Muni's PlayYoga Sutra Chapter 3
Chapter link: Yoga Sutra Chapter 3
Patanjali Yoga Sutra 3.1
Sanskrit Sutra
देशबन्धश्चित्तस्य धारणा॥१॥
Swami Vivekananda's translation
Dhāranā is holding the mind on to some particular object.
Patanjali Yoga Sutra 3.2
Sanskrit Sutra
तत्र प्रत्ययैकतानता ध्यानम्॥२॥
Swami Vivekananda's translation
An unbroken flow of knowledge in that object is Dhyāna.
Cross-references:
- Dhammapada Verse 25.13 (Dhyana and Prajna as interdependent)
Patanjali Yoga Sutra 3.3
Sanskrit Sutra
तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः॥३॥
Swami Vivekananda's translation
When that, giving up all forms, reflects only the meaning, it is Samādhi.
Patanjali Yoga Sutra 3.4
Sanskrit Sutra
त्रयमेकत्र संयमः॥४॥
Swami Vivekananda's translation
(These) three (when practised) in regard to one object is Samyama.
Patanjali Yoga Sutra 3.5
Sanskrit Sutra
तज्जयात् प्रज्ञाऽऽलोकः॥५॥
Swami Vivekananda's translation
By the conquest of that comes light of knowledge.
Patanjali Yoga Sutra 3.6
Sanskrit Sutra
तस्य भूमिषु विनियोगः॥६॥
Swami Vivekananda's translation
That should be employed in stages.
Patanjali Yoga Sutra 3.7
Sanskrit Sutra
त्रयमन्तरङ्गं पूर्वेभ्यः॥७॥
Swami Vivekananda's translation
These three are more internal than those that precede.
Patanjali Yoga Sutra 3.8
Sanskrit Sutra
तदपि बहिरङ्गं निर्बीजस्य॥८॥
Swami Vivekananda's translation
But even they are external to the seedless (Samadhi).
Patanjali Yoga Sutra 3.9
Sanskrit Sutra
व्युत्थान-निरोधसंस्कारयोरभिभव-प्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोध-परिणामः॥९॥
Swami Vivekananda's translation
By the suppression of the disturbed impressions of the mind, and by the rise of impressions of control, the mind, which persists in that moment of control, is said to attain the controlling modifications.
Vyasa Bhashya (Sanskrit)
अथ निरोधचित्तक्षणेषु चलं गुणवृत्तमिति कीदृशस्तदा चित्तपरिणामः –
व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचितान्वयो निरोधपरिणामः ॥ ९ ॥
व्युत्थानसंस्काराश्चित्तधर्मा न ते प्रत्ययात्मका इति प्रत्ययनिरोधे न निरुद्धा निरोधसंस्कारा अपि चित्तधर्मास्तयोरभिभवप्रादुर्भावौ व्युत्थानसंस्कारा हीयन्ते निरोधसंस्कारा आधीयन्ते। निरोधक्षणं चित्तमन्वेति तदेकस्य चित्तस्य प्रतिक्षणमिदं संस्कारान्यथात्वं निरोधपरिणामः। तदा संस्कारशेषं चित्तमिति निरोधसमाधौ व्याख्यातम् ॥ ९ ॥
Vyasa Bhashya (English Translation)
Now, during the moments of the mind’s restraint (nirodha), since the behavior of the gunas is always active, what kind of transformation (parinama) of the mind occurs then?
The impressions of emergence/out-going (vyutthana-samskaras) are properties of the mind; they are not of the nature of cognitions (pratyayas). Therefore, when cognitions are restrained, these (samskaras) are not restrained. The impressions of restraint (nirodha-samskaras) are also properties of the mind. Their subjugation and appearance occur as follows: the impressions of emergence wane, and the impressions of restraint are generated. The mind is connected with the moment of restraint. This moment-by-moment mutation of impressions in the single (same) mind is called Nirodha-Parinama (transformation of restraint). At that time, the mind has only impressions left in it; this has been explained under ‘Nirodha-Samadhi’ (in Chapter 1). || 9 ||
Patanjali Yoga Sutra 3.10
Sanskrit Sutra
तस्य प्रशान्तवाहिता संस्कारात्॥१०॥
Swami Vivekananda's translation
Its flow becomes steady by habit.
Patanjali Yoga Sutra 3.11
Sanskrit Sutra
सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधि-परिणामः॥११॥
Swami Vivekananda's translation
Taking in all sorts of objects, and concentrating upon one object, these two powers being destroyed and manifested respectively, the Chitta gets the modification called Samadhi.
Patanjali Yoga Sutra 3.12
Sanskrit Sutra
शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रता-परिणामः॥१२॥
Swami Vivekananda's translation
The one-pointedness of the Chitta is when the impression that is past and that which is present are similar.
Patanjali Yoga Sutra 3.13
Sanskrit Sutra
एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः॥१३॥
Swami Vivekananda's translation
By this is explained the threefold transformation of form, time and state, in fine or gross matter and in the organs.
Patanjali Yoga Sutra 3.14
Sanskrit Sutra
शान्तोदिताव्यपदेश्यधर्मानुपातो धर्मी॥१४॥
Swami Vivekananda's translation
That which is acted upon by transformation, either past, present, or yet to be manifested is the qualified.
Patanjali Yoga Sutra 3.15
Sanskrit Sutra
क्रमान्यत्वं परिणामान्यत्वे हेतुः॥१५॥
Swami Vivekananda's translation
The succession of changes is the cause of manifold evolution.
Vyasa Bhashya (Sanskrit)
क्रमान्यत्वं परिणामान्यत्वे हेतुः ॥ १५ ॥
एकस्य धर्मिण एक एव परिणाम इति प्रसक्ते क्रमान्यत्वं परिणामान्यत्वे हेतुर्भवतीति। तद्यथा चूर्णमृत्पिण्डमृद्घटमृत्कपालमृत्कणमृदिति च क्रमः। यो यस्य धर्मस्य समनन्तरो धर्मः स तस्य क्रमः। पिण्डः प्रच्यवते घट उपजायत इति धर्मपरिणामक्रमः। लक्षणपरिणामक्रमो घटस्यानागतभावाद्वर्तमानभावः क्रमः। तथा पिण्डस्य वर्तमानभावादतीतभावः क्रमः। नातीतस्यास्ति क्रमः। कस्मात्। पूर्वपरतायां सत्यां समनन्तरत्वं, सा तु नास्त्यतीतस्य। तस्माद्द्वयोरेव लक्षणयोः क्रमः। तथाऽवस्थापरिणामक्रमोऽपि घटस्याभिनवस्य प्रान्ते पुराणता दृश्यते। सा च क्षणपरम्परानुपातिना क्रमेणाभिव्यज्यमाना परां व्यक्तिमापद्यत इति। धर्मलक्षणाभ्यां च विशिष्टोऽयं तृतीयः परिणाम इति।
त एते क्रमा धर्मधर्मिभेदे सति प्रतिलब्धस्वरूपाः। धर्मोऽपि धर्मी भवत्यन्यधर्मस्वरूपापेक्षयेति। यदा तु परमार्थतो धर्मिण्यभेदोपचारस्तद्द्वारेण स एवाभिधीयते धर्मस्तदाऽयमेकत्वेनैव क्रमः प्रत्यवभासते।
चित्तस्य द्वये धर्माः परिदृष्टाश्चापरिदृष्टाश्च। तत्र प्रत्ययात्मकाः परिदृष्टा वस्तुमात्रात्मका अपरिदृष्टाः। ते च सप्तैव भवन्त्यनुमानेन प्रापितवस्तुमात्रसद्भावाः । निरोधधर्मसंस्काराः परिणामोऽथ जीवनम् । चेष्टा शक्तिश्च चित्तस्य धर्मा दर्शनवर्जिताः ॥ इति ॥ १५ ॥
Vyasa Bhashya (English Translation)
Lest it be supposed that there is only one transformation for a single substratum (dharmin), it is stated: ‘The change in sequence is the cause of the change in transformation.’ For example, the sequence of clay is: clay powder, clay lump, clay pot, clay shards, and particles of clay. That characteristic (dharma) which immediately follows another characteristic is its sequence (krama). The lump disappears, the pot is born—this is the sequence of transformation of characteristic (dharma-parinama).
The sequence of the transformation of state (lakshana-parinama) of the pot is its transition from the future state (unmanifest) to the present state. Similarly, the sequence of the lump is its transition from the present state to the past state. There is no sequence for the past. Why? Because immediate succession exists when there is a before and an after, but that is not possible for the past. Therefore, sequence belongs only to the two states (future and present).
Similarly, regarding the sequence of transformation of condition (avastha-parinama), the newness of the pot is seen to become old eventually. That (oldness) is manifested through a sequence following a succession of moments, and finally attains its complete manifestation. This third transformation is distinct from dharma and lakshana.
These sequences attain their form only when there is a distinction between the characteristic (dharma) and the substratum (dharmin). A characteristic itself becomes a substratum with respect to another form of characteristic. But when, in absolute truth, the characteristic is treated as non-different from the substratum, and through it the characteristic alone is spoken of, then this sequence appears as a unity.
The mind has two kinds of characteristics: the perceived (paridrishta) and the unperceived (aparidrishta). Among them, those of the nature of cognitions (pratyayas) are perceived, and those which are of the nature of mere substance are unperceived. These (unperceived ones) are only seven, their existence as mere substance being established by inference: Restraint (nirodha), characteristic (dharma), impression (samskara), transformation (parinama), vitality (jivana), movement (cheshta), and power (shakti) — these are the characteristics of the mind devoid of visibility (unperceived). || 15 ||
Patanjali Yoga Sutra 3.16
Sanskrit Sutra
परिणामत्रयसंयमादतीतानागतज्ञानम्॥१६॥
Swami Vivekananda's translation
By making Samyama on the three sorts of changes comes the knowledge of past and future.
Patanjali Yoga Sutra 3.17
Sanskrit Sutra
शब्दार्थप्रत्ययानामितरेतराध्यासात्सङ्करस्तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम्॥१७॥
Translation
Word (Shabda), Meaning (Artha), and Idea/Perception (Pratyaya) are ordinarily superimposed upon one another, creating confusion. By performing Samyama on their distinction, the yogi attains the knowledge of the sounds (language) of all living beings.
Explanation: In ordinary human perception, we mistakenly fuse three entirely distinct elements into one identity: the physical sound/word (Shabda), the actual object (Artha), and the mental concept (Pratyaya). By performing Samyama to disentangle these three dimensions, the yogi strips away arbitrary human linguistic conventions. This allows them to directly perceive the underlying mental intent and feeling state (Pratyaya) that prompted a vocal sound (Shabda) in any creature, enabling intuitive comprehension of all animal sounds.
Patanjali Yoga Sutra 3.18
Sanskrit Sutra
संस्कारसाक्षात्करणात् पूर्वजातिज्ञानम्॥१८॥
Swami Vivekananda's translation
By perceiving the impressions, (comes) the knowledge of past life.
Vyasa Bhashya (Sanskrit)
द्वये खल्वमी संस्काराः स्मृतिक्लेशहेतवो वासनारूपा विपाकहेतवो धर्माधर्मरूपाः।
ते पूर्वभवाभिसंस्कृताः परिणामचेष्टानिरोधशक्तिजीवनधर्मवदपरिदृष्टाश्चित्तधर्माः।
तेषु संयमः संस्कारसाक्षात्क्रियायै समर्थः।
न च देशकालनिमित्तानुभवैर्विना तेषामस्ति साक्षात्करणम्।
तदित्थं संस्कारसाक्षात्करणात्पूर्वजातिज्ञानपुत्पद्यते योगिनः। परत्राप्येवमेव संस्कारसाक्षात्करणात्परजाति-संवेदनम्।
बुद्धिसत्त्वस्यायं धर्मस्त्रिगुणस्त्रिगुणश्च प्रत्ययो हेयपक्षे न्यस्त इति। दुःखरूपस्तृष्णातन्तुः। तृष्णादुःखसंतापापगमात्तु प्रसन्नमबाधं सर्वानुकूलं सुखमिदमुक्तमिति ॥ १८ ॥
Vyasa Bhashya (English Translation)
Indeed, these impressions (samskaras) are of two kinds: (1) those in the form of latent desires (vasanas) which are the cause of memory and afflictions (kleshas), and (2) those in the form of merit and demerit (dharma and adharma) which are the cause of fruition (vipaka - the fruits of action).
They (the impressions) are accumulated from previous lives; they are unperceived characteristics (dharmas) of the mind, similar to transformation (parinama), movement (cheshta), restraint (nirodha), power (shakti), and vitality (jivana).
Samyama on them is capable of bringing these impressions into direct perception.
And their direct perception is not possible without the experience of the place, time, and cause (associated with them).
Thus in this way, from the direct perception of impressions, the knowledge of past lives arises for the yogi. Similarly, by the direct perception of impressions of others, the knowledge of the past lives of others is obtained.
This characteristic of the intellect (buddhisattva) is composed of the three gunas, and cognition consisting of the three gunas is classed among things to be rejected (heya). The thread of craving (trishna) is of the nature of pain. But by the removal of the torment of pain caused by craving, this tranquil, unhindered, universally favorable happiness is spoken of. || 18 ||
Patanjali Yoga Sutra 3.19
Sanskrit Sutra
प्रत्ययस्य परचित्तज्ञानम्॥१९॥
Swami Vivekananda's translation
By making Samyama on the signs in another’s body, knowledge of his mind comes.
Patanjali Yoga Sutra 3.20
Sanskrit Sutra
न च तत् सालम्बनं तस्याविषयीभूतत्वात्॥२०॥
Swami Vivekananda's translation
But not its contents, that not being the object of the Samyama.
Patanjali Yoga Sutra 3.21
Sanskrit Sutra
कायरूपसंयमात्तद्ग्राह्यशक्ति-स्तम्भे चक्षुःप्रकाशासंप्रयोगेऽन्तर्धानम्॥२१॥
Swami Vivekananda's translation
By making Samyama on the form of the body, the perceptibility of the form being obstructed and the power of manifestation in the eye being separated, the Yogi’s body becomes unseen.
Patanjali Yoga Sutra 3.22
Sanskrit Sutra
एतेन शब्दाद्यन्तर्धानमुक्तम्॥२२॥
Swami Vivekananda's translation
By this the disappearance or concealment of words which are being spoken and such other things are also explained.
Patanjali Yoga Sutra 3.23
Sanskrit Sutra
सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा॥२३॥
Swami Vivekananda's translation
Karma is of two kinds — soon to be fructified and late to be fructified. By making Samyama on these, or by the signs called Arishta, portents, the Yogis know the exact time of separation from their bodies.
Patanjali Yoga Sutra 3.24
Sanskrit Sutra
मैत्र्यादिषु बलानि॥२४॥
Swami Vivekananda's translation
By making Samyama on friendship, mercy, etc. (I.33), the Yogi excels in the respective qualities.
Vyasa Bhashya (Sanskrit)
मैत्री करुणा मुदितेति तिस्रो भावनास्तत्र भूतेषु सुखितेषु मैत्रीं भावयित्वा मैत्रीबलं लभते।
दुःखितेषु करुणां भावयित्वा करुणाबलं लभते।
पुण्यशीलेषु मुदितां भावयित्वा मुदिताबलं लभते।
भावनातः समाधिर्यः स संयमस्ततो बलान्यवन्ध्यवीर्याणि जायन्ते।
पापशीलेषूपेक्षा न तु भावना। ततश्च तस्यां नास्ति समाधिरित्यतो न बलमुपेक्षातस्तत्र संयमाभावादिति ॥ २३ ॥
Vyasa Bhashya (English Translation)
Friendliness (Maitri), compassion (Karuna), and gladness (Mudita) are the three contemplations (bhavanas). Among these, by cultivating friendliness towards all living beings who are happy, one attains the strength of friendliness (maitri-bala).
By cultivating compassion towards those who are in misery, one attains the strength of compassion (karuna-bala).
By cultivating gladness towards those who are virtuous, one attains the strength of gladness (mudita-bala).
The Samadhi which arises from such contemplation is Samyama. From that, strengths of unfailing potency are produced.
Indifference (Upeksha) towards the wicked is merely an attitude, not a contemplation (bhavana). Therefore, there is no Samadhi in it; hence no strength arises from indifference, due to the absence of Samyama on it. || 23 ||
Cross-references:
- Dhammapada Verse 25.9 (Sage abiding in universal love/Maitri)
Patanjali Yoga Sutra 3.25
Sanskrit Sutra
बलेषु हस्तिबलादीनि॥२५॥
Swami Vivekananda's translation
By making Samyama on the strength of the elephant and others, their respective strength comes to the Yogi.
Vyasa Bhashya (Sanskrit)
हस्तिबले संयमाद्धस्तिबलो भवति। वैनतेयबले संयमाद्वैनतेयबलो भवति। वायुबले संयमाद्वायुबलो भवतीत्येवमादि ॥ २४ ॥
Vyasa Bhashya (English Translation)
By Samyama on the strength of an elephant, one attains the strength of an elephant. By Samyama on the strength of Garuda (Vainateya), one attains the strength of Garuda. By Samyama on the strength of the wind, one attains the strength of the wind, and so on. || 24 ||
Patanjali Yoga Sutra 3.26
Sanskrit Sutra
प्रवृत्त्यालोकन्यासात् सूक्ष्म-व्यवहित-विप्रकृष्टज्ञानम्॥२६॥
Swami Vivekananda's translation
By making Samyama on the Effulgent Light (I.36), comes the knowledge of the fine, the obstructed, and the remote.
Vyasa Bhashya (Sanskrit)
ज्योतिष्मती प्रवृत्तिरुक्ता मनसस्तस्या य आलोकस्तं योगी सूक्ष्मे वा व्यवहिते वा विप्रकृष्टे वाऽर्थे विन्यस्य तमर्थमधिगच्छति ॥ २५ ॥
Vyasa Bhashya (English Translation)
The luminous disposition (jyotishmati pravritti) of the mind has been described [in Sutra 1.36]. Directing its light onto an object that is subtle, concealed/obstructed, or remote, the yogi comprehends that object. || 25 ||
Patanjali Yoga Sutra 3.27
Sanskrit Sutra
भुवनज्ञानं सूर्ये संयमात्॥२७॥
Swami Vivekananda's translation
By making Samyama on the sun, (comes) the knowledge of the world.
Vyasa Bhashya (Sanskrit)
तत्प्रस्तारः सप्त लोकाः। तत्रावीचेः प्रभृति मेरुपृष्ठं यावदित्येवं भूर्लोकः। मेरुपृष्ठादारभ्य आध्रुवाद्ग्रहनक्षत्रताराविचित्रोऽन्तरिक्षलोकः। ततः परः स्वर्लोकः पञ्चविधो माहेन्द्रस्तृतीयो लोकः। चतुर्थः प्राजापत्यो महर्लोकः। त्रिविधो ब्राह्मः। तद्यथा – जनलोकस्तपोलोकः सत्यलोक इति।
ब्राह्मस्त्रिभूमिको लोकः प्राजापत्यस्ततो महान्। माहेन्द्रश्च स्वरित्युक्तो दिवि तारा भुवि प्रजाः ॥ इति संग्रहश्लोकः।
तत्रावीचेरुपर्युपरि निविष्टाः षण्महानरकभूमयो घनसलिलानलानिलाकाशतमःप्रतिष्ठा महाकालाम्बरीषरौरवमहारौरवमहारौरवकालसूत्रान्धतामिस्राः। यत्र स्वकर्मोपार्जितदुःखवेदनाः प्राणिनः कष्टमायुर्दीर्घमाक्षिप्य जायन्ते। ततो महातलरसातलातलसुतलवितलतलातलपातालाख्यानि सप्त पातालानि। भूमिरियमष्टमी सप्तद्वीपा वसुमती, यस्याः सुमेरुर्मध्ये पर्वतराजः काञ्चनः। तस्य राजतवैदूर्यस्फटिकहेममणिमयानि शृङ्गाणि। तत्र वैदूर्यप्रभानुरागान्नीलोत्पलपत्रश्यामो नभसो दक्षिणो भागः, श्वेतः पूर्वः, स्वच्छः पश्चिमः, कुरण्टकाभ उत्तरः। दक्षिणपार्श्वे चास्य जम्बूर्यतोऽयं जम्बूद्वीपः। तस्य सूर्यप्रचाराद्रात्रिं दिवं लग्नमिव वर्तते। तस्य नीलश्वेतशृङ्गवन्त उदीचीनास्त्रयः पर्वता द्विसाहस्रायामाः। तदन्तरेषु त्रीणि वर्षाणि नव नव योजनसाहस्राणि रमणकं हिरण्मयमुत्तराः कुरव इति। निषधहेमकूटहिमशैला दक्षिणतो द्विसाहस्रायामाः। तदन्तरेषु त्रीणि वर्षाणि नव नव योजनसाहस्राणि हरिवर्ष किंपुरुषं भारतमिति। सुमेरोः प्राचीना भद्राश्वमाल्यवत्सीमानः प्रतीचीनाः केतुमाला गन्धमादनसीमानः। मध्ये वर्षमिलावृतम्। तदेतद्योजनशतसाहस्रं सुमेरोर्दिशि दिशि तदर्धेन व्यूढम्।
Vyasa Bhashya (English Translation)
Its expanse consists of the seven worlds (lokas). Among them, from the Avichi hell up to the peak of Mount Meru is the Bhurloka (Earth). From the peak of Meru up to the Pole Star (Dhruva) is the Antariksha-loka (intermediate space/firmament), beautifully adorned with planets, constellations, and stars. Beyond that is the Svarloka (Heaven), which is of five kinds: the third world is Mahendra; the fourth is Prajapatya or Maharloka; the Brahma worlds are threefold, namely, Janaloka, Tapoloka, and Satyaloka.
The verse of summary is: ‘The Brahma world has three planes; below that is the great Prajapatya. Mahendra is called Svar (heaven). The stars are in the sky (Antariksha), and creatures are on the earth (Bhu).’
There, situated one above the other from Avichi, are six great hellish planes resting on solid matter, water, fire, wind, space, and darkness. They are Mahakala, Ambarisha, Raurava, Maharaurava, Kalasutra, and Andhatamisra. Here, beings suffering the painful consequences of their own past actions are born, enduring long and miserable lifespans. Above that are the seven netherworlds (Patalas) named: Mahatala, Rasatala, Atala, Sutala, Vitala, Talatala, and Patala.
This eighth level is the earth (Vasumati) with its seven continents, in the center of which is Sumeru, the golden king of mountains. Its peaks are made of silver, lapis lazuli (vaidurya), crystal, gold, and gems. There, due to the reflection of the luster of lapis lazuli, the southern part of the sky is dark blue like a blue lotus petal; the eastern part is white, the western part is clear/transparent, and the northern part is golden/yellow like the kurantaka flower.
On its southern side is the Jambu tree, from which this continent is called Jambu-dvipa. Due to the movement of the sun around it, day and night seem to revolve continuously attached to it.
To its north are three mountains having blue and white peaks, extending for two thousand yojanas. Between them are three regions (varshas), each nine thousand yojanas in extent: Ramanaka, Hiranmaya, and the Uttara Kurus. To its south are the mountains Nishadha, Hemakuta, and Himalaya, extending for two thousand yojanas. Between them are three regions, each nine thousand yojanas in extent: Harivarsha, Kimpurusha, and Bharata.
To the east of Sumeru is the Bhadrashva region with Malyavat as its boundary; to the west is Ketumala with Gandhamadana as its boundary. In the center is the Ilavrita region. This entire expanse is a hundred thousand yojanas, extending half of that in each direction from Sumeru.
… Thus, these seven worlds are all indeed Brahma worlds. However, the Videhas (discarnate ones) and Prakritilayas (those merged in nature) exist in a state resembling liberation (moksha), so they are not included within the worlds. All of this is to be directly realized by the yogi by performing Samyama on the portal of the sun (Suryadvara). From there, they should also practice [Samyama] on other things in the same way until all this is seen. || 26 ||
Patanjali Yoga Sutra 3.28
Sanskrit Sutra
चन्द्रे ताराव्यूहज्ञानम्॥२८॥
Swami Vivekananda's translation
On the moon, (comes) the knowledge of the cluster of stars.
Patanjali Yoga Sutra 3.29
Sanskrit Sutra
ध्रुवे तद्गतिज्ञानम्॥२९॥
Swami Vivekananda's translation
On the pole-star, (comes) the knowledge of the motions of the stars.
Patanjali Yoga Sutra 3.30
Sanskrit Sutra
नाभिचक्रे कायव्यूहज्ञानम्॥३०॥
Swami Vivekananda's translation
On the navel circle, (comes) the knowledge of the constitution of the body.
Vyasa Bhashya (Sanskrit)
नाभिचक्रे संयमं कृत्वा कायव्यूहं विजानीयात्। वातपित्त श्लेष्माणस्त्रयो दोषाः। धातवः सप्त त्वग्लोहितमांसस्नाय्वस्थिमज्जाशुक्राणि। पूर्वं पूर्वमेषां बाह्यमित्येष विन्यासः ॥ २९ ॥
Vyasa Bhashya (English Translation)
By making Samyama on the navel chakra, one should know the organization of the body. The three humors (doshas) are vata (wind), pitta (bile), and kapha (phlegm). The seven tissues (dhatus) are skin, blood, flesh, sinew, bone, marrow, and semen. Their arrangement is such that each preceding one is external to the succeeding one. || 29 ||
Patanjali Yoga Sutra 3.31
Sanskrit Sutra
कण्ठकूपे क्षुत्पिपासानिवृत्तिः॥३१॥
Swami Vivekananda's translation
On the hollow of the throat, (comes) cessation of hunger.
Vyasa Bhashya (Sanskrit)
जिह्वाया अधस्तात्तन्तुस्तन्तोरधस्तात्कण्ठस्ततोऽधस्तात्कूपस्तत्र संयमात्क्षुत्पिपासे न बाधेते ॥ ३० ॥
Vyasa Bhashya (English Translation)
Below the tongue is a nerve/thread (tantu), below the tantu is the throat (kantha), and below that is the hollow (kupa). By making Samyama there, hunger and thirst do not afflict [the yogi]. || 30 ||
Patanjali Yoga Sutra 3.32
Sanskrit Sutra
कूर्मनाड्यां स्थैर्यम्॥३२॥
Swami Vivekananda's translation
On the nerve called Kurma, (comes) fixity of the body.
Vyasa Bhashya (Sanskrit)
कूपादध उरसि कूर्माकारा नाडी, तस्यां कृतसंयमः स्थिरपदं लभते। यथा सर्पो गोधा वेति ॥ ३१ ॥
Vyasa Bhashya (English Translation)
Below the hollow (kupa), in the chest, is a nerve shaped like a tortoise (kurma-nadi). Having made Samyama on it, one attains a state of steadiness, just like a snake or an iguana. || 31 ||
Patanjali Yoga Sutra 3.33
Sanskrit Sutra
मूर्धज्योतिषि सिद्धदर्शनम्॥३३॥
Swami Vivekananda's translation
On the light emanating from the top of the head, sight of the Siddhas.
Vyasa Bhashya (Sanskrit)
शिरःकपालेऽन्तश्छिद्रं प्रभास्वरं ज्योतिस्तत्र संयमं कृत्वा सिद्धानां द्यावापृथिव्योरन्तरालचारिणां दर्शनम् ॥ ३२ ॥
Vyasa Bhashya (English Translation)
There is an aperture inside the skull of the head, [wherein shines] a radiant light. By making Samyama there, one gains a vision of the perfected beings (Siddhas) who roam in the space between heaven and earth. || 32 ||
Patanjali Yoga Sutra 3.34
Sanskrit Sutra
प्रातिभाद्वा सर्वम्॥३४॥
Swami Vivekananda's translation
Or by the power of Prātibha, all knowledge.
Vyasa Bhashya (Sanskrit)
प्रातिभं नाम तारकं तद्विवेकजस्य ज्ञानस्य पूर्वरूपम्। यथोदये प्रभा भास्करस्य। तेन वा सर्वमेव जानाति योगी प्रातिभस्य ज्ञानस्योत्पत्ताविति ॥ ३३ ॥
Vyasa Bhashya (English Translation)
Pratibha is the ‘deliverer’ (Taraka), which is the precursor of knowledge born of discrimination, just as the light of dawn precedes the sunrise. Or, by the arising of the knowledge of Pratibha, the yogi knows everything indeed. || 33 ||
Patanjali Yoga Sutra 3.35
Sanskrit Sutra
ह्रदये चित्त-संवित्॥३५॥
Swami Vivekananda's translation
In the heart, knowledge of minds.
Vyasa Bhashya (Sanskrit)
यदिदमस्मिन्ब्रह्मपुरे दहरं पुण्डरीकं वेश्म तत्र विज्ञानं तस्मिन्संयमाच्चित्तसंवित् ॥ ३४ ॥
Vyasa Bhashya (English Translation)
In this city of Brahman (the body), there is the small lotus-like chamber. In it resides consciousness (vijnana). By making Samyama on that, one attains awareness of the mind (chitta-samvit). || 34 ||
Patanjali Yoga Sutra 3.36
Sanskrit Sutra
सत्त्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषाद् भोगः परार्थत्वात् स्वार्थसंयमात् पुरुषज्ञानम्॥३६॥
Swami Vivekananda's translation
Enjoyment comes from the non-discrimination of the soul and Sattva which are totally different because the latter’s actions are for another. Samyama on the self-centred one gives knowledge of the Purusha.
Vyasa Bhashya (Sanskrit)
बुद्धिसत्त्वं प्रख्याशीलं समानसत्त्वोपनिबन्धने रजस्तमसी वशीकृत्य सत्त्वपुरुषान्यताप्रत्ययेन परिणतम्। तस्माच्च सत्त्वात्परिणामिनोऽत्यन्तविधर्मा विशुद्धोऽन्यश्चितिमात्ररूपः पुरुषः। तयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगः पुरुषस्य दर्शितविषयत्वात्। स भोगप्रत्ययः सत्त्वस्य परार्थत्वाद्दृश्यः।
यस्तु तस्माद्विशिष्टश्चितिमात्ररूपोऽन्यः पौरुषेयः प्रत्ययस्तत्र संयमात्पुरुषविषया प्रज्ञा जायते। न च पुरुषप्रत्ययेन बुद्धिसत्त्वात्मना पुरुषो दृश्यते। पुरुष एव तं प्रत्ययं स्वात्मावलम्बनं पश्यति। तथा ह्युक्तम् - विज्ञातारमरे केन विजानीयात् इति ॥ ३५ ॥
Vyasa Bhashya (English Translation)
The intellect (buddhi-sattva), whose nature is illumination, having subdued rajas and tamas which are bound up equally with sattva, modifies into the cognition of the distinction between sattva and Purusha. The Purusha, which is purely of the nature of consciousness (chiti-matra), is entirely distinct from and completely dissimilar to this mutating sattva. Enjoyment (bhoga) is the non-distinction in cognition between these two, which are completely distinct, because [sattva] merely presents objects to the Purusha. That cognition of enjoyment, being for the sake of another (parartha), is an object of perception (drisya).
But that which is distinct from it, which is purely of the nature of consciousness, is the cognition belonging to Purusha (the self-centered cognition, svartha). By making Samyama on that, the knowledge of Purusha arises. Purusha is not perceived by the cognition of Purusha which is of the nature of buddhi-sattva. It is Purusha alone that perceives that cognition resting on itself. As it has been said: ‘Through what should one know the Knower?’ || 35 ||
Related Gunas: Sattva
Patanjali Yoga Sutra 3.37
Sanskrit Sutra
ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते॥३७॥
Swami Vivekananda's translation
From that arises the knowledge belonging to Pratibha and (supernatural) hearing, touching, seeing, tasting and smelling.
Vyasa Bhashya (Sanskrit)
प्रातिभात्सूक्ष्मव्यवहितविप्रकृष्टातीतानागतज्ञानम्। श्रावणाद्दिव्यशब्दश्रवणम्। वेदनाद्दिव्य-स्पर्शाधिगमः। आदर्शाद्दिव्यरूपसंवित्। आस्वादाद्दिव्यरससंवित्। वार्तातो दिव्यगन्धविज्ञानमित्येतानि नित्यं जायन्ते ॥ ३६ ॥
Vyasa Bhashya (English Translation)
From Pratibha comes the knowledge of the subtle, the concealed, the remote, the past, and the future. From Shravana comes the hearing of divine sounds. From Vedana comes the perception of divine touch. From Adarsha comes the cognition of divine forms. From Asvada comes the cognition of divine tastes. From Varta comes the cognition of divine smells. These invariably arise [from that Samyama]. || 36 ||
Patanjali Yoga Sutra 3.38
Sanskrit Sutra
ते समाधावुपसर्गा व्युत्थाने सिद्धयः॥३८॥
Swami Vivekananda's translation
These are obstacles to Samadhi; but they are powers in the worldly state.
Vyasa Bhashya (Sanskrit)
ते प्रातिभादयः समाहितचित्तस्योत्पद्यमाना उपसर्गास्तद्दर्शनप्रत्यनीकत्वात्। व्युत्थितचित्तस्योत्पद्यमानाः सिद्धयः ॥ ३७ ॥
Vyasa Bhashya (English Translation)
These [powers] such as Pratibha, arising in the concentrated mind (samadhi), are obstacles (upasargas) because they are opposed to the vision of That (Purusha). But when they arise in the outgoing mind (vyutthana), they are considered perfections (siddhis). || 37 ||
Patanjali Yoga Sutra 3.39
Sanskrit Sutra
बन्धकारणशैथिल्यात् प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः॥३९॥
Swami Vivekananda's translation
When the cause of bondage of the Chitta has become loosened, the Yogi, by his knowledge of its channels of activity (the nerves), enters another’s body.
Vyasa Bhashya (Sanskrit)
लोलीभूतस्य मनसोऽप्रतिष्ठस्य शरीरे कर्माशयवशाद्बन्धः प्रतिष्ठेत्यर्थः। तस्य कर्मणो बन्धकारणस्य शैथिल्यं समाधिबलाद्भवति। प्रचारसंवेदनं च चित्तस्य समाधिजमेव। कर्मबन्धक्षयात्स्वचित्तस्य प्रचारसंवेदनाच्च योगी चित्तं स्वशरीरान्निष्कृष्य शरीरान्तरेषु निक्षिपति। निक्षिप्तं चित्तं चेन्द्रियाण्यनुपतन्ति। यथा मधुकरराजानं मक्षिका उत्पतन्तमनूत्पतन्ति निविशमानमनुनिविशन्ते तथेन्द्रियाणि परशरीरावेशे चित्तमनुविधीयन्त इति ॥ ३८ ॥
Vyasa Bhashya (English Translation)
The fickle and unsteady mind becomes bound or established in the body due to the repository of karma (karmashaya). The loosening of that karma, which is the cause of bondage, occurs through the power of Samadhi. And the knowledge of the channels of activity of the mind also comes from Samadhi. Through the destruction of karmic bondage and the knowledge of the mind’s channels, the yogi can extract his mind from his own body and project it into other bodies. The senses follow the projected mind. Just as when the king bee flies up, the other bees follow him, and when he settles down, they also settle down, similarly, the senses follow the mind when it enters another body. || 38 ||
Patanjali Yoga Sutra 3.40
Sanskrit Sutra
उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च॥४०॥
Swami Vivekananda's translation
By conquering the current called Udāna the Yogi does not sink in water or in swamps, he can walk on thorns etc., and can die at will.
Vyasa Bhashya (Sanskrit)
समस्तेन्द्रियवृत्तिः प्राणादिलक्षणा जीवनं, तस्य क्रिया पञ्चतयी प्राणो मुखनासिकागतिराहृदयवृत्तिः। समं नयनात्समानश्चाऽऽनाभिवृत्तिः। अपनयनादपान आपादतलवृत्तिः। उन्नयनादुदान आशिरोवृत्तिः। व्यापी व्यान इति। एषां प्रधानं प्राणः। उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च प्रायणकाले भवति। तां वशित्वेन प्रतिपद्यते ॥ ३९ ॥
Vyasa Bhashya (English Translation)
Life is the combined functioning of all the senses characterized by Prana and the rest. Its action is fivefold: Prana is that which moves through the mouth and nose and functions down to the heart. Samana is so called because it distributes equally, and functions down to the navel. Apana is so called because it carries downward, and functions down to the soles of the feet. Udana is so called because it carries upward, and functions up to the head. Vyana is all-pervading. Among these, Prana is the chief. By mastering Udana, there is non-contact with water, mud, thorns, etc., and ascension (utkranti) at the time of death occurs. The yogi attains this through mastery. || 39 ||
Patanjali Yoga Sutra 3.41
Sanskrit Sutra
समानजयात् प्रज्वलनम्॥४१॥
Swami Vivekananda's translation
By the conquest of the current Samāna he is surrounded by a blaze of light.
Vyasa Bhashya (Sanskrit)
जितसमानस्तेजस उपध्मानं कृत्वा ज्वलयति ॥ ४० ॥
Vyasa Bhashya (English Translation)
Having mastered Samana, the yogi fans the internal fire and causes it to blaze (effulgence). || 40 ||
Patanjali Yoga Sutra 3.42
Sanskrit Sutra
श्रोत्राकाशयोः सम्बन्धसंयमाद्दिव्यं श्रोत्रम्॥४२॥
Swami Vivekananda's translation
By making Samyama on the relation between the ear and the Akasha comes divine hearing.
Vyasa Bhashya (Sanskrit)
सर्वश्रोत्राणामाकाशं प्रतिष्ठा सर्वशब्दानां च। यथोक्तम् – तुल्यदेशश्रवणानामेकदेशश्रुतित्वं सर्वेषां भवतीति। तच्चैतदाकाशस्य लिङ्गम्। अनावरणं चोक्तम्। तथाऽमूर्तस्यानावरणदर्शनाद्विभुत्वमपि प्रख्यातमाकाशस्य। शब्दग्रहणानुमितं श्रोत्रम्। बधिराबधिरयोरेकः शब्दं गृह्णात्यपरो न गृह्णातीति। तस्माच्छ्रोत्रमेव शब्दविषयम्। श्रोत्राकाशयोः संबन्धे कृतसंयमस्य योगिनो दिव्यं श्रोत्रं प्रवर्तते ॥ ४१ ॥
Vyasa Bhashya (English Translation)
Akasha (space) is the basis of all ears/hearing and of all sounds. As it is said: ‘For those who hear in identical locations, the hearing of the sound as being in one place is common to all.’ This is a distinguishing mark (linga) of Akasha. Furthermore, it is said to be without covering/obstruction. Thus, seeing the unobstructed nature of what is formless, the all-pervading nature of Akasha is also established. The organ of hearing (shrotra) is inferred from the perception of sound. Between a deaf person and one who is not deaf, one grasps the sound while the other does not. Therefore, the ear alone is the organ for the object of sound. For the yogi who makes Samyama on the relationship between the ear and Akasha, divine hearing manifests. || 41 ||
Patanjali Yoga Sutra 3.43
Sanskrit Sutra
कायाकाशयोः सम्बन्धसंयमाल्लघुतूलसमापत्तेश्चाकाशगमनम्॥४३॥
Swami Vivekananda's translation
By making Samyama on the relation between the Akasha and the body and becoming light as cotton-wool etc., through meditation on them, the Yogi goes through the skies.
Vyasa Bhashya (Sanskrit)
यत्र कायस्तत्राऽऽकाशं तस्यावकाशदानात्कायस्य तेन संबन्धः प्राप्तिस्तत्र कृतसंयमो जित्वा तत्संबन्धं लघुषु वा तूलादिष्वा परमाणुभ्यः समापत्तिं लब्ध्वा जितसंबन्धो लघुर्भवति। लघुत्वाच्च जले पादाभ्यां विहरति। ततस्तूर्णनाभितन्तुमात्रे विहृत्य रश्मिषु विहरति। ततो यथेष्टमाकाशगतिरस्य भवतीति ॥ ४२ ॥
Vyasa Bhashya (English Translation)
Where there is a body, there is Akasha (space), because it provides room for it. The relationship between them is pervasive. By making Samyama on this relationship and mastering it, and by acquiring the state (samapatti) of light things like cotton wool down to an atom, the yogi who has mastered this relationship becomes light. Due to lightness, he can walk on water with his feet. Then, having walked on something merely like a spider’s web, he can walk on sunbeams. Thereafter, he gains the power to move through space at will. || 42 ||
Patanjali Yoga Sutra 3.44
Sanskrit Sutra
बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः॥४४॥
Swami Vivekananda's translation
By making Samyama on the “real modifications” of the mind, outside of the body, called great disembodiedness, comes disappearance of the covering to light.
Vyasa Bhashya (Sanskrit)
शरीराद्बहिमर्नसो वृत्तिलाभो विदेहा नाम धारणा। सा यदि शरीरप्रतिष्ठस्य मनसो बहिर्वृत्तिमात्रेण भवति सा कल्पितेत्युच्यते। या तु शरीरनिरपेक्षा वहिर्भूतस्यैव मनसो बहिर्वृत्तिः सा खल्वकल्पिता। तत्र कल्पितया साधयन्त्यकल्पिता महाविदेहामिति। यया परशरीराण्याविशन्ति योगिनः। ततश्च धारणातः प्रकाशात्मनो बुद्धिसत्त्वस्य यदावरणं क्लेशकर्म विपाकत्रयं रजस्तमोशूलं तस्य च क्षयो भवति ॥ ४३ ॥
Vyasa Bhashya (English Translation)
The modification of the mind functioning outside the body is a Dharana called ‘disembodied’ (videha). If this occurs merely as an external function while the mind remains established in the body, it is called ‘imagined’ (kalpita). But that external functioning of the mind which is completely independent of the body and actually external to it is indeed ‘unimagined’ (akalpita). Through the imagined [videha], they accomplish the unimaginied [videha], which is called the ‘great disembodiedness’ (maha-videha). It is by this that yogis enter into other bodies. And from this Dharana, the covering over the illuminating sattva of the intellect—consisting of the threefold afflictions (kleshas), actions (karma), and their fruitions (vipaka), rooted in rajas and tamas—is destroyed. || 43 ||
Patanjali Yoga Sutra 3.45
Sanskrit Sutra
स्थूल-स्वरूप-सूक्ष्मान्वयार्थवत्त्वसंयमाद्भूतजयः॥४५॥
Swami Vivekananda's translation
By making Samyama on the gross and fine forms of the elements, their essential traits, the inherence of the Gunas in them and on their contributing to the experience of the soul, comes mastery of the elements.
Vyasa Bhashya (Sanskrit)
तत्र पार्थिवाद्याः शब्दादयो विशेषाः सहाऽऽकारादिभिर्धर्मैः स्थूलशब्देन परिभाषिताः। एतद्भूतानां प्रथमं रूपम्। द्वितीयं रूपं स्वसामान्यं मूर्तिर्भूमिः स्नेहो जलं वह्निरुष्णता वायुः प्रणामी सर्वतोगतिराकाश इत्येतत्स्वरूपशब्देनोच्यते। … अस्य सामान्यस्य शब्दादयो विशेषाः। … तत्र पञ्च भूतस्वरूपाणि जित्वा भूतजयी भवति। तज्जयाद्वत्सानुसारिण्य इव गावोऽस्य संकल्पानुविधायिन्यो भूतप्रकृतयो भवन्ति ॥ ४४ ॥
Vyasa Bhashya (English Translation)
The elements have five forms. 1. Gross (sthula): their specific properties like sound, form, etc. 2. Basic form (svarupa): their generic natures, such as shape for earth, liquidity for water, heat for fire, mobility for air, and all-pervasiveness for space. 3. Subtle (sukshma): their cause, the subtle elements (tanmatras). 4. Pervasive (anvaya): the three gunas (sattva, rajas, tamas) which invariably accompany the effects. 5. Purposeful (arthavattva): their teleological purpose for the Purusha’s experience and liberation. By performing Samyama on these five forms of the elements, their vision and mastery arise. Conquering these five forms makes one the conqueror of the elements, and their primary natures obey the yogi’s resolve like cows following a calf. || 44 ||
Patanjali Yoga Sutra 3.46
Sanskrit Sutra
ततोऽणिमादिप्रादुर्भावः कायसम्पत्तद्धर्मानभिघातश्च॥४६॥
Swami Vivekananda's translation
From that comes minuteness and the rest of the powers, “glorification of the body,” and indestructibleness of the bodily qualities.
Vyasa Bhashya (Sanskrit)
तत्राणिमा भवत्यणुः। लघिमा लघुर्भवति। महिमा महाभवति। प्राप्तिरङ्गुल्यग्रेणापि स्पृशति चन्द्रमसम्। प्राकाम्यमिच्छानभिघातः। भूमावुन्मज्जति निमज्जति यथोदके। वशित्वं भूतभौतिकेषु वशी भवत्यवश्यश्चान्येषाम्। ईशितृत्वं तेषां प्रभवाप्ययव्यूहानामीष्टे। यत्र कामावसायित्वं सत्यसंकल्पता यथा संकल्पस्तथा भूतप्रकृतीनामवस्थानम्। … कायसंपद्वक्ष्यमाणा। तद्धर्मानभिघातश्च पृथिवी मूर्त्या न निरुणद्धि योगिनः शरीरादिक्रियां, शिलामप्यनुविशतीति। नाऽऽपः स्निग्धाः क्लेदयन्ति। नाग्निरूष्णो दहति। न वायुः प्रणामी वहति। अनावरणात्मकेऽप्याकाशे भवत्यावृतकायः सिद्धानामप्यदृश्यो भवति ॥ ४५ ॥
Vyasa Bhashya (English Translation)
From that [mastery], the eight great powers (siddhis) arise: 1. Anima (minuteness). 2. Laghima (lightness). 3. Mahima (greatness). 4. Prapti (reach - e.g., touching the moon with a fingertip). 5. Prakamya (irresistible will - e.g., diving into the earth as in water). 6. Vashitva (control over elements and beings). 7. Ishitritva (lordship over their creation, preservation, and destruction). 8. Yatrakamavasayitvam (fulfillment of desires, where elements arrange themselves according to one’s resolve; however, a yogi does not alter the order of things already established by a previous supreme creator). Bodily perfection (kaya-sampat) will be described next. ‘Indestructibility of its qualities’ means earth does not hinder the yogi’s body by its solidity (he can enter a rock); water does not wet him; fire does not burn him; air does not sweep him away; and even in unobstructed space, his body can become concealed from the sight of Siddhas. || 45 ||
Patanjali Yoga Sutra 3.47
Sanskrit Sutra
रूप-लावण्य-बल-वज्रसंहननत्वानि कायसम्पत्॥४७॥
Swami Vivekananda's translation
The “glorification of the body” is beauty, complexion, strength, adamantine hardness.
Vyasa Bhashya (Sanskrit)
दर्शनीयः कान्तिमानतिशयबलो वज्रसंहननश्चेति ॥ ४६ ॥
Vyasa Bhashya (English Translation)
Beautiful to look at (rupa), having a glowing complexion (lavanya), possessing exceeding strength (bala), and having an adamantine/diamond-like structure (vajra-samhanana) – [these constitute the perfection of the body]. || 46 ||
Patanjali Yoga Sutra 3.48
Sanskrit Sutra
ग्रहण-स्वरूपास्मितान्वयार्थवत्त्वसंयमादिन्द्रियजयः॥४८॥
Swami Vivekananda's translation
By making Samyama on the objectivity and power of illumination of the organs, on egoism, the inherence of the Gunas in them and on their contributing to the experience of the soul, comes the conquest of the organs.
Vyasa Bhashya (Sanskrit)
सामान्यविशेषात्मा शब्दादिर्ग्राह्यः। तेष्विन्द्रियाणां वृत्तिर्ग्रहणम्। न च तत्सामान्यमात्रग्रहणाकारं कथमनालोचितः स विषयविशेष इन्द्रियेण मनसाऽनुव्यवसीयेतेति। स्वरूपं पुनः प्रकाशात्मनो बुद्धिसत्त्वस्य सामान्यविशेषयोरयुतसिद्धावयवभेदानुगतः समूहो द्रव्यमिन्द्रियम्। तेषां तृतीयं रूपमस्मितालक्षणोऽहंकारः। तस्य सामान्यस्येन्द्रियाणि विशेषाः। चतुर्थं रूपं व्ययवसायात्मकाः प्रकाशक्रियास्थितिशीला गुणा येषामिन्द्रियाणि साहंकाराणि परिणामः। पञ्चमं रूपं गुणेषु यदनुगतं पुरुषार्थवत्त्वमिति। पञ्चस्वेतेष्विन्द्रियरूपेषु यथाक्रमं संयमस्तत्र तत्र जयं कृत्वा पञ्चरूपजयादिन्द्रियजयः प्रादुर्भवति योगिनः ॥ ४७ ॥
Vyasa Bhashya (English Translation)
Sound and the rest, consisting of general and specific qualities, are the objects to be grasped. The functioning of the organs (senses) towards them is ‘cognition’ (grahana)… Their ‘basic form’ (svarupa) is the organ itself, which is a substance (dravya) characterized by the illuminating buddhi-sattva. Their third form is egoism (asmita/ahamkara). The organs are the specifics of this general egoism. The fourth form is the ‘pervasiveness’ (anvaya) of the gunas (sattva, rajas, tamas) whose nature is illumination, action, and inertia, and of which the organs along with egoism are modifications. The fifth form is ‘purposefulness’ (arthavattva), the purpose of the Purusha which is inherent in the gunas. By making Samyama on these five forms of the organs in order, and conquering them one by one, mastery over the organs (indriya-jaya) arises in the yogi. || 47 ||
Patanjali Yoga Sutra 3.49
Sanskrit Sutra
ततो मनोजवित्वं विकरणभावः प्रधानजयश्च॥४९॥
Swami Vivekananda's translation
From that comes to the body the power of rapid movement like the mind, power of the organs independently of the body, and conquest of nature.
Vyasa Bhashya (Sanskrit)
कायस्यानुत्तमो गतिलाभो मनोजवित्वम्। विदेहानामिन्द्रियाणामभिप्रेतदेशकालविषयापेक्षो वृत्तिलाभो विकरणभावः। सर्वप्रकृतिविकारवशित्वं प्रधानजय इत्येतास्तिस्रः सिद्धयो मधुप्रतीका उच्यन्ते। एताश्च करणपञ्चरूपजयादधिगम्यन्ते ॥ ४८ ॥
Vyasa Bhashya (English Translation)
‘Rapid movement like the mind’ (mano-javitvam) is the body attaining unsurpassable speed of motion. ‘Power of organs independently of the body’ (vikarana-bhava) is the functioning of the disembodied organs with respect to any desired place, time, or object. ‘Conquest of nature’ (pradhana-jaya) is the mastery over all products of Prakriti (nature). These three siddhis are called Madhu-pratika (like honey). And these are attained from the conquest of the five forms of the organs (karana). || 48 ||
Patanjali Yoga Sutra 3.50
Sanskrit Sutra
सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वञ्च॥५०॥
Swami Vivekananda's translation
By making Samyama on the discrimination between the Sattva and the Purusha come omnipotence and omniscience.
Vyasa Bhashya (Sanskrit)
निर्धूतरजस्तमोमलस्य बुद्धिसत्त्वस्य परे वैशारद्ये परस्यां वशीकारसंज्ञायां वर्तमानस्य सत्त्वपुरुषान्यताख्यातिमात्ररूपप्रतिष्ठस्य सर्वभावाधिष्ठातृत्वम्। सर्वात्मानो गुणा व्यवसायव्यवसेयात्मकाः स्वामिनं क्षेत्रज्ञं प्रत्यशेषदृश्यात्मत्वेनोपस्थिता इत्यर्थः। सर्वज्ञातृत्वं सर्वात्मनां गुणानां शान्तोदिताव्यपदेश्यधर्मत्वेन व्यवस्थितानामक्रमोपारूढं विवेकजं ज्ञानमित्यर्थः। इत्येषा विशोका नाम सिद्धिर्यां प्राप्य योगी सर्वज्ञः क्षीणक्लेशबन्धनो वशी विहरति ॥ ४९ ॥
Vyasa Bhashya (English Translation)
For one established solely in the awareness of the distinction between the buddhi-sattva and Purusha—when the sattva is cleansed of the impurities of rajas and tamas, resting in supreme purity and the highest stage of mastery (vashikara)—there arises ‘omnipotence’ (supremacy over all states of being). This means the gunas in all their forms, whether as instruments of cognition or objects of cognition, present themselves in their entirety as objects of perception to their master, the Knower of the Field (Purusha). ‘Omniscience’ means the simultaneous, discriminative knowledge of the gunas in all their forms as they exist in their past (shanta), present (udita), and unmanifest/future (avyapadeshya) states. This is the siddhi named ‘Vishoka’ (sorrowless), attaining which the yogi, becoming omniscient and freed from the bonds of afflictions, moves about as a master. || 49 ||
Related Gunas: Sattva
Patanjali Yoga Sutra 3.51
Sanskrit Sutra
तद्वैराग्यादपि दोषबीजक्षये कैवल्यम्॥५१॥
Swami Vivekananda's translation
By giving up even these powers comes the destruction of the very seed of evil, which leads to Kaivalya.
Vyasa Bhashya (Sanskrit)
यदाऽस्यैवं भवा क्लेशकर्मक्षये सत्त्वस्यायं विवेकप्रत्ययो धर्मः सत्त्वं च हेयपक्षे न्यस्तं पुरुषश्चापरिणामी शुद्धोऽन्यः सत्त्वादिति। एवमस्य ततो विरज्यमानस्य यानि क्लेशबीजानि दग्धशालिबीजकल्पान्यप्रसवसमर्थानि तानि सह मनसा प्रत्यस्तं गच्छन्ति। तेषु प्रलीनेषु पुरुषः पुनरिदं तापत्रयं न भुङ्क्ते। तदेतेषां गुणानां मनसि कर्मक्लेशविपाकस्वरूपेणाभिव्यक्तानां चरितार्थानां प्रतिप्रसवे पुरुषस्याऽऽत्यन्तिको गुणवियोगः कैवल्यं, तदा स्वरूपप्रतिष्ठा चितिशक्तिरेव पुरुष इति ॥ ५० ॥
Vyasa Bhashya (English Translation)
When, upon the destruction of afflictions and actions, there arises this awareness: ‘This discriminative knowledge is an attribute of sattva, and sattva itself is to be rejected as part of the forsaken; whereas Purusha is immutable, pure, and entirely different from sattva’—then for the yogi who becomes detached even from this [omniscience/omnipotence], the seeds of the afflictions become like roasted paddy seeds, incapable of germinating, and merge back along with the mind. When they are dissolved, the Purusha no longer experiences the threefold suffering. Therefore, Kaivalya (Liberation) is the absolute separation of the Purusha from the gunas, when the gunas, having fulfilled their purpose by manifesting in the mind as actions, afflictions, and their fruitions, resolve back into their causal state (pratiprasava). At that time, the Purusha is established in its own true nature as pure Consciousness alone. || 50 ||
Patanjali Yoga Sutra 3.52
Sanskrit Sutra
स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात्॥५२॥
Swami Vivekananda's translation
The Yogi should not feel allured or flattered by the overtures of celestial beings for fear of evil again.
Patanjali Yoga Sutra 3.53
Sanskrit Sutra
क्षण-तत्क्रमयोः संयमाद्विवेकजं ज्ञानम्॥५३॥
Swami Vivekananda's translation
By making Samyama on a particle of time and its precession and succession comes discrimination.
Vyasa Bhashya (Sanskrit)
यथाऽपकर्षपर्यन्तं द्रव्यं परमाणुरेवं परमापकर्षपर्यन्तः कालः क्षणो यावता वा समयेन चलितः परमाणुः पूर्वदेशं जह्यादुत्तरदेशमुपसंपद्येत स कालः क्षणः। तत्प्रवाहाविच्छेदस्तु क्रमः। क्षणतत्क्रमयोर्नास्ति वस्तुसमाहार इति बुद्धिसमाहारो मुहूर्ताहोरात्रादयः। स खल्वयं कालो वस्तुशून्योऽपि बुद्धिनिर्माणः शब्दज्ञानानुपाती लौकिकानां व्युत्थितदर्शनानां वस्तुस्वरूप इवावभासते। क्षणस्तु वस्तुपतितः क्रमावलम्बी। क्रमश्च क्षणानन्तर्यात्मा तं कालविदः काल इत्याचक्षते योगिनः। नच द्वौ क्षणौ सह भवतः। क्रमश्च न द्वयोः सहभुवोरसंभवात्। पूर्वस्मादुत्तरभाविनो यदानन्तर्यं क्षणस्य स क्रमः। तस्माद्वर्तमान एवैकः क्षणो न पूर्वोत्तरक्षणाः सन्तीति। तस्मान्नास्ति तत्समाहारः। ये तु भूतभाविनः क्षणास्ते परिणामान्विता व्याख्येयाः। तेनैकेन क्षणेन कृत्स्नो लोकः परिणाममनुभवति। तत्क्षणोपारूढाः खल्वमी सर्वे धर्माः। तयोः क्षणतत्क्रमयोः संयमात्तयोः साक्षात्करणम्। ततश्च विवेकजं ज्ञानं प्रादुर्भवति ॥ ५२ ॥
Vyasa Bhashya (English Translation)
Just as an atom is the ultimate limit of a substance (dravya) in its diminutiveness, so a ‘moment’ (kshana) is the ultimate limit of time. Or, the time taken by an atom in motion to leave its previous point of space and reach the next point is a moment. The continuous flow of these moments is its sequence (krama). There is no actual aggregate of the moment and its sequence in reality; hours, days, nights, etc., are mental aggregates. Thus, time, though devoid of objective reality, is a creation of the mind, following verbal knowledge, and appears as if it had an objective reality to ordinary people with outgoing perceptions. The moment, however, falls within objective reality and serves as the basis for the sequence. Sequence has for its essence the uninterrupted succession of moments. Yogis who know time call this sequence ‘time’. Two moments do not exist simultaneously. Nor does sequence exist for two simultaneous things, because that is impossible. The uninterrupted succession of a subsequent moment from a preceding one is called sequence. Therefore, there is only a single present moment; the past and future moments do not exist [in the present]. Hence, there is no real aggregate of them. As for past and future moments, they should be explained as being inherent in the modifications. In a single moment, the entire universe experiences a modification (parinama). Indeed, all these characteristics rest upon that one moment. By making Samyama on the moment and its sequence, their direct realization occurs. And from that, discriminative knowledge arises. || 52 ||
Patanjali Yoga Sutra 3.54
Sanskrit Sutra
जाति-लक्षण-देशैरन्यताऽनवच्छेदात्तुल्ययोस्ततः प्रतिपत्तिः॥५४॥
Swami Vivekananda's translation
Those things which cannot be differentiated by species, sign, and place, even they will be discriminated by the above Samyama.
Patanjali Yoga Sutra 3.55
Sanskrit Sutra
तारकं सर्वविषयं सर्वथाविषयमक्रमञ्चेति विवेकजं ज्ञानम्॥५५॥
Swami Vivekananda's translation
The saving knowledge is that knowledge of discrimination which simultaneously covers all objects, in all their variations.
Patanjali Yoga Sutra 3.56
Sanskrit Sutra
सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यमिति॥५६॥
Swami Vivekananda's translation
By the similarity of purity between the Sattva and the Purusha comes Kaivalya.
Related Gunas: Sattva