YOGA SUTRA Chapter 3 - Vibhuti Pada

Step (Chapter) 3

Vibhuti Pada
Divine Powers

अध्याय 3 िवभूित पाद

This chapter is beautifully given the name as 'Vibhuti
Pada”. In Sanskrit 'Vibhuti' is coming from the word
'Bhuti'. Bhuti means “wealth, prosperity, ornament,
fortune, or powers”. Vibhuti means “Divine Powers, Super
natural powers, Majestic Powers, Siddhis, divine offerings
or divine results”. Sanskrit word 'Vibhuti' in English means
opulence, Divine Power or sovereign powers or great
powers. These powers are received by Yogi after samyam.

In this chapter, Maharishi Patanjali talks about

Antarang Yoga (internal Yoga). Antrang Yoga means Yoga
beyond senses which starts from Dharna, Dhyan and
Samadhi and when these three happens, one experiences
Samyam. He talks about the divine powers one gains
during the journey of Yoga in Samyam.
He also warns that these powers are not the goal of Yoga.

SN Description/Topic Sutra No.

1 Dharna, Dhyan and Samadhi
2 Samyam through outer form of nirbija Samadhi 4~8
3 Results and transition of Chitta 9~12
4 Results of Nature and its matter
5 Results of various Samyam – divine powers 16~48
6 Supreme Knowledge, Renunciation, Liberation 49~56

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This chapter explains the significance of Samyam. With

samyam obstacles on the path of ultimate yoga become
totally cleared. These divine powers are beyond
understanding of the mind and senses. These are not
subject matter of logic or reasoning in the mind and
intellect. Our mind has limited area of operations. Mind's
modifications set its limitations. Mind cannot think beyond
whatever is known to it. Samyam takes a person beyond
known. Knowing the unknown is possible through
samyam.

This chapter starts by presenting the last three limbs of

the Ashtang limbs of Yoga.
Dharna, Dhyan, and Samadhi: All three are collectively
called as samyama.
Traditional Yoga is categorized into two major sections:
1. Bahirang Yoga (External colouring Yoga)
2. Antarang Yoga (Internal colouring Yoga)

Bahirang Yoga is visible and can be experienced

through external senses.
Antarang Yoga is colouring which is invisible and
cannot be experienced through external senses.

In this chapter, Antarang Yoga is described by Maharishi

Patanjali. Once Antarang Yoga is mastered, then miraculous
powers, Siddhis, divine powers, or super natural powers
come to Yogi. Ashtang Yoga's last three limbs comprise of
Antarang Yoga. Patanjali warns that these are not the goal of
Yoga because these can be distractions on the path.After
mastery of first five limbs, a Yoga aspirant is ready to enter
into the last three limbs comprising of Dharna (focus), Dhyan
(Meditation) and Samadhi (Oneness), collectively known as

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'samyam'. This samyam removes the subtler veils of

ignorance to attain Supreme Knowledge.

What is Dharna?
Focusing the mind on a subject with concentration,
limitation, and awareness is called Dharna (focus). 3/1

What is Dhyan?

The one notion continually flowing with awareness is

called Dhyan (Meditation). 3/2
In this state, there should be no efforts, choice, selection,
or judgement.

What is Samadhi?

When self identification is void and only the subject matter

of the orientation shines, it is Samadhi (state of
Enlightenment). 3/3
Samadhi is when all variations of the mind cease and the
mind becomes empty as it was of its own True
identification, the focus of concentration will appear
clearer in its own True Self.

What is Samyam?

Dharana, Dhyana, and Samadhi are closely connected.

When these three happen together, it is called “Samyam”.
When Samyam is mastered, the inner realm of True self
will shine. Samyam is applied in all the fields of activity
and concentration.
Samyam is part of Antarang Yoga. Dharana, Dhyana, and
Samadhi are more subtle and more closely connected than

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the first five limbs. But even Samyam is external to the

final state of “Seedless Samadhi”.
Samyam is oneness of the three: Dharana, Dhyana, and
Samadhi. 3/4
Mastery of this invokes the supreme light of absolute
knowledge. 3/5
This samyam should be practiced in stages. 3/6

What are Antarang and Bahirang Yoga?

What is visible through external senses is called Bahirang

Yoga (external colouring Yoga) whereas that which is not
visible through external senses is called as Antarang Yoga
(internal colouring Yoga).
These three limbs (Dharana, Dhyan, and Samadhi) are
Antarang (internal) whereas the first five limbs are
Bahirang (external).3/7
However, these three are still external compared to Nirbija
Samadhi (ultimate knowledge). 3/8

What are Sanskars (Evolutionary Impressions)?

We all carry sanskars, which in English are called as

impressions.
Past impressions depart and other tendencies come.
During this transition, moment of complete cession comes,
this is called “nirodh parinaam” (tranquility-flow moment).
3/9
This flow continues because of past impressions. 3/10
Transition from mental scatteredness to one-pointedness
is 'Samadhi Parinam” (outcome Samadhi). 3/11

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Thereafter, when a thought is subsiding and an exactly

similar thought is arising next moment, this transition is
called one-pointedness result (ekagrata-parinamah). 3/12
Above four sutras describe the state and qualities of five
elements, senses, charactershics, and results of
transformation (form (dharma), characteristics (lakshana)
and time (avastha). 3/13
Shant (past), udit (present) and avya (future) tasks all are
based on One Dharmi (The Founder). 3/14
Because of difference in karmic sequence, results are
different accordingly. 3/15

Which Divine Powers are attained after Mastery of

Samyam?

Many siddhis (divine powers) are attained on the way after

mastering Samyam.
Mastering Samyam (on three: Dharna, Dhyan, and
Samadhi) reveals the knowledge of past and future. 3/16
Word, meaning, and idea are interconnected in a
complicated manner in the mind. Samyam on distinction
of these three, the meaning of the sounds by all creatures is
revealed. 3/17
Upon Samyam, one gets direct experience of past
impressions (samskaras) which results in attaining the
knowledge (jnana) of previous incarnations. 3/18
Through Samyam on direct perception reveals knowledge
of others' mind. 3/19
But nothing can be known about the foundation of another
person's mind, as they are not an object of samyam that
can be perceived. 3/20

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Through samyam on the form of physical body, it suspends

receptive power. This disconnects connection between the
light and the seer, thus body disappears. 3/21
One gets ability to suspend to be heard, touched, smelled,
or tasted. 3/22
Doing samyam on two types of karma (fast and slow in
actions), reveals knowledge of premonition time of death.
3/23
Samyam on friendship brings strong friendly qualities.
3/24
Samyam on the strengths awakens the strengths similar to
elephants. 3/25
Samyam on the source of the inner light results into three
insights: Knowledge of the subtle, revelation of the
concealed, and recognition of remote entities. 3/26
Samyam on the Sun is rewarded with knowledge of many
subtle worlds and realm. 3/27
Samyam on the Moon reveals secrets of the galaxies and
arrangement of the stars. 3/28
Samyam on the Polestar reveals knowledge of the
movements of stars and their constellation. 3/29
Samyam on the naval energy wheel (Manipur chakra)
reveals knowledge of the structure (anatomy and
physiology) of the physical body. 2/30
Samyam on the pit of the throat (kantha kupa) empowers
one to diminish hunger and thirst. 3/31
Samyam on the tortoise channel (kurma nadi below the
throat) brings steadiness. 3/32
Samyam on the crown head connects to and gives divine
visions of Sidhhas (Masters). 3/33
Samyam on intuition reveals knowledge about everything.
3/34

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Samyam on the heart brings higher awareness of the mind

(chitta). 3/35
Bhoga (either enjoyment or suffering) arises from a failure
to distinguish between the physical world, intellect, and the
true self, which are very different from each other.
Samyam on the true self reveals, which is separate from
others, realizes Knowledge of the true self (Purusha). 3/36
This (after realization of the true Self (Purusha) results in
intuitive powers: intuitive hearing, feeling, seeing, tasting,
and smelling. 3/37
These powers are attained after transcending the mind but
these are obstacles on the path of Samadhi. 3/38
Relinquishing the causes of the bondage of karma and
gaining knowledge of the energy channels, gives the ability
to enter into another body. 3/39
Gaining mastery over upward flowing energy (udana-
vayu); cession of contact with mud, water, thorns happen
and the yogi levitates. 3/40
Mastery over Saman Prana (samana-vayu) raises inner fire
and body radiates. 3/41
Samyama on the connection between space and the power of
hearing engenders the divine power of hearing. 3/42
Samyama on the relationship between the body and space and
contemplating on lightness of objects like cotton engenders the
ability to move through space weightlessly. 3/43
Modifications outside the mental body can be contacted
through external unimaginable thought waves and are
called 'Maha videha vritti'. Samyam on “Maha videh vritti”
destroys veil of Supreme Light. 3/44
Samyam on the five elements: gross, essence, subtle, all pervasive,
and purpose engenders mastery of the elements. 3/45
After the mastery over elements, Animan Siddhis (divine
powers) are revealed. These are like acquiring the capacity

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to make the body smallest; also, perfect and indestructible

powers are attained. It also removes the obstruction
powers of elements and freedom from properties of
elements. 3/46
animan (अिणमन्, aṇiman) = capacity to make the body
extremely small; the eight supernatural abilities (siddhis):
very small; huge; light; heavy; attain the maximally
remote; influence other living beings via the mind;
influence non-living matter; materialization, and
dematerialization;
The perfection of the body includes beauty, gracefulness,
strength, and unyielding hardness. 3/47
Samyama on the process of perception, its actual form,
your I-ness, connectedness, and the purpose of your life
engenders mastery over the senses. 3/48

After mastery over senses, the powers like sharpness of

mind, experiences that are without senses and mastery
over nature, are received. 3/49

How revelation of the True Self can happen?

Mastery of feelings and omniscience can only be attained

through knowledge of the difference between the physical
world and the true self. 3/50
Nonattachment, even from Siddhis, destroys the
foundation of all impurities and results in liberation. 3/51
Invitations from divine entities come, avoid any
attachment or pride to invitations, otherwise again
possibilities of evil may arise. 3/52
Samyama on present moment and its succession (gone and
forthcoming) reveals the Supreme Knowledge which is
born from discrimination (viveka). 3/53
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This reveals higher knowledge of distinction between two

similar objects that are normally not distinguishable on the
basis of their category, characteristics, or position in
space.3/54
Vivek Gyan (higher Knowledge) that is intuitive,
transcends the world and beyond succession and is knower
of all objects, processes, beings, and time. 3/55
Kaivalya (ultimate oneness) happens when equality
between pure sattvik buddhi (balanced intellect) and pure
consciousness (Purush) is attained. 3/56

In this chapter, the journey of mind can be understood in

three steps:
1. Nirodh Parinam (Repetition of momentary restraints
(restrained patterns disappear and appear), flows
according to samskars (impressions)
2. Samadhi Parinam (Total absorption)
3. Ekagrata Parinam (Balance and one-pointedness, free
from disturbing patterns)

Dharni, who possesses all, undergoes transformation with

Prakarti. When all the three are mastered, Samyam happens
that brings certain Siddhis. Patanjali listed 31 different Siddhis
that are developed during the process of intense internal Yoga.
He also warns not to misutilise these siddhis.

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Vibhuti Pada
Divine Powers
दे श बन्धः िचत्तस्य धारणा॥१
धारणा॥१॥
िकसी एक िवषय पर मन को एकाग्र और िसिमत करना, ध्यानपूवर्क
करना धारणा है।।1।।
deśa-bandhaḥ cittasya dhāra.ā ।। 1।।

• Focusing the mind on a subject with concentration, limitation,

and awareness is called Dharana (focus). 3/1
• Dharana is fixing the movements of mind onto one place or
thought or object with awareness.
desha (देश, deśa) = place; location; topic; subject
bandha (बन्ध, bandha) = binding to; holding; fixing; uniting
chittasya (िचत्तस्य, cittasya) = reflection of self, higher mind
dharana (धारणा, dhāraṇā) = concentration; focusing; directing
attention

तत्र प्रत्ययैकतानता ध्यानम्॥२॥

िजस िवषय में मन लगा उसका िचत्त में एकतार बहना ध्यान है।।2।।
tatra pratyaya-ikatānatā dhyānam ।। 2।।

• The one notion continually flowing with awareness is called

Dhyan (Meditation). 3/2
• Continued, uninterrupted stream of one absorption is known
as dhyan(meditation).
tatra (तत्र, tatra) = there; then
pratyaya (प्रत्यय, pratyaya) = notion; content of mind; presented
idea
eka (एक, eka) = one
tana (तान, tāna) = to flow; to rove; to migrate

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ekatanata (एकतानत, ekatānata) = one continuous flow

dhyanam (ध्यानम्, dhyānam) = meditation

तदे वाथर्मात्रिनभार्सं स्वरूपशू न्यिमवसमािधः॥

िमवसमािधः॥३
मािधः॥३॥
िनज स्वरूप शून्य होकर, दीिप्तमान िवषय के साथ एकाकार होना
समािध है।। 3।।
tadeva-artha-mātra-nirbhāsa svarūpa-śūnyam-iva-
samādhiḥ ।। 3।।

• When self identification is void and only the subject matter of the
orientation shines, it is Samadhi (state of Enlightenment). 3/3
• Samadhi is the state of complete dissolution with the
illuminated True Self and is devoid of any other identification.
tad (तद,् tad) = thus; there; hence; now
eva (एव, eva) = the same; actually
tada (तदा, tadā) = precisely when
artha (अथर्, artha) = meaning; object; subject; topic
matra (मात्र, mātra) = only; alone
nirbhasa (िनभार्सा, nirbhāsā) = luminous; radiant
svarupa (स्वरूप, svarūpa) = own form; own nature;subjectivity;
shunyam (शून्यम्, śūnyam) = empty; devoid of
iva (इव, iva) = as if
samadhih (समािधः, samādhiḥ) = state of enlightenment;
transcendental state

त्रयमे कत्र सं यमः॥४

यमः॥४॥
धारणा, ध्यान और समािध इन तीनो ं का एकीकरण सं यम है।। 4।।
trayam-ekatra saṁyamaḥ ।। 4।।

• Samyam is togetherness of the three: Dharana, Dhyana, and

Samadhi. 3/ 4
• When the three (dharana, dhyan and Samadhi) happen
together is called as samyam.

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trayam (त्रयम्, trayam) = the three

eka (एक, eka) = one
ekatra (एकत्र, ekatra) = together; as one; at one place
sanyamah (सं यमः, saṁyamaḥ) = complete control; self control;
balance

तज्जयात् प्रज्ञालोकः॥५
प्रज्ञालोकः॥५॥
उस पर प्रभुत्व कर लेने से परम सम्बोिध के प्रकाश का आिवभार्व
होता है।।5।।
tajjayāt prajñālokaḥ ।। 5।।

• Mastery of this invokes the supreme light of absolute

knowledge. 3/5
• From mastery of that (samyam) pragya(the light of Supreme
Knowledge or transcendental insight or higher consciousness)
alokah (illumines or lights).
tat (तत्, tat) = that; there; from that
jayat (जयात्, jayāt) = mastery
prajna (प्रज्ञा, prajñā) = higher consciousness; direct or absolute
knowledge
alokah (आलोकः, ālokaḥ) =light; visible, illumination

तस्य भूिमषु िविनयोगः॥६

िविनयोगः॥६॥
सं यम को क्रमशः (चरण दर चरण) िविनयोग (सं योिजत) करना
चािहए।।6।।
tasya bhūmiṣu viniyogaḥ ।। 6।।

• This sanyam should be practiced in stages. 3/6

• Samyama(the process of three) should be applied to finer
states gradually.
tasya (तस्य, tasya) = its; whose
bhumishu (भूिमषु, bhūmiṣu) = stages; states; successive
viniyogah (िविनयोगः, viniyogaḥ) = application; practice

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त्रयमन्तरन्गं
त्रयमन्तरन्गं पू वेर्भ्यः॥७
ः॥७॥
पहले कहे गए पांच अंगो ं की अपेक्षा, सं यम (धारणा, ध्यान और
समािध) आन्तिरक हैं।।7।।
trayam-antarangaṁ pūrvebhyaḥ ।। 7।।

• These three limbs are internal. The first five limbs are
external. 3.7
• These three (Dharana, Dhyan, and Samadhi) are Antarang
(internal limbs or internal colours) whereas the first five are
Bahirang (external limbs or colours)
Trayam, त्रयम् = three
antar (अन्तर्, antar) = internal
anga (अङ्ग, aṅga) = limb; part
purvebhyah (पूवेर्भ्यः, pūrvebhyaḥ) = previous ones, preceding

तदिप बिहरङ्गं िनबीर्जस्य॥८

स्य॥८॥
िफर भी िनबीर्ज समािध की तुलना में ये तीनो बाह्य साधन ही हैं। 8।।
tadapi bahiraṅga nirbījasya ।। 8।।

• However, these three are still external compared to “Nirbija

Samadhi” (ultimate knowledge). 3/8
• These three are external limbs compared to nirbija Samadhi
(Samadhi which has no seed)
tat (तत्, tat) = that; which
api (अिप, api) = also
bahir (बिहर्, bahir) = external
anga (अङ्ग, aṅga) = part; limb; step
nirbija (िनबीर्ज, nirbīja) = seedless; without seed

व्युत्थानिनरोधसं स्कारयोः
स्कारयोः अिभभवप्रादुभार्वौ िनरोधक्षण
िचत्तान्वयो िनरोधपिरणामः॥९
िनरोधपिरणामः॥९॥

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जब भाव सं स्कार जाते हैं और भाव िवचार प्रगट होते हैं - इन के

बीच क्षण मात्र के िलए जो घिटत होता है उससे मन में िनरोध व्याप्त
होता है, वह रूपांतरण िनरोध-पिरणाम है।। 9।।
vyutthāna-nirodha-sa skārayoḥ abhibhava-
prādurbhāvau nirodhakṣaṇa cittānvayo nirodha-
pariṇāmaḥ ।। 9।।

• Past impressions depart and other tendencies come. During

this transition, moment of complete cession comes, this is
called “nirodh parinaam”(tranquility-flow moment). 3/9
• When one attains nirodh(mastery) over separating
sanskar(past impressions) and old sanskars disappear and
controlled, then higher state of mastery evolves and is called
nirodh parinam.
vyutthana (व्युत्थान, vyutthāna) = disjointedness, emergence
nirodha (िनरोध, nirodha) = control, matery, tranquility
sanskarayoh (सं स्कारयोः, saṁskārayoḥ) = impressions, deepest
habits
abhi (अिभ, abhi) = to
abhibhava (अिभभव, abhibhava) = to overcome; to disappear
praduh (प्रादुः, prāduḥ) = ready
bhavau (भावौ, bhāvau) = to ascend; to appear
nirodha (िनरोध, nirodha) = tranquility
kshana (क्षण, kṣaṇa) = situation; moment
chitta (िचत्त, citta) = reflection of self, higher mind
anvaya (अन्वय, anvaya) = connection with; relationship
nirodha (िनरोध, nirodha) = mastery, control, tranquility
parinamah (पिरणामः, pariṇāmaḥ) = transition; evolution, result

तस्य प्रशान्तवािहता सं स्कारत्॥१०॥

१०॥
यह प्रवाह सं स्कारो ं (पुनराव्रत अनुभूितयाँ) के प्रभाव से शांत हो
जाता है।। 10।।
tasya praśānta-vāhitā saṁskārat।। 10।।

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• This flow continues because of past impressions. 3/10

• Steady flow of nirodhah parinam continues because of
sanskaras (impressions).
tasya (तस्य, tasya) = its (referring to nirodha parinama).
prashanta (प्रशान्त, praśānta) = deeper peace, tranquil; undisturbed
vahita (वािहता, vāhitā) = flow
sanskara (सं स्कार, saṁskāra) = impressions; acquired habits

सवार्थर्ता एकाग्रातयोः क्षयोदयौ िचत्तस्य समािधपिरणामः॥११

समािधपिरणामः॥११॥११॥
अशांत वृित्तयो ं के क्रिमक रूप से शांत होने के साथ ही एकाग्रता का
उदय होता है, यही समािध पिरणाम है।।11।।
sarvārthatā ekāgrātayoḥ kṣayodayau cittasya
samādhi-pariṇāmaḥ ।। 11।।

• Transition from mental scatteredness to one-pointedness is

'Samadhi Parinam” (outcome Samadhi). 3/11
• Progressivily moving from sarvarthata (mental scatteredness)
to ekagrata (one- pointedness) is Samadhi parinaam.
sarva (सवर्, sarva) = all; many
artha (अथर्, artha) = related to
sarvarthata (सवार्थर्त, sarvārthata) = mental scatteredness; many objects
ekagrata (एकाग्रता, ekāgratā) =concentration; one-pointedness;
kshaya (क्षय, kṣaya) = decline; dwindle; cease; progressively less
udaya (उदय, udaya) = to rise; to increase
chitta (िचत्त, citta) = the reflection of self, higher mind
samadhi (समािध, samādhi) = transcendental state; absolute
knowledge
parinamah (पिरणामः, pariṇāmaḥ) = change; evolution

ततः पु नः शातोिदतौ तु ल्यप्रत्ययौ िचत्तस्यैकाग्रतापिरणामः॥१२

ाग्रतापिरणामः॥१२॥
१२॥
उसके बाद, ऐसी अवस्था जहाँ िचत्त का िवचार जो शांत हो रहा है
और अगले क्षण ठीक वैसे ही िवचार िवषय द्वारा प्रितस्थािपत हो रहे
हैं, इस रूपांतरण को एकाग्रता पिरणाम कहते हैं।।12।।
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tataḥ punaḥ śātoditau tulya-pratyayau cittasya-

ikāgratā-pariṇāmaḥ ।। 12।।

• Thereafter, when a thought is subsiding and an exactly similar

thought is arising next moment, this transition is called one-
pointedness result (ekagrata-parinamah). 3/12
• Ekagrata parinam is transformation whereby similar one-
pointedness arising in chitta one after the other.
tatah (ततः, tataḥ) = then
punah (पुनः, punaḥ) = again
shanta (शान्ता, śāntā) = peace, tranquil; subsiding
uditau (उिदतौ, uditau) = appear, stated; ascended
tulya (तुल्य, tulya) = identical; similar
pratyayau (प्रत्ययौ, pratyayau) = thought; impression
chittasya (िचत्तस्य) = conciosuness of mind, higher mind
ekatmata (एकात्मता) = concentration; one-pointedness
parinamah (पिरणामः) = transition; change; evolution

एते न भूतेिन्द्रयेषु धमर् लक्षणावस्था व्याख्याताः॥१३

व्याख्याताः॥१३॥
१३॥
इस प्रकार उपयुर्क्त कहे गए चार सूत्रो ं में : मूल तत्वो ं (पञ्चतत्त्व),
पिरणामो ं (धमर्, लक्षण एवं अवस्था पिरणाम) इिन्द्रयो ं की
िविशष्टताओ ं और गुण धमोर्ं एवं उनकी अवस्थाओ ं की व्याख्या हो
जाती है।।13।।
etena bhūtendriyeṣu dharma-lakṣaṇa-avasthā
vyākhyātāḥ ।। 13।।

• Above four sutras describes the state and qualities of five

elements, senses, characteristics, and results of transformation
form (dharma), characteristics (lakshana) and time (avastha)
3/13
• By these bhuta(elements) and indriya(senses) result in
dharma (form), 2 lakshana(feature), avastha (state or time)
are described.
etena (एतेन, etena) = by this; by these

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bhuta (भूता, bhūtā) = elements

indriyeshu (इिन्द्रयेष,ु indriyeṣu) = in the sense organs
dharma (धमर्, dharma) = law of nature, form, characteristic;
lakshana (लक्षणा, lakṣaṇā) = attribute; feature; quality of
something
avasthah (अवस्थाः, avasthāḥ) = state; condition
parinama (पिरणाम, pariṇāma) = result, change; evolution
vyakhyatah (व्याख्याताः, vyākhyātāḥ) = who describes, are described

शानोिदताव्यपदे श्यधमार्नुपाती धमीर्॥१४॥

१४॥
सक्रीय (वतर्मान), लुप्त (भुत) और अव्यक्त (भिवष्य) सारे गुण
धमर् आधार तत्व (धमीर्) में लीन होते हैं।।14।।
śān-odita-avyapadeśya-dharmānupātī dharmī । 14।।

• Shant (past), udit (present), and avya (future) tasks all are
based on One Dharmi (The Founder). 3/14
• Shant(silent) udit(manifest) and avya(unmanifest) Dharma
(characterstics) contained in Dharmi(one who is founder).
shanta (शान्त, śānta) = past, silence
udita (उिदत, udita) = arising; manifested
avyapadeshya (अव्यपदेश्य) = unmanifest; in the future; future
dharma (धमर्, dharma) = characteristics; inherent function
anupati (अनुपाती, anupātī) = based on; jointly
dharmi (धमीर्) = who holds all, founder, in whom all is one,
existence

क्रमान्यत्वं पिरणामान्यते वे हेतुः॥१५

॥१५॥
१५॥
क्रम की िभन्नता के कारण पिरणाम में भी िभन्नता होती है।।15।।
kramānyatva pariṇāmānyateve hetuḥ ।। 15।।

• Because of difference in karmic sequence, results are different

accordingly. 3/15

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• When there is change in the sequence, accordingly there will

be change in the results or consequences.
krama (क्रम, krama) = sequence; succession
anyatvam (अन्यत्वं, anyatvaṁ) = distinctness; difference
parinama (पिरणाम, pariṇāma) = result, consequences; evolution
anyatva (अन्यत्व, anyatva) = distinctness; difference
hetu (हेत,ु hetu) = cause; reason

पिरणामत्रयसं यमाततीतानागत ज्ञानम्॥१६॥

१६॥
धारणा, ध्यान और समािध इन तीनो प्रकार के रूपांतरण में सं यम
घिटत होने से अतीत और भिवष्य का ज्ञान हो जाता है।।16।।
pariṇāmatraya-sa yamāt-atītānāgata jñānam ।। 16।।

• Mastering Samyam (on three: Dharna, Dhyan, and Samadhi)

reveals the knowledge of the past and future. 3/16
• Result of mastering samyam is revealation of knowledge of the
past and future.
parinama (पिरणाम, pariṇāma) = result, consequence, change;
evolution
traya (त्रय, traya) = the three
sanyamat (सं यमात्, saṁyamāt) = the three, samyama
atita (अतीत, atīta) = past
anagata (अनागत, anāgata) = future
jnanam (ज्ञानम्, jñānam) = knowledge; insight

शब्दाथर्प्रत्ययामािमतरे त्रराध्यासात्सं करः तत्प्रिवभागसं यमात्

सवर्भूतरुतज्ञानम्॥१७॥ १७॥
शब्द अथर् और ज्ञान इन तीनो ं का परस्पर सम्बन्ध उलझाव पूणर् होकर
ये सब मन में एक साथ चलते हैं, शब्द पर सं यम पा लेने से यह
सं करता का पदार् हट जाता है और स्पष्टता उिदत होती है।तदपु रांत
सं पूणर् प्रािणयो ं की ध्विनयो ं का बोध घिटत होता है।।17।।

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śabdārtha-pratyayāmām-itaretrarādhyāsāt-saṁkaraḥ tat-
pravibhāga-saṁyamāt sarvabhūta-ruta-jñānam ।। 17।।

• Word, meaning, and idea are interconnected in a complicated

manner in the mind. Through Samyam on distinction of these
three, the meaning of the sounds by all creatures is revealed.
3/17
• Shabda (name associated with an object), arth (meaning of the
object) and pratyay (thought) are merged with one another
and act together. When one attains samyam on these then
meaning of the sounds by all living beings is revealed.
shabda (शब्द, śabda) = word; sound; name of an object
artha (अथर्, artha) = object; purpose; meaning
pratyayana (प्रत्ययान, pratyayāna) = thought; idea; experience
itara (इतर, itara) = the one
itaretara (इतरेतरा, itaretarā) = one another
adhyasa (अध्यास, adhyāsa) = interrelated; based on
sankara (सं कर, saṁkara) = mixture
tat (तत्, tat) = these
pravibhaga (प्रिवभाग) = separation; differentiation
sanyamat (सं यमात्) =contemplation; control, balance
sarva (सवर्, sarva) = all
bhuta (भूत, bhūta) = living beings
ruta (रुत, ruta) = sound; language; speech; form of expression
jnana (ज्ञान, jñāna) = knowledge; understanding

सं स्कारसाक्षात् करणात्पू वर्जाितज्ञानम्॥१८॥

१८॥
(सं यम होने से) पूवर् सं स्कारो ं का आत्म साक्षात्कार हो जाता
है,िजससे पूवर् जन्मो का ज्ञान हो जाता है।।18।।
sa skāra-sākṣātkaraṇāt pūrva-jāti-jñānam ।। 18।।

• Upon Samyam, one gets direct experience of past impressions

(samskaras) which results in attaining the knowledge (jnana)
of previous incarnations. 3/18

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• With samyam through direct perception of the samskara

(latent impressions) comes the purvjatigyan(knowledge of
previous incarnations).
sanskara (सं स्कार, sa skāra) = impressions; experience resulting
from previous actions
sakshat (साक्षात्, sākṣāt) = direct
karanat (करणात्, karaṇāt) = experience
sakshatkaranat (साक्षात्करणत्) = direct experience; original
experience
purva (पूव,र् pūrva) = previous
jati (जाित, jāti) = birth
purva jati (पूवर्जाित, pūrva-jāti) = incarnation
jnanam (ज्ञानम्, jñānam) = knowledge; insight

प्रत्ययस्य परिचत्तज्ञानम्॥१९॥
१९॥
(सं यम होने से) दूसरे के िचत्त का ज्ञान हो जाता है।।19।।
pratyayasya para-citta-jñānam ।। 19।।

• Samyam on direct perception reveals knowledge of others'

mind. 3/19
• By mastering Samyam one can read others' mind.
pratyayasya (प्रत्ययस्य) = in the mind; thought; direct perception
para (पर, para) = a different one; another
chitta (िचत्त, citta) = human mutability; mind
jnanam (ज्ञानम्, jñānam) = knowledge; insight

न च तत् सालम्बनं तस्यािवषयी भूतत्वात्॥२०॥

२०॥
लेिकन सं यम दूसरे की उस मानिसक अवस्था का ज्ञान नही ं करवा
सकता जो िक मन के भाव को आधार देते हैं क्योिं क वह सं यम की
िवषय-वस्तु नही ं है ।। 20।
na ca tat sālambana tasya-aviṣayī bhūtatvāt । 20।।
note: this sutra is not included in all versions.

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• But nothing can be known about the foundation of another

person's mind, as they are not an object of samyam that can be
perceived. 3/20
• But the underlying sustenance of that knowledge (of the other
person mind) is out of reach.
na (न, na) = not
cha (च, ca) = and
tat (तत्, tat) = that
sa (स, sa) = his
alambanam (आलम्बनम्) = the underlying; that which supports; here
tasyah (तस्यः, tasyaḥ) = its
avishayi (अिवषयी, aviṣayī) = not the object, unperceived
bhutatvat (भूतत्वात्, bhūtatvāt) = because it is

कायरूपसं यमात् तत्ग्राह्यशिक्तस्तम्भे चक्षुः

प्रकाशासं प्रयोगेऽन्तधार्नम्॥२१॥
२१॥
काया (शरीर) के रूप पर सं यम करने और इिन्द्रय गोचर शिक्त को
हटा देने से, द्रष्टा की आँख और शरीर से उठती प्रकाश िकरणो ं के
बीच सम्बन्ध िवच्छे द हो जाता है, तब शरीर अंतध्यार्न हो जाता
है।।21।।
kāya-rūpa-saṁyamāt tat-grāhyaśakti-stambhe
cakṣuḥ prakāśāsaṁprayoge-'ntardhānam ।। 21।।

• Through samyam on the form of physical body, it suspends

receptive powers. This disconnects connection between the
light and the seer, thus body disappears. 3/21
• Samyam on physical body, body will suspend the reflection
powers of light. Connectivity between eyes and body dissolves
is broken. Thus, body will be invisible to others.
kaya (काय, kāya) = body
rupa (रूप, rūpa) = form
sanyamat (सं यमात्) = by practicing samyam, the three
tat (तत्, tat) = that

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grahya (ग्राह्य, grāhya) = perceptible, clear,

shakti (शिक्त, śakti) = power; capacity
stambhe = suspended
arhtah (अह्र्तः, arhtaḥ) = impediment
chakshuh (चक्षुः, cakṣuḥ) = eye
prakasha (प्रकाश, prakāśa) = light
asanprayoge (असं प्रयोगे, asaṁprayoge) = no connection
antardhanam (अन्तधार्नम्) = disappear; invisibility

एतनाशब्दािद अं तध्यार्नं उक्तम्॥२२॥

२२॥
इसी प्रकार शब्द आिद समस्त इिन्द्रयो ं के प्रभाव से भी मुक्त हो
जाते हैं ।। 22।।
etena shabdadi antardhanam uktam ।। 22।।

• One gets ability to suspend to be heard, touched, smelled, or

tasted. 3/22
• Similary suspend the ability of the body to be heard, touched,
tasted or smelled.
etena = by this
shabdadi = sound and others
antardhanam = disappearance, suspend
uktam = is explained

सोपक्रमं िनरुपक्रमं च कमर् तत्सं यमातपरान्तज्ञानम् अिरष्टेभ्यो

वा॥23
वा॥23॥
23॥
उपक्रम सिहत (सिक्रय) और उपक्रम रिहत (िनिष्क्रय), इन दो
प्रकार के कमोर्ं पर सं यम करने से मृत्यु का पूवार्भास एवं ठीक घड़ी
का पूवर्ज्ञान हो जाता है।।23।।
sopa-krama nirupa-krama ca karma tatsaṁyamāt
aparāntajñānam ariṣṭebhyo vā ।। 23।।

• Doing samyam on two types of karma (fast and slow in

actions) reveals knowledge of premonition time of death. 3/23

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• There are two types of Karma(actions) active and passive. Samaym

on these karma reveals the foreknowledge of the time of death.
sopa (सोप, sopa) = based on
krama (क्रम, krama) = sequence; succession
sopakramam (सोपक्रमं ) =foreseeable, active, predictive
nirupa (िनरुप, nirupa) = not supported; empty
nirupakramam (िनरुपक्रमं ) = unforeseeable; beyond sequence.
cha (च, ca) = and
karma (कमर्, karma) = karma; action; fate
tat (तत्, tat) = that
sanyamat (सं यमात्) = by practising samyama as regards
aparanta (अपरान्त, aparānta) = death; end
jnana (ज्ञान, jñāna) = knowledge; understanding
arishta (अिरष्ट, ariṣṭa) = fate
ibhya (इभ्य, ibhya) = its
va (वा, vā) = or

मै त्र्यिदषु बलािन॥24
बलािन॥24॥
24॥
मैत्री आिद सहज गुणो ं पर सं यम करने से मैत्री, आिद गुणवत्ता
िवशेष की सक्षमता बढ़ती है।।24।।
maitry-adiṣu balāni ।। 24।।

• Samyam on friendship brings strong friendly qualities. 3/24

• Great strength of high friendliness comes by samyam on
friendliness.
maitri (मैत्री, maitrī) = love; congeniality; friendliness
adishu (आिदषु, ādiṣu) = and so on
balani (बलािन, balāni) = power; strength

बलेषु हिस्तबलादीनी॥25
हिस्तबलादीनी॥25॥ 25॥
बलो ं (शिक्तयो)ं पर सं यम करने से हाथी, आिद के समान बल आते हैं।25।।
baleṣu hastibalādīnī ।। 25।।

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• Samyam on the strengths awakens the strengths similar to

elephants. 3/25
• By samyam on the strength; strength like that of elephants is
attained.
baleshu (बलेष,ु baleṣu) = in the strength
hasti (हिस्त, hasti) = elephant
baladini (बलादीिन, balādīni) = strength of

प्रवृत्त्यालोकन्यासात् सू क्ष्माव्याविहतिवप्रकृ ष्टज्ञानम्॥26॥

26॥
पराभौितक प्रकाश को प्रविर्तत करने से तीन प्रकार के बोध होते हैं :
सूक्ष्म का बोध, व्यवधान का बोध और दूरस्थ िस्थत वस्तुओ ं का
ज्ञान।।26।।
pravṛtty-āloka-nyāsāt sūkṣmā-vyāvahita-
viprakṛṣṭa-jñānam ।। 26।।

• Samyam on the source of the inner light results into three

insights: Knowledge of the subtle, revelation of the concealed,
and recognition of remote entities. 3/26
• By transforming inner light, three types of knowledge will be
attained: 1. Knowledge of subtle objects, 2. Those hidden from
view, 3. Those very distant.
pravritti (प्रवृित्त, pravṛtti) = source
aloka (आलोक, āloka) = inner light
nyasa (न्यासा, nyāsā) = by directing; by projecting
sukshma (सूक्ष्म, sūkṣma) = refined entities; subtle entities
vyavahita (व्यविहत, vyavahita) = hidden; concealed; veiled
viprakrishta (िवप्रकृ ष्ट, viprakṛṣṭa) = distant; remote
jnana (ज्ञान, jñāna) = knowledge

भुवज्ञानं सू येर्संयमात्॥27॥
27॥
सूयर् पर सं यम करने से समस्त लोको ं का ज्ञान उपलब्ध होता है। 27।।
bhuva-jñānaṁsūrye-saṁyamāt ।। 27।।
• Samyam on the Sun is rewarded with knowledge of many
subtle worlds and realms. 3/27

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• Through Samyam on the inner Sun, visible and invisible

worlds' secrets will be revealed.
bhuvana (भुवन, bhuvana) = world; realm; ethereal and physical
worlds
jnana (ज्ञान, jñāna) = knowledge; understanding
surye (सूय,ेर् sūrye) = concerning the sun; concerning surya
sanyamat (सं यमात्, saṁyamāt) = deep contemplation; the three

चन्द्रे तारव्यूहज्ञानम्॥28॥
28॥
चं द्रमा पर सं यम करने से सारे तारा व्यूह (नक्षत्रो ं की समग्र व्यवस्था)
का ज्ञान हो जाता है।।28।।
candre tāravyūha-jñānam ।। 28।।

• Samyam on the Moon reveals secrets of the galaxies and

arrangement of the stars. 3/28
• Samayam on moon, knowledge of astrology and constellation
of the stars is revealed.
chandre (चन्द्रे, candre) = moon
tara (तार, tāra) = star
vyuha (व्यूह, vyūha) = arrangement; oneness; configuration
jnanam (ज्ञानम्, jñānam) = knowledge; insight
tara vyuha (तारव्यूह) = Astrology or constellation of the stars

ध्रुवे तद्गितज्ञानम्॥29॥
29॥
ध्रुव पर सं यम करने से तारा-नक्षत्रो ं की गित, आिद का ज्ञान हो जाता
है।। 29।।
dhruve tadgati-jñānam।। 29।।

• Samyam on the Polestar reveals knowledge of the movements

of stars and their constellation. 3/29
• Dhruv (Pole star) in north appears to be one of the center and
always stays in the north is one of the most prominent star in
the galaxies. Samaym on dhruv will facilitate the
gyan(knowledge) of movements of the stars and constellation.

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dhruve (ध्रुवे, dhruve) = polestar

tat (तत्, tat) = its; their
gati (गित, gati) = movement; constellation
jnanam (ज्ञानम्, jñānam) = knowledge; insight

नािभचक्रे कायव्यूहज्ञानम्॥30॥
30॥
नािभ चक्र पर सं यम करने से सम्पूणर् शरीर की सं रचना का सम्पूणर्
ज्ञान हो जाता है।।30।।
nābhicakre kāyavyūha-jñānam ।। 30।।

• Samyam on the navel energy wheel (Manipur chakra) reveals

knowledge of the structure (anatomy and physiology) of the
physical body. 2/30
• Nabhi chakra is Manipur chakra or energy wheel near belly
button is in the center of the body. Before birth we are
connected with the nature through nabhi (naval). From naval
entire body is developed. Samaym on Nabhi chakra will give
insight on anatomy and physiology of the body.
nabhi (नािभ, nābhi) = navel
chakre (चक्रे, cakre) = energy wheel; wheel
kaya (काय, kāya) = body; physical body
vyuha (व्यूह, vyūha) = arrangement; configuration
jnanam (ज्ञानम्, jñānam) = knowledge; insight

कन्ठकू पे क्षुित्पपासा िनवृित्तः॥31

त्तः॥31॥
31॥
कं ठ कू प पर सं यम करने से क्षुधा (भूख) और िपपासा (प्यास) की
िनवृित्त (क्षीण) हो जाती है।। 31।।
kanṭha-kūpe kṣutpipāsā nivṛttiḥ ।। 31।।

• Samyam on the pit of the throat (kantha kupa) empowers one

to diminish hunger and thirst. 3/31
• We have a vishuddhi chakra at kanth kup(well of throat).
Samyam on this will cease hunger and thirst.

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kantha (कण्थ, kaṇtha) = throat

kupa (कू प, kūpa) = pit
kshudh (क्षुध,् kṣudh) = hunger
pipasa (िपपासा, pipāsā) = thirst
nivrittih (िनवृित्तः, nivṛttiḥ) = cease

कू मर् नाड्यां स्थै यर्म्॥32॥

32॥
कू मार्कार नाडी पर सं यम करने से योगी में िस्थरता आती है।।32।।
kūrma-nāḍyā sthairyam ।। 32।।

• Samyam on the tortoise channel (kurma nadi below the

throat) brings steadiness. 3/32|
• Kurma nadi (is located below the throat) samyam attains
steadiness.
kurma (कू मर्, kūrma) = tortoise
nadyam (नाड्याम्, nāḍyām) = energy channel
kurma nadi (कू मर्नाडी, kūrma-nāḍī) = energy channel below throat
sthairyam (स्थैयर्म,् sthairyam) = steadiness; stability

मू धर्ज्योितिष िसद्धदशर् नम्॥33॥

33॥
मूधार् की ज्योित (िसर के कपोल में ब्रह्मारन्ध्र) पर सं यम िसद्ध करने से
िसद्धो ं के अिस्तत्व से जुड़ने की क्षमता आती है।।33।।
mūrdha-jyotiṣi siddha-darśanam।। 33।।

• Samyam in the crown head connects to and gives divine

visions of Masters. 3/33
• Divine light of crown head Samyam gives powers to get
connected to divine siddhas and have their divine visions.
murdha (मूधर्, mūrdha) = head; crown of the head
jyotishi (ज्योितिष, jyotiṣi) = light, inner light, divine light
siddha (िसद्ध, siddha) = perfected ones; one with divine powers;
darshanam (दशर्नम्, darśanam) = divine vision; contact

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प्राितभाद्वा सवर्म्॥34॥
34॥
प्रितभा-सं यम से समस्त बातो ं का बोध हो जाता है।।34।।
prātibhād-vā sarvam ।। 34।।

• Samyam on intuition reveals knowledge about everything. 3/34

• Through Samyam on intuitive light of wisdom, revealation of
knowledge of all happens.
pratibha (प्राितभा, prātibhā) = intuitive knowledge
va (वा, vā) = or
sarvam (सवर्म,् sarvam) = all; everything

ह्रदये िचत्तसं िवत्॥35॥

35॥
ह्रदयकमल में सं यम करने से िचत्त के स्वभाव और स्वरूप के प्रित
जागरूकता आती है।।35।।
hrḍaye citta-saṁvit ।। 35।।

• Samyam on the heart brings higher awareness of the mind

(chitta). 3/35
• Hridayakamal(heart) Samyam reveals the nature and form of
chitta (mind).
hridaya (हृदय, hṛdaya) = heart
chitta (िचत्त, citta) = human mutability; mind
sanvit (सं िवत्, saṁvit) = understanding, precise knowledge

सत्त्वपु रुषायोः अत्यन्तासं कीणर्योः प्रत्ययािवशे षोभोगः

पराथर्त्वात्स्वाथर्सं यमात् पुरुषज्ञानम्॥36॥
36॥
पुरुष, चेतना और सत्व तथा सदबुिद्ध िभन्न हैं, िकन्तु इस भेद को
जानने की अयोग्यता के कारण अनुभव-भोग उिदत होता है, लेिकन
वह परम तत्व िबलकु ल िभन्न है।स्वाथर् पर सं यम करने से अन्य ज्ञान
से अलग पुरुष का ज्ञान होता है।। 36।।

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sattva-puruṣāyoḥ atyantā-saṁkīrṇayoḥ
pratyayāviśeṣo-bhogaḥ para-arthat-vāt-sva-
arthasaṁyamāt puruṣa-jñānam ।। 36।।

• Bhoga (either enjoyment or suffering) arises from a failure to

distinguish between the physical world, intellect, and the true
self, which are very different from each other.
• Samyam on the true self reveals, which is separate from
others, realizes Knowledge of the true self (Purusha). 3/36
• Purusha the consciousness is quite distinct with sadbuddhi
(intellect) but because of inability to understand the difference
between the two, bhog(experiences which may result in either
happiness or sorrow) evolves. But Purusha (supreme
consciousness is totally different. Samyam on pure
consciousness which is different from bhog reveals the
knowledge of pure consciousness.
sattva (सत्त्व, sattva) = purity; one of the three gunas; the physical
world
purusha (पुरुष, puruṣa) = consciousness; self; soul; the true self;
atyanta (अत्यन्ता, atyantā) = extremely; very
asam kirnayoh (असं कीणर्योः, a-saṁ-kīrṇayoḥ) = not connected;
different; unmixed
pratyayah (प्रत्ययः, pratyayaḥ) = thought; perception; mental
impression
avisheshah (अिवशेषः, aviśeṣaḥ) = non-differentiation; non-object;
non-subject
bhogah (भोगः, bhogaḥ) = pleasure; enjoyment
para (पर, para) = external
artha (अथर्, artha) = desire; goal; matter
vat (वात्, vāt) = instead of
sva (स्व, sva) = proprietary; belonging to oneself
artha (अथर्, artha) = desire; goal; matter
sanyamat (सं यमात्, saṁyamāt) = deep contemplation; the three
purusha (पुरुष, puruṣa) = consciousness; self; soul; the true self
jnanam (ज्ञानम्, jñānam) = knowledge; insight

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ततः प्राितभस्रावाणवेदनादशार्स्वादवातार् जायन्ते॥37॥ 37॥

तत्पश्चात िसिद्धयाँ प्राप्त होती हैं: अंतबोर्ध युक्त : प्राितभ, श्रवण,
स्पशर्, द्रिष्ट आस्वाद (िदव्यरस), अघ्राण (िदव्यगं ध)।।37।।
tataḥ prātibha-srāvāṇa-vedana-ādarśa-āsvāda-
vārtā jāyante ।। 37।।

• This (after realization of the true Self (Purusha) results in

intuitive powers: intuitive hearing, feeling, seeing, tasting, and
smelling. 3/37
• Thereafter Yogi receives the divine powers: pratibha
(intuition), shravana (hearing), sparsh (touch), drishti
(vision), aswad(taste) and aghran(smell).
tatah (ततः, tataḥ) = thence
pratibha (प्राितभ, prātibha) = intuitive; essence
shravana (श्रावण, śrāvaṇa) = hearing
vedana (वेदन, vedana) = feeling
adarsha (आदशर्, ādarśa) = seeing
asvada (आस्वाद, āsvāda) = tasting
varta (वातार्, vārtā) = odor; smelling
jayante (जायन्ते, jāyante) = engenders

ते समाधवुपसगार्व्युत्थाने िसद्धयः॥38
िसद्धयः॥38॥
38॥
उक्त िसिद्धयाँ मन के पार होने से उपलब्ध होती हैं, लेिकन ये समािध
के मागर् पर बाधाएं हैं।।38।।
te samādhav-upasargā-vyutthāne siddhayaḥ ।। 38।।

• These powers are attained after transcending the mind but

these are obstacles on the path of Samadhi. 3/38
• These siddhis (divine powers) resulting from samyam are
obstacles on the path of Samadhi.
te (ते, te) = it; this
samadaui (समादौइ, samādaui) = for those who have achieved
enlightenment

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upasarga (उपसगार्, upasargā) = hinderance; secondary effect; of

secondary importance
vyutthana (व्युत्थान, vyutthāna) = for those on the path; materially
oriented individuals
siddhayah (िसद्धयः, siddhayaḥ) = power

बद्न्हकारणशै िथल्यात् प्रचारसं वेदनाच्च िचत्तस्य

परशरीरावेशः॥39
ः॥39॥
39॥
बं धन के कारण कमर् की िशिथलता से और सं वेदन शिक्त के रहस्य
को जान लेने से, मन पर शरीर में प्रवेश कर सकता है।।39।।
badnha-kāraṇa-śaithilyāt pracāra-saṁvedanācca
cittasya paraśarīrāveśaḥ ।। 39।।

• Relinquishing the causes of the bondage of karma and gaining

knowledge of the energy channels gives the ability to enter into
another body. 3/39
• By letting go the causes of bondage of karma and attachment
and gaining the secrets of ethereal energy channels , Yogi gets
the ability to enter into another body.
bandha (बन्ध, bandha) = attachment; bondage; here: attachment
to the physical body
karana (कारण, kāraṇa) = cause
shaithilya (शैिथल्य, śaithilya) = by relinquishing; letting go;
loosening
prachara (प्रचार, pracāra) = passages; channels; ethereal energy
channels
sanvedana (सं वेदन, saṁvedana) = by knowledge of
cha (च, ca) = and
chitta (िचत्त, citta) = mind
para (पर, para) = (iic.) another
sharira (शरीर, śarīra) = body
avesha (आवेश, āveśa) = entering into

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उदानजयाअत् जलपण्खकण्टकािदष्वसङ्गोऽत्क्रािन्तश्च॥40
जलपण्खकण्टकािदष्वसङ्गोऽत्क्रािन्तश्च॥40॥
40॥
उदान-प्राण उजार् को िसद्ध करने से योगी पानी, कीचड़, काँटो ं से
असं ग हो जाता है और पृथ्वी से उपर उठ सकता है।। 40।।
udāna-jayāat jala-paṇkha-kaṇṭakādiṣv-asaṅgo-
'tkrāntiśca ।। 40।।

• Gaining mastery over upward flowing energy (udana-vayu);

cessation of contact with mud, water, thorns happens and the
yogi levitates. 3/40
• After victory over udan(the upward flowing Prana Shakti)
disconnection happens with mud, water, thorns and other similar
objects. This results in levitation or rising up of the body.
udana (उदान, udāna) = udana-vayu; upward ethereal energy;
upward flowing energy
jayat (जयात्, jayāt) = by mastery
jala (जल, jala) = water
pankha (पण्ख, paṇkha) = mud; swamp
kantaka (कण्टक, kaṇṭaka) = thorn
adishu (आिदषु, ādiṣu) = and so on
asangah (असङ्गः, asaṅgaḥ) = no contact; no adhesion
utkranti (उत्क्रािन्त, utkrānti) = rising;levitation; to be light weight
cha (च, ca) = and

समानजयाज्ज्वलनम्॥41॥ 41॥
समान प्राण उजार् को िसद्ध कर लेने से योगी का शरीर दीिप्तमान
(जठरािग्न प्रदीप्त) हो सकता है।।41।।
samāna-jayāj-jvalanam ।। 41।।

• Mastery over Saman Prana (samana-vayu) raises inner fire

and body radiates. 3/41
• Saman (Prana flowing in navel area) mastery brings radiance
in the body.
samana (समान, samāna) = metabolic energy, central prana

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jayat (जयात्, jayāt) = by mastery

jvalanam (ज्वलनम्, jvalanam) = fire, radiance

श्रोत्राकाशयोः
श्रोत्राकाशयोः सं बन्धसं यमात् िदव्यं श्रोत्रम्॥42॥
42॥
कान और आकाश के सम्बन्ध पर सं यम के आने से पराभौितक
िदव्य श्रवण उपलब्ध हो जाते हैं।।42।।
śrotra-ākāśayoḥ saṁbandha-sayamāt divya
śrotram ।। 42।।

• Samyama on the connection between space and the power of

hearing engenders the divine power of hearing. 3/42
• Samyam over relationship between shrot(power of hearing)
and akash(space) brings divine powers of hearing.
shrotra (श्रोत्र, śrotra) = ear; hearing
akasha (आकाश, ākāśa) = space; ether
sanbandha (सं बन्ध, saṁbandha) = relationship; connection
sanyama (सं यम, saṁyama) = deep contemplation, the three
divya (िदव्य, divya) = divine; higher
shrotram (श्रोत्रम्, śrotram) = hearing

कायाकाशयोः सं बन्धसं यमात् लघुतूलसमापत्तेश्चाकाश गमनम्॥43॥

43॥
शरीर और आकाश के सम्बन्ध और भारिवहीन वस्तुओ ं (जैसे रुई,
आिद) पर सं यम कर लेने से आकाशगामी (आकाश में चलने ) की
शिक्त आ सकती है।।43।।
kāyākāśayoḥ sa bandha-saṁyamāt laghu-tūla-
samāpatteśca-ākāśa gamanam ।। 43।।

• Samyama on the relationship between the body and space and

contemplating on lightness of objects like cotton, brings ability
to move through space weightlessly. 3/43
• Samyam on relation of Kaya(body) and Akash (space) and by
focussing on the lightness of objects like cotton, produces the
ability to move through space.

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kaya (काय, kāya) = body

akasha (आकाश, ākāśa) = space; ether
sanbandha (सं बन्ध, saṁbandha) = relationship; connection
sanyama (सं यम, saṁyama) = deep contemplation; the three
laghu (लघु, laghu) = light
tula (तूल, tūla) = cotton
samapatti (समापित्त, samāpatti) = connection; becoming; higher
cha (च, ca) = and
akasha (आकाश, ākāśa) = space; ether
gamanam (गमनम्, gamanam) = movement; to move

बिहरकिल्पता वृित्तःमहािवदे हा ततः प्रकाशावरणक्षयः॥44

प्रकाशावरणक्षयः॥44॥
44॥
महािवदेहा वृित्त (धरणा) शरीर के बाहर होने वाली अकिल्पत वृित्त
है, उससे प्रकाश का आवरण क्षीण होता है।।44।।
bahir-akalpitā vṛttiḥ mahā-videhā tataḥ prakāśa-
āvaraṇa-kṣayaḥ ।। 44।।

• Modifications outside the mental body can be contacted

through external unimaginable thought waves are called
'Maha videha vritti'. Samyam on “Maha videh vritti” destroys
veil from Supreme Light. 3/44
• Samyam on Maha videha (formless thought patterns of mind
outside the body) removes the veil over the Divine Light.
bahih (बिहः, bahiḥ) = external
akalpita (अकिल्पता, akalpitā) = unimaginable
vritti (वृित्त, vṛtti) = wave; thought wave
maha (मह, maha) = large; maximum
videha (िवदेहा, videhā) = disembodiment
tatah (ततः, tataḥ) = thence
prakasha (प्रकाश, prakāśa) = light; here: the true self
avarana (आवरण, āvaraṇa) = covering; veil
kshayah (क्षयः, kṣayaḥ) = remove; destroy; reduce

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स्थू ल स्वरूपसू क्ष्मान्वयाथर्वत्त्वसं यमात् भूतजयः॥45

जयः॥45॥
45॥
पञ्च भूतो ं के : स्थूल, स्वरुप, सूक्ष्म, अन्वय एवं अथर् तत्व पर सं यम
करने से पञ्च भूतो ं पर िवजय प्राप्त होती है।।45।।
sthūla-svarūpa-sūkṣma-anvaya-arthavattva-
saṁyamāt bhūtajayaḥ ।। 45।।

• Samyam on the five elements: gross, essence, subtle, all

pervasive, and purpose, engenders mastery of the elements.
3/45
• Samyam on bhuta(five elements) which are sthul(gross),
svrup(essence), sukshma(subtle), anvay (all pervasive) and
artha(purpose) gains victory over all bhutas.
sthula (स्थूल, sthūla) = the external aspects of something, gross
svarupa (स्वरूप, svarūpa) = own form; true nature; true form
sukshma (सूक्ष्म, sūkṣma) = subtle; the subtle underlying principle
anvaya (अन्वय, anvaya) = sequence; all-pervasive
artha vattva (अथर्वत्त्व, artha-vattva) = purposefulness; function
sanyama (सं यम, saṁyama) = deep contemplation; meditation
bhuta (भूत, bhūta) = the five elements; matter
jayah (जयः, jayaḥ) = (nom.) victory, mastery; control

तद्धरानिभघात्श्च॥46
ततोऽिणमािदप्रादुभार्वः कायसं पत् तद्धरानिभघात्श्च॥ 46॥
46॥
भूतजय (उस) से अिनमािद िसिद्धयां प्रगट हो जाती हैं और का्य
सं पत प्रािप्त तथा भूतो ं के धमोर् की बाधा मुक्त हो जाते हैं।।46।।
(अिणमा: आठ िसिद्धयाँ कही हैं: अिणमा (सूक्ष्मरूप),लिघमा
(हल्का),मिहमा(बड़ा), गिरमा(भारी), प्रािप्त (इिच्छत वस्तु),
प्राकाम्य (सहज)विशत्व (वश में), ईिशत्व (शासन) ।। 46।।
tato-'ṇimādi-prādurbhāvaḥ kāyasaṁpat tad-
dharānabhighātśca ।। 46।।

• After the mastery over elements, Animan Siddhis (divine

powers) are revealed.These are like acquiring the capacity to

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make the body smallest; also, perfect and indestructible

powers are attained. It also removes the obstruction powers of
elements and freedom from properties of elements. 3/46
• Thereafter attains mastery and ability to make the body
atomically small, perfect and indestructible. Also,removes
badha(obstacles) of bhuta on the path.
tatah (ततः, tataḥ) = thence
animan (अिणमन्, aṇiman) = capacity to make the body extremely
small; the eight supernatural abilities (siddhis): very small; huge;
light; heavy; attain the maximally remote; influence other living
beings via the mind; influence non-living matter;
materialization, and dematerialization;
pradurbhavah (ादभ ु ा
वः, prādurbhāvaḥ) = manifestation
kaya (काय, kāya) = body
sanpat (सं पत्, saṁpat) = absoluteness; perfection
tat (तत्, tat) = whose; their
dharma (धमर्, dharma) = function; task; fulfillment of a duty
anabhighata (अनिभघात, anabhighāta) = non-resistance; without
obstruction
cha (च, ca) = and

रूपलावण्यबलवज्रसं हननत्वािन कायसं पत्॥47॥47॥

रूप, लावण्य, बल और वज्र के समान दृढ़ शरीर रचना काय सम्पत
(शरीर-िसिद्ध / काया सम्पदाएँ ) हैं।।47।।
rūpa-lāvaṇya-bala-vajra-sa hananatvāni
kāyasaṁpat ।। 47।।

• The perfection of the body includes beauty, gracefulness,

strength, and unyielding hardness. 3/47
• Kaysampat(wealth of the body) are: rup(beauty), lavanya
(gracefulness),bal(strength), and vajr (unyielding hardness).
rupa (रूप, rūpa) = beauty; correct form
lavanya (लावण्य, lāvaṇya) = gracefulness; charm; ability to attract
bala (बल, bala) = strength; energy
vajra (वज्र, vajra) = diamond; resolute hardness

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sanhana natvani (सं हननत्वािन, saṁhana-natvāni) = hardness;

strength; steadiness
kaya (काय, kāya) = body
sanpat (सं पत्, saṁpat) = absoluteness; perfection

ग्रहणस्वरूपािस्मतावयाथर्वत्त्वसं यमाितिन्द्रय जयः॥48

जयः॥48॥
48॥
ग्रहण स्वरुप,अिस्मता,अन्वय और अथ्वर्त्व- इन पांचो अवस्थाओ ं
पर सं यम करने से समस्त इिन्द्रयो ं पर िवजय प्राप्त होती है।।48।।
grahaṇa-svarūpa-asmitā-avaya-arthavattva-
saṁyamāt-indriya jayaḥ ।। 48।।

• Samyama on the process of perception, its actual form, your I-

ness, connectedness and the purpose of your life engenders
mastery over the senses. 3/48
• Samyam on five states: grahan (process of perception), swarup
(own form), asmita (I-ness), anvay (connectedness), and
arthavattav (purposefulness) brings mastery over senses and
their acts.
grahana (ग्रहण, grahaṇa) = process of perception
svarupa (स्वरूप, svarūpa) = own form; own essence
asmita (अिस्मता, asmitā) = I-ness; individuality
anvaya (अन्वय, anvaya) = connectedness; connection
arthavattva (अथर्वत्त्व, arthavattva) = purposefulness; function
sanyama (सं यम, saṁyama) = deep contemplation; the three
indriya (इिन्द्रय, indriya) = organs of perception
jayah (जयः, jayaḥ) = mastery

ततो मनोजिवत्वं िवकरणभावः प्रधानजयश्च॥49

प्रधानजयश्च॥49॥
49॥
इिन्द्रयो ं पर िवजय पाने से; मनोजिवत्वं (मन की तरह गितशीलता),
िवकरणभाव (शरीर के िबना भी िवषयो ं के अनुभव की शिक्त) और
प्रधान जय (प्रकृ ित पर िवजय), यह तीनो िसिद्धयाँ प्राप्त होती हैं। 49।।
tato mano-javitva vikaraṇa-bhāvaḥ pradhāna-
jayaś-ca।। 49।।

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• After mastery over senses, the powers like sharpness of mind,

experiences that are without senses and mastery over nature,
are received. 3/49
• Thence, mastery over manovitvam (quickness of the mind),
vikranbhav (powers of expereirnce without body), pradhanjay
(victory over nature) arises.
tatah (ततः, tataḥ) = thence
mano (मनो, mano) = mind; understanding
javitvam (जिवत्वं, javitvaṁ) = quickness; speed
vikarana (िवकरण, vikaraṇa) = tool; here: the sense organs
bhavah (भावः, bhāvaḥ) = liberation; independence
pradhana (प्रधान, pradhāna) = matter; nature; creation
jaya (जय, jaya) = mastery
cha (च, ca) = and

सत्त्वपुरुषान्यताख्याितमात्रस्य सवर्भावािधष्ठातृत्वं सवर्ज्ञातृत्वं च॥50

च॥50॥
50॥
पुरुष एवं प्रकृ ित के भेद को जानने के बाद सब भावो ं पर स्वामी भाव
और सवर्ज्ञ भाव हो जाता है।।50।।
sattva-puruṣa-anyatā-khyātimātrasya sarva-
bhāvā-adhiṣṭhātṛtva sarva-jñātṛtva ca ।। 50।।

• Mastery of feelings and omniscience is attained through

knowledge of the differences between the physical world and
the True Self. 3/50
• After knowing the differentiation between the purush
(consciousness) and prakriti (nature /duality), yogi attains the
mastery over sarvbhavadhishtata (all feelings, forms or states
of existence) and sarvgyat (all forms of knowing).
sattva (सत्त्व, sattva) = purity; one of the three gunas (गुणस ्,
guṇas); the physical world
purusha (पुरुष, puruṣa) = the true self
anyata (अन्यत, anyata) = difference; distinction between
khyati (ख्याित, khyāti) = knowledge; embodiment
matra (मात्र, mātra) = only; merely
sarva (सवर्, sarva) = all

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bhava (भाव, bhāva) = feelings; emotions

adhishthatritvam (अिधष्ठाटृत्वं, adhiṣṭhāṭṛtvaṁ) = mastery;
supremacy;
sarva (सवर्, sarva) = all
jnatritva (ज्ञातृट्व, jñātṛṭva) = knowledge; wisdom
cha (च, ca) = and

तद्वै राग्यादिप दोषबीजक्षये कै वल्यम्॥51॥ 51॥

उपयुर्क्त िसिद्ध में भी वैराग्य होने से, दोष के बीज का नाश होने पर
कै वल्य की प्रािप्त होती है।।51।।
tad-vairāgyād-api doṣa-bīja-kṣaye kaivalyam । 51।।

• Non attachment even from siddhis destroys the foundation of

all impurities and results in liberation. 3/51
• Kaivalya (liberation) is attained after vairagya (detatchment)
from these siddhis and destroying the defective seeds of
bondage.
tad (तद,् tad) = that
vairagyat (वैराग्यत्, vairāgyat) = desirelessness; non-attachment
api (अिप, api) = even
dosha (दोष, doṣa) = impurity; disbalance
bija (बीज, bīja) = seed; foundation
kshaye (क्षये, kṣaye) = destruction
kaivalyam (कै वल्यम्, kaivalyam) = liberation; enlightenment

स्थान्युपिनमन्त्रणे सङ्गस्मयाकरणं पु नरिनष्टप्रसङ्गात्॥52॥

52॥
दैवीय शिक्तयो ं के आमं त्रण आते हैं लेिकन उनसे मोह, सं ग और
अिभमान नही ं करना चािहए क्योिं क ऐसा करने से पुनः अिनष्ट हो
सकता है।।52।।
sthāny-upa-nimantraṇe saṅga-smaya-akaraṇaṁ
punar-aniṣṭa-prasaṅgāt ।। 52।।

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• Invitations from divine entities come, avoid any attachment or

pride to such invitations, otherwise again possibilities of evil
may arise. 3/52
• Celestial Demi Gods send invitations for divine powers, but
avoid any attachments or pride in it. Accepting such invitation
will bring harm.
sthani (स्थािन, sthāni) = celestial beings, divine demi gods,
upanimantrane (उपिनमन्त्रणे, upanimantraṇe) = invitation; on being
invited by
sanga (सङ्ग, saṅga) = acceptance; attachment, companionship
smaya (स्मय, smaya) = pride; enjoyment
akaranam (अकरणं , akaraṇaṁ) = he should avoid; to refuse
punah (पुनः, punaḥ) = again
anishta (अिनष्ट, aniṣṭa) = undesirable, harm
prasangat (प्रसण्गात्, prasaṇgāt) = as a result of the contact

क्षणतत्क्रमयोः सं यमात् िववेकजं ज्ञानम्॥53॥

53॥
वतर्मान क्षण में और उसके क्रम में जो क्षण चला गया और जो आने
वाला है सं यम करने से िववेक जिनत बोध की उपलिब्ध होती
है।।53।।
kṣaṇa-tat-kramayoḥ saṁyamāt vivekajaṁ-jñānam
।। 53।।

• Samyama on present moment and its succession (gone and

forthcoming) reveals the Supreme Knowledge which is born
from discrimination (viveka). 3/53
• Samyam the flow of sequence of each Kshana(moment) brings
gyan (supreme knowledge) which is born of vivek(wisdom).
kshana (क्षण, kṣaṇa) = moment; instant; infinitesimal time
tat (तत्, tat) = its
kramayoh (क्रमयोः, kramayoḥ) = sequence; succession
sanyamat (सं यमात्, saṁyamāt) = through contemplation; the three
viveka (िववेक, viveka) = discernment, wisdom
jam (जम्, jam) = born of; from

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jnanam (ज्ञानम्, jñānam) = knowledge, supreme knowledge

जाितलक्षणदे शैः अन्यतानवच्छे दात् तु ल्ययोः ततः प्रितपित्तः॥54

प्रितपित्तः॥54॥
54॥
जब पदाथोर्ं का जाित, लक्षण और देशगत भेद नही ं िकया जा
सकता, तब िभन्नता की प्रतीित िववेक ज्ञान से होती है।।54।।
jāti-lakṣaṇa-deśaiḥ anyatā-anavacchedāt tulyayoḥ
tataḥ pratipattiḥ ।। 54।।

• This reveals higher knowledge of distinction between two

similar objects that are normally not distinguishable on the
basis of their category, characteristics, or position in
space.3/54
• Awareness of difference between two similar objects is
revealed which are normally not possible through category,
characteristic or position.
jati (जाित, jāti) = genus; species; category; type
lakshana (लक्षण, lakṣaṇa) = distinguishing feature
desha (देश, deśa) = position in space
anyata (अन्यत, anyata) = difference; distinction between
anavachchhedat (अनवच्छे दात्, anavacchedāt) = resulting from the
absence of distinguishing features
tulyayoh (तुल्ययोः, tulyayoḥ) = of two similar objects; the same
category or class
tatah (ततः, tataḥ) = thereby; from that
pratipattih (प्रितपित्तः, pratipattiḥ) = knowledge; understanding

तारकं सवर्िवषयं सवर्थािवषयमक्रमं चे ित िववेकजं ज्ञानम्॥55॥

55॥
िववेकजिनत ज्ञान (परम सम्बोिध) सं सार सागर (भव सागर) से तारने
वाला है, सब िवषयो ं को (चाहे वतर्मान, भूत और भिवष्य से भी पार
हो)ं जानने वाला है, और सब प्रकार से जानने वाला है।।55।।
tāraka sarva-viṣaya sarvathā-viṣayam-akrama-
ceti vivekaja jñānam ।। 55।।

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• Vivek Gyan (higher Knowledge) is intuitive, transcends the

world and beyond succession and is knower of all objects,
processes, beings, and time. 3/55
• Vivekjanit Gyan (higher knowledge born out of wisdom) is beyond
all vishaya (objects either present, past or future), is helpful in tara
(sailing beyond the mundane world), and who knows all.
tarakam (तारकम्, tārakam) = to transcend
sarva (सवर्, sarva) = all
vishayam (िवषयम्, viṣayam) = object
sarvatha (सवर्था, sarvathā) = all beings; all time; entirely
akramam (अक्रमम्) = beyond succession; non-sequential
cha (च, ca) = and
iti (इित, iti) = completed; end
viveka (िववेक, viveka) = discernment
jam (जम्, jam) = born of viveka; born of discernment
jnanam (ज्ञानम्, jñānam) = knowledge

सत्त्वपु रुषयोः शु िद्धसाम्ये कै वल्यम्॥56॥

56॥
बुिद्ध और पुरुष की शुिद्ध जब समान भाव से हो जाती तब कै वल्य
(परम बोध) होता है।।56।।
sattva-puruṣayoḥ śuddhisāmye kaivalyam ।। 56।।

• Kaivalya(ultimate oneness) happens when equality between

pure sattvik buddhi (balanced intellect) and pure
consciousness (Purush) is attained. 3/56
• By attaining the equality between the shuddh(pure) aspect of
satvik buddhi and purush (pure consciousness) there comes
Kaivalya (supreme liberation)
sattva (सत्त्व, sattva) = purity; one of the three gunas (गुणस ्, guṇas)
purushayoh (पुरुषयोह्, puruṣayoh) = consicousness; true nature; true self
shuddhi (शुिद्ध, śuddhi) = purity
samye (साम्ये, sāmye) = sameness; similarity
kaivalyam (कै वल्यम्, kaivalyam) = liberation, Oneness.
Thus, completes Vibhuti Pada

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