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देशब धि य धारणा॥१॥
Deśabandhaścittasya dhāraṇā||1||
When one object (देश) firmly holds (ब ध) the mind, (िच य) it is called Dharana
(धारणा) ||1||
त ययैकतानता यानम्॥२॥
Tatra pratyayaikatānatā dhyānam||2||
During Dhyana (तत्), when the essence of the object of experience (अथ) alone
(मा ) illuminates the mind (िनभासम्), making it, as if, (इव) devoid (शू यम्) of its own
form ( व प), it is perfect concentration (समािधः) ||3||
यमेक संयमः॥४॥
Trayamekatra saṁyamaḥ||4||
Mastering (जयात्) the yogic restraint (तत्), the object is seen (आलोकः) in brilliance
of superior wisdom ( ा) ||5||
त य भूिमषु िविनयोगः॥६॥
Tasya bhūmiṣu viniyogaḥ||6||
यम तर गं पूव यः॥७॥
Trayamantaraṅgaṁ pūrvebhyaḥ||7||
These three practices, of holding, meditation and perfect concentration ( यम्) are
internal practices (अ तर गम्) than the previous (पूव यः) five practices of code of
behaviour, restraints, posture and sense withdrawal ||7||
Even then (तदिप), these are far removed from (बिहर गम्) the perfect
concentration without support (िनब ज य) ||8||
ु थानिनरोधसं कारयोरिभभव ादुभावौ िनरोध णिच ा वयो िनरोधप रणामः॥९॥
Vyutthānanirodhasaṁskārayorabhibhavaprādurbhāvau nirodhakṣaṇacittānvayo
nirodhapariṇāmaḥ||9||
त य शा तवािहता सं कारात्॥१०॥
Tasya praśāntavāhitā saṁskārāt||10||
When the experience of the present moment (उ दतौ) is same (तु य) as experience
( ययौ) of the moment just passed (शा तः), and this is repeated again and again
(ततः पुनः), it is onepointedness (एका ता) transformation (प रणामः) of the mind
(िच य) ||12||
Any substance (धम ) is observed (अनुपाती) to have essential attributes (धम) of the
past (शा त), present (उ दत) and those not defined so far (अ पदे य) ||14||
मा य वं प रणामा य वे हेतुः॥१५॥
Kramānyatvaṁ pariṇāmānyatve hetuḥ||15||
The difference in the end result of (अ य वे) the transformations (प रणाम) is due to
the difference (अ य वम्) in the sequence ( म) ||15||
The application of the yogic restraint (संयमात्), on the three basic transformations
(प रणाम य) undergone by a substance reveals the knowledge ( ानम्) of it’s past
(अतीत) and future possibilities (अनागत) ||16||
श दाथ ययानािमतरे तरा यासा स कर त िवभागसंयमा सवभूत त ानम्॥१७॥
Śabdārthapratyayānāmitaretarādhyāsātsaṅkarastatpravibhāgasaṁyamātsarvabh
ūtarutajñānam||17||
The vocalization of words, (श द) their meanings (अथ) and the rules governing
word combinations, ( यय) superimposing (अ यासात्) on each other, (इतरे तर) lead
to a mixture of meanings. (संकरः). Yogic restraint (संयमात्) on a systematic
arrangement ( िवभाग) of this mixture (तत्) leads to understanding ( ानम्) of the
vocalization ( त) by any of the species (सवभूत) ||17||
यय य परिच ानम्॥१९॥
Pratyayasya paracittajñānam||19||
Yogic restraint, samyama (संयमात्), on the form ( प) of own body (काय) leads to
stoppage ( त भे) of the perceptibility ( ा शि ) of the body (तत्). Resultant non-
interaction (अस योगे) between the eyes of others (च ुः) and light ( काश), the
yogin becomes invisible (अ तधानम्) ||21||
The consequences of action are (कम) different for a structured action (सोप मम्)
and unstructured action (िन प मम्). Application of yogic restraint (संयमात्) on
these (तत्) leads to understanding ( ानम्) of the final outcome of these actions
(अपरा त) and also (वा) of the obstacles (अ र े यः) ||22||
मै या दषु बलािन॥२३॥
Maitryādiṣu balāni||23||
Application of yogic restraint (संयम) on disposition of friendship (मै ी), and other
(आ दषु) abilities, (compassion (क णा), sharing of joy (मु दता) and indifference
(उपे ा)), leads to these abilities developing into major strengths (बलािन) ||23||
बलेषु हि तबलादीिन॥२४॥
Baleṣu hastibalādīni||24||
Yogic restraint on potencies (बलेषु) leads to their developing into strengths; for
example if restraint is focused on physical power of an elephant, one develops
physical strength (बलादीिन) of an elephant. (हि त) ||24||
Focusing attention by way of yogic restraint ( यासात्) on the ability ( वृि ) to see
(आलोक), leads to knowledge ( ानम्) of tiniest of the objects (सू म), objects placed
far away from the observer (िव कृ ), and objects scattered over a large area
( विहत) ||25||
Yogic restraint (संयमात्) on the sun (सूय), leads to complete knowledge ( ानम्) of
our world (भुवन) ||26||
च े तारा ूह ानम्॥२७॥
Candre tārāvyūhajñānam||27||
Yogic restraint on the polestar ( ुव)े leads to the knowledge ( ानम्) of the motion
of the stars and planets (तत्) ||28||
Yogic restraint on the navel circle (नािभच े ) leads to knowledge ( ानम्) of the
structure and working of the body||29||
Yogic restraint on the pit (कू पे) of the throat (क ठ) leads to freedom (िनवृि ः) from
hunger ( ुत्) and thirst (िपपासा) ||30||
कू मना ां थैयम्॥३१॥
Kūrmanāḍyāṁ sthairyam||31||
Yogic restraint on the bronchial tube (कू मना ाम्) leads to stability ( थैयम्) ||31||
Yogic restraint on the mental brilliance at the top of the head (मूध योितिष) leads to
vision (दशनम्) of the siddhas (िस ) ||32||
ाितभा ा सवम्॥३३॥
Prātibhādvā sarvam||33||
Above all, (वा) yogic restraint on the process of intuition ( ाितभात्) leads to
knowledge of everything (सवम्) ||33||
दये िच संिवत्॥३४॥
Hṛdaye cittasaṁvit||34||
Yogic restraint on the seat of feelings and sensations ( दये) develops deep
understanding (संिवत्) of the processes of the mind (िच ) ||34||
These super developed abilities (ते) are hindrances (उपसगाः) on the road to
Samādhi (समाधौ); however they are considered to be super accomplishments
(िस यः) in the ordinary state of consciousness in which the mind functions
( ु थाने) ||37||
As a result of the knowledge so far gained, the cause (कारण) of bonds (ब ध),
which bind the mind to the body, is released (शैिथ यात्) and (च) the freedom of
movement of the mind ( चार) is enabled (संवेदनात्). Such a developed mind can
enter (आवेश) into another (पर) body (शरीर). ||38||
Yogic restraint leading to control (जयात्) of udana (उदान) vital energy enables the
yogin to avoid contact (अस ग) with obstacles in the way like water (जल), mud
(प क), thorns (क टक) and (च) ability to neglect such obstacles (उ ाि तः). ||39||
समानजया वलनम्॥४०॥
Samānajayājjvalanam||40||
Yogic restraint leading to control (जयात्) of samana (समान) vital energy produces
enhanced energy producing metabolism ( वलनम्) ||40||
ो ाकाशयोः स ब धसंयमा ं ो म्॥४१॥
Śrotrākāśayoḥ sambandhasaṁyamāddivyaṁ śrotram||41||
Such restraint also leads to a natural (अकि पता) mental construct (वृि ः) outside
the body called mahavideha (महािवदेहा), which (ततः) enables destruction ( यः) of
the covering (आवरण) on the brilliance of knowledge ( काश) ||43||
Yogic restraint on the basic qualities of the five elements (भूत), (earth, water, air,
fire, and space) materiality ( थूल), essential nature ( व प), intangibility (सू म),
association (अ वय) and purpose(अथव व) leads to the yogin fully understanding
their nature (जयः) ||44||
Perfection (स पत्) of the physical body (काय) consists of grace ( प), charm
(लाव य), strength (बल) and ability to stop (संहनन व) even a thunderbolt (व ) ||46||
Non attachment to (वैरा यात्) even (अिप) such exalted power and knowledge (तत्)
and resultant destruction ( ये) of even the latent seeds (बीज) of impurity (दोष)
leads to absolute liberation (कै व यम्) ||50||
The yogin need not accept (अकरणम्) invitations (उपिनम णे) from the local power
figures ( थािन), for demonstration of his powers, as this could lead (स ग) to
undesirable (अिन ) attachments ( स गात्) again (पुनर्), due to reacquiring false
sense of ego ( मय) ||51||
णत मयोः संयमाि वेकजं ानम्॥५२॥
Kṣaṇatatkramayoḥ saṁyamādvivekajaṁ jñānam||52||
Yogic restraint on (संयमात्) the moments of time ( ण) and their (तत्) sequence
( मयोः) creates understanding ( ानम्) born out of discernment (िववेकजम्) ||52||
The knowledge ( ानम्) born out of discernment (िववेकजम्) is the ultimate deliverer
(तारकम्), as it (चेित) covers every conceivable object in the world and beyond
(सविवषयम्), every aspect of each of these objects (सवथािवषयम्), in non-sequential
manner (अ मम्) ||54||
When the purest form of the combination of gunas, the sattva (स व) attains purity
(शुि ) same as (सा ये) the life giving principle, the purusha (पु ष) that is absolute
liberation (कै व यम्)