Patanjali Yoga Sutras : Samadhi Pada 05

ॐ ॐ ॐ

The fifth sutra of the Samadhipada, from here on, Patanjali goes into the depths, deep analysis of the vṛttis. Having stated the importance of the vṛttis, now he comes to various dimensions and analyzes the vṛttis. The fifth sutra is

वृ॒त्त॒यः पञ्चतय्यः क्लि॑ष्टाऽक्लि॒ष्टाः ॥ १.५॥
Vṛttayaḥ pañcatayyaḥ kliṣṭā'kliṣṭāḥ ॥ 1.5 ॥

Vṛttayaḥ is the plural for vṛtti. Vṛtti is one. Vṛttayaḥ is the plural. Number of Vṛttis many many Vṛttis so all these Vṛttis in English when we are saying Vṛttis in Sanskrit it is called Vṛttayaḥ so Vṛttayaḥ is Vṛttis. Pañcatayyaḥ pañca is five tayaha kinds types here Patanjali is classifying Vṛttis into five, is classifying Vṛttis into five, five kinds of Vṛttis five types, of Vṛttis there may be thousands of Vṛttis hundreds of Vṛttis, so many modifications may be there in the mind but all these thoughts all these modifications, all these Vṛttis they come under five kinds five categories five divisions five types. All entire functions of the mind entire gamut of Vṛttis are put under just five and they are kliṣṭā and akliṣṭāḥ kliṣṭā is involving klesha. Klesha is generally means difficult to remove. Kliṣṭā is difficult to remove. Difficult to remove that is kliṣṭā is a tough one. It's very difficult to remove which we use commonly in our transactions it's very kliṣṭā very difficult very tough means it's kliṣṭā. Akliṣṭā not difficult means it is not easy but not difficult so kliṣṭā Vṛttis are Vṛttis which are difficult to remove because removal is important nirodha kliṣṭā Vṛttis are tough to remove. Maybe it may take more time. It may involve more prayatna. It may involve more effort. It may require more attention. So kliṣṭā Vṛttis are difficult to remove. That's why it is called kliṣṭā. 

But Patanjali when he says five types, three are kliṣṭā two are akliṣṭā, or one is akliṣṭā four are kliṣṭā. He is not dividing like that. All the Vṛttis are put under five and all these Vṛttis many are akliṣṭā many are kliṣṭā. This kliṣṭā and akliṣṭā is not concerned not connected to the number pañca. You should be very clear in this kliṣṭā and akliṣṭā is not concerned with the five. It is concerned with Vṛttis. Vṛttis are five types. And that is how the sutra reads Vṛttayaḥ pañcatayyaḥ kliṣṭā'kliṣṭāḥ. 

So those Vṛttis which are difficult to remove. And there are Vṛttis which are less difficult to remove this pancha has a very unique place in our tradition in our practices. We have pañca bhutas, pañca nadis. Similarly pañca has a typical number pañca jnanendriyas pañca karmendriyas and pañca has that significance. So Patanjali uses took that word or used that number pañca.

It is also said that patanjali yoga darshana has very closely related to sankhya darshanam. Sankhya, Sankhya Darshanam. And there is also maybe one of the reasons Patanjali takes up this word pañcatayyaḥ. Though Vṛttis are innumerable, those Vṛttis are numberless infinite but they can also be put under five classifications. This is very very important because Patanjali concerned with the practice side. Patanjali yoga darshanam or yoga is concerned it provokes one for the sadhana practical side. So that five signifies condensing entire existence of Vṛttis into five types. So that is the Vṛttayaḥ pañcatayyaḥ. Simple sutra but it has a message that though Vṛttis are innumerable and infinite with various qualities and all that but they are all come under just five divisions and all these Vṛttis are of chest, kliṣṭā and akliṣṭā. Someare easily removable some are very difficult to remove. We should also remember difficulty to remove and not so difficult to remove it doesn't mean it doesn't signify it doesn't convey that difficulty to remove Vṛttis are to be substituted by less difficult to be removed means kliṣṭā Vṛttis are not to be substituted with akliṣṭā Vṛttis.  It is not that it is not one is substituted with the other many times we feel when one thought is troubling we try to change to another thought. But ultimately we should remember that both kliṣṭā and akliṣṭā all Vṛttis they have to be removed, nirodha is to be done. So it is not that one to be substituted or one to be put in the place of the other easier. One in the tougher one easier one in the place of the tougher one. Oh this idea is easy to control. So I will substitute that which is cannot be controlled becoming tough with me. I will substitute with this no it cannot be like that. It may be useful in the practical side. But ultimately we should remember both are to be removed. 

So Vṛttayaḥ pañcatayyaḥ kliṣṭā'kliṣṭāḥ. I will repeat the meaning again. There are vṛttis which are painful or not painful or which are tough to remove difficult to remove or lesser difficult to remove and vṛttis are put under five classifications Vṛttayaḥ pañcatayyaḥ kliṣṭā'kliṣṭāḥ. And next sutras are the in-depth analysis of the Vṛttis and that's very important in the journey of the practice of yoga. Let us see those important sutras. Shanti Shanti Shanti

Om Shanti Shanti Shanti

ॐ शान्तिः शान्तिः शान्तिः||

To Be Continued..

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These are transcriptions of sessions delivered by Vice-President of Vivekananda Rock Memorial & Vivekananda Kendra, Sri M. Hanumantha Rao Ji.

Audio Link - https://youtu.be/bbWA5FtEWMc?si=iRjcZSNEJr3gNHAY

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कथा : विवेकानन्द केन्द्र { Katha : Vivekananda Kendra }

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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

Patanjali Yoga Sutras : Samadhi Pada 04

ॐ ॐ ॐ

The fourth sutra of the Samadhipada is a further clarification, extension of the previous sutra. The previous sutra was त॒दा द्र॒ष्टुः स्व॒रू॒पेऽ॑वस्था॒नम् ॥ १.३॥ [tadā draṣṭuḥ svarūpe'vasthānam]. And the fourth one is 

वृत्तिसारूप्यमि॑तर॒त्र ॥ १.४॥
vṛtti-sārūpyam itaratra ॥ 1.4 ॥.

If the fourth sutra is taken as a continuity or is to be understood along with the earlier one, then it will be more clear in understanding the meaning and its implications. Vṛtti-sārūpyam itaratra - The most important word in this is Itaratra means at other occasions or other times, otherwise.

Otherwise of what? Otherwise of the third sutra, where the draṣṭā is alone, not identified with the vrittis. And here Maharishi says that when it was not identified with the vrittis, when it was in the svarūpa avasthānam. But if it is not in svarūpa avasthānam, if it is not in its state, means what? If not the svarūpa avasthānam, if not in the state of svarūpa avasthānam, what happens? vṛtti-sārūpyam - It identifies with the vṛttis.It identifies with the vṛttis.

So there are two states, identifying with the vṛttis, not identified with the vṛttis. And if it is not identified with the vṛttis, it is in its svarūpavaasthānam. This svarūpa, as we understood earlier, is not just draṣṭā, because draṣṭā stays in its svarūpam, in its original.

So this, if it is not, if it is not in that identifying with the vṛttis, it is in the svarūpavaasthānam. Otherwise, Vṛtti-sārūpyam itaratra. Sārūpyam means identification. Same form, Sārūpa [ सारूप ]  -  same form. Sārūpyam , same form means identified. As the ripples came in the water, the water identified with the ripples. As we cannot separate ocean and the waves. Similarly, if not in a state of citta-vṛtti-nirodhaḥ, when it was not in the state of svarūpa avasthānam, Sārūpa sthiti, it literally identifies with the vṛttis. That is the vṛtti-sārūpyam itaratra.

And this identifies, for a little bit more clarity, because sārūpyam word is used here, it is like a very pure crystal is there, and you put a red flower, or a blue flower, or any colored flower near the crystal. Now crystal looks the color of the flower. If it is red color, the crystal looks red. If it is blue, it looks blue. If it is green, it looks green. Crystal was never red, it was never blue, it was never green. It is only reflecting the color of the flower. If the flower is removed, the crystal stays in its state. We cannot say the crystal returned from the color state to the colorless state, because it never became colorful state. Very important understanding, very important, subtle understanding is needed here. But, as long as the flower was there, the crystal seems to be green, seems to be blue, seems to be red. And this is called as sārūpyam.

It is like the magnet. If an iron comes in close to magnet, or the magnet goes close, nearer to the iron, the magnetic effect falls on the iron. And sārūpyam, closeness, not just closeness, it identifies with that. It becomes that. Separation is different, difficult. It is a very important sutra. 

Because of sārūpyam itaratra, when the mind is not in its own state, it identifies with the vṛttis. What does it mean? It means that with what it identifies, it feels it is that. In entire world, in all our day-to-day transactions, in all our communications, relationships, with all our innumerable activities, thoughts, ideas, we get identified. We get identified so much that we feel we are that. I am an angry person. I am a selfish person. I am a moody person. This identification comes. And this is so deep. 

We feel it is so natural. We feel it is so common. We feel it is the real.Because vṛtti-sārūpyam itaratra. So it was away from the svarūpa [स्वरूप]. It was not in the svarūpa, sthānam, avasthānam. It was not in that. Because it got identified. And we should remember, that is the nature of the citta.

And because it identified with the vṛttis, vṛttis become the citta. And that is where very very important message or a tool for sadhana here. That if we can overcome this identification at a very deep subtle level, we are really on the path of yoga, practicing the yoga path. And that is where the importance of sārūpyam itaratra comes. When it is not in svarūpa avasthānam, it is in the sārūpya state. This identification of the citta, not the draṣṭā, not even the svarūpa, and that is how it gets identified.

Number of times we see when we go to a film in cinema theatre, as long as the film is going on in the theatre, we get identified with the moods, activities, with entire sequences, circumstances. There will be a war, there will be a fight, there will be a music, there will be a scenery, and we become part of the film. And the identification is so much, we become part of it.

But the real trick is, if we can remember, that all this thing which is happening is just on a screen. Which we see, when the film is over, we just see a screen in the front, and all this happened on this screen, we just walk off. So this attitude, yes, this is the sadhana, understanding the importance of sārūpyam itaratra.

So the citta identifies with the qualities of the vṛttis, and it becomes one with that. In fact, this is the problem with all of us. Everything which happens outside, within ourself, we get identified with that, and it becomes so strong, so inseparable, we feel we are that actually. And that is the importance of this sutra number four, vṛtti-sārūpyam itaratra, means at other times, when the state of sarūpāvasthā is not there, of the draṣṭā, there is a total identification with the vṛtti, vṛtti-sārūpyam itaratra. 

Om Shanti Shanti Shanti

ॐ शान्तिः शान्तिः शान्तिः||

To Be Continued..

----------------------------------------

These are transcriptions of sessions delivered by Vice-President of Vivekananda Rock Memorial & Vivekananda Kendra, Sri M. Hanumantha Rao Ji.

Audio Link - https://youtu.be/E3asiBlWpsI?si=ND0lWf_iK0NSOpW0

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कथा : विवेकानन्द केन्द्र { Katha : Vivekananda Kendra }

Katha Blog : http://katha.vkendra.org

Katha Google Group : https://groups.google.com/forum/?hl=en#!forum/daily-katha

Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
Read n Get Articles, Magazines, Books @ http://prakashan.vivekanandakendra.org

Let's work on "Swamiji's Vision - Eknathji's Mission"

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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

Patanjali Yoga Sutras : Samadhi Pada 03

ॐ ॐ ॐ

 

The third sutra of Yoga Darshana, Patanjali Yoga Sutras from the Samadhi pada is the sutra which goes deep in explaining the science of Yoga, the knowledge of the Yoga. The sutra goes like this. tadā draṣṭuḥ svarūpe'vasthānam. I will repeat.

त॒दा द्र॒ष्टुः स्व॒रू॒पेऽ॑वस्था॒नम् ॥ १.३॥ (0:56)
tadā draṣṭuḥ svarūpe'vasthānam 

Again there are beautiful four words are given. Tadā draṣṭuḥ svarūpe avasthānam. Tadā means then. Then means in that state, at that state.

At that state means that state of citta vritti nirodha means when citta vrittis have been restrained. What will be that state of the mind? What will be that state of the citta? When there are no vrittis in the citta what is the status of the citta? How does it be? What will be its status? What will be its quality? It's a natural doubt and a question rises. Because normally, commonly, generally we are all, the entire world is full of vrittis. If all these vrittis are not there what will happen? Tadā Then what will happen? Then Patanjali says draṣṭuḥ This is another unique word, a special word a special contribution or I will say a special dimension conveyed by Maharishi Patanjali by using the word draṣṭuḥ which means simply a sear. A sear sear means that faculty that which sees that which experiences that which is the base of all experiences. We should be very clear in understanding this word draṣṭuḥ, It is not draṣṭā. It is draṣṭuḥ means even the experiences and the functional modifications the vrittis or all the experiences and transactions and communications which we are doing which we call it as practical in the normal parlance. Behind this there is draṣṭuḥ that faculty within me or that of me or that conscious level of me the consciousness which does not undergo any change which is not affected by these things which are happening unaffected. How can we say it is unaffected? Because it is seen it is a sear. The sear is not affected by what is seen the sear is also not affected by the process of seeing because the vrittis are not of the sear. A vritti has come I am aware of it, a thought has come I am aware of it, an idea has come I am aware of it, an experience has come I am aware of my experience the fact that I say I have an experience the fact that I say I have this experience I have this feeling I have this mood I have this mind. The fact when I say that when we say that there is this faculty of sear in me which is not the experience just to clarify just to understand little more deeper when I say I am angry I am not anger I am experiencing angriness. I am experiencing anger because that experiencer is not the experiencing is different. For more clarity draṣṭā is different from citta draṣṭā is different from citta. I repeat draṣṭā is not citta and citta is not draṣṭā because what is happening in citta in the form of vrittis is known that knowing faculty is the draṣṭā and it is not affected and that draṣṭā tadā draṣṭuḥ svarūpe avasthānam.It is re-established avasthānam when we hear the word avasthānam we will remember the three avasthas jagrta, swapna, sushupti. Simply which mean the state of the mind  jagrta avastha, swapna avastha, sushupti avastha. But beyond these three avasthas there is nowhere there is a fourth avastha. Because of which we know that these three states are there very simple when we say we slept that is sushupti avastha. Even in the sushupti avastha there is a faculty in me  or I am there. Because of that I know I slept and that is the svarūpa, that is the one's own form. Sva is one's own belongs to me mine. I am whenever we say my hand, my anger, my happiness, my thinking, my thought, that mine is that sva. Rūpa is a form. Svarūpa it is avasthānam established reestablished. Reestablished means what was the state, what was it prior to citta vritti. What was the state before the modifications took place. What was its state before thoughts came. What was its state before experiences came. Before the experiences were visible that is the svarūpa that is the state of the svarūpa avasthānam. What a wonderfully Maharishi Patanjali is taking or analysing the human mind, human existence, the knowledge about ourselves so deep, so clear, so subtle and so analytical and so powerful. And when Patanjali says that when there are no citta vritti we are in that state svarūpa - त॒दा द्र॒ष्टुः स्व॒रू॒पेऽ॑वस्था॒नम्  then the sear will be in its own form in its own phase, in its own state. Which means when the mind is undisturbed, when there are no citta vritti are there, we are actually what we are. Patanjali points, conveys the meaning, or  explains and expounds that our real nature our real status  is  citta vritti rahita sthiti. Where there are no modifications at all. That is our real nature and that is the path. That is understanding of the yoga and that is where Maharishi Patanjali goes into the fourth stage. Further subtle levels of description in the fourth sutra which we shall try to understand.

Om Shanti Shanti Shanti.

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/n1UVKCgsiew?si=KNUS1aXQPZWJmTz4

--

कथा : विवेकानन्द केन्द्र { Katha : Vivekananda Kendra }

Katha Blog : http://katha.vkendra.org

Katha Google Group : https://groups.google.com/forum/?hl=en#!forum/daily-katha

Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
Read n Get Articles, Magazines, Books @ http://prakashan.vivekanandakendra.org

Let's work on "Swamiji's Vision - Eknathji's Mission"

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Follow Vivekananda Kendra on   blog   twitter   g+   facebook   rss   delicious   youtube   Donate Online

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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