44 sutra is the sutra connected with the svādhyāya.
स्वा॒ध्या॒याद् इ॒ष्टदे॒व॒तासम्प्रयोगः ॥ २.४४॥
Svādhyāyād iṣṭa-devatā-samprayogaḥ ॥ 2.44 ॥
That is the sutra and by the practice of svādhyāya or the end result of svādhyāya is iṣṭa devatā a desired god - devatā word is used samprayogaḥ, prayogaḥ and samprayogaḥ, yogaḥ is used word here that word of joining, meeting, so samprayogaḥ meeting of the desired deity, that is the svādhyāya dhiṣṭa devatā samprayogaḥ. So from the practice of svādhyāya once desired deity or the god you can actually meet that what it says samprayogaḥ, you can converse. Normally, yoga practitioners commonly yoga instructors, yoga teachers we have a tendency to say that especially in the modern so called scientific world that there is no god we don't believe in that. Maharshi Patanjali says svādhyāya iṣṭa devatā samprayogaḥ. You can meet the desired deity. And you can even easily say that meeting the targets meeting the goals meeting our timelines by the svādhyāya, by understanding, studying the manuals, studying the manuals and SOP standard operational procedures, the targets are fulfilled targets are met exactly the same way svādhyāya iṣṭa devatā samprayogaḥ.
Sri Ramakrishna Paramahamsa used to converse with Bhavatari Ma of dakshineshwar temple in kolkata it may look impossible but patanjali confirms it it's possible. So the scope of svādhyāya which we have seen earlier svādhyāya, it is studying oneself our real self beyond, without any layers the true nature, the puruṣaḥ, who I am, the real I am-ness, svādhyāya helps to or svādhyāya ends up there, removing all the curtains in between, all the curtains are opened up and we meet ourselves, we converse with our real self, all the curtains are removed svādhyāyat iṣṭa devatā samprayogaḥ it is.
And the next sutra is almost the same line, 45th sutra about the īśvara praṇidhāna
स॒मा॒धिसि॒द्धिरीश्वरप्र॑णिधा॒नात् ॥ २.४५॥
Samādhisiddhirīśvarapraṇidhānat
This īśvara praṇidhāna, we have seen in the first chapter, even in the second chapter now this is a reiteration the importance of īśvara praṇidhāna it is. And there in the first chapter īśvara praṇidhāna was treated, was said that it is an alternative to the citta-vṛtti-nirodhaḥ īśvarapraṇidhānadvā it was said. And here by the practice of īśvara praṇidhānat samādhi siddhiḥ, how beautiful it is direct entry point, king's way is almost same as it was told in the 23rd sutra which we have seen īśvarapraṇidhānādvā. So samādhi siddhir īśvara praṇidhānat, samādhi is this samādhiḥ - siddhi is perfection, accomplishment, īśvarapraṇidhāna is worship actually performing even ritualistic worship or that attitude mānasika pūjā by that the mind, all the thoughts of the mind, all the vṛttis of the mind they withdraw themselves that's why many of our gurus and teachers there are various methods are available in our sanatana dharma, in our culture mānasika pūjā is done, if not physically a person cannot worship perform rituals as prescribed, sitting anywhere at any place one can perform mānasika pūjā, and many times the grandeur of mānasika pūjā will be multiple times better than the actual physical ritualistic pūjā. Because the offerings which we can do mentally are limitless and infinite and the benefits and the end result will be wonderful if one is very very sincere and one is real practice of īśvara praṇidhāna. The fact that īśvara praṇidhāna can lead to ultimate samādhi is a startling revolution I tell you. And this fact is already referred in the sutra the first chapter where patanjali not only points out it as a possibility of attaining samādhi through īśvara praṇidhāna but also in subsequent sutras shows that the path of īśvara praṇidhāna is practically, an alternate an independent path of achieving the goal and that is which is attained by following the aṣṭāṅga yoga, the eight stages are the paths. And in second chapter this particular sutra in the 43rd sutra which we have understood that the word siddhi is used in two senses perfection and efficiency and it is also used in the sense of accomplishment. In this particular sutra it is generally taken as an accomplishment and perfection in both senses one will accomplish samādhi and not only can samādhi be attained through the practice of īśvara praṇidhāna but also perfected with the same technique. What a great importance and reiteration, reiteration of īśvara praṇidhāna in the entire yoga darshana patanjali's yoga sutras reminding the practice of īśvara praṇidhāna leads to samādhi siddhi. With this the end results the benefits of the first two angas and their upangas the yama niyama gets concluded and maharishi patanjali takes us into the further explanation of the angas of the ashtangas let us see those beautiful sutras connected to āsana prāṇāyāma and other angas.
Om Śāntiḥ Śāntiḥ Śāntiḥ.
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/f1igFUICTeg?si=hxTsbfVs8hV3xTb3
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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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