स्थूलस्वरूपसूक्ष्मान्वयार्थ

Patanjal Yoga-Sutra : vibhUtipada --

45-46-47-48-49-50-51-52-53-54-55-56

पातञ्जल योग-सूत्र : विभूतिपाद --

४५-४६-४७-४८-४९-५०-५१-५२-५३-५४-५५-५६

--

स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमाद्भूत जयः।।४५।।

(स्थूलस्वरूपसूक्ष्म-अन्वय-अर्थवत्त्व-संयमात्-भूतजयः।।)

The Matter could be categorized in the three forms : स्थूल - The Gross, स्वरूप - The Substance and essence, and सूक्ष्म / The Subtle,

Whatever has existence is viewed in any one or the other of these three forms.

अन्वय / anvaya -- classification / analysis, अर्थ -- अर्थवत्वं -- हेतु -- the essential sense, meaning / purpose (of whatever that exists).

Application of the संयम / samyama over these gross, substance and essence, and the subtle elements results in having total control over the भूत - whatever that is manifest, has come into existence i.e. the elements.

भूतजयः therefore implies transcending the material-aspect of existence, and realization of the conscious-aspect -- the consciousness.

ततोऽणिमादिप्रादुर्भावः कायसम्पत्तद्धर्मानभिघातश्च।।४६।।

(ततः अणिमा* आदि प्रादुर्भावः काय-सम्पत् तत् धर्म-अन्-अभिघातः च।। *अणिम अणिमः अण्-इमः आदि) 

अनभिघातः -- non-obstruction

Once the material or the matter aspect has been transcended one has the perfect and the complete understanding of the material existence, its evolution, manifestation and the transformation that it goes through all the time. This results in the eight siddhi-s (the occult powers)  namely :

अणिमा : of the smallest, महिमा : of the biggest, गरिमा : of the heaviest, लघिमा : of the lightest, प्राप्ति : of the accomplishment, प्राकाम्य : of the wish / desire,  ईशित्व : of The Lordship, वशित्व : of the control.

रूपलावण्यबलवज्रसंहननत्वानिकायसम्पत्।।४७।।

(रूप लावण्य बल वज्रसंहननत्वानि कायसम्पत्।।)

रूप : form and appearance,  लावण्य : charm and attraction,

बल :strength, power, force,

वज्र संहननत्व : tough, powerful, strong, harsh like the thunder-bolt or condensed / compressed, hard like the diamond.

These are --

कायसम्पत्  : the bodily prosperity. 

ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमदिन्द्रियजयः।।४८।।

(ग्रहण स्वरूप अस्मिता अन्वय अर्थवत्त्व संयम आदि इन्द्रियजयः।।)

ग्रहण : accepting, acquiring owning, assuming the existence.

स्वरूप  -- The Essential Reality. 

अस्मिता - अस्मि-ता - The sense "I am", pure being only.

अन्वय : assemble, classify, arrange, combine as and into the elemental or the compound aggregate forms.

अर्थवत्वं : The Accomplishment of purpose and the sense.

ततो मनोजवित्वं विकरणभावः प्रधानजयश्च।।४९।।

(ततः मनो-जवित्वं वि-करण-भावः प्रधान-जयः च।।)

Having understood all them in and under control,

ततः Then one has, मनो-जवित्वं : the speed like that of the mind that can go and reach every-where in the very moment. 

वि-करण-भावः : having split up dismembered into parts,

One attains all that prosperity and riches.

सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च।।५०।।

(सत्त्वपुरुष* अन्यता ख्यातिमात्रस्य सर्वभाव-अधिष्ठातृत्वं सर्व-ज्ञातृत्वं च।। --- * सत्त्वपुरुषयोः)

सत्त्व - the pure consciousness, पुरुष - the I am sense, अन्य-ता - the notion that these two are altogether quite different from each other, is verily सर्वभाव अधिष्ठातृत्वं : The foundation of all and everything manifest / latent unmanifest as well. This is also the सर्वज्ञातृत्वं / all-knowing, The Omniscience.

This has reference to the योग-सूत्र २३, २४ / the Aphorisms 23,24 of समाधिपाद /  Samadhipad :

ईश्वरप्रणिधानाद्वा।।२३।।

क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेषः ईश्वरः।।२४।।

तद्वैराग्यादपि दोषबीजक्षये कैवल्यम्।।५१।।

(तत् वैराग्यात् अपि दोष-बीज-क्षये कैवल्यम्।।)

तत् वैराग्यात् अपि -- When because of the वैराग्य  / vairAgya / dispassion born of the practice of the attention given upon नित्य - अनित्य / nitya - anitya all the interest and the attraction to these attributes like -- having control and the power,  knowledge of all and everything -- is no more,  One abides content in (स्वरूप) one's own Self - The Only Reality. This is verily the दोषबीज-क्षयं - the destruction of the very seed of अविद्या / avidyA, -the only error / ignorance. This is what is the : कैवल्यम् 

स्थान्युपनिमन्त्रणेसङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात्।।५२।।

(स्थानि उपनिमन्त्रणे-सङ्गस्मय-आकरणं पुनः अनिष्ट प्रसङ्गात्।।)

स्थानि : For the individual having the notion : "I am this or that" as true, 

उपनिमन्त्रणे : Because of something that stirs in the सङ्ग association with  स्मय the memory, and आकरणं पुनः is revealed so again, assumed to be real, अनिष्टप्रसङ्गात् : per chance, owing to the unwanted evil incidences or situation one may again come across to the state of ignorance for the time being. Therefore one has to practice the :

नित्य अनित्य विवेक / the nitya-anitya viveka,

as much long as the अविद्या  / the  ignorance  persists. The next योग-सूत्र / Aphorism is about this :

क्षणतत्क्रमयोः संयमाद्विवेकजं ज्ञानम्।।५३।।

(क्षण-तत्-क्रमयोः संयमात् विवेकजं ज्ञानम्।।)

During the passing of a moment, if one is  aware of the movement of (assumed and imagined) time and keeps attention fixed  upon the kind of the time that is not subject to this passing time, rather is devoid of all (वृत्ति/ vritti / movement and is the foundation and the support only, one attains the understanding born of  विवेक / discrimination / viveka the wisdom. 

जातिलक्षणदेशैरन्यताऽनवच्छेदात्तुल्ययोस्ततः प्रतिपत्तिः।।५४।।

(जाति लक्षण देशैः अन्यता अनवच्छेदात् तुल्ययोः ततः प्रतिपत्तिः।।)

जाति-लक्षण-देशैः : With respect to differences of birth (race, family etc.), the appearance and  place, and because unable to distinguish the similarities and the dissimilarities, one just fails to understand their true worth.

This causes the sense and conflict between what is the real and the unreal, but when out of the विवेक / viveka / discrimination - 

अन्य-ता अन्-अवच्छेदनात् तुल्ययोः तयोः ततः प्रतिपत्तिः।।

The similarities and the dissimilarities are compared discarding the transient as unreal, and holding upon the changeless, abides for ever, as only support and the foundation of them is seen, one is free from all conflict and attains peace ultimate.

तारकं सर्वविषये सर्वथाविषयमक्रमं चेति विवेकजं ज्ञानम् ।। ... ।।५५।।

(तारकं सर्वविषये सर्वथा विषयं अक्रमं च इति विवेकजं ज्ञानम्।।)

Therefore this wisdom -the Intelligence born of discrimination is called  तारकं / tArakaM, that liberates one from all bondage. 

सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यमिति।।५६।।

(सत्त्व-पुरुषयोः शुद्धिसाम्ये कैवल्यम् इति।।)

When the  सत्त्व (consciousness / the mind) and the sense of  the पुरुष / the "I am" - sense are both purified and are seen as one and the same Reality, this is called "कैवल्यम्" / the "KaivalyaM".

The last Chapter deals with this in details.

To be continued.  ...

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