Daily Katha

Saturday, 6 June 2026

Patanjali Yoga Sutras Kaivalya Pada - 19

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The 19th Sutra of the Kaivalya Pada of Maharishi Patanjali's Yoga Darshana, the Yoga Sutras is

न तत्स्वाभासं दृश्यत्वात् ॥ ४.१९॥

Na Tat Svābhāsam Dṛśyatvāt

Svābhāsam Dṛśyatvāt, Na Tat Svābhāsam Dṛśyatvāt, Na is not that, Tat is that, Svābhāsam, Bhāsam is illuminating, enlightening, Svābhāsam, self illuminating, self enlightening, Dṛśyatvāt, Dṛśyatvāt is perception, perceptibility, can be perceived and this particular sutra is of course in continuation of what we are understanding in the earlier sutras from the 15th, 16th, 17th, 18th and this is a wonderful sutra which says that the nature of the citta can be perceived because it can be perceived, its nature is not enlightening, the nature of the citta is perceived, can be perceived because it comes under perception, because it comes under the spell of the perception, because it comes under perceptibleness it is not self illuminating it is not Svābhāsam, Na Svābhāsam it is. It is Na Svābhāsam because Dṛśyatvāt it can be seen, it can be understood. My mind is changing, my citta is changing my buddhi is changing, my thoughts are changing when we use these terms and we are using and it is true that means the citta is not self illuminating because it was perceived. It came under the perception. Perceiver and the perceived are different. this sutra clarifies that particular point on account of its nature being that of perceived it is not self enlightening, self illuminating very simple, the perceived and the perceiver are different and the perceived is not the self illuminating, Svābhāsa it is. For understanding our example, take the example of the sun and the moon, sun is Svābhāsa but moon is Na Svābhāsa moon is Na Svābhāsa because it reflects the sunrise, it reflects the light of the sun, bhāsa but the sun doesn't reflect it is self illuminating, the moon is Na Svābhāsa. This clarifies the meaning of it the source of light is different and the light reaching after reflection from where the object of reflection is not Svābhāsa. A bulb is there, a light is there, a lamp is there and the rays or the light which comes from the lamp are reflected in a particular direction by using say a mirror or any instrument or any tool this instrument, the mirror and tool is not Svābhāsa because it is merely reflecting the light, the original light and feeling, experiencing that this mirror is the source of the light is ajyana and Patajali here very clearly says that this mirror is not the Svābhāsam. Reflector is not the Svābhāsam. And that is a beautiful sutra here and after stating in that 18th sutra that Puruṣa is the sole eternal witness of all modifications in the mind at whatever level there may be, here the Maharishi substantiates that statement by a chain of reasoning which follows in the next few sutras, around four sutras. And the first link to that chain of sutras is this particular sutra that it is capable of perceiving and Dṛśyatvam, because of the Dṛśyatvam it is not Svābhāsam. It is not like the sun which shines by its own light, but it is like the moon which shines by the light of sun or maybe any other heavenly body. The fact that the mind is perceptible follows from our ordinary experience of being able to watch its activities and the modifications whenever we want to do so. That is why the Citta, the mind, the mind staff has no Svābhāsam. That is the sutra here Natat Svābhāsam Dṛśyatvāt. And the next sutra is a wonderful sutra which talks about the second line of logical dimension between this perceiver and the perception, the changeable and the unchangeable things, the changing and the not changing and that sutra we shall see, the sutra number 20.

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/FyllAHd1S8I?si=AegW7YCtWvt7Yq7u

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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, 5 June 2026

Patanjali Yoga Sutras Kaivalya Pada - 18

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Sutra number 18 of the Kaivalya Pada

सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात् ॥ ४.१८॥

Sada Jñātāś Citta Vṛttayas Tat Prabhoḥ Puruṣasya Apariṇāmitvāt

Sada Jñātāḥ Citta Vṛtti Tat Prabho Puruṣasya Apariṇāmitvam - Apariṇāmitvāt, Sada is always Jñāta known, which we have seen in the earlier sutra, Citta Vṛtti the Vṛttis of the Citta, Tat there, Prabho master, superior, Puruṣasya of the Puruṣa, Apariṇāmitvam, Pariṇāmitvam, Apariṇāmitvam - Apariṇāmitvam means unchangeability, no change, immutable, not unchanging and the normal understanding of the sutra is the changing Citta Vṛttis are cognized and known by the unchangeable Puruṣa. The changing Citta Vṛttis are cognized and known by the unchangeable Puruṣa. Citta Vṛtti are known, Jñātam, Sada always by Prabhu, the master. Who is the master? Puruṣaḥ. And what is the nature of the Puruṣaḥ? Apariṇāmitvam. The change is noted, the change is recognized, the change is felt, the change is experienced means there is something which is not changing. In the world we see changes, changes are happening, transformations are happening. The moment we are using this word change is happening, transformations are happening. The fact that we are using this word, the fact that we are recognizing a change means that the recognizer of the change is not changing, the recognizer of the transformation is not transforming, Apariṇāmitvam. That which is recognizing the change is not changing, then alone it can recognize and that which is not changing is the Puruṣa and this is Prabhu, the master and it is not changing, Apariṇāmitvam. Change can be perceived only by the unchanging, unchangeable and that unchangeable is the master, is the Prabhu. Trains are moving, rails doesn't move. Vehicles will be moving on the roads, roads will not be moving. In a cinema hall, we are sitting, we see the films are moving, cinema is happening but we are not moving. This our stability, sthiratvam, Patanjali uses the word Apariṇāmitvam, this Apariṇāmitvam, that quality of non-changeable or that which is not changing, that which is not transforming alone can perceive experience, feel, note, recognize the change. What a wonderful conclusion, what a wonderful point here. The whole world is changing, society is changing, people are changing, objects are changing, things are changing when we say all this, we must understand that we are not changing. We means body is changing, that means I am not the body, my mind is changing, I am not the body. What is that which is recognizing these changes that is the Puruṣaḥ, the master and that is not undergoing any change, Apariṇāmitvam, entire Vedanta philosophy, complete Sanātana Dharma point comes here. The changeable is recognized and noticed because there is unchangeable, it is not that changes are happening in the unchangeable, Unchangeable can never undergo a change and that is the Puruṣaḥ. Puruṣaḥ, most confusion is created in transforming, in translations, Puruṣaḥ means men, no, it is not the men, Puruṣaḥ it is, the original, the unchangeable principle in the world, the unchangeable principle in the nature, the unchangeable principle in the creation that which never undergoes a change, what is that? It is there. The fact that I am recognizing a change means there is a Tattvam, there is a Tattvam which is not undergoing a change, Apariṇāmitvam is there. That Apariṇāmitvam tor our understanding it has to be named and that name is Puruṣaḥ. So Puruṣaḥ is not only men as it is translated in English Puruṣa and Strī, Mahilā, no. Even females are Puruṣa only because even a dog there is a Puruṣa, there is a tree there is a Puruṣa, anything which is perceiving a change and that perceiver of the changes which is not changing is the Puruṣa. Swami Vivekananda masterly, brilliantly summarizes this particular sutra, it is worth. To go through his beautiful commentary on this particular 18th sutra. Swami Vivekananda “The states of the mind are always known. Because the law of the mind is unchangeable. The whole gist of this theory is that the universe is both mental and material. And both the mental and material worlds are in a continuous state of flux. What is this book? It is a combination of molecules in constant change. One lot is going out and another is coming in. It is a whirlpool. But what makes the unity? What makes it the same book? The changes are rhythmical. In harmonious order. They are sending impressions to the mind and these pieced together make a continuous picture. Although their parts are continuously changing, mind itself is continuously changing. The mind and the body are like two layers in the same substance moving at different rates of speed relatively one being slower and the other being quicker. We can distinguish between the two motions. For instance a train is moving. And another carriage is moving slowly alongside it. It is possible to find the motion of both this to a certain extent. But still something else is necessary. Motion can only be perceived. When there is something else which is not moving. But when two or three things are relatively moving we first perceive the motion of the faster one and then that of the slower ones. How is the mind to perceive? It is also in flux. Therefore another thing is necessary which moves more slowly then you must get to something in which the motion is still slower and so on and you will find no end. Therefore logic compels you to stop somewhere. You must complete the series by knowing something which never changes. Behind this never ending chain of motion is the Puruṣa, the changeless, the colourless, the pure. All these impressions are merely reflected upon it as rays of light from a camera or reflected upon a white sheet painting hundreds of pictures on it without in any way tarnishing the sheet.” What a brilliant conclusion by Swami Vivekananda in his commentary on this Sutra. Let us try to understand. Further Sutras.

Om śāntiḥ śāntiḥ śāntiḥ.

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Thursday, 4 June 2026

Patanjali Yoga Sutras Kaivalya Pada - 17

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Sutra number 17
तदुपरागापेक्षित्वाच्चित्तस्य वस्तु ज्ञाताज्ञातम् ॥ ४.१७॥

tad-uparāgāpekṣitvāc cittasya vastu jñātājñātam ॥ 4.17 ॥

Tad means it, that is, Uparāga is a beautiful word, Uparāga is taking up colours, colouring of the mind, very commonly we use this English word, the mind is coloured, intellect is coloured, his thinking is coloured and his thoughts are coloured, his emotions are coloured, his understanding is coloured that is called as uparāga. Patanjali beautifully uses this word Uparāga it is called, Uparāga means colouring up, taking up colours, being coloured, Apekṣetva means expectation, references and cittasya of the citta, Vastu, the object, is jñāta, known and ajñātam, not known. So the common, the normal understanding is an object is known or not known depends upon the degree of colouring in consequence of the mind being coloured or not coloured the object is known or unknown. Knowing your object, recognising your object, perceiving your object depends upon the degree and the depth of the uparāga. How much it is coloured. Of course, normally we use the word coloured for a negative meaning but here it is not in the negative meaning. Patanjali uses the word uparāga as the depth of perception or an understanding, exact word is uparāga only, very difficult to translate, Apekṣetva in degree and uparāga apekṣetva it is said a thing becomes known or unknown in proportion to the degree of colouring by the citta, Uparāga apekṣetvam it is.

As we know the citta goes out through the sense doors, Indriya dvāra, now it is not the two indriyas, Dvāra also means doors, the doors of tools of knowledge, Indriya dvāra, grasp the objects. That grasping is the uparāga and takes the qualities of the object to a greater or lesser Apekṣetvam it is. And that is a very important dimension of this particular sutra tad-uparāgāpekṣitvāc cittasya vastu jñātām, tad-uparāgāpekṣitvāc cittasya vastu ajñātam, jñātām and ajñātām, so it is obvious that if there will be no colouring of the citta by the thing it will remain unknown and so there remains no need of mentioning the term ajñātam additionally but Patanjali mentions it because of stressing, emphasizing. That is why the uparāgatvam and based on the uparāgatvam the object becomes Jñātaḥ or the object is Jñātaḥ it is. When the object is not Jñātaḥ, it is not that it is Jñātaḥ both and of course this colouring Uparāga is based on the different proportions depending on the nature, nature means the guṇas of the citta. So the knowledge of a thing in different cittas is variable and therefore each citta will perceive the same thing differently and the perception is again based on the uparāgas. We are able to see something, we are able to perceive something because that something has uparāga, coloured the citta otherwise it would not have been perceived, the root cause of perception, the object came into our knowledge because of the uparāga. suppose we go to a forest or we somewhere even if it is not a forest, we hear a sound, the moment we hear a sound, say of an animal a cow or a dog or a donkey the moment we hear a sound the fact that we heard the sound means the citta got coloured and the knowledge of the sound and all the further calculations and references follow how depth we have coloured, how depth, how much depth, it was coloured, the tone of the sound, the length of the sound, the time of the sound and how much time the sound is there and what is the distance, all these predictions creates lot of changes in the mind and all these things are because of the colouring.Apekṣittam, Uparāga Apekṣittam and then the Vastu Jñātam or Vastu Ajñātam, whether it can be a sound, whether it can be seen by eyes, whether it can be hearing, somebody is talking all these things have this Uparāga Apekṣittam that makes an object Vastu Jñātam or Ajñātam, a beautiful Sutra it is. Let us see the next Sutra.

Om śāntiḥ śāntiḥ śāntiḥ.

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