Verse 1
देशबन्धश्चित्तस्य धारणा ॥ ३.१॥
deśabandhaścittasya dhāraṇā .. 3.1..
1. Dhāranā is holding the mind on to some particular object.
Verse 2
तत्र प्रत्ययैकतानता ध्यानम् ॥ ३.२॥
tatra pratyayaikatānatā dhyānam .. 3.2..
2. An unbroken flow of knowledge in that object is Dhyāna.
Verse 3
तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः ॥ ३.३॥
tadevārthamātranirbhāsaṃ svarūpaśūnyamiva samādhiḥ .. 3.3..
3. When that, giving up all forms, reflects only the meaning, it is Samādhi.
Verse 4
त्रयमेकत्र संयमः ॥ ३.४॥
trayamekatra saṃyamaḥ .. 3.4..
4. (These) three (when practised) in regard to one object is Samyama.
Verse 5
तज्जयात्प्रज्ञालोकः ॥ ३.५॥
tajjayātprajñālokaḥ .. 3.5..
5. By the conquest of that comes light of knowledge.
Verse 6
तस्य भूमिषु विनियोगः ॥ ३.६॥
tasya bhūmiṣu viniyogaḥ .. 3.6..
6. That should be employed in stages.
Verse 7
त्रयमन्तरङ्गं पूर्वेभ्यः ॥ ३.७॥
trayamantaraṅgaṃ pūrvebhyaḥ .. 3.7..
7. These three are more internal than those that precede.
Verse 8
तदपि बहिरङ्गं निर्बीजस्य ॥ ३.८॥
tadapi bahiraṅgaṃ nirbījasya .. 3.8..
8. But even they are external to the seedless (Samadhi).
Verse 9
व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः ॥ ३.९॥
vyutthānanirodhasaṃskārayorabhibhavaprādurbhāvau nirodhakṣaṇacittānvayo nirodhapariṇāmaḥ .. 3.9..
9. By the suppression of the disturbed impressions of the mind, and by the rise of impressions of control, the mind, which persists in that moment of control, is said to attain the controlling modifications.
Verse 10
तस्य प्रशान्तवाहिता संस्कारात् ॥ ३.१०॥
tasya praśāntavāhitā saṃskārāt .. 3.10..
10. Its flow becomes steady by habit.
Verse 11
सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः ॥ ३.११॥
sarvārthataikāgratayoḥ kṣayodayau cittasya samādhipariṇāmaḥ .. 3.11..
11. Taking in all sorts of objects, and concentrating upon one object, these two powers being destroyed and manifested respectively, the Chitta gets the modification called Samadhi.
Verse 12
ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः ॥ ३.१२॥
tataḥ punaḥ śāntoditau tulyapratyayau cittasyaikāgratāpariṇāmaḥ .. 3.12..
12. The one-pointedness of the Chitta is when the impression that is past and that which is present are similar.
Verse 13
एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः ॥ ३.१३॥
etena bhūtendriyeṣu dharmalakṣaṇāvasthāpariṇāmā vyākhyātāḥ .. 3.13..
13. By this is explained the threefold transformation of form, time and state, in fine or gross matter and in the organs.
Verse 14
शान्तोदिताव्यपदेश्य धर्मानुपाती धर्मी ॥ ३.१४॥
śāntoditāvyapadeśya dharmānupātī dharmī .. 3.14..
14. That which is acted upon by transformation, either past, present, or yet to be manifested is the qualified.
Verse 15
क्रमान्यत्वं परिणामान्यत्वे हेतुः ॥ ३.१५॥
kramānyatvaṃ pariṇāmānyatve hetuḥ .. 3.15..
15. The succession of changes is the cause of manifold evolution.
Verse 16
परिणामत्रयसंयमाद् अतीतानागतज्ञानम् ॥ ३.१६॥
pariṇāmatrayasaṃyamād atītānāgatajñānam .. 3.16..
16. By making Samyama on the three sorts of changes comes the knowledge of past and future.
Verse 17
शब्दार्थप्रत्ययानामित रेतराध्यासात् सङ्करस्तत्प्रविभाग संयमात्सर्वभूतरुतज्ञानम् ॥ ३.१७॥
śabdārthapratyayānāmita retarādhyāsāt saṅkarastatpravibhāgasaṃyamātsarvabhūtarutajñānam .. 3.17..
17. By making Samyama on word, meaning and knowledge, which are ordinarily confused, comes the knowledge of all animal sounds.
Verse 18
संस्कारसाक्षात्करणात्पूर्वजातिज्ञानम् ॥ ३.१८॥
saṃskārasākṣātkaraṇāt pūrvajātijñānam .. 3.18..
18. By perceiving the impressions, (comes) the knowledge of past life.
Verse 19
प्रत्ययस्य परचित्तज्ञानम् ॥ ३.१९॥
pratyayasya paracittajñānam .. 3.19..
19. By making Samyama on the signs in another’s body, knowledge of his mind comes.
Verse 20
न च तत्सालम्बनं तस्याविषयीभूतत्वात् ॥ ३.२०॥
na ca tatsālambanaṃ tasyāviṣayībhūtatvāt .. 3.20..
20. But not its contents, that not being the object of the Samyama.
Verse 21
कायरूपसंयमात्तद्ग्राह्यशक्तिस्तम्भे चक्षुःप्रकाशासंप्रयोगेऽन्तर्धानम् ॥ ३.२१॥
kāyarūpasaṃyamāttadgrāhyaśaktistambhe cakṣuḥprakāśāsaṃprayoge’ntardhānam .. 3.21..
21. By making Samyama on the form of the body, the perceptibility of the form being obstructed and the power of manifestation in the eye being separated, the Yogi’s body becomes unseen.
Verse 22
एतेन शब्दाद्यन्तर्धानमुक्तम्॥३.२२॥
etena śabdādyantardhānamuktam .. 3.22..
22. By this the disappearance or concealment of words which are being spoken and such other things are also explained.
Verse 23
सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा ॥
sopakramaṃ nirupakramaṃ ca karma tatsaṃyamādaparāntajñānamariṣṭebhyo vā .. 3.23..
23. Karma is of two kinds — soon to be fructified and late to be fructified. By making Samyama on these, or by the signs called Arishta, portents, the Yogis know the exact time of separation from their bodies.
Verse 24
मैत्र्यादिषु बलानि ॥
maitryādiṣu balāni .. 3.24..
24. By making Samyama on friendship, mercy, etc. (I.33), the Yogi excels in the respective qualities.
Verse 25
बलेषु हस्तिबलादीनि ॥
baleṣu hastibalādīni .. 3.25..
25. By making Samyama on the strength of the elephant and others, their respective strength comes to the Yogi.
Verse 26
प्रवृत्त्यालोक न्यासात्सूक्ष्म व्यवहितविप्रकृष्टज्ञानम् ॥
pravṛttyālokanya asātsūkṣma vyavahitaviprakṛṣṭajñānam .. 3.26..
26. By making Samyama on the Effulgent Light (I.36), comes the knowledge of the fine, the obstructed, and the remote.
Verse 27
भुवनज्ञानं सूर्ये संयमात् ॥
bhuvanajñānaṃ sūrye saṃyamāt .. 3.27..
27. By making Samyama on the sun, (comes) the knowledge of the world.
Verse 28
चन्द्रे ताराव्यूहज्ञानम् ॥
candre tārāvyūhajñānam .. 3.28..
28. On the moon, (comes) the knowledge of the cluster of stars.
Verse 29
ध्रुवे तद्गतिज्ञानम् ॥
dhruve tadgatijñānam .. 3.29..
29. On the pole-star, (comes) the knowledge of the motions of the stars.
Verse 30
नाभिचक्रे कायव्यूहज्ञानम् ॥
nābhicakre kāyavyūhajñānam .. 3.30..
30. On the navel circle, (comes) the knowledge of the constitution of the body.
Verse 31
कण्ठकूपे क्षुत्पिपासानिवृत्तिः ॥
kaṇṭhakūpe kṣutpipāsānivṛttiḥ .. 3.31..
31. On the hollow of the throat, (comes) cessation of hunger.
Verse 32
कूर्मनाड्यां स्थैर्यम् ॥
kūrmanāḍyāṃ sthairyam .. 3.32..
32. On the nerve called Kurma, (comes) fixity of the body.
Verse 33
मूर्धज्योतिषि सिद्धदर्शनम् ॥
mūrdhajyotiṣi siddhadarśanam .. 3.33..
33. On the light emanating from the top of the head, sight of the Siddhas.
Verse 34
प्रातिभाद्वा सर्वम् ॥
prātibhādvā sarvam .. 3.34..
34. Or by the power of Prātibha, all knowledge.
Verse 35
हृदये चित्तसंवित् ॥
hṛdaye cittasaṃvit .. 3.35..
35. In the heart, knowledge of minds.
Verse 36
सत्त्व पुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगः परार्थत्वात्स्वार्थसंयमात्पुरुषज्ञानम् ॥
sattva puruṣayoratyanta asaṃkīrṇayoḥ pratyayāviśeṣo bhogaḥ parārthatvātsvārthasaṃyamātpuruṣajñānam .. 3.36..
36. Enjoyment comes from the non-discrimination of the soul and Sattva which are totally different because the latter’s actions are for another. Samyama on the self-centred one gives knowledge of the Purusha.
Verse 37
ततः प्रातिभश्रावण वेदनादर्शास्वादवार्ता जायन्ते ॥
tataḥ prātibhaśrāvaṇa vedanādarśāsvādavārtā jāyante .. 3.37..
37. From that arises the knowledge belonging to Pratibha and (supernatural) hearing, touching, seeing, tasting and smelling.
Verse 38
ते समाधावुपसर्गा व्युत्थाने सिद्धयः ॥
te samādhāvupasargā vyutthāne siddhayaḥ .. 3.38..
38. These are obstacles to Samadhi; but they are powers in the worldly state.
Verse 39
बन्ध कारणशैथिल्यात्प्रचार संवेदनाच्च चित्तस्य परशरीरावेशः ॥
bandha kāraṇaśaithilyātpracāra saṃvedanācca cittasya paraśarīrāveśaḥ .. 3.39..
39. When the cause of bondage of the Chitta has become loosened, the Yogi, by his knowledge of its channels of activity (the nerves), enters another’s body.
Verse 40
उदानजयाज्जल पङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च ॥
udānajayājjala paṅkakaṇṭakādiṣvasaṅga utkrāntiśca .. 3.40..
40. By conquering the current called Udāna the Yogi does not sink in water or in swamps, he can walk on thorns etc., and can die at will.
Verse 41
समानजयाज्ज्वलनम् ॥
samānajayājjvalanam .. 3.41..
41. By the conquest of the current Samāna he is surrounded by a blaze of light.
Verse 42
श्रोत्राकाशयोः सम्बन्धसंयमाद्दिव्यं श्रोत्रम् ॥
śrotrākāśayoḥ sambandhasaṃyamāddivyaṃ śrotram .. 3.42..
42. By making Samyama on the relation between the ear and the Akasha comes divine hearing.
Verse 43
कायाकाशयोः सम्बन्धसंयमाल्लघुतूल- समापत्तेश्चाकाशगमनम् ॥
kāyākāśayoḥ sambandhasaṃyamāllaghutūla- samāpatteścākāśagamanam .. 3.43..
43. By making Samyama on the relation between the Akasha and the body and becoming light as cotton-wool etc., through meditation on them, the Yogi goes through the skies.
Verse 44
बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः ॥
bahirakalpitā vṛttirmahāvidehā tataḥ prakāśāvaraṇakṣayaḥ .. 3.44..
44. By making Samyama on the “real modifications” of the mind, outside of the body, called great disembodiedness, comes disappearance of the covering to light.
Verse 45
स्थूल स्वरूपसूक्ष्मान्वयार्थ वत्त्वसंयमाद्भूतजयः ॥
sthūla svarūpasūkṣma anvayārtha vattvasaṃyamādbhūtajayaḥ .. 3.45..
45. By making Samyama on the gross and fine forms of the elements, their essential traits, the inherence of the Gunas in them and on their contributing to the experience of the soul, comes mastery of the elements.
Verse 46
ततोऽणिमादिप्रादुर्भावः कायसम्पत्तद्धर्मानभिघातश्च ॥
tato’ṇimādiprādurbhāvaḥ kāyasampattaddharmānabhighātaśca .. 3.46..
46. From that comes minuteness and the rest of the powers, “glorification of the body,” and indestructibleness of the bodily qualities.
Verse 47
रूपलावण्य बलवज्रसंहननत्वानि कायसम्पत् ॥
rūpalāvaṇya balavajra saṃhananatvāni kāyasampat .. 3.47..
47. The “glorification of the body” is beauty, complexion, strength, adamantine hardness.
Verse 48
ग्रहण स्वरूपा स्मितान्वयार्थवत्त्व संयमादिन्द्रियजयः ॥
grahaṇa svarūpa asmitānvayārthavattva saṃyamādindriyajayaḥ .. 3.48..
48. By making Samyama on the objectivity and power of illumination of the organs, on egoism, the inherence of the Gunas in them and on their contributing to the experience of the soul, comes the conquest of the organs.
Verse 49
ततो मनोजवित्वं विकरणभावः प्रधानजयश्च ॥
tato manojavitvaṃ vikaraṇabhāvaḥ pradhānajayaśca .. 3.49..
49. From that comes to the body the power of rapid movement like the mind, power of the organs independently of the body, and conquest of nature.
Verse 50
सत्त्वपुरुषान्यताख्याति मात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च ॥
sattvapuruṣānyatākhyāti mātrasya sarvabhāvādhiṣṭhātṛtvaṃ sarvajñātṛtvaṃ ca .. 3.50..
50. By making Samyama on the discrimination between the Sattva and the Purusha come omnipotence and omniscience.
Verse 51
तद्वैराग्यादपि दोषबीजक्षये कैवल्यम् ॥
tadvairāgyādapi doṣabījakṣaye kaivalyam .. 3.51..
51. By giving up even these powers comes the destruction of the very seed of evil, which leads to Kaivalya.
Verse 52
स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात् ॥
sthānyupanimantraṇe saṅgasmayākaraṇaṃ punaraniṣṭaprasaṅgāt .. 3.52..
52. The Yogi should not feel allured or flattered by the overtures of celestial beings for fear of evil again.
Verse 53
क्षणतत्क्रमयोः संयमाद्विवेकजं ज्ञानम् ॥
kṣaṇatatkramayoḥ saṃyamādvivekajaṃ jñānam .. 3.53..
53. By making Samyama on a particle of time and its precession and succession comes discrimination.
Verse 54
जातिलक्षण देशैरन्यतानवच्छेदात् तुल्ययोस्ततः प्रतिपत्तिः ॥
jātilakṣaṇa deśairanyatānavacchedāt tulyayostataḥ pratipattiḥ .. 3.54..
54. Those things which cannot be differentiated by species, sign, and place, even they will be discriminated by the above Samyama.
Verse 55
तारकं सर्वविषयं सर्वथाविषयम् अक्रमं चेति विवेकजं ज्ञानम् ॥
tārakaṃ sarvaviṣayaṃ sarvathāviṣayam akramaṃ ceti vivekajaṃ jñānam .. 3.55..
55. The saving knowledge is that knowledge of discrimination which simultaneously covers all objects, in all their variations.
Verse 56
सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यमिति ॥ ॥ इति पतञ्जलि-विरचिते योग-सूत्रे तृतीयो विभूति-पादः ॥
sattvapuruṣayoḥ śuddhisāmye kaivalyamiti .. 3.56.. .. iti patañjali-viracite yoga-sūtre tṛtīyo vibhūti-pādaḥ ..
56. By the similarity of purity between the Sattva and the Purusha comes Kaivalya.
Key Takeaways & AI Summary
This chapter explores the profound teachings of Chapter on Divine Powers. It includes 56 verses detailing core themes like "deśabandhaścittasya dhāraṇā ", "tatra pratyayaikatānatā dhyānam ", "tadevārthamātranirbhāsaṃ svarūpaśūnyamiva samādhiḥ ".The foundational scripture of Yoga philosophy by Maharishi Patanjali — defining the 8 limbs of Yoga and the path to Samadhi.