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Sutra number 16 of the Vibhuti Pada of the Patañjali Yoga Darśana, Patañjali Yoga Sūtras. The 16th sutra is
Pariṇāmatraya saṃyamād atīta anāgata jñānam
प॒रि॒णा॒म॒त्र॒य॒सं॒य॒माद् अतीतानाग॑तज्ञा॒नम् ॥ ३.१६॥
From this sutra onwards till the end of the chapter, as we have seen, Patañjali will be describing and presenting various Vibhutis. What will happen to the citta and what transformations, changes can be brought, will be brought and will happen within himself and outside himself, internally and externally, depending upon the point and the object of saṃyama. And we should never forget that saṃyama is already described as the resultant continuous process of the last three aṅgas - dhāraṇā, dhyāna and samādhi. And also explained in the previous sutras about the various transformations that take place, the pariṇāmas and keeping all that in view, the description which comes now onwards are very very scientific, in fact the modern science cannot, may not, will not be able to understand but the depth of the citta and the all pervading, one single power, īśvaratattva and if we understand and the saṃyama performing by a yogī, by a yoga sādhaka, by the practitioner of yoga, will result into all these Vibhutis.
A word of caution is very much necessary now, that these Vibhutis are not like occult powers or siddhis. These are not miracles. A Vibhuti manifesting and bringing out the changes in the object materials may look to be unscientific, but as we have seen in the previous sutras, there is a governing natural law in that. There is sequential transformation process and the order is involved in that. And if the sequential order of transformations gets altered, changes, there will be a change in the material objects, in the bhūtas. So there is a perfect order has been explained. It is not inexplicable laws. It is not miracles. Just because inexplicable natural laws are there, we cannot deny that. And to deny the existence of these powers, because modern science cannot comprehend and accept it or explain them, is to attribute to a scientist that he is everything. It cannot be like that. Patañjali has not given any technique to develop these siddhis or Vibhutis. He is just mentioning, making a statement of the processes and their results. And development of siddhis is not the aim of Maharṣi Patañjali or the Yoga Shastra. In fact, some of the words used in these sutras are very difficult to understand, comprehend and explain. And even in this particular sutra, atīta and anāgata were used. Atīta is the past, anāgata is the future. But it has not talked about the present. Past and future were talked, but about the present it is not talked. Because there is no present as it is. It is either past or the future only. The moment we say something, it becomes the past. And the moment we think of something, it becomes the future. So present, let us accept it, is a myth. And a number of advanced practitioners who have a lot of spiritual awakening, as we say, they give a caution that one should not run after these siddhis. One should not express, show off and there is danger lurking in that. One can slip and fall from the practice and the path of the yoga. So this particular sutra, Pariṇāmatraya saṃyamāt atīta anāgata jñānam. Pariṇāma is the transformations, the traya, the three things saṃyamāt, saṃyama on the three pariṇāmas, which were explained earlier - the samādhi pariṇāma, the nirodha pariṇāma and the ekāgratā pariṇāma and the subtle things within them, the dharma, lakṣaṇa and the avasthā. And saṃyama on these three, the nirodha pariṇāma, the samādhi pariṇāma and the ekāgratā pariṇāma performing saṃyama on them, the knowledge of the past and the future comes. This is the Vibhuti. An object is seen, a person is seen, by performing saṃyama on the three pariṇāmas, the past of the person and the future of the person, the past of the object and the future of the object. What were the previous states of the object? What were the hidden previous transformations the object has undergone? And what will be the transformations the object will undergo in future? What are all the past transformations the person has underwent? And what will be the future transformations he will be undergoing? What a wonderful it is. He knows the past and the future by saṃyama on the particular three pariṇāmas. And we should be very very careful that such a wonderful Vibhuti which comes, he will know the future and the past. Presence need not be because it is there. And the knowledge of the past and the knowledge of the future. Because we have seen what will be the process of transformation in the nirodha pariṇāma, samādhi pariṇāma and the ekāgratā pariṇāma. How subtle that one particular bhuta transforms into a different dimension, changing its dharma, changing its lakṣaṇa, changing its avasthā. There is nothing miracle in them. And we should be very much convinced when Maharṣi Patañjali presents that infinite possibilities are possible, or infinite possibilities are hidden in the citta. And bringing them out is the Vibhutis. And the fact that it has been mentioned itself is a convincing proof that the possibilities are available. And actualization depends on the practice of the saṃyama method. And that is how it is to be very clearly which is to be mentioned. As already explained in the sutras from 1 to 4 dhāraṇā, dhyāna, samādhi and the saṃyama. The powers which will be coming out of it, the Vibhutis which will be coming out and that should be purely a spiritual sādhana and object of the sādhana has to be spiritual. A mundane values, the values which are needed for convincing others, showing off one's powers, showing off one's status of the sādhana are not included in these particular dimensions. So this particular sutra, the 16th sutra, Pariṇāmatraya saṃyamād atīta anāgata jñānam gives the really interested only in the higher dimensions of the kaivalya and the spiritual benefit is possible to be available in that. With that particular caution we should understand that when a sādhaka wants to have the knowledge about the future of a particular thing, he will have to perform the saṃyama on the three transformations and similarly to know the past he will be performing the saṃyama. This performing the saṃyama will not take a long time that he has to sit down and start doing something. He has gained a mastery of that. And this application of saṃyama to the proper transformation, pariṇāma, is in relation to the nature of the thing and it will enable the yogī's citta to see, to penetrate, so to say, like the transformations which will be happening. It will be as if in front of him entire past and future are just displayed in front of his eyes on a screen. That is the power of the performing of the saṃyama on the three pariṇāmas. Pariṇāmatraya saṃyamat atīta anāgata jñānam. Atīta is the past which has passed away and anāgata that which has not yet come, that is the future. So this particular sutra speaks of the expression of this Vibhuti and which can be gained by, which can be mastered by performing saṃyama on the three pariṇāmas. Let us see the next Vibhuti.
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/auOpkgnmz9E?si=kqmwj8esgQJVVUGW
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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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