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The third sutra of Yoga Darshana, Patanjali Yoga Sutras from the Samadhi pada is the sutra which goes deep in explaining the science of Yoga, the knowledge of the Yoga. The sutra goes like this. tadā draṣṭuḥ svarūpe'vasthānam. I will repeat.
त॒दा द्र॒ष्टुः स्व॒रू॒पेऽ॑वस्था॒नम् ॥ १.३॥ (0:56)
tadā draṣṭuḥ svarūpe'vasthānam
Again there are beautiful four words are given. Tadā draṣṭuḥ svarūpe avasthānam. Tadā means then. Then means in that state, at that state.
At that state means that state of citta vritti nirodha means when citta vrittis have been restrained. What will be that state of the mind? What will be that state of the citta? When there are no vrittis in the citta what is the status of the citta? How does it be? What will be its status? What will be its quality? It's a natural doubt and a question rises. Because normally, commonly, generally we are all, the entire world is full of vrittis. If all these vrittis are not there what will happen? Tadā Then what will happen? Then Patanjali says draṣṭuḥ This is another unique word, a special word a special contribution or I will say a special dimension conveyed by Maharishi Patanjali by using the word draṣṭuḥ which means simply a sear. A sear sear means that faculty that which sees that which experiences that which is the base of all experiences. We should be very clear in understanding this word draṣṭuḥ, It is not draṣṭā. It is draṣṭuḥ means even the experiences and the functional modifications the vrittis or all the experiences and transactions and communications which we are doing which we call it as practical in the normal parlance. Behind this there is draṣṭuḥ that faculty within me or that of me or that conscious level of me the consciousness which does not undergo any change which is not affected by these things which are happening unaffected. How can we say it is unaffected? Because it is seen it is a sear. The sear is not affected by what is seen the sear is also not affected by the process of seeing because the vrittis are not of the sear. A vritti has come I am aware of it, a thought has come I am aware of it, an idea has come I am aware of it, an experience has come I am aware of my experience the fact that I say I have an experience the fact that I say I have this experience I have this feeling I have this mood I have this mind. The fact when I say that when we say that there is this faculty of sear in me which is not the experience just to clarify just to understand little more deeper when I say I am angry I am not anger I am experiencing angriness. I am experiencing anger because that experiencer is not the experiencing is different. For more clarity draṣṭā is different from citta draṣṭā is different from citta. I repeat draṣṭā is not citta and citta is not draṣṭā because what is happening in citta in the form of vrittis is known that knowing faculty is the draṣṭā and it is not affected and that draṣṭā tadā draṣṭuḥ svarūpe avasthānam.It is re-established avasthānam when we hear the word avasthānam we will remember the three avasthas jagrta, swapna, sushupti. Simply which mean the state of the mind jagrta avastha, swapna avastha, sushupti avastha. But beyond these three avasthas there is nowhere there is a fourth avastha. Because of which we know that these three states are there very simple when we say we slept that is sushupti avastha. Even in the sushupti avastha there is a faculty in me or I am there. Because of that I know I slept and that is the svarūpa, that is the one's own form. Sva is one's own belongs to me mine. I am whenever we say my hand, my anger, my happiness, my thinking, my thought, that mine is that sva. Rūpa is a form. Svarūpa it is avasthānam established reestablished. Reestablished means what was the state, what was it prior to citta vritti. What was the state before the modifications took place. What was its state before thoughts came. What was its state before experiences came. Before the experiences were visible that is the svarūpa that is the state of the svarūpa avasthānam. What a wonderfully Maharishi Patanjali is taking or analysing the human mind, human existence, the knowledge about ourselves so deep, so clear, so subtle and so analytical and so powerful. And when Patanjali says that when there are no citta vritti we are in that state svarūpa - त॒दा द्र॒ष्टुः स्व॒रू॒पेऽ॑वस्था॒नम् then the sear will be in its own form in its own phase, in its own state. Which means when the mind is undisturbed, when there are no citta vritti are there, we are actually what we are. Patanjali points, conveys the meaning, or explains and expounds that our real nature our real status is citta vritti rahita sthiti. Where there are no modifications at all. That is our real nature and that is the path. That is understanding of the yoga and that is where Maharishi Patanjali goes into the fourth stage. Further subtle levels of description in the fourth sutra which we shall try to understand.
Om Shanti Shanti Shanti.
ॐ शान्तिः शान्तिः शान्तिः||
To Be Continued..
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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/n1UVKCgsiew?si=KNUS1aXQPZWJmTz4
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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
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