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There is no mention about the outcome of dharana, dhyana and samadhi separately but the result of combination of 220

these three i.e., samyama has been mentioned elaborately. In general it is said that, after getting steadiness in samyama, there arises the light of knowledge (prajnaloka). This knowledge is described as the knowledge of samadhi-insight (samadhiprajnaloka), which is capable to reveal the desired object. The desired objects which may be hidden (vyavahita), staying in distance (viprakrsta) etc., can also seen by the yogins as if it were 246 placed on the palm of their hand. After depicting the result of samyama in general according to the representation of Yogasutra of Patanjali, and Vyasa-bhashya, Patanjala-yogasutra-bhashya-vivarana gives some light on the different outcomes of samyama when practiced in different objects. When samyama is practiced on the three mutations or changes (parinama-traya) viz., in the form of characteristics (dharma), secondary changes (laksana) and change of stages (avastha), there arises direct perception of all substances connected with the three temporal states viz., past, present and future (atitanagata-jnana). When a yogin practises samyama on the separate manifestations of a word i.e., word, meaning and idea without any mixing-up between them, then the yogin acquires knowledge of sounds of all living beings (sarvabhuta-ruta-jnana). Patanjala-yogasutra-bhashya-vivarana gives elaborate description on this. 247 221

The yogin who practises samyama on those two subliminal impressions (samskaras) 248 becomes adept at direct perception of the impressions. By that, he would be able to obtain the knowledge regarding his previous births (purvajati-jnana). It is mentioned that the same method can also be adopted to know other's birth. By practising samyama on another's idea (parapratyaya), there arises direct perception on another's idea, and by that the yogin attains the knowledge of another's mind (paracitta-jnana). By practising samyama on the outer form of bodyi (kayarupa), there is stoppage of the power of that form being seen by another's eyes (paracaksurgrahya saktih). As a result, the yogin can disappear (antardhana). In the same way the yogin would be able to make his sound not hear by others. In such a way samyama can be practised on touch etc. When samyama is done on the two types of actions i.e., sopakrama and nirupakrama, one gets knowledge about one's own death (aparanta-jnana). The purpose of knowing the time of death is the desire towards fulfilling one's own duty as a person. Similarly when the same thing is practised on the two kinds of deed of others there is knowledge of the death of others (paraprayana-jnana). On the other hand, the yogin who meditates 222

upon the feelings of the three bhavanas viz., maitri, karuna and mudita, there arise the unfailing energy (balanyavandhyavirya) like strength of friendliness, strength of compassion and strength of joy. When the yogin concentrates on the strength of an elephant and so on he would be able to acquire the strength of an elephant, etc. Patanjala-yogasutra-bhashya-vivarana mentions the samyama in maitri and so on 249 as the pre-requirement for further samyamas. When the yogin 250 directs the light of luminous sense activity (pravrtyaloka) towards the subtle (suksma) or the veiled (vyavahita) or distant (viprakrsta) object, there arises the knowledge of that object. When concentrated on the Sun, the yogin can directly perceive the entire worldly expanse (samastam bhuvanaprastaram pratyaksikurvita). Vivaranakara does not explain the long Vyasa-bhashya portion but only says that these are well known in all the Puranas. The samyama practice on the Moon will result knowing the nature and arrangement of the stars (taravyuhavagati). When practising on the pole star (dhruva), there arises the knowledge of the movement of stars. One can know the positive (subha) and negative (asubha) effects of the movement of the stars. Likewise if one practises samyama on the 223

heavenly chariots (vimana), can know all manners regarding them such as how they move in such a way etc. 251 If samyama is practised on the navel-wheel (nabhicakra), there is knowledge of the body arrangement (kayavyuhajnana). Such as- the three humours (vata-pitta-slesmana-strayo dosah) as their respective proportion in the body and their specific support are known. Similarly, the seven substances (dhatavah sapta) viz., skin (tvak), blood (lohita), flesh (mamsa), bone (asthi), fat (medas), marrow (majja) and semen (sukla)- that have internal and external existence in body, their arrangement as one by one is also known. The arrangement of the nerves (nadinam vyuha) can also be known as an outcome of this samyama. When the tongue is extended, then one can see a cord below the tongue. It is called as tantu. Below the tantu, the throat (kantha) is situated and below that there is the pit (kanthakupa). When samyama is done on that region i.e., kupa, there will not be any disturbances of hunger and thirst (ksut-pipasa). One attains stability of mind (citta-sthairya) by practising samyama on the kurmanadi- the nerve which is in the chest and below the kupa. It is just like a snake or godha held by the chest. Then there will be no movement and there will be absolute steadiness. There 224

is an opening in the skull (sirahkapale'ntaschidram), as it is luminous, it is called jyotis (radiant light). By practising samyama on that, there is vision (darsana) of perfected souls (siddhas) who move in-between earth and sky. When the pratibha (vividness) otherwise known as taraka (it is a state of knowledge prior to the attainment of yogin can know everything. vivekakhyati) arises, the yogin Vivaranakara describes the prerequisites for the attainment of pratibha as practising samyama on one's self or the extreme 252 devotion to God. Vivaranakara describes it as arising by itself. In Vyasa-bhashya, there is no direct mention about devotion to God and so on. By practising samyama on the heart (here the heart is described as an inverted lump of flesh in the shape of a lotus) i.e., on the stalk attached to the lotus chest which is the dwelling place of prana (vital breath), there arises cittasamvit (the knowledge related to intelligence). By practising samyama on that which exists for itself (svartha), there arises purusajnana (the knowledge of the self). 225

It is said that, by practising samyama on one's self there arises pratibha jnana, accompanying with this, there arise sravana, vedana, adarsa, asvada and varta. By the attainment of pratibha, there is knowledge of the subtle, the obstructed, the remote, the past and the future. Due to sravana, vedana, adarsa and asvada there is access to divine sounds, divine touch (touch of siddhas), divine colour or shape and divine taste accordingly. And by varta, one gets knowledge of behaviour in the world (vrttau bhavam vartam lokasamvyavaharajnanam...). 253 These arising out of pratibha and so on are obstacles (upasarga), in the state of samadhi as they obstruct the vision of purusa. But at the same time they emerge as perfection (siddhi) in a mind which is active (vyutthitacitta). Vivaranakara also points out that, if mind is totally detached, then these will not be able to obstruct the yogin from final goal. 254 It is illustrated that the yogin who practises samyama on the relationship between akasa (ether) and srotra (organ of hearing) attains divine sense of hearing (divyam srotram). Similarly, the yogin who practises samyama on the relationship between ether and body (kaya) attains the nature of 226

lightness like cotton wool (tula) etc. so he can walk over water with his feet. Having attained that he can walk up even on spider's web (urnanabhitantu), then acquiring lightness like that of the flame of a firebrand (kokilatantusamana-laghava) he flies upon the rays of the Sun. Then he flies in air as he wishes. 255 There is also reference to the mastery over the 256 elements, sense-organs and pradhana. In that context itself, it is said that the body acquires a very quick motion like that of mind. After attaining this power, the yogin acquires the power of omniscience (sarvajnatrtva) and the nature of control over everything (sarvavasitva). This siddhi is known as visoka.2