क्लेशकर्मविपाकाशयैरपरामृष्टः

Patanjal Yoga Sutra - Samadhipad

24-25-26-27

पातञ्जल योगसूत्र - समाधिपाद - २४-२५-२६-२७

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क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेषः ईश्वरः।।२४।।

(क्लेश-कर्म-विपाक-आशयैः-अपरामृष्टः पुरुषविशेषः ईश्वरः।)

This Aphorism has a reference to the earlier one (23) which is as follows :

ईश्वर प्रणिधानाद्वा।।

Where it is implied that the knowledge (ज्ञान) that is acquired through and by means of 

श्रद्धा वीर्य स्मृति समाधि प्रज्ञा पूर्वक इतरेषाम् ।।२०।।

could also be acquired through and by means of firm devotion to ईश्वर  / Ishwara -- ईश्वरनिष्ठा -- unwavering allegiance to Him. 

Before this, the सम्प्रज्ञातः / samprajnAta state was defined already in the Aphorism 17 :

वितर्कविचारानन्दास्मितानुगमात् सम्प्रज्ञातः।।१७।।

The purport is : The state that is attained by the means of, and through any of the above could also be attained by devotion to ईश्वर / Ishwar, Who is The Omniscient reservoir / store-house of all  ज्ञान / the known, all the knowledge. 

The Supreme One, Who alone looks after the whole existence.

This Supreme Being (पुरुष) is The seat and the seed of All knowledge.

Ishwara / Supreme Being, Who Governs the Whole Existence is neither an idea nor a Fact but a Reality no one can deny or refute to.

The existence of the individual organism is self-evident and it is also a conscious being with limited knowledge / information, who alone is the ultimate evidence of the 'world' experienced by it is also a such a fact that couldn't be denied.

It is also such another fact that the 'world' is different for different individuals. So there is the objective world as is experienced by the innumerable individual conscious beings and each of them is concerned with and in its own world experienced by it. Again, this individual can alter to a certain extent, the state of the world that is in its experience.

The whole existence on the other hand is a  world with respect to a Supreme One that is not insentient like the inert Prakriti / प्रकृति. 

Again the  प्रकृति / Prakriti too is but another name of the Existence only. Prakriti / प्रकृति is essentially and inevitably Objective Reality (विषय) and the 'subject' (विषयी) is the one / individual who is the only evidence of this Objective Reality. This 'individual' conscious (चेतन) and intelligent one is endowed with intelligence (चित् / चैतन्य- awareness) is being as well, irrespective of the Time and Space / Place experienced by it, and the Time and Space are the 'objective' (विषयात्मक) realities, because of being confined within a physical body, it is never  the ईश्वर Ishwara - the One Supreme Conscious Intelligence Principle Who as an individual, alone the Master of the Existence. 

Such an Individual is Ishwara (ईशिता) Who alone is the Cause-less cause of this Whole Existence :

And is referred to in the invocation of the ईशावास्योपनिषद्  / IshAvAsyopanishad :

ईशिता सर्वभूतानां सर्वभुतमयँश्च यत्।।

ईशावास्येन संबोध्यं ईश्वरं तन्नमाम्यहम्।।

This Ishwara is thus The Supreme Being / the पुरुष / Purusha. He is therefore referred to by Patanjali here.

He is the Intelligence Principle and is the seed and seat of all knowledge and wisdom. 

This is expressed in these words in the next Aphorism :  

तत्र निरतिशयं सर्वज्ञत्व बीजम्।।२५।।

(तत्र निरतिशयं सर्वज्ञत्व-बीजम्।)

Ishwara is the individual with the state of a mind, where all knowledge rests in the seed-form, and Such a mind is ever so untouched by the क्लेश / Klesha / misery, and कर्म / Karma / actions and the deeds that happen to the individual mortals . The individual however after the release / विपाक / vipAka from those क्लेश / Klesha and कर्म / karma attains freedom from all this bondage / 'known' misery action (Freedom From The Known)  and is then  liberated while alive (जीवन्मुक्त) . In the case of Ishwara / ईश्वर, however there is no such a question at all. 

स पूर्वेषामपि गुरुः कालेनानवच्छेदात्।।२६।।

(सः पूर्वेषां अपि गुरुः कालेन अनवच्छेदात्।)

Therefore irrespective of Time, He is the True Master गुरुः, and who-so-ever through insight or deliberate contemplation arrives at this understands this worships Him.

This is Yoga-nishThA (योग-निष्ठा / कर्म-योग).

Those sages (ऋषि / Rishi) who discovered this have realized that  

ॐ 

is figurative and verbal description of Him.

The same is expressed in the next Aphorism:

तस्य वाचकः प्रणवः।।२७।।

(तस्य वाचकः प्रणवः।)

ॐ is अक्षर ब्रह्म, while वेद / Veda is the :

शब्द ब्रह्म / The Truth expressed through the 'word' - and not through 'words'.

To be continued.

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