Sutra 3.16

परिणामत्रयसंयमादतीतानागतज्ञानम्॥१६॥

pariṇāmatraya-saṁyamāt-atītānāgata jñānam ॥16॥

pariNaama = transformation; traya = threefold; saMyamaat = from samyama; atIta = past; anaagata = future; j~jaanam
= knowledge;

Sw. Satchidananda

"By practicing samyama on the three stages of evolution comes knowledge of past and future."

Bryant

"When samyama is performed on the three transformations [of characteristics, state and condition], knowledge of the past and the future ensues"

Taimni

"By performing Samyama on the three kinds of transformation (Nirodha, Samadhi and Ekagrata) knowledge of the past and future."

Aranya

"Knowledge Of The Past And The Furute Can Be Derived Through Samyama On The Three Parinamas (Changes)"

Discussion

With this sutra, Patanjali begins enumeration and description of many supernormal powers (siddhis) that one can attain through the power of meditation on different objects. The previous few sutras dwelled on the transformations that go on in the chitta as well as the indriyas (organs) and the bhutas (gross objects). Sutras 3.9 thru 3.12 dealt with the transformations that go on in the chitta during various stages of samadhi. In sutras 3.13 thru 3.15, three stages of transformations experienced by the indriyas (organs) and the bhutas (gross objects), in addition to the chitta, were described. These transformations are known as dharma parinama (characteristics), lakshana parinama  (temporal state – past, present or future), and Avastha parinama  (state, condition).

In sutra 3.4, the term ‘samyama’ was defined as the practice of dharana, dhyana, and samadhi together on a single object of meditation. In the rest of the current chapter, Patanjali recommends practicing samyama on a variety of objects to attain various siddhis (supernormal powers).

As regards the current sutra, the commentators offer no explanation as to any details regarding the practice and give no examples of what to expect from the practice. Vyasa simply lists the three transformations as dharma, lakshana and Avastha parinama, as stated above, and then repeats what the sutras says as the outcome, that is, one can gain knowledge of the past and the future.

Let’s try to understand the essence of this sutra with the help of an example related to the current state of the chitta. Let us say that the chitta is currently experiencing anxiety. Being in a state of anxiety is the current ‘dharma’ of the chitta. Its lakshana is being in the “present” state. If we look at the Avastha parinama, we may recognize that the level of anxiety has grown gradually over some time now. On further reflection, we may recognize that the previous state of the chitta was being in “shock” caused by the news that I had lost my job. So, the previous dharma of the chitta was the state of shock. As stated above, we can also analyze the lakshana and Avastha parinama for that dharma. Further reflection may show that one of the previous dharmas of the chitta was “disbelief” based on a meeting with the boss wherein he told me that my performance was below par. By doing samyama (combination of dharana, dhyana and samadhi) on each of these transformations, we can track down the root cause of the current state of anxiety. This deep reflection will bring a sense of clarity into our thinking which can help us predict the future with a great sense of confidence.