The 3rd chapter of Patanjali’s Yoga Sutras; Vibhuti Pada
Samādhi is the
immediate goal of yogic life which was in Samādhi Pada (Chapter
one). Sadhana Pada is the second chapter that gave a preparatory
technique to achieve this goal. Vibhuti Pada is the “Siddhi” in
Sanskrit word for “power” or “manifestation” or “Supra-normal powers”. The combined
contemporary practice of Dhāraṇā, Dhyana, and Samādhi refers
to Samyama and is considered an instrument of achieving various
perfections, or Siddhis.
Many people
relate dhāraṇā with concentration. In the process of concentration, the mind has one single object remembered by it. At the same time,
concentrating on a rose, the person may take into account its fragrance, color,
texture, thorns. The object is single, but thoughts, though related to each
other, are multiple. However, Dhāraṇā is retained in mind precisely as
it remembers in the eye of a camera-whole, undivided. This complete holding is Dhāraṇā.
Dhyana means “meditation” or “contemplation” follows Dhāraṇā (Concentration)
in Patanjali’s scheme. The continuance is entirely
reasonable and rational. If the one concentrates on something repeatedly every
day, for months or years, inevitably, that one will also start thinking about
the object of meditation. The thoughts,
which emanate from the theme of concentration, constitute the contemplation. Samādhi
is the last of the eight limbs of Patanjali’s Yoga. It is not a part of the
process, but the product of the preceding seven limbs. Samādhi is an
experience in which the meditator becomes one with the object of meditation.
Thus, the perfection of Yoga needs calm and steady effort and total surrender
to the Divine regarding the outcome.
The Vibhuti Pada’s Patanjali is giving definitions of the three internal aspects of Yoga (Antaranga), namely Dhāraṇā, Dhyana, and Samadhi. He defines Dhāraṇā as the process of binding consciousness to a point, place, region or object (Desha Bandhah Chittasya Dhāraṇā-3.1) as follows;
The text notifies (Vibhuti Pada III.1) YS 3.1 (Swami Vivekananda)
Sanskrit: दशे फिणित्तस्यधायिा॥१॥
Romanization: deshabandhashchittasya
dhāraṇā
Transliteration: dhāraṇā is holding the
mind on to some particular object.
Translation: The object exists internal or
external and further stores that object in the body in Dhāraṇā, which is the
concentration of mind.
He further defines Dhyana as the state when there is a constant and uninterrupted stream of concentration on a point, place, region, or object (Tatra Pratyaya Ekatanata Dhyanam-3.2). The state of absorptive super-consciousness (Samadhi) is expressed by Patanjali as an omnipresent state when the mind loses itself, and the object alone brilliances without differentiation (Tadeva Arthamatra Nirbhasyam Swarupa Shunyamiva Samadhi-3.3). These three internal limbs comprise the practice of Antaranga Yoga and are known together as Samyama (flowing together seamlessly) in 3.4 when he says “Trayam Ekatva Samyama”. He then goes on to describe in 3.17 - 3.37 and then again in 3.39 to 3.49 the extraordinary experiences and powers (Siddhis) that result from performing Samyama on various gross and subtle objects. These powers can appear an obstacle to the Yogi who seeks liberation (James Haughton Wood, 2003 and B. K. S. Iyengar 2002).
·
The text notifies
(Vibhuti Pada III.36) YS 3.36 (Swami Vivekananda)
Sanskrit: तत् प्राणतबश्राविवदे नादशास्वयादवाताय जामन्ते ॥३७॥
Romanization: tatah pratibhashravannavedanadarshasvadavarta
jayante.
Transliteration: From that arises the
knowledge of hearing, touching, seeing, tasting, and smelling, belonging to Pratibha.
Translations: 1) It is then that the
faculties of premonition, clairaudience, subtle touch, clairvoyance, refined
taste, and sensitive sense of smell appear (Translated by Bouanchaud). 2) Then
one begins to obtain extraordinary capacities for perception (TKV Desikachar).
3) Thence (from the knowledge of puruṣa) arise prātibha
(prescience), śrāvaṇa (supernormal power of hearing), Vedana
(supernormal power of touch), ādarśa (supernormal power of taste) and vārtā
(supernormal power of smell) (Translated by Swami Hariharananda Aranya). 4) From
this knowledge arises super physical hearing, touching, seeing, tasting, and
smelling through spontaneous intuition (Translated by Sri Swami Satchidananda).
5) Thence is produced intuitional hearings, touch, sight, taste, and smell
(Taimni).
·
The text
notifies (Vibhuti Pada III.37) YS 3.37 (Swami Vivekananda)
Sanskrit: ते सभाधावऩु सगा य व्यत्थुाने णसद्धम् ॥३८॥
Romanization: te samādhāvupasargā vyutthāne siddhayaḥ.
Transliteration: These are obstacles to Samadhi;
but, they are powers in the secular state.
Translation: If Yogi knows gratifications
in this world, it will meet the connection between Purusa and mind. If
the one wants to make Samyama on this, that they are two different
things, nature, and soul, he gets knowledge of the Purusa. The arises
discrimination when the one has got that discrimination, that one gets the Pratibha,
the bright of supreme genius. However, these powers are hindrances to the
accomplishment of the ultimate goal, the wisdom of the pure “self”, and
freedom, these meet in the way, and if the Yogi rejects them, he attains the
highest. If he tempted to acquire these, his farther progress is meshed
(Translated from Patanjali’s Sutras).
Translations: 1) These faculties are but
obstacles in contemplation, but powers inactive life (Translated by
Bouanchaud). 2) For an individual who may resume to a state of distraction,
this extraordinary knowledge and the competencies obtained through saṃyama
are worth possessing (Translated by TKV Desikachar). However, for one who seeks
nothing less than a sustained state of Yoga the results of saṃyama are
obstacles in themselves. 3) They (these powers) are impediments to Samādhi
but are acquisitions in a normal fluctuating state of mind (Translated by Swami
Hariharananda Aranya). 4) These (superphysical senses) are obstacles to (Nirbija)
Samādhi but are siddhis (powers or accomplishments in the worldly
pursuits) (Translated by Sri Swami Satchidananda). 5) They are obstacles in the
way of Samādhi and powers when the mind is outward-turned (Translated by
Taimni).
Conclusion, Vibhuti Pada is
the “Siddhis” which are acquired by the practice of Yoga as Dhāraṇā,
Dhyana and Samādhi. They are referred to as Samyama and are
considered a tool of achieving various perfections, or Siddhis. If Yogi wants
to make Samyama that they are two different things, nature, and soul, he
gets knowledge of the Purusa. From that arises discrimination. When the
one got that discrimination, that one gets the Pratibha, the light of
supreme genius. However, these powers are obstructions to the attainment of the
highest goal, the knowledge of the pure “self”, and freedom, and if the Yogi
rejects them, he attains the highest.
Bibliography
Griffin, Mark. Shaktipat: The Doorway to
Enlightenment. p. 213.
Iyengar, B. K. S. (2002), Light on the Yoga Sutras
of Patanjali, Harper Collins UK
Swami Vivekananda. Patanjali Yoga Sutras: Sanskrit
text with Transliteration,
Translation and Commentary. p. 98, 112.
Woods, James Haughton (translator) (2003), The
Yoga Sutras of Patanjali, Courier
Dover Publications.
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