Yogi is able to hear, feel, see, taste and smell through unlimited space.
Verse 3.36
सत्त्वपुरुषायोः अत्यन्तासंकीर्णयोः प्रत्ययाविशेषोभोगः परार्थत्वात्स्वार्थसंयमात् पुरुषज्ञानम् ॥३६॥
sattva-puruṣāyoḥ atyantā-saṁkīrṇayoḥ pratyayāviśeṣo-bhogaḥ para-arthat-vāt-sva-arthasaṁyamāt puruṣa-jñānam ॥36॥
Enjoyment comes by the non-discrimination of the
very distant soul and Sattva. Its actions are for another; Samyama on this gives knowledge of the Purusa.
Verse 3.37
ततः प्रातिभस्रावाणवेदनाअदर्शाअस्वादवार्ता जायन्ते ॥३७॥
tataḥ prātibha-srāvāṇa-vedana-ādarśa-āsvāda-vārtā jāyante ॥37॥
From that arises the knowledge of hearing, touching, seeing, tasting, and smelling, belonging to Pratibha.
Since it serves the purposes of the Self and nature, pure intelligence and the
seer appear to be one, but they are quite distinct from each other.
By samyama on that which exists for itself, comes knowledge of the soul.
The refined illuminative intelligence (sattva buddhi) is free from egoism. It is quite distinct from the light of the soul. Samyama on one's own self brings to light the difference between intelligence and self and crowns the yogi with the knowledge of the soul.
This sutra, by the use of the word svartha for the seer and parartha for the intelligence, clearly shows the difference between the two.
Failure to discriminate between them leads to entanglement in worldly pleasures. Knowing the distinction enables one to enter the gates of the self.
Though the refined illuminative intelligence is the pinnacle of nature, it is subject to varied experiences. The soul being immutable, its light is constant, steady and unalterable. To the sadhaka, the intellect appears to be purusha. By samyama, the yogi has to disentangle the knot that binds the intellect and the self, and isolate the refined intelligence. From this comes isolation of the senses, mind and ego, and finally the realize of the light of the soul.
Through the dawn of the self-luminous light of intuitive understanding, divine perceptions in hearing, feeling, seeing, tasting and smelling, beyond the range of ordinary perceptions, arise of their own accord.
As the mind is the centre of the functions of the senses of perception, it limits their powers of hearing, feeling, seeing, tasting and smelling. When the limitations of the mind are removed, the yogi contacts the very core of
his being, and has direct, divine perceptions independent of the sense organs.
He is able to hear, feel, see, taste and smell through unlimited space.
PATANJALI YOGA SUTRAS