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22nd Sutra of the Kaivalya Pāda of Maharishi Patanjali's Yoga Darśana Yoga Sūtras.
The Sutra is
चि॒तेर॒प्र॒ति॒स॒ङ्क्र॒मा॒यास्त॒दा॒का॒राप॒त्तौ स्वबुद्धिसं॑वेद॒नम् ॥ ४.२२॥
Citerapratisaṅkramāyāstadākārāpattau svabuddhisaṃvedanam ॥ 4.22 ॥
Chiti-Citeḥ is the core of a being, Chiti is the core, the potentiality of the consciousness. Here it refers to the Puruṣa Tattvam. Chiti of a thing is the core of a thing, the core nature of a thing, the basic fundamental nature of a thing, Chiti it is, not Citta, Citta is different, Chiti is different. A-pratisaṅkrama, Saṅkrama is crossing, moving towards. Saṅkramaṇam, Saṅkrānti, Makara Saṅkramaṇam, Saṅkramaṇam is crossing over, moving towards, Pratisaṅkramaṇam, A-pratisaṅkramaṇam is not towards Saṅkrama, not towards that moving - A-pratisaṅkramaṇam. Tadākārāpatti - Tad ākāra āpatti it is - Tad is its, ākāra is the shape, Āpatti falling in that, merging in that, falling or merging in that shape means falling and merging in that taking that shape. Just for understanding, the water or any liquid in whichever vessel we put it, it takes the shape of that vessel long glass, long tumbler, round tumbler, a jug, a mug, a bucket, a pot whatever be the shape of the vessel the liquid or the water takes that shape that is the, tadākārāpattau. Svabuddhi-saṃvedanam by its own knowledge. Svabuddhi-saṃvedanam - Sva is its own. Buddhi is the cognition, Saṃvedanam, saṃvedanā is the knowledge. So the normal understanding of the Sutra is by the reason of the Chiti's nature not crossing over to or not merging into the form and gets its own knowledge through the power of cognition in the state of the merger. That is consciousness knows its own will to be by transforming its appearance though it by not itself moving from place to place. Seems to be a very complicated meaning but it is actually a very simple and easy expression. It is something like this: the moon reflects in water. The moon is not in motion but appears to be active in motion because of its reflection in the water. When the water disturbs we feel the moon is disturbed. Actually the moon is not disturbed. The image of the moon is disturbed. Not even the image of the moon is disturbed, on the surface on which the moon image has fallen that surface is disturbed. And if the surface, if the water surface or the surface on which the moon is reflecting if it has a color we feel that the moon or that which is reflecting on the surface has got that particular color Uparāga it is. So the surface or the reflector when it moves we feel the original is moving, the original is colored but actually it is not happening the quality of the water we superimpose on the moon it can be a moon or it can be a sun or it can be a star but here it is the - svabuddhisaṃvedanam. Citeḥ It is consciousness and it is derived from Chiti and not Citta, which means the mind A-pratisaṅkramayaḥ is not passing from one to another that is not passing from one level of Citta to another or from one vehicle to another. Tadākārāpattau means on the accomplishment or assumption of its own form, consciousness normally functions through the mind, this phrase is very important, it refers to the condition in which it is freed from the limitations of the mind and is functioning in its own form Svabuddhi means buddhi as it really is and not as it functions through the medium of the mind very very important, very deep knowledge it is. We know only this function of perception as it appears in association with Citta. Svabuddhi is the function of perception as it is when exercised upon itself. Saṃvedanam means knowing of the knowing is really a function of consciousness but when exercised through the mind becomes knowing something outside or external to the pure consciousness. That's why the phrase Svabuddhi-saṃvedanam means knowledge which results when the faculty of the Buddhi is turned upon itself. Normally the Buddhi, the intelligence, the cognizing factor functions through Citta and helps the mind to perceive and understands the object in its realm outside itself. But when it is freed from the association of the Citta, it automatically turns upon itself that is Svabuddhi then the knowledge of itself Svabuddhi-saṃvedanam. How beautiful it is.
It is because the power of illumination which is inherent in that that illuminates the Citta when it functions through Citta. If the light is enclosed within a globe it reveals the globe and the globe is removed the light reveals itself. And from the meanings and explanations of the different phrases given above the inner significance of the sutra is now very clear. When the Buddhi will not identify, will not merge with others, outside objects, that saṅkrama is not there it turns on itself Svabuddhi and the knowledge will come. As long as Buddhi is functioning through a medium of the mind it is not possible to know the pure consciousness, the Puruṣaḥ. It is only when it assumes that form in which all movement from one level to another has been eliminated, A-pratisaṅkrama then it reveals its nature and that is a deep meaning in this particular sutra. It is a very very important sutra that it is as it is. And once it is not merging, identifying it turns inwards, turns inwards means, it illuminates itself and that is the dimension of it - Citerapratisaṅkramā - tadākārāpattau not taking the form of it svabuddhisaṃvedanam it is - by not taking the form of the object, by not moving into the object, by not merging into the object. How beautifully the argument is given By retaining by itself, by being alone, by oneself the Buddhi illuminates the Chiti, the Chiti gets illumined and it is revealed and when the mind gets merged Saṅkrama gets into the other form it becomes that form, if it is not allowed to do that, it stays itself and by staying itself alone, it illuminates itself and that is the importance of this particular sutra. Let us see the other 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/pfw0SvSVzFc?si=ylHSdGND2HopakKr
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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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