तदा विवेकनिम्नं

Patanjala Yoga-Sutra : vibhUtipad --

26-27-28-29-30-31-32-33

पातञ्जल योग-सूत्र : विभूतिपाद २६-२७-२८-२९-३०-३१-३२-३३

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This is the last post in this sequence on the Patanjala Yoga-Sutra.

These are my study-notes only. I would say that in order to have an elementary and introductory knowledge of this text, the reader may go through all these posts in this blog. Still it is very likely, there may be some errors like that of interpretation, grammar, punctuation and typographical, but I think, I may go through it again and again.

That is the only objective presently in my mind.

तदा विवेकनिम्नं कैवल्यप्राग्भावं चित्तम् ।।२५।।

(तदा विवेकनिम्नं कैवल्य-प्राक्-भावं चित्तम्।।)

पाठान्तरं --

तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम्।।२५।।

(तदा विवेकनिम्नं कैवल्य-प्राक्-भारं चित्तम्।।)

The above योग-सूत्र / Aphorism was dealt with in the last post. The next one is : 

तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः।।२६।।

(तत् छिद्रेषु प्रत्यय-अन्तराणि संस्कारेभ्यः।।)

The चित्त / chitta is defined as 

विवेकनिम्नं कैवल्यप्राग्भावम् / कैवल्यप्राग्भारम्  vivekanimnaM KaivalyaprAgbhAvaM / KaivalyaprAgbhAraM

This is the ordinary चित्त / chitta / mind, prior to attaining the कैवल्यम् / KauvalyaM. When one develops वैराग्य / vairAgya / dispassion by means of practicing the विवेक / viveka i.e. the discrimination, one deserves and becomes अधिकारी / पात्र / eligible / qualified for कैवल्यम् / the KaivalyaM.

This mind has still drawbacks, shortcomings and defects that are here referred to as the छिद्र / chhidra. Within those defects there are different संस्कार / samskAra in the form of the प्रत्यय / वृत्ति / vritti.

हानमेषां क्लेशवदुक्तम्।।२७।।

(हानं एषां क्लेशवत् उक्तम्।।)

The annihilation of these defects is done in the same way as of the क्लेश / Klesha that is described in the 

साधनपाद योग-सूत्र :

२, ३, ४, ५, ६, ७, ८, ९, १०, ११ .

Sadhanapada Aphorisms :

2, 3, 4, 5, 6, 7, 8, 9, 10, 11.

प्रसङ्ख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिः।।२८।।

(प्रसङ्ख्याने अपि अकुसीदस्य सर्वथा विवेकख्यातेः धर्ममेघः समाधिः।।)

One who is ripe enough, earnest and has no attraction whatsoever towards the pleasures and enjoyments etc. in this life or even in the next life, neither for any of the सिद्धि / siddhi, attains the samAdhi state that is known as the धर्ममेघः समाधिः / dharmamegha samAdhi. 

ततः क्लेशकर्मनिवृत्तिः।।२९।।

(ततः क्लेश-कर्म-निवृत्तिः।।)

Having attained this, all क्लेश / Klesha and the कर्म / karma comes to an end. 

तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्याज्ज्ञेयमल्पम्।।३०।।

(तदा सर्व आवरण मल अपेतस्य ज्ञानस्य आनन्त्यात् ज्ञेयं अल्पम्।।)

The such a one whose all impurities and the defects have been removed, who is free from misery and sorrow attains the bliss eternal.  He has the infinity of the knowledge and the  wisdom and in comparison there is little for him to know further.

ततः कृतार्थानां परिणामक्रमसमाप्तिर्गुणानाम्।।३१।।

(ततः कृतार्थानां परिणाम क्रम समाप्तिः गुणानाम्।।)

Such a man who has nothing more to do in order to attain anything, abides in the state of perfect bliss and ultimate, lasting peace, because the परिणाम-क्रम / chain of कर्म / karma and the consequences, and the क्लेश / Klesha of the गुण / attributes has come to end. This chain क्रम is defined in the following योग-सूत्र / Aphorism :

क्षणप्रतियोगी परिणामापरान्तनिर्ग्राह्यः क्रमः ।।३२।।

(क्षणप्रतियोगी परिणाम अपरान्त निर्ग्राह्यः क्रमः।।)

The endless sequence of cause and effect of attributes being dissolved, there is no more any role left to be played by प्रकृति / Prakriti.

पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तेरिति।।३३।।

(पुरुषार्थ-शून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चिति शक्तेः इति।।)

This dissolution of attributes in their source is called प्रतिप्रसवः / prati-prasavaH while their manifestation is called प्रसवः -- the beginning of the world and the ignorance of the Self.

When one has been freed from the grip of those attributes that cause the birth, death, rebirth and the endless chain of misery, it is indeed the liberation.

The प्रतिप्रसवः / prati-prasavaH is the कैवल्यम् / KaivalyaM : abiding in the स्वरूप / Self, that is सत् / sat चित् / chit and आनन्द / Ananda.

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।।ॐ नमो महर्षये पतञ्जलये।।

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