Ayurveda Initiative For Global Health

The fourth Chapter: KAIVALYA PADA - On Inner Freedom Verse 4.1  जन्मौषणधभन्त्रतऩ्सभाणधजा् णसद्धम् ॥ १॥ janmaushadhimantratapahsamadhijah siddhayah The Siddhis (powers) are attained by birth, chemical means, power of words, mortification or concentration. There are five types of accomplished yogis (siddhayah) : 1 by birth with aspiration to become perfect (janma) 2 by spiritual experience gained through herbs, drugs or elixir (ausadha) 3 by incantation of the name of one's desired deity (mantra) 4 by ascetic devotional practice (tapas) 5 by profound meditation (samadhi) There is an important distinction between these means of spiritual accomplishment. Followers of the first three may fall from the grace of yoga through pride or negligence.  The others, whose spiritual gains are through tapas and samadhi, do not. They become masters, standing alone as divine, liberated souls, shining examples to mankind. Nandi, Ramakrishna Paramhansa, Sai Baba of Shirdi and Ramana Maharshi were ...

Verse 3.56 सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यम्  sattva-puruṣayoḥ śuddhisāmye kaivalyam ॥56॥ By the similarity of purity between the Sattva and the Purusa comes Kaivalya. When the vestures of the soul are equal in purity to that of the soul, there is harmony between them. There comes freedom, kaivalya, of the seer, uncontaminated by the qualities of nature. By yogic discipline, the veil of ignorance is lifted from the intelligence. This is the real and true light: vivekaja jnanam, illuminative consciousness. It becomes equal to that of the light of the soul, purusha.  The distinction between intelligence and consciousness comes to an end. Both dissolve in the beacon light of the soul. They are isolated from contact with nature's objects. The seeds of affliction are burnt up.  Now the Soul shines in its pristine form, in its pure effulgence: it reigns supreme. This is kaivalya, the indivisible state of existence. PATANJALI YOGA SUTRAS 

Verse 3.54 जातिलक्षणदेशैः अन्यताअनवच्छेदात् तुल्ययोः ततः प्रतिपत्तिः ॥५४॥ jāti-lakṣaṇa-deśaiḥ anyatā-anavacchedāt tulyayoḥ tataḥ pratipattiḥ ॥54॥ Those which cannot be differentiated by species, sign and place, even they will be discriminated by the above Samyama. Verse 3.55 तारकं सर्वविषयं सर्वथाविषयमक्रमंचेति विवेकजं ज्ञानम् ॥५४॥ tārakaṁ sarva-viṣayaṁ sarvathā-viṣayam-akramaṁ-ceti vivekajaṁ jñānam ॥55॥ The essential characteristic of the yogi's exalted knowledge is that he grasps instantly, clearly and wholly, the aims of all objects without going into the sequence of time or change. The misery that we suffer comes from ignorance, from non- discrimination between the real and the unreal. We all take the bad for the good, the dream for the reality.  Self is the only reality, and we have forgotten it. Body is an unreal dream, and we think we are all bodies. This non-discrimination is the cause of misery, and it is caused by ignorance. When discrimination comes it brings strength, ...

Verse 3.52 स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात् ॥५२॥ sthāny-upa-nimantraṇe saṅga-smaya-akaraṇaṁ punar-aniṣṭa-prasaṅgāt ॥52॥ When approached by celestial beings, there should be neither attachment nor surprise, for undesirable connections can occur again. Verse 3.53 क्षणतत्क्रमयोः संयमात् विवेकजंज्ञानम् ॥५३॥ kṣaṇa-tat-kramayoḥ saṁyamāt vivekajaṁ-jñānam ॥53॥ By making Samyama on a particle of time and its multiples comes discrimination. Celestial beings try to seduce the yogi from the grace of yoga. The yogi must maintain his hard-won freedom, and must not fall victim to temptations that can pull him down from the height of spirituality. Like, celestial beings try to lure the successful yogi to his doom. If he submits to their blandishments, he is again caught in sensory pleasures and afflictions, and falls from the grace of yoga. There are four types of yogis. They are known as prathama kalpika, madhubhamika, prajnajyoti and atikrantabhavaniya.  Prathama kalpika y...

Verse 3.50 सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाअधिष्ठातृत्वं सर्वज्ञातृत्वं च ॥५०॥ sattva-puruṣa-anyatā-khyātimātrasya sarva-bhāvā-adhiṣṭhātr‌tvaṁ sarva-jñātr‌tvaṁ ca ॥50॥ Only one who knows the difference between the illuminative intelligence and the purusha attains supreme knowledge of all that exists and all that manifests. Verse 3.51 तद्वैराग्यादपि दोषबीजक्षये कैवल्यम् ॥५१॥ tad-vairāgyād-api doṣa-bīja-kṣaye kaivalyam ॥51॥ By giving up even these comes the destruction of the very seed of evil; he attains Kaivalya. When we have conquered nature, and realised the difference between the Purusa and nature, that the Purusa is indestructible, pure and perfect, when the Yogi has realised this, then comes omnipotence and omniscience. He attains aloneness, independence. Then that man is free. When he gives up even the ideas of omnipotence and omniscience, there will be entire rejection of enjoyment, of the temptations from celestial beings. When the Yogi has seen all these wonderful p...