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In the two sutras, 19th and 20th sutras, the class of yogis and the class of attainment of the yoga state and the sadhakas were discussed and beautifully expounded and explained by Maharshi Patanjali. The 19th sutra of the Yoga Darśana, Samādhipāda, is
भ॒वप्र॒त्य॒यो विदेहप्रकृति॑लया॒नाम् ॥ १.१९॥
Bhava-pratyayo videha-prakṛti-layānām ||1.19||
The 18th sutra, we found the word virāma-pratyaya and here the word is bhava-pratyaya. This word pratyaya in Patanjali Yoga Sutra, a very unique word specially used by Maharshi Patanjali symbolizing meaning pointing to the meaning of an experience at a particular moment or an object and the experience of an object. We find this word pratyaya in the Samādhipāda Sutra 10, 18 and 19. Similarly, the word pratyaya is found in 2nd pada Sādhanapāda Sutra no. 20 and in 3rd pada, Vibhūti-pāda we find the same word pratyaya is used in Sutra no. 2, 12, 17, 19 and 35. We also find the word pratyaya again used in the 4th chapter, Kaivalya-pāda in Sutra no. 27.
In all these places the word signifies a specific meaning conveying a particular experience and the object of meditation. And here the word comes after bhava-pratyaya. Bhava is a word which comes out of bhū means becoming. Basically bhava means birth being, becoming, being born so bhava-sāgara, bhava-tāriṇī, bhava-roga. So bhava is the life the saṃsāra. All the functions, experiences, relations and all the activities together is conceived in this particular word called as bhava, bhava-pratyaya.
And other word used is videha. Videha is bodiless no deha bodiless. Generally in our tradition, belief and culture videha refers to gods, goddesses, goddesses and videha-mukti also is commonly used.
So bhava is the saṃsāra. Pratyaya is the cause and experience. Videha is the bodiless. Prakṛti-laya absorbed in prakṛti merged in prakṛti. So the sutra meaning is completes with ānām . That is prakṛti-layānām. There is a grammatical word -ānām which means off. So the rough translation is that for videhas and prakṛti-layās birth is the cause, for the yogis of the two types as it is a classification and the kinds of the samādhi and who have attained it, the yogis two kinds have been taken up here.
For videhas bodiless it is to be conceived and understood that whom we call generally as the gods the powers of the nature and videha also can be taken as no body consciousness and bodilessness. That means this particular sutra also hints a lurking, hint an important hint suggests that in this life in this bhava we can become videhas.
Prakṛti-laya is generally taken as merging into the prakṛti that is unfulfilled commitments unfulfilled commitments. So the samādhi the attainment of the samādhi and the experience of the samādhi differs in two one is by birth and other is attained, experienced and achieved to a normal path of efforts.
But Swami Vivekananda says both these are imperfect both these are imperfects. Bhava-pratyaya is the pratyaya experienced caused by bhava samādhi or yoga-sthiti reached, attained, experienced just by being born by birth. We have great examples special and extraordinary examples like Jaḍa Bharata. By birth unconcerned there are people in this world in our own day to day relationships day to day experiences we come across people who have less and less body consciousness people like Jaḍa Bharata.
And prakṛti-laya is people who have suppressed unable to overcome in their own commitments, unfulfilled commitments and they are also born again for the completion of that unfulfilled commitments.
So the samādhi and the experience which is attained, reached, experienced by this one is by birth, by born and the other is by making an effort.So both are being used are suggested by this.
So this of two descriptions brought about by the objective existence that is the bhava-pratyaya and brought about by the practice of the means. And in the case of the yogis it is brought about by the practice of the means. And in the case of the videhas and prakṛti-layās it is caused by birth by bhava.
And this is how the word and the sutra is hinting the class of yogis and the class of sadhakas and the kinds of yogis and the sadhakas and the kinds and class of the samādhi attained. So basically the sutra deals with the two types, two classes of samādhi experience and classes of the yogis and the sadhakas.
So Bhava-pratyayo videha-prakṛti-layānām, Bhava-pratyayo videha-prakṛti-layānām. And the others experience of the samādhi which is to be experienced which is experienced by a systematic approach and effort that is the next sutra goes into it. Let us see the twenty sutra.
Om Śāntiḥ Śāntiḥ Śāntiḥ.
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/4I6RZj2BpgY?si=1IVFsM0qfXObyYd_Read n Get Articles, Magazines, Books @ http://prakashan.vivekanandakendra.org
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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