Vibhuti Pada: Revealing the Mastery of Maharishi Patanjali 

Maharishi Patanjali starts off the third Pada of his monumental Yogasutras giving definitions of the three internal aspects (Antaranga) of Yoga, namely Dharana, Dhyana and Samadhi.
He defines Dharana as the process of binding consciousness to a point, place, region or object (desha bandhah chittasya dharana-3.1). He further defines Dhyana as the state when there is a steady and continuous flow of attention and concentration on a point, place, region or object (tatra pratyaya ekatanata dhyanam-3.2).

The state of absorptive super-consciousness (Samadhi) is expressed by Patanjali as an omnipresent state when the mind loses itself and the object alone shines without differentiation (tadeva arthamatra nirbhasyam swarupa shunyamiva samadhi-3.3). These three internal limbs comprise the practice of Antaranga Yoga and are known together as Samyama (flowing together seamlessly) in 3.4 when he says “trayam ekatva samyama”.

He then goes on to describe in 3.17 – 3.37 and then again in 3.39 to 3.49 the special experiences and powers (Siddhis) that result from performing Samyama on various gross and subtle objects. Some examples of these Siddhis are given below.

In Sutra 3.17 he gives a logical explanation about how the Samyama on distinction between name, object and existence gives us the ability to understand sounds (speech) of all beings (sarvabhuta rutajnanam). Once we begin to understand this distinction, any language becomes understandable as all languages are based on this combination of name, form and experience.

He further tells us in 3.18 that the practice of Samyama on Samskaras (inherent tendencies that manifest as habit patterns) helps us to understand the results of previous incarnations. This again is very logical for these patterns that flow from lifetime to lifetime have a clear association. Once such an association is understood, the cause-effect relationship can be understood by an analytical process.

In a similar manner he describes many other such Siddhis that include:

• Mind reading (3.19)
• Invisibility (3.21)
• Going beyond the senses (3.22)
• Fore knowledge of time of death (3.23)
• Great strength (3.24)
• Elephantine strength (3.25)
• Clairvoyance (3.26)

Yoga Sutras of Patanjali: An Overview by Yogacharya Dr. Ananda Balayogi Bhavanani

Subtle knowledge (3.27)
Knowledge of the inner stars (3.28)
Knowledge of the movement of stars (3.29)
Knowledge of the arrangement of body systems (3.30)
Power to go beyond hunger and thirst (3.31)
Power of great steadiness (3.32)
Vision of Siddhas (3.33)
Knowledge of everything (3.34)
Knowledge of mind (3.35)
Knowledge of pure consciousness (3.36)
Divine sensations (3.37)
Transmigration (3.39)
Levitation (3.40)
Great effulgence (3.41)
Divine hearing (3.42)
Extreme lightness of body (3.43)
Removal of the veil of ignorance (3.44)
Mastery over the five manifest elements (3.45)
Attainment of Anima and the other seven Siddhis (3.46)
Perfection of body (3.47)
Perfection of sensory apparatus (3.48) and
Mastery over the primal cause itself (3.49)

It is very pertinent to note the existence of Sutra 3.38 where he warns us that the Siddhis we get by the practice of Samyama on different objects are both an attainment as well as an obstacle to spiritual progress! We find so many Sadhakas who have lost their way after getting caught up in the magic of the Siddhis, thus ensuing the absolute loss of their spiritual progress for many a lifetime to come.

It is with regards to Sutra 3.22 that the different versions end up having either 195 or 196 Sutras. Sutra 3.21 deals with the concept of developing the Siddhi of invisibility by blocking the rays of light that cause vision of objects to occur. In fact this also shows us that Patanjali was an excellent physicist who understood the laws of light too!.
Sutra 3.22 expands this concept to include the other senses as well, thus indicating that we develop Siddhis of not being heard, smelt, etc. In the versions of the Yogasutras that do not include this verse, Sutra 3.22 is the one in which Patanjali talks of attaining foreknowledge of one’s time of death.

For this overview, I am using the version with 196 sutras so that we can understand this discrepancy between the difference versions a bit better.

The detached attitude towards the manifest world is very important in Yoga Sadhana, but we are taught by Patanjali that it’s only though the process of renunciation that the ultimate state of Kaivalya (liberation) may be attained (3.50). He strongly tells us that we must give up even the desire for that highest state, if that state is to occur. This idea has a cross reference in the very beginning of the Samadhi Pada where he says that one must develop dispassionate objectivity towards even the highest state (Para Vairagya) if one is to attain it (1.16). The importance of this Para Vairagya that destroys the very seed of the impurities, thus blessing us with liberation, is described in 3.51 as “tad vairagyaapi dosabijakshye kaivalyam”.

He concludes the Vibhuti Pada by telling us that it is only the equality between Buddhi and Purusha that brings about liberation (sattvapurusayoh suddhisamye kaivalyam-3.56). Such a state can only happen if we ourselves become a pure medium for the crystal-clear transmission of the Divine universal impulses. Purity of thought, word and deed is of paramount importance if we are to become the purest vehicles of the Divine Grace.

Excerpted from Yoga Sutras of Patanjali: An Overview by Yogacharya Dr. Ananda Balayogi Bhavanani. For more details contact ananda@icyer.com