Saturday, April 6, 2013




KAIVALYA PAADHA essentially deals with how the state of Samadhi transforms us.  It is a pointer to its essential characteristics. The following sutras deal further with the relationship between the mind and the Purusha and their individual characteristics


chitteh apratisamkramaayaah

tat aakaara apattau

sva buddhi samvedanam

Ø  chitteh = of the mind
Ø  apratisamkramaayaah = unchanging
Ø  tat = that
Ø  aakaara = form
Ø  apattau = assumed
Ø  sva = own
Ø  buddhi = knowing
Ø  samvedanam = identifies

Chitta by itself has no illuminating power or power of cognition. That Power rests with the Purusha or Consciousness. Purusha is at once self-illuminating and one who illuminates the mind as well. Purusha does not operate  by himself to experience the world of objects.  Purusha experiences the whole world, only through the mind, which operates through the senses. But, Purusha does not need another illuminator for itself.

Purusha stays as the witness of all that the mind projects through mind itself. Purusha however undergoes no changes whatsoever by all these inputs from the mind. He remains the unchanging witness. When the mind stays very pure, without the usual colouring of the senses, it receives the illumination from Purusha to the fullest extent, and the cognition process is in its finest form.

This means that Chitta now remains clean and clear and unwavering. Then, the Chitta’s awareness of the process of cognition also is at its peak. It poses no hindrances before the final witness of the Purusha in the cognition process.

Vs. 4.23

drastru drisya uparaktam

chittam sarva artham

Ø  drastru = seer
Ø  drisya = seen
Ø  uparaktam = colored
Ø  chittam = of the mind
Ø  sarva = all
Ø  artham = objects

Purusha is the seer and the witness of all that is seen. All objects received through the senses and the mind are the seen.

Chitta or mind receives the inputs and presents before Purusha.

On one side,Chitta is colored by the Purusha. On the other side, it is coloured by the objects outside, the Drisya. Then, the dual colouring on it makes the comprehending process self-enabled and clear. Mind always remains the medium through which the Purusha witnesses the world. The mind can now know all that can be known. It can know everything that can be known. But, in reality, it is only a medium and the actual knower remains the Purusha.

For Patanjali, the Purusha, who rules from behind the mind, the mind itself, the world  outside and the whole cognizing process are all real. Maya enters in when Purusha’s existence is not understood and mind starts thinking that it is the actual seer.

Vs. 4.24

tat asankhyeya vasanaabhih
chittam api paraartham
samhatya karitvat

Ø  tat = that
Ø  asankhyeya = countless
Ø  vasanaabhih = latent impressions
Ø  chittam = of the mind
Ø  api =  also
Ø  paraartham = for another
Ø  samhatya = in combination with
Ø  kaaritvat = action

For most scientific  people, mind appears to be the master, which receives numerous inputs through senses, synthesizes them and understands them.

But, mind is not the master. It is and efficient Manager. It is always working for the Purusha, the pure consciousness. The master never appears in the forefront. But, the power of illumination belongs to the Master. The mind receives only a reflection of this power, to receive the numerous impressions of the world outside. One must understand the process very clearly and keep the mind as an efficient manager working for the self, which is the Purusha, the pure consciousness.

The Purusha may be a mere witness, the ultimate seer. He may have the capability to illumine himself and illumine the mind, and through the mind, the external world.

But, Purusha has to operate only through the mind, which has no self illumining capability, for which it depends on the Purusha. The bridge between the Purusha and the world is the mind.

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