PĀDA III
Vibhūti Pāda
विभूतिपादः
The third pāda reveals the extraordinary powers (vibhūtis) that arise through the practice of saṃyama — the combined discipline of dhāraṇā, dhyāna, and samādhi. In 56 sūtras, Patañjali describes the fruits of mastery and the ultimate discrimination that leads to liberation.
Table of Contents
Section I
Saṃyama
Sūtra 3.1
देशबन्धश्चित्तस्य धारणा
deśa-bandhaś cittasya dhāraṇā
Dhāraṇā is fixing the mind on one point or object.
Sūtra 3.2
तत्र प्रत्ययैकतानता ध्यानम्
tatra pratyayaikatānatā dhyānam
Dhyāna is the continuous flow of awareness toward that object.
Sūtra 3.3
तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः
tad evārtha-mātra-nirbhāsaṃ svarūpa-śūnyam iva samādhiḥ
When that meditation shines forth as the object alone, as if devoid of its own form, that is samādhi.
Sūtra 3.4
त्रयमेकत्र संयमः
trayam ekatra saṃyamaḥ
These three together — dhāraṇā, dhyāna, and samādhi — practiced upon one object, constitute saṃyama.
Sūtra 3.5
तज्जयात्प्रज्ञालोकः
taj-jayāt prajñālokaḥ
By mastery of saṃyama comes the light of knowledge.
Sūtra 3.6
तस्य भूमिषु विनियोगः
tasya bhūmiṣu viniyogaḥ
It should be applied in stages.
Sūtra 3.7
त्रयमन्तरङ्गं पूर्वेभ्यः
trayam antaraṅgaṃ pūrvebhyaḥ
These three are more internal than the preceding limbs.
Sūtra 3.8
तदपि बहिरङ्गं निर्बीजस्य
tad api bahiraṅgaṃ nirbījasya
Yet even these are external to seedless samādhi.
Section II
Results of Saṃyama
Sūtra 3.9
व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः
vyutthāna-nirodha-saṃskārayor abhibhava-prādurbhāvau nirodha-kṣaṇa-cittānvayo nirodha-pariṇāmaḥ
When the impressions of distraction are overcome by the impressions of control, the mind enters the state of nirodha-pariṇāma.
Sūtra 3.10
तस्य प्रशान्तवाहिता संस्कारात्
tasya praśānta-vāhitā saṃskārāt
Its steady flow becomes habitual through repeated impressions.
Sūtra 3.11
सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः
sarvārthataikāgratayoḥ kṣayodayau cittasya samādhi-pariṇāmaḥ
The diminishing of all-pointedness and the arising of one-pointedness is the samādhi transformation of the mind.
Sūtra 3.12
ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः
tataḥ punaḥ śāntoditau tulya-pratyayau cittasyaikāgratā-pariṇāmaḥ
When the subsiding and arising impressions are similar, that is the one-pointed transformation of the mind.
Sūtra 3.13
एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः
etena bhūtendriyeṣu dharma-lakṣaṇāvasthā-pariṇāmā vyākhyātāḥ
By this are explained the transformations of form, time, and state in the elements and the senses.
Sūtra 3.14
शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी
śāntoditāvyapadeśya-dharmānupātī dharmī
The substratum is that which is acted upon by past, present, or yet-to-be-manifested properties.
Sūtra 3.15
क्रमान्यत्वं परिणामान्यत्वे हेतुः
kramānyatvaṃ pariṇāmānyatve hetuḥ
The succession of changes is the cause of manifold evolution.
Section III
Supernatural Powers
Sūtra 3.16
परिणामत्रयसंयमादतीतानागतज्ञानम्
pariṇāma-traya-saṃyamād atītānāgata-jñānam
By saṃyama on the three transformations comes knowledge of past and future.
Sūtra 3.17
शब्दार्थप्रत्ययानामितरेतराध्यासात्सङ्करस्तत्प्रविभागसंयमात्सर्वभूतरुतज्ञानम्
śabdārtha-pratyayānām itaretarādhyāsāt saṅkaras tat-pravibhāga-saṃyamāt sarva-bhūta-ruta-jñānam
By saṃyama on the distinction between word, meaning, and idea — which are ordinarily confused — comes knowledge of the sounds of all beings.
Sūtra 3.18
संस्कारसाक्षात्करणात्पूर्वजातिज्ञानम्
saṃskāra-sākṣātkaraṇāt pūrva-jāti-jñānam
By direct perception of saṃskāras comes knowledge of previous births.
Sūtra 3.19
प्रत्ययस्य परचित्तज्ञानम्
pratyayasya para-citta-jñānam
By saṃyama on the ideas in another's mind comes knowledge of that mind.
Sūtra 3.20
न च तत्सालम्बनं तस्याविषयीभूतत्वात्
na ca tat sālambanaṃ tasyāviṣayī-bhūtatvāt
But not its contents, since that is not the object of the saṃyama.
Sūtra 3.21
कायरूपसंयमात्तद्ग्राह्यशक्तिस्तम्भे चक्षुःप्रकाशासम्प्रयोगेऽन्तर्धानम्
kāya-rūpa-saṃyamāt tad-grāhya-śakti-stambhe cakṣuḥ-prakāśāsamprayoge'ntardhānam
By saṃyama on the form of the body, when its perceptibility is suspended and the connection between light and the eye is severed, the yogī becomes invisible.
Sūtra 3.22
एतेन शब्दाद्यन्तर्धानमुक्तम्
etena śabdādy antardhānam uktam
By this, the disappearance of sound and other sense-objects is also explained.
Sūtra 3.23
सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा
sopakramaṃ nirupakramaṃ ca karma tat-saṃyamād aparānta-jñānam ariṣṭebhyo vā
Karma is of two kinds — soon to ripen and late to ripen. By saṃyama on these, or by the signs called portents, comes knowledge of the time of death.
Sūtra 3.24
मैत्र्यादिषु बलानि
maitryādiṣu balāni
By saṃyama on friendliness and other virtues, one gains their respective strengths.
Sūtra 3.25
बलेषु हस्तिबलादीनि
baleṣu hasti-balādīni
By saṃyama on various strengths, such as that of the elephant, one gains those strengths.
Sūtra 3.26
प्रवृत्त्यालोकन्यासात्सूक्ष्मव्यवहितविप्रकृष्टज्ञानम्
pravṛttyāloka-nyāsāt sūkṣma-vyavahita-viprakṛṣṭa-jñānam
By directing the light of higher perception, knowledge of the subtle, the hidden, and the distant is gained.
Sūtra 3.27
भुवनज्ञानं सूर्ये संयमात्
bhuvana-jñānaṃ sūrye saṃyamāt
By saṃyama on the sun comes knowledge of the worlds.
Sūtra 3.28
चन्द्रे ताराव्यूहज्ञानम्
candre tārā-vyūha-jñānam
By saṃyama on the moon comes knowledge of the arrangement of the stars.
Sūtra 3.29
ध्रुवे तद्गतिज्ञानम्
dhruve tad-gati-jñānam
By saṃyama on the pole star comes knowledge of the movement of the stars.
Sūtra 3.30
नाभिचक्रे कायव्यूहज्ञानम्
nābhi-cakre kāya-vyūha-jñānam
By saṃyama on the navel center comes knowledge of the constitution of the body.
Sūtra 3.31
कण्ठकूपे क्षुत्पिपासानिवृत्तिः
kaṇṭha-kūpe kṣut-pipāsā-nivṛttiḥ
By saṃyama on the pit of the throat, hunger and thirst cease.
Sūtra 3.32
कूर्मनाड्यां स्थैर्यम्
kūrma-nāḍyāṃ sthairyam
By saṃyama on the kūrma-nāḍī comes steadiness of the body.
Sūtra 3.33
मूर्धज्योतिषि सिद्धदर्शनम्
mūrdha-jyotiṣi siddha-darśanam
By saṃyama on the light at the crown of the head comes the vision of perfected beings.
Sūtra 3.34
प्रातिभाद्वा सर्वम्
prātibhād vā sarvam
Or, through the power of spontaneous intuition (prātibha), all knowledge comes.
Sūtra 3.35
हृदये चित्तसंवित्
hṛdaye citta-saṃvit
By saṃyama on the heart comes knowledge of the mind.
Sūtra 3.36
सत्त्वपुरुषयोरत्यन्तासङ्कीर्णयोः प्रत्ययाविशेषो भोगः परार्थत्वात्स्वार्थसंयमात्पुरुषज्ञानम्
sattva-puruṣayor atyantāsaṅkīrṇayoḥ pratyayāviśeṣo bhogaḥ parārthatvāt svārtha-saṃyamāt puruṣa-jñānam
Experience arises from not distinguishing between sattva and puruṣa, which are entirely distinct. By saṃyama on the Self-interest (as distinct from self-interest for another), knowledge of the Puruṣa arises.
Sūtra 3.37
ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते
tataḥ prātibha-śrāvaṇa-vedanādarśāsvāda-vārtā jāyante
From that arise intuitive hearing, touch, sight, taste, and smell.
Section IV
Higher Attainments
Sūtra 3.38
ते समाधावुपसर्गा व्युत्थाने सिद्धयः
te samādhāv upasargā vyutthāne siddhayaḥ
These powers are obstacles to samādhi, but in the outgoing state they are accomplishments.
Sūtra 3.39
बन्धकारणशैथिल्यात्प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः
bandha-kāraṇa-śaithilyāt pracāra-saṃvedanāc ca cittasya para-śarīrāveśaḥ
By loosening the causes of bondage and by knowledge of the passages of the mind, the mind can enter another's body.
Sūtra 3.40
उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च
udāna-jayāj jala-paṅka-kaṇṭakādiṣv asaṅga utkrāntiś ca
By mastery over the udāna breath, one gains the power of levitation over water, mud, thorns, and so forth, and the power to leave the body at will.
Sūtra 3.41
समानजयाज्ज्वलनम्
samāna-jayāj jvalanam
By mastery over the samāna breath, one is surrounded by radiance.
Sūtra 3.42
श्रोत्राकाशयोः सम्बन्धसंयमाद्दिव्यं श्रोत्रम्
śrotrākāśayoḥ sambandha-saṃyamād divyaṃ śrotram
By saṃyama on the relationship between the ear and ākāśa comes divine hearing.
Sūtra 3.43
कायाकाशयोः सम्बन्धसंयमाल्लघुतूलसमापत्तेश्चाकाशगमनम्
kāyākāśayoḥ sambandha-saṃyamāl laghu-tūla-samāpatteś cākāśa-gamanam
By saṃyama on the relationship between the body and ākāśa, and by meditating on the lightness of cotton, one gains the power to move through space.
Sūtra 3.44
बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः
bahir akalpitā vṛttir mahā-videhā tataḥ prakāśāvaraṇa-kṣayaḥ
When the mind operates outside the body without imagination, it is the great disembodiment; from that, the veil over the inner light is destroyed.
Sūtra 3.45
स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमाद्भूतजयः
sthūla-svarūpa-sūkṣmānvayārthavattva-saṃyamād bhūta-jayaḥ
By saṃyama on the gross form, essential nature, subtlety, inherence, and purposefulness of the elements comes mastery over them.
Sūtra 3.46
ततोऽणिमादिप्रादुर्भावः कायसम्पत्तद्धर्मानभिघातश्च
tato'ṇimādi-prādurbhāvaḥ kāya-sampat tad-dharmānabhighātaś ca
From that arise the powers such as becoming minute, perfection of the body, and freedom from the obstruction of its properties.
Sūtra 3.47
रूपलावण्यबलवज्रसंहननत्वानि कायसम्पत्
rūpa-lāvaṇya-bala-vajra-saṃhananatvāni kāya-sampat
Perfection of the body consists of beauty, grace, strength, and adamantine hardness.
Sūtra 3.48
ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमादिन्द्रियजयः
grahaṇa-svarūpāsmitānvayārthavattva-saṃyamād indriya-jayaḥ
By saṃyama on the process of perception, essential nature, egoism, inherence, and purposefulness comes mastery over the senses.
Sūtra 3.49
ततो मनोजवित्वं विकरणभावः प्रधानजयश्च
tato mano-javitvaṃ vikaraṇa-bhāvaḥ pradhāna-jayaś ca
From that comes swiftness of mind, perception independent of the senses, and mastery over pradhāna (primordial nature).
Section V
Kaivalya through Discrimination
Sūtra 3.50
सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च
sattva-puruṣānyatā-khyāti-mātrasya sarva-bhāvādhiṣṭhātṛtvaṃ sarvajñātṛtvaṃ ca
From discrimination between sattva and Puruṣa alone come omnipotence and omniscience.
Sūtra 3.51
तद्वैराग्यादपि दोषबीजक्षये कैवल्यम्
tad-vairāgyād api doṣa-bīja-kṣaye kaivalyam
By non-attachment even to these powers, the seed of bondage is destroyed, and kaivalya is attained.
Sūtra 3.52
स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात्
sthāny-upanimantraṇe saṅga-smayākaraṇaṃ punar aniṣṭa-prasaṅgāt
When invited by the celestial beings, one should avoid attachment and pride, for there is the possibility of a renewed downfall.
Sūtra 3.53
क्षणतत्क्रमयोः संयमाद्विवेकजं ज्ञानम्
kṣaṇa-tat-kramayoḥ saṃyamād vivekajaṃ jñānam
By saṃyama on the moment and its succession comes knowledge born of discrimination.
Sūtra 3.54
जातिलक्षणदेशैरन्यतानवच्छेदात्तुल्ययोस्ततः प्रतिपत्तिः
jāti-lakṣaṇa-deśair anyatānavacchedāt tulyayos tataḥ pratipattiḥ
From that, one can distinguish between two things that are similar and cannot be differentiated by species, characteristics, or position.
Sūtra 3.55
तारकं सर्वविषयं सर्वथाविषयमक्रमं चेति विवेकजं ज्ञानम्
tārakaṃ sarva-viṣayaṃ sarvathā-viṣayam akramaṃ ceti vivekajaṃ jñānam
The liberating knowledge born of discrimination encompasses all objects, all conditions, and is beyond sequence.
Sūtra 3.56
सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यमिति
sattva-puruṣayoḥ śuddhi-sāmye kaivalyam iti
When the purity of sattva equals that of the Puruṣa, there is kaivalya — absolute freedom.