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Om Sree Lopamudrambika Sametha Bhagawan Sree Agasthya Sidheswaraya Namah:

AHAM SATHYA UPANISHAD

BY

JOLLY G VARGHESE & K. SIVABALAN

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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 Authors 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

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)

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; fhynky;yhk; mtu;Gfopy; Xq;fp tho;f ehjd;jhs; tho;f
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AUTHORS 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.

I nurse the vision of a world society based on the Golden Rule; like Napoleon Hill and many like him. A brotherhood of people anchored on the

Golden Rule is not a vain dream. It is a distinct possibility in the near future. Great men of the past have sown the seed and laid the foundation for such a society through their writings, teachings, actions and examples. materialize in Agasthya Yug. My heartful thanks to Mrs. Soundara Kailasam for writing the foreword. There could have been no better person than Mrs. Soundara Kailasam for writing the foreword to this book because of the association that she had with Sidha Purushas like Karai Sidhar, Nochur Swamigal, Aparna Swamigal, Thanjavur Sidhar and many others. With deep gratitude I acknowledge the invaluable suggestions and help rendered by Mr. K. Sivabalan in editing the manuscript. Not the least is my appreciation of Mrs. Jayashree Nachiyappan Surya Graphics who did an excellent job of printing. Their dream will

Jolly G Varghese.

EDITORS NOTE
The manuscript was entrusted to me for further processing. I had no background in Theology or Philosophy nor did I have any experience in Editing. So I gave the manuscript to another person who was an English Major. That person however did not do much except a few corrections here and there and returned the manuscript to me.

Having known the author for sometime, I wanted to read the matter to grasp what was written there. With little knowledge of spirituality, I had to go to the author a number of times, spending more than 100 hours over a period of two months seeking clarifications on various passages. As I was halfway through the book, the author suggested that, I note down the explanations, as I understood them. These explanations you will find in boxes here and there. It was at this stage that the author decided to name the book as Aham Sathya Upanished, since I happened to be the recipient of intimate information on how Aham can become Sathyam.

If you, the reader is one like me who has scant knowledge of scriptures and their contents, then do not just read the text but study slowly and thoroughly one or two pages a day. Then you will be able to get a more than fair knowledge of God, this Universe and above all about yourself. Bhagawan Agasthya, the Guru

Incarnate will certainly be pleased if you will make a sincere effort and that effort

will benefit the whole humanity.

I have narrated my personal experience with

absolute frankness after studying the book and it is given as epilogue.

With good wishes, K.Sivabalan.

CONTENTS
Chapter I Agasthya Yug 1. Aquarian Age 2. Agasthya 3. The Divine Scheme Chapter II The Cosmic Perspective 1. Infinity 2. Perfection 3. Finite 4. Animal Instincts 5. What lies ahead Chapter III Sthoola and Sookshma 1. Macrocosm and Microcosm 2. Attributes Chapter IV Truth 1. Bootha Chapter V Yoga 1. Paranayama 2. Hadha Yoga 3. Raja Yoga 4. Kundalini Yoga

Chapter VI

Structure of Man 1. Sthoola Sareera 2. Sookshma Sareera 3. Karana Sareera 4. Functional Man 5. The five Kosas

Chapter VII

Yoga Sutras by Pathanjali 1. Introduction 2. Samadhi Pada 3. Saadhana Pada 4. Viboothi Pada 5. Kaivalya Pada

Chapter VIII Chapter IX Chapter X Chapter XI

Mantra Guru Tatawamasi Scriptures, Scriptural Symbolism and Incarnations 1. Scriptures 2. Scriptural Symbolism 3. Incarnations

Chapter XII

Genisis 1. The Lord God and Lord of Hosts 2. The Fulcrum of Bible 10

3. Bible and Sanadhana Dharma 4. The choosen people of God 5. Church 6. The Holy Ghost 7. Encyclical fiasco

Chapter XIII

Quran 1. Nobility of Quran 2. Islam 3. Muslim 4. Allah 5. Sufism 6. Rabb 7. Khaffir

Chapter XIV

Sanadhana Dharma 1. Nature 2. Deities

3. God in Sanadhana Dharma 4. Astrology Chapter XV Evil, Wrong and Sin 1. Punya and Papa 2. Justice of God 3. Brotherly Obligations 4. Love and Happiness 5. Sivam Chapter XVI Siva Grantham 1. Agasthya 2. The works of Agasthya 3. The Marriage 4. The Married Life 11

Chapter XVII

Saktheya Aagamas 1 to 9

Chapter XVIII

Moksha and Mukthi 1. 2. 3. 4. 5. Structure of Devathas. Moksha and Mukthi Mandookyam The Matrix What Bhagawan Agasthya Offers.

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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, which is variously mentioned as Agasthya Yug, Aquarian Age, New Age and the Millennium. The Scriptures also say that it is a period of plenty, a period of all-round welfare, 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. During this period divine personages will be mingling with common people in plenty.

Aquarian Age
Astrologically, Aquarian Age is the period when the Sun transits the Aquarius sign in the Zodiac, a period lasting approximately 2200 years. According to Western Astrologers, the houses of the Zodiac are all of equal dimension spanning 30 degrees apiece. But not so according to Ancient Indian tenets.

Zodiacal signs differ in dimension, just as nothing in Nature are exactly the same, 13

like no two human beings are exactly alike. Average Zodiacal sign is 30 degrees, but there are variations to each sign. These dimensions are specified by the Rishis of ancient India and are known as Rasi Pramanam, which are given in the writings on Indian Astrology.
Astrologically - As the earth takes approximately 365 days to complete one orbit, the Sun takes approximately 26000 years to complete its orbit. This cycle of 26000 years is divided into 12 equal zodiacal signs or rasi. At present the Sun is transiting from pisces to Aquarius (Meenam to Kumbam). This period in which the Sun will transit Aquarius is known as Aquarian age. Biblically it is known as The Millennium; the New Age as believed by the westerners, the era of peace as predicted by Nostredamus, and Agasthiya Yuga as described by the ancient Rishis.

The equivalent of Western Ephemeris in Indian system of Astrology is the Panchangam. The basic difference between the two is that Ephemeris is a

mathematical jargon of degrees and distances, whereas the Panchangam is based on the Sunrise at each locality as observed from there. In the Astronomical calculations of time, the Indian system uses Chathur Yuga, namely Kritha (Sathya), Treta, Dwapara and Kali and the twelve Rasis, Mesha (Aries), Rishabha (Taurus) etc. In Panchangam, the observations are Drik Sidham (as seen) and not calculated based on degrees and distances. All calculations are based on what is seen or what would be seen.
Panchangam: This refers to the five states relevant to any given moment namely Day of the week, Star, Thithi (Position of the Moon counted from full moon or new moon), Karana and Nithya Yoga. Karana shows the evolutionary past of Jivatma, while Nithya Yoga is benefic, malefic or neutral calculated with respect to the position of the Sun.

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. But we know that the changes have happened and that they have happened over a period of time, unnoticed. The transit of planets and stars are also mostly similar, in the sense, that their effects are seen gradually. Before 14

daybreak, 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. The movement of time over the Yugas happens in similar fashion, unnoticed. According to the Panchangam on January 1, 2006, Kali Yug would be 1865271 days old. This Yug calculation is based on the incident of the death of Sree Krishna and not on Astronomy. Agasthya Yug is supposed to begin when Bhagawan Agasthyas Siva Grantha manifests itself and its custodian comes on Earth in human form. It should happen when the Kali Yug is on, that is the present times.

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, and manifesting itself in its majesty and glory as the Avatar matures to its 50th year and onwards. 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. Agasthya: If we search the internet, we can find thousands of pages on Sage Agasthya (Agastya) variously described as the greatest ancient Indian Sage, Maharishi, Rishi, etc. as also the Avatar or Incarnation of Lord Siva. Volumes of ancient literature both in Tamil and Sanskrit are available speaking about Agasthya, or attributed to Agasthya, or spoken by Sage Agasthya himself. Among all these, the most revered work is the Siva Grantham, (Grantham means any work or composition in prose or poetry) which exists both in Sanskrit and Tamil. It is the most revered because it originates from Siva, the Supreme Deity.

15

Siva Grantham is also acclaimed by different names like Sidha Grantham (because it is divinely revealed and not made by human effort); Aadi Grantha (since it is first in Creation and contains all knowledge); Agasthya Grantha (because it was disseminated through Agasthya); Pathi Grantham (because it originates from the Lord of the Universe); Para Grantham (as it deals with the most subtle to the most gross states of matter); Adbhutha Grantham (because it is the most wonderful and magnificent work in the Universe ever); Jnana Grantha (as it contains all knowledge about all subjects); Jiva Grantha (because it is up-to-date and contemporary whenever it manifests).

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. The greatness of the

Grantham is really unfathomable to normal human beings and probably beyond the realm of comprehension to human reasoning. Those who understand and believe in Siva and realize that Agasthya is the incarnation of Siva alone can derive benefit from the Grantham; 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. In order that the reader may understand who Agasthya is, three slokas (stanzas) from the Grantham is chosen and presented here from among the thousands which are strewn all over the Grantham. Vfkhk; rj;jpa epj;jpag;nghUs; Ntjhfkq;fs; ,ak;G nky;iy kP fle;J tpsk; nghzhntWk; ntspaha; tpisahky; tpise;j tpj;jha; Nahf ghpG+uznka;Q;Qhd rjhrptkJNt Afq;fs; Nfhb 16

Xh; fzkha;f;fhy tl;l klq;fhj mfj;jpandd;Wzh;tPNu. Meaning: That entity which is Lone, which is Truth, which is Eternal, which far transcends the reach of Vedas and Aagamas, which is the incomprehensible vast expanse of space, which is the seed not brought forth, which is the conflux of the ultimate of Yoga, perfect and everlasting true knowledge, which is the unending infinite sublime BLISS; It is That to which millions of yugas is like a fleeting second; That which is beyond time; is Agasthya realize this fact. Durvasar). (Rishi

rpj;jh;f;FkPrd; thdj;Njth;f;FkPrd; NtjKfj;jd; khy; jkf;FkPrd; epj;jpa rpt rpj;jhe;j epfpyjj;Jtq;fs;f;fPrd; jj;J ePh; mUtp nghq;Fk; jkpo;kiy jiytd; jhNd. Meaning: He is the Lord to all Sidhas; He is Lord to all Deities; He is Lord to Brahma and Vishnu; He is Lord to Siva principle and attributes of Siva; He is the one who resides in the Tamil highlands and he is the Lord of Tamil and everything connected to it. (Rishi Vasisht) cyfnkyhk; gilj;jspj;J f;fue;J kiwe;jUSike;Jk; czw;Wk; xd;W tykidj;Jk; taq;fpLike;njOj;jhfp kfhrj;jp kUtf; fq;if epyT Kbnts;nsUf;Fe;Jk;igAk; tpy;tKk; jpfo ePW G+rp ,yF Kf;fz; Kj;jiyNty; ,iwtd tdptd; kw;Nwjpak; gty; Nyd;.

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Meaning: The One who creates, sustains, consumes, vanishes and benedicts all Universes; The One five letter entity who bestows all powers; The one with whom the Almighty always resides; The one who has the Moon, Vilwam (The three petalled leaf of the sacred tree), Ganges (The source of water), Vellerikku (The five petalled flowering plant) and Thumpa (The single petalled flower) adorning his Jata (The bundled hair of Rishis); The One who is smeared of holy ash; The One who has three eyes; The One who holds the three pronged spear; That Lord is this (Agasthya); there is nothing more to be said. (Rishi Durvasar)

The Divine Scheme Whenever an event of cosmic significance happens, Nature always prepares the stage for the event, like John the Baptist who came to pave the way for Christ. Here, in this Agasthya Yug, Sri Nochur Swamiji was chosen to be the forerunner, and he did his part and departed in September 2005. All instructions regarding the advent of Agasthya Yug were received by him and these were dutifully recorded by Sri Nochur Swamiji. The widely known Karai Sidhar played his part too, and so did Aparna Swamigal, another Sidha Purusha of Tamil Nadu. Another person of great renown who has had the good fortune to be closely associated with all these people, Mrs. Soundara Kailasam has been chosen to write a forward to this book, with the clear intention that no one should mistake this book as a fiction. 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

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manner. This book is just a condensed presentation of the universal Truths that the Author has been able to understand from the Grantham. These are presented not as it is in the Grantham because it is in archaic Tamil language and the sequences are also different. Those of you, who are lucky to believe what is written here, may join in this divine venture to usher in Agasthya Yug in this world. May Bhagawan Agasthya bless us all.

Chapter II THE COSMIC PERSPECTIVE

This universe is many billion years old. A Yuga which spans a few

thousand years is like a minute speck in the cosmic spectrum. A Yuga is like a particle of sand on the beach in the cosmic view of time, so insignificant as it may seem and yet that minute particle of sand has its own role to play. Likewise each Yuga has its own significance and importance to the phase of time to which it belongs. In that torrential deluge of time we are standing on the threshold of a Yuga, the future totally different from the present, a period that is destined, a period destined for awareness and realization both spritual and material. Such awareness and realization cannot happen in a day or month or even months. A beginning has to be made some where at some point of time and from indications in Nature that time is now. No individual is an island. In the cosmic perspective each individual is a part of the whole like one of the millions of cells in our own body. Therefore, for an individual to be aware of his own place in the cosmic perspective, to be aware of his ultimate destiny, to be aware of the purpose of his existence; is not a matter to be overlooked as trivia. The realization that an individual is a part of the whole and

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his destiny is intricately interwoven with the destiny of his fellow beings should be a matter of concern to each individual. The Rishis of ancient India and the incarnations of the past have in depth elaborated and illustrated the ineffable relationships, which exist among men, materials, spirits, Gods and everything else in this universe.

It is in this perspective that we set out to find our place in this cosmic jungle. To understand this vast panaroma, we need to have a coherent view of some of the basic principles, concepts, hypotheses and truisms. May it be cautioned that the journey will not be easy, but a deliberate studious application of the mind will bring the desired understanding. So let us proceed.

INFINITY, PERFECTION AND THE FINITE Infinity

Infinity is a concept*, perhaps the beginning and end of all concepts, the allinclusive concept, because there can be nothing outside of it. Since Infinity is all encompass, Infinity is Lone. Infinity cannot be manifested because what is manifested cannot but be finite or at best perfect. Everything that exists,

whether perfect or finite necessarily is part of the Infinite and all of them exist in Infinity; they materialize from Infinity and are part of Infinity.
* The word concept is used here because it is something which cannot be proved physically and which is beyond experiential levels.

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Perfection
Perfection is not merely a concept; it is practical and hypothetically achievable and can become a goal for human existence. If we look at Nature, and look into the way Nature functions, we can see that Nature provides us the best physical example of perfection. A blade of grass, an atom, the most mammoth object in the heavens or the different states of matter, all show glimpses of a perfect design and function underlying each of them.

Nature, when viewed in that perspective is a practical example of Perfection; Nature goes on for ever irrespective of all the Atom bombs and Hydrogen bombs; Nature deals with any situation with an equanimity that transcends human capabilities because it is Perfect. For discussion if we presume that Nature is perfect we have to concede that Perfection is manifestable. Hypothetically in infinity there should be infinite possibilities of Perfections. And if Perfection is manifestable, then the totality of Perfections in Infinity also must be manifestable. As individuals, we can all aspire to be perfect, perfect in thought, beauty, strength, knowledge, wisdom, speed, craft, you name what. If we can aspire and are willing to labour, then some day, it might be possible to achieve it.
Totality of perfections in infinity: This refers to the first perfection manifested. It must be understood as explained earlier, Infinity is beyond experiential levels and the closest a spritiual aspirant can get to near infinity; 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.

In Brihadaranyaka Upanishad we find: Poornamada: Poornamidam

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Poornath Poorna Mudachiathe! Poornasiya Poornamaadaya Poornameva Avasishyathe.

nyU_X: nyU{_X nyUmnyU_wX`Vo & nyU`$nyU_mXm` nyU_odmd{e`Vo &&

nu: nu nz n uau ! n nu n]u ||

Meaning: That is perfect; this is perfect; (This) perfection emanated from (that) perfection; Perfection taken from perfection; yet what remains is still perfection. That refers to the Totality of perfections while This refers to one perfection, which is this manifested Universe called the Macrocosm.
That refers to the first perfection manifested (Aadhi Moola Parasakthi) and this refers to a single perfection (Parasakthi) manifested out of Aadhi Moola Parasakthi. In the process of creation millions of universes have manifested and dissolved. The earth we are living in is a part of one such universe. Each of these universes or subsequent perfections (Parasakthi) have manifested out of Aadhi Moola Parasakthi.

Finite
What is neither perfect nor infinite is finite. What we are; and what we do are finite, limited, transient and imperfect. When in all humility we accept the fact that we are finite and imperfect, 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 ancient Rishis of India are all examples of this dedicated effort and perseverance and their achievements have been phenomenal.

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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, be it spiritual or material. There is no limit to the power of the human Psyche, nor its achievements, provided the environment is conducive. Bhagawan Agasthya is the Guru par excellence; He has attained everything that a human being can ever aspire to; and out of His experience has he brought fourth the Siva Grantham; and He himself will come to live amongst us to give us guidance on our way to excellence.

When we talk about human achievements, we must have a clear idea as to how to separate worldly and divine, material and spiritual. I am giving below two stanzas from Siva Grantha so that the field of vision may become clearer. Aarayvathu Arivu Merchentu Aayvonathu Odungi antham Cheramal Odungum Thaanam Deivikam. Deivikathin Ceerana Iyakkam ThernthuThelivathe Jnanam. 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.

Muha;tjwpT Nkw;nrd;wha;nthzh njhLq;fpae;jQ; Nruhky; xLq;Fk; jhdk; nja;tPfk; nja;tPfj;jpd; rPuhd ,af;fk; Njh;e;J njsptNj Qhdk; Qhd Ntuhjp Kbtha; NkYk; tphptJ rpthDG+jp G+uzk; mfz;lk; rPt Nghjk; Ngha; rptNghjj;jpd; fhuzk; rlhe;jk; fhl;rp fhz;gtd; fUtpvy;yhk; Xhpay;ghfp ehkk; cUtw;w kfhrhe;jj;jpd;

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jPuNk rptQhdj;jpd; rpj;jp vd;Wzh;tPh; ed;Nw. Meaning: Aarayvathu: Inquiry, investigation, examination, study, search, scrutiny,

deliberation, contemplation, etc. are all covered by this word. Arivu: Knowledge, learning, erudition, perception, comprehension etc. The

implied meaning here is knowledge obtained by the exercise of the senses of man. It includes both physical and metaphysical knowledge, knowledge about the

material things of the universe and the mental faculties Mind, Intellect and Ego. In Sanskrit, there are three different words used to categorise knowledge, namely, Vijnanam, Jnanam and Vivekam (Wisdom). Vivekam is the practical application

of knowledge and the utility or benefit derived from knowledge. Arivu is equivalent to Vijnanam, which refers to knowledge, which can be acquired through human senses. Jnanam is knowledge about the divine. Merchentru: Exploring the most subtle and highest realms of Arivu. Aayvonathu: That which is beyond search, study or comprehension. Odungi: The end, termination, culmination. Antham cheramal: Impossible to go beyond. Thaanam: That place, premise or region. Deiveekam: metaphysical. Ceerana: Beautiful, Comely, Fair, Graceful, Grave, Serious, Continous, Divine, Pertaining to God, Godly, Transcending Physical and

Uninterruped. Iyakkam: Operation, Movement, Greatness, Power, Ability. Thernthu: Become proficient, Deep understanding, thorough study. Thelivu: Lucid, tranquil, mature and clear knowledge. Jnanam: Divine knowledge or enlightened knowledge about the Divine.

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Veru: Root, Foundation. Aadi: Source, Beginning. Mudivai: End, Termination, Completion. Melum: Beyond, Above, Surpass. Virivathu: Expand, Unfold, Open. Siva: The most subtle (Sookshma) to the most gross (Sthoola) state of

happiness. From ecstacy to comfort. Anubhoothi: Experience, grace, favour, enjoyment.

Pooranam: Fullness, Entireness. Akhandam: Undivided, Boundless, Expansive Oneness. Jiva Bodham: Consciousness about ones life. Poy: To go away, to pass away, to vanish, to disappear, to perish. Siva Bodhathin: Awareness, Consciousness, Cognizance of Siva. Karanam: Cause, Source, Origin, Principle, Reason. Shadantham: Shad Antham; The end of the six Chakras, The termination of the six Aadharas, The area beyond the sixth Chakra namely Ajna. Kaatchi: Sight, View, Appearance, Visibility. Kanpavan: The one who sees. Karuvi: Faculty, Organ, Instrument. Ellam: All, The whole, Every. Oru: Singularity, Oneness, Sameness. Iyalpaki: Nature, quality, Conduct, State, Condition. Naamam: Name, Appellation. Uru: Form, Shape, Appearance, Figure. Atta: Devoid of, Absence of, Vacant of. Maha: Great, Exalted, Dignified. Santham: Calmness, Tranquility, Stillness, Quiescence, Peace. Theeram: Shore, Bank, Border, Edge. 25

Siddhi:

Accomplishment, Success, Achievement, Realization, Attainment,

Fulfilment, Culmination, and Consummation. Enru: That it is, Think, Imagine, Supose, Understand, Learn. Unarvir: To be conscious, To feel mentally, To perceive, To comprehend, To realise. Nanre: That which is beneficial, good, moral, virtuous, excellent.

Explanation: These two stanzas specify precisely the different realms of knowledge. In Sanskrit and Tamil the words are clearly defined whereas English might not be that precise. Arivu in Tamil is equivalent to Vijnanam in Sanskrit for which an equivalent English usage might be Physical knowledge, knowledge that is acquired by the senses. The word Jnanam is common to both Sanskrit and Tamil indicating knowledge about the Divine. In English we can probably use the word Spiritual knowledge for it, which is derived through extra sensory perception. The ultimate realm of knowledge is termed Siva Jnanam, the equivalent of which in English may be enlightened knowledge. Jnanam begins where Vijnanam or Arivu ends. What lies at the end of Jnanam is Siva Jnanam, which is attained by Yogis who transcend the six centers (Chakras or Aadharas). One who sees beyond the sixth Chakra loses his At that level, the individual reaches the

awareness of self and his own life.

Universal Consciousness devoid of name or form and sees the magnificence of the Lone, Infinite Entity, as the source, executor, and enjoyer of all activities in the Universe. It is an experience uninterrupted by Time or Space and is complete by

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itself. This experience is called Siva Anubhoothi standing on the shores of an Ocean of Eternal, Magnificent Silence and Peace.
The aim of any individual is to attain perfection. The concept of God is nothing but the projection of this vision of perfection. 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).

The Goal of a Human Being Siva Grantha covers the entire field of Knowledge, Vijnanam, Jnanam, and the ultimate Knowledge about Siva (Siva Botham and Siva Jnanam which leads to Siva Anubhoothi). For a person who has the aptitude, the appetite, determination and perseverance, anything can be achieved through Siva Grantha and Bhagawan Agasthya. And for those who are desirous of attaining the ultimate knowledge and consequent Mukthi, the following stanza will be more illuminating. jhdth;Fzq;fs; ePq;fp jd;khjd;kq;fs;Njh;e;J khdth; ,ay;Gky;fp thdth; kfpik gy;fp Nkdpiy mJTk; kPg;Ngha; nka;Qhdrpj;j Kj;j Nkhd %yj;Nj xd;wy; KOikahk; Mj;khTf;Nf. Meaning: A person has to first attain mastery over his animal instincts. Then he should learn to discern between moral rights and moral wrongs. Only then the person becomes fit to be called a human being. From the level of a human being he should progress to the level of a celestial. And from the stage of a celestial, 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

with Sidhi and Mukthi - which is nothing but an everlasting realm of Silence; and that is the perfection of ones existence where the Jivatma merges with the Paramatma.

Animal Instincts A few words need to be said here about the animal instincts of man, which prevents him from attaining the status of a human. If we look around us and watch the behaviour of animals, we can see that every movement of theirs is prompted by natural instinct, seeking more comfort. It is so, with ordinary Homo sapiens too. A bird, in the last stage of making its nest, lines it with soft materials like feather and cotton instinctively. A man labours to make money and spends it to increase his comforts like building a house, furnishing it etc. How much do both these species differ in instincts? The Rishis of India say that Janthu Dharma (Animal Characteristics) are five in number. 1. Aahara (Intake of food) 2. Neehara (Excretion) 3. Nidra

(Sleep) 4. Bhayam (Fear or instinct for self preservation). and 5. Maidhunam : Copulation. These characteristics are common to all animals including man. So

then, what makes a man different from the animal? It is his capacity for Jnana (exalted knowledge). A person who does not desire or work for acquiring Jnana is essentially an animal only. That is why in the preceeding stanza overcoming the animal instincts is stated to be so important in order to be considered a human.

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Man is a combination of the Animal and the Divine. He has been created with the potential for both. 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. A person, who makes use of his faculties to acquire Jnanam, first attains the state of a human being and then elevates himself to the status of a celestial and then beyond.
All animals are constrained by the Janthu Dharma and only man has the potential to break free and attain the higher levels of spirituality.

What Lies Ahead We are on the threshold of a New Era. It is for us to make the most of it. If any one approaches the Siva Grantham with an honest intention of improving oneself, it is necessary to know some basics of the Structure and Functions of the Macrocosm and Microcosm, elementary things like what is man, what is God, what is an Incarnation, what is Time, what is Atma, what is Jiva (Life), what is Creation, what is Yoga, what is Manthra, what is a Scripture etc. 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, by Natures infinite benevolence.

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CHAPTER III STHOOLA AND SOOKSHMA (GROSS AND SUBTLE; CORPOREAL AND ETHEREAL) Man is constituted of a sthoola sareera (physical body), sookshma sareera (psyche), and a kaarana sareera (causative body). To understand oneself and ascend the spiritual path, the knowledge and functioning of these constituents is absolutely essential. Man is refered to as Microcosm while this universe is Corresponding to the constituents of man as reffered to as Macrocosm.

mentioned above there exist 3 distint levels of formation in the Universe also, termed as Sthoola, Sookshma, and Para as part of Macrocosm.

The progession from Sthoola to Sookshma in the present scientific terminology would be approximately in the sequence of: Solid Liquid Gaseous - Molecular - Atomic - Subatomic Plasma Anti matter Absolute Energy Absolute Space. It will be possible to insert any number of different states of matter or energy in between, depending on ones knowledge. Sthoola and

Sookshma exist not only in matter, but also in concepts, precepts, attributes, principles, faculties of the psyche, Vijnanan and Jnanam. Sthoola and Sookshma 30

are not opposed or contrary to each other, but they are simply two levels of existence.

A graphic presentation is given below, of the fundamental picture of the Primordial, its evolution into Macrocosm and Microcosm based on ancient Indian thought embedded in Sanathana Dharma, the ancient cultural heritage of India.

God (Absolute space infinite in extent; Nirgunam Conglomeration of all attributes without any single perceivable attribute; Most Sookshma eternal, unchanging, 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, Moola Prakrithi, Infinite perfection, Aadi Moola Para Shakthi) I (Para Shakthi, Perfection) I OM I

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Purushan

(Time, Kalam)

Prakruthi

(Creation, Srushti) Future Brahma Sathwam

(Sustenance, Sthithi) Present Vishnu Rajas

(Consummation, Samharam) Past Rudran Thamas

Sanathana Dharma, the ancient cultural heritage of India, substantiated by the Rishis through extra sensory perception achieved through Yoga, Manthra and Upasana, have revealed the above facts which are corroborated by the Scriptures. Scriptures say that Man was created in the image of God. (Macrocosm and Microcosm).

MACROCOSM AND MICROCOSM

In philosophical and theological thought it is an accepted precept that man represents the Microcosm. Whether the Macrocosm structurally and functionally represents the Microcosm is a debatable point for which no Sicentificeveidence could be laid out. But the observations and conclusions made by the ancient sages prompt one to admit that there exist an irrefutable resemblance, image, and connection between the macrocosm and microcosm. To understand the structural and functional similarities a graph is given below.

Structural aspect
Macrocosm Paramatma Shakthi . .. Anthakaranam .. .. .. .. Microcosm Jivatma Jiva

Prakrithi Sivam Ganapathy Subrahmanian

Chittham Aham Buddhi Manas

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Aakasam Vayu Agni Ap Prithvi

Karma Indriyas .. .. .. .. .. 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. Shakthimayakosam Jivamayakosam Jnanamaya kosam . Sivamaya kosam .

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. From a thorough understanding of the similarity between the

microcosm and macrocosm an individual will be able to rationalize his existence and eventual destiny. 33

An understanding of the structure and the functioning of the various organs or indriyas, which contribute this physical body, is essential to understand oneself. 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.

Explanation From Aakasam, to Prithvi (Absolute space to Earthen soil and rock- most Sookshma state to the most Sthoola state), there are infinite states of sthoola and sookshma. As an example, let us take the three basic constituent components of Atma, one by one.

Atma Functionally, Atma is categorised into 5 different aspects by the Rishis. They are 1. Antaratma, 2. Tatwatma, 3. Manthratma 4. Jivatma and 5. Bhootatma. All the five are variations of Atma which is the primordial essence of everything. Antharatma is the first sthoola state, which holds within it the potential for creation, (Purusha and Moola Prakrithi). Tatwatma is Purusha, the male principle in the Universe. Manthratma, Jivatma and Bhootatma together constitute the female

principle in the Universe. Of which, Manthratma is the Atma behind all Devathas. Jivatma is the Atma behind all Jiva and Bhootatma is the Atma behind all Bhootha. Ananyam The meaning of Ananyam in English literally is Omnipresence. The word is as extensive and all encompassing as Infinity. The only difference is that it refers to the substance, the existential level of matter in Sthoola or Sookshma form. The word Ananyam is a combination of two words An and Anyam. An indicates the negative or opposite. Anyam means that which are alien, not ones own, strange etc. So Ananyam would mean everything as ones own. There is nothing that is Anyam or alien.

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Love is a Sthoola state of Ananyam.

Affection, amorousness, ardour,

amour, adoration, admiration, passion, rapture, fondness, tenderness, attachment, sentiment, esteem, friendship, brotherhood, amity, compatibility, affinity,

congeniality, cordiality, goodwill, benevolence, sympathy, compassion, pity, charity, etc. are all Sthoola forms of Love. So we can see that Ananyam covers a wide expanse of human activity. Theological statement that God is Love should be corrected to read: God is Love also. God is not only Love, God is Truth, God is Knowledge, God is Wealth, God is Time, God is Space etc. etc.

Jnanam Jnanam (Divine knowledge), Vijnanam (Material knowledge), Vivekam (Wisdom), Vidya (Technique) and Shakthi (Energy) are all variations of Jnanam from Sookshma to Sthoola. We know that there are infinite varieties of forces in

Nature and Infinite varieties of knowledge of different subjects, all of which are Sthoola manifestation of Jnanam.

Aanandam If we consider that Bliss or Ecstasy is the most Sookshma state of happiness and Comfort to be the most Sthoola aspect, the following list will come in between these two. Joy, delight, contentment, pleasure, enjoyment,

satisfaction, elation, jubilation, beatitude, blessedness, rapture, gaiety, exultation, exuberance, merriment, cheer, glee, mirth, pleasure, satisfaction, gratification, rhapsody etc.
Atma is considered as the primordial source from which this universe has evolved; Atma is the source which supports and sustains this universe. Atma is what would remain after this universe is consummated. Atma has 3 components namely Jnanam, Ananyam, and Anandam. Ananyam is the source for the evolution of all matter (Saaram) in the Universe. 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, Samsara means the world, Yentra means machine), which produces the Sakthi necessary for the creation of this universe.

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Attributes As Sivam and Sakthi engage in creation, this universe materializes. Creation is a process of evolution from the most Sookshma state to the most Sthoola. That process begins from the State of Nirgunam or Infinity.

Conceptually, in creation Infinity first transforms itself into Infinite perfections. From Infinite perfections, one perfection evolves through stages of sookshma and sthoola to the most sthoola and manifests as this visible Universe.

There are 4 wide categories of Sookshma and Sthoola namely,1. Parat Para, 2. Para, 3. Sookshma and 4. Sthoola. In Parat Para will come Infinity and Infinite Perfections. Para covers all entities namely Para Sakthi, Paramatma, In the realm of Sookshma will be the

Parama Sivam, Parama Purushan etc.

Deities from Brahma, Vishnu and Rudran called Thrimoorthis to Deva, Danava, Yaksha, Gandharva, Charana, Siddha, Vidyadhara Etc. And in the realm of

Sthoola will be all objects subject to the physical senses of living beings.

The above is a description concerning the Macrocosm. In the Microcosm, the Parat Para will be the Atma; Para will be Jiva; Sookshma the faculties of Anthakarana namely Chittham, Aham, Budhi and Manas and Sthoola the physical body. The Parat Para will subsist in all the other three while Para will subsist in Sookshma and Sthoola. Sookshma will subsist in Sthoola. Sthoola cannot

permeate in the Sookshma while Sookshma permeates in Sthoola.

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If we put the above idea in a different perspective, we can say that the first Parat Para is Space and Atma, which is one dimensional because there is nothing other than Space or Atma in the beginning. In the second stage Para, it

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becomes two dimensional as male and female, Purusha and Prakruthi, Siva and Sakthy, Atma and Jiva. In the third stage it becomes three dimensional with the introduction of Time. In the three dimensional realm occur Sathwam, Rajas and Thamas; Srushti, Sthithi and Samharam; Future, Present and Past.

In the fourth dimension is Karma (Actions). Karma is based on four factors namely 1. Kartha (the one who does), 2. Kaaranam (the cause), 3. Kalam ( the time) and 4. Sthalam (the place). Of all the living things in the Universe Mans Karma is distinctly different from all others. Every living thing except man do their Karma according to their Dharma. While the animal kingdom is controlled by instincts, the celestials are bound by their duties. Human beings alone have

freedom of action. A close scrutiny of the Karma of man will reveal that it is based on the basic three Gunas, Sathwam, Rajas and Thamas.

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, eat, drink, sleep etc. Everything in the Sthoola Universe (The elements of Nature which are subject to the physical senses of human beings like the earth, water, air etc.) are predominantly under the influence of Thamas. The Devas are of Rajas orientation while Sivam and Sakthy are purely Sathwik. Correspondingly, the physical body of man is of Thamas, the components of Anthakarana namely Aham Buddhi and Manas are chiefly Rajas, while Chitham and Jivatma are principally Sathwik.

In Microcosm and Macrocosm, the three Gunas play the most fundamental role. Therefore the Indian Sages say that this universe is constituted of the 3 basic

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Gunas known as Sathwam, Rajas and Thamas, which again sub-divide into millions of attributes. If we add up the various permutations and combinations we get an infinite number of attributes. attribute (Guna). So we can say that an Attribute is a characteristic, trait, quality or virtue; like Ananyam, Jnanam and Aanandam which are the attributes of Atma. Satwam, Rajas and Thamas are the basic Attributes of the manifested Universe because they represent the basic structure of Time. Beyond Time Sathwam Rajas and Thamas do not exist. 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. They identified each of them with a name, form and characteristics.

Those are known to be the Devas (Deities). Their equivalents in Man are known to be the genes, now being investigated by modern science.

Any defect or abnormality in the structure of a Gene can be corrected by invoking and propitiating the corresponding Deva. This procedure is known as Parihara (Oblation) executed in the form of Yagas, Yagnas and Homas.

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Chapter IV

TRUTH
Bhagawan Agasthya has defined Truth in two different manners to suit the Worldly and the Spiritual. The Spiritual definition of Truth is: TRUTH is that which does not change (Sathyam Nithya Hitham). The worldly definition of Truth is That which is pleasing to all Bhootha (Sathyam Bhootha Hitham). 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. There cannot be anything outside infinity. Everything finite or perfect is part of infinity, from infinity, of infinity and in infinity. Therefore that infinite entity will be LONE. 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, bliss Some call it Paramachaitanya the infinite source of potential energy Some call it Parama Jnanam - the infinite knowledge Some call it Parama Guru - the infinity of wisdom Some call it Parama Pitha the seed of everything in all universes etc. In fact one may add any attribute to Parama like Nanmai (infinite good ness), Parama Sneham (infinite love) etc. So, this Infinite, Lone entity is assumed to be the source and fullness of all attributes like love, goodness, beauty, knowledge, wisdom, happiness, space, time, energy, matter, power etc.

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The mundane and worldly definition of TRUTH is: TRUTH is that which is pleasing to all Bhootha Bhootha means the elements of the Universe. Speaking truth, working

loyally, acting honestly, doing things in good faith, reckoning facts etc. all pertain to TRUTH in practical life. Imagine a situation where you are called upon to be a witness to a fact in an incident where you were the only eyewitness. If your statement of fact is likely to cause harm to another being or many others, whereas your silence or denial will not cause any harm to anyone, in such a situation Bhootha Hitham demands of you not to expose the fact. If we extend the application of this definition to all our actions, the welfare of the society and environmental protection will become a spontaneous corollary toTRUTH. According to Sage Agasthya, in practical life TRUTH is the judicious use of the rational faculty of man. Loka samastha sukhino bhavandu, (Welfare of all humanity irrespective of and inspite of religions, caste or class) as Indian Scriptures always insist.
The worldly definition of truth refers to a way of life wherein the actions, thoughts and words of every human being should be in harmony with one another, and every other thing that exists made of the five elements or Bhoothas, which will result in the welfare of all beings. The Spiritual definition of truth refers to the goal of life or the purpose of life.

BHOOTHA According to the sages of ancient India (Rishis), the basic elements of the Universe are five in number namely 1, Aakasa (Space), 2, Vayu (Atmosphere) 3. Agni (Energy) 4. Jala (Water) and 5. Prithvi (Soil). They represent a broad division of the states of matter from the most minute/subtle (Sookshma) to the

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most corporeal (Sthoola). Let us take the example of water. In solid state it is Ice, in liquid state it is water. In gaseous state it becomes steam. It further disintegrates into water molecules, then to atoms of hydrogen and oxygen. From there it splits into the realm of sub atomic, extremely minute states of existences, which are perceived only with the help of the most powerful machines. Science has now entered the realm of states beyond matter, like antimatter. It boils down to the fact that even antimatter is a state of matter and part of the Elements (Bhootha). Science has yet to establish how far beyond the realm of matter or antimatter is the realm of thought. We can therefore see that there are infinite states of matter, out of which the so-called five states (basic elements) are only a generalization. More importantly, all these states of matter taken together in its totality represent BHOOTHA. In other words we can say that everything in the Universe is constituted of Bhootha. Most significantly, we can also perceive that all of these change, with respect to time, in their structure. Man and his science have not known anything that does not change. If there is anything that does not change, it necessarily has to be beyond time.

The Rishis of ancient India say that Aakasa or absolute space is eternal and that it is not subject to change. They also say that absolute space is infinite. Presuming that the ancient Rishis of India had attained highly developed extra sensory methods of perception, one can only concede that it might be so. Sensory perception, even if it is aided by the most powerful machine is likely to comprehend only matter that is subject to change, since everything in the Universe is constantly on the move and changing.

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The minutest sub atomic particle to the most mammoth celestial body are constantly in motion and changing. It is in the realm of conjecture that we

concede, that there could be something, which does not change. As a necessary corollary we also have to acknowledge that if there is something that does not change, it has to be beyond the realm of sensory perception. So, we are prompted to inquire whether there is any substance to the claims of extra sensory perception and whether at all it is possible. The two chief methods employed by the ancient Indian sages in the field of extra sensory perception were Yoga and Mantra. Therefore we will try to understand what Yoga and Mantra are.
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, which are constantly changing. They found the limitations of the senses and continued their inquiry through Yoga and Manthra. This gave them the extra sensory perception, which eventually led them to the sookshma states of the elements.

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Chapter V YOGA YOGA is a Sanskrit word, which is capable of over 30 different meanings. By usage the most important two meanings are 1. Union, and 2. Method. As Union, Yoga infers the union of Jivatma with Paramatma. As a method Yoga is the technique by which the above union is effectuated. Theoretically, Yoga should be understood not as a Union but as Oneness, because Jivatma and Paramatma are never separate and impossible to be separated. Yet they appear to be separated and even experienced as separated, because of the guileful genius of Nature, which is generally termed Maya. Yoga as a method is concerned with the practical steps to overcome Maya.

In the chapter on TURTH, we came across a statement that Infinity encompasses everything and that Infinity is a singular entity, lone, one. The path of Yoga is an assertion of this ONENESS. Though everything in nature is part of that Oneness, man alone is capable of visualizing and realising that Oneness.
A general perception about yoga is that it is a series of asanas or physical postures, but these are only an elementary part of Hatha Yoga.

It can be generally said that there are different methods of Yoga, which would lead an aspirant to the Union depending upon the efficacy of the method used and the merit of the aspirant. For an overall understanding, the main paths of Yoga are given below: Karma Yoga - the path of dedicated and zealous action. Bhakti Yoga - the path of devotional observances and rituals. Jnana Yoga - the assiduous pursuit of spiritual knowledge

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Hadha Yoga - the total disciplining of all physical organs of the body. Raja Yoga - the disciplining of the functional organs of the psyche. Kundalini Yoga - Achieving mastery over the life force within the body

Out of the above six, the last three have specific disciplines prescribed by the Seers, which are available in books, of which the most widely known is that of Pathanjali Rishi. In order to attain a general understanding of Yoga, it is necessary to know the constitution of Man, in the manner described by the Indian Sages. So let us follow their scheme. The sense of inquiry of the ancient Rishis of India prompted them to analyze their own selves. In that process of self-analysis, they confronted the physical faculties of their body first; to find out the utility of the various physical organs, their interrelations and complementariness. They found that there were three sets of physical organs in the human body, namely, 1. Sense organs (Jnana Indriyas) 2. Organs of action (Karma Indriyas) and 3. They identify these organs as follows: 1. Sense organs (Jnana Indriyas). a, The sense of sight - Eyes b, The sense of hearing Ears c, d, e, The sense of smell - Nose The sense of taste - Tongue The sense of touch - Skin Visceral organs (Anthara Indriyas).

2. Organs of action (Karma Indriyas) a, The hands for handling objects b, The legs - for locomotion c, d, e, The mouth- for speaking and eating The genitals for copulation and reproduction The anus and other openings- for excretion

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3. Visceral organs (Anthara Indriyas): There are innumerable visceral organs in the body. What is relevant here is that visceral organs are not under the conscious control of man, whereas sense organs and the organs of action are amenable to considerable amount of conscious control by man.

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. Further investigations revealed to them that breath played an important role. They found that control over all the organs were best achieved through control of breath. They developed some methods of controlling the breath, which led them to suspended animation which enabled them to take total control over the organs.
Aasanas constitute the preparatory stage for Paranayama.

PRANAYAMA Pranayama is the fulcrum around which Yoga discipline revolves. 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, the Sookshma state of Prana). All of them together is known as

Pranayama. Yama means control. Prana does not mean breath; it is subtler than breath. It is the vital force, which activates breathing. Since there is no equivalent word in English for Prana, it will be better to understand it as a state of energy more sthoola than Life and more sookshma than Breath.

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While breath is a visible physical function, the movement of Prana takes place through the nervous system, much like electricity through the wires unseen. Yet the effect of electricity is manifested as heat or light, similarly, the effect of Prana is seen as breath, thought, or movement of organs. So, let us examine more closely the three yogas one by one.

HADHA YOGA The word Hadha means opposition, resistance, obstruction, struggle, subjugation, overpowering etc. Hadha Yoga therefore should be understood as the method of resisting and overpowering the Natural tendencies of the physical organs of the body. In Nature, everything is constantly in motion. The same is true with the physical organs of the body. If we observe ourselves closely, we can find that it is impossible to sit absolutely still even for one minute without any of the organs moving. The first objective of Hadha Yoga is to learn to sit still. To achieve this initial requirement, the Rishis have prescribed many Aasanas or postures. Different

postures help to control different organs of the body. It demands tremendous patience and perseverance to attain this initial requirement, learning to sit absolutely still. 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, at a stretch, uninterrupted. This is known as Asana Siddhi. aspirant achieves this, he is deemed fit to attempt pranayama. The second step in Hadha yoga is practice of concentration known as Ekagratha. Even though it would appear that concentration is a function of the psyche, a close look will reveal that it is a combination of both psyche and physique. 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. He will be able to switch on or switch off any of his sense organs, or all of them at will. Once an

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In the third stage, Hadha Yoga attempts mastery over the visceral organs (Anthara Indriyas). This is achieved mainly through the control of breath. Holding the nose helps initially to regulate breath. Gradually, the aspirant learns to slow down his rate of breathing until it stops altogether, reaching the stage of suspended animation. All biological functions of the physical body will stop and only the faculties of the psyche namely, Mind, Intellect, Ego and Conscience (Manas, Budhi, Aham and Chittam) will be active during this phase. In all the above 3 stages, the aspirant is battling the innate tendency of Nature for movement. When all movement stops the battle is won and the disciple has total control over all his organs. Various superhuman capabilities accrue to the disciple, like floating in the air or water, staying underground or under water for long periods of time etc. These are known as Siddhis, arising out of Hadha yoga practice.

RAJA YOGA The meaning of the word Raja is King or Ruler. According to Indian sages Raja Yoga is the control of the functional components of the Psyche through the manipulaion of the Prana. The Psyche is called Anthakarana in Sanskrit, meaning the inner faculty. The components of Anthakarana are said to be Manas (Mind), Buddi (Intellect), Aham (Ego) and Chittham (Conscience) The Ruler or the King is none of the above components. These components are only functional path (Veedhi) on which the King moves. The Ruler or King is the JIVATMA. We have come across this term earlier, but did not elaborate on it. Jivatma is a combination of two words, Jiva and Atma. Jiva means life and Atma means Soul. So Jivatma can be called a living soul. Let us now confine ourselves to

Raja Yoga. As the King transposes between each of the paths like Mind, Intellect, Ego and Conscience, the activity of the King is felt as Mind, intellect, Ego and Conscience. We shall understand it better, if we take these paths one by one.

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MIND (MANAS) When the King Jivatma is traversing on Manas, the psyche becomes capable of producing emotions, retain memories, form habits, and act as the control center for all activities of the sense organs and organs of action. All

informations through the sense organs are received by the Manas and all instructions to the organs of action are given by Manas. The Rishis define Manas as Nischayatmaka veedhi Mana: meaning, it is Manas, which executes the resolutions of the psyche. INTELLECT (BUDHI) Intellect is the functional path of the Jivatma for analysis, reasoning, hypothesizing, evaluation and judgement. 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. The Rishis define Buddhi as Vimarsanatmaka veedhi, meaning deliberative capacity.

EGO (AHAM) Ego is the faculty that imparts individuality, possessiveness, selfishness etc. I, Me, Mine and so on are the creations of Aham. Rishis define Aham as Vyaparatmaka veedhi, meaning transactional faculty. All transactions of the individual starts with the basic concept of I and you. Imagine that the all-encompassing infinity is equated to the Ocean. Dip your finger in the ocean and draw it out. You can see that the water is dripping off your finger in drops. There are a million forces of nature like surface tension, viscosity, density, gravity etc., which influence the formation of the drop, the eventual elongation of the drop and final dropping back to the ocean. 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. Aham is the faculty, which

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gives individuality to the Jivatma like the drop. The aim of Raja Yoga is to conquer the Aham so that the Jivatma can finally merge with the Paramatma.

CONSCIENCE (CHITTHAM) Rishis define Chitham as Swastham bhavakatmaka Anthakarana veedhi Chittham. When the Mind, intellect and Ego are inactive, the state of the Psyche during that time is called Chittham (Conscience). While a person is at sleep, the Jivatma is in the form of Chittham. Even during wakeful moments, if the mind, intellect and ego are made inactive, then the Conscience will be active. Conscience or Chittham is the link of the individual Jivatma to Paramatma.

Raja Yoga, as a method, is the process of inactivating the faculties of Mind, Intellect and Ego. The Intellect is subtler than the Mind and the Ego is subtler than intellect. So, we can see that Ego will always pervade the intellect and Mind while Intellect will pervade the mind. In practical life we say that the intellect should rule the Mind. Mind is the repository of emotions, while intellect provides the

reasoning. When the Psyche is devoid of emotions, intellectual activity and the influence of Ego; 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.

A person, who has mastered Raja Yoga, can with the combination of Hadha Yoga, perform superhuman tasks at a higher level than the Siddhis obtained through Haddha Yoga alone. Such a Yogi can acquire the strength of an elephant, fly like a bird, swim in water like a fish, and duplicate practically every feat done by other creatures in Nature.

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KUNDALINI YOGA

The Sanskrit word Kundalini is a combination of two words, Kundali and Ni; Kundali has two distinct meanings, Ornament and Serpentine or twisting. Ni means abundance or efficacy. So, Kundalini means an ornamentally efficacious object that is twisted and serpentine. It is an allegorical presentation of a secretive theme adopted by the ancient Rishis. Kundalini represents a combination of three functional entities namely Atma, Jiva and Aham. Jiva is the efficacious entity acting through the twisting nerves in the Spinal cord ensconced in Aham.

The mystical representation of Kundalini employed by the Rishis might appear to be bizarre. According to them, 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. There is a reason for this presentation. In a normal human being, the heart is taken to be the seat of Emotions and the lower abdomen as the seat of Sensuality. Since man is primarily occupied with his

sensual needs like food, excretion, sex etc, the Serpent is pictured as having its head in the Sacrum. The Pranayama used in Kundalini Yoga is called Kumbhaka Pranayama. In Kumbhaka Pranayama, breath is drawn in fully to fill the Chest and Abdominal cavities, and it is then sealed off at the base of the neck and the rectal area through muscular contraction. With abdominal muscles, pressure is then applied to the breath confined inside. By gradually increasing the pressure, a sensitive area in the Sacrum will give way, providing an opening for the Breath to travel up the spine. As the breath moves upward through the spine, the head of the serpent also will move upward, or rather gets pushed by the breath. Along its way upward, 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. From the bottom to top they

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are called Mooladhara, Swadhishtana, Manipooraka, Anahata, Visudhi and Aajna centers in that order. Each center has a sthoola and its sookshma counterpart. Above these 12 centers is the last center called Sahasrara, the seat of life, where the head of the Serpent partakes of the Elixir (Amrutha) of everlasting life freeing itself from the cycle of births and deaths. This state is supposed to be the ultimate aim of Kundalini Yoga, and this state of attainment is known as Kaivalyam.

Kundalini Yoga is centered on the manipulation of the life force. Those Yogis, who have mastered this, are known to have worked miracles like resurrecting the dead back to life. We find many an instance in the Scriptures, where dead have been raised. These feats are not impossible; the science of Yoga actually prescribes ways of achieving these powers. The Yoga discipline through the three steps of Hadha Yoga, Raja Yoga and Kundalini Yoga leads man to the elite status of the celestials enabling man to achieve Aayur-AarogyaAiswarya-Akhila Vaibhava Upetha Mukti, 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, while on this earth. We will now briefly see the composition of a human being.

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Chapter VI

STRUCTURE OF MAN

According to the Rishis, a human being has three functional components namely 1. Sthoola Sareera (Physical body) 2. Sookshma Sareera (Ethereal body) and 3. Karana Sareera (Causative body). We shall look at each of them

individually. STHOOLA SAREERA (PHYSICAL BODY) This is precisely the subject what medical people study as the human anatomy. It includes all the physical organs of the human body; the sense organs, organs of action and the visceral organs. Even though every normal human being has the same set of organs, it is interesting to note that no two human beings are exactly alike. Scientists hope that exactly similar human beings can be manufactured through cloning. But will science succeed to clone the psyche? The answer should not be long to come. It will be natural for any inquiring mind to ask the question, why such infinite variety exists in Nature; and if there is any criteria, which determines these infinite variables. SOOKSHMA SAREERA (ETHEREAL BODY) When we stand against a light, our shadow is cast behind us and if the light is behind us, then the shadow will be in front of us. If there are many lights all around us no shadow will be visible, but it does not mean that the many shadows do not exist. Seldom do we bother about our shadows, nor are we conscious of our shadows. According to the Rishis, the ethereal body, though unseen and unfelt, is the substantial body. The physical body is not a shadow but an extension of the Ethereal, and one that exists for a far too insignificant span of time of a few years compared to the Etheral. The Ethereal body is eternal, till the Universe lasts. The Rishis say that unlike the shadow, the physical body is an extension of

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the ethereal body, and is an integral part of the ethereal, during the period that the physical exists.

The ethereal body is constituted of Psyche (Anthakarana), Jivatma, and the karmasaya (bundle of karma). Psyche and Jivathma has been explained in the earlier Chapters. The karmasaya has three components, namely, Sanchitha, Prarabdha and Aagami. Sanchitha contains the totality of an individuals actions of his entire past lives with every minute detail. Prarabdha contains a package of destined actions based on his Sanchitha which are meant to be experienced by the person in the present life. Aagami is the bundle that holds data, which

necessitates future lives like the carried over balance sheet of a business firm for the future. The bundle of these three together is called Karma Aasaya (The

bundle of Karma).

KARANA SAREERA (CAUSATIVE BODY) If you imagine a computer network, with a central super computer connected to millions of P.Cs you can get a fair idea of Karana Sareera in the following manner. Each individual human being is like a P.C. The Central Super Computer is the Karana Sareera. 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, present and the potential future. It will take many pages to describe the nuances of the detailed functionality of these; a fair amount of details can be obtained under the topic on Shaktheya Agamas in the last chapter.
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. Therefore every individuals actions contribute to the destiny of the Universe.

The reader may visualize that every individual is connected to the Universe integrally by virtue of the faculty of Karana Sareera, as one distinct part of a whole, that the destiny of the entire humanity should be a matter of grave concern to every individual, because each individual is a constituent part of the whole, which 54

contributes indelibly in the Universal Scheme of Nature. It is in this perspective, that the Rishis developed the concept of the Cosmic Man.

FUNCTIONAL MAN

Icha Shakthi, Kriya Shakthi and Jnana Sakthi; Srushti, Sthithi and Samharam; and the five Kosas constitute the functional man. The entire field of human activity is initiated by desire (Icha). Icha Sakthi. The capacity for desire is known as

From desire, Karma follows on the basis of the Jnana of the

individual. The capacity for Karma (Action) is known as Kriya Sakthi. The basis for desire and Karma oftentimes is Jnana (Knowledge), even though there are some instances where Jnana is not necessary for Karma like those of visceral functions. (Hunger, sleep etc). Kosa A kosa is a sheath, which acts as a covering or as a container capable of holding things within it. The five kosa (sheaths) are functionally the most intricate to understand. These five kosas are the basic components, which differentiate all living things in the Universe. Plants, animals, humans and celestials differ from each other by virtue of these kosas. The five Kosas are the following: 1.

Annamaya kosam; 2. Pranamaya kosam; 3. Manomaya kosam; 4. Vijnanamaya kosam and 5. Aanandamaya kosam. We will see what they are. Annamaya kosam The meaning of the word Annam is Food. All living beings on Earth need food for their survival and growth. From humans to the animals and plants, the type of food for each varies. Worms and Plants, we may say have soil as their food. Some animals eat other animals and yet others thrive on plants. Humans have an unrestrained choice. In all of them the food is transformed into the

physical body. As the physical body (sheath or kosa), which is constituted of flesh, blood and bone is formed out of Annam or food it is known as Annamaya Kosam.

55

If we take a single cell from any living thing, we can find that it has a physical outer layer covering the nucleus. This sthoola layer is what is called the Annamaya kosam. But the term is used in this context to represent the most sthoola system of a living being. Annamaya kosam is the result of the food that

living beings consume. All living things on Earth have this kosam but celestial beings like angels and deities do not have Annamaya kosam.

Pranamaya kosam Prana is the vital force, which activates the central function of the beating of the heart and all other functions of the living being, physical and metaphysical. Prana is more sookshma than breath and more sthoola than Life. The

manifestation of the existence of Prana is breath and pulse. Death is the cessation of the activity of Prana,

In Pranayama, the ultimate aim is to gain control of this vital force and thereby reach the state of suspended animation. During suspended animation all vital functions of the body will stop. Prana moves through the nerves in the body. Therefore Pranamaya kosam can be considered to be the network of Prana in the body. In inert matter this vital force Prana is absent. The dead body is inert matter, while a living body has Prana.
Inert Matter: Inert Matter represents any object, which is not capable of movement and does not have life.

Manomaya kosam It is the sheath of mind. This is the kosa, which differentiates animal

kingdom and plant kingdom. Plants have Prana but not mind. Modern science claims that they have proved that plants have a mind. It is a wrong concept. Plants react to situations when their Prana is threatened. It is nothing but the

56

manifestation of the instinct of self-preservation. It is a defensive mechanism for survival in plants activated by Prana. Mind is functionally different from Prana. All animals have Manomaya kosam. In the previous chapter we have dealt with Mind. The functional capability of Mind is not evidenced in plants. The

emotional response which animals are capable of, is the result of Manomaya kosam. The response arising from the instinct for self-preservation, which

manifests as fear, is caused by the existence of Prana in plants. So, the absence of Manomaya kosam is the factor which differentiates plants from animals. Animals, Humans and Celestials have Manomaya kosam.

Vijnanamaya kosam

This kosam is directly related to the faculty of Buddhi (Intellect). Instinctual behaviour of animals except man is usually mistaken to be Buddhi. The capacity for reasoning, analysis and systematic inquiry is what is referred to here. Among the Earthly creatures, Man alone is capable of this faculty. The demarcation

between instinctual behaviour and intellectual behaviour may appear to be very thin, but Sanathana Dharma is quite clear about this concept.

Modern science has difficulty to demarcate the functions of Buddhi and Manas. But Sanathana Dharma has clearly defined these two functional paths, as explained in the previous chapter. When the Scriptures speak that Man alone has been created in the image of God, the reference particularly is to this kosa. In God it is Jnanamaya kosa and in man it is Vijnanamaya kosa, as can be seen from the Graph in Chapter III. Humans and Celestials only have Vijnanamaya kosam.

Aanandamaya kosam In the graph in Chapter III, we find that Atmas basic characteristics are Ananyamm. Jnanam and Aanandam. Ananyam is more sookshma than Jnanam,

57

Ananyam and Jnanam are more sookshma than Aanandam. So, Aanandam is the most sthoola feature of Atma.

Since everything in the Universe has originated from Atma, this Aanandam is a natural state of everything. All inert matter, Plants and Animals enjoy this Aanandam in varying degree. Through Love, Sex, Food, Water, Comfort from surroundings etc., everything in the Universe derives Aanandam.

The Jivatma of Man is encased in the Aanandamaya kosam. When a man sleeps, the Jivatma is in this kosam and therefore he experiences this Aanandam while asleep. In wakeful moments the Jivatma traverses Aham, Manas or Budhi and experiences their activities. Yoga is a technique by which this Aanandam is experienced by attaining a conscious state of sleep, with suspended animation.

The differentiation All living beings on Earth have Annamaya kosam and Pranamaya kosam. Plants have only these two kosas while Animals have Manomaya kosam additionaly. Human beings have all the five kosas. Celestials do not have

Annamaya kosam. Freedom of action - Icha, Kriya and Jnana Shakthi; Srushti, Sthithi and Samharam (refer to graph Chapt.III) become fully operational only if the five kosas are present. That is the reason why even celestials do not have the freedom of action which humans enjoy. 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.

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Chapter VII

YOGA SUTRA BY PATHANJALI

INTRODUCTION The meaning of the word Yoga has already been discussed in Chapter V. Chapter V and VI explains the various aspects necessary for a proper understanding of Patanjali Yoga Sutras. In Chapter II we have indicated the Goal of a human being as described by Sage Vasishta. What is described there is Sayoojya Mukthi (Refer Chapter XVII). Yoga by Patanjali aims at Kaivalyam which is Saroopya Mukthi in the presence of Chiti Sakthi (Kaivalya Pada Sutra 33). The procedure for attaining this is detailed in four Padas (Sections) namely, Samadhi, Sadhana, Vibhoothi and Kaivalyam. Samadhi Pada gives an overview of the principles underlying Yoga philosophy. Sadhana Pada takes the reader through the different steps that he has to practice in order to attain accomplishments in Yoga. Vibhoothi Pada deals with the Siddhis (Super Human Achievements), which a Yoga aspirant can attain. Kaivalya Pada, the last one explains the ultimate experience possible through Yoga. SUTRA, like Yoga is also a Sanskrit word, which has many meanings and is defined as: Alpaksharam, Asandigdham, Saravad, Viswathomukham, Asthobham, Anavadyam cha Sutram, Sutra Vido Vidu:

Anmja AgpXY gmadV {ddVmo_wI_ & AVmo^ AZdM gy gy{dXmo {dXw: &&
A AvUu z auP |

59

Au A|z \ `z `zu x: ||

Meaning: Alpaksharam The utmost minimum use of letters and words; most precise. Asandigdham Devoid of any doubts and ambiguities; crystal clear; accurate. Saravad The essence, nectar, substance. Viswathomukham Universal, unvaryingly applicable everywhere. Asthobham Always shining, never losing luster and content. Anavadyam Without any mistake or shortcoming; perfect. Sutra Vido Vidu One who can construct a Sutram is a genuine Scholar. The above are the attributes of a Sutram. Another important meaning of Sutram is thread. Here in the Pathanjali Yoga Sutra it implies that the 195 Sutras are like beads strung in one single thread, each having a relevance and co-relation with the others. Since Rishi Pathanjali instructs his pupils about YOGA in Sutra fashion, we can surmise that the disciples were not plain novices, but were competent students who were capable of understanding and assimilating the contents.

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SAMADHI PADA

g_m{Y nmX:
v u: 1.Atha Yoga Anusasanam.

AW `moJmZwemgZ_ && 1 &&

Au P\\ Meaning: It is the formal opening of the discourse on Yoga. It is like saying So, today, let us start on Yoga. Anusasanam means that it is not a co mplete treatise on Yoga, but the gist or Yoga in a nutshell.

2. Yoga Chittha Vrutthi Nirodha:

`moJ{md{m{ZamoY: && 2 &&

P: ]zuzv{u: 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, over the millions of his births and deaths. Vrutthi - Activity. Nirodha Prevent, Prohibit, Block. Meaning: We have explained Yoga in the introduction. Yoga is the state of

Jivatma when Chittham is consciously prevented from any activity of the Manas, Buddhi, Aham and the Sthoola Sareera. The word Nirodha indicates that it is a conscious effort on the part of the Saadhaka which brings around such a state. As long as any Vrutthi remains in the Chittham, Yoga is impossible. The following Sutras are a practical procedure to attain Yoga.

3. Tada Drashtu Swa Roope Avasthanam.

VXm w>: d$no@dWmZ_ && 3 &&

uu zk: Au|

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Tada - At that time or then. Drashtu - The one who sees. Swa Ones own. Roopam - Form, Figure. Avasthanam - Regaining its original composure, or state. Meaning: When the activities of the Chittham are consciously prevented, the

Drashtu, which is Jivatma, regains its own original state.

4. Vrutthi Saroopyam Itharathra.

d{mgm$`{_Va && 4 &&

zv Cuz Saroopyam Likeness Itharathra At other times Meaning: At other times (when Chittham is involved in Vrutthis [activities]),

Jivatma assumes to itself the likeness of the Vrutthis. Comment on the above 3 Sutras. Rishi Pathanjali at the outset defines Yoga. In the introduction we said that Yoga is the realization of the oneness of Jivatma and Paramatma by the Jivatma. Pathanjali expounds Yoga as an experiential discipline, which involves conscious endeavour. That endeavour is nothing but the prevention of Chittha Vrutthi

(Subduing of Ego, Intellect, Mind and the Physical organs of the body). The Mandookya Upanishad says that Om is Brahm and that Brahm is nothing but the Atma in Jivatma. It also says that Atmas attribute is Infinite Bliss (Anandam). So, Yoga is the discipline through which the Jivatma enables itself to enjoy infinite bliss. When Jivatma is involved in the activities of the Aham, it enjoys or suffers transient pleasures and pain, births and deaths. Yoga therefore leads one to the enjoyment of infinite bliss. That procedure in principle is laid out in the subsequent Sutras.

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5. Vrutthiah Panchathaiah Klishta Aklishta

dm`: nMV`: pb>m @pbQ>m: && 5 &&

zu: g\u: UhUh: Vrutthiah Activities Panchathaiah Five different types Klishta - Burdensome Aklishta Not Burdensome The Chittha Vrutthis are 5 different kinds which may be either burdensome or not burdensome. 6. Pramana, Viparyaya, Vikalpa, Nidra, Smruthaya.

_mU-{dn``-{dH$n-{Zm-_V`: && 6 &&

n P {z u: Pramana Truisms Viparyaya Fallacies (Wrong perceptions) Vikalpa Absurdities Nidra Sleep Smruthaya - Remembrances These are explained in the following Sutras one by one. 7. Prathyaksha, Anumana, Aagama Pramananee.

`jmZw_mZmJ_m: _mUm{Z && 7 &&

z A~| BP: n{ Prathyaksha Undeniably evident facts like when the Sun shines there is light. Anumana Undeniable deductions like where there is smoke rising one deduces that there is fire beneath. Aagama Undeniable facts which are revealed in Scriptures or stated by enlightened Sages. These three categories of facts form Pramana. 8. Viparyayo Mithya Jnanam Athad Roopa Prathishtam.

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{dn``mo {_`mkmZ_Vn{V>_ && 8 &&

zb Auz vh Viparyaya - False knowledge, Mistake in perception. Midhya That which does not exist, Not factual. Jnanam Knowledge, Perception. Athad Different, Duplicate, Not factual. Prathishtam Endorsement, Placement,Acceptance. Meaning: Instances like a person mistakenly perceiving a rope to be a snake in dim light is an example of Viparyaya. If one insists that the Sun moves from East to West, it is an instance of Viparyayam because, factually it is not so, it only appears to be so. 9. Sabda Jnana Anupathee Vasthu Soonyo Vikalpa.

eXkmZmZwnmVr dVwey`mo {dH$n: && 9 &&

u b| A~w x ` P: Sabda Sound, speech. Anupathee Complying with, According to. Vasthu Matter. Soonyam Absent, Devoid, Not existing. Meaning: Figment of imagination, Absurdities, Delusions etc. which have no

relevance to facts, yet may be spoken of, come under Vikalpa. The utterances of mad people, hallucinations etc. are examples of Vikalpa.

10. Abhava Prathiaya Alambana Vrutthi Nidra:

A^md-``mc~Zm d{m{Zm && 10 &&

A z B| zv {z Abhavam Absence. Prathyaya Consciousness, Wakefulness, State of awareness. Alambanam Leaning for support. Nidra Sleep.

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Meaning: This is a very important Sutra, because it gives the definition of two different Vrutthis of Chittha, namely, Nidra (Sleep) and Prathiaya (Consciousness or wakefulness). Sleep is defined as the absence of dependence on wakefulness or consciousness. So Prathiaya is Consciousness and Nidra is the absence of Consciousness. Note that there is no distinction between sleep and state of

dream, both are treated as sleep.

11. Anubhootha Vishaya Asampramosha Smruthi:

AZw^yV{df`mg_mof: _{V: && 11 &&

A~u A: v: Anubhootha Already experienced, Already indulged. Vishaya Object of indulgence. Asampramosha Not losing, Retaining. Meaning: Like the previous Sutra, this also explains two opposite Vrutthis of

Chittha, namely, Smruthi (Remembrance) and Sampramosha (Loss of memory, forgetfulness). Smruthi (Memory) is defined as the Chittha Vrutthi, which denies loss of memory of sensual experiences. So, Memory and Forgetfulness are two different Vrutthis of the Chittha. Asampramosha is the absence of forgetting, or not losing recorded impressions.

Comment on Sutras 5 to11 In the fifth Sutra Rishi Pathanjali says that there are 5 different Chittha Vrutthis, which may either be burdensome or may not be. If we scrutinize closely, we can find that Pramana (Truisms), Viparyaya (Fallacies) and Vikalpa (Absurdities) are all different states of Chittha in the Prathiaya State (Wakeful state or Conscious state). In the conscious state only, the Nirodha can happen.

Similarly, in Nidra there is another state known as Dream. Also, against Smruthi (Memory), the opposite Vritthi of forgetting is there. But Dream and Forgetfulness

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are involuntary acts of Chittha over which no one can assume any conscious or unconscious control.

The Vrutthis can either be burdensome or be good depending on how one engages them. In the conscious state, one can make efforts to learn Pramana [Truisms] or to attain Nirodha state or engage in other fallacies or sleep. The freedom to do anything is with the individual. Rishi Pathanjali makes a factual statement that these Vrutthis can be made beneficial or damaging as one may choose. Even though psychiatrists have invented many terms to denote various activities of the psyche, on close scrutiny it can be found that every one of them falls within the category of the five Vrutthis mentioned in Sutra 6. 12. Abhyasa Vairagyabhyam Thal Nirodha.

A`mgdam`m`m V{amoY: && 12 &&

A U u{u: Abhyasa Dedicated and skilled practice like an acrobat in Circus. Vairagya Detachment. Thal They, the Vrutthis. Meaning: Rishi Pathanjali is referring to Sutra 2 particularly and all the rest

generally and says Nirodha of Vrutthis is accomplished through Vairagya, and Abhyasa. The usage Abhyasa suggests that Yoga is not for ordinary people. It is meant for people who are willing to undergo the exacting discipline, skill and tenacity like an acrobat in a Circus troupe. 13. Tathra Sthithou Yatno Abhyasa.

V pWVm `Zmo@`mg: && 13 &&

uz vu z| A: Tathra In that manner. Sthithou Maintaining the position. Yatna Effort.

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Meaning: Continuous effort (Yatna) to attain Nirodha State is Abhyasa.

14. SA Tu Deergha Kala Nairantharya Satkara Asevitho Drudha Bhoomi:

g Vw XrKH$mcZaV`gH$mamgo{dVmo T>^y{_: && 14 &&

x wUPP |u zP Au zh : Sa That. Tu But, Yet. Deerkha Long. Kala Period of time. Nairantharya Continuous, Unbroken. Satkara Devout and diligent appeasement. Asevitham Service with full dedication. Drudham Firm, Staunch. Bhoomi Region, Plateau, Place. Meaning: Such continuous effort, if it is maintained for a long period of time

without any break, with utmost devotion and diligence, then the Nirodha state will become firm and stable.

15.

Drushta

Anusravika

VishayaVithrushnasya

Vaseekara

Samjna

Vairagyam.

>mZwl{dH${df`{dVU` derH$magkm dam`_ && 15 &&

zh A~P zn ^P b U Drushta Seen. Anusravika Heard. Vishaya - Objects of sensual enjoyment, What is seen or heard. Vithrushnam Freedom, Getting rid of. Vaseekaram Seduction. Samjna Name.

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Meaning: The process of withdrawing and subduing the senses from objects that it would have enjoyed by seeing, hearing or other sensual satisfaction is called Vairagya [ Detachment].

Comment on Sutras 12 to15: Three new terms are defined in the above Sutras namely, Abhyasa, Vairagya and Vishaya. In common parlance, Abhayasa means practice. We say that practice makes perfection. In Yoga, Abhyasa demands much, much more as is clearly stated in Sutra 14; even then it reaches only a stable state, never perfection. Vairagyam similarly in common parlance is Detachment. Here, an aspirant of Yoga is required to withdraw his senses from all its past sensual experiences (Vishaya) totally; 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. Vairagya is a state of mind arising out of discontentment with the worldly affairs (Vishaya) and a detachment arising out of that discontentment, deep meditation and conviction that none of the worldly pleasures are capable of providing eternal Bliss. At that stage the aspirant becomes able to withdraw his senses from going after Vishaya, then contain and seduce Chittham to stay alongside Jivatma (Vaseekaram). 16. Tat Param Purusha Khyather Guna Vaithrushnyam.

Vna nwf`mVoJwUdV`_ && 16 &&

uz Uu Sn zs Tat That. Param Afterwards. Purusha The male entity in creation Khyathe Knowledge, Understanding. Guna Attributes, The three basic attributes of Nature (Prakruthi) known as Satwa, Rajas and Tamas. Vaithrushnyam Repulsion.

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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.

Explanation: In Chapter V, in the introduction to Yoga we used the terms, Jivatma, Atma and Paramatma. Note that Atma is a common factor in all the three terms. When Atma is confined in a Jiva it is called Jivatma. The totality of Jivatmas is Paramatma. As an illustration, we can equate them to a Drop of the Ocean and the Ocean itself. But if we say Water, it covers both Drop and the Ocean.

Purusha is equivalent to Water. According to this Sutra, Purusha is more subtle and primordial than Vishaya - the realm of the senses. Beyond the realm of the senses is the field of Para. We have come across usages like Para Shakthi, Para Vidya, Paramanu, Parama Pitha, Parama Iswara etc. They all indicate a quality of extreme subtlety and ultimacy. The meaning of Purusha literally is Masculinity. So the Sutra can be

construed to mean that beyond Vishaya is the subtle field of Para in which Purusha and Sookshma Prakruthi exist. The aspirant has to develop attachment to Purusha and grow disinterested in Guna. Prakrithi is the totality of Gunas. It can also be said that Prakrithi is the Female component as against Purusha - the male component, though a female concept does not exist in Yoga philosophy. 17. Vitharkka Vichara Aananda Asmitha Anugamath Samprajnatha.

{dVH${dMmamZXmp_VmZwJ_mV gkmV: && 17 &&

uUP \ B|u Au A~Pz bu: Vitharkkam - Debate and examination. Vicharam - Contemplation and in depth analysis. Aananda Happiness. Asmitha See Sutra 6 in Sadhana Pada. Anugamath Following.

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Samprajnatha Vibrant Consciousness. Meaning: It is enough to understand now that Asmitha is the operation of Aham. So under the lordship of the Aham, endless debate, examination, contemplation and analysis will lead an individual to Vairagya (Detachment), knowledge about Purusha and aversion to the Guna (Attributes). This state of Chittha is termed as Samprajnatha (Vibrant Consciousness).

18. Virama Prathyaya Abhyasa Poorva Samskara Sesho Anya.

{dam_``m`mgnyd: gH$maeofmo@`: && 18 &&

z A : P\: A: Virama Stop, End. Prathyaya Consciousness, Wakefulness, State of awareness. Abhyasa Dedicated and skilled practice like an acrobat in Circus. Poorva Past. Samskara Culture. Sesho Balance, Remainder. Anya Separate, different. Meaning: The Abhyasa (acrobatics) of Prathiaya (Consciousness) may be

deemed to have ended at this stage, and what would remain is Poorva Samskara (The bundle of culture from previous births). 19. Bhava Prathyayo Videha Prakrithi Layanam.

^d-``mo {dXoh-H${Vc`mZm_ && 19 &&

z u Uv | Bhava Happen, Materialise. Videha Absence of physical body. Prakrithi Nature. Layanam Those who have dissolved. Meaning: The state of Vibrant Consciousness (Samprajnatha, stated in sutra 17) of Prathiaya happens naturally to Videha, those who have succeeded in 70

surpassing the effects of Prakrithi (Maya). (Videha is also the state of the psyche after death, absence of physical body) 20. Sraddha Veerya Smruthi Samadhi Prajna Poorvaka Itharesham.

lm-dr`-_{V-g_m{Y-km-nydH$ BVaofm_ && 20 &&

azu v v b P Cu Sraddha Attention. Veerya Power or Strength obtained through Brahmacharya Celebacy). Smruthi The Dharma Sasthra (Ancient teachings of Rishis), Remembrance. Samadhi See Vibhoothi Pada Sutra 3. Prajna Alert consciousness. Poorvaka Accompanied by. Itharesham Others who are not Videha. Meaning: To others, (other than Videha), that state can be achieved only with Sradha, Veerya, Smruthi, and Samadhi. 21. Theevra Samveganam Aasanna.

VrdgdoJmZm_mg: && 21 &&

w P||: Theevram Intense. Samvegam Vigorous. Aasanna Nearness. Meaning: Those who apply themselves resolutely and fiercely will attain that state without delay. 22. Mrudu Madhya Adhimathrathvath Thatho Api Visesha.

_Xw_`m{Y_mdmmVmo@{n {deof: && 22 &&

xz Avzzz uu@ \: Mrudu Slow and soft. Madhya Moderate. Adhimathrathvath Fierce, Intense. 71

Visesha Better. Thato Api Than one another. Meaning: The effort of the individual may vary from Subdued or Medium or

Intense the latter being most laudable. 23. Iswara Pranidhanad Va.

Bda{UYmZmm && 23 &&

Da ou|z Iswara The absolute Ruler and Monarch of everything, God. Pranidhanam Surrender. The state of Samprajnatha can be achieved by the alternate method of total surrender to Iswara. Iswara here refers to Purusha and not Nirguna Brahm (Refer graph Chapter III). 24. Klesa Karma Vipaka Aasayai Aparamrushta Purusha Visesha Iswara.

boeH$_{dnmH$me`anam_>: nwf{deof Bda: && 24 &&

U\ P P B\: Ah: \: Da: Klesa - It is explained in Sadhana Pada Sutras 2 to 9 Karma Actions combined with its repercussions. Vipaka - The ripened fruits of Karma, which become due for enjoyment or suffering by passage of time.

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), Bundles of desires (Ichaasaya), Bundles of frustrations (Niraasaya), etc. Aparamrushta - Unaffected Purusha Male Visesha Special Iswara Lord

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Meaning: Iswara is that unique Purusha, who is unaffected by Karma (Action), its repercussions (Vipaka) or Aasayai (the bundle of effects of Karma) and the resultant burden (Klesa-Sutra: 3, Sadhana Pada). Chapter 10 of Rig Veda is titled Purusha Sooktham. Sooktham means praise by proper words, an exact

expression of a theme, person or thing etc. The first Sooktham in Chapter 10 reads

Sahasra Seersha Purusha Sahasraksha : Sahasrapat Sa Bhoomim Viswato Vruthwa Atthyathishta Dasangulam

Sahasra - Thousand Seesha - Head Aksha - 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.

Meaning: Purusha, who has thousand heads, thousand eyes and thousand feet who is present in all of the Earth and the entire Universe is conspicuously present in 10 Angulas.

The 10 Angulas refered here is the length from the bottom of the neck (lowest cervical vertebrae) to the middle of the head. That is the area where the Sookshma Aadharas exist. The expression thousand does not indicate the exact

73

number; it denotes innumareable, countless or infinite.

Since the Purusha is

attributed with head, eyes and feet one can assume that it is a person with identifiable features like anyone of us. Purusha in the Vedas and Yoga refer to the same cosmic male entity.

25. Thatra Nirathisayam Sarvajnathwa Beejam.

V {Za{Ve` gdkd~rO_ && 25 &&

uz {v\ bz Thatra Iswara. Nirathisayam Most wonderful. Sarvajnathwam Of everything. Beejam Seed. Meaning: There is nothing more marvelous than Iswara, He being the seed of everything. 26. SA Poorveshamapi Guru Kalena Anavachedat.

g nyd}fm_{n Jw: H$mcoZmZdN>oXmV && 26 &&

S: P| A|a \uz SA He (Iswara) Poorvesham The most ancient Api Even, too. Guru Preceptor Kalena By time Anavachedat Unbroken continuity, not being subject to time. Meaning: Iswara is Guru (Preceptor) to the most ancient, and He surpasses Time, not being subject to Time. 27. Thasya Vaachaka Pranava.

V` dmMH$: Ud: && 27 &&

u \P: n:

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Thasya His Vaachaka Sentence Pranava OM Meaning: The name of Iswara in sentence is OM (Om is not a sound, word or a syllable, it is the totality of all sentences Sabda Brahm). OM includes the

manifested and unmanifested totality of Purusha. 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.

28. Thajjapa Thad Artha Bhavanam.

VOnVXW^mdZ_ && 28 &&

u uuzu | That Its Japa Repeated recital Thad - Its Artha Meaning Bhavanam Visualisation Meaning: By reciting Iswaras sentence (Om) repeatedly and incessantly, one is enabled to visualize its meaning.
Japa means a continuous or repeated recitation. It is a universal law that any Mantra repeated continuously will reveal its meaning by itself.

29. Thata Prathyak Chethana Adhigamo Api Antharaya Abhavascha.

VV: `H$MoVZm{YJ_mo@`Vam`m^md && 29 &&

uu: zU \u|vP A Au Aa\ Thata - Thus Prathyak Of Prathyaya (Of conciousnes) Chethana Radiance, Vibrance, Adhigamo Increase. Api - Also

75

Antharaya Obstacles (Elaborated in next Sutra). Abhava Removal, cause, absence Meaning: The incessant repetition of Om will increase the brilliance of Prathiayas Chethana and will diminish the impediments of Prathiaya.
Japa of OM increases the brilliance or potential of Prathiaya (consiousness) and gradually eliminate the hindrances blocking Prathiaya.

30.

Vyadhi Sthyana Samsaya Pramada Alasya Avirathi Bhranthidarsana

Alabdhabhoomika Anavasthithathwani Chittha Vikshepa, Tey Antharaya.

`m{Y-`mZ-ge`-_mXmc`m{da{V^mpVXeZmcY^y{_H$dmZdpWVdm{Z {Mm{djonmVo@Vam`m: && 30 &&

v z| \ u B Av v u\|u Pz A|vuz{ ]zu : u Au: Meaning: The impediments to Prathiaya are: Ailments (Vyadhi), Lethargy

(Sthyana), Skepticism (Samsaya) Misconceptions (Pramada), Laziness (Alasya), Promiscuity - Excessive desire for sex (Avirathi), Fantasizing (Bhranthidarsana), Non-fulfilment (Alabdhabhoomika) and Distractions (Anavasthithathwam). These impediments are known as Chittha Vikshepa the natural disruptive tendencies of Chittha. 31. Dukha Dourmanasya Angamejayathwa Swasa Praswasa Vikshepa

Sahabhuva.

Xw:I-Xm_Z`m_oO`d-dmgdmgm {djongh^wd: && 31 &&

xUP u| A[Pz : : Meaning: Melancholy (Dukha), Despondency (Dourmanasya), Pulsation of organs (Angamejayathwam), Breathing (Swasa) and Reflexive variations in breathing (Praswasa) are natural accomplices to Vikshepa.

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32. That Prathishethartham Eka Thatwa Abhyasa.

V{VfoYmW_oH$Vdm`mg: && 32 &&

uzvuzu HPuz A: 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). 33. Maithree Karuna Uditha Upekshanam Sukha Dukha Punya Apunya

Vishayanam Bhavanatha Chittha Prasadanam.

_r-H$Um_w{XVmonojmUm gwIXw:Inw`mnw`{df`mUm ^mdZmV{mgmXZ_ && 33 &&

z Pn vu En _P xUP s As n |u: ]zu u| Maithree Friendship Karuna Pity Uditham Intimacy Upeksha Discard Sukha - Hapiness Dukha Unhapiness Punya - Virtuous Apunya The wicked Vishaya Object of the senses Bhavana Attitude, Thought Chittha Prasadanam To keep psyche cheerful

77

Meaning: To avoid melancholy and despondence, and to keep oneself cheerful, one should bear in mind the following advice. Enjoy the acquaintance of those who are happy. Be just sympathetic to those who are unhappy. Cultivate intimate relations with those who are virtuous. Discard all relations with the wicked. 34. Prachhardana Vidharanabhyam Va Pranasya.

N>XZ-{dYmaUm`m dm mU` && 34 &&

a\u| un n 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. Vishayavathee Va Pravruthi Ulpanna Mansa Sthithi Nibandhini.

{df`dVr dm d{mnm _Zg: pW{V{Z~pYZr && 35 &&

w zvz| |: vv {v} Vishayavathee Enjoyable, Likable Pravruthi Activity Ulpanna Engaging Manasa Mind Nibandhini - Control Meaning: Involving in any activity or profession which is to ones liking will help the mind (Manas) to be cheerful, like developing hobbies. 36. Visoka Va Jyothishmathi.

{demoH$m dm `mo{V_Vr && 36 &&

\P vw Visoka Devoid of sorrow Jyothishmathi Radiating Intelligence

78

Meaning: A well-oriented and vivid intellect (Buddhi) can be obtained by freeing oneself from Melancholy and Despondence. 37. Veetha Raga Vishayam Va Chittham.

drVamJ{df` dm {Mm_ && 37 &&

uP ]zu Veetha Weaning Raga Attractions Vishaya Object of senses Meaning: Wean the Chittham away from sensual pleasures. 38. Swapna Nidra Jnana Alambanam Va.

dZ{ZmkmZmc~Z dm && 38 &&

| {z b|| 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.

39. Yatha Abhimatha Dhyanad Va.

`Wm{^_V`mZmm && 39 &&

u Au z|z Yatha Or, 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. (The meaning of Dhyana is explained in Sutra 2 of Vibhoothi Pada)

79

Comments on Sutras 33 to 39: Sutra 33 suggests a life style that is conducive to Yoga training. Sutra 34 advices a physical exercise (regulated breathing) that helps yoga. Sutra 35

suggests training for the Manas (Mind). Sutra 36 is an exercise for the intellect. Sutra 37, 38 and 39 are exercises for the Chittham by involving all its facades of Aham, Buddhi, Manas and Indriyas. 40. Paramanu Parama Mahathwantho Asya Vaseekara.

na_mUw-na__hdmVmo@` derH$ma: && 40 &&

q zu: A ^P: 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, a particle of anti matter. Parama Mahathwam means the

opposite, the largest object in the Universe. 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. In other words, like in Vedantha, Pathanjali says that Yoga enables one to master the Universe by gaining control over ones Chittham, because Chittham is a miniscule Universe.

41.

Ksheena Vrutthae Abhijathasya Eva Manae Graheethru Grahana

Grahyeshu Thadstha Thadat Anjanatha Samapatthi.

jrUdmoa{^OmV`od _UoJhrV-JhU-Jmofw VWVXOZVm g_mn{m: && 41 &&

n zu: Abu n: Uz Un U uzzu uz Ag|u zv: Ksheena Reduced, thinned,

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Vrutthae Livelihood Abhijatha One born in a noble family Eva In the manner Manae Precious Gem Graheethru Undrestanding Grahana - To wear Grahyeshu Taking hold of Thad Thus Thadat There Anjanatha Happen, situation Samapatthi State of Chittam accidentally obtained Meaning: Abhijatha means a woman of very noble origin. Ksheena Vrutthe

implies that she had become poor and is living in indigent circumstances, now, since long. Such a woman will be able to discern a valuable gem if she sees it, and the moment she sees it, 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. Such a state of Chittham is known as Samapatthi. It is a state of fusion of the Chittham with the object to the exclusion of everything else.

42. Thatra Sabda Artha Jnana Vikalpai Sankeerna Savitharkka Samapatthi.

V eXmWkmZ{dH$n: g>rUm g{dVH$m g_mn{m: && 42 &&

uz \u Azu b| P: [Rn uUP zv: Thatra There Sabda Sound Artha Meaning Jnana Knowledge Vikalpai Error, Mistake Sankeerna Complicated, complex

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Savitharkka Confused, confounded Meaning: Jnana here means perception. Sabda indicates sensual perception.

Artha means intellectual perception of the substance. Vikalpa is the same as explained in Sutra 6, erroneous perception. So, the error in perception or evaluation can make the Chittham Sankeerna (Complex and confused) and Savitharka (Unclear, Doubtful which leads to Debate, see Sutra 17). In the state of Samapathi described in the previous sutra, the Samapathi can become erroneous, complicated or confused by any of the activities of Budhi, Manas or Aham. 43. Smruthi Parisudhou Swaroopa Soonye Va Arthamathra Nirbhasa

Nirvitharka.

g_{Vn[aewm d$ney`odmW_m{Z^mgm {Z{dVH$m && 43 &&

v _zu Azu z { {uUP Smruthi Remembrance Parisudhou Clean Swaroopa self-awarness Soonye Abscence Arthamathra The meaning alone Nirbhasa Shining, glittering Nirvitharka Devoid of confusion

Meaning: Nirvitharka is the opposite of Savitharka in previous Sutra. Devoid of all memories and coupled with the loss of awareness of the self (Aham), when the Chittham dwells on the substantive principle of the object alone, that state is known as Nirvitharka Samapatthi.
Nirvitharka Samapatthi is a deliberately achieved state.

44. Ethayaiva Savichara Nirvichara Cha Sookshma Vishaya Vyakhyatha.

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EV`d g{dMmam {Z{dMmam M gy_{df`m `m`mVm && 44 &&

Hu \ {\ \ ` Uu 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). Following the same sequence, after Savitharkka and Nirvitharkka Samapatthi, comes the states of Savichara and Nirvichara Samapatthi states, which are all in the most Sookshma (Minute, infinitesimal realms) of the psyche. Accordingly, Savichara and Nirvichara, their sookshma and sthoola aspects have been explained. 45. Sookshma Vishayathwom Cha Alinga Paryavasanam.

gy_{df`dMm{c n`dgmZ_ && 45 &&

` z\ A[P | Alinga Genderless Paryavasanam The ultimate end Meaning: Minuteness ends at Alingam (Genderlessness, Atma). The range of sensual perception reaches its limit at Atma. Atma is imperceptible and beyond the realm of senses. Atma is genderless also. Less sookshma than Atma is Jiva. So we deduce that Jiva onwards gender difference starts or comes into existence.

46. Tha Eva Sabeeja Samadhi.

Vm Ed g~rO: g_m{Y: && 46 &&

u H : v: Ta - They

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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. The Sutra under present discussion says that the states of Samapatthi described above are all Samadhi with a seed within, which will sprout at some time or other. In other words, these Samadhis are not conducive to Mukthi (Eternal liberation from the cycle of births and deaths), but because of the seeds within, they remain bound by time. The end of all Sookshma Vishaya is Atma, which is termed Alinga, which is beyond the realm of Samapathi. 47. Nirvichara Vaisaradye Aadhyatma Prasada.

{Z{dMma-demao@`m_gmX: && 47 &&

{\ "\z' Azz u: Vaisaradye Expertise Aadhyatma Spiritual Prasada - Cheerfulness Meaning: An expert in the Nirvichara (Absence of thought, inactive intellect Buddhi and Aham) Samadhi becomes eligible for Enlightenment. In other words, Enlightenment is the state when the human intellect becomes totally inactive and the Divine intelligence becomes active, and the Sadhaka earns expertise to dwell on Atma. 48. Ruthambhara Thatra Prajna.

F$V^am V km && 48 &&

u uz b Ruthambhara Illuminated, brightened Prajna Concious functions Meaning: The Psyche of such people becomes divinely illumined (hallowed).

49. Srutha Anumana Prajnabhyam Anya Vishaya Visesha Arthathwat.

84

lwVmZw_mZkm`m_`{df`m {deofmWdmV && 49 &&

au A~| b A \zuzz Srutha Heard Anumana Deduction Prajnabhyam Those who depend on heard or deduced information Anya Different Vishaya Sensual objects Visesha Special Arthathwat Meaning, relevance Meaning: Such hallowed people can understand and discern everything in a

special manner entirely different from the other people. Their sensual perception attains a divine hue, which provides deep insight and meaning. 50. Thajja Samskaro Anya Samskara Prathibandhee.

VO: gH$mamo@`gH$ma{V~Yr && 50 &&

u P: AP vw Thajja The previously stated special Prajna Samskara Culture Anya Alien, others Prathibandhee Obstruct, destroy Meaning: The divine culture that accrues to such persons will erase all previous cultures that such persons had accumulated during their past. 51. Thasyapi Nirodhe Sarva Nirodhat Nirbeeja Samadhi.

V`m{n {ZamoYo gd{ZamoYm{~uO: g_m{Y: && 51 &&

u {u {uz {: v: Thasyapi Ruthanbhara Prajna and culture Nirodhe Prevention, obscuring

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Sarva Everything (all Samskaras) Nirbeeja Without seed Meaning: When even the Divine state is obscured (Nirodha) and the Chittha is prevented from all Vrutthis, Divine or Mundane, that state is Nirbeeja Samadhi (Samadhi without seed).

Insert the CHART OF SAMADI PADA in the Next Page as Separate Sheet

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SAADHANA PADA

gmYZm nmX:
u| u: 1. Thapa Swadhyaya Easwara Pranidhanani Kriya Yoga.

Vn: dm`m`oda{UYmZm{Z {H$`m`moJ: && 1 &&

u: z Da ou|{ U P: Thapas The meticulous observation of ones duties, whatever profession, position or circumstance that one may be in. Thapas is not austerity or asceticism as commonly understood. 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 ones Dharma. There is a definition given to Thapas as Thapo Dwanda Sahana meaning the capacity to remain unaffected by the opposites, pleasure or pain, health or illness, darkness or light etc. As we analyse this definition, it will boil down to the strict adherence of

Dharma, irrespective of the circumstances. Swadhyaya The constant pursuit of spiritual knowledge, by reading, listening to enlightened people, meditation, analysis, verification etc. accompanied by Pranava Japa. Pranava Japa is the recital of the Manthra Om. The reason for it can be derived from Sutra 28 of Samadhi Pada. The definition given for this is Swadhyayo Moksha Sasthranam Abhyasanam Va Pranava Japam. Iswara Pranidhanam - The absolute and total surrender to Iswara. The aspect of surrender often attracts a lot of confusion. Total surrender to Iswara is often interpreted as an excuse for inaction. Please note that Iswara Pranidhanam comes only after Tapas and Swadhyaya. This Sutra should clear such misconceptions. The definition given for this is Thasmin Parama Guro Sarva Karma Arpanam Iswara Pranidhanam. Kriya Action. The actions of a Saadhaka on his road to attainment of Yoga are circumscribed by the above three parameters. There is nothing more than the

87

above three for a Saadhaka to work on. All the different individual steps and stages are included in the above three general spectrum of actions. 2. Samadhi Bhavanartha, Klesa Thanookaranarthascha.

g_m{Y-^mdZmW: boe-VZyH$aUmW && 2 &&

v |zu: U\ u Pnzu\ Bhavana Visualisation. The three steps described in the previous Sutra will enable the Saadhaka to visualize Samadhi. Visualization is far short of realization or actual experience. But visualization is a necessary precursor to realization. Klesa Impediments. The meaning will become clear in the subsequent Sutras when these Klesas are named one after the other. Thanookaranam Mitigation. Apart from helping to visualize Samadhi, 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. 3. Avidya Asmitha Raga Dwesha Abhinivesa Klesa.

A{dmp_Vm-amJ-ofm{^{Zdoem: boem: && 3 &&

Az Au P z A{\: U\: Meaning: The five Klesa or impediments are Avidya, Asmitha, Raga, Dwesha and Abhinivesa. These are explained one by one in the next six Sutras, the first two of which are devoted to Avidya. 4. Avidya Kshetram Uttharesham Prasuptha Thanu Vichinno Udaaraanam .

A{dmjo_wmaofm && 4 &&

Avidya Ignoronce Kshetram Abode.

gw-VZw-{dpN>moXmamUm_

Az z zu u u~ a]| Eun

Uttharesham Those that are mentioned subsequently.

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Prasuptha Dormant. The other four Klesa mentioned subsequently may remain in Avidya in a dormant state or; Thanu Scanty or thin or; Vichinnam Scattered and fragmented, or; Udaara Abundant, profuse, strong and active. Meaning: Avidya is the abode for the four subsequent Klesas and in other words is the root cause and the breeding ground for the other four impediments. They may remain dormant, scanty, scattered or strong in Avidya.
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). Simillarly in Microcosm or man, he is born in a state of ignorance or Avidya. From this state of ignorance (state of animal instincts) he progresses in knowledge.

5.

Anithya Asuchi Dukha Anatmasu Nithya Suchi Sukha Atma Khyathir

Avidya.

A{Z`mew{M-Xw:ImZm_gw gwIm_`m{Va{dm && 5 &&

A{z A_] xUP A|z {z _] _P BzUv: Az

{Z`

ew{M

Anithya Transient, temporary, fleeting, momentary, unenduring, short-lived, perishable, passing. Asuchi Unclean, dirty, foul, messy, untidy, polluted, despicable, dishonest, corrupt, deceitful etc. Dukha Sorrow, Misfortune, Trouble, Hardship, Disaster, Despair etc. Anatma That which is not Atma. Nithya Opposite of Anithya. Suchi Opposite of Asuchi. Sukha Opposite of Dukha. Atma Atma is the unchanging, eternal, infinite entity without beginning or end (refer to graph Ch.III) Khyathi Understanding, Perception, Awareness, Belief, Faith, Cognition.

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Meaning: Because of Avidya a person perceives Anithyam as Nithyam, Asuchi as Suchi, Dukham as Sukham, and Anatma as Atma. Explanation: Avidya in simple terms is ignorance. Symbolically it is typified by darkness. If you refer to Genesis, you find that before creation gets underway, there is darkness on the face of the deep. That darkness is nothing but ignorance; the absence of light knowledge. All Klesa arise from and breed in ignorance. This Sutra also gives an insight that Atma alone provides Permanence (Nithyathwam), Suchi (Freedom from filth) and Sukha (Blemishless happiness). In fact Atma is Nithyam, Suchi and Sukham; Sat, Chit and Aanandam. 6. Drig Darsana-Shakthyor Ekatmate va Asmitha.

XJXeZe`moaoH$m_Vdmp_Vm && 6 &&

zU u\| Uz: HPzu Au Drig Panorama. The Panorama includes Prakrithi (nature) and the faculties of perception of man namely Aham, Budhi and Manas. Darsana-Sakthi: The power of perception (Aham). Eventhough it is Jivatma, which is the source of power, it is Aham, which acts as Darsana-Sakthi. Ekatmata Coalescence. Eventhough Drashtu and Drig are separate entities, in a Human being; they remain so coalesced that it is difficult to separate them. But the separation does take place occasionally without our knowledge. For example in deep sleep, Drig is totally inactive and Drashtu is as if it is separated from Drig. During dream, Drashtu joins Aham, Budhi and Manas while Jnana and Karma Indriyas are separated and inactive. The same state is obtained when we die; actually we enter into an extended state of dream on death. Asmitha Conscious or unconscious, the function and process of Coalescence between Aham and any of the components of Drig is called Asmitha. Jivatma coalesing or merging with Drig through Aham is Asmitha. Aham, which is Darsana

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Sakthi merges with the objects of enjoyment provided by Drig. The conjoining of Darsana Sakthi with Drig is called Asmitha.

7. Sukha Anusayee Raga.

gwImZwe`r amJ: && 7 &&

P~\ P: Sukha Compare the words Comfort, Pleasure, Happiness, Ecstasy, and Bliss. They have different shades and intensity of meaning, but they are all of the same genus (same category). Sukha includes the sthoola aspect (comfort and pleasure) of all of them. Anusayee Accompanying always like a consort, it can be translated as together in bed. Raga Inclination to Sukha, inspiration and action for Sukha. The second of the impediment is the desire for comfort and pleasure which arises from previous experiences. 8. Dukha Anusayee Dwesha.

Xw:ImZwe`r of: && 8 &&

xUP ~\ z: Dukha Sorrow, The desire to avoid. Dwesha - The opposite of Sukha, which includes hatred, trouble, hardship, bad fortune, malice, enemity etc. The third impediment is the desire to avoid sorrow and hardships.

9. Swarasavahi Vidushopi Thatha Aaroodho Abhinivesa.

dagdmhr {dXwfmo@{n VWm$T>mo@{^{Zdoe: && 9 &&

x uuh: A{\: Swarasavahi Infatuated by its own taste. Vidushopi Even scholars and pundits. Thata In that manner.

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Aaroodho Captivation, bewitching, enchantment, enrapturing. Abhinivesa Addictions. Habits which captivate even scholars in such a way that they are not able to liberate themselves from its attraction are called Abhinivesa. Smoking,

Alcoholism, Gambling etc. when they become addictions are called Abhinivesa. Scholars know the bad effects of these habits, but still get addicted, and therefore, the Sutra says that Abhinivesa are unbreakable habits, which captivate and enslave individuals.

10. Te Prathiprasava Heya Sookshma.

Vo {Vgdho`m: gy_m: && 10 &&

u v : `: Te They - The above mentioned five Klesa. Prathiprasava Analysis and Rationalization resulting in conviction of the opposite. Heya Removal. Sookshma Subtle, Minute and Elemental. Meaning: The above Klesa can be got rid of by getting convinced of their adverse effects by constant and continuous rationalization, not by physical means but only at the level of the psyche. 11. Dhyana Heya Thad Vrithaya.

`mZho`mVXdm`: && 11 &&

z| uz zu: Dhyana Dhyana is defined in Sutra 2 in the next Pada (Vibhoothi Pada). For the present, it will be enough to understand that Dhyana is the conscious concentrated involvement of the psyche with any subject through Buddhi (Intellect). Heya Removal. Thad Their-the reference is to the Klesa. Vritthaya Activities.

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Meaning: The actions and the subsequent repercussions resulting from the Klesa can be removed through Dhyana. Dhyana is a remedy by which one can liberate himself from the bondages of Klesa. 12. Klesa Moola Karmasayo Drushta Adrushta Janma Vedaneeya.

boe_yc: H$_me`mo >m>O_doXZr`: && 12 &&

U\: P\: zhzh u}: Moolam Root cause. Karmasaya The bundle of Karma. This bundle is constituted of Sanchitha,

Prabdha and Aagami. (For details, see Shaktheya Aagamas, in last chapter) Drishta That which is seen and enjoyed presently; the present life. Adrushta Births, which are not seen and known, past and future. Janma Birth and the subsequent life span till death. Vedaneeya undergoing, undergone and what is in store, being a combination of enjoyment and sufferings. Meaning. The bundle of Karma with its roots, fruits and seeds is the result of Klesa and these manifest themselves as the different lives; past, present and future. 13. Sathi Moole Thad Vipako Jathy Ayur Bhoga.

g{V _yco V{nmH$mo Om`m`w^m}Jm: && 13 &&

v uz P: v B P: Sathi Bestow. Moole Because of the Moolam mentioned in the previous Sutra. Thad refers to the Klesa and the resultant Karmasaya. Vipaka Maturing, Processing, Function etc. Jathy The innumerable varieties and types of births that a Jivatma is capable of. Ayur Span of life. Bhoga Indulgences; it includes all the enjoyments and sufferings. Meaning: The Karmasaya mentioned in the previous Sutra is the cause which bestows to the individual the series of births and deaths, the enjoyments and

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sufferings of each birth, and the types of lives, be they good or bad.

The

progression of the enjoyments and sufferings are determined by the law of Karma, which is indicated by the word Vipaka.

14. Te Hlada Parithapa Phala Punya Apunya Hethutwat.

Vo cmXn[aVmn\$bm: nw`mnw`hoVwdmV && 14 &&

u u u : s As xzz Te They, the Jathya, Ayur and Bhoga. Hlada Pleasant, enjoyable. Parithapa Unpleasant, Sorrowful. Phala Fruit, Resultant of Punya It is the accreditation, valuation or the earnings of an individual as a result of virtuous deeds based on the law of Karma and Dharma. Apunya It is the opposite of Punya, meaning that it is the resultant earnings of an individual for his bad deeds. Hethu Reason. Twat Because of.

Meaning: The Jathy, Ayur and Bhoga will be according to the law of Karma based on his virtuous or evil deeds, evaluated as Punya or Papa. Every experience of every individual is strictly commensurate with his past deeds. The dispensation of justice is infinitely perfect and there will never be a lapse in it. 15. Parinama Thaapa Samskara Dukhair Guna Vrutti Virodha Cha

Dukhameva Sarvam Vivekina.

n[aUm_Vmn-gH$maXw: IJwUd{m{damoYm Xw:I_od gd {ddo{H$Z: && 15 &&

n u P xUP: Sn zv uz\ xUP Q|: Parinama Evolution, Sequence, Reciprocity

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Thaapa There are three different Thaapa namely, Aadhyatmika, Adhidaivika and Adhibhouthika. Aadhyatmika means individual spirituality while the other two represents the social dimension or collective dimension of the administration of justice in Nature. Catastrophies, Natural disasters, Natural boons, Incarnations etc. are the result of Thaapa. Samskara It means the culture of an individual. This is the individual dimension of the administration of justice in Nature. Guna The three Gunas, Satthwa, Rajas and Thamas are the constitutents of Prakrithi (Nature). Virodha Resist, Obstruct, Subdue, Destroy etc. Sarvam - Everything in Prakrithi, Nature Vivekina People with Wisdom. Meaning: By understanding the evolution process of Thaapa, Samskara and Guna Vrutthi, 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. 16. Heyam Dukham Anagatham.

ho` Xw:I_ZmJV_ && 16 &&

xUP A|Pu Anagatham Those that have not arrived. Meaning: The Dukha which have not yet been suffered are avoidable and their causes can be removed. It is possible to escape future sorrows if an individual makes proper effort at the present. 17. Drushtru Drisyayo Samyogo Heya Hethu.

>``mo: g`moJmo ho`hoVw: && 17 &&

zm za: P x: Samyoga Union. Hethu Reason, Cause.

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Meaning:

The union between Drushtu (Jivatma typified as Aham) and the

functional aspects of Drisya (Aham, Budhi, Manas, Indriyas and Prakrithi) is the reason, which leads to Dukha. removed. 18. Prakasa Kriya Sthithi Seelam, Bhoothe Indriya Atmakam, Bhoga The attachment of Aham with these is to be

Apavarga Artham Drisyam.

H$me-{H$`m-pW{Verc ^moJmndJmW X`_ && 18 &&

Prakasa Manifest, Effulge, Make visible. Kriya Operate, Continue in action. Sthithi State of being functional, Existing, Sustaining. Seelam Habit, Routine, Normal activity Bhoothe Five Elements of Nature Indriya Organs of sense and action.

^yVop`m_H$

P\ U vv^ u Cz BzP P APzu za

Atmakam - Substance, Constitutional component, Material made of Bhoga Indulgences, which lead to either suffering or enjoyment Apavargam Heavenly enjoyments or Hellish sufferings both of which are indulged by psyche, without physical Indriyas. Artham Purpose, Intention, Meaning Meaning: In this Sutra Drisyam is explained in its absolute essence. The habit, substance and purpose of Drisyam are clarified beyond the shadow of any doubt. The terminology in Yoga is different from what one will find in Vedanta. Drisyam is constituted of Bhootha and Indriyas and Drisyam provides physical as well as Spiritual Bhoga. the senses. 19. Visesha Avisesha Linga Matra Alingani Guna Parvani. Drisya is the sthoola component of Prakrithi, which is subject to

{deofm{deof-{c_mm{cm{Z JwUndm{U && 19 &&

\ A\ [P z A[P{ Sno

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Visesha Physical properties, Material attributes. (The realm of Indriyas and Manas) Avisesha Ethereal in the realm of Energy (The realm of Budhi) Linga Pertaining to sex, opposites like positive and negative. (The realm of Aham) Matra Measure, Enclosure, Compartment. Alingani The Sookshma (Subtle, minute) state, which transcends Linga. (The numerous individual chitthams) Parvani Part, Section, Segment, Measure

Meaning: Visesha, Avisesha, Linga and Alingam fall under the purview of Guna. In sthoola Prakrithi which is Drisyam, we can find the opposites of Matter and living things (sexual), and this Dwaitha nature is peculiar to Drisyam. 20. Drushta Drusi Mathra Sudho Api Prathyaya Anu Pasya.

>m {e_m: ewmo@{n ``mZwn`: && 20 &&

zh z]z zu z A~a: Mathra Only, Just, Simply. Sudho - Clean, Uncorrupted, Aloof. Api In spite of. Prathyaya Consciousness, the Faculty of wakeful action and experience. Anu Alongwith, Jointly. Pasya Sees, Experiences, Enjoys or suffers. Meaning: Even though Drushta (Jivatma) is only an onlooker by itself uninvolved and free - of the actions of the Aham through the consciousness, the Jivatma experiences and indulges in the activities of the conscious Anthakarana because it stays close to Aham. 21. Thad Artha Eva Drisyasya Atma.

VXW Ed ``m_m && 21 &&

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uuzu H za Bz Artha Purpose, Inherent nature, Substance. Eva All of which. Atma Normal function, Characteristic. Meaning; Drisya which is constituted of Anthakaranam, Indriyas and Bhootha function normally providing the background and playfield for Aham and its activities.

22.

Kruthartham Prathi Nashtam Api Anashtam Thad Anya Sadharana

thwad.

H$VmW {V Z>_`Z> VX`gmYmaUdmV && 22 &&

Uuzu v |h A|h uz A unzz Kruthartham Accomplished, Realized. Prathi For such. Nashtam Lost, Irrelevant, Inconsequential. Api Though. Anashtam Not lost, effective, influential. Anya Others, Different categories. Sadharana Usual, Normal, Commonplace. Thwad For those.

Meaning: For the realized and accomplished person, Drisya is inconsequential and as good as lost, but for others who are the common folk, being not realized, Drisya is not lost and remain most pertinent and important in their lives and activities.

23. Swa Swamy Shakthyo Swa Roopo Upalabdhi Hethu Samyoga.

ddm{_e`mo: d$nmoncpYhoVw: g`moJ: && 23 &&

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 \Uz: Evx: P: Swa Ones own. Swamy Ruler, King, Boss. Shakthy Power, Energy, Force, Vigor. Roopa Form, Shape, Physique, Build. Upalabdhi Derivative, Consequence. Samyoga Total Union of two entities, like in copulation, resulting in identification of the two into one.

Meaning: The ruler is Jivatma.

Drisya receives energy for action from Jivatma.

The union of Jivatma with Drisya in Chittham enables Aham to do things, as if of its own. Drisya has no power or energy of its own, but because of the Samyoga of Drisya with the Jivatma, Aham visualizes that it is its own energy. (The false perception, which is known in Vedanta as Maya). 24. Thasya Hethur Avidya.

V` hoVwa{dm && 24 &&

u x: Az Thasya The identification. Meaning. Such identification is caused by Avidya, ignorance. 25. Thad Abhavat Samyoga Abhavo Hanam Thad Druse Kaivalyam.

VX^mdmV g`moJm^mdmo hmZ VX>eo: H$d`_ && 25 &&

uuz P: | uz z\: P Thad Avidya. Abhava Absence. Kaivalyam It is the ultimate attainment of Yoga.

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Meaning: By overcoming Avidya, the Sadhaka is able to get rid of Samyoga; When Samyoga is eliminated, Drusia is lost and that will be the visualisation of the state of Kaivalyam. 26. Viveka Khyathir Aviplava Hana Upaya.

{ddoH$`m{Va{dcdm hmZmonm`: && 26 &&

P Uv: A | E: Viveka Wisdom. Khyathi To be firmly rooted. Aviplava To be free of disturbances, Serene and unobstructed. Upaya Technical skill. Meaning: Attainment and maintenance of uninterrupted, constantly vigilant state of supreme wisdom is the skilful method of attaining freedom from Drisya. 27. Thasya Sapthatha Prantha Bhoomi Prajna.

V` gYm mV^y{_: km && 27 &&

u uu u : b Sapthatha By seven stages. Prantha Proximity. Bhoomi Area, Location, Plateau. Prajna. Conscious state of Anthakarana. Meaning: With wisdom and thorough efforts, a Sadhakas 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. These are the six Chakras which are known to exist in the vertebral column plus the one in the brain. 28. Yoga Anga Anushtanad Asudhi Kshaye Jnana Deepthira Viveka

Khyathe.

`moJmmZw>mZmXew{j`o kmZXr{am-{ddoH$`mVo: && 28 &&

P[P ~h|z A_zv b| wv: BPUu:

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Anga Component, Part, Step. Anushtanam Observance, Disciplined continuous effort. Asudhi Impurity. Kshayam Weaken, Lose strength. Jnanam Knowledge. Deepthi Illumination, Glitter, Enlightening.

Meaning:

By keen observance of the different steps of Yoga Sadhana, 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. 29. Yama Niyama Asana Pranayama Prathyahara Dharana Dhyana

Samadhayo Ashta Avangani.

`_-{Z`_mgZ-mUm`m_-`mhma-YmaUm-`mZg_mY`mo@>mdm{Z && 29 &&

{ B| n z un z| u: Ah A[P{ Ashta Eight. Avangani Steps, Departments, Stages. Meaning: The eight steps of Yoga are Yama, Niyama etc. in that order. One by one, they are explained in the latter Sutras. 30. Ahimsa Sathya Astheya Brahmacharya Aparigraha Yama.

Aqhgm-g`mVo`-~M`mn[aJhm `_m: && 30 &&

A z Au \ AU: : Ahimsa It means non-violence in general parlance, but the definition given by the ancient Indian Seers is far too deep in content. According to them, Ahimsa is refraining from causing pain to any other creature (however insignificant that might be) or elements of the Nature; by word, deed or thought. The definition given to Ahimsa is Karmana Manasa Vacha Sarva Bhootheshu Aklesha Janakam Proktham Ahimsathwena Yogibhi. 101

Sathya It is defined as that which is pleasing to Bhootha (The five elements of Nature). Sathya demands, wisdom ruling over sentiments, as has been stated earlier. The definition is Sathyam Bhootha Hitham Proktham. Astheya Desiring something that belongs to someone else and eventually acquiring that object by stealth or cunning is Stheya. The opposite of that is

Astheya. Astheya demands that you do not even desire that which belongs to somebody else. The definition is Karmana Manasa Vacha Paradravyeshu Nispruha Astheyamithi Samproktham Rishibhi Thatwa Darsibhi. Brahmacharia It is often understood to be celibacy, but is actually far too wide in meaning. Brahmacharia is Maidhuna Thyaga, by word, thought or deed. Maidhuna is said to be eightfold in practice. They are Looking, Touching, Praising, Making fun, clandestine communications, Fanciful imaginations, Mental pursuit and Physical intimacy. Sparsanam Keli Keerthanam The definition of Maidhuna is Darsanam Guhyabhashanam Sankalpam Karmam

Prathyavadhanam Cha. For a married person, indulging in any one of the above with a person other than the spouse will be a breach of Brahmacharia. Thyago Brahmacharyam Prachakshathe. Aparigraha It is austerity of the highest order. One is forbidden to indulge in anything except that which necessitates the barest needs for his physical existence. Aparigraha. Yama Control. Meaning: The first step in Yoga namely Yama aims at controlling the natural tendencies of man, which are nothing but the animal instincts inherent in every human being. The definition is Dehamathra Bhoga Saadhana Asweekaro The definition is Karmana Manasa Vacha Sarvavasthasu Sarvadha Maidhuna

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31. Ethe Jathi Desa Kala Samaya Anavachinna Sarva Bhouma Mahavrutham.

EVo Om{V-Xoe-H$mc-g_`mZdpN>m: _hmdV_ && 31 &&

Hu v u\ P A|a ]|: : u Ethe They. Jathi Species. Desa Place. Kala Period. Samaya Time. Anavachinna Unbroken. Sarva Everywhere and at all times. Bhouma Everything in the Universe. Mahavrtham Most solemn vow.

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. 32. Soucha Santhosha Thapa Swadhyaya Iswara Pranidhanani Niyama.

emM-gVmof-Vn: dm`m`oda{UYmZm{Z {Z`_m: && 32 &&

\\ u u: z Da ou|{ {: 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 cleansing of the Anthakarana and the four veedhies are paramount. The definition is Chitha Malaanaam Aakshalanam Soucham. Santhosha Equanimity in the face of joy or misery and maintaining the pleasant composure despite the pressure of circumstances is called Santhosha. Eka Manobhavena Varthathe Ithi Santhosha. The definition is Ishtanishta Prapthir Va Labhalabhe Va Sukhadukhe Va Ekanaika

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Thapa Swadhyaya and Iswara Pranidhananm have been explained in the beginning Sutra of this Pada. Niyama Rules, Code of Conduct. Meaning: The above five constitute the Code of Conduct that the Sadhaka

voluntarily imposes upon himself towards attainment of Yoga. 33. Vitharkka Badhane Prathipaksha Bhavanam.

{dVH$~mYZo {Vnj^mdZ_ && 33 &&

uUP u| v | Vitharkka See Sutra 17 Samadhi Pada. Badhane Affliction. Prathipaksha Opposing view. Bhavana Imagination, Mental construction. Meaning: When the Sadhaka is afflicted or tempted by any opposing influences to his observances of Yama and Niyama, he should counter those influences by arguing against distractions by his own faculty of Intelligence.

34. Vitharkka Himsadaya Kritha Karitha Anumoditha Lobha Krodha Moha Poorvaka Mrudu Madhya Adhimathra Dukha Ajnana Anantha Phala Ithi Prathipaksha Bhavanam.

{dVH$m qhgmX`: H$VH$m[aVmZw_mo{XVm cmo^H$moY_mohnydH$m _Xw_`m{Y_mm Xw:ImkmZmZV\$cm B{V {Vnj^mdZ_ && 34 &&
uUP: u: Uu Pu A~vu: Uu P: x z Avz: xUP Ab| A|u : Cv v| Himsadaya The opposite of the 10 observances mentioned in Yama and Niyama are the Vitharkka. Kritha Done by oneself. Karitha Abetment or insinuation. 104

Anumoditha Appreciating or Lauding. Lobha Greed, Miserliness. Krodha Anger. Moha Extravagance. Poorvaka Inspired by. Mrudu Madhya Adhimathra Refer Sutra 22 in first Pada. Ajnana Mental darkness. Ananta Endless. Ithi In that manner. Meaning: It is an elucidation on the previous Sutra. It explains what the Vitharkka are and how to counter them. Vitharkka are the opposites of the 10 observances (yama and niyama) taken up by the Sadhaka. Whether the Sadhaka indulges in them or encourages or appreciate those in others constitute Vitharkka. The

insinuations may be greed, anger, extravagance etc. in varying degree. Sadhaka should deliberate on these Vitharkka and should realize that they all lead to mental darkness, miseries and an endless repetition of those leading nowhere. Such deliberation is the way to Prathipaksha Bhavana, mentioned in the previous Sutra.

35. Ahimsa Prathishtayam That Sannidhou Vaira Thyaga.

Aqhgm{V>m`m Vg{Ym da`mJ: && 35 &&

A vh uz{u zP: Prathishtayam Those who are adept, accomplished, gifted. That Such persons. Sannidhou In their presence. Vaira Enmity, hostility, hatred, malice. Meaning: In the presence of those who are accomplished in Ahimsa, no animals will show enmity, hostility, hatred or malice towards another. 36. Sathya Prathishtayam Kriya Phala Ashrayathwam.

g`{V>m`m {H$`m\$cml`d_ && 36 &&

z vh U Baz

105

Kriya Refer to Sutra 1 in this pada. Ashrayathwam leaning on, depend on, rely. Meaning: To those who are accomplished in Sathya, whatever actions they do, results will automatically follow; or in other words results rely and depend on the actions. In ordinary world, we work for results whereas for a person who is

accomplished in Sathya, the opposite happens. 37. Astheya Prathishtayam Sarva Ratno Upasthanam.

AVo`{V>m`m gdaZmonWmZ_ && 37 &&

Au vh z| Eu| Ratna Gems, Precious objects. Upasthanam proximity, Within grasp. Meaning: For those who are accomplished in Astheya, valuable objects like gems will be within their grasp and they will be manifest to them. 38. Brahmacharya Prathishtayam Veerya Labha.

~M`{V>m`m dr`cm^: && 38 &&

\ vh : Veerya Vitality, Energy, Force. The reference is particularly to transmutation of sex energy. Sutra 20 of Samadhi Pada refers to this Veerya. Labha Gain.

Meaning: Those who are accomplished in Brahmacharya gain vitality and become capable of doing superhuman tasks.
Brahmacharya is one of the most important components in spirituality. 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. This is the reason why celibacy is prescribed for priesthood. Any priest who observes celibacy (Brahmacharya) strictly will automatically derive unusual powers. 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.

39. Aparigraha Sthairye Janma Katha Antha Sambodha.

106

An[aJhW`} O_H$WVmg~moY: && 39 &&

AU u Puu u: Sthairye Rooted, Firm, Accomplished, Steadfastness. Katha Story of past and future lives. Antha The details thereof. Sambodha Become known. 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.

40. Souchat Swanga Jugupsa Parair Asamsarga.

emMmdmOwJwgm naaggJ: && 40 &&

\\z [P S : AP: Souchat Because of Soucha Swanga Organs of own body. Jugupsa Despise, Contempt, Dislike. Parair Other people. Asamsarga - Avoid contact with. 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. That realization will lead to revulsion to other peoples contacts because they are also as filthy or worse than he is. 41. Sathwa Suddhi Soumanasya Ekagra Indriya Jaya Atma Darsana

Yogyatwani Cha.

gdew{-gm_Z`H$mJop`O`m_XeZ`mo`dm{Z M && 41 &&

zzv | HPU Cz Bzu\| Uz{ \ Sathwam The real substance, essence. Suddhi Cleanliness. Soumanasya Contentment. Ekagra Concentration. 107

Indriya Organs of sense and action. Jaya Mastery. Atma Self. Darsana Realization. Yogyatwani Capability, Potential. Cha Also. Meaning: Sathwa, the real self is used here to mean Anthakarana with an accent on Aham, the inner faculty distinctly different from the physical body. Achieving Suddhi of Anthakarana is not an easy task. But it can be achieved only after cleanliness of the physical body is attained. Once Anthakarana Sudhi is achieved, the Sadhaka will gain contentment irrespective of his circumstances; he will gain concentration in everything that he does; he will gain mastery over his Indriyas; and he will become potentially qualified to visualize the innermost core of his self, Atma. With the first step in Niyama, if the Sadhaka is able to attain this much, one would wonder what lies ahead! That is the greatness of Yoga. 42. Santhoshad Anuthama Sukha Labha.

gVmofmXZwm_: gwIcm^: && 42 &&

uz A~zu: _P : Anuthama Unparalleled. Meaning: By the firmness in Santhosha, the Sadhaka becomes eligible to enjoy unparalleled equanimity at all times. 43. Kaya Indriya Sidhir Asudhi Kshaya Thapas.

H$m`op`{g{aew{j`mmng: && 43 &&

P Cz zv: A_zvz u: Kaya Physical body. Sidhi Supernatural powers. Asudhi Impurity. Kshaya Weakening. Thapas Austerities.

108

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, the Sadhakas body and organs are fine - tuned and all the impurities get gradually weakened. Swadhyayad Ishta Devatha Samprayoga.

dm`m`m{X>XodVmg`moJ: && 44 &&

zz Ch uu P: Swadhyaya: Recitation of Om coupled with spiritual learning. Ishta Of ones own liking. Devatha The spiritual functionaries who are involved in the governance of this Universe. Samprayoga Contact, Friendship, Communion. Meaning: By intense Swadhyaya, the Sadhaka is enabled to get contact and

communion with Devathas of his own liking. 45. Samadhi Sidhir Iswara Pranidhanat.

g_m{Y{g{ara{UYmZmV && 45 &&

v zv: Da ou|z Meaning: With the total surrender to Iswara, the Sadhaka attains the stage of Samadhi. 46. Sthira Sukham Aasanam.

pWagwI_mgZ_ && 46 &&

v P B| Sthira Immovable, Rigid, steady. Aasanam Physical posture. Meaning: The third discipline that the Sadhaka involves himself in is Aasana. Any physical posture that is comfortable to him and which provides stability for indefenite duration of time is called Aasana. Hatha Yoga prescribes different

Aasanas, of which one may select any, which is agreeable. The only stipulation is that it should become firm and comfortable with practice and should be so

109

irrespective of long or short duration of time.

The minimum standard that is

generally accepted as Aasana Sthiratha is 3 hours at a stretch. 47. Prayatna Saithilya Anantha Samapathibhyam.

`Ze{W`mZVg_mn{m`m_ && 47 &&

z| \v A|u zv Prayatna Systematic effort. Saithilya Discontinuity, Interruption. Anantha Endless. Samapathy Refer to Sutra 41 in first pada. Meaning: Uninterrupted effort can produce long lasting and endless Samapathy whereas lesser effort will produce lesser results.

48. Thatho Dwandva Anabhighatha.

VVmo mZ{^KmV: && 48 &&

uu zz A|Pu: Thatho In that manner, Then. Dwandva Duality. Anabhighatha Freedom from the conflicts and afflictions of Dwanda Meaning: By the attainment of Asana Sthiratha, the Sadhaka will be able to enjoy uninterrupted Samapathy and that will lead to the freedom from the Dualities of the world, like pain and pleasure, heat and cold, rain or sunshine etc. 49. Thasmin Sathi Swasa Praswasayor Gathi Vicheda Pranayama.

Vp_Z g{V dmgdmg`moJ{V{dN>oX: mUm`m_: && 49 &&

u v a a: Pva\u: n: Thasmin They, Aasana Sthiratha and Freedom from Dwanda. Sathi End. Swasa Inhalation Praswasa Exhalation.

110

Gathi Movement, Motion, Progress, Rhythm. Vicheda Interruption, Separation, Ban, Forbid, Restraint. Pranayama Regulation of Breath. Meaning: After attaining Aasana Sthiratha, the Sadhaka is enjoined to attempt Pranayama, which is the regulation of Breath, the fourth stage of Yoga.

50. Bahya Abhyantara Sthambha Vrutthi Desa Kala Samkhyabhi Paridrushto Deergha Sookshma.

~mm`VaV^d{m: XrK gy_: && 50 &&

Bahya External. Abhyantara Internal. Sthambha Static. Desa Place, Area. Kala Time Samkhya Measure.

XoeH$mcg`m{^:

n[a>mo

Bu u zv: u\P [U: zh: wUP `:

Paridrushto Observation, grading, Practice. Deergha Length, Duration. Sookshma Thin, Minute, Subtle. Meaning: Breath has three positions, external, internal and Static. It depends on Area of the body, Duration, and their relative measures. What is to be observed and practiced is lengthening and minimizing of the effect of Breath. Pranayama is the exercise, which is meant to gain control over the activity of breathing. Gradually, the Sadhaka will be able to reach the state of suspended animation as a result of Pranayama. This Sutra explains the parameters and components of Pranayama exercise. 51. Bahya Abhyantara Vishaya Akshepi Chathurtha.

~mm`Va{df`mjonr MVwW: && 51 &&

Bu B \xzu: Vishaya Subject. 111

Akshepi Devoid of, Bereft of. Chathurtha Fourth. Meaning. In the previous Sutra, External, Internal and Static states were

mentioned. The fourth one is the stage devoid of the three, meaning suspended animation, a state where there is no activity of the breath. 52. Thata Ksheeyathe Prakasa Avaranam.

VV: jr`Vo H$memdaU_ && 52 &&

uu: u P\n Thata Hence, Therewith. Ksheeyathe Wane, Thin, Emaciate. Prakasa Light. Avaranam Cover, Sheath. Meaning: As a result of the attainments in Pranayama, the sheath, which covers

the light of Atma, will gradually thin out. 53. Dharanasu Cha Yogyatha Manas.

YmaUmgw M `mo`Vm _Zg: && 53 &&

un \ Uu |: Dharana It is explained in the Sutra 1 of next pada. Su Appropriately, easily, efficably. Cha Also. Yogyatha Competent, Eligible. Manas The faculty of Mind, distinctly different from Anthakarana and Buddhi. Meaning: Once the Sheath of ignorance that covers Atma is thinned out, the mind will become capable of Dharana. 54. Swa Swa Vishaya Asamprayoge Chittha Swa Roopa Anukara Iva

Indriyanam Prathyahara.

d d {df`mg`moJo {Mmd$nmZwH$ma Bdop`mUm `mhma: && 54 &&

AP ]zu

112

A~P C Czn z: Swa Ones own. Vishaya Object of indulgence. Asamprayoge Preventing contact or indulgence. Chittham The prevalent state of Anthakarana, obtaining at that moment. Roopa Form, State. Anukara Imitation, Simulation. Iva Almost, Like. Meaning: This Sutra explains what the fifth step in Yoga namely Prathyahara is. When the Sadhaka prevents the Indriyas from running their way in search of their respective Vishaya, and make the Indriyas to imitate or abide by the state of the Chittha at that moment of time is Prathyahara. Normally, the nose will be agile to smell whatever is around, the eye will be seeing etc. But in the state of Prathyahara, the Indriyas will lose contact with the outside objects of indulgence and turn inward, to imitate or assume the form along with Chittha. This stage is most important for all Siddhis which are enumerated in the next Pada. 55. Thata Parama Vasyathe Indriyanam.

VV: na_m d`Vop`mmUm_ && 55 &&

uu: au Czn Thata Then, That way. Parama Ultimate, Conclusive, Crowning, Definitive. Vasyathe Sway, Mastery, Influence. Meaning: With Prathyahara, the Sadhaka attains absolute mastery and control over all his Indriyas.

Insert the CHART OF SADHANA PADA in the Next Page as Separate Sheet

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VIBHOOTHI PADA

{d^y{V nmX:
v u: 1. Desa Bandha Chitthasya Dharana.

Xoe~Y{m` YmaUm && 1 &&

u\ u: ]z un Desa Place, Object, Concept. Bandha Fasten to, Attach. Chitthasya With Chittham. Meaning: Dharana is attaching Chittham to an object or place. We should

remember that Dharana is the step after Prathyahara. All Indriyas are contained within Chittham, being restrained from entertaining their Vishaya as a result of Prathyahara and in such a state; the Chittham is fastened to a place or object, or concept. 2. Tatra Prathyaya Ekathanatha Dhyanam.

V ``H$VmZVm `mZ_ && 2 &&

uz z HPu|u z| Tatra At that stage. Prathyaya Refer to Sutra 10 of Samadhi Pada. Ekathanatha Synthesizing. Meaning: After fastening Chittham to an object, if Prathyaya also is made active alongside; in other words, if the operation is done in a fully conscious manner, such a state of Anthakarana is called Dhyanam. 3. Thad Eva Arthamathra Nirbhasam Swa Roopa Soonyam Iva Samadhi.

VXodmW_m{Z^mg d$ney`{_d g_m{Y: && 3 &&

uu Azuz { ` v: Thad The state of Dhyanam. Eva In such manner. Arthamathra In meaning, content and substance alone. Nirbhasam Not shining. Soonyam Devoid of. 114

Meaning: When Dhyana is modified in such a manner that the object or place is lost and only the substance, principle or concept of the object is in focus; and where the Aham or any other component of Chittham is not active, such a state is Samadhi. So in Samadhi the person totally forgets his own faculties and existence and becomes one with the principle of the object under contemplation. 4. Thrayam Ekatra Samyama.

`_oH$ g`_: && 4 &&

z Pz : Thrayam The three, Dharana , Dhyanam and Samadhi. Ekatra Making into one. Meaning: When the three (Dharana, Dhyanam and Samadhi) are simultaneously accomplished on a desired object or place it becomes Samyama. 5. That Jayat Prajna Aloka.

VO`mV km@@cmoH$: && 5 &&

uz b BP: That Samyama. Jayat Mastery. Prajna Realm of the power of knowledge. Aloka Boundless perception, Brightness. Meaning: By the mastery of Samyama, the potential power of knowledge of the individual widens to boundless stretches. 6. Thasya Bhoomishu Viniyoga.

V` ^y{_fw {d{Z`moJ: && 6 &&

u {P: Thasya Samyama. Bhoomishu Judiciously, respectfully in proper places. Viniyoga - Make use, expend. Meaning: The gift of Samyama should be used with extreme caution and

discretion on appropriate places or objects.

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7. Trayam Antharangam Poorvebhya.

`_Va nyd}`: && 7 &&

z Au[P : 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~uO` && 8 &&

uu [P { 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.

`wWmZ-{ZamoYgH$ma`moa{^^d-mXw^mdm {ZamoYjU{Mmmd`mo {ZamoY-n[aUm_: && 9 &&

zu| {u P: A x {u n ]zu A: {u n: 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.

V` emVdm{hVm gH$mamV && 10 &&

u \u u Pz 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.

gdmWVH$mJV`mo: j`moX`m {Mm` g_m{Y n[aUm_: && 11 &&

zuu HPUu: Eu ]zu v n: 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.

emVmo{XVm Vw```m {Mm`H$mJVm n[aUm_: && 12 &&

\u Evu x z ]zu HPUu n: 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 ^yVop`ofw Y_cjUmdWmn[aUm_m `m`mVm: && 13 &&

Hu| u Cz u n Au n: Uu: 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.

emVmo{XVm`nXo`Y_mZwnmVr Y_u && 14 &&

\uvu ua u~w u

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$_m`d n[aUm_m`do hoVw: && 15 &&

U Az n Az x: 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_`g`_mXVrVmZmJVkmZ_ && 16 &&

nzz Awu A|Pu b| 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.

eXmW``mZm{_VaoVam`mgmg>aVV {d^mJg`_mV gd^yVVkmZ_ && 17 &&

u Azu z Cuu Azz [P: uz P z u ub| 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.

gH$magmjmH$aUmV nydOm{VkmZ_ && 18 &&

P zPnz vb| 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 its past existence. 19. Prathyayasya Para Chittha Jnanam.

``` na{MmkmZ_ && 19 &&

z ]zub| 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 VV gmc~Z V`m{df`r^yVdmV && 20 &&

| \ uz | u Auz z 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$m`$ng`_mmXJmepV - V^o Mjw:H$memg`moJo@VYmZ_ && 21 &&

P z uz U \Uv u 121

\: P AP Auu| Kaya Physical Body. Roopa Form. Thad Bodys. Grahya Perceptive. Sakthi Capabilithy. Sthambhe Freeze, Inactivate, Become inoperative. Chakshu Eyes. Prakasa Light. Asamyoge Severe connection. Anthardhanam Vanishing, Becoming invisible. Meaning: By doing Samyama on the form of physical body, the perceptive

capability can be nullified to the effect that the connection between the eyes and light is severed, and the Sadhaka can become invisible to others. 22. Ethena Sabdadi Antharthanam Uktham.

EVoZ eXmVYmZ_w$_ && 22 &&

Hu| uv Auu| EUu Ethena In similar way. Sabdadi - Sabda, Sparsa, Roopa, Rasa, Gandha. Uktham Said, Mentioned, Stated. Meaning: In the same manner as in the case of Roopa stated in the previous Sutra, by doing Samyama on Sabda or Sparsa or Rasa or Gandha, vanishing can be achieved in their respective realms. 23. Sopakramam Nirupakramam Cha Karmam, That Samyamad Aparantha Jnanam Arishtebhyo Va.

gmonH$_ {ZnH$_ M H$_ kmZ_[a>o`mo dm && 23 &&

Sopakramam In an ordained regulated fashion. Nirupakramam Random, Disorderly.

Vg`_mXnamV

U {U \ P uzz Au b| Ah

122

Aparantham Death. Arishtam Distress, Suffering, Trouble, Danger. Va also, along with. Meaning: Karma is of two kinds. One that follows a sequence in an orderly

fashion and others that occur without following any pattern, sporadic, random and instantaneous. As a result of past Karma sufferings happen in life. By doing Samyama on the sufferings and related Karma, a Sadhaka can know the time when the death of the person will occur. 24. Maithry Adishu Balani.

_`m{Xfw ~cm{Z && 24 &&

zv { Maithry Companionship, Friendliness, Good relations. Adishu The positive emotions like Companionship, Love, Mercy, Compassion etc. Balani Eminence, Vitality. Meaning: By exercising Samyama on positive emotions one can unmeasurably increase Vitality.

25. Baleshu Hasthi Bala Adini.

~cofw hpV~cmXr{Z && 25 &&

v w{ Baleshu On the strength of. Hasthi Elephant. Adini Receive, Capture, Accrue. Meaning: By doing Samyama on the strength of an elephant, the Sadhaka can acquire the strength of the elephant.

26. Pravruthi Aloka Nyasat Sookshma Vyavahitha Viprakrushta Jnanam.

d`mcmoH$`mgmV gy_-`d{hV{dH$>kmZ_ && 26 &&

zv BP z u Uh b| 123

Pravruthi The activities of an individual. Aloka Scrutinize, view intently. Nyasat Reject. Sookshma Extremely minute, Subtle. Vyavahitha Concealed, Hidden, Camouflaged. Viprakrushta Matters that have been planned long in advance, Extremely farsighted manoeuvres. Meaning: By closely scrutinizing the activities of an individual and by rejecting the evident or manifest activities and doing Samyama on the sookshma activities, the Secretive, Hidden, Subtle and Long-range motives can be understood. 27. Bhuvana Jnanam Surye Samyamat.

^wdZkmZ gy`} g`_mV && 27 &&

| b| ` z Bhuvanam The various worlds, the heavenly abodes, heavens and hells. Surya The Sun. Meaning: By doing Samyama on the Sun, the Sadhaka gains knowledge about all the worlds. 28. Chandre Thara Vyooha Jnanam.

Mo Vmam`yhkmZ_ && 28 &&

\z u b| Chandra The Moon Thara The Heavenly bodies, the stars, planets, comets etc Vyooham Clusters. Meaning: By doing Samyama on the Moon, the Sadhaka knows everything about the functional aspects of the heavenly bodies beyond the solar system, like constellations, stars and galaxies. 29. Dhruve Thad Gathi Jnanam.

Ywdo VXJ{VkmZ_ && 29 &&

z uz Pv b| 124

Dhruve The Pole Star. Gathi Movement, Transit, Position, Orbit etc. Meaning: By exercising Samyama on the Pole Star, the Sadhaka can understand the transitory details and the interactive effects of the heavenly bodies. 30. Nabhi Chakre Kaya Vyooha Jnanam.

Zm{^MHo$ H$m``yhkmZ_ && 30 &&

| \U P b| Nabhi Navel. Chakra Nerve Centre known also as Aadhara. Meaning: By doing Samyama on Navel the Sadhaka gets extensive and accurate knowledge about the condition of the organs of the body. 31. Kanta Koope Kshut Pipasa Nivarthi.

H$R>Hy$no jwpnnmgm{Zd{m: && 31 &&

PshT z {zv: Kantam The Neck. Koopam Well, Gorge. Kshut Hunger. Pipasa Thirst. Nivarthi Satiation, Freedom, Fulfilment. Meaning: By exercising Samyama on the hollow of the throat, the Sadhaka can achieve freedom from hunger and thirst.

32. Koorma Nadyam Sthairyam.

Hy$_ZmS>m W`_ && 32 &&

T |m u Koorma Tortoise. Symbolically it represents the heart. Nadi Singular of Nadyam. Hollow tube, Nerves and blood vessels, Arteries. Sthairyam Firmness, Resoluteness, Unwavering, Stable.

125

Meaning: Samyama on the arteries and nerves of the heart will give resoluteness to the Sadhaka.

33. Moordha Jyothishi Siddha Darsanam.

_yY`mo{V{f {gXeZ_ && 33 &&

zu v zu u\| Moordha Top, Apex. Jyothishi Illuminated ball, Bright object. Siddha Those who have Siddhis. Darsanam Seeing, Beholding, Contacting, Knowing. Meaning: By exercising Samyama on the soft and flat portion on the top of the head, the Sadhaka gains vision of Siddha Purusha. 34. Prathibhad Va Sarvam.

m{V^mm gd_ && 34 &&

vz Prathibha Enlightenment. Meaning: With enlightenment, everything is possible; Samyama or no Samyama.

35. Hrudaye Chittha Samvit.

X`o {Mm-g{dV && 35 &&

u ]zu z Hrudayam Heart. Samvit Deep knowledge. Meaning: By exercising Samyama on the heart, the Sadhaka gets thorough

knowledge about Chittham. 36. Satthwa Purushayor Athyantha Sankeernayo Prathyaya Aviseshad

Bhoga, Pararthathwad Anya, Swartha Samyamad Purusha Jnanam.

gdnwf`moa`VmgH$sU`mo: ``m{deofmX ^moJ: namWdmV dmWg`_mV nwfkmZ_ && 36 &&

126

z : Azu A[Rn: z A\z P: zuzz zu z b| Satthwam Aham. Purusha Atma. Athyantha Extremely. Sankeernam Complicated, Complex, Entangled. Aviseshad Peculiar, Distinctive. Pararthathwad - For somebody else other than oneself. Anya Different, Not belonging to oneself. Swartham Self. Meaning: The bond between Aham and Atma is extremely complicated and Aham in its conscious state indulges in various

difficult to be understood.

activities, which in fact is ultimately not its own, but in lieu of the Jivatma. This complicated situation will become clear and knowledge of Atma can be gained by doing Samyama on Aham.

37. Thata Prathibha Sravana Vedana Darsa Aswada Vartha Jayanthe.

VV: {V^lmdUdoXZmXemdmXdmVm Om`Vo && 37 &&

uu: v an u| u\ Bu zu: u Thata Thus. Prathibha Enlightened, Exquisite, Unique. Sravana Hearing. Vedana Experience. Darsa Seeing. Aswada Enjoying, Appreciating. Vartha State, Mode, Capacity. Jayanthe Happen, Come around, Facilitate. Meaning: Thus, the Sadhaka will become capable of an enlightened and exquisite state, where his sensual response will be esoteric.

127

38. Te Samadhav Upasarga Vyuthane Siddhaya.

Vo g_mYmdwngJm `wWmZo {g`: && 38 &&

u u EUP: zu| zu: Te The esoteric state. Samadhav Those who labour for Samadhi. Upasarga Detriment, Hindrance, Obstacle, Distraction. Vyuthane Those who are Sadhaka. 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.

39.

Bandha Karana Saithilyat Prachara Samvedanat Cha Chitthasya Para

Sareera Avesa.

~YH$maUe{W`mV Mmagdo naearamdoe: && 39 &&

uPn \vz \ u|z \ ]zu \\: Bandham Bondage. Karana Reason, Cause. Saithilyam Loosening, Scattering, Destroying. Pracharam Sequence of movement. System. Samvedanam Analysis, Experiential knowledge. Para Other. Avesa Affectation, Inducement, Entering.

XZmV

{Mm`

Meaning: Once the reason and cause of the bondage between Aham and Jivatma is understood, 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.

128

40. Udana Jayat Jala Panka Kandaka Adishu Asanga Utkranthi Cha.

CXmZO`mOcn>H$Q>H$m{Xdg CH$mpV && 40 &&

Eu| z [P PshPv A[P EzUv\ Udana One of the five Prana Vayu. Jala Water. Panka Dirt. Kandakam Thorn. Utkranthi Levitation, Elevation. Meaning: By gaining mastery over Udana Vayu, the Sadhaka can attain levitation by making use of which he can walk on water, float over dirt and thorns. 41. Samana Jayat Prajwalanam.

g_mZO`mV dcZ_ && 41 &&

| z | Samanan Another of the five Prana Vayu. Prajwalanam Be ablaze, Glow, Shine. Meaning: Mastery over Samana Vayu will give the Sadhaka a halo like

appearance, and he will be able to consign his own body to flames when he so wishes. 42. Srothra Akasayo Sambandha Samyamat Divyam Srothram.

lmomH$me`mo: g~Yg`_m{` lmo_ && 42 &&

az BP\: u z v az Srothram Hearing. Akasam Space, The Infinite expanse which is the medium for thought waves. Sambandham Relationship, bond, affinity. Divyam Heavenly, Exquisite. Meaning: By doing Samyama on the relationship between the sense of hearing and Space, the Sadhaka can hear sounds from anywhere in the Universe however distant and also celestial music if he so wishes.

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43.

Kaya Akasayo Sambandha Samyamat Laghu Thoola Samapathe Cha

Akasa Gamanam.

H$m`mH$me`mo: g~Yg`_mKwVycg_mnmom H$meJ_Z_ && 43 &&

P BP\: u z S y zu: \ BP\ P| Kaya Physical body, Sthoola Sareera, Laghu Light weight. Thoolam Cotton, Feather etc. Gamanam Movement, Travel. 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.

44. Bahira Kalpitha Vrutthir Maha Videha Thata Prakasa Avarana Kshaya.

~{haH$pnVm d{m_hm{dXohm VV: H$memdaUj`: && 44 &&

: APu zv: u uu: P\n : Bahira Outside. Kalpitha Assigning, Stationing, Placing, Ordering. Maha Great, Magnificent. Videha Outside the body, without the physical body. Thata The state of Maha Videha. Prakasa The radiance of Atma. Avarana Covering, Shield, Coating. Kshaya Emaciate, Thinning, Lessening. Meaning: When the Sookshma Sareera is separated from the Sthoola Sareera by the deliberate yogic powers of the Sadhaka, that state is known as Maha Videha. By practicing Maha Videha, the covering of Atma (caused by Karmasaya) will get thinned. 45. Sthoola Swaroopa Sookshma Anwaya Arthvathwa Samyamad Bhootha Jaya. 130

Wyc-d$n-gy_md`mWddg`_m VO`: && 45 &&

y ` A Azuzz u: Arthawathwam Substance, Essence, Wealth. Bhootha Everything that is subject to the senses, Everything except Atma. Meaning: Everything that is Gross (Sthoola) has a Subtle (Sookshma) dimension behind it. The progression from Sthoola to Sookshma, if followed meticulously through its innumerable states and by exercising Samyama on those different states of comparative grossness and subtlety, the secret of all Bhootha is revealed to the Sadhaka. Thus he masters Bhootha, the material Universe. The implication here is that the Samyama should proceed from Sthoola to Sookshma.

46. Thato Animadi Pradurbhava Kayasampat Thad Dharma Anabhighatha Cha.

VVmo@{U_m{XmXw^md: H$m`gnm_mZ{^ KmV && 46 &&

uu: Aov x: P z uz u A|Pu: \ Thato Thus. Animadi The great eight Siddhis, Anima, Mahima, Garima, Lakhima, Prapthi, Prakamyam, Vasithwam, Eesithwam. Pradurbhava Manifesting, Sprouting, Attaining. Kayasampath Explained in the next Sutra. Anabhighatha Preserving, Not dissipating, Not destroying. Meaning: With mastery over Bhootha mentioned in the previous Sutra, the

Sadhaka will gain Ashta Siddhis known as Anima etc. and along with it Kayasampathi. Knowledge of Dharma becomes of utmost importance at this

stage, 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. 47. Roopa Lavanya Bala Vajra Samhananathwani Kayasampath.

$n-cmd`-~c-dOghZZdm{Z H$m`gnV && 47 &&

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 s | |z{ Pz Roopa Figure Lavanya Charm, Beauty Balam Strength Vajram Diamond Samhananam Full, Brimming. Meaning: Qualities of Charm, Figure, and Strength, Toughness etc. are accumulated beyond compare by Kayasampathi.

48. Jaya.

Grahanaswaroopa Asmitha Anwaya Arthawathwa Samyamat Indriya

JhU-d$nmp_Vmd`mWddg`_m{Xp` O`: && 48 &&

Un Au A Azuz z Cz : Grahanaswaroopam Understanding faculty, Buddhi, Intellect. Asmitha - See Sutra 6 of Sadhana pada Anwaya In-between Arthawathwa Substance. Meaning: Like in Sutra 45, here, the Samyama will have to be done between Buddhi and Asmitha. (Organs). 49. Thato Mano Javithwam Vikarana Bhava Pradhana Jaya Cha. That will lead the Sadhaka to mastery over Indriyas

VVmo _ZmoO{dd {dH$aU^md: YmZO` && 49 &&

uu: |z Pn : u| : \ Thato By gaining mastery over Indriya. Mana Mind. Javithwam Accomplishing Speed. Vikaranam Succeeding like an expletive. Bhava Substance. Pradhanam Nature.

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Meaning: With mastery over Indriyas, the Sadhaka will attain the capability of mind over matter; he will be able to be physically present wherever he wishes to be. In other words, his Indriyas will become as efficient as his mind, and attain the speed of the mind.

50.

Sattwa

Purusha

Anyatha

Khyathi

Mathrasya

Sarva

Bhava

Adhishtatruthwam Sarva Jnatruthwam Cha.

gdnwfm`Vm`m{V_m` gdkmVdM && 50 &&

Anyatha Difference, Distinction.

gd^mdm{Y>mVd

z Au Uv z Avhzz bzz \

Adhishtatruthwam Dominion, Controlling power. Jnatruthwam Power through knowledge. Meaning: When the Sadhaka reaches the stage where he can do Samyama on Aham distinctively separate from Atma, such a Sadhaka acquires Dominion over all matter and Knowledge about everything in Nature. 51. Thad Vairagyad Api Dosha Beeja Kshaye Kaivalyam.

Vam`mX{n Xmof~rOj`o H$d`_ && 51 &&

uz U u u P Thad Sarva Bhavadhishtatruthwam and Sarvajnatrutwam. Vairagya Diffidence, Mortification, Disinterest. Dosha Hindrance, Attachment. Beeja Seed, Potential. Meaning: Disinterest in all those attainments, even a scorn and contempt should be the attitude of the Sadhaka, if he has to attain Kaivalyam. The seeds of

temptation will be dormant in his psyche, which should get totally eliminated before he can attain Kaivalyam.

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52.

Sthani Upanimantrane Sanga Asmaya Karanam Punar Anishta

Prasangat.

Wm`wn{Z_Uo g_`mH$aU nwZa{Z>-gmV && 52 &&

u{ E{zn [P APn |: A{h [Pz Sthani Functionaries of elevated status like Devas. Upanimantranam Invitation to join, share, accompany positions of authority. Sangam Bond, Union, Affinity. Asmayam With oneself. Punar Again, Repeated. Anishtam - Unsdesirable, Despicable, Unwelcome. Prasangam Keen interest, Burning desire, Realisation. 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, but the Sadhaka should realize that such positions will lead only to repeated births, and that such positions are not in any way comparable to the position of Kaivalyam.

53. Kshana That Kramayo Samyamad Vivekajam Jnanam.

jU-VH$_`mo: g`_m{doH$O kmZ_ && 53 &&

n uzU: z P b| Kshana The infinitesimally small instant of time that separates past from future. That Kshana. Krama The incessant sequence of Kshana one after the other and their order of precedence. Vivekajam Result of wisdom, Born of wisdom. Jnanam Knowledge. Meaning: By doing Samyama on Kshana and its sequence the Sadhaka acquires Vivekajam Jnanam (Knowledge becomes perfect with Wisdom). This is the

attainment of the Sadhaka, once he reaches the threshold of Kaivalyam. That stage has been explained in the previous Sutra. Now the Sadhaka is about to become a Yogi full of wisdom. And at the beginning of that process he learns to 134

do Samyama on Time, the constitution of it through a continuous procession of Kshana. Here the Yogi begins to learn everything about Time.

Understanding and mastery over time will make the Sadhaka perfect in Wisdom. Wisdom is considered to be all-important in Yoga philosophy. Wisdom is the practical utility of knowledge for all-around welfare and benefit. It should be unselfish. Attainment of Wisdom is of paramount importance in Yoga. This will become clearer in the next Kaivalya Pada. 54. Jathi Lakshana Desair Anyatha Anavachedat Thulyayo Thata

Prathipatthi.

Om{V-cjU-Xoea`Vm@ZdN>oXmmw``moVV: {Vn{m: && 54 &&

v n u\: Au A|a\uz x: uu: vzv: Jathi Species Lakshana Characteristics Desa Place Anyatha Difference Anavachedat Impossible to be separated. Thulyayo Equal, Sameness. Tatha That stage Prathipatthi Realised knowledge, Experiential knowledge. Meaning: Varieties of things, their qualities, differences in locations etc. aply to everything in Nature. But a Yogi realizes their essential oneness, that the

knowledge,

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. Such knowledge that fulfils in realization is Prathipatthi. 55. Tharakam Sarva Vishayam Sarvatha Vishayam Akramam Cha Ithi

Vivekajam Jnanam.

VmaH$ gd{df` gdWm{df`_H$_Mo{V {ddoH$O kmZ_ && 55 &&

uP u AU \ Cv P b|

135

Tharakam Saviour, That which protects and guides. Sarva Vishayam All objects Sarvatha Vishayam Objects at all times. Akramam Irrespective of sequences. Cha Ithi In that manner Vivekajam Fullness of wisdom Jnanam Enlightened knowledge. . 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.

56. Satwa Purushayo Sudhi Samye Kaivalyam Ithi.

gdnwf`mo: ew{gm`o H$d`{_{V && 56 &&

z : _zv P Cv Sudhi Purity. Samyam Image and likeness. Meaning: Kaivalyam is the state where Satwam (Aham) attains the purity and likeness of Purusha (Atma). (Refer to Genesis Chapter 1, passage 26 where God says Let us create man in our own image and likeness). Man in his original state was equally pure as Purusha, 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.

Insert the CHART OF VIBOODHI PADA in the Next Page as Separate Sheet

136

KAIVALYA PADA

H$d` nmX:
P u: 1. Janma Oushadhi Mantra Thapa Samadhi Ja Siddhaya.

O_mf{Y-_-Vn:-g_m{YOm: {g`: && 1 &&

Kv z u: v: zu: Janma By birth, Because of birth. Oushadhi Medicine, Drug. Mantra Phonetic mechanism which produces fantastic effects on the psyche by perfected techiniques. Ja Born out of, Produced by. Siddhaya The superhuman feats accomplished by Yogis like transporting through the air, living underwater or in fire, walking over water etc. Meaning: Siddhis accrue to an individual due to five different reasons. They are either inborn, or acquired through application of drugs, or as a result of practicing Mantra, or by virtue of ascetic practices, or through Samadhi. 2. Jathy Anthara Parinama Prakruthia Apoorat.

Om`Van[aUm_: H$`mnyamV && 2 &&

zu n: Uzz Jathy Species. Anthara Parinama Mutation, Metamorphosis. Praktuthi Nature. Apoorat Fulfilment. Meaning: Evolution of species and the mutation of one form to other is a function fulfilled by Nature.

3.

Nimittham Aprayojakam Prakruthinam Varana Bhedasthu Thatha

Kshetrikavat.

137

{Z{_m_`moOH$ H$VrZm daU^oXVw VV: jo{H$dV && 3 &&

{zu AP Uw| n u: x uu: zPz Nimittham Reason, Foundation, Provocation, Intent, Aim. Aprayojakam Disinterested, Of no benefit, Dispassionate, Objective. Prakruthi Nature in its entirety of sthoola, sookshma and most sookshma aspects, distinctly different from Pradhanam (Vibhoothi 49) and Drusiyam (Sadhana 18) Varana Bund, Embankment. Bheda Breaching. Kshetrika Farmer. Meaning: A farmer makes a breach in the embankment to let water into his field for irrigaion. He does not have to exert anything more than just making an opening to let the water in. Prakruthi likewise is ready to pour anything and everything into the field of the Sadhaka where he is making an effort. The result automatically follows for any proper action. Prakruthi has nothing to gain or anything to lose and it does not provoke anybody into any action. Time, Matter and Space is infinite to Prakruthi and it has no special intent, aim or need for any action by anyone. 4. Nirmana Chitthani Asmitha Matrat.

{Z_mU{Mmm`p_Vm_mmV && 4 &&

{n ]zu{ Au zz Nirmanam Making, Fabricating. Chitthani Innumerable Chitthams. Asmitha See Sutra 6 in Sadhana Pada. Matrat Only due to, Caused by. Meaning: The Coalescence between Jivatma and Aham (Asmitha) is the trick of

the trade of Prakruthi, by which innumerable individual Chitthams are formed or created. 5. Pravrutthi Bhede Prayojakam Chittham Ekam Anekesham.

138

d{m^oXo `moOH$ {Mm_oH$_ZoHo$fm_ && 5 &&

zv u P ]zu HP A|P Pravrutthi Action of individual jivatma. Bhedam Difference, Distinction. Prayojakam Benefit, Necesssity. Ekam Single, Lone. Anekam Innumerable. Meaning: Even though in essence and reality there is one and only one Chittham, due to Asmitha, innumerable Chitthams come into existence. Each one has its own separate Pravruthi (Activities) depending on the circumstance of that individual Chittham. The plurality of activities by different Chitthams is the benefit

envisaged by Creation. 6. Thatra Dhyanajam Anasayam.

V `mZO_Zme`_ && 6 &&

uz z| A|\ Thatra Eka Chittham. Dhyanajam As a result of Dhyana on this principle. Anasayam It is the opposite of Asayam (Bundle). Without the bundle of Karma. Meaning: In Sutra 24 of Samadhi Padam, Asayam is mentioned. Asaya means a bundle. It is the bundle of cause, effect and the rules governing Karma. Each individual Chittham has its own bundle of Karma (Karma Asayam) attached to it as part of Sookshma Sareera. By doing Dhyana on Eka Chittham, this bundle can be got rid of. 7. Karma Asukla Akrushnam Yogina Thri Vidham Itharesham.

H$_mewbmH$U `mo{JZ{{dY{_Vaofm_ && 7 &&

P A_U AUn Q|: zu Cu Asukla It is the opposite of Sukla which means, white, pure, luminous, etc. Akrushnam The opposite of Krushnam which means dark, unclear, ambiguous etc. Itharesham Others, who are not Yogis.

139

Meaning: Karma of a Yogi is incapable of creating any attachment, because it has no intention or desire behind it. To all others each Karma has a cause and effect, which adds to his Karmasaya. The Karma of people who are not Yogis are of three kinds namely Karma, Akarma and Vikarma, the first being those which are according to Dharma, the second a lapse in the discharge of Dharma and the third, Karma which are against Dharma. So the Karma of a Yogi does not produce Asaya (Bundle), unlike common people. 8. Thata Thad Vipaka Anugunanam Eva Abhivyakthir Vasananam.

VVV{nmH$mZwJwUmZm_odm{^`{$-dmgZmZm_ && 8 &&

uu: uz P A~Sn| H AUv: || Thata Therefore, Because of that. Thad Karma Vipakam Processing or Maturing by the effect of time. Anugunanam According to its kind, Befitting to its characteristics. Eva Without mistake, Exactly. Abhivyakthi Manifesting the Sthoola effects of Sookshma causes. Vasana Instinct, Talent, Tendency, Aptitude. Meaning: For those who are not Yogis, their Karma undergo a processing by the passage of time wherein according to their past Karma, individuals manifest talents, instincts and aptitudes in their present lives. 9. Jathi Desa Kala Vyavahithanam Api Anantharyam Smruthi Samskarayor Eka Roopatwat.

Om{V-Xoe-H$mc-`d{hVmZm_`mZV` _{VgH$ma`moaoH$$ndmV && 9 &&

v u\ P u| A B|u v P: HPzz Vyavahitham Conceal, Shield, Obscure, Postpone or prepone. Anantharyam Continuously evident Roopatwat Likeness of species.

140

Meaning: The Vasana mentioned in the earlier Sutra, are obscured or postponed as a result of Species, Place, or Time but they do manifest unmistakably in the instinctual behaviour common to different species and different individuals.
A persons instinctual behaviour will be determined by the species, place and time of his birth. At the same time his vasanas (tendencies) latent in him also will manifest.

10. Thasam Anaditwam Cha Asisho Nithyatwat.

Vmgm_Zm{Xd Mm{efmo {Z`dmV && 10 &&

u A|vz \ B]: {zzz Thasam They, all the different components Vasana, Karma etc. Anaditwam From time immemorial, difficult to ascertain the beginning. Asisho Wishful thinking, Desire which is unlikely to materialize. Nithyatwom Eternity, Everlasting existence. Meaning. Dharma, Karma, Birth, Death, Vasanas etc. are all there since time immemorial for every individual which necessitates the sequences of births and deaths, and yet, his desire is always for immortality. 11. Hethu Phala Asraya Alambanai Samgruheethatwat Esham Abhave Thad Abhava.

hoVw\$cml`mc~Z: && 11 &&

Hethu Cause. Phala Effect.

gJhrVdmXofm_^mdo

VX^md:

x Ba B|: [Uuzz H uz A:

Asraya That which is the base for Cause. Alambanam That which forms the base for Effect. Samgruheethatwam Inseparable connection, Integral union. Esham They, Karma, Vasana etc. mentioned in Sutra 9. Abhavam Absence, Destruction. Thad Smruthi and Samskaram mentioned above.

141

Meaning: The law of Cause and Effect are integral and inseparable. They are so bonded that Effect alone cannot be got rid of. Therefore the only way is to get rid of Karma and Vasanas which form the Cause. 12. Atheetha Anagatham Swaroopatho Asthi Adhwa Bhedat Dharmanam.

AVrVmZmJV d$nVmo@`d ^oXm_mUm_ && 12 &&

Awu A|Pu u: Av Az uz un Atheetham Past, that which is beyond reach. Anagatham Those that have not arrived, Future. Swaroopam In its own form. Asthi Exist. Adhwam Path, Way. Meaning: Karma, Vasana etc exist as a matter of the past undeniably. The

Effects of those which have not been endured also exist in the future without any doubt. They will materialise in their own way at the proper time depending on Dharma.

13. Te Vyaktha Sookshma Guna Atmana.

Vo `$-gy_m JwUm_mZ: && 13 &&

u Uu : Snz |: Te Smruthi and Samskara. Vyaktha Manifest in Sthoola form. Sookshma Manifest in Sookshma form. Guna Attributes, especially the basic three, Satwam, Rajas and Thamas which is the core of Nature. Atmana Substance, Function, Duty. Meaning: The function of the Guna of Nature is to make these Causes and Natures portfolio is to provide the stage for the performance of

Effects manifest.

the diverse activities (Karma and Karma phala) of human beings.

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14. Parinama Ekathwat Vasthu Thatwam.

n[aUm_H$dmVwVd_ && 14 &&

n HPzz x uz Parinama Evolution, Change. Ekathwam Single source. Vasthu Matter. Thatwam Principle, Law. Meaning: All matter have evolved from a single source. The underlying truth of all matter is one and the same. 15. Vasthu Samye Chittha Bhedat Thayor Vibhaktha Pantha.

dVwgm`o {Mm^oXmm`mo{d^$: nWm: && 15 &&

x ]zu uz u: Uu: u: Samyam Likeness. Thayor Preserve, Operate. Vibhaktha Different. Pantha Path, Way. Meaning: Even though matter is the same, different Chitthams perceive the same matter differently. That is because the evolution of Chittham is different from the evolution of matter. 16. Thad Uparaga Apekshithwat Chitthasya Vasthu Jnatha Ajnatham.

VXwnamJmno{jdm{m` dVw kmVmkmV_ && 16 &&

uz EP Azz ]zu x bu Abu Thad Matter. Uparagam Eclipse. Apeksha Contact, Cognizance. Meaning: Depending on whether the Chittham is possessed of a matter or

eclipsed (out of view); that matter will be known or unknown to the Chittham. In

143

other words, knowledge about a thing is based on the involvement of that matter with the Chittham. 17. Sada Jnatha Chittha Vrutthaya Thad Prabho Purushasya

Aparinamithwat.

gXm kmVm{mdm`V^mo: nwf`mn[aUm{_dmV && 17 &&

u bu: ]zuzu: uz: Anzz Sada Always. Jnatha Knowing. Thad Of Chittham . Prabhu Lord. Purushan Jivatma and Paramatma. Aparinamitwat Not subject to change, Unaffected by evolution, space or time.

Meaning: The Lord of Chittham namely Purusha who transcends evolution, and is unchanging, is always knowing everything including the activities of the Chittham. 18. Na That Swabhasam Drusyathwat.

Z VV dm^mg `dmV && 18 &&

| uz zazz Na- It cannot, No. That Chittham Swabhasam Self- luminous. Drusyam That which is seen. Meaning: Purusha does not manifest itself because of Drusya the visible material universe. Purusha is in the most sookshma state (para see graph Ch.III) and therefore is not visible. Not only that, Drisya is always acting as a cover to Purusha. 19. Eka Samaye Cha Ubhaya Anavadharanam.

EH$g_`o Mmo^`mZdYmaU_ && 19 &&

HP \ E A|un 144

Eka Once, At the same time. Samaye - Instant of time. Ubhaya Both, Two things. Anavadharanam It is the opposite of Avadharanam, which means cognizance, engaging. Meaning: Purusha and Prakruthi do not become cognizable to Jivatma (In the form of Aham) simultaneously.

20. Chittha Anthara Drusye Buddhi Buddhe Athiprasanga Smruthi Sankara Cha.

{MmmVa`o ~w{~woa{Vg: _{V g>a && 20 &&

]zuu za zv zu: Av[P: v [P: \ Anthara Among. Drusye On observation, Scrutiny Buddhi Intellect. Buddhe Intellects of different individuals. Athiprasanga Wide variation, Disparity Smruthy Memory. Sankara Mixture, Confused. Meaning: Eventhough the Purusha in every individual is of the same substance and characteristics Chittham will vary depending on the variations in Vrutthi. Therefore the faculties of Chittham like Aham, Buddhi etc. will also vary. 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.

21.

Chither Aprathisankramaya Thad Aakara Aapathou Swa Buddhi

Samvedanam.

{MVoa{VgH$_m`mVXmH$manmm d~w{gdoXZ_ && 21 &&

]u: Av[U: uz BP Bzu zv u| 145

Aprathisankramaya It is the opposite of Prathisankramam which means reflected impression, repeated recording. Aakara Form, Figure. Aapathi Obtaining, Existing. Samvedanam Experiencing, Indulgence. Meaning: The impressions that are recorded in the Chittham do not change

because the Chittham of the individual itself does not change. The faculties of Chittham do undergo changes. So whatever material is gathered in the Chittham, each individuals Buddhi will act based on that information and that will be the experience of that individual. 22. Drushtru Drusyo Uparaktham Chittham Sarvartham.

>`mona$ {Mm gdmW_ && 22 &&

zm za EUu ]zu zu Drushtru Purusha (In the form of Aham) Drusyam Sthoola Prakruthi. Uparaktham Coloured, Infused Sarvartham Capable of everything, Competent for any function Meaning: If we refer to Sutra 17 of Sadhana Pada, we find that the joining

together of Drushtru and Drusyam is the root cause of all Dukham. Here we find a different proposition. When Drushtru (Jivatma) is conjoined with Drisyam

(Prakruthi) in Chittham, where there is no Aham, Buddhi or Manas to complicate issues, such a Chittham is capable of everything. almost as potent as Prakruthi and Purusha together. 23. Thad Asamkhyeya Vasana Abhichitram Api Parartham Samhathy Akarithwat. Such a Chittham becomes

VXg`o`dmgZm{^{_{n namW gh`H$m[admV && 23 &&

uz A[U |: ]z zu v APzz Thad Chittham. 146

Asamkhyeya Innumerable, Countless. Abhichithram Painted by pictures of memories and experiences. Parartham To another, Not to oneself. Samhathi Intimately bonded together. Akarithwat Feeble in power of action Meaning: The Chittham of every individual enjoys or suffers innumerable experiences in ones every life and therefore the Chittham is painted full of those indulgences, tendencies and instincts. Yet, in the final analysis, the real Lord is Purusha and the closeness of the relationship between Jivatma and Aham is delusive. The Chittham does everything as its own though in fact, it acts for Aham. 24. Visesha Darsina Atma Bhava Bhavana Nivruthi.

{deofX{eZ Am_^md-^mdZm{Zd{m: && 24 &&

\ u]|: Bz | {zv: Visesha Special, Enlightened Darsina Knowing, Seeing, Realizing Bhava - Status, Substance Bhavana Imagination, Hypothesizing Nivruthi Fulfilment, Completion, Freedom due to successful completion of a task. Meaning: A person, who is able to visualize the above fact regarding Jivatma, will be able to free himself from the delusions of Chittham caused by Aham. That will enable such a person to get out of the clutches of Maya (Bhavana). 25. Thada Viveka Nimnam Kaivalya Pragbhavam Chittham.

VXm {ddoH${ZZ H$d`mJ^md {Mm_ && 25 &&

uu P{| P U ]zu Thada The Chittham that has reached the state of Nivruthi. Nimnam Immersed, Permeated fully. Pragbhavam Eligible. Meaning: A Chittham that is immersed in the Wisdom aforesaid, such a Chittham becomes eligible to attain Kaivalyam.

147

26. Thad Chidreshu Prathya Antharani Samskarebhya.

VpN>ofw ``mVam{U gH$mao`: && 26 &&

uz ]z z Auo P: Thud Thus, By that. Chidreshu Fragments, Destroys. Meaning: If we refer to Sutra 29 of Samadhi pada we see what Antharaya of Prathyaya are. In Sutra 50 of the same pada we find mention of Samskara, which needs to be removed. A Chittham that achieves Wisdom capable of discerning Purusha, Jivatma and Chittham becomes able to overcome and destroy Prathya Antharaya and Samskaras (which prevent attainment of Kaivalyam). 27. Hanam Esham Klesavad Uktham.

hmZ_ofm coedXw$_ && 27 &&

| H U\z EUu Hanam Getting rid of Esham The aforesaid Klesa The impediments. Uktham Explained. Meaning: In Sadhana Pada Sutra 3 and Sutra 12, we see what the Klesa and their effects are. Thus, the method of getting rid of all the impediments have been explained. The Yogi at this stage has succeeded in getting rid of all his Klesa. 28. Prasamkhyane Api Kuseeda Asya Sarvatha Viveka Khyathe Dharma

Megha Samadhi.

g`mZo@{nHw$grX` gdWm {ddoH$`mVoY__oY: g_m{Y: && 28 &&

[U| A Su u P Uu: uP: v: Prasamkhyane Repeated counting, Incessant counting or measuring. Kuseeda A woman who lends money on interest. Sarvatha At all times without any break. Dharma Perfect conduct Megha Cloud. 148

Meaning: A woman who lends money on interest, will be counting her profits 24 hours of the day, such a woman will be always repeatedly calculating her transactions. A Yogi who succeeds to maintain Wisdom at all times like such a woman, attains the stage called Dharma Mekha Samadhi. In other words, Dharma Megha Samadhi is the state of perpetual fullness of Wisdom. 29. Thata Klesa Karma Nivruthi.

VV: coeH$_{Zd{m: && 29 &&

uu: U\ P {zv: Thata At the stage of Dharma Mekha Samadhi Klesa - See Sutra 27 Karma Actions. Nivruthi Freedom, Release. Meaning: The Yogi who reaches such a state frees himself from all Klesa and Karma. Karma, which is mentioned in Sutra 7 of this chapter, is also got rid of in this state; almost nearing the full state of a Yogi. If we refer to Saadhana Pada Sutra 24, where it describes Iswara, it can be seen that Iswara is a special person who has no Klesa or Karma. So the Yogi is nearing the state of Iswara. 30. Thada Sarva Avarana Mala Apethasya Jnanasya Ananthyat Jneyam

Alpam.

VXm gdmdaU_cmnoV` && 30 &&

Thada Then, At that stage. Avaranam Covering, Sheath Malam Dirt, Filth, Unwanted elements. Apetha Being destroyed, Got rid of. Ananthyat Immeasureable, without end Jneyam That which is to be known. Alpam Little, Next to nothing.

kmZ`m@Z`mko`_n_

uu Bn Au b| A|zz b A

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Meaning: At that state, the coverings of Jivatma (Karmasayam) alongwith all the Klesa, Karma, Vasana, Samskara etc. will get destroyed, the infinite knowledge of Atma will shine forth, and there will be hardly anything left to be known. 31. Thata Krutharthanam Parinama Krama Samapthir Gunanam.

VV: H$VmWmZm && 31 &&

Thata Thus

n[aUm_H$_g_m{JwUmZm_

uu: Uuzu| n U v: Sn|

Krutharthan Being satiated, contented, accomplished. Kramam Sequence, Order, Schedule. Samapthi Conclusion, Termination. Meaning: Thus having achieved the highest Wisdom and knowledge, the Yogi reaches contentment. With contentment the Sequence of Parinama and the effect of Guna over him is terminated. 32. Kshana Prathiyogi Parinama Apara Antha Nirgrahya Krama.

jU{V`moJr n[aUm_mnamV{ZJm: H$_: && 32 &&

n vR n Au {U: U: Kshana The minutest period of time. Prathiyogi One who opposes and conquers. Apara Worldly, Of Nature, Of Prakruthi Antha Inside, Inherent Nirgrahya To be free of. Meaning: The Yogi armed with inestimable Wisdom confronts Kshana, the effect of Time and conquers Time, whereby Parinama or Krama, which are part of Prakruthi, will have no effect on him. immortal. The Yogi surpasses Time and becomes

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33. Purushartha Soonyanam Gunanam Prathiprasava Kaivalyam Swaroopa Prathishta Va Chithi Shakther Ithi.

nwfmWey`mZm JwUmZm {Vgd: H$d` d$n{V>m dm {M{Veo$[a{V && 33 &&

zu `| Sn| v: P vh ]v \Uu: Cv Purushartha The four desirables Dharma, Artha, Kama and Moksha. Soonyanam Having lost, Inconsequential. Gunana- The attributes of Nature like Satwam, Rajas and Thamas and their bifurcations. Prathiprasava Counter allegation, Counter argument. Prathishta Permanent Fixture, Firm placement. Chithi Cognizing power, Purusha. Shakthi The Source of Prakruthi.

Meaning:

All attributes of Prakruthi (Guna) start with Time.

Once Time is

overcome through the Yogic practices narrated earlier all through the text; and to such a Yogi, Purusharthas are inconsequential and lost. In such a state, the Aham is lost permanently. Guna (Attributes) are also lost. Purusha and Prakruthi (Chithi and Shakthi) are permanently seated in Chittham. All the Vritthis and their

consequences have been wiped out of Chittham. The Jivatma realizes its Oneness with Paramatma. Drashtu (Jivatma) attains its original state (Sutra 3 of Samadhi Pada). That is Kaivalyam, the result of Yoga.

Insert the CHART OF KAIVALYA PADA in the Next Page as Separate Sheet

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Chapter VIII MANTRA Many Indian sages have defined Mantra in different ways, but the most appropriate definition for all practical purposes is the one given by sage Agasthya. He defined Mantra as Mano-marma-rahasyam. (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). Mantras are a peculiar combination of sounds and letters, which have deep meanings and effect by usage. Everybody would have heard about OM. This is a Mantra, in fact considered to be the basic Mantra, which denotes the Supreme deity, God Itself *. The logic and reasoning behind selecting OM as the Mantra of God - the ultimate source of everything - though difficult to elaborate fully, is not difficult to comprehend if we analyze it with a studious frame of mind. When we open our mouths to utter any word or sound, the first sound that will be formed by our lips will be aaaaaa. As we shape our lips halfway like a circle, the sound that would emanate will be uuuuuuu. As we close our lips, the sound that would form will be mmmmmmmmm. OM is supposed to be the total of aaaa, uuu and mmm. Symbolically OM represents the sum total of all sounds, words, ideas, thoughts, the result of thoughts namely actions, which are called Karma, the result of Karma which are known as the cycle of births and deaths, and all movements in the Universe or outside of it, beyond or within time. Such is the sweep of meaning attributed to the mantra OM. The Mandookya Upanishad

speaks solely of the meaning of this Mantra, and is therefore considered to be the most superior among all the Upanishads. * Refer Yoga Sutra Samadhi Pada Sutra No 24, 25, 26, 27 and 28.

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Bhootham Bhavad Bhavishyad ithi Sarvam Omkara Eva Yat Cha Anyat Trikala Atheetham Thad Api Omkara Eva (See Ch.XVIII) Meaning: As past, present and future are all together part of OM, whatever may lie beyond the three constituents of Time, even that is part of OM. There are millions of Mantras, formulated by the Rishis of old. These Mantras depict the attributes of the supreme deity, attributes like Happiness, Love, Beauty, Knowledge and Abundance etc. To make the idea clearer let us use an example. Imagine that the Ocean is the totality of all water. Hundreds of rivers flow into the ocean. There are hundreds of tributaries to each of these rivers. There are thousands of ponds, wells, lakes, tanks, drums and buckets etc. containing water. They all form a part of the totality, which is the Ocean. Again, water has many qualities, like density, viscosity, colour, heat, weight etc. All of them can be called attributes of the Ocean. The Ocean can be equated to OM, whereas other Mantras relate to the attributes like river, pond, density, colour etc. There are Mantras for every deity, which are part of the Supreme deity. Siva, Vishnu, Brahma, Rudra, Gowri, Lakshmi, Saraswathy, all are represented by Manthras, like the different names of rivers, tributaries etc. Mantras gain power through repetition. Whether repetition is vocal or silent in the mind, 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. Rishis say Thad Japa, thadardhabhavanam (By repetition, the Manthra itself enlight ens the aspirant of its meaning. Yoga Samadhi Pada, Sutra28) which is a universal rule, and a Natural law. Therefore, if one starts reciting the Manthra OM, through millions of repetitions, one begins to understand the meaning of OM, and eventually begins to gain power, which may often defy logical explanations.

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One should be aware that OM has no special attribute as it is the conglomerate of all attributes and therefore, the aspirant should not expect any particular boon or attainment from its recital. If, on the other hand, the aspirant chooses the Manthra of Lakshmi, the goddess of wealth, then the aspirant will receive boons of wealth. Alternatively, if the aspirant chooses to have happiness, then he should use the Manthra of Siva. A lot of discretion is necessary in The individuals aptitude, selecting the Manthra suitable to each individual.

profession, status in life etc. should be taken into account before selecting a Manthra suitable to him. This process of selection is the portfolio of the Guru.
Every Mantra has three important constituents namely Rishi, Chandah and Devatha. 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. (Mantra Drishta) Chandah: Chandah is the rhyming used for that particular mantra. The rhyme determines which way to split the mantra while reciting. For example, OM has to be pronounced taking the time of uttering six letters. The six letter rhyming is called Gayathri Chandah. Devatha: Each Mantra pertains to one of the 330 million dieties. Each diety will have different mantras depending upon the specific attribute which the mantra invokes.

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Chapter IX GURU Like most Sanskrit words, the word Guru has many meanings. Heaviness, Bigness, Gravity, Solemnity, Seriousness, Dignity, Importance, Magnitude are all literal meanings, but the most important meaning, which is most widely used is Preceptor. According to Indian tradition, a Guru is at the same time a preceptor, teacher, guide, counsellor, patron, benefactor, friend and even a parent, depending upon the need of the disciple. There are traditions, which impart the status of a deity to the Guru. 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, Vrudha sishya, gurur yuva, Gurosthu mounam vyakhyanam, Sishyasthu achinna samsaya

{M dQ>Vamo_yc dmpe`mJw`wdm & JwamoVw _mZ `m`mZ {e`mVw {N> ge`m: &&
]z hu zu ] S Sx U ]x Aa] \\ Meaning: Under a Banyan tree there is a gathering; Guru is young and the disciples are old, the medium of instruction is silence, and not even a speck of doubt remain in the disciples. We can only presume that the method used was telepathic or extra sensory. 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, black boards, screens, projectors etc., yet the end result was superb.

The Rishis of ancient India were all Gurus of the above format, and the foremost among all of them was Sage Agasthya. He was considered to be the preceptor beyond compare, the incarnation of God as a Guru, the Guru of all Gurus and Rishis. His epithets in the Scriptures are innumerable; foremost among them are those mentioned in the Siva Grantha. It exalts Agasthya as the Lord of

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all Siddhas, Lord of all Devas, the person who bestows boons even to Rishis and the Lord of all precepts. There is no comparison between the modern Gurus and the traditional Gurus. Modern Gurus are only interested in cultivating a large number of disciples with the sole purpose of amassing wealth, power and influence. Most of them beguile their disciples with tricks, which the disciples mistakenly consider as Siddhis. Siddhis are of two kinds, noble and plebeian. Sages who have attained noble Siddhis, use it to alleviate the sufferings of fellow beings, to cure incurable diseases, to bestow peace of mind and happiness, to impart invaluable knowledge, to save people from calamities and for general social uplift. The onus is on the aspirant to choose his Guru after thorough investigation. The primary function of a Guru is to impart spiritual knowledge along with natural wisdom. Sage Agasthya prescribes-Aayur, Aarogya, Aiswariadi, Akhila Vaibhavopetha Mukthi. That is freedom from the cycle of births and deaths (Mukthi) after attaining superb health, longevity, immense wealth and great wisdom. This great social revolution is

awaiting us, which is called the Aqauarian Age, or Agasthya Yug. Napoleon Hill in his book Grow Rich with Peace of Mind mentions about the Great School of the Masters in the Himalayas, which has existed from time immemorial. There is also a mention of the Great School of Wisdom. I would like to assure readers that it is not a figment of imagination or a fictional assay by Mr. Hill. Sage Agasthya is in charge of these spiritual establishments; he is the head and Easwara (Controller). It will be nearly impossible to narrate the achievements, accomplishments and contributions of this Great School in the field of Yoga, Manthra and Upasana and the thousands of branches of science and technology.

Those of you who have the inclination, patience and perseverance can definitely gain access to this invaluable treasure of knowledge. A burning desire will undoubtedly pave the way, because that is an edict of Nature. It never fails. Let us see why.

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Chapter X TATWAMASI The Rishis coined this expression out of three words Tal-Twam and Asi, meaning That You Are. Joined together it sounds Tatwamasi. Aristotle,

Confucius, Emerson and many others have expressed the same idea in different phrases like: You are what you think you are; Thoughts shape you; As you think, so are you etc. Yet, the most eloquent expression of the concept underlying Tatwamasi came from Napoleon Hill Anything the human mind can conceive and believe, it can achive Tatwamasi means much more. 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. The ramifications of this Maha Vakya are stupendous. The word Tal means That. It refers to God, or the Ultimate (Parama) entity, which has been, described variously, also as the Infinite. The concept

varies depending upon the understanding of the disciple and as the disciple expands his comprehension, the conceptual identity also changes. The second word Twom meaning You is symbolic. The Guru implies that once upon a time I was like you and now I am different from you. You can b e different like me and much more if you make the effort. The paths of Yoga,

Manthra and Upasana are accessible to you through me if you make the effort. The priceless gem that is within you is now lying covered in dust or soot. I will help you to polish it and make it shine so that you and others may enjoy the brightness of the gem. 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, you are Atma the spark of God which is within you. Brahm. You can attain all Siddhis and command

celestials like servants. You can realize that you are Brahm and nothing but

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The third word Asi is the most significant. It alludes to the TRUTH and also signifies the potential. It expresses the equation between Tal and Twom. It indicates the ultimate possibilities, which can only be ahieved through Yoga, Manthra and Upasana. It is all about conceiving, believing and achieving. It

covers every format of human achievement. It promises that one can achieve anything one can conceive and believe, provided one makes the effort. Reader may note that I have left out Bhakthi (devotion), from the possible ways of attainment. It calls for an explanation. Bhakthi (Devotion) is integral with Bhagawan (Object of devotion). Bhakthi has no relevance without an object of devotion. This object can be anything, real or imaginary. The aim of a Bhaktha (devotee) is to reach his object of devotion. Usually, it is a deity or an incarnation, which has attained a heavenly kingdom. Each deity or incarnation has a particular set of rituals and dogmas, which the devotee follows. A deity or incarnation,

whoever or whatever that may be, is an entity confined to time and is a part of truth and not TRUTH.
Bhakthi, Jnana and Yoga are the three absolutely essential components of spirituality. There can be no spirituality in the absence of any one of these. Bhakthi: The most subline form of Bhakthi is Upasana. In Upasana there is a prescribed methodology by which the Sadhaka attains his goal, in a very definite manner. In simple

Bhakthi there are no such parametres and the actions of the Bhaktha are spontaneous. A Bhaktha always remains in an emotional plane. Jnana: It refers to knowledge about the divine. It is evident that without Jnana the concept and understanding about a diety or a divine personage dose not materialise. Bhakthi and raises the Bhaktha from emotional to intellectual plane. Yoga: Yoga with reference to basic spirituality means voluntary self-discipline imposed by the Bhaktha on himself. Austerity, Fasting, Penance, 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. Jnana supports

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In Sanathana Dharma (the ancient cultural tradition of India) there are millions of deities. Each of them have been conceived by Rishis, believed by them and had crystallized out of their belief. So are the deities of the Greek, nay, and any other civilization for that matter. Mythology is a misnomer, in that context.

People who do not understand the symbolism and mystical relevance of these deities content themselves by condemning these as myths, out of their ignorance. The dictum of Napoleon Hill has universal sanctity and therefore, for arguments sake at least, these deities must exist or must have existed. The technique of accessing these deities is known as Upasana referred to in the box above.

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Chapter XI

SCRIPTURES, SCRIPTURAL SYMBOLISM AND INCARNATIONS SCRIPTURES

In every human society in the history of mankind, there have been Scriptures, either by legacy of word of mouth or by written documents. Scriptures are different from ordinary human writings in the sense that they are inspired writings or sayings, inspired by some source other than human. Most of these inspirational materials have come into being, not out of human desire or human effort, but they appear to have been imposed upon humanity in peculiar circumstances. Not everybody would agree with the above idea, some would even ask for concrete proof, to prove that a document is a Scripture. There is nothing wrong in skepticism, what is desirable is that one should be able to appreciate the extraordinary features that lie below the surface in Scriptural expressions. If one is willing to grant that Scriptures are within the realm of possibility, then what is required is to carefully analyze them and arrive at conclusions. Scriptures are considered to be prompted by TRUTH or GOD, the infinite source of intelligence. More significantly, since the origin of all Scriptures are from the same source; there cannot be any contradictions among the contents of the Scriptures. Of equal importance is the consideration that the substance of Scriptures, since it emanates from an infinite intelligence, must state the Truth. Therefore one should be aware that the Word of God should and necessarily must, be a statement of an eternal Truth. If the mark of supreme intelligence is absent, then there is no way one can attribute the status of a Scripture to any writing. By no stretch of imagination can one entertain the thought that God would speak half-truths or lies. There are Scriptures, which have originated in different parts of the world at different times in human history. If they have originated from the same source, we should be able to discern an unmistakable underlying congruity and concordance 160

among all of them. If there are contradictions, then we have to subject them to thorough scrutiny and determine whether they merit the status of a Scripture, by virtue of their contents. To cite an example, in the Scripture of the Christians, the Bible, we find many half-truths uttered by men like Paul, Peter or even Christ, which are treated to be the Word of God. When Paul speaks or rather writes about the rights of women and their status in society and behavior in public gatherings, it is evident that Paul was influenced by the then prevailing customs of that society, and his directions were clearly influenced by his ego. The inspiration if any was not from the eternal truth, but by the transient compulsions of that particular time and the influence it had on his ego. But Christians of the present claim blindly that it is the Word of God, which is nothing but blasphemy. Pauls self -declared and pompous claims to special apostleship smacks of a bloated ego and nothing else. When Jesus says that He and the Father are one, he overlooks the dimensional difference between Infinity and finite. Again when Christ says that if you look at a woman with lust in your eyes, then you have already committed adultery in your heart with her. The statement is only a half-truth in that unless the body and mind combine, the action does not become complete. Christ intended to highlight predominantly the role of the mind in a human action. It is our duty and obligation to discern between the word of man and the Word of God. It may be rather peculiar that Scriptures are full of symbolism. What exactly is the rationale behind using a symbolic language, instead of plain narration is only known to the wisdom of God, but it will be reasonable to surmise that it is incumbent on man to unravel and decode these symbols, as man progresses in learning and wisdom. The Semitic Scripture known as Taurat (Torah) is common to the Jews, Arabs and Christians. But it is a matter of surprise that over the centuries, no theologian has succeeded in interpreting correctly the symbols used therein. If they are interpreted correctly, it can be seen that the contents of Taurat perfectly agree with the contents in the Indian Scriptures. The similitude and

congruity between the Middle Eastern Scriptures and Indian Scriptures will only

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complement each other. Besides, it should be a matter of great comfort, solace and happiness for Jews, Muslims, Christians and Hindus, to learn that their Scriptures speak of the very same TRUTH, and the very same God inspired them all.

SCRIPTURAL SYMBOLISM
In Mathematics x is used as a symbol for an unknown quantity. A nuptial ring is a symbol of love. A lion is a symbol of power and authority. There are many symbols that we use in daily life. In conversations, writings, merrymaking,

caricatures and in every field of human activity, we use symbols. The computer screen is full of symbols. These symbols are likely to change depending on the need of the time. The scriptures are a great repository of symbols and symbolism. Scriptural symbolism however, seems to have survived the effects of time, and have not changed at all, with respect to time or place. There must be some valid reasons for that. The main reason must be that Scriptures wherever they may be found, have the same source of origin, TRUTH. Scriptures are different from other literature because they are inspired by TRUTH, and are meant to reveal the Truth. Therefore, let us look at some of the symbols commonly found in Scriptures. WATER: Water is symbolic of knowledge (Jnanam). Water quenches bodily thirst. Knowledge quenches spiritual thirst. Water cleans the physical body, knowledge purifies the psychic faculties. Water flows down. Knowledge makes one humble. Water dissolves most matter. Materialism gets dissolved in spiritual knowledge. Water sustains physical life. Knowledge sustains spiritual life. Baptism, which is done with water, is known as Jnana Snan - meaning bathing in knowledge.

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LIGHT: Light is the symbol for understanding. Just as objects become clearly visible under light, in spiritual terms, understanding gives wisdom, clarity, discretion etc. In the spiritual journey, the light of understanding shows the way. FIRE: Fire is the symbol of sanctification. While cooking food, we first wash the ingredients in water and then cook in fire. The cooking in fire destroys all offensive matter and gives taste to the food. Fire in spiritual terms denotes the higher state of purification. In burnt offerings, fire is the medium through which the sacrifice is transmitted to the spiritual counterpart. DARKNESS: Darkness is the symbol for ignorance. It implies the opposite of light.

Paganism, Primitiveness and Evil are characterized by darkness, because they are all products of ignorance. Ignorance is the breeding ground for all evil. TREE: Tree symbolizes Karma (Action with its effects) of man. What was once a small seed in course of time grows into a big tree with a strong trunk and many branches, leaves, roots, flowers and fruits. Similarly mans Karma starts in the form of a seed of desire and develops into action, which produces a chain of actions, reactions, causes, effects, a multitude of failures, successes, so on and so forth. Every action of man is motivated by a stimulating circumstance, instinctive inclination and an innate desire. Like a tree, Karma produces a seed of its own kind, and the fruit it produces identifies the tree. It is a law of Nature, and the same is applicable to Karma.

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ASS: Generally, the ass symbolizes stupidity, lowliness, meekness etc., but in spiritual symbolism, the ass has a very different meaning. In spirituality, the ass symbolizes perfect devotion (Bhakthi). A true devotee is unmindful of the exacting, strenuous and humiliating tasks entrusted to him by the preceptor. The uncomplaining nature of the ass despite heavy burdens, and its ability to carry very heavy burdens are typical of a staunch devotee. The ass is seldom concerned about the reward for its labours, and similarly, the true devotee (Bhaktha). Jesus mounted an ass to enter Jerusalem, the seat of the Ruler. No one can enter the kingdom of God without Bhakthi is the symbolic meaning. SERPENT: The serpent symbolizes duality. Duality means the incidence of opposites like good and evil, virtue and vice, love and hatred, mercy and cruelty etc. The serpent is the most commonly known creature with a forked tongue. The serpent is associated with double talk, cunning, treachery and evil. Indian sages went to the extent of depicting the world being carried on the back of a serpent called Aadisesha, because this world is the place of duality. In Indian scriptures, the serpent represents the Aham (ego) of man, because that is the seedbed of all duality. However, in higher spirituality, the Serpent assumes a greater significance and assumes the role of a deity who is in charge of Time. Because, Time provides the platform for duality to exist, duality does not exist beyond Time.

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WORD Word symbolizes demonstration of thought, which can be a spoken sound, deed or gesture. In Indian scriptures, Word is pictured to undergo four stages of modulation. It begins as a desire (iccha), the desire then transforms into imagination (sankalpa), imagination develops into visualization (kataksha), and in the last stage as realization (vikshepa). In the case of a spoken word, the Rishis say that it undergoes four stages of transformation. The beginning they say is para (the minutest ethereal seed which is a concept); pasyanthi (the stage of imagination of a concept); Madhyama (the period when the imagination goes through Manas (mind); and lastly Vaikhary (the physical utterance with sound). So we can see that word has wide ramifications. In symbolisim word covers the entire spectrum from the minutest (most sookshma) spark of thought to the most sthoola expression, which is a spoken word, gesture or action. MAN, the male. Symbolism reaches its sublime zenith in Man, we can say. We all know that the concepts of infinity, perfection etc. cannot have any gender. But in scriptures, we find that God as the Infinite entity is always treated as a Man. In Nature we distinguish a male or female based on the form of body and the organs of the body. In the ethereal state, there is no physical body. We can reasonably assume that in the ethereal state the difference is based on functional variance.

If we consider the aspect of procreation where the male female distinction is most significant, we can understand that the male provides the seed for procreation, while the female takes charge of all functions like, development of the embryo and general upbringing of the offspring. Most significantly, in the copulative union, the male ejects millions of sperms much in excess of what is necessary, useful and fruitful. In this context man symbolizes infinity.

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According to the ancient Rhishis man with his physical body symbolizes Infinity or Atma (soul) as, devoid of physical body, man and woman will be substantially the same in ethereal state. Unfortunately the physical form conditions our thinking patterns, so we fail to perceive the similitude in the ethereal body of a male and female as the same. Man and woman are physically shaped differently to fulfill complementary functions decreed by Nature. In Samkhya philosophy, Universe is depicted as Prakriti and Purusha, the Female and Male. Vedanta speaks about Paramatma, the Male. The principle behind Linga is nothing but the Male. Siva is the Male component of the Universe represented by Linga. In the Cosmic being, its Aham is Purusha and its Manas,

Budhi and Chittham together become Prakrithi.

WOMAN, the female. If man were infinity symbolically, then you would guess that woman is just finite and insignificant. No sir. According to Rishis, woman symbolizes perfection. While man ejects millions of sperms, woman provides only one egg, but that single egg equips a perfect environment for the embryo, and the woman provides the perfect set up for the offspring to grow. The woman represents functional

perfection. A woman is the symbol for Jiva (life).

The difference in the physical shapes of man and woman should be viewed as the crystallization of the symbolic representations of Atma and Jiva. A human being is a combination of both, that is why it is called Jivatma. The Atma is enclosed in Jiva, the perfect environment, and the Jivatma confines itself within the human body as Raja (king), masquerading on the functional paths of Chittha (conscience), Aham (ego), Buddhi (intellect) and Manas (mind). All these

functions are carried out by Jiva (the Female) in the most perfect manner. The sthoola sareera (physical body) is formed according to the Karma destined for this life (prarabdha). The female entity is ultimately Nature itself, the Mother of

everything, and mother to the Purusha or Male also.

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Femininity and Masculinity constitute the essence of Duality, Creation and this Universe. One cannot exist without the other. In every human being whether male or female there is an element of both (Femininity and Masculinity) and the physical form provides complementary functionality. Mutual respect and devotion is what God expects in the union of both. Ecstatic bliss in physical dimension is attained in the Union of the male and female. That is Gods intention according to Scriptures and we have to abide by it.

LOTUS:

Lotus is symbolic of feminity, beauty, perfection and vidya (techinique). The Lotus grows in water (Jnanam, Knowledge). Vidya is born out of Jnanam. Vidya is the primordial source for creation. As a flower facilitates pollination, so does the Ovum in a woman. Scripturally, in Sanathana Dharma the lotus represents all female Deities. Every nerve center (Chakra) is depicted as a lotus flower with a particular number of petals. The secretive meanings of the petals and their

sequential structure are disclosed by the Guru to the Sishya. Different shades of colours are used to signify portfolios of the Deities like Saraswathi seated in white Lotus, Lakshmi in purple etc. LINGAM

Shaped like the male sex organ (the Penis) Lingam represents the male component of the universe, also known as Purusha in Yoga philosophy. Spiritually it denotes the seed, the seed for everything, including creation. Geometricaly it denotes a straight line where either end can extend to infinity. The concept of infinity is also thus embedded in the Lingam. In Sanathana Dharma, the Lingam is used as the symbol for Siva, the Supreme Male Diety.

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INCARNATIONS
Incarnation is embodiment in flesh, literally. In Sanskrit, the corresponding word is Avatar. An Avatar is the embodiment in flesh of an attribute of God, for a specific purpose and with a clearly defined mission. The concept of Avatar and the actual incidence of them are perhaps as old as the history of human race. We can find Avatars in Mesopotamian civilization, the Indus valley civilization and Greek history, and if we add them all up, it may run into millions. Most of these are referred to as gods, by the men of those times and history. For example, take the case of Apollo and Venus. They are referred to as God and Goddess of beauty. In Indian Scriptures also we find the same anomaly.

Marilyn Monroe could be rated as an incarnation of beauty. But none would call her an Avatar, because she was a mere human being with no divine mission or purpose. An Avatar has no freedom of Action like a human being; it is constrained by its mission. It cannot deviate from the path, which is ordained for it. The life of Jesus is a clear example, and his sayings support it. The story of Rama, Krishna etc. are typical of Avatars. In Sanathana Dharma, there are 10 important Avatars of Vishnu, which merit particular attention. VISHNU AVATARS In the Chapter on Sanathana Dharma, we can see that Vishnu represents the present. The present being a continuous procession of the infinitely small fraction of time the present constitutes the core of evolution. Neither the past nor the future evolve, they are the effects of the evolution of the present. The Avatars of Vishnu represent the sequence of evolution of life forms on earth. The first of it is known as Matsya [Fish] Avatar, because as science tells us, life Forms originated in water. The second is known as Koorma [Tortoise] amphibian, the progression of life forms from water to land, tortoise being able to live both in water and on land. The third Avatar is known as Varaha [Boar]. The boar represents

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primitive form of life on land, the pig will eat anything that is thrown before it, has no discernment. The Fourth in the series is Narasimha [Lion-man], 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. It might well be the missing link in Darwins theory. The fifth Avatar of Vishnu is known as Vamana [Tiny man]. This Avatar has the complete shape of man, but very small in stature. Next comes Parasu Rama, the man with an axe. He is depicted in the Puranas [ancient history] as a reclaimer of land. Bhargava Rama, the man with a plough, follows this. Symbolically, this Avatar represents mans progression into agriculture. The eighth Avatar is known as Sri Rama, the king. The ninth is Sri Krishna, the complete man. The tenth in the line is supposed to be Kalki, for which there are too many claimants. SYMBOLIC MEANING OF THESE AVATARS Every one of these Avatars came to kill demons. The first five of them represent development of animal forms. The next five represent sequential development of 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]. In spite of all the killings, Dharma was never established in the world at a desirable level. The first of human Avatar, Vamanas mission was to highlight the animal instincts in man, and to instruct mankind that Dharma can be achieved only by overcoming animal instincts. The reclaimer of land signifies the enlargement of the Karma Bhoomi of man (area of activity). Agriculture and related activities in the next stage is symbolic of organized societies and organized methods of living. Then comes the King who was an immature person. This King Rama did not know his personal Dharma, and was only concerned of social Dharma. He renounced his chaste, devoted, loving and beautiful wife to satisfy the sentimental buffoonery of his subjects.

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In Sri Krishna we find the complete man the modern man - who will do anything to achieve his aim by hook or crook and then justify himself by quoting scripture, talking morality or seeking cover of exigencies. He also had a mission to kill a multitude of people, some extremely good along with a few bad ones. Then of course we confront the Avatar, Buddha. Buddha is a derivative of Buddhi [intelligence]. He is the incarnation of Brahma, the deity of knowledge. After searching all branches of science and

rituals, Buddha could not find contentment, so he sat under a tree in meditation, turning inward and attained enlightenment. He preached non-violence after enlightenment. This Avatar signifies mans progression from the era of killing to one of non-violence and peaceful co-existence with other creatures. Man had to evolve still further in the vision of God, so Jesus came into the world, preaching love, brotherhood and selfless service. THE SPIRITUAL EVOLUTION Mans spiritual evolution, we can say intensifies with the arrival of Buddha. Buddha preached that Life [Jiva] is the most valuable and sacred thing in this Universe and therefore no one should harm or destroy life, in whatever form life may be, insect, fish, bird or animal. Jiva, we have seen earlier is the Mother principle in the Universe. Christ spoke of God as a Father. He made himself an example of an ideal Son. Gods ultimate state of Nirguna Brahm, the indescribable conglomerate of all attributes was brought to focus by the incarnation of Quran. An embodiment symbolically means that the attribute becomes tangible to the senses and not necessarily in a human form. The princple underlying Nirguna Brahm are embodied in Quran. Quran is the last incarnation, if we understand the underlying principle, no further incarnation is needed to complete mans spi ritual knowledge because all the concepts have been revealed.

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THE RATIONALE We know that Ishmael and Isaac were the two sons of Abraham, by two women, Hagar a maid and Sarah his legal wife. Abrahams love for his two sons is the same. Of Isaacs lineage Christ was born and therefore, that branch is called the chosen people. The mission of Christ Avatar was to redeem mankind from the burden of sin by personal example. Gods boundless love for mankind and His mercy manifested through Jesus, and through Jesus God showed that vicarious penance for the sins of man was possible. By Gods will, it was decreed that any human being who realized that he had sinned could invoke the example of Jesus. Even 600 years after Christ, the descendants of Ishmael refused to accept the example of Christ. Not only that, they refused to admit that Christ died on the Cross. Yet, the love of God for the descendants of Ishmael did not diminish one bit, and out of that love, God gave Quran to them. That is why in Quran we see God in His utmost magnificence. It is true that the Quran reveals God as the indescribable Infinite entity [Nirguna Brahm]. It is equally true that God assumes His attributes in Creation and those attributes are the significators by which man identifies God. Therefore it was necessary that those attributes also should be revealed. Every one of those

attributes can be personified and that is why in Quran God chose to reveal those attributes by name. Otherwise, even Allah is a misnomer for God.

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Chapter XII GENESIS The first chapter of Genesis is a description of the creation of this Universe. God is the creator. Jews, Christians and Moslems believe that God gave to Moses a vision in which Moses saw how God created this Universe. Creation is the process by which an original concept is transformed into its physical equivalent. Gods imagination was transformed into its physical The created object

equivalent resulting in the manifestation of this Universe.

stands testimony to the greatness of the Creator. Imagine a carpenter who has an exquisite design of furniture in his mind. No other person sees it. But when the carpenter transforms his concept into a physical object with his tools and materials, every body can see it, feel it and enjoy it. If some body else copies the same design, it becomes making and not a creation. Man can create only with what is available in Nature. Gods creation was in empty space. In the beginning God created the heavens and the earth.

Moses no doubt, is referring to the beginning of Creation, which started with the Heavens and the Earth. Since the word beginning is used, we are prompted to seek as to what existed before the beginning. The answer ought to be nothing but God. And what would it look like? It was an infinite expanse of space with no discernible objects or darkness anywhere. Why plural heavens and singular Earth? Symbolically, Earth represents all that is tangible to the physical senses. Heavens would mean that there were numerous realms in Creation, which were beyond the reach of the physical senses. We should always remember that Moses is seeing a vision. The scenario will become clearer in the next sentence. The Earth was without form and void; and darkness was on the face of the deep; the Spirit of God was hovering over the waters 172

Darkness What Moses saw first was an Infinite expanse of space with nothing of form. Subsequently he discerns that there was darkness on the face of the deep. Could there be darkness in God? No Scripture, Theology or Philosophy has so far stated that there is darkness in God. On the contrary, every scripture, Theology and Darkness is symbolic of

Philosophy affirm that there is no darkness in God.

ignorance. From out of the Infinite space that existed before Creation - which was full of light because of the presence of Gods knowledge Moses sees that an area was set apart for Creation, and that area was covered by Darkness because the Infinite knowledge of God was withdrawn from it. Unless Gods knowledge was withdrawn from the area set apart for Creation, we would be experiencing Gods knowledge in this area where Creation has taken place, where we exist. Symbolically, the area of darkness is the area where there is ignorance or lack of knowledge. From out of the infinite space an area was set apart for creation. Gods knowledge was withdrawn from that area. The area set apart for Creation was vast, deep and dark and Moses could see nothing of what was inside. There was nothing, which had any form, so Moses says Earth was without form at that time. An absence of anything discernible is stated as void.

The Spirit of God Moses doesnt say that God was moving, but that the Spirit of God was moving. In the first sentence he said that God created everything that was subject to the senses and beyond sensual perception. As is customary with all Scriptural narration, the first sentence summarized the whole content of the succeeding narration. Then Moses goes into the details as to how creation took place. Gods wish materializes spontaneously and the agency that executes the wish of God is the Spirit of God. So the Spirit of God is nothing but the Executive

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Will of God. It also becomes clear that the Spirit of God is an entity which functions according to Gods wish, a distinct functional entity. What was hovering over the face of the waters was the Spirit of God. Note that the Spirit of God was hovering over the face of the waters and not on the face of the deep darkness. So, there are two faces, one that of the face of darkness, and another that of the face of the infinite knowledge opposite to the face of darkness.

Waters Symbolically, water represents knowledge. There are infinite varieties of knowledge, knowledge of physics, chemistry, mathematics, theology, philosophy etc. Therefore waters is appropriate and not just water. The spirit of God was not on the face of the darkness, but on the face of the waters. In the area of darkness, nothing at all was visible; there was nothing, which had any form. Moses was born and bought up in desert surroundings, and he would have seen many mirages like apparitions. 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, which appeared to be like transparent waves of water. That is why the word hovering is used, as if it was suspended or unsupported. In the first sentence, Moses uses the word God with no qualification or adjective. There, Moses was referring to the indescribable infinite entity, with no visible attributes. Whereas, in the second sentence, God has assumed attributes necessary for creation and therefore we can say that the spirit of God is endowed with the infinite attributes like, knowledge, wisdom, power, holiness, love, happiness etc. God in the abstract and absolute sense is without any discernible attribute, but God acts through the Spirit. So 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. Then God said, Let there be light; and there was light 174

It is not the spirit of God, which speaks, but God. In symbols, we have seen that word means an expression of a desire by sound, action or gesture, the desire of God is expressed as said, and is carried out by the spirit of God instantaneously. We should know that a vision is something like a dream. We sometimes hear without any audible sound. The thought of God materializes into visible light within the area set apart for creation, which was till then in darkness. Light is that which dispels darkness, and symbolically, light stands for understanding. Where there was total darkness, light is introduced and Moses is able to see and understand whatever is happening within the area set apart for creation. Therefore in the next step of creation; And God saw the light, that it was good; and God divided the light from the darkness. God called the light day and the darkness He called night The comprehension of the existence of a thing is seeing. Therefore God saw that his desire had materialized promptly and others could also see it, because Moses also saw the light. The expression good is used here as the opinion of God and not that of Moses. There is a difference in what we generally say is good, and what philosophers define as good and what God says as good. In common parlance we mortals mean virtuousness, moral correctness, purity, good quality etc. Aquinas defines good as that which is. Anything that has existence per se is good. In otherwords everything that God created is good. But when God

opines that something is good, it is the quality of being PERFECT, and nothing short of that. To the infinite intelligence of God, anything that merits the

qualification good is perfection; we actually see that perfection in the blade of grass, a flower, in every creature, in every bit of creation. By dividing light from darkness, Moses saw that the darkness on the face of the deep change, to some area where there was darkness and some area where there was light. Light was introduced into the area set apart for creation, but there were separate areas of darkness and light. Light and darkness co-existed in the

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space for creation.

Unlike in the infinite space of God where there was no

darkness, in the area of creation, light and darkness co-existed as we experience here in this created universe. Ignorance and knowledge co-exist in the space set apart for creation as we experience, unlike the infinite area of infinite knowledge with no darkness of ignorance. In fact, as we know, in the created space the basic state is one of ignorance. darkness to be night. 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, with half of it known as night, which is the period of darkness. The day at the equator is different from the day

at the poles. The length of day varies from season to season in any one place. The day and night on the moon or other planets are different from that of the earth. The day in the solar system will be different from that of the other constellation or galaxies. What is sought to be conveyed is that alternating periods of light and darkness is the norm in this space set apart for creation. Then Moses says So the evening and morning were the first day In common parlance morning comes first and then only the evening. Here Moses has reversed the sequence, with good reason. In the space set apart for creation, the first state was that of darkness, and then light was introduced. Evening is the onset of darkness, and morning is the onset of light. Therefore Moses stated it as he saw; he saw darkness descending upon the area set apart for creation first and then later saw light seeping into the darkness. First Day It should be reasonably clear by now that the day of creation is not one that spans 24 hours, but it is a period of an indefinite time, which might be construed as a phase of creation. With the introduction of light, the background for further creation has been perfectly laid, in the sense that in the created space, knowledge

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and ignorance could co-exist; the first stage for Gods plan of creation was completed. Then God said, let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 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.

Firmament The firmament is a device of God, which is capable of separating one thing from another; one type of knowledge from another type of knowledge, one substance from another, or one principle from another. So the firmament

separated the millions of attributes of God one from the other. The conglomerate of attributes in Infinity now became finite, separate, 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, so that the Infinite knowledge was not accessible to those inside the enclosure for creation.

What is below as Moses sees it is the area where creation is taking place and the waters above is the Infinite space. Gods infinite knowledge was shut off permanently and completely from the area of finite knowledge by the firmament. The division of waters from waters indicates that the area of Infinite knowledge was divided and separated from the area of finite knowledges; and within the area of creation, attributes became separate. And God called the Firmament Heaven. So the evening and the morning were the second day

In the first sentence of the narration, we found heavens without a capital letter, whereas here we find Heaven, indicating that it is used as a singular proper noun. This Heaven represents the canopy or atmosphere that surrounds the

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Universe, which separates the space for creation from the Infinite space outside. No doubt this Heaven is also beyond the reach of the senses, as the other heavens are. With complete separation between the Infinite and finite, the second phase of creation concludes. Now we enter the third day. Then God said, let the waters under the Heaven be gathered together into one place and let the dry land appear and it was so. And God called the dry land Earth, and the gathering together of the waters He called the Seas. And God saw that it was good. Land Scriptural symbolism is extremely subtle, deceptive and misleading. Normally anyone would take this to be the state of the Earth as we see it with its seas and dry lands. Land is the place of activity of man, which in Indian Dry land is Karma (action) without

Scriptures is known as Karma Bhoomi.

knowledge. All inert matter, the elements of the Universe and the visceral organs of man, animals and plants do Karma instinctively, naturally. Sea The Sea is symbolic of the totality of finite knowledge. The Earth and the Seas have been used here with capital letters, so they are representing the dry land and the seas, which we see on the Earth. We should here remember that all of earth is not dry land literally, because, in the hardest of the rocks or the sand of the desert, there will be some moisture. But in the symbolic sense there will be no confusion. Then God said, Let the Earth bring forth grass, the herb that yields seed and the fruit tree that yields fruit according to its kind, whose seed is in itself, on the Earth and it was so. And the Earth brought forth grass, the herb that yields seed according to its kind, and the trees that yield fruit, whose seed is in itself according to its kind. And God saw that it was good. So the evening and the morning were the third day.

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Grass, Herb and Tree Remember that the tree is symbolic of karma. Three constitutent

specimens picture the vegetable kingdom. Grass is mentioned here as having no seed. Herb has seed but no fruit. Tree has fruit with seed within. Symbolically, the grass, herb and tree represent three types of Karma. The grass represents Karma, which by itself does not produce a subsequent result like seed, examples of which are sleep, breathing etc., which are natural visceral functions. The herb is symbolic of Karma like eating, excretion, bathing etc., which are personal Karma with limited ramifications. Tree stands for Karma that has the widest reactions to oneself and others, those that benefit or damage one and others. Mans Karma in real life like acquiring wealth, fame, pleasures etc. fall in this category. Man alone is capable of this type of Karma.

The first two types of Karma, grass and herb, are purely according to Dharma, because they do not arise from a freedom of choice, which is peculiar to man. Man has the freedom to do Karma according to Dharma or against Dharma. Everything in this Universe is ruled by Laws of Nature, be it man, animal, plant or celestial beings. Since man alone is endowed with freedom of action by word, deed or thought, mans Dharma is different from others. The Karma of man carries with it a series of co-relations, interactions and repercussions, which determine the destiny of man. Such destiny is according to the Law of Karma, which is part of Natural laws, or the law of the Creator. Then God said, let there be lights in the firmament of the heavens to divide the day from the night; and let them be for signs, seasons, and for the days and years; and let them be for lights in the firmament of the heavens to give light on the earth, and it was so. HEAVENLY BODIES

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Moses is speaking about the celestial objects, the lights from which cause day and night in the Universe. They are not meant to be simply objects to shed light, but they are for signs, seasons, and for counting of days and years. The functions of these celestial objects are determined by God. Those who are familiar with the Indian Scriptures will know very well, without the shadow of any doubt, what is meant by signs. The interpretation of these heavenly signs is the science known as Astrology. After Karma and Dharma, by the decree of God on the third day, God creates the heavenly bodies to indicate the results of Karma and Dharma. It can be said more positively that God intended these heavenly bodies to rule over the Karma and Dharma of all beings in Creation. Otherwise, these heavenly bodies cannot discharge the function of giving signs effectively. History tells us that great men like the Magis, Rishis, Prophets and Sages were able to read these signs. Scientists are still struggling to understand the mechanism of the seasons. The complexity of the design behind the Universe is and will remain generally unfathomable to ordinary man, the scientist and the scholar. Then God made two great lights; the greater light to rule the day and the lesser light to rule the night. He made the stars also. God set them in the firmament of the heavens to give light on the earth, and to rule over the day and over the night, and to divide the light from the darkness. And God saw that it was good. So the evening and the morning were the fourth day. Sun and Moon The greater light and the lesser light are the Sun and the Moon respectively. The symbolic connotations of the Sun and Moon are much deeper. Astrologically, the Sun represents the Atma [Soul] and the Moon represents Jiva [Life]. After the law of Karma and Dharma, and the indicators of their functions [signs] were established in creation, God introduces the principles of Atma and Jiva which would ultimately pave the way for the creation of man. The Stars represent the

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attributes of God, which are millions and trillions. Indian Scriptures have personified 330 million attributes of God, which are revered as deities. Then God said, let the waters abound with an abundance of living creatures, 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, with which the waters abounded, according to their kind, and every winged bird according to its kind, and God saw that it was good. And God blessed them, saying Be fruitful and multiply, and fill the waters in the seas, and let birds multiply on earth. So the evening and the morning were the fifth day. Creatures and birds After introducing the principles of Atma and Jiva on the fourth day, God proceeds to establish two of the four paths on which the Jivatma traverses namely, Budhi and Manas, which we have referred to under the title Yoga. The Sea is the storehouse of all waters, corresponding to which is the Manas [Mind], which retains all memories, the storehouse of all knowledge. The activities of the Manas are characterized by the Sea Creatures. The area above the earth, the atmosphere, which we generally call the sky, is where the birds fly. By virtue of its vastness, lightness, facility of speed etc. they represent the Buddhi [Intelligence]. The birds represent the activities of the

Buddhi. They are more expansive than the activities of the Manas, and therefore the comparison or symbolism becomes apt. The flight of imagination of man is like the flight of the birds of the air. There is no limit to the imagination of man. As it expands, so will the limits of the Universe. So we go on to the sixth day. Then God said, Let the earth bring forth the living creatures according to its kind; cattle and creeping things and the beast of the earth, each according to its kind, and it was so. And God made the beast of the earth according to its kind, cattle according to its kind, and everything that creeps on the earth according to its kind. And God saw that it was good. 181

Cattle and creeping things Symbolically, the animals stand for the Aham. The usage animal instincts is derived from the animals. We also find that animals are classified into beasts and cattle. The cattle are the domesticated useful type, whereas the wild beasts are the representations of the not so useful and even hostile. It is easy to guess that cattle are the useful instincts, which we normally call the good and the other is what we usually call evil instincts. The creeping things of the earth represent the Chittham [Conscience]. The creeping things like worms, maggots, vermin etc. are part of the soil. Chittham is very much like the soil of the earth. By itself, it is dormant. It provides the

background for the other three functions of the psyche. Without the activities of the creeping things, the soil does not become fertile. A fertile soil alone supports the growth of life forms; similarly the active Chittam supports functions of Aham, Budhi and Manas. Then God said, Let us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over cattle, over all the earth and every creeping things that creep on the earth. So God created man in His own image; in the image of God He created him; male and female He created them. Male and Female As soon as the components of the psyche are completed, we find something really strange happening here. God becomes plural. God says Let US. The plurality is confirmed in the usage later of OUR, and still later MALE and FEMALE. To understand this more clearly, as to what this female entity is, one should look in the Bible to the vision which Solomon has, in Proverbs, Ch.8, 22 to 31. It reads thus: The Lord brought me forth before the first of his works, in the very beginning, before the world began. I was brought forth before the oceans, when there were no springs of water, before the mountains, before God made the Earth and the first handful of soil. I was there when he set the 182

sky in place, when he placed clouds in the sky. I was there when he laid the earths foundations. Iwas beside him like an architect. I was his source of joy I was always happy in his presence and found pleasure among the sons of men. It is quite clear that the reference is to the Spirit of God the executive will of God The power of God, Shakthy, the Female. In conformity with what we have seen in Symbols, a perfect concept (Macrocosm) has manifested out of the Infinite, which is complete in all the attributes necessary to make a human being. In other words, the Cosmic Being (Macrocosm) has been completed in all its totality. That Cosmic Being has all the faculties of Atma, Jiva, Chittham, Aham, Buddhi and Manas. It has a physical body, which is nothing but the Universe, constituted of the five elements, Aakasa, Vayu, Agni, Jala and Prithvi. God, the Infinite, we should know, cannot manifest Itself. Anything that is manifest can only be finite or at best perfect. So the plurality of God refers to the manifest perfection and the unmanifest Infinity. Infinity is the male component and Perfection is the Female. This is exactly what the Indian Rishis have found in their beyond the sense searches. Image and likeness conform not only in the physical appearance, but also in the functional aspect; the freedom and capability of man to think, visualize, decide, create, and do things of his choice. The distinction between the real and image God Vs Man is that God can create from nothingness, whereas man can create from only what is available in Nature. One important thing to be understood is the usage dominion. Dominion means the right to enjoy, rule, maintain, upkeep and protect. It is not the right to kill and eat. Then God blessed them and said to them, Be fruitful and multiply; fill the earth and subdue it; have dominion over the Fish of the Sea, over birds of the air, and every living thing that moves on the earth. And God said, See, I have given you every herb that yields seed which is on the face of all the earth, and every tree whose fruit yields seed, to you it shall be for Food

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Also, to every beast of the earth, to every bird of the air, and to everything that creeps on earth, in which there is life, I have given every green herb for food; and it was so. Food Food is a primary requirement for all living organisms. The need for Food is aroused by hunger, which is a natural instinctive process. In this particular decree of God, while granting food for man and the rest of the creatures, God makes a clear distinction. For man, it is herb with seed and trees that yield fruit with seed. For the rest of the animal kingdom it is green herb, with no mention of seed. Herb with seed, we saw earlier represents Karma which are of a personal nature like eating, excreting, bathing etc., which affect the person only and not others. Karma represented by the tree with fruit and seed are those, which have consequences all around and chain reactions, which result in repeated Karma, which goes on endlessly. Man alone is capable of this type of Karma. The Karma of the animal kingdom is typical of green herb without seed, determined by Dharma only. Then God saw everything that He had made, and indeed it was very good. So the evening and the morning were the sixth day. Thus the heavens and the earth, and all the host of them were finished. And on the seventh day God ended His work which He had done, and He rested on the seventh day from all His work which He had done. Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made. Rest Rest is abstention from work, a deliberate uninvolvement in action. Rest is not a state of sleep either. Moses is seeing that the Spirit of God was not hovering on the face of the waters any more, there was no movement outside the area in

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which creation was taking place, God had completed the work of Creation, and so would have entered a period of rest. God had given man dominion over everything that He created, and it was left for man to steer his own destiny. In the period of rest, God would certainly be watching the destiny of His creation, as an interested onlooker. Sanctification is the act of bestowing holiness to something. Whatever God had created was very good by Gods own reckoning, and therefore needed no sanctification. Sanctification was accorded to the seve nth day, the day of Gods rest, so that the rest may not be disturbed, broken or interrupted, nothing at all can desecrate Gods rest. What God created is so perfect that it can go on forever without His indulgence or help. This is the history of the generations of the heavens and the earth when they were created. Generations Technically, and theoretically, Gods creation can go on forever. But Moses reports that he has seen generations of creation flit past in his vision. Remember, there are infinite possibilities of Perfections in Infinity. There can be many creations, each of which is perfect. And Moses specifically says generations of heavens and earth. So, the Master Plan of creation has remained the same, but the details have changed from time to time. One such creation is the present Universe in which we are living. There is proof that Moses had witnessed the evolution of this present Universe also. In the succeeding narration (Chapter II of Genesis), Moses goes into more specifics, or details of the creation of this Universe and the present day man. There is not even an iota of disagreement in this narration of creation given by Moses and that found in the Indian Scriptures. The Lord God and Lord of Hosts

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It is noteworthy that in the succeeding narration (Chapter II of Genesis), God becomes Lord God. Later God becomes Lord of Hosts. If the reader can look back into the graph in Chapter III, it can be seen that God mentioned in the first chapter of Genesis refers to the Nirguna Brahm. The Spirit of God is Shakthy. The Lord God is Parama Siva and the Lord of Hosts is Ganapathy. The Fulcrum of Bible The Bible revolves around 3 visions. The first is the vision of Moses, which we have already discussed. The second vision is that of Solomon, described all through the wisdom books and more particularly in the verses in Proverbs mentioned above. They are part of the Old Testament. The third vision is in the New Testament. It is of John the Apostle, recorded in the opening sentences of his Gospel. It records what the ideal Son is like, how the Word became flesh. Bible and Sanathana Dharma The most famous woman Sage of the Tamil Scriptures, Avvaiyar, in the first stanza of Avvaikkural wrote: Paramaya Sakthiyul Panchama Bhootham Tharamari Thontum, Pirappu. guka rf;j;jpAy; gQ;rk G+jk; juk;khhp njhz;Wk;> gpwg;G. The meaning is that in this cataclysmic deluge of births and deaths that is constantly taking place in this Universe, a birth is nothing but a new combination of the five elements. The physical body gets renewed with every birth, whereas the ethereal body remains the same. We inherit our physical body from our parents. Can we imagine the number of physical bodies we already have had. It is far beyond our reach to keep track or know what went before in the past regarding our past lives. Our real parentage is Atma [Soul] and Jiva [Life]. A Jivatma that the human being is, his parents are Atma and Jiva.

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Again, it should be a matter of common consensus that nobody would have understood the secret meanings of Genesis more than Jesus and his Mother. When Jesus says Call no one your father in this world, you have but one father, the Heavenly Father, the real message should not be lost on us. Still ahead, when Jesus talks to his disciples as recorded by Apostle Thomas If you say that you know your Father and mother; you will be called the son of a prostitute. What he means is that we have had many parents for our

physical bodies and therefore, if we consider them as our real parents, we are like the son of a prostitute. When Jesus says Let the dead bury their dead he means that man is Atma which is eternal and incapable of dying; it is the body which dies and those who think that they are the body, then they are as good as dead. THE CHOSEN PEOPLE OF GOD All Scriptures speak of the interactions between God and men. While

Sanathana Dharma dilates on the cosmic perspective, the Bible focuses on Christ as the central personage. The Jewish race was chosen by God, for Christ to be born in that race. The Jewish race was designed, formulated, nourished, protected and led by God so that Jews would execute Christ brutally, for the benefit of the entire mankind. There is a selection of God, a choosing in every race that has existed in human history. But this is something special, so there is an added emphasis. Any other race in the history of humanity would have respected, venerated and admired Christ Jesus while he was alive, for the innumerable good deeds and miracles he did for his people. Not the Jews. In no other community in the history of human race would a saintly, harmless and defenseless person like Jesus Christ be executed in the most inhuman and torturous manner as the Jews did. God had chosen Jews and formed them in such a way that His design for the welfare of humanity would be accomplished through them. No doubt, they are the specially chosen people of God. CHRIST 187

Christ is the embodiment of the attribute of Mercy of God. According to Sanathana Dharma, in Shaktheya Aagama, it is stated that Christ is the incarnation of the Kripa Rasi [aggregate of Mercy] of Siva. So, at a time when mankind was in need of the mercy of God, His attribute of Mercy was given human form and manifested in the form of Jesus Christ. The purpose of the incarnation of Christ was to prove to humanity that vicarious atonement of the sins of man was possible, because all of humanity is part of a whole; children of one God. To expiate the sins of man, Gods own attribute of Mercy did retr ibution through the sufferings of Christ on the cross, and a life of burden on earth. Christ represented the entire humanity, through his sonship. CHURCH The most glaring contrast between the Church and Christ is the aspect of tolerance. While Christ embraced the entire humanity as one brotherhood, Church has all along been exclusive, even of the Jews and their own cousins the Arabs. While Christ declared that every human being is a Son of God, Church wants to establish that Jesus is the only Son of God. While Christ worked for a spiritual kingdom, the Church busies itself with material wealth. While Christ announced that he was shedding his flesh and blood for the whole of mankind, Church prevents others from partaking of the body and blood of Christ. While Christ pronounced: In my Fathers house there are many mansions, I am going to prepare one, so that you can be where I am; the Church says that there is no other place other than that where Jesus is. Jesus was sure that a man and

woman were equal before God, but the Church has never accepted that position. Suffice it to surmise, that the Church which was supposed to spread the message of Christ, has done very nearly the opposite; instead of fostering love, the Church has only sponsored exclusivity and crusades against its own brothers. THE HOLY GHOST Bibles printed prior to 1950s refer to the Sookshma Sareera [Ethereal body] of Jesus as the Holy Ghost. Somehow, the Christian theologians fancied that

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ghost is unbecoming of holiness. So they switched over to the Holy Spirit instead of Holy Ghost, without really understanding the difference in meanings of those expressions. Holy Spirit is the Spirit of God, which is Infinite in dimension. Ghost is a finite spirit with a specific individuality. Any Jivatma in ethereal state is a ghost. To describe the ethereal body of Jesus, Holy Ghost would have been the appropriate term. The theologians of Christianity have jumbled the whole thing up beyond measure. Encyclical fiasco The new Pope of the Catholic Church has come out with the first encyclical of his papacy in the 2006th year A.D., titled Deus Caritas Est (God is Love). It has travailed at great length to enlighten its faithful on the difference and unity of Eros and Agape. One is willing to acknowledge that two thousand years is a

comparatively short period for a religious theology to evolve. But if the Church was sensible enough to partake of the wealth of theological insights available elsewhere, it could have done much better. In the simplest of terms, Eros pertains to the Animal in man and Agape pertains to the Divine in man. (Refer to Chapter II, Animal Instincts). Christ came into this world to demonstrate the Divine potential in man, because Christ originated from the Divine (See Avatars, Chapter XIII) and (Love and Happiness Ch. XV).

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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. But if you ask the Ulemas or Muslim scholars, what was the purpose of God in delaying it so long or why God chose to send the Quran only after Christ, they have no satisfactory answer. In the Bible, there is a portion where God blesses Hagar and speaks of Ishmael, the patriarch of Muslims. Your descendants will be too numerous that they will be too many to count. Ishmael shall be a wild ass of a man, his hand against everyone and everyones hand against him. Quran supports all scriptures of the past, in whatever language, region or religion they may be found. There are particular mentions about Taurat, Saboor, and Incheel etc. certifying them to be genuine. As such, it is not disputed by Muslims that the Jews, Christians and Muslims have a common ancestor in Abraham. Mohammed was an illiterate man. So he could not have read any of the Scriptures. He would have relied entirely on his memory of what was spoken to him or read to him. 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. That probably will contribute substantially to the greatness of Quran. Because, the sweep and depth of the meanings of the words used by Mohammed are simply fantastic.

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NOBIILITY OF QURAN We will now look at the text of Quran to see how magnificent and noble the contents are. It is certainly a pity that many Muslims overlook the positive verses and highlight those that inspire violence. Sura 2: 2-4. This is the Book; to it is guidance sure, without doubt, To those who fear Allah; Who believe in the Unseen, Are steadfast in prayer, And spend out of what We have provided for them; And who believe in the Revelation Sent to thee, And sent before thy time, And (in their hearts) Have the assurance of the hereafter. Sura 2: 62. Those who believe in the Quran and those who follow the Scriptures, And the Christians and the Sabians, Any, who believe in Allah and the Last Day, and work righteousness, Shall have their reward. With their Lord on them shall be no fear, nor shall they grieve. Sura 2: 130. Say ye: We believe in Allah, and the revelation given to us, and to Abraham, Ismail, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to all Prophets from their Lord, we make no difference between one and another of them; And we submit to Allah. Sura 2: 163. And your God is One God; There is no god but He, Most Gracious, Most merciful. Sura 2: 168. O ye people! Eat of what is on earth, Lawful (clean) and good. Sura 2: 177. It is not righteousness that ye turn your faces towards East or West; But it is righteousness To believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; Sura 3: 144. Muhammad is no more than a Messenger, many were the

messengers that passed away before Him.

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Sura 4: 1. O mankind! Fear Your Guardian Lord, who created you from a single Person, Created out of it his mate and from them twain scattered countless men and women. Sura 4: 34. Men are the protectors and maintainers of women, therefore the

righteous women are devoutly obedient. Sura 5: 45. And in their footsteps we sent Jesus the son of Mary, confirming the Torah that had come before him. We sent him the Gospel; therein was guidance and light. Sura 5: 73. They disbelieve who say Allah is one of three (Trinity) for there is no God except One God. Sura 5: 91. Satans plan is but to excite enmity and hatred between you, with intoxicants and gambling, and hinder you from the remembrance of Allah: Sura 6:42. Before thee we sent messengers to many nations, and we afflicted the nations with suffering and adversity that they call Allah in humility. Sura 10: 10. This will be their prayer therein; Glory to Thee O Allah and Peace will be their greeting therein and the end of their prayer will be Praise be to Allah. Sura 10: 47. To every people was sent a Messenger. Sura 11: 118. If thy Lord had so willed, He could have made mankind One people; but they will not cease to differ. Sura 15: 43,44. And verily, Hell is the promised abode To it is seven Gates, for each of those gates is a special class of sinners assigned. Sura 16: 101. When we substitute one revelation for another and Allah knows best what He reveals in stages.

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Sura 19: 92. It is not consonant with the majesty of the Most Gracious that He should beget a son. Sura 32; 4. It is Allah who has created the heavens and the earth, and all between them in six days. Sura 32: 11. Say, The Angel of Death, Put in charge of you, will duly take your souls; Then shall ye be brought back to your Lord. Sura 32: 13. I will fill Hell with Jinns and men all together. Sura 33: 40. Muhammad is not the father of any of your men, but he is the

Messenger of Allah, and the Seal of the Prophets. Sura 33: 63. Men ask thee concerning the Hour, say, The knowledge thereof is with Allah alone. Sura 36: 69. We have not instructed the Prophet in poetry, Nor is it meet for him; This is no less than a message and a Qur-an making things clear. Sura 42: 15. Say, I believe in whatever Book Allah has sent down; Sura 57:26,27. And We sent Noah and Abraham, and established in their line Prophethood and Revelation; and some of them were on right guidance, but many of them became rebellious transgressors. Then, in their wake, we followed them up with others of our messengers; We sent after them Jesus the son of Mary, and bestowed on him the Gospel; and We ordained in the hearts of those who followed him Compassion and Mercy. Sura 61: 6. And remember, Jesus, the son of Mary said: O children of Israel! I am the messenger of Allah sent to you, confirming the Taurat which came before me, and giving glad tidings of a messenger to come after me, whose name shall be Ahmad.

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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 Gods 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

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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 Gods 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

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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 mens 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.

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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.

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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

80. Munthakhim: Penaliser. 81. Affuvvu: Condoner. 82. Raoof: Compassionate. 83. Malikkalmulki: King of kings. 84. Daljalalivalikram: Austere, deserving praise. 85. Muksitthu: Discriminator of justice. 86. Jamiu: Amasser of elements of Nature. 87. Ganiyu: Affluent. 88. Mugnee: Giver of fortunes. 89. Maniu: Obstructor. 90. Larru: Giver of distress. 91. Naaffiu: Giver of boons. 92. Noor: Resplendent. 93. Haadee: Preceptor. 94. Badhee: Original craftsman. 95. Vaaris: Ultimate inheritor. 96. Rasheed: Great shepherd. 97. Saboor: Forbearing and forgiving. 98. Muhaimin: Omniscient. 99. Bakkee: The last remnant. These are the attributes of God in Arabic, 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. No religion has any monopoly over them. It is sad that not many Muslims know the meanings of those magnificent names. It would be proper here to bring to the notice of the reader another attribute which is very often used by Muslims.

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RABB Those who have known Muslims well enough would have heard them sigh very often ya Rabbe. Rabb is the equivalent of Divine Mother, which we will see in the Sanathana Dharma. A Muslim scholar will say that Rabb refers to the Divinely ordained, meticulous, faultless, impartial, equitable and just system which Governs everything. According to a Muslim it is blasphemous to attribute a personality to that system. God cannot be personified, should not be personified according to Muslims. But the Muslims do accept that God has agents, called Malak. Malak is the equivalent of Angels in the Bible. The Muslims accept agents of God [Malak] for rain, sunshine, fertility, progeny etc. Most surprisingly, Rabb is not included in the 99 attributes of God like Rahman, Rahim, Malik, and Salam etc. I wonder if some Muslim scholar would explain this anomaly. KHAFFIR In Sura 8, the Quran says: I will instill terror into the hearts of the unbelievers; Smite ye above their necks, and smite all their finger tips off them. Could it be the Word of God? In times of war, Mohammed spoke about the duty of the Muslim towards his enemy in the above words. Sri Krishna, the Incarnation, spoke the same language in the battlefield. The Old Testament speaks the same language in many places. Does it mean that these are the Words of God? Such pronouncements will be attributed divinity only by the followers of Muslim, Hindu and Church not Islam, Sanathana Dharma, or Christianity.

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Chapter XIV SANATHANA DHARMA The Sanskrit word Sanathana means at all times. Dharma means most proper conduct. Some people would say that Sanathana means eternal and

Dharma means duty. The difference in the meaning is not negligible. The Dharma of man is different from other creatures principally because man is the only creature, which is endowed with freedom of action. No other creatures, including the celestial beings or deities have freedom of action which man has. So the Dharma of other creatures are destined, determined and controlled. The Dharma of man is variable depending on time, place, circumstance, and individual. Sanathana Dharma deals with the most proper conduct expected of an individual at any given circumstance, place and time. It also deals with the

Dharma of other creatures, which are true for all times. Essentially, time is of great relevance, because beyond time there is no Dharma. So, Sanathana Dharma with respect to man is mainly concerned with his Karma (actions), which result from his freedom. This freedom is a contentious issue to many. Some people believe that destiny is paramount and that man has no freedom. Some others claim that destiny is a resort for escapism. Therefore it is necessary to understand how the two terms destiny and free will co-exist without any conflict. Imagine a river flowing. Man can construct a dam; divert the flow to any place of his choosing by raising the level of the dam and cutting canals. But man cannot make the river flow upwards. If the water has to be taken to a higher level than the level of the reservoir, then a force adequate to overcome the force of gravity will have to be applied. Man has the freedom to manipulate the forces of

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Nature, but he cannot change the laws of Nature. Subject to the unbreakable laws of Nature, man has the freedom to do anything. Destiny is nothing but the

operation of the laws of Nature. The freedom of man is subject to the laws of Nature. NATURE In Sanathana Dharma, Nature is the Divine Mother, in its pristine purity, naked beauty, infinite perfection, the Mother of all creation, the Queen of the Universe, and the manifested Perfection. The Divine Mother is known in

Sanathana Dharma by various names like Paratpara, Paravidya, Parasakthi, Bhavani, Prakrithimatha, Viswamatha, Jaganmatha, Viswatmika, Rajarajeswari, Ambika, Sakthi, Shodasi, Devi etc.etc, depending on the attributes that are alluded to. The Divine Mother does everything that we expect a housewife to do, albeit, the house is this Universe. Governance of the Universe. The laws of Nature are made by Her for the The deities are Her henchmen, with specific

portfolios and powers. Her administration and dispensation of justice is impartial and infinitely perfect. DEITIES The chief deities are three in number, namely, Brahma, Vishnu and Rudra. They are supposed to be the incarnated forms of the Divine Mother, in as much as they constitute the chief functional parts of Nature - Past, Present and Future. Past, Present and Future are the three constituents of Time. What we call present is an infinitely short duration of time, which is neither discernible nor definable. But we all experience it. That infinitely small one moment to the next moment, is a continuous succession. The present moment has already become the past before we realize it. This present is ruled and represented by Vishnu. The present is consumed as past by Rudra and the next moment of the future is represented by Brahma the creator. In Nature everything is subject to time, so Sanathana Dharma personified the three phases of time into the three chief deities, Brahma, Vishnu and Rudra. 203

There are millions and millions of deities under these three, who discharge various functions in the administration of the Universe. God in Sanathana Dharma The God (that existed before the beginning as mentioned in the opening sentence of the Genesis - Chapter XV), in Sanathana Dharma is known as Nirguna Brahm, the Infinite entity that is the conglomerate of infinite attributes, with no describable attribute. For creation, the Nirguna Brahm transforms itself as

Atma. (This is corresponding to the Spirit of God, in Genesis. Also refer to graph in Chapter III). The single entity of Atma splits into Feminine and Masculine (Prakrithi and Purusha) components known as Shakthi and Sivam. For the purpose of creation, Sivam undergoes a metamorphosis of five phases, known as Iccha [Desire], Sankalpa [Conceptualization], Kataksha [Visualization], Vikshepa [Effulgence], and Prachodana [Inspiration] and the corresponding designations are Parama Sivam, Sada Sivam, Bhairava Sivam, Rudra Sivam and Nataraja Sivam. Their functional representations are Yajamana Sivam [The lone Monarch], Vaibhava Sivam [The ultimate expertise], Sikhara Sivam [Universal authority], Mangala Sivam [Benefactor], and Natana Sivam [The Dancer]. Scriptures in Sanathana Dharma There is an ocean of Scriptural literature in Sanathana Dharma, which includes Vedas, Upanishads, Puranas, Shastras, Siva Aagamas and Shaktheya Aaagamas. The essence of all these has been compressed into one Grantha known as Siva Grantha by Sage Agasthya. As per the literal meaning of

Sanathana Dharma, it is a very comprehensive term covering everything within the ambit of Time. Therefore, in the strict sense, there is nothing outside Sanathana Dharma, the most ancient and the most modern are part of it. The Taurat, Saboor, Bible, Quran, and all other scriptures anywhere in the world are part of Sanathana Dharma.

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HINDUISM Nowhere in any of the Scriptures of Sanathana Dharma can we find the word Hindu or Hinduism. Nowadays people consider this word to be synonymous with Sanathana Dharma. On the contrary Hinduism is an aberration of Sanathana Dharma, like all other isms, which has deviated too far from the lofty ideals and morality of Sanathana Dharma. Buddhism, Jainism and every other isms are

nothing but divergent off shoots of Sanathana Dharma. None of these isms can claim any authentic legacy to Sanathana Dharma; at best they are miniscule parts of Sanathana Dharma. Hinduism lays claims to the Scriptures of Sanathana Dharma as its own. Sadly, it is nothing but the barrel vision of the proponents of Hinduism that prompts such thoughts. It is as ridiculous as attempting to empty the waters of the ocean into a bucket. ASTROLOGY Astrology is one of the most controversial subjects of modern times. The bone of contention is whether Astrology can be treated as a Science or not. Astronomers, 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. We propose to look at the subject in the ancient Indian perspective and more particularly with reference to the Siva Grantha. In the 2nd Chapter, we have dealt with the different types of knowledge, Vijnana (Material), Jnana (Divine) and Sivajnanam (Knowledge of Truth). Divine Knowledge begins where material knowledge ends. By material knowledge we refer to all the activities of the Astronomers, Physicists, etc., with their machines, laboratories, observations and conclusions.

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Astrology is a Divine Science, but it also has a material component.

If the

moden scientist has no anathema to the word Divine and if the field of Divine is not alien to the scientific mind, then it will be easy to percieve that a human being is a combination of both Material and Divine. Millions of great men who have walked the Earth performing miracles have proved that there exists in man the Divine potential, which elevates him above the level of an ordinary human being. It is quiet fashionable to scorn miracles and miracle men, but Christ, Budha, Sankara and the host of Rishis of India of the past are neither mythical nor fictional personae but historical and factual. To elaborate on the theme of the material and divine components of Astrology, a sloka from Siva Grantha is quoted below. clypNy nahspahnay;yhk; cew;WtJapuhnkhg;gg; glh;tpRk; gpaq;Fk; Nfhs gjetf;fpuf tl;le; jlKWkpyf;fpdhjp rhjfk;rhPukhfr; Rlh; ngWk; rPtrj;jp #l;Rkf;Nfhs;fshNk. 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

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

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(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;

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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

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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 beings 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

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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

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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.

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There is a saying in English Fools dare where Angles fear to tread. The Dictum appears to have been tailor-made for the Modern Astrologers who indulge in Wild predictions. 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. 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. These observations and findings will help the individual to regulate his life. The individual will be able to take preventive actions or corrective measures by invoking the concerned Deities. (Explained earlier in Chapter III subtitle Attributes) This is the particular utility as envisaged by the Rishis in formulating the science. If a few people prostitute this Divine Science for their own personal gains, the flaw is not in the Science, but in those who practice it. When we say that Astrology is a Divine science, all the above factors have to be taken into consideration. The realm of Astrology is not Sthoola and is not in the ambit of Material knowledge. So Modern Science with all its sophisticated machinery cannot penetrate the subtle areas of Astrology. A doctorate in

Astrology from any Unviersity is of no relevance to the Divine Science of Astrology unless the person has attained Mantra Siddhi. Let us go a step further. What is a horoscope? A horoscope is the total picture of Karma of an individual; in the present life, past lives and potential future lives. It is like an X-ray picture or polygraph, which only an expert can decipher. Listen to this Sloka. tj;J epr;raq;fz;lhAk; ty;yth; tFj;jhh;ahnjd; gj;njhd;W Kk;ik ,k;ik ,yf;fpdk; <uhW xj;jpdptUk; nrd;kj;jpd; cw;w #l;rkkhk; ,t;T+o; Ja;j;jpLk; mDgtq;fs; nrhYkhaj;jikg;gpyhNk.

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Vasthu Nischayam Kandu Aayum Vallavar Vakuthar Yathen, Pathonru Mummai Immai Ilakkinam Eeraru Othini Varum Janmathin Utta Sookshmamam Ivvozh Thuythidum Anubhavangal Cholum Aayathu Amaippilame. Vasthu Factual truth of matter Nischayam Ascertaining, confirmed knowledge Kandu Confirm by sight Aayum Research Vallavar Eminently qualified and scholarly Vakuthar Determined, Distinguished, 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, Confirming to Varum That which is due Janmathin Life and its Utta Suitable, Matching Sookshmamam Subtle matters Ivvozh This Life Thuythidum Enjoyments Anubhavangal Experiences, 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.

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These houses speak about the most subtle aspects connected with these lives. 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. The Structure of a Horoscope: We have already stated that a horoscope is the picture of Karma of an individual. The Karma is denoted by the 10th house. 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. In a horoscope therefore, the Houses 1,12,11,10, 9 and 8 will represent present, future and past lives and their Karma. The opposites namely 7,6,5,4,3 and 2 are known as Nivruthi (complementing houses or enabling houses). Anyone who has some basic knowledge of Astrology will be able to understand these. Needless to add that each of these houses represents many other significators. In Chapter III on Attributes we discussed the relationship between the deities and the genes. The Grahas have their ruling deities and each Grahas position and aspects have to be determined taking into account the millions of attributes that each Graha is capable of. Astrology is an immensely complex

science and a total dedication (Tapas) alone can get you any where near the core.

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Chapter XV EVIL, WRONG AND SIN

These are three very similar terms, the difference of meaning between them rather difficult to distinguish. They are like the colours in the rainbow, one

overlapping over the fringe of the other and each diffusing into the other at the edges, leaving no clear demarcation. Yet, there is a line of distinction; we will try to dig it out. In Genesis Ch.2, there is a portion, which describes the details of Paradise, the Garden of Eden, or the Kingdom of God. There it says: The tree of life was also in the midst of the garden, 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 garden referes to the Chittam (Conscience) of man. The two trees, the tree of life referes to life (Jiva) and the tree of knowledge of good and evil refers to the Aham (Ego). When the Lord God performed an operation on Adam described in the Scripture, the Lord God was implanting Adam with Aham (Ego). Therefore, when Adam saw Eve in front of him he was able to say, This is the Flesh of my flesh and the bone of my bone. The usage my by Adam is the result of his Ego. Till then there was nothing of his, everything belonged to God. Aham is the component, which induces the feature of I, Me, Mine etc. in ones psyche
(Chapter V).

Genesis clearly states that everything God created was good or very good. The Garden of Eden was also created by God, so everything in it ought to be good. Yet, there we find mention of the tree of knowledge of good and evil. The question is whether knowledge of evil is evil per se. The answer is, no.

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Knowledge of any subject is an unpolluted activity of the intellect; it can get polluted only when Aham joins the knowledge. Knowledge of evil does not

become evil per se unless Aham gets involved. Aham comes into play only at the individual level. When the Lord God made the first man Adam, The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul. After the surgery on Adam by the Lord God, Adam was equipped with all components necessary for the function of the psyche [Anthakarana], so that Adam became one like all of us. So immediately afterwards, he was able to say My flesh and My bone as a result of Aham [Ego]. Aham is the source of evil. From Aham proceed self, selfishness, greed, hate, anger, lust and everything evil. So, is it possible to root out evil from the world? Impossible. God created this world as the land [Karma Bhoomi] for duality, of good and evil, of darkness and light and no man can change that. The nearest we can reach is if every individual on Earth realizes the truth and submits voluntarily and unconditionally to the will of God. Any thinking human being knows that there is nothing in this world or anywhere which belongs to him; what appears to belong to him is a temporary custodianship which vanishes at death or even earlier. Does evil exist? Yes. In the Psyche [Anthakarana] of man, only. WRONG When Buddhi [Intellect] is influenced by Aham, evil results. When the

Manas [Mind] joins Buddhi and Aham, evil grows into Wrong. Imagine that you

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come across a bundle of money as you are walking on the public road. Your eyes see it first. Your intellect recognizes that it is money. Your Aham joins in provoking a desire to possess it. Then the mind joins in and a debate ensues whether to take it or not. The Intellect, Ego and Mind together will debate whether it is right or wrong to take it. Till a decision is taken by the mind whether or not to take it, or leave it there because it is not your money, or inform a policeman so that it can be restored to the proper owner, your options are open. Once the decision is made, you will act accordingly, with the physical involvement in the act. You can of course change your mind even after picking the money up, but that is the part of freedom of action, which God has bestowed on you. Suppose you were making some calculations and you did a sum 2+2=3. You did something wrong due to some reason. If that calculation was done in a personal matter which would not affect any other person in any way, the repercussions of that wrong act are limited. On the other hand there could be situations where such a wrong act could create a lot of problem to many. Whether your act is intentional or not, repercussions will be there. SIN When the Buddhi, Manas, Aham and the Karma Indriyas [organs of action], join together to perform a wrong, it becomes a sin. If you have picked up the notes with an intention of entrusting it to a policeman, you have not committed a sin, though you have done a wrong act, picking up the money, which you knew was not yours. On the other hand, if you have picked up the money with the intention of appropriating it to yourself, and then later changed your mind, you have sinned, and by changing your mind you have reduced the weight of your sin. There are innumerable permutations and combinations of options before you, over all of which you alone are the sole decision maker. Natures 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, and

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records them through an Infinitely perfect super computer. A photocopy of the same is maintained as part of the Sookshma Sareera [Ethereal body] known as Sanchitha [the bundle], with each person [personal computer]. Like money, which is the medium of all transactions, Natures medium of calculation is Punya or Papa, the positive or negative virtue or vice.

PUNYA AND PAPA Jesus told his disciples If you look at a woman with lust, you have already committed adultery in your heart. A similar idea is found in Indian Scripture, 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_ & `oZ dm {bVo ^m`m VZwdmh`mqbJVo gwVm_ &&
|: Uu Uu | \ Uu Uu | x B[Pu u~ B[Pu u || Meaning: It is the mind, which does, not the body. When you embrace your wife or child, the physical motions are the same; it is the state of mind, which makes the difference. The idea sought to be conveyed by both, is the importance of the state of mind, or intention behind an act. But mind alone cannot do Karma. Great men, in order to stress on a particular aspect might exaggerate their statements, and Jesus in this instance did that. What we should understand is that the intention behind an act is of paramount importance, it is the single prime factor, which determines the act to be virtuous or vice. Nature always weighs the intention of the doer, while determining Virtue or Vice.

The standard, measure, denomination, unit or yardstick by which Nature determines the effects of virtuous or vice deeds is Punya and Papa. So we can say generally that the

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result of a virtuous deed will be Punya and the result of vice will be Papa. But it will not be so in all cases. We will explain.

The nearest expression in Sanskrit for a virtuous deed is Salkarmam, while a bad deed will be called a Dushkarmam. Karmam we know means action or deed. If we look at Yoga Sutra 34 in Sadhana Pada, an explanation of what constitutes a bad deed is given. If a person does, or instigates another to do, or lauds an evil deed of another by word, thought or deed, then it will result in Papa. The ramifications of Karma are very wide in the eyes of Nature.

Sages usually compare Dushkarma to the weeds and poisonous or useless plants and Salkarma to beneficial plants which produce useful fruits. The useful plants need

meticulous care, protection, nursing, irrigation and manuring to provide good yield while weeds grow without any assistance from the farmer. Similarly, Salkarma requires a

conscious effort, discrimination and judgment whereas one can easily slip into Dushkarma effortlessly. All Dushkarma result in Papa.

But, all Salkarma need not produce Punyam. 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. The two divisions are named (1) Ishtam and (2) Poortham. Ishtam

deals with the personalized Salkarma of an individual while Poortham deals with the social dimension of an individual. We shall look at them in a little more detail. The definition given is Agnihothram Tapa Sathyam Vedanam Cha Eva

Ishtam:

Palanam, Aathidhyam Vaiswadevam Ishtam Abhidheeyathe. Agnihothram: This is a ritual which all householders are supposed to do every day at Sunrise and Sunset. Basically it is a fumigation process. The ingredients used are a copper vessel, dried cows dung (not bulls), dehusked plain rice - ideally without the bran being scraped or damaged for the embriyo to be in tact - and ghee derived from cows milk. The oblationary invoking Manthras are addressed to the Sun in the morning and Agni in the evening. The smoke arising out of the ritual is known to ionize and disinfect the air in and

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around the household. (A number of corroborative reports had come from the scene of Bhopal Gas Tragedy). Thapas: The meticulous observance of ones Dharma in whatever profession that he may be is Thapas. Sathyam: Honesty in all ones dealings, words, thoughts and deeds is the fundamental recipe for Sathyam. Vedanam: The reference is to all Scriptures including the Vedas. Cha: Also. Eva: Etc. Palanam: Adherence. Aathidhyam: Entertaining of guests. What is intended here is inviting and entertaining eminent and virtuous people like Sages and Rishis in ones house so that the entire household may listen to their advice and follow them. 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. Vaiswadevam: All Devathas in the Universe. 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, Sandalwood etc. and give oblations to that Devatha usually by providing a Pooja room. All such activities are covered by

Vaiswadevom and those Devathas are known to protect the members of the household. Abhidheeyathe: Acknowledged by knowledgeable people. These are directions given by Sages and Saints for the upliftment of the common men who are engaged in various activities. The definition given is Vaapi Koopa Thataka Athi Devathayathanaya Cha,

Poortham:

Annapradanam Aaramam Poortham Abhidheeyathe. Vaapi: Big pond which would grow waterlilies and small fish and which could be used by people for bathing, washing etc. Koopa: Well which provides drinking water. Thatakam: A huge collection of water like a lake which provide sanctuary for animals and varieties of fish etc. Athi: Etc. 221

Devathayathanam: Temples and public places of worship which house a deity. Cha: Similar activities which are useful for the general public and livestock. Annapradanam: Distribution of food free to those who are hungry. Aaramam: Gardens and playgrounds for recreation. 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. The Rishis say that observance of Ishtam is Salkarmam which ennobles and purifies an individual and does not produce Punyam. On the other hand, all activities in Poortham are capable of producing Punyam because it benefits others. There is a guideline provided by the Rishis to determine Punyam and Papam. It says: Paropakarame Punyam, Papame Parapeedanam. The meaning is that Punyam is obtained when you do good to others, and Papam when you harm others. In prayer, austerities and observances one tries to improve oneself, it is a process of refining oneself. It constitutes only ones Dharma to oneself. The D harma towards others is ones duty, failure of which will become Dushkarma. Discharging ones Dharma constitutes a Salkarma but it does not produce Punyam. Salkarma beyond the ambit of Dharma the region of the extra mile - only result in Punyam. To earn Punyam the Karma has to become beneficial to another. When we apply Natures yardstick to Dushkarma, any act by a person who either instigates or facilitates or even appreciates the evil deed of another commits Papa. For example, a trader who trades in a harmful commodity like cigarette commits a Dushkarma and it will result in Papa. A person who does nothing and idles his time away also commits a Dushkarma. Nature has endowed man with a free will to choose his Karma. Nature has also provided the guidelines through teachings on Dharma. Man has to use his discretion with thorough knowledge of Dharma and control his life so as to earn Punya and avoid Papa. That is the only way to spiritual enlightenment and spiritual attainments.

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Every Karma is measured by Nature only in terms of Papa or Punya, and the credit or debit of an individual is maintained in those terms. The sufferings or good fortunes that we experience in this life are dependent upon the Papa or Punya that we earned in our past. Nothing ever happens in this Universe without a proper cause. Gods justice is infinitely perfect and impartial. It never makes a mistake. JUSTICE of GOD When we come across mammoth calamities, mass destruction of seemingly innocent lives, we are prone to doubt the justice of God. We would face the same dilemma when we come across the sufferings of people like Jesus, who suffered indescribable torments in their lives. In the instance of natural calamities and

mass destructions, what comes into operation is the Papa of previous lives. Those who are destined to such a fate are brought into such circumstances together that they suffer the same fate. In the case of Jesus, he took upon himself the sins of the individuals whom he healed, for which he had to retribute according to the laws of Karma of Nature. BROTHERLY OBLIGATIONS There is an apparent contradiction in the teachings of Jesus and the Sanathana Dharma. It might even be said that a bit of that contradiction exists between Old Testament and New Testament. The contribution of Quran is also not quite in harmony with the Sanathana Dharma. While Quran and the New

Testament encourage giving of alms unconditionally, Sanathana Dharma recommends a stricter code. Imagine that a mutilated wretched person is begging for alms before you with both his hands stretched towards you. The natural reaction may be to reach into your pocket, find a small coin and give it to that person out of pity for his condition. But supposing that person used the money given by you to buy alcohol or drugs, then the Papa arising out of that act, will accrue to you in part because you have contributed to that wrong. That is the way Natural justice operates.

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According to Sanathana Dharma, you are expected to be judicious even while giving alms.

There is a proper reason behind it. The mutilated person displays his misery to win over your sympathy, playing on your sensitive disposition. You were not in any way responsible for the condition of that beggar. His own past is responsible for his condition. Yet out of pity, not out of wisdom, you give alms. If you were sure that the money you gave would be utilized by him properly to buy food or medicine, then you could have earned Punya. Giving alms to undeserving

persons will result in Papa. The intention is not to suggest that you should stop giving alms or never show pity, but to say that you have to be discreet, even while giving alms. LOVE AND HAPPINESS One of the greatest Sages in Tamil Scriptures, Thirumoolar, said: Anpum Sivamum Irandenpar Arivilar, Anpe Sivamavathu Aarumarikilar, Anpe Sivamavatharum Arinthapin, Anpe sivamai Amarnthiruppare. md;Gk; rptKk; ,uz;nld;gh; mwptpyhh;; md;Ng rptkht jhU kwpfpyhh; ; md;Ng rptkht jhU kwpe;jgpd; ; md;Ng rptkh akh;e;jpUg;ghNu. Meaning: Love [Anpu] and Happiness [Sivam], ignorant people say, are two different things. Not many know that Love and Happiness are the same. If some

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one realizes that Love is Happiness, such a person will on realization, immerse himself in that Happiness forever without any movement. Love and Happiness are two different attributes, in real life. It is easy to understand that each is complementary to the other. But it may be difficult to understand how both become one. In Infinity, all attributes merge, love, happiness, wisdom, wealth, fortune, mercy, etc. Here on earth, we love every part of our body, tend each part with loving care, and make sure not to injure any part of our body. This is the case with the Cosmic being also. We are all part of that Cosmic being, like different cells in our body. The Cosmic being loves every part of Its Cosmic body, and tends it with loving care. But we, by making use of our freedom, injure ourselves in many ways, physically and mentally. The Cosmic being will never interfere with our freedom. Like a silent witness, It watches everything. The Cosmic Beings Happiness is never broken, because in Its perfect wisdom, nothing disturbs it. Thomas Aquinas defined Love as wishing good. And that which IS is good. What is wishing? Wishing is not desire. A desire is a product of Manas [Mind], whereas a wish is the product of Buddhi [Intellect]. A wish is based on the knowledge, which is available to the intellect. Aquinas

definition of Love is intellectual love or Agape, while Love emanating from the mind will become Eros (fulfillment of the animal instinct). We may wish to have a lot of money. We cannot have it if we have not deserved it through our Punya of the past. Besides, the wisdom of the Cosmic being may not grant the wish if in the long run that will harm us. In perfect wisdom, all wishes will be for eternal happiness. Love is the easiest medium for happiness. In perfect wisdom, love and happiness will merge. In other words, Happiness can be accessed through Love or Wisdom. Jesus is one of the examples of the incarnation of Love, and another example of the incarnation of Happiness is Agasthya. Earlier, it was mentioned that Jesus was the incarnation of Mercy. Mercy is a gross aspect of love, and

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therefore, mercy cannot exist without Love. Love has a wider ramification than mercy, but we will avoid that hair splitting for the moment. Love is one of the contributory factors to happiness. Love, comfort,

pleasure, knowledge, wealth, wisdom, friends etc. and so on, innumerable things can contribute to happiness. We saw earlier that every movement of all living things in the Universe is prompted by the desire for happiness. So, happiness is the root cause of Creation, and the ultimate aim of Creation, one can say. This happiness in Sanathana Dharma is called SIVAM. Agasthya is the incarnation of Sivam. SIVAM In practical life Sivam is a multi dimensional aspect covering a wide spectrum of human activity. 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. When we seek happiness for ourselves, we are obliged to let others also enjoy happiness. Even if we make no conscious effort to promote happiness in others, we should be morally constrained from not obstructing others enjoying happiness. The Rishis of ancient India were very vocal supporters of the theme of nonvoilence. We can read wonderful stories about the Rishis respect for Life in whatever form they manifest. Rishi Parnadan, who ate only fallen leaves, is a remarkable example. Budha and Christ were not far behind Rishi Parnadan. In Maria Valthortha Poem of the Godman Christ says Do not even pluck a flower for your own selfish happiness. The messages of these seers do not seem to have registered among the followers of these great men. Modern man has no hesitation to kill, either for food or for entertainment. Modern science seems to be ignorant of the repercussions of eating meat. The moment of death produces a violent hysterical reaction in the animal setting off a chain of glandular secretions containing stains of violence. Such stains of violence are carried over to every cell in the animals body. The

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person who eats meat will automatically become prone to violence as years go by. Generation after generation the tendancy will become more deep-rooted. Worse still, immediately after death, the dead body produces toxic substances, which cause putrifaction and decay. These toxic substances increase in content as time wears on. Anyone who eats meat cannot avoid these toxic substances in some measure. In the Bible, in the first chapter of Genesis Verse 29 and 30, God in His infinite wisdom says: See, I give you every seed bearing plant all over the earth and every tree that has seed bearing fruit as it be your food. I give all the green plants for food. Biblically, non-vegetarianism is against the will of God. Man transgresses the ideal code of conduct when he indulges in meat. Nonvegetarianism is an affront to the principle of Sivam. No one can gain anything from Siva Grantha or Agasthya if he violates the sacred principle of Sivam. Some might argue that in nature animals kill each other for food. Yes. But remember, man has the potential to be an animal and also to be divine. If man

wants to raise himself above the level of an animal and set his sights on the Divine, then he has to conquer his animal instincts. The whole philosophy and method of Yoga is a constant fight against the natural animal tendencies. Man has the freedom to choose. It is upto you and you alone.

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Chapter XVI SIVA GRANTHAM The Rishis of the first Universe (Kalpa), billions of years ago were the first humans to discover Yoga. Many of them got together and discussed among

themselves ways and means to attain perfection. They knew that none of them were perfect. 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. As a result of years of Tapas, Sivam in the form of Iswara responded to their prayers. In Yoga Sutra Samadhi Pada Sutras 23 to 27, a description of Iswara is given. Iswara according to them was Visesha Purusha and the Ultimate Guru. Its name or sentence was Om. This Iswara incarnated on Earth. The Rishis named him Agasthya. AGASTHYA The name Agasthya is constituted of two different words Aham and Sathyam. In order to praise Agasthya and glorify him, the Rishis prepared a

Dhyana Sloka as below: mfj;jpak; rj;jpa rhd;dpj;jpak; Mrhhpa th;a kw;Gjk; mKh;jhde;j rpj;&gk; m%ypa %y khr;wNa khJhpa `;Wja fhk;gPhpak; kya gh;tj th]pdk; kfhNjt rkk; G+[;ak; te;Nj`k; Fk;grk;gtk;.

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Meaning: Agasthyam is the embodiment of Universal Aham, where Agasthya is there is the presence of TRUTH in human form. Agasthya is Supreme Guru, most magnificent. He is eternal Aanandam in human form. He is the invaluable root cause, and in him we repose. His mind is marvelous and sweet, He resides in Malaya Hills. He is as venerable as Mahadeva. Explanation: Aham, we have seen is Ego. Aham serves two main purposes. 1. It

bestowes an identity. 2. It provides possessiveness. Name, Age, Form, Colour, Nationality etc. are all characteristics of the Aham of a person, which help in determining the identity. Possessiveness is more of a personal matter in the

sense that it gives I, Me, Mine dimension to the Aham. The billions and trillions of all living things in the Universe have Aham. All these Ahams have Animal

instincts. The Aham of human beings have the Divine element also in them. In the possessive aspect of Aham, these two different natures of Animality and Divinity come into play. Animality causes selfishness while Divinity infuses selflessness and generosity. Agasthya is the incarnation of the Divine aspect of Aham. Therefore Agasthya is marvelous, magnificent, generous and divine. If we look at the Graph in Chapter III, we see that in the Macrocosm the corresponding component of Aham is Sivam (Purusha). That is the reason why Agasthya is known as Aadi Sada Sivan among the Rishis. While Paramatma is Purusha in the formless Aroopa state, Sivan is Purusha with form. Agasthya is stated to be

Presence of TRUTH because Agasthya is purusha manifested in the form of a Rishi. Because Agasthya is the Cosmic Aham, It is stated to be eternal bliss in human form. Since Agasthya is the Supreme Guru, he is lauded as the fullness of Jnanam and Vijnanam. Owing to the generosity and magnanimity imbued in

Agasthya, his psyche is renowned to be sweet, attractive, captivating and unfathomably deep. Malaya Hills is the Western Ghats, also known as Agasthya

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koodam. The Himalayas is called Maha Meru in spiritual language. And Maha Meru represents the Spinal Chord in man. In the Spinal Chord are the six

Chakras, of which in the sixth resides Paramatma. Jivatma is in the fifth. The sixth is called Kailasam because it is the topmost area of the spine. Malaya Hills is the skull. That is why Agasthya has been stated to be Malaya Parvatha Vasinam. The mystic connotations of all these are accessible only to serious Sadhakas. Among all the Devas and Deities, the most important and significant is called Mahadevan. So, Mahadevan can be none other than Purusha. The sthoola form of Purusha is Sivan. The Incarnation of that is known as Agasthya. In fact Agasthya is Purusha incarnate, combining both the sthoola and sookshma aspect of Purusha (Paramatma and Paramasivan). Therefore he has been eulogized by the Rishis as Mahadeva Samam Poojyam. Moreover for every individual, his own aham is his Mahadevan. In spiritual language Kumbham has different meanings. Kumbham

represents the abdomen, it means a vessel, it represents the Universe, it alludes to the Skull or head and it also represents the eleventh Rasi (Aquarius) of the Zodiac. Agasthya is known to have originated in a vessel in which the Rishis had filled water from the Ganges. Therefore he earned the name Kumbha Muni. Since Kumbha is the Rasi in Zodiac, which is known as Aquarius, when the Sun transits Aquarius, it came to be known as Aquarian Age. Agasthya Yug and Aquarian Age are not just coincidence; it is a Divine plan for mankind. It is in the fulfillment of that divine scheme that Agasthya Yug is beginning now. There are thousands of Dhyana slokas about Agasthya coined by different Rishis at different times. They are available in the Scriptures of Sanathana

Dharma and more particularly in Tamil literature. Agasthya is known to be the Father of Tamil language.

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The works of Agasthya Under the leadership of Agasthya all Rishis were gathered and Agasthya assigned works to every one to experiment, record and codify - the entire range of Jnanam and Vijnanam. But his crowning achievement was something unique. He visualized that Infinity cannot be manifested. Perfection is manifested as this

Universe. In the Moola Prakrithi (Primordial most sookshma Nature) the potential for the infinite Perfections lay dormant. So Agasthya organized a collective Tapas and austerities of the Rishis with the aim of effectuating the incarnation of Infinite Perfection. As a result of the persistent efforts of that Japa and Tapas, the Divine Mother of the Universe, the Infinite Perfection, the Moola Prakruthi, the Parat para, the Viswatmika, the Sree Vidya, the Ma Maha Shodasi, the Rasankusi, the Aadi Moola Parasakthi, gave Darshan to Agasthya. That Aadi Moola Parasakthi incarnated in human form as Lopamudrambika and became the consort of Bhagawan Agasthya. The name Lopamudra is formed out of two words Lopa and Mudra. The meaning of the word Lopa is miniaturized, small, shortened, reduced, condensed, abbreviated etc. Mudra means facsimile, replica, likeness, seal, emblem,

impression etc. Together, Lopamudra would mean the miniaturized facsimile of Infinite Perfection, Aadi Moola Parasakthi. 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.

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The Marriage At the end of the ceremony of marriage, Bhagawan Agasthya says to Lopamudrambika thus: te;j jd;w yj;J kd;d kdq;nfhz;l gpuhdZk; md;gpd; rpe;ijapw; fUizNjq;fr; nrfq;fsPNuOk; Nghw;Wk; Re;jhP ekJ jhdk; Modd;WsJ nry;t Ke;jpa jFjpf;Nfw;g Kuzpyhjik thkhq;Nf. Mapio mzpfshil mUq;fyd;fdfghu Nkait nfhzuyh Nkhh; tpyf;fpiy vdYk; Njtp ehafd; gjk; gzpe;J ew;wtk; nry;tk; jq;fs; J}a ew;gzpNa tho;T Jzh;f;Fby; Rth;f;fnkd;whs; vjpfSf;fjpgNd vd; wpsq;nfhb njhlh;e;J nrhy;ths; gjpayhw; gu nkhd;wpy;iy gjpayhy; vJTkpy;iy fjpnadTzh;e;J jf;f flikapd; fdpe;njhd;whdhy; tpjpapid tpyf;f NtW tpjpnratpwYz;lhNk.

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Meaning: Dsirous of getting back to his Parna sala (The abode of the Rishis), with the utmost compassion to Devi, (because she was leaving the palacial circumstances and choosing to live in a lowly thatched hut), Bhagawan addresses Devi as the most beautiful maid in all the 14 worlds, and suggests that it will be better to go to His place of residence. Bhagawan continues that Devi may take anything that she wants like personal maids, ornaments or utensils etc. But Devi prostrates before Bhagawan and says that her wealth is Tapas and Service to Bhagawan, the Parnasala will be a heavenly abode for her. 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, she has no interest of her own, that a total dedication to the husband will enable any woman to master even destiny.
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. Such a woman is known as Pathivratha. For Pathivratha her husband is her Lord, Master and more precious than

everything else, as expressed by Lopamudrambika Devi in the above Sloka. If a woman deviates from her commitment, then she can attain Mukthi only by a different path, wherein she has to be born as a male, practice austerities and ultimately reach Mukthi after many many births and deaths.

Two things are extremely significant here. Bhagawans attitude towards Devi, which is an example to all husbands in the world; secondly, Devis devotion to Bhagawan, which is an example to all wives in the world. Overwhelming Love and Compassion towards the wife by the husband on the one hand and on the other side, surrendering implicit devotion of the wife to the husband. This is typical of Sanathan Dharma. These are the most extolled virtues in the husband wife relationship in the Sanathana Dharma. The married life

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Siva Grantha goes into great detail to describe the married life of Bhagawan and Devi. As Supreme Guru and the Lord to all Rishis, Bhagawan engages

himself in assiduous Tapas and austerities. Devi does everything necessary to support Bhagwans wishes. Bhagawan wrote the Siva Grantha which contains knowledge about all subjects, science or art; physical or metaphysical; mundane or divine. There are no topics that the Grantha has not covered. While the Grantha was nearing completion, in one of the lighter moments, Devi asks Bhagawan how this Grantha will become available to mankind and who will take care of the Grantha in the world. Bhagawan replies that one person will be born to take care of the Grantha. As a consequence, a son was born to Bhagawan and Devi through their Yoga Sankalpa (Vibhoothi in Yoga Sutra). Whenever the Grantha manifests in this

world, 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. That person was born on 22nd July 1955 in a remote village in Tamil Nadu. MjprptD}yUspt;tw; GjQ;nra;jZf;fh; gad; milaf;fhf;Fk; rhjfNd ahjhuKhpatD KilatDk; rhjdhthd;; VJkptdpd;wpapaq;fhJ %y guk;giuapd; ,zf;fk; ,d;Wk; G+jAf kNdf kfd;whY kptNd ape;E}w; Gjy;td; fz;Bh;. 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; Without him nothing will bear fruit from the Grantha; He has been designated and earmarked to carry out this function irrespective of Time and Age (Yuga), for ever. Mufj;jd;G tpQ;r 234

MjpD}ygankd;W NrUthh; mth; ,r;Nrahy; rptdUs; ngWthh; md;Ndhh; fhhpUs; tpyfpj;jj;jk; fUj;Jsjilthh; G+uz gyKk; rhjd; GfY Nkhh; nkhopahyhNk. Meaning: Whoever surrenders himself before the Grantha, Bhagawan and Devi they will attain the blessings of Siva only through this person; such people shall be free from the fetters of ignorance and attain their full potential; enjoy fullness of life and pleasures; all by the grace of this person. How does the Grantham work? fhyNkhh; %d;Wk; ifapy; fdjpU#ykhf ePythDUtkhf epyT jP fjpNuhd; fz;zha; J}y #l;Rkq;fshfp Njhd;wp Njhd;whJ epw;ghd; %y ehafp ,Q;E}w;F Nkhfd Rthrnkd;whd;. Meaning: The One who has in her hand the Thrishool (The three pronged spear) which represents the three aspects of Kalam (Time - past, present and future); the One who has the form of the infinite blue heavens; the One who has the Sun, Moon and Fire as Her eyes, the One who remains visible and invisible in Sthoola and Sookshma states, that Moola Nayaki, (AadiMoola Parasakthy) is the life giving Breath for this Grantha.

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Chapter XVII

SHAKTHEYA AAGAMAS
Shakthi, we have seen earlier is the female component in creation, the Energy, Force or the Sookshma stimulus for all movement, the dynamic or kinetic aspect of all principles and substances. Shaktheya means that which pertains to Shakthi, or that which emanates from Shakthi and more precisely that which emanates from Devi, Parasakthi, or the female component, the cause of creation, mentioned in the last Sloka of the previous chapter.

The word Aagama means revelation, meaning, method, principle, truism etc. The two words together would mean that this chapter deals with the Revelations, which have been obtained by invoking the Female component of the Universe.

There are 28 Siva Aagamas, which are revered by followers of Sanathana Dharma as the most important section of their Scriptures. These are supposed to have originated from Siva himself and are considered to be sacrosanct and inviolable. These Siva Aagamas are a complete treatise and no modifications on that are considered to be necessary nor are they amenable to revision.

On the contrary, Shaktheya Aagamas are not a part of the established scriptural edifice like the Vedas, Upanishads, Puranas or Siva Aagamas. But they are more

sacred, more relevant and up to date and contemporary, because they are revelations

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by the Devathas (Deities refer Ch.XIV) who are currently engaged in the administration of this Universe.

The ancient administrations of Kingdoms were an exact parallel to the administration of the Universe. There was a king or Emperor who represented the Purusha, known as Parama Siva and the Queen who represented Prakrithi, known as Parasakthi. Ministers, Collectors, Clerks, Peons, Police, Spies, Menials etc. had

different portfolios and specific functions. The principal executives in the administration of the Universe are three in number, Brahma Vishnu and Rudra. Below them is a host of Devathas, 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. The Rishis had developed different kinds of Poojas for this purpose. The most popular among them are known as Prasna Poojas. Prasna means question or enquiry.

Apart from Prasna Poojas, the Rishis used to conduct Poojas on occasions of Universal Importance, which are known as Maha Poojas. They used to be conducted on important days like Sivarathri, Karthika, Navarathri, Ashtami Rohini, Deepavali, Vishu etc. A Rishi of such caliber lived in Kerala recently and we shall quote some of the revelations obtained from his poojas hereunder. (Any one who would like to verify the veracity of the above statement may contact the Author for accurate and specific details). Srushti Sthithi Samhara Saara Bhaara Vyaparabhootha Akhila Charachara

1.

Nirantharanatha Samsara Niyanthritha Athisaya Antaratmavayi, Sarvathanthra Swathanthra Ananya Maha Vaibhavanukoola Vividha Adbhutho Udarachartha Viswaikathipathiyayi, 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, Srushti Chakra Bhramana Vega Niyanthranathil Vithathavayum, Samrakshana Bharana Bhaara Vibhava Danodyamathil Vishnuvaayum, Karma 237

Akarma

Vikarmanukoola

Dharmanusara

Samhara

Adhikara

Nirvahanathil

Rudranayum Swayam Avatharichukondu, Udbhija Andaja Swethaja Jarayujethi Chathurvidha Yoni Bheda Dwarena Anantha Kodi Jeevarasikaleyum, Yaksha, Kinnnara, Deva, Gandharva, Charana, Sidha, Vidyadhara Kim Purushadi Ayonijatho Oorthwa Loka Adhivasa Amara Varanmareyum Srushticha Sesham, Thanikku Anuroopamaya Vidhathil, Sakthi Thraya Vishishta Guna Visesha Samethanmarayi, Srushti Sthithi Samhara Bhaara Vyaparadhikarikalayi, Pancha Kosa Anthara Sthitha Sareerikalayi, Mukthi Labhaika Manava Adhikara Avakasa

Manuvamsha

Parambara

Jathanmarayi

Samudayatheyum

Janippichukondu, Veda Vedanga - Vedantha - Sasthre - Ithihasa - Purana Vijnana Upakaranangaleyum Nirmichu, Karma Saakshiyayi, Yoga Upasana Nirathayayi, Bhaktha Jana Anugraha Thalparayayi Irunnarulunnundu.

Explanation: Here the devatha is describing the source and process of Creation of the Universe. The Source of the Universe is the Moola Prakruthi. Moola means the root, the cause, the foundation. Prakruthi means the manifested Universe. This Moola Prakruthi in its intrinsic state is Shad Bhava Vikara Rahitha Kala Thrayateetha Guna Thraya Viheetha and Sarvendriya Vishayatheetha. Shad Bhava: Refers to the six stages of existence namely Birth, Childhood, Juvenility, Youth, Old age and Death. Shad Vikara: Refers to the six transitional phases namely Origination, Subsistance, Metamorphisis, Augmentation, Diminishing and Extinction. Rahitha: Devoid of, Not subject to Shad Bhava or Shad Vikara. Kala Thraya: Refers to the three aspects of time namely Past, Present and Future. Atheetha: Unaffected, Beyond, Surpassing. Guna Thraya: Refers to the three gunas namely Sathwam, Rajas and Thamas. Viheetha: Bereft of, Untainted by Gunas. Sarva Indriya Vishaya Atheetham: sensory faculties of any beings. Beyond the realm of perception of any of the

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In the process of materialization of the Universe, the Moola Prakruthi assumes a five fold transition namely, Icha, Sankalpa, Kataksha, Vikshepa and Prachodana. Icha means Desire the Desire to create the Universe. Sankalpa means Formulation the setting of the Design for the Universe. Kataksha means Visualisation the completion of the mental picture and visualisation. Vikshepa means Effulgence, Radiance or Dissemination resulting in physical materialization. Prachodana means Provocation, Instigation or Stimulation The stimulation to create, sustain, and continue the activities of the Universe. It works in living things as a desire for comfort and in inert matter as a state of contentment, which will become clearer in the following Antharatma. It is also stated that Moola prakruthis Prachodanam is Visesham, which means that it is Exceptional, Noble, Distinguished, Sublime and Aweinspiring.

In the discharge of the above five fold function, the Moola Prakruthi metamorphosises into Antharatma and Visvaikathipathy. Antharatma is described as Srushti Sthithi Samhara Saara Bhara Vyaparabhootha Akhila Charachara Niranthananda Samsara Niyanthritha Athisaya Antharatma. There are two main functional divide namely Vyaparam and Niyanthranam in Antharatma.

Srushti (Creation), Sthithi (Sustenance) and Samharam (Destruction) constitute the three facets of Time: Past, Present and Future. Everything in the Universe is constantly undergoing these three activities. The changes that happen within the Universe are from one form to another. undergoes change constantly. Saaram: The quintessence, the primordial substance that constitute the basis for all matter in the Universe. Bharam: Heavy, Huge, Enormous, Copious, Significant, Responsible, Solemn and Every subatomic particle to the most mammoth object

Overwhelming. Vyaparabhootha: Involved in the above activities.

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Niyanthranam refers to the Conduct, Governance, Administration, Supervision, Discipline and Control. It is done in the manner of Akhila Charachara

Nirantharananda Samsara Niyanthritha and Athisaya. Akhila means the Totality, where each and every component is included with nothing left out. Charachara is constituted of two words, Chara and Achara. Chara means that which is capable of movement. Achara means incapable of movement. Charachara therefore covers the entire individual objects in the Universe. Nirantharananda similarly is constituted of two different words namely Niranthara and Aananda. Nirantharam means Continuous without a break, Unremitting, Incessant,

Persistent, and Perpetual. Aanandam means all the different states of happiness like Comfort, Serenity, Satisfaction, Gratification, Joy, Pleasure, Ecstacy Bliss, etc. We have seen earlier that every action of every creature in the Universe is prompted by the desire for more comfort. That principle is here extended to cover all Chara and Achara, indicating that there is an underlying state of happiness that exists in everything in the Universe, because it is the basic nature of Antharatma. Samsaram refers to the totality of interactions among all things in the Universe, Man, Animals, Plants and the five Bhoothas. Athisaya: That which is beyond compare, of which there is nothing equal to it. Magnificent beyond descripton and imagination, such is Antharatma, by virtue of all of the above qualifications. Visvaikathipathy: The literal meaning is The one and only singular Monarch of the Universe. 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. everything. Sarva means all, The implied

Tantra means Art, Craft, Ingenuity, Skill, Dexterity etc.

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. Swatantra: Free of, Independent of, Surpassing. 240

Ananyam: We have explained in Chapter III that which is all encompassing, omnipresent, which has nothing alien to it. Maha Vaibhavam: Maha means Great, Immense, Enormous and Stupendous.

Vaibhavam means Special Skill, Expertise, Masterly etc. Anukoola means Befitting, Harmonised, Agreeable and Complying. Vividha Adbhutha: Vividha means Numerous, Copious, Multitudinous. Adbhutha

means Extraordinary, Supernatual, Prodigious, Phenomenal, Wonderworking etc. Udaracharitha is constituted of two words Udara and Charitha. Magnanimous, Generous, Charitable, Beneficient and Princely. Abiding, Steadfast, Immutable. All the above characteristics together make up the aspect of Viswaikathipathy in Moolaprakruthi. In spiritual terms, this Viswaikathipathy is the Universal Aham, the Universal Purusha, and The Aham of Moolaprakruthi, variously called as Aadi Sadasivam, Purushan and Mahadevan. Udara means Charitha means,

Udbhavicha Prapancham: Udbhavicha means that which has commenced, begun, originated, initiated etc. Prapancham is a combination of two words Pra and Pancham. Pra means that which is meritoriously organized, beautifully regulated, perfectly ordained etc. Pancham means five fold. The implication here is to the five fold principles and Atma is fivefold like Antharatma, Jivatma,

substances that exist in the Universe.

Manthratma, Tathwatma and Bhoothatma. The Elements are fivefold like Aakasam, Vayu, Agni, Jalam and Prithvi. Udanan and Vyanan. Prana is fivefold like Pranan, Apanan, Samanan,

Similarly there are Pancha Papa, Pancha Tatwam, Pancha

Tanmatra etc, hundreds of them. So Prapancham means the conglomerate of all these fivefold aspects which form the Universe.

Bharana Bhara Udyukthayaya Prakruthi Mathavu: Bharanam: Governance, Administration. Bharam, Heavy, Important, Responsible. Udyukthayaya: Engaged in, Involved in, Committed.

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Prakruthi Mathavu: The Divine Universal Mother, Mother of Prakruthi or Prakruthi which is the Mother to everything in the Universe.

Srushti Chakra Bhramana Vega Niyanthranathil Vidhathavayum: Srushti: Creation. Chakra: Cycle, Progression, Sequence. Bhramanam: Circumgyration, Revolving around its own axis and also moving in an orbit. Vegam: Speed, the relative movement. Niyanthranathil: In the exercise of control over the above functions. Vidhathavayum: Vidhatha is Brahma. He is in charge of Creation and the control of the evolution of species and eventual evolution of Universe.

Samrakshana Bharana Bhara Vibhava Dana Udyamathil Vishnuvayum: Samrakshanam: Protection, Guardianship, Safekeeping and Conservation. Bharanam: Governance, Supervision. Bharam: Heavy responsibility. Vibhava Danam: Administration and the Dispensation of Wealth and other boons. Udyamathil: Engaged in, constantly looking after. Vishnuvayum: As Vishnu. He is in charge of the general governance and

administration of Justice and dispensation of wealth and comforts to other beings in the Universe.

Karma

Akarma

Vikarma

Anukoola

Dharma

Anusara

Samhara

Adhikara

Nirvahanathil Rudranayum: Karmam: Morally correct actions. Akarmam: Morally incorrect actions. Vikarmam: Mistaken actions. Anukoolam: In accordance with. Dharmam: Proper conduct. Anusaram: According to. Samharam: Destruction, Consummation and Punishment for wrong actions. 242

Adhikaram: Authority, Jurisdiction, Command. Nirvahanam: Discharge of duty. Rudranayum: Being Rudran. Rudran is responsible to evaluate the actions of

individuals with respect to their moral correctness and determines suitable punishment.

Swayam Avatharichukondu: Incarnating by Her own volition. Praktuthi Mathavu (The Divine Universal Mother) herself incarnates in the form of Brahma, Vishnu and Rudra to discharge the functions of Creation, Sustenance and Consummation. Udbhija Andaja Swedaja Jarayujethi Chathurvidha Yoni Bheda Dwarena Anantha Kodi Jeevarasikaleyum: Udbhijam: Those living things which sprout from the earth, like grass, plants and trees. Andajam: Those living things that come out of eggs. Swedajam: Those which are born out of sweat like lice, bugs, bacteria and viruses. Jarayujam: Those beings which are viviparous like cattle etc. Chathurvidha: In the above four fashion. Yoni: The passage which permits birth of a new offspring (Vagina). Bheda Dwarena: Breaking open the Yoni, to be born. Anantha Kodi: Countless millions. Jeevarasikal: The different varieties of living things (from microbes, plants, insects, animals to man).

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, the Keeper of Celestial riches. Kinnara: Another type of Celestial beings who have the face of a Horse and the body of a man. Deva: Celestial beings who enjoy the comforts of the seven heavenly abodes. Gandharva: Celestial musicians. Charana: Celestial beings who specialize in dramatics and spy work. Siddha: Celestial beings who command all Siddhis.

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Vidyadhara: Celestial beings who assist Indran, the Lord of Heavenly abodes. Kimpurusha: Celestial beings who look like men. Ayonijatha: Not born out of a Yoni. Oorthwaloka: Celestial worlds. Adhivasa: Living in. Amara: Without death. Varanmar: Capable of giving boons to worldly beings. The above mentioned are different kinds of celestial beings.

Srushticha Sesham: Srushticha: Created. Sesham: After, at the end of. After creating the various living things on earth and the celestials,

Thanikku Anuroopamaya Vidhathil: Thanikku: Mother) Anuroopamaya: Similar, in the image of, Resembling. Vidhathil: In such manner. In the image and likeness of Moola Prakruthi. To oneself. (Here the reference is to Prakruthi Mathavu The Divine

Shakthi Thraya Visishta Guna Visesha Samethanmarayi: Shakthi Thraya: The three kinds of Shakthi namely Icha, Kriya and Jnanam. Visishta Guna Visesha: Special kind of attributes which are noble. Samethanmarayi: Endowed with. Endowed with the capacity to desire, execute and know which is special to humans.

Srushti Sthithi Samhara Bhara Vyapara Adhikarikalayi: Srushti: Create. Sthithi: Maintain. Samharam: Destruction. Bharm: heavy, Responsible, Important. 244

Vyaparam: Interaction, Exchanges, Dealings. Adhikarikalayi: Empowered with authority for the above functions. Blessed with the responsible and important functional capacity to create, sustain and destroy.

245

Pancha Kosa Anthara Sthitha Sareerikalayi: Pancha Kosa: The five sheaths known as Annamayakosam, Pranamayakosam,

Manomaya Kosam, Vijnanamaya Kosam and Aanandamaya Kosam. Anthara: Inside. Sthitha: Situated. Sareerikalayi: Endowed with a body constituted of the five Kosas. Gifted with the five kosas which only humans and Moolaprkruthi has.

Mukthi Laabhaika Adhikara Avakasa Manuvamsa Parambara Jathanmarayi: Mukthi: Liberation from the cycle of births and deaths. Labhaika: To gain, to attain. Adhikara: Power, Authority. Avakasa: Right, legitimate claim. Manuvamsa: In the legacy of Manu, the first Man. Parambara: Leniage, heredity. Jathanmarayi: Being born into. Man has been endowed with the capacity to attain Mukthi, which no other creature has.

Manava Samudayatheyum Janippichukondu: Manava: Mankind. Samudayam: Society. Janippichukondu: Giving birth to. With all the above attributes, man has been created and after that;

Veda Vedanga Vedantha Sasthra Ithiahasa Purana Vijnanopakaranangaleyum Nirmichu: Veda: The four Vedas, Rig, Yajur, Sama and Adharvam. Vedanga: Siksha, Kalpam, Niruktham, Vyakaranam, Jyothisham and Chandas. Vedantham: The Darsanas of which most important are Upanishads. Sasthra: Sciences like Ayurvedam, Bhoomi Sasthram and Gola Sasthram etc. Ithihasa: The ancient historical stories that instruct on Dharma, Artha, Kama and

Moksha which constitute the purusharthas. 246

Purana:

Ancient elaborate literary works depicting history like Bhagavatham,

Mahabharatham etc. Vijnanopakarangal: Instruments for moral and scientific instruction. Nirmichu: Having made, Bringing into existence. All the instruments necessary to gain wisdom have been provided to Man.

Karma

Saakshiyayi,

Yogopasana

Nirathayayi,

Bhakthajana

Anugraha

Thalparayayi Irunnarulunnundu. Karma Saakshi: Witness to all Karma of all living things in the Universe. Yogopasana Nirathayayi: Always involved in the Upasana of Governance and

Administration of the Universe. Bhaktha Jana Anugraha Thalparayayi: Desirous of blessing those who are devoted to Prakruthi Mathavu. Irunnarulunnundu: She reigns supreme always. 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.

Meaning:
The most primordial and ancient entity by whose sublime volition the Universe and everything in it comes into existence, is designated as Moola Prakruthi. This Moola Prakruthi is Changeless, beyond time and is the root cause for everything. The five fold foundation for all matter and principles called Prapancham emerge from Her. This

Prapancham transforms itself into Prakruthi with the infinite variety of things in this Universe. 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. She discharges the functions of Creation through Brahma, Sustains in the form of Vishnu and Consumes in the form of Rudra. All creatures are brought forth according to the design of Moola Prakruthi and is executed by Prakruthi Mathavu through Brahma, Vishnu and Rudran. Under these three principal deities there are

247

innumerable celestial beings who help out in the administration of the Universe. Finally Man is created in the image and likeness of Prakruthi Mathavu. In the narration, the likeness and image between Moola Prakruthi and Man is very nearly exact. The Srushti Sthithi and Samharam of Moola Prakruthi is Saaram, whereas those of human beings are not Saaram. It means that Man is only able to create, maintain and destroy from what is available in the Universe, whereas, Moola Prakruthi creates from void, emptiness. While Moola Prakruthi is the fullness of

wisdom, Man is not and has been provided with all instruments and circumstances whereby he may seek and gain knowledge. (This is the reason why Prakruthi is known as Maya, because everything in Prakruthi keeps on changing, yet, gives a deceptive impression to man as if worldy things are permanent.) Mukthi is simply the liberation from Maya. It is also noteworthy that Moola Prakruthi in Creation becomes covered by Pancha Kosa, constituted by Prapancham. In a similar fashion the Jeevatma of Man is covered in Pancha Kosa. When we consider the entity Man, he or she is primarily endowed with a physical and an ethereal body, wherein the Owner or Ruler of the body is the Ego (Aham). This Aham in the Universe is the Viswaikathipathy, the singular Monarch, which is the Purusha, the Male entity known as Aadi Sada Sivam, Maha Devan and Purushan. When Prapancham becomes Prakruthi according to the sublime volition of Moola Prakruthi, Moola Prakruthi assumes the functional form as Prakruthi Mathavu or Parasakthi. How Parasakthi functions is detailed in the following two passages. Samkhyatheethavum

2.

Vachaamagocharavumaya

Brahmandhangal

Ellamthanne Ethoru Parasakthiyute Sankalpa Viseshamkondu Shad Bhava Vikaradheenamayi Bhramanatmakamayi Samsarichukondirikkunnuvo, Aa

Parasakthiyute Ichakonduthanne, 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

Kalaatheethamayirunna Sesham Veendum Yoga Nidra Vimukthayayi Kreeda Thalparayayi Jagadodharana Kuthukiyayi Srushti Chakra Pravarthana Anuvada Mandasmitha Kataksha Vijrumbhana Maha Vegadheenayayi Theerukayum Thal Kshanam Thanne, 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, Kshana Mathram Kondu Pralaya Jalam Ellaam Othungi, Prithvi Aakasam Agni Jalam Vayu Enninganeyulla Pancha Bhoothangalum Prasannamakukayum, Mezhukundayil Suvarna Renukkal Atangi Irikkunnathupole Brahmandha Bhandodarathil Adangiyirikkunna Jeeva Rasikalellam Thatthal Karma Vaasanakalotukoodi Yadha Sthanathuthanne Yadha Yogyam Janikkukayum Cheythathu Anusarichu; 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

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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, Countless. Vaachamagocharavumaya: Indescribable. Brahmandangal: Solar systems. Ellam: All of them. Thanne: Almost. The innumerable and indescribable millions of Solar systems.

Ethoru Parasakthiyute Sankalpa Viseshamkondu: Ethoru: Whichever, Whoever. Parasakthiyute: Of Parasakthi ( Prakruthi Mathavu in the Administrative role) Sankalpam: Volition, Mental Injunction. Viseshamkondu: Because of the Noble,Sublime. By the sublime volition of the very same Parasakthi.

Shadbhava Vikara Adheenamayi Samsarichukondirikkunnuvo: Shad Bhava: The six states like Birth, Childhood, Juvenility, Youth, Old age and Death. Shad Vikara: Origination, Subsistance, Metamorphisis, Augmentation, Diminishing and Extinction. Adheenamayi: Subject to, Under the influence of. Samsarichukondirikkunnuvo: continues to function with responsive interactions. All the Solar systems are subject to the six Bhava and Vikara (Birth, growth, metamorphosis, maturity, weakening and death) and continue in their destined paths. 250

Aa Parasakthiyute Ichakondu Thanne: Aa Parasakthiyute: By the very same Parasakthi. Ichakondu: By virtue of the desire of. Thanne: By that alone. By the Desire of the very same Parasakthi. Srushti Sthithi Samhara Bhara Vyapara Adhikarikalaya Thrimoorthikal

Ulpadeyulla Akhila Jeevarasikaleyum: Thrimoorthikal : The Triads, Brahma, Vishnu and Rudra. Ulpadeyulla: Inclusive of. Akhila Jeevarasikaleyum: Every living thing. Brahma, Vishnu and Rudran who discharge the heavy and responsible functions of Srushti, Sthithi and Samharam along with all other living things.

Thannilekku Thanne Layippichukondu: Thanilekku Thanne: Into Her own self. Layippichukondu: Dissolving all the above said living things along with the triads into her own self. Yoga Nidra Avalambiyayi Nirvikariyayi Theerukayum: Yoga Nidra: This is the opposite of yoga upasana stated in the case of Prakruthi

Mathavu. Nidra means sleep. In ordinary sleep there will be biological activities taking place as an effect of Time. In Yoga Nidra, all activities stop, even Time. Avalambiyayi. Engrossed in. Nirvikariyayi Theerukayum: Get into a state Devoid of Vikaram. Parasakthi enters into a Yoga Nidra devoid of any activities and changes, which means that Time ceases to be active. Parasakthi enters into a state beyond the effect of time. Jaga Thraya Sahasra Prapancha Andangaleyum: Jaga Thrayam: The three worlds namely, this world which is Earth, the one below known as the Netherworld and the one above known as Heavenly world. Sahasra Prapancha Andangal: The innumerable seeds of potential prapancha.

251

Along with living things, Parasakthi dissolves into Herself all the three worlds and all the seeds of prospective worlds.

Kevalam Upaadhi Rahithamayi: Kevalam: Without the aid of, Alone, Pure. Upadhi: Conditions, Obligations. Rahithamayi: Without, Devoid of. Unconditionally and without being influenced by any other entity.

Sudha Anthareeksha Pralaya Jala Paripoornamayi: Sudha: Pure. Anthareeksha: Atmosphere. Pralaya: Dissolved state. Jala: Water. Paripoornamayi: Completely filled with. A state in which the entire atmosphere is filled with water with nothing else discernible.

Saakshi Rahitha Brahma Sankalpamathramayi: Saakshi: Witness. Rahitha: Absence of. Brahma: Nirguna Brahm. Sankalpamathramayi: Devoid of anything except the volition of Brahm. The entire Universe is dissolved into Parasakthi and nothing remains except the mental injunction of Brahm. Kalaatheethamayi Irunna Sesham: Kalaatheethamayi: Beyond time, Unaffected by time. Irunna: Being in that State. Sesham: Afterwards, Later. After being in the state of Yoga Nidra which is beyond the effect of time.

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Veendum Yoga Nidra Vimukthayayi. Veendum: Again Yoga Nidra Vimukthayayi: Free from Yoga Nidra, Awakening from Yoga Nidra. Parasakthi awakens from Yoga Nidra.

Kreeda Thalparayayi: Kreeda: Frolic, Fun, Amusement, Merriment. Thalparayayi: Inclined, Desirous of, Attracted by. Parasakthi becomes interested in creation again.

Jagad Udharana Kuthukiyayi: Jagad: That which moves, inferring the Universe. Udharana: Reinstate, Restore, Reconstruct. Kuthukiyayi: Engaging in, being absorbed in. Parasakthi becomes engrossed in restarting the Universe.

Srushti Chakra Pravarthana Anuvada Mandasmitha Kataksha Vijrumbhana Maha Vega Adheenayayitheerukayum: Srushti Chakram: The contrivance which is the Universe. Prvarthana: Operation, running, pursuit. Anuvada: Permission, approval, acquiescence. Mandasmitha: Smile, Expression of pleasure. Kataksha: Visualize, Envision. Vijrumbhana: Augment, Unfurl, Unravel, Unfold. Maha Vega: Great speed. Adheenayayitheerukayum: Possessed of, Succumbing to. Parasakthi is excited about beginning creation and with a smile indicating approval; She envisions and augments the materialization of the Universe at great speed.

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Tal Kshanam Thanne: Tal: In that. Kshanam: Instant. Thanne: Itself. In that very same instant.

Anantha

Antha

Soonya

Andhakara

Avrutha

Pralaya

Jala

Paripoorna

Vyavaharamathra Anthareeksha Madhyathil Ninnu: Anantha: Endless. Antha: Inside Soonya: Empty. Andhakara: Darkness. Avrutha: Covered by. Pralya Jala: Abyss of water, Vast chasm of water in which everything is dissolved. Paripoorna: Completely filled by. Vyavaharamathra: Illusory, imaginary. Anthareeksha: Atmosphere. Madhyathil Ninnu: From the centre of it. The state before creation is described as an endless vast chasm covered in darkness, 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.

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. Amrutha: That which does not die, which is eternal. Pranava: The articulation which is Om in its most sookshma state. Sahitha: Along with, Beginning with. Sabda: An audible sound. Tharanga: Vibration. Prakasa: Light. 254

Veechi: Ray. 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, and that produces the most subtle movements.

Athilninnu Kramena Roopa Rasa Gandha Sambandha Satwa Raja Thamo Guna Raasikalum Pancha Thanmatrakalum Udbhavikkukayum: Athilninnu: From the above stated movement initiated by light rays. Kramena: In sequence. Roopa: Form, Shape, Figure. Rasa: That which is enjoyable by senses generally and in particular the sense of taste. Gandha: Smell. Sambandha: Connected with, Associated to. Satwa: The most dignified and refined of the three Gunas which pertains to the

essential substance of matter. Rajas: The second of the Guna which provokes action. Thamas: The third of the Guna which causes emotions and ignorance. Guna: The above three attributes. Raasikalum: Groups. Pancha: Five fold. Thanmatrakal: The sookshma state of Bhootha which can be equated to the molecular state of matter. Udbhavikkukayum: Originate, Come into existence. From the vibration of sound and the consequential movement of rays of light produced by Om, in a sequential manner, Satwa, Raja and Thamo Gunas, which correspond to Roopa, Rasa, Gandha emerge, and progressively from them, the Pancha Thanmatras materialize.

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Kshanamathramkondu Pralayajalamellam Othungi, Prithvi, Aakasam, Agni, Jalam Vayu Enninganeyulla Pancha Bhoothangalum Prasannamakukayum: Kshanamathramkondu: Within a split second. Pralayajalamellam: The inestimable wide chasm of water which filled everything. Othungi: Give way, Make room for. Prithvi: Earth, Solids. Aakasam: Space. Agni: Energy. Jalam: Liquid Vayu: Atmosphere. Enninganeyulla: The above mentioned. Pancha Bhoothangalum: The Five Elements. Prasannamakukayum: Manifest so as to be clearly visible to the senses. From the Pancha Thanmatras, the Pancha Bhoothas emerge in a split second and becomes perceptible to the senses.

Mezhukundayil Suvarna Renukkal Atangiyirikkunnathupole: Mehukundayil: Within a ball of wax. Suvarna Renukkal: Bits and fragments of Gold. Atangiyirikkunnathupole: Stay inside scattered and dispersed. Powdered and fragmented pieces of Gold are preserved in Wax by goldsmiths and similarly;

Brhmanda Bhanda Udarathil Atangiyirikkunna Jeevaraasikalellam: Brahmandam: The solar system. Bhandam: A big bundle, a stockpile. Udarathil: Inside the belly, abdomen. Atangiyirikkunna: Stay inside scattered and dispersed. Jeevaraasikalellam: The multifarious creatures and organisms. Like gold in wax, the numerous life forms stay inside the belly of Paraskthy during her Yoga Nidra (Transcendent state of inactivity).

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Thatthal Karma Vasanakalotukoodi Yadha Sthanathuthanne Yadha Yogyam Janikkukayum Cheythathanusarichu: Thatthal: Each according to its genus. Karma: Actions. Vasanakalotukoodi: With the inborn tendencies. Yadha: Proper. Sthanathuthanne: In its own proper place. Yadha Yogyam: With its own proper characteristics. Janikkukayum Cheythathanusarichu: Having born and accordingly. 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, and accordingly;

Innu

Kanunna

Eie

Bhoomandalathil

Janichittulla

Jeevarasikalute

Bharanathinuvendi Innu: Today, at present. Kanunna: That which is seen. Eie: This. Bhoomandalathil: In the atmosphere of the Earth. Janichittulla: Those that have come into being. Jeevarasikalute: The multitude of living things. Bharan athinuvendi: For the governance of. 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. Srushtichittulla: Enacted by. Prakruthi: Nature. Niyamam: Laws. Prakaram: According to. According to the Natural Laws established by Parasakthi; 257

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. Manushyarkum: Human beings. Avaravarute: Their own. Poorva: Past. Janma: Lives. Krutha: Actions done. Parambara: Consecutive sequence. Karma: Deeds Sanchaya: Bundle, Package, Accumulation. Khataka: Combine, Bind. Samkhatithamaya: Amalgamated, Consolidated. Karma Srumkhala: The chain or shackle of Karma. Roopathe: The form of the bundle of Karma. Sanchitham: Bunch, Cluster. Enna Perodukoodi: Under the name of Sanchitham. Sookshma Sareerathodu: Along with the Sookshma Sareera. Badhichukondu: Attached with. 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. Dhanavanaya Oru Manushyan Ethanum Dhanam Anyanu Koduthu: Dhanavanaya: Rich, Well-to-do. Oru Manushyan: A human being. Ethanum: Some of. Dhanam: Money, Cash. Anyanu: To another person. Koduthu: Giving loan. Like a rich person who loans some of his money on interest to another person;

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Athinte Palisa Thante Muthalil Cherthu Kanakkil Vravu Pidikkukayum: Athinte: Of that. Palisa: Interest. Thante: His own. Muthalil: Capital, Asset. Cherthu: Add on. Kanakkil: In account. Varavu: Income, Profit. Pidikkukayum: Merge, Combine. As the interest is added on to the capital showing an increase in the Capital.

Athe Samayam Thanne, Kure Samkhya Anyanotu Katam Vaangi Athinte Palisa Thante Muthalilninnu Koduthu: Athe Samayam Thanne: At the same time. Kure: Some. Samkhya: Amount. Anyanotu: From another person. Katam: Loan. Vaangi: Receive, Take. Athinte Palisa: The interest of that amount. Thante: His own. Muthalilninnu: Capital. Koduthu: Give, Spend. At the same time taking some money from another person and giving interest for that amount from his own capital.

Kanakkil Chilavezhthukayum Cheythu: Kanakkil: In the account. Chilavezhuthukayum: Entered as expenditure. Cheythu: Done, Recorded. Recording the above transaction as expenditure in his account; 259

Avasanathil Varavu Chilavukal Thittappeduthi: Avasanathil: At the end. Varavu: Income. Chilavu: Expenditure. Thittappeduthi: Finding the final balance. In the end balancing the income and expenditure. Micham Varunna Samkhya Ethrayo Athinu Avan Avakasiyayitheerunnathupole: Micham: Excess. Varunna: Obtained. Samkhya: Amount. Ethrayo: The quantity. Athinu: For that. Avan: He. Avakasiyayitheerunnathupole: Becomes entitled and similarly. Just as he becomes entitled to the excess amount shown as balance and similarly; Salkarmangalute Vardhihuvarunna Sukrutha Phala Parinamatheyum: Salkarmangalute: The good deeds, virtuous actions. Vardhichuvarunna: Increasing. Sukrutha: Goodness. Phala: Fruit. Parinamatheyum: Enlargement, Development. The increasing fruition of goodness arising out of virtuous deeds; Dushkarmangalute Thattikizhichu: Dushkarmangalute: Bad deeds, Evil actions. Vardhichuvarnna: Increasing. Dushkrutha: Evil. Phala Parinamatheyum: Developmental fruition. Thattikkizhichu: Cancelling against each other. Vardhichuvarunna Dushkrutha Phala Parinamatheyum

260

The increasing fruition of evil arising out of vicious acts balanced against the good deeds. Oro Kalathum Tharathamyena Niyanthrichu: Oro Kalathum: At definite intervals of time. Tharathamyena: Comparatively. Niyanthrichu: Adjusted. Like the balance sheet, the balancing of evil and good deeds are done at specific periods;

Aagami Enna Perodukoodi Karana Sareerathodu Bandhichukondu: Aagami Enna Perodukoodi: In the name as Aagami. Karana Sareerathodu: To the Causative Body. Bandhichukondu: Attached to. The balance sheet is given the name Aagami and it is attached to the Karana Sareera (explained in Ch.IV).

Athinanusarichu Atuthu Kazhinja Janmathile Karma Phala Anubhavathodu Yojippichu: Athinanusarichu: According to the Aagami and Sanchitham described above. Atuthu: The adjacent, next. Kazhinja: Past, Completed. Janmathile: In the Life. Karma Phala: Results of the actions. Anubhavathodu: Experiences or deeds. Yojippichu: Joining together. The results of the immediately past life are joined to the Sanchitha and Aagami and then;

Dharma Adharma Vivechanam Cheythu Salkarma Dushkarmangalude Phala Parinamangale Thattikkizhichu: Dharma: Proper deeds.

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Adharma: Improper deeds. Vivechanam Cheythu: After classification. Salkarma: Good deeds. Dushkarmangalude: Bad deeds. Phala Parinamangale: Fruits and developments of. Thattikkizhichu: Balancing the above. The good and evil effects of the Karma of the just concluded birth are classified, evaluated and balanced.

Manovyaparangalotum Karmaswaroopathodum Vruthibhedangalodum Cherna Sookshma Karana Sareerangale Aadharangalakkikkondu: Manovyaparangalotum: Along with the activities of the Mind. Karmaswaroopathodum: And the different kinds of deeds. Vruthibhedangalodum: Different activities of Chittham. Cherna: Joined. Sookshma Karana Sareerangale: Subtle and Causative bodies. Aadharangalakkikkondu: Based on the above. 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, and based on the total picture;

Kramanugathamaya

Karma

Phala

Bhukthikkuvendiyulla

Sannahangale

Prarabdham Enna Peru Koduthukondu: Kramanugathamaya: In the correct sequence. Karma Phala: Results of Karma. Bhukthikkuvendiyulla: The enjoyments that are due and ripe for experience. Sannahangale: Preparations, Arrangements. Prarabdham: The package as described above is named Prarabdham Enna Peru Koduthukondu: Given the name as. The package of experiences that are due for the present life determined according to the procedure stated previously is named as Prarabdham.

262

Iha Janmathile Sthoola Sareerathodu Bandhichukondumanu: Iha: This. Janmathile: The present life. Sthoola Sareerathodu: The physical body. Bandhichukondumanu: Bonded together with. The above package known as Prarabdham is bonded with the Sthoola Sareera of the Present life.

Prakruthi Mathavinte Ichanusaranam: Prakruthi Mathavu: The Divine Mother Nature or the Mother of Nature. Ichanusaranam: According to the desire of. All the activities mentioned in the entire paragraph are done according to the wishes of the Divine Mother.

Oro Manushyareyum Kalaswaroopiyaya Karma Devatha Niyanthrikkunnathennu: Oro Manushyareyum: Each and every human being. 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, Present and Future). Niyanthrikkunnathennu: Supervise, Manage, Control. The Karma Devatha which is essentially in the form of Time, supervises and controls each individual human beings based on the arrangements explained above.

Dharma Sasthra Parijnanamo Aaptha Vakya Viswasamo Samskara Vasana Bala Sampatho Illatha Ninakku Ariyukayilla. Dharma Sasthra Parijnanamo: Knowledge of the Dharma Sasthra (desirable code of conduct) Aaptha Vakya Viswamo: Belief in the sayings of the Sages. Samskara Vasana Bala Sampatho: Cultural refinement of a desirable amount. Illatha: Devoid of, Not having. 263

Ninakku Ariyukayilla: You are incapable of knowing these secrets. 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.

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. All of these celestial systems are consummated during the Yoga Nidra of Parasakthy which is known as Pralaya. When Parasakthi awakens from the Yoga

Nidra, the process of Creation starts anew. The process of Creation in the Universe that we live in is described here. The process is initiated when Parasakthi utters the Manthra OM. The vibration progresses into more sthoola states like Nada Brahm, Sabda Brahm, Light, the Gunas (Satwa, Rajas and Thamas), Pancha Thanmatras (Sabda, Sparsa, Roopa, Rasa &Gandha), Pancha Bhoothas and the Jeevarasis (Multitude of living things with their Samskara exactly as at the time of Consummation in the last Kalpa).

The Natural Laws enacted by Parasakthy for the governanace of human beings is described next. 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, maintained as Karana Sareera). When an individual dies, the Karma of that life is added on to the Sanchitha and Aagami. When he is to be born again, based on the Sanchitha and Aagami, 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, which is called Prarabdha and is attached to the Sthoola Sareera of the individual in his present birth. The Divine Mother administers this Universe in this meticulous fashion and these secrets of Nature will not be known to undeserving people.

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(The administration of the Universe and the individuals past, present and future are so interminably interlinked through the Aagami and Karana Sareera, that the dispensation of justice by Nature is always perfect). Again:

3.

Adbhuthadbhuthavum

Rahasyathirahasyavumayi

Nirmichittulla

Eie

Brahmandha Katahathinte Vichithra Khatanayil Prapancha Silpiyute Vidagtha Hasthangal Enthellam Upaadhikal Sweekarichittundennu Kandupitikkuvan

Saadharana Manushyarkku Prayasam Thanneyanu. Nayichukondirikkunnathu Sankocha Vikasatmakamaya

Brahmandangaleyellam Anurasikalute Atutha Kaalathu

Sookshmathisookshmangalaya Karma Kousalangalanennu

Mathramanu Manushyan Manassilakkiyittullathennupolum Ella Manushyarum Arinjirikkayilla. 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.

Saadharana Manushya Budhikku Kandupitikkuvano Anumanikkuvano Kazhiyattha Nirvadhi Sambhava Parambarakal Prapancha Raasikale Valayam Cheythukondu Vyashtikaluteyum Samashtikaluteyum Jeevitha Gathikale

Niyanthrichuvarikayanu.

Adbhuthadbhuthavum Rahasyathirahasyavumayi Nirmichittulla Adbhuthadbhuthavum: Wonder of all wonders. Rahasyathirahasyavumayi: Secret of all secrets. Nirmichittulla: Fabricated. Fabricated in a manner which is more wonderful than all wonders and more secretively than all secrets;

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Eie Brahmandha Katahathinte Vichithra Khatanayil Eie: This. Brahmandha: Celestial system. Katahathinte: Assemblage in the form of a cauldron. Vichithra: Exquisite and majestic. Khatanayil: Conglomeration. This huge assemblage of celestial systems in the form of a cauldron, exquisitely and majestically conglomerated;

Prapancha Silpiyute Vidagtha Hasthangal Prapancha: Made of the five Elements Silpiyute: Of the Architect. Vidagtha: Most proficient. Hasthangal: The hands indicating workmanship. The Architects most proficient workmanship in the making of this Universe constituted of the five Elements;

Enthellam Upaadhikal Sweekarichittundennu Kandupitikkuvan Enthellam: Multifarious Upaadhikal: Contrivances. Sweekarichittundennu: Applied. Kandupitikkuvan: To discover. To discover the multifarious contrivances applied by the Architect of this Universe.

Saadharana Manushyarkku Prayasam Thanneyanu. Saadharana: Common. Manushyarkku: Men. Prayasam: Difficult, Impossible. Thanneyanu: It is. It is almost impossible for the common people to find out.

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Brahmandangaleyellam Nayichukondirikkunnathu Brahmandangaleyellam: The clusters of celestial systems. Nayichukondirikkunnathu: Being steered and guided. The huge clusters of celestial systems are being steered and guided by: Sookshmathisookshmangalaya Karma Kousalangalanennu Sookshmathisookshmangalaya: More subtle than the most subtle. Anurasikalute: Sub atomic minute strata. Sankocha: Contraction. Vikasatmakamaya: Expansion. Karma: Action. Kousalangalanennu: Crafty expertise A supremely crafty continuous process of expansion and contraction of the most minute sub atomic strata; Atutha Kaalathu Mathramanu Manushyan Manassilakkiyittullathennupolum Atutha Kaalathu Mathramanu : Only in the recent times. Manushyan: Man. Manassilakkiyittullathennupolum: Comprehended. Man has been able to comprehend only in the recent times. Ella Manushyarum Arinjirikkayilla. Ella: All. Manushyarum: Men. Arinjirikkayilla: Might not have known. All men might not have known. Jeevarasikalute Vaak Mana Kaya Vruthikalutethennu Maathramalla Jeevarasikalute: The multitude of life forms. Vaak: Communications by sound. Mana: Activities of the mind. Kaya: Physical actions. Anurasikalute Sankocha Vikasatmakamaya

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Vruthikalutethennu: Performance. Maathramalla: Not only. Not only the activities by sound, mind and body of the multitude of life forms;

Akhila Characharangaluteyum Niranthara Pravarthanangalum Akhila: Entire. Characharangaluteyum: Animate and inanimate things. Niranthara: Incessantly. Pravarthanangalum: Occupation, Activity, State of being. The state of being and activities of the entire animate and inanimate things are incessantly;

Appozhappolthanne Swayameva Appozhappolthanne: At every moment. Swayameva: By itself. At every moment by itself (The anurasikal the subatomic strata).

Anthareekshathile Anu Shakthikal Avayute Chalana Viseshamkondu Anthareekshathile: In the atmosphere. Anu Shakthikal: Sub atomic particles. Avayute: their. Chalana: Movement. Viseshamkondu: Peculiar. The sub atomic particles with their peculiar movement in the atmosphere;

Oru Sookshma Chayagrahanam Cheythukondu Oru: One. Sookshma: Subtle. Chayagrahanam: Photography. Cheythukondu: Take. Take a subtle photograph.

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Kalpantha Kalamvare Sookshichuporunnundu. Kalpantha Kalamvare: Till the end of the life span of the Universe. Sookshichuporunnundu: Maintained as a record. Maintained as a record till the end of the Universe.

Saadharana Kazhiyattha

Manushya

Budhikku

Kandupitikkuvano

Anumanikkuvano

Saadharana: Common, Lay. Manushya: Mans Budhikku: Intelligence. Kandupitikkuvano: Find out, grasp. Anumanikkuvano: Guess, hypothesize. Kazhiyattha: Not possible. Those which are beyond the grasp or guess of common mans intellige nce.

Nirvadhi Sambhava Parambarakal Nirvadhi: Innumerable. Sambhava: Incidents. Parambarakal: unremitting, one after the other. Innumerable and unremitting incidents;

Prapancha Raasikale Valayam Cheythukondu Prapancha: Universe, constituted of the five elements. Raasikale: Multitude of things. Valayam Cheythukondu: Encircle. Encircling the multitude of things in the Universe;

Vyashtikaluteyum Samashtikaluteyum Vyashtikaluteyum: Individual beings and things. Samashtikaluteyum: Groups of beings and things. Both individuals and groups.

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Jeevitha Gathikale Niyanthrichuvarikayanu. Jeevitha: The course of life. Gathikale: The direction. Niyanthrichuvarikayanu: Constantly control and direct. The direction of the course of life is being controlled.

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.

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. And this fact is now being unraveled by science and few common people know about it.

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. Unfathomable to the common mans intelligence, millions and millions of happenings are constantly taking place in the Universe covering the entire spectrum of animate and inanimate things therein.

4.

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. 270 Aprakaramulla Oro

Chalana Dharayum Athathu Karmangalute Nirgamana Kendramaya Manushyante Sookshma Karana Sareerangalil Swayam Rekhappeduthikkondu Avane Athinte

Prathyakhyathangal

Nirbandhapoorvam

Anubhavippikkuvan

Itavaruthikkondu Jeevitha Panthavilekku Vittukodukkuvan Orungi Nilkkukayanu. Aprakaram Cheythupoyittulla Dushkarmangalute Durithanubhavangale

Lakhookarikkuvan Itavaranamenkil Athinu Vipareethamaya Oru Salkarmam Cheythu Athinte Phala Parinama Vegathe Swayam Srushtikkathe Kazhiyukayilla. Jeevakotikalute Durithanubhavangalkku Karanam Avaravarute Bhootha Kala Karmangal Thanne Aakayal Ella Manushyarum Hithakarangalaya Karmangal Mathram Cheyyuvan Sudrudhamayi Ulsahikkendathum Durvishaya Vaasanakale Nirdakshinyam Upekshikkendathumakunnu.

Azhichuvitta Kuthirayepole Alanjunatakkunna Manasine Bhakthiyakunna Katinjanittu Aatma Vicharamakunna Samrajyathil Margathilkooti Ethi Natathi Dukha Oro

RahithamayaMukthi Manushyaruteyum Utsahikkendathakunnu.

Sukhichukollendathu Athinuvendi

Karthavyamakayal

Ellavarum

Manushyante Anthakarana Vruthikalum Sabda Vegangalum Vichara Dharakalum Manushyante: Human beings Anthakarana: Inner faculty constituted of Chittham, Aham, Budhi and Manas. Vruthikal: Activities. Sabda: Sounds produced for communication. Vegangal: The fast moving effects of the sounds. Vichara: Thoughts. Dharakalum: The continuous procession. The activities of the Psyche, communications by sound and the procession of thoughts of the human beings;

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Anthareekshathil Kalarnnu Vayu Mandalathil Layichu Sookshma Athi Sookshma Swaroopam Kaikkondu Anthareekshathil: In the Etheral medium. Kalarnnu: Blend. Vayu Mandalathil: In the Atmosphere. Layichu: Dissolve. Sookshma Athi Sookshma: In a most sookshma state. Swaroopam: Its own form. Kaikkondu: Obtain for itself. Blend in the Etheral medium and merge in the Atmosphere whereby they obtain for themselves a most sookshma form;

Prathyekamaya Oro Viswa Vibhramana Veechikalodothu Prathyekamaya: Peculiar by itself. Oro: Each. Viswa: The Universe. Vibhramana: Rotational movement. Veechikalodothu: Wave like movement. The wave like movement produced by the rotations of everything in the Universe where each wave is different.

Paraspara Sankalanavum Paraspara Samkhattanavumkoodathe Paraspara Sankalanavum: Without getting mixed up Paraspara Samkhattanavumkoodathe: Without hitting against each other.

Lokathrya Antharantha Seemavare Sancharichu Lokathraya: The three worlds namely, Earth, Heaven and the Nether worlds. Antharantha: The end of. Seemavare: The limit of. Sancharichu: Travelling to. Travelling to the limits and ends of the three worlds.

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Nimisha

Mathramkondu

Viswa

Brahmanda

Bhandodarathil

Vilayam

Prapikkukayanu. Nimisham: Split second. Mathramkondu: Within the time. Viswa: Universe. Brahmanda: Solar system. Bhandodarathil: The huge belly filled with the clusters. Vilayam: Total dissolution. Prapikkukayanu: Happens. In a split second, dissolve into the Universal belly filled with the clusters of Solar Systems.

Aprakaramulla Oro Chalana Dharayum Aprakaramulla: Similar. Oro: Each. Chalana: Movement. Dharayum: Formation. Every such similar movement and its sequential flow. Athathu Karmangalute Nirgamana Kendramaya Manushyante Athathu: Each Specific. Karmangalute: Karmas. Nirgamana: Emanating. Kendramaya: The nucleus of. Manushyante: Human beings. Each specific karma emanating from the nucleus of the human being.

Sookshma Karana Sareerangalil Swayam Rekhappeduthikkondu Sookshma Karana Sareerangalil: In the subtle and causative bodies. Swayam: By itself. Rekhappeduthikkondu: Being recorded. Being recorded by itself on the Sookshma and Karana Sareera;

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Athinte Prathyakhyathangal Athinte: Of that. Prathyakhathangal: Reactions. The reactions of the Karma mentioned earliler.

Nirbandhapoorvam Avane Anubhavippikkuvan Itavaruthikkondu Nirbandhapoorvam: Compulsively and persuasively; Avane: The individual. Anubhavippikkuvan: Experiece. Itavaruthikkondu: Making it to happen. Persuasively and compulsively, the individual is made to experience the reactions of his Karma.

Jeevitha Panthavilekku Vittukodukkuvan Orungi Nilkkukayanu Jeevitha Panthavilekku: The pathway of ones life. Vittukodukkuvan: To release. Orungi Nilkkukayanu: Alertly standing ready. They are constantly alert to release the reactions of Karma to the individuals pat hway of life.

Aprakaram

Cheythupoyittulla

Dushkarmangalute

Durithanubhavangale

Lakhookarikkuvan Itavaranamenkil Aprakaram Cheythupoyittulla: Deeds that have been done in similar way. Dushkarmangalute: Evil Deeds. Durithanubhavangal: Painful experiences. Lakhookarikkuvan: To minimise, mitigate. Itavaranamenkil: To make it happen. To mitigate the sufferings resulting from evil deeds;

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Athinu Vipareethamaya Oru Salkarmam Cheythu Athinu: Such evil deeds. Vipareethamaya: The opposite, antithetical. Oru: One. Salkarmam: Good deed. Cheythu: Execute, do. By doing a good deed which is opposite to the evil deed,

Athinte Phala Parinama Vegathe Swayam Srushtikkathe Kazhiyukayilla. Athinte: Of that. Phala Parimana: Resultant formation. Vegathe: Speed, Efficacy. Swayam: By oneself: Srushtikkathe: Generate, Create. Kazhiyukayilla: Not possible. It will not be possible to control the affectation of sufferings without negating it by virtuous deeds opposed to the evil deed.

Jeevakotikalute Durithanubhavangalkku Karanam Jeevakotikalute: The millions of living beings. Durithanubhavangalkku: Painful experiences, sufferings. Karanam: Reason, Cause. The reason or cause for the sufferings of the millions of living beings;

Avaravarute Bhootha Kala Karmangal Thanne Aakayal Avaravarute: Each individuals. Bhootha Kala: Past. Karmangal: Deeds, Actions. Thanne Aakayal: Affirmatively of them. Most certainly, are the results of their own actions of the past.

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Ella

Manushyarum

Hithakarangalaya

Karmangal

Mathram

Cheyyuvan

Sudrudhamayi Ulsahikkendathum Ella Manushyarum: All human beings. Hithakarangalaya: Virtuous and pleasing. Karmangal Mathram: Only such deeds. Cheyyuvan: to do. Sudrudhamayi: with determination. Ulsahikkendathum: Endeavour, persistently try. All human beings should assiduously endeavour to do only virtuous deeds; Durvishaya Vaasanakale Nirdakshinyam Upekshikkendathumakunnu. Durvishaya Vaasanakale: The tendencies or leanings for evil. Nirdakshinyam: Mercilessly, without pity. Upekshikkendathumakunnu: Discard, Avoid, Get rid of. Should mercilessly discard the tendencies for evil. Azhichuvitta Kuthirayepole Alanjunatakkunna Manasine Azhichuvitta: Unbridled. Kuthirayepole: Like a horse. Alanjunatakkunna: Wandering aimlessly. Manasine: The mind. The human mind which wanders like an unbridled horse; Bhakthiyakunna Katinjanittu Bhakthiyakunna: Staunch Devotion. Katinjanittu: Bridle, rein, harness. Should be harnessed or bridled or reined in with staunch devotion. Atma Vicharamakunna Margathilkooti Natathi Atma: The soul. Vicharamakunna: The thought about. Margathilkooti: In the path of. Natathi: Direct, Move along. The thought about Atma and things spiritual should be the path to travel; 276

Dukha Rahithamaya Mukthi Samrajyathil Ethi Sukhichukollendathu Dukha: Sorrow Rahithamaya: Absence, Devoid of Mukthi: Final resting place of bliss free from the cycle of births and deaths. Samrajyathil: In the Empire, Realm. Ethi: Arrive, Reach Sukhichukollendathu: Enjoy. Reach the eternal empire of Mukthi which is devoid of sorrows and full of blissful enjoyments.

Oro Manushyaruteyum Karthavyamakayal Oro Manushyaruteyum: Each and every human beings. Karthavyamakayal: Moral responsibility. It is the moal responsibility of each and every human being.

Athinuvendi Ellavarum Utsahikkendathakunnu. Athinuvendi: For that. Ellavarum: Everyone. Utsahikkendathakunnu: Strive, Try hard. Everyone should try hard for that.

Meaning: Every activty of the Anthakarana of Man, his words and his thoughts mingle with the atmosphere, blend into the Ethereal domain and acquire a most subtle and unique configuration, move along with the waves produced by the rotation of the earth every moment, without getting mixed up with one another and without conflict, travel to the end of the three worlds (Earth, 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. Every one of those wavy vibrations creates an imprint on the Sookshma (Subtle) and Karana (Causative) Sareera of the individual. Such imprints evolve in a manner which imposes on the individual to experience the results of the activities of his Anthakarana, 277

words and thoughts, and stays ready to discharge those consequences into the path of the individuals life at the appropriate time. If an individual wants to mitigate the

consequences of his evil actions, he has to generate by his own actions an opposite force through virtuous deeds and negate the consequences of his own evil actions. 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. Like a horse wandering all over the ranch when unbridled, the human mind also wanders aimlessly. Like harnessing a horse, 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. This is the duty of all human beings and everybody should strive constantly towards this goal.

5.

Thri Dosha Kopangal Kaaranam Sira Chakrangale Durbalappetuthi Marma

Pradhanamaya Masthishka Bhagangalil Pravesicha Kapha Margathe Nirmarjanam Cheyyuvan Kazhiyathe Manovyapara Margangale Sidhilamakki

Kalayunnathukondum, Devatha Kopam, Guru Janangalute Kopam, Pisacha Aakramanam, Durithangalute Bhayam Punar Muthalaya Peedakalekkondum, Malina Poorva Janma

Aakramanamkondum

Viharaadikalkondum

Duroushadhangalute Dushprayogamkondum Vasya Maranaadi Kriyagathamaya Sankalpa Prabhavamkondum Vikara Paaravasyamkondum Pariksheenamaya Mano Vyapara Bharamkondum Unmadam, bhranthu, Chitthabramam Muthalaya Manorogangal Manushyane Baadhikkuka Pathivanu.

Anthakaranathinte Vimarsanatmaka Ahamkaramennum Aprakaramulla Veedhiye

Nischayatmaka Budhiyennum Veedhiye

Veedhiye

Manassennum Veedhiye Parayum. Vikara

Vyaparatmaka Chitthamennum

Thiraskaranatmaka

Anthakkaranathinte

Veedhi

Chathushtayangaleyum

Vikshobhangalkkitakotukkathe Atakki Bharikkuvan Thakkathaya Aatmabalam Sambadichittullavarkku Baadhikkukayilla. Orikkalum Oru Karanavasalum Chittha Rogangal

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Thri Dosha Kopangal Kaaranam Thri Dosha: The three major defects in the human body are Vatha, Pitha and Kapha. According to Ayurveda, these defects occur due to the disfunction of any organ in any one of the three major systems in the body namely; Respiratory system, Digestive system and the Excretory system represented respectivey as Vatha, Pitha and Kapha. Kopangal: Anger, Irritation. Kaaranam: Cause, Reason. Irritation or disfunction in any of the three major defects in the body; Sira Chakrangale Durbalappetuthi Sira: Nerves. Chakrangale: Cyclic systems. Durbalappetuthi: Weaken. The cyclic systems of the nerves get weakened. Marma Pradhanamaya Masthishka Bhagangalil Pravesicha Marma: Most sensitive. Pradhanamaya: Important. Masthishka Bhagangalil: Areas of the Brain. Pravesicha: Entered. That which has entered the most sensitive and important areas of the Brain. Kapha Margathe Nirmarjanam Cheyyuvan Kazhiyathe Kapha Margathe: The channels of Kapha (Phlegm) Nirmarjanam Cheyyuvan: To get rid of. Kazhiyathe: Being unable to. Being unable to get rid of the Kapha which enter the areas of the Brain. Manovyapara Margangale Sidhilamakki Kalayunnathukondum, Manovyapara Margangale: Operational channels of the Psyche. Sidhilamakki Kalayunnathukondum: Ravage, ruin. Since they ravage the operational channels of the Psyche.

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Devatha Kopam, Guru Janangalute Kopam, Pisacha Aakramanam, Bhayam Muthalaya Peedakalekkondum, Devatha Kopam: Anger of the celestials. Guru Janangalute Kopam: Anger of the preceptors. Pisacha Aakramanam: Devil influences. Bhayam Muthalaya: Consequences of fear etc. Peedakalekkondum: Hostilities. Anger of the celestials and preceptors, devilish influences and aftermath of fear; all of these create hostilities to the proper functioning of the psyche. Poorva Janma Durithangalute Punar Aakramanamkondum Poorva Janma: Of past births. Durithangalute: Miseries and sorrows. Punar Aakramanamkondum: Repeated assault Repeated assault from the miseries and sorrows of the past births. Malina Viharaadikalkondum Malina: Filthy. Viharaadikalkondum: Thoughts. Combned with filthy thoughts. Duroushadhangalute Dushprayogamkondum Duroushadhangalute: Incorrect medicines. Dushprayogamkondum: Consumption of. Because of consumption of incorrect medicines. Vasya Maranaadi Kriyagathamaya Sankalpa Prabhavamkondum Vasya: Seduction. Maranaadi: Lethal attacks according to the Manthra Sasthra. Kriyagathamaya: According to those deeds. Sankalpa Prabhavamkondum: Mental injunctions imposed by the above.

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The lethal attacks or seduction based on Manthra Sasthra and the effects produced by the mental injunctions related to those. Vikara Paaravasyamkondum Vikara: Emotion. Paaravasyamkondum: Becoming hysterical. Becoming hysterical due to excessive emotions. Pariksheenamaya Mano Vyapara Bharamkondum Pariksheenamaya: Fatigued, weary. Mano Vyapara: Mental activities. Bharamkondum: Burden. Burdened by the fatigued mental activities. Unmadam, bhranthu, Chitthabramam Muthalaya Manorogangal Unmadam: Lunacy Bhranthu: Insanity. Chitthabramam Muthalaya: Hallucination etc. Manorogangal: Mental diseases. Mental disases like Hallucination, Lunacy and Insanity. Manushyane Baadhikkuka Pathivanu. Manushyane: Human being. Baadhikkuka: Afflict. Pathivanu: Common, general. Affliction to humans are common. Anthakaranathinte Nischayatmaka Veedhiye Manassennum Anthakaranathinte: The psyche. Nischayatmaka: Determinative. Veedhiye: Track, Pathway. Manassennum: Mind. Determinative pathway of the Psyche called Mind;

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Vimarsanatmaka Veedhiye Budhiyennum Vimarsanatmaka: Deliberative. Veedhiye: Pathway. Budhiyennum: Intellect. The deliberative pathway of the psyche called Intellect;

Vyaparatmaka Veedhiye Ahamkaramennum Vyaparatmaka: Interactive, Transactional. Veedhiye: Pathway. Ahamkaramennum: Ego. Transactional pathway of the Psyche called Ego;

Thiraskaranatmaka Veedhiye Chitthamennum Parayum. Thiraskaranatmaka: Repulsive. Veedhiye: Pathway. Chitthamennum Parayum: Known as Chittham. Repulsive pathway of the Psyche known as Chittham.

Aprakaramulla Anthakkaranathinte Veedhi Chathushtayangaleyum Aprakaramulla: The so called. Anthakkaranathinte: Of the Psyche. Veedhi: Pathway. Chathushtayangaleyum: The four fold entities. The above mentioned four fold pathways of the Psyche.

Vikara Vikshobhangalkkitakotukkathe Vikara: Emotional. Vikshobhangalkkitakotukkathe: Unaffected by agitations. If preserved without being affected by agitations of emotions.

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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 mothers. Dukham: Sadness, sorrow. That mothers sorrow.

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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 mothers 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: Mothers Saapavum: Curse. Vahichu: Bear, Carry. Avalute: Her. Sookshma Sareerathe: Subtle body. Prapichu: fasten to. That unique form which carries strains of mothers curse will attach itself to the womans 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.

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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

Sookshma Sareerathilundayirunna Kalmasham Veendum Valarnu Sookshma Sareerathilundayirunna: That which subsist in Sookshma Sareera. Kalmasham: Stain. Veendum Valarnu: Again grow. The stain which subsists in the sookshma sareera will grow again.

Aa Malinyam Karana Sareerathilekkum Pravahichukondirikkum Aa Malinyam: That stain. Karana Sareerathilekkum: To the Causative body. Pravahichukondirikkum: flow into. That stain will flow into the Causative body also.

Veendum Aval Marichu Janikkendi Varumbol Veendum: Again. Aval Marichu: After dying. Janikkendi Varumbol: To be born. After death when she is born again.

Avalute Sareera Khatanakku Aavasyamaya Sookshma Karana Sareerangalil Avalute: Her. Sareera Khatanakku: Body structure. Aavasyamaya: Requirement. Sookshma Karana Sareerangalil: Sookshma and Karana sareera. The Sookshma and Karana Sareeras which are required for her body structure.

Mathru Saapa Maalinyam Kalarthikkondu Mathru Saapa Maalinyam: Stain of mothers curse. Kalarthikkondu: Intermingle. The stain of mothers curse will intermingle.

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Santhanangalotu Karuna Kaanikkatha Oru Dushta Mathavinte Garbhathil Aval Janikkendi Varikayum Santhanangalotu: To the children. Karuna Kaanikkatha: Does not show pity. Oru Dushta Mathavinte Garbhatil: A cruel mothers womb. Aval Janikkendi Varikayum: She will be born. She will be born in the womb of a cruel mother who does not show pity to her children.

Aa Janmathil Dushta Mathavanenkilum Avale Sevikkathapaksham Aa Janmathil: In that life. Dushta Mathavanenkilum: Though a cruel mother. Avale Sevikkathapaksham: If she does not serve her well. If in that life she does not serve properly her mother though she was cruel.

Prasavam Kazhinju Utane Marikkuvan Yogamulla Oru Mathavinte Garbhathil Janikkunnathinum Prasavam Kazhinju: After delivery. Utane Marikkuvan: Die immediately. Yogamulla: Destined. Oru Mathavinte Garbhathil: In a mothers womb. Janikkunnathinum: To be born. To be born in the womb of a woman who is destined to die immediately after delivery.

Upamathakkalute Droham Anubhavikkunnathinum Upamathakkalute Droham: Foster mothers ill treatment. Anubhavikkunnathinum: Experience. To experience the ill treatment from foster mothers;

Prayamakumbol Mathru Drohikalaya Santhanangale Prasavichu Avarekkondu Salyam Anubhavikkendivarikayum Prayamakumbol: When she matures. Mathru Drohikalaya: those who torture their mothers. 290

Santhanangale Prasavichu: Giving birth to such children. Avarekkondu Salyam: Suffer from their tortures. Anubhavikkendivarikayum: Experience. When she matures, she will give birh to children who torture their mother and suffer those torturous experiences.

Aa Janmathil Upa Mathavineyum Ninnikkunnapaksham Aa Janmathil: In that life. Upa Mathavineyum: Foster mothers. Ninnikkunnapaksham: ill treat. If she ill treats the foster mothers in that life also;

Janicha Kuttiye Utane Bhakshichukalayunna Valla Mrugangaluteyum Garbhathil Janikkendathayi Varikayum Cheyyum Janicha Kuttiye: The offspring that is born. Utane Bhakshichukalayunna: Eating the newborn offspring. Valla Mrugangaluteyum: Any animal of that kind. Garbhathil: In the womb of such animal. Janikkendathayi Varikayum Cheyyum: Will have to be born. She will have to be born in the womb of some animal which eats the new born offspring.

Neremarichu Orikkal Mathru Dosham Cheytha Papam Sookshma Sareerathe Baadhikkukayum Neremarichu: On the other hand. Orikkal Mathru Dosham Cheytha Papam: The sin committed through torture of mother. Sookshma Sareerathe: The sookshma Sareera. Baadhikkukayum: Affect. On the other hand if the sin committed through ill treating the mother has affected the Sookshma Sareera;

291

Veendum Janikkumbol Dharmangale Arinju Mathru Seva Cheyyukayum Cheythal Veendum Janikkumbol: When she is born again Dharmangale Arinju: Knowing proper conduct. Mathru Seva: If she serves her mother properly. Cheyyukayum Cheythal: If it is done that way. When she is born again, if she realizes proper conduct and serves her mother properly,

Dosham Neengi Sookshma Sareeram Sudhamayikkollukayum Cheyyum Dosham Neengi: The defect gets cured. Sookshma Sareeram: The subtle body. Sudhamayikkollukayum Cheyyum: Will get cleansed. The defect will be cured and her sookshma sareera will get cleansed.

Swa Mathavine Poojikkuvan Idavaraathepoyal Swa Mathavine: Ones own mother. Poojikkuvan: Serve devotedly. Idavaraathepoyal: If it does not become possible. If it does not become possible to serve devotedly ones own mother ; Ethenkilum Oru Mathavineyo Akhila Loka Mathavineyo Sevichu

Thrupthippeduthikkondalum Mathiyakunnathanu Ethenkilum Oru Mathavineyo: Any other mother or. Akhila Loka Mathavineyo: The Divine Mother of the Universe. Sevichu Thrupthippeduthikkondalum: Serve devotedly to the satisfaction. Mathiyakunnathanu: Will be enough. Serve devotedly any other mother or the Divine mother of the Universe to their satisfaction.

292

Santhaanamillathe Vardhichittundenkil

Dukhikkuvan

Thakkavannam

Mathru

Saapam

Santhaanamillathe: Without having children. Dukhikkuvan Thakkavannam: To suffer the sorrows of. Mathru Saapam: Mothers curse. Vardhichittundenkil: Increased. If Mothers curse has multiplied to the extent to suffer the sorrows of not having children ;

Bharthru Samagamathil Vighnam Nerituvanum Bharthru Samagamathil: Proximity of husband. Vighnam Nerituvanum: Face obstacles She will face obstacles when the husband desires to go near her.

Yoni Rogangalkondu Klesikkuvanum Yoni Rogangalkondu: Veneral diseases. Klesikkuvanum: Get afflicted by. She will be afflicted by veneral diseases.

Shandhano Jadharano Kroorano Aaya Bharthavinekkondulla Klesavum Shandhano: Impotent. Jadharano: Old and stern. Kroorano Aaya: Cruel. Bharthavinekkondulla: Husband. Klesavum: Sufferings. She will suffer from an impotent or old and stern or cruel husband.

Sneha Rahitharaya Manushyarute Vamsathilulla Janana Dukhavum Sneha Rahitharaya: Without love. Manushyarute Vamsathilulla: Community of men. Janana Dukhavum: Being born in and such sorrows. She will be born in a community where there is no love and suffer because of that.

293

Ingane Palisayum Palisakku Palisayumayi Ingane Palisayum: Like that interest. Palisakku Palisayumayi: And interest upon interest. Like that with interest and interest on interest.

Aa Papanubhavathinte Pattika Neendukondupokum Aa Papanubhavathinte: The sorrows of that evil act. Pattika: Record. Neendukondupokum: Lengthen. The record of that evil act will lengthen endlessly.

Punya

Karma

Phala

Paripakavum

Iprakaram

Vardhichukonduvarikayum

Cheyyum. Punya Karma: A virtuous deed. Phala Paripakavum: The fruits of it. Iprakaram: In similar fashion. Vardhichukonduvarikayum Cheyyum: Will increase and multiply. The result of Punya also will increase similarly if there are good deeds done.

MEANING:

Imagine that a woman in one of her previous life had severely tortured her mother. The mothers 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. When she dies and is born again, 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, thereby indulging in more tortures to her mother, the blemish in the sookshma sareera will deepen and it will spread to the karana sareera also. When she dies and has to be born again, since her sookshma and karana sareera are blemished of mothers curse, she will be born to a mother who is innately cruel to her children. In that life, even though her mother is merciless, if she fails to serve her cruel mother, in her next birth she will be born to a 294

mother who is destined to die immediately after delivery. So she will have to suffer at the hands of her foster mothers and when she matures, she herself will give birth to children who will treat her cruelly. If she does not respect and serve the foster mothers, in her next birth she will be born to some animals that eat their offsprings immediately after delivery. 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, the sookshma sareera will be cleansed of the earlier blemishes. If she happens to have no opportunity to diligently serve her own mother, it will be enough if she serves any other mother or even the Divine Mother. If the mothers curse has developed with deep imprints on her sookshma sareera, then she will be destined to suffer from barrenness and there will be obstacles in her attempts to enjoy the husbands love and she may even be wedded to an impotent husband or old and severe person, and sometimes to very cruel husband and suffer from them. Apart from that she will be born in a

community where there is no mutual respect and love. So the bad experiences will keep on multiplying with successive bad deeds and it will be added on with interest on interest. Good deeds will also get multiplied in similar fashion.

7.

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

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. Ethu Papavum That Kshanam Thanne

Punya Karma Seelaraya Punya Aatmakkalellam Kramena Mukthi Samrajyathil Etthunnathinum Punya Karma Seelaraya: Habituated in a virtuous way of life. Punya Aatmakkalellam: Pure souls. Kramena: Gradually. Mukthi Samrajyathil: The empire of eternal bliss. Etthunnathinum: Arrive, reach. People who are habituated in a virtuous way of life gradually will reach the empire of eternal bliss (Mukthi).

Papa Vaasana Balam Kondu Nikrushtaraya Klishta Aatmakkal Papa Vaasana Balam Kondu: Because of the inclination to evil. Nikrushtaraya: Wretched. Klishta Aatmakkal: Wicked souls. Wicked souls who became wretched because of their inclination to evil; 296

Kramena

Neecha Yonikalil

Janichu Prapancham

Naravamsa

Rahithamayi

Theerumennu Kaanumbol Kramena: Gradually. Neecha Yonikalil Janichu: Inferior births. Prapancham: The Universe. Naravamsa Rahithamayi: Devoid of human beings. Theerumennu Kaanumbol: When it becomes. Gradually take inferior births and finally when the Universe becomes devoid of human beings. Sarva Vallabhayaya Jagat Janani Sarva Vallabhayaya: The supremely proficient. Jagat Janani: Mother of the Universe. The supremely proficient Mother of the Univese; Thante Icha Bhanga Samjatha Vijrumbhitha Thante Icha Bhanga: Shattering of her volition. Samjatha Vijrumbhitha: Produced by the vibrations. The intense vibrations produced by the shattering of Her volitions. Athyulkhata Krotha Thamrayatha Aaraktha Nethrodbhutha Athyulkhata Krotha: Vehement Anger. Thamrayatha Aaraktha: Widened and bloody. Nethrodbhutha: Emanating from the eyes. The widened and bloody eyes emanating vehement anger; Kala Anilopetha Vidyut Prabha Kantha Kala Anilopetha: Fire that consumes Time. Vidyut Prabha Kantha: Dazzle of lightning. The fire that consumes Time and dazzle like lightning;

297

Khoragni Sambhootha Bhasmo Udhoolana Aakruthiyayi Khoragni Sambhootha: Resulting from the horrible fire. Bhasmo: Ash. Udhoolana: Scatter. Aakruthiyayi: Shaped in that manner. Shaped in a manner as if scattering the ashes resulting from the horrible fire of anger;

Sarva Samhara Thandava Adbhuha Kreeda Natananda Paravasayayi Swayam Atakkikkondu Sarva Samhara Thandava: Destructive consummation of everything. Adbhuha Kreeda Natananda: Magnificent execution of the dance. Paravasayayi: Exasperated. Swayam Atakkikkondu: Subdues by herself. Exasperated by the all consuming destructive dance, subdues her own emotions.

Adhyaropa Thatwaadheenayayi Bhavikkukayum Adhyaropa: Facsimile. Thatwaadheenayayi: Engrossed in. Bhavikkukayum: Becomes. Becomes engrossed in a facsimile attaining a most sookshma state;

Veendum Srushti Karmam Thutangendathayi Varumbol Veendum: Again. Srushti Karmam: The act of Creation. Thutangendathayi Varumbol: Has to start. Again when She has to start the act of Creation.

Munparanja Prakaram Sookshma Bhootha Thankathrakaleyum Maha Bhootha Panchakangaleyum Srushtichu Prapancham Aarambhichukondu Munparanja Prakaram: As stated earlier. Sookshma Bhootha Thankathrakaleyum: The subtle molecular structures. 298

Maha Bhootha Panchakangaleyum: The corpus five elements. Srushtichu: Having created. Prapancham Aarambhichukondu: Starting the Universe. As stated earlier, She creates the subtle molecular structures and the corpus five elements and thus commences the Universe.

Swamsabhoothanmarayi

Thrigunasraya

Swabhavikalayi

Srushti

Vruthikku

Brahmaneyum Samrakshana Vruthikku Vishnuvineyum Samhara Vruthikku Maheswaraneyum Swa Sankalpamkondu Niyamichu Swamsabhoothanmarayi: Incarnating by herself into. Thrigunasraya Swabhavikalayi: Imbued with the three Gunas, Srushti Vruthikku Brahmaneyum: Brahma for Creation. Samrakshana Vruthikku Vishnuvineyum: Vishnu for Maintenance. Samhara Vruthikku Maheswaraneyum: Maheswaran for consummation. Swa Sankalpamkondu: By her own volition. Niyamichu: Appoint. Incarnating as Brahma, Vishnu and Maheswara, responsible for Creation, Sustenance and Consummation, imbued with the three Gunas (Satwa, Rajas and Tamas) by Her own volition.

Dharma Adharmangaleyum Papa Punyangaleyum Kalpichu Dharma: Proper conduct. Adharmangaleyum: Improper conduct. Papa: Sin. Punyangaleyum: Virtuousness. Kalpichu: Delineate. Having delineated virtuousness and sin; proper and improper conduct; Avaye Thirichariyuvanulla Shakthiyum Koduthu Avaye Thirichariyuvanulla: The capacity to discern: Shakthiyum Koduthu: granting the ability. Granting the ability to discern;

299

Jnana Sambadana Utsahikalayum Jnana Sambadana: Gain spiritual knowledge. Utsahikalayum: Interest, desire. With desire for gaining spiritual knowledge;

Thanikku Anuroopanmarayum Thanikku: To Her. Anuroopanmarayum: In the image of. In Her own image and likeness;

Thante Srushti Sthithi Samhara Anukoola Vyapara Adhikarikalayi Thante: Her. Srushti Sthithi Samhara Anukoola: Sustenance and Consummation. Vyapara Adhikarikalayi: Entitled to deal in. In the likeness of her ability to Create, Sustain and Destroy, and entitled to perform likewise. In the likeness of Her ability for Creation,

Ithara

Chara

Acharangaleyellam

Athilamkhichu

Vasamakkikkondu

Jeevichukolluvanulla Varavum Nalki Ithara: Other. Chara Acharangaleyellam: Animate and Inanimate objects. Athilamkhichu: Supercede, Surpass. Vasamakkikkondu: Enticing them. Jeevichukolluvanulla: To live. Varavum Nalki: Provide the blessing. Blessing them to live with dominion over all animate and inanimate objects;

Manushyane Srushtikkukayum Manushyane: Human being. Srushtikkukayum: Create. 300

Creating the human being; Niyathi Niyamangaleyum Erppeduthiya Koottathil Niyathi Niyamangaleyum: Laws of Nature. Erppeduthiya Koottathil: While establishing. While establishing the laws of Nature;

Thannodu Ettavum Sadusryaraya Manushyarotulla Vaatsalya Athirekamkondu Thannodu: To Herself. Ettavum Sadusryaraya: Most similar in image and likeness. Manushyarotulla: To the human beings. Vaatsalya: Affection. Athirekamkondu: Excessiveness. Because of Her excessive affection to human beings who are most similar to Her in image and likeness. Avan Arinjum Ariyatheyum Cheythu Pokunna Dush Karmangalkku Avan Arinjum: With his knowledge. Ariyatheyum: Without his knowledge. Cheythu Pokunna: Committed. Dush Karmangalkku: Evil deeds. With or without knowledge the evil deeds committed by him; Prathividhi Cheythu Shanthi Netikkolluvanulla Upayangaleyum Than Thanne Nirnayichu Prathividhi Cheythu: Do retribution. Shanthi Netikkolluvanulla: Derive peace and satisfaction. Upayangaleyum: Scheme. Than Thanne Nirnayichu: She herself having established. Having established the scheme to do retribution for the bad deeds. Athine Pracharippikkuvanayi Athine: That Pracharippikkuvanayi: To disseminate. 301

To disseminate those schemes;

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. Kulapathikalkkum: Leaders of sects. Avarute: Their. Sishya: Disciples. Ganangalkkum: Groups. These Rishis and the leaders of the sects and their groups of disciples;

Prerana Nalikikkondu: Prerana: Inspiration. Nalikikkondu: Providing. Providing inspiration to all of the above to disseminate those schemes.

Veda Sastra Vedanga Vedanta Pramana Swaroopiyayi Veda: The Vedas Sastra: The Sciences. Vedanga: The sub Vedas. Vedanta: The philosophy of Vedanata. Pramana: Eternal principle. Swaroopiyayi: Manifested form. Manifesting herself as the eternal principles underlying the Vedas, Sciences, Sub Vedas and the Vedanta philosophy.

Thatwa Nirnayo Utsahiyayi Thatwa Nirnayo: Ascertaining principles. Utsahiyayi: Diligent. Diligent in the ascertainment of principles;

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Akhila Characharatmavayi Akhila: The entire. Characharatmavayi: The soul of all Animate and Inanimate objects. She Herself being the soul of all Animate and inanimate objects.

Prapanchathile Anumathra Chalanatheppolum Grahichukondu Prapanchathile: In the Universe. Anumathra: Minutest. Chalanatheppolum: Movement. Grahichukondu: Comprehending. Comprehending the minutest movement in the Universe;

Sarvada Ningalotukootiyulla Parasakthiye Upasichukollunnapaksham Sarvada: Always. Ningalotukootiyulla: Along with you. Parasakthiye: Parasakthi. Upasichukollunnapaksham: Do upasna of. If one can do upasana of Paraskthi who is always along with you;

Ethu Papavum That Kshanam Thanne Nasichupoykkollum Ethu Papavum: Any sin. That Kshanam Thanne: In that instant. Nasichupoykkollum: get wiped out. 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, and the wicked humans gradually deteriorate into the realms of the nefarious creatures and thus when the Universe becomes devoid of human beings; The Divine Mother, consequent on the disruption of her volition, is angered and Her widened and bloody eyes capable of spewing out horrible fire which could reduce to 303

ashes the whole Universe and disintegrate Time with the dazzle of lightning, out of exasperation becomes engrossed in a facsimile and transforms into a sookshma state. Again when Creation has to start, as described earlier, She creates sookshma molecular particles and the sthoola five fold Elements. By Her own volition She

incarnates as Brahma for creative activities, as Vishnu for sustaining portfolio and as Maheswaran for the destructive endeavours. Then She demarcates Dharma and

Adharma (Proper and improper conduct), Punya and Papa (Virtuousness and Evil) and creates human beings capable of discerning those. She creates them in Her own

image and likeness with the capacity to create, sustain and destroy; with dominion over all other animate and inanimate objects in the Universe. While establishing the Natural laws, out of her exceptional affection for human beings who are most similar to Her, She determines the schemes for the atonement of the sins committed by humans knowingly or unknowingly. To disseminate those schemes among humans, She inspires Rishis like Vasishta, Vamadeva, Agasthya, Parasara, Narada, Sanaka, Kasyapa, Suka, Sukra, Sanalkumara, the leaders of sects and their disciples. As the dogmatic embodiment of the Vedas, Sasthras, Vedanga and Vedanta, and as the embodied principle behind all Created things, as Antharatma, She dwells within every human being while being aware of the minutest movement anywhere in the Universe. And if any one can do Upasana of that Parasakthy then all his sins will be wiped out instantaneously.

8.

Saadharana

Jananagalkku Anavadhi Divya

Kaanmanum Purushanmar

Kelkkanum Himalaya

Arivanum

Idavannittillatha

Pranthangalilulla

Guhathalangalilum Vanantharangalilum Irunnu Pavanasananmarayi Thapassu Cheythuvarunnundu. Aprakaramulla Divya Purushanmarute Siddhi Vaibhvangale Moonnayi Tharam Thirikkam:

Yamam, Dhyanam, Abhyasichu

Niyamam,

Aasanam,

Pranayamam, Ashtanga

Pratyaharam,

Dharana,

Samadhi Enninganeyulla Aviramam Anushtichu

Yoga

Sambradayangaleyum Pravruthamaya

Saadhakante

Krama

Uyarchayilninnu Janikkunna Adbhuthakarangalaya Ashtaiswarya Siddhikalute Samaharathe Yoga Siddhi Ennum;

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Kandhyam,

Oshtyam,

Thalavyam,

Lupanuthalavyam,

Anunasikam

Muthalaya Sabda Sasthra Siddhanda Anusarikalaya Manthra Viseshangalute Prayoga Chathuryangal Arinju Anushtikkunna Saadhakante Sareerathilninnu Udbhavikkunna Aascharyakarangalaya Vaibhavangale Manthra Siddhiennum;

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, Gandharva, Yaksha, Kinnara, Charana, Kimpurusha, 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.

Yoga Siddhiye Nilanirthanamenkil Rechakam, Poorakam, Kumbhakam Muthalaya Pranayama Pariseelanavum Aasana Abhyasavum Dhyana Nishtayum Mutangathe Nithyena Anushtichu Manassine Ekagramakki Manda Budhiye Akatti Chittha Vruthiye Swadheenichu Ahamkarathe Nirodhichu Sama Bhavana

Varuthikkondirikkendathanu.

Manthra

Siddhiye

Nilanirthanamenkil Maha

Vrutham,

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

Paramartha

Grahiyayi

Kopa

Thapa

Vimukthanayi

Karuna

Seelanayi

Aparigrahatmavayi Nithya Abhyasechuvayi Prathyulpannamathiyayi Parengitha Parijnaniyayi Santhushta Maanasanayi Vruthachariyayi Irikkendathanu.

Saadharana Jananagalkku Saadharana Jananagalkku: To the common people. Kaanmanum Kelkkanum Arivanum Idavannittillatha Kaanmanum: To see. Kelkkanum: To hear. Arivanum: To know. Idavannittillatha: Never had an opportunity. The common people never had the opportunity to see, hear or know about. Anavadhi Divya Purushanmar Anavadhi: Many. Divya Purushanmar: Divine personages. Many divine personages. Himalaya Pranthangalilulla Himalaya: In the Himalayas. Pranthangalilulla: In and around. In and around the Himalayas; Guhathalangalilum Vanantharangalilum Irunnu Guhathalangalilum: In caves. Vanantharangalilum Irunnu: And deep within forests. Reside in caves and deep within forests. Pavanasananmarayi Thapassu Cheythuvarunnundu Pavanasananmarayi: With air as food. Thapassu Cheythuvarunnundu: Do Thapas (austerities) With only air as food, do Thapas.

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Aprakaramulla Divya Purushanmarute Aprakaramulla: Such. Divya Purushanmarute: Sidha Purushas. Such Sidha Purushas

Siddhi Vaibhvangale Siddhi: Superhuman achievements. Vaibhvangale: Expertise. Expertise in superhuman achievements;

Moonnayi Tharam Thirikkam: Moonnayi: In three types. Tharam Thirikkam: Can be divided into. Can be divided into three types;

MEANING:

Many Divine personages who are neither seen, heard or known by common people reside in caves and in the middle of thick forests in and around the Himalayas doing Thapas. Their food is air only. Their extraordinary powers known as Siddhis can be categorized mainly into three types.

About Yoga Siddhi.

Yamam, Niyamam, Aasanam, Pranayamam, Pratyaharam, Dharana, Dhyanam, Samadhi Enninganeyulla Yamam, Niyamam, Aasanam, Pranayamam, Pratyaharam, Dharana, Dhyanam, Samadhi: These are the 8 steps in Yoga. Enninganeyulla: Such as these. The eight steps of yoga such as these.

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Ashtanga Yoga Sambradayangaleyum Ashtanga Yoga: The eight membered Yoga. Sambradayangaleyum: Knowing each in detail. Knowing each of the eight steps well in the Yoga path;

Abhyasichu Aviramam Anushtichu Abhyasichu: Practicing well. Aviramam Anushtichu: Following without break. Practicing and following them without break.

Saadhakante Krama Pravruthamaya Uyarchayilninnu Janikkunna Saadhakante: Aspirants. Krama Pravruthamaya: Gradual and step by step. Uyarchayilninnu Janikkunna: Obtained from the progress. Obtained from the step by step progress of the Aspirant;

Adbhuthakarangalaya Ashtaiswarya Siddhikalute Samaharathe Adbhuthakarangalaya: Wonderful. Ashtaiswarya Siddhikalute: The eight fold boons namely Anima, Mahima, Lakhima, Garima, Eisithwam, Vasithwam, Prapthi, Prakamyam. Samaharathe: The totality. The totality of the wonderful eight fold boons.

Yoga Siddhi Ennum; Yoga: Derived from Yoga. Siddhi Ennum: Known as Yoga Siddhi. Known as Yoga Siddhis;

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MEANING:

Scrupulously and diligently practicing and observing the eight fold steps in Yoga known as Yama, Niyama, Aasana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi, the Sadhaka gradually climbs greater heights of achievements and the most wonderful eight fold Siddhis known as Ashtaiswarya Siddhi accrue to him. The totality of these Siddhis is called Yoga Siddhis.

Yoga Siddhiye Nilanirthanamenkil Yoga Siddhiye: Siddhi resulting from Yoga. Nilanirthanamenkil: To maintain. To preserve Yoga Siddhis;

Rechakam, Poorakam, Kumbhakam Muthalaya Rechakam: An aspect of Pranayama which is controlled exhalation. Poorakam: Pranayama which concerns regulated inhalation. Kumbhakam Muthalaya: Retention of breath within the body etc. These are the different aspects of Pranayama.

Pranayama Pariseelanavum The incessant practice of Pranayama;

Aasana Abhyasavum Aasana: The various postures in Yoga discipline. Abhyasavum: Meticulous tranining. Long hours of meticulous training in the various Yoga postures.

Dhyana Nishtayum Dhyana: Meditation as explained in Yoga Sutra. Nishtayum: Methodical and regular training. Methodical and reular trainng in Meditation;

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Mutangathe Nithyena Anushtichu Mutangathe: Without break. Nithyena: Every day. Anushtichu: Perform. Performing all the above every day without failing. Manassine Ekagramakki Manassine: The mind. Ekagramakki: Concentration. Training the mind in concentration;

Manda Budhiye Akatti Manda Budhiye: Lethargy of intellect. Akatti: Repulse. Endeavouring to repulse lethargy of intellect;

Chittha Vruthiye Swadheenichu Chittha Vruthiye: The Vruthis (actions) of Chittha. Swadheenichu: Making agreeable and harmonious. The chittha vruthis have to be made agreeable and harmonious.

Ahamkarathe Nirodhichu Ahamkarathe: The ego. Nirodhichu: Ban, preclude. Ego should not be allowed to have any sway on the Chittham.

Sama Bhavana Varuthikkondirikkendathanu. Sama Bhavana: Mental realization that everything in the Universe has its proper place and importance and that nothing is redundant. Varuthikkondirikkendathanu: A constant awareness of. A constant awareness of the importance of everything in Nature and a respect towards them has to be maintained by the Yogi always.

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MEANING:

To preserve Yoga Siddhi a Yogi has to practice regularly Pranayama exercises like Rechakam, Poorakam, and Kumbhakam etc. Exercises in Aasana and training in Meditation has to be done daily without fail. The Yogi should keep the mind efficient in concentration, and avoid lethargy of the intellect. Chittha vruthis should always be

under his control and Ego should not have any influence in his activities. He should always be conscious that everything in Nature has its proper importance and behave in that perspective.

About Manthra Siddhi.

Kandhyam, Oshtyam, Thalavyam, Lupanuthalavyam, Anunasikam Muthalaya Kandhyam: Of the throat. Oshtyam: Of the lips. Thalavyam: Of the palate. Lupanuthalavyam: Secondary palate. Anunasikam Muthalaya: Nasal etc. Of the throat, lips, palate, secondary palate, nasal etc.

Sabda Sasthra Siddhanda Anusarikalaya Manthra Viseshangalute Sabda Sasthra: The science of sound. Siddhanda: The treatise. Anusarikalaya: Conforming to: Manthra Viseshangalute: The speciality relating to Manthras. The treatise relating to the science of sound conforming to the speciality of Manthras;

Prayoga Chathuryangal Arinju Anushtikkunna Prayoga Chathuryangal: Expertise of application. Arinju Anushtikkunna: Perform with full knowledge. Those who have mastery over the expertise of application and performance; 311

Saadhakante Sareerathilninnu Udbhavikkunna Saadhakante: The Saadhakas Sareerathilninnu: From his body. Udbhavikkunna: Emanating from. Emanating from the body of the Saadhaka;

Aascharyakarangalaya Vaibhavangale Aascharyakarangalaya: Marvelous. Vaibhavangale: Special skills. The marvelous special skills;

Manthra Siddhiennum; Manthra: Resulting from Manthra. Siddhiennum: Known as Manthra Siddhi. Such Siddhis are known as Manthra Siddhi.

MEANING:

Spoken words are formulated by different regions in the throat, mouth and lips brushing with different parts of the tongue. The sounds produced from these important areas are called Kandhyam, Oshtyam, Thalavyam, Lupanuthalavyam and Anunasikam. The science that deals with these details is known as Sabda Sasthra. Manthras strictly follow the Sabda Sasthra. Those who have gained expertise in the Manthras, 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. These extra ordinary powers are known as Manthra Siddhis.

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Manthra Siddhiye Nilanirthanamenkil To preserve Manthra Siddhi;

Maha Vrutham, Maha Vrutham: The definition is given in Yoga Sutra Sadhana Pada Sutra 31.

Sisisra Bindu Dhyanam Muthalaya Sisisra Bindu: The point called Brahma Randhram at the top of the head. Dhyanam Muthalaya: Meditation on that spot etc. Meditation on the Sisira Bindu and related exercises;

Manthropanga Charya Seelanayi Manthropanga: Subsidiary obligations like Guru pooja etc. Charya Seelanayi: Dedication in the discharge of Manthropangam. Dedicated discharge of obligations relating to the subsidiary aspects of Manthra and Upasana;

Nithya Japam Cheythu Nithya: Every day. Japam Cheythu: Repeated recitation. Repeated recitation of Manthra every day;

Mutangathe Manthra Varga Mutangathe: Without break. Manthra Varga: The different varieties of Manthra. The different varieties of Manthra have to be recited without break.

Aacharanam Cheyyendathanu. Aacharanam: Observance. Cheyyendathanu: Do dutifully. Observance of Manthra varga dutifully;

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MEANING;

To preserve Manthra Siddhi one has to religiously observe Maha Vrutham and Sisira Bindu Dhyanam. Observance of the subsidiary responsibilities and obligations of Manthra coupled with daily recitation of Manthra and related performances is essential.

About Devatha Siddhi:

Srushti Shalkkangaluteym The six fold aspects of creation, Bhootha, Deva, Ulbhija, Andhaja, Swedaja and Jarayuja.

Sthithi Thrayangaluteyum The three fold aspects of sustenance namely Past, Present and Future.

Samhara Panchamangaluteyum The five fold aspects of Samhara which are Lightning, Flood, Fire, Storm and Eqrthquake.

Karthavaya Visweswariyute Karthavaya: The one who is responsible. Visweswariyute: The Queen of the Universe. The Queen of the Universe who is responsible for all the above;

Icha Sakthiyeyum Karma Sakthiyeyum Jnana Sakthiyeyum Anusarichu Icha Sakthiyeyum: The power of desire. Karma Sakthiyeyum: The power of action. Jnana Sakthiyeyum: The power of knowledge. Anusarichu: According to. Accoding to the power of desire, action and knowledge of the Queen of the Universe;

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Prapancha Nirmanavum Prapancha: The Universe. Nirmanavum: Creation. Creation in the Universe under Brahma.

Prapancha Samrakshanavum Prapancha: The Universe. Samrakshanavum: Maintenance. Maintenance of everything in the Universe under Vishnu.

Prapancha Samharanavum Prapancha: The Universe. Samharanavum: Destruction. Destructions in the Universe under Rudran.

Anusyootham Natathunnathinu Venda Anusyootham: Continuous. Natathunnathinu Venda: Necessary to conduct. To conduct the above portfolios continuously.

Thrimoorthikal Thutangi : The triads namely Brahma, Vishnu and Rudra and the rest of the Devas.

Deva, Gandharva, Yaksha, Kinnara, Charana, Kimpurusha, Vidyadharaadikalayi These are the different kinds of Celestial beings.

Nigraha Anugraha Vara Dana Adhikarikalayi Nigraha: Curse. Anugraha: Boon. Vara Dana: Capable of giving. Adhikarikalayi: Empowered to. Empowered and being capable of giving boons or curses. 315

Uthamanmarum Madhyamanmarum Adhamanmarumayi Uthamanmarum: Noble. Madhyamanmarum: Ordinary. Adhamanmarumayi: Lowly. In the categories of Noble, Ordinary and Lowly. Ubhaya Vargaatmakkalayi Ubhaya: Dual. Vargaatmakkalayi: Kinds. In two different kinds of Males and Females. Anantha Kodi Devathakal Ullathil Anantha Kodi: Innumerable crores. Devathakal Ullathil: Devathas which exist. The innumerable crores of Devathas who exist. Ethenkilum Onnine Ishta Devathayayi Varichu Ethenkilum Onnine: Any one. Ishta Devathayayi: Of ones choice. Varichu: Accept. Choose and accept any one of the above Devathas. 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. Aachamana: Water used for cleansing the mouth. Dhoopa: Incense. Deepa: Light produced by burning oil. Naivedya: Food which is prepared for the Deity. Archana: Oblation, Pooja. Arpanadikalkondu: Dedication etc. These are the different steps in Pooja.

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Upasichu Aa Vaka Devathakalute Upasichu: Doing Upasana. Aa Vaka Devathakalute: By the indulgence of these Devathas By the favours obtained through Upasana of these Devathas. Anugrahamkondu Saadhikkunna Anugrahamkondu : By their blessings. Saadhikkunna: Made possible. Obtaining through the blessings of these Devathas; Adbhutha Karma Prabhavangalkku Adbhutha Karma: Wonderful deeds. Prabhavangalkku: Feats. Exceptional feats and wonderful deeds; Devatha Siddhi Ennum Parayam. Devatha Siddhi: Siddhi from Devathas. Ennum Parayam: Known as. Such Siddhis obtained through Devathas are known as Devatha Siddhi. MEANING: The six fold aspects of Creation, 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, Execution and Knowledge (Icha, Kriya and Jnana Sakthi) and accomplished by the triads (Brahma, Vishnu and Rudra) through innumerable Deva, Gandharva, Yaksha, Kinnara, Charana, Kimpurusha, Vidyadhara etc. All of these together create, sustain and consume all activities in the Universe. These Devathas are noble, ordinary or lowly and of either sexes. Any one of these Devathas can be chosen by an individual as Ishta Devatha and if oblations are done to it through Arghya, Padya, Aachamana, Dhoopa, Deepa, Naivedya, Archana and Arpana, such Upasana will result in the blessings of the Devatha and extra ordinary powers will accrue to the Upasaka. Such Siddhis are called Devatha Siddhi. 317

Devatha Siddhiye Nilanirthanamenkil To preserve Devatha Siddhi; Ishta Devatha Dhyanavum Ishta Devatha: The Devatha of ones liking and choice. Dhyanavum: Meditation. Meditation on the Devatha of ones own liking which has been chosen for Upasana ; Nithya Poojayum Cheythu Nithya: Daily. Poojayum Cheythu: Conducting oblations. Conducting oblation daily to the Devatha; Sudha Budhiyotukoodi Sudha: Clean without any malicious thoughts. Budhiyotukoodi: Intellect. The intellect should be preserved clean, free of any malicious thoughts. Aahara Neeharadikalpolum Niyanthrichukondu Aahara: Food. Neeharadikalpolum: Even excretions. Niyanthrichukondu: Regulated. Utmost care should be exercised in the intake of food and habits of excretion. Swastha Maanasanayi Swastha: Peaceful, Calm. Maanasanayi: Mind. A peaceful and calm mind has to be maintained. Swartha Lesam Koodathe Swartha Lesam: Not even a trace of selfishness. Koodathe: Avoid. Not even a trace of selfishness should be there in the mind of the Upasaka.

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Anahamkariyayi Prathikarecha Theendathe Anahamkariyayi: Without ego. Prathikarecha Theendathe: Without affected by revenge towards anyone. The Upasaka should remain always without ego and no thoughts of revenge to anyone should be present in his psyche.

Prathapa Bhavamkoodathe Prathapa: Complimenting oneself, being proud of. Bhavamkoodathe: Without such attitude. The Upasaka shoud never feel proud about his Upasana.

Paramartha Grahiyayi Paramartha: Facts, Truth. Grahiyayi: Understanding. Upasaka should be able to discern facts and have deep understanding.

Kopa Thapa Vimukthanayi Kopa: Anger. Thapa: Excessive emotion. Vimukthanayi: Free from. The Upasaka should be free from excessive emotions and especially anger.

Karuna Seelanayi Karuna: Compassion. Seelanayi: habitual. The Upasaka should have compassion as a habit.

Aparigrahatmavayi Nithya Abhyasechuvayi Aparigrahatmavayi: Not accumulating anything for ones use. Nithya Abhyasechuvayi: Practicing every day. Upasaka should never accumulate riches or materials for his own use and be regular in his practice of the above qualities. 319

Prathyulpannamathiyayi Parengitha Parijnaniyayi Prathyulpannamathiyayi: circumstances. Parengitha Parijnaniyayi: Condescending to the wishes of others according to Dharma. The Upasaka should be capable of doing things as demanded by the circumstances and he should respect others wishes always on the basis of Dharma. Capable of doing things immediately depending on the

Santhushta Maanasanayi Santhushta: Contented. Maanasanayi: Mind. The Upasaka should always maintain a contented mind irrespective of circumstances.

Vruthachariyayi Irikkendathanu. Vruthachariyayi: Austerities necessary to maintain clean mind and body. Irikkendathanu: Should remain so. Upasaka should maintain austerities necessary to keep mind and body clean and should always remain so.

MEANING;

To preserve Devatha Siddhi the Upasaka has to observe daily meditation and pooja to his Ishta Devatha. He should maintain a pure intellect with strict regulation on the intake of food and excretions. He should always maintain calmness of the mind and be free of ego. The Upasaka should never feel proud and should not nurse any

thoughts of revenge. While remaining humble, he should be able to grasp facts clearly and remain unaffected by anger or emotional disturbances. He should be

compassionate to others never be accumulating things for himself or his family. He has to be constant in his daily practices and always rise up to the demands of the occasion. Being extremely condescending to the wishes of others should never lose sight of Dharma. Contentment should always be maintained and all austerities necessary to keep the body and mind clean has to be adhered to. 320

9.

Vidya, Dhanam, Keerthy, Aarogyam, Shanthi, Vijnanam Muthalaya Vipula

Soukhyangalum Achirena Sambadikkuvan Thakka Salkarmangal Anudinavum Anushtichukondu Prayachitham Utsahikkendathanu. Poorva Cheythu Karma Durithangalkku Yadhochitham Karma

Kruthakruthyarayitheeruvan

Ellavarum

Vidya: High Education. Dhanam: Riches. Keerthy: Fame. Aarogyam: Sound health. Shanti: Contentment and peace. Vijnanam: Knowledge and Erudition. Muthalaya: Such other. Vipula: Vast, extensive, and abundant. Soukhyangalum: Comforts, luxuries. Achirena: Gradually. Sambadikkuvan: To earn. Thakka: Befitting. Salkarmangal: Virtuous deeds. Anudinavum: Every day. Anushtichukondu: Do, Engage in. Poorva Karma: Past deeds. Durithangalkku: Bad effects, sufferings. Yadhochitham: Compatible, suitable. Karma Prayachitham Cheythu: Retributive deeds. Kruthakruthyarayitheeruvan: To achieve contentment. Ellavarum: Everybody. Utsahikkendathanu: Work tirelessly.

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MEANING: In order that one may acquire high education, immense riches, sound health, peace and contentment, knowledge and erudition, and such other outstanding achievements in lilfe gradually; one should practice virtous deeds every day and consciously engage in mitigating and retributing the past evil deeds. That way anyone can achieve contentment and peace of mind and therefore every one should work tirelessly to achieve these.

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Chapter XVIII

Structure of Devathas
In Chapter III we have seen the gradations of Sthoola and Sookshma principles. From the Saktheya Revelations and Siva Grantha we can understand the structure of Devathas. ______________________________________________________________________ (Sree Vidya, Paratpara, Moola Praktuthi, Aadimoola Parasakthy, Moola Para Devatha, Sivarajahamsini Maha Bhattarika, 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.) _________________________________________________________________________

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MOKSHA AND MUKTHI (Escape and Liberation)

Considerable confusion exists among all religions and faiths as to what heaven and hell are. Heaven and Hell are described variously in scriptures. A general understanding is that Heaven is a pleasant experience whereas Hell is very unpleasant and even fearsome. Skeptics would scoff the idea that they ever exist. But take a rational look at facts. We all have experienced dreams. Some people vouchsafe out of body experiences. Still others have experienced astral travel. Is there a rational

explanation for these? What happens in a dream? Our physical body (Sthoola Sareera) is at rest during sleep. Our Jnana Indriyas and Karma Indriyas are inactive. Visceral

organs remain active but we are unconscious of their activities.

Dreams happen

during sleep. At certain times during sleep while our Sthoola Sareera is at rest, Sookshma Sareera becomes active. The psyche alone becomes active while the body sleeps. In dream we fly in Aeroplane, travel in trains, go to distant and unknown places meet bizarre people and loved ones, so on and so forth. We experience them exactly as if in real life. But when we wake up, we realize that they were dreams. But the experiences were as real during the dream as in real life. The state of dream testifies to the capability of the human psyche (Sookshma Sareera) to a state of existance without the physical body. During our life on Earth with a physical body, 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. These four states are: 1. Jagrat (Wakeful, conscious, active state) 2. Swapnam (State of Dream) 3. Sushupthi (State of sleep without dreams) and 4. Thureeyam (A conscious state of blissful dream attained through austerities and experienced as Atma). Mandookya

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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. Therefore let us briefly examine what it says: Mandookyam: Sloka 1. Hari Om. Om Ithi Ethad Aksharam Idam Sarvam, Thasya Upa Vyakhyanam. Bhootham Bhavad Bhavishyad Ithi Sarvam Omkaram Eva, Yat Cha Anyat Thrikala Atheetham Thad Api Omkara Eva. Hari Vishnu. Ithi This, It. Ethad Whatever. Aksharam Letter. Idam This Sarvam All, Everything. Thasya Its. Upa Expanse, Scope. Vyakhyanam Clear presentation, articulation. Bhootham The past. Bhavad The present. Bhavishyad The Future. Ithi This (The above three together past, present and future) Sarvam Everything covered by the above three. Omkaram The expression Om. Eva Being. Yat Cha - Whichever Anyat Apart from. Thrikala The three aspects of time. Atheetham Beyond. Thad - That Api Also.

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Meaning: Vishnu is Om. The letter, word or sentence which is Om represents everything and its scope is articulated. Just as the Past, Present and Future are part of Om, whatever lies beyond these is also Om. Sloka 2. Sarvam Hi Ethad Brahma, Ayam Atma Brahma, So Ayam Atma Chatushpat. Sarvam All, Everything. Hi Assertive emphasis. Ethad - That which. Brahma Totality represented as a single entity. Ayam I, Myself. Atma Atma. So The same Chatushpat Four steps. Meaning: The totality of everything being Brahma, My essence is Atma which is also Brahma and that same ME is Atma which has four steps. Sloka 3. Jagaritha Sthano Bahir Prajna, Sapta Anga Ekonavimsathi Mukha Sthoola Bhuk Vaiswanara Prathama Pada. Jagaritha Wakeful Sthano Place, Position. Bahir Outside, External. Prajna Consciousness. Sapta Seven. Anga Part. Ekonavimsathi Nineteen. Mukha Face, Feature. Sthoola Gross, Corporeal. Bhuk Enjoying, Relishing. Vaiswanara Cosmic Being manifested as the visual Universe. Prathama First. Pada Step. 326

Meaning: In the wakeful position, the Atma is conscious of all external things, 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. Sloka 4. Swapna Sthano Anthar Prajna, Sapta Anga Ekonavimsathi Mukha, Pra Viviktha Bhuk Thaijasa Dwitheeya Pada. Swapna Dream. Sthano Place, Position. Anthar Internal, Inside. Prajna Consciousness. Sapta Anga Ekonavimsathi Mukha As above sloka. Pra - Sublimely Viviktha Separately, One by one. Bhuk Enjoying, Relishing. Thaijasa Cosmic being in its invisible state. Dwitheeya Pada Second step. Meaning: In the position of dream, the Atma is possessed of internal faculties, it has seven parts and nineteen faces, it enjoys in sublimely separate ways, and is part of the Cosmic Unseen Being called Thaijasa and it is the second step of Me as Atma. Sloka 5. Yathra Suptho Na Kamchana Kamam Kamayathe, Na Kamchana Swapnam Pasyathi That Sushuptham. Sushuptha Sthaana Ekeebhootha Prajnana

Khana Eva Aanandamayo Hi Aanandabhuk Chethomukha Praajna Thritheeya Pada. Yathra - Wherever Suptho Sleep Na Without, Devoid of. Kamchana capable of. Kamam Desire.

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Kamayathe Execute desire Swapnam Dream. Pasyathi See. That That position. Sushuptham Deep sleep. Sushuptha State of deep sleep. Sthaana Position Ekeebhootha Coalesced into One entity. Prajnana Consciousness. Khana Dense, Solidified. Aanandamayo Permeated by Aanandam. Aanandabhuk Enjoying Aanandam. Chethomukha Inclined to consciousness by face. Praajna Specially ignorant, Presumptively ignorant. Thritheeya Third. Meaning: Wherever there is sleep devoid of desires and dreams, such position is known as sleep. In that position of sleep, consciousness consolidates into a dense state which is permeated by Aanandam, and enjoying Aanandam and is inclined to enter into the conscious state always, the Atma in Me is known as Praajna, and that is the third step Sloka 6. Esha Sarveswara Esha Sarvajna Esha Anthariyami Esha Yoni, Sarvasya Prabhava Apidhou Hi Bhoothanam. Esha Whoever. Sarveswara Lord of everything. Sarvajna Knowing everything. Anthariyami Being present in everything. Yoni Original cause for everything. Sarvasya All that exists. Prabhava Emanate from. Apidhou Consume.

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Bhoothanam All elements. Meaning: Whoever is the lord of everything, whoever knows everything, whoever is present in everything and whoever is the primordial cause for everything; from that has emanated everything and he consumes all bhootha.

Sloka 7. Na Anthaprajnam Na Bahirprajnam Na Ubhayathaprajnam Na

Prajnanakhanam Na Prajnam Na Aprajnam, Adrusyam Avyavaharyam Agrahyam Alakshanam Achinthyam Avyapadesyam Ekatma Pratyayasaaram Prapancha Upasamam Santham Sivam Advaitham Chathurtham Manyanthe Sa Atma Sa Vijneyaha. Na Not. Anthaprajnam Inner consciousness (stated as second pada) Bahirprajnam External consciousness (stated in first pada) Ubhayathaprajnam Neither of the above consciousness. Prajnanakhanam Dense consciousness (stated as third pada) Prajnam Pure consciousness. Aprajnam Absolute unconsciousness. Adrusyam Unseen. Avyavaharyam Indescribable. Agrahyam Incomprehensible. Alakshanam Devoid of characteristics. Achinthyam Unimaginable. Avyapadesyam Indefinable. Ekatma Singular Atma. Pratyayasaaram Essence of Consciousness. Prapancha The five fold manifestation. Upasamam Consumation. Santham Quietude. Sivam Happiness. Advaitham Monotheistic. Chathurtham Fourth. 329

Manyanthe Scholars. Sa That. Atma Atma. Vijneyaha To be known. Meaning: Not inner consciousness, Not external consciousness, Not either of the above, Not dense consciousness, Not pure consciousness, Not absolute unsconsciousness; Unseen, Indescribable, Incomprehensible, Devoid of

characteristics, Unimaginable, Indefinable, Such is singular Atma, Essence of consciousness, Consummation of the five fold manifestation, Quietude,

Happiness, Monotheistic; Such is the fourth step that is Atma, which should be known- according to Scholars.

Sloka 8. So Ayamatma Adhyaksharam Omkaro Adhimathram, Pada Mathra Mathra Cha Pada Akara Ukara Makara Ithi. So Such. Ayamatma I, the Atma. Adhyaksharam Beyond words and letters. Omkaro The expression Om. Adhimathram Beyond measure. Pada Step. Mathra Measure. Cha Also. Akara the sound aaaaaaaaaaa Ukara the sound uuuuuuuuuuu Makara the sound mmmmmmmmm. Ithi Likewise. Meaning: Such I, the Atma, the expression Om is beyond words and letters, and beyond measure. Step and Measure are the same, Measure is step; aaaaa,

uuuuuuuuu and mmmmmmmm.

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Sloka 9. Jagaritha Sthano Vaiswanaro Akara Pradhama Mathra. Aapthe

Aadimathwadwa Aapnothihavai Sarvan Kamanadicha Bhavathi Ya Evam Veda. Jagaritha Wakeful. Sthano Position. Vaiswanaro Visible Cosmic Being. Akara The aaaaaaaa. Pradhama First. Mathra Measure. Aapthe Being seen. Aadimathwadwa Being first. Aapnothihavai Accomplish with certainty. Sarvan Everything material. Kamanadicha Earthly desires. Bhavathi Happen. Ya So Evam Says. Veda Veda. Meaning: In the wakeful position is the Visible Cosmic Being known as

Vaiswanara represented by the First measure aaaaaaa. One who realizes this visible and first measure of Atma most certainly will accomplish all his earthly desires, so says Veda. Sloka 10. Swapna Sthana Thaijasa Ukaro Dwitheeya Mathra. Uthkarshad

Ubhayathwadwa Uthkarshathihavai Jnana Santhathim Samanacha Bhavathi Na Asya Abrahmavith Kule Bhavathi Ya Evam Veda. Swapna Dream. Sthana Position. Thaijasa The invisible Cosmic Being. Ukaro - uuuuuuuuu

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Dwitheeya Second. Mathra Measure. Uthkarshad Being more noble. Ubhayathwadwa Capable of accessing either measure. Uthkarshathihavai Most certainly becomes more noble. Jnana Learned. Santhathim Children. Samanacha Lauded by all. Bhavathi Happens. Na No. Asya His. Abrahmavith Those who do not know Bhrahma. Kule Lineage. Bhavathi - Happen Ya Evam Veda So says Veda. Meaning: The position of Dream is Thaijasa (The invisible Cosmic Being)

represented by uuuuuuu which is the second Measure. Being nobler than the first and capable of accessing both the first and third measures, knowledge of this certainly ennobles one, his children will be lauded as learned and in his leniage no one will be born who is ignorant of Brahma, so says Veda. Sloka 11. Sushuptha Sthana Praajno Makara Thrutheeya Mathra. Mithe Apeethe Va Minothiha Vai Idam Sarvam Apeethicha Bhavathi Ya Evam Veda. Sushuptha Sleep. Sthana Position. Praajno The sublimely ignorant. Makara - mmmmmmm Thrutheeya Third. Mathra Measure. Mithe Examination.

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Apeethe Becoming one with. Va - Also. Minothihavai Certainly respected. Idam Likewise. Sarvam Everything. Apeethicha Understand in an exquisite manner.. Bhavathi Happen. Ya Evam Veda So says Veda. Meaning: In the position of sleep is the third measure known as Praajna

represented by mmmmmmmm. By examination or coalescing with it, if one can understand the position, such a person will be respected by all and he will have an exquisite understanding of everything, so says Veda. Sloka 12. Amathra Chathurtho Avyavaharya Prapancha Upasama Sivo Adwaitha Evam Omkara Atma Eva Samvisathi Atman Atmanam Ya Evam Veda. Amathra Measureless, beyond measure. Chathurtho Fourth. Avyavaharya Inscrutable. Prapancha The fivefold manifested elements. Upasama Consumation. Sivo Happiness. Adwaitha Lone, there being none other. Evam Such is. Omkara The expression Om. Atma Atma. Eva So is Samvisathi Enters. Atman Jivatma. Atmanam Paramatma. Ya Evam Veda So says Veda.

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Meaning: The fourth position which is beyond measure, which is inscrutable, the consummation of the fivefold manifested elements, eternal happiness, Lone without another, such is the expression Om, such is Atma, the Jivatma enters Paramatma, so says Veda.

THE MATRIX

The Vedas, Upanishads, Sasthras, Yoga and Siva Aagamas speak of the Microcosm that is man and the Macrocosm that is the manifested Universe. These branches of knowledge speak elaborately about what is subject to time but not much about what lies beyond time. The realm beyond time is explained only by Siva Grantha and Shaktheya Aagamas. But there is an unmistakable general congruity in the presentation of spiritual facts in all of the above branches of knowledge.

In the first sloka of Mandookyam the differentiation is made between what is subject to time and what is beyond. Then it proceeds to say that the Microcosm and Macrocosm are alike in the second sloka. In the third, fourth, fifth, sixth and seventh sloka it details the steps (pada) of the Microcosm. In the eighth sloka it repeats the conformity between Microcosm and Macrocosm by saying that Pada and Mathra are the same.

In the ninth, tenth, eleventh and twelth slokas the Macrocosm is explained. 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 - Vyashti and Samashti. Mandookyam cannot be understood properly without knowing Yoga well. For example, the position of Dream or Sleep can be understood only if one is capable of visualising these positions in a conscious state. And that is possible only through Yoga.

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The Sapthanga mentioned in Mandookyam are the Same as the Sapthadha Pranta Bhoomi Prajna in Yoga, Sadhana Pada Sutra 27 (Ch.VII). They are the seven Aadharas, shown in the beginning of this chapter as graph. The nineteen faces comprise of the five sense organs, five organs of action, the five pranas, Manas, Budhi, Aham and Chittham (See Ch.V). The fourth position of Atma is nothing but Nirbeeja Samadhi explained in Yoga Sutra at the end of Sadhana Pada (Ch.VII). 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. The most sookshma state of Macrocosm is Atma and when the Macrocosm is personified, Atma becomes its Aham. In other words, we can say that the Aham of Moola Prakrithi is Purusha, which is the sthoola form of Atma. The Vaiswanaran becomes the Aham. The Ubhayatwam mentioned in sloka 10 represents the Manas and Budhi of the Macrocosm. So Thaijasan represents the dual functions of Budhi and Manas. Prajnan is the Chittham of the Macrocosm. The second Maha Vakya Ayam Atma Brahma (the first being Tatwamasi Ch.X) is the contribution of Mandookya Upanishad. In fact, the substance of the third Mahavakya Prajnanam Brahma is there in the eighthsloka where it says Sa Atma Sa Vijneyaha. 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.

Coming back to the theme of this chapter namely Mukthi, the Tamil saint Avvayiar said that a birth is simply a new combination of the elements of the world (Bootha). What happens at death? The psyche (Sookshma Sareera) leaves the physical body (Sthoola Sareera) and death occurs. Once the Sookshma Sareera is freed of the Sthoola Sareera on death, the Sookshma Sareera enters into an extended state of conscious dream. In the state of dream while we are alive in a Sthoola Sareera our Prathyaya (Consciousness) is absent. Whereas, after death

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the prathyaya (Consciousness) is active and on death we enter into a conscious state of extended dream.

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. Once we lose our physical body, we lose our freedom of action and we become helpless. The Sookshma Sareera has capabilities of movement in the sookshma realm which we call the realm of spirits (Pithru Loka). In that state, 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. The experiences and the duration of stay in heaven or hell are determined by the quality and quantity of Punya or Papa. These are variously explained in all the scriptures. Worthy of special mention is a quote from the Bible where Jesus says: In my fathers house are many mansions. I am going there to prepare another one so that you can be where I am. It is a testimony to the various heavens (Swarga Loka), which exist in Pithru Loka. These are the abodes of Devas (Deities) and Avatars who have attained heavenly states in Deva Loka. Siva Lokam, Vishnu Lokam, Sidha Lokam, Sathya Lokam, Brahma Lokam, Vaikuntam etc. are all different mansions in the Fathers house (father is Purusha). Siddha Loka is nobler than Pithru Loka and Deva Loka. (See Ch.II, the goal of human life) These heavenly abodes are referred to as Moksha in Sanadhana Dharma. For easy understanding we can say that they are equivalent to holiday resorts. Depending on our Punya we stay there for some time and come back to earth to be born with a new physical body. All Mokshas are temporary abodes. Mukthi is different from Moksha because Mukthi is the permanent release from the cycle of births and deaths. It is the permanent Moksha. It is an everlasting bliss. It is the realm of Sathyam (TRUTH) - that does not change. To attain that, our present Aham, which is a product of Maya must get transformed into an Aham that is Sathyam, which is roughly the theme of this book.

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MAYA: In Chapter IV, we defined TRUTH (Sathyam) as that which does not change. Maya is the opposite of Sathyam - that which changes. Everything

that is subject to our senses is subject to change. Everything that changes is a product of Maya Shakthi. operation of TIME. It can also be said that changes occur only during the But Sathyam eternal things - subsist even in Time, for

example, Space or Atma which never changes. So, Maya Shakthi is not Time, Time is a contributory aspect of Maya. Maya is that which induces change and it does not operate beyond TIME. In Yoga (Chapter VII) Vibhoothi Pada, Sutra 56, we find that Aham, when it attains the purity and likeness of Purusha, that is Kaivalyam or Mukthi. And in Kaivalya Pada Sutra 17, it says that Purusha is unchanging. In Sutra 32 of

Kaivalya Pada we find that the Yogi conquers Time as the last step towards Kaivalyam. Sutra 24, 25, 26 and 27 of Samadhi Pada describes Purusha and

says that its name is Om. In Kaivalya Pada Sutra 2, it says that all changes take place in Prakruthi. So we can infer that Maya Shakthi is Prakruthi. In Mandookyam the unchanging Atma is described in four steps or measures, the first three of which namely Jagrat (Vaiswanaran), Swapna (Thaijasan) and Sushupthi (Praajnan) are subject to Time and the fourth Tureeyam, which is beyond Time. The first three are products of Maya Shakthi whereas the fourth stage is beyond the realm of Maya. In Chapter XVII, in the first Shaktheya Aagama we find three entities beyond time, Antharatma, Viswaikathipathi and Moola Prakruthi. Of these, the first is Atma in Creation, the second is Purusha and the third is Prakruthi in its primordial state in the realm of Sathyam (TRUTH). These correspond to Atma, Sivam and Sakthi shown in the graph in Chapter III. In Chapter II which deals with Infinity and finite, there is a poem which differentiates Vijnanam, Jnanam and Siva Jnanam under the topic Finite. 337

Vijnanam covers the entire field of material knowledge, whereas Jnanam covers knowledge about the Divine. Both these fields are subject to Time and therefore subject to change. The realm of Sathyam is Siva Jnanam. The Bible uses the term Vanity to represent Maya. 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. At the end of Chapter III in the Bible, 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. Note that this portion is valid for Quran also. All Sages, Prophets, Rishis, Divine Personages and Scriptures have tried to instruct mankind the way to attain everlasting life or Mukthi. They have tried to make us understand that this Aham which we have - identified by the different names that we have like Varghese, Sivabalan, Periasamy, Gowri, Sruthi etc.- are the products of Maya. Our Karmasaya constituted of Sanchitha, Prarabdha and Aagami and our Sthoola, Sookshma and Karana Sareera, with its paraphernalia of parents, spouce, relatives, friends, enemies, riches, liabilities, punya, papa etc. are the product of Maya and they exist as by-products of our Maya Aham. Eternal life is possible only when we succeed to transform this Maya Aham into Aham Sathyam. The most simplified process for that is provided by Sage Agasthya through Siva Grantham. WHAT BHAGAWAN AGASTHYA OFFERS: Ayur Aarogya Aiswarya Aadi Akhila Vaibhava Upetha Mukthi Ayur: Ayur means longevity here. The most important factor for any individual to fulfil his lifes ambition is longevity. There are innumerable circumstances, which affect longevity like diseases, accidents, war, natural calamities, atrocities, terrorism, etc.

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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 individuals life. 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. Aarogyam: Aarogyam here means perfect health. There are innumerable factors,

which contribute to perfect health. The Grantha provides remedy for even incurable diseases, so that the worst medical cases have a definite chance to regain Aarogyam. 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. Besides providing cure for complicated and chronic problems, the Grantha prescribes pariharas, which will enable the individual to attain perfect health. Aiswaryam: The sweep of the meaning of this word is too wide. It covers all the material needs and luxuries of an individual as also the spiritual attainments like Siddhis. Everything that an individual needs to satisfy his morally correct wishes like wealth, family, children, house, etc., are possible if one is willing to follow the instructions from the Grantha. Aadi: Aadi means et cetera (etc). The Grantha offers everything from Ayur, Arogyam, Aiswaryam and whatever an individual may reasonably aspire. And then, Akhila Vaibhavam: Akhila means total and Vaibhavam means expertise. Through the Grantha, one can accomplish expertise in any field of choosing such as education, scholasticism, erudition, athletics, sports, technical skills, professional

achievements, Siddhi etc.

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Upetha: Alongwith, Besides, Together with. After achieving everything material according to an individuals choosing, one can attain the last and most important: Mukthi: Having satisfied all the worldly desires of an indivudual, one will be able to attain Mukthi through Siva Grantha by the blessings of Bhagawan Agasthya, the Guru incarnate.

So, there it is folks, search, you will find.

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. I really find it difficult to explain, as it was an experience beyond what words can describe. It is very rare that a person is accorded with such a wonderful assignment. 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, whose conviction and devotion to Bhagwan Agasthya, Lopa Muthrambika Devi and the Siva Grantha drew me like a magnet into this assignment. Added to the above qualities is his sense of humour and the ability to laugh when made fun of, which is a rare phenomina with spiritual teachers of todays world though he claims himself not to be one.

Throughout the journey of editing, a feeling of comfort of being at home, or a sense of unusual calm that everything is alright and a sense of being close to the Truth, which was like the affection and comfort being cuddled into mothers arms was there. This feeling I do not know whether it was because of the knowledge of

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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, which has been mentioned by the author as Agasthya Yuga or Aquarian Age in this book.

The book has dealt in detail about the potential of a human being, the purpose and goal of life, importance of being born as a human being, why only a human being alone is capable of attaining the absolute Truth, the various methods available to achieve or reach the goal, how an individual s thoughts, words and actions affect oneself and the humanity in general and the relative laws of Karma and Dharma. The transformation in me through this assignment seems to be penetrating into every walks of my life. My anxieties about my future towards divinity have eased and a sense of joy and comfort seems to have settled into me. 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. 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. In the mundane life, I have begun to be total in whatever has been assigned to me, as a result of which I can see the joy in the faces of my family members, relatives, friends, employees and business associates. I begin to see a purpose in everything. 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.

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The courage to reason rather than to accept anything blindly is an asset that seems to have trickled into me from the author, which is a very important quality for any person who wants to move up in life. Only when a person begins to see this life as a journey - a journey to the absolute truth, 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; an understanding of the implications of his thoughts, intentions, words and actions delaying or taking him forward to his final destination - only then will a change begin to take place in an individual. 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. When this understanding dawns, majority of peoples thoughts, words and actions will be in tune and aligned to nature, which will bring the Agasthya Yuga, Aquarian Age or The Era of Golden Peace. As a blessed child with gratitude to the Divine Mother, K.SIVABALAN

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GLOSSARY GUIDE TO SANSKRIT WORDS Aanandam Ch. III Aanandamaya kosam Ch.VI Agasthya Ch.I and Ch. XIX Aham Ch. V Ananyam Ch. III Annamaya Kosam Ch. VI Anyam Ch. III Atma Ch. III Avatar Ch. XIII Bhoota Ch. IV Budhi Ch. V Chittham Ch. V Dharma Ch. II, Ch. XII Grantham Ch. I Guna Ch. III Guru Ch. VIII Hadha Yoga Ch. V Jiva Ch. XV Jivatma Ch. V Jnanam Ch. III & Ch. XV Kalpa Ch XIX Karana Sareera Ch. VI Kundalini Ch. V Manas Ch. V Manomaya Kosam Ch. VI Manthra Ch. VII Mooksha Ch. Mukthi Ch. II Papa Ch. XIV Paramatma Ch. XIX, Ch. III

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Paramasivam Ch. III, Ch. XIX Pranamaya Kosam Ch. VI Pranayama Ch. V Punya Ch. XIV Purusha Ch. XIX Rajas Ch. III Raja Yoga Ch. V Sanatana Ch. XII Satvam Ch. III Sidhis Ch. II Sookshma Ch. III Sthoola Ch. III Sutra Ch. XVI Tamas Ch. III Tatwamasi Ch. IX Upasana Ch. IX Vijnanam Ch. II Vijnanamaya Kosam Ch. VI Yoga Ch. V Yug Ch. I

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Inside Cover

Author The Author took Siva Deeksha at Avinashi in 1985. Sakthi Deeksha

initiation was conducted the next year at Thirukkolakkai temple near Seergali. That marked the culmination of a series of initiations beginning from the year 1973. Over 30 years of intense Sadhana which covered the most esoteric Manthras like Sivahamsini Maha Sidha Shodasi, Sree Vidya, Rasankusi and the Moola Siva Manthra; an intimate association with a Sidha Purusha and Siva Grantham forms the core of the Authors life.

Editor

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FOR BALA SIVAM: The Secret of Leela Infinity the male. Infinite Perfection the female. Infinity cannot manifest itself. Infinite perfection manifests as Moola Prakruthi. Perfection manifests as Prakruthi. The Aham of Prakruthi is Purusha the male, finite, part of perfection. Atma Ananyam Jnanam Aanandam. Ananayam and Jnanam combine to become Shakthi. Shakthis Aham is Aanandam Sivam - Purusha. In Creation, Para Shakthy incarnates as Saraswathy, Laxmi and Gowri with corresponding Ahams Brahma Vishnu and Rudran. Brahma is Sathwam, Vishnu is Rajas, Rudran is Thamas. Why? Find out for yourself. Refer Yoga Vibhoothi Pada last Soothram. Sathwam Purushan Kaivalyam Siva Vidya. In Kaivalya Pada, last soothram, Chithi Shakthi Kaivalyam Sree Vidya. Vasishtan Vasu Ishtan Well wisher of all Jivatma, incapable of malice or vice. Viswamithran A friend and guide to all, being experienced in all vices. Aham Sathyam Agasthyam. Bala Sivam is a miniscule Vasishta. Vasishta has to grow into Viswamithra. Viswamithra to Thrunadhoomagni. Then to Agasthya and reach Kaivalyam. Possible only through Aadi Agasthya Nool (Siva Grantham). Agasthya enjoys bliss in the company of Infinite perfection Lopa Mudrambika Devi. Infinity enjoys bliss through Aham Sathyam and the Leela goes on infinitely.

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