What are Darshanas?

There are 6 darshnas – Visheshikam, Nyayam, Yogam, Shankya,Pūrva Memāmsa and Vēdantha.

Visheshika Darsana

Visheshika Darsana is written by Maharshi Kanva. In this Darsana there are ten Chapters and in each Chapter there are two Sections. Put together in all Chapters there are 370 theorems. The knowledge of materials is the prime importance of this Darsana. According to this Darsana, everything in this Universe comes under six categories. These are (a) Objects, (b) Properties, (c) Actions, (d) Equality, (e) Specialty, and (f) Permanent Relation.

In the First Chapter Naming the materials and explaining them is given. In the Second and Third Chapters 9 types of Objects defined and explained. In the Fourth Chapter fundamental particles and temporary objects are described. In the Fifth Chapter Action theory is proposed. In the Sixth Chapter Vēdas as evidences and Dharma and Adharmas are explained. In the Seventh and Eight Chapters explanation of some Properties is given. In the Ninth Chapter, knowledge and imaginary thoughts are explained. In the last Chapter, excellent description about pleasure, displeasure and reason is given.

According to Maharshi Kanva Objects are 9 and they are respectively (i) Prithvi (solid matter), (ii) Āpah (Liquids especially water), (iii) Thejah (Fire which includes electricity, EM radiation and solar energy), (iv) Vāyu (Gas), (v) Ākasam (Vacuum), (vi) Dikk (Direction), (vii) Kāl (Time), (viii) Mannassu (Mind), and (xi) Ātma (Soul).

According to Maharshi Kanva there are 24 Properties and are respectively (1) Rōpam (Visibility), (2) Ras (Taste), (3) Gandha (Smell), (4) Sparsha (Touch), (5) Shabda (Sound), (6) Sankhya (Number), (7) Parimanna (Size), (8) Pruthaktvam (Destruction or Disappearing), (9) Sumyoga (Combining), (10) Vibhaga (Separation), (11) Parathva (Far), (12) Aparathva (Near), (13) Budhi (Knowledge), (14) Sukha (Pleasure or Happiness), (15) Dukha (Displeasure or pain), (16) Iccha (Liking), (17) Dvesha (Hating), (18) Prayatna (Attempting), (19) Gurutva (Gravity), (20) Dravatva (flowing), (21) Sneham (Viscosity), (22) Samskara (Elasticity, velocity), (23) Dharma, and (24) Adharma.

According to Maharshi Kanva the Actions are respectively (1) Uthkhespanam (movement required to send a body up), (2) Apakhespanam (movement required to send a body down), (3) Ākunchanam (Contraction), (4) Prasāranam (Expansion), and (5) Gamanam (Motion).

According to Visheshika Darsana, each Object has different (permanent relation) properties as given below.

(1) Prithvi: (i) Visibility, (ii) Taste, (iii) Smell, and (iv) Touch.

(2) Āpah: (i) Visibility, (ii) Taste, (iii) Touch, (iv) Flow, and (v) Viscosity.

(3) Thejah: (i) Visibility, and (ii) Touch.

(4) Vāyu: (i) Touch.

(5) Ākasam: (i) Sound.

(6) Number, Size, Destruction, Combining, Separation, Far, Near, Viscosity, flow, speed and Action are present in all Objects which have the Visibility property and are accessed via eyes and skin.

(7) Number, Size, Destruction, Combining, Separation, Far, Near, Viscosity, flow, speed and Action are present in all Objects which do not have the Visibility property but cannot be accessed via eyes and skin.

Visheshika Darshana

Chapter-1

Section-1

Maharshi Kanva, on the request of his pupils, wants to describe Dharma with its characteristics and proof so as to explain them about Mōksham (Salvation).
By which the knowledge of everything in the universe is obtained and in turn by which Mōksham is obtained is called Dharma. This is the character of Dharma.
The proof of Dharma is that it is described in Vēdas.
By acquiring the knowledge of the six things viz., a) Materials, b) Properties, c) Karmas d) Commonness, e) Specialty and f) Inseparability and also by following the instructions given in Vēdas, one can obtain Mōksham.
Prithvi (Solid/Earth), Jal (Water), Thejah or Agni (Fire/Electricity/Heat), Vāyu (Air/Gases), Ākāsam (Vacuum), Kāl (Time), Dikk (Direction), Āthma and Mind are the nine Materials.
Rūp (Shape and Color), Ras (Taste), Gandha (Smell), Sparsha (Touch), Shabdam (Sound), Sankhya (Number), Parimānam (Size), Pruthaktvam (being apart), Somyōga (Attachment), Vibhaga (Detachment), Parathva (Farness), Aparathva (Nearness), Budhi (Memory), Sukha (Comfort/pleasure/happiness), Dukha (Pain), Iccha (Desire), Dvesha (hatred), Prayathna (Willpower/Effort), Guruthva (Gravity), Dravathva (Flow/Liquidity), Sneham (Sticky nature/Surface Tension), Somskaram (Elasticity/Momentum), Dharma, and Adharma are the 24 Properties.
The following are Karmas. Uthkshepanam (Projecting Up), Apakshepanam (Projecting down), Ākunchanam (Contraction), Prasāranam (Spreading) and Gamanam (Motion) are the five Karmas.
The following are the equal Dharmas of Materials (Except Āthma) and Properties. Sath (Existence), Anithya (Not Permanent), Materials as inseparable reason, production, being reason for the products, having commonness with their own group and specialties from others.
Producing their own group is the equal Dharma of Materials and Properties.
Prithvi, Jal and Agni can produce their respective Materials. Similarly all Properties (Except Duality, Apartness, Farness and Nearness) can produce their respective Properties. Means Rūp can produce another Rūp, Sound can produce another Sound and so on.
Karma cannot start or produce Karma.
Result Material does not destroy Result Material. Reason Material does not destroy Reason Material.
Result Property destroys the Reason Property and the Reason Property destroys the Result Property.
Karma is the enemy of Result. Meaning, Karma first produces Separation (Separation is a property) from the old region and then produces Attachment (Attachment is a property) with the new region. After producing attachment, Karma is destroyed.
Doing Karma or having Properties or having inseparable Materialistic nature is/are the characteristic(s) of a Material.
Residing in a Material and not having a property and not being able to independently produce Separation or Attachment are regarded as the characteristics of a Property.
Having Material as the Abode and not containing Property in it and being a reason to independently produce Separation and Attachment, are the characteristics of Karma.
Material is the only inseparable reason for all the three things viz., Materials, Properties and Karmas.
Similarly Property is also reason for all the three things viz., Materials, Properties and Karmas.
Karma is the equal reason for producing Detachment, Attachment and Momentum.
Karma is not the reason for production of Materials.
Because at the time of production of a Material, Karma is absent. Karma produces Detachment of the material with the previous region, then produces Attachment with the new region and gets destroyed. After attachment with the new region, a new material is produced.
Materials are made from Materials and not from anything else. Therefore Materialistic nature of Materials is an equal Dharma of Materials.
Properties produce properties of their own nature, but Karmas cannot produce Karmas.
Numbers from duality to infinity, Detachment, Attachment and being Apart are the properties which are present inseparably in all the resulting Materials.
But Karma is not present like the above properties in the resulting Materials.
Production of Material is the result of Attachment.
Rūp present in the Materials after Attachment is the result of Rūp present in the Materials before Attachment.
For the three Properties viz., Gravity, Effort and Attachment Uthkshepanam (Karma) is the result. Similarly Apakshepanam is the result of the three Properties mentioned above.
Detachment, Attachment and Momentum are the results of Karma.
Materials and Karmas are not the results of Karmas.

Chapter-1

Section-2

Result or Effect will be absent if the Reason is absent.
But Reason need not be absent if the Effect or Result is absent. Always Reason is boundless and Result is limited.
Commonness and Specialties are acquired by Buddhi.
Existence is Commonness present in Matter, Property and Karma.
Nature of Matter, Nature of Property and Nature of Karma etc., being Commonness in respective things are Specialties when seen from each other.
These Commonness and Specialties are more applicable in the Nature of Matter etc., than in the resulting Matters.
Something that gives Buddhi the knowledge that there is Matter, there is Property and there is Karma is called ‘Existence’.
This ‘Existence’ is a thing which is different from Matter, Property and Karma and is the Commonness in all these three.
This ‘Existence’ is neither Matter nor Property nor Karma. Since neither Property nor Karma can have any of these in them, ‘Existence’ is a different thing than the Matter, Property and Karma.
In the so called ‘Existence’, there is nothing like nature of Matter or nature of Property or nature of Karma. Therefore ‘Existence’ is a different thing than these three.
Materialistic nature or Materialism of Matter is present in every Matter with inseparable relation. Therefore it is different from Matter, Property and Karma. The Commonness and Specialty is described just like Existence.
Like Existence, Materialism is also different from Matter, Property and Karma.
Nature of Property is present in Properties with inseparable relation.
Also nature of Property is different from Matter, Property and Karma.
Nature of Karma is present in Karma with inseparable relation.
Also nature of Karma is different from Matter, Property and Karma.
Existence is the Commonness present in the Matter, Property and Karma with inseparable relation.

Chapter-2

Section-1

Prithvi is one of the Nine Materials described earlier and it has Rūp, Ras, Gandha, and Sparsha as its Properties with inseparable relation with them.
Natural liquidity, Sneham, Rūp, Ras and Sparsha are the Properties which are in inseparable relation with Jal.
Rūp and Sparsha are the Properties which are in inseparable relation with Agni.
Sparsha is the Property which is in inseparable relation with Vāyu.
Rūp, Ras, Gandha, and Sparsha, not having inseparable relation with Ākāsham is the character of Ākāsham.
Liquidity in Materials like butter, lak, and wax is due to addition of Agni with them and is an equal Dharma with Jal.
Liquidity in Materials like Copper, Iron, Silver and Gold is due to addition of excess Agni with them and is an equal Dharma with Jal.
A cow can be distinguished from other animals by its Special hanging skin below its neck. Similarly every Material described above should be separated from all others by its Special Properties.
Vāyu is a Material which has a Special touch Property, which is neither hot nor cold. So any material which is naturally neither hot nor cold is Vāyu.
Prithvi, Jal and Agni do have the Property touch, but this touch is either hot or cold. Therefore the Material that is experienced by every living being with a touch Property and which is neither hot nor cold is described as Vāyu.
Since touch is a Property, and Properties reside only in Materials, Vāyu is a Material.
Since Karma and Property are present in Vāyu, it is regarded as Material.
Vāyu is considered eternal because it is not evolved from any other Material.
There are different kinds of Vāyu present in the Universe.
Since Vāyu is not visible but the skin is visible, can Vāyu be accessed by skin?
Since Touch is a Property and everyone experiences this touch in the absence of other Materials, there got to be a Material which is invisible and that is called Vāyu.
The Material which is the abode of the Property touch is called Vāyu and it got its name from Vēdas.
Names and duties are given in Vēdas and since Vēdas are full of Truth, these are given by God.
Both Name and Duty are present only in accessible Materials. For whom past, present and future, Farness and Nearness are accessible, only that person can Name and assign Duties to Materials. And such a person is God. God gave Vēdas. Therefore Vēdas are taken as the ultimate proof.
The entry and exit of a Material from point to point gives the image of a Material called Ākāsham.
Since the entry and exit are present in the Material with inseparable relation, how can this process give the idea to a different Material called Ākāsham?
Since there are no inseparable and separable reason characteristics in Ākāsham, is it possible to ascertain the entry and exit Karmas in Ākāsham?
Karma is possible only when there is Detachment, Attachment and Momentum. So the Material that is exiting or entering should be Attached and Detached from something. That something is called Ākāsham. This Karma, Attachment and Detachment are in inseparable relation with Ākāsham.
Properties that are in Reason also appear in Result or in Effect. Properties that are in Result should have been in the Reason also. Properties that are totally different from Reason cannot come in Result. Therefore seeing the Properties in Result, we can imagine the Properties in Reason.
Sound is not the Property of any of the touchable Materials Prithvi, Jal, Agni and Vāyu. For example the Property Smell is present in Prithvi as long as that Material is present. Whereas Sound once produced does not exist in that Material after a short time. If it is the Property of that Material, Sound should continuously be present in that Material just like other Properties being present. Therefore Sound is not the Property of any of the above said Materials.
Since Sound is accessed by Ears, it cannot be the Property of any of the other Materials such as Āthma, Mind, Time and Direction.
Since Sound is a Property and it should take asylum in some Material and none of the eight Materials have Sound as their Property, the only remaining Material Ākāsham should possess this Property.
Since Sound is a Property and it is present in Ākāsham, it can be concluded that Ākāsham is a Material. Also Ākāsham is eternal because it does not evolve from any Material.
Singularity is assigned to Ākāsham from the thing ‘Existence’.
Ākāsham is a single entity because we cannot find difference in the structure of Sound and there is no reason by which we can find the difference.
In Ākāsham, we can find the Property ‘Being Apart’.

Chapter-2

Section-2

When a flower and a cloth piece are rubbed to each other, the Smell of the flower is attached to the cloth piece, even though the threads of the cloth piece do not originally have the Smell of the flower. Similarly if Smell is found in Vāyu and Jal, then it should be due to the Presence of particles of Prithvi in Vāyu and Jal.
Good and bad Smells are naturally present in the Prithvi.
Similarly if Vāyu, Jal and Prithvi are found cold or hot, it should be understood that it is due to the presence of Agni in them.
That is to say that Hotness is the Character of Agni.
Coldness is the natural Character of Jal.
The knowledge acquired from the statements, “This person is elder than that person”, “He has come just now”, “He is coming quickly”, are the reason for existence of a Material called Time.
The eternity and Materialism of Time can be proved just as Vāyu is proved for its eternity and Materialism.
The singularity of Time is explained from the thing ‘Existence’.
For every Material that is not eternal, Time is the General Reason and its name Kal is obtained from Vēdas.
The knowledge acquired from the statements, “This place is far than that place”, “This thing is nearer than that thing”, are the reason for existence of a Material called Direction.
The eternity and Materialism of Direction can be proved just as Vāyu is proved for its eternity and Materialism.
The singularity of Direction is explained from the thing ‘Existence’.
The Direction is differentiated as East, West, North, South etc., because of the Sun.
The Direction in which dawn occurs or is occurring now is called as East at that place.
Similarly one should know about the Directions West, North and South.
Similarly one should know about the Directions North-East, South-East etcetera.
Because of Commonness and Specialties, one gets doubt on observing a less illuminated object as to whether it is a person or a rock.
The Characteristic of a doubt is that, the one who gets the doubt should have the experience of the two objects in the past and should know the Commonness and Specialties of the two objects.
If a person Ram is seen in the past with a lot of hair and beard, and after some days when the same person is seen with completely shaven head and beard, then one gets a doubt as to whether the person seen now is Ram or not.
When a doubt arises due to true knowledge and illusion, then it is referred to as internal doubt.
The thing which is acquired by the sense Ear is called as Sound.
There can be doubt about Sound, whether it is a Material or Property or Karma?
Sound is not a Material, because every Material should be in inseparable relation with More than one Material. Whereas Sound is in inseparable relation with only Ākāsham. Therefore Sound cannot be a Material.
Sound is not Karma, because it cannot be accessed by the Eye.
Therefore Sound is a Property and has equal Dharma with Karma in getting destroyed after production.
Is there a reason to say that Sound is eternal?
Since Sound is produced and destroyed, can it be believed that it is eternal?
Since Sound has Reason, can it be believed that it is eternal?
Sound is the result of two objects colliding or making a body vibrate, therefore it has Reason. This fact cannot be ignored or bypassed and hence can Sound be eternal?
Should we say Sound is evolved or produced?
We get Sound due to Attachment and Detachment of two bodies or breaking of objects.
Since we are claiming Sound is produced, can we say Sound is eternal?
If a Sound is produced by a person ‘X’, and if the same Sound is repeated by ‘Y’, then we can say that Sound did not destroy. If Sound did not destroy, then how can we say Sound is not eternal?
If the same Sound is produced repeatedly, then how come Sound is destroyed?
Since different people are reading the same book at different times, Sound is not destroyed and hence Sound is eternal.
Doubt?
Because Sound is not eternal, the numbers of Syllables are limited.

Chapter-3

Section-1

Senses and what can be accessed through them are known to everyone, i.e., these require no introduction.
The importance and celebrity of these Senses and their objects are the reason to access the invisible thing.
Where do these Senses send the data to? If we say it is the Body, then it is accounted as invalid reason. Why?
Because body does not have knowledge. Why? Because the tiny particles of the body does not possess knowledge.
If we say the parts of the body has knowledge, then we have to agree that everything in the world has knowledge.
If we say knowledge is present in every object, then we should be able to see it. Since we cannot see knowledge in every object, we reject that body is knowledge full.
Reason and Result are different. They cannot be same.
The one which is all the way different from the other cannot be the reason for that. For example we see different types of particles in the smoke. When we see these particles elsewhere, we cannot ascertain fire at that place or rather we cannot say fire is the reason for these particles.
Binders, inseparable, object containing inseparables, oppose etc., are the Reasons.
Where ever we find the property Rūp we find the property Touch. That is Touch is the reason for Rūp. That is the property Touch is in excess than Rūp. For example Vāyu, Agni, Jal and Prithvi have the Property Touch, and except Vāyu all the other three Materials have the Property Rūp. Therefore always Reason is in excess to the Result.
Not having the Result is due to the presence of some Reason. For example even though there is a cloud formation, but no rain, indicates that there is some special gas which is in contact with the clouds that does allow the clouds to rain. This type of Reason is called oppose.
If there is rain, then we can conclude that there is no interaction between the clouds and such gas as described above. This is an indication of the Oppose Reason for the absence of such a gas.
Similarly when we see a snake hissing near a bush, we should understand the presence of some animal in the bush. So hissing of the snake is the Oppose Reason for the absence of some animal.
Finally, when we have to find the Reason for the Result, we have to see that thing, which is in interlinked relation with the Result and also always present in excess to the Result.
The Reason that is not present in the context but is present elsewhere is an ill Reason.
For example, “This is horse because it has horns”. In this statement the Reason is horns. We know that horses do not have horns but cows can have. Therefore this Reasoning is ill Reasoning.
Similarly, “This is a cow because it has horns”, is an insufficient Reason. Because, even some other animals also have horns. Therefore this Reason cannot be a sufficient Reason.
The thing that acquires knowledge from the senses is called Āthma. The knowledge that we acquire from the senses is not the Āthma. Even though we agree that Āthma is of knowledgeable form, the knowledge acquired from the senses is not Āthma. Therefore the thing that acquires this knowledge should be a Material and the name of such a Material is Āthma.
As a person realizes that the efforts put by him/her are similar to the efforts put by others, we can say there are many Āthmas in the Universe.

Chapter-3

Section-2

The knowledge we acquire from the senses is not simultaneous. Instead it is one after one. This indicates that between Āthma and Senses there should be a Material and that is called as Mind.
The Materialism and eternity for Mind should be obtained just as obtained for Vāyu.
At one time we can do only one activity, such as hearing, seeing, tasting etc., and do only one thing. Therefore in everybody only one Mind is present.
Breathing, opening and closing the eye lids, developments in the body, getting sensual, pleasure, pain, hate, love, effort etcetera are the indications that there is Āthma in the body.
The Materialism and eternity of Āthma should be obtained just as obtained for Vāyu.
Since Āthma is not visible, how can we ascertain its existence?
We get to know about Āthma with the help of knowledge but to by vision.
We get its name from Vēdas.
In Āthma the feel ‘Me’ is embedded. Therefore Āthma is different from all the Materials discussed so far. Therefore we take the word from Vēdas.
When there is a direct evidence with statements like “I am Devadatta”, “I am Yagnadatta”, in which the word “I” indicating Āthma, why do we have to know it by indirect means?
With the words “I”, we will get to know there is something, but Āthma and Mind do not appear directly just as an apple is visible and we can know it directly. Therefore indirect means is necessary.
The words, “Devadutta is going”,”Yagnadutta is going”, are applicable to bodies but not to Āthma present in the bodies.
Doubt?
The words “I”, “Me” are occurring within a person and not elsewhere for that person. If these words refer to a body, then they should refer to everybody not just one. Therefore when a person says “I”, it means everybody. Since it is not the case does not the word “I” make Āthma present directly?
Thinking that the words “I” and “Me” are Āthma is egotism. In essence these refer to bodies but not to Āthma.
Is egotism a property of body?
When we say I am running, I am walking etcetera, we mean the body is moving not the Āthma. Therefore egotism is a property of the body not Āthma.
Therefore just like Ākāsham, Āthma is also proved indirectly. Therefore Āthma is not only obtained from Vēdas but also from indirect means.
Since pain, pleasure etc., are felt by everyone, should not there be a single Āthma?
When a person X gets pain or pleasure, does Y get the same pain or pleasure simultaneously? The answer is NO. We all know that everyone’s pain and pleasure are different from one another. Therefore there are more than one Āthma.
Also from Vēdas, we understand that there are many Āthmas.

Chapter-4

Section-1

The one which has Existence, which has no Reason and which changes (Takes different forms) regularly is called Prakrithi.
The Existence and eternity of Prakrithi is proved by the presence of today’s Universe.
For every Result there should be a Reason. Therefore for today’s Universe there should be a Reason. And whatever that is, it is called as Prakrithi.
Some people say that there is no Material which is eternal. The answer for this is that, if there is no Material which is eternal, then there can be no Material which is temporary!
Ignorance is the Reason for not considering some Materials as eternal.
Visible Materials have many Materials in inseparable relation. Therefore these are visible. In Prakrithi, many Materials are not in inseparable relation. Thus, it is not visible.
Even though Vāyu has many Materials present in them, it does not have the property of visibility. Therefore it is not visible.
Until the property visibility is present in a body, one cannot see the body. Having many Materials and the property Visibility in inseparable relation with the Material is the reason for visibility.
Similarly we have to understand about other properties such as Taste, Touch, Smell and Sound.
There is no special Smell present in the stones. That is the reason for the stones not giving out smell.
Number, Being Apart, Attachment, Detachment, Farness, Nearness, Stickiness, Velocity, Liquidity and Karma are present in inseparable relation with every visible Material and Touchable Material.
All the above mentioned Properties and Karma are in inseparable relation with invisible Materials also, but there are not Visible and Touchable.
Properties, Existence are the objects of Senses.

Chapter-4

Section-2

Every Material (Other than Time, Direction, Vacuum) that has evolved from Prakrithi is divided into three categories viz., Body, Sense and Object. Time and Direction are only of one category i.e., objective, Ākāsham is of two types viz., Sense and Objective. Human and animal bodies are the Body of Prithvi, Nose is the Sense of Prithvi and Remaining Prithvi is the Object. Similarly Jal is of three types viz., bodies of aquatic animals is the Body of Jal, Taste is the Sense of Jal, and rivers, oceans, lakes etc., are the Object of Jal. The bodies of hot region living beings is the Body of Agni, Eye are the Sense of Agni and Fire, Electricity, Fire in the Sun, Acid in the stomach etc., are the Object of Agni. The bodies of Air region living beings is the Body of Vāyu, Skin is the Sense of Vāyu and the air that surrounds the planets, the air that we breathe etc., are the Object of Vāyu. Ear is the Sense of Ākāsham and remaining Ākāsham is the Object.
Each of these i.e., Body, Sense and Object are not having the Five Materials (Prithvi, Jal, Agni, Vāyu and Ākāsham) in them with inseparable relation. Because if invisible Materials like Vāyu and Ākāsham are in inseparable relation with other materials, then these other materials also have to be invisible. Therefore, the Five Materials are not present with inseparable relation with them.
Also the Properties that are different from the Reason are not present in these materials. Therefore, these are not having these Five Materials with inseparable relation.
Not even Three Materials (Agni, Jal and Prithvi) are in inseparable relation with these materials.
Even though these materials are not having the Five Materials mentioned above in inseparable relation, attachment of these Materials is not ruled out. Therefore the bodies of humans and other living beings we find all the Five Materials present but not with inseparable relation. Other than the main Material, the remaining Materials are present as a strength giving things in the referred material. For example human body is mainly made of Prithvi. But the presence of others like Agni, Jal and Vāyu is only to give strength to the body and these are not in inseparable relation with each other.
The bodies of living beings are of two types viz., vaginal and non vaginal. Vaginal bodies are humans, animals, birds (through eggs) etc., and non Vaginal are of four types viz., God’s initial creation of living beings, bodies of Yogis, bacterial bodies and plants.
The bodies at the beginning of the creation are made by God. Since we do not find any other reason by which we can claim that these bodies are born by, we conclude that these are made by God.
If we consider that the bodies of early creation are made just like any other object in the world, then these bodies cannot be different from Prithvi, Agni, Jal etc., and have no knowledge in them. Therefore these bodies are made by God and depending on Dharma these are made as humans, animals and other creatures.
There were several different humans at the beginning of the creation.
The names of the first humans have been given from the Vēdas, because there was no one to give the names other than God.
Therefore the first humans were born Non Vaginal.
The proof of this is given in Vēdas.

Chapter-5

Section-1

With the help of Mind and Effort, Āthma or a person produces Karma in his body.
Similarly a person produces Karma in other bodies with the help of his hands, legs etc., and Gravity.
When a stick is hit to the earth it jumps back. The Karma generated (jumping up) in the stick is not due to the Attachment of the human hand. Because without the Attachment of the human hand the stick still jumps back when thrown down.
If the hand is still in contact with the stick, then even the hand jumps back. This jump is not due to the effort of Āthma or the person.
This jumping Karma is generated due to the Momentum of impact.
The movement of the hand along with the stick is due to the Attachment of the hand with the stick.
The stick after rising to some extent comes back due to Gravity.
Without Momentum in a particular direction, there cannot be motion in that direction.
Momentum is produced due to human and/or machine efforts.
Due to Momentum and Gravity particles/bodies move far, up, down etc.,
Just like the Karma generated in the hand of a person, Karma is generated in the playing kids.
Due to Attachment of Agni and Vāyu, explosion occurs and Karma is generated in the materials. This Karma is equal to the Karma generated in the playing kids.
The movement sometimes in the dead bodies is due to the Vāyu movement in the body.
Flying of objects is due to Vāyu movement and its attachment with the objects.
The motion in the compass needle is due to invisible forces.
When an arrow is left from a bow, it undergoes different Karmas before it strikes the object. These different Karmas are generated due to attachments and detachments of the arrow with the space at different timings and also due to different reasons.
Initially due to Elastic Force (Karma) Momentum is generated. After that due to momentum Karma is generated. This sequence continues. (If this sequence continues why does the arrow fall down?)
The arrow falls down due to dissipation of energy and due to Gravity.

Chapter-5

Section-2

Due to compression and collision of different objects in the earth and mountains, Earth Quakes occur.
The motion of Earth around the Sun is due to invisible reasons and energy.
Water in the Cloud gets Karma from the Attachment of special Vāyu and due to Gravity pours down onto the Earth.
This rain water moves from one place to the other due to liquidity.
Water from rivers and oceans rises to clouds due to attachment with sunrays and Vāyu.
Due to Sunrays, Vāyu is heated and applies Force on the Water molecules and gets attached to them. Later Vāyu raises these Water molecules to the Clouds.
Similarly the Water molecules move up along the stems in a tree due to invisible energy in the trees.
Water in the clouds gets attached and detached with the Electricity in that region and falls down to earth.
The proof of Electricity near the clouds is the lightning and thunder.
The proof of this is given in Vēdas.
Thunder is due to attachment and detachment of Water with the Electricity.
The Karmas produced in Vāyu and Agni can be understood in a similar fashion with the Karmas produced in the Earth.
The Karmas that produce the burning of flame in upward direction, making the air to flow in the horizontal direction ant the motion of mind and subatomic particles is due to invisible forces.
The Karma produced in the Mind is due to the attachment of effort and Āthma.
The reason for pleasure and pain of Mind is due to the knowledge gained by Āthma from the attachment of things through the Senses and Mind.
With exercising restrain, Mind can be controlled and kept within the Āthma control. In such case there is no knowledge gained from the surroundings. Therefore pain and pleasure disappear from the Mind. This sate is called YOGA.
After death the Soul and Mind together leave the body and enter into a new body. These are invisible Karmas.
Due to Sastras ignorance is eliminated. When ignorance is eliminated the three types of pains are removed. This state is called Mōksham or salvation.
The absence of light is Darkness. This Darkness is neither a Material, nor Property nor Karma. It is just absence of light. Therefore there is no necessary of testing its Karma.
The obstruction of light is called darkness. Therefore there is no necessary of testing its Karma.
Direction, Time and Vacuum are motionless. Therefore there is no Karma in them.
Similarly Properties and Karmas are motionless. Therefore there is no Karma in them.
The attachment of Properties and Karmas with Materials is an inseparable relation. Therefore there is no attachment taking place and hence there is no Karma in the Properties and Karmas.
In producing Karma, Properties are indirect reason and not the inseparable reason.
Similarly Direction is not a direct reason for Karma.
Time is an instrumental reason and not an inseparable reason for production of Karma.

Chapter-6

Section-1

Vēdas are full of knowledge and contain Truth.
At the beginning of creation, the names and signs of different objects were given by Vēdas.
In Vēdas there are several Mantras which indicate that the knowledge of the author is limitless. Therefore Vēdas are given by God.
In the Vēdas there are several Mantras which describe the Karma processes. These require complete knowledge of past, present and future. Therefore Vēdas could have been given only by God.
The result of Karmas is given to the Āthma which does those Karmas and not to the Āthma which does not do these Karmas.
The good results described by Vēdas are given to that person who eats food prescribed by Vēdas and not to the person who defies Vēdas.
Food prescribed by Vēdas is without violence. That is food should not be acquired by not killing animals (including fish, insects and eggs).
The person who eats non-vegetarian food is restricted from the good results.
But by leaving the non-vegetarian food the person will get the good results.
On leaving the non-vegetarian food, one should adopt vegetarian food and do the Karmas described by Vēdas.
One should either eat Sāthvic or Rājasic food but not the Tāmasic food.
Donations should be taken from Best or better or good people but not from worst people.
Similarly we should leave Karmas which are not according to Vēdas.
In the case of war if the enemy is not a Dharma following person and is weaker than you, kill him.
If the enemy is of equal to you, fight until one dies.
If the enemy is stronger than you fight till death for the sake of Dharma.

Chapter-6

Section-2

In some cases results are visible for the Karmas and in some cases the results are not visible. Still one should do the Karmas prescribed by Vēdas. The results are inevitable for every Karma we do and not to be worried about them.
Clean water bath, removing mind from sins, Brahmacharya, learning from scholars, in old age joining the elite group, performing Yagna, donating for a good cause, Cleaning the environment, praying God at all times and in all directions with the help of Mantras, Keeping inner cleanliness, being happy at all times, doing penance and scholarly discussions are some of the Vēdic prescriptions for doing Karmas.
In performing the above said Karmas and the Karmas that are to be described latter, one need not depend on others for results.
Karmas performed by ignorance are called Upadha and done with Vēdic knowledge are called Aupadha.
The food prescribed by Vēdas should be cleansed by pure water before consuming.
The food not prescribed by Vēdas and not cleansed by pure water is not useful for consumption.
Food that is not got by proper earnings is not useful for consumption. That is the food should be obtained lawfully.
Non-vegetarians do not get the good results in spite of their clean eating food habits.
Persons who are in war for the sake of Dharma can eat food even if it is not cleaned.
If one does not follow the Karmas prescribed in Vēdas, best food cannot be obtained.
By enjoying pleasures a person yields for them. Similarly by suffering pains a person shows indifference to them.
By experiencing pleasures and pains several times one acquires either devotion or dislike for them.
Similarly due to the past birth one acquires devotion or dislike for some of the things in this birth.
Due to type of birth one acquires devotion in some things and dislike in other things. For example Lions are interested in deer and deer is interest in grass etc.,
Likes and dislikes are instrumental in doing Karmas to acquire pleasures or pains.
Because of this one has to take birth several times.
By following Vēdic prescriptions one can avoid births and deaths and obtain Mōksham.

Chapter-7

Section-1

In this section we will test the earlier mentioned Properties.
Properties like Rūp, Ras, Gandha, Sparsha, Parimānam, Pruthaktvam, Number, acquired Liquidity, Gravity and Stickiness are not eternal because the Materials in which they reside are not eternal.
Similarly those Properties are eternal which reside in eternal Materials.
The Properties in the Materials Jal, Agni and Vāyu are eternal, since these Materials are eternal.
Non eternal Materials or objects will have non-eternal Properties.
The properties in the resulting object is due to the properties present in the objects that are reason for the product.
The properties in the reason are present in the result with self inseparable relation.
The reason for the visibility of an object is its size.
Because of the Properties many and size being in the object with inseparable relation an object is visible.
When two subatomic particles combine then the size in them is due to the number and not due to the size of the individual particles.
In visible objects bigness is the specialty and minuteness is absent.
Even though bigness and minuteness are simultaneously present in the visible object, only bigness is important.
Even though there are stars present in the space, due to Sun these are not visible. The reason for this is bigness and minuteness.
There is no smallness in the minuteness and there is no bigness in the largeness.
There is no Karma in Karma and there is no Property in the Property.
Similarly there is no bigness and smallness in the Property and Karma. Since smallness and bigness are Properties, these cannot be present in Property and Karma.
Similarly we have to understand about tallness and shortness.
Size is not eternal in non-eternal Materials.
Size is eternal in eternal Materials.
Since ‘Paramānu’, the smallest entity in the Universe is eternal; its size is also eternal.
The proof of the size of Paramānu is to be understood by the fact that all the Materials are big or small relative to each other. Therefore when we say Paramānu is the smallest entity in the Universe, it should have some size.
God and Vacuum or Ākāsham are all pervading and eternal.
Soul is bigger than Paramānu but is the size of Anuvu (60 Paramānus make one Anuvu).
Direction is all pervading and eternal.
Similarly Time is also all pervading and eternal. That is why Time is instrumental in the production of everything in this Universe.

Chapter-7

Section-2

Single entity (Number) is a Property different from other Properties like Rūp, Ras, Gandha etc.,
Similarly Pruthaktvam (being apart) is also a different Property.
There is no singleness in the single entity and there is no apartness in the Pruthaktvam.
There is no Number in the Property and Karma.
Due to illusion some say that “This is a single color”, “This is a single Karma”, etcetera.
Single entity exists in Materials.
Singleness and Pruthaktvam are present in both reason and result but not simultaneously.
Singleness and Pruthaktvam are explained in reason just as non-eternal things are explained.
Attachment occurs between two bodies and is of three types. First type of Attachment occurs between a moving body and a resting body. Second type occurs between two moving bodies. Third type is an indirect Attachment i.e. when the hand of a person touches a table, the body of the person and the table Attach.
Similarly Detachment is of three types.
This is just a reminder saying about Karma, Property, Smallness and Bigness.
Karma and Properties have already been discussed.
There is no Attachment and Detachment between reason and result. Because these cannot exist separately.
There is no Attachment between Sound and its meaning, because Sound itself is a Property. Since a Property cannot have Attachment or Detachment, there cannot be Attachment between Sound and its meaning.
Sometimes Sound also gives meaning of Property. Since there is no Attachment between two Properties, Sound and its meaning cannot have Attachment between them.
Since Sound is a Property, Karma cannot exist in it. Therefore no Attachment can take place between Sound and its meaning.
Sound and its meaning are Attachment free.
Sound and its meaning do not occur at the same time. Therefore they cannot have any Attachment between them.
If Sound and its meaning have a relation, then when a person says cake his mouth should be filled with cake. Since this does not happen we conclude that Sound and its meaning do not have attachment between them.
The relation between Sound and its meaning is purely technical.
Nearness and Farness are Directional oriented and Time oriented.
Due to Nearness and Farness Reasons, we get Nearness and Farness in this world.
There is no other Nearness and Farness in the Nearness and Farness.
Karma and Properties were explained earlier.
In a given object Rūp, Size and other Properties are experienced simultaneously. The relation of one thing with the other in this manner is called inseparable relation. For example a cloth piece is made with threads. Therefore threads and the cloth piece are in inseparable relation.
There is no Materialism or Property in the inseparability.
Inseparability is Unique and eternal.

Chapter-8

Section-1

Direct accessibility of Materials has been already discussed. (Are there any Materials that are not directly accessible?)
Āthma, Mind, Ākāsham, Vāyu, Kāl, Dikk and Prakrithi are not accessible directly. That is these cannot be accessed by Senses. (Then how do we access them?)
In chapter-3 the method of acquiring the knowledge of these Materials has been explained.
The reason for the knowledge we gain about the Properties and Karmas from our Senses is due to the Materials present in the Universe.
The knowledge which agrees that there is Existence in the Property and Karma is important in analyzing commonness and specialty of Materials, Property and Karmas.
In Materials, Property and Karma we get the knowledge about the Materialism, being property and being Karma and the commonness and specialties of these things.
In acquiring knowledge about a Material, we may acquire Material or its Property or its Karma.
But in acquiring knowledge about Property or Karma, we get only Property or Karma. Because in Property and Karma, there is no other thing present. Where as in Material we have all the three things present. That is in a Material we have Materialism, Property and Karma.
When we see a white object we acquire a special knowledge about the object and extraordinary knowledge about the whiteness. These two i.e. the special knowledge and the extraordinary knowledge are reason and result for each other.
Whereas in Materials these two types of knowledge cannot be everywhere in the order of reason and result. For example, “This is pot”, “This is hat”, in such statements pot and hat cannot have reason and result relation. Only when there is inseparable relation between Materials or objects we can have reason and result sequence.
If two Materials have reason and result sequence, then the knowledge of these two should be acquired simultaneously but not separately.

Chapter-8

Section-2

“He is a Teacher”, “he is a Scientist”, “and he has come after a long time. Give him good food”, such statements give direct knowledge of the subject.
“He is”, “She is” are words used when the person is present or when the person is accessible. Therefore the knowledge acquired is direct one and not indirect.
The word thing is used for Material, Property and Karma.
In objects we find all the five materials viz., Ākāsham, Vāyu, Agni, Jal and Prithvi. Even though these are not in inseparable relation in the object, these are still instrumental in the strength of the object. If a Material is made of Jal, then in that material Jal will be in excess to others and does not mean others are not present. For example the bodies of aquatic animals are made of Jal. This does not rule out the presence of other four Materials in them.
The Property that is accessed by a Sense has that Material as object or is made of that Material, which is in inseparable relation with that Property. For example, Prithvi is the object for the Sense Nose. Because Nose can access the Property smell and smell is in inseparable relation with Prithvi only, we conclude that the object of Nose is Prithvi. Similarly others have to be understood.
Similarly for Eyes Agni, for Skin Vāyu and for Tongue Jal are the objects i.e. these Senses are made of these Materials respectively. (What about Ears? This was discussed earlier that Ākāsham has sense and object and no body. Whereas other four Materials have all the three i.e. body, sense and object. For example the body of Jal is the body of aquatic animal, its sense is Tongue and the remaining Jal is the object.)

Chapter-9

Section-1

Before Creation these Materials (Except Āthma and Prakrithi) do not exist. Because there is no Karma and Property of these Materials before Creation.
These were in their respective Reasons before Creation.
The Result will depend on the Reason. Nothing is created out of its Reason.
After Creation Result is obtained from its Reason and again after destruction turns into its Reason.
Something cannot be made of nothing. For everything that is created there should be a Reason existing. Therefore from Existence (Reason) we get the Result and not from nothing.
When an object is destroyed we get the direct knowledge (By comparing with the Memory) that it does not exist anymore.
Because of the accessibility of the object after creation, we get the direct knowledge that the object did not exist before Creation.
Similarly the absence of cow in the horse and Adharma in the non-Vēdic Karmas can be imagined.
What is the Objective of the words, “There is no pot here”, and “There is no horse here” etcetera?
The Objective of these words is that the place “here” has no relation to the objects mentioned. There are somewhere else but not here.
When Yogi attaches (focuses on) his Mind with Āthma, he gets the direct knowledge of Āthma and God.
Similarly Yogi gets the direct knowledge of minute objects by the above said process.
The persons who can completely focus and those who cannot always focus, for both of them the direct knowledge of Āthma and God is obtained.
The above said Yogi gets the direct knowledge of the Property and Karma of the minute objects.
Similarly the Yogi gets the direct knowledge of pain and pleasure present in the Āthma.

Chapter-9

Section-2

By doubt we get the relation between Reason and Result. For example by looking at the Smoke we can say about the Fire, by looking at amount of rain we can suspect the clouds and looking at the Property in a Materials we can suspect its inseparable relation with the Material etcetera.
We can get knowledge from doubts only with examples and the prior knowledge gained.
The knowledge acquired by the examples given by Āptha (Impartial Scholar) should be taken as direct knowledge.
Reason (Hethuvu) has four other words that are used often in place of it. Apadesha, Lingam, Pramānam and Karannam.
The strong relation between things gives the knowledge of Reason and Result.
Because of past experience and the attachment of Āthma with mind gives the memory of the thing that we are seeking.
Similarly we get dreams.
The things we saw in the past dreams can be seen once again. These are nothing but memories.
Because of Dharma and Adharma we get that type of dreams.
Because of polluted Senses or polluted ideas we get ignorance.
Ignorance is pain.
Unpolluted knowledge is called Vidya.
We acquire unpolluted knowledge or pure knowledge from Vēdas and Sastras.

Chapter-10

Section-1

Pain and pleasure do not occur at the same time. Therefore these are different from each other.
Knowledge is of two types i.e. Definite and Doubt. Pain and Pleasure cannot become the difference between these two types of knowledge. Therefore pain and pleasure are different.
The production of pain and pleasure should be understood similar to acquiring knowledge by direct and indirect methods.
Similarly the past memories of pain and pleasure can make a person experience pain and pleasure in the future.
Even though we get the knowledge of pain and pleasure, these are different from the knowledge.
In the Āthma along with pain and pleasure, Dharma and Adharma, Like and Dislike, Effort are present. Therefore the knowledge of pain and pleasure is different from pain and pleasure.
The difference in the different parts of a single body is due to the difference in the Reasons by which these are produced.

Chapter-10

Section-2

Inseparable Reason is present in the Material but not in Property and Karma. These three are in inseparable relation in the Material itself.
Attachment (which is a Property) of different parts of an object is an indirect reason and not inseparable reason. Only the Material is the inseparable reason for the object.
Karma is present in the Material which undergoes attachment, detachment and gains momentum. Therefore Karma is indirect reason and not inseparable reason. Only the Material is an inseparable reason.
The Property present in the Reason is the indirect reason for the same Property present in the result.
Because the Property Attachment is present in the inseparable Reason (Material) with inseparable relation, it is the indirect Reason for the Result.
Attachment is the indirect Reason for the Size of the Result formed by the inseparable Reason.
Hotness, which is with inseparable relation with Agni, is the instrumental Reason in binding and other properties of objects produced.
Even though the Vēdic Karmas do not give immediate Results, one should not leave them. They are bound to give Results in future.
In which we find Complete Knowledge, in that we obtain God.
Because of this Reason, Vēdas are self vouching.

Aum Thath Sath

Nyaya Darsana

Nyaya Darsana is written by Maharshi Goutham. In this Sastra there are two main parts, (a) Deductive (b) Inductive. To investigate Special theory from Ordinary theory is Deductive. Examining the Special observations and identifying the Ordinary theory is Inductive. This Sastra is used in discussions of knowledge as a special tool of logic. To find the truth with evidence, some rules are necessary. The correct methods of these rules are given in this Sastra.

This Sastra is also used as Epistemology. That means discretion of knowledge or the philosophical study of human knowledge. In this Sastra the following are explained in detail. (i) Picture of knowledge, (ii) Borders of knowledge, (iii) Evidence of knowledge, and (iv) Deciding about Truth and Untruth. In this Sastra the Author has explained not only about the borders of knowledge but also what is across its borders. Some of the things we will know with our experience and some are beyond our experience. To separate these is most essential and this Sastra gives us the opportunity to analyze and experience it.

Also this Sastra explains about metaphysics. There are many real and unreal things in this nature. This Sastra differentiates these two and separately shows them. One more important analysis in this Sastra is about Ehtics. This means the knowledge of duties. This Sastra clearly states what duty is and what is not. In the ethics section the Author explains in detail about the definition of duty and how many ways it can be done. Also this Sastra gives the method to decide what exactly a human’s duty is and how to decide. Also psychology is discussed in detail giving the idea about mind and its work.

The main idea of this Darsana is to know that to create the Universe material particles (Prakrithi) are required. Without Prakrithi which is called Upādāna Cause one cannot make the Universe.

About the Eight types of Pramānās: Pramānās are methods to acquire true knowledge of something. In order to test anything like Vēdas we require Pramānās. There are eight Pramānās and are respectively (i) Prathyaksham (ii) Anumānam (iii) Upamānam (iv) Shabdam (v) Itihyam (vi) Arthāpathi (vii) Sambhavam and (viii) Abhāvam.

(1) Prathyaksha Pramānām: Sound (Shabdam), Touch (Sparsha), Picture (Rōpam), Taste (Rasam) and Smell (Gandham) are respectively related to ears, skin, eyes, tongue and nose. Ears, skin, eyes, tongue and nose are called senses (Gnanendriyas). Sound, touch, picture, taste and smell are respectively called properties of these senses. When senses with their respective properties come in contact with mind and the mind contacts the soul the required knowledge is acquired. This procedure of acquiring the knowledge is called Prathyaksha Pramānām. This Prathyaksha Pramānām should meet three criteria viz., (a) Avyapadesya, (b) Avyabhichari and (c) Nischayathmakam.

(a) Avyapadesya: Naming an object itself is not sufficient to say that it is Prathyaksha Pramānām. For example if a person ‘A’ describes to ‘B’ that a mango is green in color and tastes sweet does not give the direct knowledge of mango to ‘B’ and is not considered as Prathyaksha Pramānām. It can be considered as Shabda Pramānām only if ‘A’ is considered as Apta Purusha (Will be described in Shabda Pramānām).

(b) Avyabhichari: Prathyaksha Pramānām should be illusion free. For example when a person sees a rope in less illumination and ascertains it as snake and on exposing the rope to good illumination the same person now ascertains it as rope. This type of acquiring the knowledge as is in the first case cannot be regarded as Prathyaksha Pramānām.

(c) Nischayathmakam: Prathyaksha Pramānām should not be of indecisive nature. For example when a person sees smoke far way and is unable to decide whether it is smoke or dust then such knowledge cannot be regarded as Prathyaksha Pramānām. So the knowledge acquired should be of decisive in nature in order to qualify for it to be a Prathyaksha Pramānām.

Therefore when senses become ‘Pramānām’, knowledge of the object becomes result. And when object becomes ‘Pramānām’, the result is either to acquire the object or to leave the object or to proceed to acquire the object.

(2) Anumānam: Guessing about something because of some reason is called Anumānam. Anumāna Pramānām is of three types viz., (a) Pūrvavath (b) Sheshavath and (c) Samānyatho.

(a) Pūrvavath: If future knowledge is acquired because of past reason, then the Pramānām is called Pūrvavath. For example formation of clouds gives the idea of rain.

(b)Sheshavath: If something happened in the past and its knowledge is acquired due to present knowledge then the Anumānam Pramānām is called Sheshavath. For example looking at the smoke at a place one can suspect that previously there was fire.

(c)Sāmānyatho: If ‘A’ and ‘B’ are two objects and have equal properties and if ‘A’ is displaced from a point ‘o’ to a point ‘oo’ due to motion in space then if object ‘B’ is at a point ‘x’ at time‘t’ and at point ‘y’ at time ‘T’, then one can say that ‘B’ was also displaced due to motion in space. This type of Anumānam Pramānām is called Sāmānyatho.

Reason (Cause) and its result are connected by something called extension. This extension is of three types viz., (a) Special extension, (b) General extension and (c) Reverse extension. Pūrvavath, Sheshavath and Samānyatho are caused by Special extension, General extension and Reverse extension respectively. Anumānam is always produced after Prathyaksha Pramānām. If one guesses fire because of seeing smoke, then the knowledge of smoke is due to Prathyaksha Pramānām and the knowledge of fire is due to Anumānam Pramānām.

(3) Upamānam: The knowledge acquired due to similarities is called Upamāna Pramānām. For example let us say that a person ‘A’ knows what a cat is but does not know what a tiger is and then let ‘A’ be explained that a tiger looks like a cat but is much bigger in size and has black stripes on its body. Then on seeing a tiger, ‘A’ compares it with a cat and ascertains that it is a tiger. This type of acquiring knowledge is called Upamāna Pramānām.

(4) Shabda Pramānām: “Aptopadesha” is called Shabda Pramānām. Apta means the person who has the following qualities. Is having complete knowledge of the subject concerned, is a Dharmatma, speaks only truth, is helpful to others, has control over his senses and gives knowledge to others in order to do good to society. Teachings of such a person are called “Aptopadesha”. The knowledge acquired in this manner is called Shabda Pramānām. This Shabda Pramānām is of two types viz., (a) Direct and (b) Indirect. If the person concerned teaches because of his/her experience through Prathyaksha Pramānām then it is called as Direct Shabda Pramānām. For example the teachings of God which are Vēdas. If the person concerned teaches because of his/her experience through either by Shabda, Anumāna or Upamāna Pramānām, then it is called as Indirect Shabda Pramānām. For example the teachings of Vēdas by Rishis and Scholars which are abiding by the Vēdas.

(5) Ithihyam: History can be taken as a Pramānām as long as it is having recordings written or told by someone who can be regarded as Apta.

(6) Arthāpathi: When something can be inferred from something else then the Pramānām is called Arthāpathi. For example from the statement “Rain is possible if clouds are present”, then it can be inferred that “Without clouds rain is not possible”.

(7) Sambhavam: Sambhavam means possible. If someone says that “Bhimasena kicked earth like a foot ball”, then since it is not according to nature this is not possible. Therefore the statement cannot be regarded as a Pramānām.

(8) Abhāvam: Abhāvam means absence or negation of something. When a teacher asks his students to get flowers which are not having yellow color in them, then the students search for flowers which have absence of yellow color. Such a Pramānām is called Abhāvam.

Let us proof the age of earth/human life on earth and that of Vēdas after creation with the help of the above Pramānās.

Yoga Darsana

Introduction: This Yōga Darshana is written by Patanjali Maharshi. According to scholars Patanjali Maharshi also wrote Grammar and Ayurvēda theorems. This Yōga Darshana is divided into four parts viz. (1) Samādhi, (2) Sādhana, (3) Vibhūthi, and (4) Kivalya.

In Samādhi Yōgam we have 51 theorems. In this part the meaning of Yōga is explained as Samādhi and the author explains clearly the character of Yōga. Resisting the thoughts in the Manassu is called as Samādhi. In this chapter we will learn how to control the mind business and tricks to resist the thoughts. According to the author, one who resists thoughts can know himself (Jēvāthma).

In Sādhana Yōgam we have 55 theorems. In this chapter author explains a number of tricks to sustain the practice of Yōga or Samādhi. The reason for all the pains and sufferings in the world are due to ignorance. The author thoroughly explained about ignorance and the results of ignorance as attachment and hatred. Because of these two one gets into the birth and death cycle. Also in this chapter the difference between Jēvāthma and Prakruthi is explained. Also this Sādhana Yōga is called as Astānga Yōgam because of the eight parts that are explained in this part. These are respectively Yama, Niyama, Āsana, Prānnāyāma, Pratyāhāra, Dhāranna, Dhyāna, and Samādhi.

In Vibhūthi Yōgam the author explained about Samyama and the Siddhi that is obtained to Yōgi because of Samyama. According to the author, until the Yōgi acquires Astānga Yōga, he cannot get Samyama. The Yōgi who attains Samyama can do many miracles and great works in the Universe. But one who wants to achieve Kivalya will not get any interest in the magical powers of Samyama. In this Yōgam there are 55 theorems.

In the Kivalya Yōgam we have 34 theorems. In this chapter the author clarifies about different types of Siddhi and Kivalya as the last step in the practice of Yōga. In this chapter author explains how a Yōgi can take the form of different bodies and perform his remaining Karmas.

Samādhi Pādam:

Samādhi Shastra has started.
To resist the thought process is called Yōgam.
When thoughts are resisted, one will be with oneself (Jēvāthma).
When thoughts are in progress Jēvāthma will take an equal form of the thoughts. [Jēvāthma does not change form. But due to the thought process it does not realize itself and considers the thought process as itself.]
There are two kinds of thought processes. (a) Rājasic and Tāmasic are called difficult thought processes and (b) Sāthvic is called easy thought processes. These processes are again of five types. [These all thought processes have to be resisted in order to attain Samādhi.]
The five types are Pramānnam, Viparyayam, Vikalpam, Nidra, and Smruthi.
Pramānnam (Proof) is of three types viz. Prathyaksham (which is accessible by senses), Anumānam (By guessing or by doubt according to the past experience) and Āgamamu (Shastra).
Viparyayam means illusion. [Illusion is of five types viz. ignorance, attachment, deep attachment, hatred and dark hatred.]
When someone hears about an object that does not exist but derives a thought process imagining it is called Vikalpam.
Nidra means deep sleep in which one does not get dreams.
Remembering something without any change to what was known earlier is called Smruthi.
Only with practice and detachment one can resist thought processes.
Resisting thought process and with the help of detachment one should try to focus the mind. This is called practice.
Practice should be done for as long as possible in order to attain stability and no need of Practice in deep sleep.
Having no interest in worldly pleasures, not desiring anything that is worthy or unworthy and also showing no interest in anything that is taught is called detachment.
The detachment produced by knowing that Jēvāthma is different from the Prakruthi is called Param (“Other” detachment).
Vitharkam, Vichāram, Ānandam and Asmitha cause Sampragnyātha Samādhi. [Focusing the mind on a definite physical object makes the mind in that form. This is called Vitharkam. Focusing on Pancha Tanmātras is called Vichāram. Focusing on the senses is called Ānandam. Imagining Paramāthma as Jēvāthma is called Asmitha.]
Not having any of the three thought processes viz. Sāthvic, Rājasic and Thāmasic is called as Asampragnyātha Samādhi.
Resisting the thought process but focusing on one of the Pancha Bhūthās considering it as Paramāthma is a kind of Asampragnyātha Samādhi and is called Bhava Pratyaya. [This is not the one that is wanted by a Yōgi who prefers salvation.]
Yōgi ’s who are proceeding for salvation can get it by following the ideas such as Shraddha, Vēryam, Smruthi, Samādhi and Pragnya and such a kind of Asampragnyātha Samādhi is called Upāya Pratyaya. [Having ideas of Yōga due to detachment is called Shraddha. Due to Shraddha one tries to acquire knowledge from Āchārya or Shāstras. This is called Vēryam. Remembering what is learnt is called Smruthi. On following the path of Yōga one attains Sampragnyātha Samādhi. With the above four a Yōgi becomes all knowledgeable. This is called Pragnya. But a Yōgi wants salvation and nothing else.]
One who does with a lot of practice to obtain salvation gets it quickly.
The practice is of three types viz. soft, medium and hard. Therefore by trying hard one gets salvation quickly.
By meditating on Paramāthma one can get salvation more quickly.
The one who does not have ignorance, Karmas pertaining to Dharma and Adharma and the one who does not have attachments is called as Paramāthma.
Where the knowledge is infinity or where the knowledge is limit less that thing is called as Paramāthma.
Paramāthma is the teacher for all and to all Rishis existed till now because He has no beginning or ending.
The name of the Paramāthma is ‘AUM’.
Chanting ‘AUM’ in the mind with its meaning is called Prannidhānam.
Because of chanting ‘AUM’ in the mind, Jēvāthma will see itself different from Prakruthi and will avoid interruptions as will be described in the forth coming theorems.
Vyādhi (Decease to the physical or mental body), Sthyānam (Not having strength to exercise Yōga even though there is a desire for it), Samshaya (Doubting whether Yōga will be possible or not), Pramāda (Not exercising Yama and Niyama), Ālasyam (Laziness and Obesity), Avirathi (Having desires to acquire worldly pleasures), Branthi Darshana (Not realizing the truth in the Yōga taught by scholars), Alabdabhumikathvam (Even though exercising Yōga not able to achieve some of the Yōgi c states), and Anavastitham (Not able to remain even after achieving some states in Yōga) are the interruptions in attaining Samādhi.
Dhukkam (Pains which are of three types viz. Ādhyāthmikam, ĀdhiBhouthikam and Ādhidivikam.), Dhourmanasyam (Suffering in mind due to lack of fulfillment of desires), Āsana (Sitting posture), Aangamējayathvam (Undue vibration of body parts), shvāsa (Breathing in without having control) and Prashvāsa (Breathing out without having control). These are the results of the above (Theorem 30) said interruptions.
To overcome these interruptions one should practice chanting ‘AUM’ in the mind with its meaning.
Being friendly with persons in happiness, having mercy on persons who are suffering, having love for pious persons and being disinterested in sinner puts one’s mind in a state of calm.
By exercising Prānnāyāma one will be able to stabilize his Manassu. [The process of Prānnāyāma takes four steps. (1) Exhale the air with great force and stop it out for as long as possible. While doing this the anus should be pulled upward. The air should be exhaled with both the nostrils and not just one nostril. Try to stop the air outside without holding the noses with hand. If not possible use the hand to hold the noses closed. When not able to withstand stopping the breath, slowly inhale and fill the lungs. Now repeat the process of exhaling with force and stopping the air outside for as long as possible and slowly breath in to fill the lungs. (2) Inhale the air to fill the lungs as much as possible. Then stop the air inside for as long as possible. Do not use hands to hold the noses for stopping the air. If not possible then only use the hands to stop exhaling. When not able to stop the air any longer slowly exhale out the air and then again slowly fill the lungs and repeat the process. (3) In the third process exhale the air completely out and stop it there as long as possible. When stopping is no longer possible inhale the air into the lungs and completely fill it. Now stop the air in the lungs from going out for as long as possible. Then slowly exhale and stop breathing and repeat the process. (4) In this process first exhale the air and stop it outside as long as possible. When not able to withstand instead of inhaling try to exhale again. When not able to do it any more inhale the air slowly to fill the lungs. Again exhale the air out and repeat the process. In a similar fashion we can do it by inhaling the air into the lungs and fill it completely. Now hold it as long as possible. When not able to stop the air in the lungs instead of exhaling, inhale the air into the lungs. When not possible exhale out repeat the process.]
Focus Manassu on one of the senses and meditate. On doing so one will be able to get the best possible output of the senses. For example when one focuses Manassu on the nose and meditates, one will be able to get best aromatic fragrances. Focusing on ears and meditating one will be able hear excellent music and so on.
When Manassu is focused on the heart and meditated one will be rid of suffering and attain brilliance in the Manassu.
Any Rishi will have his Manassu depleted of desires and stabilized against worldly pleasures. When a Yōgi focuses his Manassu on such Manassu of a Rishi and meditate, he will be able to stabilize his mind.
By focusing the Manassu on any object that has come in the dream and meditate on it, a Yōgi will be able to attain a stable Manassu.
By focusing on any desired object and meditating a Yōgi will be able to stabilize his mind. [Focusing should be on naval, heart, Sun or moon or stars or anything that is desirable]
When the Yōgi is able to focus on objects from the minutest to infinity, then the Manassu of the Yōgi is definitely stabilized.
With Practice and meditation if the Yōgi is able to remove the Rājasic and Tāmasic nature from the Manassu, only then the Sāthvic nature will remain. Just like a pure crystal reflects the colors near it, similarly the Sāthvic Manassu of the Yōgi will take the shape of the objects which he is focusing. Initially he will be able achieve this state for things which the senses can access. Then he will be able to achieve it for the senses. Then afterwards he will be able to achieve it for Asmitha. The Sāthvic change of the Manassu which is related to matter of the senses, senses and Asmitha is called Sampragnyātha Samādhi.
When the name of the object, the object itself and the knowledge of the object are present as a single entity in the Manassu, then such a Manassu is said to achieve Savitharka Sampragnyātha Samādhi.
When a person in Savitharka Sampragnyātha Samādhi is able to see the object only and the name and the knowledge are absent then that state of Manassu is called Nirvitharka Sampragnyātha Samādhi. [Yōgi in this sate makes the object present in his Manassu and preaches it while joining the name and knowledge to it]
Similarly Savichāra and Nirvichāra Sampragnyātha Samādhi should be understood. These two are related to minute objects. Whereas Savitharka and Nirvitharka Sampragnyātha Samādhi are related to visible objects.
Both Savichāra and Nirvichāra Sampragnyātha Samādhi have Prakruthi as the lower limit.
All the four types that were described above come under the category of Sampragnyātha Samādhi.
Vishārdathvam is a state of Nirvichāra Sampragnyātha Samādhi. When this is achieved the Yōgi is said to have achieved Pragnā Prasādam. [Brilliance of the Nirvichāra Manassu is said to have rid of Rājasic and Tāmasic natures. Such a state of Manassu is called Nirvichāra Vishārdathvam. In such a state if the Yōgi is able to see all the objects whether opaque, or far, or near, or big, or small, or general, or special then he is said to have achieved Pragnā Prasādam. This is a wonderful state for the Yōgi. This Pragnā Prasādam is also called as Ādhyāthma Prasādam or Sphuta Pragnā Lōkam or Samādhi Pragnā or Rrhuthambharā Pragnā or Sathva Purushānyathākhyāthi]
This state of the Yōgi s is called Rrhuthambharā Samādhi Pragnā. [Rrutham means which bears an object without mixing with its name or knowledge]
Science (Shāstra) gives general or broad idea about an object. Similarly Anumāna Pramānnam gives general idea but not anything special. But, Samādhi Pragna gives the specialty of the object which is different from Shāstras and Anumāna Pramānnam.
The state which is obtained due to Nirvichāra Sampragnyātha Samādhi will not allow any other state to exist.
Nirvichāra Vishārdhyam generates Paravirāgyam. Because of this state both Pragnya and its state which is generated by Sampragnyātha Samādhi will be destroyed. Then the state of mind is called Asampragnyātha Samādhi. Yōgi who wants to achieve salvation should achieve this state.

Sādhana Pādam:

Those who can easily focus can achieve Yōga by following the theorems given in Samādhi Yōgam. But for those who are involved deeply into worldly pleasures this Sādhana Yōgam will be of great help to achieve Yōga.

Thappassu (Penance), Swādhyāya (Learning Shāstras), and Ēshwara Prannidhānam are considered as Kriyā Yōgam. [Pleasures and sufferings, hotness and coldness, honor and dishonor etc., are called doublets (Dwandwas). One who bears these Dwandwas and eats food limitedly and also that food which is prescribed by Shāstras is said to be performing Thappassu. Here the word “limitedly” should be understood as that much which does not make the body lose its vitalities and that much only which is sufficient to live healthily. Japam or meditating ‘AUM’ with its meaning and/or learning and discussing with scholars about Vēdas and Upanishads for the purpose of achieving salvation is called Swādhyāya. Devoting all Karmas to Paramāthma and not having interest in the results of Karmas is called Ēshwara Prannidhānam.]
Kriyā Yōgam removes all the resistances (Kleshas) in the path of attaining Samādhi that was described in the Samādhi Yōgam.
There are five types of Kleshas (Resistances) viz. Avidya, Asmitha, Rāga, Dwēsham and Abhinivēsham. These are also called as Viparyayas.
Avidya is the mother of Asmitha, Rāga, Dwēsham and Abhinivēsham.
Thinking mortal as immortal, untidy as tidiness, suffering as pleasure and Prakruthi as Āthma respectively is called as Avidya.
Feeling Buddhi (Prakruthi) and Jēvāthma as one is Asmitha.
Recollection of the past experienced pleasures and the state of Manassu to achieve them or to search for methods to achieve them is called Rāga.
Recollection of the past experienced sufferings and the state of Manassu to reject them or to search for methods to reject them is called Dwēsham.
The fear of death in a person due to the experience in the past lives is called Abhinivēsham. [In other Shāstras these five Avidya, Asmitha, Rāga, Dwēsham and Abhinivēsham are respectively called as Thammassu, Mōham, Mahāmōham, Thāmisram and Andhathāmisram.]
These five Kleshas are humbled by Kriyā Yōga and become like a burnt seed. [A burnt seed does not sprout]. Then the Manassu will be dissolved in Prakruthi and this process is called as Prathiprasava.
Due to Kriyā Yōga and meditation Kleshas will be destroyed along with the Manassu.
The sins and credits acquired by the Karmas in the different lives have their roots in the Kleshas.
Kleshas are the roots of the Karma goals. If these Kleshas exist then birth, life span and experiencing pleasure and pains become the result of these Karmas [This is called Karma Vipāka].
Dharma and Adharma are the reason for the birth (Janma), life span (Āyuvu) and experience (Bhōgam). The result of these three is either pleasure or suffering.
For a Yōgi the pleasures and sufferings due to change, desire and state of Manassu and all the sensual pleasures arising due to the difference in the properties of the Sathva, Raja and Thama are considered as sufferings only.
Past sufferings have elapsed due to experiencing them. Present sufferings will be elapsed after experiencing them. But future sufferings should be avoided.
Jēvāthma and Prakruthi are the reason for these all sufferings.
That which is responsible for Bhōgam, Apavargam, made of Pancha Bhūthās, Prakāsham, responsible for Kriyā and that which is the Sthithi is called as Drushyam. [Bhōgam means experiencing pleasure and pain, Apavargam means Differentiating Prakruthi and Purusha, Prakāsham means knowledge which is the business of Buddhi, Kriyā means effort and movement and Sthithi means resistance for Prakāsham and Kriyā.]
Vishesham, Avishesham, Lingamāthram and Alingam are the Properties of Sathva, Rajas and Thammas which are in turn the properties of Drushyam. [Pruthvi, Jal, Agni, Vāyu and Ākāsham {These are Pancha Bhūthās}, Thvakku (skin), Chakshu (eye), Shrōthram (ear), Jihva (tongue) and Ghrānnēndriyam (nose){These are called Gnyānēndriyās}, Vāk (voice), Pānni (hand), Pādam (feet), Pāyuvu (excretory system) and Upastha (genital organ) {These are called Karmēndriyas}. These sixteen are called Vishesham. Shabda (sound), Sparsha (touch), Rūpa (vision), Rasa (taste) and Gandha (smell) Tanmātras {these are the reason for Pancha Bhūthās} and Ahankāra are called Avishesham. Lingamāthram (Mahathathvam) and Prakruthi containing Sathva, Rajas and Thammas is called Alingam].
Having knowledge as the form is called Dhrasta (Purusha) or who perceives using the knowledge of Buddhi is called as Dhrasta (Purusha).
Drushyam is for the benefit of Purusha.
This so called Drushyam is destroyed in the case of a Purusha who got salvation but it is still present for those who did not get salvation.
Swashakthi (having its own strength) is called Prakruthi and Swāmishakthi (who owns the Swashakthi for the purpose of Bhōgam and Apavargam) is called Purusha. The subjective and objective relation between Dhrasta (Purusha) and Drushyam (Prakruthi) is called attachment. [This attachment is not the same as the attachment between cloth and cotton. It is different and is something like food and consumer.]
Avidya is the reason for this attachment.
Destruction of this Avidya will cause destruction of this attachment and the produced detachment is called Hāna. This Hāna is nothing but salvation of the Purusha whose true form is knowledge.
The point that Prakruthi and Purusha are different will achieve the Aviplava Hāna. [Viplava means craving filled ignorance. Aviplava means without this polluted ignorance]
The determinant Yōgi will achieve seven states of Pragnya. [Jignyāsa, Jihāsa, Prēpsa, Chikērsha, Shōkam, Bhayam and Vikalpam. Jignyāsa means curiosity. Since the Yōgi understood what ignorance is, he will lose curiosity to know further. Therefore he is no more curious and is free from curiosity. Jihāsa means rejection. Once the Yōgi understands the reason for Avidya and rejects them, he has nothing else to reject. Therefore he is free from rejection. Prēpsa means achievement. When the Yōgi achieves salvation, he has nothing else to achieve and is free from the desire of achievement. Chikērsha means duty minded. Once the Yōgi gets salvation he is free from duties. All these four types of Pragnya are referred to as Kārya Vimukthi Pragnya. Kārya Vimukthi means free from results. Here result is “Result due to Karma”. Shōkam means grief. Bhayam means fear and Vikalpam imagining objects that do not exist. When a Yōgi is free from these three (Shōkam, Bhayam and Vikalpam) then a Yōgi is said to have achieved Chitha (Manassu or mind) Vimukthi Pragnya.]
The tools for Yōga will be given in the forth coming theorems. When a Yōgi practices them he will be free of Avidya and will be enlightened with Samyak Gnyāna.
Yama, Niyama, Āsana, Prānnāyāma, Prathyāhāra, Dhāranna, Dhyāna and Samādhi are called the eight Angas (parts or ideas in this case) to achieve Yōga.
Yamas are five and are respectively Ahimsa (Not harming any life with body, mind and with words), Sathyam (When wanting to tell something, then telling it as is seen or as is heard or as is thought or think as it is seen or heard or felt), Asthēyam (Not stealing others property which includes women, money, wealth, inventions etc.,), Brahmacharyam (Not allowing any type of genital organ misuse or in other words not thinking and doing sexual activity with any other woman other than his wife that to in accordance with season, time and acceptance of the woman) and Aparigraha (Not accepting pleasures more than what is required for the body).
The above said Yamas should not be sized due to Jāthi (type), Dēsha (place), Kāla (time), and Samaya (sign). If these are not sized then the Yamas come under Mahāvratha. [Some people eat fish and omit eating flesh of other animals. This does not satisfy the condition of Ahimsa. This is called sizing of Jāthi. Some people eat meat in a foreign country but not in India. This is called sizing of Dēsha. Some people eat meat only on a Sunday but not other days. This is called sizing of Kāla. Some people encourage others for eating meat but they will not eat meat. This is called sizing of Samaya.]
Shoucham (cleanliness), Sonthōsham (happiness), Thappassu (penance), Swādhyāya (learning about God from scholars and reading Shāstras and meditating on ‘AUM’) and Ēshwara Prannidhānam (Dedicating all the Karmas to God and rejecting the results). These are the five Niyamās. [Shoucham is of two types. One is outside cleanliness which refers to keeping the body clean by taking proper bath at regularly in the morning and evening. Also eating Sāthvic food and keeping the stomach clean is considered as outside cleanliness. Being friendly and kind to all the living beings is called inside cleanliness. Being content with what is earned and not trying to earn more than what is required to live is called Sonthōsham. Bearing hotness and coldness, insults and praises, hunger and thirst etc., is called Thappassu.]
While Yōgi is practicing Yama and Niyama, he will face resistance from Vitharka (Those which are opposite to Yamas and Niyamās). Then the Yōgi should recollect the loss that will occur if yielded to the resistances and once again determine and follow the practice of Yama and Niyama.
Himsa (Opposite to Ahimsa) or violence is done either by oneself (called Krutham) or by others request (Kāritham) or by others encouragement (Anumōditham) and is done due to greed (Lōbham) or due to anger (Krōdham) or by desire (Mōham).
All living beings leave their enmity in the presence of a Yōgi who is successful in practicing Ahimsa. This is the power of practicing Ahimsa.
The Yōgi who achieved the power of practicing Sathyam gets the power of voice. If he says a bad person to become good it will happen without fail. Similarly if he says a suffering person to heal it will happen without fail. This is the power of practicing Sathyam.
The Yōgi who achieved the power of practicing Asthēyam will be able to get the best wealth just by thinking.
The Yōgi who achieved the power of Brahmacharyam will get the greatest ability. [It is said that the Yōgi who achieved the power of Brahmacharyam will achieve eight types of Siddhi viz., Thāram, Suthāram, Thārathāram, Ramyakam, Sadāmudhitham, Pramōdam, Pramuditham and Pramōdamānam. Given below is Atharva Vēda Mantra which gives the importance of Brahmacharyam.
Indriya’s destroyed the Mruthyu of their abilities with the help of Brahmacharyam and Jēvāthma made the human body more pleasurable with the help of Brahmacharyam.]
The Yōgi who achieved the power of Aparigraha will be able to know the secret of his birth.
The Yōgi who achieved the power of outside Shoucham will be able to know about the deceases a human body gets and will be able to reject contact with other human bodies and will be relieved of bodily desires.
The Yōgi who achieved the power of inside Shoucham will get a pure mind and then subsequently he will get focus, control on senses and the ability to recognize Āthma.
The Yōgi who achieved the power of Sonthōsham will get maximum pleasure.
The Yōgi who achieved the power of Thappassu will get the best bodily appearance and great skills in doing things.
The Yōgi who achieved the power of Swādhyāya will be able to visualize the nature of elements and materials and will be able to see other Siddhis and get help from them.
The Yōgi who achieved the power of Ēshwara Prannidhānam will get Sampragnyātha Samādhi.
The posture that gives stable pleasure is called Āsana.
A Yōgi can achieve Āsana by learning to be stable (without motion) in a particular posture and also by looking at animals, birds and other creature’s for stable postures.
When a Yōgi achieves Āsana he will not be disturbed by Dwandwas like hotness and coldness, happiness and suffering, hunger and thirst etc.
After the Yōgi achieves Āsana he should control the natural process of inhaling and exhaling of air by doing Prānnāyāma. [Rēchakam is forcing the air out of the lungs as if one vomits the food with force. Pūrakam is filling the lungs with maximum possible capacity. Kumbhakam is to keep the air from either entering or leaving the lungs. First process of Prānnāyāma is to do Rēchakam and subsequently Kumbhakam. When cannot sustain the air outside any more slowly inhale and fill the lungs with air. Then repeat the process. In the second type of Prānnāyāma one has to perform Pūrakam and keep the air in the lungs by doing Kumbhakam. When cannot withhold the air anymore inside the lungs slowly exhale the air out and then repeat the process. In the third type of Prānnāyāma one has to keep the outside air out and inside air inside with the help of Kumbhakam.]
All the three types of Prānnāyāma have the limitation of space, time and numbers and are lengthy and short accordingly. [The distance a cotton piece would travel is the limitation of the space for Rēchakam when it is performed. For Pūrakam the entire inside of the body is the limitation of the space. For Kumbhakam the space limitation is the entire inside and outside space of the body. The time taken to clearly rub the entire knee cap three times and snapping the fingers once is called one Māthra. If Kumbhakam can be kept for 12 Māthra then it is called Udghātha. If the time take is about 12 Māthra then the Udghātha is called Mruduvu (Soft). If it is 24 Māthra then the Udghātha is called Madhyama (Medium) and if it is 36 Māthra then the Udghātha is called Thīvra (Intense). Similarly the number of Udghātha is the number limitation.]
Forth type of Prānnāyāma is called Kēvala Kumbhakam. This is different from Kumbhakam. Kumbhakam yields for inhaling and exhaling but Kēvala Kumbhakam does not. But the space, time and numbers are same.
For the Yōgi who achieved Prānnāyāma, Kleshas (sufferings) will become weak and get destroyed.
For the Yōgi who achieved Prānnāyāma, Manassu (mind) will get more ability and will become stable.
Due to the above (Sādhana Yōgam) said processes a Yōgi’s Indriyās and Manassu do not respond to the sensual matters. This state of a Yōgi is called Prathyāhāra.

Vibhūthi Pādam: In this Yōgam Dhāranna, Dhyāna and Samādhi which are collectively called as “Samyama” are given in detail. Yama, Niyama, Asana, Prānnāyāma and Prathyāhāra are outer tools. Dhāranna, Dhyāna and Samādhi are called inner tools.

Leaving the outside matter and focusing the Manassu on one of the body inner parts or on some stellar object is called Dhāranna. [Because of following Yama, Niyama etc., a Yōgi’s mind will become pious and will be able to focus on heart, backbone, neck, Sun, Stars etc., and take their forms. This act is called Dhāranna.]
The flow of knowledge that occurs due to Dhāranna is called Dhyāna. [The flow of knowledge is about the object that is in Dhāranna.]
When in Dhyāna if the knowledge of the object appears to disappear and only the object is perceived then the state is called Samādhi. [When the Manassu is focused and if the Yōgi is able to distinguish the three viz., Dhyātha (The person performing Dhyāna), Dhyāna (meditation) and Dhyēyam (the object that is focused on) and is able to know that he is acquiring the knowledge of the object then the state is said to be Dhyāna. And if this knowledge also disappears and only the object is available then that state is called Samādhi.]
Having one object as aim with the three states Dhāranna, Dhyāna and Samādhi is called Samyama.
Because of Samyama, Samādhi Pragnya is achieved.
As given previously in Samādhi Yōgam, the Yōgi should practice Samyama in the following sequence. (a) Savitharka Sampragnyātha Samādhi, (b) Nirvitharka Sampragnyātha Samādhi, (c) Sūkshma (minute) Savitharka Sampragnyātha Samādhi and (d) Sūkshma (minute) Nirvitharka Sampragnyātha Samādhi.
Therefore the trebles Dhāranna, Dhyāna and Samādhi are referred as inner tools in achieving Yōgam.
But the trebles Dhāranna, Dhyāna and Samādhi are outer tools for Asampragnyātha Samādhi.
The instant Asampragnyātha Samādhi is dawn Sampragnyātha Samādhi will be on decline and Para Virāgyam will be on rise. This is called Parinnāmam (evolution) of Para Virāgyam and the instance in which Para Virāgyam is present that instance is called Nirōdha Kshanna. At this instance the mind is called Nirōdha Kshanna Chitham (Manassu) and is a Dharma Parinnāmam. [Except Āthma everything else is changing with time. This evolution of the object is of three type’s viz. Dharma, Lakshanna and Avastha. When the object loses its previous Dharma and gets new Dharma it is called Dharma Parinnāmam. Evolved Dharma loses its futuristic character and becomes a present character. This is called Lakshanna (Character) Parinnāmam. This new character of Dharma also changes and this change of state is called Avastha Parinnāmam.]
Because of decline of Sampragnyātha Samādhi, Manassu (mind) will be in pleasant state in Asampragnyātha Samādhi.
Decline of scattered mind to dawn of Focus is called Samādhi Parinnāmam (evolution) of Samādhi Manassu.
In the Focused stable mind, the knowledge of the same object will be evolving and sinking. This continues until the Ēkāgrathā (focused) Samādhi is disturbed. The knowledge which is sinking is called Shāntham and the one that is evolving is called Uditham. Since these two are about the same object these are called equals. These two equals become as Dharma in the stable mind. That is why this state is called Ēkāgrathā Parinnāmam.
As described in the previous theorems, just like Chitham, Pancha Bhūthās and Senses will also have Dharma, Lakshanna and Avastha Parinnāmam.
Dharmi is that thing or object which has connection with Shāntham, Uditham and Avyapadeshyam. [After completing its business which retires that is called Shāntham. The one which is dawn and is presently doing its business is called Uditham. And the one which is in the form of Shakthi (energy) and that cannot be described is called Avyapadeshyam.]
Each one of the Dharma, Lakshanna and Avastha Parinnāmam has many differences within itself. This is because of the order in the past, present and future.
When a Yōgi achieves Samyama in the trebles Dharma, Lakshanna and Avastha Parinnāmam then he will know every object’s past, present and futuristic Dharma, Lakshanna and Avastha Parinnāmam.
A Sound and the meaning of the sound and the knowledge of these two are in reality separable. A normal person cannot grasp them separately. By achieving Samyama in these three, a Yōgi will be able to acquire them separately and can hear the sound made by any living being and the knowledge of its meaning separately. That means a Yōgi can understand every language including that of animals, birds and insects in the Universe.
By achieving Samyama in his own nature, a Yōgi can know his past births. Similarly by achieving Samyama in others nature a Yōgi can know their past and present birth.
By achieving Samyama on others mind a Yōgi can read others mind.
Even though others mind is read by the Yōgi he cannot know on what the other person is interested. But the Yōgi will know whether the other person is interested in something or not. If the Yōgi focuses on others interest then he will be able to know even that.
When a Yōgi achieves Samyama in the color of his skin, he will become invisible to others.
When a Yōgi achieves Samyama in Sōpakrama (After experiencing lot of pleasures and displeasures if only less Karma remains to be performed then it is called Sōpakrama) and Nirupakrama (This is opposite to Sōpakrama), he will know the place and time of his death. Also he will know it by Arishtam. [When you close your ears with your palms you will hear burning sound. Also when you close your eyes and press them delicately with fingers you can see red color. If this happens death is not close by. If it does not then death is close. This is called Ādhyāthmika Arishtam. When a person sees deadly giants or dead mother or father in front of him then it is called Ādhibouthika Arishtam. Then he can know about the death. If a person sees the universe in a chaos then it is called Ādhidivika Arishtam. Then also he can know about death. These three kinds of Arishtam occur even for normal persons and will be able to about death. But a Yōgi can specify clearly about the place, time and number of deaths that will occur.]
When a Yōgi achieves Samyama in the natures described in 33 theorem of Samādhi Yōgam, he will become successful in making others happy.
When a Yōgi achieves Samyama in the Strength of an elephant or lion, he will get the strength of these animals.
When a Yōgi achieves Samyama in the minute particles like subatomic particles and so he will get the knowledge of those particles.
When a Yōgi achieves Samyama in the Surya (Sun) he will get the knowledge of the three worlds (Pruthvi (Planets), Anthariksham (Vacuum or Space) and Dyuo (Sun and Stars).
When a Yōgi achieves Samyama in the Chandra (Moon) he will get clear picture of the stars.
When a Yōgi achieves Samyama in the Druva Nakshathram (North Star) he will get the knowledge of the motion of Stars.
When a Yōgi achieves Samyama in the Naval he will get the knowledge and clear picture of the matter inside the human body.
When a Yōgi achieves Samyama in the Kanta Kūpam (Inner part of throat) he will not suffer from hunger or thirst.
When a Yōgi achieves Samyama in the Kūrmanādyam (A nerve in the shape of tortoise and is between Kanta Kūpam and chest) he will get stability of mind and body.
When a Yōgi achieves Samyama in the Ūrdhvajyothi (Light present in the Brahma hole) he will be able to see other Yōgis and Siddhis.
Also when a Yōgi achieves Samyama in the Ūrdhvajyothi he will get Prāthibha (extraordinary) Gnyana and will know even the minute objects (belonging to past, present and future) and their knowledge.
When a Yōgi achieves Samyama in the heart he will know the structure and activities of mind.
Even though Buddhi and Jēvāthma are different they appear to be same. When a Yōgi achieves Samyama in the Jēvāthma he will be able to know the Jēvāthma as a separate entity than Buddhi.
Before a Yōgi can see Jēvāthma he will get extraordinary powers in his senses and mind (The mind power is called Prāthibha or Prathibha).
But these powers are resistances for a Yōgi who wants to achieve salvation.
When a Yōgi achieves Samyama in the mind he will get freedom from the bondages of Dharma and Adharma and will be able to make his mind move from one body to the other along with his senses.
When a Yōgi achieves Samyama in the Udāna Vāyu he will not suffer from deep waters, quick sands, fire, sharp objects etcetera. Also he can decide the place and time of his death. He can walk on water, fire, air just like he walks on ground. [The thing that is responsible for life and activities of human body is called Prānna. This Prānna is divided into five kind’s viz. Prānna, Samāna, Apāna, Udāna and Vyāna. Prāna is spread from the tip of the nose to the heart and is responsible for sustaining of the life. Samāna is spread from heart to naval and is responsible in sending the digested materials to the whole body. Apāna is spread from naval to feet and is responsible for excretion and semen. Udāna is spread from the tip of the nose to the tip of head and is responsible for eyes and other parts of the brain. Vyāna is spread throughout the body and is responsible in cleaning the body. In this Prāna is the main Vāyu and if it exits then others will follow it.]
If a Yōgi wins Samāna with Samyama then he will be radiating like fire.
When a Yōgi achieves Samyama in the relation between Ākāsham and Ear he will be able to hear the minutest sounds in the Universe. Similarly with Samyama of other senses he will be able to achieve wonders in the Universe.
When a Yōgi achieves Samyama in the relation between body and Ākāsham he will be able to make his body small or big and move in the space as he likes.
When a Yōgi wants his Manassu (mind) to be outside his body then it is called Vidēha Dhāranna. With the help of this he can put his mind outside the body and get rid of the Rājasic and Thāmasic Klesha Karmas.
When a Yōgi achieves Samyama in the five (Pancha) states of the Pancha Bhūthās, he will be able to control them. [Gandham (smell) for Pruthvi, Rasam (taste) for Jal, Rūpam (vision) Agni, Sparsha (touch) for Vāyu and Shabdam (sound) for Ākāsham are the first state of Pancha Bhūthās. Toughness and rigidity for Pruthvi, Snēham (viscosity) for Jal, Ushtnam (hotness) for Agni etcetera are the second state of Pancha Bhūthās. Paramānnus (subatomic particles) or Thanmātrās are the third state of Pancha Bhūthās. Property Trebles called as Gunnathrayam (Sathva, Rājas and Thammas) are the reason for the Paramānnus and are the forth state of Pancha Bhūthās. Both Properties and Thanmātrās are implied in the Pancha Bhūthās and this is the fifth state of these.]
When a Yōgi is able to control the Pancha Bhūthās, he will get the following Siddhis. (1) Annima (To become as small as subatomic particles), (2) Laghima (To become lighter than air), (3) Mahima (To be felt as infinity), (4) Prāpthi (To acquire every matter in the Universe), (5) Prākāmyam (To fulfill desires without wasting), (6) Vashithvam (To be able to arrange Bhūthās and Bhouthikas (Physical matter), (7) Ēshithruthvam (To be able to produce, control and destroy Bhūthās and Bhouthikas) and (8) Sathyasamkalpatha (To think like God) are the Ashta (eight) Siddhis. Also he will gain Kāyasampath and will not be pained by the properties of Pancha Bhūthās. [When a Yōgi achieves Ashta Siddhis he can enter earth by piercing it without any pain. Similarly he can enter into Jal without any viscosity. Hotness will not burn him and Vāyu cannot move him. He can fly in the Vacuum invisibly. He can change the energy of any matter but cannot change the matter itself.]
Rūpam (Beauty), Lāvanyam (healthy proportionate body parts), Balam (Immense strength) and Vajrasamhanathvam (Body becomes as strong as diamond) are called Kāyasampath.
When a Yōgi achieves Samyama in the Grahannam (Sound, vision etc., are properties. Acquiring the properties is Grahannam), Swarūpam (Senses are Swarūpam), Asmitha (The reason for the senses is Asmitha), Anvayam (The trebles Sathva, Rajas and Thammassu) and Arthavathvam (implied in the trebles) he will be having complete control over the senses.
Because of complete control on Senses a Yōgi will be able move his body with the same speed as mind and is called as Manōjavithvam. He can use the senses without the help of the body and is called as Vikarannabāvah. He will be able to control all changes that occur in the nature and this state is called as Pradhānajayascha.
A Yōgi who got the clarity about the difference between Buddhi and Purusha cannot be yielded by anyone. There is nothing unknown that is to be known by him. He can command anything in this world and will be in motion throughout the universe.
Because of the above said achievements a Yōgi is in a position to attain salvation.
Once a Yōgi achieves Asampragnyā Samādhi he should not yield to the hospitalities shown by normal persons. Normal people will be able to recognize the powers of this Yōgi and try to get benefits from him. They will show undue respect and try to attract him with all sorts of hospitalities. In such cases if a Yōgi yields and gives up his powers for pacifying the desires of these persons then he will be trying to maintain this status of attachment and lose interest in salvation. The summary is that a Yōgi can help people but should not be mislead by the undue hospitalities.
When a Yōgi achieves Samyama in the Kshanna, he will know the specialty of each object in the Universe. [Least time possible in the universe. It is the time taken by a Paramānnu to spin once around it or displace from one position to another. The uncut chain of such events is called Kramam.]
Two similar objects which are identical in the type, property and place cannot be identified separately. But a Yōgi who achieved Samyama in the time can identify separately.
Tārakam (Knowledge gained by one’s own talent or the knowledge gained without others teachings), Sarvavishyam (All materials knowledge), Sarvadhāvishayam (Knowledge of past, present and future) and Akramancha (Knowing everything at one instance) are called as Vivēkam. [This Vivēkam is the complete knowledge that anyone should ever know and Sampragnyātha is the summary of this knowledge.]
For achieving salvation Vivēkam is not compulsory. In a Yōgi who could distinguish Buddhi from Purusha, the ability for getting salvation will be present.

Kivalya Pādam: In this chapter the author explains about salvation and Siddhis.

There are five types of Siddhis viz. (1) Janmajam (This Siddhi is natural and is either through knowledge or through action the body of a Yōgi gets powers.), (2) Ōshadijam (By consuming the ashes of materials like mercury and other medicinal plants the body of the Yōgi gets the powers.), (3) Mantrajam (This Siddhi is achieved by Swādhyāya), (4) Thapōjam (Siddhi achieved by Thappassu) and (5) Samādhijam (Siddhis explained in Vibhūthi Yōgam).
Due to Siddhi the body parts of a Yōgi acquire entirely different structures than their previous counter parts which are related to new evolution. For the body Pancha Bhūthās are Prakruthi and for the senses Ahankāra is the Prakruthi. These two acquire newness according to their nature.
A Yōgi need not to do anything special to acquire newness in his body and senses. As he achieves Siddhi it happens by itself.
Yōgi can construct different bodies simultaneously and can put different minds for them simultaneously to complete all his remaining Karmas.
Yōgi will construct a Master mind to control all other minds that were introduced in the other bodies and interact with them to fulfill the Karmas.
Except Samādhijam all other Siddhis cannot get Salvation.
The mind of a Yōgi in the state of Samādhi Siddhi is clear from Krishnam (sin) and Shuklam (virtue). Whereas other’s mind is either Krishnam or Shuklam or both.
When a normal person completes his Karmas in this birth he will take the next birth according to the Karma result. It may be of any form (like an animal or tree or insect or human) and depends on the Karmas performed.
The Karmas performed by normal persons give impressions in the mind and are carried forward to the next birth. These impressions will decide about the type of birth he will take.
Birth and death have no beginning and ending and the impressions in the mind are also the same.
Hēthuvu (Kleshas and Karmas), Phalam (result which includes birth, lifespan and pleasures and displeasures), Āshrayam (mind) and Ālambanam (properties of materials) are associated with impressions. When Hēthuvu is destroyed all others are destroyed and the impressions are lost.
When we say impressions are lost we mean they do not exist in the present. They still exist in the past and future. Therefore impressions are not lost as a whole. That means the impressions that exist in the present time are only responsible for experiencing Karmas.
All impressions are the images of the treble properties (Sāthvic, Rājasic and Thāmasic Gunnas).
Even though the properties are three the matter in which they exist is one. For example sound is only one even though it is the evolution of these trebles.
Even though the object is same the knowledge in the minds is different. That means object and mind are not the same. [This can be proved simply by knowing that the same object is seen by two different minds simultaneously. If we say all minds are same, then every mind should see the same object simultaneously. Since this does not happen it is understood that mind is different for every person and mind and objects are different. ]
When an object is observed by the mind it is not solely under the control of one mind. If it is then what happens to that object when the mind is focused on to other object? Will it be destroyed or remains as it is?
Therefore it is clear that when the mind is focused on to some object then the object is known otherwise it remains unknown but is not destroyed nor the object itself is not the mind.
Since Jēvāthma does not change and the only changing thing is mind, the business of mind is always known to Jēvāthma.
Chittam (mind) is the matter for knowledge and is just like any other matter in the world which changes and does not possess knowledge or the capacity to perform or it is not self radiant. Chittam is radiated because of Jēvāthma.
Also mind and its business cannot be known simultaneously.
If it is possible then the mind will know another mind. Then the second mind will know the third mind and so on. Therefore mind and its business cannot be known simultaneously.
Purusha is Drashta (Viewer) and mind (Manassu) is its vision.
Purusha is Drashta (Viewer) and sound, light etc., are its vision and mind behaves as if it is the Grahētha (receiver), Grahannam (matter to be received) and Grāhyam (that which is received).
Manassu (mind) is useful along with other body organs for giving pleasure and displeasure for Purusha.
Once the Yōgi achieves Vivēkam all doubts about himself will be answered.
Once the Yōgi achieves Vivēkam his mind will stop thinking about worldliness and moves towards salvation.
After achieving Vivēkam one may still have the impressions in the mind.
With Kriyā Yōga and other techniques described earlier all impressions should be erased just as the Kleshas were erased.
On achieving Vivēkam a Yōgi should understand it as a part of the change towards salvation and should show no interest in it. Then he will get a state called Dharma Mēgham and will be able to achieve salvation.
Once Dharma Mēgha Samādhi is achieved Avidya, Klesha etc., will not come back. In this state a Yōgi is said to be in salvation while his body is still alive.
In this state the mind gets immense power and it can access anything in the universe.
In this state the Pancha Bhūthās will not form another body for the Yōgi’s future birth.
Evolution is of three types viz. Dharma Parinnāmam, Lakshanna Parinnāmam and Avasthā Parinnāmam. The sequence of these evolutions is called Kramam.
Dissolving senses, Buddhi etc., in their original form or Jēvāthma without all these attachments is called salvation.

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