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The 15th sutra is another important sutra in the Vibhūtipāda.
क्रमान्यत्वं परिणामान्य॑त्वे हे॒तुः ॥ ३.१५॥
Kramānyatvaṁ pariṇāmānyatve hetuḥ
Krama is succession, one after the other, sequential procedure that is called krama, sequential procedure. There is a sequence. 1, 2, 3, 4, 5. This is a sequence or any particular sequence, any particular order, sequential order. That is called krama. Anyatvam, variation, changing. Pariṇāma is a transformation. Anyatvam is again changing. Hetuḥ is a reason. The sutra is very simple - kramānyatvaṁ pariṇāmānyatve hetuḥ. Anyatva of the krama is responsible for the anyatva of pariṇāma. This is the meaning. Change in the sequence of succession changes the transformation. So, succession of variation or succession in variation is responsible, is the cause for another or separate transformation.
This is a very important sutra. So, change in the sequential order, change in the process of transformation, they are related. The order is changed, transformation changes and the product changes. And that is a very important dimension. As we have seen earlier, the sequential order of the milk to become a curd and the curd to become a ghee. The sequential order of the powder of a clay to become a lump of a clay. And from the lump of a clay it has to become a half a jar. And from a half a jar into a completed pot or a full jar. There is a sequential order in this. And it has to follow that particular order. If the sequential order changes, the process of transformation also changes. And the final product will be different. Then the question may be asked, will it be reversible in the same order? No, it cannot be reversed. Why? Because the later succession is an immediate succession of the previous succession. Final product cannot become the original raw material, which is the powdered clay. Because powdered clay is not the cause for the next immediate succession. Powdered clay is not the cause for the pot. A lump of a clay was the cause for the pot. And this is a very important dimension. The immediate succession. The immediate sequence exists only when there is a relation of antecedents. And does not exist in the case of the past. It always exists only in what is to come. Succession means in the case of two secondary qualities only. And such is also succession in the case of the change of condition. A new jar begins to become old in immediate sequence of its appearance as a new one. This oldness is found being manifested in the succession which follows the sequence of the moments of time. Until it reaches the last stage. And that is how the importance is there for the sequential succession - successive sequential order. And it is not reversible in the same succession. And because of this irreversibility and irreversibility is because the immediate connection is not there and that is a very important dimension. That a gold chain which is a completed form of the gold, a lump of a gold or a powdered gold. There is a powdered gold powder is there. From gold powder we have to make a gold chain. The final product of gold chain was inherent in the gold powder. But that gold chain to manifest from the powdered gold, gold powder, it has to undergo a sequential order of transformation. And this sequential order of transformation is specific for a particular final product. For a chain the sequential order of transformation is specified. For a ring it is different. For a bangle it is different. Even though the gold powder is the same. And this is very important in the particular sutra. This particular 15th sutra. Kramānyatvam it is called - kramānyatvam. And this krama anvayatam if it is changed, there will be a anyatvam in the pariṇāma. There will be a change in the transformation. The order is changed process of transformation changes and because process of transformation changes the final product changes.
We will be wondering why Patanjali is giving such an important deep explanations. Because from the next sutra onwards he will be explaining the vibhūtis powers it seems to be normally in the normal world common world amongst all of us we think they are all miracles, mysteries, miracles have happened, miracles are done. But we should be very clear as we are following Patanjali Yoga Sutras there are no miracles even it seems to be a miracle but even if it is a miracle it has a sequential order of transformation. By following a particular sequential form of transformation a new product will come out - bhūtendriyeh, we have seen that. They are totally changed. The combinations will change. And if it can happen at the physical level. It can happen at the mental level. And if it can happen at the mental level. It can happen at the materialistic, physical material world level. So what we see as a powers or the miracles are not actually miracles. There may be unexplicable, ununderstandable processes which are going on, hidden processes must be going on. But there must be and there will be a systematic arrangement was there. This strangeness of the result also is produced by the law of nature. There is a law of nature. So miracles are not actually miracles there is a law behind it. And these certain factors, which may either be unknown or uncontrollable, they have interfered with the process. And this interfering with the process is the krama anyatvam - Kramānyatvaṁ it is called, change in it. And this kramānyatvaṁ gives rise to the completely different result, pariṇāma anyatvam it is. If these factors and their action becomes known and understood, the process is quite rational and miraculousness will disappear. But if you don't understand it, we call it not rational, irrational, and we call it as miracles. But vibhūtis are not miracles. They are explainable, attainable, expressable and manifestable. Because of the pariṇāmas which we have seen in the last few sutras. bhūtendriyāḥ to this particular sutra. The latent becomes the potent. The potent becomes the latent. And the successive orders of transformations. And then the beautiful sutra which we have seen, dharma, dharmī, anupāti all these things are the causes, realistic causes, actual causes for the expression of the vibhūtis. So vibhūtis are not miracles. There are no miracles in yoga and it is all specific systematic scientific law of nature is there as it was explained beautifully in these few sutras. And let us see, from the sutra number 16 to the almost end of the chapter, there are various vibhūtis, almost about 54 vibhūtis are explained from the 16th sutra. Let us understand them.
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/rst_g7KYSF0?si=_V9vmHk79Ym1Ul7B
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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
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