कैवल्यपाद

Patanjal Yoga-Sutra : Kaivalyapada --

1-2-3-4-5-6-7-8-9-10-11-12-13-14-15-16-17

पातञ्जल योग-सूत्र : कैवल्यपाद --

१-२-३-४-५-६-७-८-९-१०-११-१२-१३-१४-१५-१६-१७

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This Chapter कैवल्यपाद / Kaivalyapada begins with the following :

योग-सूत्र १, २ / Aphorisms 1 and 2 --

जन्मौषधिमन्त्रतपः समाधिजाः सिद्धयः।।१।।

(जन्म-ओषधि-मन्त्र-तपः समाधिजाः सिद्धयः।।)

जात्यन्तरपरिणामः प्रकृत्यापूरात्।।२।।

(जाति-अन्तर परिणाम प्रकृत्यापूरात्।।)

The word "जन्म" / janma in the first refers to the birth of an individual, while the second, the word "जाति-अन्तर" in the next is about the पुनर्जन्म / punarjanma rebirth.

The first tells about how one has or acquires सिद्धि / siddhi / the miraculous occult powers. One can have these powers from the very  जन्म / the birth itself, or through the drugs, अनुष्ठान  / incantation of मन्त्र / certain words / mantra, by performing तपस् / the austerities, and finally through the समाधि / samAdhi.

The समाधि / samAdhi, according to the योग-सूत्र १, २, ३ /  Aphorisms 1, 2, 3 accordingly as is defined in the विभूतिपाद ३ / vibhUtipada 3 :

तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः।।३।।

The first is because of those various deeds one might have done in the past life and that have started giving the effects. Of the संस्कार / samskAra, or from the parents. One can also  acquire such powers by the use of the drugs / रसायन / chemicals. There are certain mantra with or with no meaning, a combination of certain vocal words / sounds pronounced. The mantra are either  the वैदिक / vaidika or the many other kinds of them. They change from place to place and people to people. "Abracadabra" is such an example. In the आयुर्वेद / Ayurveda, which is a part of अथर्ववेद / Atharvaveda, भूत-विद्या is about the drugs and the mantra both. भूत is kind of the material aspect, while the प्रेत is the  kind of the spirit associated or is supposed to be the ethereal form of someone dead.

The जाति-अन्तर / jAti antara in the योग-सूत्र २ / Aphorism 2 refers to the transition from one birth to the next. This is facilitated by प्रकृति  /  Prakriti .

निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत्।।३।।

(निमित्तं अप्रयोजकं प्रकृतीनां ततः क्षेत्रिकवत्।।)

The word प्रकृतीनां / PrakritinAM in the योग-सूत्र ३ / Aphorism 3 is plural implying of multiple kinds. The example given is of the kind of a peasant who arranges the facilities to grow a crop in the field. So everyone is like a  क्षेत्रिक / क्षेत्रज्ञ / peasant as referred to in the श्रीमद्भगवद्गीता / the Shrimadbhagvad-gita :

इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते।।

एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदुः।।१।।

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत।।

क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम।।२।।

(अध्याय १३ / Chapter 13 - Stanza 1, 2)

निर्माणचित्तान्यस्मितामात्रात्।।४।।

(निर्माणचित्तानि अस्मिता-मात्रात्।।)

The many कर्ता / kartA / agents are those who prompted by the sense of the अस्मिता / asmitA - the "I am" factor arrange and possess these various means  चित्त / chitta, which has been defined in the समाधिपाद / Samadhipad, योग- सूत्र  २ / Aphorism 2 :

योगश्चित्तवृत्तिनिरोधः।।२।।

The word "चित्तवृत्ति" / चित्तरूपा वृत्तिः / chitta-vritti is a समास / a compound word where the two words are synonymous and have the same strength and sense. चित्त is the वृत्तिः, and the  वृत्तिः is चित्त itself. This means the both are the same : the चेतना / consciousness / मन / mind.

The consciousness is the individual who has many a kind of modes chitta or the vritti. All these together are under the control of the  अस्मिता / the sense I am. Accordingly the self is well-defined.

These many different and various kinds of चित्त / the chitta together constitute the  मन / the mind. The One who knows these various kinds of वृत्ति / vritti is again a वृत्ति / vritti that is called variously as अहं-वृत्ति, अहं-प्रत्यय, अहंकार, अहं-संकल्प and is the very "I am"-sense only. This is like a thread upon which are strung all those other  वृत्ति -vritti . Therefore these are called निर्माण-चित्तानि / nirmANa chittAni. The same is elaborated in the following next योग-सूत्र / Aphorism :

प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम्।।५।।

(प्रवृत्ति-भेदे प्रयोजकं चित्तं अनेकेषाम्।।)

According to the particular tendencies / the inclination, प्रवृत्ति / pra-vritti of one-self / the individual, the unique चेतना / consciousness alone, itself assumes all these many different and various forms that together are called the चित्त / chitta वृत्ति / vritti.

This चेतना / consciousness therefore plays the role of one that sponsors all those other  वृत्ति / vritti. 

तत्र ध्यानजमनाशनम्।।६।।

(तत्र ध्यानजं अनाशनम्।।)

Out of these many चित्त / वृत्ति  there is this one that is अनाशवान / अविनाशी / that is neither born nor dies. In comparison, all other वृत्ति / chitta keep on repeatedly emerging from this one,  merging into it and re-emerging.

This one अनाशवान / indestructible that is ever so imperishable वृत्ति / vritti, is and born from the ध्यान / attention. Attention or awareness is therefore the one ground where-from  मन / the mind / other vritti-s keep emerging and where-to get merged repeatedly. Therefore  मन / mind is but a flow of वृत्ति vritti-s only, but the ध्यान / attention is the only ground and the support of all them. The ध्यान / attention is not a vritti, though "I sense" is such a vritti.

कर्माशुक्लाकृष्णं योगिनस्त्रिविधमितरेषाम्।।७।।

(कर्म अशुक्ल-अकृष्णं योगिनः, - त्रिविधं इतरेषाम्।।)

Such a man who could have discovered this fact is indeed a योगी / Yogi in the true sense of the word.

Those who have yet to discover are "other than him".  The three types of कर्म / actions of those others are auspicious, inauspicious or of the mixed kind. They are different from a योगी / Yogi. A Yogi has no sense of "I do", He is aware that everything happens according to the three गुण / the attributes of प्रकृति / Prakriti only.  

ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम्।।८।।

(ततः तत् विपाक-अनुगुणानां एव अभिव्यक्तिः वासनानाम्।।)

But the others who believe that they are free to do whatever they want, desire or can do, determine and decide, have this inherent वासना / vAsanA / the desire, hope or the fear about what they could achieve through the  कर्म / action. This idea of a achieving is there  because of being prompted by the three  गुण / attributes of प्रकृति / Prakriti, in the dorm of :

जातिदेशकालव्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोरेक-रूपत्वात्।।९।।

(जाति-देश-काल-व्यवहितानां अपि आनन्तर्यं स्मृतिसंस्कारयोः एकरूपत्वात्।।)

तासामनादित्वं चाशिषो नित्यत्वात्।।१०।।

(तासां अनादित्वं च अशिषः नित्यत्वात्।।)

Because of the all the apparent factors like the जाति / the birth,  देश / place, काल / time and those many other innumerable such things that form the स्मृति / memory, and the संस्कार / the accumulated tendencies together. These are without a beginning and without an end, and appear to exist always. So the apparent world is thought of as if it is there having its permanent existence always. It is basically a wrong notion and needs to be enquired into. 

हेतुफलाश्रयालम्बनैः संगृहीतत्वादेषामभावे तदभावः।।११।।

(हेतुफल-आश्रय-लम्बनैः संगृहीतत्वात् एषां अभावे तत्-अभावः।।)

This world becomes and is accepted as the purpose that prompts one to make effort to achieve something goal, some objective to be fulfilled. Once this notion of an independent and separate world is enquired into and is found to be baseless and untrue, all desire, fear, hope and anxiety comes to end. 

अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम्।।१२।।

(अतीत अनागत स्वरूपतः अस्ति अध्वभेदात् धर्माणाम्।।)

ते व्यक्तसूक्ष्मा गुणात्मानः।।१३।।

(ते व्यक्तसूक्ष्माः गुणाः आत्मानः)

परिणामैकत्वाद्वस्तुतत्त्वम्।।१४।।

(परिणाम-एकत्वात् वस्तु-तत्त्वम्।।)

ते आत्मानः (प्रथम विभक्ति, nominative case, plural of आत्मा / the 'self')

वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः।।१५।।

(वस्तु-साम्ये चित्तभेदात् तयोः विभक्तः पन्थाः।।)

+न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात्।

(+न च एकचित्त तन्त्रं तत् अप्रमाणकं तदा किं स्यात्।।)

Though they are verily the आत्मन्  / Atman, they assume the form of attributes of प्रकृति /  Prakriti :

ये चैव सात्त्विका भावा राजसास्तामसाश्च ये।।

मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि।।१२।।

त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत्।।

मोहितं नाभिजानाति मामेभ्यः परमव्ययम्।।१३।।

देवि ह्येषा गुणमयी मम माया दुरत्यया।।

मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते।।१४।।

(श्रीमद्भगवद्गीता अध्याय ७, Shrimadbhagvadgita Chapter 7 - stanza 12, 13, 14)

तदुपरागापेक्षितत्वाच्चित्तस्य वस्तु ज्ञाताज्ञातम्।।१६।।

(तत् उपराग अपेक्षितत्वात् चित्तस्य वस्तु ज्ञात-अज्ञातम्।।)

Because of this association of the गुण / the 3 attributes with the assumed आत्मन / the self, the चित्त / chitta appears in terms of the ज्ञात / known and the अज्ञात / the unknown.

सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात्।।१७।।

(सदा ज्ञाताः चित्तवृत्तयः तत् प्रभोः पुरुषस्य अपरिणामित्वात्।।)

But the ज्ञाता / the knower is always the owner and the स्वामी / the lord of all those वृत्ति / vritti-s because the पुरुष / purusha, आत्मन् /  Atman is ever so अपरिणामी, and अविकारी / unaffected and changeless, while the वृत्ति / vritti (either the known or the unknown, and whatever that is that known or the unknown in वृत्ति / vritti) is always constantly subject to change)

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