Daily Katha

Monday, 13 April 2026

Patanjali Yoga Sutras Vibhuti Pada - 11

ॐॐॐ

Sutra number 11 of the vibhūti pāda is the description of the samādhi pariṇāma. Maharṣi Patañjali in this sutra describes, analyzes, presents what is samādhi pariṇāma. The sutra is
स॒र्वार्थतै॒काग्र॒त॒योः क्ष॒यो॒द॒यौ चि॒त्तस्य स॒माधिप॑रिणा॒मः ॥ ३.११॥
Sarvārthatā ekāgratayoḥ kṣayodayau cittasya samādhi pariṇāmaḥ.

Very wonderful sutra in just making us to understand the normal state of the mind, the normal nature of the mind, the common quality of the mind, the common tendency of the mind is sarvārthatā, multi-subjectedness. sarvārthatā it is. Sarvārthatā means the capacity of the mind to perceive many things at a time, multi-subjectedness. Given at a single instant, at a particular time it can do many things, multiple tasks, multi-subjectedness, all pointedness, it can be aware of many things at a time. It is quite common to all of us. We can see, we can listen, we can think, we can talk, we can sing, we can write, we can listen, we can direct multiple things can happen at a physical level but at the mind level it is so fast, so quick, so instantaneous. So this all pointedness, sarvārthatā, though it can be a high capacity, but it is a distraction.

So sarvārthatā and ekāgratā, ekāgratā is one pointedness ekāgra it is, agra is a tip, for one result, one particular spot so one pointedness and all pointedness. Sarvārthatā is all pointedness, ekāgratā is one pointedness. Kṣaya is vanishing, disappearing, destruction. Udaya is rising, sūryodaya, sūrya is rising. Cittasya, in the mind and that is samādhi pariṇāmaḥ. Patañjali is just describing without much elucidation just a statement of fact what is samādhi pariṇāma?

So one pointedness is also the characteristic of the mind, as all pointedness is the characteristic of the mind - Sarvārthatā ekāgratā kṣayodaya cittasya samādhi pariṇāmaḥ. And the general understanding of the sutra is samādhi pariṇāma is when multi-subjectedness that is sarvārthatā of the citta is kṣaya, is lost and ultimately disappears, and one pointedness ekāgratā udaya rises and that is samādhi pariṇāma. Kṣaya of sarvārthatā, udaya of ekāgratā of the cittasya, that is samādhi pariṇāma. Sarvārthatā ekāgratayoḥ kṣayodayau cittasya samādhi pariṇāmaḥ. Disappearance of sarvārthatā, destruction of sarvārthatā, absence of sarvārthatā, and rise, presence of ekāgratā of the citta, this is samādhi pariṇāma. A simple statement it is, easily understandable that is when the state of the samādhi is established or it is called samādhi pariṇāma, transformation, when all the multiple awareness, multiple focusing capacity which is actually a distraction is lost, subdued, destructed, removed and one pointedness comes out, is developed that is samādhi pariṇāma.

So normally we all give, we all praise, we all give notice, we consider this multi-subjectiveness, ability of the mind to multiple tasks as something very great force of the mind, but it is fickleness within, it is a dissipation of the energy and it is the concentration, focusing which is the more powerful. The common example given is that by using a lens, by focusing the sun rays, the power of the dissipated energy of the sun rays are focused and we can even burn a paper or a cotton. This focusing is ekāgratā. Dissipation, distraction, fickleness of the mind that is the sarvārthatā. Removal of sarvārthatā, eliminating sarvārthatā - sarvārthatā kṣayo and developing ekāgratā - ekāgratā udayo of the citta, in the citta is the samādhi pariṇāma. It is very simple to understand but it is samādhi pariṇāma. Sarvārthatā ekāgratayoḥ that means ekāgratā in all the versions and sarvārthatā in all the distractions - artha is very important here, artha is the subject or an object, whether it can be outside the citta or within our self which is comprehended by the citta. Anything which is comprehended, understood, being aware of the citta, that is the artha it is. Awareness of many things, comprehending many things may be normally as we see in the capacity of the mind which is given a lot of importance, but achieving something needs to be a focused mind and ekāgratā results at a much later stage of the samādhi when the subjectedness with attributes disappears from the citta and that stabilizing of the ekāgratā is very very important in our day to day dealings, day to day life, day to day transactions and all our jobs. Sarvārthatā is to be given up, ekāgratā has to be developed. Sarvārthatā kṣaya, ekāgratā udaya in the citta is the samādhi pariṇāma. So all pointedness is a distraction and it cannot be destroyed and the destroying of the distractedness is only making it to disappear and that disappearance comes out by the practice of one pointedness means ekāgratā is the antidote for sarvārthatā. This is a very important point to be noted ekāgratā is the antidote for sarvārthatā. And when we enhance, practice ekāgratā, sarvārthatā is getting destructed, sarvārthatā is getting destroyed, sarvārthatā kṣaya will happen when the practice of ekāgratā increases.

This is very simple by the practice of concentration, distractions and fickleness is removed or in other words concentration destroys, destructs all pointedness. Concentration, one pointedness destructs, destroys fickleness. So ekāgratā udaya removes sarvārthatā. Though both are the natures of the mind, strengthening, confirming, practicing one means the one pointedness ekāgratā will remove the distractions, very simple suggestion for the practice. Disappearance of all pointedness by the practice of one pointedness and the mind flowing, these two becomes inclined towards samādhi pariṇāma. A beautiful sutra and a nice suggestion for our regular practice of antaraṅga yoga, concentration and meditation and all our practices will involve these pariṇāmas. We need not be afraid that these are all something very high levels, though they are very subtle, it is happening with us and being aware we will be able to understand what is the right one and strengthening of the one pointedness is the only solution to remove the distractions, fickleness, wavering of the mind which is termed as sarvārthatā. Sarvārthatā kṣaya comes by the practice of ekāgratā and let us see the further sutras of the vibhūti pāda.

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/bWN6jKA3z6I?si=Z4JVo9Ic7hh_cR9k

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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

Sunday, 12 April 2026

Patanjali Yoga Sutras Vibhuti Pada - 10

ॐॐॐ

Sutra number 10 is the description of the result of nirodha pariṇāma. What is experience? What will be the state of the mind? That expression of experience and the state of experience of the nirodha pariṇāma. That is the sutra number 10. A very simple, easy sutra. And the sutra is
तस्य प्र॒शान्तवाहिता॑ संस्का॒रात् ॥ ३.१०॥
Tasya praśānta-vāhitā saṃskārāt

Tasya - it’s referring to nirodha pariṇāma, tasya it’s - that means that it belongs to, refers to nirodha pariṇāma. The previous sutra - Praśāntatā prakāśena śāntatā it is. Very peaceful, quiet, calm, serene, undisturbed, smooth Praśāntatā. Vāhitā vāha Means flow, Vāhitā Characteristic of flowing. Saṃskārāt tendencies, the potencies. So the characteristic and experience of the citta is praśānta vāhitā. That means, that is nirodha pariṇāma is undisturbed flow of the saṃskāras. Means there will be an experience of quietness, then experience and feeling of śāntatā. Explaining śāntatā is very difficult, it’s only an experience, words will not be able to convey the feeling but it is a state of joy, praśāntatā it is, calm, undisturbedness, peacefulness. So peaceful and undisturbed flow of the impressions, thoughts that is the characteristic of nirodha pariṇāma. So a person, a sādhaka, a yogī, an instructor, a teacher, a student should be having, expressing and experiencing that praśāntatā of the citta tor quite a long time after the practice of the meditation antarāṅga yoga because the mind will be at one particular time and the citta will be in nirodha pariṇāma.

And that expression and the result, the benefit the proof of nirodha pariṇāma, the proof is and proof will be praśāntatā is there. And the effect of nirodha starts as soon as this nirodha pariṇāma is there though it is very kṣaṇa very short but though the effect is transitory, the nirodha pariṇāma needs to be stabilized. And for stability, stabilizing that contact nirodha kṣaṇa with the gap may be even that gap will be there for a short time but enhancing that gap increasing, stretching that gap, it is wonderful, it needs to be practiced. That’s why in the earlier, the first chapter we have seen abhyāsa and vairāgya. Vairāgya has there is no need of repeating vairāgya but abhyāsa has a meaning for repetition. And here nirodha kṣaṇa and to be in touch with that constantly substance time needs a practice and that is very important dimension here. So repeating practice makes the citta constantly to be in touch with that nirodha kṣaṇa. So that praśāntatā will be for a longer time, uninterrupted flow the suppressive potencies nirodha saṃskāras, not disturbing or outgoing. And the significance phrase here the word is praśānta-vāhitā. And the flow of this nirodha state becomes after sufficient practice and the mind is very easy and peaceful, there is no struggle in the mind, there is no restlessness in the mind which may be present in different degrees earlierly but once this nirodha kṣaṇa is attained established firmly that struggle even for the nirodha, even to stop, is gone and the calmness prevails. And that is this giving up of the struggle, giving up of the effort, effortless effortlessness, an effort is made to be effortless and that effortlessness of the effortless and that is the praśānta-vāhitā it is. And that saṃskāras of the vāsanās which are still hidden, they are exhumed and as it is as we have seen earlier that abhyāsa is a very very important dimension for stabilizing this praśāntatā that the kṣaṇa is elongated. And here in this particular sutra that how our minds which are used to one way of operating here and there can be changed and Patanjali gives this beautiful suggestion here that it can be modified, It can be transformed, it can be changed and that is abhyāsa. So the mind is capable of having two states and they are distinctly opposite one is the distraction going out and one is the attention and the gap between the both increasing it that needs a practice. And stabilizing, staying in that is the praśānta-vāhitā. It is a smooth flow, it is a slow flow, it is a calm flow, undisturbed flow of a canal water. And when the state of attention prevails our poise is serene. The importance of attention, of course without tension and we can all, we can easily experience the breathing is quiet and the mind is concentrated on object oblivious of the surroundings but where you are in that state of distraction our poise is far from serene and breathing becomes regular, a poise, serenity, quietance the breathing comes down, these are the pointers of the praśānta-vāhitā it is. And of course this particular Sutra is a very important pointer in measuring, evaluating our own sādhana and the practice of the nirodha pariṇāma and our own regular experience while practicing and that is an important dimension in this particular sutra. And the interval between the vṛttis and increasing that interval between the vṛttis and at that particular moment the praśānta-vāhitā is the state of the mind tasya praśānta-vāhitā saṃskārāt. Let us see the next sutra.