I had posted this quite sometime ago and based on some recent threads, thought to repost.
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. These are ÒVibhutis.Ó Visheshena bhavati Vibhuti. But to whom do these special objects appear? To answer this question, another 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 appears 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 ÒVibhutisÓ (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 to 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 physical. 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 and 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 by the power of sadhana these three can be achieved at the same time. This is called Òsamyama.Ó 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 achieves 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 more 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 complicated 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 much. 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 outward). Therefore, Patanjali has stated thus: ÒTe samaadhaavupasargaah vyuththaane siddhayahÓ 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 protecting 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 with 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 form. ------------------------ Yahoo! Groups Sponsor --------------------~--> Dying to be thin? Anorexia. 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