|
|
||||||
|
|
||||||
|
|
Yoga
Sutras 4.32-4.34:
|
|||||
 |
See also the article: Bindu: Pinnacle of Yoga, Vedanta and Tantra |
4.32
Also resulting from that dharma-meghah samadhi (4.29),
the three primary elements or gunas (4.13-4.14)
will have fulfilled their purpose, cease to transform into further
transformations, and recede back into their essence.
(tatah kritarthanam parinama krama samaptih gunanam)
- tatah = then, by that
- krita = fulfilled
- arthanam = purpose
- parinama = transition, transformation, of change, result, consequence, mutative effect, alteration (2.15, 3.9-3.16)
- krama = sequence, succession, order (3.15)
- samaptih = terminate, end
- gunanam = elements, prime qualities, constituents, attributes; (three gunas of sattvas, rajas, tamas)
The gunas cease transformations: Also resulting from the dharma-meghah samadhi (4.29), the three primary elements or gunas (4.13-4.14) will have fulfilled their purpose, cease to transform into further transformations, and recede back into their essence.
Discarding the cause for pain: The interplay of the three gunas were earlier seen to be the cause for pain (2.15), and sadhana was done so as to discard this pain before it comes (2.16).
The end of the transitions: The coming of the dharma-meghah samadhi also brings to an end the need for the three subtle transitions previously discussed (3.9-3.16).
4.33
The sequencing process of moments and impressions corresponds to the
moments of time, and is apprehended at the end point of the sequence.
(ksana pratiyogi parinama aparanta nigrahyah kramah)
- ksana = moments
- pratiyogi = uninterrupted succession
- parinama = transition, transformation, of change, result, consequence, mutative effect, alteration
- aparanta = end point, at the end
- nigrahyah = recognizable, apprehensible, comprehensible
- kramah = succession, process, course, order, series
Time, frames, and movies: We are all familiar with the phrases "beginning of time" and "end of time." Here, in this sutra, time is being described as the uninterrupted sequence or order of the many impressions in the field of mind. It is this sequencing that brings the appearance of time. Think of a reel of movie film. You can hold it, and all of the frames in your hand, at one moment of time, and yet, when you play the movie through a projector, you create the appearance of time. It is because of the sequencing of the frames, one after the other, that there appears to be time.
Experience is at the end of the sequence: The "Aha!" moment of understanding a sequence of moments, impressions, or frames comes at the end of the sequence. Recall that great emphasis is placed on these transition moments in sutras (3.9-3.16). When you can see these moments at the end of the sequence, you come to understand the transformation process itself, and can see beyond the avidya or ignorance (2.5) that veils (1.4) the true self (1.3).
Break the pattern of sequencing to transcend time: Most of the time, we are caught up in time, identified with those thought patterns (1.4), whether gross or subtle in nature. Now, in these last few sutras, all of those patterns have been reduced to their primal reality, that of the three gunas. If you break the identity with the patterns, and the sequencing process, then you break the process of time, space, and causation.
4.34
When those primary elements involve, or resolve themselves back into that
out of which they emerged, there comes liberation, wherein the power of
pure consciousness becomes established in its true nature.
(purusha artha sunyanam gunanam pratiprasavah kaivalyam svarupa pratistha
va chiti shaktih iti)
- purusha = pure consciousness, Self
- artha = purpose, meaning
- sunyanam = devoid
- gunanam = elements, prime qualities, constituents, attributes; (three gunas of sattvas, rajas, tamas)
- pratiprasavah = involution, resolve, recede
- kaivalyam = absolute freedom, liberation, enlightenment (2.25)
- svarupa = own form
- pratistha = established
- va = or
- chiti = consciousness
- shaktih = power
- iti = the end, finis (to denote the end of the teachings)
When the gunas involve, liberation is realized: When those primary elements or gunas (4.32) involve, or resolve themselves back into that out of which they emerged, there comes liberation, wherein the power of pure consciousness (purusha) becomes established in its true nature (1.3).
The enlightened Yogi: Such an enlightened Yogi is purely spontaneous, with no actions whatsoever being motivated by the inner drives of samskaras and karma. One hundred percent of actions are from the here-and-now response to the needs of the moment, in relation to the service of other beings. This is easy for such a yogi, as there is no I and no other; it is all a constant flow of pure, undivided consciousness (purusha), that only seems to play, here, there, and everywhere.
|
See also the article: Bindu: Pinnacle of Yoga, Vedanta and Tantra |
This is the end of the Yoga Sutras
OM Tat Sat
OM, That alone is real.
------- This site is devoted to
presenting the ancient Self-Realization path of
the Tradition of the Himalayan masters in simple, understandable and
beneficial ways, while not compromising quality or depth. The goal of
our sadhana or practices is the highest
Joy that comes from the Realization in direct experience of the
center of consciousness, the Self, the Atman or Purusha, which is
one and the same with the Absolute Reality.
This Self-Realization comes through Yoga meditation of the Yoga
Sutras, the contemplative insight of Advaita Vedanta, and the
intense devotion of Samaya Sri Vidya Tantra, the three of which
complement one another like fingers on a hand.
We employ the classical approaches of Raja, Jnana, Karma, and Bhakti
Yoga, as well as Hatha, Kriya, Kundalini, Laya, Mantra, Nada, Siddha,
and Tantra Yoga. Meditation, contemplation, mantra and prayer
finally converge into a unified force directed towards the final
stage, piercing the pearl of wisdom called bindu, leading to the
Absolute.