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The second sūtra of the Kaivalya Pāda is
जा॒त्यन्तरपरिणामः प्रकृ॑त्यापू॒रात् ॥ ४.२॥
Jātyantara-pariṇāmaḥ prakṛty-āpūrāt ॥ ४.२॥
jāti, jāti is spacious and also means birth and generally jāti we should not get confused by caste but jāti means spacious and antara is the difference, the change jātyantara, the difference, the change in jāti, pariṇāmaha is the transformation jātyantara-pariṇāmaha it is pariṇāmaha is transformation we have seen various pariṇāmahas in our previous chapters prakṛti is creation, nature āpūra, āpūra is abundance, overflowing, abundant pūrā is coming to an end, completion āpūra never comes to completion that is abundance, unending. So jāti is spacious or the birth antara is the difference, the different life states pariṇāma is the transformation prakṛti is the creation, the nature and āpūra is abundant. The rough meaning of the sūtra is the transformation from one species or one kind into other species or other kind, transformation from one species to the another is by overflow of natural tendencies or potentialities. That is very important presentation of Mahārishi Patañjali. That means from one body to the other body or within the body, within the time frame the changes which will be taking place and that is because of the abundant availability of the nature unending availability, unendingness of the prakṛti, the nature. When we are born as a child we are different but we grow from childhood, from boyhood, the youth, the old age, changes are happening and these changes are happening because the prakṛti, the nature is unending, it is abundant prakṛti āpūraha it is and the pariṇāmaha, the transformation is happening and the transformation continues to happen because prakṛti āpūraha and jātyantara it is, from one to the other or from one state to the other state in the same. Like as the example is given, from the babyhood to the childhood to the boyhood to the youth to the old age and the change of the banyan seed into a tree, wonderful example. The seed is changing, is expressing, is transforming, is manifesting and a butterfly and a caterpillar, we cannot imagine when we see a caterpillar and when we see a butterfly it is unimaginable that this caterpillar could have become that butterfly or this butterfly was a caterpillar like this earlier, jātyantara pariṇāmaha it is, there is a transformation prakṛti āpūraha and it will happen abundantly. A small piece of fire and if we throw it in a heap of straw it will catch a fire at a time immediately, but if we throw a piece of fire into a widely, vastly loosely spread straw it takes time. Effect is there but time taken is longer Jātyantara pariṇāmaha, prakṛti āpūraha it is. Jātyantara pariṇāmaha means a transformation involving a fundamental change of nature, fundamental change of the nature or the substance. For example for understanding, water changing into ice, it is a change of state, not a change of species, not jātyantara it is. A gold bangle changing into a necklace, a necklace changing into an ear ring, it is a change not jātyantara. The nature prakṛti has not undergone a transformation. The goldness is retained in all the variations. But when a hydrogen is changing into helium or uranium is changing into a lead there is a total fundamental transformation, that is jātyantara pariṇāmaha and prakṛti āpūraha is a beautiful and powerful pregnant phrase for expressing a very comprehensive law it is, Prakṛti āpūraha means by flow of prakṛti, by flow of prakṛti the nature is flowing. A matchstick touching a wood, a matchstick when it touches a wood the wood catches fire, when a matchstick touches a cotton the cotton catches fire because the fireness, the nature of fireness is there in the cotton, the nature of fireness is there in the wood stick of a wood. A dry leaf catches but if a stick is wet and if a matchstick is brought to that wet stick it will not catch. Why? That nature to get fire, the nature to catch fire is covered. Same with the cotton. But if we take a matchstick near a stone the stone will not catch fire. Why? The fireness, the nature of the fire is not in the stone. Even if it is there in the stone is not that easily expressible as in the other two. So for all practical purposes it is to be as not existent. Why? Prakṛti to transform is not there in the stone. Prakṛti to transform was there in a dry leaf, it was there in a cotton, but the prakṛti to transform is not there in the stone. Prakṛti to transform means prakṛti to transform into a fire.
The same thing implies to the other. A water cannot be a stone, a cotton cannot be a stone because the prakṛti of the stone is not transformable. If the conditions change the tendencies may also change like even though fire catching capacity, fire catching nature, fire catching prakṛti, agni prakṛti is there in the cotton because if it is wet condition was changed, the tendencies will also change. An entirely new kind of transformation, entirely new kind of pariṇāma comes. That is what this sūtra talks about. A totally different and most important dimension has been presented jātyantara pariṇāma, prakṛti āpūrāt. The wood may be subjected to the action but a stone cannot be done. This is very simple, a beautiful scientific, legal and logical explanation that a dog breeds a dog but a cat cannot breed a dog. Why? Limited by the prakṛti, limited by its nature, it is bound by that.
That is why this particular sūtra is very very important. Maharishi Patañjali is laying a foundation for the future sūtras, for the coming sūtras which will be more deeper in this particular aspect. So jātyantara pariṇāma prakṛti āpūrāt. Let us see the third sūtra.
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/VZiUvGn9OHs?si=GNwI81ztBFYZo9p0
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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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