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Sutra number 16 is a continuation of the sutra 15. The sutra is
न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात् ॥ ४.१६॥
Na Ca Eka Citta Tantram Vastu Tadapramāṇakam Tadā Kiṃ Syāt
There is a question, Kim? Na is the not, Ca Eka Citta Tantram, Ca is the end of course, Eka is the one, Citta Tantra is the control, that means under the control of one Citta, Eka Citta Tantra, Citta Eka Tantra, Eka Citta Tantra - Under the control of one mind, Vastu, the object, Tad that is the that, Apramāṇakam, Pramāṇakam, Apramāṇakam, Apramāṇakam means unproved, not proved or non-existent, Tad then, Kiṃ Syā, there is a question mark, what happens? Kim is what? Syāt happens, What happens? There is a question raised in this particular sutra. That is, if an object is dependent upon one mind and if that is not cognized by that mind, what happens to the object? If an object is not governed, Apramāṇakam and Citta Tantra the object is not governed by one mind, Citta Eka Tantra or Eka Citta Tantra by one mind does it become Apramāṇakam? Does it become unreal? When it is not perceiving? Means there is an object, say a book is there, a chair is there or a table or a tree, if it is not perceived by one mind does it exist or not? What a wonderful question is raised by Maharshi Patanjali. And if the object is not governed by one Citta does it become unreal? When that is not perceived, that particular one object and this is the question is given. Of course, obviously the answer is no, it is not that. If one mind which is controlling the object is not perceiving the object, it is not cognizing, it is not recognizing the object, the object will not disappear, it will not become Apramāṇakam and because other Cittas can perceive. One is not perceiving, other things can perceive. It is under the perception of other or many, not necessarily by the one. So if an object were dependent upon the mind, then in case the mind is restrained or attending to some other object, the object would not be touched thereby nor would it come in objective relationship with any other mind, it would not be cognized and its nature would not be taken by the mind. Then will it cease to exist? Is the question raised. Will it cease to exist at that time? Or coming into relationship again with the mind, would it come back to life? What wonderful questions have been raised. Further, the parts of an object which are not in contact with the mind would not exist. Thus there would be no back and how could then there be the front itself? For this reason the object is self-dependent. How wonderfully the explanation of the Maharshi goes that the common and universal experience that when one person means his citta is not perceiving or paying attention to a thing, others are perceiving it. That means the existence of the existential, existentiality of the object is there and though there will be some differences in the perceptions of the same thing as explained in the previous sutra by the different cittas, there will be seen as an overall similarity or commonness among all of them which will be existing because the thing has this in its own nature. This therefore is a further proof of the existence of a vastu tattva which we have seen in the earlier sutras. Ten minds perceiving an object maybe, will be, surely in ten different ways. But in which if few minds are not perceiving, that doesn't mean the object is non-existent because it is perceived by other minds. Every citta is vaguely aware of the thing as being still existent and this is very important dimension that the world will exist even if I don't perceive it, very simple. The objects are there irrespective of my cognition, recognition and perception. Whether I feel or touch or not, it is there and its existence is there because others are perceiving by its own nature because it is a vastu tattva. On the contrary, the citta is still aware about them always goes totally against the presumptions of the people who say that if I am not there the world is not there. No, if I am not there the world is not there for me. It is there, continues to be there as long as people perceive it even if the people will not be able to perceive it, its vastu tattva makes its existence and this is the beauty of this particular wonderful sutra talking about the importance of the perceptions. -Na Ca Eka Citta Tantram Vastu Tadā Apramāṇakam Tadā Kiṃ Syāt is a beautiful question and understanding raised in this sutra number 16 which was a continuation of the sutra number 15. Now let us understand 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.
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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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