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 deal with (i)
desires, their root causes, how we can control and root out such desires (ii) the
composition of time into past, present and future and (iii) the three gunas
that comprise all universe.
Vs.4.11
hetu phala ashraya alambanaih
samgriheetatvaat eshaam abhave
tath abhaavah
Ø hetu = cause
Ø phala = effect
Ø ashraya = support
Ø alambanaih = resting upon
Ø samgriheetatvat = held together
Ø eshaam = of these
Ø abhave = by the non-appearance of
Ø tath = they or their
Ø abhaavah = disappear
In this sutra, Patanjali
is briefly making us understand the nature of our desires.
At one level, Desire is
the cause and the effort we make to satisfy the same is its effect.
But, desire itself is an
effect, for which, the cause is in the chitta , the vasanas of past
actions which are stored in Chitta as
Subtle samskaras, which are waiting to convert into desires and seek their
satisfaction.
Every action to satisfy a
desire again leaves its imprint on the Chitta. This is called a vasana. It gets
stored in Chitta as very subtle impressions called Samskaras. Sanskaras are
like our habits. But, they are deeper imprints on the Chitta and may even be
inherited from a previous birth.
They are constantly
driving us into actions for desire-satisfaction. The causes are these samskaras
and the effects are the efforts that we are driven into, for their
satisfaction. Every desire has to rest on the support of an Indriya and an
external object. The eye for instance is the support for satisfying desires
relating to seeing. The nose is the support for enjoying smells and satisfying
the desires relating to them.
Thus, for each desire,
there is an external object, and an indriya which supports the whole action
to satisfy the desire, a desire
which is the effect and a samskara
in the Chitta which is the cause.
We cannot remove the
effects straightaway, when the causes are in tact in us. We must tackle the
causes, the Samskaras and vasanas in us. We must also restrain the Indriyas
from the external objects. Unless all four corners of the desire are tackled,
there is no way to get rid of the cycle of desires. When we start with the
causes, and look at all four pillars, and ensure their disappearance, desires
automatically disappear.
This does not mean
indriyas and external objects will have to disappear. Their non-contact with
each other is simple enough to break the cycle.
Vs. 4.12
ateeta anaagatam
svaroopatah asti
adhva bhedaat dharmaanaam
Ø ateeta = past
Ø anaagatam = yet to come; future
Ø svaroopatah = in its own form
Ø asti = exist
Ø adhva = of the paths
Ø bhedaat = being a difference
Ø dharmaanaam = characteristics
Human concept of time is not based on reality,
but merely on the perception of the senses and the mind, whose capabilities are
limited.
In reality, the whole of PAST exists even now, in
this very moment, but, it is hidden from human perception by being placed in a
different plane, which is unavailable to human eye and mind.
Likewise, the whole of future too, is available
right now, in this moment. This is also hidden from eye and mind, by being
placed in a different plane, unavailable to us. Past and future have different
characteristics compared to his moment. The power to perceive those characteristics
is not available to ORDINARY HUMAN MIND.
But, certainly, these are not beyond the Yogi’s
power of perception. We live in the present. But, as we all know, our mind is
constantly oscillating between the past and future. In fact, it is very difficult
to keep the mind in this moment.
The Yogi’s effort is not to go into the past or
into the future, but, to keep the mind in the here and now. But, Patanjali
affirms that past and present are available in the present moment itself – in
different planes, due to their different characteristics. It is not that past
just vanishes away totally, nor that future comes into our life from
nothingness. They are always available
but come into our consciousness as the present moment only and then go back
into their planes.
Vs. 4.13
the vyakta sooksmaah guna atmanah
Ø the = they
Ø vyakta = manifest
Ø sooksmaah = very small;subtle
Ø guna = three gunas of sattva, rajas and tamas
Ø atmanah = composed of
The entire
universe, whether gross or subtle, is composed of the three Gunas – sathva,
Rajas and Tamas.
Sattva Guna
represents the quality of stability, joy and peace in us.
Rajoguna
represents action, restlessness, anger etc in us.
Tamoguna
represents inertia, procrastination jealousy, hatred etc in us.
When the
whole Universe is composed of the three Gunas, naturally, the past, present,
and future also are composed of the same three gunas. There is nothing in life
which is not connected with the three Gunas. In every life form, we can see all
the three Gunas but in different proportions .
Satva Guna
represented by Stability can be seen in the non-changeability and permanence of
the past.
Rajoguna
represented by action can be seen the PRESENT. All action happens only in the
present. No action can take place in the past or future. But, the present is a
continuity in itself and we do know it. That is why all action can and does
occur in the present only.
Tamoguna
represented by inertia can be seen in the future. The future never comes! It is
always away. It is never experience-able directly. It is always in seed form.
The Tree always belongs to the present.
In our
knowledge, the present always recedes into the past, even as future drives
itself into the present constantly. Past
had manifested earlier. Present is now manifest. Future remains un-manifest.
In all the
three cases, all the three of them are composed of the three Gunas only.
Vs. 4.14
parinaama ekatvaat vastu tattvam
Ø parinaama =
transformation
Ø ekatvat = because of oneness
Ø vastu = real objects
Ø tattvam = characteristic essence
Each object externally appears to be a single
unit to our perception. But, the object is a mix of all the three Gunas. In
fact, all objects, all living beings are formed by the different combinations
of the three Gunas, which mix in any number of proportions.
Among human beings also, some people are of
stable temperament. Some are always action-oriented. Some are lazy by nature.
The chapter Guna thraya vibhaga Yoga in Bhagavad Gita gives detailed exposition
of the three Gunas and even tells us the nature of food items which give us
these distinct Gunas. This Blog has covered this topic from Gita earlier.
All this means that, as human beings, we can
alter our nature from tamas, to Rajas and rajas to sathva – by altering our
habits and food habits to a significant extent.
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