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The 38th Sutra of the Vibhuti Pada is a discussion on one more Vibhuti. The Sutra is
ब॒न्ध॒का॒रणशै॒थि॒ल्यात्प्र॒चा॒रसं॒वेद॒नाच्च
चि॒त्तस्य परशरी॑रावे॒शः ॥ ३.३८॥
Bandha-kāraṇa-śaithilyāt pracāra-saṁvedanāc ca cittasya paraśarīrāveśaḥ ॥ 3.38 ॥
Bandha kāraṇa bandha is binding kāraṇa is the cause Cause of binding bandha kāraṇa, śaithilya loosening, loosening the bandha kāraṇa, loosening the cause of binding, bandha kāraṇa śaithilya pracāra, cara and pracāra, pracāra is movement, freedom free to move saṁvedana is the feeling vedanā and saṁvedana, feeling ca and citta is the mind para is the other of others, śarīra body, āveśa is entering, śarīra āveśa is entering. Maharishi Patanjali says, states that the capacity and possibility of our one's own citta entering into the other śarīra and the technique is given how it is possible bandha kāraṇa śaithilya pracāra saṁvedanāc ca cittasya paraśarīrāveśaḥ. Our citta is tied to our body because of mineness - aham, ahaṁkāra and mamakāra that mineness and if that kāraṇa is released that reason for the binding is released, loosened then citta will be free from our body and it can enter into another body. Our mind, our citta is tied it stays in our body we are all aware that the mind and the body is separate is different but our mind is always within our body it is attached to the body, it is connected to the body it is within the body it is in every cell of the body it is so difficult almost we feel impossible to separate our citta completely, totally from our body, it is impossible, we feel but if it can be done and it is possible bandha kāraṇa śaithilya it is of the citta, of a person. Once that śaithilya, the loosening comes loosening of the not loosening of the citta, loosening of the reason of the citta to be in the body, reasoning of the citta to be identified with the body and because of that identification it is the bandha. So the bandha kāraṇa is the identification and if that identification is removed, loosened, śaithilya then the citta has its freedom pracāra freedom to move and it can enter into the body and that is the importance of this particular Sutra, by loosening the cause of binding of the citta with the body it gains freedom to enter into other bodies. From loosening of the cause of the binding of the citta with our body it gains freedom to enter into the other bodies. Whether it is possible may be a doubt but we should remember Maharshi Patanjali is placing before us a possibility, a technique, a methodology and apart from it he is suggesting most important aspect of our self that we are bound to this body because of our identification of citta with the body. And if that is removed there is a tremendous freedom and when the citta goes into the other body all powers also gets shifted it is lock, stock, barrel it is. And if the other body is already having a citta naturally it will be having a citta but the powerful citta of ours along with all the powers will overcome that, āveśa it is. It overcomes it and it takes care of it it becomes the master of that we have umpteen examples in our puranas the standard example recent examples in our own history is the śrīmad bhagavat ādī śaṅkarācārya's body entering into a king's body purpose may be different why entering may be different but the reason, the possibility is there will be there and how logical it is that this is my body I am this body if this identification is removed and which can be removed then the citta the identifying faculty is free from its identification of the body and that identification faculty will be free to get identified with other bodies. If the identification faculty is available with one particular body as of our body then that faculty of identification can be with any other body and that freedom to be identified with every body and other body will be possible, is possible if the identification, kāraṇa with this body is cut, removed kṣetriya that is what this particular sutra tells. And again Swami Vivekananda beautifully summarizes, the commentary of Swami Vivekananda this particular sutra “The Yogi can enter a dead body and make it get up and move even while he himself is working in another body or he can enter a living body and hold that man's mind and organs in check and for the time being act through the body of that man that is done by the Yogi coming to this discrimination of puruṣa and nature. If he wants to enter another body he makes a samyama on that body and enters it because not only is his soul omnipresent but his mind also according to the Yogi it is one bit of the universal mind. Now however it can only work through the nerve currents in this body but when the Yogi has loosened himself from these nerve currents he will be able to work through other things.” when Swami Vivekananda recent of his stature concludes this particular sutra with this powerful commentary and the technique and the methodology to release the citta from our self yes it is a possibility and gaining that freedom is very close to us. And this is the particular efficacy importance and the suggestion of this powerful sutra which is very commonly known as parakāya praveśam, very well known in the highly developed yoga sādhakas. Let us see the other sutras.
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/nyBn2O_3egU?si=joKDIZvVFF0utGFm
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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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