Vibhuti Pada: Superpowers | The Yoga Sutras | Book III

Photo by Yulia Matvienko

Author:

Patanjali

A Summary

Book III - Vibhuti Pada - Superpowers

III.1 Dharana (concentration) comes from fixing the mind,

III.2 In dhyana (meditation), the mind is fixed on one pointedly fixed on one object.

III.3 Samadhi (absorption) comes when that same object shines forth alone, the mind devoid of itself.

III.4 These three together are called samyama.

III.5 From this comes the light of wisdom.

III.6 This is applied on the different planes.

III.7 These three are internal limbs, compared to the previous ones.

III.8 Yet even these are external imbs compared to samadhi without seed.

III.9 At the moment the outgoing samskaras disappear, restraining samskaras appear.

III.10 The latent impressions flow peacefully.

III.11 Absorption comes from the ceasing of focusing on all objects and the the rise of focusing on one object.

III.12 Then, transformation to one-pointed focus occurs when the image in the mind is the same in the past as the present.

III.13 In this way, the senses can explain the changes in the nature and characteristics of an object.

III.14 The past, present, and future are consequences exist within the foundation of the dharmin.

III.15 The change in sequence is the cause of change in transformation.

III.16 From samyama on the three transformations, comes knowledge of the past and future.

III.17 Confusion comes from superimposing and mixing up word, meaning, and idea. From samyama, their distinction arises, and knowledge of the utterances of all creatures.

III.18 By bringing samskaras (latent impressions) into one's awareness, one gains knowledge of previous births.

III.19 One can can gain understanding of ideas in the minds of others.

III.20 And that knowledge is supported by the object because it is not the object.

III.21 By performing samyama on the outside of the body, one becomes invisible by bending light to the eyes.

III.22 Karma can bear fruit quickly or slowly. By samyama on karma, one gains knowledge of death.

III.23 By samyama on friendliness, one gains strength.

III.24 By samyama on strength, one gains the power of an elephant.

III.25 By focusing the light of awareness, one gains knowledge of subtle, hidden, and remote things.

III.26 By samyama on the sun, one gains understanding of different realms of the universe.

III.27 By samyama on the moon, one gains understanding of the solar system.

III.28 By samyama on the polestar, one gains understanding of the stars.

III.29 By samyama on the navel chakra, one gains understanding of the alignment of the body.

III.30 By samyama on the throat, one overcomes hunger and thirst.

III.31 By samyama on the tortoise channel, one gains steadiness.

III.32 By samyama on the light on the skull, one gains vision of perfect beings.

III.33 Or by intuition, one gains understanding of everything.

III.34 By samyama on the heart, one gains understanding of the mind.

III.35 Though experience may see no distinction between the intellect and the purusha, existing for the other, they are completely distinct. From samyama comes understanding of the true self, existing for itself.

III.36 From this bears intuition as well as increased levels of hearing, touch, taste, and smell.

III.37 These are accomplishments for the mind, but can be obstacles to samadhi.

III.38 By loosening the causes of bondage and understanding the pathways, the mind can enter into the body of others.

III.39 By mastery over udana vital air, one does not come in contact with water, mud or thorns, and ascends in levitation.

III.40 By mastery of samana vital air, one becomes radiant.

III.41 By samyama on the relationship between the ears and the ether, one gains divine hearing.

III.42 By samyama on the relationship between the body and the ether, one becomes as light as cotton and with intense concentration can fly through the sky.

III.43 Ry the removing the covering of light, one can project the mind outside of the body.

III.44 By samyama on the gross, essential, and subtle nature of things, one gains mastery over the elements.

III.45 From this, there. are no limitations on the mystic powers of the body in its perfected state, which is its essential nature.

III.46 Perfection of the body presents as beauty, grace, strength, and the power of a thunderbolt.

III.47 By samyama on the senses, the process of gaining understanding over the essence of the ego, one gains victory.

III.48 From this comes quickness of mind and victory over physical matter.

III.49 Only by understanding the difference between the intellect and purusha can one gain knowledge of all things.

III.50 Ultimate liberation comes from non-attachment even to this and to the seeds of all imperfections.

III.51 Upon the invitation from celestial beings, do not become conceited for this can lead to undesirable attachments.

III.52 By samyama on the moment and its succession comes understanding born of discrimination.

III.53 From this comes the ability to differentiate between two things that are indistinguishable by characteristic or location.

III.54 Knowledge born of discrimination liberates everything everywhere all at once.

III.55 When the purity of the intellect matches that of purusha, then there is kaivalya, total liberation.

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