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Sutra number 40 of the Vibhuti Pada. The sutra is
समानज॑याज्ज्व॒ल॒नम् ॥ ३.४०॥ (समानजयात्प्रज्वलनम्)
Samāna-jayāt jvalanam.
By gaining mastery over samāna, samāna vāyu, power of jvalanam, digestive power, jvalanam actually means fire, heat and in this sutra, Patañjali’s presentation is that by mastery over the samāna vāyu, one gains the fire in the body, the body fire — jvalanam. Jvalanam is not just fire; when we say it, it is symbolic. It is not that by gaining mastery over samāna, the body will be burning and fire will come from the body. But for understanding purposes, easily related purpose, relatively samāna vāyu is known for digestion and jaṭharāgni, we call it — digestive fire. The acids in the stomach can digest; the pH of the acids in the stomach can dissolve — that is power, they can burn. That is their efficacy, their strength. And the responsible faculty, the subtle power behind that, is the samāna vāyu. Sam ana it is. The samāna vāyu is responsible for digestion. Whatever goes inside our stomach through the mouth,... everything that enters the stomach gets digested. And post digestion, all the nutrients, the entire material, is distributed equally — samāna — throughout the body. Every cell in the body, from the tip of the nails to the tip of the hair, receives its own requirement of nutrients, its own requirement of the food which we eat. And that power, that faculty of equal distribution as per requirement, the appropriate contribution, channelizing them and carrying them, is the faculty and the power of this samāna. And that faculty is named as samāna. It is samāna vāyu which does it, or that faculty, power, and energy which carries this function within us is termed as samāna vāyu. If one gains mastery over it, Patañjali says that is a jvalanam, the body temperature, and all the functions of the samāna vāyu gain effulgence and efficacy. That is the importance and power of this particular sutra. That is why the word used is samāna-jayāt jvalanam.
Let us see the 41st Sutra. 41 sutra is another important vibhuti. Sutra number 41.
श्रो॒त्राका॒श॒योः स॒म्ब॒न्धसं॒य॒माद्दिव्यं श्रो॒त्रम् ॥ ३.४१॥
Śrotrākāśayoḥ sambandha-saṁyamād divyaṁ śrotram.
Śrotra is power of hearing. The tool of hearing is the ear, but the power of hearing is something else — that is śrotra. Ākāśa is space. śrotrākāśayoḥ — of the power of hearing and ākāśa space. Sambandha — relationship. The relationship between the power of hearing and ākāśa. On that relationship, saṁyamāt — if saṁyama is performed, what will happen? divyaṁ śrotram — divine hearing. Divine power of hearing means: by saṁyama on the relationship of the power of hearing and space, one gains a higher power of hearing. This is the meaning of the sutra. There is always a relationship between sound and ākāśa, and the tool of hearing, the ear. The ear, the sound, and ākāśa. Ākāśa is space; it is ether. Ether, space — ākāśa is the plane, the channel, the vāhinī of vibrations of sound. Sound vibrations travel in space; sound vibrations travel in ākāśa. The plane, the channels which carry and act as vāhaka, vehicles of sound vibrations — that is called space, ether, or ākāśa, it is. When a sound is made at a distance, say some 5 kilometers, 1 kilometer, half a kilometer, 100 meters, 10 meters, or 1 meter — when a sound is produced at a particular distance when we are hearing that sound, from the source to the sound, to reach out ear the medium through which it travels is ākāśa. And the power of hearing is: once the sound comes and touches the receiver, the ear and the entire structure and construction of the ear in us, the hearing aid and that gets activated into it. And the vibrations of the sound produced outside the body become part of the ear within the body, and the vibrations are carried further to the brain level, deep inside, where they are decoded. And then knowledge is stimulated, and there is understanding — buddhi — which decides and comes to the confirmation: “this sound belongs to it, oh.. This is the sound.” All this is happening so fast and quick and that is very important dimension, and that is the science and technology behind sound.
If saṁyama is performed — and for repetition, saṁyama means dhāraṇā, dhyāna, samādhi — all the transformations of the mind happening in concentration, meditation, and samādhi happening on one particular object of exprience — that is saṁyama. And if saṁyama is performed not on the ear, not on the power of hearing, and not only on the ākāśa, but on the relation on the ākāśa and sound between — this is very important — It on what is relationship between that. Performing saṁyama on that relationship - power of hearing and the space, ākāśa, that sambandha divya śrotraha - the power of hearing becomes divine, enhanced, deep, and subtle. That is the important explanation and vibhūti presented by Maharṣi Patañjali.
It is really wondering what can be the powers are hidden within us, what can happen within us, and what an amount of powers given to us. And how fools we are that we are unaware of our own infinite powers hidden within ourself. That is the importance of this sutra. Let us understand 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/mPx6Z2DjSMI?si=NHrjBdB2pQZtHp4n
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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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