ॐॐॐ
From now on, from this 35th Sutra to the 45th Sutra, Yoga Darshana, Maharshi Patanjali explains what are the results, benefits or the after signs of the practice of yama and niyama. Each practice, what is its benefit, what are its effects, and what are its end results—that is beautifully explained in each Sutra. And what are the signs of the practice of yama and niyama as a mahāvrata, you should always remember that. And the first Sutra in this series, the 35th Sutra of the Maharshi's beautiful saying is the
अ॒हिं॒साप्र॑तिष्ठा॒यां तत्स॒न्नि॒धौ वै॑रत्या॒गः ॥ २.३५॥
Ahiṁsā-pratiṣṭhāyāṁ tat-sannidhau vaira-tyāgaḥ ॥ 2.35॥
ahiṁsā, non-hurting, no hiṁsā, Pratiṣṭhāyām—established, Tat—in its, at its, Sannidhau—near, presence, Vaira—enmity, antagonism, Tyāgaḥ—free from it. Means, in presence of a person established in ahiṁsā, there will be an absence of enmity, absence of antagonism. How beautiful the practice of ahiṁsā. Ahiṁsā is not just non-violence. It is not just not hurting others—that is true. But further, the practice of ahiṁsā, the expression of ahiṁsā, is rooted in recognizing the fundamental truth of oneness of the whole world. The one in me is present in all. The one in me is the same in all. The one in me is the reflection in all—very important dimension.
All our behaviors, all our attitudes, and all our expressions, physically and mentally, if they are rooted and based on this, that practice, that lifestyle, that way of life, is ahiṁsā. It is a very important principle and concept to be understood. And the purpose is given—pratiṣṭhāyām. A high degree of practice is needed.
And it is also a measuring rod—how do we know that a person is established in ahiṁsā? In his presence there will not be enmity or antagonism. Even the natural tendencies of enmity, hatred and antagonism will be lost. The tendencies will be overpowered in the presence of such a personality. A snake and a mongoose will lose their tendency. A cat and a dog, their natural tendencies—because those tendencies are actually not their real svabhāva. And the real svabhāva of mind, svabhāva of them is same. That is the practice of ahiṁsā.
And a lot of discussions, arguments, presentations go on in the dimension of practice of ahiṁsā. While explaining, Ādi Śaṅkarācārya beautifully says it—there should not be parapīḍanam. That is practice of ahiṁsā. A dog is sleeping—just throwing a stone on it. A cat is lying down—just kick it. A small ant is crawling—just crush it. These are all parapīḍanam. That means recognizing the right of living. And every being has a right to defend itself. As we have a right to defend ourselves, everyone has a right to defend their own life. Respecting, honoring and practicing this—that is ahiṁsā. And if somebody dishonors this and somebody violates it, countering that is not against ahiṁsā, because by countering it, you will be establishing ahiṁsā. This is to be kept in mind.
So ahiṁsā pratiṣṭhāyām tat-sannidhau vaira-tyāgaḥ. There are numerous incidents in our purāṇas. Even today, we come across instances where beings with opposite tendencies live together comfortably in the presence of loving, motherly persons—persons who radiate calmness, serenity—that is expression of love and ahiṁsā.
Swami Vivekananda again writes beautifully, worth to read: "if a person gets the idea of non-injuring others, even animals which are by nature ferocious will become peaceful. The tiger and the lamb will play together before the yogi and will not hurt each other. When you reach that state, then alone you understand that you are firmly established in ahiṁsā." This is how Swami Vivekananda beautifully conclude this beautiful sutra then the next Sutra, the 36th Sutra, is
स॒त्यप्र॑तिष्ठा॒यां क्रि॒याफला॑श्रय॒त्वम् ॥ २.३६॥
Satya pratiṣṭhāyām kriyā-phala-āśrayatvam.
Satya pratiṣṭhāyām - Established in Satya, Kriyā—action, Phala—result, fruit of action, Kriyā-phalam—fruit of action, Āśrayatvam—it depends, it bears. That is the beautiful meaning given in the practice of satya - pratiṣṭhāyām kriyā phala āśrayatam a wonderful sutra giving the benefit of the practice of satyam. So by firmly establishing in satya, the result of the action is ensured, assured. Or the fruit is dependent on the action. Very clearly the sutra mentions it. And the effect of this is very important to understand because kriyā phala when any action is done there will be a result, the fruit of the action will be there. Every action has its fruit and every fruit, every result of the action depends on not only on one particular action, it is also dependent on the various other resultant forces, very important dimension. When we perform an action for a particular expected result many times an expected result may not come because the action which is performed and the result which has come may not be connected or what is the expected result may not come. Expected result has not come because not only because of our action or the action which is visible there are also other resultant factors which are unseen or which are along with the action are not expected not within the framework of the plan of my expectation of the result. So the expected result has not come. It is a very very important dimension.
Many times in our own life in our day to day actions, day to day affairs, material affairs we expect a particular result, we fix a goal we fix a task we expect a particular result from a work and we perform the work. But many times the result will not come or some other result will come or totally reverse will happen. Why? Because we think we firmly expect we firmly think that this particular result will come from this particular action but we always forget it that to get a perfect correct expected result it is not only my particular action is responsible but there are also other actions which also will be producing the results and the final resultant of all these actions seen and unseen beautifully dṛṣṭa karma and adṛṣṭa karma, dṛṣṭa phalam and adṛṣṭa phalam will be there. It is very very important to understand this karma phalam, kriyā phalam but a person who is established in satya will be able to correctly judge what will be the result of a particular action.
He will be able to take into consideration, he will be able to analyze, he will be able to visualize he will be able to take into view of all the actions which are not seen normally, generally, commonly by an ordinary person and he will be able to predict correctly that is karma phala - kriyā phala āśrayatam that is the important dimension. So he will be able to forecast exact nature of the fruit of any particular action done by himself or even by the others, so the unpredictability of the karma phala the unpredictability of the result of the work the unpredictability of the result of the action will not be there if a person is established in satya. Satya pratiṣṭhāyām kriyā phala āśrayatam that is āśrayatam, it is dependent on that and that dependence is sure. So when this power of truth will be established with us, in us and even in the dream if we tell an untruth even in the thought, word or deed whatever you say, it will become truth that is the power which comes into the ability to predict correctly. Very very common and normal satya pratiṣṭhāyām kriyā phala āśrayatam.
So a person who is established in satya will be able to predict the result of a work result of action correctly not only that, his prediction will be correct or he will predict the result correctly.
We have a famous shloka in the Bhagavad Gita karmanye vadhikaraste ma phaleshu kadachana ma karmaphalaheturbhuh ma te sangaha astu karmani. A person who is established in satya, satya pratiṣṭhāyām kriyā phala āśrayatam ma phaleshu kadachana but that phala exact result will be predicted or he will achieve the result correctly. So a person established in satya achieves the expected or fixed goal he will not miss the goal, he will not miss the target, he will not lose the result and fruit of the action and the work. Because he has established in satya he will be able to take into consideration all the seen and unseen results of all the actions which may play a role in producing a result. He will be able to visualize that because he is established in satya. That's why this sutra is an important dimension practically even materially in our day to day activities. That is how Maharshi Patanjali explains intricacies in the practice of the Yamanayamas. So the 36th sutra gave this wonderful dimension of practice of satya. So let us be rooted in satya for all normal practices satya is be truthful, it is not just being simply honesty be truthful, speak truth and this but many times many people give lot of so much of arguments but keep them all aside in all our normal regular life let us make it a habit to be truthful and speak truth. Let us see other sutras.
Om śāntiḥ śāntiḥ śāntiḥॐ 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/2N7qbfQqRiU?si=_eGGl4UZJhAJV8cj
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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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