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53rd Sutra of the Vibhūti-pāda is
जा॒ति॒ल॒क्षणदे॒शैर॒न्य॒तान॒व॒च्छे॒दात् तु॒ल्य॒योस्त॒तः प्र॑तिप॒त्तिः ॥ ३.५३॥
Jāti-lakṣaṇa-deśair anyatānavacchedāt tulyayos tataḥ pratipattiḥ ॥ 3.53 ॥
Jāti is class, grouped together, same class, same group, that is called jāti, Lakṣaṇa, quality, characteristics, Deśa is a place, Anyatā, differences, differentiations, Anavaccheda, anavaccheda, no difference, non-separateness, Tulya is similar, sameness, Tataḥ from that, Pratipattiḥ is knowledge, and this Sutra is very important Sutra, giving rise to a very important vibhūti mentioned by Maharishi Patañjali and of course describes the various dimensions of the knowledge and the rough understanding of the Sutra is, from this, that is from the knowledge, there is a clear knowledge, clear understanding of two things, which are seemingly equivalent because they cannot be distinguished by class, characteristic, or position. How beautiful it is. The similarity between the two objects or two things cannot be distinguished by the distinguishable properties such as the class, characteristic, and the position can be distinguished from that, from that means from vivekajaṃ jñānam, Tataḥ is used, from vivekajaṃ jñānam, distinction between similarities, which cannot be distinguished by jāti-lakṣaṇa-deśa and this knowledge comes, pratipattiḥ comes, so vivekajaṃ jñānam and pratipattiḥ, this significant important word in this particular Sutra is pratipattiḥ. Pratipattiḥ means what? Pratipattiḥ means resolved. We have till now hearing the word samāpatti, samāpatti is a fusion of two things, which are apparently separate, but pratipattiḥ is resolution of two things originally fused or inseparable. Means a little bit of explanation is needed to understand this particular Sutra, where pratipattiḥ, the knowledge is to be understood. Now how do we distinguish, how do we know these two things are different? How the differentiation is recognized? The differentiation is always recognized or the differentiation is perceived, differentiation is noted based on three things, jāti - Jāti means the class and differentiation is also recognized, noticed by lakṣaṇa, characteristics, and the place.
For example, a cow and a donkey is there. It's very clear. The class, the jāti of the cow is different, gojāti it is and the class, jāti of the donkey is different, it is khara-jāti, Mārjāla-jāti is the jāti of the cats, Śvāna-jāti, jāti of the dogs, Mandāra-jāti, the class of the mandāra flowers, Padma-jāti, the class of the flowers of lotus, all lotus flowers, Padma-jāti, all campaka-jāti, all flowers of campaka. So this is how we distinguish between the two but in the same characteristics, same class, how do we distinguish between the two things? That is by the characteristics, qualities, lakṣaṇas. Brown cow, white cow, small cow, larger cow, short cow, bigger cow, cow with horns, cow with short horns, characteristics within the same class that is the characteristics differentiate within the class. If characteristics also are same, class also is same, then how do we distinguish? It is distinguished by the place it occupies, deśa. Oh this is here, this is there, this is on the right side, this is on the left side, this is on the above, this is here, this is at that particular place, this is at this particular place, by differentiation in the deśa. If jāti is same, similar, lakṣaṇa also is similar and deśa is also similar, then what happens? Anyatā is anavaccheda, it is impossible or difficult to find out the differentiations and the separateness and the ability to do that, that is the knowledge, tataḥ tulyaḥ it is and what is that ability? That is the pratipattiḥ, that is the knowledge and resolving it by that. How beautiful it is, that Yoga sādhaka, a Yogi, with this vibhūti, will be able to distinguish between two similarly looking flowers, two similarly looking red roses, two similarly looking mandāra flowers, two similarly looking stones, two similarly looking objects, two similarly looking wood pieces and to have some idea of the method which can be adopted by solving such a problem, it is necessary that we distinguish exactly the similar things and it means that they appear and disappear alternately in that position and this. If all the three are similar, the only distinction will be the distinction of time it is, kāla. At a particular place that is why earlier the kṣaṇa-krama has been taught. And under these circumstances, the time factor alone can distinguish between them. You will have to be subject to them to a particular time analysis and a greater resolving power from the frequency with which they replace each other in the same position. Within that what is the replacement frequency and the frequency with which two things can replace each other in this manner has a limiting value and that is the frequency with which kṣaṇas, moments succeed. That is why this particular Sutra is a following of the previous Sutra, Tataḥ is used for that. From that knowledge of vivekajaṃ jñānam and kṣaṇa-tat-kramayoḥ, you will be able to distinguish and separate inseparable things, indistinguishable things because of the pratipattiḥ and the knowledge which comes. And this is important, powerful vibhūti Maharshi Patañjali presents to all of us and the ability of the sādhaka and the advanced Yogi which we can do it, which will be identical in every respect but you will be able to distinguish between that. Say a book, there are two books of everything is same, how do we distinguish between that? We cannot distinguish based on the jāti, lakṣaṇa or deśa. The only thing which will be able to distinguish, separate it, anavaccheda but anyatā is possible by the pratipattiḥ of the vivekajaṃ jñānam, outcome of the kṣaṇa-krama it is, by the time, how the second copy replaced the first copy, the difference. That is how we can distinguish between it.
In a factory of manufacturing company if millions of biscuits are produced, how do we distinguish between two biscuits? The only distinction we can bring out between two biscuits is, the second one is following the first one because both are similar in all the aspects. How the second one is replacing at a particular place, that is the kṣaṇa-krama. That is the fourth criteria, fourth dimension which is beyond the normal three dimensions and this sutra has that important presentation. Time is the fourth dimension and the subtlety of that is an important aspect of this particular sutra, number 53 which we have seen.
Again Swami Vivekananda masterly concludes his bhāṣya, commentary on this 53rd sutra jāti-lakṣaṇa-deśa-anyatā-anavacchedāt tulyayoḥ tataḥ pratipattiḥ. Swami Vivekananda says “When the objects are so mixed up that even these differentiations will not help us, the power of discrimination acquired by the above mentioned practice will give us the ability to distinguish them. The highest philosophy of the Yogi is based upon this fact that the puruṣa is pure and perfect and is only simple that exists in this universe. The body and the mind are compounds and yet we are ever identifying ourselves with them. That is a great mistake that the distinction has been lost. When this power of discrimination has been attained, man sees that everything in this world, mental and physical is a compound and as such cannot be the puruṣa.” And Vivekananda explains this in these beautiful words that kṣaṇa-krama, vivekajaṃ jñānam and pratipattiḥ are the solutions for separating the puruṣa and establishing ourselves in our real self.
Let us see the other Sutra.
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/L80IK-qIzJk?si=KjHuH6cnQsivDfNL
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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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