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Sutra 1
देशबन्धश्चित्तस्य धारणा ॥1॥
deśabandhaścittasya dhāraṇā ..1..
Concentration locks consciousness on a single area.
Sutra 2
तत्र प्रत्ययैकतानता ध्यानम् ॥2॥
tatra pratyayaikatānatā dhyānam ..2..
In meditative absorption, the entire perceptual flow is aligned with that object.
Sutra 3
तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः ॥3॥
tadevārthamātranirbhāsaṃ svarūpaśūnyamiva samādhiḥ ..3..
When only the essential nature of the object shines forth, as if formless, integration has arisen.
Sutra 4
त्रयमेकत्र संयमः ॥4॥
trayamekatra saṃyamaḥ ..4..
Concentration, meditative absorption, and integration regarding a single object comprise the perfect discipline of consciousness.
Sutra 5
तज्जयात् प्रज्ञालोकः ॥5॥
tajjayāt prajñālokaḥ ..5..
Once the perfect discipline of consciousness is mastered, wisdom dawns.
Sutra 6
तस्य भूमिषु विनियोगः ॥6॥
tasya bhūmiṣu viniyogaḥ ..6..
Perfect discipline is mastered in stages
Sutra 7
त्रयमन्तरङ्गं पूर्वेभ्यः ॥7॥
trayamantaraṅgaṃ pūrvebhyaḥ ..7..
These three components - concentration, absorption, and integration - are more interiorized than the preceding five.
Sutra 8
तदपि बहिरङ्गं निर्बीजस्य ॥8॥
tadapi bahiraṅgaṃ nirbījasya ..8..
Even these three are external to integration that bears no seeds.
Sutra 9
व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः ॥9॥
vyutthānanirodhasaṃskārayorabhibhavaprādurbhāvau nirodhakṣaṇacittānvayo nirodhapariṇāmaḥ ..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.
Sutra 10
तस्य प्रशान्तवाहिता संस्कारात् ॥10॥
tasya praśāntavāhitā saṃskārāt ..10..
These latent impressions help consciousness flow from one tranquil moment to the next.
Sutra 11
सर्वार्थतैकाग्रातयोः क्षयोदयौ चित्तस्य समाधिपरिणामः ॥11॥
sarvārthataikāgrātayoḥ kṣayodayau cittasya samādhipariṇāmaḥ ..11..
Consciousness is transformed toward integration as distractions dwindle, and focus arises.
Sutra 12
ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रता परिणामः ॥12॥
tataḥ punaḥ śāntoditau tulyapratyayau cittasyaikāgratā pariṇāmaḥ ..12..
In other words, consciousness is transformed toward focus as continuity develops between arising and subsiding perceptions.
Sutra 13
एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः ॥13॥
etena bhūtendriyeṣu dharmalakṣaṇāvasthāpariṇāmā vyākhyātāḥ ..13..
Consciousness evolves along the same three lines - form, timespan, and condition - as the elements and the senses.
Sutra 14
शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी ॥14॥
śāntoditāvyapadeśyadharmānupātī dharmī ..14..
The substrate is unchanged, whether before, during, or after it takes a given form.
Sutra 15
क्रमान्यत्वं परिणामान्यत्वे हेतुः ॥15॥
kramānyatvaṃ pariṇāmānyatve hetuḥ ..15..
These transformations appear to unfold the way they do because consciousness is a succession of distinct patterns.
Sutra 16
परिणामत्रयसंयमादतीतानागतज्ञानम् ॥16॥
pariṇāmatrayasaṃyamādatītānāgatajñānam ..16..
Observing these three axes of change - form, timespan, and condition - with perfect discipline yields insight into the past and future.
Sutra 17
शब्दार्थप्रत्ययानामितरेतराध्यासात् सङ्करस्तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम् ॥17॥
śabdārthapratyayānāmitaretarādhyāsāt 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.
Sutra 18
संस्कारसाक्षात्करणात् पूर्वजातिज्ञानम् ॥18॥
saṃskārasākṣātkaraṇāt pūrvajātijñānam ..18..
Directly observing latent impressions with perfect discipline yields insight into previous births
Sutra 19
प्रत्ययस्य परचित्तज्ञानम् ॥19॥
pratyayasya paracittajñānam ..19..
Focusing with perfect discipline on the perceptions of another yields insight into that person’s consciousness.
Sutra 20
न च तत् सालम्बनं तस्याविषयीभूतत्वात् ॥20॥
na ca 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.
Sutra 21
कायरूपसंयमात् तद्ग्राह्यशक्तिस्तम्भे चक्षुः प्रकाशासम्प्रयोगेऽन्तर्धानम् ॥21॥
kāyarūpasaṃyamāt tadgrāhyaśaktistambhe cakṣuḥ prakāśāsamprayoge'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.
Sutra 22
सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा ॥22॥
sopakramaṃ nirupakramaṃ ca karma tatsaṃyamādaparāntajñānamariṣṭebhyo 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.
Sutra 23
मैत्र्यादिषु बलानि ॥23॥
maitryādiṣu balāni ..23..
Focusing with perfect discipline on friendliness, compassion, delight, and equanimity, one is imbued with their energies
Sutra 24
बलेषु हस्तिबलादीनी ॥24॥
baleṣu hastibalādīnī ..24..
Focusing with perfect discipline on the powers of an elephant, or other entities, one acquires those powers.
Sutra 25
प्रवृत्त्यालोकन्यासात् सूक्ष्मव्यवहितविप्रकृष्टज्ञानम् ॥25॥
pravṛttyālokanyāsāt sūkṣmavyavahitaviprakṛṣṭajñānam ..25..
Being absorbed in the play of the mind’s luminosity yields insight about the subtle, hidden, and distant.
Sutra 26
भुवनज्ञानं सूर्ये संयमात् ॥26॥
bhuvanajñānaṃ sūrye saṃyamāt ..26..
Focusing with perfect discipline on the sun yields insight about the universe
Sutra 27
चन्द्रे ताराव्यूहज्ञानम् ॥27॥
candre tārāvyūhajñānam ..27..
Focusing with perfect discipline on the moon yields insight about the stars’ positions.
Sutra 28
ध्रुवे तद्गतिज्ञानम् ॥28॥
dhruve tadgatijñānam ..28..
Focusing with perfect discipline on the polestar yields insight about their movements
Sutra 29
नाभिचक्रे कायव्यूहज्ञानम् ॥29॥
nābhicakre kāyavyūhajñānam ..29..
Focusing with perfect discipline on the navel energy center yields insight about the organization of the body
Sutra 30
कण्ठकूपे क्षुत्पिपासानिवृत्तिः ॥30॥
kaṇṭhakūpe kṣutpipāsānivṛttiḥ ..30..
Focusing with perfect discipline on the pit of the throat eradicates hunger and thirst.
Sutra 31
कूर्मनाड्यां स्थैर्यम् ॥31॥
kūrmanāḍyāṃ sthairyam ..31..
Focusing with perfect discipline on the ‘tortoise channel’, one cultivates steadiness.
Sutra 32
मूर्धज्योतिषि सिद्धदर्शनम् ॥32॥
mūrdhajyotiṣi siddhadarśanam ..32..
Focusing with perfect discipline on the light in the crown of the head, one acquires the perspective of the perfected ones.
Sutra 33
प्रातिभाद्वा सर्वम् ॥33॥
prātibhādvā sarvam ..33..
Or, all these accomplishments may be realized in a flash of spontaneous illumination
Sutra 34
हृदये चित्तसंवित् ॥34॥
hṛdaye cittasaṃvit ..34..
Focusing with perfect discipline on the heart, one understands the nature of consciousness.
Sutra 35
सत्त्वपुरुषयोरत्यन्तासङ्कीर्णयोः प्रत्ययाविशेषो भोगः परार्थत्वात् स्वार्थसंयमात् पुरुषज्ञानम् ॥35॥
sattvapuruṣayoratyantāsaṅkīrṇayoḥ pratyayāviśeṣo bhogaḥ 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.
Sutra 36
ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते ॥36॥
tataḥ prātibhaśrāvaṇavedanādarśāsvādavārtā jāyante ..36..
Following this insight, the senses - hearing, feeling, seeing, tasting, smelling - may suddenly be enhanced.
Sutra 37
ते समाधावुपसर्गाव्युत्थाने सिद्धयः ॥37॥
te samādhāvupasargāvyutthāne siddhayaḥ ..37..
These sensory gifts may feel like attainments, but they distract one from integration
Sutra 38
बन्धकारणशैथिल्यात् प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः ॥38॥
bandhakāraṇaśaithilyāt pracārasaṃvedanācca cittasya paraśarīrāveśaḥ ..38..
By relaxing one’s attachment to the body, and becoming profoundly sensitive to its currents, consciousness can enter another’s body.
Sutra 39
उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च ॥39॥
udānajayājjalapaṅkakaṇṭakādiṣvasaṅga utkrāntiśca ..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.
Sutra 40
समानजयाज्ज्वलनम् ॥40॥
samānajayājjvalanam ..40..
By mastering the flow of energy through the solar plexus, one becomes radiant.
Sutra 41
श्रोत्राकाशयोः सम्बन्धसंयमात् दिव्यं श्रोत्रम् ॥41॥
śrotrākāśayoḥ sambandhasaṃyamāt divyaṃ śrotram ..41..
By focusing with perfect discipline on the way sound travels through the ether, one acquires divine hearing.
Sutra 42
कायाकाशयोः सम्बन्धसंयमात् लघुतूलसमापत्तेश्च आकाशगमनम् ॥42॥
kāyākāśayoḥ sambandhasaṃyamāt laghutūlasamāpatteśca 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.
Sutra 43
बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः ॥43॥
bahirakalpitā vṛttirmahāvidehā tataḥ prakāśāvaraṇakṣayaḥ ..43..
When consciousness completely disengages from externals - the ‘great disembodiment’ - then the veil lifts from the mind’s luminosity
Sutra 44
स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमात् भूतजयः ॥44॥
sthūlasvarūpasūkṣmānvayārthavattvasaṃyamāt bhūtajayaḥ ..44..
By observing the aspects of matter - gross, subtle, intrinsic, relational, purposive - with perfect discipline, one masters the elements.
Sutra 45
ततोऽणिमादिप्रादुर्भावः कायसम्पत् तद्धर्मानभिघातश्च ॥45
tato'ṇimādiprādurbhāvaḥ kāyasampat taddharmānabhighātaśca ..45
Then extraordinary faculties appear, including the power to shrink to the size of an atom, as the body attains perfection, transcending physical law.
Sutra 46
रूपलावण्यबलवज्रसंहननत्वानि कायसम्पत् ॥46॥
rūpalāvaṇyabalavajrasaṃhananatvāni kāyasampat ..46..
This perfection includes beauty, grace, strength, and the durability of a diamond
Sutra 47
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.
Sutra 48
ततो मनोजवित्वं विकरणभावः प्रधानजयश्च ॥48॥
tato manojavitvaṃ vikaraṇabhāvaḥ pradhānajayaśca ..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.
Sutra 49
सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वञ्च ॥49॥
sattvapuruṣānyatākhyātimātrasya sarvabhāvādhiṣṭhātṛtvaṃ sarvajñātṛtvañca ..49..
Once one just sees the distinction between pure awareness and the luminous aspect of the phenomenal world, all conditions are known and mastered.
Sutra 50
तद्वैराग्यादपि दोषबीजक्षये कैवल्यम् ॥50॥
tadvairāgyādapi doṣabījakṣaye kaivalyam ..50..
When one is unattached even to this omniscience and mastery, the seeds of suffering wither, and pure awareness knows it stands alone.
Sutra 51
स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात् ॥51॥
sthānyupanimantraṇe saṅgasmayākaraṇaṃ punaraniṣṭaprasaṅgāt ..51..
Even if the exalted beckon, one must avoid attachment and pride, or suffering will recur
Sutra 52
क्षणतत्क्रमयोः संयमाद्विवेकजं ज्ञानम् ॥52॥
kṣaṇatatkramayoḥ saṃyamādvivekajaṃ jñānam ..52..
Focusing with perfect discipline on the succession of moments in time yields insight born of discrimination.
Sutra 53
जातिलक्षणदेशैरन्यतानवच्छेदात् तुल्ययोस्ततः प्रतिपत्तिः ॥53॥
jātilakṣaṇadeśairanyatānavacchedāt tulyayostataḥ pratipattiḥ ..53..
This insight allows one to tell things apart which, through similarities of origin, feature, or position, had seemed continuous
Sutra 54
तारकं सर्वविषयं सर्वथाविषयमक्रमं चेति विवेकजं ज्ञानम् ॥54॥
tārakaṃ sarvaviṣayaṃ sarvathāviṣayamakramaṃ ceti vivekajaṃ jñānam ..54..
In this way, discriminative insight deconstructs all of the phenomenal world’s objects and conditions, setting them apart from pure awareness
Sutra 55
सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यम् ॥55॥
sattvapuruṣayoḥ śuddhisāmye 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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