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Yoga
Sutras 3.39-3.49:
More
Attainments
from Samyama
(Previous Next
Main)
 Continuation of attainments: The
experiences and subtle practices described in the immediately preceding
sutras (3.17-3.37, 3.38)
are continued here in this section, in sutras 3.39-3.40.
About these sutras: The
experiences and subtle practices in this section are handled in the same
way as in the previous section. For a discussion of dealing with these
subtle experiences, and on approaches to reading these sutras, review the
introduction to the section entitled
Experiences from Samyama, sutras 3.17-3.37.
What to do with these experiences:
As with the experiences with those previous sutras, so too are the
experiences of 3.39-3.49 encountered, experienced, and renounced (3.38).
top
3.39
By loosening or letting go of the causes of bondage and attachment, and by
following the knowledge of how to go forth into the passages of the mind,
there comes the ability to enter into another body.
(bandha karana shaithilyat prachara samvedanat cha chittasya para sharira
aveshah)
[Note: In some renditions this is
sutra 3.37 or 3.38]
- bandha = bondage,
attachment
- karana = cause
- shaithilyat = relaxation,
letting go, loosening
- prachara = passages,
means of going forth, moving through
- samvedanat = by
knowledge of
- cha = and
- chittasya = of the
consciousness of the mind-field
- para = another,
other
- sharira = body
- aveshah = entering
into
Entering another body:
By loosening or letting go of the causes of bondage and attachment, and by
following the knowledge of how to go forth into the passages of the mind,
there comes the ability to enter into another body. The advanced yogi may use this power to
operate through another body in service of others, such as for guiding
sincere students of meditation.
Attainments and obstacles: As with
the other subtle experiences this is seen to be both an attainment and an
obstacle, and is set aside (3.38) with
non-attachment (1.15).
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3.40
By the mastery over udana, the upward flowing prana vayu, there is a
cessation of contact with mud, water, thorns, and other such objects, and
there ensues the rising or levitation of the body.
(udana jayat jala panka kantaka adisu asangah utkrantih cha)
[Note: In some renditions this is
sutra 3.38 or 3.39]
- udana = one of the
five prana vayus (upward flow of prana in the body)
- jaya = by mastery
- jala = water
- panka = mud, as in
a swamp
- kantaka = thorn
- adisu = and with
others, et cetera
- asangah = no
contact, no adhesion, cessation of contact
- utkrantih = rising,
ascension, levitation
- cha = and
Rising or levitation:
By the mastery over udana vayu there ensues the rising or levitation of the body.
Udana vayu: Udana vayu is one of
the five vayus. It operates from the throat and drives exhalation,
operating in conjunction with prana vayu, which deals with inhalation.
(See the Vayu
section of Kundalini Awakening)
Attainments and obstacles: As with
the other subtle experiences this is seen to be both an attainment and an
obstacle, and is set aside (3.38) with
non-attachment (1.15).
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3.41
By mastery over samana, the prana flowing in the navel area, there comes
effulgence, radiance, or fire.
(samana jayat jvalanam)
[Note: In some renditions this is
sutra 3.39 or 3.40]
- samana = one of the
five prana vayus (prana in navel area)
- jaya = by mastery
- jvalana = effulgence,
radiance, fire
Radiance or aura: By mastery over
samana vayu, there comes a radiance or aura around the body.
Samana vayu: Samana vayu is one of
the five vayus. It operates from the navel area, deals with digestion, and
allows the mental discrimination between useful and not useful thoughts.
(See the Vayu
section of Kundalini Awakening)
Attainments and obstacles: As with
the other subtle experiences this is seen to be both an attainment and an
obstacle, and is set aside (3.38) with
non-attachment (1.15).
top
3.42
By samyama over the relation between space and the power of hearing, the
higher, divine power of hearing comes.
(shrotra akashayoh sambandha samyamat divyam shrotram)
[Note: In some renditions this is
sutra 3.40 or 3.41]
- shrotra = ear, the
power of hearing
- akasha = space,
ether
- sambandha = over
the relation
- samyama = dharana
(concentration), dhyana (meditation), and samadhi taken together (3.4)
- divyam = higher,
divine
- shrotram = ear
Divine or psychic hearing:
By samyama over the relation between space (one of the five elements) and the power of hearing, the
higher, divine power of hearing comes.
Space, hearing, and the chakras:
Space is one of the five elements (earth, water, fire, air, space) and
hearing is one of the five karmendriyas.
Both of these operate from the fifth chakra, which is at the throat. It is
through samyama of one that mastery over the other is attained. The same
principle applies to the other elements, karmendriyas, and jnanendriyas.
(See the Chakras
section of Kundalini Awakening)
Attainments and obstacles: As with
the other subtle experiences this is seen to be both an attainment and an
obstacle, and is set aside (3.38) with
non-attachment (1.15).
top
3.43
By Samyama on the relationship between the body and space (akasha) and by
concentrating on the lightness of cotton, passage through space can be
attained.
(kaya akashayoh sambandha samyamat laghu tula samatatti cha)
[Note:
In some renditions this is sutra 3.41 or 3.42]
- kaya = body
- akasha = space,
ether
- sambandha = relationship
- samyamat = dharana
(concentration), dhyana (meditation), and samadhi taken together (3.4)
- laghu = light
- tula = cotton
fiber
- samatatti = attainment,
become one with
- cha = and
Moving through space:
By Samyama on the relationship between the body and space (akasha) and by
concentrating on the lightness of cotton, passage through space can be
attained. While sutra 3.40 described levitation, this sutra describes
moving through space.
Note the quality of opposites: A
universal principle is relatively easy to see in this sutra. The samyama
is on the relationship between the body and space. This results in
the body having a lightness that is likened to cotton. The samyama allows
a releasing or a cessation of the process of heaviness or
earth element. Then, the natural lightness is experienced. It is not
that a new quality of lightness is being attained or added on. Rather, it
is a ceasing to be connected with the quality of earth or heaviness
of body. Over and over, this process or practice (1.2)
of cessation of identity (1.4) is
repeated until the Self comes shining through (1.3).
Attainments and obstacles: As with
the other subtle experiences this is seen to be both an attainment and an
obstacle, and is set aside (3.38) with
non-attachment (1.15).
top
3.44
When the formless thought patterns of mind are projected outside of the
body, it is called maha-videha, a great disincarnate one. By samyama on
that outward projection, the veil over the spiritual light is
removed.
(bahih akalpita vrittih maha-videha tatah prakasha avarana ksayah)
[Note: In some renditions this is
sutra 3.42 or 3.43]
- bahih = external,
outside, passing outward, projected outside
- akalpita = formless,
outside, unimaginable, unidentified,
- vrittih = operations,
activities, fluctuations, modifications, changes, or various forms of
the mind-field
- maha-videha = great
one existing without a body, disincarnate
- tatah = by that
- prakasha = spiritual
light
- avarana = covering,
veil
- ksayah = removed,
destroyed
Removing the veil over the light:
When the formless thought patterns of mind are projected outside of the
body, it is called maha-videha, a great disincarnate one. By samyama on
the process of that outward projection, the veil over the spiritual light is
removed.
Attainments and obstacles: As with
the other subtle experiences this is seen to be both an attainment and an
obstacle, and is set aside (3.38) with
non-attachment (1.15).
top
3.45
By samyama on the five forms of the elements (bhutas), which are gross
form, essence, subtleness, interconnectedness, and its purpose, then
mastery over those bhutas is attained.
(sthula svarupa suksma anvaya arthavattva samyamad bhuta-jayah)
[Note: In some renditions this is
sutra 3.43 or 3.44]
- sthula = gross
- svarupa = in its own nature, own form or essence; ( sva = own; rupa = form)
- suksma = subtle,
astral
- anvaya = connectedness,
conjunction, connection, interpenetration
- arthavattva = purposefulness
- samyama = dharana
(concentration), dhyana (meditation), and samadhi taken together (3.4)
- bhuta = the elements
(earth, water, fire, air, space)
- jayah = mastery
Breaking the alliance with the five elements: In the section entitled Breaking the Alliance with karma (2.12-2.25),
it was described that breaking the alliance between the seer and the seen
was the connection to be avoided (2.17).
It also explains that a part of this alliance to be broken has to do with
the elements (2.18), and the
current sutra deals with breaking the alliance with the elements. The way
in which the elements arises from the transition process is described in 3.13.
Attainments and obstacles: As with
the other subtle experiences this is seen to be both an attainment and an
obstacle, and is set aside (3.38) with
non-attachment (1.15).
top
3.46
Through that mastery over the elements, comes the abilities of making the
body atomically small, perfect, and indestructible in its characteristics
or components, as well as bringing other such powers.
(tatah anima adi pradurbhavah kaya sampad tad dharma anabhighata cha)
[Note: In some renditions this is
sutra 3.44 or 3.45]
- tatah = by that
- anima = making
miniature, atomic size
- adi = and others
(other such powers)
- pradurbhavah = manifestion
of
- kaya = body
- sampad = perfection
- tad = their
- dharma = characteristics,
components
- anabhighata = non-resistance,
without obstruction, indestructible
- cha = and
Powers with the body:
Through that mastery over the elements, comes the abilities of making the
body atomically small, perfect, and indestructible in its characteristics
or components, as well as bringing other such powers. Mastery
over the five elements: In this sutra a generalized statement is being
made that a variety of experiences and abilities come from samyama on the
five elements (earth, water, fire, air, space), while specific comments
were made in other sutras (3.42, 3.43,
3.45). Recall that the inner process naturally unfolds
through the planes or states of subtle reality (3.6).
Evidence that mind is under control:
While such mastery is not sought for its own sake, it does indicate a
level of mastery over the mind. It was pointed out in Chapter 1 (1.40)
that the ability to focus on the smallest and the largest is evidence that
the mind is truly under control.
Attainments and obstacles: As with
the other subtle experiences this is seen to be both an attainment and an
obstacle, and is set aside (3.38) with
non-attachment (1.15).
top
3.47
This perfection of the body includes beauty, gracefulness, strength, and
adamantine hardness in taking the blows that come.
(rupa lavanya bala vajra samhanana kaya-sampat)
[Note: In some renditions this is
sutra 3.45 or 3.46]
- rupa = form,
beauty, appearance
- lavanya = gracefulness,
charm, ability to attract
- bala = strength,
energy
- vajra = adamantine,
hardness
- samhanana = ability
to bear strokes or hardness
- kaya-sampat = perfection
of the body
Perfections of the physical body:
Perfection of the body (3.46) includes beauty, gracefulness, strength, and
adamantine hardness in taking the blows that come.
Attainments and obstacles: As with
the other subtle experiences this is seen to be both an attainment and an
obstacle, and is set aside (3.38) with
non-attachment (1.15).
top
3.48
By samyama on the process of perception and action, essence, I-ness,
connectedness, and purposefulness of senses and acts, mastery over those
senses and acts (indriyas) is attained.
(grahana svarupa asmita anvaya arthavattva samyamad indriya jayah)
[Note: In some renditions this is
sutra 3.46 or 3.47]
- grahana = process
of perception and action
- svarupa = in its own nature, own form or essence; ( sva = own; rupa = form)
- asmita = I-ness,
individuality
- anvaya = connectedness,
conjunction, connection, interpenetration
- arthavattva = purposefulness
- samyamad = dharana
(concentration), dhyana (meditation), and samadhi taken together (3.4)
- indriya = mental
organs of actions and senses (indriyas)
- jayah = mastery
Samyama on perception and actions:
Samyama on the five cognitive senses or means of perception (jnanendriyas)
brings mastery over those senses. Samyama on the five means of actions (karmendriyas)
brings mastery over those means of action. However, these practices of
samyama are purposively done in conjunction with ones own individuality
and essence. It is the samyama on the relationship, which is the key.
Repeatedly, the nature of relationship is examined in the Yoga
Sutras, so that the false identities can be broken (1.4),
allowing the true Self to be experienced (1.3),
beyond the layers of ignorance or avidya (2.5).
Rising of the senses: The rising
and falling of the senses (indriyas) is
quite significant, and was described in the transition process in 3.13.
Tapas and the senses: The practice
of training the senses (tapas) was discussed as part of the niyamas (2.41).
[note mastery of senses in 2.41]
Attainments and obstacles: As with
the other subtle experiences this is seen to be both an attainment and an
obstacle, and is set aside (3.38) with
non-attachment (1.15).
top
3.49
By that mastery over the senses and acts (indriyas), there comes quickness
of mind, perception with the physical instruments of perception, and
mastery over the primal cause out of which manifestation arises.
(tatah mano-javitvam virarana-bhavah pradhaua jayah)
[Note: In some renditions this is
sutra 3.47 or 3.48]
- tatah = by that
- manas = mind
- javitva = quickness,
speed
- virarana-bhavah = perception
with instrument of perception, i.e., with the body or physical senses
- pradhaua = the
primal cause out of which there is manifestation
- jayah = mastery
Fruits of mastery over the indriyas:
From mastery over the five cognitive senses (jnanendriyas)
and the five means of action (karmendriyas)
there comes quickness
of mind, perception with the physical instruments of perception, and
mastery over the primal cause out of which manifestation arises.
Attainments and obstacles: As with
the other subtle experiences this is seen to be both an attainment and an
obstacle, and is set aside (3.38) with
non-attachment (1.15).
The
next sutra is 3.50
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