THIS POST IS CONTINUED FROM PART 62, BELOW--
NONE OF THE SO CALLED ANCIENT CIVILIZATIONS OF THE PLANET HAVE LEFT BEHIND ANYTHING OF CEREBRAL VALUE IN WRITING-- ABSOLUTELY NOTHING !!
80% OF OUR VEDAS ( SAMHITAS/ BRAHMANAS/ ARANYAKAS/ UPANSIHADS) HAVE BEEN STOLEN / DESTROYED BY THE WHITE INVADER.
THE JEALOUS WHITE MAN POST DATED OUR ANCIENT WORKS PENNED DOWN IN 5000 BC, TO SUIT THEIR UNDERSTANDING OF BIG BANG DATED AT A RIDICULOUS 4004 BC.
IN THIS INTERNET AGE, IT IS PAY BACK TIME !
THE WORLD SHALL KNOW THE GLORY OF ANCIENT INDIA !!
CHECK OUT THE SOUND OF PATANJALIs YOGA SUTRAS PENNED DOWN 7000 YEARS AGO, WHEN THE REST OF THE WORLD WERE RUNNING AROUND NAKED DOING GRUNT GRUNT
CHAPTER I- SAMADHI PADA- CONTEMPLATION
tada drashtuh svaroope avasthanam
vrittayah pangchatayyah klishta aklishtah
viparyayo mithyajnanam atadroopapratishtham
shabdajnaananupati vastushoonyo vikalpah
tatra sthitau yatno abhyasah
sa tu dirghakalanairantaryasatkarasevito dridha-bhoomih
drishtanushravikavishayavitrishnnasy vashikarasamjna vairagyam
viramapratyayabhyasapoorvah sanskarashesho anyah
mridumadhyadhimatratvat tatopi visheshah
kleshakarmavipakashayairaparamrishtah purushavishesh eeshvarah
tatra niratishayan sarvajntvabijam
sa poorvesham api guruh kalenanavachchhedat
tasya vachakah prannavah
prachchhardanavidharanabhyan va prannasya
vishayavati va pravrittirutpanna manasah sthitinibandhini
vishoka va jyotishmati
vitaragavishayan va chittam
paramanu paramamahattvantosya vashikarah
tatra shabdarthajnanavikalpaih sankeerna savitarka samapattih
etayaiva savichara nirvichara cha sookshmavishaya vyakhyata
ta eva sabijah samadhih
rtanbhara tatr prajna
shrutanumanaprajnabhyam anyavishayaa vishesharthatvat
tajjah sanskaro nyasanskarapratibandhi
tasyapi nirodhe sarvanirodhannirbijah samadhih
CHAPTER II - SADHANA PADA-- PRACTISE
avidya kshetram uttareshanprasuptatanuvichchhinnodaranam
svarasavahi vidushopi tatharoodho bhiniveshah
te pratiprasavaheyah sookshmah
sati moole tadvipako jatyayurbhogah
te hladaparitapafalah punyapunyahetutvat
parinamatapasanskaraduhkhairgunnavritti -virodhaccha duhkham eva sarvan vivekinah
heyan duhkham anagatam
drashtridrishyayoh sanyogo heyahetuh
prakashakriyasthitishilan bhootendriyatmakanbhogapavargarthan drishyam
drashta drishimatrah shuddhopi pratyayanupashyah
tadarth eva drishyasyatma
kritarthan prati nashtam apyanashtantadanyasadharannatvat
svasvamishaktyoh svaroopopalabdhihetuh sanyogah
tadabhavat sanyogabhavo hanan taddrisheh kaivalyam
tasya saptadhaa prantabhoomih prajna
yogangganushthanad ashuddhikshaye jnanadiptira vivekakhyateh
vitarkaa hinsadayah kritakaritanumoditalobhakrodhamohapoorvakamridumadhyadhimatra duhkhajnananantafala itipratipakshabhavanam
ahimsapratishthayam tatsannidhau vairatyagah
shauchat svanggajugupsa parairasansargah
santoshad anuttamah sukhalabhah
tasmin sati shvasaprashvasayorgativichchhedah pranayamah
bahyabhyantarastambhavrittihdeshakalasankhyabhih paridrishto dirghasookshmah
dharanasu ch yojnata manasah
svasvavishayasanprayoge chittasy svaroopanukarivendriyanan pratyaharah
CHAPTER III – VIBHOOTI PADA - MANIFESTATION
tatra pratyayaikatanata dhyanam
tad evarthamatranirbhasan svaroopashoonyam iva samadhih
trayam ekatra sanyamah
tasya bhoomishu viniyogah
trayam antaranggan poorvebhyah
tad api bahiranggan nirbijasy
tasya prashantavahita sanskarat
tatah punah shantoditau tulyapratyayauchittasyaikagrataparinamah
etena bhootendriyeshu dharmalakshanavasthaparinama vyakhyatah
kramanyatvan parinamanyatve hetuh
shabdarthapratyayanam itaretaradhyasat sankarahtatpravibhagasanyamat sarvabhootarutajnanam
na cha tat salambanan,tasyavishayibhootatvat
kayaroopasanyamat tadgrahyashaktistambhe chakshuhprakashasanprayogentardhanam
sopakraman nirupakraman cha karma tatsanyamad aparantajnanam,
bhuvanajnanan soorye sanyamat
pratibhad va sarvam
sattvapurushayoratyantasankeernnayohpratyayavishesho bhogah pararthatvat
tatah pratibhashravannavedanadarshasvadavarta jayante
te samadhavupasargaa vyutthane siddhayah
bandhakarannashaithilyat pracharasanvedanach chchittasya parashariraveshah
shrotrakashayoh sanbandhasanyamad divyan shrotram
bahirakalpita vrittirmahavideha tatahprakashavarannakshayah
tato manojavitvan vikarannabhavah pradhanajayashch
sattvapurushanyatakhyatimatrasysarvabhavadhishthatritvam sarvajnatritvan cha
tadvairajnadapi doshabijakshaye kaivalyam
sthanyupanimantrane sanggasmayakarannanpunah anishtaprasanggat
kshannatatkramayoh sanyamadavivekajam jnanam
tarakan sarvavishayan sarvathavishayam akramancheti vivekajan jnanam
sattvapurushayoh shuddhisamye kaivalyam iti
CHAPTER IV-- KAIVALYA PADA -- LIBERATION
nimittam aprayojakan prakritinan varannabhedastutatah kshetrikavat
pravrittibhede prayojakam chittam ekam anekesham
tatra dhyanajam anashayam
karmashuklakrishnnam yoginah trividham itaresham
jatideshakalavyavahitanam apyanantaryamsmritisanskarayoh ekaroopatvat
tasam anaditvam chashisho nityatvat
hetufalashrayalambanaih sangrihitatvad eshamabhave tadabhavah
te vyaktasookshma gunatmanah
vastusamye chittabhedat tayorvibhaktah panthah
taduparagapekshatvat chittasya vastu jnatajnatam
na tat svabhasandrishyatvat
chittantaradrishye buddhibuddheratiprasanggah smritisankarashcha
drashtridrishyoparaktan chittan sarvartham
tadasankhyeyavasanachitram api pararthan sanhatyakaritvat
tada vivekanimnan kaivalyapragbharan chittam
tachchhidreshu pratyayantarani sanskarebhyah
hanam esham kleshavaduktam
prasankhyanepyakusidasy sarvathavivekakhyaterdharmameghah samadhih
tada sarvavarannamalapetasyjnanasyaanantyajgyeyam alpam
tatah kritarthanan parinamakramapari samaptirgunanam
kshannapratiyogi parinamaparantanigrarhyah kramah
purusharthashoonyanan gunanan pratiprasavahkaivalyan, svaroopapratishtha va chitishaktireti
3.16 --- parinamatrayasanyamadatitanagatajnanam
By mastery of the three transformations of nature (dharma), quality (laksana) and condition (avastha), through samyama on the nirodha, samadhi, and ekagrata states of consciousness, the yogi acquires knowledge of the past and future.
Patanjali explains the properties of yoga, commonly known as supernatural powers, which increase by transformations of consciousness. In III.14, the words santa (appeasement), udita (generation) and avyapade-M (non-manifestation) were used for the past, present and future. III.15 speaks of the order of sequence from the source (dharmi), involving time and effort for transformation. By following this order, the sadhaka observes the natural flow of the present moving into the past, to manifest later as the future, and thereby earns mastery over time. In this sutra, Patanjali begins to identify the accomplishments which come to the aspirer who has advanced in yogic discipline. The first is the awareness of time. The yogi's consciousness has transcended the frontier of time - he sees time as ever flowing. Hence he has knowledge of past and future. (Present time is deliberately not mentioned, because its presence is felt). He perceives the orderly sequence of the present slipping into the past, and rolling towards the future; he knows time, its meaning and its impact. The supposed supernatural powers, discussed from III.16 to III.50, are confirmation that the sadhaka's yoga practices are accurate. He is advised to intensify them with sustained faith and enthusiasm and to be indifferent towards his achievements, so as to avoid deteriorating into affliction, fluctuation and self-gratification.By samyama on the three-fold changes in form, time, and characteristics, there comes knowledge of the past and future. Witnessing transitions tells the past and future: If you know the current state of the transformations related to form, time, and characteristics (3.13), then you also have an understanding of the past from which they evolved, and the future towards which they are evolving. The question is the degree to which you have clarity about the current moment of these three. The wise yogi does not seek out such powers, but recognizes that they come along the way. He does NOT run after semen retention ( like pervert Gandhi sleeping with underage girls ) but allows it to come to him naturally. By practicing samyama on the three stages of evolution comes knowledge of past and future. By mastery of the three transformations of nature (dharma), quality (laksana) and condition (avastha), through samyama on the nirodha, samadhi, and ekagrata states of consciousness, the yogi acquires knowledge of the past and the future. A yogi develops 6th sense of supreme intuition. The psychic ( unlike a schizophrenic ) has a clear boundary between the real physical world and the invisible world. kashic record—every thing that has ever happened in the universe is held in a vast library of the cosmic memory. Anyone who can tune in can access this memory bank. Ancient rishis drank soma to access this bank. Maharishis did NOT need soma. When you look at a person you see only his physical body. A psychic can see 7 extra layers or auras surrounding it. Each aura is a higher vibration or frequency. These bodies interlink and are as real as your physical body. If they are healthy , you will be healthy. If they are unhealthy you will have mental, spiritual, emotional or physical imbalance. Each aura has a link to a different plane in the universe. A psychic reading the auras at this level may pick up thoughts that are not conscious to the person being read but that are unconsciously influencing his behavior. When reading the higher auras of the body. Psychics can pick up messages about future events that will impact the person being read. This is because on a etheric level, events in the future already exist. The feeling of being pushed or pulled by fate is also the influence of the higher cosmic forces. The 3 higher spiritual auras are the seat of the higher self. The higher self or super conscious is our personal link between visible and invisible universe. It communicates and interrelates with higher cosmic consciousness. The higher self transmits messages to the subconscious mind in the form of dreams, intuition and psychic insight. The subconscious then communicates these to your conscious mind through images, thoughts and feelings. Dreams are symbolic and need interpretation. The auras contain seven chakras . The crown chakra is the point of access to the spiritual universe. The Chakras are traditionally considered the "nervous system" of the metaphysical body, since it is through them that life energies are received, processed, and transmitted, and through them that body, mind, and spirit are linked together into one holistic system. The energy-information frequencies found in the Aura are identical to those found in the Chakra channels. The chakras are connected to each other through etheric channels. Physical, emotional, mental and spiritual ailments can be correlated with energy blocks or dysfunctions within the chakras. Balancing the chakra through psychic healing allows the appropriate flow of energy to a chakra to reestablish health on each level. Logical left brain thinking is held in high esteem by the western society.you can overturn this and pay attention to your hunches and grow your clairvoyance. The spirit world exists in a dimension of higher vibration. A medium forms a link or channel , a route of communication with those who have passed to the other side. He does so by raising his vibration or frequency to a point where the link can be formed. As this same time the spirits lower their vibration. They communicate the energies through pictures , feelings, sounds and thoughts. The medium interprets these through his broadened sense bands. The universe cannot distinguish between a positive and negative thought. A negative thought will bring a negative manifestation towards you. When you use psychic power you tap into the level of the universe, where individuality does not exist. At this level each of us is a part of a universal and cosmic consciousness where we are connected as though held together by invisible threads. This interconnectedness means that every thing we do or think affects everything and everyone else. Everything is made out of energy. What appears to be solid is made up of vibrating particles, atoms and molecules. This includes human beings. According to psychic theory all the beings that live in the universe are made up of vibrating energies. The higher and faster the frequency, the higher the plane of the universe. This was written down in Vedas 7000 years ago.
Psychic development will teach you how to raise your vibration or lower it at will. Time and space are features in the material world , not the invisible world. There the present past and future are all occurring right now. This means when you contact the higher realms you can tap into past lives or the future. By learning to project your will and change your vibration through altering the state of your consciousness , you will begin to develop psychic powers. All psychic exercises require you to alter your state of consciousness to reach ALPHA ( 7 Hz ) state. It is a light trance state achieved by meditation. Your breathing slows down, you cease to notice noise, and visual distractions. You must be in the NOW. Self hypnosis is a form of meditation in which the mind is stilled to reach an altered state of consciousness Psychic ability is the natural extension of intuition. Aura is a magnetic energy and is a protective shield.`. All thoughts , emotions and feelings are contained in the aura and sent out to the universe. All 7 chakras have their own frequencies of resonant vibration. Clairsentient people are sensitive to energy. All have psychic power- but it remains repressed. The ordinary man ignores his intuition in favour of commonsense—and so in the course of time untuition stops manifesting clearly. The psychic is a supersensitive soul. He can figure out the nuances of intuition. For him intuition works at his beck and call in a clear way.. he does not need to go into a trance or even meditate. He will answer all your questions effortlessly. A true psychic's intuition can spot falsehood immediately. His intuition ecompasses space and time. Newton's ideas of absolute space and time and Einstein's ideas of relative time and space, are replaced by a truer picture by true psychics, for whom the universe exists in a vast here --where HERE represents all points of space and time at a single instant. In the quantum world of the zero point field, subatomic particles exist in a state of all potential unless observed, when it gets frozen down to a single state.Psychic remote viewers can see information encoded in quantum fluctuation. On the subatomic level MIND IS OVER MATTER.
A couple of weeks ago, my wife was doing reiki for her classmate whose father fell down and broke his hip bone. In the posh Mumbai hospital ( money making—18 lakhs ) they did so much work on him before they discharged him. At one stage my wife called her friend and said ” You father will NOT live anymore , call your brothers from USA now” He died after 48 hours and the old man saw his children just before he died.
My wife was doing reiki for a newly married girl who was having depression issues . We have known the girl since she was a baby – a soft spoken girl of temperate disposition. All of a sudden her hand jerked violently and she felt as if her palm was on fire. Thinking it was an extreme emergency , my wife jumped up and rang up this girl on her mobile phone. The girl left the connection open and my wife could hear her screaming at her husband , using the most foul / filthy language.
Even with degraded 2 strand 97% junk DNA and a shriveled / calcified pineal gland, our human body is still a wonderful machine . Scalar energy emitted by mobius coils in our body is faster than light. The human body generates scalar waves from the mobius coils ( figure of eight ) of the DNA and the mobius coils of the circulatory system. When the left and right sides of the brain lobes and the circulatory system in front of the lungs, are in balance the human body generates scalar waves. When two energy fields exactly cancel out each other the 5th dimension is accessed which is all pervasive and has the power to heal. Scalar waves are information carrying waves, and are linked to human consciousness.They are the interface between the mental and physical world. The existence of Scalar waves and the Akashic field ( Zero point field or Aether ) have been known to the Vedic Maharishis since the past 11000 years. The Indian Vedic seer has exploded into a space of consciousness in which inner awareness is spontaneous. Reiki healing draws on the infinite energy source via Schumann Resonance of fundamental frequency of OM ( 7.83 hertz ) . When the human 2 strand , 97% junk DNA, modifies to 12 strand nil junk DNA, medicines will become obsolete.In March 2009, Vatican alarmed by infusion of Hindu Sanskrit terms like CHAKRA has banned Reiki from all Catholic institutions. This is the type of paranoia which made Vatican burn all their Templar Crusader Knights ( Catholic heroes really ) on the stake -- for they were caught doing Kundalini raising, Mudra, Tantra , Chakra cleansing Reiki and chanting Mantras.. .
3.17--- shabdarthapratyayanam itaretaradhyasat sankarah tatpravibhagasanyamat sarvabhootarutajnanam
Words, objects and ideas are superimposed, creating confusion; by samyama, one gains knowledge of the language of all beings.
Conventional usage of a word, its fundamental meaning, content and feeling may all coincide, or may be confused due to intermixture or super-imposition. The same word may communicate altogether different meanings in another language. A perfect yogi acquires accurate knowledge of the meaning and feeling of any sound or word, in any language produced by any being. One does not commonly differentiate between a word, its original purpose and meaning, and its contemporary usage; they are studied by those of average intellect to coincide. An educated intellect, however, may penetrate deeply to understand just what is communicated by the sound, meaning and sense of a word. A gifted yogi intuitively perceives and precisely distinguishes the meaning and feeling of each word or sound uttered by any living being, according to how they express themselves. By making samyama on the sound of a word, one's perception of its meaning, and one's reaction to it -- three things which are ordinarily confused -- one obtains understanding of all sounds uttered by living beings. One very practical example of the relationship between name, object, and conceptual existence is that of mantra. With mantra, one starts with the word or phrase itself, allowing the others to gradually become revealed. One might have a definition of sorts, but the real meaning comes in direct experience. Then comes the clarity of the distinction, as the subtler spiritual significance of the mantra stands alone. Suppose I hear a word; there is first the external vibration, next the internal sensation carried to the mind by the organ of hearing, then the mind reacts, and I know the word. The word I know is a mixture of the three, vibration, sensation, and reaction. Ordinarily these three are inseperable; but by practice the Yogi can separate them. When a man has attained to this, if he makes a Samyama on any sound, he understands the meaning which that sound was intended to express, whether it was made by man or by any other animal.
3.18--- sanskarasakshatkaranat poorvajatijnanam
Through direct perception of his subliminal impressions, the yogi gains knowledge of his previous lives.
The yogi is able to recall the impressions of past incarnations which have influenced his present life. In the continuity of life, instinct, memory and desire play significant roles. Memory belongs to the subconscious mind, and the fruits of cravings (pains and pleasures experienced in the present life as a result of good and bad actions in past lives) to the unconscious. When a yogi is free from every instinct and desire, he sees directly, independent of memory, and of feelings of joy or sorrow. Through intuition, in the orderly sequence of time, he actually sees his past lineage and future status, and also the lives of others. Samskaras lead to karma: The samskaras originally led to our karma, and because of this the yogi wants to examine and eventually eliminate those samskaras. Past life regression can create further bondage: To a typical person seeking past life regression, there is a seeking out of a replay in the inner field of mind, so as to increase knowledge about ourselves. This is the coming through into the conscious state of the inner process from the subtle mind. It can have the effect of increasing ego and ignorance, as it leads one to think that these past memories are part of our self-definition. In effect, bondage of ignorance is increasing, not decreasing. Samyama on the samskaras brings freedom: However, to the yogi doing samyama on these deeper samskaras themselves (deep impressions), there comes increasing clarity about the way the samskaras have clouded the self-identity and obscured Self-realization. Thus, these past identities are not reinforced, but are attenuated and set aside. They are not seen as self-identities, but as incorrectly perceived false identities. This leads to lesser bondage and greater freedom. Attainments and obstacles: As with the other subtle experiences this is seen to be both an attainment and an obstacle, and is set aside with non-attachment . By making samyama on previous thought-waves, one obtains knowledge of one's past lives. Samyama on one's tendencies and habits will lead one to their origins. Consequently one gains deep knowledge of one's past. Through the direct perception of the latent impressions (samskaras) comes the knowledge of previous incarnations. Samskara is known as "residual potency" also. When all Vrittis or thoughts die away, the frame of the mind remains with the Samskaras. This is termed the Potential Mind. In Vedantic parlance, it is called Antahkarana Matra. A child is born with his Samskaras. A child is born with his past experiences transmuted into mental and moral tendencies and powers. By experiences, pleasant and painful, man gathers materials and builds them into mental and moral faculties. The earthly experiences are worked up into intellectual faculty. The mind evolves through the impressions received from the universe through the senses. It will take many bodies till it gathers the complete experience of the world. Every man is born with his inborn or inherent Samskaras and these Samskaras are embedded, lodged or imprinted in the Chitta. All Samskaras lie dormant in the Chitta as latent activities, not only of this life but of all previous innumerable lives from Anadi Kala (beginningless time). In human life, only those Samskaras which are appropriate to that particular type of birth will operate and come to play. The other kinds of Samskaras will remain concealed and dormant. The nature of desires and thoughts depends upon the nature of your Samskaras.
By doing a pilgrimage to Sabarimala ( proper 41 day VRAT ) , past soul samskaras causing phobias and persistent vices in current life are burnt.
The aim of a Sadhaka is to fry out or burn or obliterate all these Samskaras through Nirbija Samadhi. Sadhana consists in wiping out the Samskaras. Breathing, hearing, seeing, feeling, tasting, smelling-all cause Samskaras or latent Smriti in the mind. The world enters the mind through the eyes, ears, tongue (speech) and old Samskaras. If you remain in seclusion, you can shut out the first three doors. Through Vichara (right enquiry of Supreme Self), you can destroy the fourth route. Then, Jnana (Knowledge of Self) will dawn. A Jnani is without Samskaras. They are fried out by Jnana. No doubt, the force of the Samskaras remains in the Antahkarana. But they are harmless. They will not bind the Jnani.
3.19--- pratyayasy parachittajnanam
He acquires the ability to understand the minds of others.
Through his purity of consciousness, the yogi directly realises the nature of his own mind and consciousness, and also that of others. Pratyaya means perceiving the content of the mind.. By mastery over his own mind and consciousness, the yogi develops an extrasensory perception and can read the minds of others. By samyama on the notions or presented ideas comes knowledge of another's mind.We, as inner observer, are actually watching the inner screen of our own mind field. Whether we are talking about the thought process of another person, or the data brought in through the eyes, ears, or other senses, that information is imprinted on our own field of mind, somewhat like a movie is projected on a screen. Then, we, as the inner observer, experience the presentation on that screen. By samyama on the distinguishing signs of others' bodies, knowledge of their mental images is obtained. Samyama on the changes that arise in an individual's mind and their consequences develops in one the ability to acutely observe the state of mind of others.
3.20--- na cha tat salambanan,tasyavishayibhootatvat
A yogi who is able to read the minds of others in general, can also, if necessary, exactly identify specific contents which are beyond the reach of the mind.
He would not know the contents of the mind by making a Samyama on the body. There would be required a twofold Samyama, first on the signs in the body, and then on the mind itself. The Yogi would then know everything that is in that mind.
3.21--- kayaroopasanyamat tadgrahyashaktistambhe chakshuhprakashasanprayogentardhanam
By control over the subtle body, the yogi can suspend at will the rays of light radiating from himself, so that he becomes invisible to onlookers. He may again make himself visible by bringing back the power of perceptibility.
The lack of contact (samprayoga) between the light and vision has to do with the light coming from the yogi’s form and vision beam which emanates from the person who searches psychically or physically for him. Sometimes a yogi can sit right next to a person and that person cannot realize that the yogi is by his side. If one makes samyama on the form of one's body, obstructing its perceptibility and separating its power of manifestation from the eyes of the beholder, then one's body becomes invisible. The yogi is not adding the quality of invisibility; rather he is withdrawing the quality of see-ability.. He does not really vanish, but he will not be seen by anyone.
A chained Apollonius just disappeared into thin air , from the Roman Emperor Domitian’s crowded court-- never to be seen anymore.
3.22--- etena shabdadyantardhanamuktam
In the similar manner as described above, he is able to detain sound, smell, taste, form and touch.
The results of actions may be immediate or delayed. Samyama on this can give one the ability to predict the course of future actions and even his own death. In the same way as described in relation to sight (3.21), one is able to suspend the ability of the body to be heard, touched, tasted, or smelled.
3.23--- sopakraman nirupakraman cha karma tatsanyamad aparantajnanam,arishtebhyo va
The effects of action are immediate or delayed. By sarhyama on his actions, a yogi will gain fore-knowledge of their final fruits. He will know the exact time of his death by portents / signs ( arishta ) .
The fruits of action (karmaphala) are related to time (kala phala). If a piece of wet cloth is fully spread out, it dries quickly; if folded or rolled up, it takes a long time to dry. Likewise, the fruits of action may be felt immediately or at a later time. Sahcita karma, prarabdha karma and kriyamana karma, are three types of actions which bear fruit. The first is the merit or demerit compiled from former lives. The second refers specifically to the good or bad actions which have shaped one's present life. The third one generates by one's actions in this life. The effects of kriyamana karma are to come later - one can hence assume that Patanjali has included kriyamana karma and sancita karma in the category of nirupakrama, and prarabdha karma in sopakrama. Karmas are of two kinds: quickly manifesting and slowly manifesting. By samyama on them, or on the portents of death, the knowledge of the time of death is obtained.By samyama on his actions, a yogi will gain foreknowledge of their final fruits. Different qualities such as friendliness, compassion, and contentment can be inquired into through samyama. Thus, one can learn how to strengthen a chosen quality.
3.24--- maitryadishu balani
He gains moral and emotional strength by perfecting friendliness and other virtues towards one and all.
The yogi who perfects, compassion and benevolence, and who regards things impartially without getting involved, keeps his consciousness free from desire, rage, avarice, lust, pride and envy. With his mind purified of such weaknesses, affability evolves, which dispenses happiness to all. His equipoise of mind creates a graceful disposition of heart. By samyama on friendliness and other such qualities, the power to transmit them is obtained. When the yogi detaches himself from the cultural prejudices which were cultivated in this and in some past lives, he develops universal friendliness which is applied evenly without biases which come up from the subconscious memory as predispositions. However, being aware of those attitudes in his memory, he can know what sort of friendly or antagonistic relationship he had with others in past lives.The last three limbs combined together (Dharana, Dhyana & Samadhi) make up Samyama. Samyama is the state of resting in deep inner silence (samadhi), along with the ability to pick up a thought (focus/dharana) and let it go inward (meditation/dhyana). Then the results of samyama come out from inner silence automatically, because inner silence/awareness is, in reality, a single field. Samyama is an advanced yogic technique, one that is based on principles which utilize the operative powers of some of the more subtle and universal facets of consciousness; facets which many of us are not aware even exist, but which are available to all of us, with a certain amount of practice. Samyama practice takes the stillness we cultivated in meditation and moves that stillness outward. Once the core samyama practice is mastered, it becomes a natural habit of letting go. In the stillness of pure awareness intuition blooms.
3.25--- baleshu hastibaladini
By sarhyama on strength, the yogi will develop the physical strength, grace, and endurance of an elephant.
This is a true incident. A small child was run over by a truck. The truck stopped with the wheels on the child. The mother lifted the truck and someone took the child away, injured badly but alive. Scientists examined this incident that the woman gave to herself superhuman strength, and due to her astounding effort , her spine was crushed .
A Yogi can train his mind to give the body strength , stamina or whatever .. Only today sports psychologists understand the wisdom of Patanjali. Infinite energy is at the disposal of everyone if he only knows how to get it. The Yogi has discovered the science of getting it. Remember that we are talking about a very deep form of attention, not merely reflecting on, and trying to pretend to have that strength. A yogi develops certain mystic perfections during practice. Westerners often wondered why Indian yogis could ignore pain . They wondered how Yogis in the Himalayas could stand on one leg and sleep on a freezing windy night, nude. It is not to show the foreign media. He is doing it for himself. He has abilities honed by Yoga. By making Samyama on the strength of the elephant, etc., that strength comes to the Yogi.
I was a successful captain at sea with ZERO failure record. The secret was to make the team believe “ If we cant do it, under this captain’s leadership , who else can ?”
3.26--- pravrittyalokanyasat sookshmavyavahitaviprakrishtajnanam
Concealed things, however near or far, are revealed to a yogi.
By consolidation of the inner light, i.e., the insight of the soul, a yogi develops super-sensitive powers of perception. Such insight brings the power of seeing things which are subtle and fine, concealed or at a distance. By making samyama on the Inner Light, one obtains knowledge of what is subtle, hidden, or far distant. By directing the flash of inner light of higher sensory activity, knowledge of subtle objects, those hidden from view, and those very distant can be attained. 7000 years ago our Yoga texts wrote down about ESP ( Extrasensory perception), the sixth sense where information is NOT received the recognized physical senses but sensed with the intuitive mind. Unlike ordinary senses, ESP has virtually unlimited range, and it's experienced mainly as thoughts rather than bodily sensations. ESP is independent of such factors as geography, time, intelligence, age, or education. The conscious mind has subliminal psychic access to the collective unconscious, a vast repository of accumulative wisdom and experience of the human race. The natural tendency for ESP in individuals can be distorted by previous prejudices, thoughts, and conditioning. Yoga breaks this barrier.
3.27--- bhuvanajnanan soorye sanyamat
By sarhyama on the sun the yogi will have knowledge of the seven worlds, and of the seven cosmic centres in the body.
As the sun illuminates the world with its rays, likewise, the light of the soul reaches the sahasrara, the thousand-petalled cakra, also known as brahmakapala. The yogi knows the functions of both the outer and the inner worlds. As the microcosm symbolises the macrocosm, man's body epitomises the entire structure of the great universe. The inner sun is to be found only in meditation. It is accessible through the sushumna channel, the thin milky white stream of energy that courses through the center of the chakras. Through meditation on centers such as the heart (anahata chakra) or the space between the eyebrows (ajna chakra), the sun will eventually be revealed. To clear the clouded mind so as to be able to find this sun is one of the key reasons for all of the various practices of Yoga.
3.28--- chandre taravyoohajnanam
By samyama on the moon comes knowledge of the stars' alignment.
In the last sutra, the sun, surya, refers to the core of one's being. The moon, candra, refers to the mind and consciousness. The solar plexus is situated in the region of the trunk; the lunar plexus has its seat in the cerebrum. By samyama on that region, the yogi obtains further knowledge. The brain is likened with the moon, which cools the solar system; the lunar plexus maintains a stable, constant temperature in the body, even though the seasonal temperature fluctuates. It also controls and directs the parasympathetic system and governs the functioning of the central nervous system.
3.29--- dhruve tadgatijnanam
By samyama on the Pole Star, the yogi knows the course of destiny.
By samyama on the Pole Star (dhruva naksatra), a yogi knows the movements of stars and their effect on the events of the world. Dhruva also represents the roof (ajna cakra) as well as the tip of the nose (nasagra). The yogi will know in advance about his own destiny, as well as that of others.
3.30--- nabhichakre kayavyoohajnanam
By samyama on the navel, the yogi acquires perfect knowledge of the disposition of the human body.
By samyama on the navel area or nabhi cakra, also called manipuraka cakra, a yogi can obtain perfect knowledge of the constitution of the human body. He knows the activities of his each and every cell and thus becomes a master of his own body. The navel is known as kandasthana (kanda = egg or bulb; sthana = region). The root of all the nerves is in the navel. From the navel, 72,000 nadis branch out. Nadis are astral tubes made up of astral matter that carry Pranic currents. They can be seen by the astral eyes only. They are not nerves. They are 72,000 in number. Ida, Pingala and Sushumna are the important ones. Sushumna is the most important of all. There are two nerve-currents one on either side of the spinal column. The left one is called Ida and the right is known as Pingala. These are Nadis. Tentatively, some take these as the right and the left sympathetic cords, but they are subtle tubes that carry Prana. The Moon moves in the Ida and the Sun in the Pingala. Ida is cooling. Pingala is heating. Ida flows through the left nostril and the Pingala through the right nostril. The breath flows through the right nostril for one hour and then through the left nostril for one hour. Man is busily engaged in worldly activities, when the breath flows through Ida and Pingala. When Sushumna operates, he becomes dead to the world, and enters into Samadhi. Sushumna is the most important of all the Nadis. It is the sustainer of the universe and the path of the universe and the path of salvation. Situated at the back of the anus, it is attached to the spinal column and extends to the Brahmarandhra of the head and is invisible and subtle. The real work of a Yogi begins when Sushumna begins to function. Sushumna runs along the centre of the spinal cord or spinal column. Above the genital organs and below the navel is the Kanda, of the shape of a bird's egg. There arise from it all the Nadis
72,000 in number. Of
these, seventy-two are common and generally known. Of those the chief ones are
ten and they carry the Pranas. Ida, Pingala, Sushumna, Gandhari, Hastijihva,
Pusa, Yusasvini, Alambusa, Kuhuh and Sankhini are said to be the ten important
Yogis should have a knowledge of the Nadis and the Chakras. When Prana moves in
Sushumna, sit for meditation. You will have deep Dhyana. If the coiled-up
energy, Kundalini, passes up along the Sushumna Nadi and is taken up from
Chakra to Chakra, the Yogi gets different sorts of experiences, powers and
When the Nadis have become purified, certain external signs appear on the body of the Yogi. They are lightness of the body, brilliancy in complexion, increase of the gastric fire, leanness of the body, and along with these, the absence of restlessness in the body. They are all signs of purification.
Only the yogi can know the fine demarcation between body and mind, mind and soul, and become master of himself. By samyama on the navel plexus, knowledge of the body's constitution is obtained.
Using the throat as a point of inquiry for samyama provides an understanding of thirst and hunger. This enables one to control their extreme symptoms.In yogic terminology the navel chakra is called manipuraka. It is the third major chakra when counting these from the bottom of the spine. By completing the course of hatha yoga, a yogi curbs this chakra.
3.31--- kanthakoope kshutpipasanivrittih
By sarhyama on the pit of the throat, the yogi overcomes hunger and thirst.
Advanced yogis can control hunger and thirst—this has been proved under modern scientific scrutiny.
Kantha kitpa represents the visuddhi chakra situated in the region of the pit of the throat. (Certain mudras, for instance kaka mudra and khecari mudra, helps to defeat hunger and thirst). Samyama on the chest area and inquiry into the sensations felt there in different physical and mental states gives one the means to remain stable and calm even in very stressful situations. The practice of suppressing hunger and thirst is part of Hatha yoga. The purpose of this is to get the life force to cease its independent activities. A hatha yogi endeavors to bring the life force under his control, not to stop it from functioning but to cease its independent activities which are counter productive to the aims of yoga. Thus one, by one, a yogi surcharges and subsequently purifies the energy gyrating centers (chakras) one by one, beginning at the base of the spine. A yogi does cause his hunger and thirst to be suppressed initially when he sets out to control those urges, but over a time of practice, his subtle body changes and the urges for solid and liquid food go away. This is because the attitude of the throat chakras become changed permanently.
When my wife took her exam in Reiki, the old Guru gave her his quartz tetrahydron dowser , and told her to douse his body and find out which chakra of his body needs speeding up. She found a weak Manipura , and thus got her 4th degree ( one step above Grandmaster ). Chakra in Sanskrit means wheeling vortex . Chakras are focal points where psychic forces and bodily functions interact with each other. They are transceivers of SCALAR energy. ). Longitudinal Scalar waves are so fine that they are only one-hundred-millionth of a square centimeter in width hence finer than X-rays and gamma rays. Scalar waves can produce a great repelling force on the atomic nucleus, bypassing the outer electron shells, directly engineering or interfering with the components of the nucleus. Scalar waves operate in a non-linear time dimension which is hyperspace, at any speed from zero to infinity, as they are not limited to the speed of light. Secondary fields caused by the motion of subatomic particles interacting with Zero Point Field or Aakasha or Ether are called Scalar waves. They are not electromagnetic and hence don’t have direction or spin. Scalar waves can travel faster than light. Scalar waves encode the information of space and time into a timeless spaceless quantum shorthand of interference patterns. Electrons get their energy to whiz around the nucleus of an atom without slowing down because they tap quantum fluctuations of empty space. There are seven chakras or energy centres. These chakras cannot be seen by the sight sense of the common man. Each of these 7 chakras are associated with a specific colour, organ, gland, mantra and frequency. The lowest is Muladhara at the base of the spine, and the highest is Sahasrara at the top of your head. The Muladhara encircles a mysterious divine potency called Kundalini, which can be raised by Yoga and meditation, chakra by chakra, till it reaches the Sahasrara. A overwhelming bliss is felt , which mystically represents re-integration with Atman or the eternal essence of self. With awakened Kundalini telepathy is possible.Chakras can then send out information carrying Soliton waves, which do not attenuate. The Indian sage has exploded into a space of consciousness in which inner awareness is spontaneous. Cosmic consciousness is an intellectual enlightenment or illumination, an undescribable state of moral and intellectual elevation, a feeling of amazing bliss.When your perception opens up you can talk to trees. When meditating if tingling happens in your body, it means some rearrangements are taking place in your energy. The Muladhara chakra ( root ) hangs outside your body between your thighs , just beneath your scrotum. The Sahasrara chakra ( crown ) is located on top of your head. The remaining chakras are aligned within your body . The aura is created and nourished by the energy brought in through chakras. A chakra that rotates anti-clockwise is a ‘closed’ chakra--not conducive to the intake of energy. Normally the chakras spin very fast, sucking the universal energy into our body. However, as we grow older we develop negative patterns of thinking and living that slow down of some or all of the chakras and sometimes even impede their direction, causing an energy imbalance that results in various diseases. You can feel the influence of the chakras with the help of a pendulum, as it will start rotating on its own under the influence of any of the chakras when brought near that chakra’s field. When these chakras are not spinning at their optimal speed, their respective characteristics can be adversely affected. Trying to suppress or deny emotions freely often results in blocks in the corresponding chakras--so do not hide your emotions from yourself, even if you decide for some reason to hide them from others. When your chakras are out of balance nothing seems to go all right, and you have a sense of depression. You can douse your chakras with Tetrahydron Quartz. Dousing is the easiest of all ESP. The crown chakra reaches down until its vortex touches the pineal gland. Kundalini starts its ascent towards the head center after responding to the vibrations from the 'light in the head. Introversion is neccessary for self-realization. Inner attention magnetizes “spiritual light” into the pineal gland. Human thought is the result of suspended action, and the pineal gland inhibits the immediate discharging of thoughts into action. This inhibition causes us to look inward and to deeply ponder our actions and reactions. When an area of quantum coherence collapses, an instant of consciousness occurs. The real nervous system operates by means of synaptic messages. The virtual one operates by means of the quantum effect of tunneling (particles passing through an energy barrier that classically they should not be able to climb). The real one is driven by classical laws, the virtual one by quantum laws. Consciousness is therefore driven by quantum laws. With the advent of powerful new tools like femtosecond (10-15 second) lasers and nanoscale-precision positioning, life’s quantum dance is finally coming into view. Our creative power to reverse entropy and heal still lies within us. We all have stem cells in our body that can make new healthy cells. Life can re-create Life, NOW. All we need to do is neutralize the electromagnetic charges held in our fields that disrupt our natural state of perfection. In quantum physics all things are seen as possibility waves. And it is consciousness that changes these possibility waves into actuality. Everything is made of energy, including thoughts, feelings, emotions, sensations, and associations. Remember, chakras dictate all physical, mental, emotional and spiritual processes that take place in your body. Every chakra is a transmitter cum receiver antenna. A vedic sage with 12 strand DNA (nil junk ) and a king sized pineal gland , with chakras on overdrive and golden aura , can do wonders. There is a difference between a sage and a saint. A healthy clean aura means a healthy body. The human aura is egg shaped. Auras can also be diagnosed with the help of quartz pendulums or with sensitized hands. The seventh layer of the evolved yogi’s aura represents the divine mind, and is made up of high-frequency, bright golden energy lines. Extending three-and-a-half feet from the body, these golden lines form the matrix for all the physical components of our bodies. With a well developed seventh kosha, we start seeing and feeling the hidden divine perfection. A hidden purpose appears in every seemingly imperfect event or item around you, resulting in serenity of mind. At this level you hold your core beliefs, which may or may not be in harmony with the universal laws. All of our creative ideas flow from this level and give a sense of purpose to them.
3.32--- koormanadyan sthairyam
By sarhyama on kurmanadi, at the pit of the throat, the yogi can make his body and mind firm and immobile like a tortoise.
Though human cannot hibernate like bears , the advanced Yogi can do much more. By mastery over kurma nadi, the yogi not only keeps his physical body immobile like a tortoise, but also has the power to hibernate mentally by entirely immobilising the functions of the body and intellect. Kurma nadi corresponds to the epigastric region. The functions of the body are performed by five types of vital energy, prana vayus - prana, apana, samana, udana and vyana. Prana moves in the thoracic region and controls breathing. Apana moves in the lower abdomen and controls excretion of urine, semen and faeces. Samana stirs up the gastric fire, assisting digestion and maintaining the harmonious functioning of the abdominal organs. Udana, working in the throat, controls the vocal chords and the intake of air and food. Vyana penetrates the entire body, distributing energy from the breath and food through the arteries, veins and nerves. There are also five upavayus known as upa-pranas. They comprise - naga, krkara, devadatta, dhanamjaya and kurma. Naga alleviates pressure of the abdomen by burping; krkara prevents substances from passing up the nasal passages and down the throat by making one sneeze or cough. Devadatta causes yawning and induces sleep. Dhanamjaya produces phlegm, nutrifies the body, remains in it even after death and sometimes inflates a corpse. Kurma controls the movements of the eyelids and regulates the intensity of light for seeing by controlling the size of the iris. The eyes are the index of the brain. Any movement in the brain is reflected in the eyes. By tranquillising the eyes, i.e., by the control of kurma vayu, one can still one's thoughts and make one's brain immobile . In yoga texts one can read of the main nadis, such as ida, pihgala, susumna, citra, gandhari, hastijihva, pusa, yasasvini, alumbusa, kuhii, sarasvati, varuni, viiodhari, payasvim, sahkhim, subha, kausiki, sura, raka, vijnana, kurma and many others.
One's mental functions revolve mainly around lust, anger, greed, infatuation, pride and envy, considered the enemies of the soul. By mastery over the kurma nadi, the yogi stops the movements of these six spokes of the mind, which are influenced by the qualities of sattva, rajas and lamas. He brings these enemies of the soul to a state of steadiness, and through the dominance of sattva guna, transforms them into friends. He remains like a tortoise in his shell, his emotional centre undisturbed, under every circumstance. He has developed emotional stability, the prerequisite of spiritual realisation. By samyama on the kurma nadi (a subtle tortoise-shaped tube located below the throat), motionlessness in the meditative posture is achieved. By samyama on the tortoise channel, below the throat, steadiness is attained. Unless one can keep his body in a steady pose, preferably the padmasana lotus posture, and also have the bodily urges like hunger quelled completely, he cannot enter into samadhi. The kurmanadi is supposed to be located below the gullet. In other words if one has not stilled the gross and subtle nerves in this area, having mastered Hatha Yoga, one will not be
able to enter samadhi. When those nerves are stilled, the life force gives up its effort to protect
and overly maintain the lower part of the body, the part which is lower than the neck. Unless
the life force can be relieved from its creature survival duties, it does not allow the person to
3.33--- moordhajyotishi siddhadarshanam
By performing samyama on the light of the crown of the head (fajna cakra), the yogi has visions of perfected beings.
A yogi can develop a balanced head and a poised heart, and from his visions of siddhas, yogis and acharyas (great teachers) he may obtain guidance and inspiration to further his sadhana. By samyama on the coronal light of the head, visions of the siddhas, the masters can come. Visions of the perfected ones comes by following the inner coronal light of the crown of the head, whether encountered at the crown or through the ajna chakra, the eyebrow center. By samyama on the light at the crown of the head (sahasrara chakra), visions of masters and adepts are obtained. Murdhajyotish is known otherwise as jnanadipa. It is a light seen in the front central head of the subtle body. This light is the energized buddhi organ. In its normal stage in a human being, it is dark and cloudy, like a filament of a light bulb which gets insufficient current. The insufficient current warms the filament but does not cause it to glow noticeable. When the yogi masters pranayama and perfects himself in the disciplines of kundalini and celibacy yoga, his buddhi organ gets sufficiently charged. It glows with shining light (jyotisi), otherwise it remains dull but is felt as the centre of the mind, as ones ability to understand, analyses, plan and draw conclusions. He can take advices and get rare kriya yoga practices from those siddhas whom he is allowed to perceive. Such a yogin does not rely on physical contact with a yoga guru. Hence he does not have to have a guru who uses a physical form. He takes initiation either physically or subtle from these teachers. The reddish grey pineal gland is located in the geometric center of the brain. It is located directly behind the eyes. The pineal gland is a super conducting resonator which has mystical powers. Once the third eye is developed it is far more powerful than any of your 5 human senses. Though it is not part of the brain, the pineal gland develops from the roof of the diencephalon, a section of the brain, and functions as a light receptor. The pineal gland is the evolutionary forerunner of the modern eye. The nerves that serve the pineal gland don't originate in the brain but in the sympathetic nervous system. The pineal gland can be activated by activated by sunlight, and also by sound resonance. It controls the various biorhythms of the body. It can discern negative energies, based on perception of vibrating energies around you. It plays a major role in hibernation of animals, metabolism, and seasonal breeding. In humans it affects circadian rhythms, sleep patterns ( melatonin levels increase at night), and is implicated in seasonal affective disorder. The pineal gland is a photosensitive organ and thus an important timekeeper for the human body. Pineal activation awakens normally latent neural pathways. Nerve fibers leave the pineal and make synaptic connections with other brain sites through traditional nerve-to-nerve connections.
3.34--- pratibhad va sarvam
Through the faculty of spiritual perception, the yogi becomes the knower of all knowledge -- Vibhuti Pada.
A yogi can intuitively perceive anything and everything. By samyama on the radiant light, he becomes the knower of all knowledge. All knowledge is mirrored in a yogi. In short, as day succeeds dawn, impulsive nature is transformed into intuitive thought, by which the yogi possesses universal knowledge. It is the conquest of nature.When a man has risen to a high state of Pratibha, he has that great light. All things are apparent to him. Everything comes to him naturally without making Samyama.Through the faculty of spiritual perception the yogi becomes the knower of all knowledge.This pratibha is the brahmarandra development in the head of the subtle body of a yogi. At first a yogi develops the top part of the subtle body which is known as the brahmarandra. Patanjali used the terms, pratibha which literally means relating to divination or genius. A yogi who has developed his brahmarandra is liberated even while using a gross body.
3.35--- hridaye chittasanvit
By samyama on the region of the heart, the yogi acquires a thorough knowledge of the contents and tendencies of consciousness.
By samyama, a yogi can become aware of consciousness and of true, pure knowledge. He learns to unfold and tap the source of his being, and identify himself with the Supreme. By samyama on the heart, the knowledge of the mind-stuff is obtained. A person whose mind is jumpy, whose emotions are reactive and who is still linked to the cultural affairs of this world, cannot develop Samadhi.
3.36--- sattvapurushayoratyantasankeernnayoh pratyayavishesho bhogah pararthatvat svarthasanyamat purushajnanam
By samyama, the yogi easily differentiates between the intelligence and the soul, which is real and true.
Since it serves the purposes of the Self and nature, pure intelligence and the seer appear to be one, but they are quite dissimilar from each other. By samyama on that which exists for itself, comes knowledge of the soul. The refined, illuminative intelligence (sattva buddhi) is free from egoism. It is quite dissimilar from the light of the soul. Samyama on one's own self brings to light the difference between intelligence and self and coronates the yogi with the knowledge of the soul. This sutra, by the use of the word svartha for the seer and parartha for the intelligence, clearly illustrates the difference between the two. Failure to differentiate between them leads to entanglement in worldly pleasures. Knowing the distinction enables one to enter the gates of the soul. Though the refined illuminative intelligence is the summit of nature, it is subject to diverse experiences. The soul being immutable, its light is constant, steady and unalterable. To the sadhaka, the intellect appears to be purusa. By samyama, the yogi has to disentangle the knot that binds the intellect and the self, and isolate the refined intelligence. From this follows isolation of the senses, mind and ego, and ultimately the release of the light of the soul. Samyama on the pure consciousness, which is distinct from the subtlest aspect of mind, reveals knowledge of that pure consciousness. The power of non-attachment acquired through purity gives the Yogi the enlightenment called Pratibha.
3.37--- tatah pratibhashravannavedanadarshasvadavarta jayante
Through that spiritual perception, the yogi acquires the divine faculties of hearing, touch, vision, taste and smell. He can even generate these divine emanations by his own will.
Through the dawning of the self-luminous light of intuitive understanding, divine perceptions in hearing, feeling, seeing, tasting and smelling, beyond the range of ordinary perceptions, arise of their own accord. Our 5 senses have a narrow bandwidth and are deliberately squelched to prevent overload and mental breakdown. As the mind is the centre of the functions of the senses of perception, it restricts their powers of hearing, feeling, seeing, tasting and smelling. When the limitations of the mind are removed, the yogi contacts the very core of his being, and has direct, divine perceptions, independent of the sense organs. He is able to hear, feel, see, taste and smell through unlimited space.
3.38--- te samadhavupasargaa vyutthane siddhayah
These attainments are impediments to samadhi, although they are powers in active life.
Divine perceptions are hindrances to a yogi, whose wisdom is supreme and whose goal is spiritual absorption. They are great accomplishments, but he should know that they fall within the range of the gunas of nature, and in acquiring them, he might forget his main aim in life and luxuriate within them. If they are shunned, however, they become aids to samadhi. The yogi may mistake these accomplishments and rewards for the end and aim of yogic practices. He might imagine that he has attained great spiritual heights, and that whatever is attainable through yoga has been achieved. In this process, he can forget the goal of Self-Realisation. Patanjali warns yogis to treat these powers as impediments in their sadhana. One should control them as whole-heartedly as one fought earlier to conquer the afflictions of the body and fluctuations of the mind. Then one can move forward towards kaivalya, emancipation. These [superphysical senses] are obstacles to [nirbija] samadhi but are siddhis (powers or accomplishments) in the worldly pursuits. By inquiring into the cause of this rigid situation binding the mind to the individual and examining the means of relaxing this rigidity there is great potential for an individual to reach beyond the confines of himself. The allurements of the external world pale by comparison to the allurements of the subtle world, where these so-called attainments, powers, and psychic abilities abound. On the inner journey it is therefore imperative to increasingly, gently, systematically cultivate the levels of non-attachment or vairagya , all the way up to supreme non-attachment or paravairagya. Experiences such as those described in the Yoga Sutras exist, and naturally start to come along the way. Saying that they are renounced does not mean they go away. Rather, it means they become a responsibly used part of the yogi's way of engaging with the outer and inner world. The abilities are there, and become as much a part of life as are the grosser aspects of the senses (indriyas), including the jnanendriyas of smell, taste, sight, touch, and hearing, as well as the karmendriyas of elimination, procreation, motion, grasping, and speaking. Whether those gross senses or the subtle attainments are used with or without attachment is the question. These powers, however, are obstructions to the attainment of the highest goal, the knowledge of the pure Self, and freedom; these are, as it were, to be met in the way, and if the Yogi rejects them, he attains the highest.
3.39--- bandhakarannashaithilyat pracharasanvedanach ch chittasya parashariraveshah
Through relaxation of the causes of bondage, and the free flow of consciousness, the yogi enters another's body at will.
A perfect yogi can enter the body of another individual or, in order to free himself from the bondage of karmas, can leave his own body at will. The yogi's consciousness can enter the body of another when the cause of bondage (karmasaya) ceases and the knowledge of moving from one body into another is acquired. This is the conquest of the element of earth. Over all, a student yogi should not endeavor for this parasariravesah siddhi since it is very dangerous and can be done only by the most advanced Yogis .
3.40--- udanajayajjalapangkakantakadishvasangg utkrantishch
By mastery of udana vayu, the yogi can walk over water, swamps and thorns without touching them. He also has the power of levitation.
He can make prana ascend through brahmarandhra and thus die at will. Prana is usually translated as 'breath', yet this is only one of its manifestations in the human body. If breathing stops, so does life. Ancient Indian sages knew that all functions of the body were performed by five types of vital energy (prana vayus) - prana, apana, samana, udana and vyana. They are specific aspects of the one vital cosmic force, the primordial principle of existence in every being. In pranayama, prana vayu is activated by the inbreath and apana vayu by the outbreath. Vyana is essential for the working of prana and apana, due to it being the medium for transferring energies from one to the other. Udana raises energy from the lower spine to the brain. This sutra explains the powers gained by the yogi who masters udana vayu - he raises the energy, and is then able to walk over water. By mastering samana one can experience sensations of excessive heat. Udana is the name of the nerve current that governs the lungs, and all the upper parts of the body, and when he is master of it he becomes light in weight.
3.41--- samanajayat prajvalanam
By samyama on samana vayu, a yogi glows like fire and his aura radiates.
By the conquest of samana vayu, the yogi gains control over the element of fire (tejastatwd). The middle of the torso is the region of samana, which stokes the gastric fire, assisting in digestion and maintaining harmonious functioning of the abdominal organs. It controls the working of the heart, and through it, the life force. By mastery over samana, the prana flowing in the navel area, there comes effulgence, radiance, or fire. Samana vayu is one of the five vayus. It operates from the navel area, deals with digestion, and allows the mental discrimination between useful and not useful thoughts. Conquest of the samana digestive force comes by the practice of kundalini yoga When a yogi on the upward purification course,purifies his navel region, he experiences frontal kundalini. It is then that he achieves conquest over the samana digestive fire. His subtle body then appears with an orangish fiery glow. By mastery over the samana nerve current (the equalizing vital air) comes radiance to surround the body. Active at the navel center—midway between the realms of prana vayu in the chest and apana vayu in the pelvis—samana vayu is a concentrating, absorbing, and consolidating force. Its main function is assimilation of prana in all its forms—like a power station, samana collects energy absorbed through breath, food, sensory perception, and mental experiences and processes it to empower all aspects of life. In the energetic body, samana is concentrated at the navel center (manipura chakra)—the center for the transformative power of the fire element. As the hub of pranic energy and vitality, the navel center is essential to hatha yoga, which aims to increase prana and transform the patterns of pranic flow in the body. Asana practice in particular is designed to draw downward-moving apana up to the navel center, and upward-moving prana vayu down to the navel center, uniting these two opposing energies to awaken samana. This integrating action strengthens the body, balances the mind, and stabilizes instinctive urges like hunger and sex so we can more easily regulate them. It gives us the clarity and courage to truly see ourselves, and the motivation and power to transform our habits and karmic tendencies. Samana vayu, or “balancing air,” is the prana vayu at the meeting point between prana, the inward/upward-moving vayu, and apana, the outward/downward-moving vayu. Samana vayu unites these two energies together. Located at the navel, samana vayu governs agni, the digestive fire, or fire of purification. This fire burns adequately when prana and apana unite in samana. Samana vayu is related to Manipura chakra located at the solar plexus. It is responsible for the processing and assimilation of all that is taken in—food, emotions, perceptions, and breath. Samana is used to assimilate these energies so that they can be used optimally. An imbalance of samana vayu presents as health conditions including digestive disturbances, slow metabolism, malnourishment, or obesity. In our daily lives, if we are feeling out of balance, samana is likely to be affected. Pranayama practices that balances inhalation with exhalation are helpful as a way to balance samana. By matching the length and depth of each inhalation and exhalation, prana meets apana, thereby helping to balance samana. Samana vayu is a centralizing force of energy (centripetal) that draws from the periphery to the navel in a spiraling action. Its main function is to support digestion physically (food, nutrients), energetically (prana), emotionally and mentally (thoughts and feelings) and spiritually (intuition, inner guidance, wisdom). It is Udana Vayu that separates the astral body from the physical body at the time of death. By control over this current he becomes very, very light. In conjunction with Prana Vayu, Udana plays an important part in governing the motion of lungs. The body of the Yogi who has mastered the current Samana Vayu is effulgent. He can create fire out of his body. Sage Sarabhanga after having Darshan of Sri Rama, created fire out of his physical body, burnt his physical body in this Yogic fire .
3.42--- shrotrakashayoh sanbandhasanyamad divyan shrotram
By sarhyama on the relation between space and sound, the yogi acquires the power of hearing distant and divine sounds. The organ of hearing, the ear, grasps sound in space. This is the conquest of akasha
The entire Vedas ( SRUTI ) were heard by seers while in their meditative trances. The inner ear gives the cycloid spiral space curve motion. Vedic seers used the inner ear method for bending space time. By samyama over the relation between akasha (one of the five elements) and the power of hearing, the higher, divine power of hearing comes.
3.43--- kayakashayoh sanbandhasanyamal aghutoolasamapatteshchakashagamanam
By knowing the relationship between the body and ether, the yogi transforms his body and mind, so that they become as light as cotton fibre. He can then levitate in space. This is the conquest of ether.
This is one of the supernatural powers called laghima, or becoming as light as cotton. While sutra 3.40 described levitation, this sutra describes moving through space. The samyama allows a releasing or a cessation of the process of heaviness or earth element. Then, the natural lightness is experienced. It is not that a new quality of lightness is being attained or added on. Rather, it is a ceasing to be connected with the quality of earth or heaviness of body. This does not mean levitation of the physical body. It means the use of the subtle body.
3.44--- bahirakalpita vrittirmahavideha tatah prakashavarannakshayah
By samyama on mahavideha (the disembodied state), where consciousness functions outside the body, the veil covering the light of illumination is destroyed.
It is a siddhi, called mahavideha siddhi. The yogi in this state possesses true and pure intelligence. If consciousness moves outside the body, but stays in the body, it is called an conceivable state. When the same consciousness moves outside the body, independent of and without abiding in it, it is an inconceivable state. In mahavideha, the yogi disengages his body from consciousness, so that sufferings do not influence him. He is beyond the gunas. In this non-attached state, cilia turns divine and universal and can absorb anything in space without the use of the body, senses, or ego. By samyama on thought waves unidentified by and external to the body [maha-videha, or the great bodilessness], the veil over the light of the Self is destroyed. When the formless thought patterns of mind are projected outside of the body, it is called maha-videha, a great disincarnate one. By samyama on that outward projection, the veil over the spiritual light is removed.
3.45--- sthoolasvaroopasookshmanvayarthavattva samyamadbhootajayah
By samyama on the elements - their mass, forms, subtlety, conjunction and purposes, the yogi becomes Lord over them all.
By restraint, the yogi gains control over the gross and subtle elements of nature, their forms and gunas, as well as their purpose. The Universe is created from the constituents of the basic elements of nature - earth (prthvi), water (ap), fire (tejas), air (vayu) and ether (akasa). Each element possesses five attributes - mass (sthula), subtlety (suksma), form (svarupa), all-pervasiveness or interpenetration (anvaya), and purpose or fruition (arthavatva). The characteristics of the gross forms of elements comprise solidity, fluidity, heat, mobility and volume. Their subtle counterparts are smell, taste, sight, touch and sound. Their all-pervasiveness or interpenetration are the three gunas, and their purpose is either worldly enjoyment or freedom and beatitude. The earth element has five properties of sound, touch, sight, taste and smell. Water possesses four - sound, touch, sight and taste. Fire has three - sound, touch and sight. Air comprises sound and touch. Ether has only the one quality of sound . By samyama on the gross and subtle elements and on their essential nature, correlations and purpose, mastery over them is gained. When the elements are mastered one is no longer disturbed by them. The body reaches perfection and extraordinary capabilities become possible. 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.
3.46--- tatoanimadipradurbhavah kayasanpat taddharmanabhighatashch
From that arises perfection of the body, the ability to resist the play of the elements, and powers such as minuteness.
From samyama on the elements, their counterparts, forms, conjunctions and fruits, the yogi develops the eight supernatural powers and gains perfect wealth of the body without falling victim to the obstacles posed by the elements. This is believed to be the best wealth of the body - perfection and freedom from all hindrances. This sutra points that by the conquest of the elements, a yogi gains mastery in three fields. The first is the acquisition of the eight supernatural powers. The second is perfection of the body, which means that earth does not grime him, water dampen him, or fire burn him. Wind cannot move him and space can obscure his body anywhere, at any time. The third is immunity from the play of the elements and their characteristics, and from the obstructions and disturbances which they create. He can reach anything he likes, he can rule everything he wants, he can conquer everything he wants, and so on. A lion will sit at his feet like a lamb, and all his desires will be fulfilled at will. From minuteness and other related mystic skills come the perfection of the subtle body and the non-obstructions of its functions. When the yogi develops the mystic skills, he finds that the subtle body is perfected to such a degree that the nadis, subtle tubes within it carry a subtle fluid which is as crystal clear as pure water. From certain dimensions this appears to be liquid light traveling through the subtle body of the yogi. Some of this purity filters into the gross body and the yogi is said to perform miracles. Perfection in the body means good features, attractiveness to others, physical firmness, and unusual physical strength.
3.47--- roopalavanyabalavajrasanhananatvani kayasanpat
Perfection of the body consists of beauty, grace, strength, compactness and the hardness and brilliance of a diamond.
In advanced yoga practice, kaya is the subtle body ( not the physical body ) , the temporary but long lasting body which the yogin must perfect before he can attain liberation. When the subtle body is upgraded by the practice of kundalini yoga, it attains beauty of form, mystic force and diamond-like definition. It attains clarity in it. Its colors become free from cloudiness and vague. It moves into the higher pranic force. It is experienced as a sattva guna body, a form of the mode of pure goodness. Beauty, grace, strength, and adamantine hardness constitute bodily perfection. This perfection of the body includes beauty, gracefulness, strength, and adamantine hardness in taking the blows that come. The body becomes indestructible. Nothing can injure it. Nothing can destroy it until the Yogi wishes. “Breaking the rod of time he lives in this universe with his body.” In the Vedas it is written that for that man there is no more disease, death or pain.
3.48--- grahannasvaroopasmitanvayarthavattvasanyamad indriyajayah
Through samyama upon the purpose of the conjunction of the process of knowing, the ego, and nature, there is mastery over the senses.
By samyama upon the natural states of the senses of perception, their function and receptivity, with or without their conjunction with nature and the perception of the individual self (tumtta), the yogi recognises the purpose of the alignment of nature, senses and self and gains mastery over them all. Here Patanjali describes the five specific qualities, particularly in relation to the senses of perception and the ego. The properties of the senses of perception include - knowing their own natural state; cognition or recognition of external objects; the reason for this contact; and the involvement of the individual self in these states, which changes it from objective to subjective. Everything one experiences in the universe is transmitted through the medium of the senses to the 'I' consciousness. The senses by their essential nature are attracted to worldly objects conducive to pleasure, and their hunger for more and more entangles them. At some stage, when the senses are quelled, they and the organs of action become unreceptive, and a state of quietness is experienced. An ordinary individual will go on following the senses when they are again stirred to their pursuit of pleasure, but the sophisticated intelligence will ponder, and consider that it is possible to turn inwards. This reflection on the receptivity of the senses and mind can now be diverted and directed by the intelligence toward exploring the realm of the seer so that senses, mind and ego are brought to rest permanently in the abode of the soul. By samyama on the process of perception and action, essence, I-ness, connectedness, and purposefulness of senses and acts, mastery over those senses and acts (indriyas) is attained. Samyama on the five cognitive senses or means of perception (jnanendriyas) brings mastery over those senses. Samyama on the five means of actions (karmendriyas) brings mastery over those means of action. However, these practices of samyama are purposively done in conjunction with ones own individuality and essence. It is the samyama on the relationship, which is the key. Repeatedly, the nature of relationship is examined in the Yoga Sutras, so that the false identities can be broken, allowing the true Self to be experienced , beyond the layers of ignorance or avidya. Sensual energy is subtle and moves at a rapid rate to execute its functions. It is mostly involuntary, which means that it operates on its own. This makes it difficult to track. . One must study how the sensual energy appropriates or grasps subtle phenomena. This is indicated by the term anvaya. One must study how the energy connects with and associates with various types of subtle and gross objects. One must know the form of the sensual energy, its swarupa. This is its form when it does not assume the identity of other objects. One should understand its nature for identification as well as its worth to the self. When all this is achieved, then the yogi gains mastery over his relationship to that sensual force.
3.49--- tato manojavitvan vikarannabhavah pradhanajayashch
By mastery over the senses of perception, the yogi's speed of body, senses and mind matches that of the soul, independent of the primary causes of nature. Unaided by consciousness, he subdues the first principle of nature (mahat).
When the properties of nature have been conquered, and both body and consciousness purified, the self perceives directly and quickly, independent of nature. Body, senses, mind and consciousness stand equal to the seer in their movements, and the soul drinks its own sweetness. The taste of honey is the same from whichever side of the honeycomb it is collected. Likewise, the organs of action and senses of perception, body and mind are made as pure as the soul, when they are transformed to the level of the soul. In this spiritual elation, they lose interest in sensual gratification and pleasure. Each cell reflects the light of pure Self and each cell drinks the nectar of the soul. This is madhu pranka. When there is clear understanding of the difference between the Perceiver and the mind, all the various states of mind and what affects them become known. Then, the mind becomes a perfect instrument for the flawless perception of everything that need be known. By that mastery over the senses and acts (indriyas), there comes quickness of mind, perception with the physical instruments of perception, and mastery over the primal cause out of which manifestation arises.
3.50--- sattvapurushanyatakhyatimatrasy sarvabhavadhishthatritvam sarvajnatritvan cha
Only one who knows the difference between the illuminative intelligence and the seer, attains supreme knowledge of all that exists and all that manifests.
The yogi distinguishes between intelligence, consciousness, ego and the soul. Through knowledge of the soul, he earns mastery over every state of manifestation and becomes master of all knowledge. He is omnipresent, omnipotent and omniscient. He alone is the observer, perceiving everything directly, and he alone is the actor, independent of mind, senses of perception and organs of action. To one well established in the knowledge of the distinction between the purest aspect of mind and consciousness itself, there comes supremacy over all forms or states of existence, as well as over all forms of knowing. Reaching the finest level of mind: In the preceding sutras (3.17-3.37, 3.39-3.49), many types of experience were described. As these are encountered, the yogi goes ever deeper into the levels of his or her own being. Each is encountered, explored, experienced, and set aside, so as to go still deeper. Finally comes the finest of the levels of individuality, the sattvic buddhi. Here, in this sutra, one not only experiences the discrimination between the subtlest aspect of mind and consciousness itself (purusha), this distinction becomes well established. Initially, buddhi is utilized as the means that decides, judges, and discriminates (2.26-2.29). When this discrimination is clouded, we act out of our habit patterns, not from choice. Eventually, we come to see that it was buddhi who carved up consciousness and the universe in the first place, experiencing the many dualities. Here, when the sutra speaks of discriminating between buddhi and purusha, this is what is being addressed. It is not referring to buddhi at the surface level, such as deciding what is useful and not useful in our life activities. Rather, it is the subtlest aspect of buddhi that is being discriminated as different from purusha. This is the discrimination that leads towards liberation .Only when there is distinct discrimination between the clarifying perception of material nature and the spiritual personality, does the yogi attain complete disaffection and all applicative intuition. In advanced yoga, or kriya yoga, one has to maintain the distinction between oneself and the perceiving instruments of the subtle body, even through initially one must take help from those truth yielding perceptions. Adhisthatrtvam means complete or full disaffection from the subtle influence of material nature, even from the clarifying powers which are so helpful. When nature has been conquered, and the difference between the Purusha and nature realised — that the Purusha is indestructible, pure and perfect — then come omnipotence and omniscience.
3.51--- tadvairajnadapi doshabijakshaye kaivalyam
By destruction of the seeds of bondage and the renunciation of even these powers, comes eternal emancipation.
By renouncing the supernormal powers, the yogi reaches eternal emancipation. Indifference to all supernatural experiences annihilates the seed of sorrows and leads the yogi to live in his own self. If he does not reject them, he will be caught in the web of subtle miseries, and may find it extremely difficult to come out of them. In 11.16, Patanjali spoke of afflictions and pains, which may affect the sadhaka at a later time through pride or want of understanding. Now that the sadhaka has acquired intellectual sensitivity, he is ready to hear that sufferings will instantly overwhelm one who succumbs to the temptation of the siddhis. If he fails to see their hidden perils, he ends up in sorrow. If he cultivates non-attachment to, and detachment from them, the seeds of sorrow, weakness or bondage that spring from siddha vidya are destroyed. From renunciation springs eternal emancipation, or unalloyed purity. This is kaivalya. The self now has achieved complete independence and abides in its own nature. The temptation to accept the respectful status as a consequence of acquiring knowledge through samyama should be restrained. With non-attachment or desirelessness even for that supremacy over forms and states of existence and the omniscience (3.50), the seeds at the root of those bondages are destroyed, and absolute liberation is attained. He attains aloneness, independence, and becomes free. When one gives up even the ideas of omnipotence and omniscience, there comes entire rejection of enjoyment, of the temptations from celestial beings. When the Yogi has seen all these wonderful powers, and rejected them, he reaches the goal. When the coloring (klishta) of this attachment to mastery over all forms and states of existence and omniscience is surrendered, and non-attachment ensues, there comes liberation. At the lesser levels of attainment, the non-attachment opens the door to the next subtler layer, for which the process must be repeated. However, at this subtlest level, there is no more level, so there is final liberation between consciousness and the many fluctuations of the mind field . So long as there is a mind it can be understood, but the goal is beyond even the mind.
3.52--- sthanyupanimantrane sanggasmayakarannan punah anishtaprasanggat
When approached by celestial beings, there should be neither attachment nor surprise, because undesirable connections can happen again.
The yogi must maintain his hard-won freedom, and must not fall prey to temptations that can raze him down from the height of spirituality. There are four types of yogis. They are known as - prathama kalpika, madhubhumika, prajnajyoti and atikrantabhavamya. Prathama kalpika yogis have worked hard in their yogic practices, and the power of progress has just begun to dawn. Madhubhumika yogis have learned to distinguish between citta and the seer and try to achieve further mastery. (They are also called rtambhara prajnas.) The prajnajyotis have succeeded in subduing the elements of nature, the qualities of the senses of perception, mind and desires and have realised the seer, while the atikrantabhavamyas have attained the highest knowledge of the seer and have the power of olparavava-gya (highest dispassion). Patanjali warns all classes of yogis not to let themselves be lured into angelic 'traps', but to detach themselves from these divine temptations, so that their hearts have no room to hold unwelcome feelings and urges. As discrimination becomes increasingly finer, the levels of the subtle realm are experienced, including encounters with the disembodied or celestial beings. They might invite the sadhaka (practitioner) with the experiences of the subtle realm. These invitations, experiences, or powers are distractions, which block the realization of the true Self, which is beyond all experiences. Therefore, the invitations are declined in a spirit of non-attachment , as are the other subtle experiences .
3.53--- kshannatatkramayoh sanyamadavivekajam jnanam
By samyama on moment and on the continuous flow of moments, the yogi gains exhilarated knowledge, free from the limitations of time and space.
By samyama on the continuous flow of moments which move in a succession known as time, the yogi gets direct understanding of time and relativity. A moment in time is timeless, and that this timelessness is real and eternal, whereas its movement is restrained to the past and the future. Movement is timebound, transitory and ever-changing. The moment is everlasting, changeless, sacred - it is, in fact, the secret of samadhi. The moment is unconditioned reality, while the sequence of moments is conditioned reality; it is relative to the absolute and illusory. This realisation is termed 'exalted intelligence'. In moment, neither psychological nor chronological time is felt. Moment comes between rising impressions and their restraints and vice-versa - it is a quiet intervening state, auspicious and pure, and is to be stabilised, prolonged and expanded, so that consciousness becomes absolute. This is vivekajajnana- the gateway to kaivalya. The yogi is always aware of the moment and thus conquers psychological and chronological time. He remains attentive to the moment, and does not allow his attention to slip into the movement of moments. He remains undisturbed, and with the loss of the time factor, his consciousness, too, loses its implication. Then, he catches sight of the soul. This is vivekaja jnana, exalted intelligence - the secret and sacred knowledge. Bhagawad Gita teaches us to live in the present moment because it is all that one really has. The 'elsewhere' or 'otherwise' mentality, to which one is bound by psychological time, compels one to emasculate the present reality with the illusory unreality. By samyama on single moments in sequence comes discriminative knowledge.By samyama on moment and on the continuous flow of moments, the yogi gains exalted knowledge, free from the limitations of time and space. Experience usually comes like a movie. It only appears to be an unfolding process, whereas it is actually independent events. It is like the movie film being many independent frames, all of which coexist on the same reel. However, when you look at those frames sequentially, there is the appearance of a uniform and unfolding event or process. When samyama is done on the moments and the process of succession, the higher knowledge of what is really going on is revealed. One comes to see the nature of movie production of the mind and virtually the whole of the creation process. This opens the door to the realization of the Truth
3.54--- jatilakshannadeshairanyataanavachchhedat tulyayostatah pratipattih
By this knowledge the yogi is able to distinguish unerringly the differences in similar objects, which cannot be distinguished by rank, qualitative signs or position in space.
With this exalted intelligence the yogi is capable of distinguishing, faultlessly and instantaneously, the minutest differences between two similar kinds of things or objects, regardless of rank, creed, quality, place or space. A yogi who has accomplished spiritual realisation, possesses clarity and sensitivity even in the subtlest of things. He perceives all things distinctly and expresses himself faultlessly. This quality of intelligence cannot be possessed even by evolved souls unless they are anchored in the sacred divine spiritual knowledge - vivekaja jnanam. Such clarity is not exclusive of any object, any particular situation, or any moment. It is not the result of sequential logic. It is immediate, spontaneous, and total. The yogi has perception of two similar realties which otherwise could not be sorted due to a lack of definition in terms of their general category, individual characteristic and location. A yogi develops mystic clarity. The misery that we suffer comes from ignorance, from non-discrimination between the real and the unreal. We all take the bad for the good, the dream for the reality. Non-discrimination is the cause of misery. It is caused by ignorance. When discrimination comes, it brings strength. The highest philosophy of the Yogi is based upon this fact, that the Purusa is pure and perfect, and is the only “simple” that exists in this universe. The body and mind are compounds, and yet we are ever identifying ourselves with them. When this power of discrimination has been attained, man sees that everything in this world, mental and physical, is a compound, and, as such, cannot be the Purusa.
3.55--- tarakan sarvavishayan sarvathavishayam akraman cheti vivekajan jnanam
The essential characteristic of the yogi's exalted knowledge is that he grasps instantly, clearly and wholly, the aims of all objects without going into the sequence of time or change.
Invigorated in understanding, clear in action, he dominates and transgresses nature and reaches, through yogic practices, the light of the soul. The discriminative knowledge that simultaneously comprehends all objects in all conditions is the intuitive knowledge which brings liberation. This discriminative knowledge delivers a man from the bondage of ignorance. It comprehends all objects simultaneously, at every moment of their existence and in all their modifications. Freedom is when the mind has complete identity with the Perceiver. That higher knowledge is intuitive and transcendent, and is born of discrimination; it includes all objects within its field, all conditions related to those objects, and is beyond any succession. The distinction caused by subtle discrimination is the crossing over or transcending of all subtle and gross mundane objects in all ways they are presented, without the yogi taking recourse to any other sequential perceptions of mind reliance. The higher knowledge is intuitive, transcendent, or coming from within. It is revealed by discrimination between objects, which rests on the ability to discriminate between moments and succession. Saying that the higher knowledge is intuitive means that it is self-existent rather than being constructed knowledge. Much of our worldly sense of knowledge comes from combining different pieces of information, much like we might combine different cooking skills and ingredients in a kitchen to construct a meal. However, the higher knowledge is not constructed, but revealed by stepping beyond the mere appearance of the moments and succession. Through the repeated process of discrimination, the higher truth is born or revealed. As the meditator experiences this truth beyond the objects, moments, and sequences, it becomes clear in direct experience that the higher knowledge contains, or oversees all of the many objects, their conditions, and sequences. It is seen that it is not a case where consciousness not only permeates the objects, conditions, and sequences, but actually is the supporting reality of their existence. The whole of Prakriti in all its states, subtle and gross, is within the grasp of this knowledge. There is no succession in perception by this knowledge; it takes in all things simultaneously, at a glance.
3.56--- sattvapurushayoh shuddhisamye kaivalyam iti
When the purity of intelligence equals the purity of the soul, the yogi has reached kaivalya - perfection in yoga.
When the vestures of the soul are equal in purity to that of the soul, harmony resides between them. There comes freedom, kaivalya, of the seer, uncontaminated by the qualities of nature. By yogic discipline, the veil of ignorance is lifted from intelligence. This is the real and true light - vivekaja jnanam, illuminative consciousness. It becomes equal to that of the light of the soul, purusa. The differentiation between intelligence and consciousness comes to an end. Both dissolve in the beacon light of the soul. They are isolated from contact with nature's objects. The seeds of suffering are burnt up. The vestures either become isolated and functionless, or are lifted to the level of their wearer. This is freedom. Now the Soul shines in its immaculate form, in its pure effulgence - it reigns supreme. This is kaivalya, the indivisible state of existence .Discrimination is the finer tool for attaining enlightenment, and is applied to the ever subtler levels of experience .Knowledge of the distinction between the purest aspect of mind (sattvic buddhi) and consciousness itself (purusha) brings supremacy over all forms or states of existence, as well as over all forms of knowing. Absolute liberation or kaivalya is the end, the final state of the Self in itself. Thus, the word iti is the last word of the sutra and of this
THIS POST IS NOW CONTINUED TO PART 64 , BELOW-
CAPT AJIT VADAKAYIL