I had posted this quite sometime ago and based on some recent threads, thought 

Jaya Guru Datta

Vibhuti Yoga
By Sri Ganapathi Sachchidananda Swamiji

        The world exists, doesnÕt it?  To be more precise, it appears as though 
it exists.  
What is this world?  It is the existence or appearance of existence of objects 
with form and 
without form.  Among these objects, some appear very predominant and special.  
are ÒVibhutis.Ó  Visheshena bhavati Vibhuti.

        But to whom do these special objects appear?  To answer this question, 
question needs to be answered.  Does this world appear similar to everyone?  A 
fruit that 
is very tasty to someone may be absolutely unpalatable to another.  A child who 
very beautiful to the mother may look ugly to others.  Can we say then that 
this world 
appears similar to two persons?  No.  We cannot say that.  Therefore, those 
objects that 
appear very special are also innumerable.  They themselves are different 
(specialties).  If a person has the knowledge of timeÑpast, present and 
futureÑit may 
appear very great to him.  To him it is ÒVibhuti.Ó  But how to achieve this 
knowledge?  If he 
is able to know how and why that knowledge is special to him, then he will come 
understand the means to achieve it.

        ÒIf any object becomes dear to a person, then he will fall into the 
vicious wheel of 
sanga-kama-krodha-sammoha-smriti-bhramsha-buddhi nasha and vinasha,Ó declares 
Gitacharya.  Among these, sanga is important.  Sanga is a mental activity, not 
Sanga is fickle nature.  It flies from one object to another.

        Due to the intensity of moha, sometimes the vagaries of mind reduce on 
their own 
concentration.  A child crying for its mother will become quiet as soon as it 
sees her.  But 
after a while, it starts looking in all directions.  On the other hand, it is 
also possible to 
control the vagaries of mind with the help of the discriminative mind.  Dharana 
dhyana are the names given to different levels of controlling the mind.

        Let it be so.  What is your name? Say it is Ramayya.   You are an 
officer.  It is your 
nature to be strict.  You are a very tall person.  Your characteristics can be 
explained in 
various similar ways.  But in reality ÓyouÓ are different from all the 
above-mentioned traits.  
This fact applies to all objects in the world.  Being able to concentrate on 
this inner 
phenomena (and not on the external appearance) is called samadhi.  This is the 
clue to 
vibhuti sadhana.

        It is now clear that dharana and dhyana depend on the external 
characteristics of an 
object, while samadhi is concerned with the ÒinternalÓ principle of the object. 
 Therefore, it 
seems that these three aspectsÑdharana, dhyana and samadhiÑcannot coexist.  But 
the power of sadhana these three can be achieved at the same time.  This is 

        Love or hatred for objects is on account of their external appearance 
and the fruits 
they give.  But once samyama sets in, objects hitherto appearing in different 
forms start 
appearing in their tattvic form (innate principle).  Then the oneness that is 
common to all 
the objects is experienced.  As dharana and dhyana also coexist, the diversity 
of the 
objects is also experienced.  To put it in a nutshell, unity amidst diversity 
will come to be 
experienced.  This state is called Òprajna.Ó  Prajna means Òprahasta jnanaÓ 
(knowledge of 
the superior order).  After achieving prajna, when one looks at the objects 
(through the 
eye of prajna), every object in this creation starts exhibiting an existence of 
a higher order.  
This specialty is not on account of the desire for the object.  Instead, it is 
due to the 
experience of its innate principle.  Hence this is the real specialty.  This 
alone is the 
ÒVibhutiÓ explained in Yoga Shastra.

        If samyama is achieved on any specific object (with form or without 
form), a specific 
vibhuti sets in.  Patanjali has listed some of them in his yoga sutras.  If one 
samyama on the sun, knowledge of the 14 worlds will be achieved.  By 
concentrating on 
the ÒnabhiÓ (navel), the secret of the body structure will be known.  There are 
examples of samyama on objects with form in PatanjaliÕs yoga sutras.

        An object has different names in different languages.  That means 
different sounds 
indicate the same object to different persons.  The same object is 
distinguished as 
different sounds to different people.  It is because of symbolizing an object 
with a sound 
and vice versa that language came into existence.  Due to the diversity of 
samskaras of 
speakers, different languages take birth.  On account of this, confusion is 
created in the 
relation between the sound and the object.  If one achieves samyama on this, 
one will be 
able to understand the speech of all the beings.   This shows how difficult and 
it is to achieve samyama on objects without form.

        In the Puranas we come across stories about saints who could fly in the 
sky with the 
help of special pastes smeared to their feet, and yogis who acquired the 
knowledge of the 
heavenly worlds by meditating upon the gandharvas.   People do not respect them 
If on the other hand such feats are performed through yoga, it generates 
respect.  Why 
this differentiation?  Is it not the act that is important?  To understand 
this, one must know 
the aim of Òvibhutis.Ó  This subject has been depicted by Pantanjali in the 
following sutra, 
ÒTadapi bahirangam nirbeejasaya.Ó
        Vibhutis should help in experiencing the oneness among diverse objects. 
 On seeing 
an object, samyama should set in automatically.  Vibhuti should be experienced 
in all the 
objects.  It is to achieve this oneness that the tradition of yoga Òvibhuti 
sadhanaÓ is 
undertaken.  Patanjali has also narrated that the existence is predominantly 
visible and has 
explained that he is doing so only to train the seeker in the art of seeing God 
in all the 
objects.  In the end he has stated, ÒThere is His vibhuti in all objects of the 
creation.Ó  He 
has further stated that apart from pervading the entire universe, He pervades 
three times 
beyond that.  That itself is vibhuti.

        If they (vibhutis) do not lead one to this state, they will be called 
as ÒsiddhisÓ and not 
vibhutis.  Siddhis hinder samadhi and lead one to ÒvyuththanataÓ (becoming 
Therefore, Patanjali has stated thus: ÒTe samaadhaavupasargaah vyuththaane 
or ÒOne who is after siddhis cannot achieve vibhuti yoga.Ó 

        Lord Dattatreya is yoga personified.  When He wanted to bless 
Kaartaveeryarjuna, He 
bestowed siddhis upon him.  Through them he gave him the responsibility of 
dharma.  In that process, Kaartaveeryarjuna faced many ups and downs.  That is 
the very 
nature of siddhis.  But he had performed Guruseva extraordinarily.  Therefore, 
he could 
attain vairagya in the end.  In the absence of GuruÕs grace, the siddhis will 
push the seeker 
to the hell called ego forever.  It was GuruÕs grace that lead 
Kaartaveeryarjuna to vairagya 
(detachment) and viveka (discrimination).  Then Lord Dattatreya blessed him 
sabeeejanirbeeja samadhi yoga.  In other words, Lord Dattatreya taught him the 
skill to 
convert siddhis into vibhutis.

        Because the difference between siddhis and vibhutis is so subtle and 
fine, the people 
have cautioned to desist from even glancing at the siddhis.

        May Lord Dattatreya bless you all to experience the supreme self 
vibhuti in its true 

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