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27th Sutra of the Kaivalya Pāda, this is another masterpiece of the Yoga Darśana. The Sutra is
तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः ॥ ४.२७॥
Tacchidreṣu Pratyayāntarāṇi Saṁskārebhyaḥ.
Chidra is the hole, gaps, Tacchidreṣu in the gaps, Chidreṣu means plural of Chidra, Chidra is singular, Chidreṣu is plural, Tacchidreṣu means in the gaps, in the gaps refers to what? Ātma-bhāva-bhāvanā-vinivṛtti that feeling, that state, that stage in the feeling, then, after continuation of that feeling, again some other thought, some other feeling rises. That means inability to continue in that feeling of Ātma-bhāva-bhāvanā-vinivṛtti, Vinivṛtti state and that Ātma-bhāva-bhāvanā-vinivṛtti state for a long continuous time, it will not be there, it is not there and that particular state of silence, quietness is experienced but after some time, we lose that experience and other thoughts, that means again the Citta gets merged up, mixes up with the external world and other things. This explanation is needed to understand Tacchidreṣu - the gaps has to be explained, Pratyaya is experience or the content of the Citta at a particular time of experience, that is when the Citta and the mind moves from one object to the other object and takes those forms on one particular, given particular time on a particular object, the particular experience, which is the Pratyaya and that changing which happens and that difference which is there, Antara, Antara is a different, other one, Antara, Antarebhyaḥ, Antarāṇi, Antarāṇi is plural is because of Saṁskārebhyaḥ again plural, Chidreṣu, plural. Antarāṇi is plural. Saṁskārebhyaḥ is the plural. That means, the gaps between the experience of Ātma-bhāva-bhāvanā-vinivṛtti and the experience and the recognition and the cognition of the Pratyaya is because of the force of Saṁskāras. This is the clear cut expression of this particular Sutra, we all experience, we all know, as we are practicing meditation and we all, when we are struggling with the deeper layers of the Dhyāna and the Yoga practitioners. The mind becomes quiet and calm and serene and almost lost in the state of silence but after some time we recognize that oh that state of silence and quietude is lost and we are again engaged in another experience, we may call it as the worldly experience or other recognition of the objects and the experiences, here the technical word used for that is the Pratyaya, one thought is recognized and in that thought of recognition an experience has come and when that thought and that experience is gone, another thought and another experience is again felt, in between two thoughts and the connected experiences, there was a Ātma-bhāva-bhāvanā-vinivṛtti and this Ātma-bhāva-bhāvanā-vinivṛtti from that particular level and the stage to the next stage when the thought rises up in which the mind got engaged into it which is the technical word as the Pratyaya, so between two Pratyayas there is Ātma-bhāva-bhāvanā-vinivṛtti, is a very important dimension. it is, Ātma-bhāva-bhāvanā-vinivṛtti is the underlying foundation and the two Pratyayas for easy understanding two thoughts may be two different thoughts Pratyayāntara it is, Pratyayāntara. The two different thoughts and once the mind is in that state of silence, in a deep sense of absolute meditative state, a quite serene state when all the Citta-vṛttis have almost lost, what made a thought, a Pratyaya to rise, to recognize, to cognize, what is that force? Patañjali very clearly puts it here - Saṁskārebhyaḥ it is, because of the deep hidden Saṁskāras and that is the reason why it comes up again. All the various ideas that arise, making us believe that we require something external to make us happy or obstructions to that perfection. It is very very important. All the various ideas, thoughts, feelings, confirmed thoughts, decisions, confirmations which we believe that we require something external to be happy and all these things are all obstructions to the perfection. Because the Puruṣa is the source of happiness and blessedness by its own nature, once these are removed, the experience, radiance of the Puruṣa and that is the state of happiness but that knowledge is covered over by the past impressions, Saṁskāras, these impressions have to be worked themselves out and that is the Saṁskārebhyaḥ it is. The reason and cause of rise of thoughts from the state of silence is because of the force of Saṁskāras. And from the Karmāśayas which we have, the residual results, residual impressions of the Karma. We can never forget Karmāśaya, Saṁskāras, Vāsanās - this particular sutra reiterates the power of them. Even in the bīja state, in the seed form, Sabīja level it is, even in the bīja level unless they have been burnt, unless they have been fried out, absolutely, totally removed, vacated, emptied, it is not possible. Even a smallest trace of the Saṁskāra throws out, comes out in the form of a Pratyaya. For example, just for an example, if a small Agarbattī has been lit in a room, even after the stick of the Agarbattī is completely burnt, completely removed, still the smell hangs on, hangs over, lingers in the room, as long as the smell, fragrance, lingers, hangs over in the room, the Saṁskāra continues, the Saṁskāra of the smell continues to be there and this is what this particular sutra, a very important sutra is wonderfully analysed by Maharṣi Patañjali Tacchidreṣu Pratyayāntarāṇi Saṁskārebhyaḥ. The force of the Saṁskāras responsible for the various Pratyayas and Ātma-bhāva-bhāvanā-vinivṛtti gets disturbed and let us see the wonders in the coming 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/Ul7-XFMR-20?si=4ib6oqEKIDce8hL6
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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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