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The 11th Sutra of the Kaivalya Pada is another masterpiece of understanding the continuity of and the maintenance of the various actions, thoughts and life itself. That is the analysis of this wonderful Sutra.
Sutra number 11
हेतुफलाश्रयालम्बनैः सङ्गृहीतत्वादेषामभावे तदभावः ॥ ४.११॥
hetu-phalāśrayālambanaiḥ saṅgṛhītatvād eṣām abhāve tad-abhāvaḥ ॥ 4.11 ॥
Hetu is the cause, the reason, Hetu is the purpose, the cause, the reason, Phala is the result, effect, cause and effect, Hetu and Phala, Traditionally Kārya Kāraṇa in the Vedanta the terms are used and here it is Hetu Phala Āśraya is the correct meaning for Āśraya is a safe place to stay, a place of refuge or here it means a reservoir, a storehouse, Ālambana is the support, how the support comes that is called Ālambana, that which supports, Samgrihi Tattva is togetherness held together bound together binding together glued together, Samgrihi Tattva Eṣām of all this, Abhāva is absence, the disappearance, Tad is the there, of course again Abhāva, absence - Hetu Phala Āśraya Ālambana Samgrihi Tattva Eṣām Abhāva Tad Abhāva - That is the Sutra. What does it mean? Means the binding together of the cause and effect and its reservoir are supported and if the support is removed they also drop and what is that which is supported? It is we have to go to the previous Sutra where the word Sutra is used as Āśiṣa. Āśiṣa is the all the desire to exist and the continuity of the desire to exist is held together, is bound together by three things Hetu, Phala and Āśraya- the cause, the effect and the storehouse and these three are the Ālambana for the Āśiṣa the desire to continue. So the desires all the desires they continue, they depend or they are bound together, they are held together, they are glued together because of the three things cause and effect and the place of reservoir. Place of reservoir means where the Saṃskāras stay, where the Vāsanās stay, the storehouse of the Vāsanās. Now the Sutra is clear- the continuity of the desires is maintained or the desires are held together, bound together Samgriha Tattva because of three the cause and the effect and the place of storehouse of the Samskaras and if these three are removed the Ālambana is removed, Abhāva of the Ālambana Abhāva Samgriha Abhāva comes. When the support is removed the togetherness also gets dropped the binding factor gets dropped, the binding factor is because of the Hetu, Phala and Āśraya and Hetu, Phala, Āśraya is supporting the Samgriha Tattva and the Samgriha Tattva is maintained, continued strengthened by these three things Hetu, Phala and Āśraya. And the Hetu, the cause and effect and the storehouse of the Saṃskāras removed, means the Ālambana the supporting pillar is removed the binding of the desires Samgriha Tattva also drops, that's why the word Abhāva comes twice. Disappearance of the Ālambana results in disappearance of the togetherness of the desires. Desire after desire comes one desire becomes cause for the other desire one desire is the Hetu, another desire is the Phala, and the Phala result will become the Hetu for the other result this Hetu, Phala continues and this continuity of the Hetu, Phala of the desires the Saṃskāras, the Vāsanās come up and they have a storehouse they continue to be there. So this vicious circle this vicious circle of bondage of the Hetu, Phala, Āśraya of the Āśās are supported Ālambana and the Samgriha will be broken by this by removing the desires. How beautifully a practical dimension Maharishi Patanjali gives. So the Vāsanās form a continuous stream and no release from the bondage is possible without their destruction how can there be a Kaivalya if the desires are continuous. The answer to this question, of course we have already studied in the second chapter the second Pada when we studied in the Kleśas - Avidyā, Asmitā, Rāga, Dveṣa, Bheniveśa and we saw that the cyclic process of manifesting the cyclic progress of manifested life begins with the association with these five things. The Kleśas become the cause for the continuity and that is why it is a Kleśa and that is to be broken. And the cause for the continuity is the support and the support is to be removed. So Hetu, Phala and Āśraya supports the togetherness of the Vāsanās. Cause, there can be the cause for doing an action itself is a bondage for the action the result of the work and action itself will be a supporting for it and taking an umbrage to perform an action to a work itself is a cause. All these three things the Saṃskāras become the reason cause and because Saṃskāra is the cause, the Hetu another Saṃskāra will come and that becomes the cause for the other one and another Saṃskāra is produced. So this is a vicious circle and Patanjali is not Patanjali suggesting he is not Patanjali presenting in front of us the cause of the miseries the cause of the Dukkha, the Dukkha Kāraṇa, the Kashta Kāraṇa is to be free from these three things, Abhāva of these three things, will be the Abhāva of the Samgrihatatva and that is a very important dimension.
And this is exactly what we talk about the Karma Yoga beautifully in the Bhagavad Gītā not to have Āśraya, Phala Āpekṣā, Phala Āśraya, Karma Āpekṣā, Karma Āśraya and as long as we have that desire for the result that creates a cause for the other one and that is how the Niṣkāma Karma, Asaṅga Karma is a very very important dimension not only in the Bhagavad Gītā even in this particular series of Patanjali Yoga Sutras. If the Vairāgya is the Ālambanam suppose if the Vairāgya is the Ālambanam then other things will drop down and that is a very important dimension that the desires, the circle of desires the cycle of desires is broken only by the supporting feature out of it and that is beautifully presented in this particular Sutra - हेतुफलाश्रयालम्बनैः सङ्गृहीतत्वादेषामभावे तदभावः ॥ ४.११॥.
Swami Vivekananda wonderfully concludes this particular Sutra, Swamiji “these desires are held together by cause and effect if a desire has been raised, it does not die without producing its effect, then again the mind stuff is the great storehouse the support of all desires, past desires reduced to Saṃskāra form until they have worked themselves out they will not die moreover, so long as the senses receive the external objects fresh desires will arise, if it be possible to get off these then alone desires will vanish.” Abhāva of the Ālambana of the Hetu, Phala and Āśraya will result in the Abhāva of the Samgrihita. Desires are eliminated by that which is supporting the cause, the result and the Saṃskāras. How beautifully Patanjali presents it in this particular Sutra, in this Kaivalya Pada. Let us see the 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/r4ikunbS7Us?si=4PstWzBSpBC5myRs
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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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