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Sutra number 26 of the Kaivalya Pāda Maharṣi Patañjali beautifully elaborates the various further progress, development and unfoldment of the Yoga Darśana and ultimately the path towards the Kaivalya. The 26th Sutra is
तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम् ॥ ४.२६॥
Tadā Viveka-nimnaṁ Kaivalya-prāgbhāraṁ Cittam.
The most important word in this particular Sutra is the Prāgbhāra and of course this Sutra and the following Sutras, they give the final and the last struggle of the Sādhaka, the last and the final doors, the last and the final stages of entering or realizing or experiencing the Kaivalya sthiti, Kaivalya stage.
Tadā Viveka-nimnaṁ Kaivalya-prāgbhāraṁ Cittam.
Tadā means then, referring to the previous Sutra Ātma-bhāva-bhāvanā sthiti, Ātma-bhāva-bhāvanā nivṛtti sthiti which was referred in the previous Sutra then refers to that. Viveka is the discrimination, here the discrimination between the Puruṣa and the Citta as was told in the 52nd Sutra of the 3rd Chapter, 3rd Pāda. Nimna, Nimna is bend down, bowing down. Kaivalya which is the goal of the Patañjali Yoga Darśana and Prāgbhāra - Prāg means previous, pre, Bhāra is burden, preloaded, Citta that is Cittam.
The normal understanding is then Tadā, that means at the time of Ātma-bhāva-bhāvanā nivṛtti is established in that state. The Citta bends down, bows down by the weight and gravity of the Viveka, means the Citta becomes Nimna, small, bows down by the weight and heaviness and the gravity of the Viveka is almost like Viveka takes hold of the Citta and Citta has no option except to bow down in front of the Viveka, the Prāgbhāra and the Nimna refers to it. That Ātma-bhāva-bhāvanā nivṛtti as explained in the previous Sutra, the feeling of self superimposed, extrapolated to those things which are belonging to self, that are looked as mine, that is disappearance. Things which are not but extrapolated, superimposed as mine, that feeling is lost and once that is lost, Viveka takes hold and the Citta bows down.
This is such an important and grave thing that the humbleness, humility, softness of the Yogī gets expressed. That's why the more the Viveka gets purified and the more the Viveka dominates, the Sādhaka, the teacher, the Yoga teacher, the Yoga practitioner, Yoga abhyasi, Yoga student of Yoga becomes more and more humble, expression of humility and all the I-ness, minenes, Ahaṁkāra and the Mamakāra are almost erased. He will be the greatest expression of the humbleness, meekness out of the Viveka it is, out of the discrimination, that this entire world, that the entire relationships, all the pros and cons, all the play of the Citta is nothing and the reality is the Puruṣa, the original nature of mine. This discrimination establishes, expresses, manifests and when the Sādhaka discovers it, knows it, cognizes it, all the Ahaṁkāra, entire Avidyā which is an outcome of the Citta is lost because the Citta itself becomes a Nimna because of the gravity of the Prāgbhāra of the Viveka. And this is how the last struggle, struggle in the sense, the last layer of the Ahaṁkāra, Asmitā and even the Viveka which are the final subtle deep layers will get removed, in the process of removal and the weapon used in this last stage of the struggle for the liberation are the Viveka and the Vairāgya. And the Yoga Sādhaka, the Yogī enters the path of Yoga through Viveka and Vairāgya and he also leaves this path through Viveka and Vairāgya. He enters the final stages using Viveka and Vairāgya and finally even drops that. Then the Kaivalya comes. That is how beautifully the Sutra goes - Tadā Viveka-nimnaṁ Kaivalya-prāgbhāraṁ Cittam. The Viveka and the Vairāgya which are necessary in the path of the Yoga are used, utilized as strong weapons for the discrimination and finally they are also dropped off.
Here it is relevant to remember Śrī Rāmakṛṣṇa Paramahaṁsa's training and his tutelage under Toṭāpurī, we all know that in the Pañcavaṭī, that small room, Sādhanāgṛha, Sādhanā room, Toṭāpurī asks Śrī Rāmakṛṣṇa Paramahaṁsa to cut the figure, feeling and the image of Mā Kālī which was constantly repeating in the mind of Śrī Rāmakṛṣṇa Paramahaṁsa and finally asks it to remove it with the Viveka, the sword of Viveka and finally when Toṭāpurī presses at the center of the face, Śrī Rāmakṛṣṇa Paramahaṁsa enters into the final stages of the Samādhi, where he lost, loses the consciousness of the entire body himself and the world, the history recorded it and that is what here Maharṣi Patañjali describes, analyzes and expresses in the form of Tadā Viveka-nimnaṁ Kaivalya-prāgbhāraṁ Cittam and let us see the further description of the Sutras. Thank you.
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/ATmVR8Ttz6M?si=Rcud0GtoTnVWbTNp
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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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