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.