The 44 Sutra is a continuation of the Samapattis. The Sutra is
ए॒तयैव स॒वि॒चा॒रा नि॒र्वि॒चा॒रा च सूक्ष्मविषया॑ व्याख्या॒ता ॥ १.४४॥
Etayaiva savicārā nirvicārā ca sūkṣma-viṣayā vyākhyātā ॥ 1.44॥
Etayaiva savicārā nirvicārā ca sūkṣma-viṣayā vyākhyātā - Etayaiva — etayā means by these, by these, means the above two sutras, by these. Eva also, by the above two sutras also, that is etayeva, means by the above two sutras also, savicārā, with vicārā, nirvicārā, without vicārā, ca means savicārā and nirvicārā, that is what the ca signifies, with vicārā and without vicārā, sūkṣma viṣayā sūkṣma is subtle, viṣayā is a subject, vyākhyātā, explained. Means with the above two sutras, that is 42 and 43, in which savitarka and nirvitarka were explained in the same lines, etayaiva savicārā nirvicārā ca sūkṣma viṣayā vyākhyātā means, in the same lines, savicārā and nirvicārā can be explained, is explained, by these two are also explained savicārā and nirvicārā. Means it is simple. In the 42nd sutra where there was savitarka was there, substitute that with savicārā. In the 43rd sutra where there nirvitarka is there, substitute with nirvicārā. But what is the difference, if it is just substitution or is the difference? The difference is there. The difference is in this sutra itself. The difference is sūkṣma viṣayā. The difference is in sūkṣma viṣayā. It is subtlety is the difference.
So the translation is, the meaning of the sutra, Etayaiva savicārā nirvicārā ca sūkṣma-viṣayā vyākhyātā. The translation goes like this - By these also expounded savicārā and nirvicārā, but the subjects are very subtle. So the next two samāpattis, that is savicārā samāpatti, nirvicārā samāpatti, are in the region of vicārā, rational thinking, good thoughts. And the word vicārā primarily means thinking. It is a thought. But it most often implies thinking reasonably, a rational thinking, a right thinking, a proper thinking. So though when we substitute the words, what is the difference? So there is no specially describing what is savicārā and nirvicārā. It is same as the 42nd sutra and the 43rd sutra respectively. But the difference between savitarka and savicārā, savitarka samāpatti and savicārā samāpatti, nirvitarka samāpatti and nirvicārā samāpatti, the difference is the grossness and subtleness, grossness and subtleness. In the savitarka samāpatti it is śabda artha jñāna vikalpaiḥ, śabda artha jñāna. It is all gross subtle form of those things of the śabda, subtle of the jñāna, subtle or deeper of the artha. That is the savicārā. It is vicārā, thinking. There is no vikalpa there. Vikalpa was there earlier because there is no vicārā. And subtlety removes that vikalpa, and vicārā will be there — right thinking, rational thinking, reasonable thinking, a proper thinking. That means śabda artha jñāna were aligned correctly. That's why it is savicārā. And there is no saṅkīrṇa also — no confusion, no imaginations. So savicārā is a subtle dimension. Savicārā samāpatti is subtler than savitarka samāpatti. Even in the meditation, even at the experience levels, the grossness and subtlety is the difference. Similarly with the nirvitarka and nirvicārā. In the nirvitarka we have seen smṛti pariśuddhau arthamātra nirbhāsā. And subtle of those is the nirvicārā. Vyākhyātā - It can be explained like that.
So nirvicārā, savicārā and nirvicārā can be explained etayaiva as earlier ones with a sūkṣma viṣayā, the viṣayā is sūkṣma. It is more subtler. That's why gross and subtle are the words which are only relative. Of course, a particular thing may be gross in comparison with some other thing. On the other hand, the same thing may be called subtle in comparison to some other thing. Thus a mental notion or emotion is subtle when compared to a worldly concrete object, but this notion or emotion is gross in comparison to the sense or consciousness of a person. So this is how the deeper and subtleties go in the Vedanta side, or generally the examples given for this is like a peeling of an onion. When we take an onion, onion is made out of layers — layer after layer, layer after layer. So the first when we buy an onion, the outer layer, the top layer which cannot be consumed, we remove it and we keep it. But after few days, the inner layer which was inner earlier becomes the outer layer now, and it cannot be consumed. So that will be removed. And what was the inner becomes outer respectively. And this change goes on like that. That is the subtlety. What was gross becomes subtle, and what was subtle becomes gross. But finally when all the layers are removed, what remains is the unaffected pure citta. But this image or the concept will be in a series of processes, series of experiences. That is how we normally, ordinarily try to understand about any subject by just a process of thinking. But this subtle, deeper, more clear thinking means actually the process of thinking itself will be ending. That is what deeper thinking we say. As the layer after layer is removed slowly, the onion itself is disappearing because it is made out of the layers. So deeper thinking, subtler thinking means the thinking is ending, or comparatively the gross thinking is ending. So when the citta from savicārā samāpatti, savitarka samāpatti, nirvicārā samāpatti, the differences are the subtle layers in the process of the meditation, in the object of the meditation. That is how this beautiful sutra describes that savicārā and nirvicārā can be vyākhyātā, explained, etayaiva as in the previous, but the difference is in the sūkṣma viṣayā, subtle object. The variation is in the subtlety and deepness. Let us go to the next sutra.
Oṃ 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/fb-os5bk2uY?si=apPSnsxZkrEgTjnxRead n Get Articles, Magazines, Books @ http://prakashan.vivekanandakendra.org
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
