These are, generally speaking, the objective powers that one gains. The subjective
powers are mastery over the senses and the mind. Just as there are five aspects
mentioned in connection with the control of the elements, five aspects are also
mentioned in respect of the control of the senses. Grahaṇa svarūpa asmitā anvaya
arthavattva saṁyamāt indriyajayaḥ (III.48). The senses can be controlled if we can
understand their structure. Just as the five gradations of the manifestation of
prakriti through the elements were mentioned, similar gradations are mentioned in
respect of the senses.
The character of grasping an object is called grahana. The way in which the eyes see,
the ears hear, etc.—that manner of the senses operating upon objects is called
grahana. Svarupa is the senses themselves, independent of these functions. Apart
from the functions that the senses perform, they have a nature of their own. That
independent nature of the senses, apart from their activity, is called svarupa. Asmita
is the I-principle that controls the operation of the five senses. It is the ego principle
which organises the activities of the different senses and focuses them on a particular
object. That means to say, the higher controls the lower, and the higher includes the
lower. Ultimately, it is the I-principle that is the reason behind the working of the
senses. Thus, if we can grasp the meaning of this ego, the meaning of the senses also
is clear. The fourth one is anvaya. That is similar to the fourth aspect in respect of
the power of the five elements—namely, the operation of the gunas. The three
gunas—sattva, rajas and tamas of prakriti—are the rudimentary principles behind
the senses and also the ahamkara tattva, or I-principle. Arthavattva is the purpose
of the activity of the senses—which is, again, to bring about experience for the
purpose of the liberation of the spirit. With these connotations of the activities of the
senses, one can concentrate, do samyama on the senses themselves, and the senses
come under one’s control. Grahaṇa svarūpa asmita anvay arthavattva saṁyamat
indriyajayaḥ (III.48).
Then the sutra, tataḥ manojavitvaṁ vikaraṇabhāvaḥ pradhānajayaḥ ca (III.49), tells us
that the mind becomes powerful and it can carry the body, like a rocket, to any place.
That is called manojavitvam: one can fly as fast as the mind flies. Vikranabhava is
another perfection that is said to follow. Vikranabhava means the capacity to reach
any object, at any distance, and manipulate it in the manner required, according to
the wish of the yogi. Again, this is another part of grahsya samapatti, or the power
that one gains over the elements.
These powers, objective as well as subjective, are incidental to a greater or more
noble purpose that is the very aim of the practice of yoga. The intention of the
practice of yoga, says the sutra, is not to gain mastery over anybody. These masteries
follow as a matter of course. When we go to Rishikesh, which is our intention, on the
way we will see so many things. We will see Yoga Niketan on the way; we will see
Brahmananda Ashram; we see will Kailash Ashram. We may be seeing them, we may
even be looking at them, we may be touching them, but our intention is something
else: we want to go to Rishikesh. Likewise, when the aim is clear before one’s mind,
these powers which are incidental acquisitions come of their own accord, even
without one’s asking.
The powers are not really miracles as most people think. They are revelations of the
forces of nature which are hidden, through which one passes when one rises from
one realm to another realm. In each realm a particular law operates, just as different