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Sutra number 18 of the Kaivalya Pada
सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात् ॥ ४.१८॥
Sada Jñātāś Citta Vṛttayas Tat Prabhoḥ Puruṣasya Apariṇāmitvāt
Sada Jñātāḥ Citta Vṛtti Tat Prabho Puruṣasya Apariṇāmitvam - Apariṇāmitvāt, Sada is always Jñāta known, which we have seen in the earlier sutra, Citta Vṛtti the Vṛttis of the Citta, Tat there, Prabho master, superior, Puruṣasya of the Puruṣa, Apariṇāmitvam, Pariṇāmitvam, Apariṇāmitvam - Apariṇāmitvam means unchangeability, no change, immutable, not unchanging and the normal understanding of the sutra is the changing Citta Vṛttis are cognized and known by the unchangeable Puruṣa. The changing Citta Vṛttis are cognized and known by the unchangeable Puruṣa. Citta Vṛtti are known, Jñātam, Sada always by Prabhu, the master. Who is the master? Puruṣaḥ. And what is the nature of the Puruṣaḥ? Apariṇāmitvam. The change is noted, the change is recognized, the change is felt, the change is experienced means there is something which is not changing. In the world we see changes, changes are happening, transformations are happening. The moment we are using this word change is happening, transformations are happening. The fact that we are using this word, the fact that we are recognizing a change means that the recognizer of the change is not changing, the recognizer of the transformation is not transforming, Apariṇāmitvam. That which is recognizing the change is not changing, then alone it can recognize and that which is not changing is the Puruṣa and this is Prabhu, the master and it is not changing, Apariṇāmitvam. Change can be perceived only by the unchanging, unchangeable and that unchangeable is the master, is the Prabhu. Trains are moving, rails doesn't move. Vehicles will be moving on the roads, roads will not be moving. In a cinema hall, we are sitting, we see the films are moving, cinema is happening but we are not moving. This our stability, sthiratvam, Patanjali uses the word Apariṇāmitvam, this Apariṇāmitvam, that quality of non-changeable or that which is not changing, that which is not transforming alone can perceive experience, feel, note, recognize the change. What a wonderful conclusion, what a wonderful point here. The whole world is changing, society is changing, people are changing, objects are changing, things are changing when we say all this, we must understand that we are not changing. We means body is changing, that means I am not the body, my mind is changing, I am not the body. What is that which is recognizing these changes that is the Puruṣaḥ, the master and that is not undergoing any change, Apariṇāmitvam, entire Vedanta philosophy, complete Sanātana Dharma point comes here. The changeable is recognized and noticed because there is unchangeable, it is not that changes are happening in the unchangeable, Unchangeable can never undergo a change and that is the Puruṣaḥ. Puruṣaḥ, most confusion is created in transforming, in translations, Puruṣaḥ means men, no, it is not the men, Puruṣaḥ it is, the original, the unchangeable principle in the world, the unchangeable principle in the nature, the unchangeable principle in the creation that which never undergoes a change, what is that? It is there. The fact that I am recognizing a change means there is a Tattvam, there is a Tattvam which is not undergoing a change, Apariṇāmitvam is there. That Apariṇāmitvam tor our understanding it has to be named and that name is Puruṣaḥ. So Puruṣaḥ is not only men as it is translated in English Puruṣa and Strī, Mahilā, no. Even females are Puruṣa only because even a dog there is a Puruṣa, there is a tree there is a Puruṣa, anything which is perceiving a change and that perceiver of the changes which is not changing is the Puruṣa. Swami Vivekananda masterly, brilliantly summarizes this particular sutra, it is worth. To go through his beautiful commentary on this particular 18th sutra. Swami Vivekananda “The states of the mind are always known. Because the law of the mind is unchangeable. The whole gist of this theory is that the universe is both mental and material. And both the mental and material worlds are in a continuous state of flux. What is this book? It is a combination of molecules in constant change. One lot is going out and another is coming in. It is a whirlpool. But what makes the unity? What makes it the same book? The changes are rhythmical. In harmonious order. They are sending impressions to the mind and these pieced together make a continuous picture. Although their parts are continuously changing, mind itself is continuously changing. The mind and the body are like two layers in the same substance moving at different rates of speed relatively one being slower and the other being quicker. We can distinguish between the two motions. For instance a train is moving. And another carriage is moving slowly alongside it. It is possible to find the motion of both this to a certain extent. But still something else is necessary. Motion can only be perceived. When there is something else which is not moving. But when two or three things are relatively moving we first perceive the motion of the faster one and then that of the slower ones. How is the mind to perceive? It is also in flux. Therefore another thing is necessary which moves more slowly then you must get to something in which the motion is still slower and so on and you will find no end. Therefore logic compels you to stop somewhere. You must complete the series by knowing something which never changes. Behind this never ending chain of motion is the Puruṣa, the changeless, the colourless, the pure. All these impressions are merely reflected upon it as rays of light from a camera or reflected upon a white sheet painting hundreds of pictures on it without in any way tarnishing the sheet.” What a brilliant conclusion by Swami Vivekananda in his commentary on this Sutra. Let us try to understand. Further Sutras.
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/K3qx9n69whs?si=AmY_jL64VxFJKt1r
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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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