their presence in all these forms is hidden. It is these three gunas that, by some
peculiar modification of themselves, enter into a peculiar state of density, gradually,
and become the five elements. There are no five elements; it is the three gunas
appearing as the five. The five elements are nothing but the five gradations in the
density of the development of the mulaprakriti herself. That is the immanent aspect
of the elements, anvaya—the involvement of the elements in the three gunas of
prakriti.
The last one is called arthavatva, the purpose for which they exist. Everything exists
for the liberation of the spirit. That was pointed out in sutras we studied earlier.
Bhogāpavargārtham dṛśyam (II.18): The whole universe has been manifest for the
purpose of providing the field of experience for the individuals therein, in order that
they may gain salvation, ultimately, through experiences of this kind. These are the
five aspects of the five elements, and we concentrate and do samyama on them.
Then what happens? Patanjali says one gets eight siddhis: anima, mahima, laghima,
garima, prapti, prakamya, istava and vasitva. These are the eight powers that one
gains by a control one acquires over the elements. If we hear what these eight siddhis
are, we will leap in ecstasy. We can become small like a fibre of cotton, and we can
become big like an iron hill—as heavy as we can conceive, and as light as can be lifted
up in the air—and have the capacity to manipulate anything in the world in any
manner whatsoever. Anima is the power by which one becomes very small. Mahima
is the power by which one becomes very big. Laghima is the power by which one
becomes very light. Garima is the power by which one becomes very heavy. Prapti is
the power by which one can contact anything anywhere, whatever be the distance of
that object. Prakamya is the capacity to fulfil any wish that is in the mind. Isatva is
the capacity to bring anyone under one’s subjection. And vasitva is the mastery over
the whole universe. These are the powers, says Patanjali, that one can get by
samyama on the five elements.
Do not try these methods. They are very dangerous and can lead to anything. You
may end up in a mental hospital if you start these techniques without proper
purification of the mind. It requires a Guru. Nobody may practise these samyamas
without proper initiation under a competent master.
Thus, this grahsya samapatti, or the mastery one acquires over the object, brings
such powers as these. Incidentally, it has a result on the body of the person also.
There is a perfection that follows in respect of one’s own body, which is described in
another sutra: rūpa lāvaṇya bala vajra saṁhananatvāni kāyasaṁpat (III.47). It appears
that one becomes very handsome in one’s personality, beautiful in complexion,
radiant in the skin, and so on; these are qualities described. Apart from that, great
strength follows. One becomes vajrasamhana—adamantine in one’s energy so that
one will become indefatigable and unapproachable by the forces of nature. These
perfections of the body are subsidiary consequences that follow the mastery one
gains over the elements. The third result that follows, as the sutra tells us, is that the
elements do not any more obstruct the person. We will not sink into water, or get
burnt by fire, etc. These are the non-obstructing characters revealed by the elements.
One can pierce through a wall and pass through it, by the entry of the subtle body
through these apparently gross objects. The non-obstructive character of the
elements in respect of the yogi is the third aspect.