Sutra 4.33

क्षणप्रतियोगी परिणामापरान्तनिग्रार्ह्यः क्रमः॥३३॥

kṣaṇa-pratiyogī pariṇāma-aparānta nirgrāhyaḥ kramaḥ ॥33॥

kṣaṇa=moments; pratiyogī=corresponding; pariṇāma=transformation; aparānta=at the end; nirgrāhyaḥ=entirely apprehensible; kramaḥ=process, succession॥33॥

Aranya

What Belongs To The Moments And Is Indicated By The Completion Of A Particular Mutation Is Sequence.

Taimni

The process, corresponding to moments which become apprehensible at the final end of transformation (of the Gunas), is Kramah.

Sw. Satchidananda

The sequence [referred to above] means an uninterrupted succession of moments which can be recognized at the end of their transformations.

Bryant

The progression [of any object through time] corresponds to a [series of] moments. It is perceivable at the final [moment] of change.

Discussion

The word “krama” (sequence) was introduced by Patanjali in the previous sutra (sutra 3.32). That sutra states that “on attainment of Dharma-megha samadhi the sequence of mutations of the three gunas comes to an end”. In the current sutra (sutra 3.33) he introduces another term, “kshana” (the smallest moment in time). The current sutra states that even though every thing in the material world is going through constant change, from one moment to the next, it becomes perceivable only when a major and final mutation is observed. Vyasa gives the example of a new shirt which although is getting old every moment, the fact that it is old is observed only when just by touching it, it begins to disintegrate. Similar transformation/mutation can be seen in clay becoming a pot, a pot breaking into pieces, the pieces becoming powder and the powder finally again becoming clay. Another example of how momentary changes are unnoticeable is the familiar case of a film seen on a screen which is being run through a movie projector. Even though discrete images are being fed to the projector, what we see on the screen seems continuous. That is because the speed at which the images are progressing is too fast for the eyes to perceive.

In the case of a yogi on a spiritual path, the buddhi (intellect) goes through constant mutations in the form of raga (likes), dvesha (dislikes) etc. However, a final mutation in the form of self-realization is achieved when a person attains the state of Kaivalya. At that time, the yogi has no concept of time since there is no mutation going on in the mind from one moment to the next.

Thus, material reality is constantly going through change. Constant change may be noticed even in entities that are considered eternal. Vyasa states that there are two kinds of eternality – immutable (kutastha nityata) and mutable (parinami nityata). Of these, Purusha belongs to the first category and the gunas belong to the second category. Even though the evolutes of the gunas like the intellect, mind etc. go through constant change, the essence of the gunas in the form of sattva, rajas and tamas stays the same. Hence the essence of Purusha and the gunas are both considered eternal. Even though