ॐ ॐ ॐ
The 50th sutra, the last but one, the penultimate sutra of this particular Samādhipāda of the Yoga Darśana, is
त॒ज्जः॒ सं॒स्कारोऽन्यसंस्कारप्र॑तिब॒न्धी ॥ १.५०॥
Tajjaḥ saṁskāro'nya-saṁskāra-pratibandhī ॥ 1.50 ॥
Tajjaḥ saṁskāro'nya-saṁskāra-pratibandhī - How beautiful the sutra is — tajjaḥ saṁskāraḥ anya-saṁskāra pratibandhī - tajjaḥ - taj-jaḥ —that is taj-jaḥ - produced from that, rising from that, coming from that, born from that - tajjaḥ.
Saṁskāro, Saṁskāra is the impressions saṁskāras. We know that saṁskāras are impressions stored in the form of karma in the karmāśaya, which we have seen earlier. So tajjaḥ saṁskāro means the saṁskāras produced anya-saṁskāra. Anya means other. Pratibandhī means counter, stops, the prevent, counteract.
So the saṁskāras produced by that — by that means ṛtambharā prajñā or the sabīja samādhi — those saṁskāras are the remover and the preventer of all other saṁskāras. This is the meaning of this particular sutra. Tajjaḥ saṁskāro means the saṁskāras produced in that ṛtambharā prajñā, in that particular state of the citta, those saṁskāras prevent, stop, remove all other saṁskāras.
Just for understanding, simply, something like you remove a thorn in the leg or in the foot by another thorn, actually, this is what Sri Ramakrishna Paramahamsa says: "if a thorn is in the foot, you remove the thorn with another thorn." And further Sri Ramakrishna Paramahamsa says both thorns are thrown out. So with this saṁskāras born out of ṛtambharā prajñā remove the saṁskāras other than that, and both are thrown out, both are removed. How beautifully such a highest dimension Sri Ramakrishna Paramahamsa tells in a very simple manner.
It is like, in all our normal understanding, the bad saṁskāras are removed by the good saṁskāras. But even this is to be removed and eliminated. So Tajjaḥ saṁskāro'nya-saṁskāra-pratibandhī, pratibandhī is that pratibandhan, counteracting. What is counteracting? Those saṁskāras stoping, the counteract, the prevent, the remove. Pratibandhī of the all saṁskāras which are not born, which are not rose or produced from ṛtambharā prajñā.
We all know that experience that when we contemplate or meditate on an object of our choice, so many thoughts and saṁskāras rush like tigers, whenever we sit for meditation or for contemplation, or just when we try to sit quietly, so many thoughts and ideas, vichars- there will be rush in; something like a riot inside, runs riot as we call it. They are so powerful, they are so hidden and they jump up. How to avoid or how to come out of this? Practice of ṛtambharā prajñā. With that what is happens ? New saṁskāras, purified saṁskāras, tajjaḥ saṁskāro of the sabīja samāpatti - they come and they counter these troubling saṁskāras or which are not connected to it, or we feel get disturbed, these saṁskāras are washed, removed, and prevented. The control of the will over the mind is so complete that it is impossible for any external distraction to produce the slightest alteration in the impression created by the object.
Even in ordinary life, we find that if the mind is busy in thinking deeply along a particular line, it's more difficult for any distracting idea to get into it. When we are engaged in a job, when you are so much deeply working and deeply involved, we will be surprised after some time to see that no other thoughts have disturbed us, there are no distractions at all, they may be there but we are not disturbed, we are not distracted but we are entirely focused on a particular idea or a particular object. That is what this sutra is referring and conveying. But the moment the mind ceases to function under this control of the will and is in a relaxed condition then all thoughts of ideas will rush in, jump in like a flood of water flows when the gates are opened and all the object of conscience is lost. This will also happen, this will also explain, why spiritual teachers, many of the gurus, many of our own teachers, many of the advanced gurus, teachers they generally prescribe saguṇa upāsanā. It is better to focus on a particular visible, feelable, transactable, communicable, object for the upāsanā.
And discourage from taking to nirguṇa and nirvikāra. Because it is easier the mind gets focused easily and the problem of spiritual life and self realization would be all will be very easy and the path will be more clear and less thorny and less obstacles and hurdles. This very important suggestion is given those ideas, those saṁskāras, those thoughts which rise from the purified mind as a process purification, they work as to understand the word, I am using it, they work as the good works as a hurdle to the bad, the good saṁskāras rising from the tajjaḥ, they work as a counter to all the other saṁskāras, anya saṁskāras.
That is how this particular sutra, number 50 of the first pāda, conveys tajjaḥ saṁskāraḥ anya-saṁskāra pratibandhī. It works like a pratibandhī. Let us remember this beautiful suggestion, hint and practical dimension given by Maharṣi Patañjali in this last but one penultimate sutra of the Samādhipāda.
Let us now see the last 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/-U2H0CIj2-o?si=muanVoo7QgJ19PUxRead 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