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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
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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
