Daily Katha

Saturday, 9 May 2026

Patanjali Yoga Sutras Vibhuti Pada - 45-46

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Sutra number 45

त॒तो॒ऽणि॒मादिप्रादुर्भावः का॒यस॒म्पत्त॒द्ध॒र्मानभि॑घात॒श्च ॥ ३.४५॥

Tato ’ṇimādi-prādurbhāvaḥ kāya-sampat tad-dharmānabhighātaś ca ॥ 3.45 ॥

The sutra is very wonderful sutra and most important expressions come in this particular sutra number 45, the sutra says tato, tataḥ means then, then means after the bhūta-jaya, the previous sutra, after gaining the bhūta-jaya, what happens? Aṇimādi prādurbhāvaḥ, aṇimādi. Aṇimā, garimā, laghimā, mahimā, prāpti, prākāmya, īśitva, vaśitva, Aṇimādi, the eight siddhis, well known popularly as aṣṭa-siddhis. Prādurbhāvaḥ, udbhavaḥ, prādurbhāvaḥ - They come up, they rise, they express, they come into the fore, they appear, prādurbhāvaḥ. Kāya is the body. Sampat, excellency, perfection, sampat, perfect, excellent. Tad-dharma, its tendency is the nature. Anabhighātaḥ, ghātaḥ, abhighātaḥ, anabhighātaḥ - Not affected, not attacked. Ca, end, ca is the end. Aṇimādi prādurbhāvaḥ, kāya-sampat, tad-dharmānabhighātaś ca, that means then after bhūta-jaya, eight siddhis will come, they appear, they express. Then kāya-sampatti will come. Then unaffected by anything, anabhighātaḥ it is. That is very important, beautiful sutra it is. The expression of the presence, birth of the aṣṭa-siddhis. How aṣṭa-siddhis will come, when they will come? They will come, they will express after the bhūta-jaya. And these aṣṭa-siddhis are quite well known. Aṇimā is ability to become very small, mahimā ability to become very big, laghimā and light, garimā ability to become heavy, prāpti can grasp anything even from far away, prākāmya and anything as soon as one desires it, īśitva, power to control, vaśitva, power to subjugate anything surrounding him, make anything submissive. This is the aṣṭa-siddhis: aṇimā, mahimā, garimā, laghimā, prāpti, prākāmya, īśitva and vaśitva. These qualities will come. And again we should remember these are the powers which doesn't come from outside. It is not that somebody gives it, please take it, it is not that. One develops it, one gains it. Developing and gaining means it is already within. It is a transformation, it is an expression. We should never forget that the huge banyan tree, huge peepal tree are packed up in a smallest peepal seed or a banyan seed and it is like this. And after this aṣṭa-siddhis, there are two more things which will come. What is that? Kāya-sampat Perfect, excellent body. This is the second benefit, second result. Then the third result is he will not be affected or attacked by tad-dharma, natural tendencies, natural. He will not be affected.

So bhūta-jaya gives rise to three results, three benefits - One is the aṣṭa-siddhis, second is the kāya-sampatti and the third is tad-dharmānabhighāta. And this is very important sutra.

Next sutra is a continuation or following up of this particular 45th sutra, so let us see the next one, the 46th sutra of the Vibhūti-pāda.

रू॒पला॒वण्यबलव॒ज्रसं॒ह॒न॒न॒त्वानि का॑यस॒म्पत् ॥ ३.४६॥

Rūpa-lāvaṇya-bala-vajra-saṃhananatvāni kāya-sampat

In the 45th sutra Patañjali says that kāya-sampatti will come, and what is the kāya-sampatti? The excellent perfect body, means what? The qualities of an excellent perfect body, body perfection, exquisite body. And that perfect, exquisite, excellent body, the qualities are given in this particular sutra. They are kāya-sampatti. One is what? Rūpa. Rūpa is beautiful shape, beauty it is, handsomeness, beautifulness. That is called as rūpa. Commonly we say sundaratā, saundaryam. Then lāvaṇyatā. Lāvaṇyatā is a fine complexion. So beauty and a fine complexion, gracefulness. Strength, bala. Strong, strength. See the combination there. It is lāvaṇya and also bala, strong. Then saṃhanana, vajra-saṃhananatva as hard as a diamond. Saṃhanana is firmness, sturdy, hard as a diamond, vajra-saṃhanana. This saṃhanana is a very important word. Hana is to kill, destroy. Saṃhanana is completely destroy. Saṃhanana is a capacity to completely destroy. Means it is so hard, so strong, so powerful, so sturdy, it can destroy like a vajra anything. So these are the qualities which will come or which are attributes of the kāya-sampatti. A perfect, exquisite, excellent body means these are the qualities which will be having: a nice beautiful body, rūpa, gracefulness, graceful form. Then lāvaṇyatā is there, beautiful, nice. And then lāvaṇyam, we cannot describe what is lāvaṇyatā, the word itself is so beautiful. Then bala, then vajra-saṃhananatva - the capacity as hard as diamond, all these are the physical bodily attributes, qualities. And as we have seen in this, there is a beauty and there is a lāvaṇyatā. At the same time there is a hardness and sturdiness and that is how it will go. Means as hard as a diamond, as soft as a flower. That is how it is said. The ancient meaning of the vajra is that it can destroy anything. That is how the saṃhanana word comes that way the compound word vajra-saṃhananatva means as hard as that it can broken anything by the vajra. And that is how the body gets these qualities. So practitioner of yoga as one is advancing or developing or having a very good practice in yoga, these qualities has to express. There should be a gracefulness, a smiling face, body should be beautiful, it should look nice, very strong and sturdy. It is not that yoga practitioner should look very thin, dirty, as if lost something in the world, very weak and always in the face there is a hunger to eat something, a weak body, anārogya, diseased body, and always mind is so much of cañcala. And people will feel if somebody will see a person who is doing yoga and if he looks so dirty, uninspiring, even physically, then how a person can inspire others to practice yoga? Especially the yoga instructors, yoga teachers, yoga masters must be graceful. Lāvaṇyatā should be there and beauty should be there: rūpa, lāvaṇya, bala and vajra-saṃhanana, kāya-sampat. Though these can be attributed to the mind or internal, but they are attributes of the body, kāya-sampat it is. It is a wealth of the body, attributes of the body, kāya-sampat. Sampatti is a wealth, the body is rich with these qualities, the wealth of the body. And this is a very important sutra. That’s why practitioners of yoga and yoga sādhakas or yogis should have physically these qualities. Yoga doesn't mean to have a body which will be uninspiring to others.

Let us see the further sutras.

Om śāntiḥ śāntiḥ śāntiḥ.

ॐ शान्तिः शान्तिः शान्तिः||
To Be Continued.. ---------------------------------------
These are transcription of session delivered by Vice-President of Vivekananda Rock Memorial & Vivekananda Kendra, Sri M. Hanumantha Rao Ji.
Audio Link - https://youtu.be/f0y57gz8xW4?si=a1QOKJ70qGv81ES-

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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्ध‌‌यसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥

Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26

Friday, 8 May 2026

Patanjali Yoga Sutras Vibhuti Pada - 44

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44th Sutra of the Vibhūti Pāda is another wonderful explanation, description of the Vibhūtis, the hidden powers of the mind which can explode by the practice of Samyama. And the 44th Sutra is

स्थू॒लस्व॒रू॒पसू॒क्ष्मा॒न्वया॒र्थ॒व॒त्त्वसं॒य॒माद्भू॑तज॒यः ॥ ३.४४॥

Sthūla-svarūpa-sūkṣmānvayārthavattva-samyamād bhūtajayaḥ.

Sthūla is gross, Svarūpa is one's form, one's own form, One's own natural, real, original form, Sthūla Svarūpa, Sūkṣma is subtle, Sūkṣma, Anvaya is related, connected, conjointed, Arthavattva is purposeful, Sthūla-svarūpa-sūkṣmānvayārthavattva samyamād, doing Samyama, performing Samyama, bhūtajayaḥ, Bhūta is the five pañca bhūtas, Jayaḥ, conquers, victory, mastery over it. The rough meaning of the Sutra is one gains mastery over the pañca bhūtas by performing Samyama on their gross, on their form, Svarūpa, on the Sūkṣma, the subtle, and Anvayārthavattva, all-pervading and the functional states. That is how mastery over the pañca bhūtas comes, Samyama on gross, one's own form, Svarūpa, the one's own form, Svarūpa, is not on the practitioner, on the pañca bhūta, on the Svarūpa of the bhūta, and on the subtle form of the bhūta, on the relatedness of the subtle form and the gross form on that Samyama. And the Arthavattva, the purposefulness of the bhūta then the mastery over the bhūtas is gained. The mastery over the pañca bhūtas is achieved by performing Samyama on these particular stages the gross stage, on the Svarūpa stage, on the Sūkṣma stage, and on the Anvaya stage, and on the Arthavattva stage, the five stages. On the five relative stages, on each bhūta, of the pañca bhūtas, one gains mastery over all of them. It's a very very important sutra. One thing becomes very clear as we understand deeply, clearly, vividly, especially this particular Vibhūti Pāda, that the human body and the mind, we are just not human beings. We are something most powerfulness within ourselves. We are utterly all-powerful, all-pervading masteries are within us. The tremendous, unbelievable, unimaginable powers are packed up inside, zipped up inside. And all these powers which Maharshi Patañjali is explaining to us, it is not that they are coming from outside and entering inside. It is all our manifestations, uncovering, discovering, expressions, manifestations, which are already within us. Maybe in a most smallest, unimaginable seed form. That's why it's nothing wrong that when Indian philosophers said, man is an expression or manifestation of the divinity, the God form in the human form. And that is how this particular sutra and all the sutras keep on coming into it. So the pañca bhūtas, pṛthvī, āpas, tejo, vāyu, ākāśaḥ, and as we have seen earlier, they have their relative tanmātras, subtle forms, śabda, sparśa, rūpa, rasa, gandha, each one has that. One the gross and one the subtle. Pṛthvī has the gandha, the smell. Āpaḥ has the taste, the rasa. Tejaḥ has the rūpa, the colour. Vāyu has the sparśa, the touch. And the ākāśa has the śabda, the sound. The gross and the subtle, and they are related. And performing samyama on the gross and on the subtle and on the relation between the both. How deep it is! And then the svarūpa of pṛthvī is forms. Svarūpa of the āpaḥ is smoothness. Svarūpa of tejas is heat. Svarūpa of the vāyu is impulsion. And the Svarūpa of the ākāśa is free to move. Svarūpa is the nature. So on the nature, on the relatedness between the sthūla and the sūkṣma, and the performing samyama on that, that gives mastery over the pañca bhūtas, bhūta jaya it is. Maharshi puts it beautifully. And we all know that all these five, the five qualities of smell, taste, colour, touch and the sound. All the five are there with pṛthvī. But āpaḥ has all the four, except the smell. Teja has all the three, except the smell and the taste. Vāyu has two, except smell, taste and colour. Ākāśaḥ has only sound, bereft of all the four. These combinations, pros and cons, these various expressions, manifestations, admixtures, additions, subtractions, multiplications, divisions of entire pañca bhūta tattva, Ādi Śaṅkarācārya beautifully explains in his wonderful book called as Pañcīkaraṇam. He also explains how apañcīkaraṇam is done.

Human being, our entire creation, whether it is a human being, a dog, a cow, or a bird, or an ant, or a snake, or a lion, or an elephant. It is all combination of pañca bhūtas. And all its related svarūpas. The entire anvayārtha tattva, sthūla, sūkṣma, svarūpa, anvaya, arthavattva. But, that expression and forming a shape based on the various types of combinations in a particular body, in a particular place, in a particular way. The expression of pañca bhūta combination in our nails is different. In our hair it is different. In our skin it is different. Within our own body, in a particular cell the pañca bhūtas expressions are with different combinations. And performing samyama, one gains mastery of the pañca bhūtas. And once the body goes off, it is apañcīkaraṇam. Each bhūta merges into its original form, or it takes its original form.

And Patañjali beautifully describes in this particular sutra, number 44 Sthūla-svarūpa-sūkṣmānvayārthavattva-samyamād bhūtajayaḥ it is, performing samyama on all the aspects of the bhūta, the sthūla aspect, svarūpa aspect, sūkṣma aspect, anvaya aspect, arthavattva aspect, one gains mastery over it. The gross, the subtle and its original nature, and all the related things and all the purposes of it. How beautifully Patañjali keeps on explaining about the various Vibhuties.

Let us see the next sutra.