धर्मलक्षणापरिणामाः

Patanjal Yoga-Sutra : vibhUtipad

13-14-15-16,

पातञ्जल योग-सूत्र : विभूतिपाद

१३-१४-१५-१६,

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Presently, let us refer to the :

योग-सूत्र ९,१०,११,१२ / Aphorisms 9, 10, 11, 12 :

निरोध-परिणामः :

व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षण-चित्तान्वयो (चित्तस्य) निरोध-परिणामः।।९।।

तस्य प्रशान्तवाहिता संस्कारात्।।१०।।

समाधि-परिणामः :

सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः।।११।।

एकाग्रता-परिणामः :

शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः।।१२।।

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The three different characristics (लक्षण) of the attention that is the light of consciousness, (चेतना) could be used as a tool of perception / sentience, and the specific and different characteristics respectively, - the प्रवाह / the movement, एकाग्रता / the one-pointedness and निमग्नता / the quality of getting synchronized /  attuned / assimilated with the object could be effectively enhanced and optimised too. These three characteristics / लक्षण are called धर्म / Dharma/ aspects of the चित्त / mind, and the three ways through which these three attributes could be improved and enriched are परिणाम / pariNAma. These three परिणाम / pariNAma could be effected independently or one after the another. अवस्था is the state of the mind. This is what has been said in the following, the next योग-सूत्र १३  / Aphorism 13 : 

एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः।।१३।।

(एतेन भूतेन्द्रियेषु धर्म-लक्षण-अवस्था-परिणामाः व्याख्याताः।।)

The subject (the चेतना / चित्त / sentient-being is called the धर्मी / DharmI , the consciousness, the sentience that possesses these attributes. The next योग-सूत्र / Aphorism is about how the अवस्था / state of this subject / धर्मी / DharmI varies according to the अवस्था (state of the) of  the धर्म / the Dharma : 

शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी।।१४।।

(शान्त-उदित-अव्यपदेश्य-धर्मानुपाती धर्मी।।)

The subject / धर्मी assumes the अवस्था / the state peaceful, activated or अव्यपदेश्य - that couldn't be pointed out, so is different, from the two according to the state of the धर्म / Dharma.

The three लक्षण / attributes / characteristics may be applied one after another and in this way result in different परिणाम / pariNAma. The next योग-सूत्र Aphorism :

क्रमान्यत्वं परिणामान्यत्वे हेतुः।।१५।।

(क्रम-अन्यत्वं परिणाम-अन्यत्वे हेतुः।।)

points out this. 

परिणामत्रयसंयमादतीतानागतज्ञानम्।।१६।।

(परिणाम-त्रय-संयमात् अतीत-अनागत-ज्ञानम्।।)

Being applied in this क्रम / krama / sequence, 

The three are interdependent. And give out a composite result that is in terms of the अतीत / the past, and the अनागत / the anAgata - what has not happened not so far.

This past and future is not in the sense of the physical, nor the psychological "Time". It is rather about the nature of the "Time" itself. What is this "Time" that is claimed either is "experienced" or is in terms of an experience only? Either the physical / according to the Physics, or the felt in mind and made a part of the memory? The one is the physical, that could be measured too in comparison only to the time-span of some other event, or as and in terms of the memory that is psychological only. 

Patanjali has already pointed out that both the two forms of "Time" are वृत्ति / vritti only :

प्रमाणविपर्ययविकल्पनिद्रास्मृतयः।।५।।

(समाधिपाद ६ / Samadhipad 6)

Having given an example of संयम / samyama in the योग-सूत्र १६, Aphorism 16, we proceed now to the next, in the next posts.

To be continued ...

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