Chapter 3: Vibhuti Pada: samyama and its powers

देशबन्धश्चित्तस्य धारणा

deśabandhaścittasya dhāraṇā

Dharana, concentration, is binding the mind to one place, such as the navel, the heart, the tip of the nose or an outer object chosen for meditation.

तत्र प्रत्ययैकतानता ध्यानं

tatra pratyayaikatānatā dhyānaṃ

Dhyana, meditation, is the unbroken flow of the same awareness towards that one object, held there without other thoughts breaking in.

तदेवार्थमात्रनिर्भासं स्वरूपशून्यं इव समाधिः

tadevārthamātranirbhāsaṃ svarūpaśūnyaṃ iva samādhiḥ

When that same meditation shines as the object alone, and the mind seems empty of its own form, it is samadhi, absorption.

त्रयं एकत्र संयमः

trayaṃ ekatra saṃyamaḥ

The three together, dharana, dhyana and samadhi practised on one object, are called samyama, perfect discipline of the mind.

तज्जयात्प्रज्ञालोकः

tajjayātprajñālokaḥ

By mastering samyama comes the light of prajna, insight that sees its object clearly.

तस्य भूमिषु विनियोगः

tasya bhūmiṣu viniyogaḥ

Samyama is applied in stages, rising step by step from grosser objects to subtler ones as each stage is mastered.

त्रयं अन्तरङ्गं पूर्वेभ्यः

trayaṃ antaraṅgaṃ pūrvebhyaḥ

These three are more inward than the five limbs before them, from yama to pratyahara.

तदपि बहिरङ्गं निर्बीजस्य

tadapi bahiraṅgaṃ nirbījasya

Yet even these three are outer limbs for the seedless samadhi, which goes beyond every object.

व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः

vyutthānanirodhasaṃskārayorabhibhavaprādurbhāvau nirodhakṣaṇacittānvayo nirodhapariṇāmaḥ

When the impressions of outward-going mind sink and the impressions of restraint rise, and the mind is joined to that moment of stillness, this is the transformation of restraint, nirodha parinama.

तस्य प्रशान्तवाहिता संस्कारात्

tasya praśāntavāhitā saṃskārāt

Through repeated impressions of restraint, the mind flows on in calm.

सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः

sarvārthataikāgratayoḥ kṣayodayau cittasya samādhipariṇāmaḥ

When scattered attention to all things fades and one-pointedness rises, this is the samadhi transformation of the mind.

ततः पुनः शान्तोदितौ तुल्यप्रत्ययौचित्तस्यैकाग्रतापरिणामः

tataḥ punaḥ śāntoditau tulyapratyayaucittasyaikāgratāpariṇāmaḥ

Then, when the thought that has passed and the thought now arising are alike, this is the transformation of one-pointedness, ekagrata parinama.

एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः

etena bhūtendriyeṣu dharmalakṣaṇāvasthāpariṇāmā vyākhyātāḥ

By this are also explained the changes of property, of time-mark and of condition in the elements and the senses.

शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी

śāntoditāvyapadeśyadharmānupātī dharmī

The substance is that which underlies all its properties, whether past and quieted, present and risen, or not yet manifest.

क्रमान्यत्वं परिणामान्यत्वे हेतुः

kramānyatvaṃ pariṇāmānyatve hetuḥ

A difference in sequence is the cause of a difference in transformation, as clay becomes powder, lump, pot and shard in turn.

परिणामत्रयसंयमादतीतानागतज्ञानं

pariṇāmatrayasaṃyamādatītānāgatajñānaṃ

By samyama on the three transformations comes knowledge of past and future.

शब्दार्थप्रत्ययानां इतरेतराध्यासात्संकरः तत्प्रविभागसंयमात्सर्वभूतरुतज्ञानं

śabdārthapratyayānāṃ itaretarādhyāsātsaṃkaraḥ tatpravibhāgasaṃyamātsarvabhūtarutajñānaṃ

Word, object and idea are confused because each is superimposed on the others. By samyama on their distinction comes understanding of the cries of all beings.

संस्कारसाक्षात्करणात्पूर्वजातिज्ञानं

saṃskārasākṣātkaraṇātpūrvajātijñānaṃ

By directly perceiving one's samskaras, the stored impressions, comes knowledge of former births.

प्रत्ययस्य परचित्तज्ञानं

pratyayasya paracittajñānaṃ

By samyama on another's mental state comes knowledge of that other mind.

न च तत्सालम्बनं तस्याविषयीभूतत्वात्

na ca tatsālambanaṃ tasyāviṣayībhūtatvāt

But that knowledge does not include the object behind the other's thought, since that object was not the field of the samyama.

कायरूपसंयमात्तद्ग्राह्यशक्तिस्तम्भेचक्षुःप्रकाशासंप्रयोगेऽन्तर्धानं

kāyarūpasaṃyamāttadgrāhyaśaktistambhecakṣuḥprakāśāsaṃprayoge'ntardhānaṃ

By samyama on the form of the body, its power of being seen is held back; contact between light and the observer's eye is cut, and the yogi becomes invisible.

सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानम् अरिष्टेभ्यो वा

sopakramaṃ nirupakramaṃ ca karma tatsaṃyamādaparāntajñānam ariṣṭebhyo vā

Karma is either fast to ripen or slow. By samyama on it, or through omens, comes knowledge of the time of death.

मैत्र्यादिषु बलानि

maitryādiṣu balāni

By samyama on friendliness and the other attitudes, compassion and gladness, comes their strength.

बलेषु हस्तिबलादीनि

baleṣu hastibalādīni

By samyama on strengths, such as that of the elephant, the yogi gains strength like the elephant's.

प्रवृत्त्यालोकन्यासात्सूक्ष्मव्यवहितविप्रकृष्टज्ञानं

pravṛttyālokanyāsātsūkṣmavyavahitaviprakṛṣṭajñānaṃ

By directing the inner light of a luminous mind, comes knowledge of the subtle, the hidden and the far distant.

भुवनज्ञानं सूर्ये संयमात्

bhuvanajñānaṃ sūrye saṃyamāt

By samyama on the sun comes knowledge of the worlds, the bhuvanas and their order.

चन्द्रे ताराव्यूहज्ञानं

candre tārāvyūhajñānaṃ

By samyama on the moon comes knowledge of the arrangement of the stars.

ध्रुवे तद्गतिज्ञानं

dhruve tadgatijñānaṃ

By samyama on Dhruva, the pole star, comes knowledge of the movement of the stars.

नाभिचक्रे कायव्यूहज्ञानं

nābhicakre kāyavyūhajñānaṃ

By samyama on the navel centre comes knowledge of the arrangement of the body.

कण्ठकूपे क्षुत्पिपासानिवृत्तिः

kaṇṭhakūpe kṣutpipāsānivṛttiḥ

By samyama on the pit of the throat, hunger and thirst cease.

कूर्मनाड्यां स्थैर्यं

kūrmanāḍyāṃ sthairyaṃ

By samyama on the kurma nadi, the tortoise-shaped channel below the throat, comes steadiness.

मूर्धज्योतिषि सिद्धदर्शनं

mūrdhajyotiṣi siddhadarśanaṃ

By samyama on the light in the crown of the head comes the vision of the siddhas, the perfected ones.

प्रातिभाद्वा सर्वं

prātibhādvā sarvaṃ

Or all these come through pratibha, the intuitive flash of knowledge that rises of itself.

हृदये चित्तसंवित्

hṛdaye cittasaṃvit

By samyama on the heart comes understanding of the mind itself.

सत्त्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगः परार्थत्वात्स्वार्थसंयमात् पुरुषज्ञानं

sattvapuruṣayoratyantāsaṃkīrṇayoḥ pratyayāviśeṣo bhogaḥ parārthatvātsvārthasaṃyamāt puruṣajñānaṃ

Experience comes from failing to tell apart the sattva of the mind and Purusha, which are wholly distinct; the mind exists for another. By samyama on what exists for itself comes knowledge of Purusha.

ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते

tataḥ prātibhaśrāvaṇavedanādarśāsvādavārtā jāyante

From that arise intuitive hearing, touch, sight, taste and smell of a higher order.

ते समाधावुपसर्गा व्युत्थाने सिद्धयः

te samādhāvupasargā vyutthāne siddhayaḥ

These are obstacles to samadhi, though in the outward-going mind they are counted as powers.

बन्धकारणशैथिल्यात्प्रचारसंवेदनाच्च चित्तस्यपरशरीरावेशः

bandhakāraṇaśaithilyātpracārasaṃvedanācca cittasyaparaśarīrāveśaḥ

When the cause of bondage loosens and the mind's pathways are known, the mind can enter another body.

उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च

udānajayājjalapaṅkakaṇṭakādiṣvasaṅga utkrāntiśca

By mastery of udana, the upward breath, one is untouched by water, mud and thorns, and can leave the body at will.

समानजयाज्ज्वलनं

samānajayājjvalanaṃ

By mastery of samana, the breath of the navel, comes radiance, a blazing glow.

श्रोत्राकाशयोः संबन्धसंयमाद्दिव्यं श्रोत्रं

śrotrākāśayoḥ saṃbandhasaṃyamāddivyaṃ śrotraṃ

By samyama on the relation of the ear and akasha, space, comes divine hearing.

कायाकाशयोः संबन्धसंयमाल्लघुतूलसमापत्तेश्चाकाशगमनं

kāyākāśayoḥ saṃbandhasaṃyamāllaghutūlasamāpatteścākāśagamanaṃ

By samyama on the relation of the body and akasha, and by absorption in lightness like cotton, comes movement through the sky.

बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः

bahirakalpitā vṛttirmahāvidehā tataḥ prakāśāvaraṇakṣayaḥ

A state of mind working outside the body, not merely imagined, is the great bodiless one, mahavideha. From it the covering over the light of knowledge is destroyed.

स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमाद्भूतजयः

sthūlasvarūpasūkṣmānvayārthavattvasaṃyamādbhūtajayaḥ

By samyama on the gross form, essential nature, subtle form, inherence and purpose of the elements comes mastery over the elements.

ततोऽणिमादिप्रादुर्भावः कायसंपत्तद्धर्मानभिघातश्च

tato'ṇimādiprādurbhāvaḥ kāyasaṃpattaddharmānabhighātaśca

From that arise anima and the other siddhis, such as becoming minute, together with perfection of the body and freedom from obstruction by the elements.

रूपलावण्यबलवज्रसंहननत्वानि कायसंपत्

rūpalāvaṇyabalavajrasaṃhananatvāni kāyasaṃpat

Perfection of the body is beauty, grace, strength and the firmness of a diamond.

ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमादिन्द्रियजयः

grahaṇasvarūpāsmitānvayārthavattvasaṃyamādindriyajayaḥ

By samyama on the senses in their power of grasping, their nature, the sense of I, their inherence and purpose, comes mastery of the senses.

ततो मनोजवित्वं विकरणभावः प्रधानजयश्च

tato manojavitvaṃ vikaraṇabhāvaḥ pradhānajayaśca

From that comes speed like the mind's, perception without the bodily organs, and mastery over pradhana, primal nature.

सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वंसर्वज्ञातृत्वं च

sattvapuruṣānyatākhyātimātrasya sarvabhāvādhiṣṭhātṛtvaṃsarvajñātṛtvaṃ ca

For one who sees only the difference between the sattva of the mind and Purusha comes lordship over all states of being and knowledge of all.

तद्वैराग्यादपि दोषबीजक्षये कैवल्यं

tadvairāgyādapi doṣabījakṣaye kaivalyaṃ

Through dispassion even towards that, the seeds of bondage are destroyed and kaivalya, liberation in aloneness, follows.

स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात्

sthānyupanimantraṇe saṅgasmayākaraṇaṃ punaraniṣṭaprasaṅgāt

When invited by the devas who dwell in high places, the yogi should feel neither attachment nor pride, for that would bring back what is unwanted.

क्षणतत्क्रमयोः संयमाद्विवेकजं ज्ञानं

kṣaṇatatkramayoḥ saṃyamādvivekajaṃ jñānaṃ

By samyama on the moment and the sequence of moments comes knowledge born of discrimination, viveka.

जातिलक्षणदेशैरन्यतानवच्छेदात्तुल्ययोस्ततः प्रतिपत्तिः

jātilakṣaṇadeśairanyatānavacchedāttulyayostataḥ pratipattiḥ

By it one tells apart two things that look alike, when class, mark and place cannot distinguish them.

तारकं सर्वविषयं सर्वथाविषयं अक्रमं चेति विवेकजंज्ञानं

tārakaṃ sarvaviṣayaṃ sarvathāviṣayaṃ akramaṃ ceti vivekajaṃjñānaṃ

Knowledge born of discrimination is the deliverer: it grasps all objects, in every way, all at once and without sequence.

सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यं इति

sattvapuruṣayoḥ śuddhisāmye kaivalyaṃ iti

When the sattva of the mind is as pure as Purusha, kaivalya, liberation, is attained. Here the third pada ends.