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Sutra number 19, Vibhuti Pada. The sutra is
प्र॒त्ययस्य परचि॑त्तज्ञा॒नम् ॥ ३.१९॥
Pratyayasya parachitta jñānam.
Pratyayasya of pratyaya. Pratyaya we have sufficiently understood. It is the content of the chitta. And para is others. Chitta is a mind. Jñānam, knowledge. Pratyayasya parachitta jñānam - What a beautiful sutra it is. And it says that By performing samyama on the content of the chitta pratyayasya, the knowledge of the other man's chitta, it can be other person or other being it is, by performing samyama on the content of the chitta pratyaya pratyayasya, performing samyama on pratyaya knowledge of the parachitta, others chitta. So this sutra indicates the samyama which need to be performed to gain the knowledge of others chitta, the content of the moment in the others chitta it can be human beings, it can be non-human beings, living beings. So samyama on the chitta gives the vibhuti to understand others mind. It is something like for our normal understanding something like a mind reading, it is a technique but this is pratyayasya parachitta jñānam is much much much higher than just an ordinary mind reading. Because samyama on the pratyaya means It is something like vacating, emptying, absolutely clear chitta of ones. For example a person who is performing samyama on the pratyaya of his chitta, it means his mind, his chitta is completely free from all as if it is ready to receive anything, as if it is ready to reflect anything, a clean mirror reflects what is there in front, a pure mirror reflects whatever is presented in front of it. If a person comes in front of the mirror like chitta of the person who has performed samyama on the pratyaya, pratyayasya his chitta will reflect entire chitta of the person who is there in front of him or any other person in front of him or any other living being in front of him. He will be able to understand what is happening inside the mind of the being it can be a human being, it can be a boy, girl, baby An elderly man, an enemy, a friend or any other being. Because his chitta by performing samyama on his pratyaya his chitta pratyaya and his chitta is his pratyaya, a performing samyama on that it will be a clear mirror. This is how parachitta jñānam comes He will understand what is happening, the In the chitta of the other person or other being it is - pratyayasya parachitta jñānam it comes. And according to this wording of this sutra very important sutra it is and the samyama indicated is the chitta of oneself, one's own mind and samyama performed on one's own mind but he will be able to read or get the knowledge of others chitta because by performing samyama on his own or my own or our own chitta, it will reflect like a mirror reflects what is there in the front this is very important sutra.
And the next sutra sutra number 20 Is almost following or continuing it because there can be an objection, there can be a doubt that pratyayasya parachitta jñānam means if other person is in miserable condition whether this person will get misery, the other person's experiences becomes this person's experiences, No why? The second sutra the 20th sutra is an important sutra for that and the 20th sutra is
न॒ च तत्सा॒लम्ब॒नं तस्याविषयी॑भूत॒त्वात् ॥ ३.२०॥
Na ca tat sālambanaṃ tasya aviṣayībhūtatvāt ॥ 3.20॥
Na ca tat - na means not, ca and, tat means that, sālambanam with support, with the ālambanam is the basis, supported by, backed by, tasya of that, aviṣayī bhūtatvāt - a is not, viṣayī is the subject, bhūtatva is the state of the being, bhūtatvāt from the state of the being - this is how, this is a continuation of the previous sutra na ca tat sālambanam tasya aviṣayī bhūtatvāt means he will be able to understand read the knowledge of the chitta the thought but not what is supporting that thought in the other person na ca tat sālambanam, the supporting behind, the background behind it is not aviṣayī bhūtatvāt. Because his samyama is not on that, his samyama is not on other's chitta but his samyama on his own chitta but the knowledge of his thought comes but the background of it the ālambanam of the supporting is not there will not be coming. So the experiences will not be experienced by this person, this is a very important variation or understanding which should be there that is the important dimension In this particular sutra that the mental factors which support the mental image that is not experienced by it. Because that is not the object of the samyama of the sādhaka. An example will be very clear in this suppose a person is seeing an image of a sun in the mind and this image of the sun produced by thinking of the sun by an astronomer it is different but a painter it is different and by if it is a sun worshipper it will be different, each person it will be different. Because what is the supporting ālambanam of that image differed.
This is the importance of this particular sutra as a continuation of the earlier sutra of the 19th sutra. The image in all these cases will be the same but the mental background will be entirely different. And this sutra points out that by merely perceiving the mental image the sādhaka or the yogi or the person who is performing the samyama will not be able to know the knowledge of the other factors which are present in the background as an ālambana and which are responsible for the production of that particular image. This is the clarification, very important clarification. If we take one example suppose a hen or a bird sitting on an egg and hatching it. Suppose somebody took a photograph out of it or somebody is contemplating on that or somebody is taking a painting out of it, it can be a best painting, it can be a best photograph and it can be a best object for it. But What the experience of that particular mother bird is experiencing and what it is conveying to that while the process of hatching is happening during the process of hatching, what is the to be chicken, to be the baby bird inside the egg is receiving and what the mother bird is conveying to it by sitting on it it is purely belongs to that and not the person who has photographed it not the person who painted it and not even the person who has performed samyama on his own mind. This is the clarification which is to be clearly understood by this particular sutra. And That's why these two sutras will go together so because by performing samyama on my own chitta, I can Understand how the knowledge of the other person's chitta doesn't mean I will experience the misery and the happiness of other person's chitta no, because of this particular the object of my samyama is not his chitta, the object of samyama is my own chitta but I will have the knowledge of the chitta of the other person that's why these two sutras are taken together. And let us see the other important sutras and the vibhūtis unraveling, opening up by the Maharshi Patañjali In the other sutras.
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/AvclZxNQc3Q?si=8wV7_dNWExDRSSKg
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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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