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24th Sutra of the Kaivalya Pada, another wonderful Sutra
तदसङ्ख्येयवासनाभिश्चित्रमपि परार्थं संहत्यकारित्वात् ॥ ४.२४॥
Tadasaṅkhyavāsanābhiḥcitramapiparārthaṃsaṃhatyākāritvāt
Tad that then, Asaṅkhya - Saṅkhya is countable, asaṅkhya is not countable, that means innumerable, countless, Vāsanāḥ, vāsanābhiḥ, countless vāsanās, innumerable vāsanās, infinite vāsanās, asaṅkhya vāsanābhiḥ, Tad asaṅkhya vāsanābhiḥ Citram, varieties, Api, even then, Parārtham, para and artham Parārtham, for others' sake, for the sake of others, Parārtham, Saṃhati, saṃhati means putting together, collecting together, joining together, Saṃhati, Ākāritvam, ākāritvat is creation, producing, produced by putting together, produced by collecting together.
So tad asaṅkhyābhiḥ vāsanāḥ citram api parārtha-saṃhati-ākāritvāt that is the mind exists for another also because it is variegated, citram variegated by innumerable vāsanās, asaṅkhyābhiḥ vāsanās, as much as it acts by combination, saṃhati ākāritvāt. The citta is variated, citram, citta citram, citra citram, citta citram is variated due to innumerable vāsanās. Even then it is for the sake of the Puruṣa because it is the creation of assemblage, the variations in the citta, the varieties of citta for understanding purpose, innumerable number of minds, varieties of minds, different minds, differentiations in the minds is because of the variations and differentiations in the vāsanās and even one mind will have countless vāsanās, Vāsanās is residues of the saṃskāras and this residues of the saṃskāras is in the citta is understood as if there is something put together, that means it is a continuity. For example, for very simple example, if you see a brick, a square brick or a rectangular brick, a three-dimensional square brick or a three-dimensional rectangular brick means it has a shape, it has a form and that brick has contents, components like sand and various other components put together that is the saṃhati ākāritvam, putting together it formed a shape. So when there is a shape is there, when there is a form is there, it means it is an assemblage of that, that is saṃhati. Ākāritvam, that production, the form and the shape is because of production of ākāritvam, Ākāritvam of saṃhati. The brick is an ākāritvam of sand, mud and various components which make a brick. Similarly, citta is that, it is made out of asaṅkhyāka vāsanās, variety is innumerable vāsanās, so the varieties in the mind, varieties in the citra, varieties in the cittam is because of the saṃhati of the asaṅkhyaka vāsanās. And the beautiful word in this particular sutra is parārtham and the purpose for it is parārtham and the purpose is for the sake of the Puruṣa. See the beauty, the whole world is for the sake of the Puruṣa, the mind is for the sake of the Puruṣa, and the entire creation is for the sake of the Puruṣa that Puruṣa is not undergoing any change aprimanitvam it is, akartvutvam it is and it is illuminating everything. And how do we know that it is the Puruṣa whom we are seeking in all these multifarious objects? How do we know that? Because while the objectives keep on changing all the time and never satisfy us and He remains still in the background, he is a common factor in all of efforts to find happiness through ever-changing forms and therefore he must be the real object of our search. What a beautiful reasoning! For the sake of happiness, for the sake of joy and enjoyment, we keep on searching, changing various objects which we feel the objects are the sources of joy and happiness this is avidyā but we are doing it. But this fact that we are changing and searching various objects of enjoyment and for the sake of happiness, this fact itself shows that the enjoyer, the perceiver is the one, the Puruṣaḥ and this is reiterated in this particular sutra. Asaṅkhya, asaṅkhya vāsanābhiḥ citram, varieties of minds, variations are there. Saṃhati ākāritvāt what it is for? Parārtham. That is, if there is an order is observed, an assemblage of an order is perceived, seen, which we are seeing, it means there must be somebody who has made it into an order, a creator, we call it as a God. If there is an order in this world, there must be a force which created the order. So every karma that is undergone by the individual is recorded as a saṃskāra, as a vāsanā and this record, her impression is preserved in the citta, in the karmāśaya section. These saṃskāras come up into the current consciousness as smṛtis. In this process, the memories are associated with the vāsanās. The number of these vāsanās is countless and in the variation and infinitude of vāsanās, there is evidenced an orderliness in the arousal and this leading to a purpose, which biologically we say as preserving the life and spiritually we say liberation. This saṃhatyākāritvāt is a clear indication that citta has been put together to serve the purpose of something else. Citta with all its faculties, manas, buddhi, ahaṅkāra and the purpose is the Puruṣaḥ, the supervisor behind it. And that is the importance of this particular sutra, the 24th sutra. And let us see the next one.
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/fFTtue0q83o?si=oQNOTmO5ZTXojEVT
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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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