ॐॐॐ
48th sutra of the Samadhipada is another very important sutra which describes, which talks about the cognition, prajñā. The sutra is
ऋ॒त॒म्भ॒रा त॑त्र प्र॒ज्ञा ॥ १.४८॥
Ṛtambharā tatra prajñā,
Tatra prajñā ṛtambharā - Tatra, there, means what was described in the previous sutra, that is nirvicāra vaiśāradye adhyātma prasādaḥ. In that state, tatra, prajñā. Prajñā is the faculty of knowledge, cognition, faculty of cognition, knowledge. So there, the knowledge, ṛtambharā, there the knowledge is bharā is full of, filled, ṛtam is truth, absolute truth, essential truth. So there, the knowledge is filled with truth, and that is the rough translation. Otherwise, there, in that particular state, the knowledge is full of absolute truth. The knowledge is full, bharā, with ṛtam, absolute truth.
So that is the sutra where ṛtambharā prajñā means it always cognizes the essential truth, the essence, the truth. No false or wrong is seen, or is recognized, or is felt. If an object is seen, if an event is seen, if a circumstance is visualized or is in the front, an object is in the front, an event is in the front, a situation is in the front, or a word is heard, the ṛtambharā prajñā means it sees the core, the center, the exact truth. No interpretations, no imaginaries, no vikalpas. The truth is seen, the truth is understood, the truth is visualized, the truth comes to it. It just pierces. That cognition, that knowledge which is full of ability to perceive, to conceive, and to see, to understand the truth, that is called ṛtambharā prajñā.
Very important in our lives. Many instances, many events, many circumstances, many transactions and communications, we come across with many, many people, but we will not be able to see through, filter through, and understand, come to the right exact truth or conclusion. But a citta or a sādhaka who has this nirvicāra vaiśārada, as explained in the previous sutra, his faculty of cognition, prajñā, is filled with ṛtambharā. That is important dimension here. So the prajñā there is full of ṛtam.
Of course, we know that nirvicāra vaiśāradye is a state of sabīja. Generally, the sutra is taken as in sabīja samāpatti, in sabīja samādhi. The faculty of cognition, the knowledge, is truth. It is filled with the knowledge of truth. And how this knowledge of truth rises, comes, or establishes, that is explained traditionally, that this is cultivated through the āgama, anumāna, and dhyāna, āgama, anumāna, and dhyāna. When we hear these words, āgama, anumāna, we remember the sutra which was there in the beginning, the sutra number 7, pratyakṣa anumāna āgamāḥ pramāṇāni. In that we have this āgama and anumāna as tools, constituents of the pramāṇa viparyaya. But here, in place of pratyakṣa, it is the dhyāna is used, not used, it is through the dhyāna actually. This ṛtambharā prajñā establishes, comes by these three dimensions, āgama, anumāna, and dhyāna.
And the mind which is in the state of samacitta, the balanced equilibrium, that state of the citta, samacitta, generally it is considered or referred to wise men, people who are wise, not intellectuals, people who are wise, they are referred as samacitta. So a samacitta, the ṛtambharā prajñā cultivated through āgama, anumāna, dhyāna, that is the outcome of the ṛtambharā prajñā. Samacitta, wise men cultivating the prajñā through āgama, anumāna, and dhyāna, is the state of ṛtambharā prajñā.
You should just go to the previous reference of the sutra, the previous sutra, the stage at which purely intellectual consciousness is converted into spiritual consciousness in the samādhi which was pointed out earlier. The present sutra gives an important attribute, quality of the new type of consciousness which emerges as a result of the change, and this is called ṛtambharā.
Ṛtam, of course whenever we say ṛtam, we also remember satyam. But satyam is always a relative truth underlying the manifestation, constituting the realities of all things, relative truth. But ṛtam is a cosmic order including all laws, natural, moral, ethical, spiritual, in their totality, which are eternal and nonviable, inviolable in their nature. So ṛtambharā prajñā is that kind of consciousness which gives an unearned perception of the right and the true underlying manifestation. So whatever is perceived in the light of this prajñā must be right and true.
The prajñā or consciousness functioning in these higher states is called as the ṛtambharā. Very, very important clarification it is, which we see, that the difference in satyam and ṛtam, and that is where. But as we have seen earlier, this is a component of the three important constituents, āgama, anumāna, and dhyāna.
Of course, āgama we have already seen is the following the instructions of the scriptures and of course the teachers. Second is mainly concerned with the inference, buddhi. Then the dhyāna, the third is the dhyāna, constant practice of meditation. And what has been established by the scriptures and by the inferences, that is how the knowledge is perfected. We can say that is how the knowledge is purified, or that is how the knowledge is sieved and filtered, and finally the right one is understood, or it is understood rightly, it is understood correctly, the core is understood. That is how tatra ṛtambharā prajñā, or tatra prajñā ṛtambharā, or as the sutra says, ṛtambharā tatra prajñā.
Let us see the next sutra.
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/asKxE_ICJ60?si=LDsaafvvXcP2YlI8Read 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
No comments:
Post a Comment