ॐॐॐ
Sutra number 25 another Vibhuti
प्र॒वृ॒त्त्यालो॒कन्या॒सात्सूक्ष्मव्यवहितविप्रकृ॑ष्टज्ञा॒नम् ॥ ३.२५॥
Pravṛttyāloka-nyāsāt sūkṣma-vyavahita-viprakṛṣṭa-jñānam
Pravṛttyā - Pravṛti is the sensual senses because outwardness, outgoing, only all senses go outwards. Pravṛtti is outwards, outgoing and that is the senses. Āloka, illumination, illuminating the senses. It is not that we take a torch and throw light on the senses. Illuminating the senses means higher sensual faculties. In case of higher sensual faculties means it is deep and sūkṣma, it is subtleties. Subtleties are the higher of the senses. Jñāsā is directing, to direct, give direction to it. Sūkṣma is subtle. Vyavahita is covered, veiled, covered, veiled or hidden. Viprakṛṣṭa is removed, far away. Jñānam, knowledge.
Pravṛttyāloka-nyāsāt sūkṣma-vyavahita-viprakṛṣṭa-jñānam Knowledge of the small, the hidden or the distance will come by directing the light of higher sense activity. Pravṛtti āloka, the light of the higher sense activity, that is the pravṛtti āloka. Jñāsā is directing. So by directing the light of higher sense activity, the knowledge, jñānam, of sūkṣma subtle, vyavahita covered or veiled, and viprakṛṣṭa distant, removed, that knowledge will come. And this is very important in understanding that by performing samyama and directing the higher sense qualities, we gain the power of knowing things which are covered. Means if anything is covered by a cloth, something is hidden, hold something in your hands, and if a person is able to perform samyama, he will tell what is there in the fists. Something is kept in the pocket, he will be able to tell it.
Swami Vivekananda experienced this in Hyderabad. He quotes it in his experiences in a beautiful book, The Powers of Mind. Vivekananda tells it, he says that he has written something in an unknown language in a small slip and he hidden it, and there was a yogi whom he met in Hyderabad, and that person exactly repeated what he had written, hidden in his pocket, vyavahita it is. Vyavahita, hidden things are known. Hidden things come to the knowledge. What are covered gets discovered. Similarly, sūkṣma, subtle, very small small things, sūkṣma dṛṣṭi, able to see inner things, inner vision, not just outward, able to pierce through, able to understand. And viprakṛṣṭa, far away, remote things he will be able to know because he has directed and highly sensitized, illumined senses.
We should remember and we know that all knowledge comes to us through our senses. Whatever we say we know, whatever we say we will know, everything comes to the senses. And these senses are limited. And even if there is a vast knowledge, we will get only limited knowledge even from the vast knowledge, the source of vast knowledge, because the senses, tools of knowledge, are limited. But if you break these limitations and direct each sense to its highest sensual level, sense level, heightened sensual level, and illuminate, then the limitations will be broken.
Enormous help is given to the eyes in seeing what is distant, but we use a tool like a telescope. But similarly, we use a microscope to see the smallest things not naturally seen by the naked eye. What cannot be seen by the naked eye are seen by a microscope, a telescope, an x-ray apparatus. And these instrumental aids afford it to our physical sense organs, though wonderful in some ways, but they have limitations of their own kinds. But the power of perception of visibility within us is unbound and unlimited, and that is what the sutra reiterates that Pravṛttyāloka-nyāsāt sūkṣma-vyavahita-viprakṛṣṭa-jñānam it says.
And the second sutra, another sutra, 26th sutra following this one is:
भुवनज्ञानं सूर्ये॑ संय॒मात् ॥ ३.२६॥
Bhuvana jñānam sūrye saṃyamāt. Bhuvana is world, the universe. Jñāna, knowledge. Bhuvana jñānam, knowledge of the universe, knowledge of the world. Sūrye saṃyamāt - by performing samyama on sūrya, the knowledge of the entire world is known.
We all know that it is the sūrya who is the centre of the whole world. He gives light. What we cannot see in darkness, we can see in the light of the sun. And everywhere in the whole world it is illumined by the sun. If not the sun rays falling directly, there is a light which may be reflected. The natural light is the light of the sūrya, sunlight, sūrya kānti. And wherever there is light, it is a symbol, an expression of the sun. Nothing can be illumined as bright as the sūrya. And performing on that source of light, performing on that core of light, performing on that brilliance of the sūrya, and performing samyama on sūrya, entire knowledge of the universe comes, because it is the sunlight which lights the whole world. It is the sun who illumines the whole world wherever the sunlight falls and if you perform samyama on the sun, that knowledge comes to the person. So within the body, entire science, structure of the body, samyama on sūrya tattva in the body, there is a sūrya tattva in the body, our temperature is the sūrya tattva in the body, the heat in us is a sūrya tattva in the body, symbolic of the sun in us and performing samyama on the sūrya, we know the knowledge of the universe, because the whole world rotates around the sun.
It is the sun who illumines, we know in the purāṇas that hanumān, añjaneya, learnt all the knowledge, entire knowledge from sūrya, because sūrya is the spring of knowledge. Exactly this sutra repeats it: bhuvana jñānam sūrye saṃyamāt. Añjaneya got that, and that is what this beautiful sutra repeats. Let us see another Vibhuti in 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/atoxjq9rm5U?si=tsG8A7U0l5REWSRS
Read n Get Articles, Magazines, Books @ http://prakashan.vivekanandakendra.org
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
No comments:
Post a Comment