Yog Sutra : Vibhuti Pada | योगसूत्र

The Patanjali's Yog Sutra,comprising of 195 aphorisms divided into 4 chapters or Pada, provide terse treatment to the complex subject of Yoga and seamlessly covers aspects such as types of yoga, practice of yoga, powers of yoga and the ultimate aim or result of yoga. The 56 sutras of the third chapter focus on the achieved union and its result. The term 'vibhuti' denotes manifestation or residue and this Pada delineates all the accomplishments, which come as the result of regular yoga practices. They are also sometimes called the siddhis, or powers, which have become matured with practice. The practices, which have been stressed in the Vibhuti Pada are the final three limbs of Ashtanga Yoga: dharana (concentration), dhyana (meditation), and samadhi (contemplation), the amalgamated practice of which is known as samyama.

This chapter deals with the subtle states of awareness and advanced techniques of practicing samyama. The various kinds of knowledge or siddhis that might be obtained by practicing this yogic technique are also described. The Pada brings home the fact that knowledge is power and states the techniques of utilizing such potency for the best possible results.

The 55 sutras (aphorisms) of Vibhuti Pada in Sanskrit, Sanskrit transliteration with English translation are explained here. click the Sutra to display or hide description:

1. DESHA BANDHA CHITTASYA DHAARANAA |
देशबन्धश्चित्तस्य धारणा ।

DESHA - place; spot
BANDHA - binding; confining; fixing
CHITTASYA - of the mind
DHAARANAA - concentration.

Concentration is the confining of the mind within a limited mental area (object of concentration).

2. TATRA AIKATAAANATAA DHYAANAM |
तत्र प्रत्ययैकतानता ध्यानम् ।

3. TADEVA BHAATRA NIRBHAA SAM SWAROOPA SHOONYAM EVA SAMAADHI |
तद् एवार्थमात्रनिर्भासं स्वरूपशून्यम् इव समाधिः ।

4. TRAYAM EKATRA SAMYAM |
त्रयम् एकत्र संयमः ।

5. TAJ-YAYAAT PRAJNA AALOKAH |
तज्जयात् प्रज्ञाऽऽलोकः ।

6. TASYA BHOOMISHOO |
तस्य भूमिषु विनियोगः ।

7. TRAYAM ANTARANGAM |
त्रयम् अन्तरङ्गं पूर्वेभ्यः ।

8. TAD API BAHIRANGAM NIRBEEJASYA |
तद् अपि बहिरङ्गं निर्बीजस्य ।

9. VYUTTHAANA NIRODHA SANSKAARAYO ABHIBHAVA PRAADURBHAAVAU NIRODHAKSHANA ANAND NIRODHA PARINAAMAH |
व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः ।

10. TASHYA PRASHAANTA VAAHITAA SANSKAARAAT |
तस्य प्रशान्तवाहिता संस्कारात् ।

11. SARVAARTHATA EKAAGRATAYOH KHSAYODAYOU CHITTASYA SAMAADHI PARINAAMAH |
सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः ।

12. TATAH PUNAH SHAANTA-UDITOU TULYA PRATYAYOU CHITTASYA EKAGRATAA PARINAAMAH |
ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः ।

13. ETENA BHOOTA INDRIYESHU DHARM LAKSHANA AVASTHAA PARINAAMAA KHYAAROOYAATAAH |
एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः ।

14. SHAANTA UDITA AVYAPADESHYA DHARMA ANUPAATEE DHAARMEE |
शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी ।

15. KRIMA ANYATVAM PARINAAMA ANYATVE HETUH |
क्रमान्यत्वं परिणामान्यत्वे हेतुः ।

16. PARINAAMA TRAYA SAMYAMAAT-ATEET ANAAGATA JYNANAM |
परिणामत्रयसंयमाद् अतीतानागतज्ञानम् ।

17. SHABDA ARTHA PRATYAYAANAAM ETARETARAADHYAASAAT SAMKARAH TAT PRAVIBHAAGA SAMYAMAAT SARVA BHOOT ROOTA JYAANAM |
शब्दार्थप्रत्ययानाम् इतरेतराध्यासात् संकरः । तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम् ।

18. SANSKARA SAAKSHAAT-KARNAAT SANSKARA SAAKSHAAT-KARNAAT PURVA JAATI JYNANAM |
संस्कारसाक्षत्करणात् पूर्वजातिज्ञानम्।

19. PRATYAYASYA CHITT JYNAANAM |
प्रत्ययस्य परचित्तज्ञानम् ।

20. NA CHA TAT SAALABANAM TASYA AVISHAYEEBHOOTAATVAAT |
न च तत् सालम्बनं,तस्याविषयीभूतत्वात् ।

21. KAAYA ROOPA SAMYAMAAT TAT GRAAHYAA SHAKIT CHASHUH PRAKAASHA ASAMPRAYOGE ANTARDHANAM |
कायरूपसंयमात् तद्ग्राह्यशक्तिस्तम्भे चक्षुःप्रकाशासंप्रयोगेऽन्तर्धानम् ।

22. ETENA SHABDA ANTARDHANAM UKTAM |
एतेन शब्दाद्यन्तर्धानमुक्तम् सोपक्रमं निरुपक्रमं च कर्म ।

23. SOPAKRAMAM NIRUPAKRAMAM KARMA SAMYAMAAT APARAANTA JYNAANAM ARISHTEBYAH VAA |
सोपक्रमं निरूपक्रमं च कर्म तत्संयमाद परान्तज्ञाम् रिष्टेभ्यो वा ।

24. MAITREE-AADISHU BALAANI |
मैत्र्यादिषु बलानि ।

25. BALESHU HAST-BALAADEENI |
बलेषु हस्तिबलादीनि ।

26. PRAVRITTI AALOKA NYAASAAT SOOKSHMA VYAVAHITA VIPRAKRISHTA JYAANAM |
प्रवृत्त्यालोकन्यासात् सूक्ष्मव्यवहितविप्रकृष्टज्ञानम् ।

27. BHUVANA JYNAANAM SAMYAMAAT |
भुवनज्ञानं सूर्ये संयमात् ।

28. CHANDRE TAARAA VYOOHA JYNAANAM |
चन्द्रे ताराव्यूहज्ञानम् ।

29. DHRUVE TAT-GATIH JYNAANAM |
ध्रुवे तद्गतिज्ञानम् ।

30. NAABHICHAKRE KAAYA VYOOHA JYNAANAM |
नाभिचक्रे कायव्यूहज्ञानम् ।

31. KANTHA-KOOPE KHSUT PIPAASAA NIVRITTIH |
कण्ठकूपे क्षुत्पिपासानिवृत्तिः ।

32. KOORMANAADYAAM STHAIRYAM |
कूर्मनाड्यां स्थैर्यम् ।

33. MOORDHA-JYOTISHI SIDDHA DARSHANAM |
मूर्धज्योतिषि सिद्धदर्शनम् ।

34. PRAATIBHAAT VAA SARVAM |
प्रातिभाद् वा सर्वम् ।

35. HRDAYE CHITTASAMVIT |
हृदये चित्तसंवित् ।

36. SATTVAPURRUSHAYO ATYANTA ASAMIRNAYOH PRAYAYA AVISHESHAH BHOGAH PARARTHAAT SVAARTHA SAMYAMAAT PURUSHA JYNAANAM |
सत्त्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगः परार्थत्वात् स्वार्थसंयमात् पुरुषज्ञानम् ।

37. TATAH PRAATIBHA SRAAVANA VEDANA AADARSHA AASVAADA VAARTAA JAAYANTE |
ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते ।

38. TE SAMAADHI UPASARGAAH VYUUTTHANE SIDDHAYAH |
ते समाधाव् उपसर्गा व्युत्थाने सिद्धयः ।

39. BANDHA KAARANA SHAITHILYAAT PRACHAAR SAMVEDANAAT CHA CHITTASYA PARA SHAREERA AAVESHAH |
बन्धकारणशैथिल्यात् प्रचारसंवेदनाच् च चित्तस्य परशरीरावेशः ।

40. UDAANA JAYAAT JALA PANKA KANTAKAADISHU UTKRAANTIH CHA |
उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च ।

41. SAMAANA JAYAAT JVALANAM |
समानजयात् प्रज्वलनम् ।

42. SROTRA AAKAASHAYOH SAMBANDHA SAMYAMAAD DIVYAM SROTAM |
श्रोत्राकाशयोः संबन्धसंयमाद् दिव्यं श्रोत्रम् ।

43. KAAYA AKAASHAYOH SAMBANDHA SAMYAMAAT TULA SAMAAPATTEH CHA AKAASH GAMANAM |
कायाकाशयोः संबन्धसंयमाल् लघुतूलसमापत्तेश्चाकाशगमनम् ।

44. BAHIR AKALPITAA VRITTI MAHAAVI DEHAA TATAH PRAKASH AAVARANA KHSAYAH |
बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः ।

45. THOOLA SVAROOPA SUKSHMA ANVAYA ARTHAVATTVA SAMYAMAAT BHOOTAJAYAH |
स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमाद्भूतजयः ।

46. TATO ANIMAADI PRADUBHARVAH KAAYAH SAMPAT TAT DHARMA ANIBHIGHAATAH CHA |
ततोऽणिमादिप्रादुर्भावः कायसंपत् तद्धर्मानभिघातश्च ।

47. ROOPA LAAVANYA BAL VAJRA-SAMHANANATVAANI KAAYA SAMPAT |
रूपलावण्यबलवज्रसंहननत्वानि कायसंपत् ।

48. GRAHANA SWAROOP ASMITAA ANVAYA ARTHAVAATTVA SAMYAMAAT INDRIYAJAYAH |
ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमाद् इन्द्रियजयः ।

49. TATO MANOJAVITVAM VIKARANBHAAVAH PRADHAANAJAYAH |
ततो मनोजवित्वं विकरणभावः प्रधानजयश्च ।

50. SATTVA PURUSHA ANYATAA KHYAATI MAATRASYA SARVA BHAVA ADHISHTHATRITVAM SAVA-JYNAATRITVAM CHA |
सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च ।

51. TAD-VAIRAAGYAAT AAPI DOSHA BEEJA KHSAYE KAAVALYAM |
तद्वैराग्यादपि दोषबीजक्षये कैवल्यम् ।

52. STHAANYU APANIMANTRANE SANGA SMAYA AKARAN PUNAH ANISHTA PRASAMGAAT |
स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनः अनिष्टप्रसङ्गात् ।

53. KHSANA TAT-KRAYOH SAMYAMAAT VIVEKAJAM JYNAANAM |
क्षणतत्क्रमयोः संयमादविवेकजं ज्ञानम् ।

54. JAATI LAKSHANA DESHAH ANYATAA ANVACHCHHEDAAT TULYAYOH TATAH PRATIPATTIH |
जातिलक्षणदेशैरन्यताऽनवच्छेदात् तुल्ययोस्ततः प्रतिपत्तिः ।

55. TAARAKAM SARVAVISHAYAM SARVATHAAVISHAYAM AKRAMAN CHA ETI VIVEKKAJAN JYNAANAM |
तारकं सर्वविषयं सर्वथाविषयम् अक्रमं चेति विवेकजं ज्ञानम् ।

॥ इति पतञ्जलि विरचिते योगसूत्रे तृतीय: विभूतिपदः॥

<< Sadhana Pada ------------ Kaivalya Pada >>

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Yog Sutra : Vibhuti Pada | योगसूत्र - विभूतिपदः

Concentration is the confining of the mind within a limited mental area (object of concentration).

Uninterrupted flow (of mind) towards the object (chosen for meditation) is contemplation.

The same (contemplation) when there is consciousness only of the object of meditation and not of itself (the mind) is Samadhi.

The three taken together constitute Samyama.

By mastering it (Samyama) the light of the higher consciousness.

Its (of Samyama) use by stages.

The three are internal in relation to the preceding ones.

Even that (Saheeja Samaadhi) is external to the Seedless (Nirbeeja Samaadhi).

Nirodha parinaama is that transformation of the mind in which it becomes progressively permeated by that condition of Nirodha which intervenes momentarily between an impression which id disappearing and he impression which is taking its place.

Its flow becomes tranquil by repeated impression.

Samaadhi transformation is the (gradual) setting of the distractions and simultaneous rising of the one-pointedness.

Then, again, the condition of the mind in which the 'object' (in the mind) which subsides is always exactly similar to the 'object' which rises (in the next moment) is called Ekaagrataa Parinaama.

By this (by what has been said in the last four Sootras) the property, character, and condition-transformation in the elements and the sense-organs are also explained.

The substratum is that in which the properties - latent. Active or unmanifest - inhere.

The cause of the difference in transformation is the difference in the underlying process.

By performing Samyana on the three kinds of transformations (Nirodha, Samaadhi and Ekaagrataa) knowledge of the past and future.

The sound, the meaning (behind it) and the idea (which is present in the mind at the time) are present together in a confused state. By performing Samyama (on the sound) they are resolved and there arises comprehension of the meaning of sounds uttered by any living being.

By direct perceptions of the impressions a knowledge of the previous birth.

(By direct perception through samyama) of the image occupying the mind, knowledge of the mind of others.

But not also of other mental factors which support the mental image for that is not the object (of Samyama).

By performing Samyama on Roopa (one of the five Tanmaatraas), on suspension of the receptive power, the contact between the eye (of the observer) and light (from the body) is broken and the body becomes invisible.

From the above can be understood the disappearance of sound, etc.

Karma is to two kinds; active and dormant; by performing Samyama on them (is gained) knowledge of the time of death; also by (performing Samyama on) portents.

(By performing Samyana) on friendliness, etc. (comes) strength (of the quality).

(By performing Samyama) on the strengths (of animals) the strength of an elephant, etc.

Knowledge of the small, the hidden or the distant by directing the light of superphysical faculty.

Knowledge of the Solar system by performing Samyama on the Sun.

(By performing Samyama) on the moon knowledge concerning the arrangement of stars.

(By performing Samyama) on the pole-star knowledge of their movements.

(By performing Samyama) on the navel center knowledge of the organization of the body.

(By performing Samyama) on the gullet the cessation of hunger and thirst.

(By performing Samyama) on the Koorma-naadi steadiness.

(By performing Samyama on) the light under the crown of the head vision of perfected Beings.

(Knowledge of) everything from intuition.

(By performing Samyama) on the heart, awareness of the nature of the mind.

Experience is the result of inability to distinguish between the Purusha and the Sattva though they are absolutely distinct. Knowledge of the Purusha results from Samyama on the Self-interest (of the Purusha) apart from anther's interest (of Prakriti).

Thence are produced intuitional hearing, touch, sight, taste and smell.

They are obstacles in the way of Samaadhi and powers when the mind is outward-turned.

The mind can enter anther's body on relaxation of the cause of bondage and from knowledge of pasaages.

By mastery over Udaana levitation and non-contact with water, mire, thorns, etc.

By mastery over Samaana blazing of gastric fire.

By performing Samyama on the relation between Akaasha and the ear superphysical hearing

By performing Samyama on the relation between on the relation between the body the Aakaasha and at the same time bringing about coalescence of the mind with light (things like) cotton (there comes the power of) passage through space.

The power of contacting the state of consciousness which is outside the intellect and is therefore inconceivable is called Mahaa-videhaa. From it is destroyed the covering of light.

Mastery over the Pancha-Bhootas by performing Samyama on their gross, constant subtle, all-pervading and functional states.

Thence, the attainment of Animan, etc., perfection of the body and the non-obstruction of its functions (of the body) by the powers (of the elements).

Beauty, fine complexion, strength and adamantine hardness constitute the perfection of the body.

Mastery over the sense-organs by performing Samyama on their power of cognition, real nature, egoism, all-pervasiveness and functions.

Thence, instantaneous cognition without the use of any vehicle and complete mastery over Pradhaana.

Only from the awareness of the distinction between Sattva and Purusha arise supremacy over all states and forms of existence (omnipotence) and knowledge of everything (omniscience).

By non-attachment even to that, on the very seed of bondage being destroyed, follows Kaivalya.

(There should be) avoidance of pleasure or pride on being invited by the super-physical entities in charge of various planes because there is the possibility of the revival of evil.

Knowledge born of awareness of reality by performing Samyama on moment and (the process of) its succession.

From it (Vivekajam-Jynaanam) knowledge of distinction between similars which cannot be distinguished by class, characteristic or position.

The highest knowledge born of the awareness of Reality is transcendent, includes the cognition of all objects simultaneously, pertains to all objects and processes whatsoever in the past, present and future and also transcends the World Process.

Posted by Surender Tegta

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