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| Aw ptÃlyaegsUÇe iv-Uitpad> t&tIy> |
| atha patañjala yoga s¨tre vibh¨ti p˜da× t®itŸya× |
Herein from the Yoga Sutras of Patañjali: Chapter 3 "On the Powers That Come With Attainment"
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| dezbNxiíÄSy xar[a . 1. |
| deþa bandhaþcittasya dh˜raõ˜ |
| [1] |
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Concentration consists of keeping the attention centred in one area.
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| tÇ àTyyEktanta Xyanm! . 2. |
| tatra pratyayaika t˜nat˜ dhy˜nam |
| [2] |
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Keeping the attention uninterruptedly in that state is meditation.
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| tdevawRmaÇin-aRs< SvêpzUNyimv smaix>. 3. |
| tadev˜rtha m˜tra nirbh˜saÐ svar¨pa þ¨nyam iva sam˜dhi× |
| [3] |
|
Enlightenment comes when the attention-keeping ability shines forth as an entity in its own right, quite separate from the means or objects first used to centre it or draw it forth.
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| ÇymekÇ s<ym>.4. |
| trayam ekatra saÐyama× |
| [4] |
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These three together are called insightful perception.
|
| t¾yaTà}alaek>.5. |
| tajjay˜t prajñ˜loka× |
| [5] |
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Achievement of it brings the very highest wisdom.
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| tSy -Uim;u ivinyaeg>.6. |
| tasya bh¨miÿu viniyoga× |
| [6] |
|
It is to be used to discover higher and higher planes of being.
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| ÇymNtr¼< pUveR_y>.7. |
| trayam antaraðgaÐ p¨rvebhya× |
| [7] |
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Compared to the previous stages, these three are inner.
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| tdip vihrNg< invIRjSy.8. |
| tadapi bahiraðgaÐ nirbŸjasya |
| [8] |
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But they are outer compared to that type of realization which comes without needing to be implanted.
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| VyuTwaninraexs<Skaryaeri--vàaÊ-aRvaE inraex][icÄaNvyae inraexpir[am>.9. |
| vyutth˜na nirodha saÐsk˜rayorabhibhava pr˜durbh˜vau nirodha kÿaõa citt˜nvayo nirodha pariõ˜ma× |
| [9] |
|
The result of the highest efforts to bring attentiveness to the mind is the driving out of deep-seated forces. At those moments of attentiveness, the mind identifies with the manifestation of its own ability to be controlled.
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| tSy àzaNtvaihta s<Skarat!.10. |
| tasya praþ˜nta v˜hit˜ saÐsk˜r˜t |
| [10] |
|
It is in the nature of such a mind to flow serenely.
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| svaRwRtEka¢tyae> ]yaedyaE icÄSy smaixpir[am>.11. |
| sarv˜rthataik˜gratayo× ksayodayau cittasya sam˜dhi pariõ˜ma× |
| [11] |
|
When the mind reaches the highest type of attainment multiplicity is destroyed, and a state of oneness arises.
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| -tt> pun> zaNtaeidtaE tuLyàTyyaE icÄSyEka¢tapir[am>.12. |
| tata× puna× þ˜ntoditau tulya pratyayau cittasyaik˜grat˜ pariõ˜ma× |
| [12] |
|
Due to this most supreme one-pointedness of mind, whatever has just passed through the mind is seen to be similar to what is just coming into it.
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| @ten -UteiNÔye;u xmRl][avSwapir[ama VyaOyata>.13. |
| etena bh¨tendriyeÿu dharma lakÿaõ˜vasth˜ pariõ˜m˜ vy˜khy˜t˜× |
| [13] |
|
By this all changes — whether in property and character, in conditions or in manifestation, and whether perceptible or elemental — can be accounted for.
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| zaNtaeidtaVypdeZyxmaRnupatI xmIR.14. |
| þ˜ntodit˜vyapadeþya dharm˜nup˜tŸ dharmŸ |
| [14] |
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A thing or event is characterized by the fact that some things have happened to it, some are happening to it, and some are due to happen to it.
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| ³maNyTv< pir[amaNyTve hetu>.15. |
| kram˜nyatvaÐ pariõ˜m˜nyatve hetu× |
| [15] |
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The reason for the difference in the way a thing or event is, is the difference in these stages.
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| pir[amÇys<ymadtItanagt}anm!.16. |
| pariõ˜ma traya saÐyam˜datŸt˜n˜gata jñ˜nam |
| [16] |
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Insightful perception performed on this threefold relationship brings a complete understanding of both past and future ones.
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| zBdawRàTyyanaimtretraXyasaTs»rStTàiv-ags<ymaTsvR-Utét}anm!.17. |
| þabd˜rtha pratyay˜n˜m itaretar˜dhy˜s˜t saðkarastatpravibh˜ga saÐyam˜t sarvabh¨ta ruta jñ˜nam |
| [17] |
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An object, the word for it, and the idea evoked by it all tend to be confused with each other. Total attentiveness paid to the differences between these brings a true understanding of the utterance of all living beings.
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| s<Skarsa]aTkr[aTpUvRjait}anm!.18. |
| saÐsk˜ra s˜kÿ˜tkaraõ˜t p¨rva j˜ti jñ˜nam |
| [18] |
|
By bringing roots or causes into direct observation there comes knowledge of lives as they have been lived before.
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| àTyySy pricÄ}anm!.19. |
| pratyayasya paracitta jñ˜nam |
| [19] |
|
There also comes knowledge of the contents of other minds and states of mind.
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| n c tTsalMbn< tSyaiv;yI-UtTvat!.20. |
| na ca tat s˜lambanaÐ tasy˜viÿayŸ bh¨tatv˜t |
| [20] |
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But their causative reasons do not become known as there is no effort to identify them.
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| kayêps<ymaÄÍaýziStM-e c]u>àkazasMàyaege=NtÏaRnm!.21. |
| k˜ya r¨pa saÐyam˜t tadgr˜hya þakti stambhe cakÿuÿprak˜þ˜saÐprayoge 'ntardh˜nam |
| [21] |
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Through insightful perception on the manner of existence of the body, that force capable of perceiving being is checked. There being no contact between the seeing-ability and the forces of being, that which merely is vanishes from view.
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| @ten zBda*NNtxR;nmuKtm!.22. |
| etena þabd˜dyantardh˜nam uktam |
| [22] |
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The same principle explains the disappearance of sound et cetera.
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| saep³m< inép³m< c kmR tTs<ymadpraNt}anmiròe_yae va.23. |
| sopakramaÐ nirupakramaÐ ca karma tat saÐyam˜dapar˜nta jñ˜nam ariÿ÷ebhyo v˜ |
| [23] |
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The results of some actions come quickly, others slowly. By means of clear and direct seeing comes knowledge of when the final moment is to come. This can also come by an understanding of omen.
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| mEÈyaid;u blain.24. |
| maitry˜diÿu bal˜ni |
| [24] |
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Great powers of friendship, compassion and the like come from concentrating on that quality.
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| ble;u hiStbladIin.25. |
| baleÿu hastibal˜dŸni |
| [25] |
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Correct visualization of the strength of an elephant, or whatever is desired, makes one as strong as an elephant or whatever.
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| àv&ÅyalaekNyasaTsUúmVyvihtivàk«ò}anm!.26. |
| prav®tty˜loka ny˜s˜t s¨kÿma vyavahita viprak®ÿ÷a jñ˜nam |
| [26] |
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Knowledge of indistinct, vague or distant things is gained by directing the light of the highest faculties of the mind towards these.
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| -uvn}an< sUyeR s<ymat!.27. |
| bhuvanajñ˜nam s¨rye saÐyam˜t |
| [27] |
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Through total concentration on the sun, one gains knowledge of being.
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| cNÔe taraVyUh}anm!.28. |
| candre t˜r˜ vy¨ha jñ˜nam |
| [28] |
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Direct perception of the moon brings knowledge of the various paths of the forces of being.
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| Øuve tÌit}anm!.29. |
| dhruve tadgati jñ˜nam |
| [29] |
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… on the Pole-star, brings knowledge of their movements.
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| nai-c³e kayVyUh}anm!.30. |
| n˜bhicakre k˜yavy¨hajñ˜nam |
| [30] |
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… on the very centre of the body brings understanding of all bodily systems.
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| k{Qkªpe ]uiTppasainv&iÄ>.31. |
| kaõ÷hak¨pe kÿutpip˜s˜niv®tti× |
| [31] |
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Hunger and thirst are brought under control by total concentration on the centre of such feelings at the bottom of the throat.
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| kªmRnaf(a< SwEyRm!.32. |
| k¨rman˜ýy˜m sthairyam |
| [32] |
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Complete equilibrium is gained by concentrating on the centre of balance.
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| mUÏRJyaeiti; isÏdzRnm!.33. |
| m¨rdhajyotiÿi siddhadarþanam |
| [33] |
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Rapt attention paid to the light of consciousness in the head brings to sight those who have attained the highest objectives.
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| àait-aÖa svRm!.34. |
| pr˜tibh˜dv˜ sarvam |
| [34] |
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Knowledge of anything and everything comes through correctly directed attentiveness.
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| ùdye icÄs<ivt!.35. |
| h®daye cittasaÐvit |
| [35] |
|
Direct gazing at the heart of being brings compete understanding of the nature of the mind.
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| sÅvpué;yaerTyNtas»I[Ryae> àTyyaivze;ae -aeg> prawRTvaTSvawRs<ymaTpué;}anm!.36. |
| sattva puruÿayoratyant˜saÐkŸrõayo× pratyay˜viþeÿo bhoga× par˜rthatv˜t sv˜rtha saÐyam˜t puruÿa jñ˜nam |
| [36] |
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Purity of being and pure being are quite separate things. It is loss of this realization that causes worldly experience. Since worldly experience does have another dimension, absolute constant awareness of simply existing brings an understanding of pure being.
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| tt> àait-ïav[vednadzaRSvadvaÄaR jayNte.37. |
| tata× pr˜tibha þr˜vaõa vedan˜darþ˜sv˜dav˜rt˜ j˜yante |
| [37] |
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From this come means of gaining inner direct knowledge through the finest, highest, most subtle use of the energies involved with the hearing, touching, seeing, tasting and smelling faculties.
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| te smaxavupsgaR VyuTwane isÏy>.38. |
| te sam˜dh˜vupasarg˜ vyutth˜ne siddhaya× |
| [38] |
|
They seem to be enhanced faculties and ability to an outwardly directed mind, but they are obstacles to the achievement of an inner, enlightened state.
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| bNxkar[zEiwLyaTàcars<vedna½ icÄSy przrIravez>.39. |
| bandhak˜raõaþaithily˜t prac˜rasaÐvedan˜cca cittasya paraþarŸr˜veþa× |
| [39] |
|
By being free of those things that cause bondage, and by understanding how and where life flows, the mind can enter other bodies.
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| %danjya¾lp»k{qkaid:vs¼ %T³aiNtí.40. |
| ud˜na jay˜jjala paðka kaõ÷ak˜diÿvasaðga utkr˜ntiþca |
| [40] |
|
Understanding of the nature of the uplifting forces in a person enables one to rise up above water, cloying things, thorny things and the like.
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| smanjyaJJvlnm!.41. |
| sam˜na jay˜jjvalanam |
| [41] |
|
Direct perception on that which carries health to all parts of the body makes it glow.
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| ïaeÇakazyae> s<-Nxs<ymaiÎVy< ïaeÇm!.42. |
| þrotr˜k˜þayo× saÐbandha saÐyam˜ddivyaÐ þrotram |
| [42] |
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Complete concentration on the interrelation between the atmosphere and the ear brings an ability to hear of a most high order.
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| kayakazyae> s<bNxs<yma‘"utUlsmapÄeíakazgmnm!.43. |
| k˜y˜k˜þayo× saÐbandha saÐyam˜llaghu t¨la sam˜patteþc˜k˜þa gamanam |
| [43] |
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Through a highly developed faculty of orienting in space, or by directing the mind towards things as light as cotton, there comes an ability to move easily through space.
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| bihrkiLpta v&iÄmRhaivdeha tt> àkazavr[]y>.44. |
| bahirakalpit˜ v®ttirmah˜videh˜ tata× prak˜þ˜varaõakÿaya× |
| [44] |
|
By directing the mind fully to external things and by paying attention to the great world outside, the veil that covers the light of consciousness is destroyed.
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| SwUlSvêpsUúmaNvyawRvÅvs<ymaÑUtjy>.45. |
| sth¨la svar¨pa s¨kÿm˜nvay˜rthavatva saÐyam˜dbh¨tajaya× |
| [45] |
|
Total concentration on the gross, the subtle and on particular forms of matter, and also on their combinations and their functions brings mastery over all energies and elements.
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| ttae=i[maidàaÊ-aRv> kaysMpÄÏmaRni-"atí.46. |
| tato 'õim˜di pr˜durbh˜va× k˜ya saÐpat taddharm˜nabhigh˜taþca |
| [46] |
|
From this mastery comes manifestation of the ability to become minute as well as other powers. Mind and body become perfect — no form of matter or energy can in any way contain them.
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| êplav{yblv¿s<hnnTvain kaysMpt!.47. |
| r¨pa l˜vaõya bala vajra saÐhananatv˜ni k˜yasaÐpat |
| [47] |
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The being becomes perfect, possessing beauty and grace, having the strength of thunder, and also able to bear an number of blows or hardships.
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| ¢h[SvêpaiSmtaNvyawRvÅvs<ymaidiNÔyjy>.48. |
| grahaõa svar¨p˜smit˜nvay˜rthavattva saÐyam˜dindriyajaya× |
| [48] |
|
Through gazing directly at the process of perception itself, at one’s own nature, and at one’s own particular way of perceiving, and at the purpose of perception, there comes complete understanding of how awareness arises.
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| ttae mnaejivTv< ivkr[-av> àxanjyí.49. |
| tato manojavitvaÐ vikaraõabh˜va× pradh˜najayaþca |
| [49] |
|
From this the mind gains an ability to become aware, or to know instantaneously, without the use of any other means of coming to know. There also comes complete control over manifested being.
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| sÅvpué;aNytaOyaitmaÇSy svR-avaixóat&Tv< svR}at&Tv< c.50. |
| sattva puruÿ˜nyat˜ khy˜ti m˜trasya sarva bh˜v˜dhiÿ÷h˜t®tvaÐ sarvajñ˜t®tvaÐ ca |
| [50] |
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Only to those who recognize the distinction between purity of being and pure being does supremacy of all modes, styles and types of being or beings, and complete understanding of all things, come.
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| tÖEraGyadip dae;vIj]ye kEvLym!.51. |
| tadvair˜gy˜dapi doÿabŸjakÿaye kaivalyam |
| [51] |
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Only by totally renouncing even this is the root-cause of bondage destroyed and liberation attained.
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| SwaNyupinmÙ[e s¼Smyakr[< punrinòàs¼at!.52. |
| sth˜nyupanimantraõe saðga smay˜karaõam punaraniÿ÷aprasaðg˜t |
| [52] |
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When these high powers tempt, satisfaction in what has been achieved should be avoided as there is still always the possibility of once again coming into contact with undesirable things.
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| ][tT³myae> s<ymaiÖvekj< }anm!.53. |
| kÿaõa tatkramayo× saÐyam˜dvivekajaÐ jñ˜nam |
| [53] |
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Complete awareness and control for each and every passing moment brings that knowledge which results from the ability to really tell what is really real.
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| jaitl][dezErNytanvCDedaÄuLyyaeStt> àitpiÄ>.54. |
| j˜ti lakÿaõa deþairanyat˜navacched˜t tulyayostata× pratipatti× |
| [54] |
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Because of this ability two identical things and events seemingly having the same type, property or position can be distinguished.
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| tark< svRiv;y< svRwaiv;ym³m< ceit ivvekj< }anm!.55. |
| t˜rakaÐ sarvaviÿayaÐ sarvath˜viÿayamakramaÐ ceti vivekajaÐ jñ˜nam |
| [55] |
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And this most high knowing is transcendent. It embraces all things. It is in all places. It is in all ways. It is at all times. It is born from an awareness of what is really real.
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| sÅvpué;yae> zuiÏsaMye kEvLyimit.56. |
| sattvapuruÿayo× þuddhis˜mye kaivalyam iti |
| [56] |
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Absolute freedom is when purity of being is identical with pure being.
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| #it ptÃlyaegsUÇe iv-Uitpad> t&tIy> smaÝ> |
| iti patañjala yoga s¨tre vibh¨ti p˜da× t®itŸya× sam˜pta× |
Here lies Chapter 3, "On the Powers That Come With Attainment", in the Yoga Sutras of Patañjali
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| ©1984, 1999 & 2005 Kofi Busia |
