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Chapter 3 – Vibhuti Pada
Author Abbreviations
- [HA]: Hariharananda Aranya
- [IT]: I. K. Taimni
- [VH]: Vyasa Houston
- [BM]: Barbara Miller
- [SS]: Swami Satchidananda
- [SP]: Swami Prabhavananda
- [SV]: Swami Vivekananda
Sutra III.1
देशबन्धश्चित्तस्य धारणा॥१॥
deśa-bandhaḥ cittasya dhāraṇā ॥1॥
[HA]: Dharana Is The Mind’s (Chitta’s) Fixation On A Particular Point In Space
[IT]: Concentration is the confining of the mind within a limited mental area (0bject of concentration)
[VH]: Dharana-focusing is fixing of the citta- (the energy of) the field of consciousness within a focal point.
[BM]: Concentration is binding the thought in one place.
[SS]: Dharana is the binding of the mind to one place, object or idea.
[SP]: Concentration (dharana) is holding the mind within a center of spiritual consciousness in the body, or fixing it on some divine form, either within the body or outside it.
[SV]: Dharana is holding the mind on to some particular object.
Sutra III.2
तत्र प्रत्ययैकतानता ध्यानम्॥२॥
tatra pratyaya-ikatānatā dhyānam ॥2॥
[HA]: In That (Dharana) The Continuous Flow Of Similar Mental Modification Is Called Dhyana Or Meditation.
[IT]: Uninterrupted flow (of the mind) towards the object (chosen for meditation) is contemplation.
[VH]: The single directionality of a pratyaya there (to the chosen focal point) is dhyana-mediation.
[BM]: Meditation is focusing on a single conceptual flow.
[SS]: Dhyana is the continuous flow of cognition toward that object.
[SP]: Meditation (dhyana) is an unbroken flow of thought toward the object of concentration.
[SV]: An unbroken flow of knowledge to that object is Dhyana.
Sutra III.3
तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः॥३॥
tadeva-artha-mātra-nirbhāsaṁ svarūpa-śūnyam-iva-samādhiḥ ॥3॥
[HA]: When The Object Of Meditation Only Shines Forth In The Mind, As Though Devoid Of The Thought Of Even The Self (Who Is Meditation) That State Is Called Samadhi Or Concentration.
[IT]: The same (contemplation) when there is consciousness only of the object of meditation and not of itself (the mind) is Samadhi.
[VH]: That (citta) specifically, reflecting as the object alone, as if empty of its own form, is samadhi-cognitive absorption.
[BM]: Pure contemplation is meditation that illumines the object alone, as if the subject were devoid of intrinsic form.
[SS]: Samadhi is the same meditation when there is the shining of the object alone, as if devoid of form.
[SP]: When, in meditation, the true nature of the object shines forth, not distorted by the mind of the perceiver, that is absorption (samadhi).
[SV]: When that, giving up all forms, reflects only the meaning, it is Samadhi.
Sutra III.4
त्रयमेकत्र संयमः॥४॥
trayam-ekatra saṁyamaḥ ॥4॥
[HA]: The Three Together On The Same Object Is Called Samyama.
[IT]: These three taken together constitute Samyama.
[VH]: The group of three (dharana, dhyana, and Samadhi) together as one is sanyama – the perfect regulation of citta.
[BM]: Concentration, meditation, and pure contemplation focused on a single object constitute perfect discipline.
[SS]: The practice of these three [dharana, dhyana and samadhi] upon one object is called samyama.
[SP]: When these three—concentration, meditation and absorption—are brought to bear upon one subject, they are called samyama.
[SV]: (These) three (when practised) in regard to one object is Samyama.
Sutra III.5
तज्जयात्प्रज्ञालोकः॥५॥
tajjayāt prajñālokaḥ ॥5॥
[HA]: By Mastering That, The Light Of Knowledge (Prajna) Dawns.
[IT]: By mastering it (Samyama) the light of higher consciousness.
[VH]: Owing to the success of that (sanyama), the brilliance of prajna-insight.
[BM]: The light of wisdom comes from mastery of perfect discipline.
[SS]: By mastery of samyama comes the light of knowledge.
[SP]: Through mastery of samyama comes the light of knowledge.
[SV]: By the conquest of that comes light of knowledge.
Sutra III.6
तस्य भूमिषु विनियोगः॥६॥
tasya bhūmiṣu viniyogaḥ ॥6॥
[HA]: It (Samyama) Is To Be Applied To The Stages (Of Practice)
[IT]: Its (of Samyama) use by stages.
[VH]: Its (sanyama’s) application is in stages.
[BM]: The practice of perfect discipline is achieved in stages.
[SS]: Its practice is to be accomplished in stages.
[SP]: It must be applied stage by stage.
[SV]: That should be employed in stages.
Sutra III.7
त्रयमन्तरङ्गं पूर्वेभ्यः॥७॥
trayam-antarangaṁ pūrvebhyaḥ ॥7॥
[HA]: These Three Are More Intimate Practices Than The Previously Mentioned Ones.
[IT]: The three are internal in relation to the preceding ones.
[VH]: The group of three (dharana, dhyana, and Samadhi) is the inner limb(s) distinct from the previous (five limbs of yoga)
[BM]: In contrast with the prior limbs of yoga, the final triad is internal.
[SS]: These three [dharana, dhyana and Samadhi] are more internal than the preceding five limbs.
[SP]: These three are more direct aids to experience than the five limbs previously described.
[SV]: These three are nearer than those that precede.
Sutra III.8
तदपि बहिरङ्गं निर्बीजस्य॥८॥
tadapi bahiraṅgaṁ nirbījasya ॥8॥
[HA]: That Also Is (To Be Regarded As) External In Respect Of Nirvija Or Seedless Concentration.
[IT]: Even that (Sabija Samadhi) is external to the Seedless (Nirbija Samhadhi)
[VH]: That (inner limb) however is an external limb of nirbija-the seedless (Samadhi-cognitive absorption)
[BM]: Yet it is only an external limb of seedless contemplation.
[SS]: Even these three are external to the seedless samadhi.
[SP]: But even these are not direct aids to the seedless samadhi.
[SV]: But even they are external to the seedless (Samadhi).
Sutra III.9
व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः॥९॥
vyutthāna-nirodha-saṁskārayoḥ abhibhava-prādurbhāvau nirodhakṣaṇa cittānvayo nirodha-pariṇāmaḥ ॥9॥
[HA]: Suppression Of The Latencies Of Fluctuation And Appearance Of The Latencies Of Arrested State Taking Place At Every Moment Of Blankness Of The Arrested State In The Same Mind, Is The Mutation Of The Arrested State Of Mind.
[IT]: Nirodha Parinama is that transformation of the mind in which it becomes progressively permeated by that condition of Nirodha which intervenes momentarily between an impression which is disappearing and the impression which is taking place.
[VH]: The submergence of the sanskara-subliminal activator of externalization and the emergence of the sanskara of nirodha- the act of ending (citta-vrtti) is the nirodha-parinama (nirodha-transformation) which is connected to citta- the energy field of consciousness at the moment of nirodha.
[BM]: The transformation of thought leading toward its own cessation is accompanied by moments of cessation, when subliminal impression of mental distraction are overcome and those of cessation emerge in their place.
[SS]: The impressions which normally arise are made to disappear by the appearance of suppressive efforts, which in turn create mental modifications. The moment of conjunction of mind and new modification is nirodha parinama.
[SP]: When the vision of the lower samadhi is suppressed by an act of conscious control, so that there are no longer any thoughts or visions in the mind, that is the achievement of control of the thought-waves of the mind.
[SV]: By the suppression of the disturbed modifications of the mind, and by the rise of modifications of control, the mind is said to attain the controlling modifications —following the controlling powers of the mind.
Sutra III.10
तस्य प्रशान्तवाहिता संस्कारात्॥१०॥
tasya praśānta-vāhitā saṁskārat ॥10॥
[HA]: Continuity Of The Tranquil Mind (In An Arrested State) Is Ensured By The Latent Impressions.
[IT]: It’s flow becomes tranquil by repeated impression.
[VH]: The calm flow of that (nirodha-parinama-tranformation) occurs due to the sanskara-subliminal activator (or nirodha)
[BM]: From subliminal impression of these moments, the flow of tranquility is constant.
[SS]: The flow of nirodha parinama becomes steady through habit.
[SP]: When this suppression of thought-waves becomes continuous, the mind’s flow is calm.
[SV]: Its flow becomes steady by habit.
Sutra III.11
सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः॥११॥
sarvārthatā ekāgrātayoḥ kṣayodayau cittasya samādhi-pariṇāmaḥ ॥11॥
[HA]: Diminution Of Attention To All And Sundry And Development Of One Pointedness Is Called Samadhi-Parinama Or Mutation Of The Concentrative Mind.
[IT]: Samadhi transformation is the (gradual) setting of the distraction and simultaneous rising of one-pointedness.
[VH]: The disappearance of the sarvatha- all-objectiveness and the arising of ekagrata-one-pointedness is Samadhi-parinama (Samadhi-tranformation) of citta-the energy friend of consciousness.
[BM]: The transformation of thought towards pure contemplation occurs when concern for all external objects declines and psychic focus arises.
[SS]: When there is decline in distractness and appearance of one-pointedness, then comes samadhi parinama (development in Samadhi)
[SP]: When all mental distractions disappear and the mind becomes one-pointed, it enters the state called samadhi.
[SV]: Taking in all sorts of objects and concentrating upon one object, these two powers being destroyed and manifested
Sutra III.12
ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः॥१२॥
tataḥ punaḥ śātoditau tulya-pratyayau cittasya-ikāgratā-pariṇāmaḥ ॥12॥
[HA]: There (In Samadhi) Again (In The State Of Concentration) The Past And The Present Modifications Being Similar It Is Ekagrata-Parinama Or Mutation Of The Stabilised State Of Mind.
[IT]: Then, again, the condition of the mind in which the ‘object’ (in the mind) which is always exactly similar to the ‘object’ which rises (in the next moment) is called Ekagrata Parinama.
[VH]: Then again, when the santa-quieted and the udita-arisen are the same pratyaya, there is ekagrata-parinima-one-pointedness transformation of the citta-the field.
[BM]: The transformation of thought towards psychic focus occurs when a concept is equally at rest or arising.
[SS]: Then again, when subsiding past and rsing present images are identical, there is ekagrata parinam (one pointedness).
[SP]: The mind becomes one-pointed when similar thoughtwaves arise in succession without any gaps between them.
[SV]: The one-pointedness of the Chitta is when it grasps in one, the past and present.
Sutra III.13
एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः॥१३॥
etena bhūtendriyeṣu dharma-lakṣaṇa-avasthā pariṇāmā vyākhyātāḥ ॥13॥
[HA]: By These Are Explained The Three Changes, Viz. Of Essential Attributes Or Characteristics, Of Temporal Characters, And Of States Of The Bhutas And The Indriyas (i.e. All The Knowable Phenomena)
[IT]: By this (by what has been said in the last four Sutras) the property, character and the sense-organs are also explained.
[VH]: By this are explained the parinima-transformation of dharma-characteristic form, laksana-potential change and avastha-condition in regard to the bhuta-element and indriya-sense organs.
[BM]: By extension, these transformation of thought explain the transformation of nature’s properties, characteristics, and conditions, which occur in material elements and sense organs.
[SS]: By this [what has been said in the preceding Sutras], the transformation of the visible characteristics, time factors and conditions of elements and senses are also described.
[SP]: In this state, it passes beyond the three kinds of changes which take place in subtle or gross matter, and in the organs: change of form, change of time and change of condition.
[SV]: By this is explained the threefold transformations of form, time and state, in fine or gross matter, and in the organs.
Sutra III.14
शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी॥१४॥
śān-odita-avyapadeśya-dharmānupātī dharmī ॥14॥
[HA]: That Which Continues Its Existence All Through The Varying Characteristics, Namely The Quiscent, i.e. Past, The Uprisen, i.e. Present Or Unmanifest (But Remaining As Potent Force) i.e. Future, Is The Substratum (Or Object Characterised).
[IT]: The substratum is that in which the properties – latent, active or unmanifest – inhere.
[VH]: The form substratum (dharmi) conforms to the characteristic form, which may be
Quieted, arisen, and indistinguishable (past, present, and future).
[BM]: The substratum underlying the essential properties of material nature endures whether these properties are at rest, arising, or unmanifest.
[SS]: It is the substratum (Prakriti) that by nature goes through latent, uprising and unmanifest phases.
[SP]: A compound object has attributes and is subject to change, either past, present or yet to be manifested.
[SV]: That which is acted upon by transformations, either past, present or yet to be manifested, is the qualified.
Sutra III.15
क्रमान्यत्वं परिणामान्यत्वे हेतुः॥१५॥
kramānyatvaṁ pariṇāmānyateve hetuḥ ॥15॥
[HA]: Change Of Sequence (Of Characteristics) Is Cause Of Mutative Differences.
[IT]: The cause of the difference in transformation is the difference in the underlying process.
[VH]: The separateness of the krama-sequential progression (of each citta-field) is the reason for the separateness of parinima-transformations.
[BM]: Variation in the sequence of properties cause difference in the transformations of nature.
[SS]: The succession of these different phases is the cause of the difference in stages of evolution.
[SP]: The succession of these changes is the cause of manifold evolution.
[SV]: The succession of changes is the cause of manifold evolution.
Sutra III.16
परिणामत्रयसंयमादतीतानागतज्ञानम्॥१६॥
pariṇāmatraya-saṁyamāt-atītānāgata jñānam ॥16॥
[HA]: Knowledge Of The Past And The Furute Can Be Derived Through Samyama On The Three Parinamas (Changes)
[IT]: By performing Samyama on the three kinds of transformation (Nirodha, Samadhi and Ekagrata) knowledge of the past and future.
[VH]: Due to the sanyama (perfect regulation of citta by dharma, dyana, samahdi) on the three transformations (dharma-characteristi, laksana-potential change, avastha-condition) there arises knowledge of the past and future.
[BM]: Knowledge of the past and future comes form perfect discipline of the three transformations of thought.
[SS]: By practicing samyama on the three stages of evolution comes knowledge of past and future.
[SP]: By making samyama on the three kinds of changes, one obtains knowledge of past and the future.
[SV]: By making Samyama on the three sorts of changes comes the knowledge of past and future.
Sutra III.17
शब्दार्थप्रत्ययानामितरेतराध्यासात् संकरस्तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम्॥१७॥
śabdārtha-pratyayāmām-itaretarādhyāsāt-saṁkaraḥ tat-pravibhāga-saṁyamāt sarvabhūta-ruta-jñānam ॥17॥
[HA]: Word, Object Implied And The Idea Thereof Overlapping, Produce One Unified Impression. If Samyama Is Practiced On Each Separately, Knowledge Of The Meaning Of The Sounds Produces By All Beings Can Be Acquired.
[IT]: The sound, the meaning (behind it) and the idea (which is present in the mind at the time) are present together in a confused state. By performing Samyama (on the sound) they are resolved and there arises comprehension of the meaning of sounds uttered by any living being.
[VH]: The confusion of words, meanings, and pratyaya is due to the super-imposition of one upon the other. By sanyama (perfect regulation of citta) on the inherent distinctness of these, there arises knowledge of the sound of all beings.
[BM]: Confusion arises from erroneously identifying words, objects, and ideas with one another; knowledge of the cries of all creatures comes through perfect discipline of the distinctions between them
[SS]: A word, its meaning, and the idea behind it are normally confused because of superimposition upon one and another. By samyam on the word [or sound] produced by any being, knowledge of its meaning is obtained.
[SP]: By making samyama on the sound of a word, one’s perception of its meaning, and one’s reaction to it-three things which are ordinarily confused—one obtains understanding of all sounds uttered by living beings.
[SV]: By making Samyama on word, meaning, and knowledge, which are ordinarily confused, comes the knowledge of all animal sounds.
Sutra III.18
संस्कारसाक्षत्करणात् पूर्वजातिज्ञानम्॥१८॥
saṁskāra-sākṣātkaraṇāt pūrva-jāti-jñānam ॥18॥
[HA]: By The Realisation Of Latent Impression, Knowledge Of Previous Births Is Acquired.
[IT]: By direct perceptions of the impression a knowledge of previous births.
[VH]: By direct perception of sanskara-subliminal activators, knowledge of previous births.
[BM]: Through direct perception of one’s subliminal impression, one has knowledge of former births.
[SS]: By direct perception, through samyama, of one’s mental impressions, knowledge of past births is obtained.
[SP]: By making samyama on previous thought-waves, one obtains knowledge of one’s past lives.
[SV]: By perceiving the impressions, knowledge of past life.
Sutra III.19
प्रत्ययस्य परचित्तज्ञानम्॥१९॥
pratyayasya para-citta-jñānam ॥19॥
[HA]: (By Practicing Samyama) On Notions, Knowledge Of Other Minds Is Developed.
[IT]: (By direct perception through Samyama) of the image occupying the mind, knowledge of the mind of others.
[VH]: (By direct perception) of a pratyaya- knowledge of the citta of another.
[BM]: Through direct perception of cognitive process, one has knowledge of the thoughts of others.
[SS]: By samyama on the distinguishing signs of others’ bodies, knowledge of their mental images is obtained.
[SP]: By making samyama on the distinguishing marks of another man’s body, one obtains knowledge of the nature of his mind.
[SV]: By making Samyama on the signs in another’s both knowledge of that mind comes.
Sutra III.20
न च तत् सालम्बनं तस्याविषयीभूतत्वात्॥२०॥
na ca tat sālambanaṁ tasya-aviṣayī bhūtatvāt ॥20॥
[HA]: The Prop (Or Basis) Of The Notion Does Not Get Known Because That Is Not The Object Of The (Yogin’s ) Observation.
[IT]: But not also of other mental factors which support the mental image for that is not the object (of Samyama).
[VH]: And it is not that (citta) together with its supporting object. Due to its (citta’s) nature of being that which has not object.
[BM]: But this does not involve knowledge of the underlying object of thought since that is not the object of one’s perception.
[SS]: But this does not include support in the person’s mind [such as the motive behind the thought, etc.], as that is not the object of samyama.
[SP]: But not of its contents, because that is not the object of the samyama.
[SV]: But not its contents, that not being the object of the Samyama.
Sutra III.21
कायरूपसंयमात् तद्ग्राह्यशक्तिस्तम्भे चक्षुःप्रकाशासंप्रयोगेऽन्तर्धानम्॥२१॥
kāya-rūpa-saṁyamāt tat-grāhyaśakti-stambhe cakṣuḥ prakāśāsaṁprayoge-‘ntardhānam ॥21॥
[HA]: When Perceptibility Of The Body Is Suppressed By Practicing Samyama On The Visual Character, Disappearance Of The Body Is Effected Through It’s Getting Beyond The Sphere Of Perception Of The Eye.
[IT]: By performing Samyama on Rupa (one of the five Tanmatras), on suspension of the receptive power, the contact between the eye (of the observer) and light (from the body) is broken and the whole body becomes invisible.
[VH]: By sanyama on form of the body, while suspending its ability to be seen, that is, the disconnecting of light to the eye – there arises invisibility (placement within).
[BM]: From perfect discipline of the body’s own form, one can become invisible by paralyzing the power to perceive one’s body and blocking the contact of light from one’s eyes.
[SS]: By samyama on the form of one’s body, [and by] checking the power of perception by intercepting light from the eyes of the observer, the body becomes invisible.
[SP]: If one makes samyama on the form of one’s body obstructing its perceptibility and separating its power of manifestation from the eyes of the beholder, then one’s body becomes invisible.
[SV]: By making Samyama on the form of the body the power of perceiving forms being obstructed, the power of manifestation in the eye being separated, the Yogi’s body becomes unseen.
Sutra III.22a
एतेन शब्दाद्यन्तर्धानमुक्तम् ॥२२॥
etena śabdādyantardhānamuktam
**(Aranya, Houston and Miller don’t include this sutra, but Taimini and [SS]: do. This changes the numbering of the following sutras; Taimini and [SS]: are numbered one ahead. I’ve included their text with the rest of the translators for practicality in comparing the meanings, and kept their self-referential numbers intact as an aside.)
[IT]: From the above can be understood the disappearance of sound, etc.
[SS]: In the same way, the disappearance of sound [touch, taste, smell, etc] is explained.
[SP]: Thus, also, its sounds cease to be heard.
Vivekananda:
By this the disappearance or concealment of words which are being spoken is also explained.
Sutra III.22b
सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा॥२२॥
sopa-kramaṁ nirupa-kramaṁ ca karma tatsaṁyamāt-aparāntajñānam ariṣṭebhyo vā ॥22॥
[HA]: Karma Is Either Fast Or Slow In Fructifying. By Practicing Samayama On Karma Or On Portents, Fore-Knowledge Of Death Can Be Acquired.
Taimini (III.23):
Karma is of two kinds: active and dormant; by performing Samyama on them (is gained) knowledge of the time of death; also by (performing Samyama) on portents.
[VH]: Karma is either sopakrama-with the advance of krama-sequential progression (fast in fruition) or nirupakrama-against the advance of krama (slow in fruition). The knowledge of time of death may be known by sanyama upon that or by signs.
[BM]: From perfect discipline of the immediate and remote effects of action, or of omens, one has foreknowledge of death.
[SS]: (III.23):
Karmas are of two kinds: quickly manifesting and slowly manifesting. By samyama on them, or on the portents of death, the knowledge of the time of death is obtained.
[SP]: By making samyama on two kinds of karma-which will soon bear fruit and that which will not fruit until later—or by recognizing the portents of death, a yogi may know the exact time of his separation from the body.
[SV]: Karma is of two kinds, soon to be fructified, and late to be fructified. By making Samyama on that, or by the signs called Aristha, portents, the Yogis know the exact time of separation from their bodies.
Sutra III.23
मैत्र्यादिषु बलानि॥२३॥
maitry-adiṣu balāni ॥23॥
[HA]: Through Samyama On Friendliness (Amity) And Other Similar Virtues, Strength Is Obtained Therein.
[IT]: (24):
(By performing Smayama) on friendliness etc (comes) strength (of that quality)
[VH]: (By sanyama) on friendship, etc. – strengths (I.33)
[BM]: From perfect discipline of friendship, compassion, joy, and impartiality, one has their strengths.
[SS]: (24):
By samayam on friendliness and other such qualities, the power to transmit them is obtained.
[SP]: (24) By making samyama on friendliness, compassion, etc., one develops the powers of these qualities.
[SV]: (24):
By making Samyama on friendship, mercy etc., the yogi excels in the respective qualities.
Sutra III.24
बलेषु हस्तिबलादीनि॥२४॥
baleṣu hastibalādīnī ॥24॥
[HA]: By Practicing Samyama On (Physical) Strength, The Strength Of Elephants Etc. Can Be Acquired.
[IT]: (25):
(by performing Samyama) on the strengths (of animals) the strength of an elephant, etc.
[VH]: On strengths – the strength of an elephant, etc.
[BM]: From perfect discipline of the strength of an animal such as an elephant, one gains that strength.
[SS]: (25):
By samyama on the strength of elephants and other such animals, their strength is obtained.
[SP]: (25) By making samyama on any kind of strength, such as that of the elephant, one obtains that strength.
[SV]: (25):
By making Samyama on the strength of the elephant, etc., that strength comes to the Yogi.
Sutra III.25
प्रवृत्त्यालोकन्यासात् सूक्ष्मव्यवहितविप्रकृष्टज्ञानम्॥२५॥
pravr̥tty-āloka-nyāsāt sūkṣmā-vyāvahita-viprakr̥ṣṭa-jñānam ॥25॥
[HA]: By Applying The Effulgeant Light Of Higher Sense-Perception (Jyotismati) Knowledge Of Subtle Objects, Or Things Obstructed From View, Or Placed At A Great Distance, Can Be Acquired.
[IT]: (26):
Knowledge of the small, the hidden or the distant by directing the light of superphysical faculty.
[VH]: By projecting the brilliance of the pravrtti-finer activity (of citta), knowledge of the subtle, concealed, and distant.
[BM]: From placing light on the minds activity, one has knowledge of that which is subtle, hidden, and distant.
[SS]: (26):
By samyama on the Light within, the knowledge of the subtle, hidden and remotes is obtained. [Note: subtle as atoms, hidden as treasure, remote as far distanct lands]
[SP]: (26) By making samyama on the Inner Light one obtains knowledge of what is subtle, hidden, or far distant.
[SV]: (26):
By making Samyama on that effulgent light comes the knowledge of the fine, the obstructed, and the remote.
Sutra III.26
भुवनज्ञानं सूर्ये संयमात्॥२६॥
bhuva-jñānaṁ sūrye-saṁyamāt ॥26॥
[HA]: (By Practicing Samyama) On The Sun (The Point Of Body Known As The Solar Entrance) The Knowledge Of The Cosmic Regions Is Acquired.
[IT]: (27):
Knowledge of the Solar system by performing Samyama on the Sun.
[VH]: By samyama on the sun- knowledge of the worlds.
[BM]: From perfect discipline of the sun, one has knowledge of the worlds.
[SS]: (27):
By samyama on the sun, knowledge of the entire solar system is obtained.
[SP]: (27) By making samyama on the sun, one gains knowledge of the cosmic spaces.
[SV]: (27):
By making Samyama on the sun, (comes) the knowledge of the world.
Sutra III.27
चन्द्रे ताराव्यूहज्ञानम्॥२७॥
candre tāravyūha-jñānam ॥27॥
[HA]: (By Practicing Samyama) On The Moon (The Lunar Entrance) Knowledge Of The Arrangements Of The Stars Is Acquired.
[IT]: (28):
(By performing Samyama) on the moon knowledge concerning the arrangement of the stars.
[VH]: By samyama on the moon- knowledge of the organization of the stars.
[BM]: From perfect discipline of the moon, one has knowledge of the arrangements of the stars.
[SS]: (28):
By samyama on the moon comes knowledge of the stars’ arrangement.
[SP]: (28) By making samyama on the moon, one gains knowledge of the arrangement of the stars.
[SV]: (28):
On the moon, (comes) the knowledge of the cluster of stars.
Sutra III.28
ध्रुवे तद्गतिज्ञानम्॥२८॥
dhruve tadgati-jñānam ॥28॥
[HA]: (By Practicing Samyama) On The Pole Star, Motion Of The Stars Is Known.
[IT]: (29):
(By performing Samyama) on the pole-star knowledge of their movements.
[VH]: By samyama on the pole star – knowledge of their motion.
[BM]: From perfect discipline of the polestar, one has knowledge of the movements of the stars.
[SS]: (29):
By samyama on the pole star comes knowledge of the stars movements.
[SP]: (29) By making samyama on the polestar, one gains knowledge of the motions of the stars.
[SV]: (29):
On the pole star (comes) the knowledge of the motions of the stars.
Sutra III.29
नाभिचक्रे कायव्यूहज्ञानम्॥२९॥
nābhicakre kāyavyūha-jñānam ॥29॥
[HA]: (By Practicing Samyama) On The Navel Plexus, Knowledge Of The Composition Of The Body Is Derived.
[IT]: (30):
(By performing Samyama) on the navel centre knowledge of the organization of the body.
[VH]: By samyama on the navel cakra – knowledge of the organization of the body.
[BM]: From perfect discipline of the circle of the navel, one has knowledge of the body’s arrangement.
[SS]: (30):
By samyama on the navel plexus, knowledge of the body’s constitution is obtained.
[SP]: (30) By making samyama on the navel, one gains knowledge of the constitution of the body.
[SV]: (30):
On the navel circle (comes) the knowledge of the constitution of the body.
Sutra III.30
कण्ठकूपे क्षुत्पिपासानिवृत्तिः॥३०॥
kanṭha-kūpe kṣutpipāsā nivr̥ttiḥ ॥30॥
[HA]: (By Practicing Samyama) On The Trachea, Hunger And Thirst Can Be Subdued.
[IT]: (31):
(By performing Samyama) on the gullet the cessation of hunger and thirst
[VH]: By samyama on the well of the throat – the ceasing of hunger and thirst.
[BM]: From perfect discipline of the cavity of the throat, hunger and thirst are subdued.
[SS]: (31):
By samyama on the pit of the throat, cessation of hunger and thirst is achieved.
[SP]: (31) By making samyama on the hollow of the throat, one stills hunger and thirst.
[SV]: (31):
On the hollow of the throat (comes) cessation of hunger.
Sutra III.31
कूर्मनाड्यां स्थैर्यम्॥३१॥
kūrma-nāḍyāṁ sthairyam ॥31॥
[HA]: Calmness Is Attained By Samyama On The Bronchial Tube.
[IT]: (32):
(By performing Samyama) on the Kurma-nadi steadiness.
[VH]: On the tortoise duct (tortoise), steadiness.
[BM]: From perfect discipline of the “tortoise vein,” one’s being becomes steady.
[SS]: (32):
By samyama on the kurma nadi (a subtle tortoise-shaped tube located below the throat), motionless in the meditative posture is achieved.
[SP]: (32) By making samyama on the tube within the chest, one acquires absolute motionlessness.
[SV]: (32):
On the nerve called Kurma (comes) fixity of the body.
Sutra III.32
मूर्धज्योतिषि सिद्धदर्शनम्॥३२॥
mūrdha-jyotiṣi siddha-darśanam ॥32॥
[HA]: (By Practicing Samyama) On The Coronal Light, Siddhas Can Be Seen.
[IT]: (33):
(By performing Samyama) on the light under the crown of the head vision of perfected Beings.
[VH]: On the light on the top of the head – vision of the perfected ones.
[BM]: From perfect discipline of the light in the head, one gets a vision of the perfected beings.
[SS]: (33):
By samyama on the light at the crown of the head (sahasrara chakra), visions of masters and adepts are obtained.
[SP]: (33) By making samyama on the radiance within the back of the head, one becomes able to see the celestial beings.
[SV]: (33):
On the light emanating from the top of the head sight of the Siddhas.
Sutra III.33
प्रातिभाद्वा सर्वम्॥३३॥
prātibhād-vā sarvam ॥33॥
[HA]: From Knowledge Kown As Pratibha (Intuition) Everything Becomes Known.
[IT]: (34):
(Knowledge of) everything from intuition.
[VH]: From pratibha- the flash of illumination, all knowledge.
[BM]: From intuition, one knows everything.
[SS]: (34):
Or, in the knowledge that dawns spontaneous enlightenment [through a life of purity], all the powers comes by themselves.
[SP]: (34) All these powers of knowledge may also come to one whose mind is spontaneously enlightened through purity.
[SV]: (34):
Or by the power of Pratibha all knowledge.
Sutra III.34
हृदये चित्तसंवित्॥३४॥
hrḍaye citta-saṁvit ॥34॥
[HA]: (By Practicing Samyama) On The Heart, Knowledge Of The Mind Is Acquired.
[IT]: (35):
(By performing Samyama) on the heart, awareness of the nature of the mind.
[VH]: On the heart – full knowledge of the citta- the field.
[BM]: From perfect discipline of the heart, one has full consciousness of one’s thought.
[SS]: (35):
By samyama on the heart, the knowledge of the mind-stuff is obtained.
[SP]: (35) By making samayama on the heart, one gains knowledge of the contents of the mind.
[SV]: (35):
In the heart, knowledge of minds.
Sutra III.35
सत्त्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगः परार्थत्वात् स्वार्थसंयमात् पुरुषज्ञानम्
sattva-puruṣāyoḥ atyantā-saṁkīrṇayoḥ pratyayāviśeṣo-bhogaḥ para-arthat-vāt-sva-arthasaṁyamāt puruṣa-jñānam ॥35॥
[HA]: Experience (Of Pleasure Or Pain) Arises From A Conception Which Does Not Distinguish Between The Two Extremely Different Entities, Viz. Buddhisattva And Parusa. Such Experience Exists For Another (i.e. Parusa). That Is Why Through Samyama On Parusa (Who Oversees All Experience And Also Their Complete Cessation), A Knowledge Regarding Parusa Is Acquired.
[IT]: (36):
Experience is the result of inability to distinguish between the Parusa and the Sattva though they are absolutely distinct. Knowledge of the Parusa results from Damyama on theSelf-interest (of the Parusa) apart from another’s interest.
[VH]: Experience is a pratyaya which does not distinguish sattva (guna of brightness, a primary constituent of matter) and parusa – the self as absolutely unmixed. By sanyama on what exists for its own sake (parusa) distinct from that (sattva) which exists for the other – the knowledge of parusa.
[BM]: Worldly experience is caused by a failure to differentiate between the lucid quality of nature and the spirit. From perfect discipline of the distinction between spirit as the subject of itself and the lucid quality of nature as a dependent object, one gains knowledge of the spirit.
[SS]: (36):
The intellect and the Parusha (or Atman) are totally different, the intellect existing for the sake of Parusha, while the Parusha exists for its own sake. Not distinguishing this is the cause of all experience; and by samyama on the distinction, knowledge of the Parusha is gained.
[SP]: (36) The power of enjoyment arises from a failure to discriminate between the Atman and the sattwa guna, which are totally different. The sattwa guna is merely the agent of the Atman, which is independent, existing only for its own sake. By making samyama on the independence of the Atman, one gains knowledge of the Atman.
[SV]: (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 Puruca.
Sutra III.36
ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते॥३६॥
tataḥ prātibha-srāvāṇa-vedana-ādarśa-āsvāda-vārtā jāyante ॥36॥
[HA]: Thence (From Knowledge Of Parusa) Arises Pratibha (Prescience), Sravna (Supernormal Power Of Hearing), Vedana (Supernormal Power of Touch), Adarsha (Supernormal Power Of Sight), Asvada (Supernormal Power of Taste) And Varta (Supernormal Power of Smell).
[IT]: (37):
Thence are produced intuitional hearing, touch, taste, and smell.
[VH]: From that arises pratibha- the flash of illumination, suprasensory hearing, feeling, seeing, tasting smelling and intelligence.
[BM]: This knowledge engenders intuitive forms of hearing, touch, sight, taste, and smell.
[SS]: (37):
From this knowledge arises superphysical hearing, touching, seeing, tasting, and smelling through spontaneous intuition.
[SP]: (37) Hence one gains the knowledge due to spontaneous enlightenment, and obtains supernatural powers of hearing, touch, sight, taste and smell.
[SV]: (37):
From that arises the knowledge of hearing, touching, seeing, tasting, and smelling, belonging to Pratibha.
Sutra III.37
ते समाधावुपसर्गा व्युत्थाने सिद्धयः॥३७॥
te samādhav-upasargā[ḥ]-vyutthāne siddhayaḥ ॥37॥
[HA]: They (These Powers) Are Impediments To Samadhi, But Are Acquitions IN a Normal Fluxuating State Of Mind.
[IT]: (38):
They are the obstacles in the way of Samadhi and powers when the mind is outward-turned.
[VH]: These siddhi-attainments in the externalized state are obstacles in reference to Samadhi-cognitive absorption (nirbija-seedless).
[BM]: If they become a distraction these powers of perfection are impediments to pure contemplation.
[SS]: (38):
These [superphysical sense] are obstacles to [nirbija] Samadhi but are siddhis (powers or accomplishments) in the worldly pursuits.
[SP]: (38) They are powers in the wordly state, but they are obstacles to samadhi.
[SV]: (38):
These are obstacles to Samadhi; but they are powers in the worldly state.
Sutra III.38
बन्धकारणशैथिल्यात्प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः॥३८॥
badnha-kāraṇa-śaithilyāt pracāra-saṁvedanācca cittasya paraśarīrāveśaḥ ॥38॥
[HA]: When the Cause Of Bondage Gets Weakend And The Movements Of The Mind Are Known, The Mind Can Get Into Another Body.
[IT]: (39):
The mind can enter another’s body on relaxation of the cause of bondage and from knowledge of passages.
[VH]: By relatxation of the cause of the relationship (to the body), and the experience of going forth, citta’s entry into another body.
[BM]: From loosening the fetters of bondage to the body and from awareness of the body’s fluidity, one’s thought can enter into the body of another.
[SS]: (39):
By loosening the cause [of the bondage of the mind to the body] and by knowledge of the procedure of the mind-stuff’s functioning, entering another’s body is accomplished.
[SP]: When the bonds of the mind caused by karma have been loosened, the yogi can enter into the body of another by knowledge of the operation of its nervecurrents.
[SV]: (39):
When the cause of bondage has become loosened, the Yogi, by his knowledge of manifestation through the organs, enters another’s body.
Sutra III.39
उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च॥३९॥
udāna-jayāat jala-paṇkha-kaṇṭakādiṣv-asaṅgo-‘tkrāntiśca ॥39॥
[HA]: By Conquering The Vital Force Called Udana The Chance Of Immersion In Water Or Mud, Or Entanglement In The Thorns, Is Avoided And Exit From The Body At Will Is Assured.
[IT]: (40):
By mastery over Udana levitation and non-contact with water, mire, thorns etc.
[VH]: Through mastery of udana- non-contact, and rising above with regard to water, mud, thorns, etc.
[BM]: From mastery of the vital breath rising in the body, one does not sink into water, mud, or thorns, but rather rises above them.
[SS]: (40):
By mastery over the udana nerve current (the upward vital air), one accomplishes levitation over water, swamps, thorns, etc. and can leave the body at will.
[SP]: (40) By controlling the nerve-currents that govern the lungs and the upper part of the body, the yogi can walk on water and swamps, or on thorns and similar objects, and he can die at will.
[SV]: (40):
By conquering the current called Udana the Yogi does not sink in water, or in swamps, and he can walk on thorns.
Sutra III.40
समानजयाज्ज्वलनम्॥४०॥
samāna-jayāj-jvalanam ॥40॥
[HA]: By Conquering The Vital Force Called Samana, Effulgence Is Acquired
[IT]: (41):
By mastery over Samana blazing of gastric fire.
[VH]: Through mastery of samana – radiance.
[BM]: From mastery of the breath of fire in the belly, one acquires fiery radiance.
[SS]: (41):
By mastery over the samana nerve current (the equalizing vital air) comes radiance to surround the body.
[SP]: (41) By controlling the force which governs the prana, he can surround himself with a blaze of light.
[SV]: (41):
By the conquest of the current Samana he is surrounded by blaze.
Sutra III.41
श्रोत्राकाशयोः संबन्धसंयमाद्दिव्यं श्रोत्रम्॥४१॥
śrotra-ākāśayoḥ saṁbandha-saṁyamāt divyaṁ śrotram ॥41॥
[HA]: (By Practicing Samyama) On The Relationship Between Akasa And The Power Of Hearing, Divine Sense Of Hearing Is Gained.
[IT]: (42):
By performing Samyama on the relation between Akasa and the ear superphysical hearing.
[VH]: By samyama on the interrelation between hearing and akasa- space/ether – divine hearing.
[BM]: From perfect discipline of the relation between the ear and space, one has divine hearing.
[SS]: (42):
By samyama on the relationship between the ear and ether, supernormal hearing becomes possible.
[SP]: (42) By making samyama on the relation between the ear and the ether, one obtains supernatural powers of hearing.
[SV]: (42):
By making Samyama on the relation between the ear and the Akaca comes divine hearing.
Sutra III.42
कायाकाशयोः संबन्धसंयमाल्लघुतूलसमापत्तेश्चाकाशगमनम्॥४२॥
kāyākāśayoḥ saṁbandha-saṁyamāt laghu-tūla-samāpatteśca-ākāśa gamanam ॥42॥
[HA]: (By Practicing Samyama) On The Relationship Between Body and Akasa And By Concentrating On The Lightness Of Cotton Wool, Passage Through The Sky Can Be Secured.
[IT]: (43):
By performing Samyama on the relation between the body and Akas and at the same time bringing about coalescence of the mind with light (things like cotton down) there comes the power of) passage through space.
[VH]: By sanyama on the relation between the body and akasa – space/ether, and samaoatti-cognitive blending with light objects like cotton – traversing akasa.
[BM]: From perfect discipline of the relation between the body and space and from contemplative poise in which the body is as light as cotton, one can mover through space.
[SS]: (43):
By samyama on the relationship between the body and ether, lightness of cotton fiber is attained, and thus traveling through the ether is possible.
[SP]: (43) By making samyama on the relation between the body and the ether, or by acquiring through meditation the lightness of cotton fibre, the yogi can fly through the air.
[SV]: (43):
By making Samyama on the relation between the Akaca and the body the Yogi becoming light as cotton wool goes through the skies.
Sutra III.43
बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः॥४३॥
bahir-akalpitā vr̥ttiḥ mahā-videhā tataḥ prakāśa-āvaraṇa-kṣayaḥ ॥43॥
[HA]: When The Unimagined Conception Can Be Held Outside, i.e. Unconnected With The Body, It Is Called Mahavideha Or The Great Discarnate. By Samyam On That The Veil Over The Illumination (Of Buddhisattva) Is Removed.
[IT]: (44):
The power of contacting the state of consciousness which is outside the intellect and is therefore inconceivable is called Maha-videha. From it is destroyed the covering of light.
[VH]: The non-imaginary (actual) external vrtti activity (defining citta) is the great out-of-body state. From that, the dispersing of the covering of light.
[BM]: The turning of thought without reference to the external world is called “the great disembodied thought”; from which this veil that obscures the light is destroyed.
[SS]: (44):
By samyama on thought waves unidentified by and external to the body [maha-videha, or the great bodilessness], the veil over the light of the Self is destroyed.
[SP]: (44) By making samyama on the thought-waves of the mind when it is separated from the body—the state known as the Great Disincarnation–all coverings can be removed from the light of knowledge.
[SV]: (44):
By making Samyama on the real modifications of the mind, which are outside, called great disembodiness, comes disappearance of the covering to light.
Sutra III.44
स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमाद भूतजयः॥४४॥
sthūla-svarūpa-sūkṣma-anvaya-arthavattva-saṁyamāt bhūtajayaḥ ॥44॥
[HA]: (By Practicing Samyama) On The Grossness, The Essential Character, The Subtlety, The Inherence And The Objectiveness Which Are The Five Forms Of The Bhutas Or Elements, Mastery Over Bhutas Is Obtained.
[IT]: (45):
Mastery over the Panca-Bhutas by performing Samyama on their gross, constant, subtle, all–pervading and functional states.
[VH]: By sanyama on (their) gross state, svarupa-essential nature, subtle state, interconnectedness and nature of serving a purpose – mastery of the bhuta-elements.
[BM]: From perfect discipline of the gross, intrinsic, subtle, relational, and purposive aspects of the elements of matterm one attains mastery over them.
[SS]: (45):
By samyama on the gross and subtle elements and on their essential nature, correlations and purpose, mastery over them is gained.
[SP]: (45) By making samyama on the gross and subtle forms of the elements, on their essential characteristics and the inherence of the gunas in them, and on the experiences they provide for the individual, one gains mastery of the elements.
[SV]: (45):
By making Samyama on the elements, beginning with the gross, and ending with the superfine, comes mastery of the elements.
Sutra III.45
ततोऽणिमादिप्रादुर्भावः कायसंपत्तद्धर्मानभिघातश्च॥४५॥
tato-‘ṇimādi-prādurbhāvaḥ kāyasaṁpat tad-dharānabhighātśca ॥45॥
[HA]: Thence Develop The Power Of Minification And Other Boduly Acquitions. There Is No Resistance By Its Characteristics.
[IT]: (46):
Thence, the attainment of the Animan etc., perfection of the body and the non-obstruction of its functions (of the body) by the powers (of the elements).
[VH]: From that, the emergence of such powers as becoming minute, etc. perfection of the body, and non-affliction by its constituents.
[BM]: Then extraordinary powers appears, such as the power to be small as an atom, as well as bodily perfection and immunity from the constraints of matter.
[SS]: (46):
From that comes attainment of anima and other siddis, bodily perfection and the non-obstruction of bodily functions by the influence of the elements. [Note: the eight major siddhis alluded to here are: anima (to become very small); mahima (to become very big); laghima (very light); garima (heavy); prapti (to reach anywhere); prakamya (to achieve all one’s desires); isatva (ability to creat anything); vasitva (ability to command and control everything).]
[SP]: (46) Hence one gains the power of becoming as tiny as an atom and all similar powers: also perfection of the body, which is no longer subject to the obstruction of the elements.
[SV]: (46):
From that comes minuteness, and the rest of the powers, “glorification of the body,” and indestructibleness of the bodily qualities.
Sutra III.46
रूपलावण्यबलवज्रसंहननत्वानि कायसंपत्॥४६॥
rūpa-lāvaṇya-bala-vajra-saṁhananatvāni kāyasaṁpat ॥46॥
[HA]: Perfection Of Body Consists In Beauty, Grace, Strength And Adamantine Hardness.
[IT]: (47):
Beauty, fine complexion, strength and adamantine hardness constitute the perfection of the body.
[VH]: Beauty, gracefulness, strength, and adamantine firmness is the perfection of the body.
[BM]: Bodily foerfection includes beauty, grace, strength, and a diamond’s hard glow.
[SS]: (47):
Beauty, grace, strength, and adamantine hardness constitute bodily perfection.
[SP]: (47) Perfection of the body includes beauty, grace, strength and the hardness of a thunderbolt.
[SV]: (47):
The glorifications of the body are beauty, complexion, strength, adamantine hardness.
Sutra III.47
ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमादिन्द्रियजयः॥४७॥
grahaṇa-svarūpa-asmitā-avaya-arthavattva-saṁyamāt-indriya jayaḥ ॥47॥
[HA]: By Samyama On The Receptivity, Essential Character, I-sense, Inherant Quality And Objectiveness Of The Five Organs, Mastery Over Them Can Be Acquired.
[IT]: (48):
Mastery of the sense-organs by performing Samyama on their power of cognition, realy nature, egoism, all pervasiveness and functions.
[VH]: By sanyama on (their) process of perception, svarupa – essential nature, the sense of “I am”, (their) interconnectedness and nature of serving a purpose, mastery of the indriya-sense organs.
[BM]: From perfect discipline of the receptive, intrinsic, egotistic, relational, and purposive functions of the sense organs, one attains mastery over them,
[SS]: (48):
By samyama on the power of perception and on essential nature, correlation with the ego sense and purpose of the sense organs, mastery over them is gained.
[SP]: (48) By making samyama on the transformation that the sense-organs undergo when they contact objects, on the power of illumination of the sense-organs, on the ego-sense, on the gunas which constitute the organs, and on the experiences they provide for the individual, one gains mastery of the organs.
[SV]: (48):
By making Samyama on the objectivity, knowledge and egoism of the organs, by gradation comes the conquest of the organs.
Sutra III.48
ततो मनोजवित्वं विकरणभावः प्रधानजयश्च॥४८॥
tato mano-javitvaṁ vikaraṇa-bhāvaḥ pradhāna-jayaś-ca ॥48॥
[HA]: Thence Come Powers Of Rapid Movement As Of The Mind, Action Of Organs Independent Of The Body And Mastery Over Pradhana, The Primordial Cause.
[IT]: (49):
Thence, instantaneous cognition without the use of any vehicle and complete mastery over Pradhana.
[VH]: From that, the swiftness of the mind, the state of transcending the sense organs, and mastery over pradhana-the primary matrix of matter (prakrti).
[BM]: From this one acquires quickness of mind, perception without the aide of the senses, and mastery over primordial matter.
[SS]: (49):
From that, the body gains the power to move as fast as the mind, ability to function without the aid of the sense organs, and complete mastery over the primary cause (Prakriti).
[SP]: (49) Hence the body gains the power of movement as rapid as that of the mind, the power of using the sense-organs outside the confines of the body, and the mastery of Prakriti.
[SV]: (49):
From that comes glorified mind, power of the organs independently of the body, and conquest of nature.
Sutra III.49
सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च॥४९॥
sattva-puruṣa-anyatā-khyātimātrasya sarva-bhāvā-adhiṣṭhātr̥tvaṁ sarva-jñātr̥tvaṁ ca ॥49॥
[HA]: To One Established IN Th4e Discernment Between Buddhi And Parusa Come Supremeacy Over All Beings And Omniscience.
[IT]: (50):
Only from awareness of the distinction between Sattva and Parusa arise supremacy over all states and forms of existence (omnipotence) and knowledge of everything (omniscience).
[VH]: Of (that citta-field), having only the identification of the separateness of the sattva guna, and parusa-self, there is supremacy over all states, and omniscience.
[BM]: For one who is attentive to the distinction between the lucid perception of nature and spirit, omniscience and power over all states of existence result.
[SS]: (50):
By recognition of the distinction between the sattva (pure reflective nature) and the Self, supremacy over all states and forms of existence [omnipotence] is gained as is omniscience.
[SP]: (50) By making samyama on the discrimination between the sattwa guna and the Atman, one gains omnipotence and omniscience.
[SV]: (50):
By making Samyama on the Sattva, to him who has discriminated between the intellect and the Purusa comes omnipresence and omniscience.
Sutra III.50
तद्वैराग्यादपि दोषबीजक्षये कैवल्यम्॥५०॥
tad-vairāgyād-api doṣa-bīja-kṣaye kaivalyam ॥50॥
[HA]: By Renunciation Of That (Visoka Attainment) Even, Comes Liberation On Account Of The Destruction Of The Seeds Of Evil.
[IT]: (51):
By non-attachment even to that, on the very seed of bondage being destroyed, follows Kaivalya
[VH]: Through vairagya – non-attachment even to this (supremacy and omniscience), upon the disappearance of the seeds of impediments (klesa), there is kaivalya – the aloneness (of the power of seeing-the seer).
[BM]: From dispassion even toward these powers, freedom of the spirit occurs with the destruction of the seeds of sin.
[SS]: (51):
By non-attachment even to that [all these siddhis]. The seed of bondage is destroyed and thus follows Kailvalya (Independence).
[SP]: (51) By giving up even these powers, the seed of evil is destroyed and liberation follows.
[SV]: (51):
By giving up even these comes the destruction of the very seed of evil; he attains Kaivalya.
Sutra III.51
स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात्॥५१॥
sthāny-upa-nimantraṇe saṅga-smaya-akaraṇaṁ punar-aniṣṭa-prasaṅgāt ॥51॥
[HA]: When Invited By The Celestial Beings That Invitation Should Not Be Accepted Nor Should It Cause Vanity Because It Involves Possibility Of Undesirable Consequences.
[IT]: (52):
(There should be) avoidance of pleasure of pride on being invited by the super-physical entities in charge of various planes because there is the possibility of revival of evil.
[VH]: Upon the invitation of the high placed, (there should be) no cause for contact or pride because of the renewed, undesired inclination.
[BM]: One should avoid enthusiasm or pride in the enticements of the gods, lest harmful attachments recur.
[SS]: (52):
The Yogi should neither accept nor smile with pride at the admiration of even the celestial beings, as there is the possibility of his getting caught again in the undesirable.
[SP]: (52) When tempted by the invisible beings in high places, let the yogi feel neither allured nor flattered; for he is in danger of being caught once more by ignorance.
[SV]: (52):
The Yogi should not feel allured or flattered by the overtures of celestial beings, for fear of evil again.
Sutra III.52
क्षणतत्क्रमयोः संयमाद्विवेकजं ज्ञानम्॥५२॥
kṣaṇa-tat-kramayoḥ saṁyamāt vivekajaṁ-jñānam ॥52॥
[HA]: Differentiating Knowledge Of The Self And The Non-Self Comes From Practicing Samyama On Moment and It Sequence.
[IT]: (53):
Knowledge born of awareness of Reality by performing Samyama on moment and (the process of) its succession.
[VH]: By sanyama on the ksana-moment and its krama-sequential progression – the knowledge born of viveka-discernment (between sattva guna and parusa- the self).
[BM]: From perfect discipline of moments and their sequence in time, one has the knowledge born of discrimination.
[SS]: (53):
By samyama on single moments in sequence comes discriminative knowledge.
[SP]: (53) By making samyama on single moments and on their sequence in time, one gains discriminative knowledge.
[SV]: (53):
By making Samyama on a particle of time and its multiples comes discrimination.
Sutra III.53
जातिलक्षणदेशैरन्यतानवच्छेदात् तुल्ययोस्ततः प्रतिपत्तिः॥५३॥
jāti-lakṣaṇa-deśaiḥ anyatā-anavacchedāt tulyayoḥ tataḥ pratipattiḥ ॥53॥
[HA]: When Species, Temporal Character And Position Of Two Different Things Being Indiscernable They Look Alike, They Can Be Differentiated Thereby (By This Knowledge)
[IT]: (54):
From it (Vivekajam’Jnanam) knowledge of distinction between similars which cannot be distinguished by class, characteristic or postion.
[VH]: From that, the ascertainment of the differences between similars (not normally distinguished), due to not being restricted in their separateness by means of category, potential, and position.
[BM]: Through discrimination one comprehends differences of origin, characteristic, or position that distinguish two seemingly similar things.
[SS]: (54):
Thus, the indistinguishable differences between objects that are alike in species, characteristics marks and positions become indistinguishable.
[SP]: (54) Thus one is able to distinguish between two exactly similar objects, which cannot be distinguished by their species, characteristic marks, or positions in space.
[SV]: (54):
Those which cannot be differentiated by species, sign and place, even they will be discriminated by the above Samyama.
Sutra III.54
तारकं सर्वविषयं सर्वथाविषयमक्रमं चेति विवेकजं ज्ञानम्॥५४॥
tārakaṁ sarva-viṣayaṁ sarvathā-viṣayam-akramaṁ-ceti vivekajaṁ jñānam ॥54॥
[HA]: Knowledge Of Discernment Is Taraka Or Intuitional, Is Comprehension Of All Things And Of All Times And Has No Sequence.
[IT]: (55):
The highest knowledge born of awareness of Reality is transcendent, includes the cognition of all objects simultaneously, pertains to all objects and processes whatsoever in the past, present and future and also transcends World Process.
[VH]: (This knowledge born of viveka is) taraka-causing to cross beyond (klesa/karma etc.), sarva-visaya – omni-temporal (encompassing objects of perception), and is sarvatha-visaya –omni-temporal (encompassing objects in all conditions), and is akrama- non-sequential. Thus concludes the knowledge born of viveka-discernment.
[BM]: Knowledge born of discrimination is transcendent, comprehensive, concerned with all states of things, and instantaneous.
[SS]: (55):
The discriminative knowledge that simultaneously comprehends all objects in all conditions is the intuitive knowledge which brings liberation.
The gnosis born of discernment is the ‘deliverer’, and is omni-objective, omni-temporal and non-sequential.
[SP]: (55) This discriminative knowledge delivers a man from the bondage of ignorance.
[SV]: (55):
The saving knowledge is that knowledge of discrimination which covers all objects, all means.
Sutra III.55
सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यमिति॥५५॥
sattva-puruṣayoḥ śuddhisāmye kaivalyam ॥55॥
[HA]: When Equality Is Established Between Buddhi-Sattva And Purusa In Their Purity, Liberation Takes Place.
[IT]: (56):
Kaivalya is attained when there is equality of purity between the Parusa and Sattva.
[VH]: Upon the equal purity of sattva and parusa–kaivalya-the aloness (of seeing).
[BM]: Absolute freedom occurs when the lucidity of material nature and spirit are in pure equlibrium.
[SS]: (56):
When the tranquil mind attains purity equal to that of the Self, there is Absoluteness.
[SP]: (56) Perfection is attained when the mind becomes as pure as the Atman itself.
[SV]: (56):
By the similarity of purity between the Sattva and the Purusa comes Kaivalya.
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