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28th Sutra of the Kaivalya Pāda of Maharṣi Patañjali's Yoga Darśana, Patañjali Yoga Sūtra is a further powerful suggestion of the sādhanā on the path of yoga. The sutra is
हानमेषां क्लेशवदुक्तम् ॥ ४.२८॥
Hānameṣāṁ kleśavad uktam.
Hānam is destruction, annihilation, elimination, removal, Hānam it is, absolute annihilation, complete removal, total destruction, completely emptying, total removal, that is the hānam. Eṣām of these, refers to what was told earlier. Hānam eṣām Kleśa - Kleśāḥ. Avidyā asmitā rāga dveṣa abhiniveśāḥ. Kleśāḥ we know in the second chapter, the second pāda where the description and the removal of the kleśas was described from the sutra number 3 to 12 in the Sādhanapāda. Kleśam, Kleśavat like that, vat means like that, Uktam as said like that. Hānam eṣāṁ kleśavad uktam - The destruction and annihilation of the pratyayas and the chidra and the saṁskāras is to be achieved, can be achieved as described earlier regarding the kleśas. That is the meaning of the sutra. The annihilation of these eṣām is same as that of kleśas as described for the kleśas. The way kleśas are to be removed, the way the kleśas are to be cleared, the way all the pañca-kleśas avidyā, asmitā, rāga, dveṣa, abhiniveśa how each one has to be removed, in the same manner the methods used to remove them, same methods, the sādhanas which are used which are to be used for the removal of the kleśas, the same methods same techniques same methodologies are to be utilized, same ways are to be adopted even for the removal of the saṁskāras, pratyayas or the chidras. Eṣām means all these three. Hānam eṣāṁ kleśavad uktam, how to remove saṁskāras, how to remove pratyayas, how to remove these chidras ? It was already described in the second chapter when the discussion took place regarding the kleśas, Kleśavad uktam, Uktam means as said.
This is very important dimension where the methods the techniques and the various processes which are to be employed, which are to be used, which are to be adopted for the removal and annihilation - hānam of the pañca-kleśas are to be used here also. Means even these saṁskāras, pratyayas and chidras which are referred in the just previous sutras in this fourth chapter are also kleśas only because originally the meaning of kleśa is an obstacle is an obstruction. The remedial measures prescribed for doing away with these chidras during which the feeling of ātmabhāva-bhāvanā comes and that ātmabhāva-bhāvanā because of the saṁskāras giving rise to the pratyayas and the method is same as the total removal of the kleśas. And this measure is as per the Sādhanapāda, second chapter, tenth sutra where it was pratiprasava has been taught, the counter evolution, and as explained in that particular sutra and adopting the same method in this particular method is used. So abhyāsa, vairāgya, anuṣṭhānam, viveka, all these dimensions which are to be used for the washing away, for the removal of the avidyā - the ignorance, which is asmitā, the I-ness, ego-ness, rāga and the dveṣa and the fear of death, abhiniveśa, same things are to be used here.
In fact, this particular sutra is the confirmation of what was told earlier in the Sādhanapāda and almost continuing, specifying, reiterating the sādhanas which are to be employed. Obviously this in the way has explained by various commentators and various methods, though there is no system or hierarchical method, but this particular sutra emphasizes that the methodology employed there is to be employed here.
In fact, as we see, the entire sādhanā, the entire Yoga sādhanā is is removal, separation of the puruṣa from the citta. And all the obstacles which are there on the way, even the milestones in the form of vibhūtis, are all obstacles. And step by step, one after the other, systematically overcoming them, by adopting a perfect system, the Yoga system, the Yoga Darśana, showing, expressing, removing the layers, and placing oneself in front of the all pervading, effulgent nature of oneself, myself, the real of mine, the puruṣaḥ. This dimension is very important as the entire Yoga sādhanā, entire Yoga Darśana, we have never come across, and Patañjali never expressed that there will be an external help for oneself, there will be an external support for oneself. In fact, all external supports are to be removed. All scaffoldings are to be removed, even after using those scaffoldings and the external objects and external methods, external helps once we use all of them, not to be get attached to them and give away, give up, and that is the final and highest vairāgya the Yoga Darśana is presenting to all of us. That is the important dimension of the Maharṣi's this particular sutra that as afflictions, the kleśas are no longer capable of budding forth when their seed power has been removed, and the residual knowledge however live on until the duty of the mind has been fulfilled, the karmāśayas. Hence the particular sutra emphasizes Hānam eṣāṁ kleśavad uktam. And let us see further sutras of the Kaivalya Pāda.
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/cUopkhX9gho?si=LQ3M8a5ffJ2iarZv
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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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