ॐ
aum
अथ पतञ्जलयोगसूत्रे विभूतिपादः त्रितीयः
atha patañjalayogasūtre vibhūtipādaḥ tritīyaḥ
Herein from the Yoga Sutras of Patañjali:
Chapter 3 “On the Powers of Attainment”
[III:1]
देशबन्धश्चित्तस्य धारणा॥१॥
Deśabandhaścittasya dhāraṇā
Concentration consists of keeping the attention centred in one area.
[III:2]
तत्र प्रत्ययैकतानता ध्यानम्॥२॥
Tatra pratyayaikatānatā dhyānam
Keeping the attention uninterruptedly in that state is meditation.
[III:3]
तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः॥३॥
Tadevārthamātranirbhāsaṁ svarūpaśūnyamiva samādhiḥ
Enlightenment comes when the attention-keeping ability shines forth as an entity in its own right, quite separate from the means or objects first used to centre it or draw it forth.
[III:4]
त्रयमेकत्र संयमः॥४॥
Trayamekatra saṁyamaḥ
These three together are called insightful perception.
[III:5]
तज्जयात्प्रज्ञालोकः॥५॥
Tajjayātprajñālokaḥ
Achievement of it brings the very highest wisdom.
[III:6]
तस्य भूमिषु विनियोगः॥६॥
Tasya bhūmiṣu viniyogaḥ
It is to be used to discover higher and higher planes of being.
[III:7]
त्रयमन्तरङ्गं पूर्वेभ्यः॥७॥
Trayamantaraṅgaṁ pūrvebhyaḥ
Compared to the previous stages, these three are inner.
[III:8]
तदपि बहिरङ्गं निर्बीजस्य॥८॥
Tadapi bahiraṅgaṁ nirbījasya
But they are outer compared to that type of realization which comes without needing to be implanted.
[III:9]
व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः॥९॥
Vyutthānanirodhasaṁskārayorabhibhavaprādurbhāvau nirodhakṣaṇacittānvayo nirodhapariṇāmaḥ
The result of the highest efforts to bring attentiveness to the mind is the driving out of deep-seated forces. At those moments of attentiveness, the mind identifies with the manifestation of its own ability to be controlled.
[III:10]
तस्य प्रशान्तवाहिता संस्कारात्॥१०॥
Tasya praśāntavāhitā saṁskārāt
It is in the nature of such a mind to flow serenely.
[III:11]
सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः॥११॥
Sarvārthataikāgratayoḥ kṣayodayau cittasya samādhipariṇāmaḥ
When the mind reaches the highest type of attainment multiplicity is destroyed, and a state of oneness arises.
[III:12]
ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः॥१२॥
Tataḥ punaḥ śāntoditau tulyapratyayau cittasyaikāgratāpariṇāmaḥ
Due to this most supreme one-pointedness of mind, whatever has just passed through the mind is seen to be similar to what is just coming into it.
[III:13]
एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः॥१३॥
Etena bhūtendriyeṣu dharmalakṣaṇāvasthāpariṇāmā vyākhyātāḥ
By this all changes—whether in property and character, in conditions or in manifestation, and whether perceptible or elemental—can be accounted for.
[III:14]
शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी॥१४॥
Śāntoditāvyapadeśyadharmānupātī dharmī
A thing or event is characterized by the fact that some things have happened to it, some are happening to it, and some are due to happen to it.
[III:15]
क्रमान्यत्वं परिणामान्यत्वे हेतुः॥१५॥
Kramānyatvaṁ pariṇāmānyatve hetuḥ
The reason for the difference in the way a thing or event is, is the difference in these stages.
[III:16]
परिणामत्रयसंयमादतीतानागतज्ञानम्॥१६॥
Pariṇāmatrayasaṁyamādatītānāgatajñānam
Insightful perception performed on this threefold relationship brings a complete understanding of both past and future ones.
[III:17]
शब्दार्थप्रत्ययानामितरेतराध्यासात्सङ्करस्तत्प्रविभागसंयमात्सर्वभूतरुतज्ञानम्॥१७॥
Śabdārthapratyayānāmitaretarādhyāsātsaṅkarastatpravibhāgasaṁyamātsarvabhūtarutajñānam
An object, the word for it, and the idea evoked by it all tend to be confused with each other. Total attentiveness paid to the differences between these brings a true understanding of the utterance of all living beings.
[III:18]
संस्कारसाक्षात्करणात्पूर्वजातिज्ञानम्॥१८॥
Saṁskārasākṣātkaraṇātpūrvajātijñānam
By bringing roots or causes into direct observation there comes knowledge of lives as they have been lived before.
[III:19]
प्रत्ययस्य परचित्तज्ञानम्॥१९॥
Pratyayasya paracittajñānam
There also comes knowledge of the contents of other minds and states of mind.
[III:20]
न च तत्सालम्बनं तस्याविषयीभूतत्वात्॥२०॥
Na ca tatsālambanaṁ tasyāviṣayībhūtatvāt
But their causative reasons do not become known as there is no effort to identify them.
[III:21]
कायरूपसंयमात्तद्ग्राह्यशक्तिस्तम्भे चक्षुःप्रकाशासम्प्रयोगेऽन्तर्धानम्॥२१॥
Kāyarūpasaṁyamāttadgrāhyaśaktistambhe cakṣuḥprakāśāsamprayoge’ntardhānam
Through insightful perception on the manner of existence of the body, that force capable of perceiving being is checked. There being no contact between the seeing-ability and the forces of being, that which merely is vanishes from view.
[III:22]
एतेन शब्दाद्यन्तर्धानमुक्तम्॥२२॥
etena śabdādyantardhānamuktam
The same principle explains the disappearance of sound et cetera.
[III:23]
सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा॥२३॥
Sopakramaṁ nirupakramaṁ ca karma tatsaṁyamādaparāntajñānamariṣṭebhyo vā
The results of some actions come quickly, others slowly. By means of clear and direct seeing comes knowledge of when the final moment is to come. This can also come by an understanding of omen.
[III:24]
मैत्र्यादिषु बलानि॥२४॥
Maitryādiṣu balāni
Great powers of friendship, compassion and the like come from concentrating on that quality.
[III:25]
बलेषु हस्तिबलादीनि॥२५॥
Baleṣu hastibalādīni
Correct visualization of the strength of an elephant, or whatever is desired, makes one as strong as an elephant or whatever.
[III:26]
प्रवृत्त्यालोकन्यासात्सूक्ष्मव्यवहितविप्रकृष्टज्ञानम्॥२६॥
Pravṛttyālokanyāsātsūkṣmavyavahitaviprakṛṣṭajñānam
Knowledge of indistinct, vague or distant things is gained by directing the light of the highest faculties of the mind towards these.
[III:27]
भुवनज्ञानं सूर्ये संयमात्॥२७॥
Bhuvanajñānaṁ sūrye saṁyamāt
Through total concentration on the sun, one gains knowledge of being.
[III:28]
चन्द्रे ताराव्यूहज्ञानम्॥२८॥
Candre tārāvyūhajñānam
Direct perception of the moon brings knowledge of the various paths of the forces of being.
[III:29]
ध्रुवे तद्गतिज्ञानम्॥२९॥
Dhruve tadgatijñānam
… on the Pole-star, brings knowledge of their movements.
[III:30]
नाभिचक्रे कायव्यूहज्ञानम्॥३०॥
Nābhicakre kāyavyūhajñānam
… on the very centre of the body brings understanding of all bodily systems.
[III:31]
कण्ठकूपे क्षुत्पिपासानिवृत्तिः॥३१॥
Kaṇṭhakūpe kṣutpipāsānivṛttiḥ
Hunger and thirst are brought under control by total concentration on the centre of such feelings at the bottom of the throat.
[III:32]
कूर्मनाड्यां स्थैर्यम्॥३२॥
Kūrmanāḍyāṁ sthairyam
Complete equilibrium is gained by concentrating on the centre of balance.
[III:33]
मूर्धज्योतिषि सिद्धदर्शनम्॥३३॥
Mūrdhajyotiṣi siddhadarśanam
Rapt attention paid to the light of consciousness in the head brings to sight those who have attained the highest objectives.
[III:34]
प्रातिभाद्वा सर्वम्॥३४॥
Prātibhādvā sarvam
Knowledge of anything and everything comes through correctly directed attentiveness.
[III:35]
हृदये चित्तसंवित्॥३५॥
Hṛdaye cittasaṁvit
Direct gazing at the heart of being brings compete understanding of the nature of the mind.
[III:36]
सत्त्वपुरुषयोरत्यन्तासङ्कीर्णयोः प्रत्ययाविशेषो भोगः परार्थत्वात्स्वार्थसंयमात्पुरुषज्ञानम्॥३६॥
Sattvapuruṣayoratyantāsaṅkīrṇayoḥ pratyayāviśeṣo bhogaḥ parārthatvātsvārthasaṁyamātpuruṣajñānam
Purity of being and pure being are quite separate things. It is loss of this realization that causes worldly experience. Since worldly experience does have another dimension, absolute constant awareness of simply existing brings an understanding of pure being.
[III:37]
ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते॥३७॥
Tataḥ prātibhaśrāvaṇavedanādarśāsvādavārtā jāyante
From this come means of gaining inner direct knowledge through the finest, highest, most subtle use of the energies involved with the hearing, touching, seeing, tasting and smelling faculties.
[III:38]
ते समाधावुपसर्गा व्युत्थाने सिद्धयः॥३७॥
Te samādhāvupasargā vyutthāne siddhayaḥ
They seem to be enhanced faculties and ability to an outwardly directed mind, but they are obstacles to the achievement of an inner, enlightened state.
[III:39]
बन्धकारणशैथिल्यात्प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः॥३९॥
Bandhakāraṇaśaithilyātpracārasaṁvedanācca cittasya paraśarīrāveśaḥ
By being free of those things that cause bondage, and by understanding how and where life flows, the mind can enter other bodies.
[III:40]
उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च॥४०॥
Udānajayājjalapaṅkakaṇṭakādiṣvasaṅga utkrāntiśca
Understanding of the nature of the uplifting forces in a person enables one to rise up above water, cloying things, thorny things and the like.
[III:41]
समानजयाज्ज्वलनम्॥४१॥
Samānajayājjvalanam
Direct perception on that which carries health to all parts of the body makes it glow.
[III:42]
श्रोत्राकाशयोः सम्बन्धसंयमाद्दिव्यं श्रोत्रम्॥४२॥
Śrotrākāśayoḥ sambandhasaṁyamāddivyaṁ śrotram
Complete concentration on the interrelation between the atmosphere and the ear brings an ability to hear of a most high order.
[III:43]
कायाकाशयोः सम्बन्धसंयमाल्लघुतूलसमापत्तेश्चाकाशगमनम्॥४३॥
Kāyākāśayoḥ sambandhasaṁyamāllaghutūlasamāpatteścākāśagamanam
Through a highly developed faculty of orienting in space, or by directing the mind towards things as light as cotton, there comes an ability to move easily through space.
[III:44]
बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः॥४४॥
Bahirakalpitā vṛttirmahāvidehā tataḥ prakāśāvaraṇakṣayaḥ
By directing the mind fully to external things and by paying attention to the great world outside, the veil that covers the light of consciousness is destroyed.
[III:45]
स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमाद्भूतजयः॥४५॥
Sthūlasvarūpasūkṣmānvayārthavattvasaṁyamādbhūtajayaḥ
Total concentration on the gross, the subtle and on particular forms of matter, and also on their combinations and their functions brings mastery over all energies and elements.
[III:46]
ततोऽणिमादिप्रादुर्भावः कायसम्पत्तद्धर्मानभिघातश्च॥४६॥
Tato’ṇimādiprādurbhāvaḥ kāyasampattaddharmānabhighātaśca
From this mastery comes manifestation of the ability to become minute as well as other powers. Mind and body become perfect — no form of matter or energy can in any way contain them.
[III:47]
रूपलावण्यबलवज्रसंहननत्वानि कायसम्पत्॥४७॥
Rūpalāvaṇyabalavajrasaṁhananatvāni kāyasampat
The being becomes perfect, possessing beauty and grace, having the strength of thunder, and also able to bear an number of blows or hardships.
[III:48]
ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमादिन्द्रियजयः॥४८॥
Grahaṇasvarūpāsmitānvayārthavattvasaṁyamādindriyajayaḥ
Through gazing directly at the process of perception itself, at one’s own nature, and at one’s own particular way of perceiving, and at the purpose of perception, there comes complete understanding of how awareness arises.
[III:49]
ततो मनोजवित्वं विकरणभावः प्रधानजयश्च॥४९॥
Tato manojavitvaṁ vikaraṇabhāvaḥ pradhānajayaśca
From this the mind gains an ability to become aware, or to know instantaneously, without the use of any other means of coming to know. There also comes complete control over manifested being.
[III:50]
सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च॥५०॥
Sattvapuruṣānyatākhyātimātrasya sarvabhāvādhiṣṭhātṛtvaṁ sarvajñātṛtvaṁ ca
Only to those who recognize the distinction between purity of being and pure being does supremacy of all modes, styles and types of being or beings, and complete understanding of all things, come.
[III:51]
तद्वैराग्यादपि दोषबीजक्षये कैवल्यम्॥५१॥
Tadvairāgyādapi doṣabījakṣaye kaivalyam
Only by totally renouncing even this is the root-cause of bondage destroyed and liberation attained.
[III:52]
स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात्॥५२॥
Sthānyupanimantraṇe saṅgasmayākaraṇaṁ punaraniṣṭaprasaṅgāt
When these high powers tempt, satisfaction in what has been achieved should be avoided as there is still always the possibility of once again coming into contact with undesirable things.
[III:53]
क्षणतत्क्रमयोः संयमाद्विवेकजं ज्ञानम्॥५३॥
Kṣaṇatatkramayoḥ saṁyamādvivekajaṁ jñānam
Complete awareness and control for each and every passing moment brings that knowledge which results from the ability to really tell what is really real.
[III:54]
जातिलक्षणदेशैरन्यतानवच्छेदात्तुल्ययोस्ततः प्रतिपत्तिः॥५४॥
Jātilakṣaṇadeśairanyatānavacchedāttulyayostataḥ pratipattiḥ
Because of this ability two identical things and events seemingly having the same type, property or position can be distinguished.
[III:55]
तारकं सर्वविषयं सर्वथाविषयमक्रमं चेति विवेकजं ज्ञानम्॥५५॥
Tārakaṁ sarvaviṣayaṁ sarvathāviṣayamakramaṁ ceti vivekajaṁ jñānam
And this most high knowing is transcendent. It embraces all things. It is in all places. It is in all ways. It is at all times. It is born from an awareness of what is really real.
[III:56]
सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यमिति॥५६॥
Sattvapuruṣayoḥ śuddhisāmye kaivalyamiti
Absolute freedom is when purity of being is identical with pure being.
इति पतञ्जलयोगसूत्रे विभूतिपादः त्रितीयः समाप्थः
iti patañjalayogasūtre vibhūtipādaḥ tritīyaḥ samāptaḥ
Here lies Chapter 3, “On the Powers of Attainment”,
in the Yoga Sutras of Patañjali
ॐ
aum
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