Patanjal Yoga-Sutra :
sadhanapad - 12-13-14-15-16-17-18-19-20
पातञ्जल योगसूत्र : साधनपाद - १२-१३-१४-१५-१६-१७-१८-१९-२०
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क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः।।१२।।
(क्लेशमूलः कर्म-आशयः दृष्ट-अदृष्ट-जन्मवेदनीयः।।)
The आशय /aggregate of कर्म / karma is कर्माशयः / karmAshayaH. Here 'karma' is imperative of happening and not the action done by some agent like a कर्ता / kartA.
दृष्ट -conspicuous / known अदृष्ट -inconspicuous / unknown. of the : जन्मवेदनीयः the birth, that is to be taken as known or unknown, because no one ever knows for certain if / when one is / was born. Birth is therefore an idea only not the experience, known or unknown.
According to The ब्रह्मसूत्र / Brahmasutra :
अधिकरण १, अध्याय १, प्रथमः पादः सूत्र २ :
जन्माद्यस्य अतः ।।२।।
(जन्म आदि अस्य यतः।)
जन्म - birth or the beginning , अस्य - of this being, or the existence, - manifest or not so manifest यतः because of.
Evidently, whatever is meant by being born / having one's own birth is though not known, no one can deny this fact while alive!
The जन्म / birth is therefore a consequence only of a chain of successive कर्म / events.
सतिमूले तद्विपाको जात्यायुर्भोगाः।।१३।।
(सति मूले तत्-विपाकः जाति आयुः भोगः।।)
Because of the birth, after getting born, one is of the kind जाति of the organism / specie, one has to live आयु / the span of life, and has to go through the भोगः / the various pleasant or unpleasant experiences in life.
ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात्।।१४।।
(ते ह्लाद-परिताप-फलाः पुण्य-अपुण्य-हेतुत्वात्।।)
जाति the birth, आयु the life-span, and the भोग / are the cause of the various pleasant or the painful experiences, they are because of the पुण्य / auspicious good or अपुण्य / inauspicious. evil कर्म karma / deeds / actions.
परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः।।१५।।
Accordingly for the wise all they - the birth, the life-span and the experiences all these are misery क्लेश / Klesha only. They are the cause of the agony, tormenting tendencies. Because of having all these contradicting गुण / attributes, wise see them as misery क्लेश / Klesha.
(परिणाम ताप संस्कार दुःखैः गुणवृत्ति विरोधात् च दुःखं एव सर्वं विवेकिनः*।।)
(*विवेकिनः -
विवेकी विवेकिनौ विवेकिनः।१
विवेकिनं विवेकिनौ विवेकीः।२
विवेकिना विवेकिभ्याम् विवेकिभिः।३
विवेकिने विवेकिभ्याम् विवेकिभ्यः।४
विवेकिनः विवेकिभ्याम् विवेकिभ्यः।५
विवेकिनः विवेकिनोः विवेकीनाम्।६
विवेकिनौ विवेकिनोः विवेकिषु।७)
हेयं दुःखमनागतम्।।१६।।
(हेयं दुःखं अनागतम्)
A wise man however could avoid all those evils, that are, the हेय - that need to be kept away, the misery, क्लेश / Klesha and all such that if ignored, may be there in the future.
द्रष्टृदृश्ययोः संयोगो हेयहेतुः।।१७।।
(द्रष्टृ-दृश्ययोः संयोगः हेयहेतुः।।)
The हेय / agony, misery, and क्लेश / Klesha as a consequence are there, when the दृष्टृ / दृष्टा (the observer who is conscious of them), and the दृश्य (the object / the observed) come into the contact with one-another.
प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम्।। ।।१८।।
(प्रकाश-क्रिया-स्थिति-शीलं भूतेन्द्रियात्मकं भोग-अपवर्ग-अर्थं दृश्यम्।)
दृश्य / the observed is made of the kinds of the elements associated with the attributes like सत्व / प्रकाश / the light, रजस् / क्रिया / the activity mobility, and the तमस् / स्थिति / the state of immobility, inactivity. These three are called the three attributes (गुण) and are inherent in the दृश्य / प्रकृति / Prakriti / the observed / the Objective Reality, while the दृष्टा is the subject / the observer. The observer is always चेतन / conscious / sentient being, and an aspect of consciousness, while the observed is always जड / insentient one.
विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि।।१९।।
(विशेष-अविशेष-लिङ्गमात्र-अलिङ्गानि गुणपर्वाणि।)
The three attributes of प्रकृति / Prakriti have these different and specific qualities, -they are related and connected with one-another, through such links that are though evident in their effect, not so in their action. These links are called गुणपर्वाणि - the chain that binds the attributes together.
द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः।।२०।।
(द्रष्टा दृशि-मात्रः शुद्धः अपि प्रत्यय-अनुपश्यः।)
The Observer is essentially though ever so pure, is seen always through some चेतन प्रत्यय / दृक् प्रत्यय / वृत्ति / vritti / conscious thought only.
This दृक् प्रत्यय / conscious thought is the वृत्ति / vritti or indeed the very अहं-वृत्ति / ahaM-vritti, itself, that plays the intermediate role of the subject and thus connects the दृक् / observer (the subject) with the observed, the दृश्य / the object.
To be continued ...
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