The Gunas, Mind and Liberation YS IV - 12, 13, 14

Yoga Sutra - IV- 12 - ATITANAGATAM SVARUPATO'STY ADHVA BHEDAD DAHARMANAM - The past and future exist in the real form of objects which manifest due to differences in the conditions of their characteristics.

Yoga Sutra - IV- 13 - TE VYAKTA SUKSMAH GUNATMANAH - Whether manifested or subtle, these characteristics belong to the nature of the gunas.

Yoga Sutra - IV- 14 - PARINAMAIKATVAD VASTU TATTVAM - The reality of things is due to the uniformity of the gunas' transformations.

Swami Satchidananda translated these sutras without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following for YS IV - 14:

The Gita teaches :"That which is non-existent can never come into being, and that which is can never cease to be." The forms and expressions of an object may change, but all these changes of form and expression have existed, and will continue to exist, potentially , within the object. The past and future exist within the object in an unmanifested, subtle form. Nevertheless, they are there. Nothing in the universe is lost.

We are told that the gunas (three qualities of inert, active and purity) which never cease to in one or another combination in objects. Hence we see that the same mind exists, essentially throughout the many rebirths of the individual. It is only the play or the gunas that makes the mind alter its form and expression in different incarnations; now seeming predominantly evil, now predominantly good. In the mind of the good man, the past evil impressions still exist in subtle form; and the future impressions, whatever they are to be, exist also.

So then it is asked how is liberation possible? It is pointed out that Patanjali has answered this question several times in the sutras and restated the answer in aphorism 11 of book IV. Since our subconscious tendencies has its basis in the mind, once man no longer identifies with the mind he can obtain liberation. When he knows beyond a doubt that he is the Atman, and not the mind, he is made free from his karma.

See the posts:

• Samprajnata (Distinguished) Samadhi-YS I -17
• An Unattached View YS II - 15
• The Four Stages of the Gunas YS II - 19
• The Seen - Nature of the Gunas YS II - 18
• Ignorance and Karma YS IV - 11
  
  
  
  

Ignorance and Karma YS IV - 11

Yoga Sutra - IV- 11 - HETU PHALASRAYALAMBANAIH SAMGRHITATVAD ESAM ABHAVE TADABHAVAH- The impressions being held together by cause, effect, basis and support, they disappear with the disappearance of these four.

Swami Satchidananda translated this sutra without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood :

"Karma can only operate and produce tendencies as long as certain causes are present. These causes (II, 3) are ignorance, egoism, attachment, aversion, and the desire to cling to life. The effects of these causes (II, 13), are rebirth, a long or a short life, and the experiences of pleasure or pain. Basically , karma is rooted in the ignorance of the Atman. Remove this ignorance, and you destroy karma."

We are informed that the Swetaswatara Upanishad says "This vast universe is a wheel. Upon it are all creatures that are subject to birth, death, and rebirth. Round and round it turns, and never stops. " It is the wheel of Brahman. As long as the individual self thinks it is separate from Brahman, it revolves upon the wheel...But when through the grace of Brahman it realizes its identity with him, it revolves upon the wheel no longer. It achieves immortality."

See related posts:

• Five Obstacles -YS II-3
• Roots and Fruits YS II- 13

No Beggining - No End YS IV - 10

Yoga Sutra - IV- 10 -TASAM ANADITVAM CASISO NITYATVAT - Since the desire to live is eternal, impressions are also beginningless.

Swami Satchidananda translated this sutra without commentary.

From "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood we are told:

In Hindu philosophy creation and dissolution is regarded as a beginningless and endless process. "Karma has always operated, always created tendencies. It is only as individuals that we can set ourselves free from karma by unlearning this desire to exist on the phenomenal level and realizing the Atman , our eternal nature."

Then the question is asked if every individual in the universe attains realization, would the universe end? "Being still within time , none of us can answer that question. In fact the question cannot properly be asked." We are told that the phenomenal universe is in constant transition, where the Atman is eternally now. "And through the human, time-bound mind can make this statement, it cannot possibly understand what it really means."

See related posts:

• Pleasure and Pain - YS II- 14
• Roots and Fruits YS II- 13
• Karma Past, Present & Future - YS II - 12

Karma is Absolutely Continuous YS IV - 9

Yoga Sutra - IV- 9 - JATI DESA KALA VYAVAHITANAM APY ANANTARYAM SMRTI SAMSKARAYOR EKARUPATVAT - Although desires are separated from their fulfillments by class, space and time, they have an uninterrupted relationship because the impressions [of desires] and memories of them are identical.

Swami Satchidananda translated this sutra without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood:

We are told that the "memories" that Patanjali talks about in this sutra are not "conscious remembering, but unconscious co-ordination of the impressions received in past lives with the actions and thoughts of our present life." In other words "Karma -- the chain of cause and effect---is absolutely continuous." So even if we change species (ie. from animal to man or from man to a non-human type of being) in many incarnations, "our karma will still continue to operate." However, as mentioned in the previous sutra (aphorism), only the tendencies appropriate to the species and conditions will manifest in that particular life. The other karmas will be stored (held in abeyance) "until we reincarnate into another species and conditions appropriate to them."

See related posts:

• Pleasure and Pain - YS II- 14
• Roots and Fruits YS II- 13
• Karma Past, Present & Future - YS II - 12

Karmas and Conditions YS IV - 8

Yoga Sutra - IV- 8 - TATAS TADVIPAKANUGUNANAM EVA BHIVYAKTIR VASANANAM -Of these [actions], only those vasanas (subconscious impressions) for which there are favorable conditions for producing their fruits will manifest in a particular birth.

Swami Satchidananda translated this sutra without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following:

"In any particular incarnation, a man's condition is determined by the balance of his karmas. Suppose that balance is very favorable , he is born to become a monk and a spiritual teacher. We are informed that this person "will still have some bad karmas which, under less favorable conditions, would produce bad tendencies. But, because he has to live up to vocation and set a good example to his pupils, these tendencies will be kept in abeyance , and only his good tendencies will be manifested. So we are being told that this sutra (aphorism) is stressing the "great importance of the right environment" along "with those who are spiritually minded."

The commentary ends with" If you are born a dog, you may still have good tendencies, but they will be greatly restricted by your dog condition. You have to act in accordance with your animal nature."

See related posts:

The previous post for YS IV - 7

• Pleasure and Pain - YS II- 14
• Roots and Fruits YS II- 13
• Karma Past, Present & Future - YS II - 12

Actions of a Yogi YS IV - 6,7

Yoga Sutra - IV - 6 - TATRA DHYANAJAM ANASAYAM -Only the minds born of meditation [the artificially created ones] are free from karmic impressions.

Yoga Sutra - IV - 7 - KARMASUKLAKRSNAM YOGINAS TRIVIDHAM ITARESAM - The actions of the Yogi are neither white [good] nor black [bad]; but the actions of others are of three kinds: good, bad and mixed.

Swami Satchidananda translated sutra IV - 6 without commentary. In regard to sutra IV - 7, Swami Satchidananda tells us "The esoteric meaning of white and black is good and bad, or pure and impure. But in the Yogi's case there is no pure or impure karma. As a Yogi, your actions are performed with such equanimity that you don't bring them into either category. You are above good and bad."

Satchidananda gives us an example with the illustration of a knife. "A knife just cuts. If the knife cuts a fruit you may say it is good, and if it cuts a throat it is bad. But to the knife, a cut is a cut. It doesn't matter where it cuts or what it cuts. The one who wields the knife might face the good and bad reactions. Like that, the Yogi is not an agent for his or her actions. The Yogi is above the dualities."

Then he tells us that for a normal person there are three actions which are classified as good, bad and a mixture of the two. The example given is that you may do a good deed but with a selfish motive. "It's good for others but not for you." So that's the difference between the Yogi's karma (actions) and normal people's karma.

See the previous sutras - The Ego is The Root of Created Minds YS IV - 4, 5...

The Ego is The Root of Created Minds YS IV - 4, 5

Yoga Sutra - IV- 4 - NIRMANA CITTANY ASMITA MATRAT - A Yogi's egoity alone is the cause of [other artificilly] created minds.

Yoga Sutra - IV - 5 - PRAVRTTI BHEDE PRAYOJAKAM CITTAM EKAM ANEKESAM - Although the functions in the many created minds may differ, the original mind-stuff of the Yogi is the director of them all.

Swami Satchidananda translated these sutras without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following for suta - 5 :

'These two aphorisms refer to the psychic power of creating for oneself a number of subsidiary minds and bodies, over which the original mind maintains control. Since it is the ego-sense which creates an individual mind (I, 17), it is theoretically evident that this ego-sense should be able to create subsidiary minds, revolving like satellites around the original. The idea that the yogi might wish to have several minds and bodies in order to exhaust all of his karma more quickly. But the wisdom of this plan might seem doubtful. There was a story of a king who made himself many bodies, hoping in this way to exhaust his craving for sexual enjoyment. But finally he abandoned the attempt, declaring: 'Lust is never satisfied by gratification; it only flares up more, like a fire fed like butter.' "

See Samprajnata (Distinguished) Samadhi-YS I -17

Varana Bhedas - Removing the Obstacles YS IV - 2, 3

Yoga Sutra - IV - 2 - JATYANTARA PARINAMAH PRAKRTY APURAT - The transformation of one species into another is brought about by the inflow of Nature.

Yoga Sutra - IV - 3 - NIMITTAM APRAYOJAKAM PRAKRTINAM VARANABHEDAS TU TATAH KSETRIKAVAT - Incidental events do not directly cause natural evolution; they just remove the obstacles as a farmer [removes the obstacles in a water course running to his field].

Swami Satchidananda translated sutra IV - 2 without commentary. In regard to YS IV - 3 Swami Satchidananda tells us that "Patanjali gives us an example of how a farmer allows the water to run into his field simply by removing the obstacles in his water course. Your mind also wants it run to its original source of tranquility, but there are impediments on the way that obstruct the flow."

Swami Satchidananda tells us that our practices and our teacher does the job of the agriculturist. The guru (teacher) is not giving us anything new; instead just removing obstacles that block the flow of consciousness so it can be continuous back to its source. "The cultivator simply goes looking for some obstacles and takes them out. Once the cultivator removes them, he or she doesn't need to tell the water it can flow." The water is already in the canal.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood for sutra IV - 3:

It is stated for this sutra that "Patanjali explains the Hindu theory of evolution of the species with the illustration of the from agriculture with the farmer irrigating his field is used in the commentary. The water is compared to the "force within us" waiting to be released into the "reservoir ". Vivekanananda is quoted as saying "All progress and power are already in every man.....Perfection is in every man's nature, only it is barred and prevented from taking its proper course. If anyone can take the bar off, in rushes nature."

Siddhis from Many Methods YS IV - 1 (continued)

Yoga Sutra IV - 1 - is translated by "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood as:


Translation:
The psychic powers may be obtained either by birth, or by means of drugs, or by the power of words, or by the practice of austerities, or by concentration.

Commentary:

Some are born with psychic as a result of their struggles in previous lives. And not psychic powers merely, but real spiritual genius. Such are those most mysterious of all human beings, the "natural" saints, who are filled with the knowledge and love of God even in early childhood and grow up seemingly untouched by the temptations of worldliness.

The Bhagava Gita is referenced where Arjuna asks the question of what happens to a man who has faith and does not struggle hard enough, thus his mind wanders away from practicing yoga and fails to reach perfection? "Sri Krishna answers: 'Even if a man falls away from the practice of yoga, he will still win the heaven of the doers of goo deed, and dwell there many long years. After that, he will be reborn into the home of pure and prosperous parents....He will the regain that spiritual discernment which he acquired in his former body; and so he will strive harder than ever for perfection. Because of his practices in the previous life, he will be driven on toward union with Brahman, even in spite of himself.' "

We are informed that certain drugs may produce visions, however, these are psychic and not spiritual. Also the drug use can lead to prolonged spiritual dryness and may even damage the brain permanently. Mantram or repetition of spiritual words, are an invaluable aid to spiritual progress; special mantrams can produce psychic powers. Practicing austerities, enormously strengthens the aspirant's will power and psychic powers might be gained.

The commentary is concluded with "concentration is the surest of all means of obtaining the psychic powers."

See the previous post of Siddhis from Many Methods YS IV - 1

Siddhis from Many Methods YS IV - 1

Yoga Sutra IV - 1 - JANMAUSADHI MANTRA TAPAH SAMADHI JAH SIDDHAYAH- Siddhis are born of practices performed in previous births, or by herbs, mantra repetition, asceticism, or by samadhi.

Swami Satchidananda begins his commentary with :

"Patanjali begins this chapter by reviewing the methods by which the siddhis can be obtained by the Yoga practitioner. Some people attain the siddhis without even doing any practices in this life. They don't know what they did to have these kinds of powers. That is the proof that they have done something in their past lives to merit such powers in this one." Clues are given about people who have experiences through "their LSD and marijuana." Grass and mushrooms are given as examples of herbs.

We are then informed that "siddhis come by the practice of mantra japa or by asceticism. Asceticism,or tapas, means accepting suffering willingly, thus exercising your will power and gaining control over the mind. And finally Patanjali says that the siddhis can come through samadhi gained through the proper procedure of concentration and meditation."

Swami Satchidananda concludes that normally it is recognized from the various ways of attaining psychic power, the only natural way is through samadhi. An herb is an external stimuli, not an "organic" siddhi, which may come and fade. "So, siddhis should come in the regular process of Yoga, not through external stimuli."

The commentary on this sutra will continue in the next post.

See related posts:

• Staying Positive - YS II - 33

Yog Sutra Book IV - Kaivalya Pada

Yoga Sutra - Book Four- Kaivalya Pada- Portion on Absoluteness.

Before Swami Satchidananda goes on to comment on the Fourth Book (section) of The Yoga Sutras of Patanjali, he tells us that this book is called Kaivalya Pada. "The root of kaivalyam is kevala, which means without qualities or conditions, that which is Cosmic. The one who has the quality of kevala is called kaivalyam. It's an experience of absoluteness, unlimitedness."

From the Wikipedia, under the word Kaivalya is as follows:

"Kaivalya, which is the ultimate goal of yoga, means solitariness or detachment.

The 34 Yoga Sutras of Patanjali of the fourth chapter deals with impressions left by our endless cycles of birth and the rationale behind the necessity of erasing such impressions. It portrays the yogi, who has attained kaivalya, as an entity who has gained independence from all bondages and achieved the absolute true consciousness or ritambhara prajna described in the Samadhi Pada."

Again as mentioned in the beginning of the third book (Vibhuti Pada), Swami Satchidananda tells us he has translated on all the sutras, but has chosen not comment on all of them. The ones he has commented on are the ones he feels most useful for the understanding of Yoga aspirants. For more information on the sutras he did not comment on, a selected reading section includes books that has comments. So in that case "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood is also referred to.

See related posts:

• Yoga Sutra Book III - Vibhuti Pada
• Absolute True Consciousness YS I - 48, 49
  

There is Absoluteness When... YS III - 56

Yoga Sutra III - 56 - SATTVA PURUSAYOH SUDDHI SAMYE KAIVALYAM - When the tranquil mind attains purity equal to that of the Self, there is Absoluteness.

Swami Satchidananda tells us in this last sutra of Book Three - Vibhuti Pada, The Portion on Accomplishments, that "We are not here to grasp a little of this and a little of that. What is the biggest fish you can catch? The 'self-fish'. Hook that fish." Swami Satchidananda says the little things "come and tempt you, 'Hey, come on, I am here, I am here. Use me'." He tells us we should say "No; my purpose is something different. I am going straight ahead. I don't even want to stand and wait and watch the sideshows here and there'.

Swami Satchidananda further commented stating "as you progress along the spiritual path, the sideshows will tempt you." He then gives a analogy, in the form of a story, of being invited to a party by the king, who is ready to give you everything. On the journey to the party there are all kinds of variety shows, magician tricks, and music being played. They are on their way to see the king also. So when you get to see the king, they will all be there also. But if you stand there to see the shows, you will only see that and miss seeing the king.

Swami Satchidananda ends the commentary telling us never to settle for these little things. "Our goal is something very high. It is eternal peace, eternal joy. Don't settle for a little peace, for a little joy, for petty happiness."

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood simply says the following:

When all the thought-waves in the mind have been stilled, the mind holds nothing but pure, undifferentiated consciousness. In this state, it is one with Atman. Sri Ramakrishna used to say : "The pure mind and the Atman are the same."

Discriminative Knowledge YS III - 55

Yoga Sutra III- 55- TARAKAM SARVA VISAYAM SARVATHA VISAYAM AKRAMAM CETI VIVEKAJAM JNANAM - The discriminative knowledge that simultaneously comprehends all objects in all conditions is the intuitive knowledge which brings liberation.

Swami Satchidananda translated the above sutra without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood:

Ordinary knowledge based on sense-perception is a sequence. We learn one fact about a given object, then another fact, then more and more facts. But the yogi who possesses discriminative knowledge understands objects totally and immediately. If, for example, he meets another human being, he knows him at once in all his past and future modifications, as a baby, a youth, an adult, and an old man. Such knowledge is infinite; it is within eternity, not time. It delivers a man from the bondage of karma and ignorance.

See related posts:

• Pleasure and Pain - YS II- 14
• Roots and Fruits YS II- 13
• Karma Past, Present & Future - YS II - 12

Distinguish Between The Real & Unreal YS III - 54

Yoga Sutra III - 54 - JATI LAKSANA DESAIR ANYATANAVACCHEDAT TULYAYOS TATAH PRATIPATTIH - Thus, the indistinguishable differences between objects that are alike in species, characteristic marks and positions become distinguishable.

Swami Satchidananda translated the above sutras without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood :

"Suppose you took two exactly similar, newly minted coins, showed first one, then the other; then changed them behind your back and showed them again. The yogi who had made this samyama would, according to Patanjali, be able to tell you correctly which one you had showed him first.

The spiritual value of this power of discrimination lies, of course, in one's ability to distinguish always between the Atman and the non-Atman, the outward appearance, however deceptive the latter may be."

See related posts:

• Mastery of Samyama Yields Truth YS III - 5
• Samyama - Last Three Limbs of Yoga YS III - 4

Single Moments/Sequence in Time YS III - 53

Yoga Sutra III- 53 - KSANA TAT KRAMAYOH SAMYAMAD VIVEKAJAM JNANAM - By samyama on single moments in sequence comes discriminative knowledge.

Swami Satchidananda translated sutra 53 without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood:

"By making samyama on single moments and on their sequence in time, the yogi comes to realize that the entire universe passes through a change within every single moment. Hence, he understands that the nature of the universe is transitory. This understanding is what is meant by discriminative knowledge. Because the yogi's mind is not subject to the illusion of 'time', he can understand the real nature of his experiences. The rest of us, who think in terms of time-sequences, are constantly generalizing our sensations, mentally carrying over the sensations of one moment into the next and the next. We say, 'I was sad the whole afternoon,' when in fact, we were only sad at 2:15, 3:01, and so forth." Thus we are deluding ourselves and suffer imaginary pain.

"For suffering is largely composed of our memory of past pain and our fear of repeated pain in the future, and this memory and this fear are dependent on our consciousness of a time-sequence.

See Samyama - Last Three Limbs of Yoga YS III - 4.

Be Careful of Pride YS III - 52

Yoga Sutra III- 52- STHANYUPANIMANTRANE SANGA SMAYAKARANAM PUNAR ANISTA PRASANGAT - The Yogi should neither accept nor smile with pride at the admiration of even the celestial beings, as there is the possibility of his getting caught again in the undesirable.

Swami Satchidananda translated sutra 52 without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood:

" 'The invisible beings in high places' are the fallen yogis already referred to (I,19) who have reached the state of disincarnate gods or become merged in the forces of Nature. Such beings have failed to find liberation precisely because they yielded to temptation of the psychic powers. " We are told that "The great Hindu teachers all believe that a yogi's spiritual development might be interfered with by external forces - by the disincarnate gods, by beings on the psychic or subtle place of matter, or by earthbound spirits. And this belief is symbolized in the traditional Hindu ritualistic worship,". (This is described in the commentary which is not not covered in this is post.)

We are told "Up to a certain point, temptation increases with spiritual growth. As the aspirant ceases to be a mere beginner and gains some mystical experience, his personality becomes magnetic. He finds that he can exert psychological power over others, and also sexual attraction. At the same time, his own senses grow keener and more capable of enjoyment." This is where it becomes easy to get caught up in power and sex relationships and thus forgets his original purpose. "The very people who are drawn to him because of his godlike quality they see in his nature may be the ones who are most responsible for his gradual alienation from God."

Finally we are informed that "no one who seeks Brahman ever comes to an evil end." If such a lapse takes place, it is believed that the spiritual aspirant will eventually get back on the path.

See related post:

Rebirth - YS I-19

YS III - 50, 51

Yoga Sutra III- 50 -SATTVA PURUSANYATAKHYATIMATRASYA SARVA BHAVADHISTHATRTVAM SARVAJNATRTVAM CA - By recognition of the distinction between sattva (the pure reflective nature) and the Self, supremacy over all states and forms of existence [omnipotence] is gained as is omnisicience.

Yoga Sutra III - 51 - TAD VAIRAGYAD API DOSA BIJA KSAYE KAIVALYASM - By non-attachment even to that [all these siddhis], the seed of bondage is destroyed and thus follows Kaivalya (Independence).

Swami Satchidananda translated sutra 50 without commentary. In regard to sutra 51 he states "This means that all these siddhis are beautiful, but they will bind us, because siddhis are the outcome of the mind. The mind wants something. It wants to achieve this or that. What for? To be proud of itself. It develops ego. It makes your "I" and "mine" bigger. Selfish desires are still there. If you are after siddhis like astral traveling, clairvoyance and clairaudience, I ask you why. You may say, 'Oh, I thought I could help people.' I say that is just an excuse. You want to show you can do something. You want to be proud of it."

Swami Satchidananda then asks are siddhis bad, and if so why do they exist. He answers that the siddhis are beautiful and good when they come to you. When we run after them then it is bad. "That's all the difference. Let the siddhis come and beg,..." We are also told that the siddhis are "God's powers, by-products of the search for Him. Let them come after you."

Finally he tells us "Patanjali clearly explains these things, because as a scientist he has to place the facts before his students. But is is not that he is encouraging you to acquire siddhis. That is the beauty of Patanjali. He is not hiding anything." The possibilities are given to us, but don't run after them as we can get hurt.

For the above sutras there is only a commentary on Yoga Sutra III- 51 from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood:

We are told "The 'seed of evil' is ignorance." It is because of this ignorance that we forget the we are the "Atman" and creates a separate ego-personality. "Of all powers, the psychic powers are, from the standpoint of the ego, the most desirable;". "The yogi who has held even these powers within his grasp and nevertheless renounced them, has rejected the ultimate temptation of the ego. Hence he is free from bondage."

Mastery, Perfection and Nature YS III- 47, 48, 49

Yoga Sutra III- 47 - RUPA LAVANYA BALA BAJRASAM HANANATVANI KAYASAMPAT - Beauty, grace, strength, and adamantine hardness constitute bodily perfection.

Yoga Sutra III - 48 GRAHANA SVARUPASMITANVAYARTHAVATTVA SAMYAMAD INDRIYA JAYAH - By samyama on the power of perception and on the essential nature, correlation with the ego sense and purpose of the sense organs, mastery over them is gained.

Yoga Sutra III- 49 - TATO MANOJAVITVAM VIKARANABHAVAH PRADHANA JAYAS CA - From that, the body gains the power to move as fast as the mind, ability to function without the aid of the sense organs, and complete mastery over the primary cause (Prakriti).

Swami Satchidananda translated the above sutras without commentary.

For the above sutras there is a commentary on Yoga Sutra III- 48 and 49 from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood.

"Aphorism 48 describes a progressive samyama on all the separate phases of an act of cognition.

The power of using the sense-organs outside the confines of the body, mentioned in aphorism 49, enables one to exercise clairvoyance and clairaudience. Mastery of Prakriti, the primal cause, gives the yogi control of all the effects evolved from Prakriti - in other words, control of Nature."

See related posts:

• Rebirth - YS I-19
• Asamprajnata or Non-distinguished Samadhi YS- I-18...
• Samprajnata (Distinguished) Samadhi-YS I -17
• Avoidable Pain - YS - II - 16, YS II - 17
• The Four Stages of the Gunas YS II - 19
• The Seen - Nature of the Gunas YS II - 18
• Viveka - Discrimination YS II - 26
• Independence of the Seer YS II - 25
• Because of Ignorance - YS II - 24
• Samyoga - Union YS II - 23
• Maya - Illusion YS II - 22
• The Witness - YS II - 21

Mastery Over Elements YS III - 45, 46

Yoga Sutra III- 45 - STHULA SVARUPA SUKSMANVAYARTHA VATTVA SAMYAMAD BHUTAJAYAH - By samyama on the gross and subtle elements and on their essential nature, correlations and purpose, mastery over them is gained.

Yoga Sutra III - 46 - TATO'NIMADI PRADURBHAVAH KAYA SAMPAT TADDHARMANABHIGHATAS CA - From that comes attainment of anima and other siddis, bodily perfection and the non-obstruction of bodily functions by the influence of the elements. [Note: The eight major siddhis alluded to here are: anima (to become very small); mahima (to become very big); laghima (very light); garima (heavy); prapti (to reach anywhere); prakamya (to achieve all one's desire); isatva (ability to create anything); vasitva (ability to command and control everything.)]

Swami Satchidananda translated the above sutras without commentary.

For the above sutras there is only a commentary on Yoga Sutra III- 46 from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood.

"Not only can the yogi become as tiny as an atom but as huge as a mountain, as heavy as lead, or as light as air. And the elements cease to obstruct him. He can pass through a rock. He can hold his hand in fire, unburned. He can walk through water, unwetted. He can stand against a hurricane."

By Samyama... YS III - 42, 43,44

Yoga Sutra III- 42- SROTRAKASAYOH SAMBANDHA SAMYAMAD DIVYAM SROTRAM - By samyama on the relationship between the ear and ether, supernormal hearing becomes possible.

Yoga Sutra III- 43 - KAYAKASAYOH SAMBANDHA SAMYAMAL LAGHU TULA SAMAPATTES CAKASA GAMANAM - By samyama on the relationship between the body and ether, lightness of cotton fiber is attained, and thus traveling through the ether becomes possible.

Yoga Sutra III- 44 BAHIR AKALPITA VRTTIR MAHAVIDEHA TATAH PRAKASAVARANA KSAYAH - By samyama on thought waves unidentified by and external to the body [mah-videha, or the great bodilessness], the veil over the light of the Self is destroyed.

Swami Satchidananda translated the above sutras without commentary.

For the above sutras there is only a commentary on Yoga Sutra III- 44 from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood.

"Like aphorism 39, this refer to the yoga power of withdrawing the mind from one's own body in order to make it pass into the body of another. In this state of withdrawal, the 'Great Disincarnation,' the mental coverings composed of rajas and tamas dwindle away and the light of sattva is revealed."

See related post:

• Superphysical Senses & Siddhis - YS III - 37, 38, ...

Mastery of Udana & Samana YS III - 40, 41

Yoga Sutra III- 40 -UDANA JAYAJ JALA PANKA KANTAKADISV ASANGA UTKRANTIS CA - By mastery over the udana nerve current (the upward vital air), one accomplishes levitation over water, swamps, thorns, etc. and can leave the body at will.

Yoga Sutra III- 41 - SAMANA JAYAJ JVALANAM- By mastery over the samana nerve current (the equalizing vital air) comes radiance to surround the body.

Swami Satchidananda translated the above sutras without commentary.

For the above sutras there is only a commentary on Yoga Sutra III- 41 from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood.

"This is the force which regulates the various functions of the vital energy (prana). One of the brother-disciples of Sri Ramakrishna actually had this power; and it is recorded that he once used it to light the path for Ramakrishna on a dark night. However, Ramakrishna later found it necessary to take the power away from him because it was making him dangerously egotistic."

Superphysical Senses & Siddhis - YS III - 37, 38, 39

Yoga Sutra III- 37 - TATAH PRATIBHA SRAVANA VEDANADARSASVADA VART JAYANTE - From this knowledge arises superphysical hearing, touching, seeing, tasting and smelling through spontaneous intuition.

Yoga Sutra III- 38 - TE SAMADHAV UPASARGA VYUTTHANE SIDDHAYAH - These [superphysical senses] are obstacles to [nirbija] samadhi but are siddhis (powers or accomplishments) in the worldly pursuits.

Yoga Sutra III - 39 - BANDHA KARANA SAITHILYAT PRACARA SAMVEDANAC CA CITTASYA PARASARIRAVESAH - By the loosening of the cause [of the bondage of mind to body] and by knowledge of the procedure of the mind-stuff's functioning, entering another's body is accomplished.

Swami Satchidananda translated the above sutras without commentary.

For the above sutras there is only a commentary on Yoga Sutra III- 39 from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood.

" 'The yogi,' says Vivekananda , '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.' "

A story is told of "Shakara, a great philosopher and saint." Sankara came across "a philosopher named Mandan Misra who held that the life of the householder" (a married person) "was far superior to that of the monk; an opinion which was widely shared thoughout India. Shankara determined to hold a debate with Misra, knowing that if he could convert him he could also convert Misra's many disciples." After many challenges, Shakara succeeded in converting Misra. "It was understood that Shankara, if he lost, should become a householder, and that Misra, if he lost, should become a monk. At Shankara's suggestion, Misra's wife Bharati, herself a famous scholar, acted as umpire."

When Misra was going to admit defeat, his wife Bharati stated that since husband and wife are "one person", only half was defeated. " She gave him the challenge to debate her on the subject of sex. Shankara was baffled as he was a monk and a boy who knew nothing about sex. At this time he heard of a king dying, told his disciples to hide his body safely and with his yogic powers left his body and entered the body of the dead king. Shankara eventually became preoccupied with the role he was playing and began to believe he was the king.

When Shankara's disciples heard of this they came to his rescue reciting a song translated as "The Shattering of Delusion", which Shankara had composed himself. "The words recalled Shankara to awareness of his own identity." He then left the dead body and returned to his own body.

The wife, Bharati, who had yogic powers of her own, knew what had taken place. "She admitted defeat without debate."

The Atman is Not Sattva Guna YS III - 35, 36

Yoga Sutra III- 35- HRDAYE CITTA SAMVIT - By samyama on the heart, the knowledge of the mind-stuff is obtained.

Yoga Sutra III - 36 - SATTVA PURUSAYOR ATYANTASAMKIRNAYOH PRATYAYAVISESO BHOGAH PARARTHAT SVARTHASAMYAMAT PURUSA JNANAM - The intellect and the Purusha (or Atman) are totally different, the intellect existing for the sake of the Purusha, while the Purusha exists for its own sake. Not distinguishing this is the cause of all experiences; and by samyama on the distinction, knowledge of the Purusha is gained.

Swami Satchidananda translated the above sutras without commentary.

For the above sutras there is only a commentary on Yoga Sutra III- 36 from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood. - "In the ordinary state of consciousness, the highest enjoyment we can know is the joy inspired by the guna of sattwa. This seems to us, in our ignorance, to be identical with the joy of the pure Atman; but it is not. Sattwa, even in its purest state, is still a guna; and sattwic joy still contains a measure of egotism. What we have to understand is that the gunas are only agents of the Atman, and that sattwic joy is only a pale reflection of the joy of the Atman, which is without egotism and entirely independent of the gunas. By making this samyama and discriminating between Atman and sattwa, the yogi passes beyond earthly enjoyment into the joy of the Atman itself."

See related posts:

• The Four Stages of the Gunas YS II - 19
• The Seen - Nature of the Gunas YS II - 18

With Purification - No Samyama Needed YS III - 34

Yoga Sutra III- 34 - PRATIBHAD VA SARVAM - Or, in the knowledge that dawns by spontaneous enlightenment [through a life of purity], all the powers come by themselves.

Swami Satchidananda translated the above sutras without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood - "When the mind has reached a very high state of purification, the psychic powers may come to it spontaneously and unbidden, without the making of any samyama."

Samyama on the Murda YS III - 33

Yoga Sutra III- 33 - MURDHA JYOTISI SIDDHA DARSANAM - By samyama on the light at the crown of the head (sahasrara chakra), visions of masters and adepts are obtained.

Swami Satchidananda translated the above sutras without commentary.

"The radiance within the back of the head is not to be confused with the radiance of the seventh lotus, the highest center of spiritual consciousness, which is situated at the top of the head." - "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood.

See related post:

1. Samyama - Last Three Limbs of Yoga YS III - 4

Samyama on the Kuma Nadi YS III - 32

Yoga Sutra III- 32- KURMANADYAM STHAIRYAM - By samyama on the kurma nadi (a subtle tortoise-shaped tube located below the throat, motionlessness in the meditative posture is achieved.

Swami Satchidananda translated the above sutras without commentary.

For the above sutra the only commentary from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood is:

"The motionlessness, for example, of the snake or the lizard. This enables the yogi to meditate undisturbed by the involuntary movement of the body."

See related post:

• Samyama - Last Three Limbs of Yoga YS III - 4

Samyama on the Throat YS III - 31

Yoga Sutra III- 31 - KANTHA KUPE KSUT PIPASA NIVRTTIH - By samyama on the pit of the throat, cessation of hunger and thirst is achieved.

Swami Satchidananda - " Some of these siddhis are simple enough to attain if anybody wants to try. Patanjali gives this nice, simple one that will make the one who cooks very happy! Put your entire attention on the pit of the throat and you don't need to visit the kitchen. All these examples are given mainly to test yourself. They don't take that long to achieve."

Related posts:

• Are you Aware of Your Senses? YS I -35
• Samyama - Last Three Limbs of Yoga YS III - 4

Samyama on the Navel Plexus YS III - 30

Yoga Sutra III- 30 - NABHI CAKRE KAYA VYUHA JNANAM - By samyama on the navel plexus, knowledge of the body's constitution is obtained.

Swami Satchidananda - "You won't need an x-ray. You can understand the whole body and its constitution because the solar plexus is the center of the body. It is something like saying that if you understand the sun, you understand the whole solar system."

See related posts:

• Mastery of Samyama Yields Truth YS III - 5
• Samyama - Last Three Limbs of Yoga YS III - 4

Samyama on the Sun, Moon & Stars YS III - 27, 28, 29

Yoga Sutra III- 27 - BHUVANA JNANAM SURYE SAMYAMAT - By samyama on the sun, knowledge of the entire solar system is obtained.]

Yoga Sutra III- 28 - CANDRE TARA VYUHA JNANAM - By samyama on the moon comes knowledge of the stars' arrangement.

Yoga Sutra III- 29 - DHRUVE TADGATI JNANAM - By samyama on the pole star comes knowledge of the stars' movements.

Swami Satchidananda translated the above sutras without commentary.

For the above sutras there is only a commentary on Yoga Sutra III- 29 from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood. - "It has already been remarked that there is a strong resemblance between the cosmology of Patanjali and the theories of modern atomic physics. Yet the ancient Hindus had, as far as we know, practically no scientific apparatus of any accuracy. This fact alone would seem to offer some proof of the validity of the psychic powers. For how else could these sages have formed such a correct and comprehensive picture of the nature of the universe? Their knowledge cannot have been based, as ours is, simply upon sense-perception assisted by instruments."

Samyama on the Light Within YS III - 26

Yoga Sutra III- 26- PRAVRTTYALOKA NYASAT SUKSMA VYAVHITA VIPRAKRSTA JNANAM-By samyama on the Light within, the knowledge of the subtle, hidden and remote is obtained. [Note: subtle as atoms, hidden as treasure, remote as far distant lands.]

Swami Satchidananda translated the above sutra without commentary.

"The Inner Light is the light of the lotus within the heart, referred to in aphorism 36 of chapter 1." - "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood.

Related post:

Blissful Light Within YS I - 36