PATANJALI
YOGASUTRAS
CHAPTER-4
KAIVALYA PAADHA
KAIVALYA PAADHA essentially deals with how
the state of Samadhi transforms us. It
is a pointer to its essential characteristics. The following sutras tell us how
the viveki, the yogi who has attained significant discriminating power tackles his
further progress.
Vs.4.25
visesha darshina
atma
bhaava bhaavana
nivrittih
Ø visesha = distinction
Ø darshinah = of one who sees
Ø atma = Self
Ø bhaava = meaning; nature;
Ø bhaavana = feeling
Ø nivrittih = complete cessation
Patanjali is now explaining the nature of that yogi who has
realized the distinction between the seer, the seen and the mind very clearly. In
other words, he is now the viveki, the one proficient in discriminating
faculty; the one who can perceive the truth and differentiate it from the one
which is not – easily.
At this stage, the mind also is the purest possible reflector of
external reality, without any coloring either on itself or on the scenery. The seer, the Purusha, the pure consciousness
knows this. He has experienced the external reality in its purest form, since no
coloring affects it now. There are now no false identities.
There is not even any
further curiosity about the nature of one's own self. There is complete
cessation of all doubt between the seer, the seen and the nature of mind. There
is a complete cessation of any desire, including the desire to reside in the
Purusha. The pure mind has come close to the Purusha and is accepting his
Mastery.
Vs. 4.26
tadaa viveka nimnam
kaivalya praagbhaavam chittam
Ø tadaa = then
Ø viveka = discrimination
Ø nimnam = incline towards
Ø kaivalya = liberation
Ø praagbhaavam = gravitate towards
Ø chittam = mind-field
Viveka means clear discrimination between Truth and what is not truth.
Truth liberates from ignorance, while what is not truth binds the sadhaka to
Ignorance. The mind-field is always looking outward through the senses and its
perception is always coloured. But, once the coloring is removed, the mind-field,
the Chitta also becomes a clear, pure receiver of external wisdom because of
the illuminating power that it has received from the Purusha.
Now, mind is
inclined towards clear viveka or discrimination faculty in its power of perception
and therefore, the ignorance binding it, comes down and down and tends to
remove the veil of ignorance from the Purusha. Purusha is now shining clearly.
Mind also therefore gravitates towards total liberation.
Mind now begets and exercises the power of discrimination and gravitates
towards liberation. What is the liberation? It is nothing but the dropping of
all barriers to wisdom, the barriers to truth that had arisen in mind due to the
covering of Ignorance. What is the ignorance of the mind-field? It is its
identification with the body-mind complex. Once the self realizes that it is
not the body-mind complex, the barriers covering the mind-field drop away
easily.
The mind-field should detach from the drisya and become and
efficient aid of the real Master, the Prabhu, the Purusha, the self, the
consciousness.
Now, all barriers drop off. Discrimination, viveka comes home
automatically. Renunciation, vairagya and liberation happen effortlessly, effectively
and automatically.
Vs. 4.27
tachchhidresu pratyaya
antaraani samskaarebhyah
Ø tachchhidresu = in the gaps
Ø pratyaya = causal or cognitive principle
Ø antaraani = other
Ø samskaarebhyah = deep impressions in the
unconscious
Will the Viveka, the discriminating Power be always at the peak
and never faltering at all?
Patanjali says, even at this point, there will be some very deep
impressions, very deeply ingrained Samskaras, which rise again and again to
pull down the viveka and put barriers in its path. This happens many times.
This is because, some of these deepest, ingrained samskaras take time and effort to be totally rooted out.
This means, the yogi must never lose hope and never lose heart, at
any periodical failure in keeping the viveka or absolute discrimination. In
other words, the same methods already gone through for removal of samskaras must
be continued to be adopted till the last
remnants are rooted out. For this, retaining a high level of awareness of them
is however essential.
The English proverb, HABITS DIE HARD is very true. But, they do
die, with practice and non-attachment.
Vs. 4.28
haanam eshaam
klesavat uktam
Ø haanam = removal of (remaining impressions)
Ø eshaam = their
Ø kleshavat = like the previous colorings
Ø uktam = earlier stated methods
Patanjali has taught us all the methods for
removal and rooting out of kleshas like ignorance and suffering throughout the
Yoga Sutras earlier. The removal of the remaining kleshas also needs to be done
by the same methods.
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