Chapter-3, Sutra 52 & 53

Patanjali Yogasutra 3.52 & 3.53

Sutra 3.52: क्षणतत्क्रमयोः संयमाद्विवेकजं ज्ञानम्

"By practicing samyama (concentrated meditation) on the sequence of moments and their succession, one attains knowledge born of discernment (viveka)."

Sutra 3.53: जातिलक्षणदेशैरन्यतानवच्छेदात् तुल्ययोस्ततः प्रतिपत्तिः

"Through samyama on the distinctions between similar objects in terms of species, characteristics, and location, one gains knowledge to differentiate between two seemingly identical objects."

In Sutra 3.52, Patanjali introduces a profound concept: the practice of samyama on the succession of time, represented as a sequence of moments. This concentrated focus enables the yogi to perceive the very nature of time as a continuum and discern the essence of change. The “knowledge born of discernment” (vivekajam jnanam) refers to the ability to see things as they truly are beyond the influence of mental constructs or habitual perceptions. This form of knowledge grants insight into the transient nature of phenomena, revealing that all experiences and events are temporal and that Reality exists beyond these fluctuations. The yogi, in turn, becomes capable of perceiving the unchanging essence behind change, leading to a deeper Realization of Spiritual Truth.

In Sutra 3.53, Patanjali addresses how one can differentiate between seemingly identical entities through the practice of samyama on their distinctions. This could apply to similar objects, concepts, or even states of Consciousness, which may appear identical but are unique in aspects like species (jati), individual characteristics (lakshana), or location (desha). This discrimination reveals a subtle dimension of perception, allowing the practitioner to detect nuanced differences that are not immediately apparent to the ordinary eye. By this heightened awareness, the yogi perceives the precise nature of each object and its unique qualities, enabling a refined understanding of the diversity within the apparent uniformity of existence.

Together, these Sutras illustrate how advanced practices of samyama 

cultivate a profound level of discernment and insight in the yogi. In daily life, such insights can help the practitioner see through the surface-level appearances of people, objects, or situations and grasp the underlying truths. This awareness not only deepens self-understanding but also nurtures wisdom, aiding in the yogic path of transcendence. By discerning the nature of moments and the individuality within sameness, the yogi transcends conventional modes of perception and enters a heightened state of Awareness, ultimately leading to liberation (kaivalya).

Swami Vivekanand said for 3.53

"Those that cannot be differentiated by species, sign and place, even they will be discriminated by the above samyama. The misery that we suffer comes from ignorance, from non-discrimination between the real and the unreal. We all take the bad for the good, the dream for the reality. Soul is the only reality, and we have forgotten it. Body is an unreal dream, and we think we are all bodies. This non-discrimination is the cause of misery, and it is caused by ignorance. When discrimination comes, it brings strength, and then alone can we avoid all these various ideas of body, heavens, and gods and devas. This ignorance arises through differentiating by species, sign or place."

Comparative Verses from Vedic Texts

Brihadaranyaka Upanishad 4.4.19

यत्र हि द्वैतमिव भवति तदितरितरं पश्यति तदितरितरं जिघ्रति तदितरितरं रसयते तदितरितरं स्पृशति तदितरितरं मनुते तदितरितरं विज्ञानते।

"Where there is duality, as it were, there one sees another, smells another, tastes another, speaks to another, hears another, thinks of another, knows another. But where everything has become one’s own Self, then what should one see and through what should one see it?"

This verse addresses the concept of non-duality (advaita), where discernment or knowledge (viveka) is not based on differentiation but on the Realization of Oneness. In the context of Patanjali's Sutras, it underscores the journey from dualistic perception towards a state where discernment culminates in understanding unity in diversity.

Yoga Vashishta 6.1.13

काल एव हि संसारः प्रह्लाद इव राक्षसः।

"Time itself is samsara (the cycle of existence), just as Prahlada is a Rakshasa (demon by lineage)."

Here, time is seen as the root of worldly existence and change, similar to how Patanjali describes time as a sequence of moments in Sutra 3.52. The Yoga Vashishta suggests that understanding time’s illusory nature is key to transcending samsara, echoing Patanjali's insight into discerning the essence behind temporal shifts.

Bhagavad Gita 2.16

नासतो विद्यते भावो नाभावो विद्यते सतः।

"The unreal has no existence; the real never ceases to be."

This verse discusses the discernment between the Real (unchanging) and the unreal (changing). Patanjali's Sutra 3.52, focused on discerning the essence of moments, parallels this Gita verse in emphasizing the need to perceive what is real beyond transitory changes, advancing the yogi’s wisdom in seeing the impermanence of temporal events and the permanence of Spiritual Truth.

Through these comparisons, we see that the Vedic and yogic traditions converge on the goal of viveka—discernment—encouraging practitioners to transcend surface-level perceptions and Realize the Ultimate Truth. This truth leads to liberation, resonating across Patanjali’s Sutras and the Vedic philosophy.

Chapter-3, Sutra 51

Patanjali Yogasutra 3.51

स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात्

"Upon receiving invitations from celestial beings, there should be no attachment or pride, for it can lead to undesirable consequences."

This verse addresses the yogi who has reached an advanced stage of practice, one where supernatural beings or celestial entities might acknowledge their spiritual achievements. These beings may extend invitations, offering power or prestige, and it’s common for advanced practitioners to receive such recognition from other dimensions or states of Consciousness. Patanjali warns, however, that any sense of attachment (सङ्ग) or pride (स्मय) toward these interactions can disrupt the yogi’s progress. Such emotions, even if seemingly harmless, can become obstacles on the path to ultimate liberation (कैवल्य), as they bind the mind to ego and worldly identity.

Patanjali emphasizes that these celestial invitations, however alluring, are ultimately distractions. Pride and attachment, when left unchecked, subtly reinforce the ego, which stands contrary to the yogic goal of selflessness and union with the Ultimate. By attaching value to recognition from these beings, a yogi risks reinforcing the very identity they seek to dissolve. Patanjali urges the practitioner to remain steadfast and focused, viewing these experiences with neutrality. The allure of praise or association with divine beings can lead back to worldly attachments and, thus, towards rebirth and continued bondage.

In essence, this Sutra reminds practitioners that even subtle forms of ego can arise at advanced stages of meditation. The spiritual path requires constant vigilance and humility. The practice of non-attachment (वैराग्य) remains vital, as spiritual pride is a regression that distances the practitioner from the Ultimate State of Kaivalya. The yogi must recognize these interactions as mere tests or phases rather than destinations. By understanding and avoiding the snare of pride, the yogi moves closer to liberation, maintaining a focus on the higher goal of ultimate freedom from worldly and celestial entanglements.

Swami Vivekananda said:

"The yogi should not feel allured or flattered by the overtures of celestial beings, for fear of evil again. There are other dangers too; gods and other beings come to tempt the yogi. They do not want anyone to be perfectly free. They are jealous, just as we are, and worse than us sometimes. They are very much afraid of losing their places. Those yogis who do not reach perfection die and become gods; leaving the direct road they go into one of the side streets, and get these powers. Then again they have to be born; but he who is strong enough to withstand these temptations, and go straight to the goal, becomes free."

Comparative Verses from Vedic Texts

Isha Upanishad 1.8

स पर्यगाच्छुक्रमकायमव्रणमस्नाविरं शुद्धमपापविद्धम्।

कविर्मनीषी परिभूः स्वयम्भूर्याथातथ्यतोऽर्थान् व्यदधाच्छाश्वतीभ्यः समाभ्यः॥

"He is all-pervading, pure, bodiless, uninjured, without veins, spotless, and unaffected by sin. The Seer, omniscient, self-existent, has assigned each thing its respective place as per the eternal laws."

This verse reflects the ideal state Patanjali advocates for the yogi—unblemished by ego, pride, or any worldly quality. The yogi, like the Self described here, is to remain untouched by the allure of external acknowledgment or celestial influence, grounded instead in the purity and detachment that mirror the supreme Self's attributes. Here, the yogi is urged to rise above individual identity and desires, recognizing that all things operate according to the eternal order.

Kathopanishad 2.3.14

उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत।

क्षुरस्य धारा निशिता दुरत्यया दुर्गं पथस्तत्कवयो वदन्ति॥

"Arise! Awake! Approach the wise and learn. The path is sharp, like the edge of a razor, difficult to tread and hard to cross—so say the wise."

This verse serves as a warning, akin to Patanjali's caution against pride and attachment. The Upanishad emphasizes the difficulty and subtlety of the spiritual path, warning that it requires precision, discipline, and constant vigilance. Like the razor’s edge, the path can easily lead to pitfalls if one becomes attached or complacent, including through pride in one’s achievements or spiritual status.

Patanjali’s verse, alongside these comparable teachings, emphasizes the need for a discerning, unattached mind to progress on the spiritual path. Advanced practitioners, while potentially encountering Divine recognition, are advised to maintain humility and vigilance to avoid ego entanglements. The Bhagavad Gita, Upanishads, and Yoga Vashistha all highlight the pitfalls of attachment and the necessity of transcending ego and duality, recognizing the Self beyond worldly or supernatural allurements.

Collectively, these teachings underscore the yogic path as one that requires both self-restraint and self-knowledge. By fostering an attitude of non-attachment, even toward celestial offers, the yogi can progress toward the Ultimate Goal of liberation (Kaivalya). The warning in Patanjali’s Sutra reminds the practitioner that true spiritual freedom lies in the complete dissolution of ego, leading to a state of unity and peace beyond any recognition, power, or attachment, aligning with the Universal 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 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 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 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.