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Sutra number 31 of the Kaivalya Pāda. The sutra is
तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्याज्ज्ञेयमल्पम् ॥ ४.३१॥
Tadā sarvāvaraṇa-malāpetasya jñānasyānantyāj jñeyam alpam ॥ 4.31 ॥
That is the sutra. Tadā, then, sarvā is all, āvaraṇa, āvaraṇa means coverings, malā, impurities, all āvaraṇas and all impurities, apetā, apetasya, apetā is free, free from all āvaraṇas, free from all impurities, then jñānasya, of knowledge, jñānasya, of knowledge, ānantyā, infinite, Infinite, jñeyā, to be known, worth to be known, ānantyā jñāna, infinite knowledge and jñeyā is, what is to be known, alpā, little, almost nothing. So, tadā sarvā āvaraṇa, malā, apetā, jñāna, ānantyā, jñeyā, alpahā - that is, on account of infinite knowledge - jñānānantyasya, on account of infinite knowledge, who is free from all coverings and impurities, free from all coverings and impurities. sarvā āvaraṇa and sarvā malā, then there is nothing to be known much, jñeyā alpahā, nothing to be known.
This is the beautiful sutra where the further journey or further discovering it is, covers are removed, discovered it, āvaraṇa has been removed, anāvṛṇam it is. As we know that, karma leaves its residual effect in the citta, karmāśayaḥ in the form of saṃskāras and vāsanās. These saṃskāras are the malās, impurities - sarvā malā is sarvā saṃskāras, sarvā malā means sarvā vāsanās, saṃskārakṣayā, vāsanākṣayā and these saṃskāras and vāsanās interfere in gaining the knowledge, gaining the knowledge means that the puruṣa and citta are separate, that knowledge, that the knowledge of puruṣa and citta are separate and these saṃskāras and the vāsanās, malās are the impurities which will not permit to have that knowledge and just like the dirt on a glass chimney of a lantern or when we turn or when we stand in front of a mirror, if there is an impurity, dirt and dust on the surface of the mirror, it will not reflect the correct, the real, the pure, the perfect image in front of the mirror. So these malās are the saṃskāras and the vāsanās and these saṃskāras also cause distortion even in the worldly knowledge. As we see, many viewpoints are coloured by the saṃskāras. Somebody says something, somebody talks something, we have our own views, we have our own way of looking, this way of looking, our own views are out of the saṃskāras which we have, impurities, malās. That's why it is often said that a person, that he cannot see a thing in proper light, his saṃskāras are like that. They cause still more obstruction in gaining of spiritual knowledge. The truth we cannot see. The truth we are not able to understand. What is the real? What is the truth? We are unable to see even in the worldly, normal, material world because we are clouded by the impurities of saṃskāras and the vāsanās. There may be a slightly different meaning also but once these are gone and these āvaraṇas have been gone, all coverings have been gone in the form of all views, in the form of all types of intentions, all types of temptations, everything, all coverings, āvaraṇas, all malās have gone - amala, vimala, amalatya, vimalatya, malarāhitya, anāvaraṇatya, when is free from that, apeta, is free from that, then there is a jñānānatya, anantajñāna, infinite knowledge and because of this infinite knowledge, there is nothing to be known and what is to be known is very little - jñeyaṃ alpam iti. That's a very important dimension this particular sutra gives and this is the second facet of the Kaivalya. In this particular sutra, the first one we have seen earlier Kleśa-karma-nivṛttiḥ and here the second one is the anantajñānam because of the sarvāvaraṇa and sarvamala apetaḥ, free from sarvāvaraṇa and sarvamala and the dawning of the anantajñāna and in the 30th sutra we have seen Kleśa-karma-nivṛttiḥ and here it is the anantajñāna because of the apetaḥ from sarvāvaraṇa and sarvamala. And it is all removal or vanishing of the layers, the mixture, that mixture is gone, no more the feeling, no more the experience, no more the puruṣa and the citta and the world get mixed up, there is a perfect separation, an absolute separation and that is the importance of this particular sutra which said wonderfully tadā sarvāvaraṇa-malāpetasya jñānasyānantyāj jñeyam alpam. Let us see the further sutras of this particular 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/h1VWMJv_egc?si=HAeODUkRgGUT87t5
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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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