Patanjali Yoga Sutras Kaivalya Pada-05

ॐॐॐ

The fifth sutra, sutra number 5 of the Kaivalya Pāda is
प्र॒वृ॒त्तिभे॒दे प्र॒योज॒कं चित्तमेकम॑नेके॒षाम् ॥ ४.५॥
Pravṛtti Bhede Prayojakaṃ Cittam Ekaṃ Anekesām

Pravṛtti is the tendency, bheda is the difference, differentness, variation, variation in pravṛtti, variation in tendencies, pravṛtti bheda it is. Prayojakam, the driving force, Cittam, of the citta, Ekam Anekesām, ekam one, anekam many, not ekam, Ekam is one, anekam is not one, that means many. So pravṛtti bheda, differentiation in the tendencies, prayojakam, the driving force in one and the many cittas, cittam, ekam, anekam, Eṣām, it is there. Cittam, anekam, eṣām, Eṣām is of course for the plural. The rough meaning of the sutra is: Though the activities of the different created minds are various, the one original mind is the controller of them all. We have seen the nirmāṇa citta. Though there are very many various minds and each one has its own tools of instruments, the indriyas, but all are controlled by the original, the driving force, the prayojakam behind the different created cittas, pravṛtti bhedas of the citta, is the original citta, ekam, of the anekam, of the yogī.

If the sādhaka, an advanced sādhaka, yogī, can duplicate the minds at different places and the action rises, Maharṣi Patañjali is proposing that a yogī, an advanced yogī, an advanced sādhaka, can create, can duplicate various minds and can work through them.

How are these activities of all these artificial minds, nirmāṇa citta created? They are coordinated and controlled. This particular sutra says that these activities and functions of these artificial minds, whatever their number may be, they are all directed, controlled by the one natural mind of the yogī, the creator controls. The creator is the controller of the creation. You can understand very clearly the artificial minds are only instruments of that one natural mind and they obey automatically. It is as if a very efficient person, a person of a sterling character, a sterling personality, an evolved person inspires, influences positively many people and brings them closer to him or her and out of that inspiration and influence and by his sterling character and personality they follow him, they listen to him, they get committed to him, they get devoted to him and that one person becomes the center of many people. All the minds get inspired, all the minds get intuitively connected and the center person, whom we can say for our understanding, the leader or a guru, an evolved person, an inspiring personality, gets his works done through them, gets his mission completed through them, gets his positive desires, gets his mission accomplished through them. It is not his limitation that he cannot do it, but he gets it done through them, gets the mission accomplished by these various minds so that the accomplishment of the mission is done in a specific period of timeline. We see great organizers, masters of organizers they are all divine personalities. The amount of work turned out, the amount of result produced by them, like the personalities of Ādi Śaṅkara, Śrī Rāmakṛṣṇa Paramahaṃsa, Svāmī Vivekānanda, Mahatma Gandhi, and many of the leaders in the society, this is what this particular sutra says - प्र॒वृ॒त्तिभे॒दे प्र॒योज॒कं चित्तमेकम॑नेके॒षाम् ॥ ४.५॥, that one citta is the driving force of all the aneka cittas. Though they are different, the guiding principle, the inspiring principle, the principle of intuitiveness is one and the same. This is the wonder of this particular sutra. It is possible, that is why all great people whom we say inspire us all have this quality of yogittham, achieved some deep sense of and that is how this particular sutra is very much closely connected to all of us in our own day to day life activities. When we feel closeness to somebody and when we listen to someone, when we express our humility to somebody, when we become obedient to somebody, that means that person is inspiring us, may be influencing us, of course in a very positive way.

Svāmī Vivekānanda wonderfully concludes this particular sutra in his own immutable way. Wonderfully he says: “The material out of which that manufactured mind is created is the very same material which is used as the macrocosm. It is not that mind is one thing and matter is another thing, but they are different existences of the same thing, Asmita, Egoism is the material, the fine state of existence out of which these made minds, made bodies of the yogī will be manufactured. Therefore when the yogī has found the secret of these energies of nature, he can manufacture any number of bodies or minds, but they will all be manufactured out of the substance known as egoism, amista. A guru creating a huge organisation and all the disciples following one man's diction, one man's direction, one man's command, that means that one person is acting through various minds and bodies, gets his mission fulfilled, the mission accomplished. That is how we can easily say and understand that creators of organisations, masters of organisations, the master organisers, a yogī is really a master organiser. A master organiser, yes, has a glimpse and a shade of a yogī. Let us see the next, the sixth sutra of the Kaivalya Pāda.

Om śāntiḥ śāntiḥ śāntiḥ

ॐ शान्तिः शान्तिः शान्तिः||

These are transcription of session delivered by Vice-President of Vivekananda Rock Memorial & Vivekananda Kendra, Sri M. Hanumantha Rao Ji.
Audio Link - https://youtu.be/SQfOl3Nyefk?si=4JR4KJar-HYKNCCK

To Be Continued.. ---------------------------------------

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कथा : विवेकानन्द केन्द्र { Katha : Vivekananda Kendra }

Katha Blog : http://katha.vkendra.org

Katha Google Group : https://groups.google.com/forum/?hl=en#!forum/daily-katha

Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
Read n Get Articles, Magazines, Books @ http://prakashan.vivekanandakendra.org

Let's work on "Swamiji's Vision - Eknathji's Mission"

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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्ध‌‌यसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥

Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26

Patanjali Yoga Sutras Kaivalya Pada-04

ॐॐॐ

Sutra number 4 of the Vibhūti Pāda is
नि॒र्माणचि॒त्तान्यस्मि॑तामा॒त्रात् ॥ ४.४॥
Nirmāṇa Cittāni Asmitā Mātrāt

Nirmāṇa is creating. Cittāni minds, here mind or citta, creating cittas, creating minds and Asmitā Mātrāt. Asmitā is ego, I-ness, I am-ness, that conviction, that confirmation, "I am." That is the Asmitā, Mātra alone. So from Asmitā Mātra, from I am-ness alone, various cittas are created. What a wonderful capacity of the sādhaka or the yogī, an advanced sādhaka, of course, creates artificially various minds and various cittas, that's how the sutra tells beautifully. Of course we shall see why, what is the necessity and how, what is the purpose of that and that gives a very deep inside into the various dimensions, various activities and various thoughts and various directions, aspects.

The one important thing which we have already seen is in the second chapter we have seen the sixth sutra talking about the Asmitā - दृ॒ग्द॒र्शनश॒क्त्योरे॒का॒त्म॒तेवा॑स्मि॒ता ॥ २.६॥. A sufficient discussion was done and similarly in the sutras in the second chapter, sutras number 12 क्ले॒शमू॒लः क॒र्मा॒श॒यो दृ॒ष्टादृष्टजन्मवे॑दनी॒यः ॥ २.१२॥, स॑ति मू॒ले त॑द्विपा॒को जात्या॑युर्भो॒गाः ॥ २.१३॥ ते ह्ला॒दप॒रि॒ताप॑फ॒लाः पुण्यापुण्यहे॑तु॒त्वात् ॥ २.१४॥ to 14, and in these three sutras the various dimensions of the karmas, actions based on the hidden karmas, pleasant actions will give pleasant results. Śubha karma gives śubha phala, Aśubha karma gives aśubha phala. The karma and its result are directly linked, directly proportional. That's how we have seen in the second chapter in those three sutras from 12 to 14. And this is an unavoidable link. It cannot be changed. Sat karma gives sat phala Duṣ karma gives duṣ phala. Duṣ karma cannot give a sat phala, and sat karma cannot give a duṣ phala, they are related. And for a sādhaka, for a yogī, creates number of minds, cittas. But for why? That question comes. And that is for a given time of experiencing and exhausting his saṃskāras, completely eliminating, completely emptying. For that purpose he creates it. That is the importance of this particular sutra.

An advanced yogī, a sādhaka, creates or uses various minds and the bodies so that he exhausts his karma sañcaya, his saṃskāra sañcaya. And this is a very important dimension. But by experiencing and exhausting the karma sañcaya, by performing the actions, doing the job, the natural question arises: does he again acquire, does he again collect further saṃskāras for which he has to repeat the exhaustion process? So will it be like a wheel of karma? Is there not a freedom from this karma cakra?

For that in this particular sutra and in the Bhagavad Gītā we have seen the very wonderful śloka. That knack, that trick is the kauśalam — yogaḥ karmasu kauśalam, it is said. Yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya. Kṛṣṇa calls it established in the yoga sthiti.

And if we perform the actions with a complete detachment to the result, this is a trick, this is a knack. That detachment and dissociation with the result of the work will not create further saṃskāra, and that work alone exhausts what was the existing saṃskāras. It exhausts the existing saṃskāra by not collecting or producing further saṃskāra. And this is the message in the Bhagavad Gītā, whether it is in the 18th chapter, 17th śloka, the 49th śloka. And from now on in this particular Kaivalya Pāda, from the 6th to the 11th sutras, 4th chapter, this particular topic has been handled by Maharṣi Patañjali.

It is like one lamp coming out of many holes of a pot. For understanding, a pot which has many holes on all directions and if you put a lamp inside, the rays or the light of the lamp comes out of those holes but for every particular individual hole it is seen, experienced and considered as a specific single expression of the light and the rays, but they are produced from the same Nirmāṇa Cittāni it is like this. The main, if it is withdrawn, all other things are withdrawn. From where the different cittas have been produced or created, if that is taken out, all other minds are out.

And when there is a citta, when there is a mind, there is an indriya, there is a tools of enjoyment, tools of knowledge, tools of action — karmendriya and the jñānendriya. And we should remember these indriyas are necessary, and the difference in these instruments, indriyas, is also necessary because to execute for different activities, for various activities to be done, the differentiation in the indriyas is necessary. And when the various indriyas, instruments, and the citta, the instruments follows the citta. The indriyas gets connected to the citta, citta gets connected to the indriyas. So once the citta is withdrawn, indriyas also are withdrawn, and that is the importance of this particular sutra - Nirmāṇa Cittāni Asmitā Mātrāt.

And it all comes out of the ego, and the egoism produces different vehicles, and the vehicles are the citta and the senses, of course the body is there.

From this particular sutra there is a continuation of the creation of the citta, indriyas and the body by the advanced sādhaka to exhaust his own karmāśaya and the saṃskāra sañcaya. Let us see the further sutras.

Om śāntiḥ śāntiḥ śāntiḥ.

ॐ शान्तिः शान्तिः शान्तिः||
To Be Continued.. ---------------------------------------
These are transcription of session delivered by Vice-President of Vivekananda Rock Memorial & Vivekananda Kendra, Sri M. Hanumantha Rao Ji.
Audio Link - https://youtu.be/SQfOl3Nyefk?si=4JR4KJar-HYKNCCK

--

कथा : विवेकानन्द केन्द्र { Katha : Vivekananda Kendra }

Katha Blog : http://katha.vkendra.org

Katha Google Group : https://groups.google.com/forum/?hl=en#!forum/daily-katha

Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
Read n Get Articles, Magazines, Books @ http://prakashan.vivekanandakendra.org

Let's work on "Swamiji's Vision - Eknathji's Mission"

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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्ध‌‌यसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥

Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26

Patanjali Yoga Sutras Kaivalya Pada - 03

ॐॐॐ

The third sutra of the Kaivalya Pada 

नि॒मि॒त्त॒म॒प्र॒यो॒ज॒कं प्र॒कृ॒ती॒नां वरणभेदस्तु त॒तः क्षेत्रि॑क॒वत् ॥ ४.३॥

Nimittam prayojakam prakṛtīnām varaṇabhedastu tathākṣetrikavat 

Nimittam is incidental cause nimittamatram bhavajanvyāsaachan in the Bhagavad Gītā we get the śloka, nimittam means applied, incidental, incidental cause nimittam, aprayojakam - yojakam, prayojakam, aprayojakam, aprayojakam means not directly causing not directly related, aprayojakam those who don't move into action, prakṛti natural process, varaṇa a beautiful word varaṇa is obstacle, something like a lump of mud to stop water obstacle water is flowing and you put a stone to block it the flow is blocked and that is called as varaṇa, śila varaṇam, mṛttikā varaṇam, loha varaṇam, varaṇa is obstacle blocking bheda removal, tu is really tathā from that, kṣetrika former vat kṣetrika, vat kṣetrika is farmer, vat is like. A very beautiful sūtra which talks about the flow made to flow by removing the block, the obstacle. So nimittam is the incidental cause, aprayojakam is not directly causing, prakṛti is a creative cause, the natural process, varaṇa is the obstacle, bheda is the removal and kṣetrika vat like a farmer. The rough understanding of the sūtra is the incidental cause does not move or stir up the natural tendencies into activity; it merely removes the obstacles like a farmer irrigating a field. This is a nice way the incidental cause does not create the natural tendencies into activity the incidental cause only removes the obstacles an example given is like a farmer who irrigates the field. This is a very very important sūtra to understand the cause and effects. And the importance of the various expressions and the sūtra is very important to understand the depth of the cause and effects prakṛti, consciousness the material causes the incidental causes like that a very important sūtra it is. 

For example just take an example rice is there we can make many dishes from the rice, all dishes are the dishes made from the rice, all the different kinds of changes which can be brought out which are brought out by producing different conditions and by applying different kinds of stimuli for the manifestation of different potentialities, it is very important. If a jīrā rice has to be made the kinds of changes which is to be brought are different various stimuli is different and expression of manifestation of potentialities are different. And if the rice khīr has to be made and if the rice and other items various diseases of the rice, in south India hundreds of diseases they are making, we can make. Similarly an āṭā various items can be made various dishes can be made but all those dishes are different expressions and different changes or different varieties brought out in the same prakṛti in the same material called the rice or called the āṭā, wheat. Same thing with the gold. But the potentialities of all these changes already exist in the rice, already exist in the wheat, already exist in the gold this is very very important conclusion and understanding is needed. If the rice is giving a different taste when mixed with the different items that taste and ability of the rice to express itself was already there in the rice it was hidden in the rice, from the āṭā if you can make a chapātī a roṭī, a parāṭhā of various types all those abilities, all those expressions are hidden or the potentialities are already existing a potentiality to change or a potentiality to express it is existing in the rice. But let us remember for instance, a change into wheat is not possible a wheat into rice is not possible, wheat into maize is not possible and a gold into rice, rice into gold, not possible there can be a golden rice for expression but rice cannot be gold, gold cannot be rice because the gold has a potentiality of its own and that cannot be changed. Exactly Maharshi Patañjali says in the sūtra nimittam that incidental cause cannot bring out a complete change, then what it does, it removes the obstacle to express its nature. Like he has given a beautiful example kṣetrika vat kṣetrika means a farmer, when a water has to flow into the field, the farmer will remove with a spade he will cut open that blocking mud, that blocking mud is called varaṇa, he will remove it and the water flows. So the various changes take place the various the flow of the prakṛti is made possible by removing the varaṇa, removing the obstacle. 

How beautifully Swāmī Vivekānanda wonderfully says in his own commentary that “Each soul is potentially divine the goal is to manifest the divinity within all powers are within us.” But for the expression of this force from within there are many varaṇas, obstacles, blocks, lumps of block and varaṇas not only just varaṇa there are āvaraṇas, āvaraṇas of the varaṇa, varaṇas of the āvaraṇas there is a need to remove it. And whenever we say that water flows from higher level to the lower level, it may be easy common expression but always we should say that water flows from higher pressure to the lower pressure, it is not from the higher level to the lower level because when we pump water we pump from down to the top from lower level to the higher level we can pump water means we should say that it is from higher pressure to the lower pressure even from higher level means it is higher pressure to the lower pressure. That is right way of expression Maharishi Patañjali when he says nimittam aprayojakam prakṛti varaṇa vedatu tathā kṣetrika vat. That is how beautifully he says that nimittam aprayojakam prakṛti nām varaṇa vedastu tathā kṣetrika vat. And this sūtra is worth to be concluded with beautiful saying of Swāmī Vivekānanda who wonderfully says that “When a farmer is irritating his field the water is already in the canals only there are gates which keep the water in the farmer opens these gates and the water flows in by itself by the law of gravitation. So all human progress and power are already in everything this perfection is every man’s nature. Only it is born in and prevented from taking its proper course. If anyone can take the bar off in rushes nature then the man attains the powers which are his already, those we called wicked become saints as soon as the bar is broken and nature rushes in. It is nature that is driving us towards perfection and eventually she will bring everyone there. The incidental or existing cause which seems outwardly to bring about the change is not the real cause of the change the change is real brought about by the predisposing causes determined by the nature of potentialities existing in the things undergoing change. What the incidental cause does is merely to determine in which direction change will take place and thus to direct the flow of natural forces in that particular direction.” how wonderfully some Vivekānanda concludes further and he says that “what has this law to do with yoga, everything as has been pointed out before the yogī has to work out his liberation with the help of the laws which operates in the realm of prakṛti and he therefore ought to have a clear idea of this fundamental law which determines the flux of phenomena taking place around him and within him” Swāmī Vivekānanda continues his wonderful exploration of this particular sutta “The great ancient evolutionist Patañjali declares that the true secret of evolution is the manifestation of the perfection which is already in every being that this perfection has been borne and the infinite tide behind it is struggling to express itself. And these struggles and competitions are but the results of our ignorance because we do not know the proper way to unlock the gate and let the water in. This infinite tide behind must express itself and it is a cause of all manifestation and competition for life or which are only momentary, unnecessary extraneous effects caused by ignorance. Therefore there is no reason to believe that competition is necessary to progress in the animal the man was suppressed but as soon as the door was opened how precious the man so in man there is a potential God kept in by the locks and bars of ignorance when knowledge breaks these bars the God becomes manifest.” what a brilliant commentary Swāmī Vivekānanda in these powerful words concludes this particular sūtra of Maharishi Patañjali - Nimittam prayojakam prakṛtīnām varaṇabhedastu tathākṣetrikavat with this powerful conclusion of Swāmī Vivekānanda let us understand the further sūtras.

Om śāntiḥ śāntiḥ śāntiḥ.

ॐ शान्तिः शान्तिः शान्तिः||
To Be Continued.. ---------------------------------------
These are transcription of session delivered by Vice-President of Vivekananda Rock Memorial & Vivekananda Kendra, Sri M. Hanumantha Rao Ji.
Audio Link - https://youtu.be/QQXUpYC4HQA?si=ipfiNqDsEhG4i5Sf

--

कथा : विवेकानन्द केन्द्र { Katha : Vivekananda Kendra }

Katha Blog : http://katha.vkendra.org

Katha Google Group : https://groups.google.com/forum/?hl=en#!forum/daily-katha

Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
Read n Get Articles, Magazines, Books @ http://prakashan.vivekanandakendra.org

Let's work on "Swamiji's Vision - Eknathji's Mission"

---

Follow Vivekananda Kendra on   blog   twitter   g+   facebook   rss   delicious   youtube   Donate Online

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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्ध‌‌यसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥

Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26