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The eight sutra of the Samadhipada of the Yoga Darshana is a description and analysis of the second vṛtti, that is Vipariyaya. The first one was the Pramāṇa and the second is the Vipariyaya. The eighth sutra goes like this
वि॒प॒र्य॒यो मि॑थ्याज्ञा॒नमतद्रूप॑प्रति॒ष्ठम् ॥ १.८॥
Viparyayo mithyājñānam atadrūpa-pratiṣṭham ॥ 1.8 ॥
Vipariyaya is the wrong knowledge, false knowledge, wrong information, incorrect information. That is called Vipariyaya. Mithya, that is false. Vipariyayo, Vipariyaya means Mithya Jnanam, Mithya is wrong, incorrect, false, Jnanam - knowledge. So wrong knowledge, wrong conclusion, incorrect knowledge, false knowledge. And what is this false knowledge? False knowledge, the beautiful word which is to be understood in this sutra is atadrūpam, atadrūpam.Rupam, Tadrupam, Atadrūpam.
A (अ) is not, Tat means that, Rupam is the form. The knowledge or the conclusion which is not connected to it at all Pratishtham, based on it. So Vipariyaya is the false understanding, false information, false conclusion, incorrect conclusion, which is not connected to what actually is there.
Atadrūpam, what is there, Rupam is the form, what is there, but what we concluded, what is there, what we got the knowledge, we derived the knowledge or what we have understood is totally different. That is, that is the Vipariyaya. Pratiṣṭham, that is based, so Vipariyayam Pratiṣṭham, Vipariyaya is based on wrong knowledge.
Vipariyaya is based on wrong knowledge. But we should remember, this Vipariyaya also derives from Pratyakṣa-anumāna-āgamāḥ, because it is wrong knowledge, false understanding, because even a direct perception, Pratyakṣa, even an anumāna pramāṇā, inference, or even an Aptavakyam, an āgamāḥ, knowledge can be wrongly perceived, can wrongly be interpreted. So the inner process of understanding, interpreting, come to the conclusions, and which is exactly, diagonally, nothing to do with the, what is the reality, what is the actual form, that is the Vipariyaya.
Traditionally the example given for that is the Rajju Sarpa, the snake and the rope. The rope is there, but it is taken as a snake. There is no connection at all.
That is Vipariyaya. No connection. But we should remember, that there is the knowledge of rope and the knowledge of snake. Both are there. If the information, knowledge of snake is not there, rope cannot be taken as snake. But they are not connected. That connecting wrongly, that is Vipariyaya. Many times we see in our regular daily experiences, communications, that what we think is right, but actually it is wrong. The reason for this is nature as we saw earlier sutras, it was the nature of the citta, to have the three gunas, and the vṛttis, kliṣṭā vṛttis come from the kleshas.
Because of this alone, the Vipariyaya vṛtti also is to be removed. In fact, instead of digging up what is the cause, it is better to concentrate, how to eliminate it, because of the complications associated with that. So Vipariyaya also is to be eliminated or removed, because it is a false knowledge, a wrong knowledge.
It can create terrible and tremendous complications in our lives. And it has no proper source of testimony, and it is assumed that it is reliable, and by the end it is proved to be wrong. What is happening nowadays, in this world of information technology, in this world of flow of information, we cannot authenticate, we cannot know the source, but just the information is pounded, thrown, filled.
But one after the other, the knowledge, the information, which comes out through various dimensions, from various angles, from various directions, and we should also remember that it is very difficult to see you, to filter. This itself is the reason and the cause that it is not dependable. That's why Vipariyaya vṛtti needs to be eliminated.
And this Vipariyaya is not a pramāṇā, because it is negated by pramāṇā. Means what? We thought it is correct and right, but when we know the right and the correct answer, right and correct information, what we thought earlier as correct is gone. That's why Vipariyaya is not a pramāṇā.
See how beautifully Maharshi Patanjali, analyzing and hinting that we should be very careful or alert in understanding what is the real knowledge, the true knowledge. So Vipariyaya has that negation. Vipariyaya is based on that false, incorrect understanding, but your conclusions are totally different.
We see some two people will be talking, but we conclude they may be talking something about me. Or if somebody is talking, you come to the conclusion they may be talking about me, about ourself. Again we feel they may be talking something wrong about me. But actually when you come to know that, they were really talking about you, but they are really talking about the good of us. Or they may not be concerned with us at all. This is Vipariyaya.
And that is how Patanjali describes Vipariyaya as a vṛtti. saying that, viparyayo mithyājñānam atadrūpa-pratiṣṭham. A post is mistaken for a human being. Rope is mistaken for a snake. Something which is not there is taken for it.
Traditionally in Vedanta, it is called as a Jnana, it is also called Mithya, it is also called as Avidya. But Patanjali uses the word, Mithyājñānam atadrūpa-pratiṣṭham. Let us see the next sutra.
ॐ शान्तिः शान्तिः शान्तिः ||
To Be Continued..
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These are transcriptions of sessions delivered by Vice-President of Vivekananda Rock Memorial & Vivekananda Kendra, Sri M. Hanumantha Rao Ji.
Audio Link - https://youtu.be/62BawWyDMeE?si=tauaNIewNHXAGJYz
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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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