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Sutra number 17
तदुपरागापेक्षित्वाच्चित्तस्य वस्तु ज्ञाताज्ञातम् ॥ ४.१७॥
tad-uparāgāpekṣitvāc cittasya vastu jñātājñātam ॥ 4.17 ॥
Tad means it, that is, Uparāga is a beautiful word, Uparāga is taking up colours, colouring of the mind, very commonly we use this English word, the mind is coloured, intellect is coloured, his thinking is coloured and his thoughts are coloured, his emotions are coloured, his understanding is coloured that is called as uparāga. Patanjali beautifully uses this word Uparāga it is called, Uparāga means colouring up, taking up colours, being coloured, Apekṣetva means expectation, references and cittasya of the citta, Vastu, the object, is jñāta, known and ajñātam, not known. So the common, the normal understanding is an object is known or not known depends upon the degree of colouring in consequence of the mind being coloured or not coloured the object is known or unknown. Knowing your object, recognising your object, perceiving your object depends upon the degree and the depth of the uparāga. How much it is coloured. Of course, normally we use the word coloured for a negative meaning but here it is not in the negative meaning. Patanjali uses the word uparāga as the depth of perception or an understanding, exact word is uparāga only, very difficult to translate, Apekṣetva in degree and uparāga apekṣetva it is said a thing becomes known or unknown in proportion to the degree of colouring by the citta, Uparāga apekṣetvam it is.
As we know the citta goes out through the sense doors, Indriya dvāra, now it is not the two indriyas, Dvāra also means doors, the doors of tools of knowledge, Indriya dvāra, grasp the objects. That grasping is the uparāga and takes the qualities of the object to a greater or lesser Apekṣetvam it is. And that is a very important dimension of this particular sutra tad-uparāgāpekṣitvāc cittasya vastu jñātām, tad-uparāgāpekṣitvāc cittasya vastu ajñātam, jñātām and ajñātām, so it is obvious that if there will be no colouring of the citta by the thing it will remain unknown and so there remains no need of mentioning the term ajñātam additionally but Patanjali mentions it because of stressing, emphasizing. That is why the uparāgatvam and based on the uparāgatvam the object becomes Jñātaḥ or the object is Jñātaḥ it is. When the object is not Jñātaḥ, it is not that it is Jñātaḥ both and of course this colouring Uparāga is based on the different proportions depending on the nature, nature means the guṇas of the citta. So the knowledge of a thing in different cittas is variable and therefore each citta will perceive the same thing differently and the perception is again based on the uparāgas. We are able to see something, we are able to perceive something because that something has uparāga, coloured the citta otherwise it would not have been perceived, the root cause of perception, the object came into our knowledge because of the uparāga. suppose we go to a forest or we somewhere even if it is not a forest, we hear a sound, the moment we hear a sound, say of an animal a cow or a dog or a donkey the moment we hear a sound the fact that we heard the sound means the citta got coloured and the knowledge of the sound and all the further calculations and references follow how depth we have coloured, how depth, how much depth, it was coloured, the tone of the sound, the length of the sound, the time of the sound and how much time the sound is there and what is the distance, all these predictions creates lot of changes in the mind and all these things are because of the colouring.Apekṣittam, Uparāga Apekṣittam and then the Vastu Jñātam or Vastu Ajñātam, whether it can be a sound, whether it can be seen by eyes, whether it can be hearing, somebody is talking all these things have this Uparāga Apekṣittam that makes an object Vastu Jñātam or Ajñātam, a beautiful Sutra it is. 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.
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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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