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Twentieth Sutra of the Sadhanapada is a continuation of the discussion of the seer and the seen, draṣṭā and dṛśya, the subject in the matter of object. The discussion continues in this particular sutra also. The sutra is
द्र॒ष्टा दृ॑शिमा॒त्रः शु॒द्धोऽपि प्र॒त्यया॑नुप॒श्यः ॥ २.२०॥
draṣṭā dṛśimātraḥ śuddho'pi pratyayānupaśyaḥ ॥ 2.20 ॥
Draṣṭā, we are hearing this particular word number of times. Draṣṭā is a seer, dṛśi is potentiality of seeing, capacity to see. Mātra, dṛśimātraḥ, mātra is mere, only, dṛśimātraḥ, only seeing, śuddho'pi, śuddha api, śuddha is pure, api is at still. Pratyaya, experience. Or the content of the chitta. Pratyaya is a very specific term which we are seeing number of times in Yoga Sutras. Anu is through, via. paśya, one who sees, one who is seen.
So, draṣṭā dṛśimātraḥ śuddho'pi pratyayānupaśyaḥ, this Sutra describes draṣṭā and dṛśya. Draṣṭā is a Purusha. Dṛśya is what is seen, subject and the object as in the earlier sutras. But here, the quality is explained beautifully. Draṣṭā, the seer is pure consciousness Śuddho'pi. But, though pure, appears to see through the mind, pratyaya is there. Pratyayānupaśyaḥ, pratyaya api ānupaśyaḥ means, though it is seeing, it is not affected, it is only seeing, not affected, it is only seeing, just seeing sākṣī bhāva. What is seen, the dṛśya, is not contaminating the draṣṭā . But, the draṣṭā is seeing. So the purity is emphasized here, Śuddho'pi it is. It becomes aśuddha, impure, only when the relationship takes place, only when there is a junction, joining, merging, togetherness. Even though the draṣṭā is seeing, the joining, togetherness, combination, that has not happened. It is not happening. That is the importance of draṣṭā here.
For example, just for clarity of the concept, understanding the concept, the importance is very, very important, the Shudra is so powerful in the whole world, in this, our own regular day to day practical experiences, we come across so many anubhas, incidents, circumstances, people, many things. But we get mixed up with all types of events and we take them granted. And because of that, lot of confusion, misery, and Tapaha, anxiety, Kleshaha. This Sutra a gives very clearly, even though we see we are pure, śuddha. Just for explanation, understanding purpose. Just imagine that there is a light, a brilliant bright light. And it is covered with various layers of a cloth or various layers of a transparent glass. And each layer or each transparent cloth or glass has various colors. The purity of the light, the bulb which we say, is not affected at all. But for a seer who sees, the original light is not seen. We see through the layers. And by seeing through the layers, the real original light is not seen. And what is seen is put on the original. If a red transparent sheet is there, we feel the light is red. If it is green, it is green. But light is neither green nor red, it is pure, Śuddho'pi. So layer after layer, cover after cover, cloth after cloth, piece after piece. If one after the other is continuously removed, then the direct brilliant brightness, Śuddhah is seen. That is draṣṭāḥ. Even though the layers are there, draṣṭāḥ is not affected, before the covering, even when it is covered, even after covers are removed, it is as it is. The mātraḥ word, the mātraḥ word which is there in this, dṛśimātraḥ, that mātraḥ is the word which is to be understood, it was as it is. It is just looking, seeing. If we put ourselves in place of the example given for explanation, for understanding and for the clarity, in place of the light bulb, if we put ourselves there, draṣṭāḥ and dṛśimātraḥ. The second point to be noted in this is, though the draṣṭāḥ is pure, śuddha, but he is seen through the Pratyaya, which is present at that particular moment. That is also an important suggestion. Why that which is pure is not seen or not experienced? Because the Pratyaya is there.
Just as a mirror, another example. Just as a mirror, in front of a mirror, whatever we keep, we say that mirror is reflecting, it's okay, that's fine, but mirror is seen as what is put in front of it. The mirror reflects what is put in front of it or what is there in front of it. Or the mirror assumes the form of anything which is placed in front of it. But it doesn't undergo any change. And that is the Pratyaya, the form of the Pratyaya, and it appears indistinguishable from the Pratyaya. It appears, and this is an important dimension of explanation by Maharshi Patanjali that draṣṭāḥ is always śuddha, even though dṛśimātraḥ and anupaśyaḥ.
So Pratyaya, of course, as has been explained in all these dimensions, it is the content of the mind. And when it comes in contact with any vehicle and differs from the vehicle to the vehicle, changes. So as a fingernail, we can keep on cutting the fingernails, but it doesn't affect the body. But the nail is a part of the body. It can be removed hundreds of times and the body will still last. So these examples should make us clear what we are really and what we experience through various tools and vehicles in the world.
That dṛśya and draṣṭāḥ of the Patanjali Yoga Sutra gives this importance. For our own psychological, mental attitudes as a sadhana in our lifetimes.
So the 20th Sutra, which we have seen, draṣṭā dṛśimātraḥ śuddho'pi pratyayānupaśyaḥ. Pratyayānupaśyaḥ even through Vaya, a Pratyaya, through a pratyaya, but still it is śuddho'pi. And let us see the further important Sutras regarding this draṣṭāḥ and dṛśya.
Om 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/ORvoapovOyI?si=uAJlQROxM1JF34TR
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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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