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The Sutra number 14, Vibhūtipāda is
शा॒न्तो॒दि॒ता॒व्य॒प॒देश्यधर्मानुपा॑ती ध॒र्मी ॥ ३.१४॥
śāntodita avyapadeśya dharmānupātī dharmī
Śānta is quiet, latent, unmanifest. Udita is manifested, arisen, came up. Avyapadeśya, unmanifest, unpredictable. The difference between śānta and avyapadeśya is śānta is unmanifest, latent avyapadeśya is unpredictable possibilities. Udita is arisen. avyapadeśya is possibilities, unpredictabilities. Dharma, as we have seen earlier, is a basic intrinsic property, basic intrinsic nature. Anupāti, inheritance - consistently existing, anupāti anupāti it is, inheritance. Dharmī, carrier of dharma - carrier of dharma is dharmī. And the meaning goes, dharmī inherits manifested and unmanifested dharmas, dharmī inherits anupāti manifested, that is udita, unmanifested, that is śānta and avyapadeśya dharmas.
Means very beautiful and a detailed understanding is very much necessary in this. The dharma is that which is common to that which was śānta. That which is udita and that which will be avyapadeśya. And the common factor in all this is the dharma.
Just for example, there is a clay is there and the clay has to become or it will become a pot. Clay in a powder form to become a pot. Clay is the śāntatā. Pot is the avyapadeśya. The clay becoming like a lump is udita. In udita there is no powdered clay. Powdered clay became lump of a clay. This lump of clay will become a pot. In a pot there is no lump of clay. What a beautiful Maharshi Patanjali is explaining. A wonderful classical explanation he goes into it.
So the dharma is used here as the basic nature, basic quality. And the dharmī, the carrier of that basic nature, continues to be there. Even in śānta, even in udita, even in the unpredictable avyapadeśya.
These are very very important to understand about the vibhūtis which are going to come. And that's why these transformations and manifestations, the science and the technique involved in that are very much important in this. As the example has put forward.
And all these exist in a state of latency. The needed lump was there as a latent form, as a śānta form in the powdered clay. Similarly, the jar, the pot is there as a latent form. Even in the powdered clay, clay powder. Whatever we will be making out of a powdered clay, may be a beautiful idol. That quality of the beautiful idol, the final product, the end product is already existing in the raw material. The raw material contains the final product. Even though the final product has no connection, seems to be no connection, seems to be totally different than the raw material. But the raw material contains the final product. And the final product also has the contents of the raw material. And that which is continuing in the raw material, in the final product and while the process of the transformation. That is the dharmī, that carrier is the dharmī. In the same truth, but presented in a wonderful way by Maharshi Patanjali.
That is how he beautifully presents it. That whether it is a jar, whatever. We see that the capacity and the fitness and the character to become the final product is inherent. Is ingrained, is imprinted in the core of the raw material.
In fact, a raw material can become a final product only when the final product was unseen, hidden, unmanifested in the raw material. Otherwise it cannot become. It is becoming means it was there. So the existence of this fit and proper virtue of an object is inferred by the production of specific results. And that is how a powder, a lump and a jar. The meaning is that it is seen to be distinct in different objects by the observation of its effects. And the difference that is apparent in these effects. But the continuity is there in the form of a dharmī. It contains, it inherits it. And that inheriting is the anupāti. That inheritance is the anupāti. The continuity is the anupāti. The past cannot be the incident of the present. But the present precedes the past. And is therefore its incentive. The reverse process is not possible. Because it is bound by the time and the space. deśa and kāla. That comes into the role. The same deśa kāla which transforms the raw material into the finished product. The same deśa kāla becomes a limitation for the finished product to become the raw material. And that is a very very important expression which is coming in this particular Sutra. And it is not necessarily only to the living beings. Even for the non-living, non-moving beings. There is stability even in the mobility. And there is a mobility even in stability. As a top which rotates fast is stable. And when the top is rotating at a speed. And that is there already in the stable top. So the stability was there even while the top is rotating. And the nature of rotating to maintain the stability was there even without the rotation in the top. It is a very beautiful important analysis which is to be carefully understood. And it is not necessarily only in the objects. It can be seen even in the fruits. Even in the juices. Similarly the modifications of unmoving objects are seen in moving objects. In the shape of variety. And of course we see varieties of things. Similarly the seen modifications of animals into the plants. Plants into the animals.
Now it is not the question of what is the type which is there. One can become the other. But it is only a transformation. Infinite possibilities are available. And actualization of this infinite possibilities is the process of transformation.
And that process of transformation can happen anywhere, anytime, in any way. This is a very very important expression by Maharshi Patanjali in this 14th sutra.
The hidden, the latent and the unmanifested becomes manifested. By maintaining its continuity, anupāti. And basic nature, the basic property of the dharma is carried forward, inherited. And that is dharmī. How beautiful it is. And that is how the continuity and the maintenance goes. The mango tree, even though has a capacity to become any other tree. But it will give only the mango tree and the mango fruits. Because it is bound by deśa and kāla. The pariṇāmas. The infinite possibilities have not become actualized. And to get it become actualized, it needs a specific environment. And that is how beautifully this sutra explains. That is, similarly there are no rains in summer season. There are no growth of rice in a possible season. A deer never gives birth to a man. And a man cannot rise out of the love of a deer. A man who is not virtuous does not enjoy the nature of pleasure. Therefore, it is that on account of the limitations of time, space and form and disposing cause, the nature, the existing objects are not produced simultaneously.
It is a very very important dimension. And of course this pariṇāma, science of pariṇāma, the science of transformation is very important dimension. Though the possibilities are there, those possibilities are not expressed. Though the unmanifest can become the manifest, the required transformation is not, pariṇāma is not happening.
The liquidity and solidity and generic qualities of these are recognized as existing everywhere. And they are not therefore destroyed. The latest scientific discoveries we find that for a tree, from a tree, the same tree can be brought out even without a seed, without a fruit. Because the science is studying or confirming Maharshi Patanjali's this particular sutra. From any part of the tree, the whole tree can be grown. From any part of the tree, same tree can be germinated. Because dharmī carries the dharma. Means a mango tree, to get another mango tree from one mango tree, it is not necessary the seed of the mango tree has to be planted. The modern science, the latest discoveries show, even from the leaf of a mango tree, even from the bark of a mango tree, from the twig of a mango tree, the whole tree can be brought out. Because every part of a mango tree carries all the qualities to become another mango tree. But it doesn't become as it is because it is bound by the process of transformations and that becomes naturally embedded in a seed form, in a mango seed. Though the possibilities are there, but the transformations need a specific process. This particular sutra has that importance. And that is the śāntodita avyapadeśya dharmānupātī dharmī. That is a very important dimension in this particular sutra. Let us see the other important sutra, the 15th one. Om śānti śānti śānti.
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/H0MDZMFAh84?si=BBJk3DYl-or-cFWF
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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
