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Fourteenth Sutra of the Sadhana Pada is a further discussion on the kleśas. The Sutra is
ते ह्ला॒दप॒रि॒ताप॑फ॒लाः पुण्यापुण्यहे॑तु॒त्वात् ॥ २.१४॥
That is, te hlāda-paritāpa-phalāḥ puṇyāpuṇya-hetutvāt ॥ 2.14 ॥
Te - That is, te means what was referred in the thirteenth Sutra, that birth, lifespan and experiences in the life - Jāti, āyu and bhogaḥ. Hlāda is pleasure. Generally we know āhlādam. Hlāda is pleasure. Paritāpa - Paritāpa is pain. Paritāpa is pain, misery, sorrow. Then, phalāḥ having the fruit, the result. Puṇyā is virtue. Apuṇyā is non-virtue. Hetutvāt - Hetutvāt is causality, the purpose, the reason.
That is, te, that the birth and the jāti, āyu, bhogaḥ, te, those three. Hlāda, pleasure. Paritāpa, pain. Phalā, having a fruit. Puṇyā and apuṇyā, Hetutvāt, purpose, the causality. So the meaning goes as they have pleasure or pain we should remember. Te always means jāti, āyu, bhogaḥ, the birth, time of birth, their life span and experiences, that is te. These three have pleasure or pain as the fruit by reason of virtue or vice.
So jāti, āyu, bhogaḥ have hlāda and paritāpa as a phalā and the hetu is by puṇyā and apuṇyā. That means the birth, puṇyā jāti, life span, the time of life, the timeline of life, time span of life and then the experiences in the life, whether it is pleasurable or painful, a life which is always pleasurable by birth, born in luxury, but a birth which is painful always by birth, born in a not that luxury but a families of suffering and the whole life span is full of pleasures and the whole life is full of painful and all the experiences are like that and that is based on the puṇyā and apuṇyā.
In fact what this particular sutra says is that what we are experiencing a pleasurable or a painful, the quality of experiences which come in our life is determined by the nature of the cause which has produced them. If the cause is puṇyā, it will be pleasure, hlāda. If it is apuṇyā, it is paritāpa. And the effect is always naturally related to the cause. Cause and effect are related and the nature is determined by the cause.
So those thoughts, feelings and actions which are puṇyā, virtuous, they give rise to experiences which are pleasant, joyful, while those which are vicious, non-virtuous, apuṇyā, give rise to experiences which are not pleasant. So if we cause a little purely a physical pain to somebody or some life, some being, it is reasonable to suppose that the fruit of our action will be some experiences causing a corresponding physical pain to us. So if we cause a bodily pain and we will experience that. This is the corresponding importance of this particular sūtra.
So comparatively what birth we have done we take, that is based on our puṇyakarmas. Normally in our society we commonly hear if a person is well placed, born in a well to do family, we say born with a silver spoon, for what puṇyā he has done that he has taken birth like this. These are the common expressions. And Maharishi Patanjali in this particular sūtra not just proposes, confirms it. The yoga philosophy takes that particular stand that there is always a personal factor involved as we ourselves see by observing the lives of the people around us and that is how is an important dimension.
And the word used is puṇyā and apuṇyā. It is not puṇyā and pāpā. Hindu Dharma, Sanatana Dharma, Bharatiya Sanskriti uses these particular words. We should be very clear in understanding these words with all the discussions, with all the translations and arguments and the presentations. Puṇyā is what is to be done, vihita karma. Apuṇyā is niṣiddha karma. Coming to the actions side.
Swami Vivekananda beautifully says that which is selfish is immoral and that which is unselfish is moral. Svārthata, selfishness, is apuṇyā. Niṣvārthata, unselfishness, is puṇyā. That is a virtue. We can extend to any limits for understanding arguments and discussions, but these points stand perfectly and correctly.
So the 14th sūtra te - those three, te hlāda paritāpa phalāḥ puṇyāpuṇya hetutvāt. By the puṇyā and the apuṇya hetu, hlāda and paritāpa will result in the birth, life span and in the experience, jāti āyu bhogāḥ. That is the caution, a point to be understood and an important preposition, an important postulation from the Yoga philosophy, Yoga Darshana in this particular sūtra. Let us see the other sūtra.
Om śāntiḥ śāntiḥ śāntiḥ
ॐ शान्तिः शान्तिः शान्तिः||
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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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