Vibhooti Pada
०१. देशबन्धश्चित्तस्य धारणा ।
1. DESHA BANDHA CHITTASYA DHAARANAA
DESHA: place; spot BANDHA: binding; confining; fixing CHITTASYA: of the mind DHAARANAA: concentration.
Concentration is the confining of the mind within a limited mental area (object of concentration).
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०२. तत्र प्रत्ययैकतानता ध्यानम् ।
2. TATRA AIKATAAANATAA DHYAANAM
TATRA: there; in that (place) PRATYAY: content of consciousness AIKATAANATAA: stretching or streaming unbrokenly as one DHYAANAM: meditation; contemplation.
Uninterrupted flow (of mind) towards the object (chosen for meditation) is contemplation.
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०३. तद् एवार्थमात्रनिर्भासं स्वरूपशून्यम् इव समाधिः ।
3. TADEVA BHAATRA NIRBHAA SAM SWAROOPA SHOONYAM EVA SAMAADHI
TADEVA: the same ARTHA: the 'object'; the thing being meditated upon BHAATRA: only NIRBHAA SAM: "shining' or appearing therein SVAROOPA: true or essential form SHOONYAM: empty; void; cipher EVA: as if SAMAADHI: (is) Samadhi; trance.
The same (contemplation) when there is consciousness only of the object of meditation and not of itself (the mind) is Samadhi.
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०४. त्रयम् एकत्र संयमः ।
4. TRAYAM EKATRA SAMYAM
TRAYAM: the three EKATRA: in one place; jointly SAMYAM: (is) Samyama; a technical word meaning Dhaarana, Dhyaana and Samaadhi taken together.
The three taken together constitute Samyama.
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०५. तज्जयात् प्रज्ञाऽऽलोकः ।
5. TAJ-YAYAAT PRAJNA AALOKAH
TAJ-YAYAAT: by mastering it PRAJNA: the higher consciousness AALOKAH: light
By mastering it (Samyama) the light of the higher consciousness.
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०६. तस्य भूमिषु विनियोगः ।
6. TASYA BHOOMISHOO
TASYA: its BHOOMISHOO: in stages VINIYOGAH: application; employment
Its (of Samyama) use by stages.
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०७. त्रयम् अन्तरङ्गं पूर्वेभ्यः ।
7. TRAYAM ANTARANGAM
TRAYAM: the three taken together ANTARANGAM: inner; internal PURVEBHYAH: in relation to the preceding ones.
The three are internal in relation to the preceding ones.
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०८. तद् अपि बहिरङ्गं निर्बीजस्य ।
8. TAD API BAHIRANGAM NIRBEEJASYA
TAD: that API: too BAHIRANGAM: external NIRBEEJASYA: to the seedless (Samaadhi)
Even that (Saheeja Samaadhi) is external to the Seedless (Nirbeeja Samaadhi).
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०९. व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः ।
9. VYUTTHAANA NIRODHA SANSKAARAYO ABHIBHAVA PRAADURBHAAVAU NIRODHAKSHANA ANAND NIRODHA PARINAAMAH
VYUTTTHAANA: outgoing; (that which is to disappear) NIRODHA: incoming; (that which is opp9osing the outgoing impression) SANSKAARAYO: pf the impressions ABHIBHAVA: suppression; becoming latent PRAADURBHAAVAU: appearance NIRODHAKSHANA (the unmodified state of the mind at) the moment of suppression CHIT: mind ANAND: permeation; pervasion NIRODHA: suppression PARINAAMAH: transformation.
Nirodha parinaama is that transformation of the mind in which it becomes progressively permeated by that condition of Nirodha which intervenes momentarily between an impression which id disappearing and he impression which is taking its place.
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१०. तस्य प्रशान्तवाहिता संस्कारात् ।
10. TASHYA PRASHAANTA VAAHITAA SANSKAARAAT
TASHYA: its (of Nirodha Parinaama) PRASHAANTA: peaceful; tranquil; undisturbed VAAHITAA: flow SANSKAARAAT: by ( (repeated) impression.
Its flow becomes tranquil by repeated impression.
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११. सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः ।
11. SARVAARTHATA EKAAGRATAYOH KHSAYODAYOU CHITTASYA SAMAADHI PARINAAMAH
SARVAARTHATA: 'all-objectness'; many-pointednesws; state of mental distraction EKAAGRATAYOH: of one-pointedness; of concentratedness KHSAYODAYOU: decay and rise CHITTASYA: of the mind SAMAADHI:trance PARINAAMAH: transformation.
Samaadhi transformation is the (gradual) setting of the distractions and simultaneous rising of the one-pointedness.
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१२. ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः ।
12. TATAH PUNAH SHAANTA-UDITOU TULYA PRATYAYOU CHITTASYA EKAGRATAA PARINAAMAH
TATAH: then PUNAH: again SHAANTA-UDITOU: subsided and uprisen TULYA: equal; exactly similar PRATYAYOU: cognitions; contents of the mind at two different moments CHITTASYA: of the mind EKAGRATAA: one-pointedness PARINAAMAH: transformation.
Then, again, the condition of the mind in which the 'object' (in the mind) which subsides is always exactly similar to the 'object' which rises (in the next moment) is called Ekaagrataa Parinaama.
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१३. एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः ।
13. ETENA BHOOTA INDRIYESHU DHARM LAKSHANA AVASTHAA PARINAAMAA KHYAAROOYAATAAH
ETENA: by this BHOOTA: (in) the elements INDRIYESHU: in the sense-organs DHARM: property LAKSHANA: character AVASTHAA: condition PARINAAMAA: transformations in the elements and the sense-organs are also explained.
By this (by what has been said in the last four Sootras) the property, character, and condition-transformation in the elements and the sense-organs are also explained.
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१४. शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी ।
14. SHAATA UDITA AVYAPADESHYA DHARMA ANUPAATEE DHAARMEE
SHAANTA: the subsided; the latent UDITA: the uprisen; the manifest AVYAPADESHYA: the unmanifest; as yet in the future DHARMA: the properties ANUPAATEE: correlated; common to DHARMEE: substratum in which the properties inhere.
The substratum is that in which the properties - latent. Active or unmanifest - inhere.
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१५. क्रमान्यत्वं परिणामान्यत्वे हेतुः ।
15. KRIMA ANYATVAM PARINAAMA ANYATVE HETUH
RIMA: succession; underlying process; natural law ANYATVAM: difference; variety PARINAAMA: transformation; change ANYATVE: in variation or difference HETUH: cause.
The cause of the difference in transformation is the difference in the underlying process.
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१६. परिणामत्रयसंयमाद् अतीतानागतज्ञानम् ।
16. PARINAAMA TRAYA SAMYAMAAT-ATEET ANAAGATA JYNANAM
PARINAAMA: transformations TRAYA: the three SAMYAMAAT: by performing Samyama on -ATEET: past ANAAGATA: future JYNANAM: knowledge.
By performing Samyana on the three kinds of transformations (Nirodha, Samaadhi and Ekaagrataa) knowledge of the past and future.
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१७. शब्दार्थप्रत्ययानाम् इतरेतराध्यासात् संकरः । तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम् ।
17. SHABDA ARTHA PRATYAYAANAAM ETARETARAADHYAASAAT SAMKARAH TAT PRAVIBHAAGA SAMYAMAAT SARVA BHOOT ROOTA JYAANAM
SHABDA: word; sound ARTHA: object; purpose PRATYAYAANAAM: (of) idea; content of the mind ETARETARAADHYAASAAT: because of the superimposition on each other SAMKARAH: mixture; confusion TAT: (of) them PRAVIBHAAGA: separation; differentiation; resolution SAMYAMAAT: by performing samyama on SARVA: all BHOOT: living beings ROOTA: sounds JYAANAM: knowledge; comprehension.
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.
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१८. संस्कारसाक्षत्करणात् पूर्वजातिज्ञानम् ।
18. SANSKARA SAAKSHAAT-KARNAAT SANSKARA SAAKSHAAT-KARNAAT PURVA JAATI JYNANAM
SANSKARA: impressions SAAKSHAAT-KARNAAT: by observation; by direct perception PURVA: earlier; previous JAATI: (of) birth JYNANAM: knowledge.
By direct perceptions of the impressions a knowledge of the previous birth.
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१९. प्रत्ययस्य परचित्तज्ञानम् ।
19. PRATYAYASYA CHITT JYNAANAM
PRATYAYASYA: of the content of the mind PAR another's CHITT: (of) mind JYNAANAM: knowledge.
(By direct perception through samyama) of the image occupying the mind, knowledge of the mind of others.
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२०. न च तत् सालम्बनं,तस्याविषयीभूतत्वात् ।
20. NA CHA TAT SAALABANAM TASYA AVISHAYEEBHOOTAATVAAT
NA: not CHA: and TAT: that SAALAMBANAM: with support (aalambana is that from which a thing hangs or by which it is supported) TASYA: its AVISHAYEEBHOOTAATVAAT: because of (its) not being the object (of samyama).
But not also of other mental factors which support the mental image for that is not the object (of Samyama).
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२१. कायरूपसंयमात् तद्ग्राह्यशक्तिस्तम्भे चक्षुःप्रकाशासंप्रयोगेऽन्तर्धानम् ।
21. KAAYA ROOPA SAMYAMAAT TAT GRAAHYAA SHAKIT CHASHUH PRAKAASHA ASAMPRAYOGE ANTARDHANAM
KAAYA: the body ROOPA: form; visibility SAMYAMAAT: by performing Samyama on TAT: from it; thence GRAAHYAA: receptive; apprehensible SHAKIT: (of) power; capacity STAMBHE: on suspension CHASHUH: (of) the eye PRAKAASHA: with the light ASAMPRAYOGE: on there being no contact ANTARDHANAM: disappearance; invisibility.
By performing Samyama on Roopa (one of the five Tanmaatraas), on suspension of the receptive power, the contact between the eye (of the observer) and light (from the body) is broken and the body becomes invisible.
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२२. एतेन शब्दाद्यन्तर्धानमुक्तम् सोपक्रमं निरुपक्रमं च कर्म ।
22. ETENA SHABDA ANTARDHANAM UKTAM
ETAENA: by this; by the above SHABDA: sound AADI: and others; etc, ANTARDHANAM: disappearance UKTAM: has been said or described.
From the above can be understood the disappearance of sound, etc.
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२३. सोपक्रमं निरूपक्रमं च कर्म तत्संयमाद परान्तज्ञाम् रिष्टेभ्यो वा।
23. SOPAKRAMAM NIRUPAKRAMAM KARMA SAMYAMAAT APARAANTA JYNAANAM ARISHTEBYAH VAA
SOPAKRAMAM: energetically operative; active NIRUPAKRAMAM: slowly working; without intensive activity; dormant CHA: and KARMA: (sum of person's) actions (viewed as determining his future) TAT: them SAMYAMAAT: by performing Samyama on APARAANTA: of death; of the final end JYNAANAM: knowledge ARISHTEBYAH: from omens or portents VAA: or
Karma is to two kinds; active and dormant; by performing Samyama on them (is gained) knowledge of the time of death; also by (performing Samyama on) portents.
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२४. मैत्र्यादिषु बलानि ।
24. MAITREE-AADISHU BALAANI
MAITREE-AADISHU: on friendliness, etc. BALAANI: strengths or powers.
(By performing Samyana) on friendliness, etc. (comes) strength (of the quality).
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२५. बलेषु हस्तिबलादीनि ।
25. BALESHU HAST-BALAADEENI
BALESHU: on strengths; powers (pl) HASTI-BALAADEENI: strength of elephant, etc.
(By performing Samyama) on the strengths (of animals) the strength of an elephant, etc.
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२६. प्रवृत्त्यालोकन्यासात् सूक्ष्मव्यवहितविप्रकृष्टज्ञानम् ।
26. PRAVRITTI AALOKA NYAASAAT SOOKSHMA VYAVAHITA VIPRAKRISHTA JYAANAM
PRAVRITTI: higher sensuous activity; superphysical faculty AALOKA: light NYAASAAT: by directing or projecting SOOKSHMA: (of) the small; fine; subtle VYAVAHITA: the hidden; the obscure VIPRAKRISHTA: the distant JYAANAM: knowledge.
Knowledge of the small, the hidden or the distant by directing the light of superphysical faculty.
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२८.भुवनज्ञानं सूर्ये संयमात् ।
27. BHUVANA JYNAANAM SAMYAMAAT
BHUVANA: (of) the Solar System JYNAANAM: knowledge SOORYE: on the Sun SAMYAMAAT: by performing Samyama on.
Knowledge of the Solar system by performing Samyama on the Sun.
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२७. चन्द्रे ताराव्यूहज्ञानम् ।
28. CHANDRE TAARAA VYOOHA JYNAANAM
CHANDRE: (by performing Samyama on) the moon TAARAA: (of) star VYOOHA: organization; interlinking arrangement JYNAANAM: knowledge.
(By performing Samyama) on the moon knowledge concerning the arrangement of stars.
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२८. ध्रुवे तद्गतिज्ञानम् ।
29. DHRUVE TAT-GATIH JYNAANAM
DHRUVE: (By performing Samyama) on the pole-star TAT-GATIH: (of) their movement JYNAANAM: knowledge.
(By performing Samyama) on the pole-star knowledge of their movements.
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२९. नाभिचक्रे कायव्यूहज्ञानम् ।
30. NAABHICHAKRE KAAYA VYOOHA JYNAANAM
NAABHICHAKRE: (by performing Samyama) on the navel-disc (center) KAAYA: the body VYOOHA: arrangement; organization JYNAANAM: knowledge.
(By performing Samyama) on the navel center knowledge of the organization of the body.
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३०. कण्ठकूपे क्षुत्पिपासानिवृत्तिः ।
31. KANTHA-KOOPE KHSUT PIPAASAA NIVRITTIH
KANTHA-KOOPE: (By performing Samyama) on the gullet ('throat-well') KHSUT: (of) hunger PIPAASAA: thirst NIVRITTIH: cessation
(By performing Samyama) on the gullet the cessation of hunger and thirst.
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३१. कूर्मनाड्यां स्थैर्यम् ।
32. KOORMANAADYAAM STHAIRYAM
KOORMANAADYAAM: (By performing Samyama) on the Koorma-naadi. I.e. the nerve which is the vehicle of the Paana called Koorma STHAIRYAM: steadiness; immovability.
(By performing Samyama) on the Koorma-naadi steadiness.
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३२. मूर्धज्योतिषि सिद्धदर्शनम् ।
33. MOORDHA-JYOTISHI SIDDHA DARSHANAM
MOORDHA-JYOTISHI: (By performing Samyama) on the light under the crown of the head SIDDHA: (of) perfected Beings; Adepts DARSHANAM: vision of
(By performing Samyama on) the light under the crown of the head vision of perfected Beings.
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३३. प्रातिभाद् वा सर्वम् ।
34. PRAATIBHAAT VAA SARVAM
PRAATIBHAAT: from intuitive (knowledge) VAA: or SARVAM: everything; all.
(Knowledge of) everything from intuition.
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३४. हृदये चित्तसंवित् ।
35. HRDAYE CHITTASAMVIT
HRDAYE: (by performing Samyama) on the heart CHITTASAMVIT: awareness of the mind (consciousness which manifests in association with matter as mind).
(By performing Samyama) on the heart, awareness of the nature of the mind.
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३५. सत्त्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगः परार्थत्वात् स्वार्थसंयमात् पुरुषज्ञानम् ।
36. SATTVAPURRUSHAYO ATYANTA ASAMIRNAYOH PRAYAYA AVISHESHAH BHOGAH PARARTHAAT SVAARTHA SAMYAMAAT PURUSHA JYNAANAM
SATTVAPURRUSHAYO: of Sattva (one of the three Guna) representing refined Buddhi and Purusha ATYANTA: extremely ASAMKIRNAYOH: (of) the immiscible; distinctive PRAYAYA: (of) awareness AVISHESHAH: non-distinction BHOGAH: (is) experience PARAARTHAAT: apart from another's (interest) SVAARTHA: Self-interest SAMYAMAAT: by performing Samyama on PURUSHA: (of) Purusha JYNAANAM: knowledge.
Experience is the result of inability to distinguish between the Purusha and the Sattva though they are absolutely distinct. Knowledge of the Purusha results from Samyama on the Self-interest (of the Purusha) apart from anther's interest (of Prakriti).
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३६. ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते ।
37. TATAH PRAATIBHA SRAAVANA VEDANA AADARSHA AASVAADA VAARTAA JAAYANTE
TATAH: thence; from it PRAATIBHA: institutional SRAAVANA: auditory VEDANA: tactile AADARSHA: visual AASVAADA: gustatory VAARTAA: olfactory (knowledge) JAAYANTE: are born; are produced.
Thence are produced intuitional hearing, touch, sight, taste and smell.
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३७. ते समाधाव् उपसर्गा व्युत्थाने सिद्धयः ।
38. TE SAMAADHI UPASARGAAH VYUUTTHANE SIDDHAYAH
TE: they SAMAADHI: in Samadhi; UPASARGAAH: obstacles; VYUTTHAANE: in the state of out-turned-ness; SIDDHAYAH: powers
They are obstacles in the way of Samaadhi and powers when the mind is outward-turned.
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३८. बन्धकारणशैथिल्यात् प्रचारसंवेदनाच् च चित्तस्य परशरीरावेशः ।
39. BANDHA KAARANA SHAITHILYAAT PRACHAAR SAMVEDANAAT CHA CHITTASYA PARA SHAREERA AAVESHAH
BANDHA: (of) bondage; KAARANA: cause; SHAITHILYAAT: on relaxation; on loosening; PRACHAAR (of) passages; channels; SAMVEDANAAT: from knowledge of; CHA: and; CHITTASYA: of the mind; PARA: (of) anther or another's; SHAREERA: (into) the body; AAVESHAH: entrance.
The mind can enter anther's body on relaxation of the cause of bondage and from knowledge of pasaages.
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३९. उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च ।
40. UDAANA JAYAAT JALA PANKA KANTAKAADISHU UTKRAANTIH CHA
UDAANA: (over) one of the five Praanas or vital airs; JAYAAT: by mastery; JALA: water; PANKA: mire; KANTAKAADISHU: thorns, etc. ASANGA non-contact; UTKRAANTIH: levitation; CHA: and
By mastery over Udaana levitation and non-contact with water, mire, thorns, etc.
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४०. समानजयात् प्रज्वलनम् ।
41. SAMAANA JAYAAT JVALANAM
SAMAANA: (over) one of the kinds of Praanas; JAYAAT: by mastery; JVALANAM: blazing (of gastric fire).
By mastery over Samaana blazing of gastric fire.
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४१. श्रोत्राकाशयोः संबन्धसंयमाद् दिव्यं श्रोत्रम् ।
42. SROTRA AAKAASHAYOH SAMBANDHA SAMYAMAAD DIVYAM SROTAM
SROTRA: (of) ear; AAKAASHAYOH: and space or ether; SAMBANDHA: (on) relation; SAMYAMAAD: by performing Samyama; DIVYAM: 'divine'; superphysical; SROTRAM: hearing.
By performing Samyama on the relation between Akaasha and the ear superphysical hearing
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४२. कायाकाशयोः संबन्धसंयमाल् लघुतूलसमापत्तेश्चाकाशगमनम् ।
43. KAAYA AKAASHAYOH SAMBANDHA SAMYAMAAT TULA SAMAAPATTEH CHA AKAASH GAMANAM
KAAYA: (of) the body; AKAASHAYOH: (and) apace or ether; SAMBANDHA: (on) relation; SAMYAMAAT: by performing Samyama; LAGHU: (with) light (opposite of heavy); TULA: cotton down; SAMAAPATTEH: by coalescence of the mind; by (bringing about) rapport; CHA: and; AKAASH: space; sky: GAMANAM going in; passage through.
By performing Samyama on the relation between on the relation between the body the Aakaasha and at the same time bringing about coalescence of the mind with light (things like) cotton (there comes the power of) passage through space.
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४३. बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः ।
44. BAHIR AKALPITAA VRITTI MAHAAVI DEHAA TATAH PRAKASH AAVARANA KHSAYAH
BAHIR: outside; external; AKALPITAA: unimaginable; VRITTI: state (of mind); MAHAAVI DEHAA: (name of a) Yogic Siddhi enabling the Yogi to remain without a body (here, the mental body); TATAH: thence; from it; PRAKASH: (of) light; AAVARANA: covering; KHSAYAH: wasting away
The power of contacting the state of consciousness which is outside the intellect and is therefore inconceivable is called Mahaa-videhaa. From it is destroyed the covering of light.
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४४. स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमाद्भूतजयः ।
45. STHOOLA SVAROOPA SUKSHMA ANVAYA ARTHAVATTVA SAMYAMAAT BHOOTAJAYAH
STHOOLA: (on) gross (state); SVAROOPA: real or constant form; SUKSHMA: subtle (state); ANVAYA: all-pervading (state); ARTHAVATTVA: subservience to the purpose; function (state); SAMYAMAAT: by performing Samyama; BHOOTAJAYAH: mastery over the )Pancha) Bhootas.
Mastery over the Pancha-Bhootas by performing Samyama on their gross, constant subtle, all-pervading and functional states.
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४५. ततोऽणिमादिप्रादुर्भावः कायसंपत् तद्धर्मानभिघातश्च ।
46. TATO ANIMAADI PRADUBHARVAH KAAYAH SAMPAT TAT DHARMA ANIBHIGHAATAH CHA
TATO: thence; from it; ANIMAADI: (of) Animan, etc., the group of eight Siddhis of which Animan is one; PRADUBHARVAH: appearance; KAAYAH: (of) the physical body; SAMPAT: perfection; wealth; TAT: of them (of the Pancha-Bhootas; DHARMA: attributes; functions; ANIBHIGHAATAH: non-obstruction; not-overcoming (of the Yogi's body); CHA: and
Thence, the attainment of Animan, etc., perfection of the body and the non-obstruction of its functions (of the body) by the powers (of the elements).
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४६. रूपलावण्यबलवज्रसंहननत्वानि कायसंपत् ।
47. ROOPA LAAVANYA BAL VAJRA-SAMHANANATVAANI KAAYA SAMPAT
ROOPA: beauty; LAAVANYA: fine complexion; gracefulness; BAL: strength; VAJRA-SAMHANANATVAANI: adamantine-hardness; extraordinary cohesion; KAAYA: (of) the physical body; SAMPAT: perfection.
Beauty, fine complexion, strength and adamantine hardness constitute the perfection of the body.
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४७. ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमाद् इन्द्रियजयः ।
48. GRAHANA SWAROOP ASMITAA ANVAYA ARTHAVAATTVA SAMYAMAAT INDRIYAJAYAH
GRAHANA: (on) power of cognition; apprehension; SVAROOP: real nature; ASMITAA: egoism; ANVAYA: all-pervasiveness; ARTHAVAATTVA: subservience to the purpose; function; SAMYAMAAT: by performing Samyama; INDRIYAJAYAH: mastery over the sense-organs.
Mastery over the sense-organs by performing Samyama on their power of cognition, real nature, egoism, all-pervasiveness and functions.
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४८. ततो मनोजवित्वं विकरणभावः प्रधानजयश्च ।
49. TATO MANOJAVITVAM VIKARANBHAAVAH PRADHAANAJAYAH
TATO: thence; from it MANOJAVITVAM: fleetness or speed like that of the mind VIKARANBHAAVAH: condition of being independent of instruments; un-instrumental state PRADHAANAJAYAH: conquest of Pradhaana, i.e. Prakriti Chaand
Thence, instantaneous cognition without the use of any vehicle and complete mastery over Pradhaana.
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४९. सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च ।
50. SATTVA PURUSHA ANYATAA KHYAATI MAATRASYA SARVA BHAVA ADHISHTHATRITVAM SAVA-JYNAATRITVAM CHA
SATTVA: one of three Gunas which is at the basis of the principle of perception; refined buddhi PURUSHA: the individual Self ANYATAA: distinction; difference KHYAATI: awareness MAATRASYA: only SARVA (over) all BHAVA: states or forms of existence ADHISHTHATRITVAM: supremacy SARVA-JYNAATRITVAM: omniscience CHA: and
Only from the awareness of the distinction between Sattva and Purusha arise supremacy over all states and forms of existence (omnipotence) and knowledge of everything (omniscience).
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५०. तद्वैराग्यादपि दोषबीजक्षये कैवल्यम् ।
51. TAD-VAIRAAGYAAT AAPI DOSHA BEEJA KHSAYE KAAVALYAM
TAD-VAIRAAGYAAT: from non-attachment that (siddhi referred to in previous Sootra) AAPI even DOSHA: (of) bondage; defect BEEJA: seed KHSAYE: on the destruction KAAVALYAM: Liberation.
By non-attachment even to that, on the very seed of bondage being destroyed, follows Kaivalya.
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५१. स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनः अनिष्टप्रसङ्गात् ।
52. STHAANYU APANIMANTRANE SANGA SMAYA AKARAN PUNAH ANISHTA PRASAMGAAT
STHAANI: (by) the local authority; the superphysical entity in charge of the world or plane; powers of spaces APANIMANTRANE: on being invited SANGA attachment; pleasure SMAYA: wonder; pride; smile of complacence AKARAN: avoidance; no action of PUNAH: again ANISHTA: (of) the undesirable; the evil PRASAMGAAT: because of the recurrence or revival
(There should be) avoidance of pleasure or pride on being invited by the super-physical entities in charge of various planes because there is the possibility of the revival of evil.
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५२. क्षणतत्क्रमयोः संयमादविवेकजं ज्ञानम् ।
53. KHSANA TAT-KRAYOH SAMYAMAAT VIVEKAJAM JYNAANAM
KHSANA: (on) moment TAT-KRAYOH: (and) its order; succession SAMYAMAAT: by performing Samyama VIVEKAJAM: born of awareness of Reality JYNAANAM: knowledge.
Knowledge born of awareness of reality by performing Samyama on moment and (the process of) its succession.
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५३. जातिलक्षणदेशैरन्यताऽनवच्छेदात् तुल्ययोस्ततः प्रतिपत्तिः ।
54. JAATI LAKSHANA DESHAH ANYATAA ANVACHCHHEDAAT TULYAYOH TATAH PRATIPATTIH
JAATI: (by) class LAKSHANA: characteristics DESHAH: place; position ANYATAA: (of) separateness; difference ANVACHCHHEDAAT: because of the absence of definition TULYAYOH: of the two equals TATAH from it PRATIPATTIH: understanding; knowledge (of distinction).
From it (Vivekajam-Jynaanam) knowledge of distinction between similars which cannot be distinguished by class, characteristic or position.
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५४. तारकं सर्वविषयं सर्वथाविषयम् अक्रमं चेति विवेकजं ज्ञानम् ।
55. TAARAKAM SARVAVISHAYAM SARVATHAAVISHAYAM AKRAMAN CHA ETI VIVEKKAJAN JYNAANAM
TAARAKAM: transcendent; that which helps to 'cross over' (the ocean of existence) SARVAVISHAYAM: cognizing all objects at once or simultaneously SARVATHAAVISHAYAM: pertaining to all objects whatsoever in the past, present and future; pertaining to all objects and process and in all time and all space AKRAMAM: successionless; orderless; transcending the World Process CHA: and ETI: finish; end of anything (here subject) VIVEKAJAM JYNAANAM: knowledge born of the awareness of Reality.
The highest knowledge born of the 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 the World Process.
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५५. सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यम् इति ।
56. SATTVAPURSHAYOHA SHUDDI SAAMYE KAIVALYAM
SATTVAPURSHAYOHA: of Sattva and Purusha SHUDDHI: (of) purity SAAMYE: on equality KAIVALYAM: Liberation
Kaivalya is attained when there is equality of purity between the Purusha and Sattva.
॥ इति पतञ्जलि विरचिते योगसूत्रे तृतीयो विभूतिपादः ॥