The Holy Science - Kaivalya Darsanam (English Meaning with Sutra Sanskrit Transliteration)

The Holy Science - Kaivalya Darsanam 

Swami Sri Yukteshwar Giri 

Sutra Sanskrit Transliteration - English Meaning

(Sanskrit ITRANS - English)

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I. vEda: - The Gospel

1.1. nityam pUrNam-anAdi-anantam brahma param |

tat-eva-ekam-eva-advaitam sat ||

1.1. God is eternal, complete, self-contained, without beginning or end, and is referred to as "Param-Brahma," meaning the supreme and infinitely vast. It is the only One that exists, without a second, and is the Ultimate Truth, called "Sat."

1.2. tatra sarvag~na-prema-bIjam-chit sarvashakti-bIjam-Anandashcha ||

1.2. God is simultaneously Consciousness, the basis for omniscience and supreme love, and Bliss, the basis for omnipotence.

1.3. tat-sarva-shakti-bIja-jaDa-prakruti-vAsanAyA vyakta-bhAva: |

praNava-shabda: dik-kAla-aNau-api tasya rUpANi ||

1.3. Through His omnipotence, God manifests the universal creation of perceivable Nature (Jada Prakruti), using Karma from the unmanifested archive (Moola Prakruti) as its material cause.

[God's omniscient-supreme-love manifests as the force of "attraction" and His omnipotence as the force of "repulsion." The Cosmic sound of OM expresses both these forces vibrating together.] OM, or AUM (Pranava), which contains the Space-Time-Units of Expression(i) principles, signals the creation.

(i) Units of Expression represent an individual being with a unique Karmic gunas-pattern within the universal creation, limited by space and time. The term "Atoms" used by the author has been substituted with "Units" to align with traditional meaning, as "Atoms" have been redefined in scientific literature since the author's time.

1.4. tadeva jagat-kAraNam mAyA Ishvarasya, tasya vyaShTir-avidyA ||

1.4. God creates and maintains the universe using units of expressions individualized by their unique Karmic gunas-patterns, formed due to ignorance of their true nature. Collectively, these units are referred to as Maya (ii).

(ii) Maya matches Karmic gunas-patterns between individualized units to facilitate their evolutionary transformation, thus operating the universe.

1.5. tat-sarvag~na-prema-bIjam param tadeva kUTastha-chaitanyam |

puruShottama: tasya-AbhAsa: puruSha: tasmAd-abheda: ||

1.5. God's omniscience and supreme love manifest in Creation as Supreme Consciousness (Super-Soul, Over-Soul, Spirit, or Paramatma, Purushottama, Kuthastha Chaitanya). Its reflection in the units of expressions manifests as individualized soul-consciousness (Soul, Atma, Jeevatma, Purusha, Abhasa Chaitanya). Both are based on the same God's Consciousness and they are not different in their essence.

1.6. chit-sakAshAd-aNor-mahatvam tat-chitvam, tatra-sat-adhyavasAya: |

satvam buddhi: tatastat-viparItam mana: charame-abhimAno-aha~NkAra: tadeva jIva: ||

1.6. The unit of expression, influenced by the radiance of Consciousness, gives rise to: 1) Heart or Chitta or Mahatva (Awareness), upon which True Existence is superimposed(iii), becoming polarized by the dual forces of Creation. The pole attracted to the Truth forms as 2) Intelligence or Buddhi (Discernment), and the opposite pole as 3) Mind or Manas. The unit of expression, perceiving itself as distinct from Creation, gives rise to 4) Ego or Ahankara.

(iii) Superimposition occurs in an "unaffected, functional, and identifying" way:  "Unaffected" - like the Sun remains unaffected by the actions of those it illuminates; "Functional" - like a heated iron rod functions as fire through its burning power; "Identifying" - like mistakenly identifying a snake on a rope in dim light.

    - Adi Sankara, a great saint-philosopher of India (Viveka Chudamani)

1.7. tat-aha~NkAra-chitta-vikAra-pa~ncha-tatvAni ||

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1.8. tAnyeva kAraNa-sharIram puruShasya ||

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1.9. teShAm triguNebhya: pa~nchadasha viShaya-indriyANi ||

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1.10. etAni mano-buddhibhyAm saha saptadasha-sUkShma-a~NgAni |

li~Nga-sharIrasya ||

1.7. That polarized unit's Heart (Chitta) and Ego (Ahankara) further manifesting give rise to five Elemental Principles (Pancha Tattvas), [which are made up of three Gunas: Sattva (Light), Rajas (Mixture), and Tamas (Darkness)].

1.7. The polarized unit’s Heart (Chitta) and Ego (Ahankara) manifest five Elemental Principles (Pancha Tattvas), [composed of three Gunas: Sattva (Light), Rajas (Mixture), and Tamas (Darkness)].

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1.8. These [five Elemental Principles] constitute the causal-body of the embodied soul.

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1.9. Combining with three Gunas, the five Elemental Principles result in fifteen sense-objects and senses (iv).

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1.10. These fifteen sense-objects and senses, along with the Mind (Manas) and Intelligence (Buddhi), constitute seventeen subtle parts, forming the subtle body of the embodied soul.

(iv) The Fifteen sense and sense-objects are:

-- Five Knowledge-gathering senses or Gyaana-indriyas (hearing, touch, sight, taste, and smell)

-- Five Action-performing sense faculties or Karma-indriyas (speech, dexterity, locomotion, progeny, and excretion).

-- Five sense-objects or Tanmatras are the subtle object-vibrations that correspond to the five Knowledge-gathering senses.

1.11. tata: pa~ncha-tatvAnAm sthiti-shIla-tAmasika-viShaya-pa~ncha-tanmAtrANAm pa~nchIkaraNena sthUla-sharIrasya-a~NgAni jaDI-bhUta-pa~ncha-kShit-ap-tejo-marut-vyomAni-udbhUtAni ||

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1.12. etAnyeva chaturvimshati: tatvAni ||

1.11. Those five subtle sense-objects or Tanmatras, which arose from the five Elemental principles mixed with the inertial Tamas guna, undergo a process called Panchikarana(v), where different proportions of these elements combine to form the five gross or physical elements: earth (density), water (fluidity), fire (transformative properties), air (gaseous nature), and ether (space for units of expression to manifest).

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1.12. The above mentioned constitutes twenty-four principles (vi).

(v) Panchikarana involves mixing one half of the original subtle element with 1/8th of each of the other four subtle elements to create the corresponding gross element. For example, the gross element of earth is formed from ½ of the subtle earth element combined with 1/8 of the subtle elements of water, fire, wind, and ether.

(vi) The count of twenty-four includes four items from 1.6, fifteen from 1.9, and five from 1.11.

1.13. tatraiva chaturdasha-bhuvanAni vyAkhyAtAni ||

1.13. The universal manifestation originating from God, consisting of fourteen realms (vii), is delineated in this way.

(vii) Seven realms manifest in the macrocosm, and seven corresponding realms manifest in the microcosm, forming the fourteen realms.

The macrocosmic realms, also referred to as Swargas or Lokas, are:

1) Satyaloka – the Realm of God

2) Tapaloka – the Realm of the influential Spirit of God

3) Janaloka – the Realm of spiritual reflection

4) Mahaloka – the Realm of primordial nature (Prakruti)

5) Suvarloka – the Realm of electricities and magnetic auras

6) Bhuvarloka – the Realm of vital life forces, the astral sphere

7) Bhuloka – the Realm of gross matter

The corresponding microcosmic realms, also known as Patalas or Chakras, manifest as vital energy centers of the embodied soul, as follows:

1) Sahasrara (Thousand-petaled lotus) – at the crown of the head

2) Agyaa Chakra (Command center) – at the forehead between the eyebrows

3) Visuddhi Chakra – at the cervical center (throat)

4) Anahata Chakra – at the sacral center (heart)

5) Manipura Chakra – at the lumbar center (navel)

6) Swadhishtana Chakra – at the sacral center (genital region)

7) Muladhara Chakra – at the base of the spine.

1.14. tAnyeva pa~ncha koShA: puruShasya ||

1.14. The five-layered evolutionary awareness-sheaths or Koshas(viii) shield the embodied soul's awareness from its true nature of Consciousness.

(viii) The evolutionary awareness-sheaths act as barriers that obscure the awareness level of the embodied soul from its true nature of Consciousness. The greater the number of these sheaths, the further the present awareness level is from the soul's true nature. This framework encompasses not only living beings but also gross matter.

The five layers of the awareness-sheaths are:

1) Bliss-Sheath (Anandamaya) - Those who are close to their true nature of Consciousness, separated by a thin layer.

2) Intellect-Sheath (Vigyaanamaya) - Individuals possessing the capability to discern truth.

3) Mental-Sheath (Manomaya) - Those with developed senses coordinated by the mind.

4) Life-force-Sheath (Pranamaya) - Beings that possess life-force.

5) Physical-Sheath (Annamaya) - Gross or physical matter, which serves as nourishment for living beings.

1.15. sthUla-j~nAna-kramAt sUkShma-viShaya-indriya-j~nAnam svapnavat ||

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1.16. tat-kramAt mano-buddhi-j~nAnam-cha-AyAtam-iti  parokSham ||

1.15. Comparing gross-matter concepts from the wakeful state with dream-state ideas makes us infer the impermanence of the external world, much like a dream.

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1.16. In this manner, investigating similarities between wakeful state experiences and ideas formed by the mind and intelligence leads to the inference that the wakeful state is an effect of mind and intelligence. This correct inference is called "paroksha-gyaana" (knowledge gathered from others’ views).

1.17. tata: sadguru-lAbho bhakti-yogashcha tena-aparokSha: ||

1.17. Through the knowledge acquired via proper inference, a sincere truth seeker draws the guidance of a God-realized master, known as Sadguru. [By diligently following the master's instructions, one may have the opportunity to experience the sound of AUM or OM and the inner light that unveils God's presence within.] When one’s total attention is absorbed in the AUM sound and inner light, this is referred to as "Bhakthi-Yoga" (Union with God through Love and Devotion). [Through Bhakthi-Yoga, an individual gradually retraces their steps from ignorance back to their true divine nature, which is centered in the True Being, God.] As the layers of soul-blinding ignorance are removed, one begins to understand the true nature of the universal creation of Maya(ix). This true comprehension gained through direct experience is called “Aparoksha gyaana.”

(ix) In the Dakshinamurthy Ashtakam (verses 1 & 2) by Sri Adi Shankara, three analogies illustrate the concept of universal manifestation. To fully grasp them, they should be considered collectively, as no single expression can adequately capture Maya's essence, which is inherently indescribable. These analogies can be summarized as follows:

1) The universe resembles a city reflected in a mirror; like a mirror, it reflects our individual Karmic patterns, aiding us in neutralizing them.

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2) In a dream, the content appears to be “outside” of us, yet it is actually within. Similarly, the universe is an internal phenomenon (occurring within God's Consciousness) that appears to manifest externally.

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3) Just as a seed contains the subtle (invisible) form of a tree that eventually grows into a visible tree, the universe emerges from the fine, imperceptible, condensed form of collective Karma (Moola Prakriti) of individuals. This transformation into a gross, visible, and expanded form occurs through Maya, utilizing the principles of “space-time-units of expression” as referenced in this book’s Sutra 1.3. Like a magician or adept yogi who manifests using willpower and materialization abilities, God projects the entire visible universe from the subtle realm through His immeasurable power.

Another reference from Autobiography of a Yogi by Paramhansa Yogananda, Chapter 34: Materializing A Palace In The Himalayas:

“‘God first created the earth as an idea. Then He quickened it; energy atoms came into being. He coordinated the atoms into this solid sphere. All its molecules are held together by the will of God. When He withdraws His will, the earth again will disintegrate into energy. Energy will dissolve into consciousness; the earth-idea will disappear from objectivity.

“‘The substance of a dream is held in materialization by the subconscious thought of the dreamer. When that cohesive thought is withdrawn in wakefulness, the dream and its elements dissolve. A man closes his eyes and erects a dream-creation which, on awakening, he effortlessly dematerializes. He follows the divine archetypal pattern. Similarly, when he awakens in cosmic consciousness, he will effortlessly dematerialize the illusions of the cosmic dream.

1.18. yat-Atmana: paramAtmani darshanam-tata: kaivalyam ||

1.18. [Once completely freed from Karma (accumulated through ignorance of one’s true nature), an individual attains a state of pure soul-consciousness, transcending the influences of Maya.] In this state, one recognizes that their soul serves as a reference point (or center) for the all-encompassing Supreme Consciousness of God. Ultimately, one surrenders their individual identity to God's Supreme Consciousness, relinquishing the notion of separate existence and becoming an integral whole, referred to as "Kaivalyam."

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II. abhIShTam - The Goal

2.1. ato mukti-jig~nAsA ||

2.1. Thus, [upon realizing that our actions are influenced and constrained by Maya due to ignorance of our true nature], the pursuit of Liberation from this bondage should be undertaken with earnestness.

2.2. mukti: svarUpe-avasthAnam ||

2.2. Liberation is defined as the state of permanently being in one’s true nature.

2.3. tadA sarvaklesha-nivrutti: paramArtha-siddhishcha ||

2.3. Upon achieving Liberation, all troubles cease, and the ultimate aim of one’s life is accomplished, along with the fulfillment of all desires.

2.4. itaratra apUrNa-kAma-janma-janmAntara-vyApi duHkham ||

2.4. Until Liberation is attained, the incomplete fulfillment of desires leads to repeated births filled with painful experiences.

2.5. klesho avidyA- mAtram: ||

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2.6. bhAve-abhAvo abhAve bhAva ityevam bodho-avidyA ||

2.5.  All troubles stem solely from Ignorance.

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2.6. Ignorance involves an incorrect perception where 1) what truly exists is considered non-existent, and/or 2) what is truly non-existent is considered existing.

2.7. tadeva-AvaraNa-vikShepa-shakti-vishiShTatvAt kShetram-asmitA-abhinivesha-rAga-dveShANAm ||

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2.8. tasyAvaraNa-shakter-asmitA-abhiniveshau vikShepa-shakteshcha rAga-dveShau ||

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2.9. sva-svAmi-shaktyor-avivikta-j~nAnam-asmitA ||

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2.10. prAkrutika-samskAra-mAtram-abhinivesha: ||

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2.11. sukhakara-viShaya-truShNA rAga: ||

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2.12. duHkhakara-viShaya-tyAga-truShNA dveSha: ||

2.7. Ignorance, characterized by its two properties of darkening and polarizing (inherited from Maya), serves as the field from which Egoism, Life-tenacity, Attachment, and Aversion arise.

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2.8. The darkening aspect of Ignorance gives rise to Egoism and Life-tenacity, while the polarizing aspect generates Attachment and Aversion.

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2.9. The erroneous knowledge resulting from misunderstanding the distinction between the possessions (mind and matter) and the possessor (soul) is what constitutes Egoism

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2.10. The firm belief that one's manifested life will continue to exist forever is referred to as Life-tenacity.

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2.11. The urge (thirst) to seek out those things that provide happiness is termed Attachment.

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2.12. The urge (thirst) to relinquish those things that cause pain is referred to as Aversion.

2.13. klesha-mUla karma tatvipAka eva duHkham ||

2.13. The troubles (described in 2.7 to 2.12) act as the root cause of ego-driven actions, which accumulate as Karma. The resulting effects of this Karma ultimately lead to suffering.

2.14. sarva-duHkhAnAm nivruttir-ityartha: ||

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2.15. nivruttau-api-anuvrutti-abhAva: parama: ||

2.14. The purpose of life is to eradicate all troubles.

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2.15. The ultimate goal is to completely prevent the recurrence of troubles once they have been eliminated.

2.16. sarva-kAma-pUrNatve sarva-duHkha-mUla-klesha-nivrutti: tadA paramArtha-siddhi: ||

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2.17. sat-chit-Ananda-mayatva-prAptir-iti nitya-kAmA: ||

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2.18. sadguru-datta-sAdhana-prabhAvAt chittasya prasAda eva-Ananda: ||

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2.19. tata: sarva-duHkhAnAm hAnam-tadA sarva-bhAva-udaya:-chit ||

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2.20. tata Atmano nityatva-upalabdhi: sat ||

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2.21. tadeva svarUpam puruShasya ||

2.16. When all desires are fulfilled and all sources of misery and their causal troubles are eradicated, the ultimate goal of life is attained.

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2.17. Attaining the nature of "sat (Existence) - chit (Consciousness) - Ananda (Bliss)" is the true and eternal desire of the heart.

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2.18. With the grace of the Sadguru, diligent practice of the guru's instructions results in attaining calmness in the heart. This peaceful heart then radiates Bliss (Ananda).

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2.19. Upon attaining Bliss, all troubles cease, which facilitates the expansion of one’s consciousness, leading to the experience of universal Consciousness (chit).

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2.20. After experiencing this universal Consciousness, one comprehends the eternal nature of the soul, which is Existence (sat).

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2.21. This state of "sat (Existence) - chit (Consciousness) - Ananda (Bliss)" represents one’s true nature.

2.22. tadA sarva-kAma-pUrNo-paramArtha-siddhikAt guNAnAm-pratiprasava Atmana: svarUpa-pratiShThA, tadeva kaivalyam ||

2.22. When all desires are completely fulfilled, the ultimate goal of life is attained, and the Gunas (qualities), having fulfilled their purpose, return to their origin (unmanifest Moola-Prakriti). Permanently established in the soul's true nature, which is unified with God's Consciousness, the resulting state is the final Liberation known as "Kaivalyam" (unification of the soul with God).

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III. sAdhanam - The Procedure

3.1. tapa: svAdhyAya-brahmanidhAnAni yag~na: ||

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3.2. mAtrA-sparsheShu titikShA tapa: ||

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3.3. Atma-tatva-upadesha-shravaNa-manana-nididhyAsanam-eva svAdhyAya: ||

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3.4. praNava-shabda eva panthA brahmaNa: tasmin Atma-samarpaNam brahmanidhAnam ||

3.1. Penance (Tapas), spiritual self-study (Swadhyaya), and surrender to God (Brahmanidhana) constitute the forms of sacrifice(x).

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3.2. Penance is the patient endurance of sensations arising from material contacts, such as cold, heat, pleasure, and pain.

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3.3. Spiritual self-study involves: 1) listening to or reading spiritual concepts, 2) reflecting on these concepts and their relevance to oneself (Self-inquiry), and 3) firmly establishing true conceptions about them in one’s mind.

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3.4. The cosmic sound of AUM (Pranava) is the sole path to God; surrendering one's limited consciousness into this cosmic sound signifies surrender to God.

(x) In this context, the Sanskrit term "Yagyaa" does not pertain to conventional Vedic sacrifices that involve fire rituals. Instead, it refers to actions performed with our energy, which represents the transformative nature of the fire element within the Five Elemental Principles. These actions function as sacrifices intended to return everything to its divine origin (God).

3.5. shraddhA-vIrya-smruti-samAdhi-anuShThAnAt tasya-AvirbhAva: ||

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3.6. svabhAvaja-premNa: vega-tIvratA shraddhA ||

3.5. The proper cultivation of 1) faith in oneself as a spiritual being, 2) moral courage, 3) remembrance of one's spiritual relationship with God, and 4) Samadhi (union of soul-consciousness with God-Consciousness) enables one to experience the cosmic sound of AUM.

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3.6. Faith is developed by intensifying the innate love present in the heart [as God's force of attraction], which propels every living being toward restoring its wholeness.

3.7. shraddhA-sevita-sadguro: svabhAvaja-upadesha-pAlane vIrya-lAbha: ||

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3.8. sarva eva gurava: santApa-hArakA: samshayach-ChedakA: shAnti-pradAyakA: |

sat tatsa~Nga: brahmavat karaNIya:, viparItam-asat viShavad-varjanIyam ||

Quote (in 3.8 commentary):

apsu devo manuShyANAm divi devo manIShiNAm |

kAShTha-loShTreShu mUrkhANAm yuktasya-Atmani devatA ||

3.7. With the intensified innate love of the heart, faithfully practicing the Sat-Guru's spontaneously given instructions cultivates moral courage.

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3.8. Those that 1) relieve miseries 2) remove doubts and 3) bestow peace are associated with "sat" (Truth) since they perform God-like work (i.e., they lead us towards God).  They are to be approached with affection and respect as "Guru"(xi). Whereas the opposites of any of these three criteria (i.e., cause miseries, increase doubts, or disturb peace) should be avoided poison-like, as these are associated with "asat" (falsehood).

3.8. Those who 1) alleviate suffering, 2) dispel doubts, and 3) impart peace are associated with "sat" (truth), as they engage in God-like actions that lead us toward God. They should be approached with love and respect as "Guru."(xii) In contrast, anything causing suffering, increasing doubt, or disturbing peace should be avoided like poison, as these are tied to "asat" (falsehood).

Quote (in 3.8 commentary):

Some worship the water element as a deity; the learned regard astral beings ["Devas"] as deities; the ignorant revere idols made of wood and stone; while Yogis worship God within their own souls(iii).

(xi) God, the Supreme Guru, pervades all creation, and the term "guru" here encompasses not just human forms but also other entities, including books, guidance, symbols, rivers, holy waters, and various aspects of life.

(xii) Circumstances arise according to our mental states for our evolution. Those who have unfolded their innate love can attune to Nature's guidance properly, while others, lacking this love, often make choices leading to suffering.

3.9. tad-vIryam yama-niyama-anuShThAnAt druDha-bhUmi: ||

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3.10. ahimsA-satya-asteya-brahmacharya-aparigraha-Adayo yama: ||

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3.11. shaucha-santoSha-sadguru-upadesha-pAlana-Adaya: niyama: ||

3.9. This moral courage is fortified through the practice of restraints (Yama) and observances (Niyama).

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3.10. Restraints (Yama) involve cultivating non-harmfulness, truthfulness, non-stealing, self-control, and non-attachment (xiv).

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3.11. Observances (Niyama) include fostering both inner and outer purity, soul-contentment, and obediently following the Sat-Guru's guidance.

(xiv) Here, "truthfulness" and "self-control" are classified under practices to be "restrained" or "avoided," with "truthfulness" meaning "avoiding falsehood," and "self-control" signifying abstaining from unnatural living. Reading Sri Yukteswar’s analytical insights on natural living is recommended.

3.12. tata: pAsha-kShaya: ||

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3.13. ghruNA-lajjA-bhaya-shoka-jugupsA-jAti-kula-mAnA: pAsha-aShTakam ||

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3.14. tadA chittasya mahatvam vIratvam vA ||

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3.15. gArhasthya-Ashrama-upayogya-Asana-prANAyAma-pratyAhAra-sAdhaneShu yogyatA cha ||

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3.16. sthira-sukham-Asanam ||

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3.17. prANAnAm samyama: prANAyAma: ||

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3.18. indriyANAm-anta-rmukhatvam pratyAhAra: ||

3.12. When moral courage is firmly established, the binding Karmic snares are removed.

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3.13. The eight Karmic snares include Hatred, Immaturity, Fear, Sorrow, Condemnation, Racial Pride, Clan Pride, and Self-Pride.

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3.14. With the removal of these Karmic snares, the heart reveals its innate magnanimity and valor.

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3.15. At this stage, one becomes suitable for a Nature-attuned spiritual life, allowing for the practices of posture (Asana), life-force control (Pranayama), and inward energy flow (Pratyahara).

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3.16. Posture (Asana) entails remaining steady and comfortable.

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3.17. Properly controlling the flow of life-forces in the body [through breath-control or other means] constitutes life-force control (Pranayama) (xv).

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3.18. Inward energy flow (Pratyahara) involves reversing the outward flow of the senses, redirecting them inward toward one's soul.

(xv) Through Pranayama practice, the natural decay of the body due to involuntary actions of the heart, lungs, and other vital organs can be halted, extending life and providing more time to fulfill necessary duties. Reading Sri Yukteswar’s analysis of Pranayama's value and its control over death is recommended.

3.19. chitta-prasAde sati sarva-bhAva-udaya: smruti: ||

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3.20. tadeva-arthamAtra-nirbhAsam svarUpa-shUnyamiva samAdhi: ||

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3.21. tata: samyamas-tasmAt brahma-prakAshaka-praNava-shabda-anubhava: ||

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3.22. tasmin-Atmano yogo bhakti-yogas-tadA divyatvam ||

3.19. When the heart is calm, individual awareness expands, allowing one to perceive all aspects of creation within, referred to as Remembrance of one's spiritual connection with God.

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3.20. Through meditation, complete identification with universal consciousness is attained, resulting in a state devoid of individuality known as Samadhi.

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3.21. Continuing Samyama meditation (xvi) on this state leads to the experience of the cosmic sound of AUM, which serves as the evidential representation of God.

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3.22. Merging into the cosmic sound of AUM through Samyama meditation is termed "Bhakti-Yoga" (union with God through love and devotion), facilitating the unfolding of our innate divinity.

(xvi) The term "Samyama" refers to a combination of concentration, meditation, and Samadhi, as defined in the Patanjali Yoga Sutras.

PYS 3.1. Concentration is the ability to fix attention on a single point or aspect without distraction. 

PYS 3.2. Meditation is the unwavering focus on the chosen object for the purpose of deep contemplation.

PYS 3.3. Samadhi is the state in which the meditated object reveals its true nature, shining forth in its essence without any form.

PYS 3.4. Collectively, these three stages (PYS 3.1 - 3.3) are referred to as "Samyama," which signifies mastery in the practice of meditative contemplation.

3.23. mUDha-vikShipta-kShipta-ekAgra-niruddhAsh-chitta-bhedAs-tato-jAti-antara-pariNAma: ||

3.23. The evolution of the heart (Chitta) can be categorized into five states: 1) dark state, 2) propelled state, 3) steady state, 4) devoted state, and 5) clean state.

3.24. mUDha-chittasya viparyaya-vrutti-vashAd jIvasya shUdratvam, tadA brahmaNa: kalA-mAtra-indriya-grAhya-sthUla-viShaya-prakAshAt kali: ||

3.24. The heart (Chitta) that perceives gross material objects of the visible realm as real exists in the "Dark state," characterized by the mental operation of "Illusion" (xvii). Individuals in this state are categorized as belonging to the "Servant class," as they primarily serve others. When the majority of beings in a solar system are in this Dark state, that era (yuga) is known as the "Dark Age," marked by intellectual deficiency and spiritual ignorance within the four-yuga cycle.

(xvii) The term "Illusion" ("Viparyaya") refers to a specific mental operation as defined in the Patanjali Yoga Sutras:

PYS 1.7. Illusion is characterized by incomplete or inaccurate perception.

3.25. brahmaNa: prathama-pAda-pUrNatve dvitIya-sUkShma-viShaya-j~nAnA-prApta-sandhikAle chittasya vikShepas-tadA pramANa-vrutti-vashAt kShatriyatvam ||

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3.26. tata: sadguru-lAbho bhakti-yogashcha tadA-lokAntara-gamanam ||

3.25. Following their experience in the first realm of God's creation, which involves gross matter, humans become motivated to understand the subtle phenomena that define the second realm. During this transition, the heart evolves into the "Propelled state." In this state, the heart engages in the mental operation of "Knowledge gatherers." (xviii) Consequently, individuals in this stage are classified as belonging to the "Military class," as they endeavor to establish and uphold the truth.

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3.26. As one acquires knowledge and endeavors to establish the truth, they naturally attract the presence of a God-realized master, known as Sadguru. By faithfully following the master's guidance and practicing diligently, one can immerse themselves in the experience of the AUM or OM sound and inner light. This deep absorption in AUM, referred to as "Bhakti-Yoga" (the union with God through love and devotion), facilitates a gradual journey through various realms, retracing their steps from ignorance back toward the True Being, God.

(xviii) The term "Knowledge gatherers" ("Pramana") refers to a specific mental operation as defined in the Patanjali Yoga Sutras:

PYS 1.7. The three means of acquiring knowledge are 1) direct sense perception, 2) inference based on indications, and 3) knowledge obtained from Scriptures or other reliable sources.

3.27. bhU:-bhuva:-sva:-maha:-jana:-tapa: satyam-iti sapta lokA: ||

3.27. The seven macrocosmic realms, known as Swargas or Lokas, include:

1) Realm of gross matter (Bhuloka)

2) Realm of vital life forces or the astral sphere (Bhuvarloka)

3) Realm of electricities and magnetic auras (Suvarloka)

4) Realm of primordial nature (Mahaloka)

5) Realm of spiritual reflection (Janaloka)

6) Realm of the influential Spirit of God (Tapaloka)

7) Realm of God (Satyaloka).

3.28. bhuvar-loke brahmaNa: dvitIya-pAda-sUkShmAntar-jagat-prakAshAd dvApara:, jIvasya dvijatvam-cha, tadA chittasya kShiptatvAt-tasya vruttir-vikalpa: ||

3.28. In the second ascending realm, where the inner world of subtle phenomena becomes clear, the heart transitions to the "steady state," characterized by the mental operation of Imagination(xix). Individuals in this state belong to the "twice-born" class as they enter higher subtle realms. When this state becomes predominant in a solar system, it is termed "Dwapara Yuga," marked by increasing intellectual powers and spiritual awareness.

(xix) The term "Imagination" ("Vikalpa") is defined as a mental operation in the Patanjali Yoga Sutras:

PYS 1.9. Imagination refers to mental constructs and subjective perceptions that are not grounded in any existing reality.

3.29. svarge chittasya-ekAgra-tayA vrutti: smrutis-tata: brahmaNas-trutIya-pAda-jagat-kAraNa-prakruti-j~nAna-vashAt tretA, tadA vipratvam jIvasya ||

3.29. In the third ascending realm, where the cause of the universe and Nature's processes are understood, the heart transforms into the "devoted state," engaging in the mental operation of "Remembrance" (xix). Individuals in this state belong to the "wise class" with near-perfect knowledge of God and the universe. When this state prevails, it is referred to as "Treta Yuga," characterized by highly developed intellectual and spiritual awareness.

(xix) The term "Remembrance" ("Smruti") is defined as a mental operation in the Patanjali Yoga Sutras:

PYS 1.11. Remembrance refers to past experiences that remain in memory.

3.30. mahar-loke chittasya niruddhatvAt-tasya vruttir-nidrA tata: sarva-vikAra-abhAve brahmavat svAtma-anubhavAt brahmaNatvam-tadA-brahmaNas-turIyAmsha-sat-padArtha-prakAshAt satyam ||

3.30. In the fourth ascending realm of God's creation, where the Ultimate Truth is understood, the heart transitions into a "Clean state," characterized by the mental operation of "Sleep"(xx)  [where thoughts are absent and the mind is at rest]. In this state, individuals are recognized as belonging to the "Brahmana" class [God-realized], as they experience God's consciousness through their own realization, surpassing Maya and its modifications within Creation. When individuals in this state become predominant in a solar system, that era (yuga) is known as "Satya Yuga" (the age of complete spiritual awareness) in the four-yuga cycle.

(xx) The definition of "Sleep" ("Nidra") as a mental operation is described in the Patanjali Yoga Sutras:

PYS 1.10. Sleep is the mental state aimed at experiencing a lack of awareness of self-consciousness.

3.31. tadapi sanyAsAn mAyA-atita-jana-lokasthe mukta-sanyAsI ||

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3.32. tata: chaitanya-prakaTita-tapo-loke Atmano-arpaNAt satya-lokasthe kaivalyam ||

3.31. At the threshold of Maya, by relinquishing their karmic burdens while experiencing God-Consciousness, they attain the realm of spiritual reflection, actively reflecting and manifesting God-Consciousness. In this state, they are known as "Jeevan Mukta Sannyasi" (liberated saints living in the body), free from the compulsion of rebirth in the realm of Maya.

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3.32. Souls that actively express God-Consciousness within the realm of spiritual reflection, by relinquishing their individuality to the all-encompassing Spirit of God, reach the realm of the Spirit of God. In this way, as they merge with the Spirit of God, they achieve complete state of oneness, devoid of any distinction, in the realm of God.

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IV. vibhUti: - The Revelation

4.1. sahaja-dravya-tapo-mantrai: deha-traya-shuddhis-tata: siddhi: ||

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4.2. sadguru-krupayA sA labhyA ||

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4.3. sahaja-dravyeNa sthUlasya tapasA sUkShmasya mantreNa kAraNa-deha-chittasya cha shuddhi: ||

4.1. The material created from the combination of the Five Elements in Nature (such as food and medicine), Penance (Tapas), and Mantra (syllables that invoke God) serves to purify the three coverings of the embodied soul. When complete purification is achieved, the ultimate goal of Yoga is realized.

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4.2. Complete purification can be attained through the grace of a Sat-Guru.

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4.3. The physical body is purified by the material derived from the Five Elements in Nature (like food and medicine), the subtle body by Penance (Tapas), and the causal body of the heart by Mantra (syllables that invoke God).

4.4. sAdhana-prabhAveNa praNava-shabda-AvirbhAvas-tadeva mantra-chaitanyam ||

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4.5. desha-bhede tasya bhedAt mantra-bheda: sAdhakeShu ||

4.4. Through sincere spiritual practice, the Cosmic sound of AUM becomes manifest. This AUM is known as the Mantra consciousness.

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4.5. Different states of the aspirant's mind lead to the manifestation of corresponding Mantra sounds at various stages of spiritual development.

4.6. shraddhA-yuktasya sadguru-lAbhas-tata: pravruttis-tadaiva pravarttakA-avasthA jIvasya ||

4.6. When a person, with faith and the fortunate guidance of a Sat-Guru, commits to spiritual practice, this stage is termed "Initiate" (Pravartaka), marking the start of their spiritual journey.

4.7. yama-niyama-sAdhanena pashutva-nAshas-tata: vIratvam-AsanAdi-sAdhane yogyatA cha tadaiva sAdhakA-avasthA pravarttakasya ||

4.7. By sincerely practicing restraints ("Yama") and observances ("Niyama"), the binding Karmic snares are dissolved, resulting in the emergence of Moral Courage. At this stage, the Initiate becomes ready for Posture (Asana), Life-force control (Pranayama), and Inward energy flow (Pratyahara). During this phase, the person is referred to as "Disciple" (Sadhaka).

4.8. tata: bhAva-udayAt divyatvam tasmin samAhite daiva-vANI praNava-anubhavas-tadaiva siddhA-avasthA sAdhakasya ||

4.8. As the aspirant develops universal consciousness, which is inherently divine, they also experience the Cosmic sound of AUM, recognized as God's Voice. At this stage, the Disciple is called an "Adept" (Siddha).

4.9. tat-samyamAt sapta-pAtAla-darshanam riShi-saptakasya cha-AvirbhAva: ||

4.9. Through meditation (Samyama) on the Cosmic sound of AUM, the seven Patalas (or Subtle-body Chakras - see microcosmic realms in #1.13) are revealed. The seven Sages residing in those realms may also be perceived during this experience.

4.10. tadA j~nAna-shakti-yoga-kramAt sapta-svargA-adhikAras-tatash-chatur-manUnAm-AvirbhAva: ||

4.10. Then, through the disciplined practice of yoga, guided by wisdom and power, mastery over the seven swargas (see macrocosmic realms in #1.13)  is attained, along with the manifestation of the four fundamental cosmic principles known as "Manus." (xxi)

(xxi) The three principles of Space-Time-Units of Expression, which are part of the fourth OM or AUM (Pranava) principle, are referred to as "Manus." They serve as the originators of "human beings" (Manushya).

4.11. tata: bhUta-jayAd-aNimAdi-aishvaryas-AvirbhAva: ||

4.11. Thereafter, the mastery over Elemental principles help manifest the super-natural powers, such as Anima (iii), etc.

4.11. Mastery over Elemental principles then leads to the manifestation of supernatural powers, such as Anima(xxii), among others.

(xxii) The eight Siddhis (Ashta Siddhi) or eight great perfections are:

1) aNimA: The ability to become smaller than the smallest, reducing one's body to the size of an atom or even become invisible.

2) mahimA: The ability to expand one’s body to an infinitely large size.

3) laghimA: The ability to become weightless or lighter than air.

4) garimA: The ability to become infinitely heavy.

5) prApti: The ability to attain anything desired.

6) vashitva: The ability to control all material elements or natural forces.

7) prAkAmyA: The ability to fulfill all desires through the power of will.

8) IshitvA: The Supremacy over everything in nature.

4.12. tata: sruShTi-sthiti-pralaya-j~nAnAt sarva-nivrutti: |

tadA mAyA-atikrame Atmana: paramAtmani darshanAt kaivalyam||

4.12. Ultimately, with knowledge of universal processes like creation, sustenance, and dissolution, the modifications of individuality cease to exist. Transcending the realm of Maya, the individualized soul merges into God's Supreme Soul, attaining the ultimate state of "Kaivalyam" (Oneness without a second).

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Quote (in Conclusion):

nalinI-dala-gata-jalam-atitaralam tadvat-jIvanam-atishaya-chapalam |

kShaNam-iha sajjana-sa~Ngatir-ekA bhavati bhava-ArNava-taraNe naukA ||

- shrI Adi sha~NkarAchArya

"Like the oscillating water droplets on a lotus leaf, life in this world is very unpredictable. Even a moment of association with those who realize the Truth will serve as a boat to cross the deep ocean of the cycle of repeated incarnations."

- Sri Adi Shankara

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Om tat sat brahmArpaNamastu ||

Offered to That Brahman which is Truth. AUM.

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