Further superhuman powers of the Yogī are discussed in this sūtra.
Bhūtasandhāna-bhūtapṛthaktva-viśvasaṁghaṭṭāḥ भूतसन्धानभूतपृथक्त्वविश्वसंघट्टाः (sūtra I.20)
Bhūta – existing; sandhāna – uniting (as discussed in the previous sūtra); bhūta - existing; pṛthaktva – separating; viśva – entire; saṁghaṭṭā – bring together.
Bhūtasandhāna means uniting and bhūtapṛthaktva means separating. This aphorism carried forward, what has been said in the previous aphorism.
The Yogī is capable of separating the basic elements from the body of a being and reunites them at his own will. This aphorism speaks about three types of superhuman powers of the Yogī. The first one is uniting for some beneficial purpose. Bhūta includes gross bodies, prāṇa, basic elements such as water, air, etc and the tanmātra-s (rudimentary or subtle elements such as sound, touch, etc) associated with the elements. Therefore, bhūtasandhāna means uniting all those discussed above for a good cause. The Yogī attains this ability because of his icchāśakti or will power, discussed in the previous aphorism. Literally, he is capable of nourishing, nurturing and healing the beings at his will. It is he and he alone decides what is to be done and to whom. He cannot be coerced.
Out of the two powers discussed here, the first one is uniting and the second one is separating. The ability to separate is used by the Yogī to cure ailments. He can separate the ailment from the gross body of an affected being. The Yogī is capable of performing this act of separation in his own body also. When the physical pain becomes too difficult to endure, he is capable of separating the pain for sometime, and brings the pain back to his body at his will. The life of Ramana Mahaṛṣi (maharishi) is a typical example. He was operated without using anaesthesia.
Viśvasaṁghaṭṭā means uniting again that has been separated. For example, even in his own case, when he is in deep trance for days together, he is able to separate his consciousness from his gross body because of the union of his icchāśakti with Divine. When he returns to his normal active state, he unites his consciousness with his gross body and becomes a normal person.
Uniting and separating at his own will are the two supernatural powers of the Yogī. There is a third one. His consciousness is so powerful that he is able to transcend time and space. He can look into the past and can know what is in store for the future. But many of the great Yogī-s never reveal them, particularly the future, which tantamount to the revelation of Divine secrets. Hence, only those who richly deserve these kinds of supernatural powers alone get these siddhis.
Spanda-Kārikā (III.6) describes these powers. A hungry person can satiate his hunger by resorting to the power of Spanda, the creative pulsation or throb of Śiva to create, His svātantrya śakti. It is reflected in the form of expansion of consciousness in the Yogī. During this state, all dualities are dissolved and there exists only Supreme Consciousness.
When a thief steals the valuables of a person, the owner of the wealth gets into depressive mood. The cause of his depression is ignorance, based on attachment. Ignorance wanes away in the state of unmeṣa, which is the state of commencement of absorption on the inner consciousness (it not something outside the body, but within the body), then where is the question of loosing wealth or valuables, that are perishables. When he attains Divine knowledge, he understands that what he had lost is nothing important. When this knowledge dawns, he steers past his depressive state (Spanda-Kārikā III.8).
When an object is not seen attentively at the first sight the object is projected as something different from its original form. Later, when the attention is paid on that object, the object is clearly seen with its original form. This is the power of consciousness. Consciousness is nothing but fixing awareness. For example, rope appearing like a snake in the night. If the Yogī fixes his consciousness on any object of any form that exists even beyond time and space, that object appears to him (Spanda-Kārikā III.4 and 5). Distant pranic healing is done through this procedure.