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48th Sutra of the Vibhūti Pāda is an expression and description of one more Vibhūti. The Sutra is:
त॒तो॒ म॒नो॒ज॒वि॒त्वं विकरणभावः प्रधान॑जय॒श्च ॥ ३.४८॥
Tato Manojavitvaṃ Vikaraṇabhāvaḥ Pradhānajayaśca
Tataḥ, from that, from the earlier one, Manojavitvam means ability of the mind to move with speed, Manojavam is that, Vikaraṇabhāvaḥ, Karaṇa are the tools, Vikaraṇa without tools. Vikaraṇa a condition without tools, Pradhāna, original, the first, Jaya is the mastery, victory, Jayaśca, ca is “and”. From that, tataḥ, manojavitvam — ability to move with speed; vikaraṇabhāvaḥ — without tools, physical means and condition; pradhāna is the first one, the original one; and jayaśca — winning over, mastery over. So the rough translation is: Freed from the instruments — karaṇa, that is the instruments — the sādhaka gains ability to move with speed, manojavitvam, and mastery over Pradhāna, Pradhāna is the original. Vikaraṇa means even without body. So, vikaraṇa — karaṇa is the physical tools, physical means and without that. For a body, having a body, karaṇa is the indriyas. But for the mind, body is also a karaṇa. So vikaraṇa means even without the body. The quickness of the mind, the speed of the mind, the fastness of the mind, and action of the senses without presence of the body, and mastery over all the modifications of the Prakṛti — these are the three things which are mentioned in this. Manojavitvam — ability of the mind to move fast. And even without the presence, mastery over the body and the tools. And this manojavitvam, jayatvam, jayaśca, has three dimensions — jaya on three dimensions. One is on the mind, second is on the senses, and third is on the Pradhāna, the modifications of the original, the Prakṛti and mastery over all these three things — jayaśca, “and and and” that is termed traditionally as the Madhupratīka, it is called — mastery over the three things and gaining the speed of the mind, absolute mastery over the original, Pradhāna, the first one. The first means the original, the Citta and vikaraṇabhāvaḥ — even without the presence of the body, leaving the body. This mastery is termed as Madhupratīka. Just as the mastery of the Bhūtas brings about three results, as we saw earlier, in the same way the mastery of the Indriyas, as mentioned in this particular sutra, enables the sādhaka, the yogī, to acquire two Siddhis, the most comprehensive characteristics and the first of this is capacity to pierce anything in the realm of the Prakṛti without the help of any organized vehicle of consciousness, Vikaraṇabhāvaḥ it is. Perception — in all the usual courses for all of us normally — when we say we perceive, we perceive through the sense organs, jñānendriyas, which are the tools, which are the karaṇas, instruments and this belongs to the physical body or to any other vehicles of the consciousness. But gaining mastery over these indriyas and the Pradhāna, which has these three, and that mastery gives manojavitvam. And performing samyama on these instruments gives the mastery over that. That means perception without utilizing, without the presence of the instruments. This is something very high power. The Vibhūti is at a very high level means ability to smell, ability to taste, ability to feel even without the presence of that particular instrument. These tools, karaṇas and indriyas, are the tools, medium, instruments which convey the perceptions. But this particular sutra emphasizes, presents the possibility of perceiving directly even without the presence of the indriyas. That is the Vibhūti. We feel these indriyas, karaṇas, are needed to perceive. But vikaraṇabhāvaḥ is possible. And that possibility is available, and it becomes actual by the jaya, mastery over the Pradhāna and the instruments. And this non-instrumental perception is direct, it is instantaneous — zero time, the gap is zero time, no gap of timeline. And the consciousness of the ordinary man is confined rigidly within this physical body. And the range of our perceptive power is limited by the capacity of its sense organs. Means we are limited because we are grounded, confined with this body. We cannot imagine we can be without the body, we can be far away from the body. This impossibility, feeling of impossibility, is the limitation and that is the rigidity which we have acquired, and we keep it up and maintain it but breaking this limitation and breaking this rigidity, and that feeling and experience of the perception — we feel without these indriyas it is not possible. But these indriyas are only limiting the abilities of perception. Even though these indriyas are needed and useful to perceive, but they have created a limitation because of their limitation. We have microscopes, telescopes but these microscopes and telescopes, though they may help to expand, enlarge the capacity of these physical instruments, still they are limited. So the secret of mastering anything completely lies in transcending it. Like as we understand, karma is mastered by transcending and passing beyond the karma. Similarly the physical body is mastered completely when we can pass out of it and use it as a mere vehicle of consciousness. Whenever we talk about manojavitvam, we remember the famous śloka which all of us regularly chant in our homes as a pārāyaṇam.
मनोजवं मारुततुल्यवेगं जितेन्द्रियं बुद्धिमतां वरिष्ठम्
वातात्मजं वानर यूथ मुख्यं श्री रामदूतं शिरसा नमामि
Hanumān, the greatest embodiment of the faculties of yoga, the greatest embodiment of the Vibhūtis of yoga — मनोजवं मारुततुल्यवेगं जितेन्द्रियं बुद्धिमतां वरिष्ठम् that is the power of the manojavitvam which was told in this particular sutra. Now let us see the other sutras in continuation of that.
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/IeD69zBcbl0?si=1u3eU3kNeo-Kpdud
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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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