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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