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
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