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The 15th Sutra of the Kaivalya Pada, Maharshi Patanjali, in this 4th chapter of the Yoga Sutras of the Yoga Darshana, talks about, explains about the same thing, why it appears as different. A very important and a most common normal dimension which we find, a critical points of functioning of the mind. That is how these Sutras from 15 to the 21, the functioning of the mind, we discuss in detail and in depth analysis is done in these Sutras from 15 to the 21 Sutra.
So the 15th Sutra is
वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः ॥ ४.१५॥
Vastu Sāmye Citta Bheda Tayo Vibhakta Panthāḥ.
That is, Citta Bheda Tayo Vibhaktāḥ and Vastu Sāmye Panthāḥ, Vastu is an object, a substance, Sāmye is sameness, relatedness, Citta Bheda is the Bheda of the Citta, the differences in Cittas, the differences of the Cittas, the difference between the Cittas that is the Citta Bheda. Citta Bheda Tayo of the two of the two, the difference between the two Cittas, Vibhaktāḥ is separate, Panthāḥ is the path or the direction, this Panthāḥ is the path, direction, may be the English word path came from this Panthāḥ or Pathāḥ. Now Vastu Sāmye Citta Bheda Tayo Vibhakta Panthāḥ The common understanding of this particular Sutra is the object is same, Vastu Sāmye, the object being the same but the difference in the two is due to their separate path. Means object is same but it is perceived, seen, cognized by different minds as different. So whether there is a difference in the object or is there a difference in the perceiver. Perceiver means here not the real Puruṣa. Here the perceiver means the Citta. The perception of the difference. Why two things though they are same, why do they are seen as different? Normal question, a very simple experience in all our things, same thing but when people perceive they perceive differently, for what? Why? What is the reason behind it? Patanjali in this beautifully says that Vibhakta Panthāḥ, because of Vibhakta Panthāḥ, means Vibhakta Panthāḥ is the cause for the Citta Bheda. Even though there is a Vastu Sāmyatvam is there, even though there is a Vastu Sāmyatvam, because of the Citta Bheda, Vibhakta Panthāḥ, even though there is a Vastu Sāmyatvam, because of the Vibhakta Pantha, Citta Bheda, Taiyoho of the two.
So the object is a unique transformation which we have seen in the earlier Sutra of the three Guṇas and has thus a definite identity of its own, why then does it appear in different minds? Why does it appear? This is the question. It is answered in this particular wonderful Sutra. It is a matter of common experience that no two minds see the same thing alike. There is always a difference in understanding, in cognition, in perception, though the think is the same. The reason for this difference in cognition is explained in this particular Sutra that it lies in the fact that the minds which cognize the thing are in different conditions and thus naturally get different impressions from the same object, object is same, but different impressions are created, different impressions are formed because the perceiving Citta is in different condition even though the object has a transformation of the same three Guṇas but the play of the Guṇas are different in the perceiver, in the different minds. Even in our everyday life we find that the more a mind is influenced by different bias, prejudices, disturbances, conceptions, prejudgments, if they are greater, the distortion produced in the impressions which are made upon it is different. So a calm, a dispassionate mind, a non-judgmental mind can alone see the things correctly and as far as this is possible under the limitations of the ordinary mind, prejudiced mind and preconceived notions, they are responsible but not the object. A common example which we come across is just an example, a snake, usually we find that there is a sense of fear and there is a sense of danger the moment we see a snake. Even though the snake by itself may not be a poisonous, may not be a dangerous, but that notion that the snake is dangerous but if the same snake, a snake charmer sees, he will not kill it, he will not be afraid. A snake charmer will play with a snake. He will make the snake to play because the citta bheda and because of that citta bheda and the vivagta panthāha even though vastasamyam is there. A child doesn't know the difference. A baby plays with many things. It is not the ignorance part. It is not the child is ignorant. Just an understanding that the status of the mind, citta bheda is there. And that citta bheda, even though vastasamyam is there and the reason for the citta bheda is the vivagta panthāha. A child will play with that. The same one object snake is different to each one of them, a child, a baby, a snake charmer, an elderly person to each one's past saṃskāras and the proportion of the triguṇas in their personalities. This is the clear example and explanation for the sutra number 15 - वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः ॥ ४.१५॥. A very very common, normal, regular, day to day experiences but Maharishi Patanjali expresses, analyzes, gives the reason, the fundamental, the base, the cause, the base cause. Let us see the next 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/7M1m49GBN-Y?si=vUidML06ZYosPm0B
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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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