Daily Katha: 2026

Thursday, 18 June 2026

Patanjali Yoga Sutras Kaivalya Pada - 31

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Sutra number 31 of the Kaivalya Pāda. The sutra is

तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्याज्ज्ञेयमल्पम् ॥ ४.३१॥

Tadā sarvāvaraṇa-malāpetasya jñānasyānantyāj jñeyam alpam ॥ 4.31 ॥

That is the sutra. Tadā, then, sarvā is all, āvaraṇa, āvaraṇa means coverings, malā, impurities, all āvaraṇas and all impurities, apetā, apetasya, apetā is free, free from all āvaraṇas, free from all impurities, then jñānasya, of knowledge, jñānasya, of knowledge, ānantyā, infinite, Infinite, jñeyā, to be known, worth to be known, ānantyā jñāna, infinite knowledge and jñeyā is, what is to be known, alpā, little, almost nothing. So, tadā sarvā āvaraṇa, malā, apetā, jñāna, ānantyā, jñeyā, alpahā - that is, on account of infinite knowledge - jñānānantyasya, on account of infinite knowledge, who is free from all coverings and impurities, free from all coverings and impurities. sarvā āvaraṇa and sarvā malā, then there is nothing to be known much, jñeyā alpahā, nothing to be known.

This is the beautiful sutra where the further journey or further discovering it is, covers are removed, discovered it, āvaraṇa has been removed, anāvṛṇam it is. As we know that, karma leaves its residual effect in the citta, karmāśayaḥ in the form of saṃskāras and vāsanās. These saṃskāras are the malās, impurities - sarvā malā is sarvā saṃskāras, sarvā malā means sarvā vāsanās, saṃskārakṣayā, vāsanākṣayā and these saṃskāras and vāsanās interfere in gaining the knowledge, gaining the knowledge means that the puruṣa and citta are separate, that knowledge, that the knowledge of puruṣa and citta are separate and these saṃskāras and the vāsanās, malās are the impurities which will not permit to have that knowledge and just like the dirt on a glass chimney of a lantern or when we turn or when we stand in front of a mirror, if there is an impurity, dirt and dust on the surface of the mirror, it will not reflect the correct, the real, the pure, the perfect image in front of the mirror. So these malās are the saṃskāras and the vāsanās and these saṃskāras also cause distortion even in the worldly knowledge. As we see, many viewpoints are coloured by the saṃskāras. Somebody says something, somebody talks something, we have our own views, we have our own way of looking, this way of looking, our own views are out of the saṃskāras which we have, impurities, malās. That's why it is often said that a person, that he cannot see a thing in proper light, his saṃskāras are like that. They cause still more obstruction in gaining of spiritual knowledge. The truth we cannot see. The truth we are not able to understand. What is the real? What is the truth? We are unable to see even in the worldly, normal, material world because we are clouded by the impurities of saṃskāras and the vāsanās. There may be a slightly different meaning also but once these are gone and these āvaraṇas have been gone, all coverings have been gone in the form of all views, in the form of all types of intentions, all types of temptations, everything, all coverings, āvaraṇas, all malās have gone - amala, vimala, amalatya, vimalatya, malarāhitya, anāvaraṇatya, when is free from that, apeta, is free from that, then there is a jñānānatya, anantajñāna, infinite knowledge and because of this infinite knowledge, there is nothing to be known and what is to be known is very little - jñeyaṃ alpam iti. That's a very important dimension this particular sutra gives and this is the second facet of the Kaivalya. In this particular sutra, the first one we have seen earlier Kleśa-karma-nivṛttiḥ and here the second one is the anantajñānam because of the sarvāvaraṇa and sarvamala apetaḥ, free from sarvāvaraṇa and sarvamala and the dawning of the anantajñāna and in the 30th sutra we have seen Kleśa-karma-nivṛttiḥ and here it is the anantajñāna because of the apetaḥ from sarvāvaraṇa and sarvamala. And it is all removal or vanishing of the layers, the mixture, that mixture is gone, no more the feeling, no more the experience, no more the puruṣa and the citta and the world get mixed up, there is a perfect separation, an absolute separation and that is the importance of this particular sutra which said wonderfully tadā sarvāvaraṇa-malāpetasya jñānasyānantyāj jñeyam alpam. Let us see the further sutras of this particular 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/h1VWMJv_egc?si=HAeODUkRgGUT87t5

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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, 17 June 2026

Patanjali Yoga Sutras Kaivalya Pada - 30

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The 30th Sūtra of the Kaivalya Pāda, these last five sūtras from 30 to 34, they give the various experiences, various stages and the final launch of the Kaivalya, the describing, the indescribable, qualifying the non-qualifiable and explaining the inexplicable. That is how these five sūtras are very very important as the final sūtras of the entire Patañjali Yoga Darśana and the last five sūtras of the Kaivalya Pāda, the 30th Sūtra is

ततः क्लेशकर्मनिवृत्तिः ॥ ४.३०॥

Tataḥ kleśa-karma-nivṛttiḥ

Tataḥ means from that, from that means from Dharma-Megha Samādhi, Tataḥ from Dharma-Megha Samādhi, kleśa, the all Pañca Kleśas, the original cause, the original reasons for misery, the pain, Kleśas, the Pañca Kleśas, Karma is Karma action, the basic residual Karmāśayas symbolizes all the Saṃskāras, Vāsanās, even in their most smallest primordial seed form, Karma, nivṛttiḥ or terminated, stopped, gets stopped, cessation. So from Dharma-Megha Samādhi all Kleśas, all Karmas gets terminated. That means the final Dharma-Megha Samādhi there will be no Kleśas at all, Kleśa-rāhitya and Karma-rāhitya, Naiṣkarmyam and all Kleśas have lost, are absent, all Karmas are absent. Even the need to do the Karmas, even the force, pressure for the Karma is lost, that state is the state from Dharma-Megha Samādhi. Kleśa and Karma as we have seen earlier till now are the cause and effect, each giving rise to the other, it's a vicious circle, Kleśa gives rise to the Karma and the Karma gives rise to the Kleśa. Avidyā, Asmitā, Rāga, Dveṣa, Abhiniveśa they give rise to the Karma and the Karma gives rise to the Kleśas, because of Karma Kleśa has come, Kleśa is basic cause for pain, and because there is a pain, basic pain is there, Karma is done, each forces the other, each gives birth to the other, each gives pressure, each gives the other one a support, Ālambanam, Kleśa gives or becomes an Ālambana for the Karma and the Karma becomes an Ālambana for the Kleśa. This is a vicious circle as we have seen, one after the other and as we have seen till now the only way out of it is the Viveka-khyāti and all the entire sādhanas which we have enumerated, and the final one is the Dharma-Megha Samādhi, this is worth to remember.

Ādi Śaṅkarācārya's beautiful śloka in the Mohamudgala, a part of the Bhaja Govindam.
punarapi jananaṃ punarapi maraṇaṃ punarapi jananī-jaṭhare śayanam | iha saṃsāre bahu-dustāre kṛpayāpāre pāhi murāre ||
The seed gives birth to the tree and the tree gives birth to the seed. They go one after the other, one after the other. The only way to break this chain is to separate as we have seen till now, and that is the Citta-vṛtti-nirodhaḥ and that is the important dimension which is enumerated in this particular sūtra, and once this Kleśa-Karma-Nivṛtti happens, there is no more fall at all, there is no more good or bad to do or not to do, a good action, bad action, Satkarma, Duṣkarma, Satbhāvanā, Durbhāvanā, doing for a purpose, not doing for a purpose, everything drops off, falls off. Yes, that is the state which is generally referred as the Jīvanmuktaḥ it is said, the abolition is as if the fruit or result of the Dharma-Megha Samādhi and of course as we know this, the Kleśas and Karmas results into the abolition, the removal, the cessation of the Kleśas and Karmas. Kleśa-Karma-Nivṛtti results into Dharma-Megha Samādhi. So in Dharma-Megha Samādhi there are neither Kleśas nor the Karmas, they are dropped off. Of course as we have seen, one Kleśa gives rise to the other Kleśas and all the five Kleśas are interconnected, interdependent, interrelated, similarly Kleśa and the Karma are also interdependent, interrelated, each one supporting the other. The past Karma-Saṃskāras gets exhausted by the method explained in the same fourth chapter Sūtra no. 4 to the 11 and in Sūtra no. 29 it has been pointed out that who will enter into the Dharma-Megha Samādhi, the highest Virāgya and any action that the yogi may have to do now will be a Niṣkarma, Niṣkarmīya it is. The Kleśas having been done away, the root cause of the formation of the Karmāśaya is removed as we have seen in the Sādhanapāda Sūtra 12 and as the Sādhaka, the yogi, the Yoga Sādhaka, Yoga Abhyāsī does an action without any expectation, no Karmaphala at all and that Karma does not leave any Saṃskāra and it does not become a Karma technically. So when a work is done, when action is done it doesn't produce any Saṃskāra because it is done with Niṣkarma, Niṣkarmīya. Though Karma is done but the result and the Saṃskāra is not there so it is no more a Karma. And that is how Kleśa-Karma Nivṛttiḥ, thus through Viveka-Khyāti the Kleśas are done away and with the accumulated Saṃskāras are exhausted through Nirmala Citta Kāya, Nirmala Citta which we have seen in the 4th chapter Sūtra no. 4 to 11. Nirmala Citta, to exhaust the Karmas, various Cittas will be created to quicken the process of exhaustion of the Karmāśaya, to quicken the process of burning of the Karmas. In the Bhagavad Gītā we have a beautiful śloka, jñānāgni-dagdha-karmāṇam it is said, in that fire of knowledge Viveka-Khyāti all the Karmas get burnt and due to this utter desirelessness there happens total abolition of Kleśas and the Karmas in the Dharma-Megha Samādhi - Kleśa-Karma-Nivṛttiḥ. Let us see the further Sūtras.