Daily Katha

Thursday, 14 May 2026

Patanjali Yoga Sutras Vibhuti Pada - 51

ॐॐॐ

51st Sutra of the Vibhūti-pāda. Maharishi Patañjali re-emphasizes, reiterates about the importance of detachment, freedom from the attachment from all the vibhūtis and all the temptations.

And the Sutra is

स्था॒न्यु॒प॒नि॒म॒न्त्र॒णे स॒ङ्गस्म॒याक॒र॒णं पुनरनिष्ट॑प्रस॒ङ्गात् ॥ ३.५१॥

sthāny-upanimantraṇe saṅga-smayākaraṇaṃ punar-aniṣṭa-prasaṅgāt ॥ 3.51 ॥

Sthāny is carrying out specific functions, Sthāny, sthānika means localized, specific functions, specific works at a particular place or discharging a particular responsibility at a particular place Sthāny. Upanimantraṇe, nimantraṇam means invitation, Upanimantraṇe a special invitation to accept a gift, upanimantraṇe it is. Saṅga, attachment Smaya, a smile of satisfaction. Akaraṇam, non-performance Karaṇa is performance, Akaraṇa means beyond performance, no performance, non-performance. Punaḥ, again, repeatedly. Aniṣṭa Iṣṭa and aniṣṭa, Aniṣṭa is undesirable, unwanted. Prasaṅgāt Saṅga and here it is prasaṅgāt, contacting being possibility, contact being possibility means this sutra is again retreating, again a caution, extreme caution by Maharishi Patañjali to be very careful about the various temptations Sthāny-upanimantraṇe saṅga-smayākaraṇaṃ punar-aniṣṭa-prasaṅgāt. When there are invitations, special invitations to accept gifts by the sthānis traditionally the word sthāni has been interpreted by the many commentators as the gods and goddesses and when they tempt with various gifts, various powers, that temptations, that invitations of them is the sthāny-upanimantraṇe. But here we should understand sthāny-upanimantraṇe means inviting a person, a sādhaka and offering of the gifts, rewards etc. Saṅga-smaya, attachment to that and smaya with smile in the mind even attachment to smaya, a smile, accepting the gifts, expecting the gifts, accepting the invitations with a smile and even having an attachment towards the smile, saṅga-smaya and saṅga to the invitations of the gods, powers, both. What will happen? Punaḥ aniṣṭa-prasaṅgāt, undesirable things will come up and akaraṇa, it is non-performance. The sādhana gets blunted, the sādhana, the progress of the sādhaka gets blocked, gets blunted, the speed reduces and the tīvra-saṃvega gets slowed down, the progress is reduced, aniṣṭa-prasaṅgāt. That is the importance of this particular sutra. And even inside the mind, within our self, if there is a satisfaction, a smile that I have been invited, I have been presented with an appreciation of gift, upanimantraṇa by the sthānis and attachment to that, saṅga is a false sense of pride. He will never understand this impermanency because possessed by this false sense of security on account of this satisfaction and the rest is easy to fall. And this conquering of the temptations of all forms of temptations, all forms of temptations, the temptations of the śabda, sparśa, rūpa, rasa, gandha, one has to come out of it. And Maharishi Patañjali in this particular sutra almost at the end of the Vibhūti-pāda, after describing all the expressions of the vibhūtis, which we have seen are all the manifestations from within by various manipulations, by various methods, techniques and practices by our self, within our self, opens up flood gates of vibhūtis and not to get tempted and get attached to them, Maharishi Patañjali keeps on cautioning us, be aware, be careful, tasmat jagrutah jagrutah he says and with this caution let us try to understand 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/Tlbum79BkEg?si=e_zc0RLjEH42oDa_

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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

Wednesday, 13 May 2026

Patanjali Yoga Sutras Vibhuti Pada - 50

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Sutra number 50 of the Vibhūti Pāda.

तद्वै॒राग्यादपि दोषबीजक्षये॑ कैव॒ल्यम् ॥ ३.५०॥

Tad Vairāgyādapi Doṣabīja-kṣaye Kaivalyam

Tad means those, all the Vibhūtis, Vairāgya, not attached to them, Api, even, by being not attached to the Vibhūtis Tad Vairāgyādapi, Api is even, Doṣabīja-kṣaye, Doṣa is the defects, Bīja is the seed, Kṣaya destruction, eliminated, Completely removed, Kaivalyam. Kaivalya Prāpti, Kaivalya is attained by detachment towards all the Vibhūtis and then all the Doṣas even in their seed form are eliminated. So by non-attachment or by detachment to all the Vibhūtis and by eliminating and destructing all the Doṣas even to their seed form Kaivalya is attained. This sutra is again reiterating the need to be free from the attachments towards the Vibhūtis, all the Vibhūtis which have manifested within, all the powers of the mind which rose in a sādhakas life. Patanjali emphasizes not to get attached to them. In fact he says get detached. Make an effort to be free from them. And by not getting attached to it all the defects, Doṣas will be eliminated, will be vanished, will be destructed, destruction of Doṣas will happen. Doṣakṣaya will take place. That means by getting attached. One becomes used to the Vibhūtis and that is a Doṣa, it's a defect, getting attached to a particular, any particular Vibhūti is a defect, it is a Doṣam, it's wrong and not getting attached paves the way towards the Kaivalyam. So there are two important words in this one is vairāgya towards the Vibhūtis and doṣabīja-kṣaya and the understanding should be by detachment towards the Vibhūtis one develops or one removes, one will be able to remove, destruct all the defects and another understanding, another way of understanding is by eliminating all the defects and also by detachment towards the Vibhūtis Kaivalyam, the experience of Kaivalya, establishment in the state of the Kaivalya comes. So this Doṣabīja-kṣaya and Vairāgyādapi or by the Vairāgya Doṣabīja-kṣaya comes. Both ways it can be understood. But this Doṣabīja-kṣaya is an important one. The commonly understood Doṣas, defects or the ṣaḍrīpus, Aariṣaḍvargas, the six important Vāsanās that is the Kāma, Krodha, Lobha, Moha, Mada and Matsara even in their seed form they have to be eliminated, they have to be destructed. Then when they have lost their ability to project themselves at any occasion like a seed, a rice seed loses its ability to grow once it is fried, the capacity of the mind, the Citta to get attached is also lost. So from this detachment to that that is the Vibhūtis the seeds of imperfections are destroyed and then the Kaivalya comes when in one who has become like this earlier Sutra we have seen Sarva Adhiṣṭhātṛttam and Sarva Jñātṛttam such high Vibhūtis come the attachment towards them is to be detached is to be eliminated then alone the Puruṣa and Sattva gets separated. And that is why and that is how one will be free from all the Guṇas, all the characteristics, all the defilements and that paves way for the Kaivalyam, Kaivalya Sthiti and this mastery over a thing. Does not mean that you are totally independent out of it one can be completely independent but can still be a sense of slavery, a sense of liking, a sense of attachment can be there even on that which he has mastered. That I have mastered it it's under my control, that attachment towards that which we have mastered can be present and Patanjali emphasizes in this Sutra that attachment has to be removed, free from it, absolute freedom and if it is not there one can drop down fall, the danger of falling is always lurking and the fall is closing the doors on the path of Kaivalya.

Swami Vivekananda in his own inimitable way wraps up this beautiful Sutra, commenting on this Sutra in the words of Swami Vivekananda “When the Yogi has seen all these wonderful powers, and rejected them, he reaches the goal. What are all these powers? Simply manifestations. They are no better than dreams. Even omnipotence is a dream. It depends on the mind. So long as there is a mind it can be understood, but the goal is beyond even the mind.” Tad Vairāgyādapi Doṣabīja-kṣaye Kaivalyam - That is the and that is how the Sutra is to be understood and let us be careful in our own regular practices and sādhana being yoga teachers, being yoga instructors, yoga sādhakas, Yoga praśikṣaks, Yoga śikṣaks. One can be a very good yoga teacher but need not be a yoga sādhaka. Yoga sādhana is different teaching yoga is different and once we teach, once somebody is instructing and practicing the yoga many people will appreciate, appreciations will come, gifts will come, name may come, fame may come, recognition may come but hankering for that, yearning for that, a desire for those things is an attachment. Personally in this particular Sutra hints it Vairāgyādapi get detached from that. And by getting detached from that that Doṣa of attaching to the Guṇas will be lost, will be removed, will be eliminated then the Kaivalya comes. If you are attached to it the further progress is blocked, the further progress gets closed and in this particular Sutra this point is emphasized wonderfully this non-attaching is also, yes, must be a wonderful Vibhūti and looking at that let us proceed to the further Sutras of the Vibhūti Pāda.

Om śāntiḥ śāntiḥ śāntiḥ.

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Tuesday, 12 May 2026

Patanjali Yoga Sutras Vibhuti Pada-49

ॐॐॐ

49th Sutra is
स॒त्त्वपु॒रु॒षा॒न्य॒ताख्या॒तिमा॒त्रस्य स॒र्वभा॒वाधि॒ष्ठातृ॒त्वं सर्वज्ञा॑तृत्वं॒ च ॥ ३.४९॥

Satttva-puruṣānyatā-khyāti-mātrasya sarva-bhāvādhiṣṭhātṛtvaṃ sarvajñātṛtvaṃ ca ॥ 3.49 ॥

This is the Sutra. Sattva is not Satvikas Sattva, Sattva is the original, the purity, Puruṣa is the real of our self, Anyatā, otherness, the differentiation between Puruṣa and Sattva, Anyatā of Puruṣa and Sattva, Anyatvam of Sattvatvam and Puruṣatvam, Anyatvam of Puruṣatvam and Sattvatvam. The separateness of the both. This is needed to be insisted because we always feel Sattva and Puruṣa are same. The quality and the person who is having the quality are equated. But they are different. Person having a quality, so that person, that Puruṣa and that quality are different. But we always equate it that a person with quality and quality with the person. That's why this particular word is very important, Sattva Puruṣānyatvam, Khyāti, knowledge, the experience and that is important word Mātra, Mātra means only, Sya, Mātrasya Sya is of, Sya is of then Sarva, Sarva means all, entirely, total, bhāva is a state, state of existing, Adhiṣṭhātṛttam, Adhiṣṭhātṛttam means regulating authority. Adhiṣṭhātṛttam, regulating authority, Jñātṛttam, power of knowing, Ca, means and, Adhiṣṭhātṛttam Ca, Jñātṛttam Ca.

So the sutra is, Only from the awareness of distinction between Sattva and Puruṣa, Arises supremacy over all states and all forms of existence and knowledge of everything. That is important. So the supremacy over all states and all knowledge Sarva Adhiṣṭhātṛttam, Jñātṛttam is possible, will come, is available, is the gain only when there is an awareness of distinction separateness of the Sattva from the Puruṣa then alone that is possible. So Sattva Puruṣa Anyattam and the knowledge of Satya Puruṣa Anyattam, Mātrasya, by that alone, Sarvabhāva Adhiṣṭhātṛttam and Sarvajñātṛttam understanding that I am different I am separate than from my body, than from my buddhi, than from my emotions, than from my thinking, my thoughts, my habits, my character I am, is different from all these things and this knowledge of this separateness, this knowledge of the distinction, Khyāti, that alone gives Mātrasya, that alone gives what a master it is Adhiṣṭhātṛttam and Sarvajñātṛttam comes. So Khyāti, the knowledge between these two gives rise to Sarvabhāva and Sarvajñātṛttam and this is the important Vibhūti mentioned in this particular Sutra. Bhāva in the Patanjali Yoga Sutras as we have seen always from the beginning the root of Bhāva is from the Bhū means to become reference to the Citta, state of Citta, Panch Bhūmikās which we have seen and wherever the word is used it is the state of the mind. And there are two Vibhūtis mentioned in this particular Sutra and one Vibhūti is Sarvabhāva Adhiṣṭhātṛttam and Sarvajñātṛttam. Sarvabhāva Adhiṣṭhātṛttam means we can regulate, be a mastery of things in the world because we know the separateness, the controller and the controlled are different. And Sarvajñātṛttam entire knowledge because that combination that they are same, Sattva and Puruṣa are same that is the Ajñānam. Entire world and perception is created out of that identification that wrong understanding of oneness of Sattva and Puruṣa and by separating Avidyā is dropped that I am separate from what is superimposed on me what is that which is superimposed is different than on which it is superimposed and that knowledge is the Sarvajñātṛttam and then Sarvabhāva Adhiṣṭhātṛttam. Adhiṣṭhātṛttam - What a beautiful word it is, mastery over entire thing and all the knowledge. That is how this particular sutra gives expresses two important Vibhūtis in the one single sutra. These two Vibhūtis. That is the potentiality of controlling all states of existence. A common English word used is omnipotence and the potentiality of having any desired knowledge, omniscience. These are the natural consequences, natural result of the realization, of the clear distinction the Puruṣa from the Sattva Citta. This realization, the actual experiencing of the separateness, distinctness of these two principles in the worldly life they are superimposed. But removing that veil the superimposed veil is the real knowledge and that is the power and the Vibhūti we gain out of it. So the practice of various Samyamas, no doubt helpful in accelerating and facilitating the entire process and that is how are the two Vibhūtis which are the result and outcome of the knowledge of the separateness, greatness, distinctiveness between the Sattva and Puruṣa, that Anyatvam and that is important sutra and the technique and the Vibhūti mentioned in this particular Sutra of the 49th one. Let us see the other Sutras.

Om śāntiḥ śāntiḥ śāntiḥ.

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