VIBHUTI PAAD SUTRA--29

                                          NABHICHAKRE  KAYAVYUHA  DNYANAM

( BY PRACTICING THE SAIYAMA)  ON CHAKRA AT NAVEL , ONE ACQUIRES  THE 

                                                     KNOWLEDGE  OF  THE BODY


       The powers that are attained by concentrating on the various areas is continued in this Sutra. so we are told that if one does SAIYAMA or the concentrates on the chakra at navel , he knows about the body.

      There are different CHAKRAS, and they represent different things.The MULADHAR CHAKRA is the lowest one and it is related to SAUSKAR or the impressions and the deity is GANAPATI. It is also related to function of excretion . The next one is SWADHISTAN CHAKRA,and it is related to RAJOGUNA and the presiding deity is BRAHMA and it is related to procreation . (BRHAMADEO created the universe ) . The next one is MANI POOR CHARKA , which is at the level of navel and related to SATWA and the presiding deity is VISHNU  and one additional part is that it is related to SAMANA aspect of the 5 PRANAS, The re are five PRANAS and the SAMANA is the one related to assimilation . So it is related to the physical body function . So when one concentrates on this CHAKRA , it gives us the knowledge of the physical body.

    In this Sutra the word used is VYUHA . The KAYA means body and the VYUHA means arrangement of different elements. In our concept of the physical body , we have 5 PRANASA and the 7 elements (SAPTA DHATU), namely RASA,RAKTA,MASA,MED,ASTI,MAJJA,AND SHUKRA .(RASA IS THE SECRETIONS , RAKTA IS THE BLOOD , MAS IS THE MEAT OR THE MUSCLES ,MED IS FAT,OR INTELLECT , ASTI IS THE BONES OR THE SKELETAL STRUCTURES AND THE MAJJA IS THE NERVES AND THE SHUKRA IS THE SPERMS are called SAPTA DHATU ) , three DOSHA OR DEFECTS OR ILLNESS --namely KAFA, PITTA AND WAT .( These are talked about in AYURVEDA ),and 5 organs of perception and the 5 organs of action .

       So when achieves the perfection of concentration at this center or the CHAKRA , he Knows about the bodily function .  . 

VIBHUTI PAAD - SUTRA 26 ,27, 28

                             BHUVAN  DNYANAM  SURYE  SAYAMAT    26

               (BY PERFORMING SAIYAMA-CONCENTRATION-)ONE ACQUIRES

                                          KNOWLEDGE  OF UNIVERSE.


                             CHANDRE  TARAVYUHA  DNYANAM    27

               (BY PERFORMING SAIYAMA -CONCENTRATION- )ONE ACQUIRES
     
                           KNOWLEDGE  OF VARIOUS GALAXIES AND STARS


                             DHRUVE  TAD  GATI  DNYANAM    28

             (BY PERFORMING  SAIYAMA  -CONCENTRATION)  ONE ACQUIRES
             
                                        THE KNOWLEDGE  OF  SPEED

        There is continuation of description of the knowledge or the powers that one acquires when he has perfected the concentration .
        So when one concentrates on the SUN, he gets the knowledge of the Universe. There is different meaning to the word BHUVAN.. The SUN also has different meaning . The physical SUN is one and the SUN THE CONSCIOUSNESS  OR THE KNOWLEDGE, is other . May be enlightenment. So when one concentrates on the physical SUN in the sky, he acquires the knowledge of the physical universe of the EARTH and the other planets etc. When one concentrates on the other SUN , he knows about the other BHUVANE -like the 7 that are describes .These are not the physical but astral planes called BHUVANE.

      When one concentrates on the MOON , he gets the knowledge of the other constellations and the galaxy. When the Moon shines , we see the starts and the constellations. So when one concentrates on the moon, one can get the knowledge of the entire universe , including the various Galaxies and the constellations.

      In the last Sutra we are told that when the Yogi concentrates on the North star , he knows about the speed and other things related to the universe. We know that in the solar system has planets and they move around the SUN . and in the milky way Galaxy, there are many SUNS and and planets and they all rotate around something all the time. For us on the Earth, the North star seems to be stationary and so by concentrating on the North Star , we know the planetary movements and the knowledge of the universe.

    In previous Sutras , we were told bout the Human beings and now we are told about the non-human -universe. 

VIBHUTI PAAD SUTRA 25

PRAVRUTTI  ALOKA  NYASAT  SUKSHMA  VYAVAHITA  VIPRAKRISTA  DNYANAM


(DURING  SAIYAMA)  BY CONCENTRATING (DIRECTING THE  LIGHT OF JYOTISHMATI)

             ONE  ACQUIRES  THE  SUBTLER HIDDEN  OR  DISTANT  KNOWLEDGE

       The Sutra is continuation of the powers that one attains, with meditation or concentration .So in past we were told that when the Mind concentrates perfectly , there is an experience of light which means knowledge. So in last Sutras we were told that when Yogi concentrates on some person's mind , he can know the status of mind and what caused it . Now in this Sutra , we are told that similar things can happen when one concentrates on inanimate objects. So we can not only know the state of the Human mind , but we can know subtle things about ANYTHING that we decide to concentrate upon.

     If Yogi concentrates upon things like TV or computer or a chair or desk , he can see / know subtle or hidden things.Does that mean one knows EVERYTHING about mechanically complex thing like computer or fax machine ? I don't know . Not the details of every object, but certainly things that are not obvious externally , that are average person can not see , just by looking at it, will be known to Yogi .


(HOW I WISH I WOULD HAVE KNOWN YOGI WHO HAS PERFECTED MEDITATION) 

VIBHUTI PAAD --24

                                               BALESHI  HASTI  BALADINI

(BY PERFORMING  SAIYAMA-CONCENTRATION,)  ON VARIOUS  STRENGTH  ON

                                ATTAINS THE STRENGTH  OF ELEPHANT

     This Sutra is continuation of the powers that are achieved by doing the meditation or concentration.
So here we are told that if one achieves the perfection in the concentration on the quality strength, one gets the strength of elephant.
     Here one has to understand the meaning of the strength. One should not consider or limit oneself to the physical strength. We have seen in our life that sometimes the strength is seen in someone who does not appear to be physically strong. I have known physically weak people do unbelievable physical efforts under extremely stressful situation.A mother lifting away  a big wooden truce, because her child is trapped under it. So physical strength has to be accompanied with Mental strength.So when we talk about strength ,it does not have to be only physical or mental strength. The strength could be running or any other ability .
       When we talk about Elephant , it is indicator of unlimited strength So when Yogi achieves the perfection in concentration on strength, he has the strength -mental, physical and any other quality. 

VIBHUTI PAAD SUTRA 23

                                                      MAITRI  AADISHU  BALANI

(BY CONCENTRATING  OR DOING SAIYAMA)ON FRIENDLINESS ETC VIRTUES  ONE

                      DEVELOPS  STRENGTH (RELATED TO THESE VIRTUES)

       This Sutra has a little different meaning . Some what difficult to understand. We have several feelings , some are good and some are bad . Sometimes we are happy and sometimes we are sad. This the EFFECT of the surroundings or the things that happen to us in life . So the bad things that happen in our life make us sad and then that is reflected in our behavior and that may make people that surround us unhappy. This may also interfere in the Meditation.
        When Yogi concentrates on the Virtues like friendliness, cheerfulness,or for that matter any good qualities, he will eliminate any bad qualities and he will be in position to reflect these good virtues to other in his company. So he will make around him happy , friendly, compassionate etc.
       This also eliminates the bad and sad thought and the anger , greed, violence,cheating and many more from our mind and that helps the Yogi and the people around him.   

VIBHUTI PAAD SUTRA 22

                   SOPAKRAMAM  NIRUPAKRAMAM  CHA  KARMA  TAT  SAIYAMAT 
                               

                                   APARANTA  DNYANAM  WA  ARISHTEBHYAH

    BY  concentrating or meditating  on  the  karma  that are going to come to fruition  quickly  or karmas that are coming  to fruition slowly or  by the bad signs that  are seen in the  surrounding ,he can know the time of the death.

     This is an interesting SUTRA. In last some of the Sutras, we are told about the powers that one gets when he or she concentrates on different things . Now in this Sutra we are told that the Yogi can know the time of the death . There are 2 parts to it .
         The Hindu or the Vaidic philosophy, many things are thought out very well or they re ALL REAL. I believe that this is the reality and not imagination. So as we know we are reborn and we are reborn to enjoy or suffer the fruits of our Karma . The impressions of the Karma never gets destroyed with the loss of physical body. We also come to pay or collect debt and we also come back due to desires.The Karmas or the effects of the Karmas are collected over period of time and lives. So ALL the Karmas are 'stored' in till we come back in the physical form. This stored karma is called 'SANCHIT' Karma . In each life we come with seeds of certain Karma , that is going to come to fruition -in PRESENT LIFE . That is called 'PRARABDHA KARMA'/ We also do NEW KARMAS in the present life , while we are experiencing the effects of the PRARABDHA , and that is called 'KRIYAMAN KARMA'. The effects of some of the New Karma -or KRIYAMAY KARMA are seen in present life and some are stored and become 'SANCHIT KARMA'. So the present life is due partly to KRIYAMAN KARMA and major due to 'PRARABDHA  KARMA'.
     So the life span is FIXED to some extent as we are born with certain Karma seeds , that will sprout in this life and some from present life that will show the effects in this life. Once the effects are done with , life ends or the death occurs.
    So some Karma give quick effects and some take long time . One eats spicy food in large quantity , same day or next day he will get upset stomach. So the effect is quick. But then one drinks alcohol in large quantity every day , the effects on the liver will take few years , This is slow effect Karma . So when the Yogi concentrates on the seeds of the Karma -both fast and slow -effect karmas, he will know the total effects and then can deduct as to when the life would end . Again this is based on the principal that the life ends when all the Karma seeds have come to fruition , that were to do so in this life.So by concentrating on these KARMAS , one can know the life span .
       But we are also told that there are certain signs that one can notice in the environment , that are indicative of approaching death,These have been described in some of our scriptures.  I do not want to specify any as they are not 100% indicative of the death.
.
     

VIBHUTI PAAD SUTRA--21

                         KAYA  RUPA  SAIYAMAT  TAT  GRAHYA  SHAKTISTAMBE 

                        CHAKSHU  PRAKASH  ASAMPRADNYAT  ANTARDHANAM

WHEN  THE (YOGI)CONCENTRATES  OR DOES SAIYAM  ON THE FORM  OF  THE  BODY

AND WHEN  THE POWER  OF  BEING  PERCEIVED  IS CONTROLLED  , EYE  AND  THE

                      LIGHT  ARE DISSOCIATED  AND  THE YOGI  DISAPPEARS

We continue to get information on what kinds of the POWERS or SIDHHI when one concentrates on different things . We were told as to how one can find out about the state of the minds and then what caused the mind to have that state. Now in this SUTRA we are told that YOGI can make himself disappear by concentrating upon the RUPA or the appearance.
       When the light hits any object, , the light is reflected from the object and when that hits the eyes or the retina in the eyes, it sends impulse to the brain via optic nerve. Then the brain perceives the shape and the size and the look of the object. So if there is no light , then we can not see the object. If there is light ,but it does not reflect from the object, then also we can not seethe object.Think about red color object, when the white light hits the object, all the 6 colors out of 7 colors that form the white light, are absorbed and only RED color is reflected. That is why we see the object as RED. Similar thing happens when some other color object is there. If there is no contact between the reflected light and the eyes is not there then the object will not be seen.
       So in this SUTRA we are told that when Yogi concentrates on the body and the light reflection and the contact between the eyes and the object are disrupted , then the Yogi disappears. So the concentration power that the Yogi has developed will make him disappear.
      Similar things can be done when the Yogi concentrates on any sense organ or organ of perception,
then HE can disrupt being HEARD or anything else . 

VIBHUTIPAAD SUTRA-- 20

                      NA  CHA  TAT  SALAMBANAM  TASYA  AVISHYAYI  BHUTAYWAT

                      BUT  NOT  THE  CONTENTS  OF (THE MIND) AS THAT  IS  NOT 

                                     THE SUBJECT (OF THE CONCENTRATION)

        This Sutra is the continuation of the last one . We were told that when one has perfected the meditation , he can know the status of any other person's mind. But we are told now that when one looks at other person , he knows that he or she is in distress or happy or unhappy etc . But he does not know what is the cause of the distress or the state of the mind. So we are told that this not due to any limitation of the power. Whatever one concentrates upon , he will have the Knowledge of. So a gross look at a person will not tell us why he is in distress, but if he decides to concentrates on the MIND of the other person , then he WILL KNOW the cause of the distress. This Sutra suggests this conclusion  in a indirect way. So the sutra states that we do not know the contents of the mind as we are not concentrating on it --suggesting that if we would concentrate on the mind we will know the reason for the state of the mind . 

VIBHUTIPAAD -- SUTRA 19

                                    PRATYAYASYA  PARA  CHITTAM  DNYANAM

                              (UPON CONCENTRATING ON MIND'S OF OTHERS,)

                             YOGI CAN KNOW THE CONDITION OF THE MINDS

      In these Sutras we are told about the powers that one can achieve when he /she concentrates on certain things . So in the last Sutra we were told that when one concentrates on own life /mind , he can know the previous lives.In this one we are told that if the Yogi concentrates on the mind of others, he can know the the state of the mind .So when we see someone . they may be sad or distressed or angry, they can hide it. So normal person can not detect the state of the mind. But when we are able to concentrate and are successful in doing it perfectly, we can detect that status.
   Just by looking at the person . one can not know the cause for the status of the mind , but one can definitely know that the person is hiding his or her emotions .
    In the next SUTRA , we are told about this in different way .

VIBHUTI PAAD SUTRA--18

                       SAUNSKAR  SAKSHAT  KARANAT  POORV  JAATI   DNYANAM

                BY  CONCENTRATING  ON SAUNSKARA  ONE CAN  KNOW  ABOUT

                                                     PREVIOUS  LIFE  OR JANMA

In last few SUTRAS we are told about the various powers or the Sidhhi that one can attain when the concentration or the meditation is perfected . The word used is not meditation , but SAIYAM. So when one concentrates  on the Impressions or the saunskara he can know about previous life. In Hindu or vedic philosophy, every action has reaction and so every Karma or the DEED has impression and these impressions are stored and they will come back and they cause us to have a particular action . So if I have liking for the music and that made me do study , enjoy music , it will create the impressions and that will not go away when the physical body dies. So in the next life I will have desire to learn music and love music and I will start from where I left in the last life . But one can say that we don;t know or remember the last life, let alone the impressions from last life . So in this Sutra we are told that when one concentrates on the IMPRESSIONS (that cause our nature and the action in this present life), and we have perfected it , we can know the last life.
      The difference between the VEDIC or Hindu religion and the rest of the religions , is that we do not have depend upon the stories from profits, but we can our self get the same experiences that they got . So I don not have depend on some Swami or saint or such to know the powers that can be achieved with the meditation or the concentration. So as the impressions are carried from previous lives , when one concentrates on them , we can know the previous life  or what happened in previous life . 

VIBHUTI PAAD --SUTRA 17

           SHABD,  ARTHA,  PRATYAYA,  ITARA  ITARA  ADHYASAT  SANKARAH  TAT

                           PRAVIBHAGA  SAYAMAT  SARVBHUTA  RUTA DNYANAM

          WORD, MEANING AND IDEAS ARE CONFUSED TO BE SAME , BUT BY SAIYAM OR

           CONCENTRATION , ONE CAN ATTAIN THE KNOWLEDGE OF SOUNDS OF ANY                                                                         
                                                                 LIVING BEING

When a sound is produced , we can make a word out of it and there is meaning to it and then we get the Big Picture . If I say a word  Dog, the listener understands it . The sound which is produced by letters D-O-G make the word dog . And we understand what it means and we see a dog that we know.If we do not understand the English language , we will here the sound but it will not mean anything. So the sound -word is different than the meaning . For us to understand the word Dog we must have seen the dog and known about the Dog . So the three things are separate from each other, but when we KNOW the thing , we think all three to be same .

   We are told here that the three things are different and when we concentrate on these . we can get the difference between them . But moreover , we are also told that when we achieve the concentration, we can understand the sound produced by any living thing .

   I am not sure if this is the POWER or the SIDHHI that is achieved by the meditation . This would mean that the Yogi will be in position to understand any language and any branch -words from physics or chemistry -medicine -IT etc. would be understood . This is not limited to the human sounds ,but such Yogi can understand any sound -even made by birds or animals etc. Again this the power that is achieved by Yogi with great practice of concentrating on these sounds . 

VIBHUTI PAD SUTRA 16

                      PARINAM  TRAYA  SAYYAMAT  ATIT  ANAGAT  DYANAM

              BY  CONCENTRATING  ON  THESE  THREE  THINGS , ONE  ATTAINS

                                       KNOWLEDGE  OF PAST  AND  FUTURE

      From the Sutra 9 to 15 we are told about the three things -namely the Dharma,Lakshan and the Awasta. So we were told that there is a change in the everything . The example could be milk and the yogurt. One can not get yogurt from water , and one can not get ice from milk . So we are now told that when one concentrates on these thigs , and the concentration is perfected , he KNOWS, about the PAST (of yogurt) and the FUTURE (OF THE YOGURT-WHICH IS BUTTERMILK ) . This may sound simple and ordinary or common knowledge in case of milk or water , but then when one thinks of many things in this world , it becomes obvious that knowing past and future is not ordinary , and in spite of these things being common in our life , we do not know the past and future .Look at TV or computer or Fax machine .

        So the question arises as to how one can concentrate on yogurt and KNOW that it came from milk and can change in to buttermilk . The answer is in the thing called ANTAHKARAN. The ANTAHKARAN has 4 different , which are AHANKAR OR EGO, THE BUDHHI OR INTELECT , THE MANA OR THE MIND AND lastly CHITTA which has no English word for it .
       Simple example will explain the difference . We are walking on the road and see a mango garden. So 'I' want to eat and enjoy it . This i which thinks that I AM THIS BODY , is the Ego or the AHANKAR. The desire comes in the MIND or MANA . So I want to pluck it , but my BUDHHI or intelect. tells us that it is wrong to do it and if we are caught then we will pay for it . When i think about the mango I am doing what is called MANAN , which could be contemplation in English. But when I think about the God and repeatedly do it , it is called CHINTAN or meditating on it in English. The CHINTAN could of of anything . So so when the CHINTAN is perfected, we know the Thing perfectly and that includes the PAST state and the Future state .

     So in this Sutra we are told tat one can get this SIDHHI or POWER by perfecting the meditation or doing SAIYAM on it .

VIBHUTI PAAD SUTRA -15

                        KRAMA  ANYATWAM  PARINAMA  ANYATWE  HETUM

THE  DIFFERENCE  IN THE  MODIFICATION  IS  DUE  TO  DIFFERENCE  IN THE  CAUSE


     These Sutras are to be taken together . The Sutra is taking us to the powers or the SIDHIS that one attains when he has practiced the meditation perfectly. So the concept in Raj Yoga is the the nature is the basic stuff and it manifests as different things due to the modification of the basic stuff. In the Sutra 13 we were told that there are three kind which cause the change,namely the Dharma , Lakshan and the Awastha. So the change that happens is related to basic characters , time and the apparent state . So the seed becomes plant or tree and has leaves and the flowers and the fruits . All these things LOOK very different from one another , but they all came from the seed . But the seed changes in to a small plant , due to soil and water and the heat acting on it . The plant has flowers and the flowers turn in to fruits only with effects of cross pollination. But the basic seed has to have all these qualities in it . We can not grow a mango tree from a seed of tomato . Nor could we get a plant or tree out of a leaf. We know this . But there will be things in this world ,where by looking at it we can not know the nature and what caused the change  and what change would occur in them with time .
       When one has perfected the meditation , at a certain level of progress , he or she would get powers to this -the nature , the cause of the change and so on.

VIBHUTI PAAD SUTRA - 14

                    SHANTA  UDITA  AVYAPADESHYA  DHARMA  ANUPATI  DHARMI


                          DHARMI  IS  BASIS FOR THE PAST , PRESENT  AND FUTURE
                       
                                           DHARMA -PROPERTIES OR CHARACTER

           In this Sutra the word dharma is not used for religion . The Dharma is the property or the characters of the object . So when we say  why does  the wood float in water and the iron sink in water, we answer that it is the DHARMA or the character of the wood and the iron. When we talk about the snake stinging , we talk about the DHARMA of the snake being to sting. So in this Sutra we are told that DHARMA is the basis for anything that happens to object in past , present or future.
   
         So the MILK is the DHARMI of the yogurt and the Gold is the DHARMI of the golden bracelet and the Water is the DHARMI of the ice. So what we see has to be present in the DHARMI. So the past DHARMA changes to PRESENT DHARMA and then the present DHARMA becomes past and changes in to FUTURE dharma . The seed becomes plant and then there are flowers and then the fruits . The characters of the seed are different than the plant and they are different than the flowers or the fruits . So we can not see the character of the fruits or the flowers when we look at seed. But the character can not appear out of no where . So they must be there in the seed and then they appear with ideal time and circumstances. One which has disappeared is SHANT DHARMA , the one which is current is the UDIT DHARMA and the one that Will happen in the future is the ANUPATTI DHARMA .

         So what we are told is that the change occurs in DHARMI with time and the ORIGINAL thing remains same . The DHARMI does not change The change only deceptive . So we may see a table made out of wood , which came from the tree , which came from the seed and so on . But once we know the DHARMI we will know the changes and the in next couple of SUTRAS , we will be told about the SIDHHI or the power that are achieved with the SAMADHI or the concentration that we can do on any object . So if one looks at the Gold chain , he will not only know the chain , but will also know the gold that it came from and the other things that has happened or the changes that has happened in between .



 

   

VIBHUTI PAD SUTRA-13

                      ETENA  BHUTA  INDRIYESHU  DHARMA  LAKSHANA

                                 AVASTHA  PARINAMA  VYAKHYATAH

BY  THIS (WHICH  WAS EXPLAINED  IN LAST  SUTRA )THE  EFFECT  OF  THE  DHARMA

(CHARECTER) ,LAKSHANA (TIME) AND  AVASTHA  (STATE )  ON THE BHUTE (PEOPLE)

                                                  AND SENSES ARE EXPLAINED

        This Sutra is little difficult to understand as the meaning of the usual words is different when used in this conection . So there are three different words that  are used in this Sutra. namely DHARM , LAKSHAN AND THE AVASTHA.
     When we use the term Dharma we use it as religion. So when we say my DHARMA is HINDU , we refer to our religious belief. But we also use the same word for the description of the nature . The snake is going to sting as that is it's dharma  or nature . So the same word has different meaning when used in different relationship. In this Sutra it tells us about the characteristic of the DHARMI. So if we would consider gold. It could be a gold coin or a gold ring or gold neckless or a gold pot . So the DHARMI is the gold and all the different things that we are seeing are related to it .
     LAKSHAN is related to time .So the change that occurs with TIME in the gold is the Lakshan . So the DHARMA is the modification that occurs with time .

     The AVASTHA is the effect that occurs with the time. But this is subtle. The change in gold from the gold as a metal to a gold as ring, is the change of DHARMI . But the change continues to occur in the the gold even when we think it is not changing .This is called AVASTHA.
      The PARINAM is the result of these things or the effects.

      So the few more words .
ANGAT LAKSHAN PARINAM. When we have basic stuff -in case of gold ring is GOLD or in case of pot , it is soil in case of a pot, is the ANGAT LAKSHAN PARINAM . (ANGAT is one 'which is in it '   or past .

VARTAMAN LAKSHAN PARINAM- So when earth or the soil is converted in to a pot , or when the gold is converted in to a gold ring , it is PRESENT TIME CHANGE or VARTAMAN PARINAM .

 ATITA LAKSHAN PARINAM -This refers to past , So when the gold ring becomes simple gold or the pot becomes the earth or the soil , this the ATITA PARINAM.
     Now that we know these words , let us use the CHITTA instead of gold or the earth/soil. So the CHITTA is the DHARMI and then when one does practice the meditation or the SAMADHI , there are changes in it in relation to the TIME. So the CHITTA before the SAMADHI is one state -which would be ANGAT LAKSHSN PARINAM , ,the CHITTA in the SAMADHI state is the VARTAMAN LAKSHAN PARINAM, and when the samadhi is done with and the chitta is back to the usual state , it is ATITA LAKSHAN PARINAM .

    So we are told that in the previous SUTRA, that the changes that occur in PERSON -BHUTA and the senses or INDRIYA have been explained . So YOGI is different as a person and the senses BEFORE samadhi , DURING samadhi and AFTER the samadhi .

VIBHUTI PAD SUTRA -- 12

                                TATAH  PUNAH  SHANTA  UDITAU  TULYA  PRATYAYAU

                                             CHITTASYA  EKAGRATAH  PARINAMHAH

WHEN  THE RISE AND SUBSIDING  OF THE WAVES  OF  THE THOUGHTS   ARE EQUAL

                          THEN  THE CHITTA ACHIEVES  THE EKAGRATAH  OR

                                      SINGLE  POINTED  CONCENTRATION.

      This Sutra sounds similar to Sutra 11. In both Sutra we are told that when the thought process ceases  for any other  object , the CHITTA is now EKAGRA or single pointed.So what is the difference between the two? When one starts the meditation practice , say for 20 or 30 mins each  time, he my have the thought of things other than the object of the concentration.  for as much as 3/4 th of the time.Then slowly this changes . So in the beginning there is rise and fall of the thoughts and the concentration is interrupted by the thoughts, But one does get better with practice and then the time that one is concentrating or in Samadhi is increased , This was told to us in Sutra 11 . Now in this one  we are told that when the thought before the single pointed concentration and the thought after that is not there or is SAME , one has achieved the SAMADHI or uninterrupted concentration on the object of the SAMADHI. 

VIBHUTI PAD SUTRA 11

SARWARTHATA  EKAGRATAYOH  KSHAYODAYAU  CHITTASYA  SAMADHI  PARINAMAH


WHEN  THE  CHITTA  STOPS BEING DIVERTED TO ALL THE DIFFERENT THINGS , THAT

IS SINGLE-POINTED  CHITTA OCCURS ,THE CHITTA HAS REACHES THE SAMADHI.

     In this SUTRA, we are told the same or the similar thing. The ARTHA, is is object of our sense organ attraction,So SARWARTH is all the objects of the attraction. So we are told that when the CHITTA or the MIND-INTELLIGENCE-AND EGO-stops being distracted by the objects of the attractions, then it becomes single pointed. The point of the concentration is the object of the SAMADHI. So when there is no distraction , one has achieved the level of the SAMADHI.

    In previous SUTRAS we are told different rules for the behaviors and how we should eat , what we should eat and what we should do under certain circumstances . It becomes now clear why we were told the YAMAS and the NIYAMAS . If we continue to indulge in various sense pleasure activities, we will continue to think about them as the impressions left by these activities will lead to desires and the desires will lead to thoughts of action. So then we can not concentrate. So our behaviour should be such that we are DOING things , but are NOT ATTACHED ti them . I have seen some swamis who do not take 'seconds' when they are eating . I was told that some mix every thing that is offered to them in the plate , so as to avoid attachment to one particular food item. Again these things are required in the beginning. But practicing them will lead to quite mind or loss of disturbances of the thoughts when we are meditating and then and then only we can expect the single pointed concentration ans get to the lowest level of the SAMADHI  

VIBHUTI PAD -10

                                  TASHYA  PRASHANTA  WAHITA  SAUSKARAT

     WHEN  THE  SAUNSKARAS  ARE CONTROLLED THEN  THERE  IS (CONTINUOUS )

                                                    FLOW  OF  THAT (CHITTA )

      This Sutra is the conclusion of the previous ones. When one is meditating , then there are thoughts . Theses thoughts are disturbing and they interrupt the free and continuous flow of the concentration of the CHITTA on the object of the concentration. Theses thoughts , which arise in the mind , are related to the experiences that we have had in recent past or remote past or EVEN PAST LIVES . As we have seen that each action pr the experience lives us with Impression and the impression leads to Desire and the Desire leads to Thought . These thought disturb our concentration . The thought interrupt the free flow of the concentration . The thoughts and the desires come from the previous impressions . These Impressions are called SAUNSKARAS .

       So when one controls the thoughts , then one attains the free flow of the CHITTA. One may have question as to what exactly is CHITTA ? The CHITTA is combination of Mind , Intellect, ,Ego and some other STUFF. (as I understand it ).So now we can see that when we concentrate and the thought are stopped and the mind is still and then the concentration is perfect. The thoughts can come due to external disturbances,like noise from TV or some one playing our favorite song , or smell of our favorite food being cooked etc  or they could be due to what happened yesterday or what may happen tomorrow . So one needs to control all these thoughts so the concentration is perfect .

     One last point , our thoughts are like fire . As long as one continues to add fire wood to the fire , it will continue to burn and burn with more intensity if one adds more fire and gas. For our thoughts -which is compared to fire , the fire wood is our actions and indulgence -which causes impressions or SAUNSKARAS. So if we want to turn off the fire we need to stop adding the fire wood . .

VIBHUTI PADD SUTRA --9

             VYUTTHANA  NIRODHA  SAUNSKARYOH  ABHIBHUVA  PRADURBHAVAU

                     NIRODHAKSHANA  CHITTANVAYAH  NIRODHA  PARINAMAH


(WHEN )THE  SUPPRESSION  OF  THE  OUTGOING  IMPRESSION (OCCURS) AND (THAT

LEADS TO ) EMERGENCE  OF  THE  IMPRESSIONS  OF CONTROL CHITTA  BECOMES

                               INVOLVED  IN MODIFICATION  OF THE CONTROL

       In this Sutra they are talking about the stages of the Samadhi and telling us as to what happens  with the higher levels of the Samdhi. or meditation . Even though I have used the meditation and the Samadhi word interchangeably, they are not . The meditation is a process that leads to the Samadhi and the Samadhi is of various levels.

     In the earlier stages of the Samadhi, one is suppressing the usual thoughts come the surface due to the SAUNSKARAS. So only one thought is continued and that leads to the weakness of the other thoughts. So as the suppression of the  regular thoughts will lead to the weakness of the thoughts and the desire for 'object and sense related desires". But this is replaced by the thoughts of object of the meditation . But this thought is of Knowledge and not that of superficial understanding of the object.

       The levels of the Samadhi are divided in to SAMPRADNYAT and the ASAMPRADNYAT. In the SAMPRADNYAT SAMADHI  there is VIKALP or doubt or separation and so it is called SAWIKALP . So one has feeling that 'THOU AND I ARE ONE.'  But in the NIRWIKALP there is no separation and 'I AM HIM '. is the thought. It may sound like just game of the words, but it is not.
      The SAMPRADNYAT samadhi at a lower level the ascending levels are at the level of the MIND ,called SAWITARK, at the level of intellect called SAWICHAR,, at the level of the CHITTA called SANAND, and then at the level of the EGO the SASMIT

       After these stages have been achieved and the devotee has gone through them , he reaches the level where there is no doubt , there in no separation , there is no intellect or chitta or ego and the TWO are ONE . This is called ASAMPRADNYAT samadhi.
   So in this SUTRA we are at the level of CHITTA.  

VIBHITI PAD SUTRA -7 AND 8

                                         TRAYAM  ANTARANGAM  PURVEBHYAH --6

             (THESE) THREE ARE INTERNAL  WITH  REFERENCE  TO PREVIOUS  ONE

                                         TADAPI  BAHIRANGAM  NIRBIJASYA--7

             EVEN  THESE  THREE  ARE  EXTERNAL  FOR  SEEDLESS (SAMADHI)

These Sutras are related  to the previous one. In the last one we were told that the the deeper levels of the Samadhi will lead to some powers and Saiyam should be used to get at higher levels of the Samadhi rather than ENJOYING the powers that are achieved with the concentration.
    So now in these two Sutras we are told that the three things that were mentioned for the perfection of the SAIYAM are concentration , meditation and the SAMADHI - are INTERNAL compared to the other 5 of the ASHTANG YOGA, namely the YAMA,NIYAMA,ASANA, PRANAYAM, AND PRATYAHAR. As one can see the first five are external or behavioural changes and the last three are the internal . So in the Sutra 6 we are told that the concentration, meditation and the Samadhi  or the superficial state of the Samadhi -are internal. but then in the Sutra 7 we are told that the even these three things which are internal become external and not part of the Samadhi which is SEEDLESS.
     There are various levels of the Samadhi .
     The early stages of the Samadhi is at gross level and is SAVITARK AND NIRVITARK.
      The next level is SAVICHAR AND THE NIRVICHAR which is at the level of subtle elements and senses.
       The next level is SANAND and is related to the AHANKAR or EGO.
        The next one is ASMITA which is at the level of CHITTA which is source of the EGO.
        The next one is ASAMPRADNYAT  where the CHITTA is withdrawn .

These will be described in detail in future . But as one can see once the CHITTA is withdrawn ,there is no SEED or element that we need and so then the initial levels of the SAMADHI become External-outside the highest level of the SAMADHI and not needed and has no BIJ or the seed. At this level one is not concentrating on ANYTHING OR SEED . 

VIBHUTI PAD SUTRA--6

                                              TASYA  BHUMISHU  VINIYOGAH

                                             USE  THAT  FOR FURTHER  STATES

      This sutra tells us or warns us about the progress that will occur when one continues to concentrates  or does SAIYAM on the various stages of the MEDITATION or the stages of the Samadhi..
      When one getting better in the meditation , there arises the PRADNYA or the Intellect. This is called RHUTHAMBARA PRADNYA. This is not ordinary intellect that is developed when on learns medicine or physics or IT. This is much different. So when one is successful in getting more concentration, he develops higher level or plane of the SAMADHI. At different levels of the SAMADHI, he gets different POWERS. or SIDHHIS, as they are called.
      One may get caught up in the powers that come with the higher levels of the SAMADHI.So if we concentrate on a particular aspect of a thing , say  for example fragrance of the rose  flower,- we can have ability to actually generate the aroma of the rose , without the rose being there. This can be said about any other sense organ or any other action. One can get caught in to these types of powers . I am sure if I can generate or experience any sense perception without the object being there, I would like to experience it , show off it or enjoy it or all of the above. This will halt the progress of achieving the higher levels of the SAMADHI.
     This can be compared to say expedition to  MT. Everest . One can get caught up in the beauty at lower levels of the height and then forget the goal ,which is to reach the highest peak of the Himalaya. So this SUTRA tells us to use the special Knowledge  or the  RHITAMBARA PRADNYA to further our progress in getting in to deeper levels of the meditation, rather than get caught up in mini success.

VIBHUTI PAD SUTRA-5

                                                    TAJJAYAT   PRADNYA  LOKAH

                   BY CONQUERING THAT, ONE ACHIEVES THE 'REAL KNOWLEDGE'

         When the Yogi or one achieves the concentration and then the meditation to it's perfection, he starts KNOWING the the things about 'things' that one is concentrating , more than the usual knowledge seen by the average person . When we see things we know superficial things about the the object . But when one gets to higher level of the concentration,then he KNOWS things that are knowable only with Intuition. The PRADNYA is the word used is more than the superficial knowledge. So if I see someone that I have not seen befor , I would know if he is male or female and the color of the skin and from the clothes may be if he is rich or poor and may by the speech , his or her mother tongue or where is he or she is from . But we have no way of knowning anything more . But with intuition , one can know much more , including some thoughts or past or even future . This is PRADNYA.
      So when one concentrates and achieves the mastery in it ,he will get the special knowledge about THAT thing --the object of the concentration or meditation.

       This is somewhat difficult to grasp , but in next few Sutras , it will become clearer. 

VIBHUTI PAD SUTRA - 4

                                                        TRAYAM   EKATRA   SAIYAMAHA

                              THESE  THREE  (CONCENTRATION, MEDITATION , SAMADHI )


                                                          ARE  CALLED  SAIYAMAH

          IN the previous SUTRAS we have been told that there are 3 components. When one starts the practice , we have an object of concentration ,this is DHARANA, the improvement in the concentration leads to MEDITATION and the perfection of the meditation leads to SAMADHI. but In the earlier part of the Meditation one could go back and forth between the CONCENTRATION and the MEDITATION. So the SAMADHI may not last for long time or may be not sustained. In short the concentration is the lowest stage of the SAMADHI . the meditation is the next stage in the perfection of the SAMADHI .When the SAMADHI is perfected and is sustained , it has all three components .This is called SAIYAMA.
           When the SAMADHI is perfected one gets certain SIDHHI or the POWERS. These powers are dependent upon the DHARANA and the DHYAN . Depending upon WHAT we concentrate upon, we will get the POWERS.

VIBHUTI PAD SUTRA--3

          TADEV  ARTHMATRA  NIRBHASHAM  SWARUPA  SHUNYAM  IVA  SAMADHI

THEN THE MEDITATION BECOMES  SAMADHI  WHEN  THE MIND LOSES  ITSELF  AND

         THE OBJECT  (OF THE MEDITATION)  SHINES  AND IT IS THE SAMADHI.

      The first 3 sutras are related to related to DHARANA-DHYAN--SAMADHI. So we are told that when we want to do meditation, we have to have object of meditation. The object of the meditation is called DHARANA, then we need to fix our concentration on this object or DHARANA. What we do is called DHARANA. But this DHYAN does not become perfect meditation and the SAMADHI.
So we are told when does the DHYAN becomes Meditation and when does the Meditation becomes SAMADHI in this SUTRA.
      So let us taken an example . When we meditate on a statue of the Lord KRISHNA, or for that matter any object that we select to concentrate our mind on , we try to get rid of all the other thought other than the thought of Lord Krishna. But we may still get thought about the Lord Krishna. We may think about the things that Krishna did as a child or the various stories of killing bad and cruel kings or the discourse that he gave to Arjuna etc. So our mind is thinking about the different things of the Krishna , and we may also think about the statue itself like what is made up of or the color or size -shape etc.So our mind is separate from the statue. At a lower level our mind might loose the concentration and think about the other things like our work , family , job etc.So these are the 2 steps. But in the higher status the object looses the characters that we are concentrating on . So we have no other thoughts and our thought that OUR MIND is thinking of the KRISHNA is gone . We don't thin that WE are thinking of Krishna ,but we are one with Krishna. But the Lord Krishna becomes the object of the meditation and not the statue or it's characters , but just KRISHNA or the SUPREME BEING. when THIS HAPPENS  THE MEDITATION BECOMES THE SAMADHI.

    So in the initial stages our mind wonders all over. Then it is concentrating on the statue and it's characters and the stories behind it. But in the highest level the duality is gone . we do not think(?) of Krishna as LORD KRISHNA ,but have perception of the supreme being -SPIRIT. "The object shines itself ".  

VIBHUTI PAD - SUTRA 2

                                       TATRA  PRATYAYA  EKATANATA  DHYANAM

                         WHEN THE THOUGHT  WAVES  CONTINUOUSLY  FLOW  ON

                                         ONE   OBJECT   THAT  IS  CALLED  DHYAN

     As was mentioned in the past , there are three remaining things out of eight things of the ASHATANG YOGA OR THE EIGHT FOLD pathway. we started with the DHARANA and now we are told about DHYAN . So when we pick an object of our concentration, it is just an object, Once we start concentrating on it and our concentration is not broken by any other thought wave, this is called DHARANA.

     So if I decide to make some cake, it is the object of my concentration. But then  i have some work at office and then my thoughts are not on the cake and so it is not DHYAN . But it is week end and I have guests coming for the dinner and so I do get the ingredients and start baking the cake . I pay my FULL and UNDIVIDED attention to baking cake , that now becomes DHYANAM.  So the object that we select to concentrate upon is the DHARANA and it becomes DHYAN only when we have undivided concentration on it. When we concentrate on baking cake , we know what is cake made of and what is proportion of different ingredients that go in making bake and exact temperature that we need to bake it.The same thing happens when we decide to concentrate on a statue of our favourite  Deity, we start realizing the things behind the Deity and the supreme being and the ultimate spirit and so on . This is DHANAM ,which will lead to SAMADHI.-like the delicious cake comes out when we give our full attention to baking it.   

VIBHUTI PAD SUTRA-1

                                        DESHA  BANDHAH  CHITTASYA  DHAARANA


                          BINDING  THE CHITTA  TO A PLACE IS CALLED  DHARANA

    As mentioned in the introduction , there are 3 more pats to the eight fold pathway of the YOGA. So in the previous Sutras we discussed the first 5. In this first Sutra of the VIBHUTI PAD, we are told about the first one of the remaining three, which is DHARANA.
     we were told that when one starts meditation, one has to concentrate on some object. so in this Sutra, we are told that when one concentrates on an object , that is called DHARANA. One can concentrate on any External object or on internal,i.e. any of the CHAKRA. By concentrating on any object, we engage the mind to the object and it does not wander all over . Normally our mind or Chitta, tends to wander all over , many a times it is related to one of the 10 organs,of action or perception. So if we think about food or a specific food preparation. then we are concentrating on TASTE. So if we think about thing , it can be related to one of the 10 organs. So we will continue to be engaged in organ attachment.More we think about something our attachment deepens. If I smoke for 10 years , it will create deeper impression on mind and it will be more difficult to quit than if I have smoked only once. So concentrating on there kind of the objects is not a good idea. So one is asked to concentrate on the external Symbol of our visual devotion , Deity or some such thing . Even though one may argue that we are getting attached to vision , since it creates only positive feeling without the attachments (contrast to pictures of Actors and Actresses which will create sexual thoughts,) it is preferred . This thing is called DHARANA.

IF ONE DOES CONCENTRATE ON DIFFERENT CHAKRAS , AND IS SUCCESSFUL IN DOING THIS , HE WILL ACHIEVE CERTAIN CONTROLS OR POWERS.
   But we will talk about it in near future . For this Sutra all that we need to know is we need our CHITTA to concentrate on an object , which is called DHARANA.  

VIBHUTI PAD INTRODUCTION

    In the 2 previous chapters, we were told about the basics of the human body and it's structure . But it also included along with the physical body , the concept of MIND,EGO and the INTELLECT. The Patanjali Sutra Yoga  is INDIAN or HINDU Psychology. So some of the added words are Chitta and ATMA which are different from the Mind and and may be the Soul. But they come close to it. So in the SAMADHI PAD there was description of or the understanding of all the various things that are part of HUMAN EXISTENCE and the things that affect it . This may be the physical body or the mind and the spirit. In the SADHANA PAD there was description of the SADHANA-which means study or education . But in describing the Indian way of psychology , were told about the eight fold pathway to achieve the SAMADHI or YOGA -Union withe the GOD or the ultimate spirit or the SELF. The first five are YAMA, NIYAMA, ASAN , PRANAYAM AND PRATYAHAR are for external behaviour. One has to have certain frame of mind , eating , behaving , talking , position , breathing techniques , giving up etc are or for our external part. But this alone will not take you anywhere, One has to DO MEDITATION. This part is INTERNAL. The 3 parts of this act  are DHARANA, DHYAN AND THE SAMADHI. One has to have a point of concentration,concentration itself and then the various levels of Samadhi . These are described in the VIBHUTI PAD .
         So one can be successful in achieving highest levels of the Samadhi only when each part is PERFECTED. I just want to say that just because one has not perfected all  or any one part of the first 5, does not mean he or she can not do other 3 , in fact all the 8 things should be practiced and perfected simultaneously. By perfecting first 5 one will achieve Samadhi quicker. But one should continue the efforts ALL THE TIME .

SADHANA PAD -55

                                      TATAH PARAMA  VASHYATE   INDRIANAM

                 BY  THEN  (PERFECTING  PRATYAHAR ) ONE  ACHIEVES  COMPLETE

                                         CONTROL  OF  THE  INDRIYA (SENSES)

This is the last Sutra of the SADHANA PAD. So we were told up till now about the methods by which we can perfect the meditation, which in tern can lead to union with THE GOD . So we started with the eight fold pathway to the meditation. This included YAMA, NIYAMA,ASANA,PRNAYAM, THEN PRATYAHAR ,FOLLOWED BY DHARANA,DHYAN AND THE SAMADHI So the first four are external and these are to be followed in the beginning somewhat forcefully and then they become our habit and then they become our second nature. The last 3 are internal and are part of actual meditation. So that leaves us with the fifth one which is PRATYAHAR. This one is very important as without it we could not do much progress . without GIVING UP attachment we can not concentrate and get control over MIND.and without the mind control we can not get any further.
    So in this Sutra we are told that having perfected the PRTYAHAR, we can control senses or the INDRIYA. The mind gets the fuel from the senses and it keeps it busy with the external stimuli. So we can not give up food as when we eat what we like, we have impression and then that impression leads to desire and that leads to action. So when we are trying to concentrate , we think about the food (or for that matter any of the 10 senses attachments or stimuli) ,so our MIND can not look inside as it is distracted to outside sense bound things. So there is no success on concentration or mastery over mind /chitta. So when we GIVE UP or have no attachments , when we try to meditate,we don't think of good food or great movie or nice tune of a song etc we can easily concentrate and that control over the senses  leads to control over the mind and when the mind is controlled we can be CALM and then the CHITTA becomes one withe NATURE OR PRAKRUTI.
    SO GIVE UP THE ATTACHMENTS AND WE CAN PROGRESS.

SADHANA PAD SUTRA-- 54

               SWAVISHAYA  ASAMPRAYOGE  CHITTA  SWARUPA  ANUKARAH  IVA

                                                  INDRIANAM   PRATYAHARAH

    WHEN  THE ORGANS  ARE  DETACHED  FROM  THEIR  OBJECTS, THEY  BECOME OF

    THE  SIMILAR  TO  THE  NATURE  OF CHITTA  AND THAT  IS  CALLED  PRATYAHAR

         In the course of our life , we are having the union of organs to it's respective objects/ The Eyes can only see and not smell, and the ears and hear and not taste , and so on . So when there is reference to the Organs , there 11 and not the usual 5. These are the 5 organs of perception,and 5 organs of action and MIND. So the the five organs of perception are smell, touch, vision,here and see. So the when we SEE somethings , it is perceived by the Eyes and that creates the impression. When we listen to good or bad music we have impression , and so on . So the organs come in contact with their subject of perception, we have thoughts in Mind . When we take actions , and there are 5 organs of action are Hands, Legs , Tongue or the Speech, and procreation and excretion, the actions are thought off in MIND . The CHITTA is MIND STUFF. So we have 11 INDRIYAS.
      When we do the  meditation and our Mind or the Chitta, is away from the contact with their subjects, they loose the attachments that is created with the experiences that we perceive and get 'attachments' . So then we perceive the CHITTA . This is called PRATYAHAR. In our life in the beginning we have to 'GIVE'UP' things first and then slowly we get true detachments from these things or  we have the freedom from the attachments. Until we get the detachment , we will not succeed . But this giving up or detachment is called PRATYAHAR , which comes naturally , when we have done practice of YAMA, NIYAMA,ASAN AND PRANAYAM, the first 4 of the ASHTANG or the  8 things that are basis of the meditation. These are External and the rest of them are Internal, DHYAN , DHARANA, SAMADHI. The PRATYAHAR is in the middle,but to get to improved or success for the DHYAN ,DHARANA AND THE SAMADHI , we must GIVE UP , the attachments , which called PRATYAHAR. 

SADHANA PAD SUTRA 52 AND 53

                           TATAH  KSHEEYATE  PRAKASH  AWARANAM   -52

THEN THE COVERING OF LIGHT (WISDOM OR ENLIGHTENMENT) IS  LIFTED OR

                             DESTROYED OR MADE WEAK--52

                           DHARANASU  CHA  YOGYATA  MANASAH  --53

AND THEN THE MIND  ATTAINS  FITNESS  FOR  THE VARIOUS  EXERCISES  FOR THE

                            CONCENTRATION  (BY PRANAYAM )  --53

     In these Sutras , we are told the effects of perfecting the meditation by doing the PRANAYAM and the Meditation. So the CHITTA is different from the PRANA. And the Prana is not LIFE and the Chitta is not Mind. There is no comparable English word for the Chitta or Prana. So the entire worldly activities originates due to vibrations of Prana and the Chitta. As we were told about the various afflictions that occur to the Chitta or MIND, cause the world to go on. These are ignorance , attachment, hatred, attachment to life  etc cause us to believe that physical body is everything and that is the veil or the covering of the pure KNOWLEDGE or WISDOM. Once we start practicing the meditation, PRANAYAM  or control of the PRANA energy and the CHITTA or the MIND energy, we have no KLESHA or the afflictions of the mind and we are enlightened.

     The mind is like monkey .It never stays quite or still. The mind is always engage in thoughts and usually one thought leads to second and the second thought leads to third and so on. So then mind is never empty and so it is never under our control. When the mind has a thought of our family member ,say son or daughter,we will have chain of thoughts. What is he doing , when is he finishing his studies or get job or promotion or make more money or have family , so on and so forth. Or one could have thought of food , music, play or TV show . These thoughts bind the mind and create more attachments. So it can not concentrate. So by the practice of the PRANAYAM or meditation, the MIND becomes 'fit' to get NO THOUGHTS and that leads to detachments. Then only one can concentrate on the 'REAL THING and achieve the highest goal.
   

SADHANA PAD --49,50,51

           TASMIN  SATI  SHWAS  PRASHWASYOH  GATVICHHEDAH  PRANAYAMAH -49

        ONCE THE POSTURE OR AASANA IS  PERFECTED,CONTROLLING BREATHING  IS

                                                                       PRANAYAM --49

SA TU BHYANTAR  STAMBHAVRITIR  DESHA  KALA  SANKHYABIH  PARIDRISTO DIRGH
                                                                  SUKSHMAH--50

PRANAYAM  HAS THREE PARTS, EXHALATION  CALLED  RECHAK,  INHALATION  IS

                          POORAK  AND HOLDING  IT  INSIDE  IS KUMBHAK- 50

            BHYANTAR  VISHAYAKSHEPI  CHATURBHIHAH--51

  THE  FOURTH  PRANAYAM  IS ONE WHICH  HAS  NO REFERENCE TO  INHALATION

                                                            OR  EXHALATION- 51

  In the next 3 Sutras we are told about the breathing techniques and what happens when on gets perfection in the control of the breathing. So when one is comfortable with the pasture or sitting position or the Aasan, then one has to practice the breathing techniques. In the standard practice of the Pranayam, one breaths IN with thumb closing the right nostril and the breath is taken in with let nostril. The inhalation is through left nostril with right nostril closed with thumb. The exhalation is done through right nostril with left one being closed with two fingers. One has to remember that just breathing in and out is not true Pranayam , but it is just the beginning.The holding of the breath after taking in the breath is called KUMBHAK. It is said that the ratio of inhalation to exhalation should be 1 to 2 And the holding of the breath should be four times that of inhalation. So if one counts numbers to know the timing, four counts in , sixteen count holding in and eight counts exhalation.
     My suggestion is little different. If one attempts to do the breathing in this ratio, then one might get sore throat. So practice as YOU can tolerate. Some people will say that the holding of the breath is to be kept at minimal unless one has guidance from Guru or teacher.There is another KUMBHAK or holding of breath.This is much easier.When one exhales and the exhalation is complete ,before one starts the inhalation , there is holding of the breath.This is also KUMBHAK and is called BAHYA KUMBHAK .
     The breathing techniques and the control is important as when we get excited, out breathing rate goes up . So to make mind calmer one can control the rate of breathing. This also will allow the mind to concentrate better.Once we have the control over the breath,then our breathing rate will go down. So when it is stated in Sutra 50 that when one practises these breathing control techniques, in relation to place DESH, time -KALA, and number-SANKHYA, then it becomes perfect. So one needs to be in position to be able to do it at ANY PLACE ,ANY TIME and without COUNTING the phases of inhalation or holding and exhalation, then he has perfected it. In the early part of the practice one will need quieter place , certain time only and one will have to count the numbers to know that he is is having correct duration of the inhalation and holding and exhalation . But with prolonged practice this process is so automatic that one will be in position to do it at any place ,any time and without having to pay attention to duration.
     But BREATH IS NOT PRANA .BUT BREATH IS ONLY EFFECT OF PRANA. So the prana is -may be the energy that flows through our body and breath is effect of the Prana . So in ordinary person BREATH is needed for PRANA, or at least that is how we believe it and so in effect that is how it is . But with the practice of the PRANAYAM , or control of the breathing, one will not need the same amount of BREATHS to maintain PRANA SHAKTI. So when the Pranayam is perfected the breathing rate goes down and down to a point of not needing the breath at all. SO THIS IS THE FOURTH PRANA.We have heard or YOGIS that have stopped their breathing and heart at will. This is the same achievement that occurs with practice and control over breath.

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SADHANA PAD SUTRA --48

                                           TATO  DWANDWA  ANABHIGHATAH

      (WHEN THE  ASAN  OR POSTURE /POSITION  IS PERFECTED)  THEN  ONE IS NOT

                                                 AFFECTED  BY  DUALITY

     We are told in past as to what kind of 'SIDDHI' that we achieve when we get perfection in certain part of meditation. So most of us do not get perfection in the typical posture or ASAN that is recommended for the meditation. When we have no problem maintaining the posture , we are comfortable and then we tend not to get distracted by duality of the Nature. This world has two things,one is relativity and second is Duality. Everything in the world has these two qualities . Once we have perfected the posture for the meditation , we do not get affected by the contrasting things like Heat or Cold, Rich or Poor and so on.