When the Yogi is able to transcend the prism of the mind he is able to obtain directly
all knowledge which he obtained previously through the separate channels of the
sense-organs.
There is difference of opinion with regard to the meaning of two words in the
Sutra. The first of these is Pratibha. Some commentators seem to think that Pratibha
means superphysical cognition and Pratibha Sravana, etc., mean merely clairaudience,
etc. There does not seem to be any justification for this kind of interpretation, firstly,
because the development of these superphysical faculties has been dealt with in other
Sutras (III-26, III-42) and secondly, because it should not be necessary for the Yogi to
obtain at least partial knowledge of the Purusa to be able to exercise them. Pratibha
Sravana, etc., are obviously cognitions of a much higher order and from the nature of
the context appear to be special powers connected with the Purusa himself since they
appear after the Yogi obtains at least partial contact with the pure consciousness of the
Purusa.
The second word which has produced some confusion is Varta. Although this
word is not used now in relation to the sense of smell its use in the present context
leaves no doubt that it is this sense for which it stands. If the sense of smell had been
an exception to the well-known fivefold sense experiences this fact would have cer-
tainly been pointed out. This anomaly shows the inadvisability of interpreting the
Yoga-Sutras strictly and rigidly in terms of the current meanings of the words used.
They should be interpreted in the light of Yogic traditions, the experiences of mystics
and occultists and also commonsense, in view of the frequent changes which take
place in the meanings of words through the centuries. Philology alone is not a safe
guide in these matters.
- They are obstacles in the way of Samadhi and powers when the mind is
outward-turned.