Patanjali's Third Chapter: Vibhuti Pada -- On Adeptness, Completion, Fruition, Ability, Perfection, Boons, and "Mystic Powers" that a Functional and Proficient Sadhana Creates

The Transition Between Pada II and Pada III:

Introduction

"If you keep the breath
at the root of your tongue,
you will be able to drink ambrosia
and will know true happiness.
By drawing it through the ida
and holding it between the eyebrows,
you will drink nectar and keep
your body in good health forever.
By using the two nadis
and guiding the air down to the navel,
you will be preserved from all sickness.
And if for a whole month,
you drink nectar drop by drop,
inhaling the air three times a day
and retaining it according to the rules
in a chosen part of your body,
any sickness deriving from wind or bile
will never be able to bother you.
Diseases of the eyes
are cured by breath held in the forehead
just as diseases of the ears are cured
by breath held in the ears,
and headaches by breath
held at the base of the head"

Yoga Darshana Upanishad, translated by J. Varenne, "Yoga in the Hindu Tradition", Univ. of Chicago Press, 1976.

Yoga as Practice as Distinct from Arm-chair Philosophy and Intellectual Speculation

The Yoga Sutras are presented as a mutually synergistic system where each sutra further elucidates and expands upon the other. It is not a series of disconnected and non-sequenced arcane terse threads that is unfortunately commonly misrepresented by the non-yoga tradition. In sequence, chapter one (Samadhi Pada) provides context and an overview to the purpose and process of yoga. Chapter two (Sadhana Pada) focuses on the practices (sadhana) of yoga, which we have found to be the elimination of afflictions (klesha), karma (past programming), dualistic tendencies (vasana), which allow the inner wisdom to shine forth naturally free from obstruction.

As we have seen toward the end of chapter two (Sadhana Pada), the first five limbs of ashtanga (eight limbed) yoga were introduced ending with pratyhara (the fifth limb). Thus here in Vibhuti Pada (chapter 3) we begin with dharana (concentration) which is the sixth limb of ashtanga yoga. Dharana, dhyana (the seventh limb), and samadhi (the eighth limb) taken together compose samyama (which is the dominant theme of Vibhuti Pada). As such chapter three acts as a continuation and completion of chapter two. Many historians postulate that the four padas (chapters) of the Yoga Sutras were first written down as one document of continuous sutras devoid of separate chapter titles, but then posthumously divided into four separate partitions (padas). What is devoid of controversy however is that the presentation of the Yoga Sutras become increasingly more subtle and inner as one proceeds in its sequential study as one sutra lays down the basis of the next; yet the Yoga Sutras do not reveal a contrived or artificial state of Reality, rather it reveals our true natural unadulterated state devoid of artifice, falsehood, ignorance, and delusion.

In that context, it is noteworthy that the title word for chapter three, vibhuti, does not appear once in the text of Pada III. "Vibhuti" can mean the extinction of the gross elements (bhuti) into their most subtle refinement or essence which is often symbolized by sacred ash that often mysteriously appears in the presence of a siddha (accomplished one). It can also mean that there is no distinguishable residue remaining whatsoever after being purified through the sacred fire of yoga. Some say that the appearance of vibhuti is itself a result of siddhi (perfection). Vibhutir is often translated as the personification/manifestation of powers, their fruition, and/or opulence; while bhutida is the giver of powers and opulence. Bhuti-vistara is the expander of powers and opulence. Note that Chapter 10 of the Bhagavad Gita is titled, "Vibhuti Yoga".

It is very valuable to keep in mind especially in vibhuti pada, that the central theme of the Yoga Sutras is how to realize samadhi, despite how many words scholars may use in an attempt to define, limit, or spin yoga to fit within their narrow perspectives. ultimately one will have to agree with Patanjali that words serve to obscure samadhi -- eventually they have to be given up (see I.9, I.49, and here in Vibhuti Pada in III.17). Vibhuti Pada expands upon practices which expand our ability to do just that.

It is difficult to use words to defeat or diminish words, but Patanjali does this very well. Patanjali says that samadhi appears when we are able to let go of our mental machinations, samskaras (past psychic imprints), klesha (afflictive emotions), karma (programming), vasana (habitual tendencies), and similar habitual impositions of conditioning and conditioned belief systems, which support the citta-vrtti (spinning or slant/tilt of the mindfield). Since samadhi is essentially nirvikalpa (beyond concepts), and since concepts are built upon words, then obviously the words have to be let go. Then one may well ask, why read the Yoga Sutras, which are after all composed of words? The simple answer is that the words are not an end in itself, but a vehicle to point the yogi to transverbal and transconceptual *practices* stating that the final goal (samadhi) can not be touched through the medium of concepts or words, but only through transconceptual and hence transverbal practices. The eternal teacher is inside, while a good external teacher will point the student inward so that they may access their innate light.

All the practices that Patanjali suggests reflect this transconceptual (nirvikalpa) truth, but the most obvious is found in silent sitting meditation (dhyana) beyond concentration (dharana) supports. Samadhi (as the eighth limb) is thus realized in meditation (dhyana), the seventh limb. Perhaps better said, dhyana as perfected is the meditation of no meditation where the yogi is doing nothing at all; where there is no separate self (meditator) doing a meditation (as in subject/object duality); where there is no asmita or egoic ownership at all; no false identification, but most simply unity consciousness -- complete integrity.

Thus dhyana (meditation) brings forth the dawning of an extraordinary transpersonal (more rarefied than the most subtle) consciousness which can not be brought about without the complete stilling (nirodha) of the ordinary mind which is constantly being modified, colored, and disturbed (yogash citta-vrtti-nirodah). The profound and sacred trans-rational (nirvikalpa), trans-cognitive (asamprajnata) and all encompassing non-dual truth of Reality-As-It-Is is self revealing once the doors of perception are opined -- once the practitioner gets in touch with the intrinsic light of wisdom within and the veil is lifted. This non-dual "Reality" which is not a separate "it", is inherent and indigenous beneath the citta-vrtti, which when dissolved (nirodha) shines forth on its own. Pada III thus starts off with the practice of dharana (concentration), dhyana (absorption meditation), and samadhi.

Similarly it is seductive (like taking the cart before the horse) to think that it is not necessary or important to practice yoga in order to understand the Yoga Sutras. Granted, the Yoga Sutras can not be understood without insight of which yoga practice provides, but more important we study the book (the Yoga Sutras) in order to practice yoga successfully so that we can realize the fruit and completion of yoga/union called samadhi, rather than to intellectually/conceptually understand the meaning of the "book" as an end in itself. This may seem like a small point to some, but actually states of spiritual alienation can be strengthened and reinforce the illusion of this dichotomy. Too many people are already attempting to find "god" in ancient books or rigid belief systems, whereby their apparent " spiritual practice" has become reduced and confined to studying and thinking "about" these books and concepts. In other words for an authentic yogi who actually practices what Patanjali taught, truth or spiritual realization is not found in some ancient scripture written down in a holy book, but rather the truth is living -- it is to be realized inside as swarupa-sunyam (III.3). Then we no longer see "self' as separate. Knowing our true nature of our mind non dually and transpersonally from our own intimate experience all boundaries are rendered and the boundless mind is known in ALLOURRELATIONS -- in this very life. May it be so!

Thus it is emphasized that the Yoga Sutras are best approached as a guidebook, handbook, study guide, or laboratory book to aid the yogi in practice, where in turn the practice leads to yoga/samadhi experienced subjectively and fully. The words points one to a great roar of silence and self effulgent light.

Restated, the Yoga Sutras is a comprehensive compendium complied by Patanjali from the pre-existing ancient oral traditions of the mountain, forest and river valley yogis, all of which preceded his day. Although samadhi is not conditioned, artificial, nor contrived, the guidebook itself necessarily must address the yogi at first in the recognizable terms of language, symbolism, and prejudice of one's time and clime. It addresses the spiritual malaise and fragmented conditioned milieu of one's current condition, time, and place attempting to communicate timeless, eternal, and universal underlying Presence. It is to Patanjali's credit that he does not buy into cultural, nationalistic, religious, or racial bias, prejudices, traditions, or beliefs (pramana) which are themselves citta-vrttis (disturbances or modifications of the pure citta which create obstacles), but rather Sri Patanjali in his wisdom ("para-citta-jnanam"), addresses these obstacles and offers remediation. Those predisposed to over objectification processes and intellectual reductionist thought, tradition, and philosophy will necessarily attempt to box-in and limit Patanjali's non-dual spiritual portent, mistakenly assuming that Patanjali advocated an armchair philosophy, rather than an active yogic practice. Such a bias exists because that predilection was what those bent on philosophical propensities themselves were comfortable with (attached as most, to ownership and imprisonment to predicated view). Such a bias can only be overturned by surrendering wholeheartedly to the practice of yoga itself, and then after tasting its fruit, one;s subjective view will correspond in absolute integrity with universal non-dual view naturally in Sat-Chit-Ananda. .

All because Patanjali addressed the language, bias, culture, and conceptual ignorance of his day does not mean that he bought into it, desired to own it, nor wished to propagate it. Because he used some samkhya philosophical terminology (the preexisting philosophical terminology of the day), does not mean that he was a samkhya adherent. Rather, it is clear that Patanjali was a yogi, not a philosopher. He advocated integration not disintegration -- union not isolation --expansion not reduction, a universal all encompassing spiritual vision which is essentially a transpersonal realization free from asmita-raga, ego ownership, samyoga (false identification), transconceptual (nirvikalpa), and non-dual (asamprajnata) free from subject/object duality.

Still, intellectuals, academicians, and philosophers will not easily let go of their assertion that Patanjali's yogic system belongs under the aegis of philosophy and is subject solely to be explained via intellectual scrutiny. This self gratuitous and highly institutionalized tenacity by an entrenched self serving academia not only misrepresents Patanjali in an attempt to "own" and define/delimit yoga, but is also an abrogation to Patanjali's profound spiritual message. Therefore, the older prevalent institutionalized and traditional misinterpretations of the Yoga Sutras is explained, which in turn explains the prevalent morass of unreadable translations and its resultant inaccessibility to the practicing yogi. Fortunately of late this prejudice has become to be overturned by modern translations.

Grace too is a Practice albeit not willful.

Thus, we see that Patanjali starts off from the cultural time/place prejudice, framework, assumptions, bias, language, and milieu of his day and from there leads the reader into the increasingly more subtle -- into the "real" -- the universal and timeless, which can only be understood through inner experience from authentic spiritual yogic practice (sadhana). What is called self-luminous open space, which is the result of the cessation (nirodha) of the citta-vrtti and negative karma, is often called grace in the West. But grace is too often associated with an external and separate impersonal god or entity (ego), rather than as an intimate and intrinsic seed source taking root and blooming when causes and conditions have become ripe. ALL apparently so called "outside" actions which affect our lives, have causes (beneficial and/or destructive). Because one may be confused and not in control, events and conditions "appear" to occur because of grace or luck, but when Now Awareness is present, the yogi realizes the larger scheme of things albeit nirvikalpa (transconceptual), asamprajnata (non-dual), and transpersonal.

Sri Patanjali thus attributes all effects from causes (and thus are the results of practice or lack there from) leaving nothing to chance. Eventually this does lead to freedom from past karmic effects, but the latter exists at the end of practice -- the culmination of yoga. A step that can not be bypassed.

Thus, yogic practice comes down to creating the causes and conditions for samadhi, so that we can reside inside that self luminous space continually. The Sutras have value then as an aid to our practice, just as oral instructions were intended not as an end in itself but as an adjunct to the yogis practice. As such the Yoga Sutras describe an experiential practice; i.e., do the practices and the yogi will receive a result. Grace periods exist when the previous practices bear fruit and/or when the previous negative karma has burned itself out. This is not control freak yoga, but rather recognizing the truth of karma and the efficacy of yogic practice as taught by Patanjali. . At the same time the yogi recognizes outside causes which he has no control of -- like the course of the sun, the galaxies, and other events and people. Thus these outside forces can and do have an effect. In yoga, one minimizes or eliminates the potential negative outside effects while maximizing the positive outside effects. That is yogic practice. Even surrender and devotion to the inherent seed source within (isvara pranidhana) is a practice. It is the "practice" of surrendering the egoic mindset, mental habits, pramana-vrtti (and all the other citta-vrtti) for transpersonal infinite guidance. The first step is offering it up (sacrifice, yajna, or offering), but the second and completion stage is the actual exchange of the ego for transpersonal universal "S"elf direction -- one realizes the truth of that experience experientially.

Patanjali addresses an intrinsic self illuminating intimate transpersonal wisdom that is self instructing, but requires attention and cultivation (practice) in order to come forward. This exists in contradistinction to the concepts of a separate impersonal agency (god) acting on a separate ego (non-god). Hence, the idea of grace is inherently dualistic, while the experience of samadhi as swarupa-sunya is really quite simple, transpersonal, and experiential (can be experienced) via practice. Their resolution/integration is when grace becomes present, as an INNATE heart-felt presence. "Presence" thus encompasses and completes the idea of grace.

Although yoga can be interpreted or described in a limited sense through the filter of samkhya philosophical terms (just like the Old Testament can be paraphrased in English or Greek, or just like quantum physics can address Newtonian ideas), the yoga presented by Patanjali as he describes it, aims at going far beyond symbolic representation, philosophical concepts, words, or other manmade anthropocentric limitations.

So here, Vibhuti Pada begins with the profound non-dual context of samadhi. This pada completes the eight limbs of ashtanga yoga, by elaborating on the last three limbs (dharana, dhyana, and samadhi) and puts them together in what is called the three fold practice of samyama. Then it details how the various applications of samyama can lead to the siddhis (accomplishments, abilities, masteries, and powers), but they are not to be seen as attainments because no ego attains or possess it. Then the latter part of Pada 3 elevates the discussion to the ultimate spiritual accomplishment.

The Siddhis: The Boons, Proficiencies, Abilities, Talents, Powers, Perfections, and Adeptness

This chapter is often a stumbling block for many students mostly because of the numerous poor translations (see above). But there is also a controversy which at first appears as a dichotomy, because here, in Vibhuti Pada,, Patanjali tells us about the pitfalls of the siddhis (powers and abilities) that are presented to a yoga practitioner (sadhak). (See verses III. 37 III. 50, 51, and 52.) So at first glance it appears that Patanjali is advocating the siddhis and also warning yogis away from them at the same time