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44th Sutra of the Vibhūti Pāda is another wonderful explanation, description of the Vibhūtis, the hidden powers of the mind which can explode by the practice of Samyama. And the 44th Sutra is
स्थू॒लस्व॒रू॒पसू॒क्ष्मा॒न्वया॒र्थ॒व॒त्त्वसं॒य॒माद्भू॑तज॒यः ॥ ३.४४॥
Sthūla-svarūpa-sūkṣmānvayārthavattva-samyamād bhūtajayaḥ.
Sthūla is gross, Svarūpa is one's form, one's own form, One's own natural, real, original form, Sthūla Svarūpa, Sūkṣma is subtle, Sūkṣma, Anvaya is related, connected, conjointed, Arthavattva is purposeful, Sthūla-svarūpa-sūkṣmānvayārthavattva samyamād, doing Samyama, performing Samyama, bhūtajayaḥ, Bhūta is the five pañca bhūtas, Jayaḥ, conquers, victory, mastery over it. The rough meaning of the Sutra is one gains mastery over the pañca bhūtas by performing Samyama on their gross, on their form, Svarūpa, on the Sūkṣma, the subtle, and Anvayārthavattva, all-pervading and the functional states. That is how mastery over the pañca bhūtas comes, Samyama on gross, one's own form, Svarūpa, the one's own form, Svarūpa, is not on the practitioner, on the pañca bhūta, on the Svarūpa of the bhūta, and on the subtle form of the bhūta, on the relatedness of the subtle form and the gross form on that Samyama. And the Arthavattva, the purposefulness of the bhūta then the mastery over the bhūtas is gained. The mastery over the pañca bhūtas is achieved by performing Samyama on these particular stages the gross stage, on the Svarūpa stage, on the Sūkṣma stage, and on the Anvaya stage, and on the Arthavattva stage, the five stages. On the five relative stages, on each bhūta, of the pañca bhūtas, one gains mastery over all of them. It's a very very important sutra. One thing becomes very clear as we understand deeply, clearly, vividly, especially this particular Vibhūti Pāda, that the human body and the mind, we are just not human beings. We are something most powerfulness within ourselves. We are utterly all-powerful, all-pervading masteries are within us. The tremendous, unbelievable, unimaginable powers are packed up inside, zipped up inside. And all these powers which Maharshi Patañjali is explaining to us, it is not that they are coming from outside and entering inside. It is all our manifestations, uncovering, discovering, expressions, manifestations, which are already within us. Maybe in a most smallest, unimaginable seed form. That's why it's nothing wrong that when Indian philosophers said, man is an expression or manifestation of the divinity, the God form in the human form. And that is how this particular sutra and all the sutras keep on coming into it. So the pañca bhūtas, pṛthvī, āpas, tejo, vāyu, ākāśaḥ, and as we have seen earlier, they have their relative tanmātras, subtle forms, śabda, sparśa, rūpa, rasa, gandha, each one has that. One the gross and one the subtle. Pṛthvī has the gandha, the smell. Āpaḥ has the taste, the rasa. Tejaḥ has the rūpa, the colour. Vāyu has the sparśa, the touch. And the ākāśa has the śabda, the sound. The gross and the subtle, and they are related. And performing samyama on the gross and on the subtle and on the relation between the both. How deep it is! And then the svarūpa of pṛthvī is forms. Svarūpa of the āpaḥ is smoothness. Svarūpa of tejas is heat. Svarūpa of the vāyu is impulsion. And the Svarūpa of the ākāśa is free to move. Svarūpa is the nature. So on the nature, on the relatedness between the sthūla and the sūkṣma, and the performing samyama on that, that gives mastery over the pañca bhūtas, bhūta jaya it is. Maharshi puts it beautifully. And we all know that all these five, the five qualities of smell, taste, colour, touch and the sound. All the five are there with pṛthvī. But āpaḥ has all the four, except the smell. Teja has all the three, except the smell and the taste. Vāyu has two, except smell, taste and colour. Ākāśaḥ has only sound, bereft of all the four. These combinations, pros and cons, these various expressions, manifestations, admixtures, additions, subtractions, multiplications, divisions of entire pañca bhūta tattva, Ādi Śaṅkarācārya beautifully explains in his wonderful book called as Pañcīkaraṇam. He also explains how apañcīkaraṇam is done.
Human being, our entire creation, whether it is a human being, a dog, a cow, or a bird, or an ant, or a snake, or a lion, or an elephant. It is all combination of pañca bhūtas. And all its related svarūpas. The entire anvayārtha tattva, sthūla, sūkṣma, svarūpa, anvaya, arthavattva. But, that expression and forming a shape based on the various types of combinations in a particular body, in a particular place, in a particular way. The expression of pañca bhūta combination in our nails is different. In our hair it is different. In our skin it is different. Within our own body, in a particular cell the pañca bhūtas expressions are with different combinations. And performing samyama, one gains mastery of the pañca bhūtas. And once the body goes off, it is apañcīkaraṇam. Each bhūta merges into its original form, or it takes its original form.
And Patañjali beautifully describes in this particular sutra, number 44 Sthūla-svarūpa-sūkṣmānvayārthavattva-samyamād bhūtajayaḥ it is, performing samyama on all the aspects of the bhūta, the sthūla aspect, svarūpa aspect, sūkṣma aspect, anvaya aspect, arthavattva aspect, one gains mastery over it. The gross, the subtle and its original nature, and all the related things and all the purposes of it. How beautifully Patañjali keeps on explaining about the various Vibhuties.
Let us see 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/nja6GNbRWoI?si=Hsty6k4TzsN0l0Jh
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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
