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54th Sutra of the Vibhūti-pāda, the penultimate Sutra, the last but one Sutra is
ता॒र॒कं स॒र्ववि॒ष॒यं सर्वथा॑विष॒यम॒क्र॒मञ्चेति विवेक॑जं ज्ञा॒नम् ॥ ३.५४॥
Tārakaṃ sarva-viṣayaṃ sarvathā-viṣayam akramaṃ ceti vivekajaṃ jñānam
Continuing vivekajaṃ jñānam, which we have seen in the 52nd and the 53rd Sutras, the previous two Sutras, is a continuation of that.
Tārakam is saviour, saving, Tārakaṃ sarva is all, Viṣaya, subjects, Tārakaṃ sarva-viṣayaṃ sarvathā, in all aspects, Viṣaya akrama, without sequentiality of subjects, Viṣaya is subject, krama is sequential, akrama is without sequential, Ca and iti of this type, vivekajaṃ, born of discrimination, jñānam is knowledge. From that, knowledge of distinction of two similar things, identical because they cannot be differentiated by their jāti, lakṣaṇa and the place. This is what we have seen earlier, that vivekajaṃ jñānam, we have seen that. And the speciality of this particular Sutra is further emphasizing that the all-encompassing, in all aspects, not limited by their time and relationship of everything, and that is the vivekajaṃ jñānam and delivering, that is the saving Tārakam and sarva-viṣaya sarvathā-viṣaya akrama, Sarva-viṣaya sarvathā-viṣaya that knowledge comes. Sarva-viṣaya jñānam sarvathā-viṣaya akrama jñānam that is the quality characteristic of the vivekajaṃ jñānam. And that is very important Sutra which we find in this particular dimension of the 54th Sutra.
This Sutra explains the nature and scope of the vivekajaṃ jñānam. What is vivekajaṃ jñānam? Its characteristics, the contents of it, the special dimensions out of it. Tāraka is the protection, saving. This saving is from worldly dangers and worldly harms or in a sense it saves from the avidyā, saves from the jñāna, both these meanings are employed in the tārakam, Bhavataraka, we call it the normal used, this tārakamantram we call it, Rāmanāma tārakamantram, Tārakam means it saves. Vivekajaṃ jñānam saves, it's a tārakam, tārakam because of sarvathā-viṣaya akramam and sarva-viṣaya, it saves from all viṣayas. The meaning of the viṣaya which we have understood in the Yoga Sutras, from the dimension and direction of the Yoga, is all viṣayas, all objects, all modifications, all the worldly affairs, this vivekajaṃ jñānam saves from that. And it also saves from the sarvathā-viṣaya akramam and that merging, superimpositions and whatsoever it may be that also and all aspects out of it, vivekajaṃ jñānam helps it. Further this knowledge, this knowledge means this vivekajaṃ jñānam, limitations or constraints imposed by the order, by the sequentiality of the order, that is which we have seen, krama, that is removed and akrama is understood. In short, the vivekajaṃ jñānam makes the Yogi omniscient that is the meaning which we see, all powerful. He can know of anything in the totality of the creation. He gains that jñānam, sarva-viṣaya jñānam, the knowledge of all the viṣayas, and sarvathā jñānam, at all times, at all places, of all the things. What we generally say in English, omniscient, omnipotent and omnipresence, Sarvathā jñānam, sarva-viṣaya jñānam comes out of akramatam. That krama is broken, understood, that the limitations imposed by the krama are understood and they are broken and besides this, he will have an ultimate discrimination of the separation of the puruṣa and the prakṛti and that is the freedom and that is the salvation and that is the kaivalyam. And that is the real purpose of this particular important Sutra.
In the 53rd Sutra we understood or the Sutra dealt with the method of obtaining highest knowledge, which is the ultimate object of the Yoga, vivekajaṃ jñānam. This Sutra defines the nature of this knowledge. And the second place, this knowledge is sarva-viṣayam it is, knowledge of everything and this means not only embracing all objects but having all the objects in the consciousness simultaneously Sarva-viṣayam and sarvathā-viṣayam. This sarvathā-viṣayam means knowledge pertaining to the past, present and the future. Just as sarva-viṣayam has a reference to space, sarvathā-viṣayam has a reference to time, Sarvathā, Sarvathā it is, Always, Sarva and sarvathā. So vivekajaṃ jñānam includes everything within the realm of time and space, deśa-kāla. And it includes the realm of everything because it transcends everything by transcending, it includes it and all things which are within the purview of the process of the world. And the third place, this vivekajaṃ jñānam is akramam it is. Third quality, third content, third dimension is the akramam, it transcends the processes produced by the time, by the krama, the kṣaṇatā, the illusion, the superimposition, that is overcome, that is removed, it transcends it. And the fact that vivekajaṃ jñānam is sarva-viṣayam, sarvathā-viṣayam and akramam and all at a time, how beautiful it is. Vivekajaṃ jñānam is sarva-viṣayam, sarvathā-viṣayam and akramam at a time, at the same time means that the world of real is not something apart from the world of relativity. The relative and the real are same, the real and the relative are same, the real has become the relative, the relative is an expression, manifestation of the real. What a wonderful dimension, understanding comes out of this particular sutra, that we are not different from our real nature and only for explanation and understanding purpose we keep on using that mind and the real, the real and the unreal. Actually they are the same. It is one single provision, expansion. That is the importance of this particular sutra emphasizing the meaning of the characteristic, the content of the vivekajaṃ jñānam as sarva-viṣayam, sarvathā-viṣayam and akramam at one particular same time. The relative and the real are the same, they are not different. The God and me, we and the God are not different - Aham Brahma Asmi, the Vedantic truth is explained so beautifully in this particular sutra of the Maharshi Patañjali in the last but one, fifty fourth sutra of the Vibhūti-pāda. Let us try to understand the last 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/qnJhBzyVGRQ?si=2ZDCrh5fE3vtKl_z
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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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