Sūtra 9.1.13 (Omniscience belong also to those yogins who are called dis-united)

Sanskrit text, Unicode transliteration, Word-for-word and English translation of Vaiśeṣika sūtra 9.1.13:

असमाहितान्तः करणा उपसंहृतसमाधयस्तेषाञ्च ॥ ९.१.१३ ॥

asamāhitāntaḥ karaṇā upasaṃhṛtasamādhayasteṣāñca || 9.1.13 ||

a-samāhita-antaḥkaraṇāḥ—whose internal organs are not attached to meditation; upsaṃhrita-samādhayaḥ—who have given up meditation; teṣāṃ—their; ca—also.

13. They whose internal sense-organs are not attached to meditation, are those by whom meditation has been given up. They too (have perception of hidden and distant objects.)—339.

Commentary: The Upaskāra of Śaṅkara Miśra:

(English rendering of Śaṅkara Miśra’s commentary called Upaskāra from the 15th century)

Having described the perceptual cognition of the united, he now describee that of the disunited.

[Read sūtra 9.1.13 above]

‘Upasaṃhrita-samādhayaḥ’ is simply an explication of ‘asamāhita-antaḥkaraṇāḥ.’ Or, to the question, why they are called ‘asamāhita-antaḥkaraṇāḥ’? the reply is given by ‘upasaṃhrita-samādhayaḥ,’ meaning, because they are those by whom. ‘Samādhi’ of which the essence is constant meditation, ‘upasaṃhrita,’ has been thrown away. For they, being able to transcend the senses through the influence pf Samādhi, absorption or intentness of mind on one acquiring powers over, or perfection of, the physical object only, and, organism, e.g., the power of attenuation, etc., and Indriya-Siddhi, powers over, perfection of, the senses, e.g., the power of hearing at a distance, i.e., clair-audience, etc., and then feeling the insufficiency of Samādhi itself, realise the need of other practices as referred to in following and other texts of the Veda—“tāvadevāsya ciraṃ yāvanna vimokṣye atha sampatsye”—, There is need for it so long as I not freed and fulfilled. They learn that every form of bhoga experience whether agreeable or disagreeable, must be undergone, and that they will undoubtedly reach firm ground from which there is no fall, only after experiencing Karma-āśaya, vehicles of karma, i.e., physical organisms, previously merited or acquired, in different countries, divisions of the land, peninsulas, etc., by different births as horses, elephant, birds, serpents, etc., as well as by existence as celestials, sages, or men. They, therefore, make the whole universe of things, hidden and distant, the objects of their perception, the powers of their senses having been enlarged or heightened by the force of the virtue or power born of Yoga.—13.

Commentary: The Vivṛti of Jayanārāyaṇa:

(English extracts of Jayanārāyaṇa Tarkapañcānana’s Vivṛti or ‘gloss’ called the Kaṇādasūtravivṛti from the 17th century)

After describing the perception of the yogin who is in course of union, he describes that of the yogin who has attained union.

‘Asamāhita-antaḥkaraṇāḥ,’ those whose internal sense is destitute of Samādhi or meditation; ‘upasaṃhrita-samādhayaḥ,’ those by whom samādhi or deep meditation has been consummated, that is, carried to fruition, in whom are produced the various siddhis, perfections or attainments which are the fruit of samādhi or deep meditation;—such united yogins attain perception of souls and other substances. Such is the sense to be gathered from the aphorism. In fine, in the perception of the yogin who is in course of union, there is need for dhyāna, thought or contemplation, while in the perception of the yogin who is united, there is no need of samādhi or meditation involving thought or contemplation.

Note.—According to the vivṛti, the word ‘asamāhita-antaḥkaraṇaḥ’ would seem not to have syntactical connection in the approhism [aphorism?]. The classification of yogins, made by Jayanārāyaṇa, is, therefore, so far unsatisfactory.