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23rd Sutra of the Kaivalya Pada
द्र॒ष्टृदृ॒श्यो॒प॒र॒क्तं चित्तं॑ सर्वा॒र्थम् ॥ ४.२३॥
Draṣṭuḥ dṛśyaḥ uparaktaḥ cittaṃ sarvārtham - Draṣṭṛ-dṛśyoparaktaṃ cittaṃ sarvārtham.
There is a sutra, draṣṭṛ is the perceiver, draṣṭā the seer, dṛśyam the seen, the perceived, draṣṭā and dṛśya, the perceiver and the perceived, uparaktaḥ colored by the perceived subject, uparaktaḥ colored by the perceived subject, cittam is the citta, then sarvārtham, sarva artham it is, sarva is all, artham is the purpose, all purposeful, all comprehending, that is the citta becomes all purposeful and all comprehending, colored by the draṣṭā and the dṛśya, this is the meaning. The cittam, the citta becomes sarvārtham colored by dṛśya and draṣṭā, sarvārtham, all comprehending and all purposeful, citta gains that, citta becomes that, by colored uparaktaḥ it is, we shall see what is this coloring means, by colored by draṣṭā and dṛśya, colored by the seer and the seen, colored by the perceiver and the perceived, by both it becomes all purposeful, all comprehending. That means the mind in order to know any object, you know that, has to be affected in two ways, firstly it must be modified or colored, means what, it gets the quality of that or it becomes that quality, it must be modified or colored, if it is not modified and colored, it is a pure mind, the fact that it is colored and modified means, the mind became that, the citta became that or citta became one with the object, at least to some extent, by object which is to be known and secondly, it must be simultaneously illuminated by the consciousness of the Puruṣa, which is eternally present in ultimate background. So two things must be happening, must happen, because the citta has no its own self-existence. For example, if I see a door, if I see a flower and I cognized and perceived that there is a flower, the citta moved towards the flower and the citta became the flower and the flower entered the citta and the citta and the flower became one, modified, colored, but that there is an illuminating factor behind that this is a flower, has a specific color, has a specific texture and that faculty of the consciousness is constantly illuminating the both and that is not colored, the uncolored is illuminating and this is the importance of this particular sutra - Draṣṭuḥ dṛśyaḥ.
Now, modified in this double manner, the mind is capable of knowing everything in the phenomenal world, using the word knowing, sarvārtham it is, in its most comprehensive sense, that's why the significance of the word sarvārtham, which means literally all including, all apprehending, all comprehending, sarvārtham lies in the fact that the word citta does not stand merely for the medium through which the human intellect finds expression, colored by the seer and the seen, the mind is able to understand everything, on the one side the external world, the seen, dṛśyam is being reflected and on the other the seer, the draṣṭā is being reflected, thus comes the power of all knowledge to the mind, the mind, the citta becomes all powerful because of these double powers, the two ways, on both the ways, becoming the world, dṛśyam and illumined by the draṣṭā, sarvārtham it is. As it was said in the previous sutra, the 22nd, the citta develops this ability, when it becomes identical with or a replica of the Puruṣa, but due to this basic nature of the Puruṣa, which is apariṇāmitvam, ākāratvam of the Puruṣa and which is never unaffected, which is never unconcerned with the citta, but when there is a perfect purification of the citta, perfect transparency is there, it is so perfect, so transparent, that the Puruṣa is not just reflecting, the citta is almost like the Puruṣa and the world, the draṣṭā is almost in the citta, ..this is the double dimension, as we have seen in the previous chapter, शु॒द्धिसाम्ये॑ comes, शु॒द्धिसाम्ये॑, 3rd chapter, 55th sutra it is. So this perfect transparency, perfect purity, absolute transparency of the citta, because of that draṣṭā and dṛśya and citta becomes not one, almost one that is the sarvārtha, and it is almost a replica of the Puruṣa. A beautiful sutra which gives the power of all knowledge, gained by the citta, and that is the importance of this sutra, which uses the word uparakta, uparakta is that colouring, and colouring is not just literally getting coloured, it is becoming, the citta becomes sarvārtham by draṣṭṛ and dṛśya, and also the citta becomes sarvārtha, coloured by the dṛśya and the draṣṭā. So the powers of the mind, all comprehensive powers of the mind, come like this, by absolute, perfect, transparent, pure citta. Let us see other 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/Fz5i3t0xdds?si=LocmPBcHG5Ck6ZeU
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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
