Daily Katha: June 2026

Wednesday, 3 June 2026

Patanjali Yoga Sutras Kaivalya Pada - 16

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Sutra number 16 is a continuation of the sutra 15. The sutra is

न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात् ॥ ४.१६॥

Na Ca Eka Citta Tantram Vastu Tadapramāṇakam Tadā Kiṃ Syāt

There is a question, Kim? Na is the not, Ca Eka Citta Tantram, Ca is the end of course, Eka is the one, Citta Tantra is the control, that means under the control of one Citta, Eka Citta Tantra, Citta Eka Tantra, Eka Citta Tantra - Under the control of one mind, Vastu, the object, Tad that is the that, Apramāṇakam, Pramāṇakam, Apramāṇakam, Apramāṇakam means unproved, not proved or non-existent, Tad then, Kiṃ Syā, there is a question mark, what happens? Kim is what? Syāt happens, What happens? There is a question raised in this particular sutra. That is, if an object is dependent upon one mind and if that is not cognized by that mind, what happens to the object? If an object is not governed, Apramāṇakam and Citta Tantra the object is not governed by one mind, Citta Eka Tantra or Eka Citta Tantra by one mind does it become Apramāṇakam? Does it become unreal? When it is not perceiving? Means there is an object, say a book is there, a chair is there or a table or a tree, if it is not perceived by one mind does it exist or not? What a wonderful question is raised by Maharshi Patanjali. And if the object is not governed by one Citta does it become unreal? When that is not perceived, that particular one object and this is the question is given. Of course, obviously the answer is no, it is not that. If one mind which is controlling the object is not perceiving the object, it is not cognizing, it is not recognizing the object, the object will not disappear, it will not become Apramāṇakam and because other Cittas can perceive. One is not perceiving, other things can perceive. It is under the perception of other or many, not necessarily by the one. So if an object were dependent upon the mind, then in case the mind is restrained or attending to some other object, the object would not be touched thereby nor would it come in objective relationship with any other mind, it would not be cognized and its nature would not be taken by the mind. Then will it cease to exist? Is the question raised. Will it cease to exist at that time? Or coming into relationship again with the mind, would it come back to life? What wonderful questions have been raised. Further, the parts of an object which are not in contact with the mind would not exist. Thus there would be no back and how could then there be the front itself? For this reason the object is self-dependent. How wonderfully the explanation of the Maharshi goes that the common and universal experience that when one person means his citta is not perceiving or paying attention to a thing, others are perceiving it. That means the existence of the existential, existentiality of the object is there and though there will be some differences in the perceptions of the same thing as explained in the previous sutra by the different cittas, there will be seen as an overall similarity or commonness among all of them which will be existing because the thing has this in its own nature. This therefore is a further proof of the existence of a vastu tattva which we have seen in the earlier sutras. Ten minds perceiving an object maybe, will be, surely in ten different ways. But in which if few minds are not perceiving, that doesn't mean the object is non-existent because it is perceived by other minds. Every citta is vaguely aware of the thing as being still existent and this is very important dimension that the world will exist even if I don't perceive it, very simple. The objects are there irrespective of my cognition, recognition and perception. Whether I feel or touch or not, it is there and its existence is there because others are perceiving by its own nature because it is a vastu tattva. On the contrary, the citta is still aware about them always goes totally against the presumptions of the people who say that if I am not there the world is not there. No, if I am not there the world is not there for me. It is there, continues to be there as long as people perceive it even if the people will not be able to perceive it, its vastu tattva makes its existence and this is the beauty of this particular wonderful sutra talking about the importance of the perceptions. -Na Ca Eka Citta Tantram Vastu Tadā Apramāṇakam Tadā Kiṃ Syāt is a beautiful question and understanding raised in this sutra number 16 which was a continuation of the sutra number 15. Now let us understand the next sutra.

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/GagtNTUQVrQ?si=z6EuyMe9ldbvCv2R

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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

Tuesday, 2 June 2026

Patanjali Yoga Sutras Kaivalya Pada-15

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The 15th Sutra of the Kaivalya Pada, Maharshi Patanjali, in this 4th chapter of the Yoga Sutras of the Yoga Darshana, talks about, explains about the same thing, why it appears as different. A very important and a most common normal dimension which we find, a critical points of functioning of the mind. That is how these Sutras from 15 to the 21, the functioning of the mind, we discuss in detail and in depth analysis is done in these Sutras from 15 to the 21 Sutra.

So the 15th Sutra is

वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः ॥ ४.१५॥
Vastu Sāmye Citta Bheda Tayo Vibhakta Panthāḥ.

That is, Citta Bheda Tayo Vibhaktāḥ and Vastu Sāmye Panthāḥ, Vastu is an object, a substance, Sāmye is sameness, relatedness, Citta Bheda is the Bheda of the Citta, the differences in Cittas, the differences of the Cittas, the difference between the Cittas that is the Citta Bheda. Citta Bheda Tayo of the two of the two, the difference between the two Cittas, Vibhaktāḥ is separate, Panthāḥ is the path or the direction, this Panthāḥ is the path, direction, may be the English word path came from this Panthāḥ or Pathāḥ. Now Vastu Sāmye Citta Bheda Tayo Vibhakta Panthāḥ The common understanding of this particular Sutra is the object is same, Vastu Sāmye, the object being the same but the difference in the two is due to their separate path. Means object is same but it is perceived, seen, cognized by different minds as different. So whether there is a difference in the object or is there a difference in the perceiver. Perceiver means here not the real Puruṣa. Here the perceiver means the Citta. The perception of the difference. Why two things though they are same, why do they are seen as different? Normal question, a very simple experience in all our things, same thing but when people perceive they perceive differently, for what? Why? What is the reason behind it? Patanjali in this beautifully says that Vibhakta Panthāḥ, because of Vibhakta Panthāḥ, means Vibhakta Panthāḥ is the cause for the Citta Bheda. Even though there is a Vastu Sāmyatvam is there, even though there is a Vastu Sāmyatvam, because of the Citta Bheda, Vibhakta Panthāḥ, even though there is a Vastu Sāmyatvam, because of the Vibhakta Pantha, Citta Bheda, Taiyoho of the two.

So the object is a unique transformation which we have seen in the earlier Sutra of the three Guṇas and has thus a definite identity of its own, why then does it appear in different minds? Why does it appear? This is the question. It is answered in this particular wonderful Sutra. It is a matter of common experience that no two minds see the same thing alike. There is always a difference in understanding, in cognition, in perception, though the think is the same. The reason for this difference in cognition is explained in this particular Sutra that it lies in the fact that the minds which cognize the thing are in different conditions and thus naturally get different impressions from the same object, object is same, but different impressions are created, different impressions are formed because the perceiving Citta is in different condition even though the object has a transformation of the same three Guṇas but the play of the Guṇas are different in the perceiver, in the different minds. Even in our everyday life we find that the more a mind is influenced by different bias, prejudices, disturbances, conceptions, prejudgments, if they are greater, the distortion produced in the impressions which are made upon it is different. So a calm, a dispassionate mind, a non-judgmental mind can alone see the things correctly and as far as this is possible under the limitations of the ordinary mind, prejudiced mind and preconceived notions, they are responsible but not the object. A common example which we come across is just an example, a snake, usually we find that there is a sense of fear and there is a sense of danger the moment we see a snake. Even though the snake by itself may not be a poisonous, may not be a dangerous, but that notion that the snake is dangerous but if the same snake, a snake charmer sees, he will not kill it, he will not be afraid. A snake charmer will play with a snake. He will make the snake to play because the citta bheda and because of that citta bheda and the vivagta panthāha even though vastasamyam is there. A child doesn't know the difference. A baby plays with many things. It is not the ignorance part. It is not the child is ignorant. Just an understanding that the status of the mind, citta bheda is there. And that citta bheda, even though vastasamyam is there and the reason for the citta bheda is the vivagta panthāha. A child will play with that. The same one object snake is different to each one of them, a child, a baby, a snake charmer, an elderly person to each one's past saṃskāras and the proportion of the triguṇas in their personalities. This is the clear example and explanation for the sutra number 15 - वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः ॥ ४.१५॥. A very very common, normal, regular, day to day experiences but Maharishi Patanjali expresses, analyzes, gives the reason, the fundamental, the base, the cause, the base cause. Let us see the next sutra.

Om śāntiḥ śāntiḥ śāntiḥ.

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Monday, 1 June 2026

Patanjali Yoga Sutras Kaivalya Pada -13-14

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The 13th and the 14th Sutra, they go together. The Sutra number 13 is

ते व्यक्तसूक्ष्मा गुणात्मानः ॥ ४.१३॥
Te Vyakta Sūkṣmāḥ Guṇātmānaḥ

Te means they, here they means the referred dharmas, the nature, characteristics and the properties in the previous Sutra number 12, so here that is referred, Te means that, those, Vyakta, manifesting, expressing, Sūkṣmāḥ, subtle or not expressing, unmanifested. So Vyakta and Sūkṣmāḥ, manifested or unmanifested, expressed or unexpressed, Guṇātmānaḥ, nature of the Guṇas, Ātmānaḥ, Guṇātmānaḥ it is, it is not the Guṇa of the Ātma, it is not that, Guṇātmānaḥ it is called, nature of the Guṇas, characteristics, properties and the nature of the Guṇas. So they means those dharmas, they are manifested and unmanifested, as per the nature of the Guṇas. This is important, the Tri Guṇas which we talk, Sattva, Rajas, Tamo Guṇas, so the properties, nature and the characteristics and qualities which referred in the 12th Sutra, dharmas, Atīta and Anāgata dharmas and the Hetus, they are all of the quality of the Sattva and Rajas and Tamas and they are expressed or unexpressed. Expressed means it was unexpressed earlier, unexpressed means it will be expressed later, that's why Atīta and Anāgata was spoken of in the previous Sutra. Whatever is manifesting was in unmanifested form earlier and whatever was unmanifested form will be manifested later. The known and the unknown what is, what was unknown will be known and what is known was unknown. The tree expressed from the seed, the seed was in the form of Sūkṣma in the seed, the tree was Sūkṣma in the seed and the tree is Vyakta from the seed. How beautifully, how depth, how subtle Maharishi Patanjali is talking and whether they manifest or unmanifest, their nature is of the Guṇas, Sattva, Rajas and Tamas, even whether expressed or unexpressed. So the Sattva and Rajas and Tamas Guṇas, the three Guṇas are in the expressed form or in the unexpressed form and the manifested and unmanifested are actually the manifestations and unmanifestations of the Sattva, Rajas and Tamas Guṇas. What manifests is what was dormant or the Sūkṣma, millions and billions of manifestations are in the Sūkṣma form. The future is hidden in the seed and the seed carries millions of possibilities in its womb, yes, it is true. The future is embedded in the seed and the seed carries the future, what we say generally in English as a tip of the iceberg. Na Sat Jayate it was not there, it cannot be, it is there means it was earlier, so this expression is a very wonderful Sutra that everything which is Vyakta was Sūkṣma earlier and that is having the qualities of the Guṇas, the three Guṇas. And that is the important dimension manifested in the present moment or the Sūkṣma, the subtle, the latent that have been manifested and gone in the past and yet to be manifested, since this twofold aspect of time, past and future is only a feeling caused by the dual directionality of the progression of the Dharmas and the nature of the Dharma is the three Guṇas and this can be applied to present, past, future and that is how this particular Sutra is to be understood.

And let us see the 14th Sutra. Another wonderful Sutra, continuing the same thought.

परिणामैकत्वाद्वस्तुतत्त्वम् ॥ ४.१४॥
Pariṇāma Ekadvād Vastu Tattvam

Pariṇāma is transformation, Ekadvād uniqueness, this is very important meaning, Vastu is object, thing, Tattva is essence. Sutra is very simple but because it is a Sutra, it carries tremendous potency of meaning. Pariṇāma Ekadvād Vastu Tattvam, the essence of the object, Vastu Tattvam, Tattva of the object, it consists of uniqueness of transformation, Pariṇāma Ekadvād, Ekadvād is not oneness, it is uniqueness and uniqueness in the transformation is the essence of an object, yes this is important. The transformations are not similar, every transformation there is uniqueness and this uniqueness of the transformation is the essence of the object or the essence of the object, the Vastu Tattvam is the uniqueness itself. As in the modern science we see, molecules, atoms, electronics, positronics and various atomic particles, each one has different forces, different orbits, different motions, different binding factors, different separating factors, but all these particles are unique by itself. This is the expression of this particular Sutra, what the modern physicists or the nucleus scientists say, Maharshi Patanjali has conceived and laid down the foundation. What is the greatness of the land of Bharat, nothing material in the usual sense is left over, if you take into consideration the fact that matter and energy are interconvertible. Each one matter can be converted into energy and energy is converted into matter, matter contains energy and energy contains matter and it is the essence and the unity in things is from the unity in changes and it is uniqueness. Though there are three phases as we saw earlier, but the changes, the transformations are perfectly coordinated, all these objects and they have a unity and their uniqueness, pariṇāma ekattam it is called, uniqueness in transformation. Millions, lakhs, crores of leaves will be there in a particular tree, in a particular branch there may be lakhs of leaves and small stig there will be hundreds of leaves, but if you see no two leaves will be same, every leaf is a different one, it is a unique, and this uniqueness embedded in that, that is what Maharshi Patanjali says, that is the Vastu Tattvam it is and that is the importance of this particular sutra, a continuation of the earlier sutra, that is sutra no. 13.

The reality or the essence is not the ultimate reality behind the thing, but what may be designated as an individuality, or often what we call as a personality, that is difference, each person is different we call it and this differentiation in the person and the personality, the personality of a leaf, the personality of a stone, it is different. If you go to a factory, in a huge industry, a biscuit factory suppose, lakhs of biscuits are produced by the machine, but we have seen earlier, that because of the difference in the time factor, and because of the difference in the expression, vyaktaḥ and avivyaktaḥ, there will be a difference, uniqueness in that. We may not be able to perceive the difference, but there will be a difference, just because of the change of, even the difference may be in microseconds, millionth of a second, kṣaṇa, we have seen earlier in the sutras, but to the normal eyes we may not be able to differentiate it. Seems to be same, but not.

This is the sutra number 13 and 14 deal with that. And affirms, the sutra affirms, in spite of all kinds of transformations, paranamas, which a thing may undergo, there is a subtle principle of an event present in it, which gives it a uniqueness, a specific individuality to it. And this vastu-tattva is very closely related to that principle, which is indicated by the term dharmī, in the third chapter, 14th sutra. And this vastu-tattva is an important dimension, which is very very unique. So the reason for the uniqueness, and the uniqueness is embedded in the transformation. All flowers of the same tree are not same, various reasons have been presented, and given by Maharshi Patanjali. And this is one of the beautiful sutra, the sutra number 14, and sutra number 13, they go together. And let us understand the further sutras.

Om śāntiḥ śāntiḥ śāntiḥ.

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