Now, applying this technique, Patanjali tells us that we can control anything, whether
it is visible or invisible, material or otherwise. The objective side, which is known as
grahaya samapatti in the language of yoga, is intended to control the elements. The
five elements which constitute this vast world, or rather the entire universe of
physical nature, are supposed to be under one’s control, provided samyama is
practised on them. Earth, water, fire, air and ether—these are the elements, and no
one can have any control over them. They are the masters, as is well known. But they
can be controlled, says the sutra, provided we establish a harmony with them and we
become one with the law which operates them in the universe. This is called
bhutajaya—control of the elements.
As I mentioned, these sutras are very terse and convey no meaning at all on a casual,
superficial reading. To give only an instance, I am mentioning this sutra which gives
us the method of controlling the elements: sthūla svarūpa sūkṣma aṇvaya arthavatva
saṁyamāt bhūtajayaḥ (III.45). Such a terrific thing Patanjali explains in one small
sutra. All the five elements are controlled by a practice which is mentioned in this
sutra: sthūla svarūpa sūkṣma aṇvaya arthavatva saṁyamāt bhūtajayaḥ. We have to
practise samyama on the elements. How is it done? This is what he is telling us in
this sutra; and from the meaning of it we can find out why it is useless for a
beginner.
Patanjali says the five aspects of the elements have to be taken into consideration.
These five aspects are mentioned in this sutra. Sthula is the first aspect; svarupa is
the second aspect; suksma is the third aspect; anvaya is the fourth aspect;
arthavatva is the fifth aspect. If we can understand what these words mean, then the
meaning of the sutra is clear. Different interpreters give different meanings, because
the sutra has no grammatical sense—the words have only a secret mystical meaning
behind them. But as far as it has been understood by people, what the sutra tells here
is that we have to gradually master the elements by rising from their grosser state to
their subtler state—which is a method that can be adopted in respect of any other
object also—for the practice of samyama.
The gross aspect is the first one, as the gross objects are visible to the senses. The way
in which the senses grasp the elements is the character of the elements, which is
called sthula. But the character, which is there from its own point of view,
independent of the interpretation of it by the senses, is called svarupa. What is its
status from its own point of view, independent of what we think or what we have
been thinking about it—that situation of the element is called svarupa. Or rather,
what you are, independent of what I think you are, is your svarupa. Thus, the gross
form is that interpretation given to the elements by the senses, and the svarupa is
the nature of the elements as they stand in themselves. That is a higher stage of
understanding, where we rise above our interpretation to the situation as it is.
Sukshma is the third aspect, which is the subtle rudimentary character of the
elements, known as tanmatras. They are made up of five forces called shabda,
sparsa, rupa, rasa and gandha. They are vibrations, ultimately; they are not simply
solid objects. These vibrations, which are called tanmatras, are their third subtle
aspect.
The fourth is anvaya, the immanence of the forces of prakriti as sattva, rajas and
tamas in the elements. These elements are nothing but sattva, rajas and tamas; and