ॐॐॐ
The sixth sutra of the Kaivalya Pāda is the continuation of these nirmāṇa cittas, creating the minds and the bodies and the senses. The sixth sutra is
त॒त्र ध्या॒न॒जम॑नाश॒यम् ॥ ४.६॥
Tatra Dhyānajaṃanāśayam.
Tatra there means in that nirmāṇa cittas, created minds, there, tatra dhyānaja, dhyānaja, ja is born, Dhyānaja born of Dhyāna, Anāśaya, Āśaya and Anāśaya, Āśaya is storage, Anāśaya, without storage, Āśaya is a stock, Anāśaya is stockless, no stock, Āśaya also means intentions, Anāśaya is without intention, It's both. Both meanings can be ascribed to this Anāśaya, Stocklessness, No storage and also, no intention, without intention, intentionless, easy to understand, Niṣkarma it is, Anāśayam is niṣkarma. So Tatra Dhyānajaṃ Anāśayam - the rough understanding of the sutra is, of these, the mind born of Dhyāna is free from impressions. How beautiful it is Anāśayam. The mind born of Dhyāna is free from āśayas, free from impressions, free from saṃskāras. In the first sutra of the Kaivalya Pāda we have seen that there are five ways have been given in that, that is Janma, Auṣadhi, Mantra, Tapa, Samādhija and in here, Dhyānaja. And the mind, the body or the work created, done by the Dhyāna, established in Dhyāna, Yogasthaḥ. Kuru Karmāṇi, if the work, action is done, established in Yogasthaḥ, Dhyānaja it is. What will happen? Anāśaya it is. It is niṣkarma, niṣkarma yoga, niṣkarma karma, niṣkarma means the work will not produce another saṃskāra. It will not produce another saṃskāra or when the work gives a result, the doer, the performer will not get attached to that particular result which came out of the work which he has done. If the work is done, established in Yogasthaḥ, Dhyānaja it is. Patañjali simply, masterly explains in a tablet form, in a capsule form, entire Karma Yoga here. Anāśaya it is, it will not create impressions if the mind and citta, or the mind and citta born of Dhyāna it is. We should also be clear that out of the five, Janma, Aushadhi, Mantra, Tapas, Samādhija, Siddhaya, the Siddhi born of Samādhi is the best, is the purest. Because it is niṣkarma, it is anāśaya, but other four may have a danger, this is dangerous, no fall. And that is why this particular sutra is very clear. Tatra refers to that and Dhyānaja, there it was Samādhi, here it is Dhyānaja, born out of Dhyāna. Anāśaya, no intentions. It is like, for understanding, a business company opens various outlets at many places with various transactions. And all these outlets and all the transactions, all the functions are controlled by the main branch, the headquarter. Let us say, heart quarter. The main branch that controls all the transactions and functions of these outlet branches at various places. But all these outlet branches are temporary for a specific purpose, at a specific place. Though they seem to have an independent status, but actually they don't have an independent status. It is the headquarters, the main, which fuels, manages, drives all these various outlets. And all the assets and liabilities belong to the head office somewhat a similar relationship exists between the artificial mind, the nirmāṇa cittas, and the original natural mind Tatra, Dhyānajaṃ, Anāśayam, this is an important sutra. A yogī, an advanced sādhaka, working through others, making them as a medium of his accomplishments. That is why beautifully in the Bhagavad Gītā, it comes, I am just a tool in the hands of the God. And the God tells Arjuna, be a tool in my hands. The tool will not get any dust accumulated on it, it goes to the owner, if a branch makes a mistake, the owner is responsible for that, exactly in a similar way.
Again, Svāmī Vivekānanda masterly sums up this particular sutra. Tatra Dhyānajaṃ Anāśayam
Svāmī Vivekānanda writes: “Among all the various minds that we see in various men, only that mind which has obtained to samādhi, perfect concentration, is the highest. A man who has obtained certain powers through medicines, or through words, or through mortifications, still has desires. But that man who has attained to samādhi through concentration, is alone free from all desires. To siddhis, through samādhi, actually liberates, is the best. But all the siddhis coming through the remaining four, Janma Auṣadhi, Mantra Tapaḥ, has danger. And in that nimitta cittas, and Dhyānaja, yes, Anāśayam, entire Karma Yoga has been put in a capsule in this particular sutra. Performing action, working, establishing Dhyāna, we should not forget, Dhyāna is as per the third chapter's definition of Dhyāna - त॒त्र प्रत्ययैकतान॑ता ध्या॒नम् ॥ ३.२॥ and a work, a Karma, born out of it, a Karma as a result of Dhyāna, Karma as a result of Dhyāna. If the Karma is the Dhyāna phala, or the Dhyāna phala is the Karma, that Karma phala is not a trapping, the Karma phala came out of the Dhyāna phala, will be a path, a door to freedom, Kaivalya it is. That is the emphasis in this particular sutra. Let us see further sutras.
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/YusIIEw38po?si=Bb2aNFR43ShxEdda
Read n Get Articles, Magazines, Books @ http://prakashan.vivekanandakendra.org
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
No comments:
Post a Comment