The 13th and the 14th Sutra, they go together. The Sutra number 13 is
ते व्यक्तसूक्ष्मा गुणात्मानः ॥ ४.१३॥
Te Vyakta Sūkṣmāḥ Guṇātmānaḥ
Te means they, here they means the referred dharmas, the nature, characteristics and the properties in the previous Sutra number 12, so here that is referred, Te means that, those, Vyakta, manifesting, expressing, Sūkṣmāḥ, subtle or not expressing, unmanifested. So Vyakta and Sūkṣmāḥ, manifested or unmanifested, expressed or unexpressed, Guṇātmānaḥ, nature of the Guṇas, Ātmānaḥ, Guṇātmānaḥ it is, it is not the Guṇa of the Ātma, it is not that, Guṇātmānaḥ it is called, nature of the Guṇas, characteristics, properties and the nature of the Guṇas. So they means those dharmas, they are manifested and unmanifested, as per the nature of the Guṇas. This is important, the Tri Guṇas which we talk, Sattva, Rajas, Tamo Guṇas, so the properties, nature and the characteristics and qualities which referred in the 12th Sutra, dharmas, Atīta and Anāgata dharmas and the Hetus, they are all of the quality of the Sattva and Rajas and Tamas and they are expressed or unexpressed. Expressed means it was unexpressed earlier, unexpressed means it will be expressed later, that's why Atīta and Anāgata was spoken of in the previous Sutra. Whatever is manifesting was in unmanifested form earlier and whatever was unmanifested form will be manifested later. The known and the unknown what is, what was unknown will be known and what is known was unknown. The tree expressed from the seed, the seed was in the form of Sūkṣma in the seed, the tree was Sūkṣma in the seed and the tree is Vyakta from the seed. How beautifully, how depth, how subtle Maharishi Patanjali is talking and whether they manifest or unmanifest, their nature is of the Guṇas, Sattva, Rajas and Tamas, even whether expressed or unexpressed. So the Sattva and Rajas and Tamas Guṇas, the three Guṇas are in the expressed form or in the unexpressed form and the manifested and unmanifested are actually the manifestations and unmanifestations of the Sattva, Rajas and Tamas Guṇas. What manifests is what was dormant or the Sūkṣma, millions and billions of manifestations are in the Sūkṣma form. The future is hidden in the seed and the seed carries millions of possibilities in its womb, yes, it is true. The future is embedded in the seed and the seed carries the future, what we say generally in English as a tip of the iceberg. Na Sat Jayate it was not there, it cannot be, it is there means it was earlier, so this expression is a very wonderful Sutra that everything which is Vyakta was Sūkṣma earlier and that is having the qualities of the Guṇas, the three Guṇas. And that is the important dimension manifested in the present moment or the Sūkṣma, the subtle, the latent that have been manifested and gone in the past and yet to be manifested, since this twofold aspect of time, past and future is only a feeling caused by the dual directionality of the progression of the Dharmas and the nature of the Dharma is the three Guṇas and this can be applied to present, past, future and that is how this particular Sutra is to be understood.
And let us see the 14th Sutra. Another wonderful Sutra, continuing the same thought.
परिणामैकत्वाद्वस्तुतत्त्वम् ॥ ४.१४॥
Pariṇāma Ekadvād Vastu Tattvam
Pariṇāma is transformation, Ekadvād uniqueness, this is very important meaning, Vastu is object, thing, Tattva is essence. Sutra is very simple but because it is a Sutra, it carries tremendous potency of meaning. Pariṇāma Ekadvād Vastu Tattvam, the essence of the object, Vastu Tattvam, Tattva of the object, it consists of uniqueness of transformation, Pariṇāma Ekadvād, Ekadvād is not oneness, it is uniqueness and uniqueness in the transformation is the essence of an object, yes this is important. The transformations are not similar, every transformation there is uniqueness and this uniqueness of the transformation is the essence of the object or the essence of the object, the Vastu Tattvam is the uniqueness itself. As in the modern science we see, molecules, atoms, electronics, positronics and various atomic particles, each one has different forces, different orbits, different motions, different binding factors, different separating factors, but all these particles are unique by itself. This is the expression of this particular Sutra, what the modern physicists or the nucleus scientists say, Maharshi Patanjali has conceived and laid down the foundation. What is the greatness of the land of Bharat, nothing material in the usual sense is left over, if you take into consideration the fact that matter and energy are interconvertible. Each one matter can be converted into energy and energy is converted into matter, matter contains energy and energy contains matter and it is the essence and the unity in things is from the unity in changes and it is uniqueness. Though there are three phases as we saw earlier, but the changes, the transformations are perfectly coordinated, all these objects and they have a unity and their uniqueness, pariṇāma ekattam it is called, uniqueness in transformation. Millions, lakhs, crores of leaves will be there in a particular tree, in a particular branch there may be lakhs of leaves and small stig there will be hundreds of leaves, but if you see no two leaves will be same, every leaf is a different one, it is a unique, and this uniqueness embedded in that, that is what Maharshi Patanjali says, that is the Vastu Tattvam it is and that is the importance of this particular sutra, a continuation of the earlier sutra, that is sutra no. 13.
The reality or the essence is not the ultimate reality behind the thing, but what may be designated as an individuality, or often what we call as a personality, that is difference, each person is different we call it and this differentiation in the person and the personality, the personality of a leaf, the personality of a stone, it is different. If you go to a factory, in a huge industry, a biscuit factory suppose, lakhs of biscuits are produced by the machine, but we have seen earlier, that because of the difference in the time factor, and because of the difference in the expression, vyaktaḥ and avivyaktaḥ, there will be a difference, uniqueness in that. We may not be able to perceive the difference, but there will be a difference, just because of the change of, even the difference may be in microseconds, millionth of a second, kṣaṇa, we have seen earlier in the sutras, but to the normal eyes we may not be able to differentiate it. Seems to be same, but not.
This is the sutra number 13 and 14 deal with that. And affirms, the sutra affirms, in spite of all kinds of transformations, paranamas, which a thing may undergo, there is a subtle principle of an event present in it, which gives it a uniqueness, a specific individuality to it. And this vastu-tattva is very closely related to that principle, which is indicated by the term dharmī, in the third chapter, 14th sutra. And this vastu-tattva is an important dimension, which is very very unique. So the reason for the uniqueness, and the uniqueness is embedded in the transformation. All flowers of the same tree are not same, various reasons have been presented, and given by Maharshi Patanjali. And this is one of the beautiful sutra, the sutra number 14, and sutra number 13, they go together. And let us understand 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/jZu-hrXAPcU?si=Xcl9Y1aETOhRJycJ
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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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