Book III: Powers (Vibhuti Pada)
(This is an excerpt from a University Of Metaphysical Sciences course at www.umsonline.org,
please feel free to visit the school website)
- Dharana is focusing the attention of the mind on a particular place or object.
- When in Dharana the flow of thought becomes continuous it is called dhyana.
- When in Dhyana the object of concentration is seen in its own light free from distortion by the mind it is called samadhi.
- These three operating together is called Samyama.
- From the mastery of that comes the light of discriminative knowledge.
- The application of discriminative knowledge is to discover higher and higher states.
- These three constitute internal or direct means to Yoga in comparison with the first five limbs (called the external means).
- But these three are external means compared to the samadhi "without seed" (nirvikalpa samadhi). [Refer to Book I:51]
- By conscious control the non-meditative state (vyutthana) disappears as a wave of mental control is generated. The moment of control when the mind is concerned with both states is called the mode of control (nirodhaparinamah).
- When this mode becomes a uniform flow the mind is peaceful due to its inherent nature.
- When the mind reaches the mode of samadhi (samadhiparinamah) the apparent multiplicity of the universe disappears and its unity arises.
- When the mind reaches the mode of one-pointedness (ekagrataparinamah) the mental wave that has subsided is similar to the wave that has risen.
- In a similar way the three-fold changes in form, character, and state regarding the elements and senses are explained.
- A substance (dharmi) is that which undergoes changes in properties (dharma) either past, present, or yet to come.
- The effects of the succession of changes becomes the cause of subsequent changes.
- By Samyama on the three-fold change already explained one gains knowledge of the past and future.
- By Samyama on the distinction between the name, the object named, and its idea—three aspects normally considered intermingled—comes understanding of the sounds of all living beings.
- By Samyama on subconscious impressions (samsara) one gains knowledge of previous lives.
- By Samyama on mental processes one gains knowledge of the minds of others.
- But not the contents of other minds as the aim is not to be identified with the lives of others.
- By Samyama on the form of the body the power of observing that form is checked as its light is displaced from the eyes of an observer. This is called the power of concealment.
- Also by this the power of the concealment of speech is explained.
- By Samyama on actions (karma) which will bear fruit either soon or much later, or from the portents of extraordinary happenings, comes knowledge of the time of death.
- By Samyama on friendliness, compassion, etc. [refer to Book I:33] arises the fruits of these attitudes.
- By Samyama on various powers such as the strength of an elephant one obtains this strength.
- By Samyama on the shining Inner Light [refer to Book I:36] comes knowledge of what is subtle, hidden, or remote.
- By Samyama on the sun comes knowledge of the world.
- By Samyama on the moon comes knowledge of the star systems.
- By Samyama on the pole star comes knowledge of the motions of the stars.
- By Samyama on the navel comes knowledge of the systems of the body.
- By Samyama on the hollow of the throat one stills hunger and thirst.
- By Samyama on the nerve called kurma (situated below the hollow of the throat) comes complete firmness of body.
- By Samyama on the shining light from the aperture in the skull comes direct perception of perfected beings (siddha).
- Or by Samyama on the light of intuitive knowledge (pratibhad) comes all knowledge (ie. discriminative knowledge).
- By Samyama on the heart comes knowledge of the content of minds.
- Enjoyment comes from a failure to discriminate between the conscious mode of illumination (sattva) and Purusha. These are absolutely different because sattva exists for the sake of Purusha. By doing Samyama on the independence of Purusha comes knowledge of the nature of Purusha. [See Book I:16.]
- From that Samyama comes supernatural perceptions of hearing, sensation of touch, vision, taste, and smell.
- These are obstacles to samadhi, but supernatural powers in the non-meditative state (vyutthana).
- By the relaxation of the causes of bondage (bandha), and by knowledge of the flow of vital currents and of the mind (chitta), one obtains the power of entry into the bodies of others.
- By controlling the vital current udana (through Samyama) one can pass over water, mud, thorns, etc. and leave the body at will.
- By controlling the vital current samana (through Samyama) one appears surrounded by blazing light.
- By Samyama on the relationship between the ear and space (akasha) comes supernatural hearing.
- By Samyama on the relationship between the body and space, the body becomes as light as cotton and one can walk through the air.
- By Samyama on that mode of mental activity external to the body, called the great disembodiedness (mahavideha), comes the destruction of the covering of the light of consciousness.
- By Samyama on their gross nature (sthula), their essential attributes (svarupa), their subtle nature (suksama), their relative qualities (anvaya), and their purposes (arthavattva), comes mastery over the elements (bhuta).
- From that mastery comes the eight great perfections (mahasiddhi), excellence of the body, and a consciousness of its indestructible qualities.
- Excellence of the body consists in complexion, beauty, strength, and hardness like adamant.
- By Samyama on the properties of the senses which are specialised receptivity (grahana), their essential attributes (svarupa), knowledge of self (asmita), their relative qualities (anvaya), and their purposes (arthavattva), comes mastery over the senses.
- From that one obtains speed of mind (ie. power to move the body as quickly as the mind), the power of perception without the bodily senses, and victory over nature. [These are called the honey-like perfections (madhupratika) - from commentary by Vyasa.]
- By Samyama on the conscious principle (sattva) as manifested by the internal instrument (antakarana), comes discriminative knowledge of sattva and Purusha. From this one gains supremacy over all existence and distinctive knowledge of all entities. [This is called "free from suffering" (visoka) - from commentary by Vyasa.]
- By nonattachment to even these powers comes the destruction of the seed of bondage leading to liberation (kaivalya).
- When allured by celestial beings [ie. beings who have become "merged in Nature" - see Book I:19] one should neither form any attachments nor show amazement as this could again lead to ignorance.
- By Samyama on indivisible moments of time and their order comes discriminative knowledge [refer to Book II:27].
- From that one can discriminate between two similar objects which cannot be distinguished by class, particular properties, or position.
- This saving (ie. from the bondage of ignorance) discriminative knowledge includes all objects and every aspect of them simultaneously.
- When the conscious principle sattva and Purusha have equal purity, then liberation (kaivalya) is attained.