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Sutra number 10 is the description of the result of nirodha pariṇāma. What is experience? What will be the state of the mind? That expression of experience and the state of experience of the nirodha pariṇāma. That is the sutra number 10. A very simple, easy sutra. And the sutra is
तस्य प्र॒शान्तवाहिता॑ संस्का॒रात् ॥ ३.१०॥
Tasya praśānta-vāhitā saṃskārāt
Tasya - it’s referring to nirodha pariṇāma, tasya it’s - that means that it belongs to, refers to nirodha pariṇāma. The previous sutra - Praśāntatā prakāśena śāntatā it is. Very peaceful, quiet, calm, serene, undisturbed, smooth Praśāntatā. Vāhitā vāha Means flow, Vāhitā Characteristic of flowing. Saṃskārāt tendencies, the potencies. So the characteristic and experience of the citta is praśānta vāhitā. That means, that is nirodha pariṇāma is undisturbed flow of the saṃskāras. Means there will be an experience of quietness, then experience and feeling of śāntatā. Explaining śāntatā is very difficult, it’s only an experience, words will not be able to convey the feeling but it is a state of joy, praśāntatā it is, calm, undisturbedness, peacefulness. So peaceful and undisturbed flow of the impressions, thoughts that is the characteristic of nirodha pariṇāma. So a person, a sādhaka, a yogī, an instructor, a teacher, a student should be having, expressing and experiencing that praśāntatā of the citta tor quite a long time after the practice of the meditation antarāṅga yoga because the mind will be at one particular time and the citta will be in nirodha pariṇāma.
And that expression and the result, the benefit the proof of nirodha pariṇāma, the proof is and proof will be praśāntatā is there. And the effect of nirodha starts as soon as this nirodha pariṇāma is there though it is very kṣaṇa very short but though the effect is transitory, the nirodha pariṇāma needs to be stabilized. And for stability, stabilizing that contact nirodha kṣaṇa with the gap may be even that gap will be there for a short time but enhancing that gap increasing, stretching that gap, it is wonderful, it needs to be practiced. That’s why in the earlier, the first chapter we have seen abhyāsa and vairāgya. Vairāgya has there is no need of repeating vairāgya but abhyāsa has a meaning for repetition. And here nirodha kṣaṇa and to be in touch with that constantly substance time needs a practice and that is very important dimension here. So repeating practice makes the citta constantly to be in touch with that nirodha kṣaṇa. So that praśāntatā will be for a longer time, uninterrupted flow the suppressive potencies nirodha saṃskāras, not disturbing or outgoing. And the significance phrase here the word is praśānta-vāhitā. And the flow of this nirodha state becomes after sufficient practice and the mind is very easy and peaceful, there is no struggle in the mind, there is no restlessness in the mind which may be present in different degrees earlierly but once this nirodha kṣaṇa is attained established firmly that struggle even for the nirodha, even to stop, is gone and the calmness prevails. And that is this giving up of the struggle, giving up of the effort, effortless effortlessness, an effort is made to be effortless and that effortlessness of the effortless and that is the praśānta-vāhitā it is. And that saṃskāras of the vāsanās which are still hidden, they are exhumed and as it is as we have seen earlier that abhyāsa is a very very important dimension for stabilizing this praśāntatā that the kṣaṇa is elongated. And here in this particular sutra that how our minds which are used to one way of operating here and there can be changed and Patanjali gives this beautiful suggestion here that it can be modified, It can be transformed, it can be changed and that is abhyāsa. So the mind is capable of having two states and they are distinctly opposite one is the distraction going out and one is the attention and the gap between the both increasing it that needs a practice. And stabilizing, staying in that is the praśānta-vāhitā. It is a smooth flow, it is a slow flow, it is a calm flow, undisturbed flow of a canal water. And when the state of attention prevails our poise is serene. The importance of attention, of course without tension and we can all, we can easily experience the breathing is quiet and the mind is concentrated on object oblivious of the surroundings but where you are in that state of distraction our poise is far from serene and breathing becomes regular, a poise, serenity, quietance the breathing comes down, these are the pointers of the praśānta-vāhitā it is. And of course this particular Sutra is a very important pointer in measuring, evaluating our own sādhana and the practice of the nirodha pariṇāma and our own regular experience while practicing and that is an important dimension in this particular sutra. And the interval between the vṛttis and increasing that interval between the vṛttis and at that particular moment the praśānta-vāhitā is the state of the mind tasya praśānta-vāhitā saṃskārāt. Let us see the next sutra.
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/El0yDRADzIc?si=XYLlxh67-JK95RZ0
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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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