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Kaivalya Pādana Sutra No. 9
जातिदेशकालव्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोरेकरूपत्वात् ॥ ४.९॥
JātiDeśaKālaVyavahitānāmApiĀnantaryaṃSmṛtiSaṃskārayḥEkarūpatvāt
Jāti is birth, by birth, Deśa, place, space, location, Kāla, the time period, Vyavahita is separated, Separated by birth, by place, by time, Api, even then, Ānantarya, Antarya and Ānantarya, Sequentially unseparated, By Smṛti and Saṃskāra, Smṛti is memory, Saṃskāra is a tendency, Ekarūpatva, Rūpa is form, Ekarūpatva, oneness, sameness that is, there is the relation of cause and effect, even though separated by Jāti, class, Deśa, locality and time because memory and impressions are same in the form. That is, there is connectiveness in desire even though separated by species, Deśa, space, time, Kāla. Because Smṛti and Saṃskāra are same. This is how the sutra roughly to be understood. On account of the identification of Smṛti and Saṃskāra there is closeness, Ānantaryam even though separated by birth, space, place or time. On account of the identification of Smṛti and Saṃskāra. Ānantaryam of Smṛti and Saṃskāra because of the Ānantaryam of Smṛti and Saṃskāra even though api separated by Jāti, Deśa, Kāla. The sutra is emphasizing a very important dimension that Smṛti and Saṃskāra are same - Ekarūpattvam. There is no separateness and the word is very clear what is memory and what is the Saṃskāras, the tendencies, the Vāsanās they are same Ekarūpam it is, it is one and the same, there is no difference and no difference, it is sameness, oneness. So because of the memory and the Saṃskāra are same, one in appearance as the experiences such are the Saṃskāras and the nature of the actions and the memory is the same and memory, Smṛti comes by the Saṃskāras separated by Jāti, the time and space. Of course from memory come again the Saṃskāras, Saṃskāra produces the memory, Smṛti and Smṛti gives rise to the Saṃskāras because Ekarūpattvam. Thus it is the memory and Saṃskāra are manifested by virtue of the vehicle of action coming into the manifestation. Thus even though separated in time there is sequential non-interruption, Ānantaryam it is in as much as the relation of cause and effect, it will not break at all. That is the beauty of this particular wonderful Sutra. That the vāsanās on account of activation or arousal of Saṃskāras, every action is because of an arousal of the Saṃskāra and the process is somewhat a revival of memories. The only difference is that very often, many times a person is not aware that this is a Smṛti or an arousal of a Saṃskāra of the past experience. Particularly if this later be of some earlier life, if it is the same life we may be able to understand it that an experience in the same life, some three days back, four days back may be an year back the same memory, experience rolls out as an action. But if it is previous it is very difficult to understand. And Patañjali in this present Sutra affirms, confirms that the Smṛti and the corresponding Saṃskāra are same, identical, Ekarūpa it is. Thus even when the two having been separated from each other by a great distance, different places, by birth, by time and still the Saṃskāra is stored in the Karmāśaya as if changes into the Smṛti and when a situation is identical, when a situation is favorable for this is present. This arousal of the Saṃskāra and its transformation into Smṛti is so vivid as though there is no gap of distance, no gap, no interval of time, and this phenomena of transformation of Saṃskāras into Smṛti therefore seems as though the Saṃskāra has become Smṛti at the very moment that it was recorded and stored in the Karmāśaya. In other words the effectiveness of the change is so good that the practical purposes there was no time interval at all in between the two. If the Sādhaka, a Yoga practitioner comprehends this well then at the time of his becoming a Yogī on the very threshold of the Kaivalya he can have this Vāsanās very pure without any admixture of desires for an extraneous palace. very very important Sutra, that's why the Niṣkāmatvam, devoid of the desire is very very important dimension continuing the previous Sutras core theme is further unfolded in this particular one JātiDeśaKālaVyavahitānāmApiĀnantaryaṃSmṛtiSaṃskārayḥEkarūpatvāt.
Svāmī Vivekānanda again concludes his commentary on this Sutra in a very pragmatic way, Svāmī Vivekānanda “Experiences becoming fine become impressions.Impressions reified become memory.The word memory here includes unconscious coordination of past experience reduced to impressions with present conscious action.In each body the group of impressions acquired in a similar body only will become the cause of action in that body. The experiences of dissimilar bodies will be held in abeyance each body will act as if it were a descendant of a series of bodies of that species only. Thus consecutiveness of desires will not be broken. The desires, the human desires are to be expressed in the human body, until unless all the human desires are exhausted we continue to take up the human body.” And that is the Purport of this particular Sutra, the Sutra number 9 of the Kaivalya Pāda. Let us try to understand 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/Oj_Lhpax8o0?si=HZxNLqjE6yoEUpjc
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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
