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20th Sutra of Kaivalya Pada is
एकसमये चोभयानवधारणम् ॥ ४.२०॥
Eka Samaye Ca Ubhaya Anavadhāraṇam
Eka Samaye Ca Anavadhāraṇam, Eka Samaye Ca Ubhaya Anavadhāraṇam - This is a beautiful sutra. What is really practical, normal, common Maharishi Patanjali is explaining that. Sutra is Eka Samaye, Eka is one Samaye is time, at one time, at a time, Eka Samaye means at a time Ubhaya Anavadhāraṇam, Dhāraṇam, Anavadhāraṇam, Ubhaya, Ubhaya is both Dhāraṇam is perceiving or cognizing, Anavadhāraṇam not cognizing or not perceiving, negating that. That means both are not perceived at a time. Both cannot be perceived at a time. Both cannot be felt at a time and it is impossible, Anavadhāraṇam it is impossible and because of the impossibility of cognizing both, both means, we have seen earlier the perceiver and the perceived, the perceiver and the perceived, Dṛśya and Dṛśyatvāt both so because of the impossibility of cognizing both ,Ubhaya Avadhāraṇam is not possible, Ubhaya Avadhāraṇam is not possible Eka Samaye, Eka time and because of the Ubhaya Avadhāraṇam not being possible, the argument is continuing what was put forward in the 18 and 19 Citta is not the Svabhāsaha. That is not the original, Puruṣaha is the original. Eka Samaye Ca Ubhaya Anavadhāraṇam It is another argument given or another viewpoint, another truth another dimension in this particular sutra what was explained and understood in the 18th and the 19th sutras. From its being unable by its inability to cognize the two things at the same time it is not possible what is perceived and the perceiver. Cognition of the both at a time, it is very very important, Eka Samaye at a time means the time gap is zero, timeline is zero. If the mind was self luminous, it would be able to cognize everything at the same time which it cannot because if we pay deep attention to one particular thing, we lose the attention of the other thing. If the mind were self luminous, it would have been possible. Because it is not possible, it is not self luminous or because it is not self luminous, it is not possible both ways. In the South India especially in the Telugu states there is one powerful method of poetry called as Avadhānam, Aṣṭa Avadhānam, Śata Avadhānam, Sahasra Avadhānam, Avadhānam and here Maharishi Patanjali is using almost the same Avadhāranam. Able to retain able to perceive eight things at a time, hundred things at a time Śata Avadhānam, thousand things at a time Sahasra Avadhānam there are persons even now to this particular day who perform not only Sahasra Avadhānam, Dviḥ Sahasra Avadhānam two thousand things. But still there is a limitation because perceiver and the perception are different. What is perceived that which came under Avadhānam or Avadhāranam is different to which it came as Avadhānam that is speciality so the fact that the mind is perceptible is a matter of experience. We know that the mind is perceptible, now if the mind is perceptible it cannot be the same thing as perceivable perceiver, it cannot be. The same thing cannot be the perceiver and the perceived it cannot be. The changeable and the non-changeable cannot be the same. The transformation and the non-transformation of the same thing not possible, Pariṇāmatvam and Apariṇāmatvam the same is not possible. Pariṇāma and Apariṇāma for the same not possible. This sutra is emphasizing that and the mind is perceptible it follows that. There must be a power of the nature of consciousness which we generally use it in English which enables the mind to perform its functions of perception. Since the mind seems to perform its functions of perception through the power of consciousness that is the Puruṣa, it cannot perceive the consciousness itself. Or to put it in other words the Puruṣa, the consciousness cannot be the object of perception by the mind. This way or the other way both ways. The emphasis of this sutra is that particular point. That's why it is impossible for us to know what consciousness is in itself as long as we are within the realms of the mind. That is important dimension where this particular sutra brings points for the - योगश्चित्तवृत्ति॑निरो॒धः - mano nashah, mano rahityah all these words came from this particular point that - Eka Samaye Ca Ubhaya Avadhāraṇam is not possible, Anavadhāraṇam it is. And let us see the further extensions and the depth of the knowledge brought by Maharshi Patanjali in the next 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/sFKxcJDY5cA?si=DIPaE7WyUpBL-t0T
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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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