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From now on, Sutra number 9 to 12, Maharshi Patanjali in this Vibhuti Pada of the Yoga Darshana presents, analyses, describes the transformations, very subtle and deep transformations, pariṇāmas, the three types of pariṇāmas, the three varieties of pariṇāmas, the different types and varieties, the nirodha pariṇāma, samādhi pariṇāma, ekāgra pariṇāma and this particular Sutra number 9 is analysis and understanding of the nirodha pariṇāma, nirodha pariṇāma it is. And the Sutra is
व्यु॒त्थाननि॒रो॒धसं॒स्कार॒योर॒भि॒भ॒वप्रा॑दुर्भा॒वौ नि॒रो॒धक्षणचि॒त्तान्व॒यो निरोधप॑रिणा॒मः ॥ ३.९॥
vyutthāna-nirodha-saṃskārayor abhibhava-prādurbhāvau nirodha-kṣaṇa-cittānvayo nirodha-pariṇāmaḥ ॥ 3.9 ॥
Vyutthāna, vyutthāna is rising, outgoing, distracting, coming up. Then nirodha is restraining, inhibiting. So vyutthāna is rising, extravertive saṃskāra and nirodha is inhibiting saṃskāra. So vyutthāna nirodha saṃskārayoḥ so vyutthāna saṃskāra and nirodha saṃskāra - vyutthāna saṃskāra is extraneous, outgoing tendencies, nirodha saṃskāra is inhibitive, restraining tendency, saṃskārayoḥ - that is the plural there, that is why the plural applies to both - Vyutthāna saṃskāra and nirodha saṃskāra. And then abhibhava, subjugation, sinking, becoming absence, losing its presence. Prādurbhāva, becoming presence, reappearing, so abhibhava is disappearing, prādurbhāva is reappearing. So vyutthāna saṃskāra, nirodha saṃskāra, abhibhava and prādurbhāva. Then nirodha kṣaṇa, that kṣaṇa, the instant, exact moment. nirodha kṣaṇa it is. Citta anvaya, anvaya is coming in touch, just becoming aware, being aware, becoming aware. So anvaya is contact of citta, citta anvaya. Nirodha pariṇāma, that is the nirodha pariṇāma. The transformation named as nirodha. And the understanding is vyutthāna saṃskāra which rises, nirodha saṃskāra which is inhibits, disappears - the rise of the thought and the drop of the thought, expression of the thought, disappearing of the thought, appearance and disappearance of the thought, vyutthāna, nirodha, abhibhava, prādurbhāva it is and nirodha kṣaṇa citta anvaya. What a beautiful description he is giving. So nirodha pariṇāma is, the meaning of the Sutra is, the nirodha pariṇāma is the mind, the citta, coming in touch with that particular second where there is an absence of the saṃskāra, the thought and the rise of the thought has not yet happened that is nirodha pariṇāma. A thought, a saṃskāra, a tendency, the outward tendency of the mind rises, then it disappears. After the disappearance, before reappearance of the saṃskāra, there is a gap. There must be a gap. There will be a gap. That is the kṣaṇa, that is the nirodha kṣaṇa and citta, the mind coming in touch with that gap, staying in that gap, experiencing that gap, experiencing that nirodha kṣaṇa it is. How beautiful word, it is just a kṣaṇa it is. Though kṣaṇa has a time, here it is instant. And that instant is experienced and that experience is nirodha pariṇāma. How beautiful it is.
For example, just to understand, say a pendulum is moving. It goes to the right side and goes to the left side, again swings to the right and left, there is a continuous swinging. But is it continuous? When the pendulum moves up to the right and before dropping, there must be a nirodha kṣaṇa which is maybe an immeasurable time but there is a time gap, there must be a time gap. Before the pendulum drops and goes up to the left side. And from the left side, again before the pendulum begins to drop, there must be a kṣaṇa that is the nirodha kṣaṇa. It is so quick, so continuous, so instant and experiencing that gap is the nirodha pariṇāma.
Breathing is happening for all of us. The lungs are expanding and the lungs are constricting. But please remember, once the expansion is there and before it begins to constrict, there must be an instantaneous, minutest part of the time of a second, nirodha kṣaṇa, heart beats, between two heart beats, there must be a nirodha kṣaṇa. And please let us remember and understand how depth Maharishi Patanjali is talking. Between two words, there is a nirodha kṣaṇa, between two movements, there is a nirodha kṣaṇa and that nirodha kṣaṇa - the instantaneous, spontaneous lag of time, gap of time - It has to be, it will be and it is. Because there are two characteristics are there - the characteristic of rising, the characteristic of sinking. And the character before rising, after sinking and before sinking, after rising. Just for understanding, about to exhale, after inhalation, about to inhale, after exhalation there must be a time gap. It may be so short, may be so immeasurable but it is there. And Patanjali tells that, explains it that is the nirodha kṣaṇa. Nirodha - Neither this nor that. For us to understand, it is the state of silence, only for suggestion. Because there is no vyutthāna and there is no nirodha, there is no abhibhava, there is no prādurbhāva and that nirodha kṣaṇa is there. And please let us understand here citta should be anvaya, the citta should experience it. It should come in contact with that particular absence of the saṃskāra. And that experience may be an instantaneous flash of a second. That flash of a second is the nirodha pariṇāma. That is a very beautiful and most important dimension.
It is worth to sum up the understanding in the words of Swami Vivekananda, in his own eloquent way, commenting on this particular Sutra, in his commentary in the Raja Yoga. Swami Vivekananda “By the suppression of the disturbed impressions of the mind, and by the rise of impressions of control, the mind, which persists in that moment of control, is said to attain the controlling modifications. That is to say, in this first state of samādhi the modifications of the mind have been controlled, but not perfectly, because if they were, there would be no modifications. If there is a modification which impels the mind to rush out through the senses, and the Yogi tries to control it, that very control itself will be a modification. One wave will be checked by another wave, so it will not be real samādhi in which all the waves subside, as control itself will be a wave. Yet this lower samādhi is very much nearer to the higher samādhi than when the mind comes bubbling out.”
So the tendencies of nirodha and the tendencies of vyutthāna both are part of the characteristic of citta but before one tendency, the saṃskāra becomes active, gets into its activity, one after the other and there is a kṣaṇa between that one after the other. How difficult it is to explain. Than seems to be very simple to experience or so easy to experience but so difficult to explain. And Maharishi Patanjali says that that particular experience, the touch of the citta, of that gap, citta anvaya is the nirodha pariṇāma. And let us see the next Sutra. Sutra number 10.
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/M512DKTb9Uw?si=StebwgPogQ2JVNKw
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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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