 252 . Kevalam Upaadhi Rahithamayi: Kevalam: Without the aid of. Sankalpamathramayi: Devoid of anything except the volition of Brahm. Jala: Water. Sesham: Afterwards. A state in which the entire atmosphere is filled with water with nothing else discernible. Devoid of. Unaffected by time. Brahma: Nirguna Brahm. Irunna: Being in that State.Along with living things. Rahithamayi: Without. Unconditionally and without being influenced by any other entity. Rahitha: Absence of. The entire Universe is dissolved into Parasakthi and nothing remains except the mental injunction of Brahm. Obligations. Saakshi Rahitha Brahma Sankalpamathramayi: Saakshi: Witness. Upadhi: Conditions. Sudha Anthareeksha Pralaya Jala Paripoornamayi: Sudha: Pure. Paripoornamayi: Completely filled with. Amusement. Srushti Chakra Pravarthana Anuvada Mandasmitha Kataksha Vijrumbhana Maha Vega Adheenayayitheerukayum: Srushti Chakram: The contrivance which is the Universe. Thalparayayi: Inclined.Veendum Yoga Nidra Vimukthayayi. Kreeda Thalparayayi: Kreeda: Frolic. Kuthukiyayi: Engaging in. She envisions and augments the materialization of the Universe at great speed. approval. Unravel. Restore. being absorbed in. Kataksha: Visualize. 253 . Succumbing to. running. Mandasmitha: Smile. Reconstruct. Fun. Veendum: Again Yoga Nidra Vimukthayayi: Free from Yoga Nidra. Unfurl. inferring the Universe. Parasakthi is excited about beginning creation and with a smile indicating approval. Parasakthi becomes interested in creation again. Awakening from Yoga Nidra. Vijrumbhana: Augment. Jagad Udharana Kuthukiyayi: Jagad: That which moves. pursuit. Attracted by. Adheenayayitheerukayum: Possessed of. Unfold. Prvarthana: Operation. Envision. Maha Vega: Great speed. Merriment. acquiescence. Udharana: Reinstate. Desirous of. Expression of pleasure. Parasakthi becomes engrossed in restarting the Universe. Parasakthi awakens from Yoga Nidra. Anuvada: Permission. Antha: Inside Soonya: Empty. an illusory atmosphere completely filled by a liquified abyss from the centre of which the movement for creation begins as explained in the next few excerpts. The state before creation is described as an endless vast chasm covered in darkness. Pranava: The articulation which is Om in its most sookshma state. In that very same instant. which is eternal. Anantha Antha Soonya Andhakara Avrutha Pralaya Jala Paripoorna Vyavaharamathra Anthareeksha Madhyathil Ninnu: Anantha: Endless. Nadabrahma Amrutha Pranava Sahitha Sabda Tharanga Prakasa Veechi Chalanavum: Nada Brahmam: A state of Brahm which is more sthoola than Nirguna Brahm and more sookshma than Sabda Braham. Pralya Jala: Abyss of water. Andhakara: Darkness. Kshanam: Instant. Beginning with. Tharanga: Vibration. Vast chasm of water in which everything is dissolved. Prakasa: Light. 254 . Vyavaharamathra: Illusory.Tal Kshanam Thanne: Tal: In that. Anthareeksha: Atmosphere. Sahitha: Along with. Paripoorna: Completely filled by. imaginary. Amrutha: That which does not die. Madhyathil Ninnu: From the centre of it. Thanne: Itself. Sabda: An audible sound. Avrutha: Covered by. Gandha: Smell. the Pancha Thanmatras materialize. From the vibration of sound and the consequential movement of rays of light produced by Om. Satwa: The most dignified and refined of the three Gunas which pertains to the essential substance of matter. Guna: The above three attributes. Rajas: The second of the Guna which provokes action. Rasa. Rasa: That which is enjoyable by senses generally and in particular the sense of taste. Come into existence. Satwa. Figure.Veechi: Ray. Udbhavikkukayum: Originate. Shape. Athilninnu Kramena Roopa Rasa Gandha Sambandha Satwa Raja Thamo Guna Raasikalum Pancha Thanmatrakalum Udbhavikkukayum: Athilninnu: From the above stated movement initiated by light rays. Roopa: Form. Thanmatrakal: The sookshma state of Bhootha which can be equated to the molecular state of matter. Thamas: The third of the Guna which causes emotions and ignorance. 255 . and progressively from them. Gandha emerge. Raja and Thamo Gunas. Chalanam: Movement The most sookshma state of Om as Nada Brahm evolves into more sthoola audible sound vibration and from that the first rays of light emanate. Sambandha: Connected with. and that produces the most subtle movements. which correspond to Roopa. Kramena: In sequence. in a sequential manner. Raasikalum: Groups. Associated to. Pancha: Five fold. abdomen. Powdered and fragmented pieces of Gold are preserved in Wax by goldsmiths and similarly. 256 . Enninganeyulla: The above mentioned. Like gold in wax. Udarathil: Inside the belly. Bhandam: A big bundle. Othungi: Give way. Make room for. Pancha Bhoothangalum: The Five Elements. the numerous life forms stay inside the belly of Paraskthy during her Yoga Nidra (Transcendent state of inactivity). Prithvi. Agni: Energy. Agni. Atangiyirikkunna: Stay inside scattered and dispersed. Pralayajalamellam: The inestimable wide chasm of water which filled everything. the Pancha Bhoothas emerge in a split second and becomes perceptible to the senses. Jalam: Liquid Vayu: Atmosphere. Jalam Vayu Enninganeyulla Pancha Bhoothangalum Prasannamakukayum: Kshanamathramkondu: Within a split second. Jeevaraasikalellam: The multifarious creatures and organisms. Mezhukundayil Suvarna Renukkal Atangiyirikkunnathupole: Mehukundayil: Within a ball of wax.Kshanamathramkondu Pralayajalamellam Othungi. Suvarna Renukkal: Bits and fragments of Gold. Atangiyirikkunnathupole: Stay inside scattered and dispersed. Aakasam: Space. Aakasam. From the Pancha Thanmatras. Prasannamakukayum: Manifest so as to be clearly visible to the senses. Brhmanda Bhanda Udarathil Atangiyirikkunna Jeevaraasikalellam: Brahmandam: The solar system. Solids. a stockpile. Prithvi: Earth. For the governance of all the multitude of living things that have been manifested in this world: Parasakthithanne Srushtichittulla Prakruthi Niyama Prakaram: Parasakthithanne: Parasakthi herself. Yadha: Proper. Jeevarasikalute: The multitude of living things. Karma: Actions. Each and every living thing according to its past Karma and characteristics are brought forth in their proper places in the exact situation as they were before the Pralaya.Thatthal Karma Vasanakalotukoodi Yadha Sthanathuthanne Yadha Yogyam Janikkukayum Cheythathanusarichu: Thatthal: Each according to its genus. Niyamam: Laws. Bharan athinuvendi: For the governance of. According to the Natural Laws established by Parasakthi. and accordingly. Eie: This. Prakruthi: Nature. Vasanakalotukoodi: With the inborn tendencies. Prakaram: According to. Janichittulla: Those that have come into being. at present. 257 . Sthanathuthanne: In its own proper place. Bhoomandalathil: In the atmosphere of the Earth. Kanunna: That which is seen. Innu Kanunna Eie Bhoomandalathil Janichittulla Jeevarasikalute Bharanathinuvendi Innu: Today. Srushtichittulla: Enacted by. Janikkukayum Cheythathanusarichu: Having born and accordingly. Yadha Yogyam: With its own proper characteristics. Accumulation. Cash. Karma: Deeds Sanchaya: Bundle. 258 . Badhichukondu: Attached with. Package. Karma Srumkhala: The chain or shackle of Karma. Parambara: Consecutive sequence. Consolidated. Khataka: Combine. Janma: Lives.Oro Manushyarkum Avaravarute Poorva Janma Krutha Parambara Karma Sanchaya Khataka Samkhatithamaya Karma Srumkhala Roopathe Sanchitham Enna Perodukoodi Sookshma Sareerathodu Bandhichukondu: Oro: To each and every. Samkhatithamaya: Amalgamated. Well-to-do. Roopathe: The form of the bundle of Karma. Bind. Ethanum: Some of. Avaravarute: Their own. The deeds done by every individual in their past lives are bundled together like the account of transactions of a business firm and it is given the name as ‘Sanchitham’ and is attached to the Sookshma Sareera of each human being. Like a rich person who loans some of his money on interest to another person. Poorva: Past. Sanchitham: Bunch. Koduthu: Giving loan. Manushyarkum: Human beings. Oru Manushyan: A human being. Sookshma Sareerathodu: Along with the Sookshma Sareera. Krutha: Actions done. Cluster. Anyanu: To another person. Dhanam: Money. Enna Perodukoodi: Under the name of Sanchitham. Dhanavanaya Oru Manushyan Ethanum Dhanam Anyanu Koduthu: Dhanavanaya: Rich. Combine. Chilavezhuthukayum: Entered as expenditure. Katam: Loan. Cheythu: Done. Kure Samkhya Anyanotu Katam Vaangi Athinte Palisa Thante Muthalilninnu Koduthu: Athe Samayam Thanne: At the same time. Thante: His own. Take. At the same time taking some money from another person and giving interest for that amount from his own capital. 259 . Pidikkukayum: Merge. Thante: His own. Palisa: Interest. Vaangi: Receive.Athinte Palisa Thante Muthalil Cherthu Kanakkil Vravu Pidikkukayum: Athinte: Of that. Spend. Muthalil: Capital. Samkhya: Amount. As the interest is added on to the capital showing an increase in the Capital. Athinte Palisa: The interest of that amount. Asset. Athe Samayam Thanne. Profit. Koduthu: Give. Recorded. Cherthu: Add on. Kure: Some. Muthalilninnu: Capital. Kanakkil Chilavezhthukayum Cheythu: Kanakkil: In the account. Varavu: Income. Recording the above transaction as expenditure in his account. Anyanotu: From another person. Kanakkil: In account. Just as he becomes entitled to the excess amount shown as balance and similarly. Micham Varunna Samkhya Ethrayo Athinu Avan Avakasiyayitheerunnathupole: Micham: Excess. Development. virtuous actions. Vardhichuvarunna Dushkrutha Phala Parinamatheyum 260 . In the end balancing the income and expenditure. Varavu: Income. The increasing fruition of goodness arising out of virtuous deeds. Salkarmangalute Vardhihuvarunna Sukrutha Phala Parinamatheyum: Salkarmangalute: The good deeds. Evil actions. Vardhichuvarnna: Increasing. Avakasiyayitheerunnathupole: Becomes entitled and similarly. Dushkarmangalute Thattikizhichu: Dushkarmangalute: Bad deeds. Samkhya: Amount.Avasanathil Varavu Chilavukal Thittappeduthi: Avasanathil: At the end. Avan: He. Phala Parinamatheyum: Developmental fruition. Ethrayo: The quantity. Thattikkizhichu: Cancelling against each other. Sukrutha: Goodness. Dushkrutha: Evil. Vardhichuvarunna: Increasing. Varunna: Obtained. Thittappeduthi: Finding the final balance. Chilavu: Expenditure. Athinu: For that. Phala: Fruit. Parinamatheyum: Enlargement. The results of the immediately past life are joined to the Sanchitha and Aagami and then. Completed. Kazhinja: Past. Dharma Adharma Vivechanam Cheythu Salkarma Dushkarmangalude Phala Parinamangale Thattikkizhichu: Dharma: Proper deeds. Athinanusarichu Atuthu Kazhinja Janmathile Karma Phala Anubhavathodu Yojippichu: Athinanusarichu: According to the Aagami and Sanchitham described above. Oro Kalathum Tharathamyena Niyanthrichu: Oro Kalathum: At definite intervals of time. Karma Phala: Results of the actions. Yojippichu: Joining together. Tharathamyena: Comparatively. Anubhavathodu: Experiences or deeds. Like the balance sheet.The increasing fruition of evil arising out of vicious acts balanced against the good deeds. 261 . Niyanthrichu: Adjusted. The balance sheet is given the name ‘Aagami’ and it is attached to the Karana Sareera (explained in Ch. Bandhichukondu: Attached to. next. Atuthu: The adjacent. Janmathile: In the Life. the balancing of evil and good deeds are done at specific periods. Karana Sareerathodu: To the Causative Body. Aagami Enna Perodukoodi Karana Sareerathodu Bandhichukondu: Aagami Enna Perodukoodi: In the name as Aagami.IV). evaluated and balanced. The package of experiences that are due for the present life determined according to the procedure stated previously is named as ‘Prarabdham’. Vruthibhedangalodum: Different activities of Chittham. The Sookshma and Karana Sareera contain the details of all the past lives and the balance sheet of the just concluded life is added on with its various deeds of evil and good. Bhukthikkuvendiyulla: The enjoyments that are due and ripe for experience. The good and evil effects of the Karma of the just concluded birth are classified. 262 . Karmaswaroopathodum: And the different kinds of deeds. Prarabdham: The package as described above is named ‘Prarabdham’ Enna Peru Koduthukondu: Given the name as. Salkarma: Good deeds. Kramanugathamaya Karma Phala Bhukthikkuvendiyulla Sannahangale Prarabdham Enna Peru Koduthukondu: Kramanugathamaya: In the correct sequence. Vivechanam Cheythu: After classification. Sookshma Karana Sareerangale: Subtle and Causative bodies. and based on the total picture. Dushkarmangalude: Bad deeds.Adharma: Improper deeds. Arrangements. Sannahangale: Preparations. Phala Parinamangale: Fruits and developments of. Cherna: Joined. Aadharangalakkikkondu: Based on the above. Thattikkizhichu: Balancing the above. Manovyaparangalotum Karmaswaroopathodum Vruthibhedangalodum Cherna Sookshma Karana Sareerangale Aadharangalakkikkondu: Manovyaparangalotum: Along with the activities of the Mind. Karma Phala: Results of Karma. Kalaswaroopiyaya Karma Devatha: The Devatha which is in charge of all Karma is known as Karma Devatha and the form of that Devatha is nothing but Time (a combination of Past. 263 . Dharma Sasthra Parijnanamo: Knowledge of the Dharma Sasthra (desirable code of conduct) Aaptha Vakya Viswamo: Belief in the sayings of the Sages. Dharma Sasthra Parijnanamo Aaptha Vakya Viswasamo Samskara Vasana Bala Sampatho Illatha Ninakku Ariyukayilla. Present and Future). Sthoola Sareerathodu: The physical body. Prakruthi Mathavinte Ichanusaranam: Prakruthi Mathavu: The Divine Mother Nature or the Mother of Nature. Control. Illatha: Devoid of. Niyanthrikkunnathennu: Supervise. Manage. Samskara Vasana Bala Sampatho: Cultural refinement of a desirable amount. supervises and controls each individual human beings based on the arrangements explained above. Oro Manushyareyum Kalaswaroopiyaya Karma Devatha Niyanthrikkunnathennu: Oro Manushyareyum: Each and every human being. All the activities mentioned in the entire paragraph are done according to the wishes of the Divine Mother. Not having. Ichanusaranam: According to the desire of. The above package known as Prarabdham is bonded with the Sthoola Sareera of the Present life.Iha Janmathile Sthoola Sareerathodu Bandhichukondumanu: Iha: This. Bandhichukondumanu: Bonded together with. Janmathile: The present life. The Karma Devatha which is essentially in the form of Time. which is called Prarabdha and is attached to the Sthoola Sareera of the individual in his present birth. Man is endowed with Sanchitham (The bundle of Karma with all the details of the individual Karma like the detailed accounts of yearly transactions of a company) and Aagami (The up-to-date Balance Sheet which reflects the totality of all the Karmas of all past lives. The process is initiated when Parasakthi utters the Manthra ‘OM’. MEANING: There are incalculable numbers of solar systems in this Universe which defy description. All of them function in an ordained manner according to the volition of Parasakthy. Roopa. Pancha Thanmatras (Sabda. the process of Creation starts anew.Ninakku Ariyukayilla: You are incapable of knowing these secrets. Sparsa. the Karma of that life is added on to the Sanchitha and Aagami. When he is to be born again. Light. maintained as Karana Sareera). When an individual dies. Rajas and Thamas). The Natural Laws enacted by Parasakthy for the governanace of human beings is described next. All of these celestial systems are consummated during the Yoga Nidra of Parasakthy which is known as Pralaya. The process of Creation in the Universe that we live in is described here. When Parasakthi awakens from the Yoga Nidra. based on the Sanchitha and Aagami. the Gunas (Satwa. Rasa &Gandha). The Divine Mother administers this Universe in this meticulous fashion and these secrets of Nature will not be known to undeserving people. that Karma Phala which are ripe to be enjoyed in the next birth are determined and a package is made out for the present life. Pancha Bhoothas and the Jeevarasis (Multitude of living things with their Samskara exactly as at the time of Consummation in the last Kalpa). The vibration progresses into more sthoola states like Nada Brahm. A person like you who does not know the edicts of Dharma or believe in the sayings of Sages or who does not have sufficient cultural refinement will not be able to understand the above secrets of Nature. Sabda Brahm. 264 . Saadharana Manushya Budhikku Kandupitikkuvano Anumanikkuvano Kazhiyattha Nirvadhi Sambhava Parambarakal Prapancha Raasikale Valayam Cheythukondu Vyashtikaluteyum Samashtikaluteyum Jeevitha Gathikale Niyanthrichuvarikayanu. Again: 3. present and future are so interminably interlinked through the Aagami and Karana Sareera.(The administration of the Universe and the individual’s past. 265 . Fabricated in a manner which is more wonderful than all wonders and more secretively than all secrets. Maathramalla Jeevarasikalute Akhila Vaak Mana Kaya Vruthikalutethennu Pravarthanangalum Characharangaluteyum Niranthara Appozhappolthanne Swayameva Anthareekshathile Anu Shakthikal Avayute Chalana Viseshamkondu Oru Sookshma Chayagrahanam Cheythukondu Kalpantha Kalamvare Sookshichuporunnundu. Rahasyathirahasyavumayi: Secret of all secrets. Nayichukondirikkunnathu Sankocha Vikasatmakamaya Brahmandangaleyellam Anurasikalute Atutha Kaalathu Sookshmathisookshmangalaya Karma Kousalangalanennu Mathramanu Manushyan Manassilakkiyittullathennupolum Ella Manushyarum Arinjirikkayilla. that the dispensation of justice by Nature is always perfect). Adbhuthadbhuthavum Rahasyathirahasyavumayi Nirmichittulla Adbhuthadbhuthavum: Wonder of all wonders. Nirmichittulla: Fabricated. Adbhuthadbhuthavum Rahasyathirahasyavumayi Nirmichittulla Eie Brahmandha Katahathinte Vichithra Khatanayil Prapancha Silpiyute Vidagtha Hasthangal Enthellam Upaadhikal Sweekarichittundennu Kandupitikkuvan Saadharana Manushyarkku Prayasam Thanneyanu. Enthellam Upaadhikal Sweekarichittundennu Kandupitikkuvan Enthellam: Multifarious Upaadhikal: Contrivances. 266 . The Architect’s most proficient workmanship in the making of this Universe constituted of the five Elements. Saadharana Manushyarkku Prayasam Thanneyanu. Vidagtha: Most proficient. To discover the multifarious contrivances applied by the Architect of this Universe. Hasthangal: The hands indicating workmanship. Katahathinte: Assemblage in the form of a cauldron.Eie Brahmandha Katahathinte Vichithra Khatanayil Eie: This. Saadharana: Common. Thanneyanu: It is. It is almost impossible for the common people to find out. Brahmandha: Celestial system. Manushyarkku: Men. Khatanayil: Conglomeration. Sweekarichittundennu: Applied. exquisitely and majestically conglomerated. This huge assemblage of celestial systems in the form of a cauldron. Vichithra: Exquisite and majestic. Kandupitikkuvan: To discover. Prayasam: Difficult. Prapancha Silpiyute Vidagtha Hasthangal Prapancha: Made of the five Elements Silpiyute: Of the Architect. Impossible. Mana: Activities of the mind. Kaya: Physical actions. The huge clusters of celestial systems are being steered and guided by: Sookshmathisookshmangalaya Karma Kousalangalanennu Sookshmathisookshmangalaya: More subtle than the most subtle. Ella Manushyarum Arinjirikkayilla. Sankocha: Contraction. Kousalangalanennu: Crafty expertise A supremely crafty continuous process of expansion and contraction of the most minute sub atomic strata. Manushyarum: Men. Nayichukondirikkunnathu: Being steered and guided. Anurasikalute Sankocha Vikasatmakamaya 267 . Jeevarasikalute Vaak Mana Kaya Vruthikalutethennu Maathramalla Jeevarasikalute: The multitude of life forms. Man has been able to comprehend only in the recent times. Vikasatmakamaya: Expansion. Ella: All. Manassilakkiyittullathennupolum: Comprehended. Anurasikalute: Sub atomic minute strata. All men might not have known. Vaak: Communications by sound. Arinjirikkayilla: Might not have known.Brahmandangaleyellam Nayichukondirikkunnathu Brahmandangaleyellam: The clusters of celestial systems. Atutha Kaalathu Mathramanu Manushyan Manassilakkiyittullathennupolum Atutha Kaalathu Mathramanu : Only in the recent times. Karma: Action. Manushyan: Man. Appozhappolthanne Swayameva Appozhappolthanne: At every moment. Avayute: their. Characharangaluteyum: Animate and inanimate things. At every moment by itself (The anurasikal – the subatomic strata). Not only the activities by sound. Anu Shakthikal: Sub atomic particles. Akhila Characharangaluteyum Niranthara Pravarthanangalum Akhila: Entire. The state of being and activities of the entire animate and inanimate things are incessantly. Chayagrahanam: Photography. Maathramalla: Not only. Anthareekshathile Anu Shakthikal Avayute Chalana Viseshamkondu Anthareekshathile: In the atmosphere. Activity. Sookshma: Subtle. Cheythukondu: Take. 268 . Pravarthanangalum: Occupation. Take a subtle photograph. Oru Sookshma Chayagrahanam Cheythukondu Oru: One. The sub atomic particles with their peculiar movement in the atmosphere. State of being. mind and body of the multitude of life forms.Vruthikalutethennu: Performance. Viseshamkondu: Peculiar. Chalana: Movement. Niranthara: Incessantly. Swayameva: By itself. Encircling the multitude of things in the Universe.Kalpantha Kalamvare Sookshichuporunnundu. Nirvadhi Sambhava Parambarakal Nirvadhi: Innumerable. Anumanikkuvano: Guess. Kalpantha Kalamvare: Till the end of the life span of the Universe. Both individuals and groups. Kazhiyattha: Not possible. Prapancha Raasikale Valayam Cheythukondu Prapancha: Universe. Valayam Cheythukondu: Encircle. Kandupitikkuvano: Find out. Innumerable and unremitting incidents. Lay. 269 . hypothesize. one after the other. Manushya: Man’s Budhikku: Intelligence. Those which are beyond the grasp or guess of common man’s intellige nce. grasp. Raasikale: Multitude of things. Samashtikaluteyum: Groups of beings and things. Vyashtikaluteyum Samashtikaluteyum Vyashtikaluteyum: Individual beings and things. constituted of the five elements. Parambarakal: unremitting. Maintained as a record till the end of the Universe. Sambhava: Incidents. Sookshichuporunnundu: Maintained as a record. Saadharana Kazhiyattha Manushya Budhikku Kandupitikkuvano Anumanikkuvano Saadharana: Common. 4. MEANING: This Universe which is constituted of an immense cluster of celestial systems which are more wonderful than the most wonderful and more secretive than the most secretive are strung together in the most extraordinary manner by the Creator and it is nearly impossible for the common man to visualize the superb craftiness of the Creator. Manushyante Anthakarana Vruthikalum Sabda Vegangalum Vichara Dharakalum Anthareekshathil Kalarnnu Vayu Mandalathil Layichu Sookshma Athi Sookshma Swaroopam Kaikkondu Prathyekamaya Oro Viswa Vibhramana Veechikalodothu Paraspara Sankalanavum Paraspara Samkhattanavumkoodathe Lokathrya Antharantha Seemavare Sancharichu Nimisha Mathramkondu Viswa Brahmanda Bhandodarathil Vilayam Prapikkukayanu. millions and millions of happenings are constantly taking place in the Universe covering the entire spectrum of animate and inanimate things therein. Niyanthrichuvarikayanu: Constantly control and direct. The direction of the course of life is being controlled. Unfathomable to the common man’s intelligence. 270 Aprakaramulla Oro . Gathikale: The direction. The innumerable Solar systems and other celestial systems are being guided and conducted through the supremely efficient sequential contraction and expansion of the most minute sub atomic particles surrepticiously pervading the Universe. Every movement of every object in the Universe is being recorded like a video by a unique contraption of the sub atomic structure and it is being preserved till the end of the life span of the Universe.Jeevitha Gathikale Niyanthrichuvarikayanu. And this fact is now being unraveled by science and few common people know about it. Jeevitha: The course of life. Vegangal: The fast moving effects of the sounds. communications by sound and the procession of thoughts of the human beings. Dharakalum: The continuous procession. Jeevakotikalute Durithanubhavangalkku Karanam Avaravarute Bhootha Kala Karmangal Thanne Aakayal Ella Manushyarum Hithakarangalaya Karmangal Mathram Cheyyuvan Sudrudhamayi Ulsahikkendathum Durvishaya Vaasanakale Nirdakshinyam Upekshikkendathumakunnu. 271 . Vichara: Thoughts. Azhichuvitta Kuthirayepole Alanjunatakkunna Manasine Bhakthiyakunna Katinjanittu Aatma Vicharamakunna Samrajyathil Margathilkooti Ethi Natathi Dukha Oro RahithamayaMukthi Manushyaruteyum Utsahikkendathakunnu. Budhi and Manas.Chalana Dharayum Athathu Karmangalute Nirgamana Kendramaya Manushyante Sookshma Karana Sareerangalil Swayam Rekhappeduthikkondu Avane Athinte Prathyakhyathangal Nirbandhapoorvam Anubhavippikkuvan Itavaruthikkondu Jeevitha Panthavilekku Vittukodukkuvan Orungi Nilkkukayanu. Vruthikal: Activities. Aprakaram Cheythupoyittulla Dushkarmangalute Durithanubhavangale Lakhookarikkuvan Itavaranamenkil Athinu Vipareethamaya Oru Salkarmam Cheythu Athinte Phala Parinama Vegathe Swayam Srushtikkathe Kazhiyukayilla. Sukhichukollendathu Athinuvendi Karthavyamakayal Ellavarum Manushyante Anthakarana Vruthikalum Sabda Vegangalum Vichara Dharakalum Manushyante: Human being’s Anthakarana: Inner faculty constituted of Chittham. Aham. Sabda: Sounds produced for communication. The activities of the Psyche. Paraspara Sankalanavum Paraspara Samkhattanavumkoodathe Paraspara Sankalanavum: Without getting mixed up Paraspara Samkhattanavumkoodathe: Without hitting against each other. Layichu: Dissolve. Kalarnnu: Blend. Blend in the Etheral medium and merge in the Atmosphere whereby they obtain for themselves a most sookshma form. Antharantha: The end of. Prathyekamaya Oro Viswa Vibhramana Veechikalodothu Prathyekamaya: Peculiar by itself. Lokathrya Antharantha Seemavare Sancharichu Lokathraya: The three worlds namely. Sancharichu: Travelling to. Veechikalodothu: Wave like movement. Heaven and the Nether worlds. Vayu Mandalathil: In the Atmosphere. Oro: Each. Kaikkondu: Obtain for itself. 272 . The wave like movement produced by the rotations of everything in the Universe where each wave is different. Sookshma Athi Sookshma: In a most sookshma state. Swaroopam: Its own form. Vibhramana: Rotational movement.Anthareekshathil Kalarnnu Vayu Mandalathil Layichu Sookshma Athi Sookshma Swaroopam Kaikkondu Anthareekshathil: In the Etheral medium. Travelling to the limits and ends of the three worlds. Earth. Viswa: The Universe. Seemavare: The limit of. Aprakaramulla Oro Chalana Dharayum Aprakaramulla: Similar. Bhandodarathil: The huge belly filled with the clusters. dissolve into the Universal belly filled with the clusters of Solar Systems. Swayam: By itself. Manushyante: Human being’s. Chalana: Movement. Dharayum: Formation. Mathramkondu: Within the time. Oro: Each. Prapikkukayanu: Happens. Sookshma Karana Sareerangalil Swayam Rekhappeduthikkondu Sookshma Karana Sareerangalil: In the subtle and causative bodies. Kendramaya: The nucleus of. Rekhappeduthikkondu: Being recorded.Nimisha Mathramkondu Viswa Brahmanda Bhandodarathil Vilayam Prapikkukayanu. Being recorded by itself on the Sookshma and Karana Sareera. In a split second. Athathu Karmangalute Nirgamana Kendramaya Manushyante Athathu: Each Specific. Nimisham: Split second. Karmangalute: Karma’s. Vilayam: Total dissolution. Nirgamana: Emanating. Each specific karma emanating from the nucleus of the human being. Brahmanda: Solar system. Every such similar movement and its sequential flow. 273 . Viswa: Universe. Itavaranamenkil: To make it happen. Avane: The individual.Athinte Prathyakhyathangal Athinte: Of that. 274 . Anubhavippikkuvan: Experiece. Nirbandhapoorvam Avane Anubhavippikkuvan Itavaruthikkondu Nirbandhapoorvam: Compulsively and persuasively. The reactions of the Karma mentioned earliler. Jeevitha Panthavilekku Vittukodukkuvan Orungi Nilkkukayanu Jeevitha Panthavilekku: The pathway of one’s life. the individual is made to experience the reactions of his Karma. Durithanubhavangal: Painful experiences. To mitigate the sufferings resulting from evil deeds. Persuasively and compulsively. Aprakaram Cheythupoyittulla Dushkarmangalute Durithanubhavangale Lakhookarikkuvan Itavaranamenkil Aprakaram Cheythupoyittulla: Deeds that have been done in similar way. Dushkarmangalute: Evil Deeds’. Lakhookarikkuvan: To minimise. Orungi Nilkkukayanu: Alertly standing ready. Prathyakhathangal: Reactions. Vittukodukkuvan: To release. mitigate. Itavaruthikkondu: Making it to happen. They are constantly alert to release the reactions of Karma to the individual’s pat hway of life. Bhootha Kala: Past.Athinu Vipareethamaya Oru Salkarmam Cheythu Athinu: Such evil deeds. Oru: One. Efficacy. Athinte: Of that. 275 . Cause. Athinte Phala Parinama Vegathe Swayam Srushtikkathe Kazhiyukayilla. Salkarmam: Good deed. sufferings. are the results of their own actions of the past. Most certainly. Kazhiyukayilla: Not possible. Karmangal: Deeds. Thanne Aakayal: Affirmatively of them. Cheythu: Execute. Karanam: Reason. antithetical. Vegathe: Speed. Durithanubhavangalkku: Painful experiences. Create. Phala Parimana: Resultant formation. Jeevakotikalute Durithanubhavangalkku Karanam Jeevakotikalute: The millions of living beings. Avaravarute Bhootha Kala Karmangal Thanne Aakayal Avaravarute: Each individual’s. do. Swayam: By oneself: Srushtikkathe: Generate. The reason or cause for the sufferings of the millions of living beings. Actions. It will not be possible to control the affectation of sufferings without negating it by virtuous deeds opposed to the evil deed. By doing a good deed which is opposite to the evil deed. Vipareethamaya: The opposite. Margathilkooti: In the path of. Should mercilessly discard the tendencies for evil. Upekshikkendathumakunnu: Discard. Cheyyuvan: to do. Hithakarangalaya: Virtuous and pleasing.Ella Manushyarum Hithakarangalaya Karmangal Mathram Cheyyuvan Sudrudhamayi Ulsahikkendathum Ella Manushyarum: All human beings. Get rid of. Move along. Katinjanittu: Bridle. Durvishaya Vaasanakale Nirdakshinyam Upekshikkendathumakunnu. 276 . The human mind which wanders like an unbridled horse. Atma Vicharamakunna Margathilkooti Natathi Atma: The soul. Sudrudhamayi: with determination. harness. Alanjunatakkunna: Wandering aimlessly. without pity. Vicharamakunna: The thought about. Should be harnessed or bridled or reined in with staunch devotion. Natathi: Direct. Manasine: The mind. rein. Durvishaya Vaasanakale: The tendencies or leanings for evil. Ulsahikkendathum: Endeavour. Nirdakshinyam: Mercilessly. Kuthirayepole: Like a horse. persistently try. Azhichuvitta Kuthirayepole Alanjunatakkunna Manasine Azhichuvitta: Unbridled. The thought about Atma and things spiritual should be the path to travel. Bhakthiyakunna Katinjanittu Bhakthiyakunna: Staunch Devotion. Karmangal Mathram: Only such deeds. Avoid. All human beings should assiduously endeavour to do only virtuous deeds. Samrajyathil: In the Empire. Utsahikkendathakunnu: Strive. Devoid of Mukthi: Final resting place of bliss free from the cycle of births and deaths. Try hard. Oro Manushyaruteyum Karthavyamakayal Oro Manushyaruteyum: Each and every human being’s. Ethi: Arrive. Realm. Karthavyamakayal: Moral responsibility. Ellavarum: Everyone.Dukha Rahithamaya Mukthi Samrajyathil Ethi Sukhichukollendathu Dukha: Sorrow Rahithamaya: Absence. his words and his thoughts mingle with the atmosphere. It is the moal responsibility of each and every human being. without getting mixed up with one another and without conflict. Heaven and Nether) and beyond in a split second and synthesize into the vast belly filled with the clusters of celestial systems of the Universe. Such imprints evolve in a manner which imposes on the individual to experience the results of the activities of his Anthakarana. Everyone should try hard for that. Reach Sukhichukollendathu: Enjoy. Reach the eternal empire of Mukthi which is devoid of sorrows and full of blissful enjoyments. blend into the Ethereal domain and acquire a most subtle and unique configuration. travel to the end of the three worlds (Earth. move along with the waves produced by the rotation of the earth every moment. Athinuvendi Ellavarum Utsahikkendathakunnu. Every one of those wavy vibrations creates an imprint on the Sookshma (Subtle) and Karana (Causative) Sareera of the individual. 277 . Athinuvendi: For that. Meaning: Every activty of the Anthakarana of Man. 5. Like a horse wandering all over the ranch when unbridled. Guru Janangalute Kopam. Pisacha Aakramanam. Thri Dosha Kopangal Kaaranam Sira Chakrangale Durbalappetuthi Marma Pradhanamaya Masthishka Bhagangalil Pravesicha Kapha Margathe Nirmarjanam Cheyyuvan Kazhiyathe Manovyapara Margangale Sidhilamakki Kalayunnathukondum. and stays ready to discharge those consequences into the path of the individual’s life at the appropriate time. Anthakaranathinte Vimarsanatmaka Ahamkaramennum Aprakaramulla Veedhiye Nischayatmaka Budhiyennum Veedhiye Veedhiye Manassennum Veedhiye Parayum. This is the duty of all human beings and everybody should strive constantly towards this goal. Devatha Kopam. If an individual wants to mitigate the consequences of his evil actions. Like harnessing a horse. The reason for the countless sufferings of the innumerable multitudes are their own actions of the past and therefore every body should be earnestly conscious to do only virtuous deeds and determinedly avoid evil tendencies which lead to evil actions. Vikara Vyaparatmaka Chitthamennum Thiraskaranatmaka Anthakkaranathinte Veedhi Chathushtayangaleyum Vikshobhangalkkitakotukkathe Atakki Bharikkuvan Thakkathaya Aatmabalam Sambadichittullavarkku Baadhikkukayilla. he has to generate by his own actions an opposite force through virtuous deeds and negate the consequences of his own evil actions. Chitthabramam Muthalaya Manorogangal Manushyane Baadhikkuka Pathivanu. Malina Poorva Janma Aakramanamkondum Viharaadikalkondum Duroushadhangalute Dushprayogamkondum Vasya Maranaadi Kriyagathamaya Sankalpa Prabhavamkondum Vikara Paaravasyamkondum Pariksheenamaya Mano Vyapara Bharamkondum Unmadam. bhranthu. Orikkalum Oru Karanavasalum Chittha Rogangal 278 .words and thoughts. the human mind also wanders aimlessly. Durithangalute Bhayam Punar Muthalaya Peedakalekkondum. man has to harness his mind with devotion and lead it in the path of spiritual thoughts and reach his destination of the empire of Mukthi and enjoy everlasting bliss devoid of any sufferings. Pitha and Kapha. Digestive system and the Excretory system represented respectivey as Vatha. The cyclic systems of the nerves get weakened. Respiratory system. Being unable to get rid of the Kapha which enter the areas of the Brain. Reason. these defects occur due to the disfunction of any organ in any one of the three major systems in the body namely. Pravesicha: Entered. Masthishka Bhagangalil: Areas of the Brain. Chakrangale: Cyclic systems.Thri Dosha Kopangal Kaaranam Thri Dosha: The three major defects in the human body are Vatha. Irritation or disfunction in any of the three major defects in the body. Pitha and Kapha. 279 . Kopangal: Anger. Since they ravage the operational channels of the Psyche. Sira Chakrangale Durbalappetuthi Sira: Nerves. That which has entered the most sensitive and important areas of the Brain. Manovyapara Margangale: Operational channels of the Psyche. According to Ayurveda. Kapha Margathe Nirmarjanam Cheyyuvan Kazhiyathe Kapha Margathe: The channels of Kapha (Phlegm) Nirmarjanam Cheyyuvan: To get rid of. Durbalappetuthi: Weaken. Irritation. Manovyapara Margangale Sidhilamakki Kalayunnathukondum. Kazhiyathe: Being unable to. Sidhilamakki Kalayunnathukondum: Ravage. Kaaranam: Cause. ruin. Pradhanamaya: Important. Marma Pradhanamaya Masthishka Bhagangalil Pravesicha Marma: Most sensitive. Dushprayogamkondum: Consumption of. Malina Viharaadikalkondum Malina: Filthy. Viharaadikalkondum: Thoughts. Because of consumption of incorrect medicines. Vasya Maranaadi Kriyagathamaya Sankalpa Prabhavamkondum Vasya: Seduction. Guru Janangalute Kopam. 280 . Bhayam Muthalaya: Consequences of fear etc. all of these create hostilities to the proper functioning of the psyche. Pisacha Aakramanam. Peedakalekkondum: Hostilities. Poorva Janma Durithangalute Punar Aakramanamkondum Poorva Janma: Of past births. Durithangalute: Miseries and sorrows. Duroushadhangalute Dushprayogamkondum Duroushadhangalute: Incorrect medicines. Kriyagathamaya: According to those deeds. Bhayam Muthalaya Peedakalekkondum. Maranaadi: Lethal attacks according to the Manthra Sasthra. Sankalpa Prabhavamkondum: Mental injunctions imposed by the above. Combned with filthy thoughts. Devatha Kopam: Anger of the celestials.Devatha Kopam. Guru Janangalute Kopam: Anger of the preceptors. Pisacha Aakramanam: Devil influences. Anger of the celestials and preceptors. devilish influences and aftermath of fear. Punar Aakramanamkondum: Repeated assault Repeated assault from the miseries and sorrows of the past births. Manushyane Baadhikkuka Pathivanu. Unmadam. Lunacy and Insanity. Pariksheenamaya Mano Vyapara Bharamkondum Pariksheenamaya: Fatigued. Mano Vyapara: Mental activities. Manassennum: Mind. Pathway. Affliction to humans are common. Manorogangal: Mental diseases. Manushyane: Human being. general. Chitthabramam Muthalaya Manorogangal Unmadam: Lunacy Bhranthu: Insanity. Burdened by the fatigued mental activities. Nischayatmaka: Determinative. 281 . Pathivanu: Common. Baadhikkuka: Afflict. bhranthu.The lethal attacks or seduction based on Manthra Sasthra and the effects produced by the mental injunctions related to those. Determinative pathway of the Psyche called Mind. Mental disases like Hallucination. Vikara Paaravasyamkondum Vikara: Emotion. Veedhiye: Track. Chitthabramam Muthalaya: Hallucination etc. Bharamkondum: Burden. Anthakaranathinte Nischayatmaka Veedhiye Manassennum Anthakaranathinte: The psyche. Paaravasyamkondum: Becoming hysterical. weary. Becoming hysterical due to excessive emotions. Thiraskaranatmaka: Repulsive. Budhiyennum: Intellect.Vimarsanatmaka Veedhiye Budhiyennum Vimarsanatmaka: Deliberative. Thiraskaranatmaka Veedhiye Chitthamennum Parayum. Transactional. The above mentioned four fold pathways of the Psyche. Chathushtayangaleyum: The four fold entities. Aprakaramulla Anthakkaranathinte Veedhi Chathushtayangaleyum Aprakaramulla: The so called. Veedhi: Pathway. Transactional pathway of the Psyche called Ego. Veedhiye: Pathway. 282 . Vyaparatmaka Veedhiye Ahamkaramennum Vyaparatmaka: Interactive. Ahamkaramennum: Ego. Anthakkaranathinte: Of the Psyche. Veedhiye: Pathway. Chitthamennum Parayum: Known as Chittham. Vikshobhangalkkitakotukkathe: Unaffected by agitations. Repulsive pathway of the Psyche known as Chittham. Veedhiye: Pathway. Vikara Vikshobhangalkkitakotukkathe Vikara: Emotional. The deliberative pathway of the psyche called Intellect. If preserved without being affected by agitations of emotions. Atakki Bharikkuvan Thakkathaya Aatmabalam Sambadichittullavarkku Atakki: Subdue. Bharikkuvan: Rule. Thakkathaya: Proper, adequate. Aatmabalam: Vitality of the Atma. Sambadichittullavarkku: Those who have acquired. Those who have acquired enough vitality of the Atma to subdue and rule the above said emotions. Orikkalum Oru Karanavasalum Orikkalum: Never, not even once. Oru Karanavasalum: By no means. Never and by no means. Chittha Rogangal Baadhikkukayilla. Chittha Rogangal: Ailments of the Psyche. Baadhikkukayilla: Will not afflict. Ailments of the Psyche will not affect such people. Explanation of ‘Thri Dosham’ Ancient Rishis of India formulated the four Vedas Rig, Yajur, Sama and Adharva. Ayur Veda came to be known as the fifth Veda. In Ayur Veda there were five branches namely Manushya Ayurvedam (Science of life of human beings), Mrugakula Ayurveda (for animals), Pakshi Varga Ayurveda (for birds), Matsya Ayurveda (for fish) and Vruksha Ayurveda (for plants). The physical functions of a human being were compartmentalized into three distinct portfolios as Respiratory system, Digestive system and Excretory system. The organs involved in these systems were also identified. The imbalance or disfunction in the Respiratory system was determined as a cause for Vatham, the first of the Thri Dosha which caused restrictions in movement, problems related to joints and breathing disorders. Digestive system was identified to cause Pitham, the irregularity in the Excretory system was held responsible in the 283 functions of the exocrine glands. afflictions due to Kapham, which primarily was attributed to the disfunction of the endocrine glands. Vatham, Pitham and Kapham constitute the Thri Dosham. Excretory system produce Faeces, Urine, Sweat, Kapham (Phlegm) and Veerya (Semen). All these are progressively more sookshma than the previous. The most sookshma, the Semen is most intimately connected to the nerves (Sira). The nervous system is anchored around the principal organ called Brain (Sahasrara) in which thousands of nerve centres are supposed to be situated. The pineal gland is considered as the central point in the Brain and it is the master gland. All other glands in the body are connected to the Brain through the nervous network. Kapham and Veeryam being the most sookshma productions of the human body, Ayurveda considers that the smooth functioning of the nervous system is disturbed when Kapham gets lodged in any of the nerve pathways. This can cause a variey of illnesses and ususaly all the psychosomatic illnesses are attributed to this phenomenon. Preservation of Veeryam is supposed to produce superhuman powers. Manipulation of Veeryam can bring around exalted sensations and psychic experiences, if properly done under the guidance of a Guru. MEANING: As a result of the imbalance produced by the Thri Dosha, it becomes diffcult to eliminate the Kapha which gets lodged in the pathways of nerves and it affects the functions of the psyche. The psyche is also affected by the wrath of the celestials due to disrespect shown to them or by the vexation caused to preceptors or devilish influences or fear or the fury unleashed by the evil deeds of the past or indulgences in unhygienic practices or by the wrong application of harmful medicines or heinous manthric effects or excessive emotional disturbances or debilitated mental condition arising out of desperation etc. These can produce lunacy, insanity and psychosomatic illnesses. 284 The determinative pathway of the psyche is called Mind. The deliberative pathway of the psyche is named Intellect. The interactive pathway is termed Ego. The pathway that can dispense with all the above three is known as Chitham. Those who are able to maintain the above four pathways free from emotional disturbances and rule them by cultivated will power, by no means and at no cost can mental illness happen to such people. 6. Etho Oru Poorva Janmathil Oru Sthree Avalute Mathavine Kadhinamayi Aa Mathavinte Dukham Anthareekshathile Anu Drohichu Ennu Vicharikkuka. Raasikalil Katannu Avitannu Oru Swaroopa Sambadanam Cheythukondu Mathru Saapavum Vahichu Avalute Sookshma Sareerathe Prapichu Athine Malina Rekhangithamakkikkondu Srushti Bhandagarathil Irikkunnundayirikkum. Aprakaram Marichu Veendum Janikkendivarumpol Avalute Mathrudroha Vaasana Avalil Sahajamayirikkukayum Aa Janmathilum Dharma Abhyasam Cheyyathe Vipareetha Bhavathodukoodi Vaasana Malinamaya Mathru Droham Veendum Aacharikkunna Veendum Paksham Sookshma Aa Sareerathilundayirunna Karana Kalmasham Valarnu Malinyam Sareerathilekkum Pravahichukondirikkum. Veendum Aval Marichu Janikkendi Varumbol Avalute Sareera Khatanakku Aavasyamaya Sookshma Karana Sareerangalil Mathru Saapa Maalinyam Kalarthikkondu Santhanangalotu Karuna Kaanikkatha Oru Dushta Mathavinte Garbhathil Aval Janikkendi Varikayum Aa Janmathil Kazhinju Dushta Utane Mathavanenkilum Marikkuvan Avale Sevikkathapaksham Oru Mathavinte Prasavam Garbhathil Yogamulla Droham Janikkunnathinum Mathru Salyam Upamathakkalute Drohikalaya Anubhavikkunnathinum Prasavichu Aa Janmathil Utane Prayamakumbol Avarekkondu Upa Santhanangale Anubhavikkendivarikayum Ninnikkunnapaksham Mrugangaluteyum Janicha Garbhathil Mathavineyum Valla Kuttiye Bhakshichukalayunna Varikayum Janikkendathayi Cheyyum. Neremarichu Orikkal Mathru Dosham Cheytha Papam Sookshma Sareerathe Baadhikkukayum Veendum Janikkumbol Dharmangale Arinju Mathru Seva Cheyyukayum Cheythal Dosham Neengi Sookshma Sareeram Sudhamayikkollukayum Cheyyum. Swa Mathavine Poojikkuvan Idavaraathepoyal 285 Ethenkilum Oru Mathavineyo Akhila Loka Mathavineyo Sevichu Thrupthippeduthikkondalum Mathiyakunnathanu. Santhaanamillathe Dukhikkuvan Thakkavannam Mathru Saapam Vardhichittundenkil Bharthru Samagamathil Vighnam Nerituvanum Yoni Rogangalkondu Klesikkuvanum Shandhano Jadharano Kroorano Aaya Bharthavinekkondulla Klesavum Sneha Rahitharaya Manushyarute Vamsathilulla Janana Dukhavum Ingane Palisayum Palisakku Palisayumayi Aa Papanubhavathinte Punya Karma Phala Paripakavum Pattika Neendukondupokum. Vardhichukonduvarikayum Iprakaram Cheyyum. Etho Oru Poorva Janmathil Oru Sthree Etho Oru: In any one of. Poorva Janmathil: Past birth. Oru Sthree: One woman One woman in any of her past birth; Avalute Mathavine Kadhinamayi Drohichu Ennu Vicharikkuka Avalute: Her. Mathavine: Mother. Kadhinamayi: Severely. Drohichu: Torture. Ennu Vicharikkuka: Imagine. Imagine that the woman tortured her mother severely. Aa Mathavinte Dukham Aa Mathavinte: That mother’s. Dukham: Sadness, sorrow. That mother’s sorrow. 286 Anthareekshathile Anu Raasikalil Katannu Avitannu Oru Swaroopa Sambadanam Cheythukondu Anthareekshathile: In the Atmosphere. Anu Raasikalil Katannu: Mixes with the sub atomic particles. Avitannu: From there. Oru Swaroopa: A unique form. Sambadanam Cheythukondu: Obtain as the result of a process. The mother’s sorrow mixes with the sub atomic particles in the atmosphere and obtains a form which is unique to itself. Mathru Saapavum Vahichu Avalute Sookshma Sareerathe Prapichu Mathru: Mother’s Saapavum: Curse. Vahichu: Bear, Carry. Avalute: Her. Sookshma Sareerathe: Subtle body. Prapichu: fasten to. That unique form which carries strains of mother’s curse will attach itself to the woman’s subtle body (sookshma sareera). Athine Malina Rekhangithamakkikkondu Srushti Bhandagarathil Irikkunnundayirikkum Athine: That (sookshma sareera). Malina: Dirt. Rekhangithamakkikkondu: blemishing. Srushti Bhandagarathil: The vast belly of the Universe. Irikkunnundayirikkum: Existing. The unique form with the curse will be existing in the vast belly of the Universe, blemishing the sookshma sareera of the woman. 287 Aprakaram Marichu Veendum Janikkendivarumpol Aprakaram: In the same manner. Marichu Veendum: After death. Janikkendivarumpol: Due to be born again. When she has to be born again after death; Avalute Mathrudroha Vaasana Avalil Sahajamayirikkukayum Avalute: Her. Mathrudroha Vaasana: Tendency to torture mother. Avalil: In her. Sahajamayirikkukayum: Instinctive, inborn. Tendency to torture mother will be instinctive in her. Aa Janmathilum Dharma Abhyasam Cheyyathe Aa Janmathilum: In that birth. Dharma: Proper conduct. Abhyasam: Practice. Cheyyathe: Without doing. If she does not practice proper conduct in that birh also; Vipareetha Bhavathodukoodi Vipareetha: Antagonistic. Bhavathodukoodi: Attitude. If she maintains an antagonistic attitude; Vaasana Malinamaya Mathru Droham Veendum Aacharikkunna Paksham Vaasana Malinamaya: Impure inclinations. Mathru Droham: Ill-treating the mother. Veendum Aacharikkunna Paksham: If it increases. If her impure inclinations of ill-treating the mother increases; 288 Veendum Aval Marichu Janikkendi Varumbol Veendum: Again. Mathru Saapa Maalinyam Kalarthikkondu Mathru Saapa Maalinyam: Stain of mother’s curse. Aavasyamaya: Requirement. After death when she is born again. Avalute Sareera Khatanakku Aavasyamaya Sookshma Karana Sareerangalil Avalute: Her. The stain of mother’s curse will intermingle. Sookshma Karana Sareerangalil: Sookshma and Karana sareera.Sookshma Sareerathilundayirunna Kalmasham Veendum Valarnu Sookshma Sareerathilundayirunna: That which subsist in Sookshma Sareera. Karana Sareerathilekkum: To the Causative body. Kalarthikkondu: Intermingle. Veendum Valarnu: Again grow. Kalmasham: Stain. That stain will flow into the Causative body also. The stain which subsists in the sookshma sareera will grow again. Aa Malinyam Karana Sareerathilekkum Pravahichukondirikkum Aa Malinyam: That stain. Pravahichukondirikkum: flow into. Aval Marichu: After dying. Janikkendi Varumbol: To be born. Sareera Khatanakku: Body structure. The Sookshma and Karana Sareeras which are required for her body structure. 289 . Prayamakumbol Mathru Drohikalaya Santhanangale Prasavichu Avarekkondu Salyam Anubhavikkendivarikayum Prayamakumbol: When she matures.Santhanangalotu Karuna Kaanikkatha Oru Dushta Mathavinte Garbhathil Aval Janikkendi Varikayum Santhanangalotu: To the children. Dushta Mathavanenkilum: Though a cruel mother. Aa Janmathil Dushta Mathavanenkilum Avale Sevikkathapaksham Aa Janmathil: In that life. 290 . Anubhavikkunnathinum: Experience. She will be born in the womb of a cruel mother who does not show pity to her children. Yogamulla: Destined. Upamathakkalute Droham Anubhavikkunnathinum Upamathakkalute Droham: Foster mothers’ ill treatment. Oru Dushta Mathavinte Garbhatil: A cruel mother’s womb. Karuna Kaanikkatha: Does not show pity. Utane Marikkuvan: Die immediately. If in that life she does not serve properly her mother though she was cruel. Janikkunnathinum: To be born. Aval Janikkendi Varikayum: She will be born. Mathru Drohikalaya: those who torture their mothers. To be born in the womb of a woman who is destined to die immediately after delivery. Avale Sevikkathapaksham: If she does not serve her well. To experience the ill treatment from foster mothers. Prasavam Kazhinju Utane Marikkuvan Yogamulla Oru Mathavinte Garbhathil Janikkunnathinum Prasavam Kazhinju: After delivery. Oru Mathavinte Garbhathil: In a mother’s womb. Anubhavikkendivarikayum: Experience. Sookshma Sareerathe: The sookshma Sareera. Baadhikkukayum: Affect. Avarekkondu Salyam: Suffer from their tortures. Janicha Kuttiye Utane Bhakshichukalayunna Valla Mrugangaluteyum Garbhathil Janikkendathayi Varikayum Cheyyum Janicha Kuttiye: The offspring that is born. On the other hand if the sin committed through ill treating the mother has affected the Sookshma Sareera. Ninnikkunnapaksham: ill treat. She will have to be born in the womb of some animal which eats the new born offspring. Valla Mrugangaluteyum: Any animal of that kind. Aa Janmathil Upa Mathavineyum Ninnikkunnapaksham Aa Janmathil: In that life.Santhanangale Prasavichu: Giving birth to such children. Janikkendathayi Varikayum Cheyyum: Will have to be born. Garbhathil: In the womb of such animal. she will give birh to children who torture their mother and suffer those torturous experiences. Utane Bhakshichukalayunna: Eating the newborn offspring. When she matures. Orikkal Mathru Dosham Cheytha Papam: The sin committed through torture of mother. Upa Mathavineyum: Foster mothers. If she ill treats the foster mothers in that life also. Neremarichu Orikkal Mathru Dosham Cheytha Papam Sookshma Sareerathe Baadhikkukayum Neremarichu: On the other hand. 291 . Poojikkuvan: Serve devotedly. When she is born again. Serve devotedly any other mother or the Divine mother of the Universe to their satisfaction. Dosham Neengi Sookshma Sareeram Sudhamayikkollukayum Cheyyum Dosham Neengi: The defect gets cured. Sookshma Sareeram: The subtle body. if she realizes proper conduct and serves her mother properly. Swa Mathavine Poojikkuvan Idavaraathepoyal Swa Mathavine: One’s own mother. Akhila Loka Mathavineyo: The Divine Mother of the Universe. If it does not become possible to serve devotedly one’s own mother . Mathru Seva: If she serves her mother properly. Cheyyukayum Cheythal: If it is done that way. Sudhamayikkollukayum Cheyyum: Will get cleansed. Sevichu Thrupthippeduthikkondalum: Serve devotedly to the satisfaction. Idavaraathepoyal: If it does not become possible. Mathiyakunnathanu: Will be enough. The defect will be cured and her sookshma sareera will get cleansed. Ethenkilum Oru Mathavineyo Akhila Loka Mathavineyo Sevichu Thrupthippeduthikkondalum Mathiyakunnathanu Ethenkilum Oru Mathavineyo: Any other mother or.Veendum Janikkumbol Dharmangale Arinju Mathru Seva Cheyyukayum Cheythal Veendum Janikkumbol: When she is born again Dharmangale Arinju: Knowing proper conduct. 292 . Santhaanamillathe Vardhichittundenkil Dukhikkuvan Thakkavannam Mathru Saapam Santhaanamillathe: Without having children. Bharthru Samagamathil Vighnam Nerituvanum Bharthru Samagamathil: Proximity of husband. She will be born in a community where there is no love and suffer because of that. Vardhichittundenkil: Increased. Shandhano Jadharano Kroorano Aaya Bharthavinekkondulla Klesavum Shandhano: Impotent. Mathru Saapam: Mother’s curse. Bharthavinekkondulla: Husband. Yoni Rogangalkondu Klesikkuvanum Yoni Rogangalkondu: Veneral diseases. She will suffer from an impotent or old and stern or cruel husband. She will be afflicted by veneral diseases. Dukhikkuvan Thakkavannam: To suffer the sorrows of. If Mother’s curse has multiplied to the extent to suffer the sorrows of not having children . Janana Dukhavum: Being born in and such sorrows. Klesavum: Sufferings. Klesikkuvanum: Get afflicted by. Sneha Rahitharaya Manushyarute Vamsathilulla Janana Dukhavum Sneha Rahitharaya: Without love. Vighnam Nerituvanum: Face obstacles She will face obstacles when the husband desires to go near her. 293 . Manushyarute Vamsathilulla: Community of men. Jadharano: Old and stern. Kroorano Aaya: Cruel. The record of that evil act will lengthen endlessly. Pattika: Record. the tendency to be cruel to her mother would be inherent in her and if she conducts that life without realizing her mistake and correcting it. the blemish in the sookshma sareera will deepen and it will spread to the karana sareera also. in her next birth she will be born to a 294 . The result of Punya also will increase similarly if there are good deeds done.Ingane Palisayum Palisakku Palisayumayi Ingane Palisayum: Like that interest. In that life. thereby indulging in more tortures to her mother. if she fails to serve her cruel mother. she will be born to a mother who is innately cruel to her children. Punya Karma Phala Paripakavum Iprakaram Vardhichukonduvarikayum Cheyyum. Like that with interest and interest on interest. When she dies and has to be born again. Vardhichukonduvarikayum Cheyyum: Will increase and multiply. Punya Karma: A virtuous deed. MEANING: Imagine that a woman in one of her previous life had severely tortured her mother. Aa Papanubhavathinte Pattika Neendukondupokum Aa Papanubhavathinte: The sorrows of that evil act. Phala Paripakavum: The fruits of it. The mother’s sorrow would have intermingled with the sub atomic particles in the atmosphere and gained a sookshma figure and that figure would be abiding in the Universal belly corrupting the sookshma sareera of that woman. Iprakaram: In similar fashion. Palisakku Palisayumayi: And interest upon interest. When she dies and is born again. even though her mother is merciless. since her sookshma and karana sareera are blemished of mother’s curse. Neendukondupokum: Lengthen. she herself will give birth to children who will treat her cruelly. then she will be destined to suffer from barrenness and there will be obstacles in her attempts to enjoy the husband’s love and she may even be wedded to an impotent husband or old and severe person. If she happens to have no opportunity to diligently serve her own mother. Apart from that she will be born in a community where there is no mutual respect and love. If she does not respect and serve the foster mothers.mother who is destined to die immediately after delivery. So the bad experiences will keep on multiplying with successive bad deeds and it will be added on with interest on interest. 7. in her next birth she will be born to some animals that eat their offsprings immediately after delivery. So she will have to suffer at the hands of her foster mothers and when she matures. If the mother’s curse has developed with deep imprints on her sookshma sareera. it will be enough if she serves any other mother or even the Divine Mother. Punya Karma Seelaraya Punya Aatmakkalellam Kramena Mukthi Samrajyathil Etthunnathinum Papa Vaasana Balam Kondu Nikrushtaraya Klishta Aatmakkal Kramena Neecha Yonikalil Janichu Prapancham Naravamsa Rahithamayi Theerumennu Kaanumbol Sarva Vallabhayaya Jagat Janani Thante Icha Bhanga Samjatha Vijrumbhitha Athyulkhata Krotha Thamrayatha Aaraktha Nethrodbhutha Kala Anilopetha Vidyut Prabha Kantha Khoragni Sambhootha Bhasmo Udhoolana Aakruthiyayi Sarva Samhara Thandava Adbhuha Kreeda Natananda Paravasayayi Swayam Atakkikkondu Adhyaropa Thatwaadheenayayi Bhavikkukayum Veendum Srushti Karmam Thutangendathayi Varumbol Munparanja Prakaram Sookshma Bhootha Thanmathrakaleyum Maha Bhootha Panchakangaleyum Swamsabhoothanmarayi Srushtichu Thrigunasraya Prapancham Swabhavikalayi Aarambhichukondu Srushti Vruthikku Brahmaneyum Samrakshana Vruthikku Vishnuvineyum Samhara Vruthikku Maheswaraneyum Swa Sankalpamkondu Niyamichu Dharma Adharmangaleyum 295 . Good deeds will also get multiplied in similar fashion. and sometimes to very cruel husband and suffer from them. the sookshma sareera will be cleansed of the earlier blemishes. On the other hand if the bad deeds of that woman have corrupted the sookshma sareera and in the next life she realizes her duties and serves her mother properly. Nikrushtaraya: Wretched. Etthunnathinum: Arrive. reach. Punya Aatmakkalellam: Pure souls.Papa Punyangaleyum Kalpichu Avaye Thirichariyuvanulla Shakthiyum Koduthu Jnana Sambadana Utsahikalayum Thanikku Anuroopanmarayum Thante Srushti Sthithi Samhara Anukoola Vyapara Adhikarikalayi Ithara Chara Acharangaleyellam Varavum Nalki Athilamkhichu Manushyane Vasamakkikkondu Jeevichukolluvanulla Niyamangaleyum Srushtikkukayum Niyathi Erppeduthiya Koottathil Thannodu Ettavum Sadusryaraya Manushyarotulla Vaatsalya Athirekamkondu Avan Arinjum Ariyatheyum Cheythu Pokunna Dush Karmangalkku Prathividhi Cheythu Shanthi Netikkolluvanulla Upayangaleyum Than Thanne Nirnayichu Athine Pracharippikkuvanayi Vasishta Vaamadeva Agasthya Parasara Narada Sanaka Kasyapa Suka Sukra Sanalkumara Prerana Badarayanadi Kulapathikalkkum Avarute Sishya Ganangalkkum Nalikikkondu Veda Sastra Vedanga Vedanta Pramana Swaroopiyayi Thatwa Nirnayo Utsahiyayi Akhila Characharatmavayi Prapanchathile Anumathra Chalanatheppolum Grahichukondu Sarvada Ningalotukootiyulla Parasakthiye Upasichukollunnapaksham Nasichupoykkollum. Papa Vaasana Balam Kondu Nikrushtaraya Klishta Aatmakkal Papa Vaasana Balam Kondu: Because of the inclination to evil. People who are habituated in a virtuous way of life gradually will reach the empire of eternal bliss (Mukthi). 296 . Kramena: Gradually. Mukthi Samrajyathil: The empire of eternal bliss. Wicked souls who became wretched because of their inclination to evil.” Ethu Papavum That Kshanam Thanne Punya Karma Seelaraya Punya Aatmakkalellam Kramena Mukthi Samrajyathil Etthunnathinum Punya Karma Seelaraya: Habituated in a virtuous way of life. Klishta Aatmakkal: Wicked souls. Thamrayatha Aaraktha: Widened and bloody. Neecha Yonikalil Janichu: Inferior births. Vidyut Prabha Kantha: Dazzle of lightning. Naravamsa Rahithamayi: Devoid of human beings. Thante Icha Bhanga Samjatha Vijrumbhitha Thante Icha Bhanga: Shattering of her volition. Nethrodbhutha: Emanating from the eyes. The intense vibrations produced by the shattering of Her volitions. Athyulkhata Krotha Thamrayatha Aaraktha Nethrodbhutha Athyulkhata Krotha: Vehement Anger. Theerumennu Kaanumbol: When it becomes.Kramena Neecha Yonikalil Janichu Prapancham Naravamsa Rahithamayi Theerumennu Kaanumbol Kramena: Gradually. Sarva Vallabhayaya Jagat Janani Sarva Vallabhayaya: The supremely proficient. Prapancham: The Universe. The supremely proficient Mother of the Univese. Samjatha Vijrumbhitha: Produced by the vibrations. The fire that consumes Time and dazzle like lightning. Gradually take inferior births and finally when the Universe becomes devoid of human beings. 297 . Kala Anilopetha Vidyut Prabha Kantha Kala Anilopetha: Fire that consumes Time. Jagat Janani: Mother of the Universe. The widened and bloody eyes emanating vehement anger. Becomes engrossed in a facsimile attaining a most sookshma state. Paravasayayi: Exasperated. Srushti Karmam: The act of Creation. Sookshma Bhootha Thankathrakaleyum: The subtle molecular structures. subdues her own emotions. Udhoolana: Scatter. Swayam Atakkikkondu: Subdues by herself. Sarva Samhara Thandava Adbhuha Kreeda Natananda Paravasayayi Swayam Atakkikkondu Sarva Samhara Thandava: Destructive consummation of everything. Aakruthiyayi: Shaped in that manner. Exasperated by the all consuming destructive dance. Shaped in a manner as if scattering the ashes resulting from the horrible fire of anger.Khoragni Sambhootha Bhasmo Udhoolana Aakruthiyayi Khoragni Sambhootha: Resulting from the horrible fire. Veendum Srushti Karmam Thutangendathayi Varumbol Veendum: Again. Thatwaadheenayayi: Engrossed in. Adbhuha Kreeda Natananda: Magnificent execution of the dance. Munparanja Prakaram Sookshma Bhootha Thankathrakaleyum Maha Bhootha Panchakangaleyum Srushtichu Prapancham Aarambhichukondu Munparanja Prakaram: As stated earlier. 298 . Again when She has to start the act of Creation. Bhavikkukayum: Becomes. Bhasmo: Ash. Adhyaropa Thatwaadheenayayi Bhavikkukayum Adhyaropa: Facsimile. Thutangendathayi Varumbol: Has to start. Sustenance and Consummation. 299 . As stated earlier. Dharma Adharmangaleyum Papa Punyangaleyum Kalpichu Dharma: Proper conduct. Thrigunasraya Swabhavikalayi: Imbued with the three Gunas. Swamsabhoothanmarayi Thrigunasraya Swabhavikalayi Srushti Vruthikku Brahmaneyum Samrakshana Vruthikku Vishnuvineyum Samhara Vruthikku Maheswaraneyum Swa Sankalpamkondu Niyamichu Swamsabhoothanmarayi: Incarnating by herself into. Srushti Vruthikku Brahmaneyum: Brahma for Creation. Srushtichu: Having created. Having delineated virtuousness and sin. proper and improper conduct. Swa Sankalpamkondu: By her own volition. Rajas and Tamas) by Her own volition. Kalpichu: Delineate. Avaye Thirichariyuvanulla Shakthiyum Koduthu Avaye Thirichariyuvanulla: The capacity to discern: Shakthiyum Koduthu: granting the ability. Papa: Sin. imbued with the three Gunas (Satwa. Niyamichu: Appoint. Punyangaleyum: Virtuousness. Vishnu and Maheswara. responsible for Creation. Prapancham Aarambhichukondu: Starting the Universe. Samhara Vruthikku Maheswaraneyum: Maheswaran for consummation. Adharmangaleyum: Improper conduct. Incarnating as Brahma.Maha Bhootha Panchakangaleyum: The corpus five elements. She creates the subtle molecular structures and the corpus five elements and thus commences the Universe. Granting the ability to discern. Samrakshana Vruthikku Vishnuvineyum: Vishnu for Maintenance. and entitled to perform likewise. Srushti Sthithi Samhara Anukoola: Sustenance and Consummation. desire. Thanikku Anuroopanmarayum Thanikku: To Her. Blessing them to live with dominion over all animate and inanimate objects. Srushtikkukayum: Create. Chara Acharangaleyellam: Animate and Inanimate objects.Jnana Sambadana Utsahikalayum Jnana Sambadana: Gain spiritual knowledge. In the likeness of her ability to Create. In Her own image and likeness. Thante Srushti Sthithi Samhara Anukoola Vyapara Adhikarikalayi Thante: Her. In the likeness of Her ability for Creation. Athilamkhichu: Supercede. Anuroopanmarayum: In the image of. Jeevichukolluvanulla: To live. Utsahikalayum: Interest. Varavum Nalki: Provide the blessing. Vyapara Adhikarikalayi: Entitled to deal in. Sustain and Destroy. 300 . Manushyane Srushtikkukayum Manushyane: Human being. Surpass. Vasamakkikkondu: Enticing them. Ithara Chara Acharangaleyellam Athilamkhichu Vasamakkikkondu Jeevichukolluvanulla Varavum Nalki Ithara: Other. With desire for gaining spiritual knowledge. Vaatsalya: Affection. Upayangaleyum: Scheme. Ettavum Sadusryaraya: Most similar in image and likeness. Avan Arinjum Ariyatheyum Cheythu Pokunna Dush Karmangalkku Avan Arinjum: With his knowledge. With or without knowledge the evil deeds committed by him. 301 . Ariyatheyum: Without his knowledge. Athine Pracharippikkuvanayi Athine: That Pracharippikkuvanayi: To disseminate. Than Thanne Nirnayichu: She herself having established. Having established the scheme to do retribution for the bad deeds. Athirekamkondu: Excessiveness. While establishing the laws of Nature. Cheythu Pokunna: Committed.Creating the human being. Dush Karmangalkku: Evil deeds. Prathividhi Cheythu Shanthi Netikkolluvanulla Upayangaleyum Than Thanne Nirnayichu Prathividhi Cheythu: Do retribution. Shanthi Netikkolluvanulla: Derive peace and satisfaction. Niyathi Niyamangaleyum Erppeduthiya Koottathil Niyathi Niyamangaleyum: Laws of Nature. Because of Her excessive affection to human beings who are most similar to Her in image and likeness. Thannodu Ettavum Sadusryaraya Manushyarotulla Vaatsalya Athirekamkondu Thannodu: To Herself. Manushyarotulla: To the human beings. Erppeduthiya Koottathil: While establishing. Vedanga: The sub Vedas. Providing inspiration to all of the above to disseminate those schemes. Swaroopiyayi: Manifested form. Diligent in the ascertainment of principles. Utsahiyayi: Diligent. Manifesting herself as the eternal principles underlying the Vedas. Vasishta Vaamadeva Agasthya Parasara Narada Sanaka Kasyapa Suka Sukra Sanalkumara Badarayanadi Kulapathikalkkum Avarute Sishya Ganangalkkum Vasishta Vaamadeva Agasthya Parasara Narada Sanaka Kasyapa Suka Sukra Sanalkumara Badarayanadi: Names of the different Rishis. 302 . Ganangalkkum: Groups. Veda Sastra Vedanga Vedanta Pramana Swaroopiyayi Veda: The Vedas Sastra: The Sciences. Prerana Nalikikkondu: Prerana: Inspiration. Thatwa Nirnayo Utsahiyayi Thatwa Nirnayo: Ascertaining principles. These Rishis and the leaders of the sects and their groups of disciples. Avarute: Their. Sishya: Disciples. Kulapathikalkkum: Leaders of sects. Vedanta: The philosophy of Vedanata. Sciences. Pramana: Eternal principle. Nalikikkondu: Providing.To disseminate those schemes. Sub Vedas and the Vedanta philosophy. Parasakthiye: Parasakthi. and the wicked humans gradually deteriorate into the realms of the nefarious creatures and thus when the Universe becomes devoid of human beings. Ningalotukootiyulla: Along with you.Akhila Characharatmavayi Akhila: The entire. That Kshanam Thanne: In that instant. is angered and Her widened and bloody eyes capable of spewing out horrible fire which could reduce to 303 . Anumathra: Minutest. consequent on the disruption of her volition. Upasichukollunnapaksham: Do upasna of. She Herself being the soul of all Animate and inanimate objects. Comprehending the minutest movement in the Universe. Chalanatheppolum: Movement. Any sin will get wiped out in that instant. MEANING: As the pure and holy human beings steeped in virtous deeds gradually attain the empire of Mukthi. Sarvada Ningalotukootiyulla Parasakthiye Upasichukollunnapaksham Sarvada: Always. If one can do upasana of Paraskthi who is always along with you. Ethu Papavum That Kshanam Thanne Nasichupoykkollum Ethu Papavum: Any sin. The Divine Mother. Characharatmavayi: The soul of all Animate and Inanimate objects. Nasichupoykkollum: get wiped out. Grahichukondu: Comprehending. Prapanchathile Anumathra Chalanatheppolum Grahichukondu Prapanchathile: In the Universe. By Her own volition She incarnates as Brahma for creative activities. out of her exceptional affection for human beings who are most similar to Her. And if any one can do Upasana of that Parasakthy then all his sins will be wiped out instantaneously. As the dogmatic embodiment of the Vedas. Aprakaramulla Divya Purushanmarute Siddhi Vaibhvangale Moonnayi Tharam Thirikkam: Yamam. 304 . Sukra. While establishing the Natural laws. She creates sookshma molecular particles and the sthoola five fold Elements. Punya and Papa (Virtuousness and Evil) and creates human beings capable of discerning those. Sanaka. Again when Creation has to start. Pranayamam. with dominion over all other animate and inanimate objects in the Universe.ashes the whole Universe and disintegrate Time with the dazzle of lightning. Dharana. Agasthya. Vamadeva. Narada. Kasyapa. She dwells within every human being while being aware of the minutest movement anywhere in the Universe. Dhyanam. Then She demarcates Dharma and Adharma (Proper and improper conduct). 8. the leaders of sects and their disciples. She inspires Rishis like Vasishta. sustain and destroy. Suka. Sanalkumara. as Vishnu for sustaining portfolio and as Maheswaran for the destructive endeavours. Aasanam. Ashtanga Pratyaharam. Abhyasichu Niyamam. and as the embodied principle behind all Created things. as described earlier. Samadhi Enninganeyulla Aviramam Anushtichu Yoga Sambradayangaleyum Pravruthamaya Saadhakante Krama Uyarchayilninnu Janikkunna Adbhuthakarangalaya Ashtaiswarya Siddhikalute Samaharathe Yoga Siddhi Ennum. out of exasperation becomes engrossed in a facsimile and transforms into a sookshma state. Saadharana Jananagalkku Anavadhi Divya Kaanmanum Purushanmar Kelkkanum Himalaya Arivanum Idavannittillatha Pranthangalilulla Guhathalangalilum Vanantharangalilum Irunnu Pavanasananmarayi Thapassu Cheythuvarunnundu. To disseminate those schemes among humans. as Antharatma. Parasara. Vedanga and Vedanta. She creates them in Her own image and likeness with the capacity to create. She determines the schemes for the atonement of the sins committed by humans knowingly or unknowingly. Sasthras. Vidyadharaadikalayi Nigraha Anugraha Vara Dana Adhikarikalayi Uthamanmarum Madhyamanmarum Adhamanmarumayi Ubhaya Vargaatmakkalayi Anantha Kodi Devathakal Ullathil Ethenkilum Onnine Ishta Devathayayi Varichu Arghya Padya Aachamana Dhoopa Deepa Naivedya Archana Arpanadikalkondu Upasichu Aa Vaka Devathakalute Anugrahamkondu Saadhikkunna Adbhutha Karma Prabhavangalkku Devatha Siddhi Ennum Parayam. Kinnara. Thalavyam. Manthra Siddhiye Nilanirthanamenkil Maha Vrutham. Kumbhakam Muthalaya Pranayama Pariseelanavum Aasana Abhyasavum Dhyana Nishtayum Mutangathe Nithyena Anushtichu Manassine Ekagramakki Manda Budhiye Akatti Chittha Vruthiye Swadheenichu Ahamkarathe Nirodhichu Sama Bhavana Varuthikkondirikkendathanu. Srushti Shalkkangaluteym Sthithi Thrayangaluteyum Samhara Panchamangaluteyum Karthavaya Visweswariyute Icha Sakthiyeyum Karma Sakthiyeyum Jnana Sakthiyeyum Anusarichu Prapancha Nirmanavum Prapancha Samrakshanavum Prapancha Samharanavum Anusyootham Natathunnathinu Venda Thrimoorthikal Thutangi Deva. Poorakam. Kimpurusha. Gandharva. Anunasikam Muthalaya Sabda Sasthra Siddhanda Anusarikalaya Manthra Viseshangalute Prayoga Chathuryangal Arinju Anushtikkunna Saadhakante Sareerathilninnu Udbhavikkunna Aascharyakarangalaya Vaibhavangale Manthra Siddhiennum. Sisisra Bindu Dhyanam Muthalaya Manthropanga Charya Seelanayi Nithya Japam Cheythu Mutangathe Manthra Varga Aacharanam Cheyyendathanu. Devatha Siddhiye Nilanirthanamenkil Ishta Devatha Dhyanavum Nithya Poojayum Cheythu Sudha Swastha Prathikarecha Budhiyotukoodi Maanasanayi Theendathe 305 Aahara Swartha Prathapa Neeharadikalpolum Lesam Koodathe Niyanthrichukondu Anahamkariyayi Bhavamkoodathe . Charana. Yoga Siddhiye Nilanirthanamenkil Rechakam. Yaksha. Lupanuthalavyam. Oshtyam.Kandhyam. hear or know about. Guhathalangalilum Vanantharangalilum Irunnu Guhathalangalilum: In caves. 306 . Thapassu Cheythuvarunnundu: Do Thapas (austerities) With only air as food.Paramartha Grahiyayi Kopa Thapa Vimukthanayi Karuna Seelanayi Aparigrahatmavayi Nithya Abhyasechuvayi Prathyulpannamathiyayi Parengitha Parijnaniyayi Santhushta Maanasanayi Vruthachariyayi Irikkendathanu. Reside in caves and deep within forests. Himalaya Pranthangalilulla Himalaya: In the Himalayas. Saadharana Jananagalkku Saadharana Jananagalkku: To the common people. Anavadhi Divya Purushanmar Anavadhi: Many. Arivanum: To know. Many divine personages. The common people never had the opportunity to see. Kelkkanum: To hear. Pranthangalilulla: In and around. Kaanmanum Kelkkanum Arivanum Idavannittillatha Kaanmanum: To see. Vanantharangalilum Irunnu: And deep within forests. In and around the Himalayas. Pavanasananmarayi Thapassu Cheythuvarunnundu Pavanasananmarayi: With air as food. Divya Purushanmar: Divine personages. Idavannittillatha: Never had an opportunity. do Thapas. Pratyaharam. Moonnayi Tharam Thirikkam: Moonnayi: In three types. Dharana. Dharana. Aasanam. Tharam Thirikkam: Can be divided into. Enninganeyulla: Such as these. MEANING: Many Divine personages who are neither seen. Yamam. heard or known by common people reside in caves and in the middle of thick forests in and around the Himalayas doing Thapas. Expertise in superhuman achievements. Such Sidha Purusha”s Siddhi Vaibhvangale Siddhi: Superhuman achievements. Niyamam. 307 .Aprakaramulla Divya Purushanmarute Aprakaramulla: Such. Pratyaharam. Can be divided into three types. Samadhi: These are the 8 steps in Yoga. Pranayamam. Aasanam. Their extraordinary powers known as Siddhis can be categorized mainly into three types. Their food is air only. Dhyanam. Pranayamam. Samadhi Enninganeyulla Yamam. Dhyanam. About Yoga Siddhi. Divya Purushanmarute: Sidha Purusha’s. The eight steps of yoga such as these. Niyamam. Vaibhvangale: Expertise. The totality of the wonderful eight fold boons. Uyarchayilninnu Janikkunna: Obtained from the progress. Prakamyam. Adbhuthakarangalaya Ashtaiswarya Siddhikalute Samaharathe Adbhuthakarangalaya: Wonderful. Prapthi. Practicing and following them without break. Krama Pravruthamaya: Gradual and step by step. Known as Yoga Siddhis. Abhyasichu Aviramam Anushtichu Abhyasichu: Practicing well. Aviramam Anushtichu: Following without break. Eisithwam. Vasithwam. Yoga Siddhi Ennum. Siddhi Ennum: Known as Yoga Siddhi. 308 . Saadhakante Krama Pravruthamaya Uyarchayilninnu Janikkunna Saadhakante: Aspirant’s. Knowing each of the eight steps well in the Yoga path. Mahima. Yoga: Derived from Yoga. Obtained from the step by step progress of the Aspirant.Ashtanga Yoga Sambradayangaleyum Ashtanga Yoga: The eight membered Yoga. Sambradayangaleyum: Knowing each in detail. Lakhima. Ashtaiswarya Siddhikalute: The eight fold boons namely Anima. Garima. Samaharathe: The totality. To preserve Yoga Siddhis. Aasana. The totality of these Siddhis is called Yoga Siddhis. Yoga Siddhiye Nilanirthanamenkil Yoga Siddhiye: Siddhi resulting from Yoga. Nilanirthanamenkil: To maintain. Dhyana Nishtayum Dhyana: Meditation as explained in Yoga Sutra. Pranayama Pariseelanavum The incessant practice of Pranayama. Dhyana and Samadhi. Kumbhakam Muthalaya: Retention of breath within the body etc. Pratyahara. Nishtayum: Methodical and regular training. Pranayama. Methodical and reular trainng in Meditation. Abhyasavum: Meticulous tranining. Poorakam: Pranayama which concerns regulated inhalation. Rechakam. Aasana Abhyasavum Aasana: The various postures in Yoga discipline. These are the different aspects of Pranayama.MEANING: Scrupulously and diligently practicing and observing the eight fold steps in Yoga known as Yama. Kumbhakam Muthalaya Rechakam: An aspect of Pranayama which is controlled exhalation. Long hours of meticulous training in the various Yoga postures. Poorakam. Dharana. the Sadhaka gradually climbs greater heights of achievements and the most wonderful eight fold Siddhis known as Ashtaiswarya Siddhi accrue to him. Niyama. 309 . A constant awareness of the importance of everything in Nature and a respect towards them has to be maintained by the Yogi always. Ahamkarathe Nirodhichu Ahamkarathe: The ego. Training the mind in concentration. 310 . preclude. Chittha Vruthiye Swadheenichu Chittha Vruthiye: The Vruthis (actions) of Chittha. Akatti: Repulse. Varuthikkondirikkendathanu: A constant awareness of. Sama Bhavana Varuthikkondirikkendathanu. Nithyena: Every day. Manassine Ekagramakki Manassine: The mind. Swadheenichu: Making agreeable and harmonious. Anushtichu: Perform. Sama Bhavana: Mental realization that everything in the Universe has its proper place and importance and that nothing is redundant.Mutangathe Nithyena Anushtichu Mutangathe: Without break. Ego should not be allowed to have any sway on the Chittham. Endeavouring to repulse lethargy of intellect. Performing all the above every day without failing. The chittha vruthis have to be made agreeable and harmonious. Nirodhichu: Ban. Manda Budhiye Akatti Manda Budhiye: Lethargy of intellect. Ekagramakki: Concentration. MEANING: To preserve Yoga Siddhi a Yogi has to practice regularly Pranayama exercises like Rechakam. and Kumbhakam etc. Siddhanda: The treatise. About Manthra Siddhi. Exercises in Aasana and training in Meditation has to be done daily without fail. palate. nasal etc. Lupanuthalavyam: Secondary palate. Those who have mastery over the expertise of application and performance. Kandhyam. Thalavyam: Of the palate. Poorakam. The Yogi should keep the mind efficient in concentration. Oshtyam: Of the lips. Prayoga Chathuryangal Arinju Anushtikkunna Prayoga Chathuryangal: Expertise of application. The treatise relating to the science of sound conforming to the speciality of Manthras. lips. Anusarikalaya: Conforming to: Manthra Viseshangalute: The speciality relating to Manthras. Of the throat. secondary palate. Anunasikam Muthalaya Kandhyam: Of the throat. Chittha vruthis should always be under his control and Ego should not have any influence in his activities. Oshtyam. Sabda Sasthra Siddhanda Anusarikalaya Manthra Viseshangalute Sabda Sasthra: The science of sound. Lupanuthalavyam. Thalavyam. He should always be conscious that everything in Nature has its proper importance and behave in that perspective. and avoid lethargy of the intellect. Anunasikam Muthalaya: Nasal etc. 311 . Arinju Anushtikkunna: Perform with full knowledge. Manthra: Resulting from Manthra. MEANING: Spoken words are formulated by different regions in the throat. The sounds produced from these important areas are called Kandhyam. mouth and lips brushing with different parts of the tongue. The science that deals with these details is known as Sabda Sasthra. These extra ordinary powers are known as Manthra Siddhis. Siddhiennum: Known as Manthra Siddhi. Emanating from the body of the Saadhaka. Lupanuthalavyam and Anunasikam.Saadhakante Sareerathilninnu Udbhavikkunna Saadhakante: The Saadhaka’s Sareerathilninnu: From his body. Manthras strictly follow the Sabda Sasthra. Oshtyam. by repeated chanting of the Manthras are able to produce extra ordinary powers which emanate from their bodies as a result of conditioning by the Manthras. Vaibhavangale: Special skills. Such Siddhis are known as Manthra Siddhi. Thalavyam. Aascharyakarangalaya Vaibhavangale Aascharyakarangalaya: Marvelous. 312 . Those who have gained expertise in the Manthras. Manthra Siddhiennum. Udbhavikkunna: Emanating from. The marvelous special skills. Dedicated discharge of obligations relating to the subsidiary aspects of Manthra and Upasana. Japam Cheythu: Repeated recitation. The different varieties of Manthra have to be recited without break. Repeated recitation of Manthra every day. Aacharanam Cheyyendathanu. Dhyanam Muthalaya: Meditation on that spot etc. Aacharanam: Observance. Charya Seelanayi: Dedication in the discharge of Manthropangam. Sisisra Bindu Dhyanam Muthalaya Sisisra Bindu: The point called Brahma Randhram at the top of the head. Maha Vrutham: The definition is given in Yoga Sutra Sadhana Pada Sutra 31. Cheyyendathanu: Do dutifully. Mutangathe Manthra Varga Mutangathe: Without break.Manthra Siddhiye Nilanirthanamenkil To preserve Manthra Siddhi. Manthra Varga: The different varieties of Manthra. Maha Vrutham. Nithya Japam Cheythu Nithya: Every day. 313 . Meditation on the Sisira Bindu and related exercises. Manthropanga Charya Seelanayi Manthropanga: Subsidiary obligations like Guru pooja etc. Observance of Manthra varga dutifully. Karthavaya Visweswariyute Karthavaya: The one who is responsible. Observance of the subsidiary responsibilities and obligations of Manthra coupled with daily recitation of Manthra and related performances is essential. Deva. To preserve Manthra Siddhi one has to religiously observe Maha Vrutham and Sisira Bindu Dhyanam. Sthithi Thrayangaluteyum The three fold aspects of sustenance namely Past.MEANING. Present and Future. Accoding to the power of desire. 314 . Storm and Eqrthquake. Fire. Jnana Sakthiyeyum: The power of knowledge. Andhaja. Flood. Samhara Panchamangaluteyum The five fold aspects of Samhara which are Lightning. Icha Sakthiyeyum Karma Sakthiyeyum Jnana Sakthiyeyum Anusarichu Icha Sakthiyeyum: The power of desire. Visweswariyute: The Queen of the Universe. Karma Sakthiyeyum: The power of action. Bhootha. Swedaja and Jarayuja. The Queen of the Universe who is responsible for all the above. Anusarichu: According to. About Devatha Siddhi: Srushti Shalkkangaluteym The six fold aspects of creation. Ulbhija. action and knowledge of the Queen of the Universe. To conduct the above portfolios continuously. Vishnu and Rudra and the rest of the Devas. Anusyootham Natathunnathinu Venda Anusyootham: Continuous. Destructions in the Universe under Rudran. Thrimoorthikal Thutangi : The triads namely Brahma. Maintenance of everything in the Universe under Vishnu. Deva. Vara Dana: Capable of giving.Prapancha Nirmanavum Prapancha: The Universe. Nirmanavum: Creation. 315 . Adhikarikalayi: Empowered to. Prapancha Samharanavum Prapancha: The Universe. Yaksha. Samrakshanavum: Maintenance. Prapancha Samrakshanavum Prapancha: The Universe. Nigraha Anugraha Vara Dana Adhikarikalayi Nigraha: Curse. Kimpurusha. Kinnara. Charana. Empowered and being capable of giving boons or curses. Creation in the Universe under Brahma. Gandharva. Natathunnathinu Venda: Necessary to conduct. Samharanavum: Destruction. Anugraha: Boon. Vidyadharaadikalayi These are the different kinds of Celestial beings. Dhoopa: Incense. Anantha Kodi Devathakal Ullathil Anantha Kodi: Innumerable crores. Varichu: Accept. Ubhaya Vargaatmakkalayi Ubhaya: Dual. Deepa: Light produced by burning oil. The innumerable crores of Devathas who exist. 316 . Adhamanmarumayi: Lowly. Madhyamanmarum: Ordinary. Ethenkilum Onnine Ishta Devathayayi Varichu Ethenkilum Onnine: Any one. In the categories of Noble. Vargaatmakkalayi: Kinds. Archana: Oblation. Ishta Devathayayi: Of one’s choice.Uthamanmarum Madhyamanmarum Adhamanmarumayi Uthamanmarum: Noble. Arpanadikalkondu: Dedication etc. These are the different steps in Pooja. In two different kinds of Males and Females. Choose and accept any one of the above Devathas. Aachamana: Water used for cleansing the mouth. Pooja. Arghya Padya Aachamana Dhoopa Deepa Naivedya Archana Arpanadikalkondu Arghya: The holy water used for oblation (Pooja) Padya: Holy water used for washing the feet of the Deity. Devathakal Ullathil: Devathas which exist. Naivedya: Food which is prepared for the Deity. Ordinary and Lowly. Exceptional feats and wonderful deeds. Obtaining through the blessings of these Devathas. All of these together create. Kriya and Jnana Sakthi) and accomplished by the triads (Brahma. Vidyadhara etc. Ennum Parayam: Known as. Adbhutha Karma Prabhavangalkku Adbhutha Karma: Wonderful deeds. the three fold aspects of Sustenance and the five fold aspects of Destruction are all executed and controlled by the Divine Mother according to her power of Desire. Anugrahamkondu Saadhikkunna Anugrahamkondu : By their blessings. Naivedya. Kinnara. Kimpurusha. Such Siddhis are called Devatha Siddhi. Such Siddhis obtained through Devathas are known as Devatha Siddhi. Aa Vaka Devathakalute: By the indulgence of these Devathas By the favours obtained through Upasana of these Devathas. Vishnu and Rudra) through innumerable Deva. These Devathas are noble. 317 . Any one of these Devathas can be chosen by an individual as Ishta Devatha and if oblations are done to it through Arghya. Padya. MEANING: The six fold aspects of Creation. ordinary or lowly and of either sexes. Yaksha. Archana and Arpana. Aachamana. Prabhavangalkku: Feats. Devatha Siddhi Ennum Parayam. Deepa. Saadhikkunna: Made possible. Execution and Knowledge (Icha. Devatha Siddhi: Siddhi from Devathas. Dhoopa. Charana.Upasichu Aa Vaka Devathakalute Upasichu: Doing Upasana. sustain and consume all activities in the Universe. such Upasana will result in the blessings of the Devatha and extra ordinary powers will accrue to the Upasaka. Gandharva. Niyanthrichukondu: Regulated. Utmost care should be exercised in the intake of food and habits of excretion. Swastha Maanasanayi Swastha: Peaceful. Neeharadikalpolum: Even excretions. The intellect should be preserved clean. Ishta Devatha Dhyanavum Ishta Devatha: The Devatha of one’s liking and choice. Poojayum Cheythu: Conducting oblations. Budhiyotukoodi: Intellect. free of any malicious thoughts.Devatha Siddhiye Nilanirthanamenkil To preserve Devatha Siddhi. Aahara Neeharadikalpolum Niyanthrichukondu Aahara: Food. Conducting oblation daily to the Devatha. Sudha Budhiyotukoodi Sudha: Clean without any malicious thoughts. Koodathe: Avoid. Maanasanayi: Mind. Swartha Lesam Koodathe Swartha Lesam: Not even a trace of selfishness. Dhyanavum: Meditation. A peaceful and calm mind has to be maintained. Not even a trace of selfishness should be there in the mind of the Upasaka. 318 . Nithya Poojayum Cheythu Nithya: Daily. Meditation on the Devatha of one’s own liking which has been chosen for Upasana . Calm. Prathapa Bhavamkoodathe Prathapa: Complimenting oneself. Upasaka should be able to discern facts and have deep understanding. Seelanayi: habitual. Bhavamkoodathe: Without such attitude. The Upasaka shoud never feel proud about his Upasana. The Upasaka should remain always without ego and no thoughts of revenge to anyone should be present in his psyche. Aparigrahatmavayi Nithya Abhyasechuvayi Aparigrahatmavayi: Not accumulating anything for one’s use. Thapa: Excessive emotion.Anahamkariyayi Prathikarecha Theendathe Anahamkariyayi: Without ego. Vimukthanayi: Free from. 319 . The Upasaka should have compassion as a habit. Nithya Abhyasechuvayi: Practicing every day. Paramartha Grahiyayi Paramartha: Facts. being proud of. The Upasaka should be free from excessive emotions and especially anger. Upasaka should never accumulate riches or materials for his own use and be regular in his practice of the above qualities. Truth. Karuna Seelanayi Karuna: Compassion. Prathikarecha Theendathe: Without affected by revenge towards anyone. Kopa Thapa Vimukthanayi Kopa: Anger. Grahiyayi: Understanding. he should be able to grasp facts clearly and remain unaffected by anger or emotional disturbances. He should always maintain calmness of the mind and be free of ego.Prathyulpannamathiyayi Parengitha Parijnaniyayi Prathyulpannamathiyayi: circumstances. Capable of doing things immediately depending on the Santhushta Maanasanayi Santhushta: Contented. Upasaka should maintain austerities necessary to keep mind and body clean and should always remain so. Contentment should always be maintained and all austerities necessary to keep the body and mind clean has to be adhered to. 320 . The Upasaka should always maintain a contented mind irrespective of circumstances. Maanasanayi: Mind. He should be compassionate to others never be accumulating things for himself or his family. He should maintain a pure intellect with strict regulation on the intake of food and excretions. While remaining humble. Irikkendathanu: Should remain so. The Upasaka should never feel proud and should not nurse any thoughts of revenge. Being extremely condescending to the wishes of others should never lose sight of Dharma. MEANING. He has to be constant in his daily practices and always rise up to the demands of the occasion. The Upasaka should be capable of doing things as demanded by the circumstances and he should respect other’s wishes always on the basis of Dharma. Vruthachariyayi: Austerities necessary to maintain clean mind and body. To preserve Devatha Siddhi the Upasaka has to observe daily meditation and pooja to his Ishta Devatha. Vruthachariyayi Irikkendathanu. Parengitha Parijnaniyayi: Condescending to the wishes of others according to Dharma. Dhanam: Riches. Karma Prayachitham Cheythu: Retributive deeds. extensive. Vijnanam: Knowledge and Erudition. Thakka: Befitting. Anushtichukondu: Do.9. Ellavarum: Everybody. Keerthy. Dhanam. Shanthi. Achirena: Gradually. Vijnanam Muthalaya Vipula Soukhyangalum Achirena Sambadikkuvan Thakka Salkarmangal Anudinavum Anushtichukondu Prayachitham Utsahikkendathanu. Soukhyangalum: Comforts. luxuries. Aarogyam. Poorva Karma: Past deeds. Keerthy: Fame. Kruthakruthyarayitheeruvan: To achieve contentment. 321 . Engage in. Salkarmangal: Virtuous deeds. and abundant. Shanti: Contentment and peace. Yadhochitham: Compatible. Utsahikkendathanu: Work tirelessly. Muthalaya: Such other. Durithangalkku: Bad effects. Poorva Cheythu Karma Durithangalkku Yadhochitham Karma Kruthakruthyarayitheeruvan Ellavarum Vidya: High Education. sufferings. Vidya. suitable. Vipula: Vast. Sambadikkuvan: To earn. Anudinavum: Every day. Aarogyam: Sound health. That way anyone can achieve contentment and peace of mind and therefore every one should work tirelessly to achieve these. 322 . knowledge and erudition. and such other outstanding achievements in lilfe gradually.MEANING: In order that one may acquire high education. one should practice virtous deeds every day and consciously engage in mitigating and retributing the past evil deeds. peace and contentment. sound health. immense riches. ______________________________________________________________________ (Sree Vidya. Moola Para Devatha. Aadimoola Parasakthy. Mamaha Shodasi) l l Prakruthi Mathavu DEVI ~ Para Vidya Para Sakthy l l Moksha Sakthy Icha Sakthy Prana Sakthy Samhara Sakthy (Parvathy) Sthithi Sakthy (Laxmi) Srushti Sakthy (Saraswathy) Pushti Sakthy Jnanam (Mahadevan) PURUSHAN ~ Aanandam (Sadasivam) Ananyam (Paramatma) l l (Sahasraram) (Aajna) (Visudhi) (Anahatham) (Manipoorakam) (Swadhishtanam) (Mooladharam) Sada Sivam (Guru) Paramatma Jivatma (Subramanian) Rudran Maha Vishnu Brahman Ganapathy (Countless millions of sub Devathas exist to support the administration of the Universe. Paratpara. Sivarajahamsini Maha Bhattarika. From the Saktheya Revelations and Siva Grantha we can understand the structure of Devathas. Moola Praktuthi.) _________________________________________________________________________ 323 .Chapter XVIII Structure of Devathas In Chapter III we have seen the gradations of Sthoola and Sookshma principles. so on and so forth. travel in trains. These four states are: 1. The state of dream testifies to the capability of the human psyche (Sookshma Sareera) to a state of existance without the physical body. The psyche alone becomes active while the body sleeps. Still others have experienced astral travel. Jagrat (Wakeful. Our Jnana Indriyas and Karma Indriyas are inactive. Dreams happen during sleep.MOKSHA AND MUKTHI (Escape and Liberation) Considerable confusion exists among all religions and faiths as to what heaven and hell are. But take a rational look at facts. Sushupthi (State of sleep without dreams) and 4. During our life on Earth with a physical body. go to distant and unknown places meet bizarre people and loved ones. Some people vouchsafe out of body experiences. Thureeyam (A conscious state of blissful dream attained through austerities and experienced as Atma). Mandookya 324 . Skeptics would scoff the idea that they ever exist. We experience them exactly as if in real life. these states of experiences are confined to the duration of the dreams. The Mandookya Upanishad in Sanathana Dharma gives a detailed exposition of four states of human existence. But the experiences were as real during the dream as in real life. But when we wake up. conscious. we realize that they were dreams. Visceral organs remain active but we are unconscious of their activities. Swapnam (State of Dream) 3. Is there a rational explanation for these? What happens in a dream? Our physical body (Sthoola Sareera) is at rest during sleep. At certain times during sleep while our Sthoola Sareera is at rest. A general understanding is that Heaven is a pleasant experience whereas Hell is very unpleasant and even fearsome. active state) 2. In dream we fly in Aeroplane. Heaven and Hell are described variously in scriptures. Sookshma Sareera becomes active. We all have experienced dreams. Bhootham – The past. Idam – This Sarvam – All. Ethad – Whatever.Whichever Anyat – Apart from. Thasya – Its. Omkaram – The expression Om. Aksharam – Letter. Thrikala – The three aspects of time. Therefore let us briefly examine what it says: Mandookyam: Sloka 1. Thad . Hari – Vishnu. Ithi – This. Yat Cha . Scope. articulation. Yat Cha Anyat Thrikala Atheetham Thad Api Omkara Eva. Thasya Upa Vyakhyanam. Bhavad – The present. Eva – Being. Upa – Expanse. Hari Om. Bhootham Bhavad Bhavishyad Ithi Sarvam Omkaram Eva. Vyakhyanam – Clear presentation. present and future) Sarvam – Everything covered by the above three. Bhavishyad – The Future. 325 . It.Upanishad is supposed to be the greatest among the thousands of Upanishads and yet it is the shortest of them all containing only 12 Slokas.That Api – Also. Everything. Ithi – This (The above three together – past. Atheetham – Beyond. Om Ithi Ethad Aksharam Idam Sarvam. Relishing. Hi – Assertive emphasis. Sthoola – Gross. Feature. Anga – Part. Pada – Step. Sapta – Seven. So – The same Chatushpat – Four steps. Present and Future are part of Om. Ayam Atma Brahma. External. Sloka 3. Prajna – Consciousness. Bahir – Outside. Jagaritha – Wakeful Sthano – Place. Just as the Past. My essence is Atma which is also Brahma and that same ME is Atma which has four steps. Meaning: The totality of everything being Brahma. Position.That which. Ethad . Sarvam – All. Sarvam Hi Ethad Brahma. Vaiswanara – Cosmic Being manifested as the visual Universe. word or sentence which is Om represents everything and its scope is articulated. Bhuk – Enjoying. Ekonavimsathi – Nineteen. Brahma – Totality represented as a single entity. So Ayam Atma Chatushpat. Sapta Anga Ekonavimsathi Mukha Sthoola Bhuk Vaiswanara Prathama Pada. 326 .Meaning: Vishnu is Om. Prathama – First. The letter. Mukha – Face. Everything. Sloka 2. Ayam – I. whatever lies beyond these is also Om. Myself. Jagaritha Sthano Bahir Prajna. Corporeal. Atma – Atma. Pra . it enjoys in sublimely separate ways. Dwitheeya Pada – Second step. it has seven parts and nineteen faces and it enjoys corporeal things and is part of the Visual Cosmic Being called Vaiswanara and is the first Step of Me as Atma. Na Kamchana Swapnam Pasyathi That Sushuptham. Position. Sapta Anga Ekonavimsathi Mukha – As above sloka. Sapta Anga Ekonavimsathi Mukha. Pra Viviktha Bhuk Thaijasa Dwitheeya Pada. Swapna Sthano Anthar Prajna. Kamchana – capable of. Meaning: In the position of dream. Thaijasa – Cosmic being in its invisible state. Yathra Suptho Na Kamchana Kamam Kamayathe.Sublimely Viviktha – Separately. Kamam – Desire. and is part of the Cosmic Unseen Being called Thaijasa and it is the second step of Me as Atma. Sloka 5. Devoid of.Meaning: In the wakeful position. Sloka 4. Prajna – Consciousness. Yathra .Wherever Suptho – Sleep Na – Without. One by one. Anthar – Internal. Bhuk – Enjoying. Sushuptha Sthaana Ekeebhootha Prajnana Khana Eva Aanandamayo Hi Aanandabhuk Chethomukha Praajna Thritheeya Pada. Swapna – Dream. it has seven parts and nineteen faces. Sthano – Place. Relishing. Inside. the Atma is conscious of all external things. 327 . the Atma is possessed of internal faculties. Chethomukha – Inclined to consciousness by face. Sarvasya – All that exists. Sushuptham – Deep sleep. Sthaana – Position Ekeebhootha – Coalesced into One entity. That – That position. Aanandabhuk – Enjoying Aanandam. and enjoying Aanandam and is inclined to enter into the conscious state always. Esha – Whoever. Thritheeya – Third. Khana – Dense. such position is known as sleep. Solidified. the Atma in Me is known as Praajna. Sarveswara – Lord of everything. consciousness consolidates into a dense state which is permeated by Aanandam. Apidhou – Consume. Aanandamayo – Permeated by Aanandam. Prajnana – Consciousness. Anthariyami – Being present in everything. and that is the third step Sloka 6. Prabhava – Emanate from. Presumptively ignorant. Esha Sarveswara Esha Sarvajna Esha Anthariyami Esha Yoni. Meaning: Wherever there is sleep devoid of desires and dreams. In that position of sleep.Kamayathe – Execute desire Swapnam – Dream. Praajna – Specially ignorant. Sushuptha – State of deep sleep. Sarvasya Prabhava Apidhou Hi Bhoothanam. 328 . Yoni – Original cause for everything. Sarvajna – Knowing everything. Pasyathi – See. Bhoothanam – All elements. Agrahyam – Incomprehensible. Santham – Quietude. Ekatma – Singular Atma. Prajnanakhanam – Dense consciousness (stated as third pada) Prajnam – Pure consciousness. Aprajnam – Absolute unconsciousness. whoever knows everything. Prapancha – The five fold manifestation. 329 . Meaning: Whoever is the lord of everything. Adrusyam Avyavaharyam Agrahyam Alakshanam Achinthyam Avyapadesyam Ekatma Pratyayasaaram Prapancha Upasamam Santham Sivam Advaitham Chathurtham Manyanthe Sa Atma Sa Vijneyaha. Avyavaharyam – Indescribable. from that has emanated everything and he consumes all bhootha. Chathurtham – Fourth. Advaitham – Monotheistic. Adrusyam – Unseen. Anthaprajnam – Inner consciousness (stated as second pada) Bahirprajnam – External consciousness (stated in first pada) Ubhayathaprajnam – Neither of the above consciousness. Na – Not. Avyapadesyam – Indefinable. Sloka 7. Sivam – Happiness. Achinthyam – Unimaginable. Na Anthaprajnam Na Bahirprajnam Na Ubhayathaprajnam Na Prajnanakhanam Na Prajnam Na Aprajnam. Upasamam – Consumation. Pratyayasaaram – Essence of Consciousness. Alakshanam – Devoid of characteristics. whoever is present in everything and whoever is the primordial cause for everything. So – Such. Meaning: Not inner consciousness. Ayamatma – I. Incomprehensible. which should be known. Unimaginable. Happiness. Such is the fourth step that is Atma. Such is singular Atma. Monotheistic. Cha – Also.Manyanthe – Scholars. Pada – Step. Sa – That. So Ayamatma Adhyaksharam Omkaro Adhimathram. Consummation of the five fold manifestation. Step and Measure are the same. Not absolute unsconsciousness. Ithi – Likewise. 330 . Atma – Atma. the expression Om is beyond words and letters. uuuuuuuuu and mmmmmmmm. the Atma. Mathra – Measure. Quietude. Measure is step. Adhimathram – Beyond measure. Vijneyaha – To be known. the Atma. Adhyaksharam – Beyond words and letters. Unseen. Not dense consciousness. aaaaa.according to Scholars. Sloka 8. Meaning: Such I. Indescribable. Not either of the above. Not external consciousness. Devoid of characteristics. Not pure consciousness. Akara – the sound aaaaaaaaaaa…… Ukara – the sound uuuuuuuuuuu…… Makara – the sound mmmmmmmmm……. Indefinable. Essence of consciousness. Pada Mathra Mathra Cha Pada Akara Ukara Makara Ithi. and beyond measure. Omkaro – The expression Om. so says Veda. Swapna Sthana Thaijasa Ukaro Dwitheeya Mathra. Akara – The aaaaaaaa. Sloka 10. Sthano – Position. Mathra – Measure.Sloka 9. Pradhama – First. Aapnothihavai – Accomplish with certainty. Jagaritha Sthano Vaiswanaro Akara Pradhama Mathra. Bhavathi – Happen. Swapna – Dream. Aapthe Aadimathwadwa Aapnothihavai Sarvan Kamanadicha Bhavathi Ya Evam Veda. Aapthe – Being seen. One who realizes this visible and first measure of Atma most certainly will accomplish all his earthly desires. Ukaro . Veda – Veda. Uthkarshad Ubhayathwadwa Uthkarshathihavai Jnana Santhathim Samanacha Bhavathi Na Asya Abrahmavith Kule Bhavathi Ya Evam Veda. Thaijasa – The invisible Cosmic Being. Ya – So Evam – Says. Sthana – Position. Kamanadicha – Earthly desires. Vaiswanaro – Visible Cosmic Being. Meaning: In the wakeful position is the Visible Cosmic Being known as Vaiswanara represented by the First measure aaaaaaa. Aadimathwadwa – Being first. Sarvan – Everything material.uuuuuuuuu 331 . Jagaritha – Wakeful. Mathra – Measure. Uthkarshathihavai – Most certainly becomes more noble. Jnana – Learned. his children will be lauded as learned and in his leniage no one will be born who is ignorant of Brahma. Bhavathi – Happens. Praajno – The sublimely ignorant. Abrahmavith – Those who do not know Bhrahma. Ubhayathwadwa – Capable of accessing either measure. Sushuptha – Sleep.Dwitheeya – Second. Santhathim – Children. Meaning: The position of Dream is Thaijasa (The invisible Cosmic Being) represented by uuuuuuu which is the second Measure. Mathra – Measure. Na – No. Bhavathi . 332 .mmmmmmm Thrutheeya – Third.Happen Ya Evam Veda – So says Veda. so says Veda. Kule – Lineage. knowledge of this certainly ennobles one. Mithe Apeethe Va Minothiha Vai Idam Sarvam Apeethicha Bhavathi Ya Evam Veda. Sushuptha Sthana Praajno Makara Thrutheeya Mathra. Asya – His. Sloka 11. Uthkarshad – Being more noble. Sthana – Position. Samanacha – Lauded by all. Being nobler than the first and capable of accessing both the first and third measures. Makara . Mithe – Examination. Amathra – Measureless. Ya Evam Veda – So says Veda. Evam – Such is. Prapancha – The fivefold manifested elements. beyond measure. Sivo – Happiness. such a person will be respected by all and he will have an exquisite understanding of everything. Meaning: In the position of sleep is the third measure known as Praajna represented by mmmmmmmm. Chathurtho – Fourth. By examination or coalescing with it. Omkara – The expression Om. Sarvam – Everything. there being none other. Sloka 12. Adwaitha – Lone. Minothihavai – Certainly respected. Atma – Atma. Idam – Likewise. Avyavaharya – Inscrutable.Also. Va . Atman – Jivatma. Atmanam – Paramatma.Apeethe – Becoming one with. Bhavathi – Happen. Ya Evam Veda – So says Veda. Eva – So is Samvisathi – Enters.. 333 . so says Veda. Apeethicha – Understand in an exquisite manner. Upasama – Consumation. Amathra Chathurtho Avyavaharya Prapancha Upasama Sivo Adwaitha Evam Omkara Atma Eva Samvisathi Atman Atmanam Ya Evam Veda. if one can understand the position. eternal happiness. THE MATRIX The Vedas. 334 . which is inscrutable. Sasthras. And that is possible only through Yoga. Then it proceeds to say that the Microcosm and Macrocosm are alike in the second sloka.Vyashti and Samashti. The realm beyond time is explained only by Siva Grantha and Shaktheya Aagamas. Lone without another. the position of Dream or Sleep can be understood only if one is capable of visualising these positions in a conscious state. eleventh and twelth slokas the Macrocosm is explained. fourth. tenth. But there is an unmistakable general congruity in the presentation of spiritual facts in all of the above branches of knowledge. The relationship between Microcosm and Macrocosm is equated to – one and the whole – like an individual and humanity – like one tree and a forest – a drop and the Ocean .Meaning: The fourth position which is beyond measure. In the eighth sloka it repeats the conformity between Microcosm and Macrocosm by saying that Pada and Mathra are the same. Mandookyam cannot be understood properly without knowing Yoga well. In the first sloka of Mandookyam the differentiation is made between what is subject to time and what is beyond. so says Veda. the consummation of the fivefold manifested elements. For example. sixth and seventh sloka it details the ‘steps’ (pada) of the Microcosm. such is Atma. These branches of knowledge speak elaborately about what is subject to time but not much about what lies beyond time. In the third. such is the expression Om. Upanishads. fifth. Yoga and Siva Aagamas speak of the Microcosm that is man and the Macrocosm that is the manifested Universe. In the ninth. the Jivatma enters Paramatma. Perhaps the most important secretive aspect to be noted is in the 10th Sloka which gives the clue to the equation between Macrocosm and Microcosm. Aham and Chittham (See Ch. after death 335 . The second Maha Vakya ‘Ayam Atma Brahma’ (the first being Tatwamasi Ch. In the state of dream while we are alive in a Sthoola Sareera our Prathyaya (Consciousness) is absent. Whereas. Manas. The most sookshma state of Macrocosm is Atma and when the Macrocosm is personified. And the fourth Maha Vakya ‘Aham Brahmasmi’ is simply another way of saying the last part of the last sloka of Mandookyam ‘Samvisathi Atman Atmanam’. the five pranas.X) is the contribution of Mandookya Upanishad. The ‘Ubhayatwam’ mentioned in sloka 10 represents the Manas and Budhi of the Macrocosm. The Vaiswanaran becomes the Aham. They are the seven Aadharas. Atma becomes its Aham. we can say that the Aham of Moola Prakrithi is Purusha.V). The fourth position of Atma is nothing but Nirbeeja Samadhi explained in Yoga Sutra at the end of Sadhana Pada (Ch. the Sookshma Sareera enters into an extended state of conscious dream. Sadhana Pada Sutra 27 (Ch. What happens at death? The psyche (Sookshma Sareera) leaves the physical body (Sthoola Sareera) and death occurs. The nineteen faces comprise of the five sense organs. five organs of action.VII). Coming back to the theme of this chapter namely Mukthi.VII). the Tamil saint Avvayiar said that a ‘birth’ is simply a new combination of the elements of the world (Bootha). Prajnan is the Chittham of the Macrocosm. which is the sthoola form of Atma. the substance of the third Mahavakya ‘Prajnanam Brahma’ is there in the eighthsloka where it says ‘Sa Atma Sa Vijneyaha’. shown in the beginning of this chapter as graph. In other words.The ‘Sapthanga’ mentioned in Mandookyam are the Same as the ‘Sapthadha Pranta Bhoomi Prajna’ in Yoga. Once the Sookshma Sareera is freed of the Sthoola Sareera on death. In fact. Budhi. So Thaijasan represents the dual functions of Budhi and Manas. Depending on our Punya we stay there for some time and come back to earth to be born with a new physical body. It is a testimony to the various heavens (Swarga Loka). In that extended state of dream we experience heaven or hell depending on the Punya or Papa (Refer Chapter XV) we accumulated while on earth. To attain that. Mukthi is different from Moksha because Mukthi is the permanent release from the cycle of births and deaths. It is the realm of Sathyam (TRUTH) . The experiences and the duration of stay in heaven or hell are determined by the quality and quantity of Punya or Papa. our present Aham. Sathya Lokam. Vaikuntam etc. I am going there to prepare another one so that you can be where I am”. These are the abodes of Devas (Deities) and Avatars who have attained heavenly states in Deva Loka. The Sookshma Sareera has capabilities of movement in the sookshma realm which we call the realm of spirits (Pithru Loka). 336 . For easy understanding we can say that they are equivalent to holiday resorts. All Mokshas are temporary abodes. Vishnu Lokam. Brahma Lokam.the prathyaya (Consciousness) is active and on death we enter into a conscious state of extended dream. Siddha Loka is nobler than Pithru Loka and Deva Loka. Siva Lokam. which is roughly the theme of this book. which exist in Pithru Loka. which is a product of Maya must get transformed into an Aham that is Sathyam. Sidha Lokam. (See Ch. These are variously explained in all the scriptures. Worthy of special mention is a quote from the Bible where Jesus says: “In my father’s house are many mansions. the goal of human life) These heavenly abodes are referred to as Moksha in Sanadhana Dharma. It is the permanent Moksha.that does not change. It is an everlasting bliss. we lose our freedom of action and we become helpless. are all different mansions in the Father’s house (father is Purusha). the spirits are totally under the laws of Karma of Nature and we have to experience heaven or hell based on the Punya or Papa. Once we lose our physical body. In that state.II. that which changes. Maya Shakthi is not Time. Space or Atma – which never changes. the second is Purusha and the third is Prakruthi in its primordial state in the realm of Sathyam (TRUTH). It can also be said that changes occur only during the But Sathyam – eternal things . And in Kaivalya Pada Sutra 17. In Chapter XVII. In Kaivalya Pada Sutra 2. Sivam and Sakthi shown in the graph in Chapter III. it says that Purusha is unchanging. Swapna (Thaijasan) and Sushupthi (Praajnan) are subject to Time and the fourth Tureeyam. Sutra 56. Of these. the first is Atma in Creation. the first three of which namely Jagrat (Vaiswanaran). These correspond to Atma. operation of TIME. when it attains the purity and likeness of Purusha.MAYA: In Chapter IV. The first three are products of Maya Shakthi whereas the fourth stage is beyond the realm of Maya. it says that all changes take place in Prakruthi. we find that Aham. So.subsist even in Time. So we can infer that Maya Shakthi is Prakruthi. In Yoga (Chapter VII) Vibhoothi Pada. which is beyond Time. Maya is – the opposite of Sathyam . we defined TRUTH (Sathyam) as ‘that which does not change’. Maya is that which induces change and it does not operate beyond TIME. Everything that changes is a product of Maya Shakthi. 25. that is Kaivalyam or Mukthi. Antharatma. Time is a contributory aspect of Maya. there is a poem which differentiates Vijnanam. Viswaikathipathi and Moola Prakruthi. Jnanam and Siva Jnanam under the topic ‘Finite’. In Mandookyam the unchanging Atma is described in four steps or measures. In Chapter II which deals with Infinity and finite. Sutra 24. 337 . 26 and 27 of Samadhi Pada describes Purusha and says that its name is Om. Everything that is subject to our senses is subject to change. in the first Shaktheya Aagama we find three entities beyond time. In Sutra 32 of Kaivalya Pada we find that the Yogi conquers Time as the last step towards Kaivalyam. for example. Prophets. accidents. Eternal life is possible only when we succeed to transform this Maya Aham into Aham Sathyam. Periasamy. Sruthi etc. enemies. Note that this portion is valid for Quran also. spouce. Our Karmasaya constituted of Sanchitha. Sivabalan. terrorism. papa etc. WHAT BHAGAWAN AGASTHYA OFFERS: “Ayur Aarogya Aiswarya Aadi Akhila Vaibhava Upetha Mukthi” Ayur: Ayur means longevity here. The most simplified process for that is provided by Sage Agasthya through Siva Grantham.Vijnanam covers the entire field of material knowledge. riches. etc.. Gowri.identified by the different names that we have like Varghese. punya. All Sages. with its paraphernalia of parents. The realm of Sathyam is Siva Jnanam. Divine Personages and Scriptures have tried to instruct mankind the way to attain everlasting life or Mukthi. natural calamities. At the end of Chapter III in the Bible. They have tried to make us understand that this Aham which we have . war. whereas Jnanam covers knowledge about the Divine. Rishis. friends. Both these fields are subject to Time and therefore subject to change. The Bible uses the term ‘Vanity’ to represent ‘Maya’. 338 . In the opening passages of Genesis in the Bible (Chapter VII) we find God and the Spirit of God engaged in the Creation of Prakruthi. Prarabdha and Aagami and our Sthoola. The most important factor for any individual to fulfil his life’s ambition is longevity. atrocities.are the products of Maya. which affect longevity like diseases. a description is given of how man is prevented from attaining Sathyam and what preventive measures were taken by Lord God to deny man easy access to eternal life. liabilities. are the product of Maya and they exist as by-products of our Maya Aham. relatives. There are innumerable circumstances. Sookshma and Karana Sareera. Everything that an individual needs to satisfy his morally correct wishes like wealth. which contribute to perfect health. which will enable the individual to attain perfect health.. Siddhi etc. Aiswaryam and whatever an individual may reasonably aspire. 339 . family. etc. Through the Grantha. The Grantha provides remedy for even incurable diseases. so that the worst medical cases have a definite chance to regain Aarogyam. are possible if one is willing to follow the instructions from the Grantha. technical skills. Arogyam. The Grantha offers everything from Ayur. one can accomplish expertise in any field of choosing such as education. Akhila Vaibhavam: Akhila means total and Vaibhavam means expertise. athletics. It covers all the material needs and luxuries of an individual as also the spiritual attainments like Siddhis. Besides providing cure for complicated and chronic problems. Any one who satisfies the basic parameters described in the Grantha will be able to derive the benefit of the Grantha and prevent dangers to his longevity. sports. Aiswaryam: The sweep of the meaning of this word is too wide. We have already discussed briefly (Attributes – Chapter III and Astrology – Chapter XIV) the method of finding out defects in the Gene structure and rectifying those defects. Aarogyam: Aarogyam here means perfect health. And then. Aadi: Aadi means et cetera (etc). house. the Grantha prescribes pariharas. scholasticism. There are innumerable factors. erudition. professional achievements.The Astrological part of the Grantha is equipped to identify and deal effectively with any such eventuality that is likely to crop up in an individual’s life. children. I really find it difficult to explain. one will be able to attain Mukthi through Siva Grantha by the blessings of Bhagawan Agasthya. I feel the blessings of the elders and divine personages who I have been closely associated with in this life and previous lives must have taken me to this point where I meet this tall unassuming man called JOLLY VARGHESE who is the author of this book. you will find. So. Throughout the journey of editing. as it was an experience beyond what words can describe. which was like the affection and comfort being cuddled into mother’s arms was there. Lopa Muthrambika Devi and the Siva Grantha drew me like a magnet into this assignment.Upetha: Alongwith. After achieving everything material according to an individual’s choosing. Together with. or a sense of unusual calm that everything is alright and a sense of being close to the Truth. the Guru incarnate. a feeling of comfort of being at home. EPILOUGE May be my training and educational background as an architect was part of the divine scheme to prepare me for this wonderful and joyful opportunity in editing this book. there it is folks. This feeling I do not know whether it was because of the knowledge of 340 . Added to the above qualities is his sense of humour and the ability to laugh when made fun of. It is very rare that a person is accorded with such a wonderful assignment. which is a rare phenomina with spiritual teachers of today’s world though he claims himself not to be one. search. one can attain the last and most important: Mukthi: Having satisfied all the worldly desires of an indivudual. Besides. whose conviction and devotion to Bhagwan Agasthya. how an individual ’s thoughts. I begin to see a purpose in everything. The most surprising part of this feeling is that I have felt no need to discard what I have learned in the past but an understanding that the training and paths that I have followed so far are only complementary and more so has laid the foundation to this journey. the purpose and goal of life. The book has dealt in detail about the potential of a human being. the various methods available to achieve or reach the goal. as a result of which I can see the joy in the faces of my family members. words and actions affect oneself and the humanity in general and the relative laws of Karma and Dharma. why only a human being alone is capable of attaining the absolute Truth. I feel that the activities of the mundane life only form a larger part of our training and preparation to move into the divine journey. relatives. A feeling as if I have understood for certain about the path in which I need to tread to reach the ultimate Truth is very comforting.Truth that I was acquiring through this book or words of the author explaining each and every sentence which seemed to be his experiences translated into a collection of words totalled into this wonderful book called “A ham Sathya Upanishad”. The association with the author has concreted my belief in the words of the Dhivya Purushas who I have been associated with previously regarding the changes that is to take place in this world. friends. which has been mentioned by the author as Agasthya Yuga or Aquarian Age in this book. My anxieties about my future towards divinity have eased and a sense of joy and comfort seems to have settled into me. I have begun to be total in whatever has been assigned to me. 341 . The transformation in me through this assignment seems to be penetrating into every walks of my life. In the mundane life. importance of being born as a human being. employees and business associates. K. words and actions delaying or taking him forward to his final destination . majority of people’s thoughts. Aquarian Age or The Era of Golden Peace”.The courage to reason rather than to accept anything blindly is an asset that seems to have trickled into me from the author. As a blessed child with gratitude to the Divine Mother.SIVABALAN 342 . which is a very important quality for any person who wants to move up in life. When this understanding dawns. intentions. Only when a person begins to see this life as a journey . an understanding of the implications of his thoughts.a journey to the absolute truth. This book provides all the wonderful knowledge required by a person to make the necessary changes and understanding to prepare him and make him fit to take this wonderful journey. a journey only on the completion of which will a person find the eternal joy and bliss that he has been looking for unknowingly through his millions of births.only then will a change begin to take place in an individual. which will bring the “Agasthya Yuga. words and actions will be in tune and aligned to nature. IV Budhi Ch. Mukthi Ch. III Annamaya Kosam Ch. V Jiva Ch. VI Kundalini Ch. XV Kalpa Ch XIX Karana Sareera Ch. VII Mooksha Ch. III & Ch. XV Jivatma Ch.GLOSSARY GUIDE TO SANSKRIT WORDS Aanandam Ch. I Guna Ch. Ch.I and Ch. XIX Aham Ch. III Atma Ch. III Avatar Ch. XIX. XIII Bhoota Ch. V Chittham Ch. II Papa Ch. V Jnanam Ch. II. III Guru Ch. III 343 .VI Agasthya Ch. XII Grantham Ch. Ch. VI Manthra Ch. V Manas Ch. V Manomaya Kosam Ch. V Dharma Ch. VIII Hadha Yoga Ch. III Aanandamaya kosam Ch. V Ananyam Ch. XIV Paramatma Ch. VI Anyam Ch. XVI Tamas Ch.Paramasivam Ch. IX Vijnanam Ch. XIX Rajas Ch. XII Satvam Ch. XIX Pranamaya Kosam Ch. V Punya Ch. III. I 344 . XIV Purusha Ch. V Yug Ch. II Vijnanamaya Kosam Ch. V Sanatana Ch. II Sookshma Ch. III Sidhis Ch. VI Pranayama Ch. III Raja Yoga Ch. III Tatwamasi Ch. III Sutra Ch. III Sthoola Ch. VI Yoga Ch. Ch. IX Upasana Ch. Sree Vidya. Editor 345 . Over 30 years of intense Sadhana which covered the most esoteric Manthras like Sivahamsini Maha Sidha Shodasi.Inside Cover Author The Author took Siva Deeksha at Avinashi in 1985. Rasankusi and the Moola Siva Manthra. Sakthi Deeksha initiation was conducted the next year at Thirukkolakkai temple near Seergali. an intimate association with a Sidha Purusha and Siva Grantham forms the core of the Author’s life. That marked the culmination of a series of initiations beginning from the year 1973. Sathwam – Purushan – Kaivalyam Siva Vidya. Perfection manifests as Prakruthi. Rudran is Thamas. Why? Find out for yourself. Para Shakthy incarnates as Saraswathy. Viswamithran – A friend and guide to all. Vasishtan – Vasu Ishtan – Well wisher of all Jivatma. Infinite perfection manifests as Moola Prakruthi. Possible only through Aadi Agasthya Nool (Siva Grantham).Purusha. Chithi Shakthi – Kaivalyam – Sree Vidya. Infinite Perfection – the female. being experienced in all vices. last soothram. part of perfection. Aham Sathyam – Agasthyam. Infinity enjoys bliss through Aham Sathyam and the Leela goes on infinitely. finite. Bala Sivam is a miniscule Vasishta. incapable of malice or vice. Ananayam and Jnanam combine to become Shakthi. Shakthi’s Aham is Aanandam – Sivam . Brahma is Sathwam. Vishnu is Rajas.FOR BALA SIVAM: The Secret of ‘Leela’ Infinity – the male. Then to Agasthya and reach Kaivalyam. Refer Yoga Vibhoothi Pada last Soothram. Infinity cannot manifest itself. Laxmi and Gowri with corresponding Ahams Brahma Vishnu and Rudran. In Kaivalya Pada. Agasthya enjoys bliss in the company of Infinite perfection Lopa Mudrambika Devi. In Creation. Atma – Ananyam Jnanam Aanandam. Vasishta has to grow into Viswamithra. The Aham of Prakruthi is Purusha – the male. Viswamithra to Thrunadhoomagni. 346 .