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By subhash, on December 29th, 2016 सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा॥२२॥
sopa-kramaṁ nirupa-kramaṁ ca karma tatsaṁyamāt-aparāntajñānam ariṣṭebhyo vā ॥22॥
sopakramaM=quickly manifesting; nirupakramaM=slow in fruition; cha=and; karma=action; tat=over these; saMyamaat=by samyama; aparaanta=time of death; jnaaanam=knowledge; ariShTebhyo=by portents; omens; vaa=or
Sw. Satchidananda
Karmas are of two kinds: quickly manifesting and slowly manifesting. By samyama on them, or on the portents of death, the knowledge of the time of death is obtained.
Bryant
Karma is either quick to fructify or slow. By samyama on karma, or on portents, knowledge of [one’s] death arises.
Taimni
Karma is of two kinds: active and dormant; by performing Samyama on them (is gained) knowledge of the time of death; also by (performing Samyama) on portents.
Aranya
Karma Is Either Fast Or Slow In Fructifying. By Practicing Samayama On Karma Or On Portents, Fore-Knowledge Of Death Can Be Acquired.
By subhash, on December 29th, 2016 एतेन शब्दाद्यन्तर्धानमुक्तम् ॥२२॥
etena śabdādyantardhānamuktam
etena=in the same manner; shabdaadi=the sound etc.; antardhaanam=disappearance; uktam=is explained
Some authors including Aranya, Houston and Miller don’t include this sutra, but Taimini and Sw. Satchidananda (SS) do. This changes the numbering of the subsequent sutras; Taimini and Sw. Satchidananda are numbered one ahead. I’ll follow the numbering scheme used by Aranya et al.
Sw. Satchidananda
In the same way, the disappearance of sound [touch, taste, smell, etc] is explained.
Bryant
(not included)
Taimni
From the above can be understood the disappearance of sound, etc.
Aranya
(not included)
By subhash, on October 7th, 2016 कायरूपसंयमात् तद्ग्राह्यशक्तिस्तम्भे चक्षुःप्रकाशासंप्रयोगेऽन्तर्धानम्॥२१॥
kāya-rūpa-saṁyamāt tat-grāhyaśakti-stambhe cakṣuḥ prakāśāsaṁprayoge-‘ntardhānam ॥21॥
kaaya=of the body; rUpa=form; saMyamaat=by performing samyama; tat=that; graahya=to be grasped or known; shakti=power; stambhe=on obstruction; chakShuH=eye; prakaasha=light; asaMprayoge=on absence of contact; antardhaanam=invisibility
Sw. Satchidananda
By samyama on the form of one’s body, [and by] checking the power of perception by intercepting light from the eyes of the observer, the body becomes invisible.
Bryant
By performing samyama on the outer form of the body, invisibility [is attained]. This occurs when perceptibility is obstructed by blocking contact between light and the eyes.
Taimni
By performing Samyama on Rupa (one of the five Tanmatras), on suspension of the receptive power, the contact between the eye (of the observer) and light (from the body) is broken and the whole body becomes invisible.
Aranya
When Perceptibility Of The Body Is Suppressed By Practicing Samyama On The Visual Character, Disappearance Of The Body Is Effected Through It’s Getting Beyond The Sphere Of Perception Of The Eye.
By subhash, on October 7th, 2016 न च तत् सालम्बनं तस्याविषयीभूतत्वात्॥२०॥
na ca tat sālambanaṁ tasya-aviṣayī bhūtatvāt ॥20॥
na=not; cha=and; tat=that knowledge; sa=with; alambanaM=support; tasya=its; aviShayIbhUtatvaat=because of not being the object;
Sw. Satchidananda
But this does not include support in the person’s mind [such as the motive behind the thought, etc.], as that is not the object of samyama.
Bryant
That knowledge is not accompanied by its object, since this object is not the object [of the yogi’s mind].
Taimni
But not also of other mental factors which support the mental image for that is not the object (of Samyama).
Aranya
The Prop (Or Basis) Of The Notion Does Not Get Known Because That Is Not The Object Of The (Yogin’s ) Observation.
By subhash, on October 7th, 2016 प्रत्ययस्य परचित्तज्ञानम्॥१९॥
pratyayasya para-citta-jñānam ॥19॥
pratyayasya=from the ideas; para=of others; chitta=of the minds; j~jaanam=knowledge;
Sw. Satchidananda
By samyama on the distinguishing signs of others’ bodies, knowledge of their mental images is obtained.
Bryant
From [their] ideas, one can attain knowledge of others’ minds.
Taimni
(By direct perception through Samyama) of the image occupying the mind, knowledge of the mind of others.
Aranya
(By Practicing Samyama) On Notions, Knowledge Of Other Minds Is Developed.
By subhash, on October 7th, 2016 संस्कारसाक्षात्करणात् पूर्वजातिज्ञानम्॥१८॥
saṁskāra-sākṣātkaraṇāt pūrva-jāti-jñānam ॥18॥
saMskaara=mental impressions; saakShat=direct perception; karaNaat=as a result of; pUrva=previous; jaati=births; j~jaanam=knowledge;
Sw. Satchidananda
By direct perception, through samyama, of one’s mental impressions, knowledge of past births is obtained.
Bryant
By bringing previous samskaras into direct perception comes the knowledge of previous births.
Taimni
By direct perceptions of the impression a knowledge of previous births.
Aranya
By The Realisation Of Latent Impression, Knowledge Of Previous Births Is Acquired.
By subhash, on April 22nd, 2016 शब्दार्थप्रत्ययानामितरेतराध्यासात् संकरस्तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम्॥१७॥
śabdārtha-pratyayāmām-itaretarādhyāsāt-saṁkaraḥ tat-pravibhāga-saṁyamāt sarvabhūta-ruta-jñānam ॥17॥
shabdaarthapratyayaanaamitaretaraadhyaasaat saMkarastatpravibhaagasaMyamaat sarvabhUtarutaj~jaanam
Sw. Satchidananda
"A word, its meaning, and the idea behind it are normally confused because of superimposition upon one and another. By samyam on the word [or sound] produced by any being, knowledge of its meaning is obtained."
Bryant
"Due to the correlation between word, meaning, and idea, confusion ensues. By performing samyama on the distinction between them, knowledge of the speech of all creatures arises."
Taimni
"The sound, the meaning (behind it) and the idea (which is present in the mind at the time) are present together in a confused state. By performing Samyama (on the sound) they are resolved and there arises comprehension of the meaning of sounds uttered by any living being."
Aranya
"Word, Object Implied And The Idea Thereof Overlapping, Produce One Unified Impression. If Samyama Is Practiced On Each Separately, Knowledge Of The Meaning Of The Sounds Produces By All Beings Can Be Acquired"
By subhash, on April 22nd, 2016 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.
By subhash, on April 22nd, 2016 क्रमान्यत्वं परिणामान्यत्वे हेतुः॥१५॥
kramānyatvaṁ pariṇāmānyateve hetuḥ ॥15॥(3.15)
krama = succession; anyatvaM = change; pariNaama = transformation; anyatve = in change; hetuH
= the cause;
Sw. Satchidananda
"The succession of these different phases is the cause of the difference in stages of evolution."
Bryant
"the change in the sequence [of characteristics] is the cause of the change in transformation [of objects]"
Taimni
"The cause of the difference in transformation is the difference in the underlying process."
Aranya
"Change Of Sequence (Of Characteristics) Is Cause Of Mutative Differences."
In our example of the pot and clay, we can see the following sequence – dirt in the powder form is made into a clod; the clod is changed to a pot; when dropped, the pot is broken into small pieces; the pieces eventually turn back into dirt. With every step in the sequence, we notice the clay going through a different transformation. This change represents “dharma parinama” (transformation related to characteristics). At every step in the sequence, the clay goes through a different transformation. Thus, as stated in the sutra, the sequence becomes the cause of the dharma transformation.
In a similar manner, we can see the sequence that brings about the “lakshana parinama” (temporal change). For example, the clod has the pot in the future state; once in the pot form, the clod is in the past. As a pot, its getting back into the state of dirt is in the future. Once in that state, the pot is in the past. So, here the sequence is future to present and present to past.
The sequencing in the “avastha parinama” (transformation of condition) can also be seen in a similar manner. If the pot is left for a long time, due to the constant, although imperceptible, change going on, it will eventually disintegrate back to the form of dirt. Here the sequence is a very slow transformation going on the in the object.
So far, we have been talking of the clay as being the dharmi (substratum) which goes through different transformations. However, when we look back at the Samkhya evolution chart (see notes on sutra 1.45), we notice that clay itself is a dharma of the tanmatra smell. When we go up the chain to more subtler evolutes, we find that the tanmatras are the dharma of ahamkara (ego); ego is a dharma of the buddhi (intellect); and finally, buddhi is the dharma of mula prakriti (unmanifest prakriti). As we have seen before, prakriti, being the source of all, is not a dharma of anything subtler.
Vyasa, in his commentary adds that the chitta has two types of dharmas – seen and unseen. Anything that creates an active vritti (fluctuation) in the mind, that we can experience, is ‘seen’ (paridrishta). The five vrittis listed in sutra 1.6 (right knowledge etc.) fall under this category. The states of the chitta representing nirodha (total restraint) or ekagrata (one-pointedness) fall in the ‘unseen’ category as they are not directly experienced. Vyas further adds that these ‘unseen’ can be any one of these seven types:
- Nirodha (total restraint): can be known through anumana (inference)
- Dharma: This includes good deeds (punya), bad deeds (papa) which can be inferred through happiness or suffering etc.
- Samskara: these can be only inferred through memory
- Parinama (transformation): being of a subtle nature, the moment to moment transformation can only be inferred
- Jivanam (life): can be inferred through the cycle of breathing
- Cheshta (action): The effort put forth by the chitta is inferred through the action of the sense organs and limbs of the body.
- Shakti (power): The power of the chitta is also inferred as we go through likes (raga) and dislikes (dvesha).
By subhash, on December 28th, 2015 शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी॥१४॥
śān-odita-avyapadeśya-dharmānupātī dharmī ॥14॥ (sutra 3.14)
shaanta = past, subsided; udita = arisen, present; avyapadeshya = future, not yet mentioned; dharma = nature, characteristics; anupaatI = follows, goes through; dharmI = substratus, that which possesses the characteristics;
Sw. Satchidananda
"It is the substratum (Prakriti) that by nature goes through latent, uprising and unmanifest phases."
Bryant
"The substratum is that which underpins past, present and future"
Taimni
"The substratum is that in which the properties – latent, active or unmanifest – inhere."
Aranya
"That Which Continues Its Existence All Through The Varying Characteristics, Namely The Quiscent, i.e. Past, The Uprisen, i.e. Present Or Unmanifest (But Remaining As Potent Force) i.e. Future, Is The Substratum (Or Object Characterised)."
In the previous few sutras, we have seen the types of transformations that the various elements – chitta, the gross elements (bhutas) and the sense organs (indriyas), can go through. In sutra 3.13, the three types of transformations mentioned were related to dharma (essential characteristic), lakshana (temporal change) and avastha (condition). As we saw, in reality there is only one transformation related to dharma, the others qualifying this transformation.
In the present sutra, the unchanging substratum where these changes are taking place is being defined as the ‘dharmi’. For example, in sutra 3.11, we saw that the chitta, which is the dharmi (substratum), undergoes two types of transformation – sarvarthata (all-pointedness) and ekagrata (one-pointedness). Similarly, in sutra 3.9, the chitta (substratum) was shown to undergo two types of transformation – vyutthana (out-going samskaras) and nirodha (restraining samskaras). The sutras also state that the dharmi simply follows these changes in the three periods of time – past (shanta), present (udita), and future (avyapadeshya). As we saw, in sutra 3.13, the transformation happening with respect to these time periods was termed as lakshana.
In the example of clay and the pot, the clay is the substratum (dharmi) which undergoes changes in the form of a pot, or a plate or a cup etc. In all these dharmas, the dharmi, clay, remains the same. However, at a deeper level, clay also is a dharma of something subtler, the prakriti. What kind of transformations can take place depends much upon the other external conditions present. For example, certain kinds of crops can grow only in certain types of climates. All the changes initially are latent in the substratum and manifest depending upon the movement of the three gunas and other external conditions.
As per Vyasa, every substratum has infinite potentiality of manifestation. However, it is subject to the limitations posed by space, time, shape and cause. An example of limitation caused by space is when we look at an object which is large in reality looks small at a distance. For time, we can look at the growth of a plant. A seed, when planted and nourished, grows into a plant or a tree gradually over a period of time. For shape, we take the well-known example, “a square peg cannot go into a round hole!”. Cause is normally classified into two categories – efficient cause (nimitta karana) and material cause (upadana karana). In the famous example of a pot of clay, the pot maker is the efficient cause and the clay is the material cause. For any manifestation, both are needed. When an appropriate efficient cause is available, any kind of manifestation is possible. A dharmi (substratum) is an aggregate of all the dharmas (characteristics) which are currently manifest and an infinity of past and future potential dharmas.
This concept is important from the point of view of the various siddhis or supernormal powers that the yogis can manifest which are described in this chapter. The advanced yogis can “work around” the normal conditions that control what happens around us following the essential laws of nature. As we will see in the current chapter, yogis, by observing samyama (combination of dharana, dhyana, and samadhi) on various objects, they can manifest powers which transcend the limitations imposed by the normal laws of nature.
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