Patanjali Yoga Sutras Sadhana Pada - 11

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The 11th Sutra of the Sadhanpadah gives another technique of removal and destroying of the treshas. And the Sutra is very simple and very important.
ध्या॒नहे॒यास्तद्वृत्तयः ॥ २.११॥

Dhyāna heyastad vṛttayaḥ
Dhyāna heya tad vṛttayaḥ 

That is the Sutra. Dhyāna heya tad vṛttayaḥ Dhyāna is Dhyāna. Meditation, commonly known. Heya is the possibility of being destroyed. Tat is there or its vṛttis is the as we have seen are the functional modifications of the citta. So the vṛttis of the kleśas, kleśa vṛttis that is kleśas, the vṛttis of the kleśas, that is the tat, tat vṛttis, vṛttis of the kleśas or kleśas themselves can be destroyed Heya and it can be done by dhyāna. So vṛttis of the kleśas can be destroyed by the practice of, the process of dhyāna. So dhyāna is another method for curving, destroying or abolishing, removing kleśas. Kleśa tanu karaṇārthaśca, we have seen the Sutra. And this kleśas can be removed, eliminated and here the process suggested, proposed, presented by Maharishi Patanjali is dhyāna.

We should remember that as the subtle practices become subtle like if there is dirt in the clothes, dirty clothes the outer dust on the clothes can be just removed by just shaking physically, but strong, deeper subtle, sūkṣma level dirt in the form of oil marks or any other stains, they can be removed only by a stain remover, more subtle practices. So the gross kleśas or gross vṛttis can be removed by gross practices like Kriya Yoga at the physical level, intellectual and at the emotional level. But if they are subtle and deeper it needs a deeper practice.

Dhyāna is like that. And for the deeper staining special means is to be used. In the same way, the surface mental processes arising from the stains they need a subtle practice.

So for sthūla we use the Kriya Yoga or we have to use easier removal techniques but for sūkṣma sūkṣma techniques and that is how Dhyāna is more sūkṣma, more deeper and more important in removing, destroying heyā of the kleśas. And that is how Dhyāna is presented here. And of course, Swami Vivekananda beautifully summarizes this particular aspect in his commentary on this sutra Swamiji, "meditation is one of the great means of controlling the rising of these big waves." Each kleśa is a wave. So meditation is one of the great means of controlling the rising of these big waves. By meditation you can make the mind subdue these waves. And if you go on practicing meditation for days, months, years until it has become a habit until, it will come in spite of yourself anger and hatred will be controlled and checked. So meditation has to become a habit, a nature. Then all these waves of citta vṛttis as Swami Vivekananda beautifully said wave after wave the turbulence in the ocean of citta that can be subdued by the practice of meditation, Dhyāna.

Here, we should remember and we should be careful when the word Dhyāna is used it is not just some simple, normal easily available meditation techniques. It's not that. This method is Dhyāna of course but the word Dhyāna is not to be understood by some meditation technique, some Dhyāna system like that but it is to be strictly understood as defined by Maharishi Patanjali. Of course, in the third pada in the Vibhuti pada, the second sutra deals with that. Pratyayaikatānatā, he calls it that Pratyayaikatānatā's method, system that is the Dhyāna which we shall see in later sutras.

Then alone these vṛttis become heyāḥ and it's not just a simple easy method of course because the practice and the technique both are very subtle. So the words which we have seen earlier in the Samadhi pada, in the fifth sutra that kliṣṭa and akliṣṭa that doesn't mean totally devoid of kleśas and the word kliṣṭa and akliṣṭa of the vṛttis comes from the same root kleśa so that is why here also the word vṛttis have come. Dhyāna heyās tad vṛttayaḥ So in this sense with the process of Dhyāna the vṛttis become gradually less and less kliṣṭa and ultimately akliṣṭa in the sense that they do not give any perceptible expressive in our practical life. That's why in most of the spiritual and yogic methods and techniques Dhyāna is very much preferred suggested and taken up as a practice but we should remember what Swami Vivekananda said that "meditation has to become a habit" then only the big waves of kleśa vṛttis will be subdued mastered and let us see the next sutra what Patanjali describes discusses about the kleśas.

Oṃ 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/XkI4NZsCRTc?si=NhGuaDcDZ7vbZFWS

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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

Patanjali Yoga Sutras Sadhana Pada - 10

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Continuing the understanding of Kleśas, the Sutra number 10 is also a very important Sutra. How to curb, how to destroy, how to remove Kleśas, the Sutra number 10.
ते प्र॒तिप्र॒स॒वहे॒याः सू॒क्ष्माः ॥ २.१०॥

Te Pratiprasavaheyāḥ Sūkṣmāḥ
Te Pratiprasavaheyāḥ Sūkṣmāḥ - Te means they That is the Kleśas. Pratiprasavaḥ, Prati is opposite, counter. Prasavaḥ is birth, germination, growth or evolution. So Pratiprasavaḥ is opposite of it, counter evolution. Heya is that which can be removed, destroyed, avoided. Sūkṣmāḥ is subtle. So Te, they, that is Kleśas, Pratiprasavaḥ, opposite of evolution. Heya can be avoided, can be removed, destroyed. Sūkṣmāḥ, subtle. Sūkṣmāḥ is the plural.

So the technique given to remove, destroy Kleśas, there is a technique given in the Sutra. The Sutra says, Kleśas can be removed and it can be destroyed, done away with the process of counterevolution - Pratiprasavaḥ and they are very subtle. Pratis also is subtle, Kleśas also are subtle. So how to destroy and being subtle especially the last three Asmitā, Abhiniveśa they are very subtle. Avidyā, Asmitā and Abhiniveśa they are very subtle and very deep. Sūkṣmāḥ, though all are Sūkṣmāḥ but these three things are very very difficult. And the removal is the reduction, it can be destroyed totally by Pratiprasavaḥ, reverse process. This word Pratiprasavaḥ is an important word opposite of evolution that is the involution and it is something going towards the root, reversing the process from the seed if a tree comes from the tree to going back to the seed to the root. The reverse process is the Pratiprasavaḥ. And in the Sutras 10 and 11 of this particular Sādhanapāda, Patanjali gives the general principles of removal of the Kleśas and how finally it can be destroyed.

So the Kleśas exist in two states one is the very active state and one will be in the potential state. The active state can easily be recognized, identified and noticed but in the potential state it is very difficult, active state, even there will be external outer expressions but in a very potential deep seed form, very difficult to recognize and identify. Avidyā, Asmitā, Rāga, Dveṣa, Abhiniveśa with all their various dimensions in the subtle forms very difficult. And Pratiprasavaḥ is the reversing earlier Sutra gave the three important dimensions Prasupta, Vicchinna and Udāra. We have seen that. And Pratiprasavaḥ is reversing that which is in the Udāra level. That particular Kleśa which is fully exploded, exposed, expounded free and that can be reduced by Vicchinna intermittently. And from there it can be still reduced into Tanu form and it can be pushed into the Prasupta level down into the seed form. So this process of reversing that is the Pratiprasavaḥ and that is possible by the Kriyā Yoga - tapaḥ svādhyāyeśvarapraṇidhānā. So that particular Kleśa which is troubling more, which is abundantly in the expressions uncontrollable and if it has to be subdued, curved and destroyed, the process given is it can be done by the Kriyā Yoga but it is in a Pratiprasavaḥ reverse from that abundantly totally expressive Udāra level, slightly control it and bring down to the Vicchinna intermittently, occasionally. Then to the softer weaker Tanu level. Then push it into the Prasupta level. And this is how Pratiprasavaḥ has to be understood. And as we know if there is a stick is there, a wood is there and if it is burnt the burnt ashes will have the stick form or the burnt stick continues to maintain its shape but it's all ashes. It is visible but it loses all its qualities. That is how it is said that a burnt seed will not germinate. This means that Abhiniveśa should be traced back to Rāga Dveṣa, Pratiprasavaḥ. And Rāga Dveṣa to Asmitā, Asmitā to Avidyā and Avidyā to the Sākṣī, the Puruṣaha. So Pratiprasavaḥ in the technique and Pratiprasavaḥ even in the Kleśas and even one particular Kleśa the technique of the Pratiprasavaḥ. So if the Kleśas are rooted in Avidyā as we have seen they cannot be destroyed until Avidyā is destroyed. So unless Avidyā is removed Abhiniveśa cannot be removed. And to remove Rāga and Dveṣas to counter, to conquer, Avidyā has to be dissolved. So there is a Pratiprasavaḥ process of removal even in the Kleśas in the order, sequential order, reversing it and the way of expression, manifestation from the Udāra to the Vicchinna to the Tanu and to the Prasupta level. This way of mastering dissolution, subjugation submission is possible only by the Kriyā Yoga and the method to be adopted is the reverse process Pratiprasavaḥ. Let us see the other sutra other method given by Maharishi Patanjali. 

Oṃ 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/XkI4NZsCRTc?si=NhGuaDcDZ7vbZFWS

--

कथा : विवेकानन्द केन्द्र { Katha : Vivekananda Kendra }

Katha Blog : http://katha.vkendra.org

Katha Google Group : https://groups.google.com/forum/?hl=en#!forum/daily-katha

Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
Read n Get Articles, Magazines, Books @ http://prakashan.vivekanandakendra.org

Let's work on "Swamiji's Vision - Eknathji's Mission"

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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

Patanjali Yoga Sutras Sadhana Pada - 09

ॐॐॐ

The ninth sutra deals with the last of the five kleśhas, abhiniveśa. And the sutra is:

स्व॒र॒सवा॒ही वि॒दु॒षोऽपि त॒था॒रूढोऽ॒भि॒नि॒वेशः ॥ २.९॥

svarasavāhī viduṣo'pi tathārūḍho'bhiniveśaḥ.
sva  rasa  vāhī viduṣaḥ  api  tathā  ārūḍhoḥ abhiniveśaḥ (abhi niveśaḥ)

Svarasavāhī, sva is one's own, one's own, owned by one, belongs to one — sva. Rasa, rasa is juice, essence. Vāhī,  carrier, flow, vāhī is carrier, just for reference, varāhī we call it, Vāhī, carrier, Vāhinī. Vidyā vāhī, Vidyut vāhī,  carrier, carries, so vāhī is a carrier. Viduṣa is learned., viduṣa is learned, api is also, tathā in the same way as,  Ārūḍha mounted, on that, abhiniveśa.  Abhiniveśa is will to live, or fear of death, love of life, or fear of death — that is abhiniveśa. So abhiniveśa is a strong desire for life which dominates even the learned people, not the wise. Abhiniveśa is a strong desire for life which dominates even the learned persons. That's how abhiniveśa has been defined.

And it is an instinct, it is inborn, as we say, this inborn instinctive, spontaneous — though there are slight shades — but it is svarasavāhī. It is self-dependent. Svarasavāhī, vāhī is move, t is carried by  Svarass, its own essence. It moves by itself. It has its in itself.  Viduṣaḥ  api  tathā  ārūḍhoḥ abhiniveśaḥ - so the sutra actually doesn't explain or define what is abhiniveśa, but gives an explanation of it.

Abhiniveśa is a great urge for clinging to life which functions on its own force — that is svarasavāhī. This desire to hold on to life, love for life, fear of death functions on its own force, self-fueled, self-dependent — svarasavāhī — and is dominated, ārūḍha it is, it is mounted, dominated, ārūḍha - it is there even in the Viduṣaḥ, learned persons in the same way as in the ignorant persons — tathā.  So this fear of death, love of life, clinging to life is common in the learned and in the common people, is common in learned and common people because it is self-dependent. 

This fear cannot be explained by perceptive, verbal, and inferential knowledge. They lead to the inference that the pain of death has been experienced in the former life. Nobody who died can say what was the experience of death. Nobody can say. But the fear of death means — this is a very important point — nobody, no one, no living being can say what was the fear of death, because after death it is not there. But fear for death, being afraid of death, and loving to cling to life — it means it shows that it had an experience ingrained in it: the fear of death, the experience of death.

Please note this very important dimension: the love to live and the fear of death is because, or that itself shows, that it had an experience ingrained — svarasavāhī. The fear, the experience of death — what does it mean? There is a continuity of life.

In fact, this is an important sutra which stamps, confirms what we call normally reincarnation — punarjanma siddhānta of the Indian philosophy reiterates in this particular sutra.

"May I live long. I should not die. I should not be extinct. I should live long time." Such self-assertions, suggestions create abhiniveśa, fear of death and love of life.

Even a worm, small insect, pipīlikā, and a newborn baby — they fear when they sense a danger, when they sense threat of death. They may not be able to express it, but the expression is visible. Fear is seen as being caused by pain or the cause of pain. So when death-danger comes in front of a newborn baby, as I said, a small worm — trembling, shivers, shakes — why? Because that experience of death was there in it. That's why the fear of death has come. That means it has undergone a cycle of birth and death.

Punarapi jananam, punarapi maraṇam. Adi Shankaracharya tells: punarapi jananī jaṭhare śayanam, iha saṁsāre bahu dustāre, kṛpayā pāre pāhi murāre.

So already experienced in the previous births. So that experience of death was painful. So when he sees something is dangerous — I may lose, I may die, my life may be lost, he is frightened, we are frightened - that is the svarasavāhī.

We have common examples. When we see, normally ducks are hatched by hen, and the moment eggs are hatched the small ducklings rush to water, and poor hen which has hatched it feels terrible that they are going to the water — they may drown. But it is the nature of the ducklings to swim. It was ingrained. Similarly, when the chicken come out of the eggs, they start picking up food. It is instilled instinctively.

All our needs for medical treatments, all our health consciousness, health awareness — these are all rooted in what we say, in the fear of death. Taking medicines, treating our diseases — all these are rooted in fear of death and love of life, what this particular sutra says.

And even viduṣas, very learned persons, highly philosophical teachings, very learned — but still they cling to life because they fear the death, because that experience of pain of death was ingrained in them. They want it. All of us do that.

And that is the importance of this particular sutra — a very, very powerful sutra which puts bare in front of us the importance of life and death.

And the next sutra is another beautiful sutra from Maharshi Patanjali.

Oṃ 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/qGlajKymSxg?si=Vde7fupbn_Nuy8H2

--

कथा : विवेकानन्द केन्द्र { Katha : Vivekananda Kendra }

Katha Blog : http://katha.vkendra.org

Katha Google Group : https://groups.google.com/forum/?hl=en#!forum/daily-katha

Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
Read n Get Articles, Magazines, Books @ http://prakashan.vivekanandakendra.org

Let's work on "Swamiji's Vision - Eknathji's Mission"

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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