Vibhuti Pada

CHAPTER 3

Vibhuti-Pada

The Extraordinary Powers

In this Chapter Patanjali talks about the extraordinary powers and warns of attachment to them.

3.1 desa-bandhah chittasya dharana ॥1॥

desa = place, object, point

bandhah = binding to, holding

chittasya = of the mind, consciousness

dharana = concentration, focusing

Focusing the conscious mind on one spot or region is called concentration.

3.2 tatra pratyaya-ikatanata dhyanam ॥2॥

tatra = there, therein

pratyaya = the cause, the feeling, causal or cognitive principle

ekatanata = one continuous flow of uninterrupted attention

dhyanam= meditation

The entire perceptual flow is aligned towards that object during meditative absorption.

3.3 tadeva-artha-matra-nirbhasam svarupa-sunyam-iva-samadhih ॥3॥

tad = that

eva = the same

artha = meaning

matra = only, alone

nirbhasam = shines forth

svarupa = own form, own nature

sunyam = devoid of, empty

iva = as if, as it were

samadhih = entasy, oneness, deep concentration

When only the essential nature of the object shines forth, devoid of its own form, it is called samadhi.

3.4 trayam-ekatra samyamah ॥4॥

trayam = the three

ekatra = together, as one

samyamah= dharana (concentration), dhyana (meditation), and samadhi(deep concentration) taken together

Concentration, meditative absorption, and samadhi(deep concentration) regarding a single object taken together is samyama.

3.5 tajjayat prajnalokah ॥5॥

tad = of that

jayat = achievement, mastery

prajna = light of knowledge, transcendental insight

alokah = flashes, illumines

Once it is mastered, wisdom dawns.

3.6 tasya bhumisu viniyogah ॥6॥

tasya = its, of that

bhumisu = to the planes, states

viniyogah = application, practice

That is applied in stages.

3.7 trayam-antarangam purvebhyah ॥7॥

trayam = these three

antar = more internal, inner

angam = rungs, limbs, accessories, components

purvebhyah = preceding, previous

Concentration, meditative absorption and deep concentration are internal to the mind than the previous.

3.8 tadapi bahirangam nirbijasya ॥8॥

tad = these, they

api = even, also

bahir = outer, external

angam = rungs, limbs, accessories, components

nirbijasya = seedless samadhi, having no seed

Even these are external to samadhi that bears no seeds.

3.9 vyutthana-nirodha-samskarayoh abhibhava-pradurbhavau nirodhaksana chittanvayo nirodha-parinamah ॥9॥

vyutthana = emergence, coming out

nirodhah = mastery, coordination, control

samskara = subtle impressions, imprints in the unconscious, deepest habits

abhibhava = disappearance, subsiding

pradurbhavau = manifesting, appearance

nirodhah = mastery, coordination, control

ksana = with the moment, instant

chitta = of the consciousness of the mind-field

anvayah = connection with

nirodhah=stilling

parinamah=transformation

The transformation toward total stillness of the mind occurs as new latent impressions arise to prevent the activation of stored ones.

3.10 tasya prasanta-vahita samskarat ॥10॥

tasya = its

prasanta = undisturbed, steady, continuous

vahita = flow

samskara = subtle impressions, imprints in the unconscious

These latent impressions help consciousness to flow uninterruptedly.

3.11 sarvarthata ekagratayoh ksayodayau chittasya samadhi-parinamah ॥11॥

sarvarthata = many pointedness, all pointedness

ekagrata = one-pointedness

ksaya = dwindling, destruction

udaya = rising, uprising

chittasya = of the consciousness of the mind-field

samadhi=oneness, deep concentration, entasy

parinama=transformation

Moving the consciousness from many-pointedness to one-pointedness results in the transition to samadhi.

3.12 tatah punah satoditau tulya-pratyayau chittasya-ikagrata-parinamah ॥12॥

tatah = then

punah = again, sequentially

shanta=subsided

uditau=arisen

tulya=equal, similar

pratyayau=thought, perception,

chittasya = of the consciousness of the mind-field

ekagrata=one pointedness, focus

parinamah=transformation

When the fivefold movements are in calm balance, one-pointedness awareness manifests itself as continuity develops between arising and subsiding perceptions.

3.13 etena bhutendriyesu dharma-laksana-avastha parinama vyakhyatah ॥13॥

etena = by this, by these

bhuta = elements

indriyasau = mental organs of actions and senses

dharma = form, quality

laksana = time characteristics

avastha = state of old or new, condition

parinama = transition, transformation, of change, mutative effect, alteration

vyakhyatah = are described

This one-pointedness transforms the mental elements, body and sense organs to be subject to the law of virtue.

3.14 san-odita-avyapadesya-dharmanupati dharmi ॥14॥

santa = latent past

udita = arising

avyapadesya= indescribable, unpredictable

dharma = form, quality, characteristics

anupati = closely following, common, conforming with all

dharmi = the object containing the characteristics, substratum

Calm mind allows the law of virtue to manifest from its latent state.

3.15 kramanyatvam parinamanyateve hetuh ॥15॥

krama = sequence, succession, order

anyatvam = distinctness, different phases

parinama = transition, transformation, of change, result, consequence

anyatve = for the distinctness, differentiation

hetuh= the reason

These transitions appear to unfold because consciousness is a succession of distinct patterns.

3.16 parinamatraya-samyamat-atitanagata jnanam ॥16॥

parinama = transition, transformation, of change, result

traya = three

samyamat = dharana (concentration), dhyana (meditation), and samadhi(deep concentation) taken together

atita = past

anagata= future

jnanam = knowledge

By samyama on three fold changes form, timespan and condition comes the knowledge of past and future.

3.17 sabdartha-pratyayanam-itaretaradhyasat-samkarah tat-pravibhaga-samyamat sarvabhuta-ruta-jnanam ॥17॥

sabda = word, sound

artha = object implied, meaning

pratyayanam= idea, concept

itaretara = one another, of each with the others

adhyasat = due to the convergence, coincidence, overlaying

samkarah = confusion, mixed together

tat = these

pravibhaga= distinctions, differentiations

samyamat = dharana (concentration), dhyana (meditation) and samadhi(deep concentration) taken together

sarva = all

bhuta = of living being

ruta = sounds produced, language

jnanam = knowledge, meaning

Sounds, words, meaning, emotions and ideas internally superimpose one for the other, intermixing into one, by samyama on their distinction comes the knowledge of the language of all living beings.

3.18 samskara-saksatkaranat purva-jati-jnanam ॥18॥

samskara = imprints in the unconscious

saksat = direct

karanat = perception, experiencing

purva = of previous

jati= birth, incarnation

jnanam = knowledge

By observing the latent impressions directly comes the knowledge of past life.

3.19 pratyayasya para-chitta-jnanam ॥19॥

pratyayasya = notions, presented ideas

para = other

chitta = of the mental images, consciousness

jnanam = knowledge

By samyama on the notions comes the knowledge of other minds.

3.20 na cha tat salambanam tasya-avisayi bhutatvat ॥20॥

na = not

cha = but

tat = that

salambanam = with support

tasya = its

avisayi = unperceived, not within reach

bhutatvat = to be, beingness

Also, by this comes the knowledge that is normally unperceivable.

3.21 kaya-rupa-samyamat tad-grahyasakti-stambhe caksuh prakasasamprayoge-ntardhanam ॥21॥

kaya = body

rupa = form

samyamat = dharana (concentration), dhyana (meditation), and samadhi(deep concentration) taken together

tad = that

grahya = can be perceived

sakti = power, capacity

stambhe = to be checked, suspended

chaksuh = of the eye

prakasa = light, illumination

asamprayoga = there being no contact, disconnected

antardhanam = invisibility, disappearance

By samyama on the form of the body the illumination of the body is suspended and the eye is disengaged from incoming light causing the body to becomes invisible because the power of perception is suspended.

3.22 etena sabdadyantardhanam uktam॥22॥

etena= by this

sabda=sound

adi=others

antardhanam=invisibility

uktam=described

In the same way the concealment of spoken words is also explained.

3.23 sopa-kramam nirupa-kramam cha karma tatsamyamat-aparantajnanam aristebhyo va ॥23॥

sopa-kramam = fast to fructify, quick to manifest

nirupa-kramam = slow to fructify, dormant

cha = or

karma = action, fruits of action

tat = that

samyamat = dharana (concentration), dhyana (meditation), and samadhi(deep concentration) taken together

aparanta= death

jnanam = knowledge

aristebhyah = by portents

va = or

By samyama on actions the Yogi gains foreknowledge of death.

3.24 maitry-adisu balani ॥24॥

maitri = friendliness

dishu = et cetera

balani = power, strength

By samyama on friendliness etc various strength comes.

3.25 balesu hastibaladini ॥25॥

baleshu = strength, power

hasti = elephants

baladini = power

By samyama on the strength of the elephant comes that strength.

3.26 pravrtty-aloka-nyasat suksma-vyavahita-viprakrsta-jnanam ॥26॥

pravrtti = higher sensory activity

aloka = light, flashes, illumines

nyasat = by directing, focusing

suksma= subtle

vyavahita = hidden, concealed, veiled

viprakrsta = distant, remote

jnanam = knowledge

By meditating on the inner light yields insight about the subtle, hidden and distant.

3.27 bhuvana-jnanam surye-samyamat ॥27॥

bhuvana = realms, universe, regions

jnanam= knowledge

surye = inner sun

samyamat = dharana (concentration), dhyana (meditation) and samadhi(deep concentration) taken together

By samyama on the sun yields insight about the universe.

3.28 chandre taravyuha-jnanam ॥28॥

chandra = on the moon, lunar

tara = of the stars

vyuha = of the system, arrangement

jnanam= knowledge

By samyama on the moon yields insight about the stars’ positions.

3.29 dhruve tadgati-jnanam ॥29॥

dhurve = on the pole-star

tad = their

gati = movement

jnanam = knowledge

By samyama on the polestar yields insight about their movements.

3.30 nabhicakre kayavyuha-jnanam ॥30॥

nabhi = of the navel

chakra = energy center, wheel, plexus

kaya = of the body

vyuha= of the system, arrangement

jnanam = knowledge

By samyama on the navel energy center yields insight about the organization of the body.

3.31 kantha-kupe ksutpipasa nivrttih ॥31॥

kantha = of the throat

kupe = in the pit of

ksut = hunger

pipasa = thirst

nivrttih = leave, retreat

By samyama on the throat center, the cessation of hunger and thirst will ensue.

3.32 kurma-nadyam sthairyam ॥32॥

kurma = tortoise

nadyam = pit, tube duct

sthairyam = steadiness

By samyama on the ‘tortoise channel’, one cultivates steadiness.

3.33 murdha-jyotisi siddha-darsanam ॥33॥

murdha = crown of the head

jyotisi = the bright effulgence, lucidity, luminosity

siddha = perfected ones, masters

darsanam = vision

By samyama on the light in the crown of the head, one can get vision of perfected ones.

3.34 pratibhad-va sarvam ॥34॥

pratibha=illumination

va = or

sarvam = all

Or, all these may be realized by in a flash of illumination.

3.35 hrdaye chitta-samvit ॥35॥

hrdaye = heart

chitta = of the consciousness of the mind-field

samvit= knowledge

By samyama on the heart the knowledge of the mind is achieved.

3.36 sattva-purusayoh atyanta-sankirnayoh pratyayaviseso-bhogah para-arthat-vat-sva-arthasamyamat purusa-jnanam ॥36॥

sattva = purity aspect of mind field or chitta, luminosity

purusayoh = purusha, pure consciousness

atyanta = quite, extremely

asankirnayoh = distinct, unmixed

pratyaya = presented idea, concept

avisesah = with no distinction, absence

bhogah = experience

para=other

arthat=function, role

sva=own

artha=meaning

samyamat = dharana (concentration), dhyana (meditation) and samadhi(deep concentration) taken together

purusha = a consciousness, Self

jnanam = knowledge

Experience consists of different perceptions commingled with subtle aspects of mind which is mistaken for pure awareness. By samyama on the different properties of each yields insight into the nature of pure awareness.

3.37 tatah pratibha-sravana-vedana-adarsa-asvada-varta jayante ॥37॥

tatah = thence

pratibha = intuitive light or flash, illumination

sravana = higher, divine hearing

vedana = higher, divine touch

adarsa= higher, divine vision

asvada = higher, divine taste

varta = higher, divine smell

jayante = proceed, arises

From this insight, the senses – hearing, feeling, seeing, tasting and smelling – may be enhanced.

3.38 te samadhav-upasargah-vyutthane siddhayah ॥38॥

te = these

samadhau = oneness, deep concentration, entasy

upasarga = obstacles, hindrances

vyutthane = to the outgoing mind

siddhayah= attainments, powers, perfections

These attainments are obstacles to samadhi.

3.39 badnha-karana-saithilyat pracara-samvedanacca chittasya parasariravesah ॥39॥

bandha = bondage, attachment

karana = cause

saithilyat = relaxation, letting go

pracara = passages, means of going forth

samvedanat = by knowledge of

cha = and

chittasya = of the consciousness of the mind-field

para = another, other

sarira = body

avesah =entering into

When the cause of bondage loosens the conciousness can enter anothers body.

3.40 udana-jayaat jala-pankha-kantakadisu-asango-utkrantischa ॥40॥

udana = one of the five prana vayus

jayaat = by mastery

jala = water

panka = mud

kantaka = thorn

adisu = and with others

asanga = no contact, no adhesion

utkrantih = rising, levitation

cha = and

By mastering the flow of energy in the head and neck, one can walk through water, mud, thorns and other obstacles by no contact or by levitation.

3.41 samana-jayaj-jvalanam ॥41॥

samana = one of the five prana vayus

jayat= by mastery

jvalanam = effulgence, radiance

By mastery of the vital energy situated in the abdomen(samana), a Yogi can glow.

3.42 srotra-akasayoh sambandha-samyamat divyam srotram ॥42॥

srotra = ear, the power of hearing

akasayoh = space, ether

sambandha = over the relation

samyamat = dharana (concentration), dhyana (meditation), and samadhi(deep concentration) taken together

divyam = higher, divine

srotram = ear

By samyama on the relation between ear and ether one can achieve divine hearing.

3.43 kayakasayoh sambandha-samyamat laghu-tula-samapattescha-akasa gamanam ॥43॥

kaya = body

akasayoh = space, ether

sambandha = relationship

samyamat= dharana (concentration), dhyana (meditation) and samadhi(deep concentration) taken together

laghu = light

tula = cotton fiber

samapatteh = attainment

cha = and

akasa=space

gamanam=travel

By samyama on the body’s relationship to the ether and concentrating on the lightness of cotton, one can travel through space.

3.44 bahir-akalpita vrttih maha-videha tatah prakasa-avarana-ksayah ॥44॥

bahih = external, outside, passing outward

akalpita = formless, outside, unimaginable

vrttih = operations, activities, fluctuations, modifications

maha-videha = great one existing without a body

tatah = by that

prakasa = spiritual light

avarana = covering, veil

ksayah = removed, destroyed

When consciousness completely withdraws from externals – the ‘great disembodiment’ – then the veil to the covering of the mind’s luminosity is removed.

3.45 sthula-svarupa-suksma-anvaya-arthavattva-samyamat bhutajayah ॥45॥

sthula = gross

svarupa = in its own nature, own form or essence

suksma = subtle, astral

anvaya = connectedness, conjunction, connection

arthavattva = purposefulness

samyamat = dharana (concentration), dhyana (meditation) and samadhi(deep concentration) taken together

bhuta= the elements

jayah= mastery

By samyama on elements from gross to fine one masters the elements.

3.46 tato-nimadi-pradurbhavah kayasampat tad-dharmanabhighatscha ॥46॥

tatah = by that

anima = making miniature, atomic size

adi = and others

pradurbhavaḥ = manifestion of

kaya = body

sampat = perfection

tad = their

dharma = characteristics

anabhighatah = non-resistance, without obstruction

cha = and

Then comes the power to shrink to the size of an atom and others as the body attains perfection.

3.47 rupa-lavanya-bala-vajra-samhananatvani kayasampat ॥47॥

rupa = form, beauty

lavanya = gracefulness, charm

bala = strength, energy

vajra = adamantine, hardness

samhananatvani = ability to bear strokes or hardness

kayasampat= perfection of the body

This perfection includes beauty, charm, strength and the adamantine hardness.

3.48 grahana-svarupa-asmita-avaya-arthavattva-samyamat-indriya jayah ॥48॥

grahana = process of perception and action

svarupa = in its own nature, own form or essence

asmita = I-ness, individuality

anvaya = connectedness, conjunction

arthavattva = purposefulness

samyamat= dharana (concentration), dhyana (meditation) and samadhi(deep concentration) taken together

indriya = mental organs of actions and senses

jayah = mastery

By samyama on perception and action, I-ness, connectedness, mastery over the senses and acts is attained.

3.49 tato mano-javitvam vikarana-bhavah pradhana-jayas-cha ॥49॥

tatah = by that

manah = mind

javitvam = quickness, speed

vikarana-bhavah = perception with instrument of perception

pradhana = the primal cause out of which there is manifestation

jayah = mastery

cha=and

From that comes glorified mind and the senses pereceive with the quickness of the mind and mastery over primary cause out of which manifestation arises.

3.50 sattva-purusa-anyata-khyatimatrasya sarva-bhava-adhisthatrtvam sarva-jnatrtvam cha ॥50॥

sattva = purity aspect of mind field or chitta, subtlest individuation

purusha = pure consciousness

anyata= distinction between, difference

khyati= through knowledge, vision, discernment

matrasya= only, merely

sarva=all

bhava=condition

adhisthatrtvam = supremacy

sarva=all

jnatrtvam=omniscience

cha = and

The one who sees the distinction between pure awareness and conciousness supremacy over all forms or state of existence is achieved.

3.51 tad-vairagyad-api dosa-bija-ksaye kaivalyam ॥51॥

tad = that

vairagyat = desirelessness, dispassion

api = also, even

dosa = impairment, bondage

bija = seed

ksaye = with the elimination, destruction

kaivalyam = absolute liberation

With non-attachment even to this omniscience the seeds of suffering wither, and absolute liberation is attained.

3.52 sthany-upa-nimantrane sanga-smaya-akaranam punar-anista-prasangat ॥52॥

sthani = celestial beings, those of high spiritual position

upa-nimantrane = invitation

sanga = association, coming together with

smaya= pride, smile of happiness

akaranam = no cause, no reason for action

punah = again, repeat

anista = undesirable

prasangat = possibility of being caught or having connection

If invited by celestial beings one must not accept, one must avoid attachment and pride, or suffering will recur.

3.53 ksana-tat-kramayoh samyamat vivekajam-jnanam ॥53॥

ksana = moment, instant

tat = its

kramayoh = sequence, succession

samyamat = dharana (concentration), dhyana (meditation) and samadhi(deep concentration) taken together

viveka = discrimination, discernment

ja = born of

jnanam = knowledge, gnosis

By samyama on the succession of moments in time yields knowledge born of discrimination.

3.54 jati-laksana-desaih anyata-anavacchedat tulyayoh tatah pratipattih ॥54॥

jati = genus, species

laksana = time characteristics, appearance

desaih = place, position in space

anyata = distinction, separateness

anavacchedat = undefined, not separated

tulyayoh= of two similar objects,

tatah = thereby, from that

pratipattih = knowledge distinction

This insight allows one to distinguish two similar objects which are not distinguishable by species, characteristics or position in space.

3.55 tarakam sarva-visayam sarvatha-visayam-akramam-cheti vivekajam jnanam ॥55॥

tarakam = transcendent, intuitional,

sarva = all

visayam = objects, conditions

sarvatha = in all ways

visayam = objects, conditions, pursuits

akramam = beyond succession, non-sequential

cha = and

iti = this

viveka = discrimination, discernment

ja = born

jnanam = knowledge, gnosis

In this way, discriminative insight deconstructs all of the phenomenal world’s objects and conditions discriminating it from pure awareness and is beyond any succession.

3.56 sattva-purusayoh suddhisamye kaivalyam ॥56॥

sattva = purity aspect of mind field or chitta aspect of buddhi

purusayoh = pure consciousness

suddhi = purity

samye= equality

kaivalyam = absolute liberation, freedom

iti = this, end, finish

By the similarity of purity between aspect of mindfield and pure conciousness there comes liberation and that is the end.

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