PATANJALI
YOGASUTRAS
CHAPTER-3
VIBHUTI PAADHA
Samyama is the process of seeing your multi faceted
self, from different angles – and ultimately realizing all of them. In Samyama,
we start with Dharana on a particular Goal – and therefore, all wisdom
pertaining to that Goal and it extensions - comes to the Sadhaka in
Samyama. We have seen that process in earlier sutras upto 3.54 – and we are
continuing with the same further here.
taarakam sarva visayam sarvathaa visayam
akramam cha iti viveka jam jnanam
Ø taarakam = transcending
Ø sarva = all
Ø visayam = objects,
including all aspects of them
Ø sarvathaa = by all means
Ø visayam = objects
Ø akramam = beyond any
sequence
Ø cha = and
Ø iti = this
Ø viveka = discrimination,
discernment
Ø ja = born
Ø jnanam = wisdom or knowledge
In the last sutra,
Patanjali had talked of how Sadhaka’s perception is enhanced by his samyama on
the factor of time and the succession of moments of time. The Sadhaka is now
able to perceive any object without the limitations of category,
characteristics and place.
This knowledge is much higher
and deeper than all other knowledge of the objects. It transcends all
limitations and Sadhaka can now see all objects at all times in all variations.
Past, Present and Future
are no limitations for the Sadhaka now. We, ordinary people, can only see the
present – what is, this moment; and
that too, what is before our eyes.
Sadhaka can see what was,
ten years ago, what is, at present and what will be, ten years into future,
simultaneously. The Succession of moments of time is immaterial for the Sadhaka
now.
The entire static and
dynamic states of all objects at all points of time are now within his knowing.
Samyama on succession of moments of time brings all this wisdom into his
knowing.
Vs. 56
sattva purusayoh suddhi
saamye kaivalyam iti
Ø sattva = purity aspect of mind
Ø purusayoh = pure consciousness
Ø suddhi = purity
Ø saamye = equality
Ø kaivalyam = absolute liberation
Ø iti = this
This is the last sutra in Vibhuti Paada. Patanjali
defines here, the ultimate goal of Yoga, the Kaivalya.
What is Kaivalya?
For understanding this, we must keep in mind both the
seeker and the sought (or the goal).
The seeker here is the sadhaka, the Yogi. He has
come through so many stages; so many steps; from yama, niyama, pranayama,
pratyahara, dharana, dhyana and Samadhi – to a goal which Patanjali calls now as
KAIVALYA. This is the ultimate goal for the Sadhaka; Kaivalya is the sadhyam, the
goal that he has been seeking. His sadhana was for Kaivalya, not for physical
strength; not for mental strength; not for enormous super human powers; and not
also for the association with Godly angels.
He has passed all those earlier stages; now he is
at a stage where his self is like the purest mirror that can ever be.
There are no angers, jealousies or any other
negative qualities in him. There are no attachments in him towards any one on
earth or anywhere in the Universe, including the Angels.
He sees the past, present and future of any and
every object or being and therefore, knows their static and dynamic states at all points of
time. His detachment extends to his own body and mind too. The external
impurities constituting the objects of Universe are freed from him. The internal
impurities constituting the body-mind complex also is freed from him.
He is now the purest self. Sathva represents the
pure self. In case of the Sadhaka, who has even spurned the offers and
invitations of Gods and angels, and has refused to fall for the charms of super
human powers, there are no more any desires which can create any impurities in him.
At this stage there is a perfect parity or equality between his purest self and the purest
Purusha or the all-pervading consciousness.
Is it a stage which other mortals can define or
elaborate to give us a perfect idea of it? No. It is almost impossible to
accurately define Kaivalya state. But, the readiness for it in the Sadhaka alone
can be hinted.
The Most persistent Yogi who attains to the stage
of his purest self – is ready for Kaivalya. The all pervading, supreme
consciousness also now sees him as the equal.
Does this all pervading consciousness called Purusha
now become one with the Suddha Satva Self or just reflect and shine through him
or whatever else happens?
The Vedanta or Upanishadic Philosophy defines the
purest self in three words : truth, consciousness and Bliss. The self is all
these simultaneously and not one after another. This is it's real, original
state of the Self, when the impurities do not touch the self.
The Yoga Philosophy tells the Sadhaka – become this
purest sathva, the purest truth; Now, the consciousness and bliss also become your
qualities.
Sadhaka is not just truthful – he is the truth now.
He knows the past, present and future so accurately, that, nothing misses him.
Nothing is a wonder for him. Nothing is super human now. Nothing is beyond or
below him.
If we are to express Kaivalyam in the words of the
Upanishads, we may say – “that thvam asi” – That thou art. There is no becoming in that. There is only realization.
You are (always) that (which you are seeking)
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