Chapter-3, Sutra 49

Patanjali Yogasutra 3.49

सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च ||

"For one who has attained complete Knowledge of the distinction between Sattva (Pure Consciousness) and Purusha (the Self), Mastery over all states of existence and omniscience is attained."

This Sutra describes a state of Supreme Knowledge attained by recognizing the distinction between Sattva (the quality of balance and clarity) and Purusha (the Pure, unchanging Consciousness or Self). When a practitioner gains this clarity, they see that while Sattva 

represents Purity, it is still part of Prakriti (nature) and is separate from Purusha, which transcends all qualities. This profound discernment empowers the yogi to transcend identification with nature and experience liberation from the entanglements of material existence, seeing things as they truly are.

The Sutra also highlights two outcomes of this Realization: 

sarvabhava-adhishthatritvam 

(Mastery over all states of existence) and sarvajnatvam (omniscience). The first outcome implies that one can control or influence various forms and states within the realm of Prakriti, as they understand the nature of Sattva 

and Purusha and are no longer bound by it. The yogi gains Mastery over the forces of nature and the flow of experiences, observing them from a space of Pure Consciousness rather than reacting or being influenced by them.

The second outcome, omniscience, points to a profound wisdom that encompasses all aspects of existence. As the yogi is rooted in the Knowledge of Purusha, they experience the interconnectedness of all things within Prakriti without losing Awareness of their own Pure Self. 

This Omniscience is not merely intellectual but is born of direct insight, and it allows the yogi to perceive underlying truths and principles that govern the universe. This state is highly exalted in the yogic tradition, signifying liberation from limitations and a Realization of unity with all creation.

Contextual Comparisons:

Mundaka Upanishad 1.1.9

सर्वे वेदा यत् पदमामनन्ति तपांसि सर्वाणि च यद्वदन्ति।

यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं सङ्ग्रहेण ब्रवीम्योमित्येतत्॥

"All the Vedas speak of this one Goal, all forms of penance also are undertaken for its sake. It is that Goal which those who seek liberation strive to reach. In summary, it is the word Om."

In this verse, the Mundaka Upanishad describes a singular, Ultimate State that all spiritual practices aim to achieve, much like the Yogasutra’s goal of liberation through the understanding of Sattva and Purusha. Both texts emphasize a transcendental goal and the attainment of higher knowledge.

Bhagavad Gita 13.34

यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः।

क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत॥

"As the one sun illuminates the entire world, so does the Knower of the field (Self) illuminate the whole field (body and mind), O Bharata."

This verse from the Bhagavad Gita reflects the idea of the Pure Consciousness (Purusha) observing the entire field of Nature (Prakriti) without becoming attached to it. 

Similar to Yogasutra 3.49, it signifies the Realization that the Self remains untouched by the qualities of Nature, while still fully perceiving them.

Yoga Vashishta 19.17

 अज्ञानात्त्रिविधं दूःखं ज्ञानेनैव विलीयते।

विद्यमानेऽपि तद्राजं ज्ञानी प्रज्ञया स्थितः॥

"The threefold suffering born of ignorance dissolves only through Knowledge. Though such sufferings may still appear, the Wise One remains established in Wisdom."

Here, Yoga Vashishta asserts that suffering ceases through the Knowledge of True Reality. Like the Yogasutra's notion of omniscience, which arises from distinguishing 

Sattva and Purusha, this verse speaks to a state of wisdom where suffering and delusion vanish, and one remains in the steadiness of Realized Knowledge.

Each of these texts supports the Yogasutra’s theme that Ultimate Knowledge and freedom come from transcending the illusions of Prakriti, while staying established in the Awareness of the True Self.

Chapter-3, Sutra 48

Patanjali Yogasutra 3.48 

 ततो मनोजवित्वं विकरणभावः प्रधानजयश्च।

"From that (mastery of the senses) arises the speed of the mind, the ability to function without the sense organs, and mastery over Pradhana (the fundamental nature or primal matter)."

In this Sutra, Patanjali explains the powers achieved by a yogi who attains mastery over the senses through advanced yogic practices. The first attainment mentioned is manojavitva, the "speed of the mind." This implies that the yogi can move with the swiftness of thought, transcending physical limitations. The implication here is profound: the yogi has refined his mind to such an extent that his intentions can manifest instantly, reflecting the yogi's alignment with Pure Consciousness and his transcendence of physical boundaries. This extraordinary ability, however, is not for mundane pursuits but reflects a higher state of mental control and spiritual achievement.

The second part of the Sutra, 

vikaraṇabhava, means the "state of functioning without the physical sense organs." It indicates that the yogi's Consciousness becomes so refined that he can perceive Reality directly, without needing the senses as intermediaries. This direct perception, akin to clairvoyance, implies that the yogi can interact with the world in a subtle, refined way, unhindered by physical sensory limitations. This state is possible because the yogi's awareness has reached a level where the separation between the seer and the seen dissolves, allowing him to access knowledge and experiences beyond ordinary perception.

Finally, pradhana-jaya refers to the "mastery over Pradhana," which is the primal or fundamental nature that underlies the material world. By conquering Pradhana, the yogi gains control over the building blocks of existence itself. This signifies the culmination of yogic attainment, where the yogi can influence the very essence of matter. Patanjali points toward a complete dominion over prakriti 

(nature), symbolizing the yogi's transcendence of the material realm and aligning his Consciousness with the Higher Reality of Purusha (Pure Consciousness). This Mastery is symbolic of the yogi’s union with the Ultimate Reality, having moved beyond all duality and limitations.

Comparative Verses from Other Vedic Texts

For a broader context, several verses from other Vedic texts echo these ideas of transcending sensory and physical limitations and gaining mastery over nature.

Mundaka Upanishad 3.2.9:

 यदा पश्यः पश्यते रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम्। तदा विद्यावान् पापमविद्यं निःसृत्य देवा अंशेमृत्योः परम्।

"When the seer sees the golden-colored creator, the Lord, the Purusha, the Source of Brahman, then, having become wise, having overcome both good and evil, and freed from ignorance, he attains the Supreme State beyond death."

This verse from the Mundaka Upanishad reflects the yogic ideal of transcending ignorance and achieving unity with the Supreme Consciousness, much like the freedom from Pradhana or primal nature mentioned in Patanjali’s Sutra.

Bhagavad Gita 6.8:

 ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः। युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः।।

"The yogi whose mind is satisfied by Knowledge and Realization, who remains undisturbed, has conquered the senses, and sees everything—from a clod of earth to gold—with equanimity, is said to be firmly established in yoga."

In this verse, Krishna describes the state of a yogi who has mastery over the senses (vijitendriyah), echoing Patanjali’s idea of achieving independence from sensory organs. 

Such Mastery reflects equanimity and an elevated awareness that no longer differentiates between material objects.

Yoga Vashishta 6.1.20:

 मनोदशायां त्वतिगं प्रपन्ने चिदात्मनः। न विकारो न वै किञ्चित् स्फुरत्येव सदा स्फुटम्।

"When the mind transcends itself and merges with Pure Consciousness, there is neither transformation nor any activity; only Pure, Clear Awareness shines forth."

The Yoga Vashishta here speaks of the state where the mind transcends ordinary experience, aligning with Patanjali's mention of "speed of the mind" and Mastery over sense perception. This verse underscores the pure, undisturbed awareness that emerges in deep yogic Realization.

These comparative verses from Vedic texts reflect similar themes of transcending the sensory world, mastering the mind, and connecting to the Ultimate Reality, aligning with Patanjali’s view on the advanced attainments of a yogi. Through these comparisons, we see how the journey of Inner Mastery and the transcendence of material constraints are universally acknowledged across Vedic philosophy as paths to Spiritual Realization.

Chapter-3, Sutra 47

Patanjali Yogasutra 3.47

ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमादिन्द्रियजयः

"Through the practice of Samyama (combined discipline of concentration, meditation, and absorption) on the essential nature, inherent quality, ego-sense, interconnectedness, and purpose of the senses, mastery over the senses is attained."

In this Sutra, Patanjali guides the yogi toward attaining control over the senses, a significant milestone on the path of spiritual mastery. Samyama, the meditative discipline that incorporates concentration (dharana), meditation (dhyana), and deep absorption (samadhi), is applied to deeply understand the senses' nature and purpose. By focusing on the five aspects—grahana (perception or grasping), svarupa (true form), 

asmita (sense of identity or ego), anvaya (inherent connection), and arthavatva (purposefulness)—the practitioner sees beyond superficial sensory experience. This Inner Knowledge reveals how the senses bind us to the external world and the self, ultimately guiding the yogi to transcend their influence.

This Mastery over the senses does not mean negating sensory experience but involves achieving a level of understanding and control wherein the senses no longer dominate the mind or distract it from Higher Awareness. Patanjali explains that, through samyama, the yogi realizes that sensory experiences are limited and transient, ultimately leading to the awareness that the senses serve as tools for interaction with the external world but are not the essence of one's being. This understanding enables the practitioner to respond to sensory inputs with detachment and composure, moving beyond the habitual impulses that typically arise from sensory interactions.

The goal of this Mastery is to free the mind from the constraints of sensory impressions, enabling it to remain undisturbed and focused on spiritual pursuits. When the senses are fully understood and controlled, the yogi can focus on subtler aspects of Consciousness, thus progressing on the journey toward Self-Realization. This Inner Mastery not only elevates the yogi's state of mind but also reflects the true purpose of yoga—uniting the mind, body, and spirit in a harmonious state free from distractions or external influences.

Swami Vivekanand said:

"In perception of external objects, the organs leave their place in the mind and go towards the object; that is followed by knowledge and egoism. When the yogi makes samyama on these by gradation, he conquers the organs. Take up anything that you see or feel, a book, for instance, and first concentrate the mind on the thing itself. Then on the knowledge that it is in the form of a book, and then the ego that sees the book. By that practice all the organs will be conquered."

Comparative Verses from Other Texts

Bhagavad Gita 6.5

उद्धरेदात्मनात्मानं नात्मानमवसादयेत्। आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः॥

"Let a person raise themselves by their own mind and not degrade themselves, for the mind alone is both friend and foe of the Self."

This verse emphasizes the idea of self-mastery, especially over one’s mind and inner tendencies. Similar to Patanjali's focus on sensory mastery, Krishna teaches that control over oneself, including the mind, determines whether it will act as a supportive friend or an adversarial force.

Katha Upanishad 1.3.3

आत्मानं रथिनं विद्धि शरीरं रथमेव तु। बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च॥

"Know the Self as the rider in the chariot, and the body as the chariot. Know the intellect as the charioteer, and the mind as the reins."

This Upanishadic verse presents the senses and mind as parts of a chariot guided by the intellect. Here, control over the senses (as represented by the horses) is necessary for the mind and intellect to move toward Self-Realization. The image aligns with Patanjali’s teaching that Mastery over the senses brings stability and balance on the spiritual journey.

Yoga Vashishta 5.14.30

इन्द्रियनिग्रहसंयुक्ता यत्र यत्र मनो यायात्। तत्र तत्र समाधाय संयोगं समुपादिशेत्॥

"When the mind is subdued and controlled along with the senses, wherever it wanders, it is brought to a state of union through absorption."

In the Yoga Vashishta, control of the senses and the mind are prerequisites for achieving union with the Higher Self, similar to Patanjali's concept of samyama. This verse highlights that Mastery of the mind and senses allows a yogi to remain undistracted, bringing the mind back into alignment with one’s spiritual focus.

These comparative texts reinforce the importance of sense mastery as a critical component of spiritual discipline, supporting Patanjali’s assertion that true control over the senses is achieved through disciplined awareness and understanding, facilitating a higher connection with the Self.

Chapter-3, Sutra 46

Patanjali Yogasutra 3.46

रूपलावण्यबलवज्रसंहननत्वानि कायसम्पत् ॥ 46 ॥

"The perfection of the body is characterized by beauty, grace, strength, and diamond-like firmness."

In this Sutra, Patanjali addresses the qualities that arise as one progresses in yogic practice and attains mastery over the body. The term "कायसम्पत्" (kāyasampat) refers to the "perfection of the body." This perfection manifests through four qualities: "रूप" (rūpa, beauty or form), "लावण्य" (lāvaṇya, grace or charm), "बल" (bala, strength), and "वज्रसंहननत्व" (vajrasaṁhananatva, diamond-like firmness). Patanjali suggests that as the practitioner advances, they attain a physical state that exudes an aura of refinement and resilience. These qualities indicate a balanced and robust state, where the body becomes a vehicle for higher spiritual pursuits, less susceptible to physical ailments and wear.

The body’s transformation here is not only physical but also reflects a refinement of internal energies. The yogi's body, perfected through discipline, diet, and mental control, acquires a quality that surpasses ordinary physical attributes. 

"Diamond-like firmness" symbolizes an unbreakable structure, a body that withstands both internal and external disturbances. This perfection reflects an integration of mind, body, and spirit, with each aspect strengthening the other in harmony. The body's beauty and grace, noted by others, emerge naturally rather than through deliberate physical training or enhancement, reflecting the purity and harmony achieved through yogic practice.

While these bodily qualities may seem physical, they are deeply spiritual in nature, serving as signs of a purified Consciousness that manifests as health and vitality. Patanjali’s emphasis here is not on external appearance but on the internal state of being that these qualities signify. The perfection of the body becomes an outward expression of the inner transformation that occurs in a committed yogic journey, highlighting that the path of yoga leads to holistic wellness rather than mere physical prowess or aesthetics.

Swami Vivekanand said:

"The body becomes indestructible; fire cannot injure it. 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."

Comparison with Similar Verses in Vedic Texts

Mundaka Upanishad 2.2.8

यदा पश्यः पश्यते रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम्।

तदा विद्वान् पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति ॥

"When one perceives the luminous, golden-colored Creator, the Divine Purusha, the Source of Brahman, then the wise person, freed from both good and evil, attains Supreme Equality."

This verse from the Mundaka Upanishad describes the state of purity and brilliance that arises from spiritual attainment, similar to how the Yogasutra describes the perfected body. Here, purity and inner light are achieved through realization, not physical attributes, yet the effect is a radiant presence.

Bhagavad Gita 6.5

उद्धरेदात्मनात्मानं नात्मानमवसादयेत्।

आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥

"One should lift oneself by one’s own mind and not degrade oneself. For the mind alone is the friend of the Self, and the mind alone is the enemy of the Self."

This verse speaks to the disciplined and self-regulated journey needed to overcome inner obstacles. It aligns with Patanjali’s view on body perfection, which is achieved through internal mastery and not merely external development, emphasizing the yogi's responsibility for their own evolution.

Yoga Vashistha, Book 4

देहोऽसि कांचनमयः सदा ज्ञानमयो भव।

नित्यं शुद्धः परः पूर्णः शान्तः साधकसत्तम ॥

"O great seeker, consider yourself as a body of pure gold, as Consciousness itself. Ever Pure, Supreme, and full, you remain in Peace."

This verse from the Yoga Vashistha aligns with Patanjali's concept of body perfection, where the yogi's body is likened to a precious substance, gold. This symbolizes Purity, strength, and a refined state of Consciousness, reinforcing the idea of a body perfected through the integration of wisdom and inner harmony, reflecting spiritual accomplishment as physical brilliance.

Chapter-3, Sutra 45

Patanjali Yogasutra 3.45

 ततोऽणिमादिप्रादुर्भावः कायसम्पत्तद्धर्मानभिघातश्च || 3.45 ||

"Through Mastery over the elements, the yogi attains powers such as becoming as small as an atom (aṇimā) and other perfections, along with physical perfection, beauty, grace, strength, and resilience, free from the effects of opposing forces."

In this Sutra, Patanjali speaks of the extraordinary powers (aṇimā, etc.) that arise through mastery over the mahabhutas or five great elements (earth, water, fire, air, and ether). This power, aṇimā, refers to the ability to become incredibly small, even as tiny as an atom. Other powers, such as mahima (becoming very large), 

garima (becoming very heavy), and laghima (becoming very light), also come from this deep understanding and control over the elements. Such capabilities emphasize that by penetrating into the nature of these elements, the yogi gains a profound connection with the fabric of reality, leading to supernormal abilities.

The Sutra also mentions "kāya sampat," or the perfection of the body. This doesn’t only imply physical beauty but also a resilient, harmonious, and disease-free body that mirrors the purity of the yogi’s mind. The body becomes a perfect vessel for spiritual practice, embodying health, radiance, and vigor. With the Mastery over elements, the yogi becomes immune to external disturbances or afflictions that typically affect others, such as aging, injury, or disease, creating a near-ideal state for furthering spiritual pursuits.

Patanjali’s emphasis on these extraordinary powers comes with a caution in previous sutras: while these powers are signs of advanced Mastery, they are also potential distractions. They are not the Ultimate Goal of yoga. The true aim remains Realization (kaivalya), or the Union of individual Consciousness with the Divine. These powers are to be used wisely, with awareness, as they arise naturally through mastery but are not the final destination.

Swami Vivekanand said:

"This means that the yogi has attained the eight powers. He can make himself as light as a particle, he can make himself huge, as heavy as the earth, or as light as the air; he will rule everything he wants, he will conquer everything he wants, a lion will sit at his feet like a lamb, and all his desires be fulfilled at will."

Comparative Verses from Other Texts

Bhagavad Gita 10.19

 पृथिव्यां चान्तरिक्षे च महिमानं ह्यनन्तकम् ।

अणुमानं च तत्रान्यं विद्धि प्राकृतिमेव च ॥

"Know, Arjuna, that the powers over the physical and ethereal realms are infinite, including the smallest of the small (aṇumāna) and the Supreme beyond Nature."

In this verse, Krishna hints at the limitless potential of Divine Consciousness, which includes both the microcosmic and macrocosmic abilities. Here, the mention of “aṇumāna” resembles the concept of aṇimā in the Yogasutras, indicating the capability to attain an atomic or expanded state, depending on the spiritual accomplishment of the individual. It reinforces the idea that these powers arise from deep union with the cosmic forces.

Yoga Vashishta 3.30.35

 यथाभिमतो रूपं स्वच्छन्दगमनं तथा ।

यस्य विज्ञानिनो देहे स्थितं तस्य यथेष्टतः ॥

"For the enlightened one, the body assumes any desired form, and he can move freely at will. The body of one established in wisdom is completely under his control."

The Yoga Vashishta similarly speaks of a yogi's Mastery over the physical body, describing it as capable of assuming any desired shape or movement. This resonates with Patanjali’s kāya sampat, where the body attains extraordinary capabilities. This Mastery reflects not only physical control but a deep mental command, whereby the yogi’s body becomes an instrument for higher pursuits.

Brihadaranyaka Upanishad 3.7.23

स वा एष महानज आत्मा योऽयं विज्ञानमयः प्राणेषु ।

एष ह्यन्तर्याम्योऽमृतः सर्वेषां भूतेषु गूढः ॥

"This great, unborn Self, full of knowledge, is present in all beings as the inner ruler, immortal and hidden."

The Brihadaranyaka Upanishad speaks to the concept of an indwelling Consciousness that is “unborn” and “immortal,” which permeates all beings. Although not directly about physical powers, it speaks of an underlying presence that brings forth such capabilities, connecting all forms of life. Mastery over the elements, as Patanjali suggests, aligns with understanding this Inner Self, bringing forth control over the body and mind, and thus accessing Divine qualities.

Each of these verses aligns with the idea that Spiritual Mastery brings about control over the physical and metaphysical realms, leading to states of perfection or special abilities. 

However, they also emphasize that these powers are secondary to the Ultimate Realization of Oneness with the Divine.

Chapter-3, Sutra 44

Patanjali Yogasutra 3.44 

स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमाद्भूतजयः

"Through the practice of samyama (intense focus and meditation) on the gross, essential, subtle, inherent, and purposive aspects of the elements, mastery over them is attained."

In this Sutra, Patanjali discusses the potential that arises from practicing samyama, on the different aspects of the elements—starting from their gross physical forms, moving to their subtler qualities, underlying essence, interrelations, and ultimate purpose—one can transcend ordinary perception and gain complete mastery over these elements. This mastery is referred to as "bhutajaya," where one can control and interact with the elements in ways that surpass the limitations of the physical world, illustrating the possibilities of yogic powers (siddhis) that unfold with advanced practice.

The Sutra can be understood as a method for a yogi to transcend the constraints of physicality. By deeply contemplating the physical structure, subtle essence, and interconnectedness of all material elements, one can eventually move beyond their influence. This mastery leads not only to freedom from material dependencies but also to an ability to influence or command these elements. This influence is not for worldly gain but rather to align with the natural order, understanding and interacting with the universe from a Higher State of Awareness. Patanjali emphasizes that such powers should be approached with wisdom and detachment, as they are merely milestones on the path to Ultimate Realization.

In a broader sense, this Sutra illustrates the journey of inner refinement that yoga represents. By concentrating on progressively subtler aspects of Reality, a yogi realizes that the world of forms is a manifestation of deeper truths. Mastery over the elements is a metaphor for mastering one's own nature and illusions. It highlights that freedom comes from understanding the elemental composition of both the universe and the Self, ultimately dissolving the distinctions between the two. Hence, this Sutra speaks to a profound Unity with creation, a harmony achieved by perceiving beyond superficial appearances.

Comparison with Other Vedic Texts:

Mundaka Upanishad 2.1.2

"तदेतत्सत्यं यथा सुदीप्तात्पावकाद्विस्फुलिङ्गाः सहस्रशः प्रभवन्ते सरूपाः। तथा अक्षरात्संभावतीह विश्वं…"

"As from a blazing fire, sparks of its own nature come forth by the thousands, so from the Immutable, all diverse beings emerge."

Here, the Mundaka Upanishad describes how all beings arise from the eternal, much like sparks from a fire. This resembles Patanjali’s idea of understanding the elemental composition of the universe as manifestations of a singular, fundamental Reality. Both the Sutra and this Upanishadic verse point to the interconnectedness and shared essence of all forms in the universe.

Bhagavad Gita 7.4

"भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च। अहंकार इतीयं मे भिन्ना प्रकृतिरष्टधा॥"

"Earth, water, fire, air, ether, mind, intellect, and ego—these are the eightfold divisions of My material energy."

In this verse, Krishna enumerates the primary elements that constitute material Reality, which a yogi can seek to master. Similar to Patanjali’s approach in Yogasutra 3.44, this verse breaks down the material world into its core components, encouraging the yogi to understand and eventually transcend them as part of spiritual progress.

Yoga Vashistha, Chapter 6

"चित्ते निःस्पन्दतामाप्ते कुतोऽन्यस्य प्रवर्तनम्। स्थूलसूक्ष्मात्मिकं सर्वं विरामं याति चेतसि॥"

"When the mind becomes still, free from movement, where is there room for anything else? All gross and subtle things come to rest in such a mind."

In the Yoga Vashistha, it is emphasized that mastery over one’s mind can bring about a cessation of both gross and subtle forms. This is closely related to Patanjali’s notion of bhutajaya, suggesting that when the mind has transcended the distractions of both gross and subtle aspects of elements, a state of true Mastery is achieved.

Chapter-3, Sutra 43

Patanjali Yogasutra 3.43

बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः

"When there is complete freedom from the concept of the body and one attains the state of 'Mahavideha' (the great disembodied state), the covering that veils the light of True Knowledge, is destroyed."

In this Sutra, Patanjali describes the advanced yogic accomplishment of "Mahavideha" or "the great disembodied state." Here, "bahirakalpita vritti" means the cessation of all external concepts or forms associated with the physical body. By transcending bodily identification, the yogi reaches a state in which the limitations and constructs of the physical form are no longer relevant. The "Mahavideha" state represents a transcendental Consciousness that is no longer tethered to bodily boundaries or the sensory experience of the physical world, which enables the yogi to achieve an expanded Awareness beyond individual identity.

The Sutra also addresses the idea of "prakasha avarana kshaya," meaning the removal or dissolution of the covering that blocks the Light of Knowledge. In this liberated state, the mental or perceptual barriers that typically obscure one’s understanding of the True Self are dismantled. This clarity allows a direct perception of Truth, unclouded by personal biases or the distractions of worldly attachments. The yogi's vision becomes filled with insight and enlightenment, an experience often described as an unveiling of inner light, or "prakasha," which aligns with the Pure Essence of Knowledge.

Achieving this state of Mahavideha is an advanced level of samadhi where the yogi experiences Pure Consciousness beyond material limitations. It implies a profound renunciation, as the yogi is detached from all mental constructs tied to physical identity and the material world. This elevated Awareness brings an unfettered connection with universal Consciousness, illuminating the True Nature of existence and Self beyond the veiling influence of bodily or worldly constraints.

Swami Vivekanand said:

"The mind in its foolishness thinks that it is working in this body. Why should I be bound by one system of nerves, and put the ego only in one body, if the mind is omnipresent? There is no reason why I should. The yogi wants to feel the ego wherever he likes. When he has succeeded in that, all covering to light goes away, and all darkness and ignorance vanish. Everything appears to him to be full of Knowledge."

Contextual Comparisons from Vedic Texts

Mandukya Upanishad, Verse 7

"नान्तःप्रज्ञं न बहिष्प्रज्ञं नोभयतःप्रज्ञं न प्रज्ञानघनं न प्रज्ञं नाप्रज्ञम्। अदृष्टमव्यवहार्यमग्राह्यमलक्षणं अचिन्त्यमव्यपदेश्यमेकात्मप्रत्ययसारं प्रपञ्चोपशमं शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते स आत्मा स विज्ञेयः॥"

"It is neither inwardly aware nor outwardly aware, nor both inward and outwardly aware. It is not undifferentiated understanding, nor is it ignorance. It is unseen, beyond empirical dealings, incomprehensible, beyond all features, unthinkable, and unspeakable. It is the one Self that is the essence of Awareness, the cessation of all phenomena, tranquil, auspicious, and non-dual. This is the Self, and it is to be Realized."

In this verse, the Upanishad describes a state beyond all physical and mental distinctions, called the Fourth State Turya, akin to Patanjali’s description of "Mahavideha." Here, the Self is realized as non-dual and formless, suggesting a transcendent Consciousness that mirrors the disembodied, unconditioned state Patanjali describes.

Yoga Vashistha 6.1

"चिदाकाशे स्थिता दिव्या निर्विकल्पा महेश्वरी। यस्यां विश्वमिदं प्रोतमात्मज्ञानमहासुखम्॥"

"In the Divine space of Consciousness, there exists the Supreme Goddess beyond all distinctions, in whom this universe is pervaded, and who embodies the Supreme Bliss of Self-Knowledge."

The Yoga Vashistha speaks of a Supreme State of Consciousness that pervades all existence, likening it to the Bliss of Self-Knowledge. This is similar to the state Patanjali describes, where transcending bodily identity leads to an unobstructed awareness of True Knowledge, paralleling the "prakasha avarana kshaya" (the removal of the veil that covers True Knowledge).

Bhagavad Gita 6.20

"यत्रोपरमते चित्तं निरुद्धं योगसेवया। यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति॥"

"When the mind, restrained by the practice of yoga, attains stillness, and when, seeing the Self by the Self, one is satisfied in the Self."

In this verse, the Gita describes the yogic experience of inner fulfillment and Self-Realization, achieved when the mind is no longer restless and merges into Pure Consciousness. This state aligns with Patanjali’s idea of transcending the bodily and mental limitations to Realize the Self fully, free from any obstructions that cloud True Knowledge.

Chapter-3, Sutra 42

Patanjali Yogasutra 3.42

(Akasha)

कायाकाशयोः सम्बन्धसंयमाल्लघुतूलसमापत्तेश्चाकाशगमनम् ॥ 3.42 ॥

"By performing samyama (perfect concentration) on the relationship between the body and space (ākāśa), and through achieving the state of lightness like a tuft of cotton, the power of traveling through space is attained."

In this Sutra, Patanjali discusses the extraordinary ability to move through space, referred to as "ākāśa gamanam" or "space travel." This ability is achieved by mastering samyama, which is the focused application of concentration, meditation, and insight on a particular object or principle. Here, the focus is on the connection between the physical body (kāya) and the element of space (ākāśa). By contemplating this relationship and understanding the subtleties of the body’s interaction with space, the practitioner can transcend the usual limitations imposed by gravity and matter. This results in an experience of "lightness" akin to that of cotton floating in the air.

The term "laghu-tūla-samāpatti" refers to the lightness that is attained when the practitioner's body becomes as light as a cotton ball (tūla). This is a metaphysical transformation where the practitioner’s attachment to the physical mass and density of the body is relinquished, allowing for the free movement through space. This concept reflects a state where the practitioner has mastered the material aspects of the body, gaining control over its weight and density, which would ordinarily limit movement in space.

Patanjali uses this siddhi 

(supernatural power) to illustrate the profound transformation that occurs when the mind is completely refined and can command the elements. It is not meant to be understood purely in the context of physical space travel but is also symbolic of the lightening of burdens—physical, emotional, and spiritual—that keep one grounded in the material world. The yogi, through detachment and understanding of the body-space relationship, metaphorically soars to higher spiritual planes.

Swami Vivekanand said:

"This akasa is the material of this body; it is only akasa in a certain form that has become the body. If the yogi makes samyama on this akasa material of his body, it acquires the lightness of akasa, and can go anywhere through the air."

Comparative Verses from Vedic Texts

Chandogya Upanishad 7.12.1

य एतस्मिन्नाकाशे स्थितोऽणुरणीयान्स्वधयन्नाकाशे मेधाविनं ज्ञात्वा सोऽक्षरं ब्रह्म ज्ञात्वा तदात्मनं विदित्वा ततः परं चोदति || 7.12.1 ||

"The one who is smaller than the smallest, who is stationed in the ākāśa (space), and who knows the intelligent being within the space—having realized that immortal Brahman, and understanding it as the Self, one transcends to the beyond."

In this verse from the Chandogya Upanishad, the idea of transcending limitations of physical existence is addressed through meditation on ākāśa. Just as Patanjali speaks of using space to transcend physical limits, the Upanishad talks about Realizing the Self within the ākāśa, thereby leading to Realization and transcendence.

Shiva Purana (1.27.17)

मायाविनां शरीराणि कर्मणा देहिनामपि।

शक्यन्ते तूलवद्गन्तुं सर्वदेशेषु सर्वदा॥

"The bodies of those who have mastered illusion (māyā), and even of ordinary beings through karma, are capable of becoming as light as cotton and moving freely in all places at all times."

This verse from the Shiva Purana talks about the yogic power that allows the body to become light and move anywhere, much like the power described by Patanjali. This again emphasizes the mastery over material reality and the capacity for transcendence through spiritual practices.

Yoga Vashishta ( 1.7.5)

वायुवेगसमः सिद्धः पश्यत्यन्तर्गतं जगत्।

देहेन लघुता याता गच्छत्याकाशमात्मनः॥

"The accomplished yogi, swift as the wind, perceives the entire world within and, having attained lightness in the body, travels through space effortlessly."

In the Yoga Vashishta, a similar power of moving through space is described, where the yogi becomes swift as the wind and light in body. This reflects Patanjali's teachings, wherein mastery over the elements results in powers such as levitation and the ability to move through space.

Patanjali’s sutra 3.42 on achieving lightness and moving through space can be seen as part of the broader yogic understanding of transcendence over physical limitations. Other Vedic texts, such as the Upanishads, Puranas, and Yoga Vashishta, also emphasize similar powers, focusing on how detachment from the material body and mastery over the elements lead to spiritual liberation and extraordinary abilities. These texts reinforce the idea that yogic practice allows one to transcend the usual boundaries of existence and move toward higher spiritual states.

Chapter-3, Sutra 41

Patanjali Yogasutra 3.41 

श्रोत्राकाशयोः सम्बन्धसंयमाद्दिव्यं श्रोत्रम् ।

"By practicing samyama (deep meditation) on the relationship between the ear and space (ākāśa), one attains divine hearing."

In this Sutra, Patanjali emphasizes the practice of samyama on the connection between the faculty of hearing and space. Here, "shrotra" refers to the sense of hearing, while "akasha" refers to space. The idea is that sound waves travel through space, and by understanding and meditating on this subtle relationship, one can transcend ordinary hearing abilities and attain "divine hearing" or divya shrotram. This refers to the capacity to hear sounds far beyond the normal auditory range, including distant sounds or even those not ordinarily perceptible by humans.

This extraordinary ability is not merely an extension of physical hearing but is linked to a deeper yogic insight. In yogic philosophy, ākāśa is considered the subtlest of the five elements (panchabhutas), and sound is its fundamental quality. By attuning oneself to the subtle vibrations present in the cosmos, a yogi can access knowledge and perception beyond the limitations of the material world. This achievement is viewed as an indication of spiritual progress and mastery over the senses, leading the yogi to greater awareness of the universe's interconnectedness.

In a broader context, Patanjali's teaching here reflects the yogic view that mastery over sensory faculties can lead to experiences that are Divine or superhuman in nature. 

However, this is not merely for the purpose of gaining power but serves as a step toward deeper spiritual realization. Divya shrotram is part of the siddhis (yogic powers), which are often seen as milestones on the path toward enlightenment but are not to be pursued for their own sake. Patanjali warns later in the text that attachment to such powers can become an obstacle to the ultimate goal of Realization or kaivalya.

Context from Other Vedic Texts

For a broader perspective, let's explore similar verses from other Vedic scriptures:

Mundaka Upanishad 1.2.9

सर्वे निमेषा जाग्रति तस्मिन्स्कन्द इव पन्थाः।

स यत्र कामानां समाप्तिरसौ तदेव शुक्रं तद्ब्रह्म तद्वाचस्पतिः तल्लोकेषु॥

"All the senses awaken in him, just like paths that lead to him, who is the fulfillment of desires. That is the Pure One; that is Brahman; that is the Knower of speech; that is present in all worlds."

This verse from the Mundaka Upanishad highlights the concept that all sensory faculties ultimately lead to the Realization of Brahman, the Ultimate Reality. In the context of hearing, the yogi who attains heightened sensory awareness through meditation understands that the sense faculties are not separate but connected to the Cosmic Consciousness, much like Patanjali's concept of Divine hearing.

Yoga Vashishta  5.53.12

यत्र यत्र मनो याति तत्र तत्र समाधयः।

अदृष्टार्थासु दृष्टान्ते यत्र याति मनः स्थितिः॥

"Wherever the mind goes, there lies the State of samadhi; even in the unseen, the mind establishes itself where it is directed."

This verse emphasizes the power of focused meditation. Just as Patanjali teaches the ability to develop Divine hearing through focused concentration on sound and space, the Yoga Vashishta conveys that where the mind is deeply focused, there samadhi is achieved, bringing extraordinary powers or perceptions in any aspect that one meditates upon.

Chandogya Upanishad 7.2.1

आकाशः हि सर्वगः एव।

स हि सर्वमिति।

"Space (ākāśa) indeed is everywhere; it encompasses everything."

The Chandogya Upanishad discusses ākāśa as the all-encompassing element. The connection to Patanjali's Sutra lies in the understanding that sound travels through this all-pervading space. Through meditative insight, one can tune into this cosmic space and perceive vibrations beyond the limits of ordinary human faculties, linking to the concept of Divine hearing.

These verses, though from different texts, share a common theme with Patanjali’s teaching on Divine hearing - that heightened awareness through deep meditation leads to transcendence of ordinary sensory limitations, offering the yogi access to a more profound connection with the universe.

Chapter-3, Sutra 40

Patanjali Yogasutra 3.40

(Spiritual Radiance)

समानजयाज्ज्वलनम्।

"By mastery over the Samana (a vital force), one gains radiance."

In this Sutra, Patanjali addresses the concept of gaining control over the body's vital forces, specifically focusing on Samana. According to yogic physiology, Samana is one of the five main pranas (vital energies) that govern bodily functions. It is primarily associated with digestion and the balancing of energy within the body, located in the region of the navel and associated with the digestive fire or agni. Mastery over Samana prana results in an enhancement of the body's metabolic and transformative capabilities, which Patanjali expresses metaphorically as jvalanam or radiance. This radiance refers to a heightened spiritual glow, physical vitality, and mental clarity that arise when one's internal energies are harmonized.

The term jvalanam - "radiance" - can also be interpreted on different levels. On the physical level, this mastery could bring about an increased inner heat or energy, which manifests as a vibrant glow or vitality in the body. On the psychological and spiritual levels, it suggests the illumination of Consciousness, where the mind becomes clearer and the individual is more attuned to spiritual wisdom and insights. Therefore, this Sutra underlines that through precise control over bodily energies, particularly 

Samana, one can enhance physical strength and spiritual power.

Moreover, this Sutra hints at a deeper yogic practice where the control over prana (life force) transcends mere physical benefits. When a yogi gains mastery over their prana, they attain control over both the gross and subtle aspects of their Being. The radiance here may be seen as an inner fire or transformative energy that is essential for higher states of meditation and Consciousness. This control facilitates spiritual awakening, making the practitioner more capable of withstanding distractions and remaining centered on the path of Realization.

Contextual Comparisons from Other Vedic Texts:

Brihadaranyaka Upanishad 5.9.1

असौ वा आदित्यः समयः। यः एष अन्तरहृदय आकाशः तस्मिन्नेयमात्मा ज्योतिर्भवति।

"The sun is indeed the external prana. The one who resides in the heart-space within, that Self becomes illumined by its own light."

This verse from the Brihadaranyaka Upanishad speaks about the concept of inner radiance or light that is Realized through the Self. Similar to Patanjali’s mention of jvalanam, this verse suggests that through mastery of inner energies and prana, one Realizes the internal light, which is an inherent part of the Self. This radiance is not just external vitality but a reflection of deeper spiritual illumination.

Mundaka Upanishad 2.2.10

तस्मिन्स्तु जितैन्द्रियः, उर्ध्वं ज्योतिषा उद्गच्छति।

"He who has mastered his senses rises upwards, radiating with light."

Here, the mastery of the senses leads to an ascension of Consciousness, with the practitioner glowing with Spiritual Light. This idea parallels Patanjali's Sutra, where controlling 

prana (specifically Samana) brings about a physical and spiritual radiance. Both point to the transformative effects of disciplined yogic practice.

Yoga Vashishta 6.1.18

यथा प्रभातसमये सूर्यस्योदयात् प्रभा। तथैव योगिनो देहे ज्योतिषां उदयो भवेत्।

"Just as at dawn the light of the sun rises, in the same way, the light of the yogi’s body arises."

The Yoga Vashishta compares the rise of spiritual radiance in the yogi to the dawn of the sun, emphasizing the connection between inner mastery and outward luminosity. This mirrors Patanjali’s concept, where control over vital forces like Samana leads to an enhanced spiritual glow or jvalanam. Both texts emphasize that through disciplined practice, one achieves a profound internal and external transformation.

These Vedic and Upanishadic verses, along with Patanjali’s sutra, consistently highlight the theme of inner radiance as the result of mastery over vital energies and senses. This transformation is seen as a sign of both spiritual progress and physical vitality. The comparisons reveal that controlling internal energies is a central theme in multiple Vedic texts, where it serves as a crucial step in the journey toward self-realization and spiritual awakening.

Chapter-3, Sutra 39

Patanjali Yogasutra 3.39

(Udana vayu)

उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च |

"By mastering the Udāna Vāyu, one is able to move without being affected by water, mud, thorns, etc., and gains the ability to rise (levitate) from the body."

This Sutra describes the power of Udāna Vāyu - one of the five vital energies (pancha prana) in the body. Udāna Vāyu governs upward movement, which includes speech, energy of the limbs, and upward movement of the subtle body. Mastery over this energy gives the yogi the ability to rise above physical constraints, such as being unaffected by water, mud, or thorns. It also bestows the ability to transcend the body, symbolized here as "utkrānti," which can be understood as levitation or even liberation from physical form. This control over the body represents advanced stages of yogic practice.

The Sutra points to the yogi's ability to transcend the limitations of the physical realm. Water, mud, and thorns represent obstacles and discomforts experienced in the material world. Through mastery of the Udāna Vāyu, a practitioner is no longer affected by these, signifying a higher level of control over the physical body and elements. This symbolizes detachment and non-attachment to material hindrances, an essential step in progressing towards spiritual enlightenment.

Additionally, the mention of "utkrānti" (rising) has deeper connotations. While it may literally refer to levitation or the ability to rise above the ground, it also implies Spiritual Ascension. 

This yogic ability mirrors the larger theme of yoga philosophy where the soul seeks to transcend material existence and merge with the Divine. The Sutra illustrates that through intense focus and mastery over one's energies, the boundaries between the physical and spiritual realms become permeable, enabling the practitioner to rise beyond them.

Comparative Verses from Other Vedic Texts

Katha Upanishad 2.3.8

यदा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः।

अथ मर्त्योऽमृतो भवत्येतावद्ध्यनुशासनम्॥

"When all the knots of the heart are untied, the mortal becomes immortal, and this is the teaching."

This verse from the Katha Upanishad reflects a similar theme of transcendence. Here, the "knots of the heart" represent the attachments and desires that bind one to the physical world. When these are mastered or released, the soul becomes immortal, rising above the limitations of the material plane, much like the yogi who gains mastery over Udāna Vāyu and transcends the body.

Yoga Vashishta 6.1.48

चित्तं यदा न निर्बन्धं कञ्चित्कुरुते तदा।

विश्रान्तं वायुमात्रेण यात्यकस्मात्समं सुखम्॥

"When the mind ceases to attach itself to anything, it finds rest solely through the control of vital energy and effortlessly attains peace."

This verse from the Yoga Vashishta emphasizes the role of vital energy control in achieving liberation from the mind’s attachments, paralleling the Patanjali verse where control over Udāna Vāyu leads to transcendence of physical obstacles and liberation from bodily limitations.

Bhagavad Gita 8.6

यं यं वाऽपि स्मरन्भावं त्यजत्यन्ते कलेवरम्।

तं तमेवैति कौन्तेय सदा तद्भावभावितः॥

"Whatever State of Being one remembers when he quits his body, that State he will attain without fail, O Arjuna, being always absorbed in that State."

This verse from the Bhagavad Gita speaks to the State of Consciousness at the time of death, which is shaped by one’s practices and attachments. 

Mastery over the Udāna Vāyu could also be viewed as a state where the yogi can consciously choose their state of departure, rising above bodily limitations and achieving Realization.

These comparisons illustrate that mastery over internal energies, as described in the Yogasutra, is a recurring theme in Vedic literature, where detachment from material constraints leads to transcendence or liberation from the body. Each of these texts emphasizes the significance of controlling one's internal processes to rise above worldly limitations and achieve spiritual freedom.

Chapter-3, Sutra 38

Patanjali Yogasutra 3.38

बन्धकारणशैथिल्यात्प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः || 3.38 ||

"By loosening the cause of bondage and through the knowledge of the process of moving consciousness, the Yogi gains the ability to enter another's body."

In this Sutra, Patanjali describes an advanced siddhi (supernatural power) that arises as a result of the Yogi's mastery over the mind and Consciousness. The phrase "बन्धकारणशैथिल्यात्" refers to the loosening of the cause of bondage, which is primarily attachment to the ego and the body. When a practitioner weakens the identification with their physical form and the limitations imposed by material existence, they gain greater freedom over their Consciousness. This is essential for transcending the limitations of one’s own body and preparing for more subtle experiences.

The next part, "प्रचारसंवेदनाच्च," speaks of understanding or experiencing the movement of Consciousness. This refers to the deep insight the Yogi gains into how their Consciousness operates, not only within their own body but also how it can move independently of the physical body. The practitioner becomes aware of Consciousness as distinct from the body, understanding it as fluid and omnipresent, which allows them to potentially move it at will. The culmination of this process is "चित्तस्य परशरीरावेशः," or the ability to enter another body. This means that the Yogi can transfer their conscious awareness into another living being’s body and experience life through that form. While this may seem like an extraordinary or magical feat, it is fundamentally about the mastery over one’s own.

The next part of the Sutra, "प्रचारसंवेदनाच्च," refers to understanding or experiencing the process of how Consciousness moves. This can be seen as the Yogi becoming fully aware of the mechanisms that govern the flow of Consciousness, both within the body and beyond it. This deep knowledge allows the Yogi to perceive Consciousness as something not confined to a single body or mind but as something that can potentially occupy other physical forms. The mind, once it attains this level of mastery, becomes detached from its own limitations and can project or transfer itself into other bodies.

Finally, "चित्तस्य परशरीरावेशः" means the Yogi can enter another’s body. This is the culmination of the siddhi 

described in the Sutra, where the practitioner’s awareness can expand beyond their own physical form and experience life from within another body. This ability comes from complete control over one’s own mind and body and is a state achieved by very advanced practitioners. However, this siddhi is seen not as an end goal but as a byproduct of the deeper yogic journey towards spiritual Realization. It emphasizes the yogic philosophy that Consciousness is universal and not bound to any single body.

Swami Vivekanand said:

"The yogi can enter a dead body, and make it get up and move, even while he himself is working in another body. Or he can enter a living body, and hold that man’s mind and organs in check, and for the time being act through the body of that man. That is done by the yogi coming to this discrimination of Purusha and Nature. If he wants to enter another’s body he makes a samyama on that body and enters it, because, not only is his soul omnipresent, but his mind also, according to the yogi. It is one bit of the universal mind. Now, however, it can only work through the nerve currents in this body, but when the yogi has loosened himself from these nerve currents, he will be able to work through other things."

Comparison with Vedic and Other Texts

Chandogya Upanishad 6.8.7

यथा सोम्य मधु मधुकृतो निष्ठिवन्ति नानात्ययानां वृक्षाणां रसान् संवहारमेकतां गच्छति स॥

"Just as different bees collect nectar from various flowers and make one unified honey, so too, the individual soul merges with the supreme Consciousness, losing its individual distinctions."

This verse from the Chandogya Upanishad speaks about the merging of individual Consciousness with the universal Consciousness, paralleling Patanjali’s idea of transcending individual bodily limitations. The key theme here is that the Self is not limited to one form but is part of a greater, interconnected whole. When the Yogi attains mastery over Consciousness, as described in Patanjali’s Sutra, they too experience this unity with all forms of life, allowing them to project Consciousness beyond their body.

Yoga Vashistha 6.3.28

चित्तमेव हि संसारः तस्य स्वरूपं सुशुद्धताम्। ज्ञात्वा यथावत्को वन्ध्येत भृशं ब्रह्मणि निष्ठितः॥

"The mind itself is the cycle of birth and death. Knowing its pure form as Consciousness, who would be bound by it, deeply established in Brahman?"

This verse from the Yoga Vashistha reflects a similar understanding of the mind as the key to Realization. Once the mind recognizes its true essence, it is no longer bound by physical form or the material world. The ability to enter another's body, as mentioned in Patanjali's sutra, arises from the same principle -mastery over the mind and Realization of its Pure Nature, free from the illusion of separation from the universal Consciousness.

Bhagavad Gita 2.22

वासांसि जीर्णानि यथा विहाय,

नवानि गृह्णाति नरोऽपराणि।

तथा शरीराणि विहाय जीर्णा,

अन्यानि संयाति नवानि देही॥

"Just as a person discards worn-out clothes and puts on new ones, so the embodied soul casts off its worn-out bodies and enters new ones."

This verse from the Bhagavad Gita emphasizes the soul’s ability to transcend the physical body, likening it to changing clothes. In Patanjali’s context, the ability to enter another's body stems from the same principle that the body is a mere vessel for Consciousness, and the true self is not confined to it. This reflects the yogic belief that through deep practice and detachment, one can gain mastery over the process of incarnation and bodily limitations.

In conclusion, Patanjali’s Sutra resonates deeply with the broader teachings of Vedic and Upanishadic philosophy, where the mastery of Consciousness and transcendence of physical limitations leads to greater spiritual freedom. These teachings collectively point towards the idea that the Self, when freed from ignorance and attachment, is capable of extraordinary expansions of Awareness, such as occupying another's body or merging with universal Consciousness.

Chapter-3, Sutra 37

Patanjali Yogasutra 3.37

(Siddhis)

ते समाधावुपसर्गा व्युत्थाने सिद्धयः || 3.37 ||

"These powers are obstacles in samadhi, but are accomplishments in a state of distraction (vyutthana)."

In this Sutra, Patanjali is addressing the various siddhis or supernatural powers that can arise as a result of intense spiritual practices. These powers, such as clairvoyance, levitation, and other extraordinary abilities, may appear as a byproduct of the concentrated mind during meditation. However, Patanjali warns that while these abilities might seem extraordinary and desirable, they are, in fact, distractions (upasarga) for the yogi striving for the Ultimate State of samadhi. Samadhi is the state of deep, focused meditation where the ego dissolves, and one experiences unity with the object of meditation. These powers are considered obstacles because they can create attachment or pride, diverting the yogi from the path of Realization.

The term "vyutthana" refers to the active or distracted state of the mind, contrasting with the deep stillness achieved in samadhi. In this distracted state, these powers might appear as accomplishments or successes (siddhayah), and they are often valued by those who are not pursuing the final goal of liberation. However, for the true seeker aiming for kaivalya, these powers must be transcended. Their allure can derail the yogi's journey, binding them to the material world and the ego, and thus preventing the attainment of True Knowledge and Realization.

Patanjali’s caution here underlines the importance of discernment (viveka) on the spiritual path. The yogi must remain aware that these powers, while possibly impressive or even helpful in worldly terms, are irrelevant to the Ultimate Goal of Self-Realization. The real accomplishment is transcending these powers and remaining focused on the state of samadhi. For the yogi, the pursuit of such powers is a subtle trap that can lead them away from Realization if they are not careful to recognize them as distractions.

Swami Vivekanand said:

"If the yogi knows all these enjoyments of the world, it comes by the junction of the Purusha and the mind. If he wants to make samyama on this, that they are two different things, nature and soul, he gets knowledge of the Purusha. From that arises discrimination. When he has got that discrimination he gets the Pratibha, the light of supreme genius. 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. If he is tempted to acquire these, his farther progress is barred."

Comparative Verses from Other Vedic Texts:

Bhagavad Gita 16.16 

 अनेकचित्तविभ्रान्ता मोहजालसमावृताः | प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ || 16.16 ||

"Bewildered by numerous thoughts and entangled in the web of delusion, attached to sensual enjoyments, they fall into a foul hell."

This verse from the Bhagavad Gita describes individuals who, distracted by the multitude of worldly thoughts and desires, become entangled in illusion and fall into suffering. This is comparable to Patanjali’s warning that attachment to siddhis can entrap the yogi in a similar web of distraction, diverting them from their spiritual path. Both texts highlight how attachment to sensory and worldly powers can lead to delusion and away from spiritual Realization.

Mundaka Upanishad 1.2.12  

परीक्ष्य लोकान् कर्मचितान् ब्राह्मणो निर्वेदमायान्नास्त्यकृतः कृतेन | तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत् समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् || 1.2.12 ||

"Having examined the worlds gained through actions, let a Brahmana develop dispassion. Realizing that the Eternal is not attainable by actions, let him seek Knowledge from a teacher who is rooted in Brahman."

This Upanishadic verse echoes the need for discernment in the spiritual path. Just as Patanjali warns about the distractions of siddhis, the Mundaka Upanishad emphasizes that even worldly accomplishments and the fruits of action are ultimately impermanent and unsatisfactory. True Knowledge and Realization require renunciation of such distractions and seeking Wisdom from a Realized teacher.

Yoga Vashishta 6.1.4 

योगो विरागयोरैक्यमिष्टं चित्तरवेरपि | वियोगश्चित्तवैकल्ये समाधिर्मुक्तिरात्मनि || 6.1.4 ||

"Yoga is the union of detachment and the focused mind. When the mind is disturbed, there is disconnection, but when the mind is calm and in equilibrium, there is liberation."

This verse from the Yoga Vashishta also stresses the importance of a calm and detached mind for achieving Realization, aligning with Patanjali’s teaching that distractions such as siddhis must be transcended. The Ultimate Goal is not the acquisition of powers but the calming of the mind to achieve union with the Self.

Chapter-3, Sutra 36

Patanjali Yogasutra 3.36

ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते |

"From that (inner light of wisdom), arise intuitive knowledge (pratibha), hearing (shravana), touch (vedana), sight (adarsha), taste (asvada), and smell (varta)."

In this Sutra, Patanjali refers to the evolution of heightened senses and faculties that come with advanced yogic practice. The phrase "ततः" (tatah) means "from that," referring to the state of inner clarity and wisdom achieved through the practice of meditation. When a yogi reaches this state, special abilities or refined perceptions naturally emerge. These include the ability to intuitively know things (pratibha), enhanced hearing (shravana), advanced perception of touch (vedana), extraordinary vision (adarsha), heightened taste (asvada), and sensitivity to smells (varta). These are not ordinary sensory experiences but super-sensory powers that transcend normal human faculties.

The significance of this Sutra is in recognizing that these powers are not the end goal but by-products of yogic progression. A practitioner who experiences these enhanced senses must not get distracted by them but should continue the deeper inner work. These faculties allow a yogi to perceive reality beyond the limitations of the physical senses, leading to greater awareness and understanding. However, Patanjali emphasizes that while these abilities are remarkable, they are not the ultimate objective of yoga, which is liberation (kaivalya).

Patanjali advises caution because these extraordinary capabilities can become distractions on the spiritual path. The purpose of the yogic journey is not the acquisition of mystical powers, but the Realization of the Self and liberation from the cycle of birth and death. A yogi must stay focused on attaining the Highest State of Consciousness and not be swayed by the allure of these new abilities. This Sutra, thus, serves as both an acknowledgment of the power of advanced practice and a reminder of the ultimate goal of yoga.

Context from Other Vedic Texts

A similar concept of heightened perceptions and experiences is mentioned in the Kena Upanishad, which discusses the source of all sensory powers:

कर्णयोः श्रोत्रं मनसो मनो यद् वाचो ह वाचं स उ प्राणस्य प्राणः | (Kena Upanishad 1.2)

"He (the Self) is the ear of the ear, the mind of the mind, the speech of speech, the breath of breath, and the eye of the eye."

This verse indicates that the Ultimate Source of all sensory faculties is the Self (Atman). Like Patanjali’s Yogasutra 3.36, this passage highlights that the true power behind sensory perception is beyond the senses themselves. It points to a Higher Reality and the inner spiritual dimension from which sensory experiences arise, similar to how yogic practice leads to heightened perceptions in Patanjali's Sutra.

Another comparable concept is found in the Yoga Vashishta, where Vashishta speaks of intuitive knowledge and perception:

ज्ञानं सुषुप्तिपदवत्प्रलयं प्रयाति यत्रेन्द्रियाणि विषयेषु सृज्यन्ते | (Yoga Vashishta 3.76)

"The Knowledge that transcends normal perception arises when the senses, after retreating from the world, come to rest in their Source, similar to deep sleep."

This verse parallels Patanjali's idea of advanced Knowledge and perception emerging when the mind and senses reach a state of stillness and inwardness. Here, too, the emphasis is on the inner source of knowledge that is awakened through spiritual practices.

Lastly, the Bhagavad Gita addresses the idea of refined faculties and perceptions when in a state of yoga:

प्रसादे सर्वदुःखानां हानिरस्योपजायते | (Bhagavad Gita 2.65)

"When one is in the state of inner tranquility (prasada), all sorrows are destroyed, and the mind’s perception becomes serene."

In this context, the Bhagavad Gita links the clarity of perception with inner peace. Just like in Patanjali’s Sutra, the refinement of mental and sensory faculties happens as the yogi attains greater inner clarity. The ultimate purpose, however, is the transcendence of suffering and the Realization of a Higher State of Being.

These verses from the Vedas, Upanishads, and other yogic texts all resonate with the concept of heightened sensory powers and Intuitive Knowledge as described in Patanjali Yogasutra 3.36. However, they also remind the practitioner that these powers are secondary to the Ultimate Goal of Self-Realization.

Chapter-3, Sutra 35

Patanjali Yogasutra 3.35

 सत्त्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगः परार्थत्वात्स्वार्थसंयमात्पुरुषज्ञानम् || 3.35 ||

"The distinction between sattva (mind) and Purusha (Self) becomes apparent through the lack of complete mingling, even though their experiences (pratyaya) appear the same. This distinction, when understood through samyama (concentration) on their respective purposes—mind serving another and Purusha being for itself—leads to knowledge of the Purusha."

In this Sutra, Patanjali delves into the subtle difference between sattva, which refers to the intellect or mind, and Purusha, the True Self or Consciousness. Though sattva and Purusha may seem intertwined, especially as both experience life, they are fundamentally distinct. The experiences (pratyaya) arising from both may appear similar because the mind reflects Consciousness, but the two are not the same. The mind, governed by sattva, is influenced by external forces and serves the purpose of facilitating experience. Purusha, on the other hand, is Pure Consciousness, untouched by these external factors.

The Sutra emphasizes that through deep concentration (samyama) on the distinct purposes of the mind and the Self, one can discern their True Natures. The mind, or sattva, exists for the sake of experience and the evolution of the individual. It is directed outward, facilitating interaction with the external world. Purusha, however, exists purely for itself—self-sufficient and eternal. Realizing this difference is a key to attaining knowledge of the 

Purusha, which leads to liberation (kaivalya).

This understanding is central to the philosophy of yoga because it illuminates the path to disentangling the Self from the mind’s fluctuations. 

By perceiving the True Nature of 

Purusha, the practitioner is no longer bound by the mind’s misidentifications, which lead to suffering. Instead, one attains a state of inner freedom, recognizing that the Self (Purusha) is not influenced by the transient nature of mental phenomena.

Swami Vivekanand said:

"Enjoyment comes by the non discrimination of the very distant soul and sattva. Its actions are for another; samyama on this gives Knowledge of the Purusa. This power of non-attachment acquired through purity gives the yogi the enlightenment called Pratibha."

Comparison with Vedic Texts:

Katha Upanishad 1.3.3

आत्मानं रथिनं विद्धि शरीरं रथमेव तु ।

बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ॥

"Know the Self (atman) as the rider in the chariot, and the body as the chariot. Know the intellect (buddhi) as the charioteer, and the mind as the reins."

This verse from the Katha Upanishad offers a metaphorical distinction similar to Patanjali's Sutra. Here, the intellect (buddhi) and mind are described as tools serving the Self (atman), much like how Patanjali describes sattva as distinct from 

Purusha. Both texts emphasize that the mind and intellect serve an external purpose while the self remains unaffected.

Bhagavad Gita 13.22

पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् ।

कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥

"The Purusha, situated in Prakriti, experiences the qualities (gunas) born of Prakriti. Attachment to these qualities becomes the cause of birth in good and evil wombs."

This verse highlights the experience of Purusha entangled with Prakriti 

(nature or mind) through the gunas, much like the mingling of sattva 

and Purusha in Patanjali’s Sutra. Both texts underscore the distinction between the Self and the forces of nature, as well as the need for awareness to achieve freedom from this entanglement.

Yoga Vashistha 6.1.8

चित्तमेव हि संसारो नात्र संशयः ।

बन्धमुक्त्योर्यतो हेतुस्तस्य चात्मविवेचनम् ॥

"Indeed, the mind alone is Samsara (the cycle of birth and death); there is no doubt about this. The cause of bondage and liberation is this mind, and its remedy is the discernment of the Self."

This verse from the Yoga Vashistha mirrors the idea in Patanjali's Sutra that the discernment (samyama) between mind and Self leads to liberation. Both texts suggest that recognizing the distinct nature of Purusha and the mind is the key to transcending the cycle of Samsara.

Chapter-3, Sutra 34

Patanjali Yogasutra 3.34

हृदये चित्तसंवित्॥३.३४॥

"By meditation on the heart, the knowledge of the mind is obtained."

In this Sutra, Patanjali focuses on the connection between the heart and the mind. The word "हृदय" (hṛdaya) refers to the heart, which in yogic philosophy is not merely the physical organ but a center of emotion, feeling, and intuition. "चित्तसंवित्" (cittasaṃvit) denotes knowledge or insight into the nature of the mind. By concentrating on the heart during meditation, one gains profound insight into the workings of their mind, including subconscious thoughts and emotional patterns. This practice helps in unlocking the depths of one's Consciousness, allowing the yogi to observe the mind without attachment or distraction.

The heart in many spiritual traditions is considered a repository of wisdom and deep knowledge. Here, Patanjali emphasizes that the mind's clarity is not just about intellectual understanding but also about attuning oneself to the intuitive wisdom that resides in the heart. The knowledge gained is not theoretical but experiential, offering a direct perception of one’s own mind and thoughts, facilitating self-awareness and emotional balance.

This Sutra connects to the broader context of yoga, where the practice aims to harmonize the mind, body, and emotions. Meditation on the heart is a pathway to Self-Realization, where the mind becomes transparent and free from the kleshas (afflictions). It is also seen as a means to transcend the ego, as deep awareness from the heart dissolves mental blockages, leading to spiritual progress.

Comparison with Similar Verses from Other Vedic Texts:

Mundaka Upanishad 2.2.4

द्वे विद्ये वेदितव्ये इति ह स्म यद्ब्रह्मविदो वदन्ति। परा चापरा च॥

तत्रापरा ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदः शिक्षा कल्पो व्याकरणं निरुक्तं छन्दो ज्योतिषमिति। अथ परा यया तदक्षरमधिगम्यते॥

"There are two kinds of knowledge to be known: higher and lower. The lower is the Rigveda, Yajurveda, Samaveda, and Atharvaveda, as well as phonetics, rituals, grammar, etymology, metrics, and astrology. The Higher is that by which the imperishable (Brahman) is attained."

This verse emphasizes the distinction between intellectual knowledge and Higher Spiritual Knowledge. In the context of Patanjali’s Sutra, the “higher” Knowledge (para vidya) corresponds to the insight into the mind through meditation on the heart, aligning with the experiential wisdom attained in yoga.

Yoga Vashishta 18.30

चित्तं हि चित्तयारूपं यदा संप्राप्तमात्मनि।

ततः संपूर्णसंकल्पं स्वात्मन्येव विलीयते॥

"The mind, when merged into the Self through contemplation, dissolves all desires and merges back into the Self."

This verse from the Yoga Vashishta echoes Patanjali’s concept of attaining insight into the mind (चित्तसंवित्) through focused meditation. It speaks to the dissolution of mental patterns and desires through contemplation, leading to Self-Realization, much like the Inner Knowledge Patanjali describes as arising from meditation on the heart.

Katha Upanishad 2.3.15

यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह।

बुद्धिश्च न विचेष्टते तामाहुः परमां गतिम्॥

"When the five senses and the mind are at rest, and the intellect ceases to be active, that is known as the Highest State."

This verse correlates to the stilling of mental activities through meditation, as seen in Patanjali's Sutra. The Upanishadic notion of attaining the "highest state" (parama gatim) through the cessation of mental and sensory activities is analogous to gaining insight into the mind's true nature through focused meditation on the heart, as described by Patanjali.

In summary, Patanjali’s Sutra on gaining knowledge of the mind through meditation on the heart aligns with the broader Vedic and yogic tradition, where True Knowledge is experiential and intuitive, transcending intellectual learning. 

These verses from other texts emphasize the importance of introspection, inner quietude, and the dissolution of the mind's restlessness to achieve Higher Wisdom and Self-Realization.

Chapter-3, Sutra 33

Patanjali Yogasutra 3.33

(Pratibha)

प्रातिभाद्वा सर्वम्

"Through intuitive insight (pratibha), everything is known."

This Sutra refers to a form of Higher Knowledge that is not derived from the senses, inference, or scripture, but from a direct, intuitive insight called 

pratibha. According to Patanjali, when a yogi reaches a certain level of spiritual development, they access this innate, intuitive knowledge that transcends the usual modes of acquiring information. This knowledge is not limited by time, space, or individuality. The word pratibha refers to an inner light or awakening of wisdom that arises spontaneously within the mind, offering an immediate and complete understanding of all things.

Pratibha is often regarded as a sign of spiritual maturity in the Yogic path. Unlike conventional knowledge, which is filtered through the intellect or senses, pratibha is pure and direct. It encompasses a holistic grasp of Reality, allowing one to perceive the interconnectedness of all existence. The yogi who has attained pratibha is able to know all aspects of life -past, present, and future -simultaneously. This state of knowledge includes not only worldly matters but also spiritual truths. It is a direct cognition of the Ultimate Reality, a form of insight that is unhindered by the limitations of logical reasoning.

In this Sutra, Patanjali emphasizes that pratibha is a result of deep meditation and practice. When the mind becomes purified through meditation, it can reflect the True Nature of Reality, just as a clear, still lake reflects the sky. The term “sarvam” (everything) points to the completeness of this intuitive knowledge, indicating that nothing is left unknown when one attains this level of insight. However, this state of knowledge is only available to those who have transcended the distractions and attachments of the material world and who are fully focused on their spiritual practice.

Swami Vivekanand said:

"All these can come without any samyama to the man who has the power of pratibha (enlightenment from purity). This is when a man has risen to a high state of pratibha; then he has that great Light. All things are apparent to him. Everything comes to him naturally, without making samyama on anything."

Context from Other Vedic Texts:

Mundaka Upanishad 1.1.6

द्वे विद्ये वेदितव्ये इति ह स्म यद्ब्रह्मविदो वदन्ति परा चापरा च। 

"There are two types of knowledge to be known: the higher and the lower, say the Knower of Brahman."

This verse speaks to the distinction between higher, intuitive knowledge (para vidya) and lower, intellectual knowledge (apara vidya). Like pratibha, the para vidya in the Upanishads refers to the direct Realization of the Ultimate Truth or Brahman, which transcends intellectual understanding and is akin to the intuitive insight discussed in Yogasutra 3.33. Both highlight the difference between ordinary knowledge and the profound insight gained through spiritual practice.

Yoga Vashishta 6.2.139

प्रज्ञा प्रकाशते यत्र तत्र सर्वं प्रकाशते।

"Wherever wisdom shines, there everything is illuminated."

This passage from the Yoga Vashishta mirrors the idea in Patanjali’s Sutra that when wisdom or intuitive insight (pratibha) arises, it illuminates all aspects of Reality. Both teachings emphasize that this Higher Knowledge is all-encompassing and does not require external sources or sensory experience.

Rig Veda 10.71.9

यस्त्र्यक्षरं परमं वेद गूढं।

"He who knows the Supreme Word hidden in the depths of wisdom."

This verse from the Rig Veda speaks to the idea of hidden, Supreme Knowledge that can only be Realized by those who are deeply immersed in Wisdom. The “Supreme Word” here can be likened to pratibha, the intuitive insight that reveals the Ultimate Truths, which are concealed from ordinary perception.

In all these texts, the concept of Higher, Intuitive Knowledge is present, highlighting the idea that True Wisdom arises not through intellectual effort alone but through a purified and focused mind, often as a result of deep meditation or spiritual practice.

Chapter-3, Sutra 32

Patanjali Yogasutra 3.32

मूर्धज्योतिषि सिद्धदर्शनम् || 3.32 ||

"By meditating on the Light in the crown of the head ("Murdha"), the vision of perfected beings (Siddhas) is attained."

In this Sutra, Patanjali emphasizes the significance of focusing on the "Murdha" or the crown of the head, which is often associated with the Sahasrara chakra in yogic traditions. The “Jyotish” or light in this area is symbolic of spiritual awakening and enlightenment. This technique is considered an advanced stage of meditation, where the yogi directs their concentration towards the Divine Light at the crown. Such intense focus on this point enables the practitioner to enter a state of heightened Consciousness, wherein they become capable of perceiving "Siddhas" — perfected or liberated beings who have transcended the limitations of physical existence.

In this Sutra, "murdha" refers to the crown of the head, specifically the crown chakra (sahasrara). This location is associated with spiritual insight and higher awareness. By practicing samyama on the light at this chakra, one can perceive the experiences of enlightened beings or masters (siddhas). This practice allows for a deeper connection to transcendent Knowledge and Consciousness.

The mention of Siddhas suggests that this meditation grants the practitioner access to a higher realm of spiritual existence. These beings may be enlightened Masters, devas (gods), or rishis (seers) who have achieved liberation from the cycle of birth and death. In this state of Spiritual Realization, the yogi can receive Divine guidance, wisdom, and the presence of such beings. This encounter can be interpreted either literally, as a vision of Divine entities, or metaphorically, as a deeper understanding of one’s own inner divinity and potential.

In a broader sense, this Sutra teaches that when a practitioner has disciplined their mind and reached advanced stages of meditative focus, they can tap into higher planes of existence. It is not merely about seeing mystical beings but rather about achieving a level of consciousness where wisdom, purity, and spiritual clarity are obtained. This state is a reflection of the siddhi (supernatural power) that arises from intense meditation and an unwavering focus on spiritual progress.

Comparative Context with Similar Vedic Verses

Mundaka Upanishad 2.2.9

स यः शिरसि ध्यायति योऽन्तर्हृदि योऽयं वै लिङ्गशरीरः सः | स एष सर्वस्यात्मा तत्सर्वं तद्भवत्यथ सूक्ष्मं ब्रह्म ||

"He who meditates on the Self (Atman) within the head, in the heart, or perceives it as the subtle essence within all beings, he attains the subtle Brahman, which is the Source of all."

This Upanishadic verse highlights the focus on the Self or Atman located within the head and heart. Similar to the focus on the "Murdha Jyotish" in the Yogasutra, this verse directs meditation towards the higher Self and results in Realization of the Brahman, the Ultimate Truth. Both texts emphasize the inner light and the realization of Higher States of Consciousness through directed meditation.

Yoga Vashishta 6.2.150

यथा सम्वृत्तिरुपजा भ्रान्तिदर्शनतो महान् | तथैव दृश्यतेऽस्माभिरात्मनो यो महत्प्रकाशः ||

"Just as the illusion of false perceptions arises from delusion, so too is the grand Light of the Self perceived by us through the vision of wisdom."

The Yoga Vashishta speaks of the grand light of the Self that is revealed through wisdom. This is closely related to the "Murdha Jyotish" in Patanjali’s Sutra, where light is a metaphor for spiritual insight. Both texts highlight the transformative nature of meditation on the inner light, leading to the dissolution of ignorance and the Realization of Higher Truths.

Shvetashvatara Upanishad 2.15

न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः | तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ||

"There the sun does not shine, nor the moon, nor the stars; neither do these flashes of lightning shine, and how can fire? He alone shining, everything shines after him; by His light all this is illumined."

This Upanishadic verse elaborates on the idea of a Divine Light that transcends all physical sources of illumination, similar to the "Murdha 

Jyotish." Both verses indicate that this inner light is the source of all illumination, representing the ultimate truth and spiritual realization. It is by focusing on this light that one attains knowledge of the Siddhas or the Divine presence in the Yogasutra, and the Supreme Reality in the Upanishads.

Chapter-3, Sutra 31

Patanjali Yogasutra 3.31

(Kurmanadi)

कूर्मनाड्यां स्थैर्यम्।

"By concentrating on the Kūrmanāḍī (a subtle channel in the body), one attains steadiness (of the body and mind)."

In this Sutra, Patanjali discusses a specific samyama (the combined practice of concentration, meditation, and absorption) on the Kūrmanāḍī, a subtle energy channel. This channel is believed to run through the physical body, controlling balance and physical steadiness. By directing awareness to this subtle channel, a practitioner can attain complete stillness, both physically and mentally. This steadiness is crucial for higher states of meditation, where distractions from physical discomfort or movement need to be minimized to focus on deeper layers of Consciousness.

The Kurmanadi, or "tortoise channel," is mentioned in various Vedic texts, particularly in the context of subtle energies. It is described as located in the upper chest, below the throat, and is associated with the heart's nadis, which are channels for prana (vital energy) to flow. This channel is significant in yoga practices for achieving steadiness and control over the body and mind. The Kurmanadi 

plays a role in spiritual practices, particularly in connection with the concept of samyama 

(concentration) to stabilize thoughts.

The term "Kūrmanāḍī" alludes to the concept of steadiness, much like a tortoise, or kūrma, that pulls its limbs into its shell to maintain immobility. 

This imagery represents how the yogi withdraws from the external world and stabilizes internally through samyama. The steady, unmoving nature of the tortoise symbolizes deep control over bodily functions and sensory withdrawal, key elements in advanced meditation practice. This mastery over the body allows the mind to enter a state of unshakable concentration, aiding in the progress toward samadhi.

This steadiness is not merely physical but also reflects mental calm. A steady mind is one that does not waver under external circumstances, just as a steady body remains motionless. Attaining this state is essential for overcoming distractions and disturbances that impede one's spiritual progress. Once the body and mind achieve stability, the yogi is better equipped to move toward more subtle and profound states of Consciousness.

Comparison with Similar Verses from Vedic Texts

Mundaka Upanishad 2.2.1

सर्वे नदा: स्यन्दते सस्मृतिः पारं तिष्ठन्ति धर्मसाधनम्।

अपुनर्भवाय विद्वत्सु कर्मकालेन संन्यासिनः॥

"All the channels (nadi) flow within the body, and by the steady Remembrance of Truth, one crosses beyond the bounds of karma, leading to liberation and freedom from rebirth."

This verse from the Mundaka Upanishad similarly emphasizes the importance of controlling and understanding the flow of subtle energy channels, or nadis, within the body. Just as in Patanjali’s Kūrmanāḍī samyama, the Upanishadic verse suggests that mastery over these channels is essential for spiritual progress and the attainment of liberation.

Yoga Vashishta 5.56.12

वातादिरन्ध्रसंचारे स्थिरं हृदि संस्थितम्।

यत्कूर्म इव सम्प्राप्तं समाधौ स्थैर्यमन्वयात्॥

"By mastering the movement of prana within the channels, one can attain the steadiness of the heart, like the stillness of a tortoise, leading to stability in meditation."

The Yoga Vashishta directly correlates with the Kūrmanāḍī concept, using the metaphor of the tortoise to describe the level of steadiness and withdrawal one must attain during meditation. 

This text emphasizes controlling the inner winds (vata) and the movement of prana to achieve a state of deep inner stillness, which aligns closely with Patanjali’s teaching.

Katha Upanishad 6.10

उत्थाय ध्यानयोगोऽनुपश्यति सारम्।

यथा मीनाः कूर्मश्चार्जवम् उपैति स्थैर्यमेव च॥

"By rising and practicing meditation, one attains steadiness, just like a tortoise and fish that move steadily and with purpose."

This verse from the Katha Upanishad draws another connection to steadiness in meditation, paralleling the imagery of the tortoise used by Patanjali. It underlines the importance of meditation and concentration for achieving both physical and mental stability, making the practitioner resilient and composed in the face of distractions.

These verses illustrate a common thread in Vedic and yogic teachings: the focus on mastering subtle energies and maintaining steadiness in body and mind. Each reference reinforces the importance of controlling the internal flow of prana, or life force, to advance on the spiritual path.