patanjali-fans


Set of Sutras for Third chapter - On Vibhuti or special powers which can be gained through Samyama
We will review all sutras and may be able to review Gurudev's video at marked Sutras which Gurudev mentioned as important

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

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.


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.

Sutra III.4
त्रयमेकत्र संयमः॥४॥ 
 trayam-ekatra saṁyamaḥ ॥4॥
[HA]: The Three Together On The Same Object Is Called Samyama.

Sutra III.5
तज्जयात्प्रज्ञालोकः॥५॥ 
 tajjayāt prajñālokaḥ ॥5॥
[SS]: By mastery of samyama comes the 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)

Sutra III.7
त्रयमन्तरङ्गं पूर्वेभ्यः॥७॥ 
 trayam-antarangaṁ pūrvebhyaḥ ॥7॥
[HA]: These Three Are More Intimate Practices Than The Previously Mentioned Ones. 

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.

Sutra III.9
व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः॥९॥ 
 vyutthāna-nirodha-saṁskārayoḥ abhibhava-prādurbhāvau nirodhakṣaṇa cittānvayo nirodha-pariṇāmaḥ ॥9॥
[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.

Sutra III.10
तस्य प्रशान्तवाहिता संस्कारात्॥१०॥ 
 tasya praśānta-vāhitā saṁskārat ॥10॥
[SP]: When this suppression of thought-waves becomes continuous, the mind’s flow is calm. 

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.
[SS]: When there is decline in distractness and appearance of one-pointedness, then comes samadhi parinama (development in Samadhi)

Sutra III.12
ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः॥१२॥ 
 tataḥ punaḥ śātoditau tulya-pratyayau cittasya-ikāgratā-pariṇāmaḥ ॥12॥
[SP]: The mind becomes one-pointed when similar thoughtwaves arise in succession without any gaps between them.

Sutra III.13
एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः॥१३॥ 

 etena bhūtendriyeṣu dharma-lakṣaṇa-avasthā pariṇāmā vyākhyātāḥ ॥13॥
[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).
[BM]: The substratum underlying the essential properties of material nature endures whether these properties are at rest, arising, or unmanifest. 

Sutra III.15
क्रमान्यत्वं परिणामान्यत्वे हेतुः॥१५॥ 
 kramānyatvaṁ pariṇāmānyateve hetuḥ ॥15॥
[SV]: The succession of changes is the cause of manifold evolution.

Sutra III.16
परिणामत्रयसंयमादतीतानागतज्ञानम्॥१६॥ 
 pariṇāmatraya-saṁyamāt-atītānāgata jñānam ॥16॥
[SS]: By practicing samyama on the three stages of evolution comes 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.
[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.
[SS]: By direct perception, through samyama, of one’s mental impressions, knowledge of past births is obtained. 

Sutra III.19
प्रत्ययस्य परचित्तज्ञानम्॥१९॥ 
 pratyayasya para-citta-jñānam ॥19॥
[BM]: Through direct perception of cognitive process, one has knowledge of the thoughts of others. 

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.
[BM]: But this does not involve knowledge of the underlying object of thought since that is not the object of one’s perception.
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. 

Sutra III.22a
एतेन शब्दाद्यन्तर्धानमुक्तम् ॥२२॥ 
 etena shabdaadyantardhaanamuktam


[SS]: In the same way, the disappearance of sound [touch, taste, smell, etc] is explained.

Sutra III.22b
सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा॥२२॥ 
 sopa-kramaṁ nirupa-kramaṁ ca karma tatsaṁyamāt-aparāntajñānam ariṣṭebhyo vā ॥22॥
[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. 

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) 

Sutra III.24
बलेषु हस्तिबलादीनि॥२४॥ 

 baleṣu hastibalādīnī ॥24॥
[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.
[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]

Sutra III.26
भुवनज्ञानं सूर्ये संयमात्॥२६॥ 
 bhuva-jñānaṁ sūrye-saṁyamāt ॥26॥
[VH]: By samyama on the sun- knowledge of the worlds.
Sutra III.27
चन्द्रे ताराव्यूहज्ञानम्॥२७॥ 
 candre tāravyūha-jñānam ॥27॥
[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):
[BM]: From perfect discipline of the polestar, one has knowledge of the movements of the stars.

Sutra III.29
नाभिचक्रे कायव्यूहज्ञानम्॥२९॥ 

 nābhicakre kāyavyūha-jñānam ॥29॥
[SP]: (30) By making samyama on the navel, one gains knowledge of the constitution of the body

Sutra III.30
कण्ठकूपे क्षुत्पिपासानिवृत्तिः॥३०॥ 
 kanṭha-kūpe kṣutpipāsā nivr̥ttiḥ ॥30॥
[VH]: By samyama on the well of the throat – the ceasing of hunger and thirst.

Sutra III.31
कूर्मनाड्यां स्थैर्यम्॥३१॥ 
 kūrma-nāḍyāṁ sthairyam ॥31॥
(By performing Samyama) on the Kurma-nadi steadiness.

Sutra III.32
मूर्धज्योतिषि सिद्धदर्शनम्॥३२॥ 
 mūrdha-jyotiṣi siddha-darśanam ॥32॥
[HA]: (By Practicing Samyama) On The Coronal Light, Siddhas Can Be Seen. 

Sutra III.33
प्रातिभाद्वा सर्वम्॥३३॥ 

prātibhād-vā sarvam ॥33॥
[HA]: From Knowledge Kown As Pratibha (Intuition) Everything Becomes Known.
Sutra III.34
हृदये चित्तसंवित्॥३४॥ 
 hrḍaye citta-saṁvit ॥34॥
(By Practicing Samyama) On The Heart, one gains infalliable knowledge (knowledge of consciousness) 

Sutra III.35
सत्त्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगः परार्थत्वात् स्वार्थसंयमात् पुरुषज्ञानम् 

sattva-puruṣāyoḥ atyantā-saṁkīrṇayoḥ pratyayāviśeṣo-bhogaḥ para-arthat-vāt-sva-arthasaṁyamāt puruṣa-jñānam ॥35॥
[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. 

Sutra III.36
ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते॥३६॥ 
 tataḥ prātibha-srāvāṇa-vedana-ādarśa-āsvāda-vārtā jāyante ॥36॥
[IT]: (37):
Thence are produced hearing, touch, taste, and smell from the inside.

Sutra III.37
ते समाधावुपसर्गा व्युत्थाने सिद्धयः॥३७॥ 
 te samādhav-upasargā[ḥ]-vyutthāne siddhayaḥ ॥37॥
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.

Sutra III.38
बन्धकारणशैथिल्यात्प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः॥३८॥ 
 badnha-kāraṇa-śaithilyāt pracāra-saṁvedanācca cittasya paraśarīrāveśaḥ ॥38॥
[IT]: (39):
The mind can enter another’s body on relaxation of the cause of bondage and from knowledge of passages. 

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. 

Sutra III.40
समानजयाज्ज्वलनम्॥४०॥ 
 samāna-jayāj-jvalanam ॥40॥
[HA]: By Conquering The Vital Force Called Samana, Effulgence Is Acquired

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. 

Sutra III.42
कायाकाशयोः संबन्धसंयमाल्लघुतूलसमापत्तेश्चाकाशगमनम्॥४२॥ 
kāyākāśayoḥ saṁbandha-saṁyamāt laghu-tūla-samāpatteśca-ākāśa gamanam ॥42॥
[SS]: By samyama on the relationship between the body and ether, lightness of cotton fiber is attained, and thus traveling through the ether is possible.

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.
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.
[SV]: 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॥
[IT]: 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).
Sutra III.46
रूपलावण्यबलवज्रसंहननत्वानि कायसंपत्॥४६॥ 
rūpa-lāvaṇya-bala-vajra-saṁhananatvāni kāyasaṁpat ॥46॥
[VH]: Beauty, gracefulness, strength, and adamantine firmness is the perfection of the body.
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.
[SV]: 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.
[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).
Sutra III.49
सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च॥४९॥ 
sattva-puruṣa-anyatā-khyātimātrasya sarva-bhāvā-adhiṣṭhātr̥tvaṁ sarva-jñātr̥tvaṁ ca ॥49॥
[IT]: 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).
existence [omnipotence] is gained as is omniscience.
Sutra III.50
तद्वैराग्यादपि दोषबीजक्षये कैवल्यम्॥५०॥ 
tad-vairāgyād-api doṣa-bīja-kṣaye kaivalyam ॥50॥
[IT]: By non-attachment even to that, on the very seed of bondage being destroyed, follows Kaivalya
By non-attachment even to that [all these siddhis]. The seed of bondage is destroyed and thus follows Kailvalya (Independence).
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. 

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.
[SP]: By making samyama on single moments and on their sequence in time, one gains discriminative knowledge.
Sutra III.53
जातिलक्षणदेशैरन्यतानवच्छेदात् तुल्ययोस्ततः प्रतिपत्तिः॥५३॥ 
jāti-lakṣaṇa-deśaiḥ anyatā-anavacchedāt tulyayoḥ tataḥ pratipattiḥ ॥53॥
[IT]: (54):
From it (Vivekajam’Jnanam) knowledge of distinction between similars which cannot be distinguished by class, characteristic or postion.
Sutra III.54
तारकं सर्वविषयं सर्वथाविषयमक्रमं चेति विवेकजं ज्ञानम्॥५४॥ 
tārakaṁ sarva-viṣayaṁ sarvathā-viṣayam-akramaṁ-ceti vivekajaṁ jñānam ॥54॥
[IT]: 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.
Sutra III.55
सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यमिति॥५५॥ 

sattva-puruṣayoḥ śuddhisāmye kaivalyam ॥55॥
[SV]:By the similarity of purity between the Sattva and the Purusa comes Kaivalya.

+++++++++++++++++++++
This is the set of Sutras for the fourth chapter - on kaivalya

जन्मौषधिमन्त्रतपःसमाधिजाःसिद्धयः॥१॥ 
janma-oṣadhi-mantra-tapas-samādhi-jāḥ siddhayaḥ ॥1॥
[VH][BM][SS]: Siddhis are born of practices performed in previous births, or by herbs, mantra repetition, asceticism, or by samadhi.

Sutra IV.2
जात्यन्तरपरिणामः प्रकृत्यापूरात्॥२॥ 
jāty-antara-pariṇāmaḥ prakr̥ty-āpūrāt ॥2॥
[HA]: Takes Place Through The Filling In Of Their Innate Nature.

Sutra IV.3
निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत्॥३॥ 
nimittam-aprayojakaṁ prakr̥tīnāṁ-varaṇa-bhedastu tataḥ kṣetrikavat ॥3॥
[HA]: Causes Do Not Put Nature Into Motion, Only The Removal Of Obstacles Takes Place Through Them. This Is Like A Farmer Breaking Down the Barrier To Let The Water Flow (The Hindrances Being Removed By The Causes, The Nature Impenetrates By Itself)
Sutra IV.4
निर्माणचित्तान्यस्मितामात्रात्॥४॥ 
nirmāṇa-cittāny-asmitā-mātrāt ॥4॥
[HA]: All Creative Minds Are Constructed From Pure I-sense.

Sutra IV.5
प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम्॥५॥ 
pravr̥tti-bhede prayojakaṁ cittam-ekam-anekeṣām ॥5॥
[HA]: One (Principal) Mind Directs The Many Created Minds In The Variety Of Their Activities.

Sutra IV.6
तत्र ध्यानजमनाशयम्॥६॥ 
tatra dhyānajam-anāśayam ॥6॥
[IT]: Of these, the mind born of meditation is free from impressions.

Sutra IV.7
कर्माशुक्लाकृष्णं योगिनस्त्रिविधमितरेषाम्॥७॥ 
karma-aśukla-akr̥ṣṇaṁ yoginaḥ trividham-itareṣām ॥7॥
[HA]: The Actions Of Yogins Are Neither White Nor Black, Whereas The Actions Of Others Are Of Three Kinds.

Sutra IV.8
ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम्॥८॥ 
tataḥ tad-vipāka-anugṇānām-eva-abhivyaktiḥ vāsanānām ॥8॥
[IT]: From these only those tendencies are manifested for which the conditions are favourable.

Sutra IV.9
जातिदेशकालव्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोरेकरूपत्वात्॥९॥ 
jāti deśa kāla vyavahitānām-apy-āntaryāṁ smr̥ti-saṁskārayoḥ ekarūpatvāt ॥9॥
Therre is a relation of cause and effect even though separated bu class, locality and time because memory and impressions are the same in form.

Sutra IV.10
तासामनादित्वं चाशिषो नित्यत्वात्॥१०॥ 
tāsām-anāditvaṁ cāśiṣo nityatvāt ॥10॥
[IT]: And there is no beginning of them, the desire to live being eternal.
Sutra IV.11
हेतुफलाश्रयालम्बनैः संगृहीतत्वादेषामभावे तदभावः॥११॥ 
hetu-phala-āśraya-ālambanaiḥ-saṁgr̥hītatvāt-eṣām-abhāve-tad-abhāvaḥ ॥11॥
[IT]: Being bound together as cause-effect, substratum-object, they (effects, i.e. Vasanas) disappear on their (cause, i.e. Avidya) disappearance

Sutra IV.12
अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम्॥१२॥ 
atīta-anāgataṁ svarūpato-‘sti-adhvabhedād dharmāṇām ॥12॥
[SV]: The past and future exist in their own nature, qualities having different ways.

Sutra IV.13
ते व्यक्तसूक्ष्मा गुणात्मानः॥१३॥ 
te vyakta-sūkṣmāḥ guṇa-atmānaḥ ॥13॥
[HA]: Characteristics, Which Are Present At All Times, Are Manifest And Subtle, And Are Composed Of The Three Gunas.

Sutra IV.14
परिणामैकत्वाद्व्स्तुतत्त्वम्॥१४॥ 
pariṇāma-ikatvāt vastu-tattvam ॥14॥
[SP]: Since the gunas work together within every change of form and expression, there is a unity in all things.

Sutra IV.15
वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः॥१५॥ 
vastusāmye citta-bhedāt-tayorvibhaktaḥ panthāḥ ॥15॥
[SP]: The same object is perceived in different ways by different minds. Therefore the mind must be other than the object.

Sutra IV.16
न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात्॥१६॥ 
na caika-citta-tantraṁ cedvastu tad-apramāṇakaṁ tadā kiṁ syāt ॥16॥
[SP]: [15A] The object cannot be said to be dependent on the perception of a single mind. For, if this were the case, the object could be said to be non-existent when that single mind was not perceiving it.
Sutra IV.17
तदुपरागापेक्षत्वाच्चित्तस्य वस्तु ज्ञाताज्ञातम्॥१७॥ 
tad-uparāga-apekṣitvāt cittasya vastu-jñātājñātaṁ ॥17॥
[SP]: [16] An object is known or unknown, depending upon the moods of the mind.

Sutra IV.18
सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात्॥१८॥ 
sadājñātāḥ citta-vrttayaḥ tat-prabhoḥ puruṣasya-apariṇāmitvāt ॥18॥
[SV]: [VN 4.17] The states of the mind are always known because the lord of the mind is unchangeable.

Sutra IV.19
न तत्स्वाभासं दृश्यत्वात्॥१९॥ 
na tat-svābhāsaṁ dr̥śyatvāt ॥19॥
[SP]: [18] The mind is not self-luminous, since it is an object of perception.

Sutra IV.20
एकसमये चोभयानवधारणम्॥२०॥ 
eka samaye c-obhaya-an-avadhāraṇam ॥20॥
[HA]: Besides, Both (The Mind And Its Objects) Cannot Be Cognised Simultaneously.
Sutra IV.21
चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसंकरश्च॥२१॥ 
cittāntara dr̥śye buddhi-buddheḥ atiprasaṅgaḥ smr̥ti-saṁkaraś-ca ॥21॥
[HA]: If The Mind Were To Be Illumined By Another Mind Then There Will Be Repetition Ad Infinitum Of Illumining Minds And Intermixture Of Memory.

Sutra IV.22
चितेरप्रतिसंक्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनम्॥२२॥ 
citer-aprati-saṁkramāyāḥ tad-ākāra-āpattau svabuddhi saṁ-vedanam ॥22॥
[SV]: [VN 4.21] The essence of knowledge (the Purusa) being un-changeable, when the mind takes its form, it becomes conscious.

Sutra IV.23
द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम्॥२३॥ 
draṣṭr̥-dr̥śy-opa-raktaṁ cittaṁ sarva-artham ॥23॥
[SP]: [22] The mind is able to perceive because it reflects both the Atman and the objects of perception.

Sutra IV.24
तदसंख्येयवासनाभिश्र्चित्रमपि परार्थं संहत्यकारित्वात्॥२४॥ 
tad-asaṅkhyeya vāsanābhiḥ citram-api parārtham saṁhatya-kāritvāt ॥24॥
[IT]: Through variegated by innumerable Vasanas it (the mind) acts for another (Purusa) for it acts in association.

Sutra IV.25
विशेषदर्शिन आत्मभावभावनाविनिवृत्तिः॥२५॥ 
viśeṣa-darśinaḥ ātmabhāva-bhāvanā-nivr̥ttiḥ ॥25॥
[VH][BM][SS]: To one who sees the distinction between the mind and the Atman, thoughts of mind as the Atman cease forever.

Sutra IV.26
तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम्॥२६॥ 
tadā viveka-nimnaṁ kaivalya-prāg-bhāraṁ cittam ॥26॥
[IT]: Then, verily, the mind is inclined towards discrimination and gravitating towards Kaivalya.

Sutra IV.27
तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः॥२७॥ 
tac-chidreṣu pratyaya-antarāṇi saṁskārebhyaḥ ॥27॥
[HA]: Through Its Breaches (i.e. Breaks In Discriminative Knowledge) Arise Other Fluctuations Of The Mind Due To (Residual) Latent Impressions.
Sutra IV.28
हानमेषां क्लेशवदुक्तम्॥२८॥ 
hānam-eṣāṁ kleśavad-uktam ॥28॥
[HA]: It Has Been Said That Their Removal (i.e. Of Fluctuations) Follows The Same Process As The Removal Of Afflictions.

Sutra IV.29
प्रसंख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिः॥२९॥ 
prasaṁkhyāne-‘py-akusīdasya sarvathā vivekakhyāteḥ dharma-meghas-samādhiḥ ॥29॥
[HA]: When One Becomes Disintereested Even In Omniscience One Attains Perpetual Discriminative Enlightenment From Which Ensues The Concentration Known As Dharmamegha (Virtue-Pouring Cloud).

Sutra IV.30
ततः क्लेशकर्मनिवृत्तिः॥३०॥ 
tataḥ kleśa-karma-nivr̥ttiḥ ॥30॥
[IT]: Then follows freedom from Klesas and Karmas.

Sutra IV.31
तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्याज्ज्ञेयमल्पम्॥३१॥ 
tadā sarva-āvaraṇa-malāpetasya jñānasya-ānantyāt jñeyamalpam ॥31॥
[SP]: [30] Then the whole universe, with all its objects of sense-knowledge, becomes as nothing in comparison to that infinite knowledge which is free from all obstructions and impurities.

Sutra IV.32
ततः कृतार्थानां परिणामक्रमसमाप्तिर्गुणानाम्॥३२॥ 
tataḥ kr̥tārthānaṁ pariṇāma-krama-samāptir-guṇānām ॥32॥
[SP]: [31] Then the sequence of mutations of the gunas comes to an end, for they have fulfilled their purpose.
Sutra IV.33
क्षणप्रतियोगी परिणामापरान्तनिग्रार्ह्यः क्रमः॥३३॥ 
kṣaṇa-pratiyogī pariṇāma-aparānta nirgrāhyaḥ kramaḥ ॥33॥
[VH][BM][SS]: The sequence [referred to above] means an uninterrupted succession of moments which can be recognized at the end of their transformations.

Sutra IV.34
पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति॥३४॥ 
puruṣa-artha-śūnyānāṁ guṇānāṁ-pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citiśaktiriti ॥34॥
[SP]: [33] Since the gunas no longer have any purpose to serve for the Atman, they resolve themselves into Prakriti. This is liberation. The Atman shines forth in its own pristine nature, as pure consciousness.

1 comment:

  1. I really liked his discussion of restraining, and how the mind flows like a silent river when it's practiced. So beautiful!

    ReplyDelete