Complete Patanjali Yoga Sutras

4 Padaha

195 Sutras

ॐ श्री परमात्मने नमः

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अ संस्कृत्म
A English

samadhi-pada

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अथ योगानुशासनम् ॥ 1 ॥
atha yōgānuśāsanam ॥ 1 ॥
Now, the teachings of yoga.
योगश्चित्तवृत्ति निरोधः ॥ 2 ॥
yōgaśchittavṛtti nirōdhaḥ ॥ 2 ॥
Yoga is to still the patterning of consciousness.
तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥ 3 ॥
tadā draṣṭuḥ svarūpē'vasthānam ॥ 3 ॥
Then, pure awareness can abide in its very nature.
वृत्ति सारूप्यमितरत्र ॥ 4 ॥
vṛtti sārūpyamitaratra ॥ 4 ॥
Otherwise, awareness takes itself to be the patterns of consciousness.
वृत्तयः पञ्चतय्यः क्लिष्टाऽक्लिष्टाः ॥ 5 ॥
vṛttayaḥ pañchatayyaḥ kliṣṭā'kliṣṭāḥ ॥ 5 ॥
There are five types of patterns, including both hurtful and benign
प्रमाण विपर्यय विकल्प निद्रा स्मृतयः ॥ 6 ॥
pramāṇa viparyaya vikalpa nidrā smṛtayaḥ ॥ 6 ॥
They are right perception, misperception, conceptualization, deep sleep, and remembering.
प्रत्यक्षानुमानागमाः प्रमाणानि ॥ 7 ॥
pratyakṣānumānāgamāḥ pramāṇāni ॥ 7 ॥
Right perception arises from direct observation, inference, or the words of others.
विपर्ययो मिथ्याज्ञानमतद्रूप प्रतिष्ठम् ॥ 8 ॥
viparyayō mithyājñānamatadrūpa pratiṣṭham ॥ 8 ॥
Misperception is false knowledge, not based on what actually is.
शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥ 9 ॥
śabdajñānānupātī vastuśūnyō vikalpaḥ ॥ 9 ॥
Conceptualization derives from linguistic knowledge, not contact with real things.
अभाव प्रत्ययालम्बना वृत्तिर्निद्रा ॥ 10 ॥
abhāva pratyayālambanā vṛttirnidrā ॥ 10 ॥
Deep sleep is a pattern grounded in the perception that nothing exists
अनुभूत विषयासम्प्रमोषः स्मृतिः ॥ 11 ॥
anubhūta viṣayāsampramōṣaḥ smṛtiḥ ॥ 11 ॥
Remembering is the retention of experiences
अभ्यास वैराग्याभ्यां तन्निरोधः ॥ 12 ॥
abhyāsa vairāgyābhyāṃ tannirōdhaḥ ॥ 12 ॥
Both practice and non-reaction are required to still the patterning of consciousness.
तत्र स्थितौ यत्नोऽभ्यासः ॥ 13 ॥
tatra sthitau yatnō'bhyāsaḥ ॥ 13 ॥
Practice is the sustained effort to rest in that stillness.
स तु दीर्घकाल नैरन्तर्य सत्कारासेवितो दृढभूमिः ॥ 14 ॥
sa tu dīrghakāla nairantarya satkārāsēvitō dṛḍhabhūmiḥ ॥ 14 ॥
And this practice becomes firmly rooted when it is cultivated skillfully and continuously for a long time.
दृष्टानुश्रविक विषय वितृष्णस्य वशीकारसञ्ज्ञा वैराग्यम् ॥ 15 ॥
dṛṣṭānuśravika viṣaya vitṛṣṇasya vaśīkārasañjñā vairāgyam ॥ 15 ॥
As for non-reaction, one can recognize that it has been fully achieved when no attachment arises in regard to anything at all, whether perceived directly or learned.
तत्परं पुरुषख्याते-र्गुणवैतृष्ण्यम् ॥ 16 ॥
tatparaṃ puruṣakhyātē-rguṇavaitṛṣṇyam ॥ 16 ॥
When the ultimate level of non-reaction has been reached, pure awareness can clearly see itself as independent from the fundamental qualities of nature.
वितर्क विचारानन्दास्मितारूपानुगमात् सम्प्रज्ञातः ॥ 17 ॥
vitarka vichārānandāsmitārūpānugamāt samprajñātaḥ ॥ 17 ॥
At first, the stilling process is accompanied by four kinds of cognition: analytical thinking, insight, bliss, or feeling like a self.
विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥ 18
virāmapratyayābhyāsapūrvaḥ saṃskāraśēṣō'nyaḥ ॥ 18 ॥
Later, after one practices steadily to bring all thought to a standstill, these four kinds of cognition fall away, leaving only a store of latent impressions in the depth memory.
भवप्रत्ययो विदेहप्रकृतिलयानाम् ॥ 19 ॥
bhavapratyayō vidēhaprakṛtilayānām ॥ 19 ॥
Once the body is gone, and these latent impressions are dissolved in nature, they are inclined to be reborn
श्रद्धा वीर्य स्मृति समाधिप्रज्ञा पूर्वक इतरेषाम् ॥ 20 ॥
śraddhā vīrya smṛti samādhiprajñā pūrvaka itarēṣām ॥ 20 ॥
For all others, faith, energy, mindfulness, integration, and wisdom form the path to realization
तीव्रसंवेगानामासन्नः ॥ 21 ॥
tīvrasaṃvēgānāmāsannaḥ ॥ 21 ॥
For those who seek liberation wholeheartedly, realization is near
मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः ॥ 22 ॥
mṛdumadhyādhimātratvāttatō'pi viśēṣaḥ ॥ 22 ॥
How near depends on whether the practice is mild, moderate, or intense
ईश्वरप्रणिधानाद्वा ॥ 23 ॥
īśvarapraṇidhānādvā ॥ 23 ॥
Realization may also come if one is oriented toward the ideal of pure awareness, Isvara.
क्लेश कर्म विपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः ॥ 24 ॥
klēśa karma vipākāśayairaparāmṛṣṭaḥ puruṣaviśēṣa īśvaraḥ ॥ 24 ॥
Isvara is a distinct, incorruptible form of pure awareness, utterly independent of cause and effect, and lacking any store of latent impressions.
तत्र निरतिशयं सर्वज्ञबीजम् ॥ 25 ॥
tatra niratiśayaṃ sarvajñabījam ॥ 25 ॥
Its independence makes this awareness an incomparable source of omniscience
स पूर्वेषामपि गुरुः कालेनानवच्छेदात् ॥ 26 ॥
sa ēṣaḥ pūrvēṣāmapi guruḥ kālēnānavachChēdāt ॥ 26 ॥
Existing beyond time, Isvara was also the ideal of the ancients
तस्य वाचकः प्रणवः ॥ 27 ॥
tasya vāchakaḥ praṇavaḥ ॥ 27 ॥
Isvara is represented by a sound, om.
तज्जपस्तदर्थभावनम् ॥ 28 ॥
tajjapastadarthabhāvanam ॥ 28 ॥
Through repetition its meaning becomes clear.
ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च ॥ 29 ॥
tataḥ pratyakchētanādhigamō'pyantarāyābhāvaścha ॥ 29 ॥
Then, interiorization develops and obstacles fall away.
व्याधि स्त्यान संशय प्रमादालस्याविरति भ्रान्ति दर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेंऽतरायाः ॥ 30 ॥
vyādhi styāna saṃśaya pramādālasyāvirati bhrānti darśanālabdhabhūmikatvānavasthitatvāni chittavikṣēpāstēṃ'tarāyāḥ ॥ 30 ॥
Sickness, apathy, doubt, carelessness, laziness, hedonism, delusion, lack of progress, and inconstancy are all distractions which, by stirring up consciousness, act as barriers to stillness.
दुःख दौर्मनस्याङ्गमेजयत्व श्वासप्रश्वासा विक्षेपसहभुवः ॥ 31 ॥
duḥkha daurmanasyāṅgamējayatva śvāsapraśvāsā vikṣēpasahabhuvaḥ ॥ 31 ॥
When they do, one may experience distress, depression, or the inability to maintain steadiness of posture or breathing.
तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः ॥ 32 ॥
tatpratiṣēdhārthamēkatattvābhyāsaḥ ॥ 32 ॥
One can subdue these distractions by working with any one of the following principles of practice.
मैत्री करुणा मुदितोपेक्षाणां सुख दुःख पुण्यापुण्य विषयाणाम्-भावनातश्चित्तप्रसादनम् ॥ 33 ॥
maitrī karuṇā muditōpēkṣāṇāṃ sukha duḥkha puṇyāpuṇya viṣayāṇām-bhāvanātaśchittaprasādanam ॥ 33 ॥
Consciousness settles as one radiates friendliness, compassion, delight, and equanimity toward all things, whether pleasant or painful, good or bad.
प्रच्छर्दन विधारणाभ्यां वा प्राणस्य ॥ 34 ॥
prachChardana vidhāraṇābhyāṃ vā prāṇasya ॥ 34 ॥
Or by pausing after breath flows in or out.
विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थिति निबन्धिनी ॥ 35 ॥
viṣayavatī vā pravṛttirutpannā manasaḥ sthiti nibandhinī ॥ 35 ॥
Or by steadily observing as new sensations materialize.
विशोका वा ज्योतिष्मती ॥ 36 ॥
viśōkā vā jyōtiṣmatī ॥ 36 ॥
Or when experiencing thoughts that are luminous and free of sorrow.
वीतराग विषयं वा चित्तम् ॥ 37 ॥
vītarāga viṣayaṃ vā chittam ॥ 37 ॥
Or by focusing on things that do not inspire attachment.
स्वप्न निद्रा ज्ञानालम्बनं वा ॥ 38 ॥
svapna nidrā jñānālambanaṃ vā ॥ 38 ॥
Or by reflecting on insights culled from sleep and dreaming
यथाभिमतध्यानाद्वा ॥ 39 ॥
yathābhimatadhyānādvā ॥ 39 ॥
Or through meditative absorption in any desired object
परमाणु परम महत्त्वान्तोऽस्य वशीकारः ॥ 40 ॥
paramāṇu parama mahattvāntō'sya vaśīkāraḥ ॥ 40 ॥
One can become fully absorbed in any object, whether vast or infinitesimal
क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहण ग्राह्येषु तत्स्थ तदञ्जनता समापत्तिः ॥ 41 ॥
kṣīṇavṛttērabhijātasyēva maṇērgrahītṛgrahaṇa grāhyēṣu tatstha tadañjanatā samāpattiḥ ॥ 41 ॥
As the patterning of consciousness subsides, a transparent way of seeing, called coalescence, saturates consciousness; like a jewel, it reflects equally whatever lies before it - whether subject, object, or act of perceiving
तत्र शब्दार्थ ज्ञान विकल्पैः सङ्कीर्णा सवितर्का समापत्तिः ॥ 42 ॥
tatra śabdārtha jñāna vikalpaiḥ saṅkīrṇā savitarkā samāpattiḥ ॥ 42 ॥
So long as conceptual or linguistic knowledge pervades this transparency, it is called coalescence with thought.
स्मृति परिशुद्धौ स्वरूप शून्येवार्थ मात्रनिर्भासा निर्वितर्का ॥ 43 ॥
smṛti pariśuddhau svarūpa śūnyēvārtha mātranirbhāsā nirvitarkā ॥ 43 ॥
At the next stage, called coalescence beyond thought, objects cease to be colored by memory; now formless, only their essential nature shines forth.
एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता ॥ 44 ॥
ētayaiva savichārā nirvichārā cha sūkṣmaviṣayā vyākhyātā ॥ 44 ॥
In the same way, coalesced contemplation of subtle objects is described as reflective or reflection-free.
सूक्ष्म विषयत्वं चालिङ्गपर्यवसानम् ॥ 45 ॥
sūkṣma viṣayatvaṃ chāliṅgaparyavasānam ॥ 45 ॥
Subtle objects can be traced back to their origin in undifferentiated nature.
ता एव सबीजः समाधिः ॥ 46 ॥
tā ēva sabījaḥ samādhiḥ ॥ 46 ॥
These four kinds of coalescence - with thought, beyond thought, reflective, reflection-free - are called integration that bears seeds of latent impressions.
निर्विचार वैशाराद्येऽध्यात्मप्रसादः ॥ 47 ॥
nirvichāra vaiśārādyē'dhyātmaprasādaḥ ॥ 47 ॥
In the lucidity of coalesced, reflection-free contemplation, the nature of the self becomes clear
ऋतम्भरा तत्र प्रज्ञा ॥ 48 ॥
ṛtambharā tatra prajñā ॥ 48 ॥
The wisdom that arises in that lucidity is unerring
श्रुतानुमान प्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् ॥ 49 ॥
śrutānumāna prajñābhyāmanyaviṣayā viśēṣārthatvāt ॥ 49 ॥
Unlike insights acquired through inference or teachings, this wisdom has as its object the actual distinction between pure awareness and consciousness.
तज्जः संस्कारोऽन्यसंस्कार प्रतिबन्धी ॥ 50 ॥
tajjaḥ saṃskārō'nyasaṃskāra pratibandhī ॥ 50 ॥
It generates latent impressions that prevent the activation of other impressions.
तस्यापि निरोधे सर्वनिरोधान्निर्बीजस्समाधिः ॥ 51 ॥
tasyāpi nirōdhē sarvanirōdhānnirbījassamādhiḥ ॥ 51 ॥
When even these cease to arise, and the patterning of consciousness is completely stilled, integration bears no further seeds.

sadhana-pada

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तपः स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ॥1॥
tapaḥ svādhyāyēśvarapraṇidhānāni kriyāyōgaḥ ॥1॥
Yogic action has three components - discipline, self-study, and orientation toward the ideal of pure awareness.
समाधिभावनार्थः क्लेशतनूकरणार्थश्च ॥2॥
samādhibhāvanārthaḥ klēśatanūkaraṇārthaścha ॥2॥
Its purposes are to disarm the causes of suffering and achieve integration
अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः ॥3॥
avidyāsmitārāgadvēṣābhinivēśāḥ klēśāḥ ॥3॥
The causes of suffering are not seeing things as they are, the sense of ‘I’, attachment, aversion, and clinging to life.
अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम् ॥4॥
avidyā kṣētramuttarēṣāṃ prasuptatanuvichChinnōdārāṇām ॥4॥
Not seeing things as they are is the field where the other causes of suffering germinate, whether dormant, activated, intercepted, or weakened.
अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या ॥5॥
anityāśuchiduḥkhānātmasu nityaśuchisukhātmakhyātiravidyā ॥5॥
Lacking this wisdom, one mistakes that which is impermanent, impure, distressing, or empty of self for permanence, purity, happiness, and self.
दृग्दर्शनशक्त्योरेकात्मतेवास्मिता ॥6॥
dṛgdarśanaśaktyōrēkātmatēvāsmitā ॥6॥
The sense of ‘I’ ascribes selfhood to pure awareness by identifying it with the senses.
सुखानुशयी रागः ॥7॥
sukhānuśayī rāgaḥ ॥7॥
Attachment is a residue of pleasant experience.
दुःखानुशयी द्वेषः ॥8॥
duḥkhānuśayī dvēṣaḥ ॥8॥
Aversion is a residue of suffering.
स्वरसवाही विदुषोऽपि तथारूढोऽभिनिवेशः ॥9॥
svarasavāhī viduṣō'pi tathārūḍhō'bhinivēśaḥ ॥9॥
Clinging to life is instinctive and self-perpetuating, even for the wise.
ते प्रतिप्रसवहेयाः सूक्ष्माः ॥10॥
tē pratiprasavahēyāḥ sūkṣmāḥ ॥10॥
In their subtle form, these causes of suffering are subdued by seeing where they come from.
ध्यानहेयास्तद्वृत्तयः ॥11॥
dhyānahēyāstadvṛttayaḥ ॥11॥
In their gross form, as patterns of consciousness, they are subdued through meditative absorption.
क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः ॥12॥
klēśamūlaḥ karmāśayō dṛṣṭādṛṣṭajanmavēdanīyaḥ ॥12॥
The causes of suffering are the root source of actions; each action deposits latent impressions deep in the mind, to be activated and experienced later in this birth, or lie hidden awaiting a future one
सति मूले तद् विपाको जात्यायुर्भोगाः ॥13॥
sati mūlē tad vipākō jātyāyurbhōgāḥ ॥13॥
So long as this root source exists, its contents will ripen into a birth, a life, and experience
ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात् ॥14॥
tē hlādaparitāpaphalāḥ puṇyāpuṇyahētutvāt ॥14॥
This life will be marked by delight or anguish, in proportion to those good or bad actions that created its store of latent impressions.
परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः ॥15॥
pariṇāmatāpasaṃskāraduḥkhairguṇavṛttivirōdhāchcha duḥkhamēva sarvaṃ vivēkinaḥ ॥15॥
The wise see suffering in all experience, whether from the anguish of impermanence, or from latent impressions laden with suffering, or from incessant conflict as the fundamental qualities of nature vie for ascendancy.
हेयं दुःखमनागतम् ॥16॥
hēyaṃ duḥkhamanāgatam ॥16॥
But suffering that has not yet arisen can be prevented.
द्रष्टृदृश्ययोः संयोगो हेयहेतुः॥17॥
draṣṭṛdṛśyayōḥ saṃyōgō hēyahētuḥ॥17॥
The preventible cause of all this suffering is the apparent indivisibility of pure awareness and what it regards.
प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम् ॥18॥
prakāśakriyāsthitiśīlaṃ bhūtēndriyātmakaṃ bhōgāpavargārthaṃ dṛśyam ॥18॥
What awareness regards, namely the phenomenal world, embodies the qualities of luminosity, activity, and inertia; it includes oneself, composed of both elements and the senses; and, it is the ground for both sensual experience and liberation
विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि ॥19॥
viśēṣāviśēṣaliṅgamātrāliṅgāni guṇaparvāṇi ॥19॥
All orders of being - undifferentiated, differentiated, indistinct, distinct - are manifestations of the fundamental qualities of nature.
द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः ॥20॥
draṣṭā dṛśimātraḥ śuddhō'pi pratyayānupaśyaḥ ॥20॥
Pure awareness is just seeing, itself; although pure, it usually appears to operate through the perceiving mind
तदर्थ एव दृश्यस्यात्मा ॥21॥
tadartha ēva dṛśyasyātmā ॥21॥
In essence, the phenomenal world exists to reveal this truth.
कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात् ॥22॥
kṛtārthaṃ prati naṣṭamapyanaṣṭaṃ tadanyasādhāraṇatvāt ॥22॥
Once that happens, the phenomenal world no longer appears as such; it continues to exist as a common reality for everyone else, though.
स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः ॥23॥
svasvāmiśaktyōḥ svarūpōpalabdhihētuḥ saṃyōgaḥ ॥23॥
It is by virtue of the apparent indivisibility of the phenomenal world and pure awareness that the former seems to possess the latter’s powers.
तस्य हेतुरविद्या ॥24॥
tasya hēturavidyā ॥24॥
Not seeing things as they are is the cause of this phenomenon.
तदभावात्संयोगाभावो हानं तद् दृशेः कैवल्यम् ॥25॥
tadabhāvātsaṃyōgābhāvō hānaṃ tad dṛśēḥ kaivalyam ॥25॥
With realization, the appearance of indivisibility vanishes, revealing that awareness is free and untouched by phenomena
विवेकख्यातिरविप्लवा हानोपायः ॥26॥
vivēkakhyātiraviplavā hānōpāyaḥ ॥26॥
The apparent indivisibility of seeing and the seen can be eradicated by cultivating uninterrupted discrimination between awareness and what it regards.
तस्य सप्तधा प्रान्तभूमिः प्रज्ञा ॥27॥
tasya saptadhā prāntabhūmiḥ prajñā ॥27॥
At the ultimate level of discrimination, wisdom extends to all seven aspects of nature
योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिराविवेकख्यातेः ॥28॥
yōgāṅgānuṣṭhānādaśuddhikṣayē jñānadīptirāvivēkakhyātēḥ ॥28॥
When the components of yoga are practiced, impurities dwindle; then, the light of understanding can shine forth, illuminating the way to discriminative awareness.
यमनियमासनप्राणायाम - प्रत्याहारधारणाध्यानसमाधयोष्टावङ्गानि ॥29॥
yamaniyamāsanaprāṇāyāmapratyāhāradhāraṇādhyānasamādhayōṣṭāvaṅgāni ॥29॥
The eight components of yoga are external discipline, internal discipline, posture, breath regulation, concentration, meditative absorption, and integration.
अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः ॥30॥
ahiṃsāsatyāstēyabrahmacharyāparigrahā yamāḥ ॥30॥
The five external disciplines are not harming, truthfulness, not stealing, celibacy, and not being acquisitive.
जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम् ॥31॥
jātidēśakālasamayānavachChinnāḥ sārvabhaumā mahāvratam ॥31॥
These universals, transcending birth, place, era, or circumstance, constitute the great vow of yoga.
शौचसन्तोषतपः स्वाध्यायेश्वरप्रणिधानानि नियमाः ॥32॥
śauchasantōṣatapaḥ svādhyāyēśvarapraṇidhānāni niyamāḥ ॥32॥
The five internal disciplines are bodily purification, contentment, intensity, self-study, and orientation toward the ideal of pure awareness.
वितर्कबाधने प्रतिपक्षभावनम् ॥33॥
vitarkabādhanē pratipakṣabhāvanam ॥33॥
Unwholesome thoughts can be neutralized by cultivating wholesome ones.
वितर्काहिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम् ॥34॥
vitarkāhiṃsādayaḥ kṛtakāritānumōditā lōbhakrōdhamōhapūrvakā mṛdumadhyādhimātrā duḥkhājñānānantaphalā iti pratipakṣabhāvanam ॥34॥
We ourselves may act upon unwholesome thoughts, such as wanting to harm someone, or we may cause or condone them in others; unwholesome thoughts may arise from greed, anger, or delusion; they may be mild, moderate, or extreme; but they never cease to ripen into ignorance and suffering. This is why one must cultivate wholesome thoughts
अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः ॥35॥
ahiṃsāpratiṣṭhāyāṃ tatsannidhau vairatyāgaḥ ॥35॥
Being firmly grounded in non-violence creates an atmosphere in which others can let go of their hostility.
सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम् ॥36॥
satyapratiṣṭhāyāṃ kriyāphalāśrayatvam ॥36॥
For those grounded in truthfulness, every action and its consequences are imbued with truth.
अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम् ॥37॥
astēyapratiṣṭhāyāṃ sarvaratnōpasthānam ॥37॥
For those who have no inclination to steal, the truly precious is at hand.
ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः ॥38॥
brahmacharyapratiṣṭhāyāṃ vīryalābhaḥ ॥38॥
The chaste acquire vitality.
अपरिग्रहस्थैर्ये जन्मकथन्तासम्बोधः ॥39॥
aparigrahasthairyē janmakathantāsambōdhaḥ ॥39॥
Freedom from wanting unlocks the real purpose of existence.
शौचात्स्वाङ्गजुगुप्सा परैरसंसर्गः ॥40॥
śauchātsvāṅgajugupsā parairasaṃsargaḥ ॥40॥
With bodily purification, one’s body ceases to be compelling, likewise contact with others.
सत्त्वशुद्धि-सौमनस्यैकाग्य्रेन्द्रियजयात्मदर्शन-योग्यत्वानि च ॥41॥
sattvaśuddhi-saumanasyaikāgyrēndriyajayātmadarśana-yōgyatvāni cha ॥41॥
Purification also brings about clarity, happiness, concentration, mastery of the senses, and capacity for self-awareness.
सन्तोषात् अनुत्तमःसुखलाभः ॥42॥
santōṣāt anuttamaḥsukhalābhaḥ ॥42॥
Contentment brings unsurpassed joy.
कायेन्द्रियसिद्धिरशुद्धिक्षयात् तपसः ॥43॥
kāyēndriyasiddhiraśuddhikṣayāt tapasaḥ ॥43॥
As intense discipline burns up impurities, the body and its senses become supremely refined.
स्वाध्यायादिष्टदेवतासम्प्रयोगः ॥44॥
svādhyāyādiṣṭadēvatāsamprayōgaḥ ॥44॥
Self-study deepens communion with one’s personal deity
समाधिसिद्धिरीश्वरप्रणिधानात् ॥45॥
samādhisiddhirīśvarapraṇidhānāt ॥45॥
Through orientation toward the ideal of pure awareness, one can achieve integration
स्थिरसुखमासनम् ॥46॥
sthirasukhamāsanam ॥46॥
The postures of meditation should embody steadiness and ease
प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम् ॥47॥
prayatnaśaithilyānantasamāpattibhyām ॥47॥
This occurs as all effort relaxes and coalescence arises, revealing that the body and the infinite universe are indivisible
ततो द्वन्द्वानभिघातः ॥48॥
tatō dvandvānabhighātaḥ ॥48॥
Then, one is no longer disturbed by the play of opposites.
तस्मिन् सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः ॥49॥
tasmin sati śvāsapraśvāsayōrgativichChēdaḥ prāṇāyāmaḥ ॥49॥
With effort relaxing, the flow of inhalation and exhalation can be brought to a standstill; this is called breath regulation.
(स तु) बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसङ्ख्याभिः परिदृष्टो दीर्घसूक्ष्मः ॥50॥
(sa tu) bāhyābhyantarastambhavṛttirdēśakālasaṅkhyābhiḥ paridṛṣṭō dīrghasūkṣmaḥ ॥50॥
As the movement patterns of each breath - inhalation, exhalation, lull - are observed as to duration, number, and area of focus, breath becomes spacious and subtle.
बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः ॥51॥
bāhyābhyantaraviṣayākṣēpī chaturthaḥ ॥51॥
As realization dawns, the distinction between breathing in and out falls away
ततः क्षीयते प्रकाशावरणम् ॥52॥
tataḥ kṣīyatē prakāśāvaraṇam ॥52॥
Then the veil lifts from the mind’s luminosity.
धारणासु च योग्यता मनसः ॥53॥
dhāraṇāsu cha yōgyatā manasaḥ ॥53॥
And the mind’s potential for concentration is realized.
स्वविषयासम्प्रयोगे चित्तस्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः ॥54॥
svaviṣayāsamprayōgē chittasvarūpānukāra ivēndriyāṇāṃ pratyāhāraḥ ॥54॥
When consciousness interiorizes by uncoupling from external objects, the senses do likewise; this is called withdrawal of the senses.
ततः परमावश्यतेन्द्रियाणाम् ॥55॥
tataḥ paramāvaśyatēndriyāṇām ॥55॥
Then the senses reside utterly in the service of realization.

vibhuti-pada

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देशबन्धश्चित्तस्य धारणा ॥1॥
dēśabandhaśchittasya dhāraṇā ॥1॥
Concentration locks consciousness on a single area.
तत्र प्रत्ययैकतानता ध्यानम् ॥2॥
tatra pratyayaikatānatā dhyānam ॥2॥
In meditative absorption, the entire perceptual flow is aligned with that object.
तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः ॥3॥
tadēvārthamātranirbhāsaṃ svarūpaśūnyamiva samādhiḥ ॥3॥
When only the essential nature of the object shines forth, as if formless, integration has arisen.
त्रयमेकत्र संयमः ॥4॥
trayamēkatra saṃyamaḥ ॥4॥
Concentration, meditative absorption, and integration regarding a single object comprise the perfect discipline of consciousness.
तज्जयात् प्रज्ञालोकः ॥5॥
tajjayāt prajñālōkaḥ ॥5॥
Once the perfect discipline of consciousness is mastered, wisdom dawns.
तस्य भूमिषु विनियोगः ॥6॥
tasya bhūmiṣu viniyōgaḥ ॥6॥
Perfect discipline is mastered in stages
त्रयमन्तरङ्गं पूर्वेभ्यः ॥7॥
trayamantaraṅgaṃ pūrvēbhyaḥ ॥7॥
These three components - concentration, absorption, and integration - are more interiorized than the preceding five.
तदपि बहिरङ्गं निर्बीजस्य ॥8॥
tadapi bahiraṅgaṃ nirbījasya ॥8॥
Even these three are external to integration that bears no seeds.
व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः ॥9॥
vyutthānanirōdhasaṃskārayōrabhibhavaprādurbhāvau nirōdhakṣaṇachittānvayō nirōdhapariṇāmaḥ ॥9॥
The transformation toward total stillness occurs as new latent impressions fostering cessation arise to prevent the activation of distractive, stored ones, and moments of stillness begin to permeate consciousness.
तस्य प्रशान्तवाहिता संस्कारात् ॥10॥
tasya praśāntavāhitā saṃskārāt ॥10॥
These latent impressions help consciousness flow from one tranquil moment to the next.
सर्वार्थतैकाग्रातयोः क्षयोदयौ चित्तस्य समाधिपरिणामः ॥11॥
sarvārthataikāgrātayōḥ kṣayōdayau chittasya samādhipariṇāmaḥ ॥11॥
Consciousness is transformed toward integration as distractions dwindle, and focus arises.
ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रता परिणामः ॥12॥
tataḥ punaḥ śāntōditau tulyapratyayau chittasyaikāgratā pariṇāmaḥ ॥12॥
In other words, consciousness is transformed toward focus as continuity develops between arising and subsiding perceptions.
एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः ॥13॥
ētēna bhūtēndriyēṣu dharmalakṣaṇāvasthāpariṇāmā vyākhyātāḥ ॥13॥
Consciousness evolves along the same three lines - form, timespan, and condition - as the elements and the senses.
शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी ॥14॥
śāntōditāvyapadēśyadharmānupātī dharmī ॥14॥
The substrate is unchanged, whether before, during, or after it takes a given form.
क्रमान्यत्वं परिणामान्यत्वे हेतुः ॥15॥
kramānyatvaṃ pariṇāmānyatvē hētuḥ ॥15॥
These transformations appear to unfold the way they do because consciousness is a succession of distinct patterns.
परिणामत्रयसंयमादतीतानागतज्ञानम् ॥16॥
pariṇāmatrayasaṃyamādatītānāgatajñānam ॥16॥
Observing these three axes of change - form, timespan, and condition - with perfect discipline yields insight into the past and future.
शब्दार्थप्रत्ययानामितरेतराध्यासात् सङ्करस्तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम् ॥17॥
śabdārthapratyayānāmitarētarādhyāsāt saṅkarastatpravibhāgasaṃyamāt sarvabhūtarutajñānam ॥17॥
Word, meaning, and perception tend to get lumped together, each confused with the others; focusing on the distinctions between them with perfect discipline yields insight into the language of all beings.
संस्कारसाक्षात्करणात् पूर्वजातिज्ञानम् ॥18॥
saṃskārasākṣātkaraṇāt pūrvajātijñānam ॥18॥
Directly observing latent impressions with perfect discipline yields insight into previous births
प्रत्ययस्य परचित्तज्ञानम् ॥19॥
pratyayasya parachittajñānam ॥19॥
Focusing with perfect discipline on the perceptions of another yields insight into that person’s consciousness.
न च तत् सालम्बनं तस्याविषयीभूतत्वात् ॥20॥
na cha tat sālambanaṃ tasyāviṣayībhūtatvāt ॥20॥
But not insight regarding the object of those perceptions, since the object itself is not actually present in that person’s consciousness.
कायरूपसंयमात् तद्ग्राह्यशक्तिस्तम्भे चक्षुः प्रकाशासम्प्रयोगेऽन्तर्धानम् ॥21॥
kāyarūpasaṃyamāt tadgrāhyaśaktistambhē chakṣuḥ prakāśāsamprayōgē'ntardhānam ॥21॥
When the body’s form is observed with perfect discipline, it becomes invisible: the eye is disengaged from incoming light, and the power to perceive is suspended.
सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा ॥22॥
sōpakramaṃ nirupakramaṃ cha karma tatsaṃyamādaparāntajñānamariṣṭēbhyō vā ॥22॥
The effects of action may be immediate or slow in coming; observing one’s actions with perfect discipline, or studying omens, yields insight into death.
मैत्र्यादिषु बलानि ॥23॥
maitryādiṣu balāni ॥23॥
Focusing with perfect discipline on friendliness, compassion, delight, and equanimity, one is imbued with their energies
बलेषु हस्तिबलादीनी ॥24॥
balēṣu hastibalādīnī ॥24॥
Focusing with perfect discipline on the powers of an elephant, or other entities, one acquires those powers.
प्रवृत्त्यालोकन्यासात् सूक्ष्मव्यवहितविप्रकृष्टज्ञानम् ॥25॥
pravṛttyālōkanyāsāt sūkṣmavyavahitaviprakṛṣṭajñānam ॥25॥
Being absorbed in the play of the mind’s luminosity yields insight about the subtle, hidden, and distant.
भुवनज्ञानं सूर्ये संयमात् ॥26॥
bhuvanajñānaṃ sūryē saṃyamāt ॥26॥
Focusing with perfect discipline on the sun yields insight about the universe
चन्द्रे ताराव्यूहज्ञानम् ॥27॥
chandrē tārāvyūhajñānam ॥27॥
Focusing with perfect discipline on the moon yields insight about the stars’ positions.
ध्रुवे तद्गतिज्ञानम् ॥28॥
dhruvē tadgatijñānam ॥28॥
Focusing with perfect discipline on the polestar yields insight about their movements
नाभिचक्रे कायव्यूहज्ञानम् ॥29॥
nābhichakrē kāyavyūhajñānam ॥29॥
Focusing with perfect discipline on the navel energy center yields insight about the organization of the body
कण्ठकूपे क्षुत्पिपासानिवृत्तिः ॥30॥
kaṇṭhakūpē kṣutpipāsānivṛttiḥ ॥30॥
Focusing with perfect discipline on the pit of the throat eradicates hunger and thirst.
कूर्मनाड्यां स्थैर्यम् ॥31॥
kūrmanāḍyāṃ sthairyam ॥31॥
Focusing with perfect discipline on the ‘tortoise channel’, one cultivates steadiness.
मूर्धज्योतिषि सिद्धदर्शनम् ॥32॥
mūrdhajyōtiṣi siddhadarśanam ॥32॥
Focusing with perfect discipline on the light in the crown of the head, one acquires the perspective of the perfected ones.
प्रातिभाद्वा सर्वम् ॥33॥
prātibhādvā sarvam ॥33॥
Or, all these accomplishments may be realized in a flash of spontaneous illumination
हृदये चित्तसंवित् ॥34॥
hṛdayē chittasaṃvit ॥34॥
Focusing with perfect discipline on the heart, one understands the nature of consciousness.
सत्त्वपुरुषयोरत्यन्तासङ्कीर्णयोः प्रत्ययाविशेषो भोगः परार्थत्वात् स्वार्थसंयमात् पुरुषज्ञानम् ॥35॥
sattvapuruṣayōratyantāsaṅkīrṇayōḥ pratyayāviśēṣō bhōgaḥ parārthatvāt svārthasaṃyamāt puruṣajñānam ॥35॥
Experience consists of perceptions in which the luminous aspect of the phenomenal world is mistaken for absolutely pure awareness. Focusing with perfect discipline on the different properties of each yields insight into the nature of pure awareness.
ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते ॥36॥
tataḥ prātibhaśrāvaṇavēdanādarśāsvādavārtā jāyantē ॥36॥
Following this insight, the senses - hearing, feeling, seeing, tasting, smelling - may suddenly be enhanced.
ते समाधावुपसर्गाव्युत्थाने सिद्धयः ॥37॥
tē samādhāvupasargāvyutthānē siddhayaḥ ॥37॥
These sensory gifts may feel like attainments, but they distract one from integration
बन्धकारणशैथिल्यात् प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः ॥38॥
bandhakāraṇaśaithilyāt prachārasaṃvēdanāchcha chittasya paraśarīrāvēśaḥ ॥38॥
By relaxing one’s attachment to the body, and becoming profoundly sensitive to its currents, consciousness can enter another’s body.
उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च ॥39॥
udānajayājjalapaṅkakaṇṭakādiṣvasaṅga utkrāntiścha ॥39॥
By mastering the flow of energy in the head and neck, one can walk through water, mud, thorns, and other obstacles without touching down, but rather floating over them.
समानजयाज्ज्वलनम् ॥40॥
samānajayājjvalanam ॥40॥
By mastering the flow of energy through the solar plexus, one becomes radiant.
श्रोत्राकाशयोः सम्बन्धसंयमात् दिव्यं श्रोत्रम् ॥41॥
śrōtrākāśayōḥ sambandhasaṃyamāt divyaṃ śrōtram ॥41॥
By focusing with perfect discipline on the way sound travels through the ether, one acquires divine hearing.
कायाकाशयोः सम्बन्धसंयमात् लघुतूलसमापत्तेश्च आकाशगमनम् ॥42॥
kāyākāśayōḥ sambandhasaṃyamāt laghutūlasamāpattēścha ākāśagamanam ॥42॥
By focusing with perfect discipline on the body’s relationship to the ether, and developing coalesced contemplation on the lightness of cotton, one can travel through space.
बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः ॥43॥
bahirakalpitā vṛttirmahāvidēhā tataḥ prakāśāvaraṇakṣayaḥ ॥43॥
When consciousness completely disengages from externals - the ‘great disembodiment’ - then the veil lifts from the mind’s luminosity
स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमात् भूतजयः ॥44॥
sthūlasvarūpasūkṣmānvayārthavattvasaṃyamāt bhūtajayaḥ ॥44॥
By observing the aspects of matter - gross, subtle, intrinsic, relational, purposive - with perfect discipline, one masters the elements.
ततोऽणिमादिप्रादुर्भावः कायसम्पत् तद्धर्मानभिघातश्च ॥45
tatō'ṇimādiprādurbhāvaḥ kāyasampat taddharmānabhighātaścha ॥45॥
Then extraordinary faculties appear, including the power to shrink to the size of an atom, as the body attains perfection, transcending physical law.
रूपलावण्यबलवज्रसंहननत्वानि कायसम्पत् ॥46॥
rūpalāvaṇyabalavajrasaṃhananatvāni kāyasampat ॥46॥
This perfection includes beauty, grace, strength, and the durability of a diamond
ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमादिन्द्रियजयः ॥47॥
grahaṇasvarūpāsmitānvayārthavattvasaṃyamādindriyajayaḥ ॥47॥
By observing the various aspects of the sense organs - their processes of perception, intrinsic natures,identification as self, interconnectedness, purposes - with perfect discipline, one masters them.
ततो मनोजवित्वं विकरणभावः प्रधानजयश्च ॥48॥
tatō manōjavitvaṃ vikaraṇabhāvaḥ pradhānajayaścha ॥48॥
Then, free from the constraints of their organs, the senses perceive with the quickness of the mind, no longer in the sway of the phenomenal world.
सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वञ्च ॥49॥
sattvapuruṣānyatākhyātimātrasya sarvabhāvādhiṣṭhātṛtvaṃ sarvajñātṛtvañcha ॥49॥
Once one just sees the distinction between pure awareness and the luminous aspect of the phenomenal world, all conditions are known and mastered.
तद्वैराग्यादपि दोषबीजक्षये कैवल्यम् ॥50॥
tadvairāgyādapi dōṣabījakṣayē kaivalyam ॥50॥
When one is unattached even to this omniscience and mastery, the seeds of suffering wither, and pure awareness knows it stands alone.
स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात् ॥51॥
sthānyupanimantraṇē saṅgasmayākaraṇaṃ punaraniṣṭaprasaṅgāt ॥51॥
Even if the exalted beckon, one must avoid attachment and pride, or suffering will recur
क्षणतत्क्रमयोः संयमाद्विवेकजं ज्ञानम् ॥52॥
kṣaṇatatkramayōḥ saṃyamādvivēkajaṃ jñānam ॥52॥
Focusing with perfect discipline on the succession of moments in time yields insight born of discrimination.
जातिलक्षणदेशैरन्यतानवच्छेदात् तुल्ययोस्ततः प्रतिपत्तिः ॥53॥
jātilakṣaṇadēśairanyatānavachChēdāt tulyayōstataḥ pratipattiḥ ॥53॥
This insight allows one to tell things apart which, through similarities of origin, feature, or position, had seemed continuous
तारकं सर्वविषयं सर्वथाविषयमक्रमं चेति विवेकजं ज्ञानम् ॥54॥
tārakaṃ sarvaviṣayaṃ sarvathāviṣayamakramaṃ chēti vivēkajaṃ jñānam ॥54॥
In this way, discriminative insight deconstructs all of the phenomenal world’s objects and conditions, setting them apart from pure awareness
सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यम् ॥55॥
sattvapuruṣayōḥ śuddhisāmyē kaivalyam ॥55॥
Once the luminosity and transparency of consciousness have become as distilled as pure awareness, they can reflect the freedom of awareness back to itself

kaivalya-pada

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जन्मौषधिमन्त्रतपस्समाधिजाः सिद्धयः ॥1॥
janmauṣadhimantratapassamādhijāḥ siddhayaḥ ॥1॥
The attainments brought about by integration may also arise at birth, through the use of herbs, from intonations, or through austerity.
जात्यन्तरपरिणामः प्रकृत्यापूरात् ॥2॥
jātyantarapariṇāmaḥ prakṛtyāpūrāt ॥2॥
Being delivered into a new form comes about when natural forces overflow
निमित्तमप्रयोजकं प्रकृतीनांवरणभेदस्तु ततः क्षेत्रिकवत् ॥3॥
nimittamaprayōjakaṃ prakṛtīnāṃvaraṇabhēdastu tataḥ kṣētrikavat ॥3
The transformation into this form or that is not driven by the causes proximate to it, just oriented by them, the way a farmer diverts a stream for irrigation
निर्माणचित्तान्यस्मितामात्रात् ॥4॥
nirmāṇachittānyasmitāmātrāt ॥4॥
Feeling like a self is the frame that orients consciousness toward individuation
प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम् ॥5॥
pravṛttibhēdē prayōjakaṃ chittamēkamanēkēṣām ॥5॥
A succession of consciousnesses, generating a vast array of distinctive perceptions, appear to consolidate into one individual consciousness
तत्र ध्यानजमनाशयम् ॥6॥
tatra dhyānajamanāśayam ॥6॥
Once consciousness is fixed in meditative absorption, it no longer contributes to the store of latent impressions
कर्माशुक्लाकृष्णं योगिनः त्रिविधमितरेषाम् ॥7॥
karmāśuklākṛṣṇaṃ yōginaḥ trividhamitarēṣām ॥7॥
The actions of a realized yogi transcend good and evil, whereas the actions of others may be good or evil or both.
ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम् ॥8॥
tatastadvipākānuguṇānāmēvābhivyaktirvāsanānām ॥8॥
Each action comes to fruition by coloring latent impressions according to its quality - good, evil, or both.
जाति देश काल व्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोः एकरूपत्वात् ॥9॥
jāti dēśa kāla vyavahitānāmapyānantaryaṃ smṛtisaṃskārayōḥ ēkarūpatvāt ॥9॥
Because the depth memory and its latent impressions are of a piece, their dynamic of cause and effect flows uninterruptedly across the demarcations of birth, place, and time.
तासामनादित्वं चाशिषो नित्यत्वात् ॥10॥
tāsāmanāditvaṃ chāśiṣō nityatvāt ॥10॥
They have always existed, because the will to exist is eternal.
हेतुफलाश्रयालम्बनैः सङ्गृहीतत्वातेषामभावेतदभावः ॥11॥
hētuphalāśrayālambanaiḥ saṅgṛhītatvātēṣāmabhāvētadabhāvaḥ ॥11॥
Since its cause, effect, basis, and object are inseparable, a latent impression disappears when they do
अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम् ॥12॥
atītānāgataṃ svarūpatō'styadhvabhēdāddharmāṇām ॥12॥
The past and future are immanent in an object, existing as different sectors in the same flow of experiential substances
ते व्यक्तसूक्ष्माः गुणात्मानः ॥13॥
tē vyaktasūkṣmāḥ guṇātmānaḥ ॥13॥
The characteristics of these sectors, whether manifest or subtle, are imparted by the fundamental qualities of nature
परिणामैकत्वात् वस्तुतत्त्वम् ॥14॥
pariṇāmaikatvāt vastutattvam ॥14॥
Their transformations tend to blur together, imbuing each new object with a quality of substantiality.
वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः ॥15॥
vastusāmyē chittabhēdāttayōrvibhaktaḥ panthāḥ ॥15॥
People perceive the same object differently, as each person’s perception follows a separate path from another’s.
न चैकचित्ततन्त्रं वस्तु तत्प्रमाणकं तदा किं स्यात् ॥16॥
na chaikachittatantraṃ vastu tatpramāṇakaṃ tadā kiṃ syāt ॥16॥
But the object is not dependent on either of those perceptions; if it were, what would happen to it when nobody was looking?
तदुपरागापेक्षित्वात् चित्तस्य वस्तुज्ञाताज्ञातम् ॥17॥
taduparāgāpēkṣitvāt chittasya vastujñātājñātam ॥17॥
An object is only known by a consciousness it has colored; otherwise, it is not known
सदाज्ञाताः चित्तवृत्तयः तत्प्रभोः पुरुषस्यापरिणामित्वात् ॥18॥
sadājñātāḥ chittavṛttayaḥ tatprabhōḥ puruṣasyāpariṇāmitvāt ॥18॥
Patterns of consciousness are always known by pure awareness, their ultimate, unchanging witness
न तत्स्वाभासं दृश्यत्वात् ॥19॥
na tatsvābhāsaṃ dṛśyatvāt ॥19॥
Consciousness is seen not by its own light, but by awareness
एक समये चोभयानवधारणम् ॥20॥
ēka samayē chōbhayānavadhāraṇam ॥20॥
Furthermore, consciousness and its object cannot be perceived at once
चित्तान्तर दृश्ये बुद्धिबुद्धेः अतिप्रसङ्गः स्मृतिसङ्करश्च ॥21॥
chittāntara dṛśyē buddhibuddhēḥ atiprasaṅgaḥ smṛtisaṅkaraścha ॥21॥
If consciousness were perceived by itself instead of awareness, the chain of such perceptions would regress infinitely, imploding memory.
चितेरप्रतिसङ्क्रमायाः तदाकारापत्तौ स्वबुद्धि संवेदनम् ॥22॥
chitērapratisaṅkramāyāḥ tadākārāpattau svabuddhi saṃvēdanam ॥22॥
Once it is stilled, though, consciousness mirrors unchanging pure awareness, and can reflect itself being perceived.
द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम् ॥23॥
draṣṭṛdṛśyōparaktaṃ chittaṃ sarvārtham ॥23॥
Then, consciousness can be colored by both pure awareness and the phenomenal world, thereby fulfilling all its purposes.
तदसङ्ख्येय वासनाभिः चित्रमपि परार्थं संहत्यकारित्वात् ॥24॥
tadasaṅkhyēya vāsanābhiḥ chitramapi parārthaṃ saṃhatyakāritvāt ॥24॥
Even when colored by countless latent traits, consciousness, like all compound phenomena, has another purpose - to serve awareness.
विशेषदर्शिनः आत्मभावभावनानिवृत्तिः ॥25॥
viśēṣadarśinaḥ ātmabhāvabhāvanānivṛttiḥ ॥25॥
As soon as one can distinguish between consciousness and awareness, the ongoing construction of the self ceases.
तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम् ॥26॥
tadā vivēkanimnaṃ kaivalyaprāgbhāraṃ chittam ॥26॥
Consciousness, now oriented to this distinction, can gravitate toward freedom - the fully integrated knowledge that pure awareness is independent from nature
तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः ॥27॥
tachChidrēṣu pratyayāntarāṇi saṃskārēbhyaḥ ॥27॥
Any gaps in discriminating awareness allow distracting thoughts to emerge from the store of latent impressions.
हानमेषां क्लेशवदुक्तम् ॥28॥
hānamēṣāṃ klēśavaduktam ॥28॥
These distractions can be subdued, as the causes of suffering were, by tracing them back to their origin, or through meditative absorption.
प्रसङ्ख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेः धर्ममेघस्समाधिः ॥29॥
prasaṅkhyānē'pyakusīdasya sarvathā vivēkakhyātēḥ dharmamēghassamādhiḥ ॥29॥
One who regards even the most exalted states disinterestedly, discriminating continuously between pure awareness and the phenomenal world, enters the final stage of integration, in which nature is seen to be a cloud of irreducible experiential substances.
ततः क्लेशकर्मनिवृत्तिः ॥30॥
tataḥ klēśakarmanivṛttiḥ ॥30॥
This realization extinguishes both the causes of suffering and the cycle of cause and effect
तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्यात् ज्ञेयमल्पम् ॥31॥
tadā sarvāvaraṇamalāpētasya jñānasyānantyāt jñēyamalpam ॥31॥
Once all the layers and imperfections concealing truth have been washed away, insight is boundless, with little left to know.
ततः कृतार्थानां परिणामक्रमसमाप्तिर्गुणानाम् ॥32॥
tataḥ kṛtārthānāṃ pariṇāmakramasamāptirguṇānām ॥32॥
Then the seamless flow of reality, its transformations colored by the fundamental qualities, begins to break down, fulfilling the true mission of consciousness
क्षणप्रतियोगी परिणामापरान्त निर्ग्राह्यः क्रमः ॥33॥
kṣaṇapratiyōgī pariṇāmāparānta nirgrāhyaḥ kramaḥ ॥33॥
One can see that the flow is actually a series of discrete events, each corresponding to the merest instant of time, in which one form becomes another.
पुरुषार्थशून्यानां गुणानाम्प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति ॥34॥
puruṣārthaśūnyānāṃ guṇānāmpratiprasavaḥ kaivalyaṃ svarūpapratiṣṭhā vā chitiśaktiriti ॥34॥
Freedom is at hand when the fundamental qualities of nature, each of their transformations witnessed at the moment of its inception, are recognized as irrelevant to pure awareness; it stands alone, grounded in its very nature, the power of pure seeing.

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