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47th Sutra of the Vibhūti Pāda. A wonderful sutra it is.
ग्र॒ह॒णस्व॒रू॒पा॒स्मि॒ता॒न्वया॒र्थ॒व॒त्त्वसं॒य॒मादिन्द्रि॑यज॒यः ॥ ३.४७॥
Grahaṇa-svarūpāsmitānvayārthavattva-samyamāt indriyajayaḥ.
These are the words combined, Grahaṇa is grasping, Grahaṇa buddhi, grasping buddhi, Svarūpa, one's own nature, asmitā, asmitā, I am-ness. So grahaṇa is grasping, Svarūpa is one's own nature, Asmitā is I am-ness, Anvaya we have seen is related, relatedness, Arthavattva, arthavattva is purposefulness. This word also was coming regularly. Samyama is the samyama, performance of samyama. Indriyajaya, mastery over indriyas, Indriyas are the senses and jaya is the mastery. Whenever we talk of indriyas, two indriyas are very popular. That is karmendriyas and the jñāna indriyas. Five karmendriyas, five jñāna indriyas. But there is also antar indriya mana, buddhi, ahaṃkāra, citta. They are called as the antar indriyas. This is normal terminology in the non-yogic understanding. Especially in the Vedānta and other books, other śāstras. But when we say indriyas here, predominantly it is the jñāna indriyas. But indriyajaya means not necessarily jñāna indriyas, but also karmendriyas. Of course, antar indriya also can be included. Because citta we are talking a lot about it. So indriyajayat, mastery over the indriyas.
The rough understanding of the sutra is mastery over the sense organs by performing samyama on their power of cognition, on their real nature, on egoism, on all pervasiveness and its functions and its purposefulness. Means, if there is a particular indriya is there, samyama on the power of its cognition, grahaṇa. What is its power of cognition? On that grahaṇa, on that grahaṇa śakti, Samyama on that grahaṇa śakti. Then, samyama on its real nature, svarūpa. Then, samyama on asmitā. Then, samyama on its relation, relation between svarūpa and asmitā and grahaṇa. Then, samyama on the arthavattva, purposefulness of this particular indriya and its svarūpa and its relatedness. Then what will happen? Indriyajaya, mastery will come. So gaining mastery over indriya is not that easy. I have one over my indriyas. I can control my indriyas. Indriyas are my control. We can say, but it is not that easy. As this particular sutra is a complementary to the sutra number 44. Which talks about that sthūla-svarūpa-sūkṣmānvayārthavattva-samyamād bhūtajayaḥ when we have spoken that. So this particular sutra is complementary to that. And also a continuation of what we have seen in the earlier sutra. The five stages on which samyama. In relation to the sense organs. In the 44th we have seen the stages of samyama on the bhūtas. Here it is on the sense organs. The grasping power of the organ, the nature of the sense organ, the asmitā of the sense organ, its relatedness and arthavattva, purposefulness of the sense organs, the five stages on which samyama is to be done. Then the senses will be under mastery. Indriyajayit, Jitendriyatam. Not Indrajit. Indrajit is a worst man. But Jitendriyaḥ it is called. Hanumān, Añjaneya, Mahāvīra are described as a Jitendriyaḥ, Buddhimatām variṣṭhaḥ is called. And here it is that Jitendriyatam. So mastery over indriyas. Not one indriya and all the indriyas is not an easy job. In the Vivekacūḍāmaṇi Ādi Śaṅkarācārya describes beautifully that “there are animals which meet their end by attachment to their own particular sense but a human being having five indriyas, how difficult and how dangerous. For a man if he doesn't control our indriyas.” And this Indriyajayitam is a very important dimension which is not only very much necessary as a yoga sādhaka and is a very very important aspect of the vibhuti pada. The five senses have been developed out of the ahaṅkāra, out of the I am-ness and this I am-ness has to be conquered or samyama has to be performed on that. So that we gain mastery over the indriyas. Because indriyas are born out of ahaṅkāra essence and when the asmitātattva is a very subtle aspect and sūkṣma it is in the development of the indriyas. And there the combination of the tanmātras which we have seen earlier. All these relationships, Anvaya, And their purposefulness or tattva that is a very very important dimension. And on that samyama on all the aspects of the indriyas one gains a mastery over the indriyas. And this is very nice to just have a refreshing memory that the indriyas are like controlling the indriyas or pressing the indriyas or holding the indriyas without sublimating without subjugation is more dangerous this is a caution. It is like standing on the head of a snake as long as we stand on the head of a snake we feel we are safe. But the moment the foot is removed the snake will bite. Sublimation, subjugation is needed. Not just a forceful controlling, a forceful holding the sense, pressures. In the Rāmāyaṇa at the end when Rāvaṇa was shot by Rāma, Mandodarī comes to the war field and instead of being angry on Rāma, she becomes angry on her own husband Rāvaṇa. Seeing that dead body she says that you are killed by your own weakness of the indriyas. It is a very pertinent suggestion and aspect of the indriyas. So indriya jaya is attained, achieved by the samyama on all the aspects of the indriya. How indriyas are tormenting us, how indriyas are overtaking us, how indriyas are making us to lose our discrimination, our intelligence, how we become a prey to the weaknesses of the indriyas, how we become weak to our temptations, how we become subjects of the demands, commands and come under the control of the various powers of the indriyas. And if we alone contemplate, perform samyama on them then alone we become masters of our own indriyas. Though in the beginning indriyas control us but we can become masters of the indriyas. Though indriyas are the masters of ourselves in the earlier stages. But we can be the masters of the indriyas. As standard example is always given like the horses will be running and they are directed and controlled by the ropes in the hands of a very able charioteer. That's very important and let us conclude this particular sutra here and let us try to be the jitendriyas. And the technique is given by Maharṣi Patañjali. In this particular sutra number 47 - Grahaṇa-svarūpāsmitānvayārthavattva-samyamāt indriyajayaḥ.
And 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/rBJMa18S7IA?si=Bs8fFQWZP6i9ln9D
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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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